The Nineteenth Chapter: The Bravery and Cowardice of Soldiers and Generals

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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