Divination on military equipment

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

巳為風門，未為風伯，白虎為風神，發用有氣，主風，披刑猛烈迅速。虎在東方為出林，主風，乘小吉愈猛。寅申加日，在天乙前，皆主有風，未下即風起。

The branch Si is the wind gate, the branch Wei is the wind god, and the White Tiger is the wind deity; when they initiate transmission and have energy, they indicate the onset of wind. If there is also a刑 (crime or conflict), the wind becomes fierce and rapid. If the White Tiger falls in the East, it is called "Chu Lin" and indicates wind; if it is accompanied by "Xiao Ji" (Wei), the wind becomes even stronger. When the branches Yin and Shen are added to the day stem, and their position is before the Tian Yi Nobleman, it also indicates wind; when it reaches the branch Wei, the wind arises.

傳見白虎，乘有氣之神，又加有氣之鄉，下賊上，必主大風。若知風從何方來，看白虎臨何神，如乘亥臨酉上正西風，臨卯正東風，餘仿此。白虎乘小吉受剋落空，上克下，即有亦小。

In the three transmissions, if the White Tiger appears, it is riding on a vital spirit and is located in a vital place. If the lesson pattern is also a lower spirit being attacked by an upper spirit, there will certainly be a strong wind. To know from which direction the wind is coming, look at which spirit the White Tiger is riding on: for example, if the White Tiger is riding on亥 and is located on酉, then it is a wind from the due west; if it is located on卯, then it is a wind from the due east. The rest can be inferred in the same way. If the White Tiger is riding on Xiaoji but is being overcome, and also falls into Kongwang, and the lesson pattern is an upper spirit overcoming a lower one, then even though there is wind, it will be very weak.

坎為雨，壬癸亥子玄后皆坎類也。離為晴雨，丙丁巳午蛇雀皆離類也。坎臨日辰及發用，主雨。離臨日辰，及發用主晴。巽為風，而辰巳勾蛇皆巽類也。震為雷，而甲乙卯合皆震類也，巽臨日辰及發用主風，震臨日辰及發用主雷。

The trigram Kan represents rain, and the stems Ren and Gui, the branches Hai and Zi, as well as the terms "Xuan Wu" and "Tian Hou" belong to the Kan category. The trigram Li represents clear weather, and the stems Bing and Ding, the branches Si and Wu, as well as the terms "Teng Snake" and "Zhu Que" belong to the Li category. If the Kan category approaches the day stem, day branch, or initiates transmission, it indicates rain. If the Li category approaches the day stem, day branch, or initiates transmission, it indicates clear weather. The trigram Xun represents wind, and the branches Chen and Si, as well as the terms "Gou Chen" and "Teng Snake" belong to the Xun category. The trigram Zhen represents thunder, and the stems Jia and Yi, the branch Mao, as well as the term "Liu He" belong to the Zhen category. If the Xun category approaches the day stem, day branch, or initiates transmission, it indicates wind. If the Zhen category approaches the day stem, day branch, or initiates transmission, it indicates thunder.

亥子二神及青龍在課傳刑剋日，或日上神者有雨，不入課傳無雨。亥子加臨巳午未申，是水升火降，主累日雨。亥子旺主大雨，加申酉大雨，乘勾陳久雨，冬則主雪深厚，惟落空及臨土受制無雨，北方為退歸江湖無雨。

If the spirits亥 and 子 along with the Azure Dragon are in the Four Lessons or Three Transmissions and they刑 or 克 the Day Stem or the spirit above the Day Stem, there will be rain. If they are not in the Four Lessons or Three Transmissions, there will be no rain. When亥 and 子 are placed on巳, 午, 未 or 申, it indicates rising water vapor and descending fire energy, which suggests continuous rain for several days. When亥 and 子 are in their旺 phase, it indicates heavy rain, and when they are placed on申 or 酉, it also indicates heavy rain. If they are乘 on Gou Chen, the rain will not stop for a long time, and in winter it also indicates thick snow accumulation. There will be no rain if they fall into Kongwang or are placed on earth positions and are restricted. If they are in the northern direction, it indicates water returning to rivers and lakes, and there will be no rain.

龍乘申酉主雨，不以剋制論。蓋申為水母，酉為兌澤，若旺相雨更大。龍乘旺昇天大雨，昇天臨巳午未申也；乘亥子丑為遊樂，江湖不能變化，主無雨，入墓亦然。螣蛇入亥子丑變化主雨，虎臨亥子亦有大風雨。

The Azure Dragon riding the Monkey and Rooster indicates rain, but this should not be analyzed according to the principles of generation, control, transformation, and regulation. Since the Monkey represents the mother energy of water and the Rooster corresponds to the Lake trigram, if these are also in a prosperous and strong state, the rain will be heavier. When the Azure Dragon rides a prosperous and strong energy and 'ascends to heaven', it indicates heavy rain; the term 'ascending to heaven' refers to its presence over the Snake, Horse, Goat, and Monkey. When the Azure Dragon rides the Pig, Rat, or Ox, it is called 'recreation', and it cannot change or leap in rivers and lakes, thus indicating no rain, similar to when it enters the墓 (burial) situation. When the Teng Snake enters the Pig, Rat, or Ox, it brings about changes and indicates rain; when the White Tiger is present over the Pig or Rat, there will be heavy rain and storms.

大都虎龍須以披神合看，虎披甲乙先風後雨，龍披庚辛戊己先雨後風，皆取剋制之辰為雨日，以五子遁干，干支交戰，即雨日也。初傳為雨來雲起方位，末傳為雨止期。子卯相加有雨；子玄武加亥子為入穴主雨，所謂“穴居知雨”是也；畢宿會雨師大雨，月臨於畢主連雨。

In general, both White Tiger and Azure Dragon should be considered together with the hidden heavenly stems they are wearing. If White Tiger is wearing Jia or Yi, it indicates rain following wind. If Azure Dragon is wearing Geng, Xin, Wu, or Ji, it indicates wind following rain. The time of the event is determined by the hour when the stem that controls it appears, using the Five Sons' Hidden Stems. When there is a conflict between the heavenly stem and earthly branch, that day is the day of rain. The first transmission indicates the direction from which the clouds and rain come, while the final transmission indicates when the rain stops. When Zi and Mao combine, it indicates rain. If the Black Tortoise on Zi is added to Hai or Zi, it is called "entering the nest," indicating rain, which is referred to as "knowing rain by the nest." When the Net Mansion combines with the Rain Master, it indicates heavy rain. When the moon reaches the Net Mansion, it indicates continuous rainy weather.