The sixth chapter is about choosing the right gate for military deployment.

出陣吉門宜善擇，子孫為我報仇時。更兼命門相生吉，一鼓擒王只在茲。出師以聞驚日為母，宜以子孫時，出子孫門擊之，大勝。假如甲乙聞賊寇境，取火命人舉紅旗，或巳午時，從南門出兵，乃是子孫為報仇，火為木之子也。忌金命人、申酉時、出西門，俱不利。餘仿此。若所出之門上神與大將命上神相生，更吉。

When choosing which city gate to exit from during a military campaign, it is important to select carefully. The key principle is to take the position of "offspring" to avenge us. If the deity governing the chosen gate is in mutual generation with the deity of the general's birth, it will be even more auspicious, allowing for a swift and decisive capture of the enemy leader. The specific method is as follows: take the day on which the alarm was heard as the "mother," using the Five Phases of that day as our own vital energy. Then take the element that is generated by this element as the "offspring." Choose a time corresponding to the element of the offspring and exit from the city gate in the direction associated with that element to attack the enemy, and victory is certain. For example, if on the day of Jia or Yi we hear of the enemy's invasion, Jia and Yi belong to wood, and wood generates fire, so fire is the offspring of wood. Therefore, select a person with a fire destiny, raise a red flag, and march out at the time of Si or Wu (i.e., 9-11 AM or 11 AM-1 PM) from the southern gate. This is called using the "offspring" to avenge us. Conversely, since metal overcomes wood, it is inauspicious to use a person with a metal destiny, to march out at the time of Shen or You (i.e., 3-5 PM or 5-7 PM), or to depart from the western gate. These are all unfavorable. The same reasoning applies to other days.

行擇吉道看玄神，玄神受克最堪嗔。月將加時罡指處，前行通利自安平。凡行兵，看玄武受克之方，不可往。假如玄武乘巳午，則亥子方不可往。惟斗罡所指之地大吉。如甲子日巳將午時，罡指東南巳地，宜行。

When choosing a route for military movement, one should first consider the Heavenly General known as Xuanwu. Xuanwu governs thieves, darkness, and ambushes. The direction that weakens Xuanwu is most unpleasant and should not be taken. For example, if Xuanwu is positioned over the fire signs巳 and午, the water signs亥 and子, which can overcome fire, are the directions where Xuanwu is weakened, and thus should not be chosen. The truly auspicious direction is found by placing the Month General on the starting time and turning out the Heaven Plate. The area indicated by the direction of the handle of the Big Dipper and Tiangang should be the direction to proceed, ensuring a smooth and safe path. For instance, on a Jiazi day with巳 as the Month General and午 as the starting time, if Tiangang points to the southeast direction of巳, moving in that direction is suitable for military movement.

軍行擇路豈多途？更以陰陽作歲模。陽年大吉加干上，陰歲還將小吉鋪。丙壬之下為人道，甲庚之下是天居。其法又論歲之陰陽擇吉，陽歲以大吉加太歲，陰年以小吉加太歲，尋天上丙壬甲庚之下為行兵之路，吉。假如甲午年以大吉加子，向未戌辰丑方，合甲庚丙壬之方。癸卯年以小吉加卯，向未辰戌丑方，合甲庚丙壬之方。蓋甲課在寅，庚課在申，丙課在巳，壬課在亥，寅申巳亥所臨之方是也。餘俱不利。

Is there really many paths for military movement to choose from? One must set up another plate according to the yin and yang nature of the Tai Su. In a yang year, place the Daji (Chou) on top of the Tai Su; in a yin year, place the Xiaoji (Wei) on top of the Tai Su. After turning out the Heaven Plate, the positions under which Bing and Ren are located on the Heaven Plate are the human path, and the positions under which Jia and Geng are located are the heavenly path. These are the paths that can be taken. The method is: in a yang year, place Daji (Chou) on the Tai Su; in a yin year, place Xiaoji (Wei) on the Tai Su. Then find the branches of Bing, Ren, Jia, and Geng on the Heaven Plate and see which of the Earth Plate's palaces they fall into. Those palaces are the favorable directions for military movement. For example, in the Jiawu year, place Chou on Zi, resulting in the directions of Wei, Xu, Chen, and Chou aligning with Jia, Geng, Bing, and Ren. In the Guimao year, place Wei on Mao, resulting in the directions of Wei, Chen, Xu, and Chou aligning with Jia, Geng, Bing, and Ren. This is because Jia is located at Yin, Geng at Shen, Bing at Si, and Ren at Hai. The palaces on the Earth Plate corresponding to these four branches are exactly the directions to be sought. Any other paths are unfavorable.

出行日吉陸宜之，支吉宜舟水路施。干忌卯辰卯忌子，尤防支上克干時。日，日干也。支，支辰也。日吉，日上見吉神吉將也。支吉，是辰上見吉神吉將也。日為陸路，辰為水路。日吉宜陸，辰吉宜水。若支吉干有傷，只宜水，不宜陸。

When traveling on the day of the stem, if the stem side is favorable, it is suitable to travel by land; if the branch side is favorable, it is suitable to travel by boat on water. The stem side should avoid seeing the卯 (Mao) and辰 (Chen) signs, and the branch side should avoid seeing the子 (Zi) sign on the卯 (Mao). Particular care should be taken to prevent the spirits on the branch from counteracting the stem. Here, the term "day" refers to the day stem, and "branch" refers to the day branch.the so-called "day favorable" means that the spirits on the day stem meet auspicious gods and generals;the so-called "branch favorable" means that the spirits on the day branch meet auspicious gods and generals. When divining travel, the stem side represents land travel, and the branch side represents water travel: if the stem is favorable, travel by land; if the branch is favorable, travel by water. If the branch is favorable but the stem is harmed or counteracted, then only water travel is suitable, and land travel should be avoided.

《兵將賦》云：“支吉干傷，水面通船而地陰是也。”卯太沖，辰天罡，干忌卯辰，謂干上忌見太沖、天罡也。子神后也，卯忌子，謂地盤卯上忌見神后；蓋有舟揖，故忌水神在上覆之。《兵帳賦》云：“日忌罡沖”是也。又云“欲渡江河，支傷莫入。”故支上莫克支。

The "Military Officers' Assignment" says: If the day branch is favorable but the day stem is harmed, then ships can sail smoothly on water, but movement on land becomes obscure and difficult.卯 is called "Taichong," and 辰 is called "Tiangang." The saying that the day stem dislikes卯 and 辰 refers to the day stem's heavenly stem being adverse to encountering Taichong and Tiangang, these two strong and active spirits.子 is called "Shenhou." The saying that卯 dislikes子 means that on the earth plate, the卯 palace should not be covered by Shenhou; because卯 also governs boats and ships, there is a fear that the water spirit will press upon the ship, leading to the danger of capsizing. The "Military Camp Assignment" refers to "day dislikes Tiangang and Taichong" as exactly this meaning. It also says "if the branch harms, do not enter to cross rivers," so whenever crossing water, the heavenly stem on the day branch must not counteract the day branch.

畏河臨井子加歲，亥季宜舟孟神稽。己卯戊寅二日惡，水龍三日避休趨。壬癸子為三河，卯酉辰為三井，三河有一河加井，不可渡。歲，太歲也。神后忌加太歲之上。《兵帳賦》曰：“天河加井以沉波，太歲遭虛而禍起。”假令亥臨酉，為河覆井，防有沉溺之災。亥即壬也，不看課傳。四季，辰戌丑未，亥加四季，被土制之，則水路吉，故宜舟。若途聞有以羊酒犒軍者，若白虎乘魁罡加日，主有強人當路。

The most dangerous situations are when the Milky Way is over the well and when the Shenhou Zi is over the Tai Sui; if Dengming Hai falls in the quarters of Chen, Xu, Chou, or Wei, it is suitable for sailing, but if it falls in the quarters of Yin, Shen, Si, or Hai, one should hesitate. Traveling on the days of Ji Mao and Wu Yin is unfavorable, and the three days when the water dragon is involved should be avoided even more, as one must not be greedy to move forward. The term "three rivers" refers to Ren, Gui, and Zi; the term "three wells" refers to Mao, You, and Chen. If any of the three rivers is placed over one of the three wells, one should not cross water. "Tai Sui" refers to the year ruler, and Shenhou Zi should not be placed over Tai Sui. The "Bingzhang Fu" states: when the Milky Way is over the well, boats will sink and waves will break; when Tai Sui meets Kongwang, misfortunes will arise suddenly. For example, if the Heaven Plate Hai is placed over the Earth Plate You, this is called "River covering the well," and one should beware of drowning. In this case, Hai refers to Ren, and one should only look at the Heaven and Earth plates, not the Three Transmissions. If Hai is placed over the quarters of Chen, Xu, Chou, or Wei, water is restrained by earth, and the water route becomes favorable, suitable for sailing. If during the journey one hears that someone has prepared sheep and wine to celebrate the army, or if Baihu is riding on He Kui, Tiangang is placed over the Day Stem, this indicates that there will be strong people blocking the way ahead.

野宿行疲欲建營，干支怕墓及三刑，卯辰巳兵家所忌。將逢龍虎多生恐，神遇魁罡定有驚。若還大吉臨干上，急往他圖莫遽停。安營之際，干支乘墓，主士卒不寧。墓神，春未、夏戌、秋丑、冬辰。兵家以卯辰巳為三刑，若臨日辰上，主本夜有賊兵至劫營，宜防之。

When camping outdoors and the troops are tired from marching and about to set up camp, the most dangerous situation is when the day stem and day branch are occupied by theTomb Spirit (mound spirits) or when the three punishments (三刑) occur. In military terms, the three punishments refer to the branches卯 (Mao), 辰 (Chen), and 巳 (Si). If the heavenly generals (天将) on the day stem and day branch encounter the Azure Dragon (青龙), which signifies joy, wealth, and growth, along with the White Tiger (白虎), which brings fear, there will be much fear. If they encounter the two spirits Hekui (Xu) and Tiangang (Chen), there will certainly be disturbances at night. If the Daji (大吉) branch 丑 is added to the day stem, one should immediately look for another place and not hesitate to stay. The reasoning is that when setting up camp, if the day stem and day branch are occupied by theTomb Spirit, the soldiers will be restless. TheTomb Spirit are determined according to the four seasons: 未 (Wei) in spring, 戌 (Xu) in summer, 丑 (Chou) in autumn, and 辰 (Chen) in winter. The military considers卯, 辰, and 巳 as the three punishments. If these branches appear on the day branch or the day stem, it indicates that enemies will attack the camp during the night, and one must be highly vigilant.

外又有五行三刑。如子日忌卯，卯日忌子；丑日戌，戌日未，未日丑；寅日巳，巳日申，申日寅；辰午酉亥自見。此等亦並忌之。兵書云：“五刑五墓，日辰逢而夜防賊至。”戌為魁，辰為罡，二辰名為天羅地網，支干逢主士卒恐怖。更天將得蛇虎，重遽驚惶，本夜必有軍至，逢劫煞其害尤甚。故兵書云：“若但魁罡為恐怖，將兼蛇虎禍尤深。”此之謂也。

In addition to the three punishments in military divination, there is another system of punishments based on the Five Phases: on a day of Zi, the branch Mao is to be avoided; on a day of Mao, the branch Zi is to be avoided, which is called the Punishment of Impropriety. On a day of Chou, the branch Xu is to be avoided; on a day of Xu, the branch Wei is to be avoided; on a day of Wei, the branch Chou is to be avoided, which is called the Punishment of Overbearing Power. On a day of Yin, the branch Si is to be avoided; on a day of Si, the branch Shen is to be avoided; on a day of Shen, the branch Yin is to be avoided, which is called the Punishment of Ingratitude. The branches Chen, Wu, You, and Hai each avoid their own branches, which is called self-punishment. These should all be avoided. Military texts say: the Five Punishments and the Five Tombs, if they appear on the day stem or day branch, the night should be guarded against thieves. Xu is called Hekui, and Chen is called Tiangang; these two branches together are called Tian Luo Di Wang (Heavenly Net and Earthly Trap). If they appear on the day stem or day branch, it indicates soldiers will be frightened and uneasy. If the heavenly general riding on these branches is also Teng Snake (which signifies fear, strange occurrences, and false alarms) and Bai Hu (White Tiger), the fear will be doubled, and enemies will definitely arrive that night. If it also collides with Jiesha (a malevolent star), the harm will be even more severe. Therefore, military texts say: merely having Hekui and Tiangang on duty is enough to cause fear, but if they are combined with Teng Snake and Bai Hu, the disaster will be even greater. This is exactly the meaning conveyed.

大吉丑也。若支干上見丑字加臨，最凶，安營必被賊劫，急往尋善地可也。若非丑字，無妨。故《兵帳鉤玄》云：“不臨斯將盡堪停。”斯，將指大吉也；初傳亦忌之。

The "Daji" mentioned earlier refers to the branch "Chou." If the day stem and day branch encounter "Chou," it is extremely dangerous, and staying there will certainly result in an enemy attacking the camp. One should quickly find another favorable location. If it is not "Chou," there is no problem. Therefore, the "Bingzhang Gouxuan" states: as long as this Heavenly General does not appear, one can camp anywhere. The term "Si Jiang" refers specifically to "Daji Chou." Not only should it be avoided in the day stem and day branch, but its appearance in the first transmission is also to be avoided.

主帥宜居貴旺臨，亭亭豹尾大將軍。登明卯酉青常後，除定開危與世明。太歲直居並月建，又宜歲後太陰神。玉前絳後明中利，百戰都能奏凱音。

The general should choose a direction for setting up camp where the Nobleman is present in a flourishing position, and also where the three deities, namely Tingting, Bao Wei, and Da General, are located. In addition, the directions of Dengming in Hai, Taichong in Mao, and Congkui in You, as well as the directions where the auspicious generals Qinglong and Tai Chang are located, are all suitable. The directions corresponding to the four days of Chou, Ding, Kai, and Wei in the twelve values of Jianchu are also clear choices. The position of the Tai Su (the current year's stem) and the position of the Month Builder are also suitable for camping. The position of Tai Yin, which is the day after Tai Su, is also favorable, as Tai Yin governs private matters, protection, and concealment. Furthermore, the positions mentioned in the Yuzhujing, namely in front of Yutang, behind Jinggong, and in the center of Mingtang, are also advantageous. Choosing these directions for setting up camp ensures victory in all battles.

貴，天乙貴人也。旺臨，謂天乙臨地盤旺地。假令六月辛酉日陽貴在午，臨巳是為旺地，主將宜立巳地，向西北安營，中敵大勝。月將加時，神后落處為亭亭。

Here, "guì" refers to Tianyi Guiren, the nobleman, who is the first among the Twelve Heavenly Generals and is associated with honor and assistance. "Wang lin" means that Tianyi falls on the Earth Plate in the palace where it is in its season and has vitality. For example, on the day of Xinyou in the sixth month, the Yang Guiren is in Wu, and Wu is located in the Si palace. Si is precisely where the fire element is in its season and has vitality, which is called Wang lin. Therefore, the commander should establish his camp in the Si palace, with the camp gate facing the northwest, and can achieve a great victory by attacking the enemy. As for Tingting, it refers to the palace where Shenhou Zi falls after the monthly general is added to the given time and transferred to the Heaven Plate.

豹尾者，申子辰年在戌，巳酉丑年在未，寅午戌年在辰，亥卯未年在丑。其沖名黃幡。大將軍，三年一移，孟歲以午、仲歲以未、季歲以申加太歲天罡不是也。捷法：寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉。

The position of the豹尾 is determined by the Triple Harmony Formation of the year's Earthly Branch. For years of Shen-Zi-Chen (Water triad), it is at Xu; for years of Si-You-Chou (Metal triad), it is at Wei; for years of Yin-Wu-Xu (Fire triad), it is at Chen; and for years of Hai-Mao-Wei (Wood triad), it is at Chou. The position that conflicts with the豹尾 is called the Huangpan. The position of the Da Jiangjun changes every three years. The method is to use Wu in the first year, Wei in the second year, and Shen in the third year, adding these to the current year's stem to find the position, not by adding Tiangang as some people claim. There is also a more convenient mnemonic: for years of Yin-Mao-Chen (spring quarter), it is at Zi; for years of Si-Wu-Wei (summer quarter), it is at Mao; for years of Shen-You-Xu (autumn quarter), it is at Wu; and for years of Hai-Zi-Chou (winter quarter), it is at You. The position is directly determined by the season corresponding to the year's Earthly Branch.

以上三神俱宜大將居之，又以天上亥為大將軍，卯為左將軍，酉為右將軍，子為後將軍，五將各因時移居其位。如月將加時，天盤亥子臨酉上，正西安營吉，亥臨卯上，正東安營吉。但以亥所臨之方為主，不拘子午卯酉十二方也。如有事，大將居亥下，前後左右分兵總之，大勝。此法出《兵機總要》。

The three deities mentioned above, Tingting, Baowei, and Dajunwang, can all be stationed as the main commander. Another method involves using the Heaven Plate's亥 (Hai) as Dajunwang, 卯 (Mao) as Zijunwang, 酉 (You) as Youjunwang, and 子 (Zi) as Hujunwang. These generals move with the Heaven Plate. For example, placing the Month General on the time and rotating to form the Heaven Plate, if the Heaven Plate's Hai and Zi fall on the Earth Plate's You palace, then setting up camp in the Due East is auspicious; if Hai falls on the Earth Plate's Mao palace, setting up camp in the Due East is auspicious. In summary, the direction where Hai falls is the main consideration, without being restricted to the fixed directions of Zi, Wu, Mao, and You. In actual warfare, the main commander should be stationed where Hai falls, and the surrounding forces should be arranged according to the positions of the four generals, which can lead to great victory. This method is from the "Bingji Zongyao."

太陰，天乙後二位是也。月建前一日為除，四日為定，七日為危，十日為開日，為天上除定開危之方。《兵帳賦》云：“青常六合，大梁大火以同居；除定開危，主將其位而喜在。”大梁，酉也。大火，卯也。太陰在太歲後二位也。

The position of Tai Yin comes after Tian Yi Guiren, in the second place. The first day after the Month Builder is the "Chu" day, the fourth day is the "Ding" day, the seventh day is the "Wei" day, and the tenth day is the "Kai" day. The branches corresponding to these four days are placed on the Heaven Plate. The palaces covered by these branches on the Earth Plate represent the four directions of Chu, Ding, Kai, and Wei in the heavens. The "Bingzhang Fu" says: the auspicious generals Qinglong, Tai Chang, and Liu He, along with the two stars Daliang and Da Huo, are located in the same palace. The four directions of Chu, Ding, Kai, and Wei are favorable for the commander to take position and gain good fortune. The Daliang refers to You, and Da Huo refers to Mao. The position of Tai Yin is the second after the Tai Su.

《玉帳經》云：“入敵境下營，宜擇善地；上將宜太歲、太陰、大將軍、月建、豹尾、九天之上。”九天者，春寅、夏巳、秋申、冬亥，即戰雄是也。如大將在亥，春臨寅，夏臨巳，秋臨申，冬臨亥。在九天之上，臨雄位可以取勝者。

The *Yuzhang Jing* says: When setting up camp within enemy territory, one should choose a favorable location with advantageous terrain; the commander should be positioned in the direction where the Tai Yin, Tai Su, Da Jiangjun, Yue Jian, Bao Wei, and Jiutian are located. The Jiutian, according to the four seasons, is located in the following directions: in spring it is in the寅 (Yin) position, in summer in the巳 (Si) position, in autumn in the申 (Shen) position, and in winter in the亥 (Hai) position. This is what is referred to as the position of the war hero in military terms. For example, if the Da Jiangjun is located in the Heaven Plate at Hai, then in spring it should be aligned with the Earth Plate at Yin, in summer with Si, in autumn with Shen, and in winter with Hai. This is called being in the Jiutian position. If the commander is positioned in the Jiutian and seated in the war hero position, then when going into battle, victory can be achieved.

其位分不便，則有背雄向雌之法，安營於戰雄天盤上神也。此為大將而言，若別將，取月支上神方向安營。以上十七神臨處，主將俱宜居之，是在擇者。若《運珠經》之所謂“繹宮利中，明堂利前，玉堂利後。”闕疑以俟高明。

If the terrain limits the position of the main camp and it is inconvenient to set up camp facing the main direction, there is an alternative method: place the camp in the direction where the deity associated with the heavenly plate corresponding to the branch of the main direction is located. The above discussion applies specifically to the commander; for subordinate generals, they should choose the direction indicated by the deity of the current lunar branch to set up their camps. The seventeen deities mentioned earlier can all be considered for the main commander's position, and the specific choice depends on the judgment of the person in charge. As for the statement in the "Yunzhujing" that "Yijing benefits the center, Mingtang benefits the front, Yutang benefits the back," its meaning is unclear, so we will hold it in abeyance and leave it for more knowledgeable people to determine.

行兵糧草最居先，月將加時方上看。堆積秦吳為美地，天盤丑未細詳端。兵行而糧食隨之，故大將居方既定，即料理糧草之處。法以天盤丑未下為吉，蓋丑為斗，未為井，糧草居此，永無耗渙之患。秦即未，吳即丑。又必玄武賊盜不臨之地為吉。盜神，正月在卯順行四仲。賊神，春卯、夏午、秋酉、冬子。劫殺，正月在亥，逆行四孟。天盜，春巳、夏午、秋酉、冬子。

Military operations must first ensure the supply of food and provisions. To determine the specific direction, the Month General should be added to the time of the divination and then the Heaven Plate is formed. The storage of grain should be located in the regions corresponding to Qin and Wu, which are the Heaven Plate positions of Chou and Wei. This should be carefully examined. Once the general's camp is established, the location for storing supplies must be arranged immediately. The method is to choose the positions covered by the Heaven Plate Chou and Wei as favorable, since Chou corresponds to the Southern Dipper and Wei corresponds to the Well mansion. Storing grain in these places ensures it will not be lost. In terms of regions, Wei belongs to Qin and Chou belongs to Wu, as mentioned in the verse "Qin and Wu." Additionally, the location must be chosen where the Black Tortoise and the gods of various thieves do not appear. The thief god starts at Mao in the first lunar month and moves in the order of the four middle months. The thief god is determined by the season: in spring at Mao, summer at Wu, autumn at You, and winter at Zi. The劫杀 (plundering killing) starts at Hai in the first lunar month and moves in reverse order of the four first months. The heavenly thief is in Si in spring, Wu in summer, You in autumn, and Zi in winter.

設伏如逢子丑神，可藏萬卒沒人尋。卯千酉百宜先備，歇息潛形望丙壬。太歲太陰與月建，又宜潛向大將軍。四神之下藏兵吉，主將亭亭候賊音。

Deploying hidden troops, if they are placed under the positions covered by the Heaven Plate's Shenhou (Zi) and Daji (Chou), thousands of soldiers can be concealed without being detected. Under Taichong (Mao), a hundred soldiers can be hidden, and under Congkui (You), ten soldiers can be hidden. All these should be prepared in advance. To make the soldiers rest and remain hidden, they should be placed under the positions associated with the Heaven Plate's Jia and Ren. It is also favorable to hide troops under the positions of Taiyin, Tai Su, and Yuesheng. Additionally, troops can be hidden towards the position of the Grand General. Hiding troops under these four divine positions is auspicious; the main general should sit at the position of Tingting to wait for enemy intelligence.

糧草既定，又當安歇士卒。天上神后、大吉之下，可藏萬人。太沖之下可藏千人。從魁之下可藏百人。又法：凡欲伏兵及避害者，月將加時，可從天上大吉方出，至小吉方而止。轉向傳送上立定，又轉向太沖上處潛伏，敵雖強，莫內我何。此亦踏罡步斗之意。

After the location for supplies is determined, the next step is to arrange for soldiers to rest. The areas covered by the Heaven Plate's Shenhou and Daji can hide ten thousand soldiers; the area under Taichong (Mao) can hide one thousand; and the area under Congkui (You) can hide one hundred. Another method: whenever setting an ambush or avoiding disaster, place the Month General on the time and turn out the Heaven Plate. The troops should start from the direction of Daji (Chou) on the Heaven Plate, march to the direction of Xiaoji (Wei), then move to the position of Chuansong (Shen), and finally stop at Taichong. By following this path, even if the enemy is strong, they cannot harm us. This is actually the method of Daoist stepping on the star patterns and moving according to the stars, using the positions of the star deities to conceal one's movements.

丙即天盤之巳，壬即天盤之亥，不用遁干。欲安歇潛形，可從天上巳亥下去。《兵帳賦》云：“丙壬憩臥。”是也。又太歲、太陰、月建、大將軍四神臨方藏兵，大吉，主將則宜居亭亭之下者，神后落處是也。

In the song verses, "Jing" corresponds to the Heaven Plate's Si, and "Ren" corresponds to the Heaven Plate's Hai. One can directly use the ten heavenly stems' lodging palaces to determine the positions, without needing to use Dun Jia to derive the heavenly stems. To make the troops rest and become hidden, they should pass through the areas under the Earth Plate covered by the Heaven Plate's Si and Hai. The "Jing Ren resting" mentioned in the "Military Tent Treatise" refers precisely to this. Additionally, the positions where the Four Gods—Tai Su, Tai Yin, Yue Jian, and Da Jiangjun—are located are all very auspicious for hiding troops. The main general should sit under the Tingting, which is the palace where the Heaven Plate's Shenhou Zi falls.

要知賊藏在何處，天目加臨識地分。伏吟兵近反吟遠，若識來方發用評。凡欲知賊何處，當以天目所臨之方定之。天目，春辰、夏未、秋戌、冬丑。假令二月占，戌將加巳，天目在辰加亥，其賊在西北方也。《玄黃歌》以伏吟課近兵，反吟課兵遠。第觀《兵機總要》云：“天魁加天為陰，反覆反吟也，占賊主立至。”則知反吟兵遠非當云也，“反吟兵近伏吟遠”為是。蓋伏吟者，十二宮各歸本家，兵常未動。反吟則神已離位，互相沖擊，非遠而伏。

To determine where the enemy is hidden, one should look at the position of the Heavenly Eye (天目) and see where it is placed. According to the original song, if the chart is a Hidden Chant (伏吟), the enemy is nearby; if it is a Reverse Chant (反吟), the enemy is far away. To determine the direction from which the enemy is coming, one should evaluate the Five Phases (五行) of the Initiating Transmission (发用). Specifically, to find out where the enemy is, one should take the direction where the Heavenly Eye is located. The Heavenly Eye is determined by the season: in spring it is in the辰 (Chen) position, in summer in the未 (Wei) position, in autumn in the戌 (Xu) position, and in winter in the丑 (Chou) position. For example, if a class is cast in the second month with the戌 (Xu) as the Month General (月将) placed on the巳 (Si) hour, the Heavenly Eye (辰) falls in the亥 (Hai) position of the Earth Plate (地盘), indicating that the enemy is in the Northwest. Regarding nearness or distance, the "Xuan Huang Ge" states that a Hidden Chant (伏吟) indicates the enemy is nearby, and a Reverse Chant (反吟) indicates the enemy is far away. However, the "Bing Ji Zong Yao" says, "When Tian Gui is added to Tian, it is a Yin situation, which is a Reverse Chant (反吟). In divination, this indicates the enemy will arrive immediately." This suggests that the idea that Reverse Chant (反吟) indicates a distant enemy is not accurate. Instead, it should be corrected to "Reverse Chant (反吟) indicates the enemy is nearby, and Hidden Chant (伏吟) indicates the enemy is far away." This is because during a Hidden Chant (伏吟), the twelve palaces are in their original positions, and the enemy has not yet moved. In contrast, during a Reverse Chant (反吟), the various deities have left their original positions and are in conflict with each other, indicating that battle is imminent, not that the enemy is far and hidden.

賊之來方，則初傳定之，如初傳見火從南來，見金從西來，見水從北來，見木從東來。《兵帳賦》云：“欲知賊方位，當看初傳五行，火作南兵，土神乃從於四季。初傳木位，其謀必於東瞑。”此法雖出古人，尚欠通順，不若以游都等神臨處定之為是。

To determine from which direction the enemy comes, the first transmission is used. If the first transmission belongs to fire, the enemy comes from the south; if it belongs to metal, from the west; if it belongs to water, from the north; and if it belongs to wood, from the east. The "Military Camp Assignment" says: to know the direction of the enemy, one should look at the five phases of the first transmission. If it is fire, the enemy comes from the south; if it is earth, then the enemy is located at the positions of the seasons of chen, xu, chou, and wei. If the first transmission is in the position of wood, the enemy's plan must be in the east, in the dark places. This method, though originating from ancient times, is not very smooth in reasoning, and is not as accurate as directly determining the direction based on the stars such as Youdu and others.

途中前後疑逢賊，大吉加臨定識真。丑到坎離賊卯下，如臨辰戌伏登明。寅申定是居參宿，丑未應知匿軫星。卯酉從魁須隱伏，若臨巳亥丑中尋。他行旺相來沖擊，設法抽軍別路行。

When doubts arise during a military campaign and enemies are encountered, use the Daji (Chou) and the Chou branch to determine the authenticity. If Chou falls in the Zi or Wu mansions, the enemy is in the Mao position; if Chou falls in the Chen or Xu mansions, the enemy is hidden in the Dengming (Hai) position; if Chou falls in the Yin or Shen mansions, the enemy is in the Shen position of the Three Stars mansion; if Chou falls in the Chou or Wei mansions, the enemy is hidden in the巳 position of the Chariot mansion; if Chou falls in the Mao or You mansions, the enemy is concealed in the Congkui (You) position; if Chou falls in the Si or Hai mansions, search for the enemy at the Chou position. If the enemy's location coincides with the prosperous and strong season, and they attack directly towards our side with sharp force, we should plan to change our route and avoid confrontation.

《神樞經》云：“欲知賊方，以大吉推之。”《兵帳賦》並諸書俱視二吉，似太繁瑣，只看五字為捷：丑加子午賊卯下，子午，坎離之卦也，臨辰戌在或亥下，登明亥也。臨寅申賊在申，參，申中宿也。臨丑未賊在巳下，軫，巳中宿也。臨卯酉賊在酉下，從魁，酉也。臨巳亥賊在丑下。若賊之所在是當季旺相方來沖擊我，其鋒不可擋，最宜避之。假令夏占，丙寅日伏吟，大吉臨丑，賊居旺地，宜擇吉地避之，餘仿此。

The Shenshu Jing says: To find out the direction of the enemy, use Daji (Chou). The Bingzhang Fu and other sources all mention looking at both Daji and Xiaoji, which is somewhat tedious; in reality, remembering just five words is sufficient for quick reference. When Chou is combined with Zi or Wu, the enemy is located at Mao; Zi and Wu belong to the Kan and Li trigrams respectively. When Chou is combined with Chen or Xu, the enemy is hidden beneath Dengming (Hai). When Chou is combined with Yin or Shen, the enemy is at Shen, which contains the Three Stars mansion. When Chou is combined with Chou or Wei, the enemy is at Si, which contains the Chariot mansion. When Chou is combined with Mao or You, the enemy is at You, which is Congkui (You). When Chou is combined with Si or Hai, the enemy is at Chou. If the enemy's location is exactly in the season's prosperous and strong position and attacks towards me, its force cannot be directly resisted; it is better to avoid. For example, if a class is cast on a Bingyin day in summer, and Daji (Chou) remains in its original position, it is during the time when summer fire generates earth and earth energy is strong. Since the enemy occupies a prosperous position, one should choose another auspicious place to avoid. Other situations can be inferred in the same way.

探賊消息從耳目，丑未之神天耳明，卯酉二神為地目，相探四處最為真。即之賊之所在，欲從旁察其端的，則以丑未所臨方下探之，以丑未為天耳故也；探訪密事，須於卯酉神臨方下探之，以卯酉為地目故也。外太陰下不可探，白虎、閉口下不可探，蓋太陰為陰私蔽匿之神，白虎為傳凶截路之殺，閉口則無有與我言者，旬尾加旬首為閉口。

To gather intelligence about the enemy, one must rely on ears and eyes: Chou and Wei are the heavenly ears, responsible for hearing; Mao and You are the earthly eyes, responsible for seeing. By investigating these four directions, one can obtain the most accurate information. If one already knows the enemy's general location and wishes to ascertain the exact situation, one should go to the direction where Chou and Wei are located, since Chou and Wei are the heavenly ears. If one wishes to investigate secret matters, one should go to the direction where Mao and You are located, since Mao and You are the earthly eyes. There are three places where one should not investigate: Tai Yin, Bai Hu, and Bu Kou. Tai Yin is a deity of hidden secrets; one cannot obtain truthful information by questioning it. Bai Hu is a malevolent spirit that spreads ominous messages and blocks paths; going there invites misfortune. Bu Kou means that no one is willing to speak. Bu Kou refers to the last branch of the current ten-day period placed upon the first branch of the same period.

欲識賊來切要推，游都作限用占之。游都加日今將到，前之一位在明期，二三依次須防禦，若臨前四不侵圍。既得賊之消息，當決其來與不來、有害無害，以預備之。游都臨孟虛信，臨仲半途，臨季速來。天罡加孟仲季，亦如此類推之。若游都臨本支干上，賊本日到。臨前一辰，賊後一日到。臨前二辰，賊後二日到。臨前三辰，賊後三日到。臨第四辰，賊不來也。

To determine when the enemy will arrive, one should use You Du as the reference point for calculation. If You Du is placed on the day stem and branch, the enemy will arrive today; if it is placed on the previous position, the enemy will arrive tomorrow; if it is placed two positions before, three positions before, and so on, one should be vigilant and prepared accordingly; if it is placed four positions before, the enemy will not attack. This passage explains that once enemy information is obtained, one should determine whether the enemy will come or not, and whether it is harmful or not, in order to prepare in advance. If You Du is located in the four Meng positions (寅, 申, 巳, 亥), the news of the enemy's attack is likely false; if it is located in the four Zhong positions (子, 午, 卯, 酉), the enemy is still on the way; if it is located in the four Ji positions (辰, 戌, 丑, 未), the enemy will arrive soon. The same method applies when Tiangang is placed in the Meng, Zhong, or Ji positions. Specifically, if You Du is on the current day stem and branch, the enemy arrives that day; if it is on the previous hour, the enemy arrives the next day; if it is two hours before, the enemy arrives two days later; if it is three hours before, the enemy arrives three days later; if it is four hours before, the enemy will not come.

都神旺相支干畏，賊勢憑陵難守禦。游都和處喜降卒，畏下難侵大戰時。居在東南災稍重，臨於西北禍當微。不見游都視天乙，臨處還同都將推。子辰巳未加今日，盜賊猖狂疾走似飛。

The heavenly stem and earthly branch known as You Du are currently strong and prosperous, yet the day stem and day branch are being overcome by You Du. In such a case, the enemy's forces become fierce and aggressive, making defense and resistance difficult. If You Du falls in a position where the upper and lower elements mutually generate and harmonize, it indicates that the enemy's soldiers may surrender. However, if You Du is overcome by the earth plate's divine element below, this is called "fearing the lower," meaning the enemy will not dare to invade. At this time, it is most suitable to launch a major battle. If You Du falls in the southeast direction, there will be somewhat more military disaster; if it falls in the northwest, the disaster will be less severe. If the heavenly stem and earthly branch in the calculation do not appear with You Du in the three transmissions, then one should look at the place where Tian Yi Gu Ren is located, and apply the same method as with You Du. If the branches Zi, Chen, Si, or Wei are placed upon the day stem and day branch, it indicates that thieves will be rampant, moving quickly and swiftly.

游都加支干旺相而又克干者，主賊勢憑陵，難以克守。若囚死不克，便無凶。《兵帳賦》云：“游都囚死，日辰不克以無凶，以干上下相制而來。”即此意也。

The celestial stem and terrestrial branch called You Du (Wanderer) resting atop the day stem and day branch itself, and being in a prosperous and strong position while controlling the day stem, indicates that the enemy's power is overwhelming and we will find it difficult to hold our ground. Conversely, if You Du is in a state of captivity or death, lacking vitality, and is unable to control the day stem, there will be no danger. The "Military Camp Treatise" states: When You Du falls into a state of captivity or death, the day stem and day branch are not controlled by it, thus there is no misfortune, because the two spirits above and below the day stem restrain each other, preventing the evil influence from reaching us. This is precisely the meaning conveyed.

若游都囚死，支干無剋制者，賊或不來，有剋制者亦來。假如春丙辰日亥將丑時，順數至辰，見寅為游都，加臨日辰；寅屬木正旺，又克辰土，正所謂“都神旺相支干畏”也。乙酉日丑將巳時，順數至辰見子為游都，子屬水冬旺，加在辰上被克為休地，主賊不來，安妥無虞。都將囚死又無剋制，主賊至，復自遁。如丁丑日子時辰將，巳為游都，加臨丑上，火土相生，游都既囚死又無剋制，故復自遁也。

If the wandering god is in a state of captivity or death and neither the day stem nor the day branch can restrain it, enemies may not come; but if the day stem and day branch can restrain it, enemies will come. For example, on a spring day with the day stem Bing and the day branch Chen, take the hour Wei as the month general and place it on the hour Si. Count forward to the earth plate's Chen palace, where the heaven plate's Yin falls. Yin is the wandering god of the day stem Bing, and it falls exactly on the day branch Chen. In spring, Yin wood is strong and can overcome Chen earth, which is what the verse says: "The wandering god is strong and flourishing, the day stem and branch fear it." Another example is on a day with the day stem Yi and the day branch You. Take the hour Chou as the month general and place it on the hour Yi. Count forward to the earth plate's Chen palace, where Zi is the wandering god. Zi water is strong in winter, but now it is placed on the earth Chen and is overcome by earth, falling into a state of rest, indicating enemies will not come and there will be no worries. If the wandering god is in a state of captivity or death and is not restrained by anything, even though enemies come, they will eventually leave. For example, on a day with the day stem Ding and the day branch Chou at the hour Zi, take the hour Chen as the month general to start the calculation. The wandering god is Si, which falls on the day branch Chou. Fire and earth generate each other, the wandering god is in a state of captivity and is not restrained, so enemies come but then leave on their own.

又游都休囚加旺相地，賊攻城池；若得勾陳剋制游都者，賊兵必敗，不剋制亦不敗。假如二月甲子日子時戌針，以戌加子，順數至卯見丑為游都，土死木旺，是游都以死加旺地，主賊攻城池，幸而太沖乘勾陳克游都之土，賊所以敗。

Another layer: if the You Du is weak and confined but is placed over a palace that is currently prosperous and strong, it indicates that enemies will attack the city. At this time, if Gou Chen can restrain You Du, the enemy troops will certainly be defeated. Even if Gou Chen cannot restrain You Du, the enemy will not be able to defeat us. For example: on the day and hour of Jia Zi in the second lunar month, the class is set with Xu as the month general (the original text says 'Xu needle' but should be 'Xu general'), placing Xu on Zi, and counting forward to the earth palace Mao, where Tian Pan Chou is found as You Du. In the second lunar month, wood is prosperous and earth is dead, so You Du, which is dead Qi, is placed on a prosperous palace, indicating enemy attack on the city. Fortunately, the Tai Chong at Mao is occupied by Gou Chen, and the wood at Mao can restrain the earth of Chou, so the enemy retreats.

上下相生為喜，游都加臨上下相生，主有降卒。若游都加支干，為下所克，便是畏下，宜戰鬥。《兵帳賦》云：“好鄉不戰，畏則交鋒。”是也。如丙辛二日以寅為游都，臨亥子地，水木相生喜也，主不戰而降。若游都被下神剋制可戰，戰必賊敗，故曰“難侵”、“畏下”，是賊難來侵我也。

The Heaven and Earth plates above and below mutually generating is called "Xǐ" (favorable): if the Yu Du (military guide) falls on a position where the upper and lower plates mutually generate, it indicates that the enemy's soldiers will surrender without battle. If the Yu Du falls on the Day Stem and Day Branch, and is instead overcome by the Earth Plate's spirit below, this is called "Wèi Xià" (fear from below), and at this time it is most suitable to go to battle. The "Bing Zhang Fu" (Tent Assignment) says, "Good home does not fight, fear leads to combat," referring to these two situations. For example, on a Bing day or Xin day, the寅 (Yin) is the Yu Du. If the寅 falls in the亥 (Hai) or 子 (Zi) water palace, water generates wood, and the upper and lower plates mutually generate, forming a "Xǐ" pattern, indicating the enemy will surrender without fighting. Conversely, if the Yu Du is overcome by the Earth Plate's spirit below, it is appropriate to launch an attack, for the enemy will surely be defeated. Therefore, the rhyme says "Nán Qīn" (difficult to invade) and "Wèi Xià" (fear from below), meaning the enemy will find it difficult to invade us.

又月將加時，干支上與課傳不見游都，謂離日遠也。則視天乙臨處，一如游都之法，若天乙又離日遠，主賊已往他境不來。又月將加時，干支上見子、辰、巳、未臨日辰，主賊到自回。疾如飛，言疾走如飛也。“居在東南災稍重，臨於西北禍當輕。”此二句不知所謂，蓋出自《兵機總要》，故存之。

Another situation: after setting up the lesson by adding the month general to the time, if neither the day stem nor the day branch, nor the four lessons and three transmissions contain the You Du, this is called You Du being too far from the day. In this case, we should instead look at where the Tian Yi Nobleman is located, and the method of calculation is exactly the same as for You Du. If even the Tian Yi Nobleman is far from the day, it indicates that the enemy has already moved to another territory and will not attack. Also, if after setting up the lesson, the day stem and day branch show Zi, Chen, Si, or Wei, which are located on the day branch, it suggests that although the enemy has arrived, they will soon retreat on their own. The last line of the verse, "moving swiftly as flying," describes how the enemy comes and goes quickly like a flying bird. As for the lines "if located in the southeast, the disaster is somewhat heavier, if located in the northwest, the misfortune will be lighter," the reasoning behind them I do not fully understand. I suppose these lines were copied from the "Comprehensive Essentials of Military Strategy," so I will keep them as they are.

欲知敵至是何兵，來處乘神作準衡。子乃輕驃丑步隊，寅為猛健卯車營。旌旗掩映推辰是，騎馬飛奔自午鳴。機械巳多蛇作陣，干戈未妙有羊擎。申善鬥爭酉畫計，戌軍武勇亥雄英。

To determine the type of enemy forces coming, one should use the earthly branches corresponding to the direction they come from as a standard. If they come from Zi, they are light and swift cavalry; if from Chou, they are infantry; if from Yin, their soldiers are brave and strong; if from Mao, their camp has many chariots. If from Chen, their banners fill the sky and block out the sun; if from Wu, their horses gallop swiftly. If from Si, they have many weapons and are skilled in forming a snake-like formation; if from Wei, their weapons are exquisite and they have sheep chariots to assist in battle. If from Shen, they are skilled in fighting; if from You, they are good at strategy; if from Xu, their army is brave and fierce; if from Hai, their general is heroic and outstanding.

欲知敵勢形狀，則以來處乘神決之，如來處乘子，則為輕驃之兵；乘丑，則為步隊；乘寅猛健；乘卯車營，謂營中多車也，卯又為天駟，若驛馬天馬乘之，則又主馬壯多，則卯又為船；辰龍也，來則旌旗蔽空；午馬也，來則騎馬飛奔；巳主兵多機械，能作蛇陣，以巳蛇也；未主器械精妙，又羊擎，未屬羊也；申善爭鬥，在途間；酉善畫計，在門中；戌為天魁，主武勇；亥為將首，主英雄。

To determine the appearance and momentum of the enemy's forces, one should refer to the divine horse associated with their direction of approach. If they come from the direction of Zi, they are light cavalry, fierce and vigorous; if from Chou, they are infantry in formation; if from Yin, the soldiers are brave and strong; if from Mao, there are many chariots in the camp, as Mao is also called Tian Si (Heavenly Steed). If both the Post-horse and Heavenly Horse are present, it indicates a large number of strong warhorses. Additionally, Mao can also represent ships. Chen belongs to the dragon, and when the enemy arrives, their banners will cover the sky; Wu belongs to the horse, and when the enemy arrives, their iron cavalry will charge forward. Si signifies numerous weapons, capable of forming a snake-like formation, as Si is associated with the snake. Wei signifies excellent weapons, with sheep chariots assisting in battle, as Wei is associated with the sheep. Shen signifies skill in combat, with soldiers often moving back and forth on the way; You signifies skill in planning, with people often strategizing within the camp. Xu is Hekui, indicating extraordinary martial prowess; Hai represents the leader of all generals, indicating a heroic commander.

占賊多寡有三般，或視游都或視干，或視地盤正時上，法亂相宗斷課難。都將近日只論都，都將遠日只論干。有時干上乘空者，正時加減不虛傳。

There are three methods to calculate the number of enemy troops: first, observe the You Du, second, look at the Day Stem, and third, check the palace on the Earth Plate corresponding to the time of the event. Each method has its own lineage, and if they are mixed together, the divination will be inaccurate. The principle of choosing is: if You Du is close to the Day Stem, then only consider You Du; if You Du is far from the Day Stem, then only consider the Day Stem; if the Day Stem happens to be on Kongwang, then use the upper and lower plates of the correct time to add or subtract. This method is the most reliable and accurate.

察賊多寡，有視游都者，有視干者，有視地盤正時者。雖以決斷，不如都近日則以都將上下盤定之。都將離日遠，則以日干上下盤定之；至於干上逢空，則以正時上下盤定之。其言加減者，謂看五行旺相休囚加減論也，如旺則進，相則倍，休言本數，死因減半。數甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥五之數。

When observing the strength of the enemy's forces, some look at the Yu Du (a divination term), some at the day stem, and some at the Earth Plate's palace corresponding to the time of the event. Although these three methods can all make decisions, the most appropriate order is: if Yu Du is close to the day stem, use the numbers from the Heaven and Earth plates where Yu Du is located; if Yu Du is far from the day stem, use the numbers from the upper and lower plates where the day stem is located; if the day stem encounters Kongwang (void), then use the numbers from the upper and lower plates of the exact time. The term 'addition and subtraction' refers to increasing or decreasing based on the prosperity and strength of the Five Phases: if it is in a prosperous state, add one level; if it is in a strong state, double it; if it is in a weak state, use the original number; if it is in a dead state, halve it. The fixed numbers for each stem and branch are: Jia and Ji with Zi and Wu make nine, Yi and Geng with Chou and Wei make eight, Bing and Xin with Yin and Shen make seven, Ding and Ren with Mao and You make six, Wu and Gui with Chen and Xu make five, Si and Hai make four (the original text says 'five', but according to the previous statement 'Si and Hai alone are four', it should be four).

《玄黃一秤金》專以游都決之，歌云：“戰賊多寡如何定，須看游都一決之。旺相休因分增減，先天上下合乘除。再兼亥子支干位，支上雖微干有餘。”假如春占，游都在寅，丑八數，寅七數，七八五十六，此先天數也。但在上無氣，減半言之，若五十六則作則二十八也。如旺則為五萬六千，相則為五千六百，本數五百六十，或只五十六。又亥子加干上，賊數寡也。後二法的。

The book "Xuanhuang Yichengjin" uses the Yu Du star exclusively to determine the number of enemy troops. Its rhyme says: To determine the number of enemy troops, one must look at the Yu Du star. According to the state of prosperity, strength, weakness, and confinement, the increase or decrease is determined. Using the Earlier Heaven numbers, multiply and divide the upper and lower plates. Also, consider where the branches of Hai and Zi fall on the day stem and day branch. If they fall on the branch, the number of troops is small, but if they fall on the stem, the enemy force is strong. For example, when starting a lesson in spring, if Yu Du is in Yin, the fixed number for the earth plate Chou is eight, and the fixed number for the heaven plate Yin is seven. Multiplying seven and eight gives fifty-six, which is called the Earlier Heaven number. If Yu Du is in a place without vitality, it is halved, so fifty-six becomes twenty-eight. Then, according to the state of prosperity, add accordingly: prosperity means fifty-six thousand, strength means five thousand six hundred, ordinary means five hundred sixty, or only fifty-six people. Additionally, if Hai and Zi fall on the day stem, it indicates a small number of enemy troops. Among these three methods, the last two are most accurate.

游都旺剋日辰強，無克休囚弱不揚。蛇虎同臨主猛烈，都方互制定柔剛。乘凶更值空亡地，人馬雖多不是強。多寡，賊數也；強弱，賊勢也。不知強弱，何以禦敵？然亦不離游都決之，如都將乘旺剋日辰，主賊勢強大；不克日辰而又休囚，則賊勢弱而氣不揚矣。蛇虎乘都又日辰，將師士卒懼猛。若都方上下刑剋相乘，主賊半柔半剛。若雖乘蛇虎凶將而值空，則人馬雖多，亦終不足為強也。

When the general (you du) is strong and controls the day stem and day branch, the enemy force is powerful; if the general controls but cannot move the day branch and itself is weak and confined, the enemy force is weak and ineffective. If theInauspicious General (Teng Snake and White Tiger) are together with the general, the enemy army is fierce and fierce. If the general and the position it is in mutually control each other, the enemy force is half soft and half hard. Even if it is riding onInauspicious General, once it falls into the empty place (kongwang), the enemy, no matter how many troops it has, is not really strong. The previous section discussed the number of enemies, referring to the quantity of enemy troops; this section discusses the strength and weakness of the enemy, referring to the momentum of the enemy troops. Without knowing the strength and weakness of the enemy, how can we resist them? The basis for judgment is still the general: if the general is strong and controls the day branch, the enemy force is strong; if it cannot control the day branch and itself is weak and confined, the enemy force is weak and ineffective. If theInauspicious General are riding on the general and also meet the day branch, the enemy generals and soldiers are all fierce and terrifying. If the general and the position it is in mutually control and harm each other, the enemy is half hard and half soft. Although riding on theInauspicious General, if it is seated on the empty place, then even with many troops, it will never become a strong enemy.

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 a general is brave or timid, the method is the same as calculating success or failure. If the initiating transmission (发用) is accompanied by favorable generals such as Tian Yi (天乙), Liu He (六合), Tai Yin (太阴), Tai Chang (太常), and Qing Long (青龙), and they are in their prosperous and strong state (旺相), then the general will certainly achieve success. However, if the initiating transmission is accompanied by Gou Chen (勾陈), Zhu Que (朱雀), which governs disputes and false accusations, Bai Hu (白虎), Tian Kong (天空), which governs deceit and concealment, Teng She (螣蛇), and Tian Hou (天后), which governs subtle and deceptive influences, then the general is timid and unable to withstand the enemy's attack. Since the strength and number of the enemy are already clear, can we not also predict in advance whether our general is brave or timid, and whether the army's morale is in harmony or discord? Therefore, there is a separate method for determining the bravery or timidity of generals.

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。

The terms "bing jiang" refer to generals who command troops, not to soldiers and generals being mentioned together. In divination, the main focus is on the Heavenly General associated with the first transmission: if the first transmission is accompanied by Tian Yi Guiren, it indicates expanding territory over thousands of miles; if it is accompanied by Qinglong, Tai Chang, or Liu He, it signifies victory. Only Tai Yin is different; although it does not lead to defeat, it is feared that there will be delays and inability to advance. If these five Heavenly Generals are also in a prosperous and strong state, they will certainly achieve great success, and the person associated with them is a strong general.

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。

In reverse, if the initiating transmission is Teng Snake, there will be much fear and alarm in the army; if it is Xuan Wu, there will be many losses and thefts; if it is Heavenly Empress, the general lacks authority and there will be much confusion within; if it is Gou Chen, the soldiers will suffer injuries and losses; if it is Zhu Que, the general will be slandered and criticized by others; if it is Tian Kong, the army will be deceived by the enemy and lose its followers; if it is Bai Hu, there will be casualties and deaths. These ominous generals, if they are still prosperous and strong, can still hold out; but once they become weak and confined, defeat is certain. How can such weak generals resist the enemy's powerful forces? As for the success or failure of military campaigns, they are also judged by the same principles, so the verse says, "Success and failure are judged by the same reasoning." This section is taken from the books "Jun Zhang" and "Gou Xuan."