The second ten: whether the army's morale is in harmony or in discord.

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。

When two armies are facing each other and a decision to send troops into battle must be made, it is essential to determine whether the king and his ministers are united or divided. The Tiangang (Chen) is the heavenly yang, and the Month Builder is the earthly yang; the Hekui (Xu) is the heavenly yin, and the Tai sui (the year's ruler) is the earthly yin. When a yang spirit is placed over a yin spirit, it is called yang covering yin, indicating that the superior will harm the inferior. When a yin spirit is placed over a yang spirit, it is called yin covering yang, indicating that the ministers will rebel against the sovereign. (Note: The order of these two lines in the rhyme is opposite to the following explanation, so the explanation should be taken as correct.) When two yangs overlap, it is called double yang, and one should be concerned about fire disasters; when two yins overlap, it is called double yin, and one should be cautious of water disasters. The degree of fortune and misfortune must still be carefully judged according to the state of prosperity, strength, weakness, and confinement.

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。

Specifically, the Tiangang (Chen) belongs to heavenly yang, and the Month Builder belongs to earthly yang; the Hekui (Xu) belongs to heavenly yin, and the Tai sui (year ruler) belongs to earthly yin. When either the Tiangang or the Month Builder, one of the yang deities, is placed over the Hekui or the Tai sui, it is called yang covering yin, indicating that the sovereign will harm the ministers, the father will harm the son, and the husband will harm the wife. Conversely, when either the Hekui or the Tai sui, one of the yin deities, is placed over the Tiangang or the Month Builder, it is called yin covering yang, indicating that the ministers will plot against the sovereign, the son will rebel against the father, and the wife will harm the husband. If the Tiangang is placed over the Month Builder, or the Month Builder is placed over the Tiangang, with two yang forces overlapping, it is called double yang, indicating a fire disaster. If the Hekui is placed over the Tai sui, or the Tai sui is placed over the Hekui, with two yin forces overlapping, it is called double yin, indicating a water disaster. In addition, one must also consider the state of prosperity, strength, weakness, and confinement of these deities: if they receive the energy of prosperity and strength, it is auspicious; if they fall 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。

To determine whether to go to war, one must examine the main general's birth stem and birth branch. If these two meet the Three Punishments or the Six Harmful Influences, the battle will be difficult. If the White Tiger also appears together, it is especially advisable to avoid such a situation. If both the day stem and day branch also encounter these, even more caution is required. This is because the Three Punishments and Six Harmful Influences are great凶神, and when they fall on the main general's birth stem and birth branch, it is already difficult to go to war, and even more so when the White Tiger is added on top. If they are not acceptable when added to the year and destiny, how could they be acceptable when added to the day stem and day branch, which are the fundamental positions? Whenever such a situation occurs, one must be extremely cautious and careful. However, there is still a possibility of turning things around: if the main general's year and destiny are prosperous and strong, while the punishing and harmful influences are weak and confined, and there are also gods that can generate and save in the day stem and day branch, then it is still possible to go to war.

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。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。

Two armies have been facing each other for some time, and today there is concern about whether a battle will take place, so a divination was performed. The method looks at Gou Chen: if Gou Chen overcomes the day stem, or if it mutually harms or controls the day stem, there will certainly be a battle today; if they do not overcome each other, neither side will gain an advantage, and they will just defend their positions. If Daji (Chou) and Xiaoji (Wei) are placed on the day stem and day branch, both armies will cease hostilities and each will defend their own territory. Therefore, the classic says: whether to fight or not, look at Gou Chen. If Gou Chen is in mutual harm or control with the earth plate it is on, there will certainly be a battle; if they are in mutual generation, they will reconcile and each defend their own borders.

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 god Gou Chen, when riding on the Heaven Plate or falling into a particular Earth Plate palace, if it harms or conflicts with the Day Stem or Day Branch, the situation becomes even more dangerous. For example, on a Wuzi day with a return chant lesson, Gou Chen rides on the Heaven Plate You and falls into the Earth Plate Mao palace. Mao is in conflict with Zi, which means Gou Chen is in conflict with the Day Branch. Additionally, Mao wood also overcomes Wu earth, meaning the Earth Plate palace of Gou Chen overcomes the Day Stem. Another example is on a Bingchen day with a hidden chant lesson, using the daytime general to start the noble, Gou Chen falls into the Mao palace. Mao overcomes Chen earth, and Chen and Mao are also mutual six harms, meaning Gou Chen both conflicts and harms. Whenever these patterns occur, the battle will certainly be extremely dangerous and one should not lightly engage in military action. The "Comprehensive Essentials of Military Strategy" and other schools only mention Gou Chen's riding god conflicting with the Day Stem, but they do not mention its falling Earth Plate palace. This may be a lack of thoroughness, so here it is added for completeness.

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) and Xiaoji (Wei) fall on the day stem and day branch, neither side wishes to fight. The "Military Tent Treatise" says: when two armies are facing each other, the Gou Chen is the most accurate indicator; if Gou Chen controls the day stem, both sides will have to fight to determine strength. When the two auspicious stars, Nan Dou and Dong Jing, appear, both sides will put away their weapons and calm their anger. Chou corresponds to Nan Dou, and Wei corresponds to Dong Jing, so when the two auspicious stars appear on the day branch, it indicates that both sides will cease hostilities.

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。

When ordered to raise an army and defend the border, one does not know whether to attack first or defend first. The method of divination looks at where the handle of the dipper (斗柄) and the heavenly stem (天罡) are placed. If they are placed in the four young (孟) palaces of寅,申,巳, and亥, it is advisable to hold firm and not go out. If they are placed in the four middle (仲) palaces of子,午,卯, and酉, then fighting will result in mutual loss. If they are placed in the four old (季) palaces of辰,戌,丑, and未, then attacking can lead to victory. 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 unclear whether to fight or defend is more auspicious, one should decide based on the position where the Tiangang (Heavenly Pole) is added. If the Tiangang is added to the four initial positions (the first of the four seasons), it is advisable to hold defense; if one insists on attacking, both sides will suffer misfortune. The "Lingxia Jing" says: when the handle of the Big Dipper (the pointer star) is added to the first position of the divine ruler, the army is still within, and defense is advisable; if it is added to the middle position, the army has reached the gate, and fighting will result in mutual loss; if it is added to the last position, the army is already outside, and an attack will result in a great victory. This theory benefits the opposing side, which is the one initiating the attack. For example, on a Dingchou day with a return echo lesson, the Daji (Great Auspicious) is at the day stem, and the Xiaoji (Minor Auspicious) is at the day branch, indicating that both armies will reconcile. However, the Tiangang is in the Xugong (Dog's position), which belongs to the fourth season, so it is still advisable to attack and achieve a great victory. The "Jinkui" also says: when facing an enemy, one should look at the Tiangang. If it is added to the first position, soldiers should rest; if added to the middle position, both sides will suffer defeat; if added to the last position, a great victory will be achieved.

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 depends on the Day Stem and Day Branch to determine the host and guest. If the god in the Day Branch is in conflict or overcomes the god in the Day Stem, the host wins over the guest. If the god in the Day Stem overcomes the god in the Day Branch, it is advantageous for the guest to act first. If aInauspicious General (malevolent general) is riding on the Day Stem, it actually benefits the host. If there is no battle, then there is no need to proceed. Once a divination is cast for a battle, the host and guest must be clearly determined. The Day Stem is on top, representing the outside, which is the guest; the Day Branch is below, representing the inside, which is the host. If the divination favors the guest, our side should raise many flags and drums, and move out first. If it does not favor the guest, we should lower our flags and remain still, letting the opponent move first and then respond. This is the principle of adapting according to the divination's indications, and the same applies when acting as the host.

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。

When the world is at peace and the court sends troops to subdue a state that refuses to pay homage, the party that initiates the attack is considered the host, and the one being attacked is the guest. However, if two armies face each other on the battlefield, the situation reverses: the one who attacks first is the guest, and the one who responds later is the host. This is the true secret. Clearly, the distinction between host and guest depends on the actual situation, and one cannot rigidly determine it by simply following the rule that the day stem is the guest and the day branch is the host.

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。”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。

The criterion for judgment is: if the heavenly stem on the day branch overcomes the heavenly stem on the day stem, the main side wins; if the day branch itself overcomes the day stem, it also counts as the main side winning. If the heavenly stem on the day stem overcomes the heavenly stem on the day branch, the guest side wins; if the day stem overcomes the heavenly stem on the day branch, it also counts as the guest side winning. For example, on a Jiawu day, if Chou is added to Wu, the Chou and Wu form a harmful relationship, and this harmful energy is present on the day branch, indicating the guest side wins. The "Military Camp Treatise" says: if the day branch is harmed, the main side loses; if the day stem is harmed, the guest side loses. Additionally, there are four positions to consider: the yang spirit of the day is the guest general, the yin spirit of the day is the guest deputy general, the yang spirit of the hour is the main general, and the yin spirit of the hour is the main deputy general. By observing their mutual generation and overcoming relationships, one can determine the outcome of the conflict.

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。

Fan Li said: The "Chong Shen Ke" lesson indicates that the lower god defeats the upper god, meaning the main side wins; the "Yuan Shou Ke" lesson indicates that the upper god defeats the lower god, meaning the guest side wins. The song says "the day stem is accompanied by a凶 general," meaning a凶 general appears on the day stem; if a凶 general appears on the day stem, the guest side suffers; if a凶 general appears on the day branch, the main side suffers. Therefore, if there is a凶 general on the day stem but a吉 general on the day branch, the main side benefits; if there is a凶 general on the day branch but a吉 general on the day stem, the guest side is advantageous. If both the day stem and day branch have凶 generals, both sides are unfavorable; if both have吉 generals, both sides are safe.

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 the guest side is an ancient method; however, the book "Xuanyang Yichengjin" does not follow this approach. Instead, it specifically designates the side that initiates the attack as the guest and the side that responds to the attack as the main. For example, if our side initiates the attack, then the day stem belongs to us and the day branch belongs to the other side; we are the guest and they are the main. If the day stem is harmed, it indicates our defeat; if the day branch is harmed, it indicates their defeat. Conversely, if the other side initiates the attack, then the day stem belongs to them as the guest and the day branch belongs to us as the main; if the day stem is harmed, it indicates their defeat, and if the day branch is harmed, it indicates our defeat.

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。”

In addition, a general must first understand the method of attacking the empty and avoiding the isolated. For forces exceeding ten thousand, use the yearly isolated and empty; for forces over a thousand, use the monthly isolated and empty; for forces over a hundred, use the daily isolated and empty; and for forces over ten, use the hourly isolated and empty. The yearly isolated is the hour following the year's stem, and the opposite palace is the yearly empty. The monthly, daily, and hourly isolated and empty are calculated in the same way. When using troops, back to the isolated position and attack the empty position, thus gaining the advantage of terrain. Tai Gong said: If a military campaign understands this system, and can clearly identify the isolated and empty positions, then one woman is worth ten strong soldiers.

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。

When the god riding on Gou Chen is able to control the direction it is facing, the main side wins; conversely, if the direction it is facing controls Gou Chen, the opposing side wins. If the initiating transmission encounters Kongwang, the opposing side will certainly suffer losses in men and resources. The reason the enemy is able to win is because the first transmission controls the final transmission. The Shenting Jing says: to determine the victory or defeat of the main and opposing sides, one must carefully examine Gou Chen. If Gou Chen controls the direction it is facing, the main side wins; if the direction it is facing controls Gou Chen, the opposing side wins. Here, "the direction it is facing" refers to the palace on the Earth Plate. According to this, determining victory or defeat no longer depends on 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 initiating transmission is regarded as the enemy and also as the soldiers. If the initiating transmission falls into kongwang, it indicates that the soldiers will flee and disperse. As for the saying "the first transmission overcoming the final transmission indicates the enemy's victory," this is because the first and second transmissions belong to the outside, representing the enemy, while the final transmission belongs to the inside, representing the main force. When the first transmission overcomes the final transmission, it signifies that the outside overcomes the inside, hence the enemy's victory. From this principle, when our side advances deep into enemy territory to fight, we should use the first and second transmissions to control the final transmission. When the enemy invades us, we should use the final transmission to control the first and second 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。

When the Central Plains contend with foreign tribes, the outcome of victory or defeat must be carefully examined through the day's virtue and the Three Punishments. If the general's birth star and year star can control the White Tiger, Black Tortoise, and Gou Chen, it is a good omen. Additionally, it is favorable if the god riding on Gou Chen can overcome You Du and the Black Tortoise. The god at the enemy's position should also be overcome by Gou Chen. If Gou Chen falls at the enemy's position, the Tian Yi Nobleman should control the god riding on Gou Chen from a distance. In divination for battle, if the first transmission receives the Nobleman, Liu He, Azure Dragon, or Tai Chang, it is auspicious; the other eight generals are consideredInauspicious Spirit and each has its corresponding interpretation.

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。

If there is a battle between the Central Plains and a foreign tribe, there is another layer to determine the outcome by examining the刑德: if the daily virtue (日德) overcomes the three punishments (三刑), the Central Plains side wins; if the three punishments overcome the daily virtue, the foreign tribe wins. Here, "德" refers to the daily virtue (日德), and "刑" refers to the three punishments (三刑). In addition to looking at their mutual overcoming, one must also carefully examine whether the palace where the daily virtue falls is in a relationship of mutual generation or mutual control with the corresponding palace on the earth plate (地盘).

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。

The term "ming nian" refers to the main general's birth year and the current year. If the gods riding on White Tiger, Black Tortoise, and Gou Chen are afflicted by the main general's birth year god through刑 (imposition), 害 (harm), or 克 (overcoming), it is advantageous for the guest side, allowing the guest to defeat the host. Whenever any of the six positions—day stem, day branch, birth year, current year, three transmissions, and the correct hour—contains a god that can control You Du and Black Tortoise, it indicates a victory for our side. For example, if the main general's birth year is Yichou, and a伏吟 lesson starts on Renxu day, using the daytime noble to start at巳 and reversing to arrange the generals, with White Tiger in the戌 palace; the birth year's丑 exactly harms戌, which means the main general's birth year controls White Tiger, leading to a great victory in battle.

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。

If the general's year and destiny cannot control the White Tiger, Black Tortoise, and Gou Chen, then take a step back and require that Gou Chen be able to overcome the areas where You Du and Xuan Wu are located on the Earth Plate. For example, if the lesson starts on Guisi day, the daytime noble is at Si and is accompanied by Shen, moving backward to set the general. Gou Chen follows the Heaven Plate at Chou and falls on the Earth Plate at Chen. You Du and Xuan Wu both fall on Hai. The earth at Chen can overcome the water at Hai. This means the area where Gou Chen is located overcomes the area where You Du is located. The army can achieve a great 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 represents the general of the main side, and Xuan Wu represents the general of the opposing side. The side that is in command and prosperous will win, while the side that is in captivity or dying will lose. If Gou Chen overcomes Xuan Wu, the main side wins; if Xuan Wu overcomes Gou Chen, the opposing side wins. The so-called 'thief position' refers to the direction where the enemy is located. This position should be best overcome by Gou Chen. For example, in a divination lesson starting on Jiazi day, the day stem's heavenly spirit is Wu. The heavenly plate's Chen is occupied by Xuan Wu and falls in the Zi position. Using the Yin noble spirit, it rides on Wei and arrives at Mao, proceeding in order to arrange the generals. The heavenly plate's Hai is occupied by Gou Chen and falls in the Earth plate's Wei position. The Earth Wei soil is able to overcome the enemy's position in Zi water, which is the Gou Chen overcoming the thief's heavenly spirit, resulting in a great military victory. This aspect can be determined solely by looking at the birth and overcoming relationships on 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 falls in the direction where the enemy is located, then where the Heavenly Nobleman is located does not matter. As long as the god that the Heavenly General rides upon can overcome the position where Gou Chen is located, it is a favorable omen. For example, if the lesson is cast on Bingshen day, the god on the day stem is寅. The night nobleman starts at酉 and is located at子. The enemy is in the卯 direction, and the main general's year is in巳. The day stem is located at巳, and the day branch is added to申. The day branch both harms and overcomes the day stem. The year巳宫 has the heaven plate寅, and the White Tiger rides on the heaven plate辰 and is located in未宫. The寅 wood on the year is overcoming the辰 earth that the White Tiger rides upon. Gou Chen rides on Daji丑, and is also overcome by the god on the year. Now look at the enemy's direction,Mao Palace, which has the heaven plate子. This means that the Gou Chen side is overcoming the enemy's god. With all these conditions, it is favorable for the guest. The party that attacks 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 stem can overcome Gou Chen and Bai Hu, it is a great victory; otherwise, if Gou Chen can overcome Xuan Wu, it is also considered a victory. If the deity residing in Gou Chen's position can control the deity that our side is attacking, we will surely win; conversely, if the deity we are attacking is in the same position as Gou Chen, the enemy will win. If the deity that Tian Yi Guiren is riding can overcome the deity that Gou Chen is riding, then the enemy will surrender. For example: On Yiwei day, with a reverse chant lesson, the enemy is located in the寅 position. Using the yang Guiren starting from Zi and moving in reverse to arrange the generals, Gou Chen rides on the Heaven Plate at Shen and falls into the Earth Plate's寅 position, directly facing the enemy. Tian Yi is at Wu, and Wu fire can overcome the metal Shen that the enemy's Gou Chen is riding, so the army can 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 formulas, "占" refers to divining military affairs, and "初" refers to the first transmission. When divining battles, if the first transmission receives the four auspicious generals: Tianyi, Liuhe, Qinglong, and Taichang, it is highly favorable. The "Jilin Jing" states: if the initiating transmission encounters Tianyi, the military campaign will achieve great victories and expand territory by thousands of li; if it encounters Liuhe, it can obtain the enemy's wealth and people; if it encounters Qinglong, it can capture the enemy's camps, treasuries, and riches; if it encounters Taichang, it can seize the enemy's clothing, silk, and banners, achieving a great victory. The "Jinkui Jing" states: if Tianyi nobleman is present over the general's year pillar or falls in the current active palace, and Xuanwu is located in a dead or imprisoned, lifeless position, the battle will be 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 eight generals are Teng Snake, Vermilion Bird, Gou Chen, Tian Kong, White Tiger, Black Tortoise, Tai Yin, and Heavenly Empress, all consideredInauspicious Spirit. Each has its own interpretation and corresponding meanings. The "Collection of Spirits Classic" states: if Teng Snake appears in the initiating transmission, there will be fear and panic in the army, and injuries to horses and soldiers; if Vermilion Bird appears, soldiers may rebel, causing unnecessary disputes; if Gou Chen appears, soldiers may be wounded or captured in battle; if Tian Kong appears, soldiers may be deceitful and unreliable; if White Tiger appears, soldiers may die or fall ill; if Black Tortoise appears, military operations will fail, and there will be many losses and thefts within the army; if Tai Yin appears, soldiers may be cowardly and hide or flee; if Heavenly Empress appears, the army will lose without fighting, and the commander will lose authority. The "Golden Chest Classic" says: if Black Tortoise is present over the day stem and day branch, and it exerts control from a distance over the hour of the divination, it is not advisable to 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。

On the day stem, if a solitary strong god or the god of descendants is present, it indicates victory; however, it is strictly to be avoided for the day stem and day branch to have the gods of parents and officials and ghosts. If the god of wealth appears among the six places, it is an ominous sign; especially dangerous when accompanied by six harms, three punishments, and the white tiger. Here, "day above" refers to the god above the day stem; "descendants" refers to the god generated by the day stem. Since descendants can control officials and ghosts, having the descendants on the day stem indicates victory. For example, on a Jiachen day, the god above the day stem is Wu, and the god above the day branch is Shen; Shen metal is the official and ghost of Jia wood, but it is restrained by the Wu fire above the day stem, so even if the enemy is strong, it 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。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。

A solitary male general, also called a fighting male, when appearing on the day stem indicates the guest side wins; when appearing on the day branch indicates the main side wins. The one that conflicts with the fighting male is called the fighting female. If the fighting female appears on the day stem, the guest side loses; if it appears on the day branch, the main side loses. If the commander understands this, he will know the strategy of holding the position of the fighting male and attacking the position of the fighting female. The parents' yao is the one that generates the day stem, while the official ghost yao is the one that controls the day stem. When predicting a battle, one should take the sons' yao to control the official ghost yao. However, if the parents' yao appears in the lesson, the parents' yao controls the sons' yao, making the sons' yao unable to protect itself, how can it then control the official ghost yao? Therefore, the parents' yao and the official ghost yao should both be avoided. Another situation: if there is no official ghost in the six places, but the sons' yao appears on the day stem or day branch, then the sons' yao becomes a useless yao that merely drains energy, and thus becomes ineffective.

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 wealth hexagram is the one that is overcome by the day stem. Since wealth can generate official ghosts, it should be avoided if it appears in any of the six positions. The six positions refer to the day stem, day branch, personal destiny, current year, three transmissions, and the main hour. If there are no official ghosts among these six positions, then the wealth hexagram does not need to be avoided. If all four lessons and three transmissions are wealth hexagrams, it indicates that the enemy's hexagram is strong and prosperous, and has the right position, which suggests that the enemy's army has already reached the border. Conversely, if the general hexagram is occupied by the son hexagram, which can overcome the wandering capital, black tortoise, or the enemy's position, it is a favorable omen. Here, the general hexagram refers to the second position 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 Harmful Relationships, Three Punishments, and White Tiger should be avoided as much as possible among the six positions; if the Day Stem, Day Branch, personal destiny, or current year encounter these three, the danger is especially severe. For example, on a day of Wu, if Chou is added to Wu, Chou and Wu form a harmful relationship, and this harmful energy falls upon the Day Branch, leading to the guest side's victory. Another example: if the commander's personal destiny is Jiazi, whenever the heavenly stem is Jia and the earthly branch is Zi in the year, month, day, or hour, the divination becomes a Hidden Chant; if it encounters Gengwu, it becomes a Reverse Chant; if it encounters Mao, Mao and Zi form a punishment relationship; if it encounters Wei, Zi and Wei form a harmful relationship. On such days, one should not go to battle. Another example: if the commander's year destiny is Zi, and he encounters a Reverse Chant on a day of Jia, the Yang Nobleman starts from Chou and arrives at Wei, proceeding in reverse order to deploy the generals, with White Tiger falling on Zi Palace, which means White Tiger is pressing upon the commander's personal destiny; at the same time, the Heaven Plate Chén also arrives at Zi, and Tiangang attacks the commander's personal destiny. Both situations are unsuitable for 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 Xin Jing says: If the six harmful influences fall upon the general's natal year, then engaging in battle recklessly will result in self-injury. If the White Tiger also appears together, the danger becomes even greater. It is also essential to clearly discern whether there is a remote克制 between the day stem and day branch. In addition, the general's natal year should also avoid the presence of Hekui, Tiangang, and Teng Snake. Whenever the text refers to year and destiny, it always means the natal and natal year of the general alone. The term "harm" refers to the six harmful relationships, such as the harm between Zi and Wei, or 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。

Heavenly Prison, Heavenly Bandits, Fiery Ascension, Metal Transformation, and the Nine Disgraces, together with Heavenly Distress, Earthly Distress, Heavenly Net, and Heavenly Misfortune, these nine Lesson Patterns, if any of them appear, indicate disaster for military campaigns. Conversely, Life Qi, Empty Wasteland, Month Builder, the Four Seasons' Prosperous Qi, Tiangang, War Hero, and the Four Seasons' Favorable Qi, these seven positions are where the general should be located; by occupying them and attacking their opposite directions, victory can be achieved.

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 'Yù' refers to the Heavenly Prison divination. Its formation is as follows: the first transmission falls in the position of imprisonment or death, the Tiangang (Chen) is placed on the Day Stem's Growth position, and the tomb deity is added to the branch that is of the same type as the Day Stem. This creates a situation where above it is the tomb and below it is the enemy, forming the Heavenly Prison hexagram. If among the three transmissions there is also a presence of Zaisha, Jiesha, Sanxing, or Liuhai, the danger becomes even more severe."

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 lesson only counts in certain situations. For days with Jia or Yi as the day stem, the Tiangang (Chen) is placed on Hai, which is the long life position for Jia and Yi wood. This is called "Tiangang added to the day." At the same time, Wei is placed on Yin, which is the storage position for wood, and Yin belongs to the same wood as Jia and Yi. This is called "storage added to the same type." When Wei is on top of Yin, it is called Yang Qiu, and when Wei is overcome by Yin, it is called Fu Chou. Only in this way is it truly the Tian Yu hexagram. For days with Geng or Xin as the day stem, the Tiangang is placed on Si and Chou is placed on Yin. This also counts: Si is the long life position for Geng and Xin metal, and Chou is the storage position for metal. Chou on Yin is called Yang Qiu, and Chou being overcome by Yin wood is called Fu Chou. However, in this case, the Tiangang does not overcome the long life position of the day stem, and the storage is not added to the same type, so the harm is slightly less. The days of Liujia, Liuyi, Liugeng, and Liuxin total twenty-four days, forming twenty-four lessons. Other days may also have the pattern of Tiangang added to long life, but they cannot meet the conditions of storage added to the same type, Yang Qiu, and Fu Chou. Therefore, they are not considered examples of Tian Yu.

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' refers to the Tiankou lesson: Tai Yin is added to the day branch of the day before the two solstices and two equinoxes, that is, the day branch of the day before spring equinox, autumn equinox, winter solstice, and summer solstice. This forms the Tiankou hexagram. 'Yan' refers to the Yanshang lesson, where the three transmissions form the fire trinity of Yin, Wu, and Xu. 'Cong' refers to the Congge lesson, where the three transmissions form the metal trinity of Si, You, and Chou. The 'Keyingjing' says: if the divination result is Yanshang, one should beware of fire disasters; if the Heavenly General or Earth Plate shows the water deity, there is a chance of salvation. If the divination result is Congge, one should beware of military conflicts and fighting; if the Heavenly General or Earth Plate shows the fire deity, there is a chance of salvation. On a metal day, if the divination result is Yanshang, or on a wood day, if the divination result is Congge, since the native's qi is being overcome, the situation 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 term "Jiu Chou" is also a name of a divination lesson, referring to the five heavenly stems: Yi, Wu, Ji, Xin, and Ren, combined with the four earthly branches: Zi, Wu, Mao, and You. The ten days formed by this combination are called Jiu Chou days. Within these ten days, if a great auspicious Chou is added to the day's stem and branch, and if the two malevolent influences, Da Shi and Xiao Shi, fall upon the day's stem and branch or appear in the three transmissions, then military operations should be avoided. The arrangement of Da Shi starts from Mao in the first month and proceeds in reverse order through the four central positions. Xiao Shi is determined by the presence of dead and imprisoned energies on the month's stem.

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 term "two troubles" refers to the heavenly trouble and earthly trouble. The day host is placed on the four central points of Zi, Wu, Mao, and You, while the Tiangang (Chen) is placed on Chou or Wei, forming the heavenly trouble. The moon host is placed on the four central points, and the Tiangang is placed on Chou or Wei, forming the earthly trouble. If the day host and moon host are placed on the four central points but the Tiangang is not on Chou or Wei, it is not called trouble but called Du transmission. The term "day host and moon host" refers to the positions of the sun and Tai Yin, which are recorded in the official calendar. The "net" refers to the heavenly net: if both the time god and the initiating transmission god overcome the day stem, it forms the heavenly net.

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。

The four solar terms of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter each have the day before them called the four critical days. By placing the heavenly stem of the four beginnings in the lodging palace and overlaying it on the heavenly stem and earthly branch of the critical day, the Heaven祸 hexagram is formed. However, the "Observation of the Monthly Changes" reverses this, using the heavenly stem of the critical day over the heavenly stem of the four beginnings as the Heaven祸. It is unclear where this method originates. The nine types of divination lessons, including Heaven狱, Heaven寇, Inflaming, From Reform, Nine Ugliness, Heaven烦, Earth烦, Heaven网, and Heaven祸, are all considered ominous when encountered in military divination. Therefore, the verse says "there will be calamity," which is a summary of the previous statement.

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 contains characters that need to be interpreted one by one: "生" means Life Qi, "孤" means Kongwang, "建" means Month Builder, "旺" means the prosperous Qi of the four seasons, "罡" means Tiangang, "雄" means War Hero, and "相" means the Qi of the four seasons' phases; "辰上" refers to the respective palace positions corresponding to these seven. It means the commander should occupy the positions where these seven deities are located and attack their opposite palaces, thereby achieving great victory. The "Lu Shi Zhan" states: rely on Life Qi to strike Death Qi, rely on Kongwang to strike empty positions, rely on Month Builder to strike Month Breaker, rely on prosperous and strong Qi to strike dead prisoners, rely on Tiangang to strike Hekui, rely on War Hero to strike War Feminine, and thus achieve victory in every battle; if the situation does not conform to these principles, then one should fortify and wait for the right opportunity. This is exactly the meaning conveyed.

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。

This is the general principle for determining the winner and loser between the main and guest in the "Use of All Nines" school of lesson patterns. In the original leader lesson, the subject is loyal and the son is filial, suitable for taking the initiative to attack first; in the re-examination lesson, the subject is below and attacks the superior, suitable for waiting for the right opportunity and seizing the flag. Knowing that a lesson takes the compared deity, indicates that the enemy and self are close, which is a sign of reconciliation and proper agreement. The involved harm lesson is divided into two types: seeing opportunity and observing subtle signs; when affairs are delayed, one must clarify the situation before taking action. The remote overcoming lesson is further divided into the day remote overcoming deity and the deity remote overcoming the day, used to distinguish between the main and guest. The昴star lesson differs between a strong day and a gentle day, both indicating delays and slowness. The hidden chant lesson indicates the main should remain still and not move, while the reverse chant lesson indicates that affairs are in distant places and are uncertain. The separate responsibility lesson relies on external support, and the eight specialized lesson is suitable for surprising the enemy and achieving victory.

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。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。

When using the Six壬 (Liuren) method to divinate military matters, one must first clearly understand the meaning and principles of the lesson pattern, carefully discern its auspicious or inauspicious nature, and decide whether to fight or defend, use regular troops or irregular troops accordingly. Only then should one proceed to mobilize troops. If the lower god is in a position of stealing from the upper god and initiates the transmission, the lesson is called "Yuan Shou" (Original Head), indicating loyal subjects and filial sons, and all matters heard are true. In such a case, it is advisable to take the initiative in launching an attack, not to act later, and it is favorable to be the guest, not the host. If the upper god is in a position of overpowering the lower god and initiates the transmission, the lesson is called "Chong Shen" (Re-examination), indicating that those below are pressing upon those above, and all affairs are not smooth. In such a case, it is advisable to wait and respond to the enemy later, not to act first, and it is favorable to be the host, not the guest. According to the general principles of the Six壬 method, when the upper god overpowers the lower god, it is called "Yuan Shou," and when the lower god steals from the upper god, it is called "Chong Shen." However, in this book, the explanation here differs from the previous reference to Fan Li's words, which should be a mistake in transmission.

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。

To determine the name of the divination lesson, one takes the god that initiates the transmission based on the method of comparison. "Comparison" means similarity; when divining about a person, the person is nearby, and when divining about a thief, the thief is close by. At this time, if military action is taken, the advance and retreat will be hesitant and indecisive, indicating a sign of reconciliation and proper resolution. If the god initiating the transmission is determined by the method of involvement, then if the god taken is from the first group, it is called "Seeing Opportunity," and if from the second group, it is called "Observing the Subtle." This lesson indicates that affairs will be delayed and troubles difficult to resolve. At this time, if military action is taken, one should first examine the rear, clearly understand the situation behind before taking action, otherwise one may suffer loss or injury.

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。

When the initiating transmission is taken by remote overcoming, if the upper god overcomes the day stem from a distance, the lesson is called "Hao Shi"; if the day stem overcomes the upper god from a distance, the lesson is called "Tan She." Both situations are like arrows missing their target, and all matters are light. When using military force, even if there are ominous signs, they are not to be feared. Among these, "Hao Shi" is favorable for taking the initiative, while "Tan She" is favorable for being on the defensive. "Mao Xing" lesson on a strong day is called "Hu Shi," indicating active initiative, with a tendency to be eager to take action in military campaigns, but it is unfavorable if there are obstructions at passes or bridges. On a weak day, it is called "Dong She Yan Mu," indicating concealment and inactivity; it is favorable for hiding and remaining concealed. If our side advances to attack the enemy, the enemy will certainly hide and not appear.

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。

Fuyin lessons occur when the Heaven Plate and Earth Plate are completely overlapping, with all deities remaining in their original positions without movement. On a strong day encountering Fuyin, one intends to travel but stops midway; on a gentle day encountering Fuyin, there is concealment and concealment, with no initiative taken. At such times, if military action is taken, it indicates that passageways and bridges are blocked, and enemies will not cross borders to attack. In contrast, FanYin lessons occur when the Heaven Plate and Earth Plate are completely opposite, with all deities changing positions. This indicates troubles coming from outside, suggesting rebellious sons and treacherous ministers. At such times, military actions tend to be unpredictable and change frequently, and one should be especially cautious and avoid taking action.

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。

When using the method of eight special transmissions, the spirit of the lesson is in the same palace for both yin and yang spirits, making it difficult to distinguish between host and guest; at this time, if a battle is engaged, a fight is certain to occur, and it is only favorable if the situation is in a prosperous and strong state, and actions must be conducted with integrity, not through deception. When using the method of alternative responsibility, the lesson is one of proceeding through a borrowed path and relying on external factors to achieve success; at this time, if a battle is to be initiated, it must have external support to proceed, otherwise it will appear timid and weak.