Two armies facing each other, the twenty-fifth.

兩軍對陣欲交鋒，先看軍容用計攻。陣是圓形宜用火，若教方體木當從。旗幟忽然青作色，也須白旄往前沖。更審八方誰出馬，克刑擇吉誰張弓。

Two armies are facing each other, about to engage in battle. First, one must clearly observe the enemy's military formation and then decide on the appropriate strategy to attack. If the enemy arranges a circular formation, circular shape belongs to metal, so I will use a fire formation to break through it. If the enemy arranges a square formation, square shape belongs to earth, so I will use a wood formation to overcome it. If the enemy's banners suddenly all turn a single shade of blue, that indicates wood energy, so I will raise a white flag and charge forward, following the principle of metal overcoming wood. I must also examine from which of the eight directions the enemy will advance, then select a favorable gate according to the principles of the five phases and three punishments, and attack from there with bow and arrow.

主客既定，勝負已明，則於交陣欲戰之時，夫得無作用哉？於是觀其軍容若何，始出奇以應之。軍容者，軍之陣勢與旗幟形色也。如敵陣作圓形，此金陣也，我則排尖陣以破之，尖者火也，取火克金；如敵陣方形，如土陣也，我則排成長陣以破之，長者木也，取木克士；如敵陣所張旗幟衣服，皆純青色，則是木氣，我即用白旗白甲以應之，白，金色，金克木；五方之色，以克彼者為勝。

Once the opposing sides have been clearly identified and the outcome is already determined, is there no need for further action when they actually engage in battle? Therefore, one must observe the enemy's military formation and respond with a strategy that surprises them. The term "military formation" refers to the shape of the enemy's array and the colors of their banners and armor. For example, if the enemy arranges a circular formation, which belongs to the metal element, I would deploy a pointed formation to counter it, as the pointed shape belongs to the fire element, and fire overcomes metal. If the enemy uses a square formation, which belongs to the earth element, I would deploy a long formation to counter it, as the long shape belongs to the wood element, and wood overcomes earth. If the enemy's banners and armor are all of a pure blue color, indicating the wood element is in command, I would use white banners and white armor to counter them, as white belongs to the metal element, and metal overcomes wood. In summary, each of the five directions has its corresponding color, and whoever can overcome the other side will achieve victory.

四方，八卦之方位也。當用奇門休、生、傷、杜、景、死、驚、開，如八卦位，看敵在何方出馬，我則取克彼刑，彼出吉門以接刃。如彼自死門來，我從生門出應，是擇吉也。如彼自兌位出馬，我從離位張弓，是克他也。刑是十二支之三刑。

The "eight directions" mentioned in the song诀 refer to the directional aspects governed by the Eight Trigrams. In battle, one should combine the eight gates of the odd and even numbers and Dun Jia, namely, the gates of Rest, Life, Injury, Concealment, Brightness, Death, Alarm, and Opening. Each of the eight gates corresponds to one of the eight trigrams' directions. When observing from which direction the enemy approaches, one should select a favorable gate that can overcome or punish the enemy's direction to engage in battle. For example, if the enemy approaches from the Death gate direction, one should go out from the Life gate to fight, which is called choosing a favorable gate. If the enemy advances from the Dui position, which belongs to metal, one should take position at the Li position, which belongs to fire, and shoot arrows to attack, which is called overcoming the enemy. As for the term "刑" mentioned in the text, it refers to the Three Punishments relationship among the twelve Earthly Branches.

以實擊虛虛擊實，因奇用正正還奇。彼勞我逸攻宜急，我眾他微可用圍。兵法云：“實者虛之，虛者實之。”如敵空虛，我以實擊之，是實擊虛也；如敵實我設虛以擊，是虛擊實也。如玄德因劉璋之弱而得益州，是以實擊虛之事。張飛以二十騎拖柴揚塵退曹兵百萬，是以虛擊實之事。

When the enemy's defenses are weak, we should use our actual forces to attack their vulnerable points directly; when the enemy's camp is strong, we should first create false appearances to provoke them, then take advantage of their opportunity to strike. If the enemy attacks with unexpected forces, we should meet them steadily with our regular troops; if the enemy comes with regular forces, we should use unexpected tactics to attack their flanks. If the enemy comes from a long distance and is exhausted, while we are fresh and waiting, we should attack quickly rather than slowly; if our forces are numerous and the enemy is few, and the enemy's commander is weak and their troops are few, we can surround them from all sides and trap them to death. The principles of "real and virtual" and "surprise and regular" are both from the "Art of War" by Sun Tzu. The military book says: when the enemy is strong, we should find a way to make it weak; when the enemy is weak, we should pretend to be strong. Therefore, when the enemy's defenses are weak and we use our main forces to attack, it is called "attacking the weak with strength"; when the enemy's defenses are strong and we pretend to be weak to provoke them, it is called "attacking the strong with weakness." During the Three Kingdoms period, Liu Bei (whose courtesy name was Xuan De) took Yizhou by taking advantage of Liu Zhang's weakness, which is an example of "attacking the weak with strength." Zhang Fei, at Changbanpo, led only twenty cavalrymen, dragging branches from his horse to create dust, pretending there were countless hidden troops in the forest, and forced Cao Cao's large army to retreat, which is an example of "attacking the strong with weakness."

敵設奇，我因其奇而擊之以正。如曹操遣蔡瑁詐降周瑜，而周瑜遂因以奇破曹操。敵用正來，我破其正而擊之以奇。如韓信拔趙之類。彼軍遠來，是勞也，我宜急攻之。彼兵寡將微，是我宜圍之，以俟其自敗。其虛虛實實、奇奇正正，妙用多端，不可一言而盡也。

The enemy uses an unusual move, so I follow it with a straightforward strategy to calmly resolve the situation. For example, before the Battle of Chibi, Cao Cao sent Cai Miao to feign surrender to Zhou Yu. Zhou Yu recognized the trick and used it to his advantage, ultimately burning Cao Cao's warships. When the enemy advances directly with their main force, I first break their front line and then use a surprise attack to win. Like Han Xin's campaign against Zhao, he clearly set up a backwater army to lure the Zhao forces out, while secretly sending light cavalry to capture the empty camp and replace the banners. This was the key. If the enemy comes from a long distance, they are exhausted; we should seize the opportunity to attack fiercely. If the enemy has few troops and weak generals, we should encircle them, waiting for them to disperse on their own. There is a mix of reality and illusion, and the transformation between the unusual and the straightforward is endless. The subtleties and variations are numerous and cannot be fully explained in one sentence.

銳氣勿攻衰氣勝，亂宜擊整懈精追。洿下正當澭水浸，順風切記逞炎威。兵法曰：“銳氣勿擊。”銳氣，朝氣也，士卒在朝，其氣方銳，至午後則衰矣，擊之則勝。亂，軍之行伍陣法紊，我以整擊之，則勝。懈，彼軍志氣懈怠，我軍精猛，擊之則勝。如彼軍站立洿下，我於上流空水以灌之。如臨陣以順風，宜用火燒，此人事之作用，不筮祝而知者。

When the enemy's morale is strong, do not attack directly; wait until their strength wanes before engaging. If the enemy's formation is disordered, use a disciplined force to charge through. If the enemy is relaxed and unalert, use a swift and powerful force to pursue. If the enemy camps in a low-lying area, release water from the upper stream to flood them. If the wind is favorable during a battle, be cautious about setting fire, allowing the flames to spread with the wind's aid. The "Art of War" says, "Avoid their sharp momentum and strike when they are weary." Sharp momentum refers to the early morning energy when soldiers are most alert after leaving their camps, but by midday they become sluggish, making it the best time to attack. Disorder means the enemy's ranks are scattered and their formations are confused; using a well-organized force to charge will ensure victory. Slackness means the enemy's will is weak while our forces are strong and bold; an attack will surely succeed. If the enemy is stationed in a low area, open the water source upstream to flood them. If the wind is favorable during battle, set fire. These are matters that can be judged and managed by human effort, and do not require divination or prayer.

若用六壬，依《兵機總要》訣例占之：“發用雌雄定輸贏，勝負初傳天下評。年命支上空虎勝，本行貴旺武衰贏。勾陳玄武攻方利，陳覆攻方責克亨。日辰武傷時克武，季贏孟敗視罡星。”此總要占訣也，注見前《主客勝負》篇內。

If using the Six壬 system for divination, follow the mnemonic from the "Comprehensive Essentials of Military Strategy." The mnemonic states: observe whether the "initiating transmission" is yin or yang, to determine the outcome of victory or defeat. The "initiating transmission" refers to the first of the three transmissions, also called the initial transmission, which is the beginning of a divination. The three transmissions follow in order: initial, middle, and final, representing the beginning, development, and conclusion of an event. The key to victory or defeat lies in the initial transmission. The "yearly fate" (the person's age and birth year) and the day branch encounter kongwang or white tiger; the side encountering them will win. The side whose five elements are in harmony with the "Heavenly Ethical Nobleman" and are prosperous and strong, while the opponent's "Black Tortoise" is weak, will win. The positions of Gou Chen and Black Tortoise are favorable for attack. When Gou Chen covers the opponent, if the attacking side can overcome the opponent, it will be favorable. If the Black Tortoise is injured on the day branch and the time also overcomes the Black Tortoise, it is a sign of victory. Finally, if the Tiangang falls in the four seasonal positions, the side wins; if it falls in the four young positions, the side loses. This is the divination mnemonic from the "Comprehensive Essentials of Military Strategy," with detailed explanations in the previous section "Host and Guest Victory and Defeat."

急密發兵從急神，私門卯下用機深。旺與克玄方莫去，須向天罡與太陰。占者用兵遣將，約戰，此正體也。設未陣之先，猝有不虞，則速急發兵應之，當統兵向六合與太沖下以備。六合為私門，太沖卯也。至干旺方與克我之方、玄武所立之方，都不可往，宜往天罡、太陰之下。

When a situation is urgent and secret military action is required, one should follow the direction of the "Emergency God." The forces should be dispatched from the "Private Gate" and the卯 position, where the most profound strategies are employed. Any direction where the day stem is strong, where it is overcome by an opposing force, or where the "Black Tortoise" (one of the Twelve Heavenly Generals, governing thieves and darkness) is present, should be avoided. Instead, the forces should be sent in the direction of the "Heavenly Pole" (an alternate name for the branch辰) and the "Great Yin" (another of the Twelve Heavenly Generals, governing concealment and hiding). This is the standard method for military deployment, appointment of generals, and scheduling of battles. If an unexpected event occurs before the battle lines are formed, and urgent action is needed, the forces should be sent to the directions of the "Liu He" (another of the Twelve Heavenly Generals, governing harmony) and the "Great Convergence" (an alternate name for the branch卯) for defense. Liu He is considered the private entrance, and Great Convergence corresponds to the卯 position. The directions where the day stem is strong, where it is overcome, and where the Black Tortoise is located should all be avoided, and the forces should instead move in the directions of the Heavenly Pole and the Great Yin.

賊兵去否斗罡尋，孟未仲季季遠奔。大吉過干賊已出，未過潛住欲來侵。夫既定勝負而後戰，則賊必棄甲曳兵而走矣。然猶疑其未去，則以斗罡定之。斗罡，即天罡也。月將加時，斗罡加孟，賊未去；加仲，將發；加季，已遠奔矣。《兵機總要》云：“加季如今過遠出”是也。

To determine whether the enemy has already retreated or is still in place, examine the position of the "Doustang" (斗罡): if it falls on the four young positions (寅, 申, 巳, 亥), the enemy has not yet moved; if it falls on the four middle positions (子, 午, 卯, 酉), the enemy is about to depart; if it falls on the four old positions (辰, 戌, 丑, 未), the enemy has already fled far away. Then look at "Daji" (大吉), which is another name for the earth branch "Chou": if it passes over the day stem's previous position, the enemy has already left the area; if it does not pass over, the enemy is hiding nearby and may return. If you first determine the outcome of the battle before engaging, the enemy will certainly flee in disarray, abandoning their weapons. However, if you still suspect they have not truly left, use the "Doustang" to decide. The "Doustang" refers to the "Tiangang" (天罡) at the position of "Chen." When setting up the divination, place the "Month General" (月将), which is the general corresponding to the current month's solar term, on the time of the divination to form the Heaven Plate, and observe where the Tiangang falls: if it falls on the four young positions, the enemy has not yet moved; if it falls on the four middle positions, the enemy is about to depart; if it falls on the four old positions, the enemy has already fled far away. This is the meaning of the statement in "The Essential Military Strategies" (《兵机总要》) that "when the season is added, it indicates the enemy has moved far away."

又《靈匣經》云：“大吉加於干前一神，是謂過干，賊已過關；如未過，則賊潛住，尚欲來侵我。”假令甲子日，大吉加卯，是過干，賊已出界。若臨寅或臨丑，是未過關，賊尚未出。

The Ling Xia Jing also says: If Daji (Chou) falls on the day stem's previous position, it is called "over the stem," indicating that the enemy has already passed the pass. If the enemy has not yet crossed, they are lying in wait and intend to return and attack. For example, on a Jiazi day, the day stem is Jia. Jia's lodging palace is in寅, and the position before it is卯. If Daji (Chou) is placed on卯, it is "over the stem," meaning the enemy has already crossed the border. If Daji is on寅 or on Chou, it means the enemy has not yet crossed the pass and has not yet moved out.

魯都臨處知賊去，陰空臨之不可圍。魁罡如入遭囚繫，魯勾相生賂釋賊。兵言窮寇勿追，若欲追之，則當以魯都看賊之所息。《經》云：“游都察賊至，魯都察賊歸。”是也。游都沖處即魯都，魯都臨支，賊尚在近處；若臨干去日又遠，賊已遠去，不可追，即因天罡加孟仲季決之亦是。

From the position of 「Lu Du」, one can determine where the enemy has fled. If Tai Yin or Kongwang is pressing upon it, the enemy's trail becomes hidden and a包围 cannot be formed. If Lu Du falls under Hekui Xu or Tiangang Chen, those pursuing will instead be trapped and hindered. If Lu Du and 「Gou Chen」 (one of the Twelve Heavenly Generals, governing conflict and capture) are in a mutual generation relationship, it indicates that after capturing the enemy, they are bribed and then released. Military strategy says not to pursue an enemy that is cornered; if one must pursue, use Lu Du to determine where the enemy has rested. The classic text says 「You Du is used to observe where the enemy comes from, and Lu Du is used to observe where the enemy goes」, which refers to this application. The one that is opposed by You Du is Lu Du. If Lu Du is located on the day branch, the enemy is nearby; if it is on the day stem but far from the day, the enemy has already fled far away and cannot be pursued again. This is consistent with the previous method of using Tiangang combined with the four Climes, four Mid-Climes, and four Seasons to make a judgment.

若魯都入空地，並太陰之下，不可見；太陰為陰私藏匿；空亡，入空。斗者，天罡也，天罡為牢獄之所；魁，天魁也，天魁為幽禁河之地，賊入其下，必遭囚擊。至於分我軍之法，擇吉神將之方，並刑剋魯都之方便是。又有魯都生勾陳，為捉人受賂而釋賊之說。

If the robber falls into the Kongwang position or is under the Tai Yin, the enemy's trail cannot be seen—Tai Yin governs hidden and secret concealment, while Kongwang signifies emptiness and lack of support. When the stars point to Tiangang in the Chen position, Tiangang is a place of imprisonment; when the stars point to Tiankui in the Xu position, it is a place of confinement and detention. If the enemy hides in these two directions, those who pursue them will inevitably be captured and beaten. As for the method of dividing forces for pursuit, one should choose the direction where the auspicious spirits and generals are located, as well as the direction that can overcome the robber's position. There is also another saying: if the robber goes to generate Gou Chen, it indicates that after capturing the thief, he will be bribed and then set free.

恐賊埋兵居要程，支干上決最通靈。巳申子卯來覆立，寇敵奸心布伏兵。旺相帶刑逢必戰，空亡體廢不來爭。干傷在前支傷後，支干俱損莫驚沖。日行險隘，恐人謀害，當以日辰時三處決之：日傷勿在前，辰傷勿在後，時傷勿在中。此與前《兵機》、《心鏡》合，但彼不取時耳。又曰，斗罡加孟勿在前，加仲勿在中，加季勿在後。若天罡加日辰，必有惡人躡我蹤跡，宜急去。

Worrying about enemies ambushing on important roads, using the heavenly stem and earthly branch of the day to judge is most accurate. If the four spirits of巳, 申, 子, and 卯 cover and press upon the day stem and branch, it indicates that the enemy has secretly set up ambushes with evil intentions. If these four spirits are prosperous and strong and accompanied by punishment, there will certainly be a fierce battle. If they fall in empty or wasted positions, the enemy will not come to fight. If the day stem is injured, the ambush is in front; if the day branch is injured, the ambush is behind; if both the day stem and branch are injured, then there are ambushes both in front and behind, so do not rashly advance. When marching through dangerous passes, fearing someone plotting to harm, one should judge from the day stem, day branch, and the time of the day. If the day stem is injured, do not lead the troops in front; if the day branch is injured, do not trail behind; if the time is injured, do not stay in the center. This method agrees with the two books, "Military Secrets" and "Heart Mirror," except that those two do not use the time of the day. Another method says: if the heavenly stem is placed on the four young months, it should not be in front; if on the four middle months, it should not be in the center; if on the four old months, it should not be behind. If the heavenly stem presses upon the day stem and branch, there must be wicked people following and watching, and one should quickly retreat.

見賊行程渡關方，行年歲月日沖難。支干上將休囚惡，旺相相生去即安。魁罡蛇虎尤當忌，向國方門要細研。渡關，謂我軍欲渡彼境，覘聽賊所虛實，先看大將行年本命，不可與太歲日月沖破相剋，即在太歲日月沖破，亦不可輕去。《經》云：“凶不凶，視破沖。”是也。破神，子破酉、卯破子之類。沖，十二宮對沖。

To investigate enemy conditions and cross a border to enter enemy territory, one must first accurately calculate the route and the direction of crossing. If the general's "Xing Nian" (year stem) conflicts with the Tai Sui (Year God), the Month Builder, or the Day Branch, the mission will surely bring disaster. If the Heavenly Generals riding on the Day Stem and Day Branch are in a weak and confined position, it is an ominous sign; if they are prosperous and strong and also generate the Day Branch, then the mission will be safe. The Hekui (Xu) and Tiangang (Chen) along with the Teng Snake and White Tiger generals should be especially avoided. The destination country, direction, and the entrance to the territory must be carefully studied. By "crossing the border," it means that our army is entering the enemy's territory to gather intelligence. Before departure, one must check whether the general's Xing Nian and "Ben Ming" (the earthly branch of the birth year) conflict with the Tai Sui, the Month Builder, or the Day Branch, forming a conflict, a break, or a mutual control. Even if they fall in the position of conflict or break, one must not lightly proceed. The classic says, "Favorable or not favorable, it depends on whether there is a break or a conflict," which means exactly this. A "break" refers to such as Zi breaking You, Mao breaking Zi, and so on. A "conflict" refers to the twelve palaces facing each other in pairs.

《玉門經》曰：“差人覘賊虛實，日辰上見旺相之神，更與日辰相生者吉；見休囚之神，又與日辰相剋，則不可去。”蛇，螣蛇；虎，白虎；魁罡，辰戍也。若辰戌乘蛇虎二神加支干年命上，或加去方門上尤最忌。方，所至之方也；門，去使所出之門也。

The *Yu Men Jing* says: When sending people to spy on the enemy's strengths and weaknesses, if the day stem and day branch show a prosperous and strong god that is in harmony with the day stem and day branch through mutual generation, it is auspicious. However, if a weak and confined god appears and it is in conflict with the day stem and day branch through mutual control, then sending people is not advisable. In the song, "snake" refers to Teng Snake, one of the Twelve Heavenly Generals, which signifies fear and strange occurrences. "Tiger" refers to Bai Hu, another of the Twelve Heavenly Generals, which signifies misfortune, death, and weapons. "Kui Gang" refers to Chen and Xu. If Chen and Xu are combined with Teng Snake and Bai Hu, and these are placed over the day branch, day stem, and the person's birth year, or over the direction to be traveled and the gate of departure, it is most to be avoided. The "direction" refers to the direction to be traveled, and the "gate" refers to the door from which the messenger departs.

行年歲月日沖否，若向沖陰有慶還。亥午罡臨人宅吉，出軍玄武畏方難。主將行年若在太歲、月建、日沖下，不可去。一作差人行年。此《玉門經》斷法，《玉曆鈐》作“本命行年，忌見日辰上對沖之神”。沖，太沖也；陰，太陰。歲後二位是太陰，太沖臨處可去，有喜。

First check whether the main general's year pillar is being attacked by the Tai Su, the Month Builder, or the Day Branch. If one departs towards the direction where Taichong Mao and Taiyin are located, one can return safely and with good fortune. If Dengming Hai, Shengguang Wu, and Tiangang Chen are present on the Day Stem and Day Branch, traveling is auspicious. If an army moves in the direction that the Xuanwu fears and is overcome by, it will encounter difficulties. If the main general's year pillar falls in the position attacked by the Tai Su, the Month Builder, or the Day Branch, one should not travel. Some versions say this refers to the year pillar of the person sent out. This is the method of interpretation from the "Yumen Jing." The "Yilì Qian" writes: one should avoid the Day Stem and Day Branch that conflict with one's birth year. In the rhyme, "conflict" refers to Taichong Mao, and "yin" refers to Taiyin. Taiyin is located two positions after the Tai Su. The direction where Taichong is located can be traveled, and doing so brings good fortune.

還，回還也。《玉帳經》云：“令人探賊，出天上太沖下，則人鬼不見，又宜太陰之上探之。”正此意也。人宅，即日辰也。《玉門經》云：“日辰上得登明、天罡、勝光，宜急去。”玄武畏方，是克玄武之方也。《靈匣經》曰：“玄武乘神能制所往之方，出兵大勝。乘神畏所往之方，凶。假令武乘勝光，不宜往北方。”

The term "huan" in the song诀 means returning safely. The "Yuyang Jing" says: when sending people to scout enemy positions, they should depart from the direction controlled by the Taichong on the Heaven Plate, where neither people nor ghosts can see them; it is also suitable to scout from the direction governed by Tai Yin. This refers precisely to this meaning. "Ren zhai" refers to the Day Stem and Day Branch. The "Yumen Jing" says: if the Day Stem and Day Branch receive the three deities Dengming Hai, Tiangang Chen, and Shengguang Wu, one should hurry to move out. As for the direction feared by Xuanwu, it is the direction that can control Xuanwu. The "Lingxia Jing" says: if the deity riding Xuanwu can control the direction to be moved towards, the army will achieve a great victory; conversely, if the deity riding Xuanwu fears or is controlled by the direction to be moved towards, it will be ominous. For example, if Xuanwu rides Shengguang Wu, and Wu belongs to fire, while the north belongs to water which can control fire, it is not advisable to go north.

迷路申辰下可從，三途罡孟左宜沖。仲中季右依之法，陽左宜令陰右通。兩路日良趨左大，辰良右小斷無壅。我軍度關，去國已遠，一時嚮導不及，迷失路途，或二三路相雜，則不可不決也。申傳送也，辰天罡也，二神臨方有路。黃帝云：“軍行迷路，若功曹、傳送臨日辰，前路通；天罡蛇虎臨日辰，前路不通。”《兵帳賦》云：“洿泥之地，天罡指處堪行。”又云：“錯迷失路，參角堪前。”參，申宿；角，辰宿。

If lost, one should follow the direction where the god of transmission (Chuansong) at Shen and the god of Tiangang at Chen are located. When encountering three paths, if Tiangang is added to the four young months (Sishi), one should go left; if added to the four middle months (Zhongshi), one should go down the middle path; if added to the four old months (Dushih), one should go right. According to yin and yang, if Tiangang is located at the six yang positions, one should go left; if at the six yin positions, one should go right. When only two paths are available, if the day stem is favorable, one should take the left path, which is the big road; if the day branch is favorable, one should take the right path, which is the small road. This method will not result in obstruction. When the army passes through a pass and has moved far from its homeland, and cannot find a guide, or when facing a few intersecting paths that are hard to distinguish, it is necessary to cast a divination to decide. Shen is the god of transmission, and Chen is the god of Tiangang. These two deities indicate directions where there are roads. The Yellow Emperor said: When the army is lost, if Gongcao at Yin and Chuansong at Shen are located on the day stem or day branch, the way ahead is clear. If Tiangang, Teng Snake, and Baihu are located on the day stem or day branch, the way ahead is blocked. The "Military Tent Essay" says: When encountering low and muddy ground, one can proceed in the direction indicated by Tiangang. It also says: When one has gone astray and is lost, one can proceed in the direction of Censhou and Juxu. Censhou belongs to Shen, and Juxu belongs to Chen.

逢三路，未知從何路，則以天罡加宜孟左去，加仲宜中去，加季右去。《七十二占》同此。陽，六陽之神也，子、寅、辰、午、申、戌，天罡臨此六位，宜往左。陰，六陰之神也，丑、卯、巳、未、酉、亥，天罡臨此六位，宜往右。此又一法。設逢兩路可疑，日上吉可向左道，或大道去，吉。辰上吉，可向右路，或小路去，吉。《兵帳賦》云：“兩歧惑意，日辰左右。”即此之謂也。

Before you there are three paths, and you do not know which one to take. Look at where the Tiangang falls: if it falls on the four beginning months, you should go left; if it falls on the four middle months, you should go down the middle path; if it falls on the four ending months, you should go right. The "Seventy-Two Divinations" say the same thing. In the rhyme, "Yang" refers to the six Yang deities, which are Zi, Yin, Chen, Wu, Shen, and Xu; if the Tiangang falls on these six positions, you should go left. "Yin" refers to the six Yin deities, which are Chou, Mao, Si, Wei, You, and Hai; if the Tiangang falls on these six positions, you should go right. This is another method of interpretation. If there are only two paths and you cannot decide, look at the Day Stem to see if it has a favorable deity; if so, you may take the left path or the main path, both being auspicious. If the Day Branch has a favorable deity, you may take the right path or the small path, both also being auspicious. The "Tent Assignment" says, "When faced with two岔 roads and uncertain, use the Day Stem and Day Branch to determine left and right," referring to this method.

昴星俯視關梁杜，猴虎干支有路蹤。若見罡魁蛇虎阻，未虛臨處更休攻。陽日昴星課為仰視，載在起例。凡遇此等課，主關梁杜塞不通。猴，傳送之屬；虎，寅也。二神臨日辰，前去有路。魁、罡、蛇、虎四神加臨日辰上，前路不通。《兵帳賦》云：“神后多池，小吉阻道。”蓋神后子也，臨處必有水池。小吉臨方有井泉。未，小吉。虛，子中宿也。攻，治，謂治裝前行也。

A divination lesson based on the昴 star pattern falls under the category of俯视, indicating that all passageways and bridges are blocked. If theChuansong (Shen) (Shen) andGongcao (Yin) (Yin) are present on the day stem and branch, there is a path ahead. However, if the four divine spirits Tiangang (Chen) (Tiangang), Hekui (Xu) (Hekui), Teng Snake (Teng Snake), and White Tiger (Baihu) are present on the day stem and branch, the way is blocked. One should not prepare to move forward if Xiaoji (Wei) (Xiaoji) and Emptiness mansion (Xu) are also present. A阳日 (Yang day)昴 star lesson is called 仰视, which is recorded in the lesson patterns. Whenever this type of lesson occurs, it indicates that passageways and bridges are blocked. The song says that the monkey refers to Chuansong (Shen) (Shen) and the tiger refers to Gongcao (Yin) (Yin). If these two spirits are present on the day stem and branch, there is a path ahead. However, if the four spirits Tiangang (Chen), Hekui (Xu), Teng Snake, and White Tiger are present on the day stem and branch, the way is blocked. The "Military Camp Assignment" states, "Where Shenhou is, there are many ponds; where Xiaoji is, there are obstacles on the road." Shenhou is another name for 子 (Zi), and wherever it is present, there are ponds. Xiaoji is associated with 未 (Wei), and Emptiness mansion (Xu) is a star in the Zi mansion. "Attack" here means to manage or organize, referring to preparing to move forward.

遠涉途間怕賊邀，加時占測好推敲。巳申子卯臨支後，立於前路欲指挑。不臨支干兵離遠，如到干支近我巢。旺相帶刑逢必戰，空亡休廢且虛跑。干為大路支為小，勝光之下看哮咆。

When traveling far, the greatest fear is that enemies may intercept on the way. Therefore, we add the Month General to the time of divination to cast the lesson and carefully examine it. If the four divine spirits (Si, Shen, Zi, Mao) are present on the Day Branch, the enemy troops are behind me; if they are on the Day Stem, the enemy is blocking the front path and ready to challenge. If these four spirits are not present on the Day Stem or Day Branch, the enemy is still far away; once they fall on the Day Stem or Day Branch, they are approaching my camp. If the four spirits are prosperous and strong and accompanied by conflict, there will definitely be a battle; if they fall in Kongwang or in a state of rest and decline, it is just empty show and a wasted effort. The Day Stem represents the main road, and the Day Branch represents the side road. Then look at where Shengguang (Wu) falls, to know from which road the enemy is roaring towards us.

《玄女經》曰：“間關千里，須防邀截。則以月將加時，看丑申卯子。臨支主有兵在我後，臨干主有兵在我前，相挑欲戰也。若此四神不臨支干，兵離我遠，即無邀截矣。如到支干，是欲近我巢穴，宜備之。且看賊神在何方上，如抵旺相，又帶刑殺，此大戰之兆。如抵空亡休廢，不過虛咆一番耳。”勝光，午也，主道路，加干，賊從大路來邀截；加支，賊從小路來劫。此出《兵機天鏡》。

The *Xuanyu Jing* says: When traveling a thousand miles through difficult and dangerous roads, one must be cautious of being intercepted by enemies halfway. The method is to place the Month General on the time of divination to form the Heaven Plate, and specifically look at the four divine forces: Chou, Shen, Mao, and Zi. If these four divine forces appear on the Day Branch, it indicates that enemy troops are behind me; if they appear on the Day Stem, it means enemy troops are in front of me, ready to challenge. If these four divine forces do not appear on the Day Stem or Day Branch, the enemy is still far away, and there is no danger of interception. Once they fall on the Day Stem or Day Branch, it means the enemy is trying to approach my camp, and we should prepare defenses in advance. Also, observe where the enemy's divine forces are located: if they are in a prosperous and strong position and accompanied by punishments andInauspicious Sha (evil forces), this is a sign of a major battle; if they are in a wasted or empty position, it is just empty threats. The Shengguang in the song is the Wu (午) element, which governs roads: if it is added to the Day Stem, enemies will intercept from the main road; if it is added to the Day Branch, enemies will attack from the side paths. This passage is from the *Bingji Tianjing*.

覓水須求未卯方，劫糧戊已吉臨藏。玄神克處克干得，丑未臨方也最良。孫子云：“因糧於敵。”則迢迢關外，非劫何以取足？於是取水則向卯未方大吉。蓋未中有井宿，其下有井泉。其為天漢之源，其下有河，故卯為天河，未為地井。

To find water, one should head toward the directions of Wei and Mao; to seize grain and supplies, one should look at where the heavenly stems Wu and Ji are located in the current ten-day cycle, and then check if a favorable general is riding on top of them, for the grain will be there. The direction that the Black Tortoise's deity can control is suitable for attack. Even if the Black Tortoise's deity controls the day stem, it can still be successful. Additionally, the directions governed by Chou and Wei deities are also excellent choices for finding water and seizing supplies. The "Art of War" says, "Obtain supplies from the enemy," meaning to use the enemy's resources locally. When advancing thousands of miles beyond the borders, without plundering, how else can military needs be met? Therefore, the most auspicious directions for finding water are Mao and Wei. The Wei direction contains the Well mansion, and beneath the Well mansion there is a well spring; the Mao direction is the source of the Milky Way and celestial river, and beneath it there are rivers. Therefore, Mao is called the Heavenly River, and Wei is called the Earth Well.

《兵帳賦》云：“尋房井之清泉。”又云：“欲掠他鄉，戊己須逢吉將。”戊已，是以月將加時尋本旬天上戊己，上乘吉將，主得糧也。假如甲子旬戊己在辰巳，若天乙青龍等吉將臨於天盤辰巳之上，出掠必得財。

The "Military Camp Assignment" says, "Go to the direction of the Room Mansion and Well Mansion to find clear springs," and also says, "If you want to seize grain and supplies in another place, you must have the Wu and Ji heavenly stems meet favorable generals." The Wu and Ji refer to identifying the Wu and Ji heavenly stems hidden in the sky for the current ten-day period by placing the month general on the given time to generate the heaven plate. If these two heavenly stems are covered by favorable generals, it indicates the ability to seize grain. For example, in the Jiazi ten-day period, Wu is hidden in Chen and Ji is hidden in Si. If the heavenly general Tianyi Guiren and the Azure Dragon, one of the twelve heavenly generals associated with wealth and joy, are present over Chen and Si on the heaven plate, then going out to plunder will certainly yield results.

玄武，賊神也，我要行劫，我即是賊，故要玄武乘神克處劫之；若玄武乘神剋日干，亦可得也。《兵帳賦》云：“潛起掠地，玄武須旺。能制干支，我軍大獲。若居四季，忌甲乙東征；若乘功曹太沖，忌庚辛酉向。”餘同此。

Xuanwu is the heavenly general in charge of thieves. If our side goes on a raid, we ourselves are like thieves, so we should strike where the deity that Xuanwu rides upon can overcome the enemy. If the deity that Xuanwu rides upon can overcome the day stem, we can also succeed. The "Military Camp Treatise" says: when launching a secret attack to seize territory, Xuanwu must be in a strong position; if it can overcome the day stem and day branch, our army will have great success. If Xuanwu is in the positions of Chen, Xu, Chou, or Wei, then on the first day of the month, it is inauspicious to march east. If Xuanwu is riding on Gongcao in Yin or Taichong in Mao, then on the seventh day of the month, it is inauspicious to march west. All other situations follow this principle.

若丑未臨方，亦可劫掠。《兵帳賦》云：“欲劫軍糧，向秦吳大獲。”秦，未之分野；丑，吳之分野。我有糧有水，兵有所恃，自此而潛伏劫掠，自此而拔邑攻城，自此而遣行間諜，與敵往來，無有不豫矣。

The directions governed by the two deities Chou and Wei can also be targeted for raids. The "Tent Assignment" says, "To raid military supplies, head toward the directions of the states of Qin and Wu, where the harvest will be greatest." Chou corresponds to the territory of Qin, and Wei corresponds to that of Wu. If our army has provisions and water, the soldiers will have something to rely on; only then can we speak of covert raids, only then can we speak of attacking cities and fortresses, and only then can we speak of sending spies to engage with the enemy. None of these actions can be undertaken without prior preparation.

潛兵劫掠最為強，先察三傳端的詳。初為本國中為將，未為外虜乃他邦。初中克末無人境，獲功無劫得財糧。初生末處人逃彼，末若生初賊虜降。三傳獲克休囚位，兩家敵戰盡遭傷。初中囚死末旺相，退兵自守莫驚張。初中旺相末傳死，直搗巢邱鎖逆王。

Deploying troops to ambush and plunder is the most aggressive move. Before taking action, carefully examine the three transmissions. The first transmission represents the homeland, the middle transmission represents the general, and the final transmission represents the enemy country to be attacked. If the first and middle transmissions overcome the final transmission, the army will advance without resistance and obtain wealth and food without hardship. If the first transmission generates the final transmission, some of our soldiers may defect to the enemy camp. If the final transmission generates the first transmission, the enemy will surrender on their own. If the three transmissions fight and overcome each other, and all are in weak and confined states, both sides will suffer losses. If the first and middle transmissions are weak and confined while the final transmission is prosperous and strong, we should retreat and defend ourselves without causing alarm. If the first and middle transmissions are prosperous and strong while the final transmission is dead and exhausted, we can directly attack the enemy's stronghold and capture the rebel king.

此以初傳為中國，中傳為主將，末傳為所攻之國。如初克末傳，是我克他，如入無人之境一般，獲財無數。初傳生末，則我之士卒反有逃入彼陣者。末傳生初，主賊虜自來投降，不但得財而已。若三傳戰相剋賊，彼此俱有傷敗。初中囚死，末反旺相，宜按兵不動。末傳囚死，初中旺相，則直搗丘巢，以鎖叛逆之王來。

Here, the first transmission represents the original country, the middle transmission represents the general, and the final transmission represents the country to be attacked. If the first transmission overcomes the final transmission, it means our forces are controlling the enemy, and the military campaign will be smooth with great gains of wealth. If the first transmission generates the final transmission, some of our soldiers may defect to the enemy side. If the final transmission generates the first transmission, the enemy will surrender on their own, and the gains will not be limited to wealth. If the three transmissions fight and overcome each other, both sides will suffer losses and setbacks. If the first and middle transmissions fall into prison or death positions, but the final transmission is prosperous and strong, we should hold back our forces. If the final transmission is in prison or death positions while the first and middle transmissions are prosperous and strong, we can directly attack the enemy's stronghold and capture the rebellious leader.

此出《兵機天鏡》，只以三傳分主客勝負，全不計較日辰。愚謂日辰乃三傳本也，豈可只用傳而不用日辰哉？宜照《神樞經》，以日為彼，以辰為我，辰剋日上神與辰上神剋日上神者，可肆兵劫掠；若日克辰，與日上神克辰上神者，不可劫掠，且防賊來劫我。月將臨玄武，可擒盜不可劫掠；太陰乘玄武，可劫掠而不可擒賊。

The above passage is from the "Military Mirror of Heaven," which uses only the three transmissions to determine the master and guest, and completely ignores the day stem and day branch. I believe the day stem and day branch are the foundation of the three transmissions, so how can one use only the three transmissions and disregard the day branch? One should follow the method of the "Divine Pivot Classic," taking the day stem as the enemy and the day branch as oneself: if the god in the day branch overcomes the god on the day stem, or if the god on the day branch overcomes the god on the day stem, then one may boldly launch an attack and plunder; conversely, if the day stem overcomes the day branch, or if the god on the day stem overcomes the god on the day branch, then one should not plunder and should be on guard against the enemy attacking. When the month general is located on the Black Tortoise, it can capture thieves but is not suitable for plundering; when Tai Yin is combined with the Black Tortoise, it can plunder but cannot capture thieves.

追兵既去，我亦可渡關覘賊矣，但恐賊兵尚有伏吾前後者，未可知也，於是則以巳申子卯覆立支干為有埋伏，不覆則無。若賊神旺相帶刑，逢之必戰；休廢空亡，則不來矣。巳申子卯四神傷干，賊伏在前；四神傷支，賊伏在後；支干俱傷，前後有賊，豈可妄行沖擊哉？

The pursuing troops have already withdrawn, and our side can now cross the pass to investigate the enemy's situation. However, we are still afraid that the enemy may have left ambushes in front and behind us, and we cannot know for sure. Therefore, we look at the four divine forces of Si, Shen, Zi, and Mao to see if they are covering over the Day Stem and Day Branch: if they are covering, there is an ambush; if not, there is none. If the enemy's divine forces are prosperous and strong and also involve a conflict, a battle is certain. If they fall in a state of decline, rest, or Kongwang, the enemy will not come. If these four divine forces injure the Day Stem, the ambush is in front; if they injure the Day Branch, the ambush is behind; if both the Day Stem and Day Branch are injured, there are ambushes both in front and behind. How can we then rashly charge forward?

此出《兵機天鏡》，若《玄黃一秤金》說又不同，再詳之：前後巳申子卯看，臨支在後落干前。日臨辰上前防寇，支若臨干後備奸。亥子臨干居大路，如加辰上小衢潛。此以四神臨支，賊伏後；臨干，賊伏前；不臨干支，則無賊矣。《靈匣經》云：“只取子卯巳三神。”《兵機總要》曰：“太沖、勝光、河魁、登明四神加日辰，後有賊。”此與《靈匣經》、《兵機天鏡》俱背謬之至。

The passage above is from "Bing Ji Tian Jing," while "Xuan Huang Yi Cheng Jin" presents a different view. Here is a detailed analysis. Its formula states: to determine if there are hidden troops in front or behind, look at the four divine spirits—Si, Shen, Zi, and Mao. If they appear on the day branch, hidden troops are behind; if they appear on the day stem, hidden troops are in front. When the spirit on the day stem is added to the day branch, beware of enemies in front; when the spirit on the day branch is added to the day stem, be prepared for treachery behind. If Dengming (Hai) or Shenhou (Zi) are on the day stem, enemies are guarding the main road; if they are on the day branch, enemies are hiding in the side paths. This method calculates that if the four spirits appear on the day branch, hidden troops are behind; if they appear on the day stem, hidden troops are in front; if they do not appear on the day stem or day branch, there are no hidden troops. However, "Ling Xia Jing" says only to take the three spirits—Si, Mao, and Zi—while "Bing Ji Zong Yao" states that the four spirits—Taichong (Mao), Shengguang (Wu), Hekui (Xu), and Dengming (Hai)—when added to the day stem or day branch, indicate hidden troops behind. These two approaches contradict "Ling Xia Jing" and "Bing Ji Tian Jing," and are truly absurd.

日往加辰，賊在前；辰往加干，賊在後。《兵仗賦》云：“辰加於日，防賊兵於後驚；日覆於辰，備敵卒於前擾。”是也。若亥子臨干上，賊居大路；臨支辰，賊居小路。黃帝曰：“占盜，課得四上克下，不可劫，以禍從外至內也。四下賊上可劫，以禍從內至外也。課傳得六陽，宜潛匿行劫；得六陽不宜。干支上下，互相剋賊，我劫他，他亦來劫我。”

The heavenly stem on the day stem is added to the day branch, indicating enemies are in front; the heavenly stem on the day branch is added to the day stem, indicating enemies are behind. The "Weapons and Armaments Assignment" says, "When the hour is added to the day, be cautious of enemy troops disturbing from behind; when the day is placed over the hour, be prepared for enemy soldiers harassing from the front," which refers to this situation. If Dengming (Hai) and Shenhou (Zi) are on the day stem, enemies are guarding the main road; if they are on the day branch, enemies are guarding the side path. The Yellow Emperor said: when predicting thieves, if all four lessons (comprising the day stem, the day stem's lodging palace, the day branch, and the heavenly stem on the day branch, each paired with the heaven plate to form four pairs of upper and lower deities) are instances of upper deities controlling lower deities, one should not go to attack, because the disaster comes from outside to inside; if all four lessons are instances of lower deities controlling upper deities, one may go to attack, because the disaster moves from inside to outside. If both the day stem and day branch have mutual control, then if I attack him, he will also attack me. If all the elements in the lesson and the three transmissions are dominated by six yang deities, it is suitable to hide and move secretly to attack; otherwise, it is not suitable.

陽城龍首亥宮求，巳尾申腹寅背周。陰城首尾背腹反，宜攻背腹莫攻頭。支干旺相賊當敗，初中克末有功收。末絕初中有氣勝，初中無氣主凶憂。城，所攻之城也。陽，陽日也；陰，陰日也。凡攻城者，莫犯龍頭，宜擊背腹。陽日龍頭在亥，尾在巳，腹在坤，背在艮。坤，申中卦；艮，寅中卦。陰日龍頭在巳，尾在亥，腹在艮，背在坤。若支干旺相，更初中克未傳，必獲破賊殺將之勝。

Attack Yang City by considering the city as a dragon: the dragon's head is at Hai, the tail at Si, the belly at Shen, and the back at Yin. When attacking Yin City, the positions of head, tail, back, and belly are exactly reversed. In either case, attack its back and belly, not directly strike the head. If the day stem and day branch are prosperous and strong, the enemy will be defeated. If the first transmission is controlled by the middle and final transmissions, the battle will be successful. If the final transmission is dead or in decline while the first and middle transmissions have vitality, our side will win. If the first and middle transmissions have no vitality, the general will face danger and worry. Here, the term "city" refers to the city being attacked. Yang days are those with Jia, Bing, Wu, Geng, and Ren, while Yin days are those with Yi, Ding, Ji, Xin, and Gui. In any attack on a city, do not disturb the dragon's head, but instead attack its back and belly. On Yang days, the dragon's head is at Hai, the tail at Si, the belly at Kun, and the back at Gen. Kun corresponds to the trigram Shen, and Gen corresponds to Yin. On Yin days, the dragon's head is at Si, the tail at Hai, the belly at Gen, and the back at Kun. If the day stem and day branch are prosperous and strong, and the first and middle transmissions control the final transmission, a great victory will certainly be achieved.

絕謂囚死也，有氣旺相也，未傳囚死，初中有氣，攻城大勝。初中無氣，末更旺相，主將必有凶優，逢此者宜擇吉，保守營寨為上。《兵仗賦》云：“龍頭莫犯，支干以休囚；背腹宜攻，要日辰之旺相。”莫解。陽城陰城，非陽日明日，如我在南而城在北為之陰城，我在北而城在南為之陽城，我在東而城在西為坎陰，我在西而城在東為坎陽，當以此為正。

The term "绝" in the song refers to a position of confinement and death; "有气" refers to a position of prosperity and strength. If the final transmission is in a state of confinement or death while the first and middle transmissions are in a state of prosperity and strength, an attack can result in a great victory. Conversely, if the first and middle transmissions are in a state of confinement or death while the final transmission is in a state of prosperity and strength, the commander is certain to face danger and misfortune. In such a case, it is best to choose another auspicious day and temporarily hold the camp as the superior strategy. The "Military Implements Assignment" says: "The dragon head should not be violated, because it corresponds to the weak and confined position of the day stem and branch; the back and abdomen are suitable for attack, because the day stem and branch are in a state of prosperity and strength." I do not understand these two lines. As for Yang City and Yin City, they do not refer to Yang days and Yin days: if the army is in the south and the city is in the north, it is called Yin City; if the army is in the north and the city is in the south, it is called Yang City; if the army is in the east and the city is in the west, it is called Kan Yin; if the army is in the west and the city is in the east, it is called Kan Yang. This method of classification should be considered the correct interpretation.

或間諜，或講盟好。遣使去人年日辰，切防其上斗魁臨。年門生吉相沖否，申入傳中吉將歆。年日辰防太歲制，行干尤畏到干侵。年，行年也，去使行年、日辰上魁罡加臨凶。《兵仗賦》云：“發使方行，年路支干。切忌魁罡，亦憂返伏。”反吟伏吟卦不宜遣使。

Send envoys either to spy or to negotiate alliances. One should look at the envoy's birth year and the day stem and branch, with particular emphasis on guarding against Tiangang and Hekui pressing upon these three positions. If the envoy's birth year and the direction of the mission are in mutual generation, it is auspicious, but also check for any conflicting relationships. If the Chuansong falls into the three transmissions and is accompanied by a favorable general, it is a good omen. The envoy's birth year and the day stem and branch should avoid being controlled by the year's master. The day stem on the day of departure is especially vulnerable to being controlled by the day stem on the day of arrival. In the song, "year" refers to the birth year. If Hekui (Xu) and Tiangang (Chen) are present on the envoy's birth year and the day stem and branch, it is ominous. The "Weapons and Armaments Assignment" says: when sending envoys, first examine the birth year, the route, and the day stem and branch. The most dangerous are Hekui and Tiangang at the forefront. One should also be cautious of encountering reverse chant and hidden chant. Any instance of "reverse chant" (heaven and earth plates opposing each other) or "hidden chant" (heaven and earth plates being identical) is unsuitable for sending envoys.

所往之方為門，若門上神與去人年上神相生則吉，相剋凶。《兵帳賦》云：“門傷年處路遇殃，而凶將災深；年制門時帶病歸，而吉神禍消。”如月將加時，門上神制年上神，途中有疾；年上神克門上神，帶病而歸。二者逢吉將有救，災淺。

The direction that the messenger is sent to is called the "door." The deity at the door and the deity of the messenger's age interact; if they mutually generate, it is auspicious, but if they mutually control, it is inauspicious. The "Military Camp Treatise" says: if the door deity controls the deity of the messenger's age, the messenger will suffer illness on the way; if the deity of the messenger's age controls the door deity, the messenger will return with illness. If these two situations occur along with a favorable general, the calamity will be less severe.

申，傳送也，三傳行使初發時，傳內有申者吉；申上乘吉將，雖不入傳亦吉；入傳又乘吉將，更吉也。蓋傳送乃道路之神，故不入傳亦宜推之。《兵帳賦》云：“初宜參宿，不然要乘乎吉神。”是也。

Shen is Chuansong. When starting a divination for sending envoys, if Shen appears among the three transmissions, it is auspicious. If Shen is riding on a favorable general, even if it does not appear among the three transmissions, it is still auspicious. If Shen is both among the three transmissions and riding on a favorable general, it is even more auspicious. Since Shen is originally the deity in charge of roads, even if it does not appear among the three transmissions, it should still be considered. The "Military Tent Treatise" says, "The best is for the first transmission to fall in the position of the Three Stars mansion, otherwise it should ride on a favorable deity," which refers precisely to this meaning.

又去使行年日辰俱畏太歲克之。假令四季年丙丁巳午日行大吉，蓋日火生歲土也。庚申辛酉日行亦吉，歲土生日金也。壬癸亥子日行大凶，歲土剋日水也。太歲與行日相生吉，克凶。

In addition, the age and day stem and branch of the messenger are both afraid of the sovereign year stem to control. For example, when encountering the years of Chen, Xu, Chou, and Wei, which belong to earth, traveling on days of Bing, Ding, Si, and Wu, which belong to fire, is very auspicious, because the fire of the day generates the earth of the sovereign year. Traveling on days of Gengshen, Xinyou, which belong to metal, is also auspicious, because the earth of the sovereign year generates the metal of the day. However, traveling on days of Ren, Gui, Zi, and Hai, which belong to water, is extremely inauspicious, because the earth of the sovereign year controls the water of the day. In summary, if the sovereign year and the day of travel are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious.

行干，行者初發之日干也；到干，到彼處之日干也。侵，亦克也。大抵行日與到日相生吉，相剋凶。然行干可定，到干不可定，只以至彼處行事之日為主。如下書到彼處，不論某日下書，擇一日與去日干相生可也。

"Xing Gan" refers to the day stem of the day when the messenger departs, and "Dao Gan" refers to the day stem of the day when he arrives at the destination. "Qin" means control, or being overcome. Generally, if the day of departure and the day of arrival are mutually generating, it is auspicious; if they are mutually controlling, it is inauspicious. However, the day of departure can be chosen by oneself, but the day of arrival cannot be determined in advance, so only the day when the official business is formally conducted at the destination is considered. For example, if one is sending an envoy to present an official letter, regardless of the day of arrival, one can choose another day that is mutually generating with the day of departure to present the letter.

江河除定危開上，行間差人未敢嗔。探賊宜從天上耳，去探密地駐方奔。從魁為九江，太沖為三河，若三河九江臨於除定危間之上，差人行間，甚吉也。假令正月定日在午，午上見卯或酉是也。月建前一日為之除，五日為之定，七日為之危，八日為之開。

"From Kuai" (from the酉 branch) governs the Nine Rivers, and "Taichong" (from the卯 branch) governs the Three Rivers. If these appear on the days of "Chu", "Ding", "Wei", or "Kai" in the twelve divination gods, it is safe to send people to carry out counterintelligence operations. To investigate enemy affairs, one should start from the direction where the Heaven Ear is located; to uncover secrets and private matters, one should quickly move toward the direction where the Earth Ear is stationed. "From Kuai" (酉) is called the Nine Rivers, and "Taichong" (卯) is called the Three Rivers. When the Three Rivers and Nine Rivers fall on the days of "Chu", "Ding", or "Wei", it is very auspicious to send people to carry out counterintelligence. For example, in the first lunar month, the "Ding" day is on the午 position. If the卯 or酉 appears on the午 position, it matches this pattern. As for how to calculate the days: the day after the Month Builder is "Chu", the fifth day is "Ding", the seventh day is "Wei", and the eighth day is "Kai".

探賊消息，向天耳臨方吉，乃天上丑未之方也。探人密事向地耳臨方吉，乃天上卯酉之方也。《百煞歌》曰：“天耳天目宜探聽。”春辰、夏未、秋戌冬丑為天目，對沖為天耳。蓋耳目下宜探聽消息也。

To investigate enemy movements, the most auspicious direction is where the Heaven Plate's Chou and Wei branches are located; to uncover someone's private matters, the most auspicious direction is where the Heaven Plate's Mao and You branches are located. The "Hundred Evils Song" states, "The Heaven Ear and Heaven Eye are suitable for investigation." In spring, the Heaven Eye is at Chen; in summer, at Wei; in autumn, at Xu; and in winter, at Chou. The branch that opposes the Heaven Eye is the Heaven Ear. Because the location of the ear and eye is most suitable for gathering information.

《一秤金》云：“凡遣使行間諜，要干支上刑剋不相和，然後可用謀反行間。若上下相生相合，彼之君臣一心，將卒一體，雖欲反間，何隙可乘？”此大有理。又書云：“行間若得傳送發用，又乘朱雀，主讒言易中。”此亦有理，並附之。

The "Yi Cheng Jin" says: Whenever sending envoys to carry out espionage, the day stem and day branch should be in a state of mutual conflict and not harmonious, then it is suitable to use the strategy of reverse espionage. If the upper and lower elements are in mutual generation and harmony, it indicates that the ruler and ministers are united, and the soldiers are in one heart, so even if one wants to use reverse espionage, there would be no gap to exploit. This is very reasonable. Another book says: When carrying out the strategy of reverse espionage, if the transmission of Chuansong (Shen) is used as the first transmission, and it is combined with the Vermilion Bird, which is one of the Twelve Heavenly Generals and governs speech and documents, then the slanderous words are easily believed by the enemy. This is also reasonable, and it is added here together.