The Third Seventy-Third: The Difference and Entrustment of the Negative

差委的否意如何，相生旺合事無他。刑剋囚死妨誤徵，別行更改更蒐羅。可差必定差伊去，天將初傳品揣摩。凡遣使，須看其事之成敗，而其人品要的。如日辰得吉神吉將發用，生合旺相，則斯人可往，而事無他虞矣。若用神囚死刑剋，此人必無力量，必不誠實，而誤我正事也，必須另擇個好人去，即可去得。

Can the person sent out be trusted? If in the divination chart the divine generals are mutually generating, prosperous and strong, and harmonious, then there will be no other complications. But if there are punishments, restrictions, or death positions, this person will delay the military campaign, and we must choose someone else. Those who are truly capable will certainly be sent. As for their character and ability, we can carefully examine them through the heavenly general accompanying the first transmission. When sending an envoy, we must consider both whether the matter can be accomplished and whether the person is trustworthy. If the day stem and day branch receive auspicious divine generals as the first transmission, and they generate and harmonize with each other, being in a prosperous and strong position, then this person can be sent out, and there will be no other complications. But if the initiating divine is in a restricted or death position and is punished or restricted, this person is certainly incapable and dishonest, and will delay our important affairs. Therefore, we must choose another suitable person to ensure the matter is accomplished.

以發用天將決其人之才品能幹：天乙主人厚重有體；太常主美服好飲；青龍主多財有變博；朱雀善言詞，能以詐欺人；太陰恐以私情輸敵；白虎力過人，有威；天空言不與實；螣蛇性暴躁；六合得朋友之助；勾陳思慮雖滯，有擒縱之力；玄武善飫人情實，然多邪淫；而天后美貌，柔而不剛。

From the Heavenly General indicated by the Initiating Transmission, one can judge a person's talent and character. Riding on the Heavenly Nobleman indicates that the person is solid, upright, and has proper decorum. Riding on Tai Chang indicates that the person pays attention to appearance and enjoys food. Riding on the Azure Dragon indicates that the person has abundant wealth and is adaptable. Riding on the Vermilion Bird indicates that the person has good speaking skills, but may deceive others with eloquent words. Riding on Tai Yin indicates that the person may leak secrets and betray due to private feelings. Riding on the White Tiger indicates that the person has extraordinary strength and authority. Riding on Tian Kong indicates that the person speaks insincerely. Riding on Teng Snake indicates that the person is easily angered. Riding on Liu He indicates that the person can receive help from friends. Riding on Gou Chen indicates that although the person's thinking is slow, they have the ability to control and manipulate situations. Riding on the Black Tortoise indicates that the person is good at understanding human emotions, but tends towards immoral behavior. Riding on the Heavenly Empress indicates that the person has a beautiful appearance, is gentle in nature, but lacks decisiveness.

使來辰主日為賓，宜辰制日莫傷辰。日克辰頭言不實，辰傷日上語堪憑。我既遣使入敵，敵亦遣使相答矣，其中或講罷兵，或言投降，未可輕信也。占之則以辰為主，以日為賓，辰上神宜制日上神，日上神不宜制辰上神。日克辰頭，是日上神來克辰上神，我被他制，言必不實；辰傷日上，是辰上神往剋日上神，他被我制，言不敢不實也。《兵帳賦》云：“敵使求和，正時占決，支神制干，即為真說。”《七十二占》曰：“敵有來使，下時剋日上神，其言確切。”

When an enemy envoy arrives, the divination should take the day branch as the host and the day stem as the guest. The day branch should be able to control the day stem, and the day stem should not be allowed to control the day branch. If the god on the day stem controls the god on the day branch, the envoy's words are not trustworthy. If the god on the day branch controls the god on the day stem, then the envoy's words can be trusted. Since our side has sent an envoy to the enemy's territory, the enemy will also send an envoy in return. During these communications, whether they propose to cease hostilities or surrender, we should not easily believe them. The method of divination is to take the day branch as the host and the day stem as the guest: the god on the day branch should control the god on the day stem, and it should not be the other way around. The term "day stem controls the day branch" refers to the god on the day stem controlling the god on the day branch, which means our side is being suppressed by the enemy, and the envoy's words are definitely not truthful. The term "day branch harms the day stem" refers to the god on the day branch controlling the god on the day stem, which means the enemy is being suppressed by our side, and the envoy's words are therefore reliable. The "Tent Assignment" says: when an enemy envoy comes to seek peace, use the hour of the day to cast the divination. If the god on the day branch can control the god on the day stem, then the envoy's words are genuine. The "Seventy-Two Divinations" says: when the enemy sends an envoy, if the god on the hour controls the god on the day stem, then the envoy's words are indeed trustworthy.

日辰上將相生吉，人宅六情凶將起。發用日辰空存詭，日辰年忌耳罡隱。來降歲克貴人偽，日受陰傷防患侵。《軍帳賦》云：“下生其上，知詐偽以不行；用生干支，謂陰謀而罷結。”下生上，乃辰上生日上也。蓋我占他，我有恩以及之，彼感恩而實向也。

The Heavenly General riding on the Day Stem and Day Branch mutually generate each other, which is auspicious; if the Six Emotions deities appear along with malevolent generals on the Day Stem and Day Branch, cunning plots and calamities will arise. If the Initiating Transmission falls into Kongwang along with the Day Stem and Day Branch, the opponent is harboring deceit. The year of action and the Day Stem and Day Branch should most fear the hidden presence of Tian'er, Tian Gang, and Tai Yin. When enemies come to surrender, if the deity on the Tai Su (Sovereign) position overpowers Tianyi Guiren, the surrender is false; if the Day Stem is injured by one's own Yin deity, one should beware of external threats. The "Military Camp Essay" says: when the lower deity generates the upper deity, it shows that deceitful methods are ineffective; when the Initiating Transmission deity generates the Day Stem and Day Branch, it indicates that conspiracies have been dissolved.the so-called "below generates above" means the deity on the Day Branch generates the deity on the Day Stem. Because we are the aggressor against them, we have extended benevolence to them, and they are grateful for this favor, hence their sincere submission.

人宅，即干支也，干支上見六情之神，各以其情斷其奸謀災異。《軍帳賦》以申、子、亥、卯、辰、未為六情：申子為貪狼，貪而無義；亥卯為陰賊，潛為寇盜；辰未為奸邪，淫泆而狂忤。凶將乘之，尤可畏。此出《天元曆書》。

"The term 'person's dwelling' refers to the Day Stem and Day Branch. If the Six Sentiments deities appear on the Day Stem and Day Branch, they should be judged according to the nature they represent to determine the other party's treachery and calamities. The 'Military Tent Treatise' refers to the positions of Shen, Zi, Hai, Mao, Chen, and Wei as the Six Sentiments: Shen and Zi are called Tanlang, meaning greedy and untrustworthy; Hai and Mao are called Yinzhe, meaning engaging in robbery in secret; Chen and Wei are called Jianxie, meaning deceitful, licentious, and rebellious. If凶将 (malevolent generals) ride upon these deities, it becomes even more dangerous. This statement comes from the 'Heavenly Origin Calendar Book.'"

若發用並日辰上見天空、朱雀，來人詭詐，蓋空雀皆虛詐之神也。《兵帳賦》云：“將推課休，朱雀用起以奸謀。”《七十二占》曰：“朱雀加日辰，其言奸詐。”耳，天耳也，春寅、夏巳、秋申、冬亥。罡，天罡辰也。陰，太陰，天乙後二位之神。言主將行年與日辰上，切忌天罡、天耳、太陰臨之，天罡凶神，太陰蔽匿。《兵仗賦》云：“天耳臨年日辰，來使潛機。”又云：“角陰日辰年而奸譎。”角，辰宮星也。

If the initiating transmission and the day stem and day branch show Tian Kong and Zhu Que, the person coming must be deceitful, because Tian Kong and Zhu Que are both heavenly generals associated with falsehood and fraud. The "Treatise on the Army Camp" says: examining the heavenly generals and finding the lesson pattern to be weak, with Zhu Que as the first transmission, indicates that the person comes with sinister intentions. The "Seventy-Two Divinations" say: Zhu Que appearing on the day stem and day branch indicates that the person's words are deceitful. The phrase "ear" refers to Tian Er, which is in the year of Yin in spring, in the year of Si in summer, in the year of Shen in autumn, and in the year of Hai in winter; "Gang" refers to Tian Gang Chen; "Yin" refers to Tai Yin, which is the second position after Tian Yi Guiren. These lines mean: the main general's year and the day stem and day branch should most avoid Tian Gang, Tian Er, and Tai Yin, because Tian Gang is aInauspicious Spirit (malevolent spirit), and Tai Yin is associated with concealment and hiding. The "Treatise on the Army Camp" says: Tian Er appearing on the main general's year and the day stem and day branch indicates that the messenger has hidden intentions. It also says: Jiao Xu and Tai Yin falling on the day stem and day branch and the main general's year indicate that the other party is deceitful and cunning. Jiao is the star mansion belonging to the year of Chen.

歲，太歲也，上神克貴人天乙為虛詐也。占來降，不論課傳，只觀歲貴。太歲上神克天乙乘神，其詐無疑。假令太歲在申，六壬日申上見神后，貴人繫巳臨丑，被歲上子水克之，是為降也。

"The 'year' refers to the Tai Sui. The god on the Tai Sui overcomes the Tian Yi Guiren, indicating deceitful intentions. When divining about an enemy's surrender, there is no need to examine the Four Lessons and Three Transmissions in detail. Instead, focus on the Tai Sui and Tian Yi Guiren: if the god on the Tai Sui overcomes the god that the Tian Yi Guiren is riding, then the enemy's surrender is certainly false. For example, if the Tai Sui is in Shen, and on a Liunin day, Shen has Shenhou Zi, while the Tian Yi Guiren belongs to Si and is located in Chou, being overcome by the Zi water on the Tai Sui, this indicates a false surrender."

末句“日受陰傷”，謂日干被日之陰神克也。假令丙午日干上寅為日之陽神，日陰寅上見亥水剋日干，是謂日受陰傷，利主人也。《兵仗賦》云：“外國人來，歲神克天乙而禍至；他邦情異，陰神賊日辰以愁之。”是也。情異，謂有異心也。一說為日辰而言之，謂日辰受用陰陽克之也。

The last sentence "the day stem is harmed by yin spirits" refers to the day stem being attacked by the yin spirits of that day. For example, on a Bingwu day, if the day stem has Yin, which is the yang spirit of that day, and then on Yin there is Hai water, which turns back to attack the Bing fire day stem, this is called the day stem being harmed by yin spirits, which is favorable for the main party. The "Bingzhang Fu" says: when foreigners come, the Tai sui spirit attacks the Tianyi nobleman, misfortune is about to arrive; when other countries have ulterior motives, the yin spirits harm the day stem and branch, causing worry.the so-called "qing yi" means having two minds. Another interpretation refers to the day stem and branch being attacked by the yin and yang spirits involved in the initiating transmission.

敵約曹沖子巳推，日辰上見詐謀來。子申亥卯並辰未，定是虛謀莫亂猜。敵使虛實，以來降來說者說。至於敵人來約我，則誠偽在敵，主其可往與否，亦不可不占也。法以日辰上見功曹、太沖、神后、太乙四神，皆為詐偽，不可往也。《軍帳賦》云：“後乙曹沖，臨日辰而偽詐。”是也。《玉曆》云：“申子為貪狼，亥卯為陰賊，辰未為奸邪，此六辰臨於日辰，皆主虛詐。”《玉曆》，天文書也，六壬取之。

An enemy inviting our side to a meeting or battle should be judged using the four spirits: Gongcao (Yin), Taichong (Mao), Shenhou (Zi), and Taiyi (Si). If these appear on the day stem and day branch, the enemy's intention is deceit. If the Zi and Shen, Hai and Mao, or Chen and Wei appear together, it is definitely a trap. There is no need to be suspicious. The previous passage discussed the truthfulness of the enemy's words, referring to the case where the enemy comes to surrender or make a proposal. As for the enemy inviting our side to meet, whether their intention is sincere or deceptive lies with them. Our side should not decide to go without consulting a divination. The method is: if the day stem and day branch show Gongcao, Taichong, Shenhou, and Taiyi, they all indicate deceit and we should not go. The "Military Tent Assignment" says, "If Shenhou, Taiyi, Gongcao, and Taichong appear on the day stem and day branch, it is deceit," which is exactly this meaning. The "Jade Chronicle" says: Shen and Zi are Tuanlang, Hai and Mao are Yinze, Chen and Wei are Jianxie. These six earthly branches appearing on the day stem and day branch all indicate false feelings and deceit. The "Jade Chronicle" is a book about astronomy, and Six壬 has adopted its statements.

據成書所載，皆以神將吉主可往，以神將不吉不可往，其實有善贊軍務者，約之誠固可往，即約之詐亦當隨其詐而入其虛，預設防備，明踐盟約，如鴻門之宴、河梁之會，雖極凶險，其實甚平穩也。

According to the existing texts, if the divination shows a favorable omen, one should go; if not, one should not. In reality, if there is a skilled person in the army who is good at planning military affairs, even if the other side sincerely invites, one can go. Even if the other side is pretending, one should follow their deception and find their weakness, prepare in advance, and go to fulfill the agreement with dignity and integrity. Just like Liu Bang attending Xiang Yu's Hongmen Feast, or when generals met on the He Liang Bridge, which seemed extremely dangerous, but in fact proceeded very smoothly.

將帥心驚視日辰，魁罡夜襲後沖霖。青常便信虎勾陳，朱雀螣蛇恐有真。興師日久，忽覺將心不寧，何以占之？則視日辰上有魁罡立者，主當夜有兵襲寨。若天后、太沖加之，主有霖雨，蓋天后為雨澤之神，而太沖為天河故也。青龍、太常有使信至，白虎而傷病，勾陳被捉鬥傷，大戰將至，朱雀螣蛇，恐怖驚嚇。

The general suddenly felt anxious and uneasy, so he looked at the heavenly stem and earthly branch of the day to see which divine generals were present: if Hekui and Tiangang are present, there will be an enemy attack during the night; if Heavenly Empress and Taichong are present, there will be continuous rain; if Qinglong and Tai Chang are present, there will be messages or letters arriving; if Baihu is present, there will be injuries or illness; if Gou Chen is present, there will be capture or conflict; if Zhuque and Teng Snake are present, there will be fear and terror, and these often come true. If the campaign lasts for a long time and the general suddenly feels uneasy, he should check whether Hekui Xu or Tiangang Chen are present on the day's heavenly stem and earthly branch. If they are, it indicates that enemy troops will attack the camp that night. If Heavenly Empress and Taichong are present, it indicates continuous rain, because Heavenly Empress is the general of rain, and Taichong Mao is the location of the Milky Way. If Qinglong and Tai Chang are present, there will be messengers or letters arriving; if Baihu is present, there will be injuries or illness; if Gou Chen is present, there will be capture or fighting injuries, and a major battle is coming; if Zhuque and Teng Snake are present, there will be fear and terror.

見兵而主將忽然心動才占，不動則不必占也。行軍見怪忽然間，天象禽星以類占。倘或類神無此物，研諸四課卜三傳。行軍之際，有非所見而見者，即謂之怪，非必山精水魅。看是何物，以天上二十八宿禽星辨其宮分吉凶。倘或類神不載，則以四課三傳吉凶卜之。以月將加時，視天上類神臨何辰，以所臨地分之神與日干較其生克定吉凶，更以天將詳之，休咎見矣。

This method is used when the general suddenly feels a sense of movement at the moment of going to war; if there is no unusual feeling, there is no need to cast a divination. While on the march, if an unusual thing suddenly appears, one should use the禽星 of the twenty-eight constellations in the sky, classify the object according to its type, and make a judgment. If the object is not listed in the class of spirits, then one should study the four lessons and calculate the three transmissions. When encountering something that should not be seen but is seen, it is called a strange occurrence, which may not necessarily be mountain spirits or water monsters. First, identify what the object is, then determine which palace the corresponding禽星 of the twenty-eight constellations falls into, and judge its fortune or misfortune. If the object is not listed in the class of spirits, then use the fortune or misfortune of the four lessons and three transmissions for divination. The method is to place the month general on the time to form the heaven plate, see which zhi the class spirit of the object falls on, then compare the heavenly god on that zhi with the day stem to determine the relationship of generation and overcoming, and judge the fortune or misfortune. Then examine the heavenly general it is riding, and one can see whether it brings fortune or misfortune.

子鼠蠍燕丑犀牛，虎豹貓狸寅上求。卯兔驢騾狐共取，魚龍蛟蜃鯗辰求。蛇蜴蟮蚯蚓巳內，天馬獐鹿雀午頭。鳩鷹雁鴿羊鸛未，申鵬鵝猱及猿獼。雞鴨鳥鵲酉見鴉，豺犬狼獒戌土留。豬豚狳熊皆屬亥，十二宮中畜類周。

The twelve Earthly Branches each govern a category of animals, and this mnemonic clearly assigns them: the Zi (Rat) branch governs rats, scorpions, and swallows; the Chou (Ox) branch governs rhinoceroses and oxen; tigers, leopards, cats, and civets are under the Yin (Dragon) branch; rabbits, donkeys, mules, and foxes belong to the Mao (Rabbit) branch; fish, dragons, sea serpents, clams, and dried fish are under the Chen (Tiger) branch; snakes, lizards, eels, and earthworms are in the Si (Snake) branch; horses, deer, and birds are governed by the Wu (Horse) branch; quails, hawks, geese, pigeons, sheep, and storks belong to the Wei (Goat) branch; the Shen (Monkey) branch governs pheasants, geese, and monkeys; chickens, ducks, birds, magpies, and crows are found in the You (Rooster) branch; jackals, dogs, wolves, and mastiffs remain under the Xu (Dog) branch; pigs, piglets, armadillos, and bears are assigned to the Hai (Pig) branch. All the animals in the twelve branches are thus clearly categorized.

凡軍中無故見龍者，百日血光之災，龍噴火，主混沌大戰；若忽見騎龍上天，詔書立至；龍雲轉磨，大將起兵。又曰：龍墜地者水災，龍鳴有大雨；聞龍說話者，聖人出世，文武爭鋒，大兵作亂之兆；見龍取水者，忌行兵；出水者，行兵大勝。

If a dragon appears in the army without any cause, it indicates a bloodshed disaster within a hundred days. If a dragon spits fire, it signifies a great chaotic battle. If someone is suddenly seen riding a dragon into the sky, the imperial edict will arrive immediately. If dragons and clouds spiral around like a grinding stone, it means the general will raise troops. Another saying is that if a dragon falls to the ground, there will be floods; if a dragon calls out, there will be heavy rain; if one hears a dragon speaking, it is a sign of a sage's appearance, a struggle between scholars and warriors, and chaos in the army; if one sees a dragon drawing water, it is inauspicious to go to war; if one sees a dragon emerging from water, going to war will result in a great victory.

蛇者，大凶之兆，如見寅申，亦有陰謀事，並主敵兵至。如入營傷人者，夜有賊偷營；蛇當道，前防敵兵，不傷人者無害；蛇盤旋金鼓上，大將勞心，不可出戰。蛇截道，若安營帳埋伏固守之則免難；遁入水者有喜，可速進兵；蛇入帳上或床上盤者，勿得殺之，主生喜，若祭禱山川，則敵兵自敗來降；蛇自營內出外，主軍中潰散，宜大將禳之吉。

Seeing a snake is a great omen of misfortune. If a snake is seen on the days of Yin or Shen or in those directions, it indicates there will be plots and enemy troops approaching. If a snake enters the camp and bites someone, there will be thieves entering the camp that night. If a snake is lying across the road, be cautious of enemies coming from the front; if the snake does not attack, there will be no harm. If a snake is coiled around drums or other military instruments, it indicates the general will be troubled and should not go out to fight. If a snake blocks the way, just set up camp and set a trap to defend, and disaster can be avoided. If a snake enters the water, it is a good omen and troops should advance quickly. If a snake climbs onto the tent or bed and coils, do not kill it, for it signifies good news; if you also pray to the mountains and rivers, the enemy troops will retreat and surrender on their own. If a snake moves from inside the camp to outside, it indicates the army will scatter, and the general should take measures to appease the spirits to bring good fortune.

行軍見斗牛沖陣，主兵敗之兆。若二牛相鬥，勝牛來者勝，敗牛來者敗散。

When marching in the army and seeing two bulls fighting and colliding with our formation, it is a sign of defeat. If the two bulls are fighting each other, observe the outcome: if the bull that wins turns towards our side, the army will prevail; if the bull that loses turns towards our side, the army will be defeated and scatter.

馬，龍駒也，見馬跳舞者喜兆，有休兵息爭之意。馬食砂石者，遇敵兵，大勝；馬忽生角，主陰謀事；馬忽產人形，大兵將起；馬望月而嘶者，有大兵至，宜備之則吉；馬作人言，主將士災傷，言吉宜固守，吉凶宜殺以祭；馬產子自食者，主陰謀傷害士卒，宜殺此畜與眾兵食之，吉，或殺之埋於刑方；馬出戰張尾者，主先勝後傷，宜謹守勿戰，三旬內出陣不利主將；馬回拗膝及咬主衣，有奸細；馬產青駒，將軍戰勝，取封疆之兆。

A dragon-born fine horse is a good omen. If you see the horse leaping like a dancer, it signifies joy and the cessation of warfare. If the horse eats sand and stones, it indicates that when encountering enemy troops, you will achieve a great victory. If a horse suddenly grows horns on its head, it suggests there will be secret plots. If a horse gives birth to something human-like, it means a large army is about to rise. If a horse neighs at the moon, it indicates that a large army is approaching; if you prepare in advance, it will be auspicious. If a horse speaks human language, it means there will be casualties among the soldiers. If the horse speaks good words, you should hold your position; if it speaks bad words, you should kill the horse and use it for worship. If a mare gives birth to foals but eats them herself, it indicates there is a plot to harm the soldiers. You should kill the mare and distribute its meat among the soldiers, or kill it and bury it in the direction of the conflicting position to bring good fortune. If a horse spreads its tail when coming out of the formation, it means first victory then injury; you should be cautious and hold your position, avoiding battle. Within thirty days, if the horse comes out of the formation, it will be detrimental to the general. If a horse turns its head, bends its knees, and bites the owner's clothes, there are spies within the camp. If a horse gives birth to a foal of blue color, it means the general will achieve victory, indicating a favorable omen of expanding territory and receiving a title.

軍中有飛鳥宿於鼓金旌旗者，為客兵至；若作巢者，將凶；鳥入水化為蛤、為魚，爭地之兆。群鳥隨我軍出陣，敵兵不戰而走；若成群沖陣者，賊兵勝，鳴者凶極。鷹鷂入營捕鳥，主敵人分散來劫掠之象，捕得鳥去大凶，未捕得去吉。

In the army, if flying birds rest on the war drums, gongs, and banners, it indicates the arrival of enemy troops; if the birds build nests on these objects, it foretells a general calamity. If birds dive into the water and turn into clams or fish, it is a sign that both armies will fight over territory. If a flock of birds follows our army as it goes into battle, the enemy will retreat without fighting; but if a flock of birds rushes toward our formation, the enemy will win. If the birds then cry out, the situation becomes extremely dangerous. If eagles or hawks enter the camp to catch birds, it signifies that the enemy will attack in several divisions. If they catch birds and then fly away, it is a great disaster; if they do not catch any and fly away, it is auspicious.

飛鳥成群集大旗杆，須防伏兵，軍中宜設備之，出陣不吉。大鳥入營不知名者，敵設奸謀，起兵固守則吉。鴉飛鳴者，防兵潰。鳩鴿於營中作斗及鳴者，七日有暴兵災生，不然或主營寨有虛驚。野雞飛叫入營，主兵難住，有兵患兵災；若後向飛前，應在他營；前飛向後，應在我寨。

A flock of birds flying together and gathering on a tall flagpole indicates the need to be on guard against hidden troops; the military should prepare in advance, and going out to fight at this time is inauspicious. If a large bird whose name cannot be called enters the camp, it signifies that the enemy has set a cunning plot; if the army remains steadfast and resists, it will be auspicious. If crows fly over and call out, there should be vigilance against the army scattering. If quails and pigeons fight and call within the camp, there will be sudden military disaster within seven days, or there will be a false alarm within the main camp. If a pheasant flies and calls into the camp, it indicates that the army will find it difficult to stay, and there will be military troubles and disasters; if it flies from back to front, the disaster will affect another camp; if it flies from front to back, the disaster will affect our own camp.

鴟梟飛鳴前後，軍心失機，兵勢不堅，主將宜安撫士卒，申明號令則吉。白鳥入軍主兵災，更看巢於何處，旺方災輕，刑方災重。飛鳥銜花落軍前者，大將得眾心，出戰有功，大喜將至也。彩鳥飛翔，從歲德上來者，主暴病，伏兵沖陣，防兵怪及奸謀。百舌鴉營，敵有奸計，五更有賊劫寨防之。赤鳥入軍，有天神助陣，主喜。

Owls and similar birds flying and calling around the military camp indicate scattered military morale and missed opportunities, with unstable forces. The commander should comfort the soldiers and restate orders to bring good fortune. White birds flying into the army portend military calamity; one should observe where the nest is built: if it is in the prosperous direction, the disaster is light; if in the direction of conflict and suppression, the disaster is severe. If a bird carrying flowers lands before the army, it indicates the general is deeply loved by the troops, will achieve great success in battle, and great joy is coming. If colorful birds fly in from the direction of the annual virtue, it signifies sudden illness and hidden troops attacking, requiring vigilance against supernatural phenomena and treachery. If the nightingale is noisy within the camp, the enemy has cunning plans, and there will be an attack on the camp at the fifth watch, requiring strict precautions. If red birds fly into the army, it signifies heavenly spirits aiding the army, bringing good fortune.

營中夜間怪鳥鳴，於鳴處立旗、磨兵器、禳之吉，旺方有可，忌方賊至。鶯語營中，主將出陣有聲名，且得君賞賜。鵪鶉成群入軍，主士卒多淫奔，獲鶉出戰勝，不獲反被敵傷。杜宇入營，主賊凶我吉。鸛入營，主天雨。鶴入營，主朝廷有恩詔至。

At night, if a strange bird cries out in the camp, setting up a flag and sharpening weapons at the place where it cries will bring good fortune. If the cry comes from a direction of prosperity, it is acceptable; but if it comes from a forbidden direction, it indicates enemy troops are coming. If a yellow swallow cries in the camp, the general will gain fame and receive rewards from the king. If a group of quails flies into the camp, it signifies many soldiers will commit immoral acts and run away. If you can catch the quails, you will win in battle; if not, you will be injured by the enemy. If a cuckoo bird flies into the camp, it indicates the enemy will be defeated and you will be victorious. If a stork enters the camp, it signifies rain is coming. If a crane enters the camp, it indicates an imperial decree will be issued from the court.

軍營中無故有蟲出沒，是為兵潰人離之兆。鼠咬兵器皮條，主兵潰散，遷營吉，守舊凶；鼠咬弓箭衣服，主敵人以妖術害我，可速移營；白鼠隨軍，獲之主有戰功，須以來方決敵在何處；群鼠出營，主文書、火發、賊來，若移營免災。蠅蟎不時集營，主士卒瘟疫痢疾，遷營祭禱可免。蝴蝶飛集營中，防有奸軍，過三日後無竟，且主士卒迷戀。螻蟈在軍聚鳴前後，防營內有大災，大將當賞犒三軍，免驚。

In the military camp, if there are strange insects appearing without cause, it is a sign of defeat and the troops dispersing, with the soldiers losing unity. If mice gnaw on the leather straps of weapons, it indicates the army will disperse; moving the camp is auspicious, but holding fast to the original position is inauspicious. If mice gnaw on bows and clothes, it suggests the enemy will use witchcraft to harm us, and we should move the camp quickly. If white mice follow the army, capturing them indicates there will be military achievements, and we should also determine the enemy's position based on the direction from which they came. If a group of mice run out of the camp, it indicates there will be matters concerning documents, fire, or enemy attacks; moving the camp can avoid disaster. If flies and mites constantly gather in the camp, it indicates soldiers will suffer from plague and dysentery; moving the camp and performing sacrifices can prevent this. If butterflies gather in the camp, we should be cautious of spies within the army; if there is no further movement within three days, it can be disregarded, but it also indicates soldiers may be indulging in women. If crickets and toads gather together and make noise in front and behind the camp, we should be wary of a major disaster within the camp; the general should reward and entertain the troops to prevent fear and panic.

行軍有野獸沖陣者，不祥之兆，獲得者小吉，不獲者大凶。軍中見異獸不識者，看有爪牙否，有爪牙三七日月有敵兵至傷人，無牙爪不畏。狼虎入軍，三七日防戰，先行兵者凶，後舉兵者勝；獲者吉，不獲者凶。若行軍前後有狼虎鳴者，防暴兵侵斥，在申方有戰爭，三軍宜固守則吉。

When wild animals attack the military formation during a campaign, it is an ominous sign. If the animal can be captured, it is a minor auspicious omen; if not, it is a great misfortune. If strange creatures without names are seen in the army, observe whether they have claws and teeth. If they do, there will be enemy soldiers injuring people within twenty-one days. If they do not, there is no need to fear. If wolves or tigers enter the camp, there should be vigilance for battle within twenty-one days. The one who attacks first will suffer misfortune, while the one who acts later and takes the initiative will prevail. Capturing the animal is auspicious; failing to do so is ominous. If wolf or tiger howls are heard before or after the campaign, be alert for sudden enemy attacks. There will be battle in the direction of Shen, and the army should hold its ground to be auspicious.

野狐入營，主軍心不寧，獲之則吉，不獲者凶。熊羆入陣，獲得無損，不獲傷人，從天德天喜方至者，主大將生子。野獸夜間過營鳴者，移營則吉，日間鳴走繞軍者，逃亡之兆，移營賞眾可免。

A wild fox running into the camp indicates unrest among the soldiers. If it is caught, it is auspicious; if not, it is ominous. A bear or a boar entering the battlefield, if caught, brings no loss; if not caught, it will injure people. If it comes from the direction of Heavenly Virtue or Heavenly Joy, the general will have a son. If wild animals pass by the camp at night and call out, moving the camp is auspicious. If they run around the camp during the day while calling out, it signifies someone will flee. Moving the camp and rewarding the soldiers can prevent this.

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

In the military, the gong, drum, and flag are regarded as the Three Emperors, while the banner, horn, banner pole, bell, and bell are considered the Five Emperors. When a general advances with his troops, he beats the drum; when he orders the troops to retreat, he sounds the gong. When launching a large-scale campaign, he raises a large flag. To gather the troops, he waves the banner pole. To urge the troops forward, he blows the horn. To arrange the formation and indicate positions, he uses the banner, which is a small flag. To convey military orders, he rings the bell and sounds the bell. These are all the instruments used in the military.

若聲雄者軍勝，聲低者軍敗，無聲者為國勢去；無故自鳴者，主大兵將起；無故自裂者敗凶必速；忽生光華者，客兵至；或如染血，或似塗泥，或分潰，不出三旬大敗。旌旗麾帶無風似有風者指敵，我將勝；背敵，敵兵來；若有風似無風者，將威；上指，將易；若有風下垂者，軍士自服；若火燒者，將婦拜佛；若無故自飛起者，兵潰。

The sounds emitted by these objects are strong and resounding, indicating victory for our army; if the sounds are weak and dull, it foretells defeat for our army; if they cannot produce any sound, it signifies the decline of the state. If the objects suddenly make noises on their own, it indicates the outbreak of a large military campaign; if they crack on their own without cause, disaster and defeat are imminent. If the objects suddenly shine brightly, it means that both friendly and enemy forces are approaching; if the surface of the objects appears bloodstained or muddy, or if they break apart, a great defeat will occur within thirty days. If the banners and streamers move as if there is wind even when there is none, moving toward the enemy's direction indicates our army's victory; if they move away from the enemy's direction, the enemy troops will soon arrive. If there is wind but the banners remain still, it indicates the general has authority and dignity. If the banner corners point upward, the general will be replaced; if they hang low despite the wind, the soldiers will become obedient. If the banners catch fire, it signifies the general's wife is engaged in religious worship. If the banners rise suddenly without cause, it indicates the army will scatter and disintegrate.

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

The eight categories of materials for musical instruments are metal, stone, silk, bamboo, gourd, clay, leather, and wood, collectively known as the Eight Sounds. When the sounds produced are harmonious, it signifies a peaceful and orderly world, which is a cause for celebration. If the sounds are chaotic and piercing, it indicates turmoil, disorder, and separation. If dining utensils suddenly turn blood-red, it foretells the victory and merit of a general in battle. If cups, plates, and dishes make sounds on their own, it warns of an assassin's approach; if they crack and shatter without anyone touching them, it signifies the replacement of a general and the escape of a prisoner.

將軍刀劍生血斑，大戰有功，抽劍不出鞘，有陰謀事。刀劍自折，客吉主凶。刀劍有火光，客至防戰。刀劍自鳴，大戰有功。刀劍火焚，上將罷。刀劍化鳥，將士散亡。刀劍化神鬼，將立功勳。刀劍似大搖棹，速有大戰，又主兵散。刀亂響，恐防混戰。驢馬奔咬，軍旅不利。兵器作人言，吉語則吉，凶語則凶。馬廄火焚，大兵將起。鐵甲噴火，不日交戰。槍頭生火，敵客生侵。木驢自走，千里行征。輕車有滯，君王不詔。刁斗自飛，兵回將易。

The general's sword and dagger show blood spots, indicating a great battle with merit. If the sword cannot be drawn from its sheath, it signifies a plot. If the sword and dagger break by themselves, it is auspicious for the guest side and ominous for the host side. If firelight flashes from the sword and dagger, it means enemy troops are coming, and battle should be prepared. If the sword and dagger make a sound by themselves, it indicates a great battle with merit. If the sword and dagger are burned to ashes, the superior officer will be dismissed. If the sword and dagger turn into birds, it means the soldiers will scatter and flee. If the sword and dagger turn into spirits or ghosts, it means the general will achieve great merit. If the sword and dagger sway like large oars, it indicates a battle will happen soon, and also that the army will disperse. If the sword body makes noise, be cautious of being involved in a chaotic battle. If donkeys and horses run wildly and bite people, it is unfavorable for the military. If weapons speak human language, good words mean good fortune, and bad words mean bad fortune. If the stable catches fire, it indicates a large army will be mobilized. If firelight sprouts from iron armor, battle will happen soon. If fire appears on the tip of a spear, it means enemy troops will attack. If the wooden ram used for attacking a city moves by itself, it indicates a distant campaign of thousands of miles. If light chariots move slowly, the king will not issue an order. If the military drum used for signaling time flies up by itself, it means the army will retreat, and the commander will be replaced.

凡城營房舍，無故生火照耀，其地荒涼，庶人為官。城營吐火光赤色，兵潰。宮殿臭氣，大凶。宮門自開，臣叛；自關，主兵入境。屋舍自香，生貴人，又曰神仙自會。宮殿聲鳴，主更人離。樑柱自折壞，主凶。帳房自鳴，宜賞軍。屋舍有鬼喚者，宜修福，又曰人亡。關鎖不能開，防奸人。屋舍忽無，此地必戰；屋舍忽添，年內大熟。宮殿內忽有胡人現形，主有焚戮、兵戰、將更、地沒。

Whenever a city, camp, or house suddenly catches fire or emits light without cause, it indicates that the area will become desolate and that common people will hold official positions. If red flames spew out from a camp, it signifies the scattering of troops. If a palace emits a foul smell, it is a great omen of misfortune. If the palace gate opens by itself, it indicates rebellion among the ministers; if it closes by itself, it suggests enemy forces entering the country. If a house naturally produces a fragrant smell, it indicates the appearance of a nobleman, or possibly a gathering of immortals. If a palace makes a sound by itself, it signifies changes in personnel and the dispersion of people's hearts. If beams and pillars break spontaneously, it is an omen of misfortune. If a tent makes a sound by itself, it is a sign to reward the soldiers. If ghosts call out from within a house, it suggests the need to perform good deeds and accumulate merit, or it may indicate the death of someone in the family. If a door lock cannot be opened, one should be cautious of spies. If houses suddenly disappear, there will surely be warfare in that area; if houses suddenly increase, there will be a great harvest within the year. If the image of a foreigner appears suddenly within a palace, it indicates that there will be burning and killing, warfare and fighting, changes in generals, and the loss of territory.

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

The Purple Micro Enclosure is the throne of the Heavenly Emperor, with the Seven Stars of the Big Dipper surrounding it. If red clouds enter the Big Dipper, there will be a great drought within a year, and also an invasion by foreign troops. If yellow clouds enter the Big Dipper, the sovereign shows mercy, ministers display righteousness, the state affairs are clear and orderly. If white clouds enter the Big Dipper, there will be large-scale warfare within eight months. If green clouds enter the Big Dipper, it indicates prominent ministers and generals who submit humbly. If black clouds enter the Big Dipper, it signifies the rise of strange armies and a great flood. If purple clouds enter the Big Dipper, it indicates a wise sovereign and capable ministers.

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

Yuan Zi said: Whenever one encounters strange phenomena for divination, one should place the month general on the time of occurrence to form the heaven plate. Then observe where the day stem's禄神 is located, and from that palace, start counting five symbols in sequence to arrange the heaven court, earth palace, wind god, thunder god, rain god, wind and cloud, Tang symbol, national seal, heaven gate, earth key, and heavenly thief, distributing them fully across the twelve palaces. Then observe the phenomenon one has seen—whether it is a strange bird flying in, or wind rolling up banners, or a horse neighing, or a snake entering, or banners moving on their own without being touched, or gongs and drums sounding on their own without being struck. Determine from which palace of a god the phenomenon comes and where it occurs. Then set up the lesson according to the time when the phenomenon was observed, and the fortune or misfortune will naturally appear.

如五符方位有鳥來，主有喜信，所謀皆利。天曹亦主有文書喜慶，無災禍也。地府戰則成功，有奇喜。風伯主口舌，宜固守營寨。雷公主大雨滂沱，雖有召喚，亦不可出，安防災禍。雨師出行不宜遠途，大雨淋漓。風雲主憎嫌，且防有賊，不可舉兵。唐符主大潰，和諧宮府，大兵至此，所求遂意。國印主皇恩喜詔，或有賜賞，並文字、求謀稱意。天關宜伏兵守寨，興兵則悲。地鑰當提防失財，招喚莫出，以免災咎。天賊口舌爭嚷有驚，更提防奸詐，謹慎免憂。以上十二條，吉至則順受，凶來則修德以祉之。

For example, if the position of Wu Fu has birds flying in, it indicates good news and smooth progress in all planned affairs. The position of Tian Cao also indicates the arrival of documents and good fortune, with no misfortune. The position of Di Fu indicates a decisive victory and unexpected good fortune. The position of Feng Bo indicates disputes and gossip, so it is advisable to remain in camp. The position of Lei Gong indicates heavy rain; even if someone calls, one should not travel and should remain vigilant against misfortune. The position of Yu Shi indicates that traveling far is not advisable, as there will be heavy rain on the way. The position of Feng Yun indicates that people will dislike you and you should also be cautious of thieves, so it is not advisable to launch an attack. The position of Tang Fu indicates that the enemy will be completely defeated, and you will have harmonious relations with the authorities. When the army arrives here, all your wishes will be fulfilled. The position of Guo Yin indicates imperial grace or rewards, and documents and affairs will all go smoothly. The position of Tian Guan is suitable for setting up ambushes and guarding the camp; if you actively launch an attack, it will bring sorrow. The position of Di Yao warns of potential financial loss; if someone calls, do not go out, to avoid bringing misfortune. The position of Tian Zei indicates disputes and being startled, and you should be especially cautious of deceit. By being cautious and prudent, you can avoid worries. The above twelve positions: when good fortune comes, accept it; when misfortune comes, cultivate virtue and do good deeds to dispel it.

遙望人來子孟良，仲商季惡立天罡。持兇器看支干上，巳賊卯冤亥子強。辰戌功曹傳送更，勝光並酉欲潛藏。途路之間遇見有人來者，未審善惡休咎，看神后子臨四孟。四孟者，寅申巳亥，好人也；神后加仲是商人，加季是惡人。立天罡，我立天方罡以避惡人，則惡人不敢近我。若見舟人來，天罡加孟是吏人，仲季同前。《七十二占》云：“軍歷危險，逢異人宜防備。可向天上天罡下去，此為八極俱張，人不可當。”

From a distance, if someone is seen coming, look at where the Shenhou (Zi) falls: if it falls on the four beginning positions (four Climes), the person is good; if it falls on the four middle positions, the person is a merchant; if it falls on the four end positions, the person is evil. At this time, one should stand at the position where the Tiangang (Chen) is located to avoid the person. If the person is holding a weapon, look at the gods associated with the day stem and day branch: Taiyi (Si) in the巳 position indicates a thief, Taichong (Mao) in the卯 position indicates a case of injustice, Dengming (Hai) in the亥 position and Shenhou (Zi) in the子 position indicate a strong enemy; Tiangang (Chen) in the辰 position, Hekui (Xu) in the戌 position, and Gongcao (Yin) and Chuansong (Shen) indicate officials or enforcers; Shengguang (Wu) in the午 position and Congkui (You) in the酉 position indicate that the person is trying to hide or escape. If someone is encountered face to face on the road and it is unknown whether they are good or evil, whether it is auspicious or ominous, check if Shenhou (Zi) is located on the four beginning positions—these four positions refer to寅,申,巳,亥. If Shenhou (Zi) is on the four beginning positions, the person coming is good; if it is on the four middle positions, the person is a merchant; if it is on the four end positions, the person is evil. What is called 'establishing Tiangang' means to stand at the position where Tiangang (Chen) is located to avoid evil people, and the evil people will not come close. If a boatman is seen coming, Tiangang (Chen) on the four beginning positions indicates officials or enforcers, and the judgment for the four middle and four end positions is the same as before. The 'Seventy-Two Divinations' say: when an army passes through dangerous terrain and encounters a suspicious person, they should be cautious and move towards the direction where Tiangang (Chen) is located on the Heaven Plate, which is called 'eight directions spread out, no one can block the way.'

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

Now, regarding someone holding a weapon: if you meet someone carrying an instrument on the road, observe the gods associated with the day stem and day branch. If Taiyi is on Si, this person is a thief. If Taichong is on Mao, this person has grievances. If Dengming is on Hai or Shenhou is on Zi, this person is fierce and dangerous. If Hekui is on Xu, Gongcao is on Yin, or Chuansong is on Shen, this person is an official's subordinate. If Shengguang is on Wu or Congkui is on You, this person is fleeing from trouble. These are all people one might encounter while on a military campaign or in a dangerous situation: there may be spies within the army. When encountering such suspicious individuals, it is necessary to cast a divination.

占圍之能傷否。被圍上剋日辰傷，天將重刑有禍殃。神將比生為優矣，日辰年命克凶亡。萬一孤軍深入，彼眾我寡，前後不及，被圍敵境，則或傷或否，突圍出方，引軍避鋒，尤不可不慮也。《軍帳賦》曰：“傷不傷，視陰陽。”謂日辰陰陽四課互剋日辰，或日上剋日，辰上克辰，必有鬥傷。如日辰上神剋日辰，而所見天將又重克之，禍殃必至。

This divination concerns whether injury will occur after being surrounded. If the upper god controls the lower one, and injures the day stem and day branch, then there will be loss. If the heavenly general that is ridden upon adds another layer of punishment, there will certainly be calamity. If the god and general are in harmony with me, the situation will be favorable. However, if the day stem and day branch are attacked by the year stem and the heavenly stem, it indicates danger and possible death. If a force is isolated and outnumbered, with no support from the front or back, and is surrounded within the enemy's territory, then whether injury will occur, which direction to break through, and how to lead the troops to avoid the enemy's main force must be planned in advance. The "Military Camp Essay" says, "Whether there will be injury or not, look at the yin and yang of the four lessons." This means that if the yin and yang of the four lessons reverse to control the day stem and day branch, or if the god above the day stem controls the day stem, and the god above the day branch controls the day branch, there will certainly be conflict and casualties. If the gods above the day stem and day branch control the day stem and day branch, and the heavenly general that is ridden upon adds another layer of punishment, calamity is certain.

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

The term "divine general" refers to the deities and heavenly generals associated with the day stem and day branch. "Mutual generation" refers to the deities on the day stem and day branch that are harmonious and mutually supportive, either with the day stem or the day branch. The "Golden Chest Classic" states that if one is suddenly surrounded by enemy troops, and the deities on the day stem and day branch are mutually supportive, there will be no injury; if they are mutually controlling, there will be casualties. If a heavenly general adds another layer of control over the day stem and day branch, the danger becomes even greater. For example, on a Jiazi day, the nobleman moves in reverse. On the Jia stem, the Dengming (Hai) appears in the lodging palace of Jia, and on the Zi branch, the Congkui (You) appears. These two deities do not cause harm. Now looking at Dengming on the Jia stem riding the Tai Chang, and Congkui on the Zi branch riding the Tai Yin, these two heavenly generals do not directly harm, but Tai Chang belongs to earth and controls the water of the day branch, while Tai Yin belongs to metal and controls the wood of the day stem. There is still some harm, but it is less severe. If the day stem and day branch are mutually supportive with the native's birth year, it is auspicious; if they are mutually controlling, it is inauspicious.

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

When surrounded, one should head towards the direction where the Tiangang is located. If there is an obstacle in the direction of Tiangang, then one should carefully consider the directions of the three palaces: Jiaogong, Mingtang, and Yutang. If Jiaogong is involved, one should escape from under the direction of Chuansong (Shen) and Congkui (You). If Mingtang is involved, one should escape from under the direction of Taichong (Mao). If Yutang is involved, one should escape from under the direction of Hekui (Xu). The direction that can be controlled by Gouchen is most favorable for breaking through. The directions where the auspicious deities are located also have strong energy. If the day stem and day branch are mutually generating, it is favorable; if they are mutually controlling and fall in a weak and confined position, there is a risk of injury. Jiang Taigong said: When surrounded by thousands of troops, the direction indicated by the Dou star will definitely allow escape—here, the Dou refers to Tiangang. The Lingxia Jing says: When surrounded, one should break out from the direction where Qinglong is located, sharp as a knife, with forces extending in all directions, who can resist? Here, Qinglong also refers to Tiangang. For example, if Tiangang is located in the position of Wu, one should charge directly to the south.

如罡臨方遇有山水之阻，又考三宮時。三宮時謂絳宮、明堂、玉堂也，亥加四仲為絳宮，子加四仲為明堂，丑加四仲為玉堂。四仲，子午卯酉時也。《靈匣經》：“絳宮時出傳送從魁下，明堂時出太沖下，玉堂時出河魁下。”《曾門經》云：“吉神吉將臨日辰行年，勾陳乘神制所出之神，又發用得陰傳出陽者，必免難。”《軍帳賦》云：“若取出路，從勾制以取強。”一曰：勝光加四季旺神，出勾陳下必克。如春木旺，以午加卯，依本日干尋勾陳臨處是也。二吉，大吉、小吉也，二吉臨方突出亦吉。《軍帳賦》云：“龍頭莫戰，嫌支干以休囚。背腹宜攻，要日辰之旺相。”解見前篇。

If the direction where Tiangang is located is blocked by mountains and water, then examine the three palace times. The three palace times refer to the Red Palace, Bright Hall, and Jade Hall: if亥 is placed on the four central hours, it is the Red Palace; if子 is placed on the four central hours, it is the Bright Hall; if丑 is placed on the four central hours, it is the Jade Hall. The four central hours are the four hours of子, 午, 卯, and 酉. The Lingxia Jing says: when the Red Palace time comes, escape from under the transmission of Shen and Congkui; when the Bright Hall time comes, escape from under Taichong; when the Jade Hall time comes, escape from under Hekui. The Zengmen Jing says: if auspicious spirits and generals are present on the day stem, day branch, and the year of birth, and the spirit ridden by Gou Chen can control the direction of escape, and the initiating transmission is transmitted from a yin spirit to a yang spirit, then it is certain to escape danger. The Junzhang Fu says: to choose the path of escape, follow the direction that Gou Chen can control, which is strong enough. Another saying is: if Shengguang at Wu is placed on the strong spirits of the four seasons, escaping from under Gou Chen will surely lead to victory; for example, in spring when wood is strong, place Wu on卯, then find the position where Gou Chen is located based on the day stem, and that is the way. As for the two auspicious spirits, they are Daji at Chou and Xiaoji at Wei; escaping from the directions where these two spirits are located is also auspicious. The Junzhang Fu says: the dragon head should not be fought directly, because the day stem and day branch are in a weak and confined state; the back and abdomen are suitable for attack, because the day stem and day branch are in a prosperous and strong state. The explanation of these two sentences is found in the previous chapter, "Gongcheng Baiyi."

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

When the enemy's force is strong and our side is still weak, we should retreat and avoid them by observing where the Tiangang falls. If the Tiangang is in the four young positions (寅, 申, 巳, 亥), we must hide on the right side. If it falls in the four old positions (辰, 戌, 丑, 未), we should hide on the left. When the enemy is strong and we are weak, and we have to retreat with our troops, we place the Month General on the occupied time to form the Heaven Plate. If the Tiangang is in the four young positions, we should retreat to the right. If it is in the four middle or old positions, we should retreat to the left. The Shenshu Jing says: if the Tiangang is in the four middle or old positions, we should retreat to the left; if it is in the four young positions, we should retreat to the right. The Lingxia Jing says: if we hear that the enemy is coming, and the Tiangang is in the four young positions, located inside, we should retreat to the right; if it is in the four middle positions, located at the gate, we should retreat in the middle; if it is in the four old positions, located outside, we should retreat to the left.

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

The positions of the six deities: Taichong at Mao, Congkui at You, Tai sui, Gongcao at Yin, Taiyin, and Liuhe, are all favorable for avoiding danger. In addition, the places where the stars Kai and Hekui at Xu, Dengming at Hai, and Shengguang at Wu are located are also good. The positions covered by the Heaven Plate's Daji at Chou and Xiaoji at Wei are also auspicious. However, the direction where the current ruler is strong and prosperous should be avoided entirely. In the rhyme, Mao refers to Taichong, You refers to Congkui, sui refers to Tai sui, Yin refers to Gongcao, Yin refers to Taiyin, and He refers to Liuhe. The positions of these six deities are all favorable for avoiding danger. The Dragon Head Classic says: if enemies suddenly attack, one should flee to the directions of Mao, You, Gongcao, and Tai sui. The Military Camp Treatise says: the first three and the last two are private doors and forbidden gates, which can support each other. The first three refer to Liuhe, located at Mao; the last two refer to Taiyin, located at You.

開星者，春卯、夏午、秋戌、冬亥。戌河魁也，亥登明也，勝光者午也，四神臨方，避兵亦吉。臧善也。丑未二神臨方亦吉，一雲有急事不暇候吉，以河魁加時，斗加孟可入，加季可出。旺方，謂春東、夏南、秋西、冬北、四季四維，不可向之；夏季尤忌，及剋日干，更凶。

The so-called opening star is in the卯 (Mao) in spring, in the午 (Wu) in summer, in the戌 (Xu) in autumn, and in the亥 (Hai) in winter. The戌 (Xu) is the Hekui, the亥 (Hai) is the Dengming, and the Wu (Wu) is the Shengguang. The directions where these deities are present are favorable for avoiding military danger. The last word of the verse, "臧" (Zang), means good. The directions where the Daji (Chou) and Xiaoji (Wei) deities are present are also favorable. Another method says: if the situation is urgent and there is no time to wait for a favorable time, place the Hekui (Xu) on the time and start the calculation. The Tiangang can be placed on the four beginning directions to enter, and on the four middle directions to exit. The so-called favorable direction is the east in spring, the south in summer, the west in autumn, the north in winter, and the four corners of the four seasonal months. These directions should not be faced. Summer is especially to be avoided. If this direction also overcomes the day stem, it becomes even more dangerous.

天乙直符方最忌，日干被克去當凶。子無六合午無陰，三日逃凶講吉祥。天乙直符者，與月厭煞同例。日干被克處，如甲乙日不宜向西，丙丁日不宜向北，戊己日不向東，庚辛日不宜向南，壬癸日不宜向四維。又云，不可以死向旺，如秋令甲乙日申酉尤凶，若攻賊亦忌之。子方乃六合不臨之地，午上乃太陰不臨之地，夫陰合二神是天地之私門，利以逃遁，子午之地，既不見此，逃者不利也，慎之，慎之！

The direction where Tianyi Zhifu is located is most important to avoid. If the day stem is being overcome, then going to that direction will bring misfortune. The position of Zi does not have Liu He, and the position of Wu does not have Tai Yin, making these two directions unfavorable for escape. If one wishes to escape danger and seek good fortune within three days, another direction should be chosen. The calculation of Tianyi Zhifu follows the same method as the arrangement of the Month Aversion. The so-called place where the day stem is overcome: for Jia and Yi days, which belong to wood, one should not go west; for Bing and Ding days, which belong to fire, one should not go north; for Wu and Ji days, which belong to earth, one should not go east; for Geng and Xin days, which belong to metal, one should not go south; for Ren and Gui days, which belong to water, one should not go to the four cardinal directions of earth. There is another saying: one should not go to a direction of death qi to confront a direction of prosperity qi. For example, in autumn when metal is strong, if a Jia or Yi day goes to Shen or You, it will be especially dangerous. If one goes to attack the enemy, this is also something to avoid. The direction of Zi is a place where Liu He will never appear, and the direction of Wu is a place where Tai Yin will never appear. Tai Yin and Liu He are private and secret doors between heaven and earth, most favorable for escape. Since Zi and Wu do not have these, those who are escaping will find these two directions unfavorable. Be cautious, be cautious!