Volume 36 · Miscellaneous Selections on the Use of the Qimen for Military Operations

奇門行兵雜摘：天乙飛宮，不宜進兵，後應則吉。白入熒利主，熒入白利客。龍逃走、雀投江不利客，宜後應；蛇夭蟜、虎倡狂不利主，宜先舉。大格、刑格必敗。值符是庚，又宜避丙丁之宮，此是格悖，非回首也。陽時要天盤強，陰時要地盤強。返吟有吉格，亦宜進兵，當乘亂破殺；伏吟宜藏兵暗地，使敵入我伏中。要擇九天、開門、值符下出兵吉。回首、跌穴、三詐、九遁之類，最忌下尅上；時干尅日干，主下犯上，主客勝。

A summary of miscellaneous factors in the art of using the Qimen (Eight Trigrams and Five Elements) for military operations: encountering the pattern of Tianyi (Heavenly Virtue) flying into another palace is unfavorable for advancing troops; only after the opponent acts can success be achieved. Bai (White Tiger) entering Ying (Flashing Light) is advantageous for the main side, while Ying entering Bai is favorable for the opposing side. The patterns of Qinglong (Azure Dragon) fleeing and Zhuque (Vermilion Bird) falling into the river are unfavorable for the opposing side, so the opposing side should act later. The patterns of Tengshe (Coiling Snake) twisting and Baihu (White Tiger) raging are unfavorable for the main side, so the main side should act first. Encountering major patterns or criminal patterns will surely lead to defeat. If the value symbol itself is Geng (Metal), one should also avoid the palaces where Bing (Wood) and Ding (Fire) are located, as this constitutes a pattern conflict rather than Qinglong returning to its head. In the daytime, one should consider the strength of the Heaven Plate, while in the nighttime, the strength of the Earth Plate should be considered. If there are favorable patterns within a reverse pattern, troops can be advanced, taking advantage of the enemy's confusion to strike decisively. In a hidden chant pattern, troops should be hidden and the enemy lured into an ambush. Troops should be deployed under Jiu Tian (Nine Heavens), Open Door, and the value symbol for favorable outcomes. Patterns such as Qinglong returning to its head, flying bird falling into a hole, three deceptions, and nine evasions are most unfavorable when the lower palace overcomes the upper palace; when the hour stem overcomes the day stem, it indicates a subordinate attacking a superior, leading to victory for the opposing side.

奇儀相合，安營最利。立寨須看六庚與玄武所臨之宮，主有刦營之賊，所遇無非奸細。陽將陰時遇兩重玄武，賊兵必來偷刦。乙加辛，賊來偷刦，必自敗而退；若乙得旺氣，此一路必有伏兵。虎倡狂不會驚開二門，不甚為害，利為客。

The direction where the Three Marvels and Six Instruments are in harmony is most favorable for setting up camp. When establishing a camp, one must check the positions of the Six Geng and the Black Tortoise. Those positions indicate the presence of enemy soldiers who may attack the camp; the people encountered there are likely spies. If a Yang General is active during a Yin time and encounters two Black Tortoises, enemy soldiers will definitely launch a surprise attack. The direction where Yi combines with Xin indicates that although enemies may attempt to steal or attack, they will ultimately retreat on their own; if Yi also receives strong energy, there will certainly be hidden troops along the way. If the White Tiger pattern is rampant but does not align with the Jing Door or the Open Door, the harm is not great, and it is favorable for the opposing side.

龍回首主兵大利，客亦不凶。丙加壬，有文書纒綿遺失。六儀擊刑最凶，雖為值符亦不可用。三奇入墓，百無一成。刑格、大格、小格，遇此車破馬倒，慎勿追趕，反受其咎。天乙飛宮，切勿進兵；天乙伏宮，須移帳於丙丁方避之。飛宮則將軍當隨天上值符而飛，伏宮則將軍當隨天上值符而伏。夭矯不可對敵，宜移帳到戊己方。

The Azure Dragon turning its head indicates that the main force will have great advantage, and the opposing side is not particularly dangerous. If Bing is added to Ren, there will be confusion and loss in official documents. The Six Instruments attacking each other is the most dangerous, even if it is the Chief Symbol, it should not be used. The Three Marvels entering the tomb means nothing can be accomplished. If encountering the刑格, 大格, or 小格, there will be broken chariots and overturned horses; do not pursue, or you will suffer harm. If encountering 天乙 flying to another palace, do not advance troops; if 天乙 is hidden in a palace, move the main headquarters to the direction of Bing or Ding to avoid danger. When flying to another palace, the general should move along with the Heaven Plate's Chief Symbol. When hidden in a palace, the general should hide along with the Heaven Plate's Chief Symbol. The 螣蛇夭矫 formation should not face the enemy directly; move the main headquarters to the direction of Wu or Ji instead.

六合臨主，敵有人降，事必成就。交戰最利傷門，景門勝而不久，休門只宜堅守。白入熒，賊來偷營，即伏兵於此方迎戰。熒入白，凡遇賊兵，可即時發兵，遲則讓賊為客，又宜避之。置陣之法：用本日干之五行，甲乙為直陣，丙丁為銳陣，戊己為方陣，庚辛為圓陣，壬癸為曲陣。

When the Six Harmonies are in the position of the main force, the enemy will send someone to surrender, and the matter will certainly succeed. In battle, the most favorable position is the Shang Men. The Jing Gate can achieve victory but cannot last long. The Xiu Men is only suitable for defense. If White enters Fluorescent, the enemy will definitely steal the camp, so troops should be hidden in that direction to fight. If Fluorescent enters White, whenever the enemy appears, troops can be sent out immediately; hesitation is equivalent to giving the position of the guest to the enemy, and at that time, it is better to avoid. The method of arranging the formation: according to the Five Phases of the Day Stem, on days of Jia and Yi, a straight formation is used; on days of Bing and Ding, a sharp formation is used; on days of Wu and Ji, a square formation is used; on days of Geng and Xin, a circular formation is used; and on days of Ren and Gui, a curved formation is used.

安營方所：出兵征伐，安營列陣，步用六百，外圓內方，象天地之式，量士卒多寡以令為之，四通八達，運糧水道盤迴屈曲，法度井龍，不得犯惡石及塚墓、草莽、絕道、死水、隘狹、險峻之地。凡擇勝地，然後表十二位，旗上將軍居九天之上，大將軍居青龍之上，竟五位開軍門，背月建，不向太歲、大將軍。

The location and orientation of the camp: When marching out for military campaigns and setting up camps, the camp should be about six hundred paces in size, with the outer circle circular and the inner circle square, symbolizing the cosmic pattern of heaven round and earth square. Adjustments should be made according to the number of soldiers. The camp should have four open passages, with the waterways for transporting grain winding and twisting, following the order of the well-field system and the dragon pulse. Avoid places that are cursed stones, tombs, dense grass, dead ends, stagnant water, narrow areas, and dangerous terrain. Once a favorable terrain is selected, set up markers to indicate the twelve directions. The position of the flag and general should be set at Jiu Tian, while the position of the grand general should be at Qinglong. Set up military gates every five directions, with the camp gate facing away from Yuesheng and not directly facing Tai Su and the direction of the grand general.

凡軍次宿，大將軍當居玉帳之中，得天神之助，及天乙宮、值使宮，地下旬支也；坐陣臨陣，天上干也。經曰：天動地靜，正此謂也。甲子旬軍門辰上、將軍子，甲戌旬軍門寅上、將軍戌，甲申旬軍門子上、將軍申，甲午旬軍門戌上、將軍午，甲辰旬軍門申上、將軍辰，甲寅旬軍門午上、將軍寅。大將軍居青龍六甲也。

Whenever an army is stationed and stays overnight, the general should reside in the Jade Pavilion, thereby receiving assistance from heavenly spirits. The position of the Jade Pavilion is also related to the Tianyi Palace and the Duty Gate Palace, which are determined by the terrestrial branch of the ten-day cycle. As for the direction of the formation and the direction of the army's advance, these are determined by the heavenly stem on the Heaven Plate. The classic text says "Heaven moves, Earth remains still," which refers precisely to this principle. The military positions and general positions for each ten-day cycle are as follows: In the Jiazi cycle, the military gate is on Chen and the general is on Zi; in the Jiaxu cycle, the military gate is on Yin and the general is on Xu; in the Jiashen cycle, the military gate is on Chen and the general is on Shen; in the Jiawu cycle, the military gate is on Xu and the general is on Wu; in the Jiachen cycle, the military gate is on Shen and the general is on Chen; in the Jiayin cycle, the military gate is on Wu and the general is on Yin. The Azure Dragon position where the general resides is the position of the Six Jia of the current ten-day cycle.

軍門開五位繫守營，軍門開六戊繫戰營也。旗鼓居蓬星六乙也，士卒居明堂六丙也，伏兵居六陰六丁也，軍門居天門六戊也，小將居地戶六己也，齊眾斬斷居六庚也，判罪運糧居六辛也，囚繫移谷居六壬也，府藏之庫居六癸也。

The military gate opened five positions away indicates the structure of a garrison camp, while the military gate opened on the six Wu positions indicates the structure of a battlefield camp. The arrangement of different units within the camp is as follows: the flag and drum are placed at the position of the蓬 star, which is the six Yi position; soldiers are stationed at the Bright Hall, which is the six Bing position; hidden troops are concealed at the six Yin position, which is the six Ding position; the military gate is set at the Heaven Gate, which is the six Wu position; the deputy general resides at the Earth Gate, which is the six Ji position; the unit responsible for maintaining discipline and carrying out executions is stationed at the six Geng position; the unit handling judicial matters and transporting grain is placed at the six Xin position; the unit in charge of imprisoning prisoners and transferring grain is located at the six Ren position; and the treasury and granary are situated at the six Gui position.

行軍擇地：驅馳千里，破軍殺將，存亡所關，安危所繫，雖曰本乎人事，而實天時居半、地利居半。故經曰：知天之時，可以合戰；識地之利，可以全軍。天時不知，地利不識，每出必敗。故上將之道，度天地而後因之，故曰：勝敵者地也。地有步地、車地、騎地，車地、騎地、步地利於險，車地於平，騎地利於曠，故能因利而制勝，是為上將。

When choosing terrain for military campaigns, the ability to gallop thousands of miles and defeat the enemy's army, killing their generals, relates to the survival or destruction of the state and the safety or danger of the people. Although the fundamental cause lies in human affairs, actually half depends on heaven's timing and half on geographical advantage. Therefore, the military classic says: only by understanding heaven's timing can one engage in battle; only by recognizing geographical advantage can one preserve the army. If one does not understand heaven's timing and does not recognize geographical advantage, every campaign will surely result in defeat. Therefore, the superior general first measures heaven's timing and geographical advantage, then guides the situation accordingly. Thus it is said: the true reason for defeating the enemy lies in terrain. Terrain can be divided into three types: suitable for infantry, suitable for chariots, and suitable for cavalry. Terrain suitable for infantry is advantageous in rugged areas; terrain suitable for chariots is advantageous in flat areas; terrain suitable for cavalry is advantageous in open areas. Only those who can use geographical advantage to achieve victory can be considered as generals.

長江亙前，舟梁皆絕，軍難飛渡，名曰天塹。高山密圍，四望無缺，水潦皆至，名曰天井。峰巓亂起，路多分析，來去不見，名曰天房。叢林相薄，四面若回，逶迤其路，名曰天羅。群山相挾，松柏深黑，路如羊腸，名曰天牢。地多下溼，高迥低低，泥濘粘足，名曰天陷。怪石遍地，處處井塘，或突或兀，名曰天隙。樹木數里，荵蔭極目，去路必由，名曰天障。城邑相隣，野多樹落，雞犬時驚，名曰天市。前有平原，崇山後繞，林木陰蔽，名曰天屏。

The following are names for various terrains: A great river lies ahead, with boats and bridges all cut off, making it difficult for troops to cross, called a heavenly ditch. High mountains enclose densely, with no opening visible in any direction, and rainwater and puddles all gather here, called a heavenly well. Peaks rise disorderly, with many diverging paths, and people cannot see each other when coming or going, called a heavenly hall. Dense forests approach closely, surrounding all four sides, with winding paths, called a heavenly net. Mountains stand on both sides, with cypresses and pines forming a dark and gloomy forest, and the path is as narrow as a goat's path, called a heavenly prison. The terrain is low and damp, uneven in elevation, with muddy ground that sticks to the feet, called a heavenly pit. Strange stones are scattered everywhere, with many wells, ponds, and pits, some rising abruptly or standing out, called a heavenly gap. Trees extend for several miles, with tree shade covering the entire view, and the path must be passed through, called a heavenly barrier. Adjacent towns are nearby, with many villages and bushes in the open fields, and chickens and dogs are often startled, called a heavenly market. In front is a plain, with high mountains behind, and trees shading the area, called a heavenly screen.

峻嶺前回，旁無去路，步步欲高，名曰天梯。山分左右，壁立百仞，一水飛流，名曰天潤。險阻在旁，一峰挺出，八方皆見，名曰天月。大山兩岸，中流獨時，水勢從空，名曰天界。蔓草相延，叢生莞葦，風颷數起，名曰天灶。浩浩蕩蕩，四望無山，垣平如砥，名曰天場。路曲山巔，曲折崎嶇，竟日不盡，名曰天棧。眾樹交加，隔離天日，細路入山，名曰天穴。環山數里，進路不通，內儲富厚，名曰天倉。面山背水，進可以戰，退可以守，名曰天府。荒墳古塚，觀宇相仍，夜多鬼火，名曰天幽。

A steep mountain range ahead forms a loop, with no way to go around, and the path leads higher and higher, called Heavenly Stair. Mountains stand on both sides, with sheer cliffs hundreds of feet high, and a stream flows down from the middle, called Heavenly Dew. Dangerous obstacles are on one side, with a single mountain peak rising prominently, visible from all directions, called Heavenly Moon. Great mountains are on both banks, with only a stream in the middle, flowing down from above, called Heavenly Boundary. Wild grass spreads widely, with reeds and bulrushes growing densely, and strong winds frequently blow, called Heavenly Furnace. The terrain is vast and open, with no mountains visible in any direction, and the ground is flat like a whetstone, called Heavenly Field. The road winds along the mountain peak, twisting and turning, and it takes a whole day to walk, called Heavenly Ladder. Trees are intertwined, blocking the sun and sky, with only a narrow path leading into the mountain, called Heavenly Cave. Mountains surround an area for several miles, with no way in, but rich in resources inside, called Heavenly Granary. Facing a mountain and back to water, capable of both attack and defense, called Heavenly Capital. Abandoned tombs and temples are connected together, with frequent ghostly fires at night, called Heavenly Secret.

故善用兵者，因其地勢而用之，進無接，退無及，分車列騎，無易無厄，前後遠近，內外左右，無所不慮，無所不備，則無所不利，乃可以全軍。故制勝之道，莫先於地。當留不留，當去不去，當奇不奇，當伏不伏，是謂死將；當進不進，當退不退，當避不避，當爭不爭，是謂死軍。軍死無功，將死無及。

Therefore, a skilled general always uses the terrain effectively: making it impossible for the enemy to advance close or retreat successfully; deploying chariots and cavalry neither on flat ground nor in dangerous terrain; considering and guarding every direction—front and back, near and far, inside and outside, left and right. In this way, there is no failure, and the entire army can be preserved. Therefore, the way to achieve victory has nothing more important than terrain. If one should stay but does not, should leave but does not, should launch a surprise attack but does not, should set an ambush but does not, this is called a 'dead general'; if one should advance but does not, should retreat but does not, should avoid but does not, should fight but does not, this is called a 'dead army'. When the army becomes a dead army, it cannot achieve any merit; when the general becomes a dead general, there is no time left to save him.

回止惡風：忽有驟風夜間拔樹屋，此為賊風；若大風起有聲，大樹枝條不動者，謂之鬼風。賊風主兵，鬼風主病，均宜急避之。司馬仲達曰：凡有風動，但以八門遁甲課之，若在奇門相合上來則吉，若在凶門不得奇者為凶。故軍中遇惡風不止，旗竿倒折，取乾坤艮巽四窮上土，作泥人長三尺，手執桃弓、葦箭，仍執刀、披髮向風三叩齒。

The method to ward off evil winds: if a sudden storm blows at night, uprooting trees and buildings, this is called "steal wind"; if a strong wind arises but only makes a sound without moving the branches of big trees, this is called "ghost wind." Steal wind indicates warfare, and ghost wind indicates illness; both should be avoided as soon as possible. Sima Yi said: whenever wind arises, one should use the Eight Gates of Dun Jia to cast a divination. If the wind comes from the direction that matches the Marvels, it is auspicious; if the wind comes from a凶门 (dangerous gate) and there are no Three Marvels, it is inauspicious. If the army encounters continuous evil winds and broken flagpoles, they should take soil from the four corners of the乾,坤,艮,巽 directions, shape a mud figure three feet high, holding a peach wood bow and reed arrows; the person performing the ritual should hold a knife, have disheveled hair, and face the wind direction, knocking teeth three times.

咒曰：天有四狗，以守四境；地有四狗，以守四隅。以城為山，以池為河，寇賊不得過，來者不得進，去者不得還，急急如律令。咒畢棄之而去。又咒曰：道風之道，災殃消除，急急如律令。

Recite the incantation: There are four divine dogs in the heavens to guard the four directions; there are four divine dogs on the earth to guard the four corners. Take the city walls as mountains and the moat as a great river, so that bandits cannot cross over. Those who come cannot enter, and those who go cannot return. Urgent as the command of the law. After reciting the incantation, throw the clay figure away and leave. Another incantation says: The way of the wind, calamities are removed. Urgent as the command of the law.

明隨地置變之術：地有異形，兵有異機，一險一易，地之形也；因地制宜，兵之機也。隨地制變，雖有不同而便利存焉，故能因其形乃可得其利，敵雖欲困我，亦無由也。晁錯曰：用兵臨戰，其所最急者有三：一曰先明地形，二曰士卒服習，三曰器械利用。國之所恃以戰者，將也；將之所賴者，兵也。有能之將，有制之兵，無往不勝；將不能而兵無制，何以取勝乎？

The method of adapting to terrain involves changing strategies according to the land's features. Each piece of land has its own shape, and each situation calls for different tactics. Some places are dangerous and difficult, while others are flat and easy, which is the nature of the land. Adapting tactics according to the terrain is the key to military success. Although the methods may vary with the terrain, convenience and advantage are always present. Therefore, only by using the terrain effectively can one gain its benefits, and enemies will find it impossible to trap us. Chao Cuo said: In battle, the most important things are three: first, to understand the terrain thoroughly; second, to have well-trained soldiers; third, to have good and well-maintained weapons. The country relies on its generals to fight, and the generals rely on the soldiers. If there is a capable general and disciplined soldiers, they will be victorious in all battles; but if the general is incompetent and the soldiers are undisciplined, how can they hope to win?

故兵法曰：丈尺溝塹、草木茂林、依土積石、邱阜所在，此步兵之地，車騎二不當一。土山平原，四面曠野，此車騎之地，步兵十不當一。平易相遠，山谷幽澗，居高臨下，此弓弩之地，短兵百不當一。兩陣相近，平地淺草，可後可前，此長戟之地，劍盾三不當一。

Therefore, the military methods say: in narrow ditches a few feet wide, dense forests with thick vegetation, and hills formed by heaps of stones against earthen slopes, this is the terrain where infantry can display their strength, and two soldiers of chariots and cavalry together cannot match one infantryman. In open plains and wide open fields, this is the terrain where chariots and cavalry can display their strength, and ten infantrymen cannot match one chariot or cavalry soldier. In flat terrain where the two armies are far apart, or in mountain valleys and deep ravines with high ground, this is the terrain where bows and arrows can display their strength, and a hundred soldiers with short weapons cannot match one archer. When the two armies are close to each other, on flat ground with shallow grass, where both advancing and retreating are possible, this is the terrain where long spears can display their strength, and three soldiers with swords and shields cannot match one long spearman.

萑葦竹筱，草木叢密，此矛鋌之地，弓弩三不當一。士不選練，卒不服習，起坐不安，動靜無常，前擊後解，與金鼓旗幟所指皆不得當，此不素習之過也。兵不完、器不利，與空手同；甲不堅密，與袒裼同；弓弩不能及遠，與短兵同；射不的中，與無矢同；中不深入，與無鏃同：此將不省兵之過也。

In areas with reeds, bamboo thickets, and dense vegetation, this is where spears and short weapons can be effectively used. Three archers and crossbowmen cannot match one spearman. The soldiers are not properly selected and trained, and the troops are not familiar with the signals. They are unstable in their movements, without regularity in their actions. When they advance, they scatter backward, and they do not align with the commands indicated by the gongs, drums, and banners. This is the fault of not training regularly. If the weapons are not in good condition and the equipment is not sharp, it is as if they are bare-handed. If the armor is not strong and tight, it is as if they are fighting naked. If the bows and crossbows cannot reach far, it is like using short weapons. If they cannot hit their targets when shot, it is as if there are no arrows. If they hit but do not penetrate deeply, it is as if the arrows have no tips. All these are the faults of the general not inspecting the weapons and equipment.

兵法曰：器械不利，以其卒與敵也；卒不可用，以其將與敵也；將不知兵，以其主予敵也；主不擇將，以其國予敵也。此四者，用兵之至要也。是乙太乙用兵之法，克敵於未然，制勝於未兆，臨機觀變，全在於將。故曰：出兵從門，置陣順地，此之謂也。

Military strategy says: If weapons are not sharp, it is like giving one's soldiers to the enemy; if soldiers are not fit for use, it is like giving one's general to the enemy; if the general does not know how to command, it is like giving one's sovereign to the enemy; if the sovereign cannot select a general, it is like giving one's country to the enemy. These four points are the most important principles in warfare. Therefore, the method of Taiyi in military operations emphasizes defeating the enemy before disaster occurs and achieving victory before signs appear; adapting to circumstances on the spot depends entirely on the general. Therefore it is said: When sending out troops, one should follow the auspicious gate; when arranging the formation, one should follow the terrain. This is exactly what is meant. The original text 'is yi tai' should be 'is yi tai' as a mistake.

明選將之術：武王問太公曰：王者舉兵，欲簡練英雄，不知士之高下，為之奈何？太公曰：夫士之外貌，不與中情相近者十五：有嚴而不肅，有溫良而為盜者，有貌恭敬而心慢易者，有外廉讓而內無誠信者，有精精而無情者，有湛湛而無誠者，有好謀而不決者，果敢而無能者，有悾悾而不信者，有恍恍惚惚而反忠實者，有詭激而見功効者，有外勇而內怯者，有肅肅而反平易，有嗃嗃而反誠慤者，有形貌虛劣而智略過人足以有為者，有獨行不苟、庸人所輕而君子所重者。人固不易知，知人亦不易，非有大明，不能得其涯際也。

The method of selecting generals. King Wu of Zhou asked Lord Jiang Taigong: When a king raises an army, he wishes to choose skilled heroes, yet he cannot distinguish the superiority of men. What should he do? Jiang Taigong replied: There are fifteen types of men whose outward appearance does not match their inner nature. There are those who appear stern but are not disciplined; those who seem gentle and kind but are actually thieves; those who look respectful but are actually disrespectful in heart; those who appear clean and modest but lack integrity; those who are shrewd but lack loyalty; those who seem calm and profound but lack sincerity; those who are good at planning but cannot decide; those who are bold but lack ability; those who are sincere but do not keep their word; those who are confused and uncertain yet are loyal and reliable; those who act strangely and eccentrically yet can achieve results; those who appear brave but are actually cowardly; those who seem solemn yet are approachable; those who appear severe yet are honest and sincere; those who look weak and unimpressive yet are intelligent and capable; and those who act independently, refuse to conform, are looked down upon by the庸人 but valued by the virtuous. It is inherently difficult to understand people, and discerning talent is not easy. Without extremely sharp insight, one cannot grasp its boundaries.

以山濤之資，而不知其子簡；以王濟之才，歷三十年而不知其叔湛。夫親莫親於父子叔侄，而乃有三十年而不知者，況其他乎。世固有砥中而玉表，羊質而虎皮者，亦有大智、大愚、大辯若訥、大巧若拙者。故曰：以貌取人，失之子羽；以言取人，失之宰我。是以中情外貌之不相應也。武王曰：如何知之？

With the talent and insight of Mount Tao, he still couldn't discern the abilities of his son Mount Jian; and with the talent of Wang Ji, after thirty years of companionship, he still didn't understand the depth of his uncle Wang Zhan. The closest relationships are between father and son, and between uncle and nephew, yet they could remain unaware for thirty years. How much more so for others? The world naturally has people whose inner nature is as rough as a whetstone yet whose exterior appears as refined as jade, and those whose essence is a sheep but who wear the skin of a tiger. There are also those who are profoundly wise yet appear foolish, eloquent yet seem hesitant, and skillful yet seem clumsy. Therefore, judging people by their appearance leads to misjudging DanTai MieMing (ZiYu); judging by words leads to misjudging ZaiWo. This is all because the inner self does not correspond with the outer appearance. King Wu asked, "Then how can one truly understand them?"

太公曰：知之有八徵。一曰問之以言，以觀其詞；二曰窮之以詞，以觀其變；三曰試之以謀，以觀其知；四曰使之以事，以觀其德；五曰與之以財，以觀其廉；六曰間之以色，以觀其貞；七曰告之以危，以觀其勇；八曰醉之以酒，以觀其態。八徵既備，則賢不肖別矣。

Tao Gong said: To understand a person, there are eight tests. First, ask him with words and see how he answers; second, press him with words to the end and see his adaptability; third, test him with strategies and see his insight; fourth, give him tasks to handle and see his virtue; fifth, give him wealth and see if he is honest; sixth, use beauty to entice him and see if he remains upright; seventh, tell him of dangerous situations and see if he is brave; eighth, get him drunk with wine and see his demeanor. After undergoing these eight tests, the virtuous and the unvirtuous can be clearly distinguished.

人雖有難知之情，而有可知之理。所謂問之以言者，蓋言為心聲，情動於中，乃形之於言，故吉人辭寡，躁人詞多；漢高祖於韓信，登臺拜將之初，先有將軍何以教寡人之言是也。之以詞者，欲盡其言之蘊，究其所以盡是變者，而以知其所得於心也；孫武之見吳王，吳王既與之言，而復使勒兵是也。試之以謀者，事之可否成敗，必先計其始終，有識者乃預知其得失，所謀事在人，成事在天也。

A person may have hidden truths that are hard to understand, but there are also principles that can be understood. The phrase "using words to ask" refers to the fact that words are the voice of the heart. When emotions stir within, they are expressed through speech. Therefore, virtuous people speak briefly, while impetuous people speak at length. When Han Gaozu asked Xian, the general, about his strategies at the beginning of appointing him as general, he said only one sentence, "General, what will you teach me?" This was precisely the intention behind using words to ask. The phrase "using words to probe deeply" means to fully uncover the meaning contained in words, to investigate why one can comprehend all these changes, thus knowing what is truly in one's heart. Sun Wu's meeting with King Wu of Wu is an example: after their conversation, King Wu had him demonstrate his military strategies in practice, which was precisely the intention behind using words to probe deeply. The phrase "using strategy to test" refers to the fact that whether an affair is feasible or will succeed or fail must first be thoroughly calculated. Only those with insight can foresee gains and losses. After all, planning is in human hands, but success depends on heaven.

使之以事者，事有難易，可以見其材力與操守之正，此光武初見鄧禹所以有何能之問也。與之以財者，人無貪心，則貨賂亦不能移，不貪即廉矣。間之以色者，女色最易惑人，惟所守者正，則不為所搖，而間不能入矣，故知其貞。告之以危者，敢於有為，斯無所畏避，而勇往直前，無所顧慮也。醉之以酒者，內有所養，則不為酒所使，醉而仍不改其常度者，所養益深矣。八徵既備，人之內外皆得而知，而賢不肖判然矣。

The idea of "entrusting him with tasks" is to see whether he is capable and upright, as tasks can be difficult or easy, and this reveals his ability and moral integrity. When Guangwu Emperor first met Deng Yu, he asked him, "What can you do?" which was exactly this purpose. The idea of "giving him wealth" is to test whether he is free from greed, as if a person has no greed, wealth and bribes will not sway him, and not being greedy is the mark of integrity. The idea of "using beauty to entice" is to test whether he is easily swayed by women, as beauty is most likely to confuse people, and only those who are steadfast in their principles will not be moved, thus making enticement ineffective. This shows whether he is sincere and upright. The idea of "telling him of danger" is to see if he is brave enough to act, as those who are courageous do not fear or avoid danger and can move forward fearlessly. The idea of "drugging him with wine" is to test whether he has inner cultivation, as those with cultivation will not be controlled by wine, and even when drunk, they will maintain their usual behavior, showing deeper cultivation. After undergoing these eight tests, one's inner and outer qualities can be fully understood, and thus the distinction between the virtuous and the unworthy becomes clear.

明教兵之術：武王問太公曰：合三軍之眾，欲令士卒服習，教戰之法為之奈何？太公曰：凡領三軍，必有金鼓之節，所以整齊士眾也。為將者，必先明告吏士，申之以三令，教之以起居、進退、旌旗指揮之法。故教士吏，先使一人學戰，教成合之十人；十人學成，合之百人；百人學成，合之千人；千人學成，合之萬人；萬人學成，合之三軍，而後及於百萬之眾，以成其大兵，而立威於天下。苟不教之以戰，一旦迫之而為兵，是驅市人以就死地也，是烏合之眾也。

Speaking about the method of training soldiers. King Wu of Zhou asked Lord Jiang Taigong: If we gather the three armies of soldiers together, and wish for the soldiers to become familiar with the methods of warfare, how should we teach them to fight? Taigong replied: Whenever commanding the three armies, one must certainly have the regulation of gongs and drums to maintain discipline. As a general, one must first clearly inform the officials and soldiers, repeatedly emphasizing three military orders, teaching them the methods of movement, rest, advance, retreat, and the commands given by the banners and flags. Therefore, in training soldiers, first teach one person to fight, and once he has learned, combine him with ten others; once ten have learned, combine them into a hundred; once a hundred have learned, combine them into a thousand; once a thousand have learned, combine them into ten thousand; once ten thousand have learned, combine them into the three armies, and then extend this method to a million soldiers, thus forming a powerful army, and establishing a reputation throughout the world. If one does not train the soldiers and then goes to fight, when forced to conscript them into the army, it is like driving the people from the marketplace to certain death, merely a group of disorganized people.

然教之必於平日所習而立勸懲之法：五人為伍，伍有其長，前後左右各有其方，教成則長有賞，是勸之也；不成則長有罰，如犯法之罪，是懲之也。

However, training must simultaneously establish rewards and punishments during regular drills: five people form a unit called a Wu, each Wu has a leader called a Wu Zhang, and each has fixed positions in front, behind, left, and right. If the unit trains successfully, the Wu Zhang receives a reward, which serves as an incentive. If the training fails, the Wu Zhang is punished, as if committing a military offense, which serves as a deterrent.

勸懲之法既明，則人自為戰，無往而不克。金鼓之節，鼓以進之，金以退之，一進一退，各有節，此士卒所以整齊也。三令而五申之，申明軍法，使士卒皆知所守而不敢亂，乃可以行教之之法。由寡以及眾，欲其力不勞而教易成也。

The methods of rewards and punishments are clear, so everyone will fight for themselves, thus achieving victory in all endeavors. The regulation of gongs and bells is as follows: beating the drum signifies advancing, and sounding the gong signifies retreating. The rhythm of advancing and retreating is established, which is why the soldiers remain disciplined. Issuing three commands and five reminders means repeatedly explaining the military regulations, so that the soldiers know what to guard against and dare not act improperly. Only then can the training methods be implemented. Extending from a small group to a larger one is to prevent soldiers from becoming fatigued and to make the training more effective.

自一人以至千百萬人，必教之有素，而後合之有序，以能成大兵，而立威於天下也。其後孫武子與尉繚子教兵之法，亦由少而及多，以次遞加，皆太公之教法，遵而行之，變化以盡其用也。

From an individual to thousands of people, they must be trained regularly in peace, then gathered together in an orderly manner, thus forming a powerful army capable of establishing prestige throughout the world. Later, Sun Wu and Wei Liao also trained their soldiers starting from a small number and gradually increasing, all following the methods taught by Tai Gong. They implemented these teachings and further adapted them, fully realizing their effectiveness.

明用兵分合術：經曰：用兵之法，三軍之眾，必有分合之變。其大將先定戰地戰日，然後移檄與各處將吏士卒，告之以攻城圍邑之期，使之畢集其所。大將乃設營立表於轅門，清道禁行以待其來，先至有賞，後至有誅，則遠近皆至，三軍咸集。

The method of dividing and combining troops is explained. The military manual says: The method of using troops is that among the three armies, there must be changes of division and combination. The general first determines the place and date of battle, then sends out official documents to inform the officers and soldiers at various places, telling them the deadline for attacking a city or surrounding a town, and ordering them to gather at the designated location. The general then sets up camp and establishes markers at the gate of the camp, clears the way and prohibits passage, waiting for the arrival of the various units. Those who arrive first are rewarded, and those who arrive late are punished. In this way, troops from distant and near places will all arrive, and the three armies will gather together.

大將乃發令啟行，尅期進兵併力以戰，此分合之用也。分不分縻軍，合不合孤旅，分合之變，兵之至要也。蓋用兵之道，其始也分，其終也合。始之分者，使之各據其要地；終之合者，臨陣則併力而合戰也。武王之伐紂也，孟津大會，牧野陳師，一舉而成王業，此用兵之至善也。

The commander then ordered the troops to march, setting a deadline for the advance and coordinating the battle, which exemplifies the principle of division and unity. If division is needed but not carried out, the forces will be restricted and unable to act effectively; if unity is required but not achieved, the troops will be isolated. The transformation between division and unity is the most crucial aspect of military strategy. In warfare, the beginning lies in division, and the conclusion lies in unity: initially dividing the forces allows each unit to occupy key positions, while ultimately uniting them enables a concentrated attack in battle. King Wu of Zhou, in his campaign against King Zhou of Shang, first convened the feudal lords at the Great Assembly at Menglun and then arranged his troops at Muye, achieving his imperial success in one decisive move. This is the most complete example of military strategy.

漢高祖垓下之役，始與信布等會，期而未至，高祖深以為憂；及信布等發兵俱至後，高祖之業定矣，此會期併力之効也。按此數篇皆仍太乙原本，篇中間引後事，乃注以為證，非答問語也，細看自明，故仍之。星源識。

During the Gaixia battle, Han Gaozu had previously agreed with Han Xin and Ying Bu to meet at a set time. However, when the appointed time arrived, they did not come, causing Han Gaozu great concern. Later, when Han Xin and Ying Bu and others all arrived with their armies, Han Gaozu's imperial cause was secured. This is a clear example of the effectiveness of meeting on time and uniting forces for battle. The author's commentary: The above passages are still recorded as per the original Taiyi text. Occasionally, later examples are cited within the passages, serving as evidence in the annotations, but they are not the original words of King Wu and his military advisor Tai Gong. A careful reading will make this clear, so they are retained as they are. Zhu Xingyuan recorded this.

天罡所指：天罡指巳天地開。以月將加用時，尋天罡至巳，為天地初開，出軍行師，任徘徊，用兵大勝，開地千里。指午坐帳宜彈琴。指午為天地縱橫，不宜出軍，宜坐帳彈琴吉。指未小通亦可裁。天地小通，出軍亦吉。指申迫爭君須忌。天地爭更之時，用兵須忌。指酉人馬受驚駭。天地閉塞之時，車傷馬死，戰主大凶。反來戌上指乖隔。出軍主士卒乖隔傷和。

The method of Heavenly Gang: place the Month General on the hour of the event, then observe where the Heavenly Gang (Chen Shen) points. The verse says, "When Heavenly Gang points to Si, heaven and earth open up"—when Heavenly Gang reaches the Si position, it signifies the beginning of heaven and earth, allowing military movements to proceed smoothly with great victory and the expansion of thousands of miles of territory. "When Heavenly Gang points to Wu, it is suitable to sit in the tent and play the zither"—when Heavenly Gang points to Wu, it represents the intersection of heaven and earth, which is not suitable for military action but rather for sitting in the tent and playing the zither, which is auspicious. "When Heavenly Gang points to Wei, it is slightly passable and also suitable for cutting"—heaven and earth are slightly connected, and military action is also considered favorable. "When Heavenly Gang points to Shen, there is conflict and contention, and the ruler must beware"—this is the time when heaven and earth are in conflict and change, and military action must be avoided. "When Heavenly Gang points to You, horses and chariots are startled"—this is the time when heaven and earth are closed off, leading to damaged chariots and dead horses, which is a great misfortune in battle. "When Heavenly Gang returns to Xu and points to discord"—military action leads to soldiers being divided and discord, harming harmony.

加亥天窄不稱懷。用兵主損傷驚恐。指子半路魂魄散。行至半路魂魄不安。指丑途宿待明來。為小通，出軍三十里待來朝，任意而行必大勝。臨寅有喜戰獲勝。行者有喜，戰必大捷。到卯閉塞宜埋藏。為天地閉塞，宜藏匿避之，凡事不宜。復臨辰地關梁塞。關梁閉塞，只可安營下塞，不可妄動。掌上兵機仔細排。

"Adding亥 (Hai) Heavenly Gang (Tian Gang) indicates narrow heaven and earth, not meeting the heart's desire, in military matters it leads to injury and fear." "Pointing to Zi (Zi) halfway the soul and spirit scatter" means that on the way one will feel anxious and unsettled. "Pointing to Chou (Chou) the journey is delayed until morning" indicates a minor success, the army travels thirty li and camps, waiting until the next morning to act freely, and will surely achieve a great victory. "Arriving at Yin (Yin) there is joy and victory in battle" means the traveler has good news and military success is certain. "Reaching Mao (Mao) the heavens and earth are blocked, suitable for concealment" indicates blocked heavens and earth, suitable for hiding and avoiding, nothing should be done. "Reaching Chen (Chen) the pass and bridge are blocked" means the pass and bridge are closed, only camping is suitable, no reckless movement. All these military situations should be carefully examined on the palm.

占迷路法：如七月申時，以巳將加地盤申上，順數辰時天罡在地盤未上，未為季，右道通，餘仿此。黃石公曰：出行道逢三路，未知何道通，以月將加時占之，天罡加孟左道通，加季右道通，加仲中道通。寅申巳亥為四孟，子午卯酉為四仲，辰戌丑未為四季。

The method of divination for getting lost: for example, during the hour of Shen in the seventh month, the month general is Si. Place the Si general on the earth plate's position of Shen and count forward. The heavenly gang falls on the position of Wei on the earth plate; Wei belongs to the four seasonal branches, so the path on the right is correct. The rest follows the same pattern. The Duke of Yellow Stone said: when traveling and encountering a crossroads and not knowing which path to take, use the month general added to the hour for divination. If the heavenly gang falls on one of the four young branches, the left path is correct; if it falls on one of the four seasonal branches, the right path is correct; if it falls on one of the four middle branches, the middle path is correct. Yin, Shen, Si, and Hai are the four young branches; Zi, Wu, Mao, and You are the four middle branches; Chen, Xu, Chou, and Wei are the four seasonal branches.

立知井泉法：兵屯山阜，被賊圍困，又無溪澗處覓水，急用磁碗覆地，將土壅碗口，待過一晚，至早揭碗視之，底有水珠，有泉脈也，掘地數尺，可以得水。卜螺法：取山中赤色大螺，取時忌婦人、孝子、雞犬見之。凡預卜勝負，取二螺安盤中，直畫一路，左為我，右為賊；盤內盛水一寸許，將螺各記之。

The method to find a well or spring immediately: if an army is stationed on a hillside and is surrounded by bandits with no stream or spring to obtain water, they should quickly place a porcelain bowl upside down on the ground, cover the rim of the bowl with soil, and leave it overnight. The next morning, they should lift the bowl to check. If there are water droplets at the bottom of the bowl, there is a spring beneath it, and digging a few feet down will yield water. The method of using snails for divination: take a large red snail from the mountain. When taking the snail, it is forbidden for women, people in mourning, or chickens and dogs to see. If one wishes to predict the outcome of a battle, take two snails and place them in a tray. Draw a straight line in the middle of the tray, with the left side representing our side and the right side representing the enemy. Fill the tray with water about one inch deep, and mark each snail accordingly.

咒曰：田螺舞舞，能知風雨，賊若來遇，入我境界；田螺索索，風雨不著，賊若不來，各守城郭。咒畢候至天明，依法斷之：若賊螺入我境界，宜固守，不可與戰；我螺入賊界，宜急攻之。春螺頭向東大利，向西被賊，向南有驚，向北小吉。夏螺頭向東小吉，向南大利，向西賊來，向北大驚。秋螺頭向西大利，向南有神助，向東大吉獲財，向北戰勝宜守。冬螺頭向北大利，向西平安，向南城能破，向東小驚，宜固守。

Recite the incantation: "Snail moves, knowing wind and rain; if thieves come, they will crawl into my territory." If the snail does not move and there is no wind or rain, and the thieves do not come, then each should stay in their own city. After reciting the incantation until dawn, judge according to the method: if the snail from the enemy's side crawls into my territory, then we should hold our ground and not fight; if the snail from my side crawls into the enemy's territory, then we should attack urgently. In spring, if the snail's head faces east, it is very favorable; if it faces west, the enemy will invade; if it faces south, there will be alarm; if it faces north, it is slightly favorable. In summer, if the snail's head faces east, it is slightly favorable; if it faces south, it is very favorable; if it faces west, the enemy will come; if it faces north, there will be great alarm. In autumn, if the snail's head faces west, it is very favorable; if it faces south, divine assistance will come; if it faces east, it is very favorable and there will be gain; if it faces north, although we can win, it is better to hold our ground. In winter, if the snail's head faces north, it is very favorable; if it faces west, it is safe; if it faces south, we can break the enemy's city; if it faces east, there will be slight alarm, and it is better to hold our ground.

甲乙日螺頭向東，賊來急，不宜戰；向南五日內賊來，向西十四日賊來，向北賊不至。丙丁日螺頭向南九日去，向西七日去，向北當日至，交戰我勝敵敗，向東賊散。戊己日占，宜各守，不論螺頭何向。庚辛日螺頭向西，與賊平；向北賊散；向南賊來而復去；向東有賊來大戰。壬癸日螺頭向南，賊敗而去；向西賊不來；向東各固守；向北宜平。

On Jia and Yi days: if the snail head faces east, the thief will come very quickly, and it is not advisable to fight; if it faces south, the thief will arrive within five days; if it faces west, the thief will arrive in fourteen days; if it faces north, the thief will not come. On Bing and Ding days: if the snail head faces south, the thief will retreat after nine days; if it faces west, the thief will retreat after seven days; if it faces north, the thief will arrive that day, and fighting will result in victory for us and defeat for the enemy; if it faces east, the thief will scatter. On Wu and Ji days: regardless of which direction the snail head faces, it is advisable to hold one's position. On Geng and Xin days: if the snail head faces west, the thief will be evenly matched; if it faces north, the thief will scatter; if it faces south, the thief will come and then retreat; if it faces east, there will be a major battle with the thief. On Ren and Gui days: if the snail head faces south, the thief will retreat; if it faces west, the thief will not come; if it faces east, both sides will hold their positions; if it faces north, it is advisable to negotiate and cease hostilities.

密訪法：欲得賊消息，天目聽之吉。天目日大吉、小吉方也。欲訪機密事，地耳不須疑。地耳日太沖、從魁方也。占渡河：天有三河壬子癸，地有三井卯酉辰，月將加時看三河，一河臨井必覆舟。又曰：太沖加日主風雨，神加季急渡則吉。刦糧覔水法：我軍欲刦糧，大小吉下詳；我軍欲求水，小吉太沖裡。小吉、太沖為井泉神，地下覔之可得。

The method of secret inquiry: If you want to find out about the enemy, go to the direction of Tianmu for the most auspicious result—Tianmu refers to Da Ji (Chou) and Xiao Ji (Wei). If you want to investigate confidential matters, go to the direction of Di Er without hesitation—Di Er refers to Tai Chong (Mao) and Cong Kuai (You). For divination regarding crossing a river: In the sky there are three rivers, which are Ren, Zi, and Gui; on the ground there are three wells, which are Mao, You, and Chen. Place the Month General on the hour and arrange the twelve spirits. Observe where the three rivers fall; if one river is directly over a well, crossing the river will certainly result in a shipwreck. It is also said that Tai Chong on the day indicates the coming of wind and rain; if the spirit falls on the branches of the four seasons, it is auspicious to cross the river quickly. The method for raiding supplies and searching for water: If the army wants to raid supplies, carefully examine the directions of Da Ji and Xiao Ji; if the army wants to find water, go to the directions of Xiao Ji and Tai Chong. Xiao Ji and Tai Chong are the spirits of wells and springs; digging beneath them will yield water.

占敵使虛實：敵有使來，看日辰。辰即時也。日干為客、辰主人，日干上神尅辰上，日尅時，其言虛謬不可聞；若是辰上尅日上，彼必畏我，言詞真。朱、空、太陰、祿乘日上，主彼詐；辰上主我詐。

To determine if the words of the enemy's messenger are true or false: when the enemy sends a messenger, observe the day stem and the hour. Here, "hour" refers to the time of day. The day stem represents the enemy (the messenger), and the hour represents the host (our side). If the god riding on the day stem overcomes the god riding on the hour, meaning the day stem overcomes the hour, then the messenger's words are false and should not be trusted. If the opposite is true, and the god on the hour overcomes the god on the day stem, this indicates that the enemy fears us, and their words are genuine. If the Vermilion Bird, Sky, Too Yin, and禄神 are riding on the day stem, it indicates that the enemy is deceitful. If these gods are riding on the hour, it indicates that our side is deceitful.

突圍法：我被兵圍不要忙，加時出路是天罡。太公曰：兵圍千里，斗道必通。斗者，天罡也。以月將加時，尋天罡，其下一突可出。若從天罡方無路可出，當尋三宮時，三宮者，亥子丑也。若值絛宮申酉地。以月將加時，若亥臨子午卯酉為絛宮，宜向天盤申酉下出。

The method of breaking through encirclement: when I am surrounded by enemy troops, I should not panic. Add the Month General to the hour, find where the Heavenly Gang is located, and that is the way out. Jiang Taigong said: even if enemy troops encircle me for a thousand miles, the path of the "Dou" will certainly be passable — the "Dou" refers to the Heavenly Gang. By adding the Month General to the hour and arranging the twelve spirits, find the Heavenly Gang, and break through directly from beneath it to escape. If there is no way out in the direction of the Heavenly Gang, then look for the "Three Palaces" time, which refers to the three positions of亥, 子, and 丑. If the Tiao Palace is located in the areas of 申 or 酉: add the Month General to the hour, and if 亥 falls on the positions of 子, 午, 卯, or 酉, it is called the Tiao Palace. In such a case, one should break through from beneath the positions of 申 or 酉 on the Heaven Plate.

明堂時往太沖方。子臨子午卯酉為明堂，宜向天盤卯方出。玉堂宜突天魁下。丑臨子午卯酉為玉堂，宜向戌方出。利若鋒鋩八極張。逢豪強之賊，勢不可當，向天罡可出，此為八極也。日辰上將相生吉，相尅須防有損傷。日辰與上將年命相生則吉，尅則小利，用兵者最宜詳審。

If the Bright Hall appears, one should move towards the Tai Chong direction: when the day branch falls on the Zi, Wu, Mao, or You positions, it is called the Bright Hall, and one should break out towards the Heaven Plate's Mao direction. If the Jade Hall appears, one should break out from beneath the Tian Kuai: when the day branch falls on the Chou position on the Zi, Wu, Mao, or You positions, it is called the Jade Hall, and one should break out towards the Xu direction. The sharpness is like eight directions spreading out: when encountering a powerful enemy that is unstoppable, one should break out towards the Heavenly Gang direction, which is called the Eight Extremes. If the day branch and the deity riding upon it are mutually generating, it is auspicious; if they are mutually controlling, there should be caution: if the day branch and the deity riding upon it are mutually generating with the main general's birth year, it is auspicious; if they are mutually controlling, the gains will be limited. Those who command troops should be especially careful to examine this.

察賊所在法：聞賊未知賊所在，加時春乙、夏居丁。乙干寄辰、丁干寄未。秋辛冬癸名天目。辛干寄戌、癸干寄丑。賊當在下伏其形。以月將加時，視天目之方，賊在其下。天目者，春辰、夏未、秋戌、冬丑也。春占尋辰，餘仿此。

The method of determining where the enemy troops are: if you hear there are thieves but do not know where they are, use the Month General combined with the hour to find the Heavenly Eye. In spring, take Yi; in summer, take Ding—Yi is located at the position of Chen, and Ding is located at the position of Wei; in autumn, take Xin; in winter, take Gui—these positions are called the Heavenly Eye—Xin is located at the position of Xu, and Gui is located at the position of Chou. The thieves are hidden beneath the Heavenly Eye. Use the Month General combined with the hour to set up the chart, and look at the direction of the Heavenly Eye; the thieves are beneath it. The Heavenly Eye in spring is Chen, in summer is Wei, in autumn is Xu, and in winter is Chou. In spring, seek Chen; the rest follow the same pattern.

抽軍避寇法：賊勢頻臨我未強，抽軍迴避看天罡。以月將加時，看天罡落何宮，可避雄猛。繫孟直須從右隱。辰為天罡，如加寅申巳亥四孟，從右道避之。仲季還宜向左藏。子午卯酉為四仲，辰戌丑未為四季，天罡加此，向左藏無咎。

The method of drawing troops to avoid enemies: when the enemy's forces are repeatedly approaching and our side is not yet strong enough, we should withdraw troops to avoid confrontation. This is determined by the Heavenly Gang. By arranging the chart with the Month General added to the hour, observe where the Heavenly Gang falls. Based on this, we can avoid the enemy's fierce attack. If the Heavenly Gang falls in the four Climes (four Climes refer to the four beginning positions), we should hide on the right side—Chen is the Heavenly Gang. If it is added to the four Climes (寅, 申, 巳, 亥), we should take the right path to hide. If the Heavenly Gang falls in the four Middle Positions or the four Seasons, we should hide on the left side—Zi and Wu are the four Middle Positions, and Chen and Wei are the four Seasons. If the Heavenly Gang is added to these positions, hiding on the left will not bring misfortune.

從魁、小吉、太沖地，酉為從魁、未為小吉、卯為太沖，此三神為天三門，再得除、危、定、開四地戶助之更吉。天上加臨為好方。以將加時，看天盤卯酉未落何宮，可以避難。如遇時令旺方，亦不可去，如春不東去是也，餘仿此。大吉、神后與紫蓋，能藏萬物形無害。大吉為紫房，神后為華蓋，凡有急難避藏其下，人不能掩襲也。

From Qiu, Xiao Ji, and Tai Chong, these three are known as the "Three Heavenly Doors." If they are supported by the four earthly households, which are Chu, Wei, Ding, and Kai from the twelve divination gods, the result is even more auspicious. The favorable directions are where these heavenly elements are placed on the Heaven Plate. By using the Month General and the time, observe where the Heaven Plate's卯 (Mao), 酉 (You), and 未 (Wei) fall in the palace, and go to that location to seek refuge. However, if the direction is where the current dominant energy is strongest, one should not go there. For example, in spring, one should not go east, and so on. Da Ji, Shen Hou, and Zi Gai can conceal all things without harm. Da Ji (Chou) is called Zi Fang, Shen Hou (Zi) is called Hua Gai. If one takes shelter beneath them in times of emergency, others will be unable to attack.

伏匿藏形法：伍子胥曰：凡有急難欲伏匿藏形，當畫地佈局，乘青龍六甲，歷蓬星六乙，過明六丙，伏太陰六丁，出天門六戊，入地戶六己，伐天刑六庚，判天庭六辛，羈天牢六壬，入天藏六癸，走月厭方而去。月厭正月戌，每月以次逆數便是。

The method of hiding and concealing one's form: Wu Zis Xu said that when facing urgent danger and wishing to hide and conceal oneself, one should draw a pattern on the ground and proceed step by step: first ride the Azure Dragon, which corresponds to the Sixth Heavenly Stem Jia, then pass through the蓬 star, which corresponds to the Sixth Heavenly Stem Yi, then pass through the Bright Hall, which corresponds to the Sixth Heavenly Stem Bing, hide in the Tai Yin, which corresponds to the Sixth Heavenly Stem Ding, exit through the Heavenly Gate, which corresponds to the Sixth Heavenly Stem Wu, enter the Earth Gate, which corresponds to the Sixth Heavenly Stem Ji, attack the Heavenly Punishment, which corresponds to the Sixth Heavenly Stem Geng, judge the Heavenly Court, which corresponds to the Sixth Heavenly Stem Xin, bind the Heavenly Prison, which corresponds to the Sixth Heavenly Stem Ren, and finally enter the Heavenly Repository, which corresponds to the Sixth Heavenly Stem Gui. Then one should escape by heading towards the direction of the Month Aversion. The method of determining the Month Aversion is: in the first month it is in Xu, and for the remaining months, one counts backwards through the Earthly Branches.

假如六甲日甲子時，初起乘青龍甲子，歷蓬星乙丑，過明堂丙寅，出天門戊辰，入地戶己巳，伏太陰丁卯，取草折半，以半置卯地，以半障人中，入天藏癸酉而出，人無見之者。過太陰時，咒曰：天翻地覆，九道皆塞，有來迫我，至此而極，視我者死，追我者亡，吾奉九天玄女道母元君，急急如律令。咒畢逕入天藏，慎勿反顧。庚為天刑、辛為天庭、壬為天牢，切記謹避，向則反被擒縛。

For example, on the day of Jia, during the hour of Jiazi: start by riding the Azure Dragon at Jiazi, pass through the star Peng at Yichou, go through the Bright Hall at Bingyin, exit the Heavenly Gate at Wuchen, enter the Earth Gate at Jisi, and hide under the Taiyin at Dingmao. At this time, take a piece of grass, break it into two halves, place one half on the ground at the Mao position, and cover the other half over your person's midpoint. Then enter the Heavenly Repository at Guiyou and escape. Others will not be able to see you. When passing through the Taiyin position, recite the incantation: "Heaven overturns and earth turns upside down, all nine paths are blocked; whoever comes to harass me will stop here; those who look at me will die, those who pursue me will perish. I obey the command of the Supreme Mother of the Nine Heavens, the Lady of the Mysterious Heaven. As swiftly as the law commands." After reciting the incantation, go straight into the Heavenly Repository and remember not to look back. Geng is Heavenly Punishment, Xin is Heavenly Court, Ren is Heavenly Prison; be cautious to avoid these places, as going towards them will result in being captured and bound.

天月將即太陽：正月亥、二月戌、三月酉、四月申、五月未、六月午、七月巳、八月辰、九月卯、十月寅、十一月丑、十二月子。地月將即建：正月寅、二月卯、三月辰、四月巳、五月午、六月未、七月申、八月酉、九月戌、十月亥、十一月子、十二月丑。

The "Heavenly Month General" refers to the position of the Sun in the twelve earthly branches, with each month corresponding to: first month Hai, second month Xu, third month You, fourth month Shen, fifth month Wei, sixth month Wu, seventh month Si, eighth month Chen, ninth month Mao, tenth month Yin, eleventh month Chou, twelfth month Zi. The method mentioned earlier, "the Month General added to the hour," uses this sequence. The "Earthly Month General" corresponds to the "Month Builder," with each month corresponding to: first month Yin, second month Mao, third month Chen, fourth month Si, fifth month Wu, sixth month Wei, seventh month Shen, eighth month You, ninth month Xu, tenth month Hai, eleventh month Zi, twelfth month Chou. These two sequences move in opposite directions and complement each other perfectly.

天氣將：正月雨水壬、二月春分乾、三月穀雨辛、四月小滿庚、五月夏至坤、六月大暑丁、七月處暑丙、八月秋分巽、九月霜降乙、十月小雪甲、十一月冬至艮、十二月大寒癸。地氣將：正月立春子、二月驚蟄亥、三月清明戌、四月立夏酉、五月芒種申、六月小暑未、七月立秋午、八月白露巳、九月寒露辰、十月立冬卯、十一月大雪寅、十二月小寒丑。

The heavenly stem and trigram for each month's middle solar term are as follows: the middle solar term of the first month, Rain Water, is paired with Ren; the second month, Spring Equinox, is paired with Qian; the third month, Grain Rain, is paired with Xin; the fourth month, Grain Full, is paired with Geng; the fifth month, Summer Solstice, is paired with Kun; the sixth month, Great Heat, is paired with Ding; the seventh month, Limit of Heat, is paired with Bing; the eighth month, Autumn Equinox, is paired with Xun; the ninth month, Frost Descent, is paired with Yi; the tenth month, Light Snow, is paired with Jia; the eleventh month, Winter Solstice, is paired with Gen; the twelfth month, Great Cold, is paired with Gui. The earthly branch for each month's solar term is as follows: the solar term of the first month, Start of Spring, is paired with Zi; the second month, Awakening of Insects, is paired with Hai; the third month, Clear and Bright, is paired with Xu; the fourth month, Start of Summer, is paired with You; the fifth month, Grain in Ear, is paired with Shen; the sixth month, Minor Heat, is paired with Wei; the seventh month, Start of Autumn, is paired with Wu; the eighth month, White Dew, is paired with Si; the ninth month, Cold Dew, is paired with Chen; the tenth month, Start of Winter, is paired with Mao; the eleventh month, Heavy Snow, is paired with Yin; the twelfth month, Light Cold, is paired with Chou.

十二支神將圖：申傳送白虎，酉從魁太陰，戌河魁天空，亥將登明神玄武，未小吉太常，子將神后神天后，午勝光朱雀，丑將大吉神天乙，巳太乙螣蛇，辰天罡勾陳，卯太沖六合，寅將功曹神青龍。

The names of the Month Generals and their corresponding divine generals for each Earthly Branch are as follows: the Month General at the position of Shen is called Chuan Song, paired with the White Tiger; at You, it is Cong Kui, paired with Tai Yin; at Xu, it is He Kui, paired with Tian Kong; at Hai, it is Deng Ming, paired with Xuan Wu; at Wei, it is Xiao Ji, paired with Tai Chang; at Zi, it is Shen Hou, paired with Heavenly Empress; at Wu, it is Sheng Guang, paired with Zhu Que; at Chou, it is Da Ji, paired with Tian Yi Nobleman; at Si, it is Tai Yi, paired with Teng Sha; at Chen, it is Tian Gang, paired with Gou Chen; at Mao, it is Tai Chong, paired with Liu He; at Yin, it is Gong Cao, paired with Qing Long. Originally, this section was a single diagram, and here the text is recorded in order as it appears in the diagram.