Selecting a day based on facing or turning away.

經曰：征伐皆有向背，知之者勝，不知者敗。其太歲、太陰，將軍月建日時，大時小時，亭亭白姦，游都太乙，黃旛豹尾，五帝六符，生神死神，大雄死地，睢日德孤虛，歲月日時，刑殺大小，審而用之，可以知其勝負，易其成敗。其臨〈○疑有脫誤。〉神者，惟死神地睢，虛星可向，白姦亦可向。

The classics say: When sending out troops for warfare, they all pay attention to which direction they face and which direction they back to. Those who understand this will win, while those who do not will lose. Such as the Tai Su, Tai Yin, Da Jiang Jun, Yue Jian, the Great Hour and the Minor Hour, Ting Ting and Bai Jian, You Du and Tai Yi, Huang Pan and Bao Wei, the Five Emperors and the Six Symbols, the Life God and the Death Deity, Da Xiong and Si Di, Su Ri, De, Gu, Xu, as well as the major and minor punishments and killings of years, months, days, and hours, if carefully examined and applied, one can foresee victory or defeat and change success or failure. (Note from the editorial: There may be an omission or error at the place marked 'qilin'.) Among these divine influences, only the Death Deity, Di Su, and Xu Star can be faced, and Bai Jian can also be faced.

常以天罡加太歲，視亥上神為歲星，午上神為鎭星，酉上神為太白，子上神為辰星，五星所在之次國，不可伐，大畧如此。為星有遲速跳伏，以七曜算之，方定太歲，月日時下之辰，不可向。〈○「午上神」疑當為「熒惑」，「鎭星上」似有脫文。〉

The method of calculation is: place the Heavenly Gang (Chen) on the current year's Tai Sui, then the deity at the亥 position is the Shui Xing (Jupiter), the deity at the午 position is the Zhen Xing (Saturn), the deity at the酉 position is the Tai Bai (Venus), and the deity at the子 position is the Chen Xing (Saturn). The country corresponding to the area where these five stars are located should not be attacked. This is roughly the method. Since the movement of the stars varies in speed and includes phenomena of staying and disappearing, one must use the actual positions of the sun, moon, and seven luminaries to calculate accurately the Tai Sui. The directions of the earthly branches in the year, month, day, and hour columns must not be faced. (Note from the editorial: The term 'midday deity' may be incorrect, and the sentence about 'Zhen Xing' seems to be missing some text.)

凡小時月，逢大時月，正月卯，二月子，三月酉，四月午，左行四仲，周而復始。凡游都，正月丙，二月丁，三月⬛，四月庚。

When determining the month corresponding to the Minor Hour and the Great Hour, January corresponds to Mao, February to Zi, March to You, and April to Wu. The sequence follows Zi, Wu, Mao, You in order, moving leftward cyclically. For determining the "Yóu Dū" (Wandering Capital), January corresponds to Bing, February to Ding, March's heavenly stem is missing in the original text, and April corresponds to Geng, following the same sequential pattern.

新⬛月遊者，一名刑法。己酉月理艮宮六日，乙卯月理震宮五日，庚申月理巽宮六日，丙寅月理離宮五日，辛未月理坤宮六日，丁丑月理兌宮五日，壬午月理乾宮六日，戊子月理坎宮五日。陽歲，以大吉；陰歲，以小吉。〈○依《龍首經‧天乙日遊法》，「月」營作「日」。〉

This method is referred to as "month travel" (the original text has missing characters here), also called "legal punishment." The period of Jiyou falls under the Gen palace for six days, Yimao under the Zhen palace for five days, Gengshen under the Xun palace for six days, Bingyin under the Li palace for five days, Xinwei under the Kun palace for six days, Dingchou under the Dui palace for five days, Renwu under the Qian palace for six days, and Wuzi under the Kan palace for five days. In a yang year, the calculation starts with "Great Favor" (Chou), while in a yin year, it starts with "Minor Favor" (Wei). (Note from the editorial: According to the "Dragon Head Classic · Heaven's Favor Day Travel Method," the character "month" in the text should be read as "day.")

常以正七月加子二，八月加寅三，九月加辰四，十月加午五月，十一月加申六月，十二月加戌。凡天罡下為建，建為青龍，黃道次神。太乙卽為除，除為明堂，黃道次神。勝光卽為滿，滿為天刑，黑道次神。小吉卽為平，平為朱雀，黑道次神。傳送為定，定為金匱，黃道次神。從魁為執，執為天德，黃道次神。河魁為破，破為白虎，黑道次神。徵明為危，危為玉堂，黃道次神。神后為成，成為天牢，黑道次神。大吉為收，收為元武，黑道次神。公正為開，開為司命，黃道次神。太沖為閉，閉為勾陳，黑道次神。

The method of calculation is as follows: in January and July, add on Zi; in February and August, add on Yin; in March and September, add on Chen; in April and October, add on Wu; in May and November, add on Shen; in June and December, add on Xu. After arranging, the day marked by Heavenly Gang (Chen) is called "Jian," which pairs with Azure Dragon and belongs to the Yellow Path; the day marked by Taiyi (Si) is called "Chu," which pairs with Bright Hall and belongs to the Yellow Path; the day marked by Shengguang (Wu) is called "Man," which pairs with Heavenly Punishment and belongs to the Black Path; the day marked by Xiaojí (Wei) is called "Ping," which pairs with Vermilion Bird and belongs to the Black Path; the day marked by ChuanSong (Shen) is called "Ding," which pairs with Golden Chest and belongs to the Yellow Path; the day marked by Congkui (You) is called "Zhi," which pairs with Star of Virtue and Resolution and belongs to the Yellow Path; the day marked by Heqiu (Xu) is called "Po," which pairs with White Tiger and belongs to the Black Path; the day marked by Zhengming (Hai) is called "Wei," which pairs with Jade Hall and belongs to the Yellow Path; the day marked by Shenhou (Zi) is called "Cheng," which pairs with Heavenly Prison and belongs to the Black Path; the day marked by Daji (Chou) is called "Shou," which pairs with Black Tortoise and belongs to the Black Path; the day marked by Gongzheng (Yin) is called "Kai," which pairs with Director of Destiny and belongs to the Yellow Path; the day marked by Taichong (Mao) is called "Bi," which pairs with Gou Chen and belongs to the Black Path.

凡避死難從開星，不吉。春三月房為開，夏三月張為開，秋三月婁為開，冬三月壁為開。

In order to avoid death and danger, one must follow the "Opening" star, and failing to follow it brings bad luck. Among the twenty-eight mansions, during the three months of spring, the Room Mansion is considered the "Opening"; during the three months of summer, the Extended Net Mansion is the "Opening"; during the three months of autumn, the Bond Mansion is the "Opening"; and during the three months of winter, the Wall Mansion is the "Opening".

常以月將加時辰，神后下為亭亭所在，次析十二月時，其寅申巳亥，神后白姦所在，神后時，白姦在寅，常行四孟，亭亭常以白姦囚於己亥，格於寅申。〈○此條有脫誤。〉

The method of calculation is: take the Month General of the current month and add it to the time of the question, then turn out the Heaven Plate. The position where the God of the Child (Zi) presses down is called 'Tingting'. Then analyze the twelve hours of the months in order. The four positions of Yin, Shen, Si, and Hai are where the God of the Child and the White Criminal are located. When the God of the Child is in charge, the White Criminal is at Yin. The White Criminal moves among the four positions of Yin, Shen, Si, and Hai, which are the first positions of the months. Tingting always follows the White Criminal, being confined to Si and Hai, and restricted to Yin and Shen. (Note from the editorial: This passage has missing or incorrect text.)

經曰：諸有正宿安營，四直頓兵，深入敵境，恐有掩襲，乃作眞人閉六戊法。逃難隱死，作玉女反閉局法。千凶萬惡，莫之敢干，故人精微；去道不遠，故能洞幽闡神。非眞人逢時，必不能行也。

This passage is also known as "The True Person and Jade Maiden Reverse Closure Formation." The classic texts say: whenever one selects a location according to the proper stars and sets up camp, with troops stationed on all four sides, or when advancing deep into enemy territory to establish a military presence, fearing being ambushed, one should employ the method of "The True Person Closing the Six Wu." If one wishes to avoid danger and hide from peril, one should use the "Jade Maiden Reverse Closure Formation." By employing these two methods, all kinds of dangers and evils will not dare to approach, because these are the refined insights of ancient sages, not far from the great way, thus enabling them to perceive hidden things and reveal profound mysteries. However, these methods will not work unless one is truly knowledgeable in this art and the timing is appropriate.

先置營訖，於某旬，上以刀從鬼門行起，左旋畫地一周，次取其中央之土一斗，置六戊上。六戊者，天罡神也。刀卽置取土之處埋之，咒曰：「太山之陽，恆山之陰，盜賊不起，虎狼不傷，城郭不完，閉以金關，千凶萬惡，莫之敢犯。」便於營中宿。若令出入，〈○句有誤。〉驗之法，取犢母在營，子安營外，犢子終不敢入營中，甲子旬戊在辰，餘倣此。

First, set up the camp properly. Then, according to the day's ten-day period, use a knife to start from the ghost gate (Gen direction) and draw a circle counterclockwise on the ground. Take a bucket of soil from the center of the circle and place it at the position of the six Wus—these are the Heavenly Gang deities. Then bury the knife at the spot where the soil was taken, and recite the incantation: "On the sunny side of Mount Tai, on the shady side of Mount Heng, thieves will not arise, tigers and wolves will not harm. Although the city walls are not perfectly secure, they can be sealed with the golden gate. A thousand misfortunes and evils will not dare to intrude." After reciting this, one can safely stay in the camp. (Note from the editorial: The phrase "if allowing entry and exit" is incorrect.) To verify if this method is effective, leave a mother cow inside the camp and tie a calf outside. If the calf does not dare to enter the camp, it indicates that the method has taken effect. As for the position of the six Wus, in the Jiazi ten-day period, the Wu falls on Chen; for the other ten-day periods, follow the same pattern.

以刀畫地，常以六為數，室中六尺，庭中六步，野外六十步，手持六算，算長一尺二寸。假令甲日從甲上入，乙日從乙上入，戊日從東西南北入，入局竟從今日日辰起。

Using a knife to mark boundaries, the number six is always used as the standard: in the room, a square of six chi by six chi is marked; in the courtyard, a square of six steps by six steps; in the open field, a square of sixty steps by sixty steps. Hold six counting rods, each one being one chi two cun long. For example, on a Jia day, the process starts from the Jia position; on a Yi day, it starts from the Yi position; on a Wu day, it starts from the four cardinal directions, east, west, south, and north. After entering the layout, everything is calculated from the day's Day Branch.

假令子日，卽以第一算置子上，第二算加丑上，第三算加寅上，第四算加卯上，第五算加辰上，第六算加巳上。下六時亦依次去，便呼云：「鼠行失窟，入市〈○此有脫誤。《景祐遁甲符應經》作「鼠行出穴入狗市」。〉便逐。」〈○疑「移」。〉子上算置戌上，度算訖，大呼云：「青龍。」下次移。

For example, on a day starting with the Zi hour, the first counting stick is placed on the Zi position, the second on the Chou position, the third on the Yin position, the fourth on the Mao position, the fifth on the Chen position, and the sixth on the Si position; the remaining six hours are arranged in the same order. Once arranged, one loudly recites: "The rat leaves its hole, entering the market to follow." (Note: The original text has an error; according to the "Jingyou Dun Jia Fuying Jing," it reads "The rat leaves its hole and enters the dog market"; the character "follow" is suspected to be "move" instead.) Then, the counting stick on the Zi position is moved to the Xu position, and after moving it, one loudly shouts: "Azure Dragon!" and then moves the next stick.

丑上算置卯上，云：「牛入兔塗食時草。」〈○《符應經》作「牛入菟園食甘草」。〉度訖，就便呼云：「朱雀。」下次移寅上算置巳上，云：「猛虎跳鳶來到。」〈○《符應經》云：「猛虎昫昫來入巳。」〉度算，〈○此脫「訖」字。〉呼云：「勾陳。」下次移卯上算置丑上，云：「兔入牛欄伏不起。」便大呼云：「白虎。」下次移辰上算置午上，云：「龍入馬廐因留止。」度訖，便呼云：「元武。」下次移巳上算置申上，呼云：「螣蛇宛轉來。」〈○似脫二字。《符應經》云：「螣蛇宛轉來申裡。」〉度訖，便呼云：「六合。」

Move the counting rods from the Chou position to the Mao position, reciting: "The ox enters the rabbit's path to eat grass." (The "Fu Ying Jing" says: "The ox enters the菟 garden to eat sweet grass.") After moving them, immediately shout: "Vermilion Bird!" Then move the counting rods from the Yin position to the Si position, reciting: "The tiger leaps to the kite's place." (The "Fu Ying Jing" says: "The tiger jumps and jumps to enter Si.") After moving them, shout: "Gou Chen!" Then move the counting rods from the Mao position to the Chou position, reciting: "The rabbit enters the ox's stable and lies still." Immediately shout: "White Tiger!" Then move the counting rods from the Chen position to the Wu position, reciting: "The dragon enters the horse's stable and stays." After moving them, shout: "Black Tortoise!" Then move the counting rods from the Si position to the Shen position, reciting: "The qilin winds its way." (The original text seems to be missing two characters; the "Fu Ying Jing" says: "The qilin winds its way to Shen.") After moving them, shout: "Liu He!"

下兩算夾一算，先成為天門，後成為地戶，避難，出天門，入地戶，乘玉女上去，吉。仍呼玉女所在之庚上，「玉女來護我，〈○「之」疑「雲」。《符應經》作「若庚上，便庚上，玉女來護我」。〉無令百鬼中傷我，敵人不見我」，以為束薪，〈○《符應經》句上有「見我者」三字。「束」原譌「米」，據《符應經》改。〉獨開天門〈○原本獨譌「狗」，據《符應經》改。〉而閉地戶，呪會交乎，〈○句有誤。「會」疑「單」。〉以算閉門，而去勿反顧，以刀畫地，卽地脈不復得見。〈○句不可解，似有譌脫。〉

The remaining two counting rods are sandwiched with one counting rod: the one first arranged is called "Heaven's Gate," and the one later arranged is called "Earth's Gate." When fleeing from danger, one should exit through Heaven's Gate and enter through Earth's Gate, escaping while riding the momentum of Yu Nu, which is auspicious. At the same time, one should call out toward the position of Yu Nu, which is in the direction of Geng: "Yu Nu comes to protect me, do not let a hundred ghosts harm me, let my enemies not see me." (Note from the annotated text: The character "之" in "所在之庚上" may be a miswriting for "云"; the "Fuying Jing" says "If it is on Geng, then it is on Geng, Yu Nu comes to protect me.") Even if someone sees me, they should see me as a bundle of firewood. (Note from the annotated text: The "Fuying Jing" has the words "見我者" above this sentence; the original character "束" was mistakenly written as "米," which is corrected according to the "Fuying Jing.") Only open Heaven's Gate ("獨" was originally mistakenly written as "狗," which is corrected according to the "Fuying Jing") and close Earth's Gate. After reciting the incantation (Note from the annotated text: This sentence is incorrect; "會" may be a miswriting for "單"), use the counting rods to close the gate, then leave immediately without looking back. Then use a knife to draw a line on the ground, and the trace of the earth's pulse will no longer be visible. (Note from the annotated text: This sentence is not easily understandable, and there may be errors or omissions.)

元女式者，一名六壬式，元女所造。主北方萬物之始，因六甲之壬，故曰六壬。六甲之上運斗柄，設十二月之合神，為十二將間置十干，次列二十八宿、三十六禽，以月將加正時，課日辰用為天乙，所理十二神，將以斷吉凶成敗。

The so-called "Yuan Nu Style," also known as the "Liu Ren Style," is said to have been created by Xuan Nu. It governs the north, which is the origin of all things; because it takes the壬 (Ren) from the six Jia stems as its basis, it is called Liu Ren. Its structure involves rotating the handle of the celestial compass over the six Jia stems, arranging the twelve monthly deities, known as the twelve Heavenly Generals, and then placing the ten heavenly stems in sequence, followed by the twenty-eight constellations and thirty-six animals. When making a divination, the month general of the current month is added to the time of the inquiry, and the course is established based on the day branch. Using Tianyi Nobleman as the starting point, one observes where the twelve deities under its command fall, and thus determines fortune, misfortune, success, or failure.

〈以十二月合神為月將。〉登明正月將加在亥水神，河魁二月將加在戌土神，從魁三月將加在酉金神，傳送四月將加在申金神，小吉五月將加在未土神，勝光六月將加在午火神，天乙七月將加在巳火神，天罡八月將加在辰土神，太沖九月將加在卯木神，功曹十月將加在寅木神，大吉十一將加在丑土神，神后十將加在子水神。

The original commentary says: The month general is determined by the divine spirit corresponding to each of the twelve months. Specifically, in the first month, the month general is called Dengming, placed on the亥 position, belonging to the water deity; in the second month, the month general is called Heqiu, placed on the戌 position, belonging to the earth deity; in the third month, the month general is called Congkuai, placed on the酉 position, belonging to the metal deity; in the fourth month, the month general is called ChuanSong, placed on the申 position, belonging to the metal deity; in the fifth month, the month general is called Xiaojí, placed on the未 position, belonging to the earth deity; in the sixth month, the month general is called Shengguang, placed on the午 position, belonging to the fire deity; in the seventh month, the month general is called Tianyi (also known as Taiyi), placed on the巳 position, belonging to the fire deity; in the eighth month, the month general is called Tian Gang, placed on the辰 position, belonging to the earth deity; in the ninth month, the month general is called Taichong, placed on the卯 position, belonging to the wood deity; in the tenth month, the month general is called Gongcao, placed on the寅 position, belonging to the wood deity; in the eleventh month, the month general is called Dají, placed on the丑 position, belonging to the earth deity; in the twelfth month, the month general is called Shenhou, placed on the子 position, belonging to the water deity.

乾天門，坤人門，巽地戶，艮鬼路。

The four cardinal directions each have their own names: the Northwest Qian position is called 'Heaven Gate,' the Southwest Kun position is called 'Human Gate,' the Southeast Xun position is called 'Earth Gate,' and the Northeast Gen position is called 'Ghost Path' (which is also commonly referred to as the Ghost Gate).

〈○諸禽頗有譌訣，《五行大義》所述諸說紛紛，無從是正，又無別本可考，姑仍原本。〉東方：貍、虎、豹、兔、貉、蛟、龍、魚、蝦。南方：蚓、蛇、狙、鹿、獐、雁、羊、鶩、⬛。西方：猿、犺、猴、烏、雞、犬、豕、豺、狼。北方：熊、豬、羆、燕、鼠、蝠、蟹、牛、鼈。

The original book's note states: these bird names contain many errors, and the various interpretations in The Great Meaning of the Five Phases are inconsistent, making it impossible to correct them. There are no other versions to refer to, so they are retained as in the original. The thirty-six birds are divided according to the four directions: the eastern nine birds are cat, tiger, leopard, rabbit, marten, water dragon, dragon, fish, and shrimp; the southern nine birds are earthworm, snake, monkey, deer, musk deer, goose, sheep, duck, and one bird is missing in the original text; the western nine birds are ape, wild dog, monkey, crow, chicken, dog, pig, jackal, and wolf; the northern nine birds are bear, pig, brown bear, swallow, rat, bat, crab, ox, and turtle. Each earthly branch is paired with three birds, making up the thirty-six birds. When divining, the birds corresponding to the day branch are used.

常以月將加正時，視干日、支辰、陰陽，以為四課。干日上神為日之陽支，日上神本位所得之神為日之陰支；支辰上神為辰之陽支，辰上神本位所得之神為辰之陰支：謂之四課。四課之中，察其五行，取相剋者，為用四課。陰陽先以下賊上為用，若無下賊上，以上克下為用；若三上克下一下，賊上還；以下賊上為用，若四上克下四下，賊上與。

The general method of casting a divination lesson is: take the Month General of the current month and add it to the time of the question, turning out the Heaven Plate. Then look at the Day Stem and Day Branch to see the heavenly spirits obtained by their yin and yang, forming the Four Lessons. The heavenly spirit obtained on the Day Stem is the yang lesson of the day; this spirit further obtained on the Heaven Plate is the yin lesson of the day. The heavenly spirit obtained on the Day Branch is the yang lesson of the hour; this spirit further obtained on the Heaven Plate is the yin lesson of the hour—collectively called the Four Lessons. Within the Four Lessons, examine each one's Five Phases, and select the lesson that has a mutual control relationship as the "used hexagram" (Initiating Transmission). The order of selecting the used hexagram is: first take the lesson where the lower controls the upper (lower stealing upper); if there is no lower stealing upper, then take the lesson where the upper controls the lower; if there are three lessons where the upper controls the lower and one where the lower steals the upper, still take the one where the lower steals the upper as the used hexagram; if all four lessons are cases of upper controlling lower, or all four are cases of lower stealing upper, then determine according to the following rules.

今日比者為用；俱比、俱不比；涉害深者為用，涉害俱深，以先干後支為用。四課陰陽皆不相剋，以遙相剋為用。若有干克神、神克干，先以克干為用；若干克兩神、兩神克干，以比者為用。俱比、俱不比，剛用干比、柔用支比為用。四課陰陽無上下相剋，又無遙相剋，以昴星為用。剛干，視酉上所得神為用；柔干，伏視從魁所臨神為用。剛日，先傳支後傳干；柔日，先傳干後傳支。若天地返吟，伏吟，先以相剋為用，若無相剋伏吟，剛干，以乾上神為用；柔干，以支上神為用。

First, select the lesson that has the same yin and yang as the day stem. If several lessons match or none do, choose the one that causes the most harm. If the harm is equal, determine the use based on the order of the day stem first and then the day branch. If none of the four lessons have mutual control in terms of yin and yang, then use the "remote control" method. If there is both the day stem controlling the god and the god controlling the day stem, choose the one that controls the day stem. If the day stem controls two gods or two gods control the day stem, choose the one that matches the day stem. If both match or neither does, on a yang day (strong stem), choose the one that matches the day stem; on a yin day (weak stem), choose the one that matches the day branch. If there is neither mutual control nor remote control, use the "昴星" method: on a yang day, use the god at the酉 position; on a yin day, look at the god under the position of 从魁 (酉) and use that. On a yang day, the transmission starts with the day branch and then the day stem; on a yin day, it starts with the day stem and then the day branch. If there is a situation of heavenly and earthly reversal or hidden chant, still first choose the one that has mutual control. If there is no mutual control in a hidden chant, on a yang day, use the god at the day stem position; on a yin day, use the god at the day branch position.

反吟，剛干，以干沖；柔日，以辰沖為用。以刑及沖用為傳，終八，專日，四課不相見。剛干，從乾上陽神順數；柔干，從支上陰神逆數。皆及，三神為用，足以定吉凶。當知所受用三傳，以考終始善惡所致，何先何後？變化何從？將安所極？三傳之要訣在天宮，各以神將言其禍福，將以併合所加日辰，又以五行論其憂喜，欲取諸將，以天乙為首。〈○原本錯亂，參《景祐六壬神定經》改。〉

When encountering a reverse chant situation, on a yang day, the stem that conflicts with the day stem is used; on a yin day, the branch that conflicts with the day branch is used. Then, using the relationships of mutual punishment and conflict, the middle transmission and final transmission are determined. If it is an "eight exclusive" day, the four lessons overlap and are not visible to each other. On a yang day, the yang spirit above the day stem is counted in order; on a yin day, the yin spirit above the day branch is counted in reverse order. The spirit reached by counting is taken as the use. Thus, three spirits are gathered to form the three transmissions, which are sufficient to determine fortune and misfortune. The person making the divination should understand that the three transmissions are used to examine the good and evil development of the matter from beginning to end: which step comes first, which comes later? From where does the change come? What is the final outcome? The key to the three transmissions lies in the heaven plate's various palaces. The spirits governing each palace are used to explain misfortune and fortune. The heavenly generals and the added day branch are combined for consideration, and the joy and sorrow are determined by the five phases' generation and overcoming. All the heavenly generals should be taken into use, with the tianyi nobleman as the first. (Note: The original text's order was disordered, and this has been corrected by referring to the "Jingyou Six REN Divine Determined Classic.")

天乙者，貴人也。家在丑，甲戊之日，旦理大吉，暮理小吉。乙己之日，旦理神后，暮理傳送。丙丁之日，旦理登明，暮理從魁。庚辛之日，旦理勝光，暮理功曹。壬癸之日，旦理太乙，暮理太沖。天乙在東方、西方，則南方為前，北方為後；在南方、北方，則東方為前，西方為後；常以星沒為旦，星出為暮。

Heavenly Stem Tianyi is equivalent to the Nobleman. The Nobleman's position is in the Chou position. On Jia day and Wu day, during the day the Nobleman handles affairs in Da Ji (Chou), and at night in Xiao Ji (Wei). On Yi day and Ji day, during the day the Nobleman handles affairs in Shenhou (Zi), and at night in Chengsong (Shen). On Bing day and Ding day, during the day the Nobleman handles affairs in Dengming (Hai), and at night in Congkui (You). On Geng day and Xin day, during the day the Nobleman handles affairs in Shengguang (Wu), and at night in Gongcao (Yin). On Ren day and Gui day, during the day the Nobleman handles affairs in Taiyi (Si), and at night in Taichong (Mao). If Tianyi is located in the East or West, then the South is considered the front and the North the back. If Tianyi is located in the South or North, then the East is considered the front and the West the back. The division between day and night is determined by the disappearance of stars as 'Dàn' (day) and their appearance as 'Mu' (night).

用起天乙，以將兵，大勝，闢地千里；用起螣蛇，以將兵，兵數驚駭，上下相剋。天乙前一神也。用起朱雀，以將兵，士卒驚恐，妄作口舌。天乙前二神也。用起六合，以將兵，戰勝，得子女玉帛。天乙前三神也。用起勾陳，以將兵，士卒戰亡。天乙前四神也。用起青龍，以將兵，大勝。天乙前五神也。

The initiating transmission originates from Tianyi. When leading an army into battle, there will be great victory and expansion of territory by thousands of li. The initiating transmission originating from Tengshe indicates that the army will frequently encounter disturbances, with conflicts arising between superiors and subordinates; Tengshe is the first god counted forward from Tianyi. The initiating transmission originating from Zhuque indicates that soldiers will be frightened and confused, with disputes arising from words; Zhuque is the second god counted forward from Tianyi. The initiating transmission originating from Liuhe indicates that leading an army into battle will result in victory, and also the capture of people and wealth; Liuhe is the third god counted forward from Tianyi. The initiating transmission originating from Gouchen indicates that soldiers will suffer casualties in battle; Gouchen is the fourth god counted forward from Tianyi. The initiating transmission originating from Qinglong indicates a great victory in battle; Qinglong is the fifth god counted forward from Tianyi.

用起天后，以將兵，不勝自敗。天乙後一神也。用起太陰，以將兵，士卒怯弱。天乙後二神也。用起太常，以將兵，平平。天乙後四神也。用起白虎，以將兵，師亡。天乙後五神也。用起天空，以將兵，士卒死亡，為敵欺詐。天乙後六神也。天乙理十一將，前盡於五，後盡於六。

The Initiating Transmission starts from the Heavenly Empress, and when leading troops into battle, they retreat without fighting; the Heavenly Empress is the first god counted after the Heavenly Ethereal. The Initiating Transmission starts from the Wealth star and mother star, and when leading troops into battle, the soldiers are timid and weak; the Wealth star and mother star is the second god counted after the Heavenly Ethereal. The Initiating Transmission starts from the Temple of the Divine, and when leading troops into battle, the outcome is evenly balanced; the Temple of the Divine is the fourth god counted after the Heavenly Ethereal. The Initiating Transmission starts from the White Tiger, and when leading troops into battle, the entire army is destroyed; the White Tiger is the fifth god counted after the Heavenly Ethereal. The Initiating Transmission starts from the Star of Emptiness, and when leading troops into battle, the soldiers suffer casualties and are deceived and tricked by the enemy; the Star of Emptiness is the sixth god counted after the Heavenly Ethereal. The Heavenly Ethereal commands eleven Heavenly Generals, counting forward to the fifth and backward to the sixth.

凡興師動眾，勿取伏吟之時，必見固守。行者不坐，坐者不起。返吟時，前勝後負，諸神自臨其沖，曰反吟；諸神自臨，曰伏吟。

Whenever there is a need to mobilize troops or take major actions, one should not choose the time ofHidden Chant (Hidden Chant), because at that time one will certainly encounter the enemy's firm defense and solid position: those who were originally moving will be unable to proceed, and those who were originally stationary will be unable to take action. In the case ofReverse Chant (Reverse Chant), there will first be a victory followed by a defeat. What is meant byReverse Chant is that all deities are present at positions conflicting with their own. What is meant byHidden Chant is that all deities remain in their original positions without moving.

天罡加太歲，是陽覆陰也。天罡加月建，是陰覆陽也。陰陽相覆之時，兵必有奸，計重陽時，執於火為驚；重陰時，執於水為恐。陽覆陰，君欲害臣；陰覆陽，內姦生，不利舉百事，凶。

Adding the Heavenly Gang (Chen) to the current year's Tai Sui results in 'Yang covering Yin'; adding the Heavenly Gang to the current month's Month Builder results in 'Yin covering Yang'. Whenever Yin and Yang cover each other, there must be spies in the army. If it coincides with a time of heavy Yang, the matter involves fire and indicates alarm; if it coincides with a time of heavy Yin, the matter involves water and indicates fear. Yang covering Yin signifies the sovereign's intent to harm a minister; Yin covering Yang signifies the emergence of internal treachery. At such times, it is unfavorable to initiate any affairs, and it portends misfortune.

斗加孟，神在內，道路壅塞，出軍凶；斗加季，神在外，出師吉；斗加仲，神在門，或戰勝密謀。

When the handle of the dipper (Heavenly Gang) points to the four beginning months (寅, 申, 巳, 亥), the spirit is within, roads are blocked, and it is inauspicious to go to war. When the handle of the dipper points to the four middle months (辰, 戌, 丑, 未), the spirit is outside, and it is auspicious to go to war. When the handle of the dipper points to the four central months (子, 午, 卯, 酉), the spirit is at the gate, either leading to victory in battle or being suitable for secret planning.

乙戊己辛壬之日為子午卯酉之神，〈○疑「辰」。〉合五得四，交合為九醜。主敗軍殺將，醜惡之日，故曰九醜。己卯、辛卯、戊午、戊子、壬子、壬午、乙酉、辛酉、己酉是也。

On the days of the heavenly stems 乙, 戊, 己, 辛, and 壬, combined with the earthly branches 子, 午, 卯, and 酉 (the original text notes that "shen" may be a mistake for "chen"), the five stems are paired with the four branches, resulting in "nine chous." These days are associated with the defeat of armies and the death of generals, and are considered evil days, hence called "nine chous." Specifically, these days are: Jimao, Xinmao, Wuwu, Wuzi, Renzi, Renwu, Yiyou, Xinyou, and Jiyou.

仰見其兵，暮見其辰，俯見其讐，下賊上比時，軍兵僇，將死亡。

Looking up, one can see the enemy's troops; at night, one can discern the correct hour; looking down, one can detect the enemy who has formed a grudge. If at this time the lesson pattern is lower贼上 (lower thief above) and compares with the time of divination, then soldiers in the army will be killed, and the commander-in-chief will also die.

軍出日時，天罡不欲臨將軍本命，及行年大凶，螣蛇、白虎，小凶；天乙、青龍、六合、太常臨，小吉；歲月殺所臨之方，不可往。

The day and hour for military campaigns should avoid the Heavenly Gang (Chen) pressing on the main general's birth year branch or his current age branch, both of which are major凶; if pressed by the螣snake or White Tiger, it is minor凶; if pressed by the Heavenly Ethical General (Tianyi), Azure Dragon, Liu He, or Tai Chang, it is minor吉. Additionally, directions where the annual killing star and monthly killing star are present should not be approached.

以天二門太沖、從魁，覆地四戶，除定危開，從下而出，萬夫莫當。〈○「二」疑當作「三」，「從魁」下疑脫「小吉」二字。〉

Cover the heavenly gate (the two deities Tai Chong and Cong Kuai) over the four earth gates (the four positions of Chü, Ding, Wei, and Kai among the twelve divinities of Jian Chu), and launch an attack from the direction where the two overlap; thus, the army will be invincible. (Note from the editorial: The character 'er' in 'er men' is likely a mistake and should be 'san', and the character 'Xiao Ji' is possibly missing below 'Cong Kuai'. The three heavenly gates should be Tai Chong, Cong Kuai, and Xiao Ji.)

春三月，五帝任東，出軍，先鋒出城，西門立營，牙門向東，常以青旗居前，赤旗次之，次引白旗，次引黑旗，四時倣此，不向旺方也。

In the spring season, the ruling deity is the Eastern Emperor among the Five Emperors. When going to war, the vanguard should depart from the city and encamp outside the western gate, with the headquarters facing east. During military movements, a green flag should be in front, followed by a red flag, then a white flag, and finally a black flag. The same principle applies to the other three seasons. The general rule is not to face directly the direction that is most prosperous for the current season.

置營訖，國君居北斗四星之下，徵明是也。前將軍居太微下，勝光是也。後將軍居華葢下，神后是也。左將軍居天府下，太沖是也。右將軍居文昌下，從魁是也。旗鼓居蓬星下，六乙是也。偃眾居明堂下，六丙是也。軍門居天門下，六戊是也。小將居地戶下，六己是也。斬殺居天獄下，六庚是也。判事居天庭下，六辛是也。囚禁居天牢下，六壬是也。軍器居天藏下，六癸是也。順旬依法，不可妄舉，起甲盡癸，則復旋攺。

When the king leads his army personally, after the camp is properly set up, the positions are arranged as follows: the king is stationed under the fourth star of the Big Dipper, which is the position of Wei Ming (亥); the front general is stationed under Taiwei, which is the position of Shengguang (午); the rear general is stationed under Huagai, which is the position of Shenhou (子); the left general is stationed under Tianfu, which is the position of Taichong (卯); the right general is stationed under Wen Chang, which is the position of Congkui (酉); the banners and drums are set up under Peng Star, which is the position of Liuyi; the troops resting are stationed under Mingtang, which is the position of Liujing; the camp gate is opened under Tianmen, which is the position of Liupu; the subordinate officers are stationed under Di Hu, which is the position of Liujǐ; the place for execution is set up under Tianyu, which is the position of Liugeng; the place for judging cases is set up under Tian Ting, which is the position of Lisin; the place for imprisoning prisoners is set up under Tianlao, which is the position of Lunin; and the military storehouse is set up under Tiancang, which is the position of Lukui. The positions should be arranged according to the order of the ten heavenly stems and not be set arbitrarily; starting from Jia and proceeding through Gui, the cycle is completed, and then the positions are changed again.

假令甲子旬，子為青龍，丑為蓬星，寅為明堂，卯為太陽，辰為天門，巳為地戶，午為天獄，未為天庭，申為天牢，酉為天藏，終十辰，至甲戌為青龍，餘倣此。

For example, in the Jiazi (甲子) decade: the position of Zi is the Azure Dragon, Chou is Peng Star, Yin is the Bright Hall, Mao is the Star of brightness and prestige, Chen is the Heavenly Gate, Si is the Earthly Gate, Wu is the Heavenly Prison, Wei is the Heavenly Court, Shen is the Heavenly Prison, You is the Heavenly Vault, and the ten earthly branches are fully arranged. In the next decade, Jiaxu (甲戌), the sequence starts again with Xu as the Azure Dragon, and the rest of the decades follow the same pattern.

出軍行陣，深入敵國，止宿營壘，休舍憩息，大將軍居太乙玉帳下，吉。攻之不得，以功曹加月建，前五辰是也。

When deploying troops and advancing into enemy territory, during the time of setting up camps and resting, it is auspicious for the grand general to reside under the Jade Tent. In such a case, the enemy will be unable to attack successfully. The position of the Jade Tent is determined as follows: add the official (Yin) to the current month's Month Builder, then count forward five earthly branches to find the location of the Jade Tent.

武侯曰：田螺占兵之法，其來甚遠，龜易卦占雖有正爻，學者不精，吉凶難準。〈○二字據《陽經》補。〉昔越范蠡曾用田螺占之中間試之，頗有靈驗，見兵書。此乃古法也。取田螺時，須自凈身，勿令女人見之，卽有靈驗。

Zhu Geliang said: The method of using snails to predict military affairs has been in use for a long time. Divination by tortoise shells and the hexagrams of the Yi Jing may have correct lines to rely on, but those who study them do not put in enough effort, so their predictions of good or bad fortune are difficult to be accurate. (The note in the original text: "難准" two characters are added according to the Yang Jing.) In the past, Fan Li of the Yue state once used snails for divination, and he tested it many times, which was quite effective. This is recorded in military books and belongs to an ancient method. When taking snails, one must first bathe and purify oneself, and women should not see it, so that the divination will be effective.

其法，以甲乙日用溫湯向東灌之，向夜取一大盤，盤中畫一直墨界，一邊為己，一邊為敵。注水一二升於盤內，取二螺，咒曰：「田螺索索，風雨不作；敵若不來，各守城郭。」又咒曰：「田螺舞舞，知風知雨；敵若來迫，入我城土。」咒訖，明旦視之，若己入敵，則己勝；敵入己，則敵勝。

The specific method is: on a Jia or Yi day, use warm water to pour eastward over snails. At dusk, take a large plate, draw a straight line with ink to divide it, one side representing oneself and the other representing the enemy. Pour one or two liters of water into the plate, place two snails inside, and recite the incantation: "Snails move slowly, wind and rain do not arise; if the enemy does not come, both sides defend their cities." Then recite the incantation again: "Snails move gracefully, knowing wind and rain; if the enemy approaches, they will enter my city." After reciting, leave it aside. The next morning, observe: if the snails on the self side move to the enemy side, it signifies victory for oneself; if the snails on the enemy side move to the self side, it signifies victory for the enemy.

右凖前法，置田螺於盤內，明旦視其頭之所向，定其緩急。凡甲乙日，頭向南，三日至；向西，七日至；向北，不來；向東，不戰。丙丁日，頭向南，九日至；向西，七日至；向北，卽至交戰，主勝；向東，不來。戊己日，頭向南、西、北，皆不來；向東，三日至。庚辛日，頭向西，與敵和；向北，無事；向東，敵來自敗；向南，九日至。壬癸日，頭向北，吉；向東，三日至；向南，敵來自敗；向西，不來。

By following the previous method, place the snail in a dish. On the next morning, observe which direction the snail's head is facing, and use this to determine the urgency of enemy movements. On Jia and Yi days: if the snail's head faces south, the enemy will arrive within three days; if it faces west, within seven days; if it faces north, the enemy will not come; if it faces east, the enemy will come but not fight. On Bing and Ding days: if the snail's head faces south, the enemy will arrive within nine days; if it faces west, within seven days; if it faces north, the enemy will arrive immediately and fight, and our side will win; if it faces east, the enemy will not come. On Wu and Ji days: if the snail's head faces south, west, or north, the enemy will not come; if it faces east, the enemy will arrive within three days. On Geng and Xin days: if the snail's head faces west, there will be peace talks with the enemy; if it faces north, there will be no incidents; if it faces east, the enemy will come but will retreat on their own; if it faces south, the enemy will arrive within nine days. On Ren and Gui days: if the snail's head faces north, it is auspicious; if it faces east, the enemy will arrive within three days; if it faces south, the enemy will come but will retreat on their own; if it faces west, the enemy will not come.

若春，向東大勝，向南小勝，向西大敗，向北平安。夏，向南大勝，向西小勝，向北大敗，向東小勝。秋，向西大勝，向北小勝，向東大勝，向南大敗。冬，向北大勝，向東自敗，向東大勝，向西自敗。

When considering the four seasons, if it is spring, a snail facing east indicates a great victory, facing south indicates a small victory, facing west indicates a great defeat, and facing north indicates safety. In summer, facing south indicates a great victory, facing west indicates a small victory, facing north indicates a great defeat, and facing east indicates a small victory. In autumn, facing west indicates a great victory, facing north indicates a small victory, facing east indicates a great victory, and facing south indicates a great defeat. In winter, facing north indicates a great victory, facing east indicates a self-inflicted defeat, facing east indicates a great victory, and facing west indicates a self-inflicted defeat. (The original text has conflicting statements in the sections on autumn and winter, and these are retained as they appear in the original.)

常以月將加聞賊時，天罡加四孟，言虛加四仲，來在道，天罡加四季，卽至。欲知賊來否，以月將加聞賊時，游都加日辰，賊卽至，臨前一辰一日至，二辰二日至，四辰以上，過去不來，游都旺相剋日辰，凶。

The method of calculation is: take the Month General of the current month and add it to the time when the thief's information was heard. If the Heavenly Gang (Chen) falls on the four Young Branches (Yin, Shen, Si, Hai), it indicates the information is false. If it falls on the four Middle Branches (Zi, Wu, Mao, You), it means the enemy is already on the way. If it falls on the four Old Branches (Chen, Xu, Chou, Wei), it means the thief will arrive immediately. To determine whether the thief will actually come, again add the Month General to the time when the thief's information was heard, and check where the "You Du" falls on the Day Branch. If You Du falls on the Day Branch, the thief will arrive immediately. If You Du falls on the previous Branch, the thief will arrive within a day. If it falls on the Branch before that, the thief will arrive within two days. If it is more than four Branches away, it means the thief has already passed and will not come again. If You Du is in a旺气 (strong) or 相气 (supporting) position and also controls the Day Branch, it indicates a凶 (dangerous) outcome.

欲知賊消息，往天耳聽之，大吉、小吉是也；欲聽人之密謀隱事，往地耳聽之，太沖、從魁是也。

If you want to find out about a thief, go to the direction of "Heavenly Ear" and listen; Heavenly Ear refers to Da Ji (Chou) and Xiao Ji (Wei). If you want to discover someone's secret plot or private matters, go to the direction of "Earthly Ear" and listen; Earthly Ear refers to Tai Chong (Mao) and Cong Kuai (You).