Method for Calculating the Number of Enemy Troops

以月將加正時，日上辰見天罡、河魁，五百、五千、五萬人見徵明、太乙，四百、四千、四萬人見神后、勝光，六百、六千、六萬人見大吉、小吉，八百、八千、八萬人見功曹、傳送，九百、九千、九萬人見太沖、從魁，十百、十千、十萬人見其神，旺氣十倍，相氣五倍，死氣減半。

The method of calculation is: take the Month General of the current month and add it to the asked time of day. Then look at the god associated with the Day Stem. If the god is Heavenly Gang (辰) or River Chief (戌), the enemy's forces are 500, 5,000, or 50,000 men; if it is徵明 (亥) or 太乙 (巳), the forces are 400, 4,000, or 40,000 men; if it is 神后 (子) or 胜光 (午), the forces are 600, 6,000, or 60,000 men; if it is 大吉 (丑) or 小吉 (未), the forces are 800, 8,000, or 80,000 men; if it is 功曹 (寅) or 传送 (申), the forces are 900, 9,000, or 90,000 men; if it is 太冲 (卯) or 从魁 (酉), the forces are 1,000, 10,000, or 100,000 men. If the god is accompanied by a prosperous qi, the number is multiplied by ten; if accompanied by a harmonious qi, it is multiplied by five; if in a state of death qi, the number is halved.

道路三叉，不知何路可通，以月將加時，天罡加孟，左道通；天罡加仲，中道通；天罡加季，右道通。

At a crossroads, when unsure which path to take, one adds the Month General of the current month to the current hour to cast a chart: if the Heavenly Gang (Chen) falls on the first quarter, take the left path; if it falls on the second quarter, take the middle path; if it falls on the third quarter, take the right path.

逃亡隱匿，以月將加正時。望奸，下可藏萬人，神后是也。河龍，下可隱千人，太沖是也。陰精，下可藏百人，從魁是也。

To escape or hide, add the Month General of the current month to the questioned hour and set up the chart. Under "Wang Jian" (Observing the Unlawful), one can hide ten thousand people; Wang Jian refers to Shen Hou (the Ghost General, Zi). Under "He Long" (River Dragon), one can hide one thousand people; He Long refers to Tai Chong (the Auspicious Convergence, Mao). Under "Yin Jing" (Essence of Yin), one can hide one hundred people; Yin Jing refers to Cong Kuai (the First Assistant, You).

三河九江，天道獨通。太沖為三河，從魁為九江。欲行間諜，為不可知事，視江河，除定危開之道，又前三、後三並者可獨通，出入其下，人無知者。

The areas of "San He" (Three Rivers) and "Jiu Jiang" (Nine Rivers) are paths where the heavenly way flows unimpeded. Tai Chong (Mao) corresponds to San He, and from Kui (You) corresponds to Jiu Jiang. If one wishes to send spies or carry out secret actions, one should observe these river and river pathways, and combine them with the four gates of Chu, Ding, Wei, and Kai. Additionally, the areas where the first three and the last three positions overlap can also be used for secret passage. Moving from these directions will remain unnoticed by others.

甲子旬，陣形象畢幟曰：孔琳臨前，左將青衣，赤頭；右將白衣，赤頭，從酉入，以臨子。甲戎旬，軍形象井幟曰：陵城降前，左將黑衣，赤頭；右將黃衣，赤頭，從未入，以臨戌。甲申旬，兵形象翼幟曰：梁邱叔前，左將黃衣，赤頭；右將朱衣，赤頭，從巳入，以臨申。

In the Jiazi decade, the formation takes the shape of the Net mansion. The banners bear the name "Kong Lin," with the general in front. The left wing commander wears blue clothes and a red headscarf, while the right wing commander wears white clothes and a red headscarf. The troops enter from the You direction and finally stop at the Zi position. In the Jiaxu decade (the original text writes "Xu" as "Rong"), the military formation takes the shape of the Well mansion. The banners bear the name "Ling Cheng Xiang," with the general in front. The left wing commander wears black clothes and a red headscarf, while the right wing commander wears yellow clothes and a red headscarf. The troops enter from the Wei direction and finally stop at the Xu position. In the Jiashen decade, the military formation takes the shape of the Wings mansion. The banners bear the name "Liang Qiu Shu," with the general in front. The left wing commander wears yellow clothes and a red headscarf, while the right wing commander wears red clothes and a red headscarf. The troops enter from the Si direction and finally stop at the Shen position.

甲午旬，兵形象尾幟曰：費陽多前，左將白衣，赤頭；右將青衣，赤頭，從卯入，以臨午。甲辰旬，兵形象斗幟曰：許咸池前，左將青衣，赤頭；右將黃衣，赤頭，從丑上入，以臨辰。甲寅旬，兵形象虛幟曰：王屈奇前，左將赤衣，赤頭；右將黑衣，赤頭；從亥入，以臨辰。

In the Jiawu decade, the military formation takes the image of the Tail mansion. The banner reads "Fee Yang Duo," with the general in front, the left wing commander wearing white clothes and a red headscarf, and the right wing commander wearing blue clothes and a red headscarf. The troops enter from the Mao direction and finally stop at the Wu position. In the Jiachen decade, the military formation takes the image of the Dipper mansion. The banner reads "Xu Xianchi," with the general in front, the left wing commander wearing blue clothes and a red headscarf, and the right wing commander wearing yellow clothes and a red headscarf. The troops enter from the Chou direction and finally stop at the Chen position. In the Jiayin decade, the military formation takes the image of the Emptiness mansion. The banner reads "Wang Qu Qi," with the general in front, the left wing commander wearing red clothes and a red headscarf, and the right wing commander wearing black clothes and a red headscarf. The troops enter from the Hai direction, and according to the previous example, they should stop at the Yin position (the original text says "to be at Chen").

陽兵者，以陽時出天門，入地戶，過太陰，短行出九地，六癸順；入九地，上升九天、六甲，百戰百勝。陰兵者，以陰時從九天，踐明堂，出天門，入地戶，左行右囘，歴太陰，分兵為奇，逆入太陰中，楊⬛以採戰。〈○疑作「揚兵以出戰」。〉

the so-called "Yang Bing" refers to forces that move during the Yang time: they depart from the Heaven Gate, enter through the Earth Gate, pass through the Tai Yin, take a short route to emerge from Jiudi, then follow the Six Gui to proceed. They then re-enter Jiudi, ascend to the Jiutian and the Six Jia positions, thereby achieving victory in every battle.the so-called "Yin Bing" refers to forces that move during the Yin time: they start from Jiutian, step over the Bright Hall, exit through the Heaven Gate, enter through the Earth Gate, move left and return right, pass through the Tai Yin area, branch out a portion of the troops as a surprise force, move against the direction to penetrate into the Tai Yin, and then raise their troops to engage in battle. (Original book note: "Yang Bing yi caizhan" is likely a mistake for "Yang Bing yi chu zhan.")

用起戰雄，吉。春寅、夏巳、秋申、冬亥。用起戰雌，凶。春申、夏亥、秋寅、冬巳。今日之辰起，其後二攻其前四，子日後二戌，前四辰是也。復以大吉、徵明、神后、天罡，四神為雄。小吉、天罡、勝光，三神為雌。

The initiating transmission starts from "Zhan Xiong," which indicates good fortune; the position of Zhan Xiong is in寅 in spring, in巳 in summer, in申 in autumn, and in亥 in winter. The initiating transmission starts from "Zhan Ci," which indicates bad fortune; the position of Zhan Ci is in申 in spring, in亥 in summer, in寅 in autumn, and in巳 in winter. When calculating, start from the day's branch and count two positions ahead to attack the position four positions before. For example, on a Zi day, the second position ahead is Xu, and the fourth position before is Chen, so Xu attacks Chen. Additionally, the four deities considered as Xiong are Da Ji (Chou), Zheng Ming (Hai), Shen Hou (Zi), and Tian Gang (Chen). The three deities considered as Ci are Xiao Ji (Wei), Tian Gang, and Sheng Guang (Wu).

戰陣，背雌向雄，百戰百勝。不得令青抵白，黑抵黃，金迎火，陰就陽，子攻母，迷天道，戰必敗，不欲向勝，日辰也。攻其類，眾還受其屈；攻其所，勝，大吉。勿使衰對相死當旺，故曰通三天，勝可全：順斗行，一也；攻其勝，二也；後二攻前四，三也。

When engaging in battle, facing the male position and back to the female position will ensure victory in every battle. One must never allow wood to confront metal (wood meets metal), water to confront earth (water meets earth), metal to meet fire, yin to approach yang, or the son to attack the mother. These are all violations of the natural order and will surely lead to defeat. Also, one must not face the day branch that can overcome oneself. When attacking those of the same type, having more troops will lead to disadvantage; when attacking those that can be controlled, it is highly auspicious. Do not let the declining side face the flourishing side, or the death qi side face the strong qi side. Therefore, understanding the three heavenly principles ensures victory: moving in the direction of the handle of the Big Dipper, which is the first principle; attacking those that can be controlled, which is the second principle; and using the second position behind to attack the fourth position ahead, which is the third principle.

左八八月攻左，右二二月攻右，是戰法也。

The left side is paired with the number eight, so in the eighth month the attack should come from the left; the right side is paired with the number two, so in the second month the attack should come from the right—this is the method of determining the direction of attack based on the position of the Big Dipper.

太沖、神后、傳送、太乙，臨日辰，必有伏兵。此神旺與殺併，伏兵發，大凶；不與煞併，伏兵不敢發。又曰：以聞事時斗加季，有伏兵；干傷支，有伏兵在前；支傷干，無伏兵；干支俱傷，為用神，有伏兵，戰凶。

The four deities 太冲 (Mao), 神后 (Zi), 传送 (Shen), and 太乙 (Si) if they appear on the day branch, indicate that there must be hidden troops ahead. If these deities are in their strong position and appear together withInauspicious Sha (malevolent killing), the hidden troops will attack, resulting in great misfortune. If they do not appear together withInauspicious Sha, the hidden troops will not dare to attack. Another interpretation says: place the handle of the dipper on the hour when military intelligence is received. If it aligns with the position of the four seasons, there will be hidden troops. If the day stem injures the day branch, hidden troops are ahead. If the day branch injures the day stem, there will be no hidden troops. If both the day stem and day branch are injured, and this is exactly the initiating transmission deity, then there will be hidden troops, and the battle will be disastrous.

傷不傷，視陰陽，日辰上賊為傷，又惡得將為重傷，則凶，不傷無咎，又用起陰，傳出陽者，可出必免難。又曰：被圍時，神在內，可守；神在門，相傷；神在外，可出。又曰：或在家，或在野，被圍四匝者，當從青龍下去加旺時，天罡是也。所謂八極俱張刺，如鋒鋩，乘龍而出，兵不敢當。

To determine if there will be injury, one must examine the yin and yang lesson pattern: if there is an image of something that restrains or attacks the day branch, then injury is indicated. If this is combined with a malevolent heavenly general, it indicates serious injury and a凶 outcome. If there is no image of injury, then there will be no disaster. Additionally, if the initiating transmission originates from the yin spirit and proceeds to the yang spirit, it indicates the ability to break through and escape, thus definitely avoiding danger. Another saying states: when surrounded, if the spirit is inside, one can only defend; if the spirit is at the door, both sides will be injured; if the spirit is outside, one can break through. Another saying states: regardless of whether one is in the city or in the wild, if surrounded on all sides with no escape, one should pass through beneath the azure dragon and choose a time when the azure dragon is in its flourishing phase, that is, when the heavenly gang (hour) is in charge. This is called when all eight directions are sharp and prominent, with the dragon leading the way out, and the enemy forces unable to block.

兵眾，行船，將涉江海，必有傾覆之患。丙子、癸未、癸丑，法為江河龍，〈○疑當有脫誤。〉此日濟，必溺。又曰：天河臨地井，舟必覆。壬癸，小吉下得路，為天河，〈○疑當云「壬、癸、子為天河」。〉卯、酉、辰為地井。

A large force is traveling by boat and is about to cross a river or sea, inevitably facing the danger of capsizing. On the days of Bingzi, Guiwei, and Guichou, according to the method, these days are all governed by the "River Dragon" (Jianghe Long). Crossing water on these days will certainly result in drowning. It is also said that when the "Heavenly River" (Tianhe) is above the "Earthly Well" (Diji), the boat will definitely capsize. On the days of Ren and Gui, the path obtained below the small auspicious day (Wu) is considered the Heavenly River (the original text notes: possibly a mistake, should be "Ren, Gui, and Zi are the Heavenly River"). The positions of Mao, You, and Chen are the Earthly Well.

月將加正時，若天罡，若小吉，下得路，山林野澤，煙霧昏蒙，忽迷四方，以式投地，出傳送下，自然開悟；出天罡下，百步得道，若三百步，得及路；出小吉下，八十步得道，以天罡加地戶，頭戴式行則不迷，加正時，出小吉下，三百步得天井，太沖下得水；出大吉下，得糧。凡支吉，利涉陸路，在前不知通者，正時加孟，左道通；加仲，中道通；加季，右道通。

To determine the direction, add the Month General to the asked hour and arrange the divination board. Observe the path under Heavenly Gang (Chen) or Xiao Ji (Wei). If one is in mountains, forests, or marshes with misty surroundings and cannot distinguish directions, place the divination board on the ground. Walk out from under Chuan Song (Shen), and the direction will become clear. Walk out from under Heavenly Gang (Chen), and one will find the path within 100 steps, at most 300 steps to reach a main road. Walk out from under Xiao Ji (Wei), and one will find the path within 80 steps. Add Heavenly Gang to the Earth Gate, and carry the divination board on one's head while walking, and one will not get lost. If the Month General is added to the exact hour, walk out from under Xiao Ji (Wei), and one will encounter a well within 300 steps. Walk out from under Tai Chong (Mao), and one will find water. Walk out from under Da Ji (Chou), and one will find food. If the Day Branch is favorable, it is beneficial to travel on land. If there are branches and one cannot tell which path leads forward, add the exact hour to the four Clans. Take the left path if added to the four Clans. Take the middle path if added to the four Zhong. Take the right path if added to the four Seasons.

經曰：眾兵大同，則先舉者為主，後舉者為客。陳兵原野，則先舉者為客，後舉者為主。

The classic texts say: When the numbers and situations of two armies are roughly equal, the one who initiates the attack is considered the "host" and the one who follows is considered the "guest." However, if both armies are already deployed in the open field, then the one who initiates the attack is considered the "guest" and the one who follows is considered the "host."

又曰：天五音為客，地五音為主。五音：宮、商、角、徵、羽也。又曰：辰為客，時下為主；辰行為客，位止為主；先動先聲為客，後動後聲為主；高旗為客，卑旗為主；兩人相見，外來為客，內坐為主；兩人相見，立為客，坐為主；兩人等，先舉事為客，後舉事為主。人有氣者勝，無氣者敗。客利四季月日時，欲得制日，干克支，主人利；四孟月日時，欲得伐日，支克干，客利。

It is also said that the five tones of the Heaven Plate belong to the guest, and the five tones of the Earth Plate belong to the host. The five tones refer to Gong, Shang, Jue, Zhi, and Yu. It is also said that the day branch belongs to the guest, while the current hour belongs to the host; movement belongs to the guest, stillness belongs to the host; the one who acts first and speaks first belongs to the guest, the one who acts later and speaks later belongs to the host; a flag raised high belongs to the guest, a flag lowered low belongs to the host; when two people meet, the one coming from outside belongs to the guest, and the one sitting inside belongs to the host; when two people meet, the one standing belongs to the guest, and the one sitting belongs to the host; when two people are of equal status, the one who initiates the matter belongs to the guest, and the one who responds later belongs to the host. A person with strong energy will prevail, while one without strong energy will be defeated. The guest side benefits when the day, month, or hour falls in the seasons of Chen, Xu, Chou, or Wei. At such times, it is best to align with the 'day that controls the day stem,' meaning the day stem overcomes the day branch, which benefits the host side. In the months of Yin, Shen, Si, or Hai, it is best to align with the 'day that attacks the day stem,' meaning the day branch overcomes the day stem, which benefits the guest side.

旌旗五色者，軍之五德也。輝映眾心，宣威兵目。青旗舉一鼓，則行；二鼓，則趍；三鼓，則集受制也。舉黃旗一擊令，則止；二擊令，則列；三擊，則聽受命也。陽時舉赤旗，揚威儀而始之，甲乙丙丁戊也。陰時舉黑旗，伏威儀而終之，己庚辛壬癸也。

The military banners come in five colors, representing the five virtues within the army. Their brilliance illuminates the hearts of all soldiers and announces the military authority to the eyes of the troops. When the green banner is raised and one drum is beaten, the troops begin to march. When two drums are beaten, they move quickly. When three drums are beaten, they gather and await orders. When the yellow banner is raised and one gong is struck, the troops stop. When two gongs are struck, they form ranks. When three gongs are struck, they remain still and await commands. During the yang period, a red banner is raised to display authority and initiate actions; the yang period corresponds to the heavenly stems Jia, Yi, Bing, Ding, and Wu. During the yin period, a black banner is raised to conceal authority and conclude actions; the yin period corresponds to the heavenly stems Ji, Geng, Xin, Ren, and Gui.

旛旗各隨方色而行：甲子、甲申、甲辰三旬，弧矢在前；甲寅、甲午、甲戌三旬，刀盾在前。春以長矛在前，夏以戈戟在前，秋以弓弩在前，冬以刀盾在前。

Each colored banner and flag should be used according to the proper color of its respective direction. The arrangement of weapons is as follows: during the three decades of Jiazi, Jiashen, and Jiachen, bows and arrows are placed in front; during the three decades of Jiayin, Jiawu, and Jiaxu, spears and shields are placed in front. According to the seasons, spears are placed in front in spring, halberds and spears in summer, bows and crossbows in autumn, and spears and shields in winter.

以二十八人象二十八宿，為先鋒軍，壓敵。角人，赤旗，青衣，青馬，東方七人。羽人，青旗，黑衣，黑馬，北方七人。宮人，白旗，黃衣，黃馬，中央七人。徵人，黃旗，赤衣，南馬，南方七人。商人，黑旗，白衣，白馬，西方七人。

Using twenty-eight knights to symbolize the twenty-eight constellations, they are organized into a vanguard force to suppress the enemy. Knights belonging to the 'Jue' tone carry red flags, wear blue clothes, ride blue horses, representing the East, with seven knights. Knights belonging to the 'Yu' tone carry blue flags, wear black clothes, ride black horses, representing the North, with seven knights. Knights belonging to the 'Gong' tone carry white flags, wear yellow clothes, ride yellow horses, representing the Center, with seven knights. Knights belonging to the 'Zhi' tone carry yellow flags, wear red clothes, ride red horses (the original text 'nan ma' should be 'chi ma'), representing the South, with seven knights. Knights belonging to the 'Shang' tone carry black flags, wear white clothes, ride white horses, representing the West, with seven knights.

右以二十八人早近敵陣大呼。若聞桴鼓擊柝之音，我以商人為前，將兵象白虎也。陣見火光，以羽人為前，將兵象元武也。陣聞金石兵刃之聲，以徵人為前，將兵象朱雀也。陣聞士人呼號者，以宮人為前，將兵象勾陳也。陣內寂無聲者，以角人為前，將兵象青龍也。是為五行厭勝之法。

The twenty-eight knights should advance quickly towards the enemy formation, shouting loudly while listening carefully to detect any movements within the enemy ranks to decide who should lead the charge. If the sound of drums and gongs is heard, the knight associated with the 'Shang' tone should lead, commanding the troops in accordance with the image of the White Tiger. If fire is seen in the enemy formation, the knight associated with the 'Yu' tone should lead, commanding the troops in accordance with the image of the Black Tortoise. If the sound of metal weapons clashing is heard, the knight associated with the 'Zheng' tone should lead, commanding the troops in accordance with the image of the Vermilion Bird. If shouts and cries of men and horses are heard, the knight associated with the 'Gong' tone should lead, commanding the troops in accordance with the image of Gou Chen. If the enemy formation is completely silent, the knight associated with the 'Jue' tone should lead, commanding the troops in accordance with the image of the Azure Dragon. This is the method of using the Five Phases and mutual control to suppress the enemy.

木直陣，以金方陣應之；金方陣，以火銳陣應之；火銳陣，以水曲陣應之；水曲陣，以土圓陣應之；土圓陣，以木直陣應之。

An enemy who arranges a straight formation belonging to the Wood element is countered by a square formation belonging to the Metal element; an enemy who arranges a square formation belonging to the Metal element is countered by a sharp formation belonging to the Fire element; an enemy who arranges a sharp formation belonging to the Fire element is countered by a curved formation belonging to the Water element; an enemy who arranges a curved formation belonging to the Water element is countered by a round formation belonging to the Earth element; an enemy who arranges a round formation belonging to the Earth element is countered by a straight formation belonging to the Wood element. In all cases, the principle of mutual control among the Five Phases is applied.

背太歲，當萬人；大將軍，當五千人。太陰、月建、天魁三元五符，各當五千人；天乙、游都，五百人；歲德、月德、日德，壬方，旬之內生氣；歲星、豹尾、歲建，並可背，不可向也。

Facing away from the Tai Su, the array can be as strong as ten thousand soldiers; facing away from the general's position, it can be as strong as five thousand. The Tai Yin, Yue Jian, Tian Kui, and the three yuan and five symbols deities each can be as strong as five thousand. The Tian Yi and You Du can be as strong as five hundred. As for the positions of Su De, Yue De, and Ri De, as well as the Ren direction, the life qi position within the current ten-day period, and the positions of Su Xing, Bao Wei, and Su Jian, these should all be faced away from, not towards.

凡戰陣之法，須避神煞，兼明天門地戶，克勝制敵，實在於此也。

All methods of arranging formations for battle must avoid variousInauspicious Spirit恶煞 and also determine the locations of the heavenly gate and earthly gate. The key to whether one can defeat and subdue the enemy lies here.

孟歲，以〈○原衍「螣蛇」二字，今刪。〉勝光；仲歲，以小吉；〈未。〉季歲，以傳送；〈申。〉加歲支，天罡〈辰。〉下是也。

To determine the direction of the Grand General: in the years of the first quarters (寅, 申, 巳, 亥), use the Bright Light (午); in the years of the middle quarters (子, 午, 卯, 酉), use the Small Auspicious (未); in the years of the last quarters (辰, 戌, 丑, 未), use the Transmission (申). Add the selected deity to the branch of the year on the rotating plate, then see which position the Heavenly Gang (辰) is pressing on; that position is where the Grand General is located.

天罡加太歲支，功曹、〈寅。〉勝光、〈午。〉河魁，〈戌。〉有臨季者，其下卽是豹尾，其沖是為黃旛。

The steps to determine the "Bao Wei" are: first, add the Heavenly Gang (Chen) to the earthly branch of the current year's Tai Su, to generate the Heaven Plate; then check which of the three deities, Gong Cao (Yin), Sheng Guang (Wu), and He Kuí (Xu), falls exactly on the positions of Chen, Xu, Chou, or Wei, which are the four seasonal positions; the earthly branch position under that deity is where "Bao Wei" is located; and the position opposite to Bao Wei is where "Huang Fan" is located. When arranging troops in battle, these two positions should only be faced away from, not towards.

常以功曹〈寅。〉加歲支，神后〈子。〉下是已。

The method of determining the position of the Wealth star and mother star is: add the official (寅) to the current year's branch to generate the Heaven Plate, then observe which Earth Plate position is covered by the Queen (子), and that position is where the Wealth star and mother star are located.

陽歲，以大吉；陰歲，以小吉；加太歲，支魁下為建，天罡下為破，陰陽殺用。

When encountering a yang year, take the great auspicious (Chou) and when encountering a yin year, take the small auspicious (Wei). Add these to the current year's sovereign to determine the Heaven Plate. The position where the River Chief (He Kuai) presses is called "Sui Jian," and the position where the Heavenly Gang (Tian Gang) presses is called "Sui Po." Both yin and yang years follow this method to determine the positions of punishments and killings.

天罡加歲支，亥上所見本位辰是也。

The method to determine the position of the year star (Jupiter) is: add the Heavenly Gang (Chen) to the current year's earthly branch to generate the Heaven Plate, then check which deity appears at the亥 position. The original position of this deity on the Earth Plate is where the year star is located.

從魁加歲辰，功曹是已。支德甲戌、戊寅、壬德自處，乙丁、己辛、癸任魁鄕也。〈○此文有誤，當云：「甲、丙、戊、庚、壬德自處，乙、丁、己、辛、癸在所合也。」〉

The method of determining the virtue of the year's earthly branch is: take the character from the Qiu (酉) and add it to the current year's earthly branch to generate the Heaven Plate. The place where Gongcao (寅) is pressed upon is the virtue. As for the virtue of the heavenly stems: the five yang stems, Jia, Bing, Wu, Geng, and Ren, have their virtue at their own positions; the five yin stems, Yi, Ding, Ji, Xin, and Gui, have their virtue at the position that is in harmony with them. (Note from the editorial revision: the original text has an error and should read 'Jia, Bing, Wu, Geng, and Ren have their virtue at their own positions, Yi, Ding, Ji, Xin, and Gui have their virtue at the harmonious position.')

天罡加歲支，太乙、〈巳。〉從魁、〈卯。〉大吉，〈丑。〉有臨季者，其下卽是歲殺。申子辰，刼煞在巳，災殺在午，天殺在未，他倣此。

The steps to determine the annual killer are: first, add the Heavenly Gang (Chen) to the branch of the current year to form the Heaven Plate. Then check the three deities, Taiyi (Si), Congui (originally Mao), and Dajiji (Chou), to see which one falls on the positions of Chen, Xu, Chou, or Wei, which are the four seasonal positions. The Earth Plate position under this deity is the "annual killer." According to the Triple Harmony Formation, in the years of Shen-Zi-Chen, Jiesha is in Si, Zaisha is in Wu, and Tiansha is in Wei; other formations follow the same pattern.

登明加歲支，天魁下，為孤；太沖、天罡下，為虛；旬下日，同大煞。春午、夏未、秋酉、冬子，一名天地轉，殺天狗。孟歲巳，仲歲酉，季歲丑。天時、天罡加月建也。〈○此文有脫誤。〉

The method of calculation is: place Dengming (Hai) on the branch of the current year and move it to form the Heaven Plate. The place where Tiankui (Xu) is located is called 'gu'; the place where Taichong (Mao) and Tian Gang (Chen) are located is called 'xu'; the two missing earthly branches in the current ten-day period are treated as 'da sha'. The position of 'da sha' is: in spring it is at Wu, in summer at Wei, in autumn at You, and in winter at Zi, which is also called 'tian di zhuan', indicating killing and cutting, i.e., the position of Tian gou. Additionally, according to the year: the years of Yin, Shen, Si, and Hai (the first of the four seasons) are at Si; the years of Zi, Wu, Mao, and You (the middle of the four seasons) are at You; and the years of Chen, Xu, Chou, and Wei (the last of the four seasons) are at Chou. As for 'tian shi', it is obtained by placing Tian Gang on the month's branch and moving it. (Note from the editorial: this passage has missing and incorrect text.)

天道：寅午戌月，寅戌，南方行；午，西北方行。亥卯未月，亥未，東方行；卯，西南方行；申子辰月，申辰，北方行；子，東南方行。巳酉丑月，巳丑，西方行；酉，東北方行。

The direction of military movement according to the heavenly path is: during the months of寅, 午, and 戌, move south on寅 days and 戌 days, and move northwest on午 days; during the months of亥, 卯, and 未, move east on亥 days and 未 days, and move southwest on卯 days; during the months of申, 子, and 辰, move north on申 days and 辰 days, and move southeast on子 days; during the months of巳, 酉, and 丑, move west on巳 days and 丑 days, and move northeast on酉 days.

春氐星，乙下；夏柳星，丁下；秋胃星，辛下；冬女星，癸下。是為天目也。春箕星，寅；夏軫星，巳；秋參星，申；冬壁星，亥。是為天耳也。

In spring, take theRoot mansion and place it under the Yi position; in summer, take theWillow mansion and place it under the Ding position; in autumn, take theStomach mansion and place it under the Xin position; in winter, take theGirl mansion and place it under the Gui position—these are the 'Heavenly Eyes,' the directions for observing enemy movements. In spring, take theWinnowing Basket mansion and place it under the寅 position; in summer, take theChariot mansion and place it under the巳 position; in autumn, take theThree Stars mansion and place it under the申 position; in winter, take theWall mansion and place it under the亥 position—these are the 'Heavenly Ears,' the directions for listening to secret messages.

游都為都將，甲己日大吉，乙庚日神后，丙辛日功曹，丁壬日太乙，戊癸日傳送。虜都為天賊，甲己日天罡，乙庚日勝光，丙辛日登明，丁壬日傳送，戊癸日功曹。月合常以月合，神上為月朔之始、順數之盡，末日也。

"Youdu" represents the enemy's main general: on Jia day and Ji day, take the Big Auspicious (Chou); on Yi day and Geng day, take Shenhou (Zi); on Bing day and Xin day, take Gongcao (Yin); on Ding day and Ren day, take Taiyi (Si); on Wu day and Gui day, take ChuanSong (Shen). "Ludu" represents the Heavenly Thief: on Jia day and Ji day, take the Heavenly Gang (Chen); on Yi day and Geng day, take Shengguang (Wu); on Bing day and Xin day, take Dengming (Hai); on Ding day and Ren day, take ChuanSong (Shen); on Wu day and Gui day, take Gongcao (Yin). As for "yuehe," it always takes the deity of the month's conjunction. Starting from the position of the conjunction as the beginning of the month, count sequentially until the end, which marks the last day of the month.

上元甲子日，起五宮；中元甲子日，起二宮；下元甲子日，起八宮。各以順日求之，周而復始，時同日法，夏至後行，反此。

The Jiazi day of the Upper Yuan starts from the fifth palace; the Jiazi day of the Middle Yuan starts from the second palace; and the Jiazi day of the Lower Yuan starts from the eighth palace. Then, each subsequent day is counted in order, cycling repeatedly. The method for calculating the hour is the same as for the days. After the Summer Solstice, the rule is reversed, and counting is done in the opposite direction.

常以月將加正時，神后下為亭亭。寅午戌上見孟春，五本位上是白姦。〈○「春五」二字有誤。〉

The method is: take the Month General of the current month and add it to the time of the question to generate the Heaven Plate. The place where the God of the Son (Zi) presses is where the 'Tingting' is located. Then look at the positions of Yin, Wu, and Xu. Whenever the Four Young Gods are seen, the place corresponding to their position is where the 'Baijian' is located. (Note from the editorial: there are errors in the characters 'Chun' (spring) and 'Wu' (five) in the original text.)

常以功曹加月建，神后下為生神，勝光下為死神。

The method is: place Gongcao (寅) on the Month Builder of the current month and turn out the Heaven Plate. The position pressed by Shenhou (子) is called 'Sheng Shen', and the position pressed by Shengguang (午) is called 'Si Shen'.

辰卯相害，寅巳相害，丑午相害，子未相害，申亥相害，酉戌相害。

The twelve Earthly Branches form six pairs of mutual harm: Chen and Mao are harmful to each other, Yin and Si are harmful to each other, Chou and Wu are harmful to each other, Zi and Wei are harmful to each other, Shen and Hai are harmful to each other, and You and Xu are harmful to each other. Whenever the Day Branch encounters these combinations, one should be cautious of potential harm.

子丑日，天門在丙，地戶在丁。寅卯日，天門在庚，地戶在丁。辰巳日，天門在庚，地戶在壬。午未日，天門在壬，地戶在辛。申酉戌亥日，天門在甲，地戶在癸。

Determine the directions of Tianmen and Dihu based on the Day Branch: On Zi and Chou days, Tianmen is in the Bing direction and Dihu is in the Ding direction; on Yin and Mao days, Tianmen is in the Geng direction and Dihu is in the Ding direction; on Chen and Si days, Tianmen is in the Geng direction and Dihu is in the Ren direction; on Wu and Wei days, Tianmen is in the Ren direction and Dihu is in the Xin direction; on Shen, You, Xu, and Hai days, Tianmen is in the Jia direction and Dihu is in the Gui direction. When moving out or entering for military operations, one should exit through Tianmen and enter through Dihu.

河出圖，洛出書。聖人則之，則靈龜負圖，自河而出也。是龜龍麟鳳四靈，龜居其一。託夢於元王，何其賢也！不避豫且之網，何其愚也！生旣不能全身避害，死亦安能灼骨而知吉凶？古人所以設此法者，謂「兵為凶器，戰為危事」，聖人得之以興，凡夫得之以廢，不可輕舉矣。愚人不自謂其愚，皆自謂其智，故立卜法，假於陰陽，亦惑愚人之心，非為智也。

The Yellow River produced a diagram and the Luo River produced a book, and sages took inspiration from them. The so-called Yellow River Chart refers to a divine turtle carrying the diagram emerging from the Yellow River. Turtle, dragon, qilin, and phoenix are known as the four divine creatures, and the turtle is one of them. That divine turtle could dream to the Duke of Song and Yuan, how clever it was! Yet it could not escape the net of the fisherman Yu Ju, how foolish it was! Even while alive, it could not protect itself or avoid misfortune, and after death, how could burning bones and tortoise shells predict good or bad fortune? The ancients established this method of divination because "war is a dangerous weapon, and warfare is a perilous matter." The same thing, in the hands of a sage, can bring the country to prosperity, but in the hands of an ordinary person, can lead to disaster. Therefore, war should not be taken lightly. The foolish do not realize their own foolishness; they all believe themselves to be wise. Hence, the method of divination was established, using the doctrine of yin and yang to confuse the minds of the foolish. This is not true wisdom.

太公曰：「蓍，朽草也；龜，枯骨也。安知聖人之智慮哉！」是知神亦不能自智，聖亦不能自智。贊聖人之事者，其猶砥礪乎！凡龜有五色，隨其旺相而用之，一龜之內有六廚左右翼，君王用上尺有二寸，大夫用中，庶人用下；後左足為春，前左足為夏，前右足為秋，後右足為冬，四季用中廚。

Tao Gong said, "Divining tortoise shells are merely dry bones, and the yarrow stalks are just withered grass; how could they understand the wisdom of the sage's considerations?" From this we can see that divine objects themselves do not possess wisdom, and sages are not wise because of divination. Divination is to the sage's endeavors as a whetstone is to a knife. All tortoise shells have five colors: green, red, yellow, white, and black. One should select those that match the current season's prosperous and strong color. Within a single tortoise shell, there are six "chu" sections, along with left and right wings. The king uses the upper part, which is one foot two inches long; the minister uses the middle part; and the common people use the lower part. The four feet correspond to the four seasons: the hind left foot belongs to spring, the front left foot to summer, the front right foot to autumn, and the hind right foot to winter. In the months of Chen, Xu, Chou, and Wei, the middle "chu" is used.

經曰：何知我神，骨白如銀；何知我聖，千里路正。又曰：其骨須白，其色須鮮，其皮如蠟，其界如法。

The classics say: How do we know this turtle is divine? Look at its bones, white as silver. How do we know this turtle can connect with the sage? Look at how it points the right way even from a thousand miles away. It also says: A turtle used for divination should have white bones, bright color, a shell as smooth and glossy as wax, and the markings on its shell should conform to the proper pattern.

龜有五兆，以定吉凶。一兆之中為五段，可以彰往察來：內高為金，外高為火，五曲為木，正直為土，頭垂為水。水無正形，因金為名。常以晴霧為水。一兆之中，從頭分為五鄕，頭為甲乙，次為丙丁，次為戊己，次為庚辛，次為壬癸。常以頭微高為上兆，正橫為中兆。春夏以內為頭，秋冬以外為頭。

There are five types of markings on the turtle shell used to determine fortune and misfortune. Each marking is divided into five parts, allowing one to understand the past and foresee the future. The inner side of the marking is associated with metal, the outer side with fire, multiple bends with wood, straight and upright with earth, and a downward hanging marking with water. Water does not have a fixed form and is named after metal, so usually the appearance of mist on a clear day is considered as water. Within a single marking, starting from the beginning, it is divided into five sections called "xiang": the beginning is Jia and Yi, the second section is Bing and Ding, the third is Wu and Ji, the fourth is Geng and Xin, and the fifth is Ren and Gui. Usually, a slightly raised beginning is called "shang zhao," and a straight and level beginning is called "zhong zhao." In spring and summer, the inner side is considered the beginning, while in autumn and winter, the outer side is considered the beginning.

假令木兆，甲乙鄕為本宮，丙丁鄕為子孫，戊己鄕為妻財，庚辛鄕為官鬼，壬癸鄕為父母，但以此鄕斷吉凶，及支入兆。假令木兆，金支是官鬼，木支是兄弟，土支是妻財，火支是子孫，水支是父母，看支入鄕，以斷吉凶成敗。

For example, if the pattern is of the wood element: Jia and Yi are the native palace, Bing and Ding are the children, Wu and Ji are the wife and wealth, Geng and Xin are the officials and ghosts, and Ren and Gui are the parents. Determine the fortune based on which palace the pattern falls into. Then check how the day branch fits into the pattern for compatibility. Still taking the wood pattern as an example: if the day branch is of the metal element, it is the official and ghost; if it is of the wood element, it is the brother; if it is of the earth element, it is the wife and wealth; if it is of the fire element, it is the child; if it is of the water element, it is the parent. Determine the fortune based on which palace the day branch falls into.

我徃攻彼，則彼為主。兆欲頭伏足落，及格橫，身內摧折、暗霧、昏驚、震動、猖狂、文不食墨、火天穿者，破軍殺將。彼來攻我，兆欲頭仰足舉。彼支援助，身內有力、食墨鮮明、肥濃安穩，兆吉言吉，兆凶言凶。萬端吉凶，一看兆身，往往有驗，無假日辰。

When our side attacks the other side, the other side is considered the "main" party. At this time, we hope the divination pattern shows the head sinking and the feet falling, with a horizontal blockage, the body of the pattern broken and fractured, dark and misty, chaotic and trembling, confused and unstable, with no ink in the lines, and a fire burning through the top — all of these indicate the enemy's Breaker General star and Vanguard General star. If the enemy attacks us, we hope the pattern shows the head raised and the feet lifted; the enemy's side instead receives support, the body of the pattern is strong and powerful, the ink is bright and clear, thick and smooth, stable and secure, which would be unfavorable for us. In short, if the divination pattern is auspicious, it indicates auspiciousness; if it is inauspicious, it indicates inauspiciousness. Among countless auspicious and inauspicious signs, looking at the body of the pattern alone is often very effective, without needing to refer to the day branch for confirmation.

夫有動不如無動，有支不如無支。有支則被支吉、格支凶，故兆連新，起動由人；新兆連故，起動無路。捉頭足，所作不成；頭足銜芒，所求無累。君子動頭，天下同憂；小人動足，天下馳逐。兆身過度，日向衰微；兆不出臼，勢將微滅。

In general, auspicious signs are better when they remain still rather than moving, and better when they are not connected to the day branch rather than being connected. Once connected to the branch, if the branch generates it, it is auspicious; if the branch blocks it, it is inauspicious. Therefore, if an old sign connects to a new one, whether it moves or not depends on the person; if a new sign connects to an old one, trying to move it will have no way forward. If the head and feet of the sign are entangled, the matter will not succeed; if the head and feet are spread out with sharpness, the desired matter will have no hindrance. When the sign of a superior person moves, the whole world will worry; when the sign of an inferior person moves, the whole world will rush to follow. If the body of the sign stretches too far, the fortune will gradually decline; if the sign does not emerge from the臼窝, its momentum will fade away.

凡占賊：被支有外救，格支有外敵。若吾擊敵，兆旺相、洪潤、軒昻、有力、重偃仰吉；枯槁、伏落、霧悴、驚摧、分伏、足落、兆細而暗，凶。凡卜：以支及動鄕，賊數日月，遠近裡數，生數三，成數八，旺相依數，休廢減半。

When divining about the enemy's situation, if the divination pattern is generated by the Day Branch, it indicates that the enemy has external support. If the divination pattern is obstructed by the Day Branch, it suggests there are still enemies outside. If we are attacking the enemy, and the divination pattern is prosperous and strong, broad and nourishing, lofty and powerful, with layers rising up, it is auspicious. However, if the pattern is dry and shriveled, hidden and lifeless, with a dull and weary appearance, or if it shows signs of panic, brokenness, dispersion, or a falling pattern, or if the pattern is weak and dim, it is inauspicious. When questioning about the number of enemies, the days and months they arrive, and the distance of their journey, one should look at the Day Branch and the direction from which the action originates. The number derived from the Day Branch is taken as three for generation and eight for completion. If the energy is strong or in its prime, use these numbers. If it is in a resting or exhausted state, reduce the number by half.

凡卜兆：為我為客，支旺克兆，客勝；支囚為兆所克，客敗。支洪潤，賊強；支枯槁，賊弱。

When divining by observing omens, the omen represents our side, and the day branch represents the opposing side. If the day branch is strong and restrains the omen, the opposing side wins. If the day branch is in a state of captivity or death and is instead restrained by the omen, the opposing side loses. If the image of the day branch is grand and moist, it indicates the enemy is strong. If the image of the day branch is dry, withered, and weak, it indicates the enemy is weak.

「ㄟ」，飛鳥出林兆。出軍行師，吉；安營入師，凶。 「ㄏ」，飛鳥入林兆。安營築城，吉；行師，凶。 「工」，驚獐兆。有賊奄至，防閑城堡，吉。 「爪」，走鹿兆。有賊至，主奔走之事。 「一」，土兆大橫。安城堡社，吉。 「八」，棲鳳兆。自守，吉。 「�」，需兆。安城壘，吉。 「川」，天兆。城壘襲人，吉。

The eight forms of omens and their interpretations are as follows. The form 「ㄟ」 is called the "Flying Bird Out of the Forest" omen: it is auspicious for military campaigns and marching, but inauspicious for setting up camps. The form 「ㄏ」 is called the "Flying Bird Into the Forest" omen: it is auspicious for establishing camps and fortifications, but inauspicious for military movements. The form 「工」 is called the "Startled Deer" omen: there will be sudden arrivals of bandits, and strengthening the defense of the fortress will be auspicious. The form 「爪」 is called the "Running Deer" omen: there will be bandits coming, indicating the need for fleeing and evasion. The form 「一」 is called the "Earth Omen of a Great Horizontal Line": it is auspicious for establishing fortresses and ancestral temples. The form 「八」 is called the "Perching Phoenix" omen: it is auspicious for holding one's ground and self-preservation. The missing form from the original text is called the "Need" omen: it is auspicious for building fortifications. The form 「川」 is called the "Heaven" omen: it is auspicious for attacking the enemy from the fortress.