On the 115th day of military departure

月殺、月虛日，利命將出征。又曰：十二月中各有出軍吉凶日。正月戊辰、丙子、庚午、辛卯、戊子、壬辰、丙辰、丙申，二月丁卯、辛卯，此是九丑日，它月皆不犯。三月甲子、乙丑、戊辰、己巳、丙辰、庚申，四月丁卯、己卯、辛卯、癸卯（一作丑），五月丙申、戊戌、庚戌、庚申、壬戌，六月辛未、己未、癸未、庚寅、丙申、辛卯、壬寅、庚申，七月乙丑、乙酉、己酉、丁巳、癸丑，八月庚午、癸酉、壬午、丙午、戊午，九月癸酉、乙酉、丙申、丁酉、壬寅、己酉、甲寅，十月己酉、甲寅，已上用皆吉。

The days "Month Kill" and "Month Void" are suitable for appointing generals and launching military campaigns. Another view states that each of the twelve months has auspicious and inauspicious days for military action. In the first month, the auspicious days are Wu Chen, Bing Zi, Geng Wu, Xin Mao, Wu Zi, Ren Chen, Bing Chen, and Bing Shen. In the second month, the auspicious days are Ding Mao and Xin Mao, which are considered "Jiu Chou days," and other months do not involve these. In the third month, the auspicious days are Jia Zi, Yi Chou, Wu Chen, Ji Si, Bing Chen, and Geng Shen. In the fourth month, the auspicious days are Ding Mao, Ji Mao, Xin Mao, and Gui Mao (in some versions, "Mao" is written as "Chou"). In the fifth month, the auspicious days are Bing Shen, Wu Xu, Geng Xu, Geng Shen, and Ren Xu. In the sixth month, the auspicious days are Xin Wei, Ji Wei, Gui Wei, Geng Yin, Bing Shen, Xin Mao, Ren Yin, and Geng Shen. In the seventh month, the auspicious days are Yi Chou, Yi You, Ji You, Ding Si, and Gui Chou. In the eighth month, the auspicious days are Geng Wu, Gui You, Ren Wu, Bing Wu, and Wu Wu. In the ninth month, the auspicious days are Gui You, Yi You, Bing Shen, Ding You, Ren Yin, Ji You, and Jia Yin. In the tenth month, the auspicious days are Ji You and Jia Yin. On all these days, military action is considered favorable.

十一月、十二月九丑、八魁、無翹、大禍、反激、天賊、天門、四不出、六絕、血忌、大敗諸日，今悉刪而去之，不在此十二月吉日（一作月）中。唯犯九丑大凶。一說雲，天乙絕氣日，不可出軍攻戰：正月、六月、二月、七月、三月、八月，以次周十二月。一說雲，六窮日不可出軍：初九、十九、二十八。

As for the Jiuchou (Nine at the Beginning) of November and December, as well as the eight Kui (Kui), Wuqiao (No Wings), Dahuo (Great Harm), Fanji (Reverse Current), Tianzhe (Heavenly Thief), Tianmen (Heavenly Gate), Sibushi (Four Not Suitable), Liuju (Six Absolute Defeats), Xueji (Blood Taboo), and Dabai (Great Defeat), these are now all deleted and not recorded, and are not included among the twelve months' favorable days (the character 'day' in the original is sometimes interpreted as 'month'). Among these, violating Jiuchou is the most severe misfortune. Another opinion states that the days when Tianyi (Heavenly Ethical Principle) is cut off from vital energy are not suitable for military campaigns; these occur in pairs: January and June, February and July, March and August, and so on in this sequence through the twelve months. Another opinion states that the days of the six Qiong (Six Poor) are not suitable for military campaigns, which are the first, nineteenth, and twenty-eighth days of each month.

一說雲，天門日亦謂之往亡，不可出軍：正月初七日，二月十四日，三月二十一日，四月八日，五月十六日，六月二十四日，七月九日，八月十八日，九月二十七日，十月十四日，十一月二十一日，十二月三十日。若有急難，擇時吉辰而動，不用此日可也。

There is another saying: the day called "Wangwang Day" is also known as "Heaven's Gate Day," on which it is not advisable to go to war. These days occur on the seventh day of the first lunar month, the fourteenth day of the second lunar month, the twenty-first day of the third lunar month, the eighth day of the fourth lunar month, the sixteenth day of the fifth lunar month, the twenty-fourth day of the sixth lunar month, the ninth day of the seventh lunar month, the eighteenth day of the eighth lunar month, the twenty-seventh day of the ninth lunar month, the fourteenth day of the tenth lunar month, the twenty-first day of the eleventh lunar month, and the thirtieth day of the twelfth lunar month. If there is an urgent danger, one may choose another auspicious time to act, and it is acceptable to proceed without avoiding these days.

（圖缺）

(The original book should have had a diagram of four battles here, but it is now lost.)

一人已上用時孤虛，萬人已上用日（一作月）孤虛。日內如或賊不在虛上，我已得其便地，即用旬孤虛。若復逼迫，不得用孤虛之位，背建向破。假令卯為建，則酉為破是也。

For small-scale operations involving more than one person, use "Shi Gu Xu" (hourly isolation and vacancy). For large armies of more than ten thousand, use "Ri Gu Xu" (daily isolation and vacancy) ("Ri" is sometimes interpreted as "Yue" in ancient texts). If the enemy is not in the "Xu" position on the same day, but our side has already occupied a favorable terrain, then use "Xun Gu Xu" (weekly isolation and vacancy). If the situation is urgent and there is no time to determine the "Gu Xu" direction, then face the "Pò" position with your back to the "Jian" position. For example, if Mao (卯) is the "Jian" position, then You (酉) is the "Pò" position.

用日孤虛：子日亥孤巳虛，丑日子孤午虛，寅日丑孤未虛，卯日寅孤申虛，辰日卯孤酉虛，巳日辰孤戌虛，午日巳孤亥虛，未日午孤子虛，申日未孤丑虛，酉日申孤寅虛，戌日酉孤卯虛，亥日戌孤辰虛。用時孤虛：以時為主，方位並同。

Using the method of daily isolation and emptiness: On a day of Zi,亥 is considered isolated and巳 is considered empty; on a day of Chou,子 is isolated and午 is empty; on a day of Yin,丑 is isolated and未 is empty; on a day of Mao,寅 is isolated and申 is empty; on a day of Chen,卯 is isolated and酉 is empty; on a day of Si,辰 is isolated and戌 is empty; on a day of Wu,巳 is isolated and亥 is empty; on a day of Wei,午 is isolated and子 is empty; on a day of Shen,未 is isolated and丑 is empty; on a day of You,申 is isolated and寅 is empty; on a day of Xu,酉 is isolated and卯 is empty; on a day of Hai,戌 is isolated and辰 is empty. Using the method of hourly isolation and emptiness: the hour is taken as the main factor, and the correspondence with directions remains exactly the same.

用旬孤虛：甲子背戌亥擊辰巳，甲戌背申酉擊寅卯，甲申背午未擊子丑，甲午背辰巳擊戌亥，甲辰背寅卯擊申酉，甲寅背子丑擊午未。背者為孤，擊者為虛也。

Using the method of "Xun Gu Xu Xu": In the Jiazi decade, the back is against the Xu and Hai directions, attacking the Chen and Si directions; in the Jiaxu decade, the back is against the Shen and You directions, attacking the Yin and Mao directions; in the Jiashen decade, the back is against the Wu and Wei directions, attacking the Zi and Chou directions; in the Jiawu decade, the back is against the Chen and Si directions, attacking the Xu and Hai directions; in the Jiachen decade, the back is against the Yin and Mao directions, attacking the Shen and You directions; in the Jiayin decade, the back is against the Zi and Chou directions, attacking the Wu and Wei directions. The direction that is backed against is called "Gu" (the isolated), and the direction that is attacked is called "Xu" (the void).

用孤虛之時，須觀年月所建（一作見），兵刃如山，何可為則。如或敵在虛，久戰而不敗者，切不可引退，但並力擊之，必勝矣。故兵法曰：背孤擊虛，一女子當五丈夫。此之謂也。

When applying the method of "gu xu" (isolation and vacancy), one must also examine the "jian" position of the current year and month ("jian" is sometimes written as "jian"). If the enemy's weapons are like mountains and their formation is strong and solid, the "gu xu" method cannot be treated as a rigid rule. If the enemy's army is in the "xu" position and after a long battle still does not retreat, one must not retreat but instead combine forces to attack fiercely and will surely win. Therefore, the military strategy says: attacking the "xu" position from the "gu" position, a single woman is worth five strong men. This is exactly the meaning of this statement.

黃帝曰：行兵要背天目，向地耳。甲子旬天目在庚午，地耳在戊辰。甲戌旬天目在庚辰，地耳在戊寅。甲申旬天目在庚寅，地耳在戊子。甲午旬天目在庚子，地耳在戊戌。甲辰旬天目在庚戌，地耳在戊申。甲寅旬天目在庚申，地耳在戊午。

The Yellow Emperor said: When marching to war, one should move with the back to the "Heavenly Eye" and the front to the "Earthly Ear." In the Jiazi cycle, the Heavenly Eye is at Gengwu and the Earthly Ear is at Wuchen; in the Jiaxu cycle, the Heavenly Eye is at Gengchen and the Earthly Ear is at Wuyin; in the Jiashen cycle, the Heavenly Eye is at Gengyin and the Earthly Ear is at Wuzi; in the Jiawu cycle, the Heavenly Eye is at Gengzi and the Earthly Ear is at Wuxu; in the Jiachen cycle, the Heavenly Eye is at Gengxu and the Earthly Ear is at Wushen; in the Jiayin cycle, the Heavenly Eye is at Gengshen and the Earthly Ear is at Wuwu.

（愚謂地兵者六丙耳，丙為天氣，故不可觸也）

(Xu Dong's own commentary: I think that所谓 "di bing" (earth soldiers) is nothing but the position of the sixth Bing. Bing belongs to the heavenly fire, so it must not be offended.)

太公曰：凡行兵向陣，勿可犯地兵，將軍忌之。甲子旬地兵在寅，甲戌旬地兵在子，甲申旬地兵在戌，甲午旬地兵在申，甲辰旬地兵在午，甲寅旬地兵在辰。

Crane Master said: In all military maneuvers, one must not violate the direction where the "earth soldiers" are located, which is something for generals to avoid. In the Jiazi decade, the earth soldiers are in the Yin position; in the Jiaxu decade, they are in the Zi position; in the Jiashen decade, they are in the Xu position; in the Jiawu decade, they are in the Shen position; in the Jiachen decade, they are in the Wu position; and in the Jiayin decade, they are in the Chen position.

凡戰背虎尾，向黃幡，吉。午戌歲黃幡在戌，虎尾在辰；子辰歲黃幡在辰，虎尾在戌；卯未歲黃幡在未，虎尾在丑；酉丑歲黃幡在丑，虎尾在未也。

Whenever there is a battle, facing the "Yellow Banner" and having the back to the "Tiger's Tail" is auspicious. In the year of Wu and Xu, the Yellow Banner is at the position of Xu, and the Tiger's Tail is at the position of Chen; in the year of Zi and Chen, the Yellow Banner is at the position of Chen, and the Tiger's Tail is at the position of Xu; in the year of Mao and Wei, the Yellow Banner is at the position of Wei, and the Tiger's Tail is at the position of Chou; in the year of You and Chou, the Yellow Banner is at the position of Chou, and the Tiger's Tail is at the position of Wei.

出兵攻敵，常須遊門。正月天門在申，百死在酉。二月天門在酉，百死在戌。三月天門在戌，百死在亥。四月天門在亥，百死在子。五月天門在子，百死在丑。六月天門在丑，百死在寅。七月天門在寅，百死在卯。八月天門在卯，百死在辰。九月天門在辰，百死在巳。十月天門在巳，百死在午。十一月天門在午，百死在未。十二月天門在未，百死在申。

When launching military campaigns against enemies, it is often necessary to calculate the direction of the "Woyuan" (a term in divination). In the first month, the Heaven Gate is in the position of Shen, and the Hundred Deaths is in You; in the second month, the Heaven Gate is in You, and the Hundred Deaths is in Xu; in the third month, the Heaven Gate is in Xu, and the Hundred Deaths is in Hai; in the fourth month, the Heaven Gate is in Hai, and the Hundred Deaths is in Zi; in the fifth month, the Heaven Gate is in Zi, and the Hundred Deaths is in Chou; in the sixth month, the Heaven Gate is in Chou, and the Hundred Deaths is in Yin; in the seventh month, the Heaven Gate is in Yin, and the Hundred Deaths is in Mao; in the eighth month, the Heaven Gate is in Mao, and the Hundred Deaths is in Chen; in the ninth month, the Heaven Gate is in Chen, and the Hundred Deaths is in Si; in the tenth month, the Heaven Gate is in Si, and the Hundred Deaths is in Wu; in the eleventh month, the Heaven Gate is in Wu, and the Hundred Deaths is in Wei; in the twelfth month, the Heaven Gate is in Wei, and the Hundred Deaths is in Shen.

一日從艮擊坤，二日從震擊兌，三日從巽擊乾，四日從離擊坎，五日從坤擊艮，六日從兌擊震，七日從乾擊巽，八日從坎擊離。一日、十一、二十一日同前例擊之，每到十日、二十、三十日，並軍忌，不可用之。

On the first day, attack from the Gen position (Northeast) towards the Kun position (Southwest). On the second day, attack from the Zhen position (East) towards the Dui position (West). On the third day, attack from the Xun position (Southeast) towards the Qian position (Northwest). On the fourth day, attack from the Li position (South) towards the Kan position (North). On the fifth day, attack from the Kun position towards the Gen position. On the sixth day, attack from the Dui position towards the Zhen position. On the seventh day, attack from the Qian position towards the Xun position. On the eighth day, attack from the Kan position towards the Li position. On the first, eleventh, and twenty-first days, follow the same sequence as above. On the tenth, twentieth, and thirtieth days of each month, these are considered忌日 (days to avoid) for military operations and should not be used for attacking.

角德在巳，陽子陰午，生氣卯，死酉，刑禍申。羽德在申，陽子陰午，生氣子，死午，刑禍丑。徵德在未，陽午陰子，生氣午，死子，刑禍未。商德在亥，陽子陰午，生氣酉，死卯，刑禍午。宮德在巳，陽子陰午，生氣子，死午，刑禍亥。以生氣擊死氣，以陰擊陽。

The method of matching the five tones with surnames: The moral position of the Ju surname is in Si, the yang position is in Zi, the yin position is in Wu, life qi is in Mao, death qi is in You, and calamity and misfortune are in Shen. The Yu surname has its moral position in Shen, yang position in Zi, yin position in Wu, life qi in Zi, death qi in Wu, and calamity and misfortune in Chou. The Zheng surname has its moral position in Wei, yang position in Wu, yin position in Zi, life qi in Wu, death qi in Zi, and calamity and misfortune in Wei. The Shang surname has its moral position in Hai, yang position in Zi, yin position in Wu, life qi in You, death qi in Mao, and calamity and misfortune in Wu. The Gong surname has its moral position in Si, yang position in Zi, yin position in Wu, life qi in Zi, death qi in Wu, and calamity and misfortune in Hai. When using military force, one should attack the enemy's death qi position with one's own life qi position, and attack the enemy's yang position with one's own yin position.

舊說曰：天罡加孟神在內，加仲神在門，加季神在外。凡在所用，以天罡加地戶，可以入山林，設伏兵。以天罡加天門，可以攻敵。以天罡加酉，隨便伏匿，可以探敵事，他人不覺知。

Old interpretations say: When the Heavenly Gang star is placed on the four beginning deities, a person is inside a house; when placed on the four middle deities, a person is at the door; when placed on the four seasonal deities, a person is outside the house. Whenever it is used, placing the Heavenly Gang on the 'earth gate' allows entry into mountains and forests to set up ambushes; placing it on the 'heavenly gate' allows attacking the enemy; placing it on the酉 position allows hiding and moving anywhere to spy on the enemy's military situation, without being noticed.

以天罡加子，天地所通，吉候也。天罡加丑，天地不（一作小）通，以為吉事，不可以私忿、興兵、征伐、遠行，三十里止舍吉（一作凶）。天罡加寅，天地慶悅，舉小事吉。天罡加卯，天地開格，不可舉眾。天罡加辰，天地初呼，不可侵人國界，守己地則敵人不能攻之。天罡加巳，天地神佑，無憂患，但進兵入敵境逢敵則止營勿與即戰。

The Heavenly Gang is placed on the Zi position, called "Heaven and Earth are connected," which is a fortunate time. The Heavenly Gang on the Chou position is called "Heaven and Earth are not connected" (in some versions, it is "small"), suitable only for celebrating auspicious events, but not for starting wars, military campaigns, or long journeys; it is auspicious to halt and set up camp after advancing thirty li. (In some versions, "auspicious" is written as "inauspicious.") The Heavenly Gang on the Yin position is called "Heaven and Earth rejoice," auspicious for handling minor matters. The Heavenly Gang on the Mao position is called "Heaven and Earth open the gate," not suitable for deploying large armies. The Heavenly Gang on the Chen position is called "Heaven and Earth begin to call," not suitable for invading another country's territory, but if one defends its own territory, enemies cannot invade. The Heavenly Gang on the Si position is called "Heaven and Earth are protected by deities," free from worries; however, when advancing deep into enemy territory and encountering enemy forces, one should set up camp immediately and not engage in battle right away.

天罡加午，天地初起而縱橫之時，凶。天罡加未，天地小通，宜小心，行賞賜，撫將校，慎兵馬，如是吉，反是凶。天罡加申，天地不遠揚兵，堅壁設備吉。天罡加酉，天地關無路，若出兵中道奔亡，遇敵即敗，大凶，宜守營自備。天罡加戌，天地返逆，吏士謀殺主將，主將備之。天罡加亥，天地迫無路，行者止。

The Heavenly Gang is placed at the position of Wu, which signifies "the beginning of heaven and earth" when things are crossing and intersecting, indicating danger. When the Heavenly Gang is at Wei, it is called "a small communication between heaven and earth," and one should be cautious and careful, issue rewards, comfort the officers, and cherish the troops; doing so brings good fortune, while doing the opposite brings misfortune. When the Heavenly Gang is at Shen, it is called "heaven and earth are near," and it is not advisable to go far with troops; instead, one should fortify defenses and remain vigilant, which brings good fortune. When the Heavenly Gang is at You, it is called "the gate of heaven and earth is closed with no way out," and if troops are sent out, they will scatter and flee on the way, and if they meet the enemy, they will surely lose, which is extremely dangerous; one should instead remain in camp and take defensive measures. When the Heavenly Gang is at Xu, it is called "heaven and earth reverse," and the subordinates and soldiers may plot to kill the general, so the general should be on guard. When the Heavenly Gang is at Hai, it is called "heaven and earth press with no way out," and those who are marching should stop.

占戰鬥：天罡加孟（孟謂寅申巳亥是也），利力戰；加仲（仲謂子午卯酉是也），主客傷；加季（季謂辰戌丑未是也），利客，勿迎戰，從去之。占卒聞敵出軍：加孟不出，加仲半出，加季全出。占卒聞敵罷軍：加孟不罷，加仲及季俱罷。占聞憂：加孟不足憂，加仲小憂，加季大憂。

Divination on warfare: When Heavenly Gang is added to the four beginning months (the beginning months refer to寅, 申, 巳, and 亥), it is favorable for fighting fiercely; when added to the four middle months (the middle months refer to子, 午, 卯, and 酉), both sides will suffer casualties; when added to the four end months (the end months refer to辰, 戌, 丑, and 未), it is favorable for the attacking side, and the defending side should not fight back, allowing the enemy to pass through. Divination on soldiers hearing of the enemy's military movement: when added to the beginning months, the enemy will not move out; when added to the middle months, half of the enemy will move out; when added to the end months, the entire army will move out. Divination on soldiers hearing of the enemy's retreat: when added to the beginning months, the enemy will not retreat; when added to the middle or end months, the enemy will retreat. Divination on hearing of worries: when added to the beginning months, there is no need to worry; when added to the middle months, it is a minor worry; when added to the end months, it is a major worry.

（雷公者六庚耳，庚為天刑，故不犯。又庚乃百神聚之方）

(Xu Dong's own commentary: The so-called "Leigong" is nothing but the position of the sixth Geng. Geng governs the Star of Punishment, so it must not be violated; furthermore, the position of Geng is also where all the deities gather.)

攝殺六律曰：雷公，將軍在午遊庚，領十二月將及風伯、雨師，其所在之處，群臣響應而到。若出軍布陣立營，則雷之所處，慎不可犯之，主敗軍殺將也。甲子旬六庚在午，甲戌旬六庚在辰，甲申旬六庚在寅，甲午旬六庚在子，甲辰旬六庚在戌，甲寅旬六庚在申。

The "Capturing and Killing Six Laws" states: The general named Leigong resides in the position of Wu and travels to the position of Geng. He commands the twelve Month Generals as well as the wind god and the rain god. Where he is, all the deities respond and come. If you are deploying troops or setting up camps, you must be cautious about the direction where Leigong is located, and must not violate it. Violating it will lead to the defeat of the army and the death of the general. In the Jiazi ten-day cycle, the sixth Geng is located in the position of Wu. In the Jiaxu ten-day cycle, the sixth Geng is located in the position of Chen. In the Jiashen ten-day cycle, the sixth Geng is located in the position of Yin. In the Jiawu ten-day cycle, the sixth Geng is located in the position of Zi. In the Jiachen ten-day cycle, the sixth Geng is located in the position of Xu. In the Jiayin ten-day cycle, the sixth Geng is located in the position of Shen.

用起天一以將兵，大捷（一作樓），闢地千里，敵畏服。用起六合以將兵，主得子女玉帛。用起青龍以將兵，大勝，得敵之邦國府庫。用起大陰以將兵，士卒怯怖。用起天后以將兵，不戰自敗。用起大常以將兵，無功。

Using the "Heavenly One" (天一) as the divine general to start the divination for military campaigns, one can achieve a great victory (the character "捷" in some editions is written as "楼"), expanding territory over a thousand li, with enemies fearing and submitting. Using "Liu He" (六合) to start the divination for military campaigns, the outcome is the acquisition of children and treasures. Using the "Azure Dragon" (青龙) to start the divination for military campaigns, one can achieve a great victory, seizing the enemy's states and treasuries. Using the "Wealth Star and Mother Star" (太阴) to start the divination for military campaigns, the soldiers will be timid and fearful. Using the "Heavenly Empress" (天后) to start the divination for military campaigns, the army will suffer defeat without fighting. Using the "Imperial Sacrifice" (太常) to start the divination for military campaigns, the effort will be in vain without success.

用起騰蛇以將兵，士卒驚駭，上下相剋，多傷。用起朱雀以將兵，士卒驚恐，或妄作口舌。用起勾陳以將兵，士卒敗，車馬折傷。用起玄武以將兵，軍多亡遁，戰不利。用起白虎以將兵，師敗無救援。用起天空以將兵，士卒死亡，為敵所欺詐。

Using the Trigram "Teng She" to cast the lesson for leading an army, soldiers will be startled and frightened, with mutual clashes and controls between superiors and subordinates, resulting in many casualties. Using the Trigram "Zhu Que" to cast the lesson for leading an army, soldiers will be terrified and anxious, possibly encountering baseless accusations and disputes. Using the Trigram "Gou Chen" to cast the lesson for leading an army, soldiers will retreat in defeat, with vehicles and horses damaged. Using the Trigram "Xuan Wu" to cast the lesson for leading an army, there will be many deserters within the army, and the battle will be unfavorable. Using the Trigram "Bai Hu" to cast the lesson for leading an army, the army will collapse and be abandoned without rescue. Using the Trigram "Tian Kong" to cast the lesson for leading an army, soldiers will die, and they will also be deceived and tricked by the enemy.

說曰：天一者，人皇之靈也，上潛精而為星，在紫微宮，下遊十二次，則居己丑，主慶賀事。治大吉、小吉，臨甲乙寅卯。假令天一治大吉、小吉，而臨甲乙寅卯是也。餘皆例此。

It is explained that "Tianyi" is the divine spirit of the human emperor, which resides in the Purple Micro Palace, hidden above and transforming into stars by generating vital energy. Below, it travels through the twelve times, residing at the position of Jichou, governing matters of celebration. It rules over the deities "Daji" (Ursa) and "Xiaoji" (Unicorn), and presides over the stems Jia, Yi, Yin, and Mao. For example, Tianyi governs Daji and Xiaoji and presides over Jia, Yi, Yin, and Mao, which is the meaning of this statement. The rest should be understood in the same way.

凶神將騰蛇者，飄風之精也，居大陽之丁巳。雷公六律曰：天一奉車都尉，凶神也（一作而），大小殺，並主憂驚。朱雀者（一作星），月之精也，居大陰之丙午。雷公六律曰：天一羽林下為霹靂，凶將也，主刑戮口舌。六合者，大陰之精也，居少陽之乙卯，吉將也。雷公六律曰：天乙光祿大夫，主和合吉事。

Among theInauspicious Spirit, 「Tengshe」is the essence of a squall, residing in the position of the Star of brightness and prestige, which is Dingsi. The 「Léigōng Liùlǜ」says: Tengshe is the carriage attendant of Tianyi, belonging to theInauspicious Spirit, paired with Da Sha and Xiao Sha, both governing sorrow and fear. 「Zhuque」(「zhe」in some editions is 「xīng」) is the essence of the moon, residing in the position of the Wealth star and mother star, which is Bingwu. The 「Léigōng Liùlǜ」says: Zhuque is the forest guards of Tianyi, falling to the ground as lightning, belonging to theInauspicious General, governing punishment and disputes. 「Liuhe」is the essence of the Wealth star, residing in the position of the young yang, which is Yimao, belonging to the吉将. The 「Léigōng Liùlǜ」says: Liuhe is the grand counselor of Tianyi, governing harmony and auspicious events.

勾陳者，雷電之精也，居大陽之戊辰。雷公六律曰：天一大將軍也，凶將也，主戰鬥多傷敗。青龍者，大陽之精也，居少陽之甲寅。雷公六律曰：天一左丞相，吉將也，主喜慶事。天后者，水之精也，居大陽之癸亥。雷公六律曰：天一綵女也，吉將也，主蔽匿事。大陰者，金之精也，居少陽之辛酉。雷公六律曰：天一禦史中丞，吉將也，主陰私事也。

"Gou Chen" is the essence of thunder and lightning, residing in the position of the Star of brightness and prestige, Wuchen. The "Ling Gong Liu Lu" states: "Gou Chen is the great general of Tianyi, belonging to a凶将, governing warfare with many casualties and defeats." "Qinglong" is the essence of the Star of brightness and prestige, residing in the position of the Lesser Yang, Jiayin. The "Ling Gong Liu Lu" states: "Qinglong is the left chancellor of Tianyi, belonging to a吉将, governing joyful and auspicious matters." "Tianhou" is the essence of water, residing in the position of the Star of brightness and prestige, Guihai. The "Ling Gong Liu Lu" states: "Tianhou is the beauty of Tianyi, belonging to a吉将, governing hidden and concealed matters." "Taiyin" is the essence of metal, residing in the position of the Lesser Yang, Xinyou. The "Ling Gong Liu Lu" states: "Taiyin is the imperial censor of Tianyi, belonging to a吉将, governing private and secret matters."

玄武者，北方七星之精也，居少陰之壬子。雷公六律曰：天一之後將也，凶將也，主逃亡、離別、盜賊，若與風伯、雨師二神並，必有盜賊。大常者，土之精也，居少陰之己未。雷公六律曰：天一大常卿，吉將也，主財帛。白虎者，西方七星之精也，居少陰之庚申。雷公六律曰：天一逆尉也，凶將也，主囚禁骸骨。天空者，斗魁之精也，居少陰之戊戌。雷公六律曰：天一宜師（一作日直），凶將也，主欺詐事。

The "Xuanwu" represents the vital energy of the seven stars in the northern sector, residing in the position of Jini (Renzǐ). The "Léigōng Liùlǜ" states: Xuanwu is the rear general of Tianyi, belonging to the category ofInauspicious General (malevolent generals), governing escape, separation, and bandits; if it appears together with Fēngbó and Yùshī, two deities of wind and rain, there will certainly be bandits. The "Taichang" represents the vital energy of earth, residing in the position of Jiwéi. The "Léigōng Liùlǜ" states: Taichang is the Taichang official of Tianyi, belonging to the category of吉将 (auspicious generals), governing wealth. The "Baihu" represents the vital energy of the seven stars in the western sector, residing in the position of Gengshen. The "Léigōng Liùlǜ" states: Baihu is the reverse commander of Tianyi, belonging to the category ofInauspicious General (malevolent generals), governing imprisonment and death, decay, and bones. The "Tiankong" represents the vital energy of the Big Dipper's Qiu star, residing in the position of Wuxu. The "Léigōng Liùlǜ" states: Tiankong is the suitable teacher (or "Rizhi" in another version) of Tianyi, belonging to the category ofInauspicious General (malevolent generals), governing deceit and fraud.

一九、榮、衰、安、怨、成、壞（一作敗）、友、親，二九業、榮、衰、安、怨、成、壞（一作敗）、友、親，三九貽、榮、衰、安、怨、成、壞（一作敗）、友、親。

The method of "Sanjiu" (Three Nines) is as follows: the first nine positions are called "Yijiu" (First Nine), starting from the destiny host, sequentially as Glory, Decline, Safety, Grievance, Achievement, Ruin (one edition reads "Failure"), Friend, Kinship; the second nine positions begin with the "Ye" host, sequentially as Glory, Decline, Safety, Grievance, Achievement, Ruin (one edition reads "Failure"), Friend, Kinship; the third nine positions begin with the "Yi" host, sequentially as Glory, Decline, Safety, Grievance, Achievement, Ruin (one edition reads "Failure"), Friend, Kinship.

大將軍將有事，即預揆己所生之日，以月將推之為命宿（一室、二奎、三胃、四壁、五參、六鬼、七張、八角、九亢、十心、十一牛、十二虛）。第一命宿，次榮、衰、安、怨、成、壞、友、親之類。一九之法，次以業宿為準，前三九周二十七宿而推之（假令大將生於五月五日，胃宿為第一命宿，三昴為榮，三畢為衰，四觜為安，五參為怨，六井為成，七鬼為壞，八柳為友，九星為親。次為一九之法，十張為業宿，後起之為首，餘皆以類推之。然於三九，他皆仿此也）。

When a general is about to take military action, he first calculates his birth date to determine his 'destiny mansion' (命宿). The first is the Room Mansion (室宿), the second is the Legs Mansion (奎宿), the third is the Stomach Mansion (胃宿), the fourth is the Wall Mansion (壁宿), the fifth is the Three Stars Mansion (参宿), the sixth is the Ghost Mansion (鬼宿), the seventh is the Extended Net Mansion (张宿), the eighth is the Horn Mansion (角宿), the ninth is the Neck Mansion (亢宿), the tenth is the Heart Mansion (心宿), the eleventh is the Ox Mansion (牛宿), and the twelfth is the Emptiness Mansion (虚宿). The first is the destiny mansion, followed in order by glory, decline, security, resentment, success, ruin, friend, and relative. After completing the first nine mansions, the calculation starts from the 'career mansion' (业宿), and the next three sets of nine mansions, totaling twenty-seven, are arranged in the same way. For example, if the general was born on the fifth day of the fifth month, the Stomach Mansion (胃宿) is the first destiny mansion, the third mansion,Hairy Head mansion, is glory, the fourth mansion,Net mansion, is decline, the fifth mansion,Turtle Beak mansion, is security, the sixth mansion,Three Stars mansion, is resentment, the seventh mansion,Well mansion, is success, the eighth mansion,Ghost mansion, is ruin, the ninth mansion,Willow mansion, is friend, and the tenth mansion,Star mansion, is relative. This is the method of the first nine mansions. Then the tenth mansion,Extended Net mansion, is considered the 'career mansion' (业宿), and the calculation starts again from it, following the same pattern. The method for the third nine mansions is also carried out in the same way.

設或值命、業宿值日，宜舉號命（一作令），數習士馬，建立營寨吉。榮宿值（一作吉）日，攻之取戰吉。衰宿值日，所作凶。安宿值日，移兵遷寨吉，餘凶。怨宿值日，惟利結交於諸侯及延納賓客，餘凶。成宿值日，設權詐及禳厭吉。壞宿值日，宜大舉師旅討伐叛逆，及鎮厭咒咀皆吉。友宿及親宿值日，備藥餌，治軍病，犒勞宴賞。此三九之用也。

If the day is governed by the "Ming Su" or "Ye Su," it is auspicious to issue commands, conduct military exercises, and establish camps. The day governed by "Rong Su" is favorable for attacking and engaging in battle. The day governed by "Shuai Su" is inauspicious for any action. The day governed by "An Su" is favorable for moving troops and relocating camps, but other activities are inauspicious. The day governed by "Yuan Su" is favorable only for making alliances with feudal lords and inviting guests, while other activities are inauspicious. The day governed by "Cheng Su" is favorable for employing cunning strategies and performing rituals to ward off evil. The day governed by "Huai Su" is favorable for launching large-scale military campaigns against rebels and suppressing curses and hexes. The days governed by "You Su" and "Qin Su" are favorable for preparing medicines, treating soldiers' illnesses, and holding feasts and rewards. This is the application of the method of the thirty-nine stars.

茍欲求其值日之法，即以二十八宿本值之日配於大將軍命業胎宿之次，以定吉凶之後，以七元甲子起之。第一虛宿值大陽受日（房、星、昴值示大陽受日，他皆仿此），是謂天元甲子。第二奎宿值木星受日（斗、角、井所值同），是謂地元甲子。第三畢宿值大陰受日（危、心、張所值同），是謂人元甲子。第四鬼宿值金星受日（牛、亢、婁所值同），是謂鬼元甲子。

If one wishes to determine the days each of the twenty-eight mansions is in charge of, one should assign the original days each mansion is associated with to the sequence of the great general's mansion, the karma mansion, and the fetal mansion. After determining the auspicious and inauspicious outcomes, one then calculates from the "seven elements of Jiazi." First, the mansion of Emptiness is associated with the Star of Brightness and Prestige on the day (the mansions of Room and Hairy Head and Star also share this association, and the rest follow the same pattern), which is called "Heavenly Jiazi." Second, the mansion of Legs is associated with the planet Jupiter on the day (the mansions of Dipper and Horn also share this association, and the rest follow the same pattern), which is called "Earthly Jiazi." Third, the mansion of Net is associated with the Wealth Star and Mother Star on the day (the mansions of Rooftop and Heart and Extended Net also share this association, and the rest follow the same pattern), which is called "Human Jiazi." Fourth, the mansion of Ghost is associated with the planet Venus on the day (the mansions of Ox, Neck, and Bond also share this association, and the rest follow the same pattern), which is called "Ghost Jiazi."

第五翼宿值火星受日（尾、觜、室所值同），是謂江元甲子。第六氐宿值土星受日（女宿、柳、胃所值同），是謂河元甲子。第七箕宿值水星受日（軫、參、畢、壁所值同），是謂海元甲子。以二十八宿所值之內，足以見九宿之日。假令三月一日為五元甲子，即翼宿值火星受日，二日乙丑即軫宿值水星受日，三日丙寅即角宿值木星受日。以類次之，凡七元，起於天元，終於海元，周而復始。

Fifth, the Wings mansion takes the Malefic of violence on the day of the Sun (the same as the Tail mansion, Turtle Beak mansion, and Encampment mansion), which is called "Jiang Yuan Jiazi." Sixth, the Root mansion takes the planet Saturn on the day of the Sun (the same as the Girl mansion, Willow mansion, and Stomach mansion), which is called "He Yuan Jiazi." Seventh, the Winnowing Basket mansion takes the planet Mercury on the day of the Sun (the same as the Chariot mansion, Three Stars mansion, Net mansion, and Wall mansion), which is called "Hai Yuan Jiazi." Among the days corresponding to the twenty-eight mansions, it is sufficient to see the days when the nine mansions are in charge. For example, the first day of the third lunar month is "Wu Yuan Jiazi," which means the Wings mansion takes the Malefic of violence on that day. The second day, Yichou, means the Chariot mansion takes the planet Mercury on that day. The third day, Bingyin, means the Horn mansion takes the planet Jupiter on that day. Continuing in this way, there are seven cycles, starting from Tian Yuan and ending with Hai Yuan, and then repeating.

茍欲知其七元甲子之資次，當以長歷推之。凡見所值之宿可以配於三九也，行師者能以三九用日，五行用時，孤虛用地，雲氣星辰用天，沈機用人，未有不建拔世之功者也。

If one wishes to clarify the order of the seven cycles of Jiazi, one should use the long calendar for calculation. Whenever one identifies the star mansion for a particular day, it can be matched with the method of three nines. Those leading armies in battle, who can select days using the method of three nines, select times using the Five Phases, select places using the method of solitude and vacancy, observe celestial phenomena through clouds, stars, and constellations, and employ deep strategies in employing people, will surely achieve accomplishments surpassing those of their contemporaries.

凡用六壬，若占利害之時，先以月將加正時。假令正月占，以正月合神登明為月將，卯時占以登明加卯。他皆例此。

When using the Six壬 method to divinate matters of advantage or disadvantage, first place the "Month General" on the hour of the lesson. For example, if divining in the first month, use the combined deity "Dengming" (the亥 deity) as the Month General, and if the lesson is started at the卯 hour, place Dengming on the position of卯. The same method applies to the other months.

若占今日今時，而行四課之法。何謂四課？假令今甲子，先視甲上所見神為第一課，號曰日之陽。次視神本位上所見之神為第二課，號曰日之陰。次視子上所見之神為第三課，號曰辰之陽。次視此神本位上所見之神為第四課，號曰辰之陰。此謂四課。四課既畢，見有相剋，取以發課。故《金匱經》曰：用兵當知刑剋之忌。

If the divination is for an event happening on the current day and time, the method of "Four Lessons" should be used. What are the Four Lessons? For example, if today is the Jiazi day, first look at the heavenly stem Jia and the deity governing it, which is the first lesson, called "the yang of the day"; then look at the deity governing the position of this deity, which is the second lesson, called "the yin of the day"; next, look at the earthly branch Zi and the deity governing it, which is the third lesson, called "the yang of the hour"; then look at the deity governing the position of this deity, which is the fourth lesson, called "the yin of the hour." This is called the Four Lessons. After arranging the Four Lessons, find a pair that has a mutual control relationship, and use it to issue the lesson and determine the useful god. Therefore, the "Golden Chest Classic" says: Those who use military force should understand the avoidance of mutual control and its prohibitions.

凡四課之內，上克下者，正月甲子日寅時用勝光是也。又有下克上者，二月丁巳日午時用從魁是也。兩俱克者，皆下以克上為用，上以克下為體也。下克上者，用兵之家憂深；上克下者，憂淺。自兩上克下以此為用，三月庚午日河魁是也。自有俱此以淺害深者為用，四月戊辰日丑時勝光是也。自有涉害俱深以先見者為用，五月己酉日戌時用勝光是也。

Within the four lessons, there are instances where the upper god controls the lower god, such as on the first day of the first month at the寅 hour, taking 'Shengguang' (the午 god) as the useful god. There are also instances where the lower god controls the upper god, such as on the fourth day of the second month at the午 hour, taking 'Congkui' (the酉 god) as the useful god. When there are mutual controls between upper and lower, the one that controls from below is taken as the useful god, and the one that is controlled from above is taken as the body. When the lower controls the upper, the person in charge of military affairs faces deep worries; when the upper controls the lower, the worries are less severe. There are also cases where both instances involve the upper controlling the lower, and one is chosen as the useful god, such as on the third day of the third month, taking 'Heqiu' (the戌 god). There are also cases where both instances are the same, and the one with less harm is taken as the useful god, such as on the fifth day of the fourth month at the丑 hour, taking 'Shengguang'. There are also cases where the harm is equally severe, and the one that appears first is taken as the useful god, such as on the fifth day of the fifth month at the戌 hour, taking 'Shengguang'.

自有上下俱不相剋，以遙相剋為用。《金匱經》曰：交俱不入當獨立。此謂遙見相剋也。假令正月甲辰日寅時，即以正月合神登明加甲上，甲日見登明，水木不相剋，辰上見大吉，二土不相剋，登明本位亥上見傳送是金遙見，甲木即以傳送。此謂遙見克。他皆仿此。

There are also cases where neither the upper nor the lower elements are mutually controlling, in which case "remote control" is used to determine the useful god. The *Golden Chest Classic* says: when they are interwoven but do not enter each other, one should select a single god to establish. This refers to remote seeing and controlling. For example, on the day of Jiachen in the first lunar month at the hour of Yin, the combined god "Dengming" is placed on Jia. On the day of Jia, "Dengming" is seen, which is water and wood, and they do not control each other; on the hour of Chen, "Dajiji" (Chou god) is seen, which belongs to earth, and they also do not control each other; however, on the position of "Dengming" (亥), "Chuansong" (Shen god) is seen, which belongs to metal. This is remote seeing and controlling, where metal controls Jia wood, so "Chuansong" is taken as the useful god. This is called "remote seeing and controlling." The rest are handled in the same way.

自有俱遙見克以比者為用，自有俱比以遙先見用。自有日遙相剋神，神剋日兩俱見，以神克時日為用，無神克者，乃用日克神為用。自有兩遙剋日，亦以比為用。自有俱比以此先見者為用。先見為先後辰課。

If there are two instances of remoterestrain, choose the one that is of the same type as the day stem for use. If both are of the same type, choose the one that appears first among the remoterestrain. If there is a situation where the day stem remote克 one god and that god remote克 the day stem, both happening at the same time, choose the one where the god克 the day stem. If there is no god克 the day stem, then choose the one where the day stem克 the god. If two gods simultaneously remote克 the day stem, choose the one that is of the same type as the day stem for use. If both are of the same type, choose the one that appears first. The term 'first appearance' refers to the order of the day lesson coming first and the hour lesson coming later.

四課者自有無遙相剋者，當以仰伏視之，此法為用。何謂仰伏視之？說者曰：西方白虎宿有昴星，主天獄也。剛日當從地下星仰望天上，隨所見神仍以為用；柔日當從天上昴星伏視地下，所見辰以此神本位為用；假令仰見大吉，即以大吉為用；假令伏視地下見午，以天上勝光。他皆仿此。所謂仰伏視為用也。昴星不可全信，以日辰上審之，剛日中傳辰後傳日，柔日中傳日後傳辰，自有八專日。唯有兩課見有相剋，亦涉害深為用。無剋日，剛日從日上陽神順數，柔日從辰上陰神逆數，皆及三神為用。

Among the four lessons, if there is no remote control, one should use the method of "looking up and looking down" to determine the useful god. What does looking up and looking down mean? Explainers say: among the seven stars of the White Tiger in the western direction, there is the star Ao, which governs the heavenly prison. On a strong day (Jia, Bing, Wu, Geng, Ren), one should look up from the position of Ao on the earth plate to the heaven plate, and take the god seen as the useful god. On a weak day (Yi, Ding, Ji, Xin, Gui), one should look down from the position of Ao on the heaven plate to the earth plate, and take the god seen as the useful god. For example, if looking up one sees "Da Ji," take Da Ji as the useful god; if looking down one sees Wu, take "Sheng Guang" on the heaven plate as the useful god. Other cases are similar. This is called determining the useful god by looking up and looking down. However, the method of Ao stars should not be entirely trusted; one must also carefully examine the day and the hour. On a strong day, the middle transmission takes the hour, and the final transmission takes the day. On a weak day, the middle transmission takes the day, and the final transmission takes the hour. In addition, there are "Bazhuan days." On Bazhuan days, if there is mutual control between two lessons, one still takes the one with deeper involvement as the useful god. If there is no mutual control, on a strong day, one should count from the yang god on the day in a forward direction, and on a weak day, one should count from the yin god on the hour in a backward direction, and take the third god encountered as the useful god.

何謂八專？甲寅、庚申、己未、丁未、癸丑辰同也。假令正月甲寅日寅時，以月將加時申上寅上見登明，此謂地上二神也，共見天下一神。假令正月甲寅日卯時，以月將加卯上寅上共見河魁，此謂一神臨二神。河魁本位上見勝光不相剋，即以河魁為用。無相剋，乃用逆之之數焉。

What is called "eight special" refers to days such as Jiayin, Gengshen, Jiwei, Dingwei, and Guichou, where the lodgment palace of the heavenly stem coincides with the earthly branch. For example, on the day of Jiayin in the first lunar month at the hour of寅, placing the month general on the hour, both the position of申 and寅 show Dengming, which is called when two positions on the earth plate both face one god on the heaven plate. Another example is on the day of Jiayin in the first lunar month at the hour of卯, placing the month general on the hour of卯, the position of寅 shows "Heqiu", which is called when one god is over two gods. Heqiu originally has "Shengguang" in its position, and since they do not mutually control, Heqiu is taken as the main. Only when none of them mutually control, should the method of counting backwards be used as mentioned before.

順數法：假令正月庚申日戌時，庚與申共見從克，從河魁本位上見河魁，皆不相剋，庚剛日當從庚申上起從魁順數之，及三神到戌上登明，即以徵明為用也。逆數法：假令正月己未日戌時，以月將加戌巳未共見傳送，傳送本位申上起河魁皆不相剋，柔日當從傳送，傳送本位申上起從魁為始，逆數到午上得小吉為用。

The method of counting in order: For example, on the day of Gengshen in the first month at the hour of Xu, both Geng and Shen are seen as 'From Qiu'. From the position of the River Chief, the River Chief is also seen, and they do not mutually control each other. Since Geng is a strong day, one should start counting from the River Chief at the position of Gengshen and count in order to the third deity, which falls on the position of Xu, called Dengming, and thus Dengming (i.e., Zhengming) is taken as the useful deity. The method of counting in reverse: For example, on the day of Jiwei in the first month at the hour of Xu, place the Month General on Xu. The positions of Si and Wei both see 'Chuansong'. From the position of Chuansong, the River Chief starts at Shen, and they do not mutually control each other. Since Ji is a flexible day, one should start counting from Chuansong, starting at the position of Chuansong with the River Chief, and count backwards to the position of Wu to get 'Xiaoji', and thus Xiaoji is taken as the useful deity.

自有伏吟時，剛日用日上神，柔日用辰上神，皆前刑而後克，前破而後沖，以為三傳。《金匱經》曰：剛以日，柔以辰。不共言無相剋也。剛日起日上神，柔日以辰上神為用。凡伏吟皆前刑後克，前破後沖。何謂刑？用寅刑巳，用子刑卯之屬也。何謂破？午無刑破子就卯，亥無刑破寅刑申之屬也。辰無刑破丑，酉無刑破子是也。

When encountering a "伏吟" (Hidden Chant) lesson where the Heaven Plate and Earth Plate coincide and remain stationary, on a strong day, the god is taken from the day stem; on a weak day, the god is taken from the hour stem. In both cases, first take the one that is mutually controlled, then take the one that is mutually controlling, first take the one that is mutually breaking, then take the one that is mutually conflicting, and based on this, determine the three transmissions. The "Golden Chest Classic" says: on a strong day, take the day stem as the main reference; on a weak day, take the earthly branch as the main reference. These are all methods used when there is no mutual control to take. On a strong day, start the calculation from the god on the day stem; on a weak day, use the god on the hour stem. For all "伏吟" lessons, follow the order of first mutual control, then mutual conflict, first mutual breaking, then mutual conflict. What is "刑" (mutual control)? It refers to cases like using寅 (Mao) to control巳 (Si), or using子 (Zi) to control卯 (Mao). What is "破" (mutual breaking)? It refers to cases like taking the breaking of午 (Wu) when there is no mutual control, taking the breaking of子 (Zi) with卯 (Mao), taking the breaking of亥 (Hai) when there is no mutual control, taking the breaking of寅 (Yin) with申 (Shen); taking the breaking of辰 (Chen) when there is no mutual control, taking the breaking of丑 (Chou), and taking the breaking of酉 (You) when there is no mutual control, taking the breaking of子 (Zi). This is the meaning.

自有反吟時，剛日以日（一作月）沖為用，柔日以辰沖為用，皆載沖而後刑，為三傳。何謂四沖？假令甲子日甲沖辛，辛上見天罡以為用，天罡而又反沖河魁，此為戰沖，然後刑未。何謂辰沖？假令乙丑日丑沖丙，丙上見登明為用，用登明而後破功曹，又辰沖太乙，此謂再沖，然後刑申。一雲反吟猶有諜課，發卦而後前沖後刑，《玉曆》詳之。

When encountering a "reverse chant" lesson (where the Heaven Plate and Earth Plate are in conflict), on a strong day, the conflict is determined by the Day Stem; on a weak day, the conflict is determined by the Earthly Branch. In both cases, the conflict is first considered, then the刑 (刑 is a term for punishment or conflict in divination), and based on this, the three transmissions are determined. What is called "four conflicts"? For example, on a Jiazi day, Jia conflicts with Xin, and if Xin has the "Heavenly Gang," it is taken as the main factor; the Heavenly Gang then conflicts with the "River Chief" (Xu deity), which is called "battle conflict," and then it conflicts with Wei. What is called "Chen conflict"? For example, on a Yichou day, Chou conflicts with Bing, and if Bing has "Dengming," it is taken as the main factor; after using Dengming, it breaks "Gongcao" (Yin deity), then the Chen conflicts with "Taiyi" (Si deity), which is called "another conflict," and then it conflicts with Shen. There is another view: reverse chant lessons also have what is called "diagram lessons," where after the卦 is cast, the conflict is first considered, then the刑. The book "Jade Calendar" explains this in detail.

凡加臨四課式，反、伏二吟皆須知發課之神，即三傳也。何謂三傳？假令小吉臨寅為用，即小吉為第一傳；小吉本位見神后，神后即第二傳；神后本位見太乙，太乙即為第三傳。所以三者象三正，四者象四時。能於傳課以求相剋之神，斯足以見用兵之利害矣。

Whenever arranging the four lessons chart, if encountering reverse chant or hidden chant, one must clearly identify the issuing god of the lesson, which is the three transmissions. What are the three transmissions? For example, if "small auspicious" (the god of the hour of you) is on the position of yin, then "small auspicious" is the first transmission; if on the position of "god after" (the god of the hour of zi), then "god after" is the second transmission; if on the position of "taiyi" (the god of the hour of si), then "taiyi" is the third transmission. The term "three" in three transmissions refers to the three correct principles; the term "four" in four lessons refers to the four seasons. Being able to find the god that mutually controls within the transmissions is sufficient to understand the advantages and disadvantages of military actions.

《集（一作利）靈經》曰：用式之時，朝向南，暮向北，避歲月二建。說曰：甲乙日日入時，丙丁日夜半時，戊己日平旦時，庚申日巳時，壬癸日晡時（已上不可占也）。一云：正月、五月、九月卯，二月、六月、十月子，三月、七月、十一月酉，四月、八月、十二月丑。已上以天罡加之，增減式法。

The *Jingling Jing* ("Collection of Spirits," with one version reading "Li") says: When using the divination disk, face south in the morning and north in the evening, avoiding the directions of the Tai Sui and the Month Builder. The explanation states: On days of Jia and Yi, do not divinate at sunset; on days of Bing and Ding, do not divinate at midnight; on days of Wu and Ji, do not divinate at dawn; on days of Geng and Xin, do not divinate at the fourth hour (Si); on days of Ren and Gui, do not divinate at the seventh hour (Shen) in the evening. Another account says: In January, May, and September, take the direction of Mao; in February, June, and October, take the direction of Zi; in March, July, and November, take the direction of You; in April, August, and December, take the direction of Chou. All these are based on adding the Heavenly Gang to adjust the method of using the divination disk.