The method of using the Taiyi chart varies.

《禮》設尊卑，《易》陳貴殘。臣行君道則政悖，子行父道則義乖，故用式之道，事各不同。《洪範》曰：洪者，大也。範者，法也。言天地之大法也。

The Book of Rites establishes the distinctions between respect and humility, while the Book of Changes explains the differences among honor and status. If a subject were to act as a sovereign, the affairs of state would become chaotic; if a son were to act as a father, the principles of propriety would be violated. Therefore, the use of the divination pan also varies according to the status of the person performing the divination, and cannot be treated indiscriminately. The Book of Documents, Hongfan, says: "Hong" means great, and "Fan" means model. Together, they refer to the great principles of the universe.

王省維歲：王所有歲，兼總群吏，如歲兼四時也。卿士惟月：卿士各有所掌，如月之有別也。師尹惟日：象正官之吏，分治其職，如歲有日也。歲、月、日、時無易，各順其常，故王者用歲計，卿士惟月計，師尹惟日計，故時通上下，則上白天子，下及庶士，時通用也。

The "Hong Fan" says, "The king examines the affairs of a year": the king examines the matters of a single year, because he oversees all officials, just as a year encompasses the four seasons. It also says, "The ministers examine the affairs of a month": each official has specific duties to manage, just as each month in a year has its own distinct characteristics. Furthermore, it says, "The chief officials examine the affairs of a day": the heads of various offices manage their respective duties, just as each day in a year has its own tasks. The order of years, months, days, and hours cannot be changed; each follows its own regular course. Therefore, the king uses the year as a basis for his inquiries, the ministers use the month, and the chief officials use the day. As for the hour, it is used universally by both the upper and lower ranks; from the Son of Heaven down to the common people, whenever there is an urgent matter, it can be consulted.

張良《經》曰：陰陽和不和者，渭太乙及上、下二目就算數以相配。下目立正宮，為陽；立間神，為陰。立陽，算得奇為重陽；立陰，算得偶為重陰，則不和。上目所臨陽宮，算得重陽，為重臨正二官，算得奇也。臨陰宮，算得陰為重陰，為臨間神，算得偶也。若在陽，算得偶陰，算得奇為陰陽和，和則吉，算十一、十三、十七、十九、三十一、三十三、三十七、三十九為陽數。

Zhang Liang's "Classic" says: The harmony or disharmony of yin and yang is determined by the numerical calculations obtained from the Taiyi, the upper eye, and the lower eye, and whether they match each other. If the lower eye is placed in the eight correct positions, it is considered yang; if placed in the positions between the four directions where the divine spirits reside, it is considered yin. If the lower eye is placed in a yang position and the calculation results in an odd number, it becomes "double yang"; if placed in a yin position and the calculation results in an even number, it becomes "double yin": both cases are considered disharmonious. If the upper eye is located in a yang palace and the calculation results in double yang, that means it is repeated in the main palace and the calculation is odd; if located in a yin palace and the calculation results in a yin number, it becomes double yin, meaning it is located in the intermediate divine position and the calculation is even. Conversely, if the position is yang but the calculation is even, or the position is yin but the calculation is odd, then it is considered harmonious yin and yang, and harmony brings good fortune. In the calculations, the numbers eleven, thirteen, seventeen, nineteen, thirty-one, thirty-three, thirty-seven, and thirty-nine are all considered yang numbers.

目臨為重陽，算中陰陽。若算得二十二、二十四、二十六、二十八為陰，皆不和也。太乙在陽宮，算得奇者為重陽之數，八、三、四、九為陽宮。太乙陰宮，算得偶者為重陰之數，二、七、六、一為陰宮，皆不和。若太乙在陰宮陽奇，算得偶數者，為陰陽和也。

When the two eyes are positioned on a yang position and also receive a yang number, it results in double yang. Therefore, it is necessary to carefully distinguish the yin and yang attributes in calculations. Numbers such as twenty-two, twenty-four, twenty-six, and twenty-eight are all considered yin, overlapping with yin positions, and are thus considered discordant. If the Taiyi is in a yang palace and calculates an odd number, it is considered double yang—palaces eight, three, four, and nine four belong to yang; if the Taiyi is in a yin palace and calculates an even number, it is considered double yin—palaces two, seven, six, and one four belong to yin: these two situations are both discordant. Only when the Taiyi is in a yin palace and calculates a yang odd number, or is in a yang palace and calculates an even number, achieving complementary yin and yang, is it called harmonious yin and yang.

王希明曰：三、九寅辰為純陽；二、八巳丑為雜陽；二十六未亥為純陰，七、一戊申為雜陰；三十三、三十九為重陽，二十二、二十六為重陰；二十四、二十八為雜陰；十三、十九、二十一、三十七為雜陽。皆以次凶尤甚。太乙、天日在陰位，算得純陰在陽位，算得純陽為內外有謀，在純者勝。太乙、天目在陰位，算得重陽為內有謀。

Minister Wang Ximing added: the numbers three and nine, and the positions of寅 and 辰, belong to pure yang; the numbers two and eight, and the positions of 巳 and 丑, belong to mixed yang; the number twenty-six and the positions of 未 and 亥, belong to pure yin; the numbers seven and one, and the positions of 戌 and 申, belong to mixed yin; the numbers thirty-three and thirty-nine are double yang; the numbers twenty-two and twenty-six are double yin; the numbers twenty-four and twenty-eight are mixed yin; the numbers thirteen, nineteen, twenty-one, and thirty-seven are mixed yang. Following this order, the greater the number, the more dangerous the situation. If Taiyi and Tianmu fall on a yin position and result in pure yin, or fall on a yang position and result in pure yang, then both internal and external parties have their own plots, and the side with a single and pure destiny will prevail. If Taiyi and Tianmu fall on a yin position and result in double yang, then there is someone within plotting secretly.

若算得十四、十八、三十三為上和，二十三、二十九、三十二為次和，十二、十六、二十七、三十四、三十八為下和，若太乙、天目立陰陽位，而算陽多者，利為客；陰多者，利為主。更須考其深淺，以明勝負也。

As for "harmony," it is divided into different levels: those calculated as fourteen, eighteen, and thirty-three are considered top-level harmony; twenty-three, twenty-nine, and thirty-two are secondary-level harmony; and twelve, sixteen, twenty-seven, thirty-four, and thirty-eight are lower-level harmony. If Taiyi and Tianmu are positioned in the yin and yang positions, and the numbers in the calculation show a predominance of yang numbers, it is advantageous for the guest to act first; if there is a predominance of yin numbers, it is advantageous for the host to respond later. Additionally, one must examine the depth of the excess or deficiency of yin and yang to determine the final outcome of victory or defeat.

黃帝受命，龍馬負因而出河，因體其象，而制太乙式，體有三重，上青法天，下黃法地，中體像人，即天、地、人三才悉備。天有十二辰，地有十二次，四維、八門、九宮、十二神，咸有象焉。

This text is a repetition of the original, so it is included here as is. When the Yellow Emperor received the mandate of heaven, a dragon horse emerged from the Yellow River carrying a book of diagrams. The Yellow Emperor used its image to create the Taiyi disk. The disk is divided into three layers: the upper layer is painted blue to represent heaven, the lower layer is painted yellow to represent earth, and the middle layer symbolizes humanity. Thus, the three elements of heaven, earth, and humanity are fully represented. On the disk, heaven has twelve celestial stems, earth has twelve earthly branches, along with the four cardinal directions, eight gates, nine palaces, and twelve deities, each having their own symbolic representations.

《經》云：運式之儀有八；一詳太歲所在，欲求計神，故先詳之；第二詳太乙所在宮，以立監將；第三詳何神為天目，以置文昌、始擊諸神也；第四詳何神為計神，以知主客計；第五詳何神為始擊，以計神加和德官，求文昌所臨宮，以艮為鬼門方，求幽冥吉凶，故加和德而計之；

The Classic states: The procedure of the rotating disk consists of eight steps. The first step is to determine the position of the Tai Sui, because the counting god must first know the Tai Sui, so it is listed first. The second step is to determine the palace where Tai Yi resides, according to which the commander and general are established. The third step is to determine which god serves as the heavenly eye, according to which the Wen Chang and Shi Ji generals are placed. The fourth step is to determine which god serves as the counting god, according to which the numbers of both the host and guest sides are calculated. The fifth step is to determine which is the first strike. The method is to add the counting god to the He De palace, then seek the palace where Wen Chang is located. The Gen position is where the ghost gate is, so it can be used to determine the auspiciousness or inauspiciousness of matters related to the afterlife, hence it should be added to He De to begin the calculation.

第六視天地二目各在何所，求主客之算，第七詳置算之數，以定主容大將之官；第八論主客置算，若得十，置一；若得二十四，棄二十，置四，餘皆以例而推之，各視天目所在宮而行算。若天日在正宮，則按本數。若天目間神，則加一數而行算，至太乙宮止矣。

Step six involves determining the positions of the heavenly and earthly objectives, using these to calculate the numbers for both sides. Step seven involves verifying the number of counts set, using this to determine the palace where the main and guest generals are located. Step eight explains the method of selecting and discarding counts: if ten counts are obtained, take one; if twenty-four counts are obtained, discard twenty and take four; the rest are handled in the same way. All calculations start from the palace where the heavenly objective is located: if the heavenly objective is in one of the eight main palaces, use the number of that palace; if it is in one of the four cardinal positions, add one to the number before calculating. Count sequentially until reaching the palace of Taiyi, then stop.

假令太乙在九宮，大義為天目，後大義一算，地主八算，和德三，高叢四，計得十六。餘仿此。

For example: Suppose Taiyi is in the ninth palace, and the heavenly ruler of the亥 position, which is "Great Righteousness," serves as the heavenly eye. Starting from "Great Righteousness," count the numbers. "Great Righteousness" itself counts as one, the local ruler (Zi) counts as eight, the virtue (Gen) counts as three, and the high growth (Mao) counts as four. Adding these up until reaching the palace of Taiyi, the total is sixteen counts. All other situations are calculated in the same way.

臣希明自周厲王三十七年甲子為上元，至大唐開元十二年甲子歲，通計積一千五百六十一年矣。

Minister Wang Ximing proposed another recent starting point: taking the Jiazi year of King Li of Zhou's thirty-seventh year as the beginning, and calculating up to the Jiazi year of the twelfth year of the reign of Emperor Xuanzong of the Tang Dynasty, which totals a span of 1,561 years. Below, following the order of sixty years as one cycle and six cycles as one week, he listed each Jiazi year of successive dynasties and which cycle they belong to, so that one can directly refer to them for divining the rise and fall of dynasties in ancient and modern times.

周厲王三十七年甲子入第一紀；周幽由王五年甲子入第二紀；周惠王二十一年甲子入第三紀；周桓王三年甲於入第四紀；周定王十年甲子入第五紀；周景王八年甲子入第六紀；周敬王四十三年甲子入第一紀；周咸烈王九年甲子入第二紀；周顯王十二年甲子入第三紀；周赧王十八年甲子入第四紀；秦始皇十年甲子入第五紀；漢文帝三年甲子入第六紀；

In the thirty-seventh year of King Li of Zhou, the Jiazi year entered the first era. In the fifth year of King You of Zhou, the Jiazi year entered the second era. In the twenty-first year of King Hui of Zhou, the Jiazi year entered the third era. In the third year of King Huan of Zhou, the Jiazi year entered the fourth era. In the tenth year of King Ding of Zhou, the Jiazi year entered the fifth era. In the eighth year of King Jing of Zhou, the Jiazi year entered the sixth era. The six eras total three hundred and sixty years, and then the cycle repeats, starting again from the first era. In the forty-third year of King Jing of Zhou, the Jiazi year entered the first era. In the ninth year of King Wei-lei of Zhou (the original text says "Xian-lei"), the Jiazi year entered the second era. In the twelfth year of King Xian of Zhou, the Jiazi year entered the third era. In the eighteenth year of King Nan of Zhou, the Jiazi year entered the fourth era. In the tenth year of Qin Shihuang, the Jiazi year entered the fifth era. In the third year of Han Wen帝, the Jiazi year entered the sixth era.

漢武帝元狩六年甲子入第一紀，漢宣帝五鳳元年甲子入第二紀；漢平帝元始四年甲子入第三紀；漢明帝永平七年甲子入第四紀；漢安帝延光三年甲子入第五紀；漢靈帝中平元年甲子入第六紀；魏齊王正始五年甲子入第一紀；晉惠帝永興元年甲子入第二紀；晉哀帝興寧二年甲於入第三紀；後魏太武元年甲子入第四紀；後魏太和八年甲子入第五紀；西魏太武文統十年甲子入第六紀；隨文帝仁壽四年甲子入第一紀；大唐高祖龍朔四年甲子入第二紀；大唐開元十二年甲子入第三紀。

In the sixth year of Yuanshou during Emperor Wu of Han, the Jiazi year entered the first era. In the first year of Wufeng during Emperor Xuanyan of Han, the Jiazi year entered the second era. In the fourth year of Yuanshi during Emperor Ping of Han, the Jiazi year entered the third era. In the seventh year of Yongping during Emperor Ming of Han, the Jiazi year entered the fourth era. In the third year of Yanyang during Emperor An of Han, the Jiazi year entered the fifth era. In the first year of Zhongping during Emperor Ling of Han, the Jiazi year entered the sixth era; at this point, one full cycle was completed, and the count began again from the first era. In the fifth year of Zhengshi during Prince Zhi of Wei, the Jiazi year entered the first era. In the first year of Yongxing during Emperor Hui of Jin, the Jiazi year entered the second era. In the second year of Xingning during Emperor Ai of Jin, the Jiazi year entered the third era. In the first year of Taowu during Northern Wei, the Jiazi year entered the fourth era. In the eighth year of Taohuo during Northern Wei, the Jiazi year entered the fifth era. In the tenth year of Taowu Wenshun during Western Wei, the Jiazi year entered the sixth era. In the fourth year of Renshou during Emperor Wen of Sui, the Jiazi year entered the first era. In the fourth year of Longshuo during Emperor Gaozu of Tang, the Jiazi year entered the second era (Longshuo was originally the era name of Emperor Gaozong, but the original text attributes it to Emperor Gaozu, which may be an error). In the twelfth year of Kaiyuan during Emperor Xuanzong of Tang, the Jiazi year entered the third era, which is the year this book was written.

《經》曰：始擊將臨太乙宮，謂之掩。歲計遇之，王綱失序，臣張君弱，宜修德以禳之。蓋掩襲劫殺之義。若掩太乙在陽絕之地，君凶；陰絕之地，臣誅。掩主大將，主人算和，吉；不和，凶。參擊之勝。

The Classic says: When the attacking force begins to strike and approaches the palace where Taiyi resides, it is called "yǎn." If this pattern occurs in the annual calculation, it indicates disorder in the royal administration, with ministers becoming powerful and the sovereign weak. One should cultivate virtue to avert calamity. "Yǎn" refers to an ambush and sudden attack. If the Taiyi being attacked is located in a yang terminal position, it portends misfortune for the sovereign; if in a yin terminal position, it indicates the ministers will be executed. If the main general being attacked is the main general of the opposing side, and the calculation of the main side matches with it, it is favorable; if they do not match, it is unfavorable. Additionally, one must also consider the situation of the deputy general being attacked in order to determine the final outcome of the conflict.

《經》曰：太乙所在宮，客目在太乙前一辰，為前擊；在太乙後一辰，為後擊；在太乙前一宮，為外宮擊；在太乙後一官，為內宮擊。所為擊者，臣凌君卑。凌尊，下凌上，僣也。歲計遇之，將相相伐之義也。

The Classic says: Taking the palace where Taiyi resides as the reference point, if the guest's position falls on the previous hour before Taiyi's palace, it is called "front attack"; if it falls on the next hour after Taiyi's palace, it is called "rear attack"; if it falls on the palace before Taiyi's palace, it is called "outer palace attack"; if it falls on the palace after Taiyi's palace, it is called "inner palace attack." The term "attack" refers to ministers insulting the sovereign, or the lower ranks surpassing the higher ones, indicating a situation of rebellion from below. When this pattern appears in the annual calculation, it signifies mutual attacks among high-ranking officials.

《經》曰：前為外迫，後為內迫，為上、下二目，主、客、大小四將，在太乙左右為迫。王希明曰：上目無迫。若下目在太乙前一辰，為外辰迫；在後一辰，為內辰邊；在太乙前一宮，為外宮迫；後一宮，為內宮迫。宮迫，災微緩；辰迫，災急疾。歲計遇迫，人君慎之。

The Classic says: Those located before Taiyi are called "external pressure," and those located after Taiyi are called "internal pressure." All the upper and lower eyes, as well as the main and subordinate generals from both sides, when they fall into the positions adjacent to Taiyi, are considered "pressure." Minister Wang Ximing explains: The upper eye itself does not constitute pressure. If the lower eye is in the previous hour before Taiyi, it is called "external hour pressure"; if it is in the following hour after Taiyi, it is called "internal hour pressure" (the original text mistakenly uses "border" instead of "pressure"). If the lower eye is in the previous palace before Taiyi, it is called "external palace pressure"; if it is in the following palace after Taiyi, it is called "internal palace pressure." Palace pressure brings minor disasters that come slowly, while hour pressure brings urgent disasters that come quickly. When encountering the pressure pattern in the annual calculation, the sovereign should be especially cautious.

《經》曰：囚者，篡戮之義也。若文呂將並主、客、大、小四將俱與太乙同宮，總名曰囚。若在陽氣、絕氣之地，大凶；若在絕陽、絕陰之地，自敗，臣受誅。若諸將與太乙同宮，或近大將，謀在同類；近參將，謀在內也。算和者，利；算不和者，謀不成也。

The Classic says: "Prison" refers to the meaning of usurpation and execution. If the Wen Chang general, along with the main and guest generals, the four minor generals, all share the same palace with Taiyi, the total is called "Prison." This pattern occurs at a position where yang energy is about to end and the destiny is cut off, which is extremely凶; if it occurs in a place of absolute yang or absolute yin, it indicates self-destruction and execution of ministers. If all the generals are in the same palace as Taiyi, those close to the main general indicate plots within the same group; those close to the deputy general indicate internal plots. At this time, harmonious numbers are favorable, while discordant numbers indicate difficult success in plots.

《經》曰：客、主、大、小將目相宮齊為關。王希明曰：關之為義，但將相怕忌之事，不及於君也。主、客、大、小將同宮數齊，皆為關日。

The Classic says: When the number of great generals, small generals, and the eye spirits of both the guest and host sides are equal, it is called "guan." Minister Wang Ximing explains: The meaning of "guan" refers only to matters of suspicion and fear between generals and ministers, and does not involve the sovereign. On days when the great and small generals of both the host and guest sides are in the same palace and the number of palaces is equal, these days are called "guan days." When predicting military affairs, one must be cautious of enmity among generals.

《經》曰：客目大、小將與太乙對宮為格，言政事上下格也。若在陽絕之地，又與歲計遇格，不利。有為所格者，格易之義也。若格太乙者，盜侮其君。主、客算不和者，必敗。

The Classic says: If the guest general and the great general, along with the small general, are all located in the same palace as Taiyi and are opposite to each other, this is called "Ge," meaning that orders and commands are blocked between superiors and subordinates. If this occurs in a yang decline area and coincides with the annual calculation of "Ge," it will be even more unfavorable. When one side is blocked by the other, it signifies mutual opposition. If Taiyi is blocked, it indicates that someone is usurping power and insulting the sovereign. If the numbers of the host and guest do not harmonize, there will certainly be defeat.

《經》曰：下目文昌將與太乙沖而相當者，為對。若下目相對之時，皆為大臣懷二心，君逐良將，凶奸生，下臣欺上。

The Classic says: When the lower eye (of the face) aligns with the position of Wen Chang and Tai Yi directly opposite, it is called "opposition" or "dui." Whenever the lower eye and Tai Yi form an opposition, it indicates that ministers have divided loyalties, the sovereign banishes capable generals, and wicked and deceitful ministers flourish, while subordinates deceive the ruler. Opposition and "ge" (another type of alignment) both represent opposing forces, but opposition specifically refers to the relationship between the lower eye and Tai Yi.

《經》曰：四郭固者，文昌將囚，大乙宮至，大將、參將又相關。或客目臨之，或容、大、小將相關，皆四郭固也。主人勝固者，憑勝不利，先起四郭之固。歲計遇之，主篡廢之禍，利以修德禳之也。

The Classic says:the so-called "four enclosures" refers to the situation where the Wen Chang star is in the prison position, the Tai Yi palace is forced to the extreme, and the main general and the deputy generals are mutually in a restrictive position; or the guest star is pressing upon it, or the guest side and the main and deputy generals are mutually restrictive: all these are called four enclosures. Even if the main side is in a favorable position, it is only a temporary victory, and in reality it is not beneficial. Especially, it is not advisable for the main side to create the situation of four enclosures first. If this occurs in the annual calculation, it indicates a calamity of usurpation and removal of the ruler. It is advisable to cultivate virtue and perform rituals to appease and resolve the situation.

《經》曰：四郭杜者，為客參將與文昌將，並主大將與容大將併兼之掩、迫、關、格、提挾，以出兵，為閉杜不通，及謀諸事不成。歲計量之，無大禍也。

The Classic says: The so-called "Four Enclosures and Blockades" refers to the situation where the guest general and the Wen Chang general are in the same position, and the main general and the guest general are also in the same position, with additional factors such as covering, pressing, blocking, intercepting, and seizing mixed together. In such a situation, advancing the army would result in being surrounded on all sides, with roads blocked and plans difficult to succeed. However, when considering the annual calculation, although this pattern is obstructive, it does not lead to great calamity.

《經》曰：執提者，為開、生二門合沖，皆為不利。名為執提，對為提格，歲計遇之，不可舉事。所謂開、生二門合沖者，假令開門為直事，不可與開門合沖；生門為直事，不可與生門合沖，大凶。伍於胥曰：三門皆不可與太乙相沖。

The Classic says:the so-called "zhí tí" refers to the situation where the gate and the life door are both in harmony and in conflict, which is considered unfavorable. This pattern is called "zhí tí," and the opposite pattern is called "tí gé." If this occurs in the annual calculation, one should not undertake major undertakings. The harmony and conflict of the gate and life door mean that if the gate is directly involved in an affair, it should not conflict with the gate again; if the life door is directly involved, it should not conflict with the life door again, which is a great凶. Wu Zixu said: the three auspicious doors, gate, rest, and life, should not conflict with Taiyi.

李淳風雲：客、主兩將或一將而共太乙，挾客、主目或大、小將於正宮者，為提挾。若客、主二目臨間神，客、主二將拱太乙，挾二目於間神，謂之挾閉。主人雖見提挾而在內，猶可戰。自一至四為內宮。若囚死在陽絕氣者，雖在外，亦凶。

Li Chunfeng said: If the generals of the guest and host sides, or one of the generals together with Taiyi, are located in the same position, and the guest's objective, the host's objective, or the large and small generals are held within the central palace, this is called "tixie." If the objectives of the guest and host are located among the four cardinal positions of the divine spirits, and the generals of the guest and host flank Taiyi from both sides, with the objectives held above the divine spirits, this is called "jia bi." Even if the host side is tixied, as long as the general is within the inner palace, it can still fight once -- the inner palace is calculated from the first palace to the fourth palace. However, if they are simultaneously located in a position of imprisonment or death, or in a place where the yang energy is cut off, then even if the general is in the outer palace, it will still be a bad omen.

客雖提挾而在外，猶可戰。自九至六為外宮。若在囚死及陽絕之地者，雖在內，亦凶。歲計通提挾，凶。客、主有內、外迫者，不利先起。張良云：客目大將、參將挾主目，客勝；挾太乙，先勝後敗。主計目囚迫太乙，客勝。

The guest force, although being held in check, can still fight if they are in the outer palace, which is calculated from the ninth palace to the sixth palace. However, if they are in a state of imprisonment, death, or yang decline, even if they are in the inner palace, it will still indicate a bad outcome. If all the positions in the annual calculation are in a state of being held in check, it indicates a bad result. Both the guest and the main forces should avoid initiating an attack if there are internal or external pressures. Zhang Liang said: if the guest's position is surrounded by the main force's general and deputy general, the guest force will win; if the position is surrounded by Taiyi, they will first win but then lose. If the main force's position surrounds and pressures Taiyi, the guest force will still win.

古者言太乙主客相關者，以林虎、淵蛟而為喻。蓋取勢不兩立、物無雙存之義。大抵與敵相遇，事不得已，當看客關得主人，則客勝；主人關得客，則主勝。皆用日計納音以決之。所謂關者，取五行相制之道也。

Ancient people spoke of the "gate" between the Taiyi main and guest forces, often using the analogy of a tiger in the mountains and a dragon in the deep water, implying that two strong forces cannot coexist and two things cannot be together. Basically, when encountering an enemy and forced to fight, one looks to see whether the guest force blocks the main force or the main force blocks the guest force: if the guest blocks the main, the guest wins; if the main blocks the guest, the main wins. The judgment is always made by the Five Phases of the Nayin sound element on the day count. The so-called "gate" uses precisely the principle of mutual control among the Five Phases.

假令高叢為地目，木神也；太簇為天目，金神也。金制木，此為客關得主人，客勝也。假令陰主為地目，土神也；地主為天目，水神也。土能制水，此謂主人關得客，主人勝也。

For example: Suppose "Gao Cong" (Mao) is the earthly element, belonging to the Wood deity; "Tai Cu" (You) is the heavenly element, belonging to the Metal deity. Metal controls Wood, so the heavenly element overcomes the earthly element, which means the guest side blocks the host side, and the guest side wins. Now suppose "Yin Zhu" (Xu) is the earthly element, belonging to the Earth deity; "Di Zhu" (Zi) is the heavenly element, belonging to the Water deity. Earth controls Water, so the earthly element overcomes the heavenly element, meaning the host side blocks the guest side, and the host side wins. In all cases of divination regarding battles, the outcome is determined by the five phases relationship between the two elements.

《經》曰：主、客者，先後之理、動靜之義也。古法曰：陳兵原野，先動者為客，後應者為主。若安居之勢，先動者為主，後應者為客。若得三門具，五將發，陰陽和，稱兵所向必克，先勝後負。若三門不具，五將不發，陰陽不和，則不利舉兵，宜固守，吉。

The Classic says: What is meant by host and guest refers to the principle of order and the distinction between movement and stillness. According to ancient methods: when two armies face each other on an open field, the one who initiates the attack is considered the guest, and the one who responds later is the host; but if both are in a state of stability, then the one who initiates is actually the host, and the one who responds later is the guest. If the three auspicious gates of opening, rest, and growth are all present, and the five generals are in action, with yin and yang in harmony, then the army's advance will surely be victorious, but one must beware of first winning and then losing. If the three gates are not complete, the five generals are not in action, and yin and yang are not in harmony, then it is unfavorable to launch an attack; one should remain in defense, and defense brings good fortune.

欲知主、客出入之者，東以陰德，南以和德，西以大顯，北以大武，為始發之神，以定主、客所起歸之神也。客欲知主，視其算所知也；主人慾知客，亦視其算所知也。

To determine the direction from which the opposing forces enter and attack, use the four cardinal directions' deities as the starting points: East takes 'Yin Virtue', South takes 'Harmonious Virtue', West takes 'Great Manifestation', and North takes 'Great Martial'. These are used as the initiating deities to determine from which direction each side begins their campaign and to which side they ultimately return. If the guest force wishes to know the true situation of the host force, it only needs to look at the numbers obtained by the host force. Similarly, if the host force wishes to know the true situation of the guest force, it only needs to look at the numbers obtained by the guest force.

《經》曰：行師必出奇門，賂地並用其二。古法：人君須出其賂地，及安置諸軍者，算十二、二十二、三十二，五將發三門具，乃可出兵賂地，擇便處以出軍。故曰：賂地井用二奇門者，為出開、休、生三吉門也。

The Classic says: When marching an army, one must start from the Qimen (Gate of Heaven), select a favorable location, and use two of them together. According to ancient methods, the sovereign should determine the location for the army to move and the places to station the troops, and calculate numbers such as twelve, twenty-two, thirty-two, and so on. At the same time, the Five Generals must be activated, and the three auspicious gates must be complete, before the army can move and occupy the land. Then, choose a convenient terrain to launch the attack. Therefore, it is said "selecting the land and using two Qimen," which refers to launching the army from among the three auspicious gates: the Gate of Opening, the Gate of Rest, and the Gate of Life.

算得一，出軍宜西北，戰利東南，背深澗隱匿之地，用方陣，舉白旗；算得二，出軍宜正南，戰利向正北，邪道向西南，背山邑火光耀耀焦之地，用宜陣，舉育旗；算得四，出軍宜正東，戰利向正西，背林木窮邁曲堤之地，用銳陣，舉赤旗；

When the calculation falls into different palace positions, the direction of attack, formation, and color of the flag vary accordingly. If the result is one, the army should advance from the northwest, with the battle advantageous towards the southeast. They should rely on a deep ravine and concealed terrain, forming a square formation and raising white flags. If the result is two, the army should advance from the due south, with the battle advantageous towards the due north. They may take a diagonal route towards the southwest, relying on mountainous areas and scorched land, forming a circular formation and raising green flags. If the result is four, the army should advance from the due east, with the battle advantageous towards the due west. They should rely on wooded areas, winding dikes, and dangerous terrain, forming a sharp formation and raising red flags.

算得五，出軍宜正北，戰利向正甫，背積土，負城邑、山林之地，用曲陣，舉黑旗。不然，探溝高壘固守，吉；算得六，出軍宜正酉，戰利向正東，背水澤，塹於丘纓之地，用方陣，舉白旗；算得九，出軍宜東南，戰利向西北，背高山、丘陵、積土之地，用銳陣，舉赤旗。今則太乙兵起鄉，陣隨於地，觀方制變，皆算稱神，此用兵之神道也。

The calculation shows five, which suggests departing from the north, and fighting towards the south is advantageous. The back should be against a mound of earth, relying on the city and the hills and forests. A curved formation should be used, with a black flag raised. If not, then deep ditches and high fortifications should be constructed for defense, which is also favorable. If the calculation shows six, then departing from the west is appropriate, and fighting towards the east is advantageous. The back should be against a marshy area, taking advantage of the terrain on hills and ditches. A square formation should be used, with a white flag raised. If the calculation shows nine, then departing from the southeast is suitable, and fighting towards the northwest is advantageous. The back should be against high mountains, hills, and mounds of earth. A sharp formation should be used, with a red flag raised. In general, one should follow the direction indicated by the Taiyi, adjusting the formation according to the terrain, observing the directions to make changes, and making decisions based solely on the calculation. This is the mysterious way of military strategy.

《經》曰：置陣者，曲陣為水，銳陣為火，直陣為木，方陣為金，圓陣為土，皆取主、客置陣；次以五行相剋而取勝負。不知置陣之法，皆取地形而且之。若地形後高前下，則為銳陣，利以進戰，以潰其敵也；前高後下，不便進退，利以近斗，宜為直陣以守之，以疲敵力；

The Classic says: There are five types of formations, each corresponding to one of the Five Phases—curved formation belongs to water, sharp formation belongs to fire, straight formation belongs to wood, square formation belongs to metal, and circular formation belongs to earth. Both the host and the guest forces arrange their formations according to the numbers they obtain, and then determine the outcome by the principle of mutual control among the Five Phases. If one does not understand the principles of formation arrangement, they should simply rely on the terrain. If the terrain is high behind and low in front, a sharp formation is suitable, which is advantageous for advancing and attacking, capable of breaking through the enemy's lines. If the terrain is high in front and low behind, it is inconvenient for both advancing and retreating, and is only suitable for close combat, thus a straight formation should be used to hold the position and exhaust the enemy's strength.

若地汙邪、不便於戰者，宜為圓陣，利以堅守；若地高而乎，宣為方陣，利以四向以通敵也，若左右勢高，則宜為曲胯以吞敵。若死順其向，則吉；若地反箕拘，則凶。今則太乙兵起之鄉，陣隨其地，雙方置變，運變稱神，此用兵之法也。

When the terrain is low and sloping, making it difficult for combat, a circular formation should be used, which is favorable for defense. When the terrain is high and flat, a square formation should be used, which is favorable for attacking in all directions and communicating with the enemy. When the terrain on both sides is elevated, a curved formation should be used, which can encircle and defeat the enemy. Any formation that follows the terrain's natural direction is auspicious, while terrain that is like a箕 (a type of basket) inverted and restricted in movement is inauspicious. In general, the formation should follow the direction indicated by the Taiyi (a celestial stem used in divination), adapting to the terrain, with both the host and the guest forces arranging their formations according to the situation. The use of changes should be as skillful as divine assistance, which is the standard for military tactics.

曰：善兵臨戰合用之急者有三：一曰士卒膿習；二曰隨其地形；三曰善用兵器。五丈之溝、居塹之水、山林積石、川澤丘阜、草木所臨，此步兵之地也，車騎三不當一；土水平陵，曼衍相屑，平原廣野，此車騎之地也、步兵十不當一；兩陣相近，平地線革可前可後，此長城之地，劍盾三不當一；

A skilled general in warfare must focus on three key points when facing an enemy: first, the soldiers must be well trained and proficient; second, he must adapt to the terrain; third, he must be skilled in the use of weapons. A deep ditch five zhang wide, marshy areas, mountain forests with rocks, rivers and hills, and thickly wooded areas are suitable for infantry. In such terrain, three enemy soldiers can overcome one cavalryman. Gentle hills that rise and fall and broad, open plains are suitable for chariots and cavalry. In such terrain, ten infantrymen cannot match one cavalryman. When the two armies are close together and on flat ground where both sides can advance or retreat, this is suitable for the use of long weapons. In such terrain, three soldiers with swords and shields cannot match one man with a long weapon.

蓮葦竹蕭，草木蒙籠，枝葉接茂，此矛錘之地也，弓彎三不當一；乾陽相遠，山谷幽澗，仰高臨下，此弓彎之地也，短兵百不當一；士不選練，卒不服習，起居不櫻，動饞不漿，避難不及，射擊後解，與金鼓之指相失，此多勤卒之過也，百不當一。兵不完利，與空手同；中不能入，與無骸同，此將不習兵之過也，十不當一。

Among reeds, bamboo thickets, and dense growths of grass and trees where branches and leaves intertwine and are thickly interwoven, this is terrain suitable for the use of spears and short hammers. Three archers and crossbowmen would not be able to overcome one person. In places where the two sides are far apart, the valley is deep and secluded, and there is high ground overlooking the lower ground, this is terrain suitable for the use of bows and crossbows. Even a hundred soldiers with short weapons would not be able to overcome one person. If soldiers are not properly selected and trained, their daily routines lack discipline, their movements are without provisions, they cannot escape danger in time, their shooting is slow and disorganized, and their actions are out of step with the commands of gongs and drums, this is the fault of the soldiers being exhausted, and a hundred soldiers would not be able to match one. If weapons are not well maintained and sharp, they are as if they were bare-handed; if they hit but cannot penetrate, they are as if they had no weapons at all: this is the fault of the general not being familiar with military affairs, and ten soldiers would not be able to match one.

兵法曰：器械不利，以其卒與敵也；卒不可用，以其將與敵也；將不知兵，以其主與敵也；君不擇將，以其國與敵也。此四者，兵之要也。是以太乙用兵之道，克敵於未來，制勝於未兆，臨敵觀變，在於將也。故曰：出兵當從奇門，臨敵隨形制變，此之要也。

The military treatise says: If weapons are not sharp, it is as if you are giving your soldiers to the enemy; if soldiers are not fit for duty, it is as if you are giving your general to the enemy; if the general does not understand military affairs, it is as if you are giving your sovereign to the enemy; if the sovereign is unable to select a general, it is as if you are giving the whole country to the enemy. These four points are the key to military operations. Therefore, the method of Taiyi in military strategy emphasizes controlling the enemy before their situation becomes apparent and securing victory before signs appear. As for observing changes and responding flexibly in the field, this depends entirely on the general himself. Therefore, it is said: When sending troops out, one should follow the Qimen; when facing the enemy, one should adapt according to the terrain — this is the essence of the entire text.

古法曰：太乙在八、三、四官者，為地內宮，助主人；太乙在九、二、七、六宮者，為天外宮，助於客。若助主人之時，原野不利先起；若助客時，安居不利先起。《經》曰：欲為客，待大乙在天外之時；欲為主，候太乙在地內之時。又須得門具將發，則決勝也。

Ancient methods state that when Taiyi is in the eighth, third, or fourth palace, it belongs to the "inner earth palace," benefiting the main party. When Taiyi is in the ninth, second, seventh, or sixth palace, it belongs to the "outer heaven palace," benefiting the opposing party. When Taiyi supports the main party, the side that is in the open field should not rush to initiate an attack. When Taiyi supports the opposing party, the side that is defending in place should also not rush to initiate an attack. The classic says: if one wishes to take the initiative as the guest, wait until Taiyi moves into the outer heaven palace. If one wishes to respond as the host, wait until Taiyi moves into the inner earth palace. In addition, one must have the three auspicious gates together and the five generals in action, in order to determine the outcome.

《經》曰：能識奇伏，變禍為福，為釋五兵之義也。奇兵之法，若有百人，以三十人為奇兵；若有千人，以三百人為奇兵；若有萬人，以三千人為奇兵。隨地伏形，不可常也。古者，伏兵必敗大煞之地，望敵鼓譟而發。大煞之地，天目所臨之下也，得十二、二十二、三十二之時伏兵。

The Classic says: Those who can recognize the use of surprise troops and hidden forces can turn misfortune into good fortune. This is the key to understanding the proper use of the five weapons. The proportion for setting up surprise troops is: for an army of a hundred men, thirty are assigned as surprise troops; for an army of a thousand men, three hundred are assigned as surprise troops; for an army of ten thousand men, three thousand are assigned as surprise troops. The form of hidden forces varies according to the terrain and has no fixed pattern. Ancients who set up ambushes always chose the "Great Sha" location. When enemies are sighted, they would make a loud noise and attack. The "Great Sha" location refers to the area below the heavenly eye's direction. The time when the calculation results in twelve, twenty-two, or thirty-two is the favorable time for ambushes.

《經》曰；伏藏隱跡，必居其一算，十一、二十—、三十一之時，藏於山林溝澗之中，人不能見也。《經》曰：伏兵必用俺迫之時也。故伏兵待敵來掩襲者，必取掩迫太乙，軍可發。若賊急，則伏兵於要害也。

The Classic says: To conceal one's form and hide one's trail, one must use the number associated with the first heavenly stem, which is Jia. This means when calculating numbers such as eleven, twenty-one, or thirty-one, the troops should be hidden in mountains, forests, gullies, and ravines so the enemy cannot see them. The Classic also says: When setting an ambush, one must use the timing of "covering" and "pressing." Therefore, when waiting for the enemy to attack unexpectedly, one must take the time of "covering and pressing" under the Taiyi star. At that time, the ambush troops can move out. If the enemy's situation is urgent and there is no time to choose the right moment, then the ambush troops should be directly placed in critical locations.