Discussion on Jinyu

輿者，車也，金者，貴之義也，譬之君子居官得祿，須坐車以載之。故金輿常居祿前二辰，如甲子人祿在寅，辰為金輿是也。此煞乃祿命之旄旗，三才之節鉞，主人性柔貌願，舉止溫克，婦人逢之，不富即貴；男子得之，多妻妾，陰福相扶持，生日、生時遇之為佳，骨肉平生安泰，得賢妻妾，子孫茂盛。如皇族多帶此煞，常格得之，身在無氣中生，主作贅。紫虛局云：“祿前二辰號金輿，遇此之人福最殊。偏主聰明多富貴，一生清泰亦無虞。”

"Yú" means a carriage, and "Jin" signifies honor and dignity, just as a gentleman who has obtained an official salary must ride in a carriage to carry him. Therefore, the star "Jin Yu" is always positioned the second position before the Lu Spirit. For example, the Lu of someone born in the year of Jia Zi is in寅, counting two positions before寅 to reach辰, which is Jinyu. This star is the banner of the禄命, the symbol of the three realms of heaven, earth, and humanity, and the symbol of the axe and scepter. It signifies a gentle nature, a robust appearance, and a refined and self-controlled manner of behavior. For women, encountering this star means not being rich but still being noble; for men, it indicates many wives and concubines, and secret support from the gods of fortune. It is best when one's birth date or birth time is seated on Jinyu, which signifies the entire family's safety and peace throughout life, the ability to marry a virtuous wife or concubine, and numerous descendants. Members of the royal family often carry this star; if an ordinary person with a common pattern encounters it and is born in a place of no vitality, they are likely to become a bridegroom by marriage. The "Purple Void Bureau" says: The second position before the Lu is called Jinyu. Those who encounter this star have the most special blessings, especially indicating intelligence and great wealth and honor, a life of clarity, safety, and tranquility, with no worries or troubles.

所謂驛馬者，乃先天三合數也，先天寅七、午九、戌五，合數二十有一，故自子順至申，凡二十有一而為火局之驛馬。亥卯未之數，四、六與八合為十八，故自子順至巳，凡十八而為木局之驛馬。木、火，陽局也，從子一陽順行。金、水、陰局也，從午一陰逆行，甲子辰之數，七、九與五合，為二十有一，故自午逆至寅，凡二十有一，而為水局之驛馬。巳酉丑之數，四、六與八合為十八，故自午至亥，凡十有八，而為金局之驛馬。此法之所由立也。寅午戌生人，馬在申而五陽干乘之。

The concept of "Yi Ma" (Post-horse) is derived from the Earlier Heaven Triple Harmony numbers. In the Earlier Heaven system, the number of Yin is seven, Wu is nine, and Xu is five, totaling twenty-one. Therefore, counting twenty-one positions from Zi in a forward direction leads to Shen, which is the Yi Ma of the fire triple harmony (Yin-Wu-Xu). For the wood triple harmony (Hai-Mao-Wei), the Earlier Heaven numbers are four, six, and eight, totaling eighteen. Counting eighteen positions from Zi in a forward direction leads to Si, which is the Yi Ma of the wood triple harmony. Wood and fire belong to the yang triple harmonies, and they start from Zi with one yang and proceed in a forward direction. Metal and water belong to the yin triple harmonies, and they start from Wu with one yin and proceed in a backward direction. For the water triple harmony (Shen-Zi-Chen), the numbers are seven, nine, and five, totaling twenty-one. Therefore, counting twenty-one positions backward from Wu leads to Yin, which is the Yi Ma of the water triple harmony. For the metal triple harmony (Si-You-Chou), the numbers are four, six, and eight, totaling eighteen. Counting eighteen positions backward from Wu leads to Hai, which is the Yi Ma of the metal triple harmony. This is how the Yi Ma system is established. For those born in the years of Yin-Wu-Xu, their Yi Ma is Shen. The five yang heavenly stems (Jia, Bing, Wu, Geng, Ren) are paired with Shen.

見甲申，截路空日馬；丙申，大敗馬。戊申，福星伏馬。庚申，逢天關馬；壬申，大敗馬。以上巳酉丑申年月日時發應。申子辰人，馬在寅而五陽干乘之。見甲寅，正祿文星馬。丙寅，福星馬。戊寅，伏馬。庚寅，破祿馬。壬寅，截路馬。以上亥卯未寅年月日時發應。巳酉丑人，馬在亥而五陰干乘之。見乙亥，天德馬，以馬中支生干，汨沒無成，徒自聰明。丁亥，天乙馬。己亥，旺祿馬。辛亥，正祿馬。癸亥，大敗馬。以上申子辰亥年月日時發應。亥卯未人，馬在巳而五陰干乘之。

When the Heavenly Stem Jia (甲) appears on the branch Shen (申), it is called "截路空日马" (Cutting the Road Empty Day Horse); when the Heavenly Stem Bing (丙) appears on Shen, it is called "大败马" (Great Defeat Horse); when the Heavenly Stem Wu (戊) appears on Shen, it is called "福星伏马" (Blessing Star Hidden Horse); when the Heavenly Stem Geng (庚) appears on Shen, it is called "逢天关马" (Meeting the Celestial Gate Horse); when the Heavenly Stem Ren (壬) appears on Shen, it is also called "大败马" (Great Defeat Horse). All these horses are effective in the years of Si (巳), You (酉), Chou (丑), and in months, days, and hours containing Shen (申). For those born in the years of Shen (申), Zi (子), and Chen (辰), theThe Post-horse (Post-horse) is located at Yin (寅), and Yin is paired with the five Yang Heavenly Stems: when Jia (甲) appears on Yin, it is called "正禄文星马" (Correct Rank Literati Star Horse); when Bing (丙) appears on Yin, it is called "福星马" (Blessing Star Horse); when Wu (戊) appears on Yin, it is called "伏马" (Hidden Horse); when Geng (庚) appears on Yin, it is called "破禄马" (Broken Rank Horse); when Ren (壬) appears on Yin, it is called "截路马" (Cutting the Road Horse). All these horses are effective in the years of Hai (亥), Mao (卯), Wei (未), and in months, days, and hours containing Yin (寅). For those born in the years of Hai (亥), Mao (卯), and Wei (未), theThe Post-horse (Post-horse) is located at Si (巳), and Si is also paired with the five Yin Heavenly Stems.

見乙巳，正祿馬。丁己，旺氣馬。己已，九天祿庫馬。辛巳，截路馬。癸巳，天乙伏馬。以上寅午戌巳年月日時發應。凡柱中馬，若不值空亡、破敗、交退、伏神，須榮貴。互祿共天乙貴神，同其馬位，更得諸煞相併，官秉大權，貴居廊廟，時為上貴，日為中貴，月為常庶。庫馬主少年之喜，旺馬資壯歲之榮，生馬老方得遂而官卑任遠矣，如木生亥旺卯庫未。餘仿此。珞子云：生馬未必有馬，背祿未必無祿。看其旺庫，不問背生。妙在消息盈虛也。又曰：驛馬者，三命中發用，喜慶之神。

When the branch Si (巳) is accompanied by Yi Si (乙巳), it is called "Correct Official Horse"; when accompanied by Ding Si (丁巳), it is called "Prosperous Qi Horse"; when accompanied by Ji Si (己巳), it is called "Nine Heavens Official Repository Horse"; when accompanied by Xin Si (辛巳), it is called "Intercepting Road Horse"; and when accompanied by Gui Si (癸巳), it is called "Tianyi Hidden Horse." All these horses are effective in the years of Yin-Wu-Xu (寅午戌), and in years, months, days, or hours that include the branch Si. AnyThe Post-horse (post-horse) in the four pillars, as long as it does not fall into Kongwang (空亡), break down, retreat, or be hidden byHidden God (hidden god), will certainly bring honor and success. If theThe Post-horse (post-horse) shares the same branch with the native's mutual official (互禄) and Tianyi Nobleman (天乙贵人), and is supported by many auspicious deities, then the person will hold a high official position and be esteemed in court. A驿马 (post-horse) sitting on the hour is the best, on the day is medium, and on the month is only ordinary. A horse in the repository (库地) indicates success in youth, a horse in the prosperous position (旺地) brings honor in middle age, and a horse in the long life (长生) position brings smoothness in old age, but with a low official rank and a distant post. For example, wood's long life is in Hai (亥), its prosperity is in Mao (卯), and its repository is in Wei (未); the other five elements follow the same pattern. Luolu Zi said: having a long life horse in the destiny does not necessarily mean one can truly benefit from the horse's power; being away from the official (背了禄) does not necessarily mean one lacks the official; one should look at whether it is in a prosperous position or in the repository, not just whether it is in the long life position. The subtlety lies in understanding the waxing and waning. The book also says: the post-horse is the main deity in the three destinies that initiates and brings joy.

若人遇之，君子常居榮位，小人主豐贍。大小運行年至此，主得官及遷改之喜；小運及行年合驛馬，並主遷官得祿，如甲子人驛馬在寅，小運及太歲至亥，亥與寅合之類是也。又馬有十二：一曰款段，謂巳酉丑人得壬亥，亥卯未人得丙巳，申子辰人得甲寅，寅午戌人得戊申。二曰蹶蹄，謂四柱雖帶驛馬而生日值空亡之神。三曰折足，謂胎月帶驛馬而日時帶沐浴者是，申子辰全見寅為馬，是三人騎一馬，謂之折足。若亥卯未全見馬，總有官貴，終成下賤。若一辰坐者，少年雖泰，後還窮。

When a person encounters the Post-horse, a gentleman usually holds a prestigious and prominent position, while a common person may have abundant family wealth. If the big destiny, small destiny, or the current year's destiny comes into contact with the Post-horse, it signifies good fortune such as promotion and job changes. If the small destiny or the current year's destiny harmonizes with the Post-horse, it also indicates promotion and gaining official favor. For example, a person born in the Jiazi year has the Post-horse in Yin. If the small destiny or the current year's destiny reaches Hai, and Hai harmonizes with Yin, it falls into this category. The Post-horse is divided into twelve types. The first is called "Kuan Duán," which refers to those with the Si, You, and Chou branches receiving the壬亥 (Ren Hai), those with the Hai, Mao, and Wei branches receiving the丙巳 (Bing Si), those with the Shen, Zi, and Chen branches receiving the甲寅 (Jia Yin), and those with the Yin, Wu, and Xu branches receiving the戊申 (Wu Shen). The second is called "Jue Ti," which refers to those whose four pillars contain the Post-horse, but whose birth day falls exactly on the Kongwang (Empty Wasteland). The third is called "Zhe Zu," which refers to those who have the Post-horse in their fetal month, but also have the Bathing (Muyu) in their day or hour. For example, if the Shen, Zi, and Chen branches are all present and share the same Yin as the Post-horse, it is like three people riding one horse, which is also called Zhe Zu. If the Hai, Mao, and Wei branches are all present and the Post-horse is seen, even though there are officials and nobles, they will ultimately end up in a lowly position. If only one branch has the Post-horse, the person may have smooth beginnings in youth, but will still face difficulties later in life.

四曰無糧，謂生日值馬，馬食太歲，如甲子人得壬寅日而時更落在空亡者是。五曰不出廳廄，謂胎月帶馬，不見貴及不見祿堂及入空亡者是。六曰嘶風。七曰趨途，謂驛馬雖有祿，在空亡。八曰馱尸，十二驛馬惟馱尸最凶，見祿即尸。甲子旬中，巳酉丑生人馬在亥，乙丑人丁亥，己巳人乙亥，癸酉人癸亥。乙丑人得亥馬，忌寅月日時；己巳人得亥馬，忌申月日時；癸酉人得亥馬，亦忌寅月日時，有一在此，名曰馱尸。亦如亥卯未是甲午旬中，乙未人辛巳，己亥人己巳，癸卯人丁巳。

The fourth is called "No Food," which refers to being born with the post-horse in the birth chart, but the horse is eaten by the year's master. For example, someone born in the year Jiazi (甲子) who has the day Renyin (壬寅) and the hour falling in Kongwang (空亡) is considered to have "No Food." The fifth is called "Not Leaving the Stable," which refers to having the horse in the month of birth, but not seeing the nobleman or the official position, or falling into Kongwang. The sixth is called "Whinnying Wind." The seventh is called "Going on the Road," which refers to having the post-horse along with the official position, but the official position falling into Kongwang. The eighth is called "Carrying Corpse," which is the most dangerous among the twelve post-horse types. Seeing the official position is equivalent to seeing a corpse. In the Jiazi (甲子) sheng (旬), the post-horse for those born in Si (巳), You (酉), and Chou (丑) is Hai (亥). For example, Yichou (乙丑) is paired with Dinghai (丁亥), Jisi (己巳) is paired with Yihai (乙亥), and Guiyou (癸酉) is paired with Guihai (癸亥). Yichou (乙丑) having the Hai (亥) post-horse should avoid seeing the month, day, or hour of Yin (寅); Jisi (己巳) having the Hai (亥) post-horse should avoid seeing the month, day, or hour of Shen (申); Guiyou (癸酉) having the Hai (亥) post-horse should also avoid seeing the month, day, or hour of Yin (寅). If any of these are violated, it is called "Carrying Corpse." Another example is for those born in Hai (亥), Mao (卯), and Wei (未) in the Jiawu (甲午) sheng: Yiwei (乙未) is paired with Xinsi (辛巳), Jihai (己亥) is paired with Jisi (己巳), and Guimao (癸卯) is paired with Dingsi (丁巳).

乙未人得已馬，忌寅月日時；己亥人得巳馬，忌申月日時；癸卯人得巳馬，亦忌寅月日時，皆馱尸也。餘旬準此。九曰食芻，謂驛馬克其時，假令驛馬屬金，生時得木，此類謂之食芻。十曰乘軒，謂胎月生日帶祿馬，假令甲申人得庚寅甲寅時及庚寅胎月是。十一曰乘軺，謂有天地得合見太歲，生月日時見貴人驛馬，假令丁亥生人四月壬寅日己酉時，月坐馬，酉繫貴人是。十二曰無轡，謂貴神空亡，祿在絕鄉者是。以上十二驛馬，當以意消息，災福自見，款段則平生坎坷，止作選人，無糧不食天俸，不出廄則不歷任所，折足則永失，蹶蹄則復起，無轡則一生孤寒，食芻則官可六品，嘶風徒有虛聲，趨途漫勞求祿，乘軺則帶職，乘軒則三公，馱尸則得官即亡。

A person with Yiwei (乙未) as their heavenly stem gets the horse of Si (巳), but should avoid seeing the month, day, or hour of Yin (寅); a person with Jihai (己亥) as their heavenly stem gets the horse of Si, but should avoid seeing the month, day, or hour of Shen (申); a person with Guimao (癸卯) as their heavenly stem also avoids seeing the month, day, or hour of Yin, and these are all cases of Tuoshi (驮尸). The rest of the ten days follow the same pattern. The ninth is called 'Shichu' (食刍), which refers to theThe Post-horse (post-horse) being in a position that is not compatible with the birth time. For example, if theThe Post-horse is of metal and the birth time is of wood, this is called 'Shichu'. The tenth is called 'Chengxuan' (乘轩), which refers to the month of birth and the day of birth both having the禄马 (favorable horse). For example, a person born in Jiashen (甲申) year who has a day of Gengyin (庚寅), a time of Jiayin (甲寅), or a birth month of Gengyin (庚寅) is considered to have this. The eleventh is called 'Chengyao' (乘轺), which refers to the heavenly stem and earthly branch being in mutual harmony and also encountering the year's stem. The birth month, day, and hour all have both the nobleman (贵人) and the post-horse (驿马). For example, a person born in Dinghai (丁亥) year on the fourth month, on the day of Renyin (壬寅), at the time of Jiyou (己酉), where the month has the horse, and You (酉) is the nobleman of Ding. The twelfth is called 'Wupei' (无辔), which refers to the nobleman falling into the empty (空亡) and the禄 (favorable) being in the dead end (绝地). These twelve types ofThe Post-horse (post-horse) should be carefully considered, and the distinction between fortune and misfortune will become clear. Kuanduan (款段) indicates a life of hardship, only able to hold a minor official position; no grain (无粮) means not being able to receive the salary from the court; no exit from the stable (不出厩) means not being able to take up the post; broken legs (折足) means permanent loss of position; stumbling (蹶蹄) means falling but still able to rise again; no reins (无辔) means a life of loneliness and hardship; eating straw (食刍) can attain the rank of sixth grade; whinnying in the wind (嘶风) only brings empty fame; pursuing the path (趋途) means working hard for official rank in vain; riding a carriage (乘轺) means being able to hold an official position; riding in a carriage (乘轩) can reach the rank of the Three Excellencies (三公); and Tuoshi (驮尸) means that the day one receives an official position is the day one dies.

有干支合馬，如申子辰四馬在寅，甲寅見己亥，合；丙寅見辛亥，合，主官職崇重。有馬頭帶劍，謂驛馬上見庚辛或納音，見金，主名振邊疆。有馬驟天庭，謂木人得亥而見辛亥，又馬上干逢得祿，如六壬人生，居寅午戌之位，於甲上遁得戊午，戊之祿在巳，巳繫天庭，復見巳，得酉合之為是，主官居極品。有馬後二辰為九地馬，主職近王廷。有天馬貴神，乃歲中不見驛，五虎遁至馬上，看得何干，其干見天乙，而天乙所坐之干卻復見貴於馬上是也，貴不下三品。有一木繫雙馬，寅午戌多見丙申，申子辰多見庚寅，巳酉丑多見己亥，亥卯未多見癸巳。

There is a concept called "dry and branch harmony with the horse," for example, theThe Post-horse of the water triad Shen-Zi-Chen (Water triad) is in寅, when Jiayin meets Jihai, 甲 and 己 harmonize, and 寅 and 亥 harmonize; when Bingyin meets Xinhai, 丙 and 辛 harmonize, and 寅 and 亥 harmonize, indicating a high official position. There is also "horse head with sword," which refers to theThe Post-horse having 庚 or 辛, or the nayin element being metal, indicating a reputation that shakes the borders. There is also "horse galloping to the heavenly court," which refers to people with a wood destiny who have 亥 and also see Xinhai, and the heavenly stem on the horse also gets a禄; for example, if someone is born on the day of 六壬, the horse is located in Yin-Wu-Xu (Fire triad), using the five tiger遁 from 甲, reaching Wuwu, 戊's禄 is in 巳, 巳 belongs to the heavenly court position, and if 巳 is also seen again, and 酉 comes to harmonize it, this is this pattern, indicating an official position at the top level. The second position after the驿马 is called "nine earth horse," which indicates a position close to the imperial court. There is also "heavenly horse and noble god," which refers to when the驿马 is not seen in the current year, using the five tiger遁 to find the horse position, and checking what heavenly stem is there; if this heavenly stem meets 天乙贵人, and the heavenly stem that 天乙 is sitting on also meets another nobleman on the horse, the rank is no lower than third class. There is also "one wood tying two horses," which refers to people with Yin-Wu-Xu (Fire triad) often seeing Bingshen, people with Shen-Zi-Chen (Water triad) often seeing Gengyin, people with Si-You-Chou (Metal triad) often seeing Jihai, and people with Hai-Mao-Wei (Wood triad) often seeing Guisi.

馬上干克支，主多驚險。若遇四馬聚於時或年上，主封爵。又驛馬下生人，月日時支干得御策全，並克身者定貴。馬前一辰為御，後一辰為策。假令甲子金命，正月辛丑日卯時生，以子人馬在寅逢祿，又本命子與生日丑在馬後為策，卯時在馬前為御，又馬是丙寅，火能克甲子金，故主貴。有驛有馬者，主位至侯。干為馬，支為驛，如戊戌人馬在申而得庚申，支干俱屬金，到申臨官，戊戌支干俱屬土，到申長生，本命及驛馬支干背馬有氣，是有驛有馬。又如壬午人驛馬在戊申，戊土臨申長生，本命壬水到申亦長生，午火到申為衰鄉，本命干旺支衰，是有馬無驛。

The Heavenly Stem of the Post-horse is said to control the Earthly Branch it is sitting on, indicating a life full of dangers and surprises. If four Post-horse positions are concentrated in the hour or year, it suggests receiving a noble title. Furthermore, if someone with a Post-horse has the Heavenly and Earthly Stems of the month, day, and hour combined to form 'Autonomy' and 'Strategy', and these can control their true destiny, they will certainly achieve great status. The position before the Post-horse is called 'Autonomy', and the one after is called 'Strategy'. For example, a person born in the year of Jiazi with a metal destiny, born on the day of Xin Chou in the month of the Rat, at the hour of Mao: the Post-horse of the year Jiazi is in the position of Yin, which is also the禄 (favorable position) of Jia. The destiny of Jiazi and the day of Chou are both after the Post-horse, which is 'Strategy'; the hour of Mao is before the Post-horse, which is 'Autonomy'; the month of the Rat is the month of Bingyin, whose Nayin sound element is fire, which can control the metal of Jiazi, thus indicating a noble status. If there is both 'Post' and 'Horse', it indicates a high position, such as being granted a marquisate: when the Heavenly Stem is the Horse and the Earthly Branch is the Post. For example, a person born in the year of Wuxu, the Post-horse is in the position of Shen, and they have Gengshen. Both Gengshen and the Post-horse are of the metal element, and at Shen, Geng reaches its official position. The year of Wuxu is of the earth element, and at Shen, Wuxu reaches its growth, so both the destiny and the Post-horse have strength in the position of Shen, which is called having both Post and Horse. Another example is a person born in the year of Renwu, with the Post-horse in Wushen. The Heavenly Stem of Wushen, Wu, reaches its growth at Shen, and the destiny of Renwu, Ren, also reaches its growth at Shen. However, the fire of Wu reaches its decline at Shen, and the destiny's Heavenly Stem is strong while the Earthly Branch is weak, which is called having a Horse but not a Post.

又如丁丑人驛馬在辛亥，金臨亥為病鄉，本命丁火到亥為絕，以丑土到亥為臨官，本命干衰支旺，驛馬干亦衰，是有驛無馬。或以寅午戌見庚無申、見申無庚之類，為有馬無驛，有驛無馬亦通。有馬克身者，取驛馬之辰能制生月，如寅午戌人馬在申，申屬金，能制寅卯月木，假令甲子人在辰戌丑未月生是也，主官祿易求，仕宦無滯，少年亨快，為官清顯。常人遇之，小富。有馬財庫，取驛馬所克之辰入墓，如馬在申，申屬金，金克木，木至未為庫之例。主平生遊歷四方，廣得資財。

For example, a person born in the year Dingchou has theirThe Post-horse (Post-horse) in Xinhai. The metal Xinhai is in a weak position in the亥 (Hai) branch, and the fire Ding is in a dead position in the亥 (Hai) branch, while the earth Chou is in an official position in the亥 (Hai) branch. The person's heavenly stem is weak and the earthly branch is strong, and the heavenly stem of theThe Post-horse is also weak, which is called having a驿 but no马. Some people also consider cases where people born in the Yin-Wu-Xu triad see Geng but not Shen, or see Shen but not Geng, as examples of having a马 but no驿 or having a驿 but no马, and these explanations are also reasonable. Those with「马克身」(Post-horse controlling the body) are those where the地支 (earthly branch) of theThe Post-horse can control the birth month. For example, a person born in the Yin-Wu-Xu triad with aThe Post-horse in Shen, since Shen is metal, it can control the wood of the寅 (Yin) or卯 (Mao) birth month. Another example is a person born in the Jiazi year in the辰 (Chen),戌 (Xu), Chou (Chou), or Wei (Wei) month, which also falls into this category, indicating an easy path to official positions, no obstacles in the official career, smooth success in youth, and a high and prominent official position. For ordinary people, this also brings small wealth. Those with「马财库」(Post-horse wealth repository) are those where the branch that theThe Post-horse controls is in a state of burial. For example, if theThe Post-horse is in Shen, since Shen is metal, it controls wood, and wood is buried in Wei, which is this example. This indicates a life of traveling widely and possessing great wealth.

有英靈貫馬，乃五行真氣之長生，下遇驛馬，主持節按部之使。有南方離明馬，謂未馬已，丑馬亥，辰馬寅，戌馬申，辰戌丑未繫土之位，以生處為馬，故辰戌丑未人飛在午，為南方離門之馬，遇此者，愛於午相沖。為飛馬，見鞭策入格，主貴。有驛馬清濁，甲子得丙寅，祿馬同鄉，又丙為食神，乘長生馬。丁丑得丁亥，為天乙天官，乘臨官馬。若乘長生臨官馬，或帶食祿貴氣，則遇一當百。若乘病絕空亡馬，更值破敗、交退、伏神，則遇而不遇，縱為官，粗濁卑賤，非清要之職。

There is a term called "Spiritual Horse of the Nobleman," which refers to when the true qi of the Five Phases is in the position of growth, and the Post-horse is seated beneath it, indicating someone who serves as an envoy overseeing a region. There is also a term called "Southern Fire Bright Horse," which refers to the horse position being in the year of Si for the year of Wei, in Hai for the year of Chou, in Yin for the year of Chen, and in Shen for the year of Xu. The years of Chen, Xu, Chou, and Wei are all positions of earth, and earth takes its birth position as the horse. Therefore, the horse of those born in the years of Chen, Xu, Chou, and Wei flies to Wu, becoming the Southern Fire Gate Horse. When encountering this, people prefer the year of Wu to clash with it, thus forming the "Flying Horse." If this is further supported by a whip and fits into a favorable pattern, it indicates high status. The Post-horse can also be clear or turbid: those born in the year of Jiazi who have Bingyin are considered to have the same birthplace as their horse, and Bing is the food god of Jia, which is riding the horse of growth. Those born in the year of Dingchou who have Dinghai are considered to have the horse of officialdom, as Hai is the nobleman and official of Ding. Any person riding the horse of growth or officialdom, or accompanied by the food god, theThe Lu Spirit, or nobleman, will achieve a hundredfold result with just a fraction. If one rides a horse in the position of disease, death, or Kongwang, and encounters brokenness, retreat, or hidden god, it is as if they have not encountered it at all. Even if they hold an official position, they will be vulgar and lowly, unable to attain a prestigious post.

又曰：凡看驛馬有四專、名位、生旺、病絕、馳寶、銜花及倒食互換不同，中間好惡榮辱，須於歲運、鞭策細詳之。四專者，如申子辰馬在寅，寅逢甲寅，申遇庚申，巳逢丁巳，亥遇癸亥是也。名位者，乃馬中逢食神，如甲見丙，乙見丁之類，馬上得食是也。四生者，辛巳、甲申、己亥、丙寅納音自生也。四病乃自死自絕，如年納音屬金，金絕在寅是也。馳寶者，乃甲子見戊寅，馬頭帶天財；或納音克馬為財，如食神之類，如甲寅人見丙申、甲申見丙寅日時是也。銜花者，乃納音臨官遇馬，如庚申、壬子、戊辰納音皆木，遇寅，馬臨官之地是也。

The book also says: When examining the Post-horse, there are various types such as the four special cases, name and position, birth and prosperity, illness and decline, carrying treasure, and衔花 (flower-gnawing) along with mutual exchange of倒食 (reverse eating). The good and bad fortune must be carefully examined in combination with the year and the fortune. The so-called four special cases refer to when the Water triad (申子辰) horse is in寅 and meetsJiayin, or when申 year meetsGengshen, or巳 year meetsDingsi, or亥 year meetsGuihai, where the heavenly stem and earthly branch are of the same nature. The so-called name and position refers to when the Post-horse meets the food god, such as甲 meeting丙 or乙 meeting丁, where the horse receives food. The so-called four births refer to the four groups of Nayin sound elements, namelyXinsi, Jiashen, Jihai, and Bingyin, which are exactly seated on the position of growth. The so-called four illnesses refer to when the Nayin sound element is dead or cut off, such as when the birth year's Nayin sound element is metal, but metal is cut off in寅. The so-called carrying treasure refers to when a person born in甲子 meets戊寅, where the horse carries heavenly wealth; or when the Nayin sound element overcomes the horse and becomes wealth, similar to the food god, such as when a person born in甲寅 meets丙申 or a person born in甲申 meets丙寅 in the day or hour. The so-called flower-gnawing refers to when the Nayin sound element's official position meets the Post-horse, such as when the Nayin sound elements ofGengshen, Renzi, and Wuchen are all wood, and meeting寅, which is the official position of wood.

又生成馬、名位馬與前論祿同，主貴。凡人遇馬，喜專旺而嫌空亡，駁雜為不達；惡死絕而喜逢食，見財為有益。商賈多愛馳寶，婦女最怕銜花；馳寶則富，銜花則淫，銜花更忌木人值庚寅，乙亥見乙巳、丁卯見丁巳、己未見己巳，尤重，男多淫蕩，女多私情，運中遇者同前斷。又曰：驛馬最怕干神倒食，如乙酉見癸亥，為驛馬，卻被反食於我，所謂乙癸不同科是也。鞭策發時看互換，如辰人馬在寅，或太歲在申沖動寅，即太歲為鞭策，小運在申，即小運為鞭策，多主動。

In addition, the concepts of 'generative horse' and 'position horse' are similar to the principles of 'lu' (favorable position), both indicating prestige. When a person encounters the 'yì mǎ' (post-horse), they prefer it to be strong and single-minded, and they fear it to be in a state of 'kōng wáng' (void). If it is mixed and not pure, it cannot lead to success. They also fear the 'yì mǎ' to be in a state of death or decline, and they prefer it to meet the 'shí shén' (food god) and to see the 'cái xīng' (wealth star), which brings benefit. Merchants often like the 'chí bǎo' (riding treasure), while women most fear the 'xián huā' (flower mouth): 'chí bǎo' indicates wealth, and 'xián huā' indicates promiscuity. 'Xián huā' is especially feared when someone with a 'mù mìng' (wood destiny) meets 'gēng yín', or when 'yǐ hài' meets 'yǐ sì', or when 'dīng máo' meets 'dīng sì', or when 'jǐ wèi' meets 'jǐ sì'. These are particularly serious, leading to promiscuity in men and secret relationships in women. When encountering these in one's destiny, the interpretation is the same. The book also says that 'yì mǎ' most fears the 'dào shí' (reverse food) in the heavenly stem, such as when 'yǐ yǒu' meets 'kuí hǎi', which is 'yì mǎ', but the 'kuí water' takes away the food from me, which is called 'yǐ kuí bù tóng kē'. When considering the movement of the 'biān cè' (whip), one should look at how the heavenly stem and earthly branch interact. For example, if the year is 'chén' and the 'mǎ' is in 'yín', and the 'tài suì' (supreme year) moves to 'shēn' and triggers 'yín', then the 'tài suì' is the whip. If the small year moves to 'shēn', then the small year is the whip, often indicating change.

更看申與寅互換如何，如庚申遇甲寅，庚申屬木，寅則臨官；甲寅屬水，申則長生之類，相和則吉，相剋則滯。如兩互換，無氣則空動；或失意有氣，即主財。四馬朝元，好則榮貴，惡則破家失業，如為僧道，好遊腳。小兒老人不利見馬，小兒十二歲以前、三歲以上，或馬遇小運、太歲沖或臨官馬，遇多，主驚病顛仆之厄。老人五十以上，或運與太歲乘之，主氣虛腰痛、腳痛之患，亦如老人祿遇，病多吐食之類。少者見之、多發病，蓋老少並不堪乘馬，以馬在五行中為動躍之神故也。

Now we need to consider the situation when the positions of Shen and Yin are exchanged. For example, if Gengshen meets Jiayin, Gengshen's nayin belongs to wood, and wood reaches Yin which is the position of officialdom; Jiayin's nayin belongs to water, and water reaches Shen which is the position of growth. When these two complement each other, it is auspicious, but if they mutually control each other, it causes blockage. If both sides are without strength after exchanging, it is just an empty movement. If one side is in a poor condition while the other is strong, it indicates gaining wealth. When four post-horses gather to face the destiny, a good situation brings honor and prosperity, while a bad one leads to family ruin and loss of livelihood. If one becomes a monk or a Taoist, it indicates a person who likes to travel and wander. Children and the elderly should not encounter horses: children over three years old but under twelve, if the post-horse conflicts with their small age or the year's destiny, or if there are too many official horses, they may suffer from convulsions or falls. Elderly people over fifty, if their destiny or the year's destiny involves horses, may suffer from weakness, back pain, or foot pain, similar to the elderly encountering their destiny's wealth multiple times, which can cause vomiting and food accumulation. Young people encountering many horses often get sick, because both the elderly and the young cannot endure the hardship of riding and traveling. The post-horse is originally a divine entity representing active movement in the Five Phases.

祿為養命之源，馬是扶身之本，兩者最喜相見。且如寅午戌馬在申，甲祿在寅，甲干寅上遁見丙，申上遁見壬，則以丙為天祿，壬為天馬，在日時上交互見之，謂之天祿天馬。又甲人遁至戌，見甲戌，謂之活祿。甲子人遁見丙寅，謂之活馬。 又如寅午戌在申，而時干得庚；亥卯未在巳，而時干得丙；申子辰在寅而時干得甲；巳酉丑在亥，而時干得壬，以日支求 時干，以時干求日支，互換得之，謂之祿馬交馳。又如甲祿在寅，申子辰馬亦在寅，卻是甲子、甲申、甲辰生，而時得丙寅，帝座上會祿馬，謂之祿馬同鄉。

The heavenly stem's禄 is the source of life, and the heavenly horse is the fundamental support for oneself. Both are most favorable when they appear together. For example, in the year of寅午戌, the horse is in申, and the禄 of 甲 is in寅. Using the five tiger method, starting from 甲, the stem on寅 is 丙, and the stem on申 is壬. Therefore, 丙 is called the heavenly禄 and壬 is called the heavenly horse. When both the day and hour pillars contain these, it is called "heavenly禄 and heavenly horse." Another example is when 甲's禄 is in戌, forming Jiaxu, which is called "living禄." When Jiazi year's stem reaches 丙寅, it is called "living horse." Another example is when the horse of寅午戌 is in申 and the hour stem is庚, or the horse of亥卯未 is in巳 and the hour stem is丙, or the horse of申子辰 is in寅 and the hour stem is甲, or the horse of巳酉丑 is in亥 and the hour stem is壬. By using the day branch to find the hour stem and the hour stem to find the day branch, they exchange with each other, which is called "禄 and horse running together." Another example is when the禄 of 甲 is in寅, and the horse of申子辰 is also in寅, which is exactly the case for people born on 甲子, 甲申, or 甲辰 days with the hour stem being丙寅. The禄 and horse meet at the imperial seat, which is called "禄 and horse in the same hometown."

又如祿前馬後，如辛已人得戌日時，乙亥人得辰日時，辛祿在酉，馬在亥；乙祿在卯，馬在巳，不見祿馬而祿馬藏於其中，謂之夾祿夾馬。鬼谷遺文曰：“時居日祿，當得路於青雲；五馬交馳，可致身於黃閣”。《珞錄子》云：“背祿逐馬，守窮途而悽惶；祿馬同鄉，不三臺而八座。”造命書有孤孀祿馬之說，如甲子見丙寅，庚午見壬申，此雖祿馬同鄉，殊不知甲子乃一陽，乙丑二陽，丙寅三陽，純陽無陰也；庚午乃一陰，辛未二陰，壬申三陰，純陰無陽也。此二者謂之孤孀，祿馬雖同鄉，亦不吉。《理愚歌》曰：“祿馬飛天無刑剋，旺相中生須至貴”。

There is also the concept of "L禄 before and Ma after": for example, a person born in the year of Xinsi (辛巳) who has a day or hour of Xu (戌), or a person born in the year of Yihai (乙亥) who has a day or hour of Chen (辰). The horse (马) of Xin (辛) is in Hai (亥), and its luck (禄) is in You (酉); the horse of Yi (乙) is in Si (巳), and its luck is in Mao (卯). If the four pillars do not show the luck and horse directly, they may be hidden in the middle, which is called "夹禄夹马" (hidden luck and horse). The "Ghost Valley Legacy" says: if the hour pillar contains the luck of the day ruler, it will surely lead to success and prosperity; if the five horses are in mutual support, one can reach the highest official rank. The "Luolu Zi" says: if one loses the luck and runs away from the horse, they can only live in hardship and sorrow; if the luck and horse are in the same place, they can achieve high status even without being in the Three Palaces. In the books of destiny, there is a concept called "孤孀禄马" (lonely and widowed luck and horse): for example, if Jiazi (甲子) appears with Bingyin (丙寅), or Gengwu (庚午) appears with Renshen (壬申), although the luck and horse are in the same place, they are not harmonious. Jiazi is one yang, Yichou is two yang, Bingyin is three yang, which is pure yang without yin; Gengwu is one yin, Xinwei is two yin, Renshen is three yin, which is pure yin without yang. These two types are called "孤孀" (lonely and widowed), and even though the luck and horse are in the same place, they are not considered auspicious. The "Li Yu Ge" says: if the luck and horse soar in the heavens without being harmed or restricted, and are born in a prosperous and strong state, they will certainly achieve the highest status.

天乙者，乃天上之神，在紫微垣、閶闔門外，與太乙並列，事天皇大帝，下游三辰，家在己丑斗牛之次，出乎己未井鬼之舍，執玉衡較量天人之事，名曰在乙也。其神最尊貴，所至之處，一切凶煞隱然而避。《壺中子》云：貴人分治晝夜，各自專權，以晝生遇晝貴，夜生遇夜貴，為得力。或以子後為晝，午後為夜；或以日出為晝，日入為夜，皆是臆說。不若只以寅申分陰陽，冬至後用陽貴，夏至後陰貴。人命一陽生後遇陽貴為得力，一陰生後遇陰貴為得力。《三車一覽》則以甲陽木乘少陽之氣生乎東方，至巳而用事畢矣，故退藏於未而為貴。

Heavenly Ethereal is a deity in the heavens, located outside the gate of Changhe in the Purple Micro Enclosure, standing alongside Taiyi, serving the Heavenly Emperor. It oversees the three celestial bodies and travels around, residing in the area of the Jichou constellation, which includes the constellations Dou and Niu. When it travels, it is located in the area of the Jiwei constellation, which includes the constellations Jing and Gui. It holds the Jade Balance, weighing matters of both heaven and earth, hence its name Heavenly Ethereal. This deity is the most esteemed; wherever it goes, all evil forces retreat silently. The book "Hu Zhongzi" says: the Nobleman governs either day or night, each having their own authority. Those born during the day encounter the Day Nobleman, and those born at night encounter the Night Nobleman, and this is considered effective. Some people consider the time after Zi hour as day and the time after Wu hour as night, while others consider sunrise as day and sunset as night. These are all speculative opinions. It is better to use the branches Yin and Shen to divide yin and yang: after the Winter Solstice, use the Yang Nobleman, and after the Summer Solstice, use the Yin Nobleman. Those born after the beginning of Yang in winter and encountering the Yang Nobleman are considered effective, and those born after the beginning of Yin in summer and encountering the Yin Nobleman are considered effective. The book "San Che Yi Lian" states: Jia is Yang Wood, born with the energy of the Lesser Yang in the East, and completes its actions at the position of Si. Therefore, it retreats to Wei and considers Wei as the noble position.

庚陽金乘少陰之氣而生乎西，至亥而用事畢矣，故退藏於丑而為貴。戊陽土沖和中央播於四時，甲因之，萬物生；庚因之，萬物成，則生成之理畢矣。乙乃陰木，己乃陰土，二位無氣失類而無所居，必待申子生旺水土滋養充實補助不足，此二者喜見申子而為貴。丙丁之火當盛夏至酷而害萬物，性熄於酉，藏於亥，以西北成齊之氣而和，此二者以酉亥陰氣和而為貴。壬癸之水至窮冬則其性嚴而殺萬物，惟嗇於卯，潛於巳，以東南溫燠之氣而和，此二者以巳卯陽氣和而為貴。辛乃陰金，執方不能自化，須假寅午生旺之火銼剛革而成形為貴。

Geng is yang metal, which rides on the qi of the minor yin and is born in the west. It completes its actions at the亥 position, so it retreats and hides in the丑 position and takes 丑 as its nobleman. Wu is yang earth, residing in the central position of harmony and spreading throughout the four seasons. Jia relies on it for the birth of all things, and Geng relies on it for the completion of all things. The principles of birth and completion are thus complete, so Wu's nobleman is also in 丑 and 未. Yi is yin wood, and Ji is yin earth. These two lack energy and lose their kindred, having nowhere to rest. They must wait for the water and earth of Sheng and Zi, which are nourishing and vigorous, to enrich and supplement their deficiencies, so these two heavenly stems prefer to see Sheng and Zi as their nobleman. Bing and Ding belong to fire. When fire is at its peak in the summer, it harms all things. Its nature is extinguished at You and hidden at Hai. It requires the harmonizing qi of the northwest to balance it, so these two heavenly stems value the yin qi of You and Hai as their nobleman. Ren and Gui belong to water. When water is at its peak in the deep winter, its nature is severe and destructive to all things. It only gathers and hides at Mao and Si, requiring the harmonizing qi of the southeast to balance it, so these two heavenly stems value the yang qi of Si and Mao as their nobleman. Xin is yin metal, with a fixed nature that cannot change on its own. It must borrow the vigorous fire of Yin and Wu to grind down its hardness and transform its form, thus becoming valuable.

《廣錄》云：甲陽木、戊陽土、庚陽金，皆喜土位。未者，土之正位；丑者，土安靜之地，所以牛羊為貴。細分之，甲尤喜未，庚尤喜丑，各歸其庫也，戊子、戊寅、戊午喜丑，丑者、火人胎養之鄉，戊辰、戊申、戊戌喜未，未者，木人之庫，土人生旺之位也。乙者，陰木；巳者，陰土， 陰土喜生旺，陰木愛陽水，所以鼠猴為貴。然乙尤喜子，子者，水之旺鄉；己尤喜申，申者，坤之正位。丙丁屬火，火墓在戌；壬癸屬水，水墓在辰。辰戌，魁罡之地，貴人不臨，故尋寄火貴於酉亥，寄水貴於卯巳，皆歸根復命之鄉。

The Guanglu says: Jia is yang wood, Wu is yang earth, and Geng is yang metal, all of which prefer earth positions. Wei is the proper position of earth, and Chou is the quiet place of earth, so ox (Chou) and sheep (Wei) are their noblemen. In more detail, Jia especially likes Wei, and Geng especially likes Chou, each returning to their own repository. Wu Zi, Wu Yin, and Wu Wu like Chou, because Chou is the place where fire is born and nurtured; Wu Chen, Wu Shen, and Wu Xu like Wei, because Wei is the repository of wood and also the flourishing position of earth. Yi is yin wood, Ji is yin earth (the original text says 'Si'), yin earth prefers a flourishing position, and yin wood loves yang water, so rat (Zi) and monkey (Shen) are their noblemen. However, Yi especially likes Zi, because Zi is the flourishing place of water; Ji especially likes Shen, because Shen is the proper position of Kun earth. Bing and Ding belong to fire, and the repository of fire is Xu; Ren and Gui belong to water, and the repository of water is Chen. Chen and Xu are fierce and fierce places of Qiu Ganga, so noblemen do not wish to come, so the noblemen of fire are placed in You and Hai, and the noblemen of water are placed in Mao and Si, which are the places where they return to their origin.

六幸陰金，喜陽火生旺之地，故以馬虎為貴。更宜以納音互換。推尋須比和，則其貴為福，若丙火得酉，火至此死，焉足貴哉！閻東叟云：論天乙貴，須就五行喜忌，如甲人有戊有庚，得癸未、乙丑，遇二吉而帶印為上，遁見丁丑、辛未者次之，乃三陰喜在印庫。乙人得戊申、庚子生旺之土，己人得甲申、丙子生旺之水，此陰木陰土喜於財旺。丙丁得丁酉、乙亥，壬癸得乙卯、癸巳。此水火不嫌死絕。六辛得丙寅、丙午，此陰金不嫌鬼勝，得二為上，得一次之。《紫虛局》以此為貴人入廟，遇者主金紫貴。

Six辛 (originally written as 'six Xing') are yin metal, which favor yang fire to generate and strengthen, so horse (午) and tiger (寅) are considered noblemen. In addition, one should also refer to the nayin sound elements for cross-referencing. When determining, the elements should be compared and harmonized with each other; only then can the nobleman truly bring good fortune. If a person with a propitious fire destiny has酉, fire is already dead and extinct at酉, how can there be nobility? Yan Dongshou said: When discussing the nobleman Tianyi, one must combine with the preferences and aversions of the five phases. For example, if the day stem is 甲 and the birth chart contains 戊 and 庚, and there is Guiwei or Yichou, which are two auspicious deities and also accompanied by the official seal, this is the best. If there is Dingchou or Xinwei, it is the next best, as the three yin energies prefer to fall on the official seal repository. For a day stem of 乙, if there is Wushen or Gengzi, which are strong and flourishing earth, and for a day stem of 己, if there is Jiashen or Bingzi, which are strong and flourishing water, this is because yin wood and yin earth like wealth to be strong. For 丙 and 丁, if there is Dingyou or Yihai, and for 壬 and 癸, if there is Yimao or Guisi, this is because water and fire do not mind being dead or extinct. For six辛 days, if there is Bingyin or Bingwu, this is because yin metal does not fear ghosts (officials and evils) to overcome. All these examples, those with two combinations are the best, and those with one combination are next. The Purple Void Bureau calls this 'nobleman in the temple', and those who encounter this are destined for high official rank and purple silk robes.

《八字金書》論貴神，又分優劣，即前六十甲子吉凶，其歸要與祿、馬同窠，不犯交退，伏神，支干相合為貴，緊要在月日時支干相合。林開論天乙相合，如甲子見己未，無死絕、沖破、空亡，更有福神助，至貴。如犯上忌減力，又多難無福。戊子見己丑，不犯上忌，更有福助，此為次格。有死絕減力，有沖破、空亡，風塵吏也。辛未見庚寅，不犯上忌，有福助，為第三等；死絕減力，沖破、空亡，平生多難，卑冗官耳。閻東叟論貴合貴食，如甲得己丑、己未，戊得癸丑、癸未，庚得乙丑、乙未，乙得庚子、庚申，己得甲子、甲申，丙得辛酉、辛亥，丁得壬寅，壬辰，如此類謂之貴合。

The Eight Characters Golden Book discusses the concept of the noble god, distinguishing between superior and inferior ones, referring to the auspicious and inauspicious of the sixty jiazi as previously listed: ultimately, it depends on whether the禄 and 马 are in the same position, without committing the offenses of 交退, Hidden God, and with the heavenly stem and earthly branch in harmony, which is considered noble. The key lies in whether the heavenly stems and earthly branches of the month, day, and hour can be in harmony. Lin Kai discusses the harmony between Tianyi and the heavenly stem, saying: if Jiazi meets Jichou, there is no death, absence, conflict, or kongwang, and there is assistance from the divine beings, it is extremely noble; if it commits the aforementioned taboos, its power is reduced, and there will be more misfortune and less fortune. If Wuzi meets Jichou, without committing the aforementioned taboos and with assistance from the divine beings, it is of the second rank; if there is death or absence, its power is reduced, and if there is conflict or kongwang, it is only a minor official. If Xinwei meets Gengyin, without committing the aforementioned taboos and with assistance from the divine beings, it is of the third rank; if there is death or absence, its power is reduced, and if there is conflict or kongwang, it will have many difficulties and be a low-ranking, redundant official. Yan Dongshou also discusses 'noble harmony' and 'noble food': for example, Jia meets Jichou or Jiwu, Wu meets Kuichou or Kuiwu, Geng meets Yichou or Yiwu, Yi meets Gengzi or Gengshen, Ji meets Jiazi or Jiashen, Bing meets Xinyou or Xinhai, Ding meets RENYIN or RENCHEN, and so on, which are called noble harmony.

甲食丙，乙食丁，丙丁貴在酉亥，甲得丙寅、丙辰，乙得丁酉、丁亥；庚食壬，辛食癸，壬癸貴在卯巳，庚得壬申、壬戌，辛得癸卯、癸巳，如此類謂之貴食。有貴合則官多榮顯，有貴食則祿多稱意，三者兼之，官高祿重。《三命提要》以天乙在貴神六合上，如甲戊庚在子午，則子合丑，午合未。乙己在丑巳，丙丁在寅辰，壬癸在申戌，辛在未亥，皆主大福，遇兩合以上尤貴。《寶鑑》有天乙扶身，取貴人夾擁太歲，如壬寅人得甲寅日時，壬貴在卯，甲癸在丑夾擁乎寅，丙申人得戊申準此。

Jia takes Bing as the food god, Yi takes Ding as the food god, and the nobleman of Bing and Ding is in You and Hai, so Jia benefits from Bingyin and Bingchen, and Yi benefits from Dingyou and Dinghai. Geng takes Ren as the food god, Xin takes Gui as the food god, and the nobleman of Ren and Gui is in Mao and Si, so Geng benefits from Renshen and Renxu, and Xin benefits from Guimao and Guisi. These are called noble food. If there is a noble combination, one is likely to achieve official rank and honor; if there is noble food, salary is likely to be satisfactory. If one has noble person, noble combination, and noble food all together, then official rank and salary are both high. The "Three Life Essentials" advocates that Tianyi should be in the position ofSix Harmony with the noble god. For example, the nobleman of Jia, Wu, and Geng is in Chou and Wei, and Chou combines with Zi, Wei combines with Wu, so Jia, Wu, and Geng benefit from Zi and Wu. Yi and Ji benefit from Chou and Si, Bing and Ding benefit from Yin and Chen, Ren and Gui benefit from Shen and Xu, Xin benefits from Wei and Hai, all of which indicate great fortune. If there are two or more combinations, it is especially valuable. The "Treasure Mirror" mentions the concept of "Tianyi supporting the body," which refers to the nobleman supporting the year ruler from both sides. For example, a person born in the year Renyin with a day or hour of Jiayin: the nobleman of Ren is in Mao, and the nobleman of Jia and Gui is in Chou. Chou and Mao exactly surround Yin. A person born in the year Jinchen with a day or hour of Wushen also follows this principle.

入貴格，別無刑沖，主一生少病，早年享福；常格得之，終身無刑獄之災。有干夾貴神，如甲戊庚人得丑未，日時上卻帶甲戊庚一字，主顯異。《指南》有夾貴逢六合，如壬癸人見辰而得癸酉合，丙丁人見戌而得丁卯合，取前後各有天乙貴，更祿馬臨身，主大富貴。有福星貴人，如一命，壬子、癸卯、庚戌、庚辰，壬騎龍背；又貴在卯巳，得辰是福星扶貴人也。

If this pattern enters a noble destiny and there are no other punishments or clashes, it indicates a life with few illnesses and early enjoyment of happiness. Even if it is a common pattern, it will never lead to imprisonment. If there is 'dry branch enclosing noble god', such as when the day stem is Jia, Wu, or Geng and the heaven stem is also Jia, Wu, or Geng, and the day and hour positions also contain one of these stems, it indicates that the person is outstanding and different. The "Guide" mentions "enclosing noble god meeting six harmony", such as when the day stem is Ren or Gui and the heaven stem is also Ren or Gui, and the day and hour positions contain one of these stems, and the heaven stem is also present in the hour position, then the person will be rich and noble. There is also "Fuxing Nobleman", such as in a case: Renzi year, Guimao month, Gengxu day, Gengchen hour, which is the pattern of Ren riding a dragon's back. The noble god of Ren and Gui is in Mao and Si, and if Chen is in the middle, then Fuxing comes to assist the noble god.

《燭神經》曰：“天乙貴遇生旺，則形貌軒昂性靈穎悟，理義分明，不喜雜術，純粹大器，身蘊道德，眾人欽愛。死絕則執拗自是，喜遊近貴。與劫煞並，則貌厚有威，多謀足計。與官符並，則文翰飄逸，高談雄辯。與建祿並，則文翰純實， 濟惠廣遊，君子人也。若落天中或與天中合，或與天中連珠，當有伶倫之態，好嘔吟，伎藝人也。

The Zhujingjing says: If Tianyi Nobleman meets a prosperous and flourishing position, then a person's appearance is dignified and lofty, his nature is intelligent and insightful, and he clearly understands principles and matters. He does not like miscellaneous and miscellaneous techniques, and is a person of great potential, possessing morality and being respected by others. If he meets a dead or exhausted position, he becomes stubborn and self-righteous, and likes to flatter the powerful. If he shares the same pillar with Jiesha, his appearance is steady and thick, with dignity and authority, he has many strategies and is thoughtful. If he shares the same pillar with Guanfu, his writing is elegant and flowing, and he can talk eloquently. If he shares the same pillar with Jianlu, his writings are pure and practical, he loves to do good deeds and is generous, has a wide circle of friends, and is a person of virtue. If he falls into Tianzhong (Kongwang), or combines with Tianzhong, or forms a chain with Tianzhong, he has a bit of the demeanor of a performer, likes to sing and recite, and is a person skilled in arts.

又曰：天乙貴，三命中最吉之神。若人遇之則榮，功名早達，官祿亦易近。如三命皆乘旺氣，終登將相公侯之位。大小運行年至此，亦主遷官進財，一切加臨，至此皆為吉兆。凡貴人所臨之處，大概喜生旺，無沖破，道理順，不落空亡，天干納音偕和，更得祿馬而晝夜不背。或年時互換貴，如甲午人見辛丑時，丙申見己亥之類。或四干並在一支上見貴，如丑未生而得甲戊庚之類。或四位天干通聚貴，地支為五行聚貴。更遇天月二德為佳。《理愚歌》云：“貴人或落空亡裡，祿馬背違如不值。”《寶鑑》云：“貴人無氣，雖有如無。”《洞玄經》云：“貴人嗔則凶來。”可見命中有貴，不可就為吉論，要當細詳。

The book also says: Tianyi Nobleman is the most auspicious deity among the three destinies. When a person meets it, they will achieve honor and prominence, attain success in official positions early, and easily obtain official rank and salary. If the year, month, and day of birth all have strong vitality, they will eventually reach the rank of general, minister, marquis, and duke. When the big destiny, small destiny, and current year reach the place of the Nobleman, it indicates promotion in official position and increase in wealth. Any auspicious or inauspicious influences that fall upon this place will turn into good omens. Generally, wherever the Nobleman appears, it is preferable if it is strong and prosperous, not conflicting or broken, the reasoning is smooth, not falling into Kongwang, the heavenly stem and the Nayin sound element are harmonious, and also accompanied by禄 and 马, which are not contradictory day and night. Alternatively, if the year and hour exchange to meet the Nobleman, such as a person born in Jiawu year with Xinchou hour, or a person born in Bingshen year with Jihai hour. Or if four heavenly stems appear together on the same earthly branch and meet the Nobleman, such as a person born in Chou or Wei year with the column containing Jia, Wu, and Geng. Or if four heavenly stems gather to meet the Nobleman, and the earthly branches also gather to meet the Nobleman. If it also meets Tiande and Yuede, it is even better. The "Li Yu Ge" says: If the Nobleman falls into Kongwang, the禄 and 马 are contrary, as if they do not exist. The "Bao Jian" says: If the Nobleman is weak, even if it exists, it is as if it does not. The "Dong Xuan Jing" says: If the Nobleman becomes angry, misfortune will come. Therefore, if a person's destiny includes the Nobleman, it should not be immediately considered auspicious, but should be carefully distinguished.

《珞錄子》曰：“奇為貴也；奇者，異也。”謂物以貴為奇也。乙丙丁出於貴人干德配支之妙，陰貴甲德起子，則乙德在丑，丙德在寅，丁德在卯，三干相連而無間。陰貴甲德起申、乙在未，丙在午，丁在已，三間相連而無間，以其隨貴人在天，故曰“天上三奇”，十干惟此為異，餘則或間羅網，或間天空，或不重臨，又不相聯，不可以為奇。《玉霄寶鑑》謂古人以正月為歲之始，日出於乙，故以乙為日奇；老人星見為瑞，見於丁位，故以丁為星奇；月照夜到丙位而天下明，故以丙為月奇。

Luolu Zi says: "Qí means nobility, and also means uniqueness. Things become unique because they are precious. The three marvels, which are Yi, Bing, and Ding, come from the clever combination of the heavenly stems with the earthly branches through the nobleman. The yin nobleman follows the virtue and position of Jiā starting at Zi, so Yi's virtue is at Chou, Bing's virtue is at Yin, and Ding's virtue is at Mao. The three heavenly stems are connected in sequence without interruption. The yang nobleman follows the virtue and position of Jiā starting at Shen, so Yi is at Wei, Bing is at Wu, and Ding is at Si. Similarly, the three heavenly stems are connected in sequence without interruption. Because they follow the nobleman in the sky, they are called 'three marvels in the sky.' Among the ten heavenly stems, only these three are so special. The others either have interruptions, or are separated by the sky, or cannot overlap and be adjacent, and thus cannot be considered marvels." Yu Xiaobaojian says: "Ancient people took the first month as the beginning of the year, and the sun rises at the position of Yi, so Yi is called 'day marvel.' The star of the old man appears as a sign of auspiciousness, and it appears at the position of Ding, so Ding is called 'star marvel.' The moon shines at night, reaching the position of Bing and illuminating the world, so Bing is called 'moon marvel.'"

若甲戊庚亦以為天上三奇，以甲戊庚俱臨丑未，乃貴人家在斗牛之次，出乎井鬼之舍，先後天起貴而三干適臨之，與別干不同，其理亦通。《三車一覽》以甲為陽木之魁，戊為陽土之君，庚為陽金之精，地有此三物為奇，謂之地之奇，其說太鑿，《太乙經》以辛壬癸為水奇，謂之人間三奇，其說無據，但辛壬癸天干連珠，謂之三臺，亦為難得。《紫虛局》又有四奇之說。夫奇，奇數也，四則偶矣，謂之奇，可乎？三奇要順布，不欲倒亂，如乙丙丁、甲戊庚，天干年月日時順布為吉。

As for including Jia, Wu, and Geng among the Three Marvels in the heavens, it is because the nobleman associated with Jia, Wu, and Geng is located in Chou and Wei, and the nobleman's home is in the constellation Dou and Niu, while his movement is in Jing and Gui. When the nobleman is calculated according to the Earlier Heaven and Later Heaven systems, these three heavenly stems happen to align with the nobleman, which is different from other heavenly stems, and this reasoning makes sense. The "Sanche Yilan" explains that Jia is the first of yang wood, Wu is the ruler of yang earth, and Geng is the essence of yang metal, and that the presence of these three elements on the earth is considered extraordinary, called "earthly marvels." This explanation seems forced. The "Taiyi Jing" considers Xin, Ren, and Gui as water marvels, called "human marvels," but this lacks foundation; however, the heavenly stems Xin, Ren, and Gui in sequence are called "SanTai," which is rare. The "Zi Xu Ju" also mentions the concept of "four marvels." Since "marvel" is a singular term, calling it "four" as an even number seems inconsistent. Is it reasonable to still call it "marvel"? The Three Marvels should be arranged in order and should not be reversed or mixed up. For example, Yi, Bing, and Ding or Jia, Wu, and Geng, when arranged in order of year, month, day, and hour, bring good fortune.

《廣錄》又以乙人丙月丁時，是乙生丙丁，秀氣下降，主平常。若乙時丙日丁年，是秀氣上達，反為貴，似又不論順逆。甲戊庚卻以順者為貴，逆者福慢，亂者不壽，氣清則貴，氣濁則富。經曰：五行各有奇儀，須分逆順。若日月倒亂，得順三奇，亦不謂倒命。有三奇，要得體得地，不欲失時。如乙丙丁夜生，甲戊庚晝生，得體；乙丙丁柱有亥，則三光有所依附，甲戊庚柱有申，則三物有所憑籍；或乙丙丁得丑寅卯未午巳，甲戊庚得丑未金，皆為得地。三奇再遇三合，如乙丙丁得金水局，甲戊庚得水火局。

The Guanglu also says: In a year of Yi, a month of Bing, and an hour of Ding, it is Yi giving birth to Bing and Ding, with the refined qi flowing downward, indicating an ordinary fate; but if it is a year of Ding, a day of Bing, and an hour of Yi, the refined qi flows upward, leading to a noble fate—thus it seems that the order is not strictly determined by ascending or descending. As for Jia, Wu, and Geng, the order should be ascending for importance, and descending for slow fortune, while disorder leads to short life. Clear qi indicates nobility, while turbid qi indicates wealth. The classic says: Each of the Five Phases has its own special qi, and one must distinguish between ascending and descending order; even if the year and month are reversed, as long as the three marvels are in ascending order, it is not considered a reversed fate. Having the three marvels also requires having the right form and proper location, and not missing the right time: Yi, Bing, and Ding are born at night, while Jia, Wu, and Geng are born at day, called having the right form; Yi, Bing, and Ding with the presence of亥 in their pillars have the three lights supported, while Jia, Wu, and Geng with the presence of申 in their pillars have the three things supported; or Yi, Bing, and Ding with the presence of Chou, Yin, Mao, Wei, Wu, or Si, and Jia, Wu, and Geng with the presence of metal in Chou or Wei, are called having the right location. If the three marvels are further combined with the Triple Harmony, such as Yi, Bing, and Ding with a metal or water harmony, and Jia, Wu, and Geng with a water or fire harmony, it is especially good.

又遇六儀，甲子旬戊，甲戌旬己，甲申旬庚，甲午旬辛，甲辰旬壬，甲寅旬癸，俱吉。《珞錄子》云：“重犯奇儀，蘊藉抱出群之器。”《遁甲》曰：“順布三奇，逆六儀。”如命出甲子、甲申二旬遇甲戊庚，是重犯奇儀也。凡命遇三奇，主人精神異常，襟懷卓越，好奇尚大，博學多能。帶天乙貴者，勳業超群；帶天月二德者，凶災不犯。帶六儀者，才智出類。帶三合入局者，國家柱石，帶官符劫煞者，器識宏遠。帶空亡生旺者，脫塵離俗，富貴不淫；威武不屈，值元辰、咸池、沖破、天羅地網者，為無用。

The Three Marvels can also coincide with the Six Instruments—during the Jiazi decade, the instrument is Wu; during the Jiaxu decade, it is Ji; during the Jiashen decade, it is Geng; during the Jiawu decade, it is Xin; during the Jiachen decade, it is Ren; and during the Jiayin decade, it is Gui—all of which are auspicious. The Luolu Zi says: Those who repeatedly encounter both the Three Marvels and the Six Instruments possess deep cultivation and extraordinary talent. The Dun Jia text says: The Three Marvels progress in order, while the Six Instruments regress. For instance, if a birth chart originates from the Jiazi and Jiashen decades and also encounters Jia, Wu, and Geng, this constitutes a repeated encounter of the Three Marvels and the Six Instruments. Anyone who encounters the Three Marvels in their fate has a spirit different from ordinary people, an outstanding mind, a curious nature, and a preference for grandeur. They are learned and versatile. Those who have the Three Marvels along with the Tianyi Nobleman will achieve extraordinary accomplishments. Those who have the Heavenly Virtue or Monthly Virtue will not be affected by misfortunes. Those who have the Six Instruments will have outstanding intelligence. Those who have the Triple Harmony will be national pillars. Those who have the Guanfu and Jiesha will have broad vision and insight. Those who have Kongwang but are in a strong and flourishing state will be able to transcend worldly concerns, enjoying wealth and status without becoming reckless, and remaining unyielding even in the face of power. However, if the Three Marvels meet Yuanchen, Xianchi, conflict, Tianluo, or Diwang, they will be of no use.

論三奇，太歲不帶而月日時帶著，孤獨。詩曰：“順十干神乙丙丁，神童及第播聲名；日時祿馬公卿煞，換武除文佐聖明。”又曰：“順十干神甲戊庚，兼得長生丙府名；若然無祿兼無馬，只是財中蓄積人。”又曰：“三奇須是重逢貴，方是榮華福壽人；只有空奇無貴地，貧窮下賤被欺凌。”又曰：“乙丙丁、甲戊庚，上局相生生復生，不是蓬萊三島客，也應金殿玉階行。”又曰：“欲識巖廊官赫奕，名仙多誕癸壬辛，三奇玉藉傳消息，輕薄時師莫與評。”合諸詩觀三奇，喜忌見矣。

On the Three Marvels, if the sovereign year does not carry them but only the month, day, and hour do, it indicates loneliness. A poem says: arranging the ten heavenly stems in order, with the spirits of Yi, Bing, and Ding, there will be a prodigy who passes the imperial examination and gains widespread fame; if the day and hour also carry the official rank and nobleman's affliction, one may abandon literary pursuits for military service and assist a wise ruler. Another says: arranging the ten heavenly stems in order, with the spirits of Jia, Wu, and Geng, and if they also carry the growth, one will gain the reputation of the Bing officialdom; if neither the official rank nor the nobleman's affliction is present, one will merely be a person who accumulates wealth. Another says: the Three Marvels must be repeatedly accompanied by noblemen to become a person of honor, prosperity, and longevity; if there are only empty Three Marvels without the nobleman's position, one will be poor, lowly, and subject to humiliation. Another says: Yi, Bing, and Ding, and Jia, Wu, and Geng, if arranged in the upper group and continuously generating each other, such a person is not a guest of the Penglai Islands, but a nobleman walking the golden halls and jade steps. Another says: to know who will be prominent in the court, those listed among the immortal ranks mostly come from the癸, Ren, and Xin; the secret of the Three Marvels is fully transmitted in the jade register, and shallow contemporary diviners should not discuss it with him. Combining these poems together, the favorable and unfavorable aspects of the Three Marvels become clear.

夫德者，利物濟人、掩凶作善之謂也。天德者，謂周天有三百六十五度二十五分半，除十二宮分野，每宮各占三十度，共計三百六十度，外有五度二十五分半，散在十二佐宮甲、庚、丙、壬、乙、辛、丁、癸、干、坤、艮、巽，謂之神藏煞沒。每宮各得四十四分，所以子午卯酉中有甲庚丙壬，辰戌丑未中有乙辛丁癸，寅申巳亥中有乾坤艮巽，此十二位宮，能回凶作善，乃曰天德也。月德者，乃三合所照之方，日月會合之辰，申子辰會酉出，庚入垣於壬；亥卯未會干出，丙入垣於甲；午戌會卯出，甲入垣於丙；巳酉丑會子出，壬入垣於庚，故壬甲丙癸謂之月德，而辰未戌丑四月，天德亦同屬焉。

The concept of "De" refers to benefiting all things, aiding many people, concealing evil, and achieving good deeds. "Heavenly Virtue" arises in this way: the entire sky spans 365 degrees and 25 minutes and a half. After subtracting the 360 degrees allocated to the twelve palace divisions, there remains 5 degrees and 25 minutes and a half, which are distributed among the twelve auxiliary palaces of Jia, Geng, Bing, Ren, Yi, Xin, Ding, Gui, and Qian, Kun, Gen, Xun. This is called "Shen Cang Sha Mo." Each palace receives 44 minutes, so the positions of Zi and Wu contain Jia and Geng and Bing and Ren, the positions of Chen and Xu contain Yi and Xin and Ding and Gui, and the positions of Yin and Shen contain Qian and Kun and Gen and Xun. These twelve positions can transform misfortune into good fortune, and thus are called Heavenly Virtue. "Monthly Virtue" refers to the direction indicated by the Triple Harmony Formation and the conjunction of the sun and moon: Shen-Zi-Chen converges at You, with Geng entering the boundary at Ren; Hai-Mao-Wei converges at Qian, with Bing entering the boundary at Jia; Yin-Wu-Xu converges at Mao, with Jia entering the boundary at Bing; and Si-You-Chou converges at Zi, with Ren entering the boundary at Geng. Therefore, Ren, Jia, Bing, and Geng (the original text says "Gui") are called Monthly Virtue; and the months of Chen, Wei, Xu, and Chou also share Heavenly Virtue with these heavenly stems.

蓋日月照臨之宮，凡天曜地煞，盡可制服，故可回凶作吉。閻東叟云：貴神在位，諸煞伏藏；二德扶持，眾凶解散。凡命中帶凶煞，得此二德扶化，凶不為甚；須要日上見，時上不犯克沖刑破，方吉。凡人得之，一生安逸，不犯刑，不逢盜，縱遇凶禍，自然消散。與三奇、天乙貴同並，尤為吉慶。或財官、印綬、食神、變德，各隨所變，更加一倍之福。入貴格，主登科甲，得君寵任；或承祖蔭，亦得顯達。入賤格，一生溫飽，福壽兩全；縱有蹇滯，亦能守分固窮，不失為君子。

When the sun and moon illuminate a palace position, all heavenly stars and earthly malevolent influences can be subdued, thus transforming misfortune into good fortune. Yan Dongshou said: When a noble deity occupies its position, all evil influences remain hidden; when the two virtues support, all malevolent forces dissipate. Those who have malevolent influences in their fate can have their misfortunes mitigated by the support of the two virtues. However, this is only considered auspicious if the two virtues appear in the day pillar and do not conflict, clash, be harmed, or be broken by the hour pillar. A person possessing the two virtues will live a peaceful and comfortable life, avoiding legal troubles and theft. Even if they encounter misfortune, it will naturally dissipate. If the two virtues appear together with the Three Marvels and the noble deity Tianyi, it is even more auspicious. If the two virtues combine with wealth, officialdom, seals, or food gods, transforming into other ten heavenly stems, their benefits will be multiplied according to the functions of the transformed ten heavenly stems. Those with a noble destiny will achieve success in the imperial examinations and gain the favor and patronage of the sovereign; or inherit the legacy of their ancestors and attain prominence. Those with a humble destiny will live comfortably, enjoying both longevity and prosperity; even if they face difficulties, they can remain content with their circumstances, endure hardship without excess, and remain virtuous without becoming corrupt.

女命得之，多為貴人之妻。《三命鈴》云：天德者，五行福德之辰，若人遇之，主登臺輔之位，更有月德並者，尤好；縱有凶煞，亦主清顯。《子平賦》云：“印綬得同天德，官刑不犯，至老無殃”。是天德勝月德也。考大統曆，有天月德合，乃五行相契之辰。月備合，如正月丙與辛合，二月甲與己合，三月壬與丁合，四月庚與乙合，餘照此。天德合，如正月丁與壬合，二月坤與巽合，三月壬與丁合，四月辛與丙合，餘照此。有月空，如寅午戌月壬，亥卯未月庚，申子辰月丙，巳酉丑月申。

A woman's destiny with two virtues often allows her to become the wife of a nobleman. The "San Ming Ling" says: Heavenly Virtue is the time when the Five Phases and Fortune Virtue meet; when a person meets it, they will be in a position of power and assistance; if it is also accompanied by Monthly Virtue, it is even better; even if there are harmful stars, they will still be upright and successful. The "Zi Ping Fu" says: If the official star is in the same position as Heavenly Virtue, one will not be punished by the government and will not suffer misfortune in old age. This indicates that Heavenly Virtue is superior to Monthly Virtue. According to the "Datu Li," there is also "Heavenly and Monthly Virtue Harmony," which is the time when the Five Phases are in harmony. For Monthly Virtue Harmony, in the first month, the Monthly Virtue is Bing, which combines with Xin, so Xin is chosen for the first month; in the second month, the Monthly Virtue is Ji, which combines with Yin; in the third month, the Monthly Virtue is Ren, which combines with Ding; in the fourth month, the Monthly Virtue is Geng, which combines with Bing, and so on. For Heavenly Virtue Harmony, in the first month, the Heavenly Virtue is Ding, which combines with Ren; in the second month, the Heavenly Virtue is Kun, which combines with Xun; in the third month, the Heavenly Virtue is Ren, which combines with Ding; in the fourth month, the Heavenly Virtue is Xin, which combines with Bing, and so on. There is also "Monthly Void": in the month of Yin-Wu-Xu, the Void is Ren; in the month of Hai-Mao-Wei, the Void is Geng; in the month of Shen-Zi-Chen, the Void is Bing; in the month of Si-You-Chou, the Void is Ji (the original text says "Shen").

有月厭，正月戊，二月酉，三月申，四月未，五月午，六月巳，七月辰，八月卯，九月寅，十月丑，十一月子，十二月亥。有月煞，寅午戌月丑，亥卯未月戌，申子辰月未，巳酉丑月辰。有天赦日，春戊寅，夏甲午，秋戊申，冬甲子，乃四時專氣，生育萬物，宥罪赦過。如人命聚一月德秀合空及四大吉時生，更遇天赦日，尤妙。此外又有天喜神，春戊，夏丑，秋辰、冬未，遇者主歡欣。有旌德煞，如寅午戌、丙日進，亥卯未、甲日時，申子辰、壬日時，巳酉丑、庚日時。有旌鉞煞，如寅午戌、寅時，亥卯未、亥時，甲子辰、申時，巳酉丑、巳時。

There is the "Month Aversion" (月厌): in the first month it falls on Xu (戌), in the second on You (酉), in the third on Shen (申), in the fourth on Wei (未), in the fifth on Wu (午), in the sixth on Si (巳), in the seventh on Chen (辰), in the eighth on Mao (卯), in the ninth on Yin (寅), in the tenth on Chou (丑), in the eleventh on Zi (子), and in the twelfth on Hai (亥). There is also the "Month Sha" (月煞): in the years of Yin-Wu-Xu (Fire triad) it falls on Chou (丑), in the years of Hai-Mao-Wei (Wood triad) it falls on Xu (戌), in the years of Shen-Zi-Chen (Water triad) it falls on Wei (未), and in the years of Si-You-Chou (Metal triad) it falls on Chen (辰). There is the "Heavenly Pardon Day" (天赦日): in spring it is Wuyin (戊寅), in summer it is Jiawu (甲午), in autumn it is Wushen (戊申), and in winter it is Jiazi (甲子). These are the special energies of the four seasons, capable of nurturing all things and forgiving sins. If a person is born with the convergence of Monthly Virtue (月德), De Virtue (德秀), Harmony (合), Emptiness (空), and the four great auspicious hours, and also encounters a Heavenly Pardon Day, it is especially auspicious. In addition, there is the "Heavenly Joy Spirit" (天喜神): in spring it falls on Xu (戌) (the original text says "戊"), in summer on Chou (丑), in autumn on Chen (辰), and in winter on Wei (未). Encountering this brings joy and good fortune. There is also the "Banner Virtue Sha" (旌德煞): in the years of Yin-Wu-Xu (Fire triad), use the day or hour of Bing (丙); in the years of Hai-Mao-Wei (Wood triad), use the day or hour of Ji (甲); in the years of Shen-Zi-Chen (Water triad), use the day or hour of Ren (壬); and in the years of Si-You-Chou (Metal triad), use the day or hour of Geng (庚). There is also the "Banner Axe Sha" (旌钺煞): in the years of Yin-Wu-Xu (Fire triad), use the hour of Yin (寅); in the years of Hai-Mao-Wei (Wood triad), use the hour of Hai (亥); in the years of Shen-Zi-Chen (Water triad), use the hour of Shen (申); and in the years of Si-You-Chou (Metal triad), use the hour of Si (巳).

又，寅午戌見辛，亥卯未見己，申子辰見丁，巳酉丑見乙，亦謂之旌德。經云：“一神主旌德，五世不貧窮；內有旌鉞煞，將相及三公。”德鉞相會，不貴即富。又有一種旌鉞煞，寅卯辰人見癸酉，巳午未人見癸卯，申酉戌人見戊子，亥子丑人見戊午，乃四時專主誅戮之神，庶人主徒配；克本命，主惡死。又有一種三公煞，寅午戌人壬子，巳酉丑人丙午，申子辰人乙卯，亥卯未人辛酉，乃坐四方專氣來克生年，為五行毒氣， 庶人犯之，主非橫惡死。若旌鉞更與三公煞會同一位，主殊貴。今之談命者論月德而諸煞不論，自是偏見，因並及之。

In addition, those born in the years of Yin-Wu-Xu (Fire triad) see Xinyou, those born in Hai-Mao-Wei (Wood triad) see Ji, those born in Shen-Zi-Chen (Water triad) see Ding, and those born in Si-You-Chou (Metal triad) see Yi; these are called Jingde. The classic says: if a person's destiny has one divine spirit governing Jingde, they will not be poor in five generations; if there is also Jingyu Sha (Military and Banner Evil), they may become generals and ministers, even reaching the rank of San Gong (Three High Officials). When Jingde and Jingyu Sha meet, they will not only be honored but also wealthy. There is another type of Jingyu Sha: those born in Yin-Mao-Chen (spring quarter) years see Guiyou, those born in Si-Wu-Wei (summer quarter) years see Guimao, those born in Shen-You-Xu (autumn quarter) years see Wuzi, and those born in Hai-Zi-Chou (winter quarter) years see Wuwu. These are divine spirits that govern the four seasons and are responsible for executions. Commoners who commit offenses will be sentenced to exile or corporal punishment; if they harm the native destiny, it will result in a violent death. There is also a 'San Gong Sha' (Three High Officials Evil): those born in Yin-Wu-Xu years see Renzi, those born in Si-You-Chou years see Bingwu, those born in Shen-Zi-Chen years see Yimao, and those born in Hai-Mao-Wei years see Xinyou. These are spirits that govern the four directions and attack the birth year, representing toxic energies of the Five Phases. Commoners who commit these will suffer unexpected violent deaths. If Jingyu Sha and San Gong Sha meet at the same position, it will instead indicate extraordinary honor. Now, those who talk about destiny only mention Monthly Virtue and ignore these evils, which is a biased view. Therefore, I explain them all here.

太極者，太初也，始也，物造於初為太極，成也，收也，物有所歸曰極。造化始終相保，乃曰太極貴也。甲乙木先造乎子，坎水助而生，後終乎午，離火焚而死。丙丁火先喜出乎震，卯也，後喜藏乎兌，酉也。庚辛金得寅，乃金生乎艮，見亥乃金廟乎干。壬癸水先得則生，後得巳而納。經曰：“地陷東南，四瀆俱流巽位，皆有始有終之意。”戊己，土也，喜生乎申，得辰戌丑未為正庫。《理愚歌》云：“四庫全時為至貴，位班上列據權衡。”人命入格，更有福氣貴神扶，豈不為美。

The term "Taiji" (Taiji) refers to the beginning, as "Tai" means the initial state; the formation of all things begins with Taiji. "Ji" signifies completion and gathering, meaning all things have a final resting place. The beginning and end of creation are interdependent, hence it is called "Taiji is precious." The Wood of Jia and Yi first comes into being at the Zi position, is assisted by the Water of Kan, and eventually ends at the Wu position, where it is consumed by the Fire of Li. The Fire of Bing and Ding first emerges from the Zhen position, which is Mao, and later is hidden in the Dui position, which is You. The Metal of Geng and Xin is born at Yin, which is the艮 (Gen), and reaches its temple at Hai, which is the Qian (Kan). The Water of Ren and Gui first comes to life at Shen and later is gathered at Si. The text says: the earth sinks toward the Southeast, and four great rivers flow toward Xun. This illustrates the concept of beginning and ending. The Earth of Wu and Ji is born at Shen and finds its proper repository in Chen, Chou, Wei, and Xu. The "Li Yu Ge" states: when the four repositories are complete, it is considered extremely precious, ranking among the top and holding power. If a person's destiny aligns with this pattern and is supported by auspicious deities and fortune, it would be most fulfilling.

有文昌貴，甲乙蛇口乙豬頭，丙狗丁龍戊向猴；己午庚寅辛未貴，六壬卯位癸逢牛。有文譽貴，如甲子人見壬戌、丙寅，祿前祿後一般神，必作公卿冠世人；立性天聰名譽播，富貴榮華事業新。有文星貴，甲馬乙蛇丙戊猴，酉臺丁己亥辛求；庚逢戌狗逢虎，十位文星癸兔遊。有天印貴，甲子在寅中，乙逢亥亦同；丁酉戊申位，丙戌己羊宮；庚辛馬蛇足，癸卯與壬龍；此號天印貴，榮達受皇封。

There is a term called "Wenchang Gu" (literally, "Scholarly Wealth"), with the mnemonic: Jia and Yi see the snake (Si) and the pig (Hai), Bing sees the dog (Xu), Ding sees the dragon (Chen), Wu faces the monkey (Shen); Ji is in Wu, Geng is in Yin, Xin is in Wei, and the sixth and seventh are in Mao, while Gui meets the ox (Chou). There is also a term called "Wenyu Gu" (literally, "Scholarly Reputation Wealth"), such as those born in the Jiazi year who see Renxu and Bingyin, one in the禄 before and one in the禄 after, both belonging to the same class of deities, they will certainly become outstanding officials; such people are naturally intelligent, their reputation spreads far, they enjoy wealth and honor, and their careers are ever-renewing. There is also a term called "Wensheng Gu" (literally, "Scholarly Star Wealth"), with the mnemonic: Jia sees the horse (Wu), Yi sees the snake (Si), Bing and Wu see the monkey (Shen), Ding and Ji see You, Xin seeks Hai; Geng meets the dog (Xu), Ren meets the tiger (Yin), and the tenth Wensheng is Gui seeing the rabbit (Mao). There is also a term called "Tianyin Gu" (literally, "Heavenly Seal Wealth"), with the mnemonic: Jiazi is in Yin, Yi also meets Hai; Ding is in You, Wu is in Shen, Bing is in Xu, Ji is in Wei; Geng and Xin meet Shen and Si, Gui is in Mao while Ren is in Chen. This is called Tianyin Gu, indicating success and receiving royal honors.

夫學堂者，如人讀書之在學堂；詞館者，如今官翰林，謂之詞館，取其學業精專，文章出類。長生乃學堂之正位，如金命見辛巳，金長生在巳；辛巳，納音又屬金是也。臨官乃詞館正位，如金命壬申，金臨官在申；壬申，納音又屬金是也。餘以類推。諸家說有學堂會祿，如金長生巳，臨官申，甲乙人得之；水土長生申，臨官亥，丙丁壬癸人得之；木長生亥，臨官寅，戊己人得之；火長生寅，臨官巳，庚辛人得之。又名官貴學堂，以官貴長生之位為學堂，官貴臨官之位為詞館也。

The term "xuetang" refers to the place where one studies, just as a person needs a school to learn. "Ciguan" is similar to the modern term for the Hanlin Academy, signifying specialized academic excellence and outstanding literary skills. The original position of "xuetang" is the longsheng (growth) position of the Five Phases. For example, a person with a metal destiny who sees Xinsi (辛巳) has metal's longsheng in Si, and since Xinsi's nayin also belongs to metal, it is considered xuetang. The original position of "ciguan" is the lin'guan (officialdom) position of the Five Phases. For example, a person with a metal destiny who sees Renshen (壬申) has metal's lin'guan in Shen, and since Renshen's nayin also belongs to metal, it is considered ciguan. The rest follows the same pattern. Various sources also mention the concept of "xuetang hui lu" (school and official position conjunction): for metal, longsheng is in Si and lin'guan in Shen, which is suitable for people with Jia and Yi days; for water and earth, longsheng is in Shen and lin'guan in Hai, suitable for people with Bing, Ding, Ren, and Gui days; for wood, longsheng is in Hai and lin'guan in Yin, suitable for people with Wu and Ji days; for fire, longsheng is in Yin and lin'guan in Si, suitable for people with Geng and Xin days. This is also called "guan gui xuetang" (official and noble school), meaning that the longsheng position of officials and nobles is considered xuetang, and their lin'guan position is considered ciguan.

有學堂會食，如甲食丙，得丙寅；乙食丁，得丁巳；丙食戊，得戊申之類。兼官印、驛馬，其福厚；遇祿、貴、奇、德， 其氣清；值刑剋沖破，其氣濁。清則科名巍峨，厚則官尊榮顯，濁則福祿微薄，官職卑賤。有生處見克，如甲乙人辛亥，丁丙人壬寅，戊己人甲申，庚辛人丁巳，謂之官星學堂。主登科甲，入侍從。有納音見帝旺之位而逢天乙貴處其上，如己酉人得丙子、庚子日、時、壬午人得辛卯日時之類，謂之學堂會貴，主清貴。凡學堂詞館，切不要犯空亡及沖破，支干納音不要見克，方為得用。

There is a term called 'Xuetang meets food' where, for example, Jia uses Bing as his food god and gets Bingyin, Yi uses Ding as his food god and gets Dingsi, Bing uses Wu as his food god and gets Wushen, and so on. If this is combined with official stars, seal robes, and the post-horse, the fortune becomes thick; if it also meets the禄, nobleman, three marvels, and two virtues, the atmosphere becomes clear; if it meets punishments, mutual control, clashes, and destruction, the atmosphere becomes turbid. A clear atmosphere brings high academic success, thick fortune brings high official rank and prominent position, while a turbid atmosphere results in slight fortune and low official position. There is also a term called 'being born in a place where it is controlled', for example, if the day stem is Jia or Yi and it meets Xinhai, or if the day stem is Bing or Ding and it meets Renyin, or if the day stem is Wu or Ji and it meets Jiashen, or if the day stem is Geng or Xin and it meets Dingsi, this is called 'official star meets Xuetang', indicating success in exams and serving in the court. If the nayin reaches the position of prosperity and the Tianyi Nobleman is exactly above it, such as a person born in Jiyou year who has Bingzi or Gengzi as the day or hour, or a person born in Renwu year who has Xinmao as the day or hour, this is called 'Xuetang meets nobleman', indicating a clear and honorable status. All Xuetang and Ciguan should avoid falling into Kongwang or being clashed and destroyed. The heavenly stem and earthly branch should not be mutually controlled with the nayin. Only then is it considered useful.

《祝勝經》云：“甲辰丙寅，學堂不真；或止富蔭，官職卑貧；讀書修學，空有虛名。”此言學堂怕落空也。《三車》云：“學堂無氣，惟利師儒。”此言學堂要乘旺也。《理愚歌》云：“學堂如更朝驛馬，位極勳高壓天下。”此言學堂要有馬也。又云：“生來祿馬真學堂，若同詞館主文章；遇中不遇人誰會，不遇沖剋福祿昌。”又云：“文星聚處人中瑞，聲華獨冠英雄輩；降生不遇真學堂，才學豈能為拔萃。”此言學堂怕沖破受克也。況人命入格，合造化，又不在學堂詞館而得。

The *Zhu Sheng Jing* says: Bingyin and Jiachen, although called Xuetang, are not true Xuetang. They may bring some wealth through ancestral blessings, but official positions remain low and poverty persists. Studying and seeking knowledge only brings empty fame. This indicates that Xuetang fears falling into Kongwang. The *San Che* says: Xuetang without vitality is only suitable for being a tutor or a scholar. This means Xuetang needs to be in a strong and flourishing state. The *Li Yu Ge* says: If Xuetang is also aligned with Yimash, one will reach the highest position as a minister and achieve outstanding achievements surpassing all under heaven. This means Xuetang should be paired with Yimash. It also says: If a person is born with both禄马 and true Xuetang, and further combines with Ciguan, it indicates excellence in literature. If such a combination is encountered but not recognized, who can understand it? As long as there is no clash or control, prosperity and honor will naturally flourish. It also says: Where literary stars gather is a rare blessing for a person of outstanding ability, with a reputation surpassing heroes. If one is born without true Xuetang, even with talent, how can one stand out? This indicates that Xuetang fears being broken or controlled. Moreover, if a person's destiny aligns with a good pattern and harmonizes with fate, even without Xuetang or Ciguan, success can still be achieved.