From Hua (Transformation) Pattern

楠曰：從化格者，書云：“得化得從，顯達功名之客。”但六陰日主，身弱多作從化，多主富貴。如乙日干庚辰時，地支或全巳酉丑，或見辰戌丑未四字多，亦作乙庚化金看，行西方富貴無疑。一見丙丁運，破金卻死。說見下文見驗，從化格類。六陽日干，不能從化也。

Zhang Nan said: In the pattern of transformation and following, the book states, "Those who can transform and follow are people who achieve success and fame." However, only those with six yin day stems and a weak day ruler should be considered more as following the transformation, and they tend to be wealthy and prosperous. For example, if the day stem is yi wood and the time is gengchen, and the branches either have si, you, and chou complete or have many of the characters chen, xu, chou, and wei, then it is considered that yi and geng combine to transform into metal. If this is the case, then traveling in the western metal fortune will surely bring wealth and honor. But once encountering the fire fortune of bing and ding, which will overcome and destroy metal, the person will die. Details can be found in the later section "Verification · Patterns of Following Transformation." The six yang day stems cannot follow transformation.

《格解》云：十干化合論《淵海十段錦》當參考。賦云：古人論造，先論從化，從化不成，方論財官。財官無取，方論格局。若從化成局，則富貴備矣。甲己化土從木，乙庚化金從火，戊癸化火從水，丁壬化木從火，丙辛化水從火。

The "Gejie" says: The principles of the ten heavenly stems combining and transforming should be referred to in "Ziping's Sea of Profundity" under "The Ten Sections of Brocade." The text explains: In ancient times, when discussing a person's destiny, one first examines whether the heavenly stems can transform into a single element. If they cannot transform, then one considers wealth and official positions. If wealth and official positions are not available, then one examines the overall pattern. If the transformation can form a complete pattern, then wealth and honor will be complete. As for the names of the transformations: Jia combines with Ji to transform into earth, Yi combines with Geng to transform into metal, Wu combines with Gui to transform into fire, Ding combines with Ren to transform into wood, and Bing combines with Xin to transform into water (the annotations below each sentence, such as "from wood," "from fire," "from water," etc., contain many errors, and they are recorded as they are without alteration).

論化之格，化之真者，名公巨卿，化之假者，孤兒異性。逢龍好化，飛龍在天，利見大人。宋蕭丞相造 癸巳 丁巳 癸酉 戊午。此乃戊癸化火之格，又戊癸化火，生於十月不得令。又一命癸亥、癸亥、癸亥、戊午，貧管貨藥。

On the pattern of transformation: if the transformation is genuine, it indicates a high official or noble person; if it is false, it suggests an orphan or someone who changes their surname or lineage. For a successful transformation, it is necessary to meet the right time, such as the presence of the Dragon (辰) in the chart. Just as the "Qian Hexagram" nine in the fifth says, "A dragon soars in the sky, favorable to meet a great man." The birth chart of Xiao Chanzhang, a famous minister of the Song Dynasty, isGuisi, Dingsi, Guiyou, Wuwu, which forms the pattern of Wu and Gui transforming into fire. Similarly, if the same Wu and Gui transform into fire but occurs in the tenth month when water is strong, it is not favorable. Another birth chart, Guihai, Guihai, Guihai, Wuwu, merely indicates a poor herbalist.

古富貴造 甲戌 丁卯 壬寅 甲辰 此乃丁壬化木之象，得令，又寅卯辰全。方狀元造 辛亥 辛丑 丙子 己亥 此乃丙辛化水之相。宋章丞相造 丙戌 庚寅 辛巳 甲午 此乃丙辛從火，妻從夫化。

In ancient times, a prosperous and wealthy birth chart was: Jia Xu, Ding Mao, Ren Yin, Jia Chen. This is an image of Ding and Ren combining to form wood. The person was born in the month of Mao, thus getting the right season, and the earthly branches have Yin, Mao, and Chen all present, which are the spring quarter. The birth chart of Fang Zhuangyuan was: Xin Hai, Xin Chou, Bing Zi, Ji Hai. This is an image of Bing and Xin combining to form water. The birth chart of Zhang Chanzheng, a chancellor of the Song dynasty, was: Bing Xu, Geng Yin, Xin Si, Jia Wu. This is an image of Bing and Xin combining, but following the fire trend, which is wife following husband's transformation—Xin is the partner of Bing, but it follows Bing fire instead.

張主事造 己未 丙寅 丁巳 壬寅 此乃丁壬化木之相。李知府造 丁酉 丙午 丁巳 壬寅 此乃丁壬從火，夫從妻化。又一賤造 甲子 丁卯 壬申 乙巳 丁壬化木，二月得令。異乎巳申有金，化木不成，支元刑壞。《四言獨步》云：十干化神，有影無形。無中生有，禍福難憑。

Zhang's fate is: Jiwei, Bingyin, Dingmao, RENYIN, which indicates the image of Ding and Ren combining to form wood. Li's fate is: Dingyou, Bingwu, Dingmao, RENYIN, which indicates Ding and Ren combining and yielding to the fire, belonging to the case where the husband follows the wife's transformation. Another inferior fate is: Jiazi, Dingmao, RENSHEN, YISI, where Ding and Ren combine to form wood and are born in the second month, which should form a pattern; however, it is different because both Si and Shen contain metal, which overcomes wood and prevents the formation of wood, and the branches also have Si and Shen conflicting, which damages the foundation. The "Four-Sentence Solo Step" says: the transformed god of the ten heavenly stems has a shadow but no form, it is something arising from nothing, and relying on it to judge fortune and misfortune is not reliable.

此言化合不可專憑也。《元理賦》云：“不化不從，淹留仁路之人。得化得從，顯達功名之士。化志祿旺者生，化成祿絕者死。”此言化合當參考也。補曰：蓋化成造化，要行木局，祿旺則發。如丁壬化木，月令喜寅，或行東南方運則發。餘仿此例。化成造化，最怕行祿馬衰絕之鄉，臺戊癸化火行水鄉，丁壬化木行金鄉，輕則罷職，重則喪生。

Zhang Nan concluded that the concept of "he ming" (synthesis) cannot be trusted solely on one aspect. The "Yuan Li Fu" states that those who cannot transform into qi or follow the trend will remain in a state of smoothness and benevolence, with little success in their lives; those who can both transform and follow will be distinguished in fame and achievement. If the transformed qi reaches the "lu wang" (favorable and prosperous) place, it will flourish; if it falls into the "lu jue" (declining) place, it will lead to an early death. Therefore, when examining synthesis, one must also refer to the prosperity and decline of the transformed deity. The supplementary note further explains that since transformation of qi is a separate creation, it must proceed to the prosperous place of the transformed category. Only when a complete pattern is formed and the officialdom and prosperity of the transformed deity are encountered will success be achieved. For example, "ding ren he mu" (ding and ren synthesizing wood), the month's stem prefers to see yin, or if the big destiny moves towards the southeast wood and fire regions, one can achieve success. Other transformations follow the same logic. Conversely, a destiny involving transformed qi is most afraid of moving to the declining place of the transformed deity: if "wu gui he hu" (wu and gui synthesizing fire) but the big destiny moves to the northern water region, or "ding ren he mu" but the big destiny moves to the western metal region, minor cases may result in losing office and position, while severe cases may lead to death.

辛亥、癸巳、戊午、丙辰。臨川陸江副使命，化火畏水。楠曰：戊逢癸化火神高，巳午根通火局牢。亥巳本來為我病，東方木火顯英豪。戊午生巳月，干通火局，喜癸水貼身，戊從癸化，用火有情。又喜丙辰時，有火透也，用火無疑。更得亥中有壬，微來破火，病在此矣，此為火不足之象也。

This is the birth chart of Lu Jiang, the deputy magistrate of Lincuan: the heavenly stem and earthly branch of the year are Xinhai, the month is Guisi, the day is Wuwu, and the hour is Bingchen. It belongs to the category of "Wu Gui transforming into fire" but is afraid of water. Zhang Nan made a verse to interpret it: Wu earth meets Gui water and transforms into fire, the fire god is clearly visible; Si and Wu in the branches support the fire, forming a solid fire pattern; the branch of the year, Hai, and the branch of the month, Si, are originally the root of the destiny's weakness; only when the big fortune moves to the eastern land of wood and fire does the heroic appearance become evident. Looking closely at the destiny: Wu earth is born in the month of Si, both the heavenly stem and earthly branch connect with the fire pattern, which is favorable; the fortunate thing is that Gui water is closely attached to the day stem, so Wu earth abandons its original nature and follows Gui water to transform into fire, taking fire as the useful element, which is a harmonious relationship. The hour column is also Bingchen, with Bing fire appearing in the heavenly stem, making the use of fire even more certain. However, the hidden Ren water in Hai weakens the fire, and this is where the problem lies, so the overall pattern still lacks sufficient fire energy.

運行東方，聯登黃甲至副使。蓋得殺旺，暗生丙火也。幫雖有殺，被庚克之，殺印病衷為病，所以東方殺犯，兩顯其貴。此乃大運入子，沖破午中丁火而死，破格破印明矣。若柱中無水火多，則北方不畏，因原帶水也。

His major destiny cycle has been moving through the eastern wood element. Wood is strong and generates fire, thus replenishing the fire element that was lacking in his original chart. As a result, he achieved successive success in the imperial examinations and held the position of deputy envoy. This is because, for the earth element Wu (戊), the eastern wood is considered "seven killing" (七杀). A strong killing element actually secretly generates the fire element Bing (丙). Although the original chart already had the killing star, it was restrained by the metal element Geng (庚). Both the killing star and the official star (印) were weak and had underlying problems. Because of this weakness, the eastern wood destiny cycle activated the killing star, leading to two periods of great success. When his destiny cycle entered the water element Zi (子), it clashed with the fire element Wu (午), destroying the fire element within Wu. This led to his death — the pattern was broken and the official star was destroyed, clearly evident. Conversely, if the original chart lacked water but had excessive fire, then entering the northern water destiny cycle would not be dangerous. In this case, the fear of water arises precisely because the original chart already contained the壬 (Rén) element within Hai (亥).

丁巳、癸丑、乙酉、庚辰。盱江傅弼王公富命，乙庚化金之格。楠曰：乙木生逢金局全，乙逢庚化透天元。本文金運誇豪富，見火傷金壽不堅。乙木無根，生丑月合成金局。且時上庚金透出，乙木舍命從庚。大運喜入西方，純金之地，財富甲鄉，一入甲木暗損金氣，退悔退財。一入丙運，丙火克庚，傷損金神，死矣。雖無金局，若有辰戌丑多生金，亦入此格。

This is the prosperous destiny of Wang Gong from Xujiang, whose birth chart is: the year pillar is Dingsi, the month pillar is Guichou, the day pillar is Yiyou, and the hour pillar is Gengchen, belonging to the pattern of "Yi and Geng harmonizing into metal." Zhang Nan's interpretation says: Yi wood is born in a time when the metal triple harmony is complete, Yi meets Geng and harmonizes, and Geng metal is revealed in the heavenly stem. When the big destiny moves into a place of metal, wealth will be abundant in the region. Once fire appears to injure metal, the lifespan becomes unstable. To explain in detail: Yi wood has no root in the original chart, born in the month of Chou, the three characters Si, You, and Chou form a complete metal triple harmony; Geng metal is also revealed in the heavenly stem. Yi wood has to abandon its original nature and harmonize with Geng to become metal. The big destiny most prefers to move into the western pure metal land, achieving wealth surpassing the whole village. Once it moves into the destiny of Bazi wood, the hidden Bazi wood consumes the metal energy, causing decline in career and loss of wealth. When it enters the destiny of Bing fire, Bing fire directly harms Geng metal, injuring the harmonized metal spirit, leading to death. Even if the original chart does not form the triple harmony, as long as there are many earths such as Chen and Xu that can generate metal, it can still enter this pattern.

楠曰：來兵拱財格，但癸酉日癸亥時、甲寅日甲子時，作此格。癸酉日零部件戌中丁火戊土為財官，地支有酉亥二字，夾住戌，不能走出也。如甲寅夾丑中財官，有子寅二字夾住丑字，不能走出。若沖刑日進，則不能夾也。亦要地支字多，方夾得牢固。餘日干作不得此格。

Zhang Nan explains "coming soldiers supporting wealth pattern": only the combinations of Guiyou day with Guihai hour, and Jiayin day with Jiazi hour can form this pattern. On Guiyou day, the supported branch is Xu, which contains Ding fire as "wealth" and Wu earth as "official"; the branches You and Hai surround Xu, preventing it from escaping. Similarly, on Jiayin day with Jiazi hour, the supported branch is Chou, which contains wealth and official; the branches Zi and Yin surround Chou, preventing it from escaping. If the day and hour branches are in conflict or harmed, the surrounding force is broken, and the support is not secure. Additionally, there should be more branches of the same type in the earth branches to make the surrounding stronger. Apart from these two combinations, no other day stems can form this pattern.

《格解》引詩曰：己卯相逢己巳時，黑雞得遇水豬奇。金馬木猴相見後，夾兵財庫福相隨。舊注云：己卯日己巳時，夾辰字水庫為財。癸酉日癸亥時，夾戌中火庫為財。庚午日甲申時，夾未中木庫為財。拱祿相似，不要填實虛位，怕沖月時，或沖日干七殺。

The "Gejie" cites an old poem saying that on a day of Ji Mao with a time of Ji Si, and on a day of Gui You with a time of Gui Hai, the situation is most unusual. Also, when on a day of Geng Wu paired with a time of Jia Shen, if the wealth repository is sandwiched between them, then good fortune follows. The old annotations explain that on a day of Ji Mao with a time of Ji Si, the middle is sandwiched by the character Chen, which is a water reservoir, and water is the wealth of Ji earth; on a day of Gui You with a time of Gui Hai, the middle is sandwiched by Xu, which contains a fire repository as wealth; on a day of Geng Wu with a time of Jia Shen, the middle is sandwiched by Wei, which contains a wood repository as wealth. This is similar to the "GongLu pattern" - the empty position between them should not be filled by a real character, and it is also feared that the month pillar or hour pillar is in conflict, and even more so if the "Qi Sha" (seven killer) is disturbed.

補曰：財怕空亡，戌亥為甲子旬中空亡。癸酉繫甲子旬中日辰，難拱空亡之財庫。前既論其不可以拱貴，此豈能拱財乎？或曰拱祿為拱天乙貴人。然辰戌名為邊鄙惡弱之地，天乙不臨，謂之拱貴人，愈見其妄矣。庚午日甲申時，此拱財支拱而干相剋，亦牽強。故《淵源》詩歌，原無此拱。拱日墓丙午申未中乙，壬子、壬寅丑中辛，此載淵源未。丙辰、辛卯、癸酉、癸亥，張尚書之命。庚戌、戊子、癸酉、癸亥，金丞相之命。甲子、癸酉、癸酉、癸亥，柳總管之命。

A rebuttal adds: The wealth star is most feared when it falls on 'Kongwang'. However, Xu and Hai are exactly the Kongwang positions in the Jiazi cycle. The day branch Guiyou belongs to the Jiazi cycle, so how can it support a Kongwang wealth position? Previously, it was already determined that it cannot support the nobleman, so how can it support wealth here? Some people say supporting the禄 is supporting the Tianyi Nobleman. But Chen and Xu have always been regarded as remote and weak positions, and the Tianyi Nobleman does not occupy these positions, yet they insist on calling it supporting the nobleman, which is even more absurd. As for the case of Gengwu day and Jiashen hour, although the earthly branches support each other, the heavenly stems Geng and Jia are mutually controlling, which is also forced. Therefore, the poetry of the "Yuan Yuan" school originally did not include such supporting methods. As for the idea of supporting the day's墓: for example, Bingwu day and Shen hour supporting Wei's Bing, and Renzi day and RENYIN hour supporting Chou's Xin, the "Yuan Yuan" school did not record these either. Old books cited examples such as Bingchen, Xinmao, Guiyou, and Guihai, which were the fate of Zhang Shusheng; Gengxu, Wuzi, Guiyou, and Guihai, which were the fate of Jin Chanzhang; and Jiazi, Guiyou, Guiyou, and Guihai, which were the fate of Liu Zongguan.

楠曰：歲德撫殺格者，如四柱日主旺健，見年歲上殺星出，可多假此釘，以作威權。四柱八字，以年上官殺為年之令，其殺比日時不同。若年上天干地支俱有殺，再加日有殺，金作殺重身輕，宜行制殺運。如年上殺輕，亦宜殺旺之旺地。輕重不同，斟不入也。補曰：是也。如年為君位，日為臣位，臣得君權。又如年為祖，日為己身，殺有制，則上祖曾為要職也。《纂要》歌曰：年上偏官為歲殺，食神印綬福興隆。不會官星財旺地，雁塔題名有路通。古歌曰：歲德壬來見戊年，財旺身強祿自然。更得運來財旺地，文章聰慧更忠賢。

Zhang Nan said: The so-called "yearly virtue supporting the killer" refers to the situation where the day stem is strong and healthy, and the heavenly stem of the year column reveals the "seven killer." This killer can then be used as a symbol of authority. In the four pillars, the official and killer of the year column represent the command of the year, and they differ from the amount of killer in the day branch and hour branch. If both the heavenly stem and earthly branch of the year column contain the killer, and the day column also contains the killer, then it becomes "heavy killer and light body," and one should take a fortune path that controls the killer. If the killer in the year column is originally light, it is more suitable to take a fortune path where the killer is strong and well grounded. The weight varies, so it cannot be treated the same way. The supplement agrees: Exactly so. The year column is like the position of the sovereign, and the day column is like the position of the minister. The minister borrowing the power of the sovereign is the meaning of this. Also, the year column represents the ancestors, and the day column represents oneself. If the killer is controlled, it indicates that the ancestors once held important positions. The song from "Zuan Yao" says: The "biased official" in the year column is called the yearly killer. When it is combined with the food god and the official seal to control and transform it, prosperity will arise. As long as it does not meet the official star or fall into the place of wealth prosperity, there will naturally be a path to success in the imperial examination. The old song also says: When the day stem is壬 water and the year stem is戊 earth, this is called the yearly virtue supporting the killer. When the wealth star is strong and the day stem is strong, the official position will naturally be obtained. If one meets a major fortune path that reaches the place of wealth prosperity, one will have literary talent, wisdom, and virtue. These two songs both explain the principle that the killer in the year column can be used but not overused.

問撫殺格，《格解》所收詩歌，喜柱運財旺生殺。《纂要》所載喜食神印綬制殺。經殺格同，而辭意不同何也？蓋身強殺無根，喜財旺生殺，不宜言制，故曰無犯鬼輕，制卻為非。身弱殺有根，喜食印制化，不宜財生，故曰殺旺有制卻為貴本。二者各有攸宜，論者當輕重較量。說詩者，貴以意逆志。

Someone asked: Although it is the same "Fusha Ge" pattern, the poetry collected in "Gejie" says that it prefers the original chart and the big year's wealth to generate the killer, while the "Zuanyao" says it prefers the food god and the seal to control the killer. Since it is the same pattern, why are the expressions opposite? The answer lies in the strength of the day's ruler and the killer: if the day's ruler is strong and the seven killers are rootless, then using the wealth star to generate the killer is appropriate, and it is not suitable to talk about controlling, so there is a saying "if the ghost is light, it is not advisable to interfere again, and controlling it excessively can be a problem"; if the day's ruler is weak and the seven killers have roots, then using the food god and the seal to control and transform is appropriate, and it is not suitable to use wealth to generate the killer, so there is a saying "when the killer is strong and controlled, it is the fundamental of being noble." The two approaches each have their own applicable situations, and those who discuss fate should weigh the importance between them. Reading the poetry of ancient people, it is important to understand the author's original intention through one's own experience, and not to stick to the literal meaning.

《淵海》注曰：且如甲人見戊己年是也。若財命有氣，則主其人得上祖物業，身弱者不近祖也，故曰年上財官生於富貴之家，須要身旺，可以當之。

The annotations in Ziping's Sea of Profundity say:所谓年上扶财, for example, if the day master is Jia wood and the year stem is Wu or Ji earth, then the year stem is his wealth star. If both the wealth star and the day master have strength, it indicates that the person can inherit the property left by his ancestors. However, if the day master is weak, he will not be able to benefit from the ancestral estate. Therefore, there is a saying: "Seeing wealth and official stars in the year indicates being born into a wealthy family," but the prerequisite is that the body is strong. Only when the body is strong can one bear the wealth and official stars.

《纂要》云：如甲日見己巳時，乃專財格，最喜見財官旺鄉，發福發貴，不宜見比劫分奪。故歌曰：日時秀氣最難尋，甲日己時福眾臨。惟怕從肩分奪去，資財成敗是非侵。此即時馬格，名異而理同。如庚辛日生寅卯時，壬癸日生巳午時，丙丁時，丙丁日生申酉時，戊己日生亥子時，皆專財格。《格解》所收古歌，與《纂要》辭異而旨同，但所收舊註解牽強不可從。

The "Zuanyao" says: For example, if the day stem is Jia Wood and the time is Jisi, it is called the "Zhuancái Gé" (Special Wealth Pattern). This pattern most favors a destiny that reaches a place where wealth is strong and officials are strong, which can bring fortune and high status. It is most disliked when the birth chart contains "Bijian" (same kind of stem) or "Jiecai" (competing for wealth) which would divide the wealth. Therefore, the rhyme says: The refined qualities of the day pillar and the time pillar are hard to match, but when Jia day meets Jisi time, many blessings arrive together. The fear is that "Bijian" will take away the wealth, causing wealth to be gained and lost, and troubles will follow. This pattern is actually the old "Shi Ma Gé" (Hour Horse Pattern), with different names but the same principle. Following this logic: if a person born on a Geng or Xin day is born in the寅 or 卯 hour, or if born on a Ren or Gui day is born in the巳 or 午 hour, or if born on a Bing or Ding day is born in the申 or 酉 hour, or if born on a Wu or Ji day is born in the亥 or 子 hour, they all belong to the "Zhuancái Gé" — the hour branch exactly falls in the wealth land of the day stem. The ancient rhymes collected in "Gejie" differ in wording from those in "Zuanyao" but share the same principle; however, the old annotations attached to them are forced and cannot be followed.

舊賦曰：日德有五日，甲寅、丙辰、戊辰、庚辰、壬戌是也。其福要多，而忌刑沖破害，惡性官星，憎財旺，加臨會合，懼空亡而見魁罡，此數者乃格之大忌也。喜行身旺運發福，大抵日德，主人性格慈善，日德若多，福祿豐厚，運行身旺，大是奇絕。若有財官加臨，別尋他格，正能免非橫之災。若旺氣已衰，來克魁罡，其死必矣。或未發福，連至魁罡，亦生禍患。一脫於此，必能再發。

Old writings say: "Day De" consists of five days, namely Jiayin, Bingchen, Wuchen, Gengchen, and Renxu. This pattern values thick fortune and dislikes punishments, clashes, breaks, and harms. It detests official stars and hates wealth being strong. It fears combinations that come to join, and also fears falling into Kongwang while encountering "Kui Gang." These are all major taboos for this pattern. It prefers to travel through a period of strong self. Generally, people with Day De are kind-hearted; those with repeated Day De have especially abundant blessings and wealth. If they travel through a period of strong self, their circumstances will be remarkably extraordinary. If the birth chart has other officials and wealth stars joining, it should be evaluated using another pattern, which can avoid unexpected misfortunes. If the day ruler's strength has declined and it clashes with Kui Gang, death is certain. Even if it has not yet manifested fortune, continuously traveling through Kui Gang areas will bring disasters. Once it moves away from this period, it can become successful again.

古歌云：丙辰切忌見壬辰，壬戌提防戊戌臨。日坐庚辰畏庚戌，甲寅還且慮庚辰。補曰：此言四柱及運行運，不要見魁罡惡宿也。丙辰日主，忌見庚辰魁罡也。又曰：日德有殺喜身強，不喜財星官旺鄉。為性溫柔埸慈善，一生福壽喜非常。注曰：此格忌刑沖破害，京不要見官，會合空亡之地。喜行身旺，發福矣，如甲午壬申壬戌壬寅。若四柱中有財官，當以別格論之，若行魁罡運大忌。楠曰：日德格有五，甲寅、戊辰、丙辰、丙辰、壬戌日也。何以見其為德也？不考原委，不詢來歷，誤雙日德名之，此不是子乎中謬說乎？

Old songs say: On a Bingchen day, it is most inauspicious to see another Renchen; on a Renxu day, one should be cautious of encountering a Wuxu. Those with a day pillar of Gengchen should be wary of meeting Gengxu, and those on Jiayin day should also be careful of encountering Gengchen. The explanatory note says: This refers to the fact that in the four pillars and the paths of the big years, one should avoid encountering such evil stars as the Qiguang. For example, the case of a Bingchen day pillar being inauspicious when meeting Gengchen Qiguang is one such instance. Another old song says: When the day master of the Day De pattern is accompanied by a Seven Killers, it is favorable to have a strong body, but unfavorable to travel through paths where wealth and official stars are strong. Such people are gentle and kind-hearted, and they enjoy a long and prosperous life. The explanatory note says: This pattern should avoid punishments, clashes, breaks, and harm; it should also avoid encountering official stars. It should also avoid meeting and being in empty and lost places. Traveling through paths that strengthen the body can bring good fortune, for example, the birth dates of Jiawu, Renshen, Renxu, and Renyin. If there are other wealth and official stars in the four pillars, then they should be evaluated according to other patterns. If one encounters the Qiguang path, it is a major inauspiciousness. Zhang Nan, however, says: The Day De pattern only lists a few days, such as Jiayin, Wuchen, Bingchen, and Renxu. On what basis can it be called "De"? It does not investigate the origin or the name's source, yet it mistakenly assigns the name "Day De" to it. This is exactly a wrong statement in the Zhiping book.

古歌曰：金遇豬雞且兔蛇，刑沖破害漫諮嗟。才臨會合方為貴，晝夜分之始乃佳。舊注曰：天乙貴人，甲戊兼牛羊之關。止有四日，丁酉、丁亥、癸巳、癸卯日，最怕刑沖破害，及空亡魁罡。運若行三合運可發，如歲運沖破害，則貴人生怒，反成其禍。經云：崇為寶也。日生宜日貴，癸卯癸巳，夜生宜夜貴，丁酉丁亥，方始為貴。

Old songs say: The destiny of a person with the day's nobleman is favorable when born on the day of亥 (pig), 鸡 (chicken), 兔 (rabbit), or 蛇 (snake). If such a person encounters punishment, clash, destruction, or harm, they can only lament in vain. One must have the wealth star in its proper position and triple harmony to be considered noble. It is also necessary to distinguish whether one is born in the daytime or nighttime to be accurate. Old annotations explain that this refers to the "Tianyi Nobleman." The mnemonic starts with "Jia and Wu are combined with cattle and sheep." The days that harmonize with the day's nobleman are only four: Dingyou, Dinghai, Guisi, and Guimao. These days are most afraid of punishment, clash, destruction, and harm, as well as kongwang and kuigang. If one's big destiny reaches the triple harmony, they will achieve success. If the flow year and big destiny clash, break, or harm, the nobleman will become angry and turn into a disaster. The classic says "Chong is precious," which means exactly this. Those born in the daytime should take the day's nobleman, which is Guimao and Guisi; those born at night should take the night's nobleman, which is Dingyou and Dinghai. Only in this way can one truly be considered noble.

《鷓鴣天》云：丁亥無沖癸卯星，丁匡癸巳定豐盈。貴人會合官星顯，馬列門排富壽增。財滿庫，稟盈庭，清名標寫得升騰。為人正直無私曲，稟性忠良如秤平。楠斷曰：日貴格，如甲戊兼牛羊，乙己鼠猴鄉之類也。焉有斯理？雖曰天乙貴人，日主響亮此貴人之上，或作日貴，命其休咎。然貴人之說，名有數端，原取名之不據理出，即與憤丑日生小兒，諸多關殺，妄謬之說同。雖曰日主臨之，不財官印星，獨以貴人為主，甚為虛庭。且原六諸多貴人之說，只是飄空而立，不根理出，豈可信乎？六乙鼠貴格，亦同此例，謬說無疑也。

The Ci "Zhe Gu Tian" says: On Dinghai day, there is no conflict; on Guimao day, the nobleman star is in its proper position. When Ding and Guisi are paired, it indicates abundance. When noblemen meet and the official star becomes prominent, there will be carriages and horses lined up at the gate, and wealth and longevity will both increase. Wealth will fill the storehouses, and salary will pile up in the courtyard. A clean reputation will be written on the list, and one will rise step by step. One will be upright and have no private bias, with a nature that is loyal and fair, like a scale. Zhang Nan made a judgment: The so-called "day nobleman" pattern is nothing more than the mnemonic "Jia and Wu with cattle and sheep" and "Yi and Ji with mice and monkeys," which are the sayings of the Tianyi Nobleman. How can there be such a thing? Even if it is called the Tianyi Nobleman, it is only that the day ruler happens to sit on top of this so-called nobleman, which is called the "day nobleman," and is used to judge good or bad fortune. However, the names of noblemen themselves are many, and they were not originally derived from meaning and reason. This is similar to assigning various obstacles to a child born on the Chou day, which is also a baseless claim. Even if the day ruler really sits on the nobleman, if we ignore the wealth, official star, and seal star, and only rely on the nobleman, it is just empty talk. Moreover, all those nobleman theories were made up out of nowhere, without any basis in meaning and reason. How can they be believed? The "Six Yi Mouse Nobleman" pattern is also of the same kind, undoubtedly a wrong statement.

古歌云：壬辰庚戌庚辰日，戊戌魁罡四坐神。日上加臨重柱內，運行身旺作文臣。聰明果斷慈祥少，刑殺財官大可嗔。舊注曰：此四柱中，疊疊逢之。如甲寅年戊辰月庚辰日庚辰時，當撐大權之命也。若四柱只有一位，疊疊沖之，則多值刑害，困窮而已。運行日主旺，發福百端，運財官之運，其禍立至矣。楠斷曰：魁罡格，取壬辰庚戌庚辰戊戌，臨四墓之地，取其為魁罡，能撐大權。並不以取交論，何以臨比墓之上就能掌握威權？此亦子平書之大謬也。

Old songs say: the days ofRenchen, Gengxu, Gengchen, and Wuxu are collectively called the four "Kui Gang" deities sitting in the palace; if the day pillar sits on Kui Gang and it also appears again in the column, then when the big years reach the place where the self is strong, one can become a literary official. Such people are intelligent and decisive, but lack some kindness. They become greatly disliked upon encountering punishment, killing, wealth, or officialdom. Old annotations explain: Kui Gang refers to encountering them again in the four pillars. For example, if the year is Jiayin, the month is Wuchen, the day is Gengchen, and the hour is Gengchen, then one can hold great power. If the four pillars only have one Kui Gang and it is frequently conflicted, then one will suffer much punishment and harm, but only experience hardship and poverty; when the big years reach the place where the self is strong, blessings will come in abundance, but once entering the wealth and officialdom years, misfortunes will arrive immediately. Zhang Nan made a judgment saying: the Kui Gang pattern takes Renchen, Gengxu, Gengchen, and Wuxu because they all sit on the four burial grounds of 辰, 戌, 丑, and 未, and thus they are called Kui Gang, claiming they can hold power. However, this does not clarify the principles of mutual interaction and control. Why can sitting on a burial ground lead to authority? This is a major error in the Zi Ping book.

《纂要》云：此格以六壬生寅時，並寅字多者，又謂之合祿格。壬祿在亥，寅與亥合，柱中不宜見刑沖破害，乃可掌大權也。運行中則壞寅宇，則降字失職，亦能生災豁竊盜之事。不要見亥字，故曰六壬趨艮，逢亥月者貧。

The "Zuanyao" says: This pattern is based on someone born on six days with the heavenly stem Ren and born at the hour of Yin, and with many Yin characters in the pillar. It is also called the "He Lu Pattern." The禄 of Ren is in Hai, and Yin combines with Hai, which is equivalent to combining the禄. The pillar should not have any instances of刑, 冲, 破, or 害, so that one can hold great power. If the big year (dai yun) leads to a place that destroys Yin, then one will lose position and be demoted, and also suffer misfortune and theft. This pattern also does not want to see the character Hai (since once the禄 is filled, the meaning of combination is lost). Therefore, it is said, "Six Ren heading towards Gen, encountering the month of Hai leads to poverty."

古造如壬寅、壬寅、壬寅、壬寅，方為大貴。古歌云：壬喜逢寅庚喜辰，雲龍風虎越精神。支干重疊無沖破，知是清朝食祿人。又曰：壬日寅時火貴格，此為趨艮福非常。大怕刑站並克破，歲運相逢有禍殃。楠斷曰：六壬趨艮，謂用寅中甲木，能合己土，為壬之官，謂用寅中丙火，能合辛金，為壬之印。是無中生有之說，吾恐謬也。大抵現前拱祿飛天祿馬之說，相為表裡。此說尤非，故以謬名實際情況。

The examples given in old books refer to all four pillars being Renyin, which is considered a great fortune. An old rhyme says: "On a Ren day, it is good to meet Yin; on a Geng day, it is good to meet Chen. Clouds follow dragons, winds follow tigers, and the spirit is extraordinary. When heavenly stems and earthly branches overlap without being broken by clashes, it indicates that the person is from a clear and upright era, receiving salary from the government." Another rhyme says: "A person born on a Ren day at the hour of Yin is called a noble destiny, which is called 'treading Gen.' This brings extraordinary good fortune; it is most feared to have punishments and clashes or to be overcome, as a single clash in the big year or destiny brings misfortune." Zhang Nan said: "The term 'six Ren treading Gen' refers to taking the hidden Jia wood in Yin to combine with Ji earth, treating Ji earth as the 'official' of Ren; and taking the hidden Bing fire in Yin to combine with Xin metal, treating Xin metal as the 'imperial seal' of Ren." This is an invented idea, and I fear it is wrong. Generally, it relates to the previous concepts of 'supporting the official' and 'flying heavenly salary and horse,' but this idea is especially unreasonable, so I can only give it the evaluation of 'mistaken.'

《星命綜宗》云：且如六甲日主，棰中要亥字多，乃為天門之位，為北胡之垣，甲木賴之長生，人以甲日生亥字多者，自然富貴矣，亦忌巳字沖之，又忌寅字，亦可作合祿。新安伯造 戊辰 癸亥 甲子 乙亥。補曰：觀此造有，則此格不忌財也。可見古歌有“歲運若逢財旺處，官災患難起來錄”之說，何也？蓋天干甲字多，忌見財，天干透緩，會印局不忌財，故早六甲趨乾，透印綬為佳。財見，位列名卿。又曰：“歲運逢官財旺處，官星申子共來。”要忌喜何如，故曰忌喜能分，禍福自見。楠曰：六甲趨乾，謂亥乃天之門戶，謂甲日生臨如此，謂之趨乾。假如別日干生臨亥上，何以不謂之趨乾也？然天門亦西北之界，類天門之戶，豈可論入之禍福乎？此說是子平之大謬也。

The Star and Destiny Comprehensive Essentials says: For example, if someone is born on six days with the day stem Jia (甲), the column should have many instances of the character Hai (亥), which is the position of the heavenly gate and the territory of the Black Tortoise in the north. The Jia wood relies on it for "growth"; thus, those born on Jia days with many Hais naturally achieve wealth and honor. This pattern also dislikes the character Si (巳) coming to clash with Hai, and also dislikes the character Yin (寅) (since Yin is the禄 of Jia, and its presence makes the situation full). However, from another perspective, it can be considered as a harmonious禄. The book cites the birth chart of Xin'an Bo as: the year stem is Wu Chen (戊辰), the month stem is Gui Hai (癸亥), the day stem is Jia Zi (甲子), and the hour stem is Yi Hai (乙亥). The supplementary note says: looking at Xin'an Bo's birth chart, which contains the wealth star, we can see that this pattern does not universally dislike wealth. Then why does the old song say, "If the flow year and big destiny meet a place where wealth is strong, official troubles and disasters will follow"? The difference lies in: when there are many Jia stems and many rivals, wealth is disliked because the group of rivals will take away the wealth; but if the heavenly stem reveals the official star and the earthly branches form an official group, then wealth is not disliked. Therefore, for the six Jia days seeking the heavenly gate, revealing the official star is the best, and when wealth star appears again, it can lead to a position of fame and prestige. The old song also says, "When the flow year and big destiny reach a place where officials and wealth are strong, the official star and the water group of Shen and Zi arrive together." Whether it is disliked or liked depends on the specific combination, so saying it is disliked or liked can be clearly distinguished, and thus fortune and misfortune naturally appear. Zhang Nan says: the explanation of the six Jia days seeking the heavenly gate is to take Hai as the heavenly gate, and when Jia day is accompanied by Hai, it is called seeking the heavenly gate. But if other day stems are on Hai, why is it not called seeking the heavenly gate? Moreover, the so-called heavenly gate is just the boundary of the northwest direction, and the name is taken as something like the heavenly gate. How can it be used to judge a person's fortune and misfortune? This explanation is a major error in the book of Zi Ping.

《統宗》云：且如戊己日生，值亥卯避為官，申子辰水局為財是也，正是戊寅、戊子、戊申、己卯、己未、己亥日主是也。忌刑沖殺旺，則反生災矣。歲運同。丁都督造 丁亥 丁未 己卯 戊辰。古歌云：勾陳得位會財官，無沖破命必然端。申子北方東卯木，管教一舉拜金鸞。

The Star and Destiny Comprehensive Essentials says: For example, if the day master is Wu or Ji, encountering the wood trinity of Hai, Mao, and Wei forms its "official" (官), and encountering the water trinity of Shen, Zi, and Chen forms its "wealth" (财). This refers specifically to the day masters Wu Yin, Wu Zi, Wu Shen, Ji Mao, Ji Wei, and Ji Hai. This pattern should avoid punishments and clashes (刑冲), and also avoid excessive seven killers (七杀), otherwise it may bring misfortune. The same applies to the natal year and the great destiny period (大运). The book cites the birth chart of Ding the Commander as an example: the heavenly stem and earthly branch of the year are Ding Hai, the month are Ding Wei, the day are Ji Mao, and the hour are Wu Chen. An old rhyme says: When Gou Chen (勾陈) is in its proper position and the wealth and official positions are combined, a destiny without disruption is sure to be upright. When Shen and Zi form the northern water trinity, it represents wealth, and when Eastern Mao wood is present, it represents official position. This will surely lead to great success, and the person will be honored at the golden hall (金銮殿).

《統宗》云：且臺壬癸二日生，值寅午戌火局為財，最丑未為官，壬寅、壬戌、癸巳、癸丑、癸未、日是也。忌破弱。歲運同。李都丑造 丙戌 甲午 壬寅 辛亥。古歌云：玄武當權妙入神，日干壬癸坐財星。官星若也居門戶，無破當為大用人。

The Star and Destiny Comprehensive Essentials also states: For example, if the day stem is Ren or Gui, encountering the Yin-Wu-Xu fire triple combination signifies its 'wealth', and encountering Chou or Wei earth signifies its 'official'. This refers specifically to the dates of Renyin, Renxu, Guisi, Guichou, and Guiwei. This pattern should avoid being broken and should not have a weak body. The same applies to the natal year and the big years. The book uses the birth chart of Li the Inspector as an example: the heavenly stem of the year is Bing, the earthly branch is Xu; the heavenly stem of the month is Jia, the earthly branch is Wu; the heavenly stem of the day is Ren, the earthly branch is Yin; the heavenly stem of the hour is Xin, the earthly branch is Hai. The old rhyme says: When the Black Tortoise holds power, its subtlety is divine; if the day stem is Ren or Gui and the wealth star is in the seat, and the official star is in the gate position, without any damage, it is a person destined for great official positions in the country.

楠斷曰：勾陳得位，以盡戊己為勾陳，其一理也。得位謂財官之地，若戊己身主不柔，則能任財官也，則謂之勾陳得位也，宜矣。若戊己氣弱，臨其財大旺之地，或為財多身弱，臨其財官之地，或為財多身弱，或殺重身輕，若勾陳得位美，豈不謬乎！玄武當要，與此相同，故予並闢之。

Zhang Nan said: The term "Gou Chen getting the position" refers to calling all Wu and Ji earth as Gou Chen, which is acceptable. The term "getting the position" means sitting on the place of wealth and officialdom. If the Wu and Ji day master is not weak and can bear the wealth and officialdom, calling it "Gou Chen getting the position" is still reasonable. However, if Wu and Ji are weak and appear in a place where the wealth star is very strong, resulting in "too much wealth and weak body"; or if they appear in a place where both wealth and officialdom are present, yet still result in "too much wealth and weak body," or even "too heavy killing and weak body," then calling such a situation a beautiful pattern of "Gou Chen getting the position" would be absurd. The principle of "Xuan Wu taking charge" is the same as this, so I reject both of these patterns together.

《財鑑沙條妙經》云：六壬生丑午位中，先要根源見水通。亥命未宮休帶殺，生平何處不春見。補曰：此本為壬生臨午位，號日祿馬同鄉。而《格》輯入正官類，慧也。又敗經文休帶殺，為休見，是以亥卯未，為吏官之煞，則鑿矣。此煞乃干頭中己土為正官，若柱中無亥卯未木局，傷官之神，主為貴推，不知四季喜忌不同。

The "Cai Jian Sha Tiao Miao Jing" says: Those born on six days of Ren with the heavenly stem in the position of Chou or Wu should first have the source of water connected; the Hai and Wei palaces should not carry the seven killers, so that one's life is always like spring. The supplementary note says: This originally refers to the day stem of Ren sitting on the position of Wu, called "Lu Ma Tong Xiang" (Wu contains Ding fire as wealth and Ji earth as official, both wealth and official are in one branch). The "Ge Jie" included it in the category of proper official, which is insightful. However, it interpreted the phrase "Xiu Dai Sha" in the text as "not seeing it," and regarded Hai-Mao-Wei as a killer for the official star, which is forced. Here, the so-called killer refers to the official star Ji earth in the heavenly stem being harmed; if the column does not have the wood trinity of Hai-Mao-Wei as the "shang guan" deity to harm the official, it can naturally be considered as a noble destiny. However, the commentator did not understand that the preferences and dislikes of the four seasons are different.

蓋待壬午日生春生夏者，最忌亥卯未木局，春逆行比肓運猶稍解。生秋埏，為印綬，能克木遠害，不如不見之為妙，在輕重斟酌。生科亥月，純喜亥卯霜，生子月者次，已形卯，子亥水故也。何者？蓋古賦云：“壬午癸巳二日，同一財官雙全美也。喜生秋科，通金水月氣，忌生春夏通木火月氣，值所喜則大跺，值所忌慢反禍。”由此觀之，如此二日子月正通水月氣，根見水通之謂也。身臨祿旺，喜見財官，主富跺，故日科生則玄開武當權，跺為王侯。

Those born on Renwu day, if born in spring or summer, are most忌 to have the combination of Hai, Mao, and Wei forming a wood trinity, because strong wood will drain water and damage the official star; if born in spring and the big destiny runs counter to the land of same kind or wealth, it can slightly alleviate the problem. If born in autumn, strong metal is considered the official star, which can control wood and push away the harm caused by wood, but it is still not as good as the original chart having no wood trinity at all. This needs to be considered based on the degree of influence. If born in the month of Hai, it is most favorable to have Hai and Mao; if born in the month of Zi, it is slightly less favorable, because it already contains Mao, and both Zi and Hai are water. Why is it divided this way? An ancient text says that the days of Renwu and Guisi both belong to 'wealth and official star both excellent'; they prefer to be born in autumn, which connects with the qi of metal and water; they avoid being born in spring and summer, which connect with the qi of wood and fire. If they meet what is favorable, they will achieve great wealth and honor; if they meet what is unfavorable, it will bring disaster. From this, we can see that these two days, if born in the month of Zi, exactly connect with the qi of water, which is what the classic text means by 'the source meets water'. The day ruler sits on a land of fortune and strength, and also enjoys wealth and official star, which indicates great wealth and honor. Therefore, being born at the right time means the Black Tortoise holds power, and one becomes a king or a marquis.

且祿頭是宜帶財官，天月二德，故《壺中子》曰：“帶天月二德屠冠，帶七殺梟食。”故司馬季主云：“祿要而不要煩，且要祿干不帶七殺，反傷不帶梟食。”女《洞玄經》云：“壬以祿，戊寅本非駕。”女《格錄歌》云：“祿馬更有值多般說，自衰自死兼敗絕。”是壬午癸巳日生埏，以亥為值所喜者也。

Furthermore, the heavenly stem of the official position should be favorable for wealth and official rank, and should be accompanied by the two virtues of Heavenly Virtue and Monthly Virtue, as well as noblemen. Therefore, the book Hu Zhongzi says: those who possess both Heavenly and Monthly Virtues will be promoted to higher offices, while those who possess seven killers and theOwl Spirit and food god will not. Sima Jizhu also says: the official position should be pure and not complicated, and the heavenly stem of the official position should not be accompanied by seven killers, should not be harmed, and should not have theOwl Spirit taking away the food. The book Dong Xuan Jing says: the壬 water takes the亥 as its official position, and theWuyin is inherently unable to control it. The book Ge Lu Ge says: the theory of official position and horse has many considerations, and one should look at whether it is weak, dead, or located in a place of decline and exhaustion. In summary, those born on theRenwu andGuisi days prefer the亥 position.

壬癸以卯為貴人，宜合忌，帶空亡，頭上宜帶財官，不宜帶殺梟。故《醉醒子》子平云：“貴人頭上帶財官，門充駟馬。且貴人以未宮井鬼這合，為家居出入之門三合，況未與午六合有情。”《喜忌篇》云：“四柱干支，喜三合之地。”

Ren and Gui heavenly stems take Mao as the Tianyi Nobleman. The Nobleman is favorable when it combines with other branches, and it should avoid falling into Kongwang. The Nobleman should be accompanied by wealth and official positions, and should not be accompanied by Qixia or Xiaoshen. Therefore, the "Zui Xing Zi" discusses the method of Zi Ping, saying that when the Nobleman is accompanied by wealth and official positions, there will be a carriage drawn by four horses at the gate. It also says that the Nobleman combines with Wei palace and Jing Gui division, which are the gateways for living and moving. Moreover, Wei and Wu are naturally in Six Harmony. The "Xi Ji Pian" also says that the heavenly stems and earthly branches of the four pillars prefer to fall into Triple Harmony. All these talk about the advantages when Hai-Mao-Wei and Renwu, Guisi are combined.

《醉醒子》云：“君不見祿馬貴人無準托，考究五行之善惡，天元贏弱未為災，地氣堅牢是歡樂。”又《珞錄子》云：“每見貴人食祿，無非祿馬司鄉。”又《理愚歌》云：“貴人落在空亡裡，祿馬背違如不值。”是亥卯未乃壬午癸巳二所深喜，而不可忌。正所謂惟有水木傷官格，財官兩見反為歡者，正所謂有病方為貴，無傷不是奇者也。

The Zui Xing Zi also says: Have you not seen that the mere presence of official luck, nobleman, and horse is not enough; one must examine the good or bad nature of the Five Phases. A weak heavenly stem does not necessarily bring calamity, but a firm and solid earthly branch is truly desirable. The Luolu Zi says: Whenever one receives the salary of a nobleman, it is always the pattern of official luck and horse being in the same native place. The Li Yu Ge says: If the nobleman falls into the Kongwang, and the official luck and horse are apart, it is as if one has not encountered them. Thus, the combination of Hai, Mao, and Wei is indeed favored by the days of Renwu and Guisi, and should not be universally avoided. This is what the ancients meant by "Only the water and wood official pattern brings joy when wealth and official luck are both present," which is also "Only when there is a sickness can one achieve a noble pattern; without injury, it is not extraordinary."

吾邑王耕山命 己卯 乙亥 壬午 庚子。萬泉董正郎命 甲午 乙亥 癸巳 丁巳。皆生亥月，帶天德貴人，頭上戴財，一戴官。皆不戴殺刃。但有傷官之神，現仿今通顯，正所謂通水月氣，值所喜則大貴也。如此二日，生春寅卯月，取傷官格，則文季而不明。生夏干月，官星太旺，天無贏弱。又作亥卯未合局，則洩氣愈甚，如病人重負，何以當此財官。又頭戴殺刃，凶神會聚雖日水木傷官，喜見財官，何益也。雖有貴人，失祿失時失勢，何益也，觀古造：己酉 丙寅 癸巳 庚申。此癸水身弱，又在春月，傷官洩氣，年干頭帶殺，常有腸毒之病。古謝五郎造 乙酉 壬午 壬午 癸卯。年頭上帶傷官，居祿癸卯，貴人頭上帶刃箭，天無贏弱，死二囹圄。

Zhang Nan took the case of Wang Gengshan from his hometown as an example: the year pillar is Ji Mao, the month pillar is Yi Hai, the day pillar is Ren Wu, and the hour pillar is Geng Zi. He also took the case of Dong Zhenglang from Wanshui: the year pillar is Jia Wu, the month pillar is Yi Hai, the day pillar is Gui Si, and the hour pillar is Ding Si. Both of these cases were born in the month of Hai, and both have the "Tiande" (Heavenly Virtue). The nobleman in one case has a wealth star on his head, and the other has an official star. Neither has the seven killing stars or the Yangren (Sharpness). Although there is also the "Shanggan" (Injurious Official) in the pillars, both men are now prosperous and successful. This exactly confirms what was said before: if the birth month is in harmony with the water month energy, and the favorable combinations are present, then it is a great and noble destiny. Conversely, if the day pillars Ren Wu and Gui Si are born in the spring months of Yin or Mao, they can only take the "Shanggan" pattern, with literary talent but not prominent. If born in summer, the official star (earth) is too strong, and the day's main heavenly stem is weak, and if the Hai, Mao, and Wei form a wood trinity, the water energy is further drained, like a sick person carrying a heavy burden, how can they bear the wealth and official positions? If the nobleman also has the seven killing stars and Yangren on his head, and the凶神 (evil spirits) are gathered together, even if one keeps saying "water and wood Shanggan like to see wealth and official positions," it is of no use. Even if the destiny has a nobleman, but loses the禄 (favorable position), the time, and the momentum, it is still of no use. Let's look at several ancient people's destinies as evidence. The first case: the year pillar is Ji You, the month pillar is Bing Yin, the day pillar is Gui Si, and the hour pillar is Geng Shen. The癸 water day stem is itself weak, and born in the spring month, the Bing Yin contains the甲 wood Shanggan, which drains its energy. The year stem Ji earth carries the seven killing stars, so this person often suffers from intestinal poisoning and sores. The second case is the destiny of Xie Wulang from ancient times: the year pillar is Yi You, the month pillar is Ren Wu, the day pillar is Ren Wu, and the hour pillar is Gui Mao. The year stem has the Yi wood Shanggan, and the hour branch Mao is the residence of the nobleman for Ren and Gui, but the nobleman's head carries the Yangren, the heavenly stem of the day is weak and without support, and he died in prison.

又一古造 癸卯 乙卯 癸巳 癸丑。行辛亥運，梟透，並亥合傷官木局，不祿。戊申 丙辰 壬午 乙巳。生春寅月，正水木傷官洩氣，二歲行已卯運，運干頭帶殺，而又傷官旺地遂死。此五造正所謂通木火月氣，值所忌則反禍之謂也。

Another case: the year pillar is Guimao, the month pillar is Yimao, the day pillar is Guisi, and the hour pillar is Guichou. When this person enters the Xinhai big year, the heavenly stem of the year, Xinhai, has Xinhai as theOwl Spirit (weaving god) appearing and taking away the food, while the earth branch亥 forms a wooden official wood group with the卯, thus causing death. Another case: the year pillar is Wushen, the month pillar is Bingchen, the day pillar is Renwu, and the hour pillar is Yisi. Born in the spring month of寅, it is the image of water and wood official officials releasing energy; when entering the Jimao big year, the heavenly stem of the year brings Ji soil seven killers, and the earth branch卯 is the strong land of the official official, thus causing death. These cases are exactly the ones mentioned earlier, "when the month's energy of wood and fire is connected, but meets the forbidden combination, it becomes a disaster."

如生秋申月則為印綬格。金旺水生，木死不克土，因然。亦忌傷官，並干頭殺。吾邑有一造 壬申 己酉 癸巳 癸丑。月干頭帶殺，四十九行甲寅東方傷官運，雙目失明，雖秋亦忌傷官也。又一造 甲申 癸酉 癸巳 甲寅。不帶殺，雖鉅富，因年時干帶傷官，福祿無功名。又壬午癸巳二日，於亥卯未傷官木局。四季有忌不忌，又有喜不喜，忌可以四季均為見亥卯未非貴推開哉？作《沙條經》者，誠家於理學，欲以發“淵源”之所未發，以破後人之疑，而後人反疑之，誤矣。

If one is born in the month of Shen during autumn, it becomes the 'Imperial Seal Pattern': gold is strong and generates water, while wood is in a dead state in autumn and cannot overcome earth, which is a good combination. However, at this time, it is also forbidden to have the official who harms the person, and also to have the seven killers appearing in the heavenly stem. Zhang Nan cited a case from his hometown: the heavenly stem of the year is Renshen, the heavenly stem of the month is Jiyou, the heavenly stem of the day is Guisi, and the heavenly stem of the hour is Guichou. The heavenly stem of the month carries the seven killer, and at the age of forty-nine, when he entered the Eastern Official Harm Pattern of Jiayin, he became blind in both eyes. This shows that even if one is born in autumn, the official who harms the person is still a bad factor. Another case: the heavenly stem of the year is Jiashen, the heavenly stem of the month is Guiyou, the heavenly stem of the day is Guisi, and the heavenly stem of the hour is Jiayin. In this case, the heavenly stem does not carry the seven killer, so it became a very wealthy case; only because the heavenly stem of the year and the heavenly stem of the hour both carry the official who harms the person, although there is fortune and honor, there is no official position. In summary, the days of Renwu and Guisi, when encountering the wood triple of Hai-Mao-Wei, some are forbidden in some seasons, some are not forbidden, some are favorable, some are not favorable. How can one not distinguish the seasons and just see Hai-Mao-Wei and conclude that it is not a noble destiny? The person who wrote the 'Sha Tiao Jing' is indeed skilled in the principles, trying to explain the parts that were not clearly explained in 'Ziping's Sea of Profundity', to remove the doubts of later generations. However, later generations doubt him, which is wrong.

又如帶殺制伏去留，則不在此限，宜輕重較重。棄命從殺，身弱無根，而殺不帶透於干者，不在此限。古丞相命 丙戌 壬辰 壬戌 庚戌。地支純土，七殺太旺，壬水無歸，得從其殺。且運行南方火土鄉，位至宰相。至丁酉辛巳年，類成金局，扶得身旺，與殺為敵，遂附《補天乙妙旨》註解日：凡人翕有祿馬貴人，因有富而吉亦有貧賤而凶，是皆無準托也。何者？蓋考祿馬而吉。頭上帶財官，三合六合，生旺進氣，是謂五行之惡，善慢貴而吉，頭上帶殺梟形沖破害，衰給絕無氣，是謂五行之惡，惡則貧賤而凶。

In addition, if a person's destiny includes seven杀 (seven killers) that are controlled and restrained, with a clear choice between keeping or letting go, they are not subject to the above restrictions. One should instead compare the severity. As for the case of 'abandoning destiny to follow the seven killers'—when the day master is weak and lacks root energy, and the seven killers do not appear in the heavenly stem—this is also not subject to the above restrictions. The book cites the case of an ancient prime minister's destiny: the year stem is Bingxu, the month stem is Renchen, the day stem is Renxu, and the hour stem is Gengxu. The earth branches are all of the earth element, making the seven killers too strong, and the water element has nowhere to go, so the day master had to give up its own strength and follow the seven killers. Moreover, the big luck period continued to move through the southern fire and earth regions, which strengthened the seven killers' power, leading to his position as a prime minister. However, in the years of Dingyou and Xinsi, a metal trinity was formed, which strengthened the day master's strength, causing it to oppose the seven killers. At this point, the original text breaks off, and the following text is missing. Below is the annotation from the "Supplement to the Heavenly Ethics": People with the same presence of禄 (favorable), 马 (horse), and Nobleman (nobleman) in their destiny may have some wealthy and auspicious, while others may be poor and inauspicious. This shows that relying solely on禄, 马, and Nobleman is unreliable. Why is that? Those who examine禄 and 马 and find auspiciousness mostly have the nobleman accompanied by wealth and official positions, and are supported by triple harmony and six harmony, located in areas of growth and vitality. This belongs to the good aspect of the five phases, hence being wealthy and auspicious. As for those who have seven killers andOwl Spirit (spleen god) on their heads, and encounter punishment and clash, located in areas of decline and stagnation, this belongs to the evil aspect of the five phases, hence being poor and inauspicious.

若壬午癸巳癸未，坐財官，柱中隱顯太旺，是謂天元贏弱，故日官星太旺，無元贏弱之名。財為養命之源，官乃扶身之本，宜郭福榮，是旺財官為我用，富貴歡樂而有餘也。五行惡，則地氣不牢，不堅牢即弱之謂也。身弱則不能勝財，貧賤憂戚而不足也。

On days like Renwu, Guisi, and Guiwei, the day branch contains wealth and official stars. If the wealth and official stars, whether clearly visible or hidden, are excessively strong in the column, the day's main element cannot bear them, which is called "heavenly stem weakness." Therefore, there is the saying "official star too strong, heavenly stem weak." Wealth is the source of life, and official star is the foundation for supporting the self; they should bring blessings and honor. If wealth and official stars are strong and can be used for one's benefit, then one naturally enjoys wealth, happiness, and abundance. Conversely, if the five elements' energy becomes bad, the earth branch's energy becomes unstable; instability means weakness. A weak self cannot control the wealth star, leading to a life of poverty, low status, worries, and constant lack.

《喜忌篇》支拱祿拱貴，填實則凶。補日：祿謂臨官之祿，貴為官星之貴，非天乙貴人之貴也。《格解》拱祿是拱財星也，拱貴是拱天乙貴人也，非也。拱祿有五日，五祿中皆無財，何以為之拱財，拱貴有五日雖四日之拱內，亦合看天乙貴人，而非甲之貴人也。官星與貴人拱天乙貴人也。

The *Xiji Section* says: A pattern where the Earthly Branches form an arch to the *Lü* (offspring) or *Guì* (nobleman) is considered凶 (unfavorable) when the actual characters are fully filled. The supplementary explanation states: Here, the term *Lü* refers to the *Lingguan* (officialdom) *Lü*, and *Guì* refers to the *Guanxing* (official star) *Guì*, not the *Tianyi Guìren* (Heavenly Nobleman). The *Gejie* says that *Gonglü* (arch to the *Lü*) refers to arching to the *Cai Xing* (wealth star), and *Gongguì* (arch to the *Guì*) refers to arching to the *Tianyi Guìren*, which is incorrect. There are five days for *Gonglü*, and among these five *Lü* positions, there is no *Cai Xing*. How can it be called arching to wealth? For *Gongguì*, there are also five days, although four of these days can also be considered in conjunction with the *Tianyi Guìren*, but that is not the *Guìren* for the *Jia* heavenly stem. In summary, this pattern arches to the *Guanxing* *Guì*, not to the general *Tianyi Guìren*.

如癸亥日與癸丑時，癸丑（時）[日]與癸亥時，皆拱子中癸水為祿；丁巳日與丁未時，則拱午中丁火為祿；己未日與己巳時，則拱午中己土為祿；戊辰日於戊午時，則拱巳中戊土為祿；此五日五時而拱祿格。如甲申日與甲戌時，則拱酉中辛金為官貴；甲寅日與甲子時，則拱丑中辛金為官貴；戊申日與戊午時，則拱未中乙木為官貴；乙未日與乙酉時，則拱申中庚金為官貴；辛丑日與辛卯時，則拱寅中丙火為官貴；此五日五時為拱貴格。

Specifically, on a Gui Hai day paired with a Gui Chou hour, and on a Gui Chou day paired with a Gui Hai hour, both cases have Zi in the middle, taking the癸 water in Zi as the禄; on a Ding Si day paired with a Ding Wei hour, they sandwich Wu, taking the丁 fire in Wu as the禄; on a Ji Wei day paired with a Ji Si hour, they sandwich Wu, taking the己 earth in Wu as the禄; on a Wu Chen day paired with a Wu Wu hour, they sandwich Si, taking the戊 earth in Si as the禄. These five days paired with five hours form the 'Arching Wealth' pattern. The things being拱 are all the official positions of the day stem, hence it is called 'Arching Wealth'. Now regarding 'Arching Wealth', on a Jia Shen day paired with a Jia Xu hour, they sandwich You, taking the辛 metal in You as the official star of Jia; on a Jia Yin day paired with a Jia Zi hour, they sandwich Chou, taking the辛 metal in Chou as the official star; on a Wu Shen day paired with a Wu Wu hour, they sandwich Wei, taking the乙 wood in Wei as the official star of Wu; on a Yi Wei day paired with a Yi You hour, they sandwich Shen, taking the庚 metal in Shen as the official star of Yi; on a Xin Chou day paired with a Xin Mao hour, they sandwich Yin, taking the丙 fire in Yin as the official star of Xin. These five days paired with five hours form the 'Arching Wealth' pattern. The things being拱 are all the proper official stars of the day stem, hence it is called 'Arching Wealth'.

此二格純粹，大貴。喜身旺印綬傷官食神，忌刑沖了日時拱位，又怕四柱中有傷日干七殺，皆拱不信祿貴。又怕四柱中見祿見貴，謂之填實則凶。蓋此二格者，只宜虛拱，如器皿空則能容物，所以填則凶。亦忌祿貴落空。

If these two patterns are formed purely, they indicate great wealth and honor. They favor a strong day stem, and prefer the presence of the official star, the injurer, and the food star to support the day stem. They dislike punishments and clashes that disrupt the empty position between the day pillar and the hour pillar. They also fear the presence of the seven killers in the four pillars, which would render the supported禄 and 贵 meaningless. Moreover, they fear that the four pillars clearly show the characters 禄 and 贵, which is called "filling the empty space brings misfortune." Because these two patterns rely entirely on the empty positions between them, just like a vessel must be hollow to hold things; once it is filled, it becomes useless. Additionally, they dislike the禄 and 贵 being in the position of Kongwang.

《鷓鴣天》云：甲寅甲子丑貴鄉，戊辰戊午祿中藏。刑沖填實空亡遇，禍患官滅不可當。無官透，如榮晶，青霄在路把名揚。定持權柄三公位，衣紫腰金拜聖王。問，《三車》即云：喜傷官食神，而古歌又日：“怕傷官在月支”何也？（格解）收官食二說，而言鞭忌不同之故。蓋有財則有傷官食神，《景臨》云：“無財而不之教訓。蓋有財印而不喜傷官”正此謂也。

The ci poem "Zhe Gu Tian" says: On a Jiayin day with a Jiazi hour, the Chou between them is considered a noble land; on a Wuchen day with a Wuwu hour, the Si between them hides the fortune. Once there is a clash, punishment, filling, or kongwang, calamity and official troubles cannot be avoided. If there is no official star appearing and the pattern is clear and bright, one can achieve fame, hold power, rank among the three high officials, wear purple robes, carry golden belts, and pay homage to the emperor. Someone asks: "San Che Yi Lian" says this pattern favors the destruction star and food god, but an ancient song says "fear the destruction star in the month branch," why is that? "Ge Jie" includes both the favoring of the official star and the favoring of the destruction and food god, but does not explain the different reasons for their suitability and inappropriateness. In fact, the difference lies in whether there is wealth: if there is wealth, it can release the power of the destruction and food god and generate the official star, so it is acceptable to see destruction and food god; if the original chart is a pattern of wealth and education, it does not like the destruction star to break the education. The ancients said "without wealth, it is not enough to talk about this; with wealth and education, it does not like the destruction star," which is exactly this meaning.

《格解》云：癸酉癸亥癸時，亦拱戌中戊土之貴。注不言及何也？補曰：斯言失之矣。蓋癸酉日，繫甲子旬中，甲子旬以戌亥為空亡。既為拱亡，則拱不信貴人，所以不取此日時為拱貴也。蓋子平所謂拱貴，最忌天中殺，天中即空亡，有走貴人之說，則此日時，不可拱貴也，又何疑？

The "Gejie" also says: On a Guiyou day, paired with a Guihai hour, it can also support the Wu earth in Xu, thus obtaining the nobleman. Why didn't the old annotations mention this? The supplementary note replies: This statement is wrong. A Guiyou day belongs to the Jiazi ten-day cycle, and in the Jiazi cycle, Xu and Hai are considered Kongwang. Since the position between them is Kongwang, the nobleman supported by this conjunction is not valid, so this day and hour is not included in the arching nobleman pattern. The method of Zi Ping emphasizes that the arching nobleman pattern most avoids "Tianzhong Sha", which is Kongwang. It is commonly said that Kongwang can drive away the nobleman. If this is the case, then this day and hour cannot support the nobleman, so what is there to doubt?