It is not favorable for the person to have a smooth and easy diet.

如甲子見丙寅，死金逢絕地，卻見生火，安得為奇。

For example, when Jiazi meets Bingyin, Jiazi's nayin sound element is dead metal, and Yin is precisely the place where metal reaches its end. Yet it coincides with Bingyin, which is fire in its growth stage, melting the metal. Following this sequence, how can it be considered rare and precious?

己亥不畏丁倒食，丁壬丑合化木，而壬祿在亥也。丙午不畏甲倒食，甲與己合，而巳祿在午也。乙巳不畏癸倒食，戊癸化火，乙巳亦火也。癸巳不畏辛倒食，丙辛化水，而丙祿在巳也。六庚人惟庚戌最喜戊子火，故六庚不畏倒食，諸書皆云：庚戌金最喜戊子火，庚為眾陽之首，喜戊子火，故六庚不畏倒食，見戊做喜神。

There are several situations where one does not fear the reverse eating (倒食). Jihai does not fear Ding coming to reverse eat, because Ding combines with Ren to form wood, and Ren's strength is in Hai. Bingwu does not fear Ji coming to reverse eat, because Ji combines with Ji to form earth, and Ji's strength is in Wu. Yisi does not fear Gui coming to reverse eat, because Wu combines with Gui to form fire, and Yisi's nayin element is originally fire. Guisi does not fear Xin coming to reverse eat, because Bing combines with Xin to form water, and Bing's strength is in Si. Among the six Geng days, especially Gengxu particularly likes Wuzi fire, so all six Geng days do not fear reverse eating. Various books state: Gengxu metal most prefers Wuzi fire, because Geng is the leader of all yang, and it benefits from Wuzi fire to be tempered. Therefore, when the six Geng days meet reverse eating, it is not a problem, and seeing Wu is considered a favorable deity.

二儀開闢五行次序，則十干生馬，首生巳土在西南坤方，則地之餘氣之源也，然後巳生辛、辛生癸、癸生乙、乙生丁、丁歸源，故丁乃倒食己，乃子歸母位，是陰氣散發，一同復本之氣，故六己人最喜丁火倒食，呼作喜神。

Since the creation of Heaven and Earth, the Five Phases have had a definite order, and the Ten Heavenly Stems each have their origin. The first to emerge was earth in the branch Si, located in the Southwest direction, which is the source of the earth's residual energy. Afterwards, Si gave rise to Xin, Xin gave rise to Gui, Gui gave rise to Yi, Yi gave rise to Ding, and at Ding it returned to its origin. Therefore, when Ding comes to consume Ji, it is actually the son returning to his mother's position, which is when the Yin energy disperses and then returns together to its original energy. For this reason, people born on the sixth day of Ji prefer Ding fire to consume them, and they call it the "favorable deity."

假令己巳年、丁卯月、甲申日、丁卯時、用丁為喜神，甲生丁火，丁火旺，則己巳人喜神全借，又丁至卯真木，作己祿官、極盛，又己巳木，旺於卯，上下人使用，故入翰林學士，假令己巳年，丁卯月、癸亥日、壬子時、壬助癸，癸克丁之喜神，不成貴氣，雖遇喜神，不佳也，故有名而無實。

For example, a person born in the year of Jisi, month of Dingmao, day of Jiashen, and hour of Dingmao, takes Ding as the beneficial deity: Jia wood generates Ding fire, which becomes strong, and the person born in Jisi year fully benefits from this beneficial deity. When Ding arrives at Mao, Mao is genuine wood, which also serves as the official position of Ji, and the strength is extremely powerful. Moreover, the nayin sound element of Jisi belongs to wood, which is at its peak in Mao, so both above and below are suitable, hence this person became a Hanlin Academician. In contrast, a person born in the year of Jisi, month of Dingmao, day of Guihai, and hour of Renzi, Ren helps Gui, but Gui water directly overcomes Ding fire, the beneficial deity, so the noble destiny cannot be achieved. Although the birth chart encounters the beneficial deity, it ultimately proves harmful, so the person only gains a reputation without real achievement.

次生庚，乃天之餘氣，惟庚為了眾陽之首，然後生壬、壬生甲、甲生丙、丙生戊、戊復歸庚祖，故六庚人不使倒食，用戊作善神，如庚寅年、戊寅月、丁未日、庚子時、己巳胎，是命專得戊土為用，又入寅上子上戊土旺，喜神得地，又丁生戊土，丁戊己庚連珠，但丁下又見庚氣，稍逆，木氣亦弱，只得太尉，若丁下更一字得用，須兩府也，如庚寅年、戊寅月、辛酉日，被辛酉日雜壞戊寅土，又氣太弱，若得好，只薄薄之福，餘依次推之。

Then comes Geng, which is the leftover energy of Heaven, and Geng is the leader of all yang energies. After Geng, it gives rise to Ren, which gives rise to Jia, which gives rise to Bing, which gives rise to Wu, and Wu returns to Geng, the ancestral energy. Therefore, people born on the six days of Geng do not regard Wu as an evil force, but rather as a benevolent deity. For example, a person born in the year of Gengyin, in the month of Wuyin, on the day of Dingwei, at the hour of Gengzi, with Jisi as their root, specifically uses Wu earth as their key element: Wu earth is strong in both Yin and Zi, and the auspicious deity is firmly established. Ding fire also generates Wu earth, and the sequence of Ding, Wu, Ji, and Geng is like a string of pearls. Unfortunately, below Ding there arises Geng energy, which slightly goes against the natural order, and the wood energy is also weak, so they only reach the position of Taiwei. If instead of Geng, another useful element were present below Ding, they would be promoted to the rank of two officials and become a governing minister. Another example is a person born in the year of Gengyin, in the month of Wuyin, on the day of Xinyou. The day of Xinyou disrupts the Wu earth of Wuyin, and the energy is too weak. Even if the method is correct, they can only have a thin share of fortune. Other destinies can be similarly inferred.

又云：己不畏丁歸源之數，己不倒食辛陰氣初發散之源，庚不畏戊陽氣歸源之數，庚不倒食壬，陽氣初散之源，辛不畏丁，為丁養育金也，況有丁處，便有己土，陰陽干涉得清福之助，故六辛人切要丁，但從寅遁至辛人本祿位，方知用丁為祿，更自是金家，己上火里長生，故知要火為富貴，金無父母，借火處有父母之氣。（天元變化書）

The book also says: Ji does not fear Ding, because Ding is the number of returning to the source; Ji also does not take from Xin, because Xin is the source from which yin energy first spreads. Geng does not fear Wu, because Wu is the number of returning to the source of yang energy; Geng also does not take from Ren, because Ren is the source from which yang energy first spreads. Xin even more does not fear Ding, because Ding fire can warm and nourish metal; moreover, where there is Ding there is also Ji earth, yin and yang are connected, and thus can receive the help of clear blessings. Therefore, those born on the sixth day of Xin need Ding most; as long as one counts from the寅 position to the禄 position of the day of Xin itself, one will understand that Ding should be used as the禄. Xin is originally of the metal family, and Ji earth is born in fire, thus it is clear that fire is needed for wealth and honor; metal originally has no parents to rely on, so it has to borrow a bit of parental energy from where there is fire. This passage is from The Book of Heavenly Changes.

倒食者是喜神，生值及行年值之，皆有喜，雖貴窮窘而已。（金書命決）

The concept of "dàoshí" (倒食) is actually a favorable deity. Whether it appears in the four pillars of birth or in the yearly and annual cycles, it signifies good fortune and joyful events. However, this kind of auspiciousness comes with a degree of hardship, and wealth and honor cannot be fully attained. This statement is from the "Jin Shu Ming Jue" (金书命诀).

古人立倒食者，有深旨焉，但後學便以為梟神之毒或言君子有兵刑之理，且如壬以庚為倒食，卻生在四月、七月、八月、十二月，豈得直言不好，其禍自禍、福自福，各有所歸，假令位居高品，或一旦有愆，而遭極刑，此之謂也。（神白經）

The ancients established the concept of "reverse eating" with deep intention, but later scholars regarded it merely as a harmful aspect of theOwl Spirit, claiming that if a scholar encounters it, he would suffer from military conflicts and punishments. In reality, this is not accurate. For example, if壬 is reversed by庚, if庚 is in season during April, July, August, or December, then庚 metal is in its season and how can we definitively say it is bad? Misfortune has its own place, and blessings have their own place, each with its own destination. For instance, someone who holds a high official position may suffer severe punishment due to a single mistake, which precisely describes such a situation where both misfortune and blessing coexist. This passage is from the "Shen Bai Jing."

子返哺時逢子建，更值貴人喜相見，建官又在貴人鄉，鳳閣鸞臺曆華選。返哺者返食也，年月日時皆自下食上，須見天乙貴神官印，吉殺方貴。（理愚歌）

The song says: A pattern where children return to support their parents occurs when the hour branch is on Zi. If this is further accompanied by the meeting of Tianyi Nobleman, and the position of Officialdom falls in the territory of the Nobleman, then the person will be able to hold important positions such as those in the Zhongshu Menxia.the so-called "returning to feed" is the same as "returning to eat," meaning that the year, month, day, and hour pillars all move upward to consume, forming a pattern of giving back. However, it is also necessary to see the Tianyi Nobleman and the official seal, transforming harmful stars into beneficial ones, which is considered true wealth. This comes from the "Li Yu Ge."

食神嫌倒，爭啜爭哺，忽併臨之，乏漿乏乳，有餘，則食前方丈，不足，則簟食豆羹。犯倒食在命者，多被人撓，重迭帶得者，在初幼兒則言其乏乳，正食而有餘者，富貴。爭食者衣食不足，假令甲人得二丙三丙，乃有餘，三甲二甲止有一丙者，乃不足。（壺中子）

The Hu Zhongzi says: The food god is most忌 being reversed; once reversed, it becomes a situation where many mouths compete for food and people fight over it; if several reversed food gods suddenly come together, it is like lacking milk and nourishment, leading to a cut-off of food supply. Those with an excess of the food god have a square yard of delicacies on their table when they eat; those with a deficiency of the food god only have a bamboo basket of rice and a bowl of bean soup. Those whose fate involves reversed food gods are mostly hindered and obstructed everywhere; those who have multiple layers of reversed food gods are shown in infancy as lacking milk. Conversely, those with proper and abundant food gods become wealthy and prosperous; if several day stelae compete for one food god, then food and clothing will be insufficient. For example, if a Jia day person gets two or three Bings, that is considered abundant; but if there are three or four Jias and only one Bing, that is considered deficient.

甲人見壬丁、己人見丁壬、乙人見癸戊、庚人見戊癸、丙人見甲己、辛人見己甲、丁人見乙庚、壬人見庚乙、戊人見丙辛、癸人見辛丙。以上官鬼相傷，公立庶幾。凡生時干倒食年干者，主克子，日時俱食，主頭面帶破，並克母，身死後無子送也。（廣信）

When the heavenly stem of the time column is the reverse of the heavenly stem of the year column, and they are in a harmonious relationship, it is called "reverse harmony." For example, on a Jia day, if the time stem is Ren or Ding; on a Ji day, if the time stem is Ding or Ren; on a Yi day, if the time stem is Gui or Wu; on a Geng day, if the time stem is Wu or Gui; on a Bing day, if the time stem is Jia or Ji; on an Xin day, if the time stem is Ji or Jia; on a Ding day, if the time stem is Yi or Geng; on a Ren day, if the time stem is Geng or Yi; on a Wu day, if the time stem is Bing or Xin; on a Gui day, if the time stem is Xin or Bing. In these combinations, the official and the ghost (representing different aspects of fate) harm each other, but they can still maintain a position in the government. If the heavenly stem of the time column is the reverse of the heavenly stem of the year column, it indicates that the person will have a strong influence over their children. If both the day column and the time column are in a food relationship (i.e., the time stem is the food of the day stem), it indicates that the person will have scars on their head and will harm their mother. After death, they will not have a son to attend to them. This passage is from the "Broad Trust Collection."

群虎格，吞中逢吞也，倒食神曰吞，且如甲人見壬日時，又逢字，曰重吞，主多貧窮死溝壑之命，惟恐干合解之，且如甲人逢壬庚，乙人逢癸辛是，如甲見壬寅、或帶乙來，乙或帶甲來，終又緩矣。（沉芝源髓）

The so-called "Group of Tigers Pattern" refers to a situation where swallowing occurs again and again. The concept of "swallowing" is called "tian shi shen" (倒食神), for example, if someone born on a Jia day has a Ren in the day pillar and then encounters the same character again in the hour pillar, this is called "chong tun" (重吞), and such a person is likely to be poor and destitute, dying in the ditch. This pattern is most dangerous when the heavenly stems are in mutual harmony to neutralize it, meaning if a Jia day person encounters Ren and then also encounters Geng, or a Yi day person encounters Gui and then also encounters Xin, the danger is real. However, if a Jia day person encounters Renyin or if there is another Yi nearby, or if there is another Jia nearby for Yi, the severity of the danger will be reduced. This passage is from "Shen Zhi Yuan Mei."

天上三奇日月星，則乙為日奇、丙為月奇、丁為星奇，地下三奇甲戊庚，則甲為陽木之魁，戊為陽土之君，庚為陽金之精，若年月日時四干分明，見乙丙丁、或甲戊庚，是乙丙丁而遇六儀，則器業遠大，甲戊庚而逢二吉，則堅完富貴，

The "Three Marvels" in the heavens are symbolized by the sun, moon, and stars: Yi represents the sun marvel, Bing represents the moon marvel, and Ding represents the star marvel. The "Three Marvels" on the earth are Jia, Wu, and Geng: Jia is the first of yang wood, Wu is the sovereign of yang earth, and Geng is the essence of yang metal. If the heavenly stems in the year, month, day, and hour pillars are clearly arranged and form either Yi, Bing, and Ding or Jia, Wu, and Geng, then it is called the Three Marvels entering the destiny. If the Three Marvels of Yi, Bing, and Ding meet the "Six Instruments," the person will have great potential and achievements. If the Three Marvels of Jia, Wu, and Geng meet the "Two Good Qualities," the person will be wealthy, noble, and complete in fortune.

六儀者以子加寅，順數至生月，見本命者是，二吉者丑未也，如有福神之助，更在生旺之鄉，則極貴，如無福神更犯死絕，沖破、空亡，則減福。（閻東叟書）

The Six Instruments refer to starting with the Zi branch on the寅 position and counting sequentially until reaching the birth month. Whatever number matches the person's destiny is considered. The two auspicious positions are referred to as Chou and Wei. If such a destiny is further supported by auspicious deities and is located in a thriving and favorable position, it will be extremely prosperous. However, if there are no auspicious deities and instead there are adverse factors such as death and decay, conflict, and Kongwang, the fortune will be greatly reduced. This passage is from the "Yan Dongshou Book."

玉霄寶鑑云：古人以正月為歲之始，日出於乙，故以乙為日奇，老人星，凡為瑞，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。

The Zuyao Baodian explains the origin of the Three Marvels: ancient people considered the first month as the beginning of the year, and the Star of Brightness and Prestige rose from the direction of Yi, so Yi was designated as the "Day Marvel." The star of longevity has always been regarded as an omen of good fortune, and it appeared in the direction of Ding, so Ding was designated as the "Star Marvel." When the moon illuminated the direction of Bing at night, the world became clear, so Bing was designated as the "Moon Marvel."

珞□子云：重犯奇儀蘊藉，抱出群之器，趙氏新注云：乙丙丁為三奇，甲子旬戊，甲戌旬己，甲申旬庚，甲午旬辛，甲辰旬壬，甲寅旬癸，以上六儀生月日時，遇者才智出倫，只如甲申年、乙亥月、丙辰日、庚寅時，各重犯奇儀。

Luolu Zi says: Those whose fate is repeatedly afflicted by the Three Marvels and the Six Instruments possess a reserved and profound demeanor, and harbor exceptional talent. Zhao's New Commentary further explains: Ethereal, Bing, and Ding are collectively known as the Three Marvels; as for the Six Instruments, they are paired with Wu in the Jiazi decade, with Ji in the Jiaxu decade, with Geng in the Jiashen decade, with Xin in the Jiawu decade, with Ren in the Jiachen decade, and with Gui in the Jiayin decade. If these Six Instruments appear in the birth month, day, or hour, the person's wisdom surpasses their peers. For example, a birth in the Jiashen year, Yihai month, Bingchen day, and Gengyin hour is considered to have the Three Marvels and Six Instruments repeatedly overlapping.

三奇主人精神異常，襟韻卓越，好奇、尚大、博學多能，帶貴者奇雅，富貴人也，帶官符劫殺，器識宏遠，帶空亡生旺，則脫塵離俗，富貴不淫、威武不屈、帶元辰、咸池、死絕，皆為無用。（燭神經）

Those with the Three Marvels in their destiny have exceptionally vigorous spirits, noble character and refined temperament, they enjoy novelty and value grandeur, are learned and versatile in talents. If the Three Marvels are accompanied by the Nobleman, their style is peculiar and elegant, making them affluent and noble. If accompanied by Guanfu and Jiashā, their vision and capacity are broad and profound. If accompanied by Kongwang and in a state of birth or prosperity, they transcend worldly concerns, remaining unswayed by wealth and unyielding before power. However, if accompanied by Yuanchen, Xianchi, or in a state of death or decline, the Three Marvels become ineffective. This passage is from the "Zhujing Jing."

順食干神乙丙丁，神童及第播聲名，日時祿馬公卿殺，換武除文佐聖明。須是乙人見乃好，如他干見則非也。順食干神甲戊庚，兼得長生兩府名，若然無祿無馬，只是財中蓄積人。

The rhyme says: When the heavenly stems follow in order to form the sequence Yi, Bing, Ding, the person is a young prodigy who achieves success early and gains widespread fame; if the day pillar and hour pillar also have the blessings of official rank and powerful influences, he can be transferred from a military post to an administrative one, assisting the virtuous emperor. However, this is only beneficial if it applies to someone born on an Yi day; if it applies to other day stems, it is not the case. It also says: When the heavenly stems follow in order to form the sequence Jia, Wu, Geng, and if they also possess the energy of growth, one may hope to hold a high official position; but if neither official rank nor powerful influences are present, one will merely be a wealthy man who is good at saving money.

如甲人見，又支神帶福方妙。（鬼谷要訣）

This section applies only to those born on a Jia day, and the earthly branch must also be accompanied by auspicious deities to be considered favorable. This comes from the "Ghost Valley Essentials."

三奇須是重逢貴，方是榮華福壽人，只有空奇無貴地，貧窘下賤被欺凌。如余大宰戊戌年、庚申月、甲辰日、乙丑時，又如吳參政，丁卯年、乙巳月、丁丑日、丙午時也。（紫虛局）

The song says: Three Marvels must be accompanied by the presence of a Nobleman three times over, to be considered as someone who attains prosperity, honor, longevity and happiness; if there are only the Three Marvels in isolation without the matching presence of a Nobleman, then one will be poor, lowly in status, and constantly oppressed by others. The first case is a man named Yu who was a Grand Minister, born in the year of Wuxu, month of Gengshen, day of Jiachen, and hour of Yichou; another example is a man named Wu who was a Grand Councilor, born in the year of Dingmao, month of Yisi, day of Dingchou, and hour of Bingwu. This passage is from the "Purple Void Bureau."

乙丙丁分甲戊庚，上局相生生復生，不是蓬萊三島客，也應金殿玉階行。（太乙妙旨）三奇要入三合，假令甲戊庚在申子辰之上，方為入局，清貴之命。（玉霄寶鑑）凡三奇須要順，有不依次者，亦得半力，若值天羅地網、交、伏、空亡，都不好。（八字金書）

The song says: Yi, Bing, Ding and Jia, Wu, Geng each form a group, with the upper generating the lower and the lower generating again, such people are not immortals from the Penglai Islands, but should be officials walking on the jade steps of the imperial palace. This statement comes from The Essence of Taiyi. The Yuzhao Baodian adds: the Three Marvels must fall into the Triple Harmony Formation. For example, if Jia, Wu, and Geng are seated on Shen, Zi, and Chen, then it is truly in the formation, indicating a noble and refined destiny. The Ba Zi Jin Shu says: the Three Marvels must be in the correct order; if the order is wrong, only half the power is obtained. If they meet Tianluo and Diwang, or intersecting gods, hidden gods, and Kongwang, then it is not good.

俗說以見三奇便為貴，又以順為貴，皆未盡也，若乙人丙月丁時，是乙生丙丁秀氣，下降乃尋常命，若乙時丙日丁年是秀氣上達，即貴。若甲戊庚卻以順者為貴，逆者福慢，氣清則貴，濁則富，又甲戊庚夜生者福厚，又云：三奇正得之者早貴，倒者晚貴，亂者不壽。皆謂生在四柱內者。（廣錄）

In common practice, people only say that the Three Marvels bring wealth when they see them, and they also overly value the order of the sequence. In fact, their explanations are not comprehensive. For example, if the year is Yi, the month is Bing, and the hour is Ding, Yi gives its refined energy to Bing and Ding, and the refined energy moves downward, which is just an ordinary fate; conversely, if Yi is in the hour, Bing in the day, and Ding in the year, the refined energy rises from below to above, which is truly auspicious. As for Jia, Wu, and Geng, they should be valued in the order of the sequence, and those in reverse order receive their fortune more slowly. Clear energy indicates wealth, while turbid energy indicates only wealth. Among the Three Marvels, those born at night have even greater fortune. The book also says: those who possess the Three Marvels in a proper order achieve wealth early in life, those who possess them in reverse order achieve wealth later in life, and those who possess them in a disorderly manner do not live long. All of these refer to the presence of the Three Marvels within the four pillars. This passage is from the "Broad Record."

三奇倒懸，呂望白頭釣叟。三奇得之正者早貴，珞琭子曰：奇為貴也，得之倒亂都夭壽。金書云：三奇倒亂人多不壽，得之倒而不亂者，晚貴，而不夭，所以呂望為白頭釣叟，八十方遇。（壺中子）

The Three Marvels, if arranged in reverse order, are like Qiang Taigong, Liu Wang, who grew old and still fished by the Wei River as an old man. Those who possess the Three Marvels in a proper and upright manner achieve wealth and status early in life. The Luolu Zi says: the Three Marvels originally symbolize nobility, but if they are reversed and disordered, they instead shorten one's lifespan. The Jin Shu also states: those with the Three Marvels in disorder usually have short lifespans; if they are only reversed but not disordered, they may achieve wealth and status in old age without dying young. Liu Wang is exactly such a case, meeting King Wen at the age of eighty. This passage is from the Hu Zhong Zi.

凡犯三奇，太歲不帶者，不用，主孤獨。（寸珠尺璧）五行各有奇儀，須分逆順，歲、胎、月、日、時都順。時、日、月、胎、年者逆，胎本立於歲前，因歲得之胎月、或立胎在歲後月前、空、刑、敗、害、日月倒亂，卻得順，三奇不為倒也。

Whenever a person's fate involves the Three Marvels, if the heavenly stem of the year pillar does not carry them, they cannot be activated, leading instead to loneliness. This statement comes from the text "寸珠尺璧". In addition, each of the Five Phases has its own marvel and ritual, and one must distinguish between the correct and reverse order. Arranging them in the order of year, birth, month, day, and hour is considered correct, while arranging them in the order of hour, day, month, birth, and year is considered reverse. The birth pillar is originally established before the year pillar and is derived from the year pillar. If the birth month is placed after the year but before the month, even if it encounters Kongwang,刑, 败, 害, or if the order of day and month is reversed, as long as the Three Marvels themselves remain in correct order, it is not considered reversed.

若三奇各帶合，須前後五辰合為上，更分逆順之用，甲戊庚金奇，喜辰戌丑未、或金方，乙丙丁火奇，喜寅午戌、或南方。丙辛癸水奇，喜亥子丑申辰。丁壬甲木奇，喜寅卯辰亥未。甲己丙土奇，喜四季及寅、午亥申。三奇，亦要合而貴，五位中得逆順三奇皆吉。惟嫌不連順、三奇刑、八敗、六害、空亡、相刑、相剋、倒亂者，卻得順三奇在本方，亦主富貴。（鬼谷遺文）太乙經，以辛壬癸為水奇。

The Three Marvels are considered valuable when they each have a harmonious connection. The best situation is when they combine with others five positions apart. It is also important to determine whether they are used in a forward or reverse sequence. The Jia, Wu, and Geng Marvels, which belong to metal, prefer to be seated on the positions of Chen, Xu, Chou, Wei, or the western metal direction. The Yi, Bing, and Ding Marvels, which belong to fire, prefer to be seated on the positions of Yin, Wu, Xu, or the southern fire direction. The Bing, Xin, and Gui Marvels, which belong to water, prefer to be seated on the positions of Hai, Zi, Chou, Shen, and Chen. The Ding, Ren, and Jia Marvels, which belong to wood, prefer to be seated on the positions of Yin, Mao, Chen, Hai, and Wei. The Jia, Ji, and Bing Marvels, which belong to earth, prefer to be seated on the positions of the four seasonal months (Chen, Xu, Chou, Wei) and Yin, Wu, Hai, and Shen. The Three Marvels are also valuable when they harmonize with each other. Whether they are in a forward or reverse sequence, they are considered auspicious if they appear in the year, birth, month, day, or hour positions. The only things to avoid are disconnected positions, self-inflicted conflicts among the Three Marvels, the eight defeats, the six harms, Kongwang, mutual conflicts, mutual control, and reversed or confused sequences. However, even if these issues exist, as long as the Three Marvels in the forward sequence remain seated in their original positions, they still indicate wealth and honor. This passage is from the "Ghost Valley Remains." Additionally, the "Taiyi Classic" considers Xin, Ren, and Gui as the Water Marvels.

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。如翁中丞，辛亥年、壬辰月、壬寅日、戊申時、癸未胎是也。

The song says: To know who will achieve prominence in the court and temple halls, those who are renowned as immortals are mostly born under the Three Marvels: Gui, Ren, and Xin. This secret instruction comes from the Jade Register of the Three Marvels, and it is not suitable for superficial and shallow fortune-tellers to discuss. For example, Mr. Weng, the Grand Secretary of the Imperial Council, was born in the year Xinhai, month Renchen, day Renyin, and hour Wushen, with a胎元 (fetal origin) of Guiwei, which perfectly matches this pattern.

甲戊庚壬是四奇、乙丙丁庚亦合儀、戊癸丙庚相遇著，便斷為官著紫緋。如陳左司，丁酉年、乙巳月、癸亥日、庚申時、丙申胎是也。（紫虛）

The rhyme says: When the four heavenly stems 甲, 戊, 庚, and 壬 are all present, it is called "Four Wonders." When the heavenly stems 乙, 丙, 丁, and 庚 are together, it also meets the conditions of Yi. When the heavenly stems 戊, 癸, 丙, and 庚 meet each other, it can directly determine that the person will wear purple and red robes in the future. For example, a Mr. Chen who served as Left Minister of the Ministry of Finance was born in the year Dingyou, month Yisi, day Guihai, and hour Gengshen, with his fetal stem being Bingshen, which exactly fits this pattern. This comes from the "Purple Void Formation."

合有三：一曰干合、二曰六合、三曰三合、其用者一也。是天地陰陽和氣，大概主形容姿美，好生惡殺，心平聰慧，疏通周旋，亦有為害非常重者，

"HE" has three types: the first is the combination of heavenly stems, the second is theLiu He (Liu He) of earthly branches, and the third is theTriple Harmony (San He) of earthly branches. In terms of function, they are essentially the same. "HE" represents the harmonious energy of yin and yang in heaven and earth. Generally, it indicates a person with good appearance and demeanor, who loves life and is not fond of killing, has a peaceful and intelligent mind, and is capable and flexible in dealing with people and matters. However, "HE" can also cause severe harm under certain circumstances.

凡命以生旺合，則舉事慰懷，以死絕合，則有為未嘗遂意，其相生合者，為吉，更有福神與之往來，其福愈厚，若以相剋，合則為凶，更有惡殺遇之相合，則多橫逆，凡支干合神，常以吉凶諸殺加臨禍福用之，婦人大忌。

When a person's fate is in a prosperous and flourishing position that harmonizes well, their actions will be smooth and fulfilling. However, if the harmonization occurs in a dead or exhausted position, their endeavors often fail to meet expectations. When two elements mutually generate and harmonize, it is considered auspicious; if further aided by beneficial deities that come and support, the blessings become even more profound. On the other hand, when two elements mutually control and harmonize, it is considered inauspicious; if further combined with malevolent influences, misfortunes and adversities are likely to occur. In general, calculating the harmonious relationships between heavenly stems and earthly branches must consider all the various auspicious and inauspicious deities together to determine fortune and misfortune; this is especially important to avoid in the case of women's fate.

合中有殺，合咸池則有淫聲玷行，更帶大耗，必到淫奔，中有貴格者，自賤而貴也。大率合正印、貴人、祿馬、食神，則為福祿厚、合元辰、天中、劫殺、咸池、官符之類，雖曰合神，莫若無也。有則反禍矣。（燭神經）

When a harmonious combination is accompanied byInauspicious Sha, the outcome is different. Those who form a harmonious relationship with Xianchi will have a reputation for licentiousness and damage to their character; if combined with Da Hao, it will inevitably lead to running away and engaging in improper relationships. If such a fate has another noble quality, it may transform from humble status to prominence. Generally speaking, those who form harmonious combinations with Zheng Yin, Guiren, Lu Ma, and Shi Shen will have abundant blessings and official rank; whereas those who form harmonious combinations with Yuanchen, Tianzhong, Jiesha, Xianchi, and Guanfu, although also called harmonious deities, are not as good as those without them, and in fact bring misfortune. This passage is from the Zhujing Jing.

真合為緊：子巳卯申干合為真。德合不清：甲子、己丑、丙戌、辛卯，連順而貴，尚不如壬子、癸丑。空合何榮：四柱相合，不扶祿馬本命，即不為貴。

The essay says "true harmony is close," meaning that when two earthly branches are compatible and their heavenly stems are also harmonious, such as Zi with Si, Mao with Shen, this is considered true harmony and is most important. It also says "virtuous harmony is not clear," referring to combinations like Jiazi, Jichou, Bingxu, and Xinmao, which although consecutive and appear noble, are not as pure as the combination of Renzi and Guichou. Furthermore, it says "empty harmony brings no honor," meaning that although the four pillars may be harmonious with each other, if they cannot support the person's official position and horse (indicating fortune and mobility), such harmony cannot lead to high status.

夫寅午戌之類，乃五行體合，三生之會也，子丑之類，地支歲合也，甲己之類，真氣德合也。寅丑示之類，天地真形會也。甲得丑未無合有合也。丁得亥之類祿通同合也。申見乙，支合干也。申見亥干合支也。各看得位之清濁，失位之輕重，上下配偶，親疏緊慢而言禍福也。（鬼谷遺文）

Combination also needs to be divided into types: the Yin-Wu-Xu group is a combination of the Five Phases in their essential nature, with three branches converging in the same breath; the Zi and Chou group is a yearly combination between the Earthly Branches; the Jia and Ji group is a moral combination through true energy; the Yin and Chou-Wei group is a meeting of the true forms of Heavenly Stems and Earthly Branches. When Jia meets Chou or Wei, it seems there is no combination but in reality there is; when Ding meets Hai, it is a combination through the communication of禄 energy; when Shen meets Yi, it is the Earthly Branch combining with the Heavenly Stem; when Shen meets Hai, it is the Heavenly Stem combining with the Earthly Branch. In judging fortune and misfortune, one must consider whether the combination is clear or turbid when it is in its proper position, and whether it is light or heavy when it is out of position, as well as how the upper and lower parts match and the closeness or distance, speed or slowness between them, before making a judgment. This passage is from the "Ghost Valley Legacy."

干合全，甲如戊庚辛壬是也；支合全，丑卯巳未酉亥是也。五位合全得十干，若得命宮全足十二支，最貴也。蓋

The concept of complete combination of heavenly stems is like having Jia paired with Wu, Geng, Xin, and Ren; the concept of complete combination of earthly branches is like having Chou, Mao, Si, Wei, You, and Hai paired together. When the five positions of year, birth, month, day, and hour are combined, they can fully match all ten heavenly stems. If the命宫 (destiny palace) is also used to complete all twelve earthly branches, then the fortune is at its peak. This is because,

言戊則癸在，言子則丑在，所謂天官貴格，正此也。甲愛金雞，以其酉中有辛，乙愛猴，以申中有庚，予因此遂悟，支干自有合全者，得之者，五行稍旺，未有不大貴者。加之祿馬貴殺，往往極貴。

When mentioning Wu, Gui is contained within it; when mentioning Zi, Chou is also included—this is exactly the meaning of 'heavenly official noble rank.' Jia loves the rooster, which is You, because You contains Xin; Yi loves the monkey, which is Shen, because Shen contains Geng. From this I realized that the heavenly stems and earthly branches originally have complete combinations. Anyone who attains such a combination will surely achieve great wealth if their five phases are slightly strong. With the addition of禄, 马, Nobleman, and 权杀, their status can reach the highest level.

凡甲人得三未或四未丑同名支暗合，於干為其未中有己，亥人得三甲或四甲，名乾暗合於支，為其甲中有寅，如此之類，主無心中稱意，是無合有合也。於前合支干論之解矣，但方諸彼稍慢耳。（並李虛中書）

Anyone born on a Jia day who has three or four Wei branches, or someone born in a Hai year who has three or four Jia stems, is said to have a hidden combination between the heavenly stems and earthly branches. This is because the Wei branch contains Ji earth, which combines with Jia; and the Jia stem contains Yin energy, which combines with Hai. Such combinations lead to a person achieving things effortlessly without conscious effort, appearing to have no connection but actually having one. The reasoning was explained earlier when discussing the combination of heavenly stems and earthly branches. However, compared to clear combinations, this type of connection manifests more slowly. This passage is also found in the book "Li Xuzhong's Book."

丙人見酉，丙與辛合，辛福在酉。丑人見癸，癸祿在子，子與丑合。又如甲人帶丑未，六癸人見戊，餘皆彷此。（三人丙纂局）

Another kind of hidden harmony is as follows: A person born on a Bing day sees You, because Bing combines with Xin, and Xin's fortune is in You; a person born in Chou year sees Gui, because Gui's strength is in Zi, and Zi combines with Chou. Additionally, a person born on a Jia day carries Chou and Wei, and six Gui days see Wu, all belonging to the same category. The rest follow the same pattern. This passage is from the "San Ming Zuan Ju."

被克干頭支第六，此為六合入中書，順流只作財星斷，引從聲名播帝都。如章子厚相公，乙亥年、戊子月、丁未日、壬寅時、丁見壬為為官，寅合未也。（紫虛局）李九萬云：干合數支第六位，是如甲子，己巳、己巳、甲子、戊午、癸亥、癸亥、戊午皆是。

The rhyme says: When the heavenly stems are overcome and the earthly branches are exactly in the sixth position to form a harmonious combination, this is called "Liu He Ru Zhong Shu," which indicates a noble destiny capable of serving as a prime minister in the Zhongshu Province; if it merely follows the principle of mutual generation, it can only be interpreted as a wealth star. If there is both a leading and following element, the fame can spread throughout the imperial capital. For example, the esteemed gentleman Zhang Dun and Zhang Zilong were born in the year Yihai, month Wuzi, day Dingwei, and hour Rennyin. The Ding stem meets the Rennyin star, which is the official star, and the寅 branch combines with the 未 branch. This passage is from the "Zi Xu Ju." Li Jiowan said: When heavenly stems combine and the earthly branches reach the sixth position, it is like Jiazi combining with Jisi, Jisi combining with Jiazi, Wuwu combining with Guihai, and Guihai combining with Wuwu, all of which fall into this category.

乾為天之清氣，支為地之厚載，本乎天者親上，本乎地者親下，在本元一甲中得之，為君臣慶會。如己卯得甲戌、辛卯得丙戌，戊戌得癸卯之類是也。不在本元一甲中得之，為天地德合，如庚午得己未，甲子得己丑，甲午得己未，謂之天地德合之數，

Heavenly Stems represent the light and pure essence from heaven, while Earthly Branches symbolize the heavy and solid qualities of the earth. Those originating from heaven naturally connect with higher positions, and those originating from earth naturally connect with lower positions. If such a pairing of matching Heavenly Stem and Earthly Branch occurs within the same Jia decade, it is called "King and Minister Celebration Meeting." For example, Ji Mao paired with Jia Xu, Xin Mao paired with Bing Xu, and Wu Xu paired with Gui Mao. If the pairing does not occur within the same Jia decade, it is called "Heaven and Earth Virtuous Union." Examples include Geng Wu paired with Ji Wei, Jia Zi paired with Ji Chou, and Jia Wu paired with Ji Wei, which are instances of Heaven and Earth Virtuous Union.

然辛卯自旺之木，得丙戌乃火之所鍾，以生土則木為仁恕和柔之性，土承祿厚，福壯之基。戊戌會於癸卯，而金木在未能成器之處，往來相剋，子午二金，雖有貴氣諸位，更逢生旺之金，則富貴壽考，

However, one must examine the Five Phases in detail. The Xin Mao column represents strong wood, and when combined with Bing Xu, which is a gathering of fire, fire generates earth. Thus, the wood exhibits a nature of benevolence, tolerance, harmony, and gentleness. The earth then receives abundant official luck, forming a solid foundation for great blessings. The Wuxu and Guimao columns combine, with metal and wood still in an unrefined state, constantly interacting and mutually controlling each other. As for the Jiazi and Jiawu columns, although the metal in these positions carries noble qualities, if they are further supported by thriving and vigorous metal, they indicate wealth, honor, and a long life.

蓋甲子死金，甲午敗金，有火克之，無生旺之氣，更諸位逢死絕之金，則貴而夭壽，而或貧，二格時合為上，日合次之，又云：畫夜互為君臣，辛卯得丙戌之類，然遇進合，則少年便發，遇，遇退合，則晚年方快。（閣東叟書）

This is because Jiazi belongs to dead metal and Jiawu belongs to ruined metal, which are already weak, and with fire coming to overcome them, there is no vitality or strength; if other positions also meet dead or doomed metal, then although it may be prestigious, it will result in a short life or even poverty. The patterns "King and Minister Meeting" and "Heaven and Earth Virtue Harmony" both prioritize when the combination occurs in the time pillar, and the day pillar is the next best. The book also says that day and night take turns being king and minister, such as when Xinmao meets Bingxu; however, if it is a forward combination, success comes in youth, but if it is a backward combination, fulfillment comes only in old age. This passage is from the "Yan Dongshou Book."