Volume Twenty · Discussion on Articles from the Xuetang

謂年、月、日、時，有甲乙丙丁分處四位，相聯不斷，帶木火盛數，如甲寅年、乙亥月、丁酉時、丙申日，丙寅胎，此青赤為文之命也，又云：青赤時為父子，謂如甲子年、丙寅月、甲子日，丙寅時，又甲寅、丙寅之類，亦是如年木、月火、日木、時火，不惟福力最緊，兼文彩異眾。

This section explains that in the four pillars of a person's birth year, month, day, and hour, the heavenly stems are respectively Jia, Yi, Bing, and Ding, forming a continuous sequence. These four stems carry the strong energies of wood and fire. For example, if the year is Jia Yin, the month is Yi Hai, the day is Bing Shen, and the hour is Ding You, the胎元 (fetal origin) is Bing Yin. Wood has a green color, and fire has a red color; the combination of green and red indicates a destiny associated with scholarly achievements. It also mentions that the colors green and red in the hour pillar are like father and son passing down the legacy. For instance, if the year is Jia Zi, the month is Bing Yin, the day is Jia Zi, and the hour is Bing Yin, or if it is Jia Yin paired with Bing Yin, this means the year pillar belongs to wood, the month to fire, the day to wood, and the hour to fire. This configuration not only brings the greatest fortune but also far surpasses the average person in literary talent.

謂年、月、日、時或月、日、時、見木金火分四處，次第相承，不相刑破，如甲子年、丙寅月、丙午日、辛卯時、丁巳胎，此青赤為文，赤白成章之格也。（關東叟書）

This pattern refers to the four pillars of a person's birth year, month, day, and hour, or the three pillars of month, day, and hour, where the elements wood, metal, and fire are each in their respective positions and follow one another in sequence without mutual conflict or destruction. For example, if the year is Jiazi, the month is Bingyin, the day is Bingwu, the hour is Xinmao, and the foetus pillar is Dingsi: the green wood and red fire are called "green and red as literature," and the red fire and white metal are called "red and white forming a chapter." Together, they form a pattern of outstanding literary achievement. The "Book of the Man from the East of the Pass" states this.

如兩已一甲，兩辛一丙，兩癸一戊，兩乙一庚，兩丁一壬，有寅申巳亥，主文詞貴人祿馬來臨，乃有用也。（鬼谷命格）

For example, if a person's fate includes two Ji with one Jia, two Xin with one Bing, two Gui with one Wu, two Yi with one Geng, and two Ding with one Ren, these are all cases of two yin elements surrounding one yang element in the heavenly stems; if the earthly branches also include the four positions of birth (Yin, Shen, Si, Hai), this person is said to have outstanding literary talent. However, it is still necessary for a nobleman and a禄马 (Lu Ma, which refers to a combination of wealth and horse, symbolizing official rank and mobility) to appear, for this pattern to be truly useful. The "Ghost Valley Destiny Pattern" states this.

木金火全者是也，蓋青赤為文，赤白成章，得此者皆館閣之格，假令丙寅生人，見己亥月、辛巳日、時者，為入格，蓋丙寅火、己亥木、辛巳金，皆長生是名木金火全也，又丙辛化真水，為官必貴。

This pattern refers to the presence of wood, metal, and fire elements: wood is green and fire is red, forming "green and red as literature," while fire is red and metal is white, forming "red and white as composition." Those with this pattern are destined to enter the imperial academy. For example, a person born in the year of Bingyin, encountering the month of Jihai, day of Xinsi, or hour of Xinsi, would be considered to have this pattern. Bingyin's nayin sound element is fire, Jihai's nayin sound element is wood, and Xinsi's nayin sound element is metal. All three elements are in their growth positions, so they are considered complete in wood, metal, and fire. Additionally, Bing and Xin combine to form true water, ensuring that the person will achieve high official rank.

申子辰人全，見丙字者是，假令丙子人，丙申月、丙辰日、丙申時，為正入格，水主文學，丙為真水，申子辰，水之正位，上下全見之，故曰學海波深，得此者，為大聰明之士。（玉霄寶鑑）

This pattern requires the three earthly branches Shen, Zi, and Chen to form a water trinity, and the heavenly stems to all be Bing. For example, a person born in the year of Bingzi, with the month of Bingshen, the day of Bingchen, and the hour of Bingshen, fully conforms to this pattern. Water represents literature, and Bing is considered true water here. Shen, Zi, and Chen are the proper positions for water, so both the heavenly stems and earthly branches are complete. This is called "Learning Ocean Deep," and those who possess this pattern are exceptionally intelligent. The "Yuzhao Baodian" states this.

戊己重重兩位來，須知貴賤不須猜，忽然帶旺兼元祿，文章聲譽眾言魁。如戊子年、戊午月、戊戌日、己未時，己酉胎，五位干具見戊己，而不雜為貴格。本旬位位順相連，燦爛文章似錦鮮，鶴詔一來天外去，須教名字國中傳。（鬼谷要訣）

The rhyme says: If the heavenly stems Wu and Ji appear more than twice in two positions, one does not need to guess whether the person is wealthy or lowly; if they also have strong energy and the original destiny of official rank, their literary achievements and reputation will certainly be considered the best by all. For example, if someone is born in the year Wuzi, with the month Wuwu, the day Wuxu, and the hour Jiwei, and their fetal stem is Jiyou, then all five heavenly stems in these positions are Wu and Ji without any other stems mixed in, this is a noble destiny. Another rhyme says: If all four pillars are in the same ten-year cycle and each position follows the previous one in order, their literary achievements will be as bright as new silk; once an imperial edict from heaven arrives, their name will be known throughout the country. This is from the "Ghost Valley Essentials."

文星入命，笑班馬之無才。火包而不包者，惟乙亥得之，土包而不包者，惟丁巳得之，乙亥丁巳謂之文星，凡人遇之，可笑班固馬遷。（壺中子）

The person with "Wen Xing" (literary star) in their destiny has such high learning that they can mock Ban Gu and Sima Qian for lacking talent. The saying that fire can contain things yet not be contained by them refers only to the Yihai column; similarly, earth can contain things yet not be contained by them refers only to the Dingsi column. The Yihai and Dingsi columns are called Wen Xing. If a person has these columns, their literary talent is sufficient to look down upon Ban Gu and Sima Qian. The "Hu Zhongzi" says this.

文章聲譽播他鄉，時命坐學堂，有氣者是，無氣者非。無官無印不成名，斷定是虛聲，支干三合逢貴人，一舉便身榮。（直道歌）丙子、丁丑、絕其朱雀，不利於文章，丙子、丁丑無德，則文章難立。（神白經）

The "Zhidao Ge" says: Those whose writings and reputation can spread to distant places have their hour pillar or birth pillar sitting on "Xuetang"; however, it is only effective if the Xuetang deity has vitality, otherwise it is not. If a person's destiny lacks official stars and seal signs, they will never achieve true fame, and can only be considered as having empty reputation; if the triple harmony is present along with "Tianyi Nobleman," they can achieve success at once. The "Shenbai Jing" says: The pillars of Bingzi and Dingchou cut off the vitality of the Vermilion Bird, which is unfavorable for literary pursuits; if the pillars of Bingzi and Dingchou also lack the Star of Virtue and Resolution and the Star of Virtue and Charity, their writings will find it difficult to stand firm.

甲乙人，金長生在巳，臨官在申，丙丁人水長生在申，臨官在亥，戊己人木長生在亥，臨官在寅，庚辛人火長生在寅，臨官在巳，壬癸人土長生在申，臨官在亥，以上遇長生臨官，皆為官祿學堂，甲乙人得亥，丙丁人得寅，戊己壬癸人得申，庚辛人得巳，是為本干長生學堂，甲食丙，得丙寅，乙食丁，得丁巳，丙食戊，得戊申，丁食己，得己亥之類，為食學堂兼官印，驛馬，其福厚，遇祿貴、奇德，其氣清，值刑剋沖破，其氣濁，清則科名巍峨，濁則福祿微薄，官職卑賤。（關東叟書）

For days ruled by Jia and Yi, metal is considered the official star; metal is long-lived in Si and reaches officialdom in Shen. For days ruled by Bing and Ding, water is considered the official star; water is long-lived in Shen and reaches officialdom in Hai. For days ruled by Wu and Ji, wood is considered the official star; wood is long-lived in Hai and reaches officialdom in Yin. For days ruled by Geng and Xin, fire is considered the official star; fire is long-lived in Yin and reaches officialdom in Si. For days ruled by Ren and Gui, earth is considered the official star; earth is long-lived in Shen and reaches officialdom in Hai. When the official star is in its long-lived or officialdom position, it is called the "official office school." Jia and Yi days gain their long-lived school in Hai, Bing and Ding days gain theirs in Yin, Wu and Ji days and Ren and Gui days gain theirs in Shen, and Geng and Xin days gain theirs in Si. These are the schools of their own stems. Jia gains the food god star through Bing in Bingyin, Yi gains it through Ding in Dingsi, Bing gains it through Wu in Wushen, and Ding gains it through Ji in Jihai. These are called the "food god school." When a school includes the official star, the seal star, and the post-horse, the fortune is deep. When it meets the禄, nobleman, and extraordinary virtue, the atmosphere is pure. When it encounters punishment, conflict, collision, or destruction, the atmosphere becomes turbid. A pure atmosphere leads to high academic achievement, while a turbid one results in slight fortune and low official rank. The "Book of the Old Man from the East of the Pass" says this.

正學堂者，在五行長生位上，甲乙亥、丙丁寅、戊己壬癸申、庚辛巳是也。三命提要云：歲與干長生之位，為文學堂，生月日時遇之，主性識聰俊，文學富瞻，取高科，歷清職。臨官學堂者，甲乙寅、丙丁巳、戊己壬癸亥，庚辛申是也。（並廣錄）

The concept of Zheng Xuetang refers to the position of Growth in the Five Phases of the heavenly stem. Specifically, Jia and Yi see Zi, Bing and Ding see Yin, Wu and Ji along with Ren and Gui see Shen, and Geng and Xin see Si. The Three Mandate Essentials states that the Growth position of the heavenly stem in the year pillar is called the Literary Hall. If this position appears in the month, day, or hour pillar, the person is characterized by intelligence, insight, and talent, with rich knowledge and literary skills, capable of achieving high academic ranks and holding important official positions. The term Lin Guan Xuetang refers to the position of Officialdom in the Five Phases. Specifically, Jia and Yi see Yin, Bing and Ding see Si, Wu and Ji along with Ren and Gui see Zi, and Geng and Xin see Shen. These details are also mentioned in the Broad Record.

正學堂者在五行納音長生之地，如甲子金人在巳，身學堂者，在五行納音冠帶之地，祿學堂在命後二辰、與祿九地同行，命學堂者，在命後一辰，如子生人在亥之類是也。主有詞翰，早得仕進。（三命鈴）

There is another view: the Zheng Xuetang is located at the Longsheng position of the Five Phases of the person's nayin sound element. For example, if someone was born in the Jiazi year and their nayin sound element is metal, since metal's Longsheng is in Si, their Zheng Xuetang is in Si. The body's Xuetang is located at the Guandai position of the Five Phases of the nayin sound element. The禄 Xuetang is located at the second position after the person's birth year, traveling together with the禄 Jiudi. The destiny Xuetang is located at the first position after the person's birth year, for example, someone born in the Zi year has their Xuetang in Hai. Those who possess these types of Xuetang are said to have talent in literature and calligraphy, and can achieve official positions at an early age. The Sanming Ling says this.

甲乙人辛亥，丙丁人壬寅，戊己人甲申，庚辛人丁巳，壬癸人戊申。以上又名鬼學堂，生處見克也。乃五行之英氣，主登科甲入侍從。（廣信）

On days with Jia or Yi as the heavenly stem, they are paired with Xinhai; days with Bing or Ding are paired with RENYIN; days with Wu or Ji are paired with JIASHEN; days with Geng or Xin are paired with DINGSI; and days with Ren or Gui are paired with WUSHEN. These combinations are known as "Ghost School" or "Xuetang," because they occur when the heavenly stem meets the earthly branch at the place of growth, encountering the spirit that overcomes it. It is actually the essence of the Five Phases, indicating that the person is capable of passing imperial examinations and serving as a close attendant in court. The "Guangxin" says this.

甲用辛為官，辛祿在酉，酉屬金，金生在巳，餘彷此。（三命纂局）歌曰：金人乙巳丙寅長，水人丁亥戊申鄉，土人己亥庚寅好，火人癸亥甲申方，木人辛巳壬申位，此是五行官學堂。（廣錄）

Jia takes Xin as its official authority. Xin's禄 is in You, which belongs to metal. The growth of metal is in Si, so Jia's official authority and禄 are in Si, which is called Xuetang. The rest follows the same principle. This is mentioned in the book Sanming Zuanju. The Guanglu says there is a rhyme: For those with Nayin belonging to metal, take Yisi and Bingyin; for those belonging to water, take Dinghai and Wushen; for those belonging to earth, take Jihai and Gengyin; for those belonging to fire, take Guihai and Jiashen; for those belonging to wood, take Xinsi and Renshen. These are the Xuetang of the Five Phases.

凡納音見帝旺之位，而逢天乙貴人處，其上者也，假令乙酉人得丙子日時，壬午人得辛卯日時，己酉人得庚子日時之類，方為應格，清貴之人也。（玉宵寶鑑）

If the nayin sound element falls in the prosperity position and this position is also where the Tianyi Nobleman is located, it is considered an excellent xuetang. For example, someone born in the Yiyou year who has a Bingzi day or hour, or someone born in the Renwu year who has a Xinmao day or hour, or someone born in the Jiyou year who has a Gengzi day or hour, is considered qualified and is regarded as a person of clear and noble status. The Yuzhao Baodian says this.

夫人生年、月、日、時，四干俱通連天乙不斷者，謂之學堂詞館貴神，見甲戊庚乙己丙丁壬癸辛六相連足者，不必在丑未子申酉亥卯巳午寅、或見辰戌者，亦為天乙，納受之宮，只如宋朝呂狀元，甲寅年、戊辰月、戊申日、庚申時、四干頭俱帶甲戊庚、相連不斷為例，此命犯兩申一寅，刑不相等，必須反挫重位矣。（八字金書）

If the four heavenly stems of a person's birth year, month, day, and hour are connected to each other and also linked to Tianyi Nobleman without interruption, it is called "Xuetang Ciguan Guishen."所谓 connected means that the group of Jia, Wu, and Geng are connected, the group of Yi and Ji are connected, the group of Bing and Ding are connected, and the group of Ren, Gui, and Xin are connected. As long as these six stems are connected and complete, the earthly branches do not necessarily have to fall on the original positions of noblemen such as Chou and Wei, Zi and Shen, You and Hai, Mao and Si, or Wu and Yin. Even if they fall on Chen or Xu, they are considered as the palace where Tianyi receives blessings and fortune. For example, the状元 Lü from the Song dynasty was born in the year Jiayin, month Wuchen, day Wushen, and hour Gengshen. His four heavenly stems carried Jia, Wu, and Geng and were connected without interruption, which is an example. However, this birth chart was afflicted by two Shens and one Yin, causing varying degrees of conflict, so he had to undergo repeated hardships before achieving a high position. The "Eight Characters Golden Book" says this.

諸學堂上下帶金水木者，決取高科，有文名於天下。（三命提要）學堂多合兮，登上甲之科。（指迷賦）

Various positions of the Xuetang (school) are favorable when the heavenly stems and earthly branches are accompanied by the elements of metal, water, and wood. Such a configuration ensures high rank and widespread fame in literature, as stated in the Sanming Tiyao (Three Destiny Essentials). The Zhimifu (Guide to Confusion) says that if the Xuetang position has many harmonious combinations of heavenly stems and earthly branches, one is likely to pass the higher levels of the imperial examination.

凡有科名命，自是五行清粹，學堂驛馬生旺於金水之上，三奇華蓋萃類於時日之中、或刑沖生旺，木水相生，福神集時，天元不戰，皆主清譽巍峨。（燭神經）

Any destiny with an official title has its Five Phases inherently pure and refined: the Xuetang and Yimasheng are strong in metal and water, the Three Marvels and Huagai gather in the day and hour pillars; or even if there are punishments and clashes, each element is still strong, wood and water mutually generate, the gods of fortune gather in the hour pillar, and the heavenly stems do not fight with each other. These all indicate a high and noble reputation. The Zhujingjing says so.

自甲辰至癸丑一旬，俱是在日時上，無不及第，兩三位者必作前名。（廣信）

From Jiachen to Guichou, the ten heavenly stems and earthly branches in this sheng (decade) will certainly appear in the day pillar or hour pillar, and there is no case where someone does not pass the examination. If the day, hour, and even the third pillar are all within this sheng, they will certainly rank among the top. The "Guangxin" says so.

丁亥、辛卯、庚戍。以上日時犯者，多占解省殿魁，必作前名人。（同上）

The Qiu Xing refers to the three pillars of Dinghai, Xinmao, and Gengxu. If any of these three pillars appear in the day pillar or the hour pillar, the person is likely to achieve outstanding results in the local examination, provincial examination, and palace examination, ranking among the top candidates. See also the "Guang Xin."

寅申巳亥四位，為館殿詞林之貴，亦主學堂，大愛本年遁起四位為魁星，如癸巳人從寅上遁起甲寅，丁巳、庚申、癸亥此四位是也，又如丁卯人從寅上遁起壬寅、乙巳、戊申、辛亥四位是，餘皆凖此為例。（馬子才命格）一說云：甲辰、丁未、庚戍、癸丑四位是魁星，甲木旺於東方，丁火旺於南方，庚金旺於西方，癸水旺北方，蓋取逐方旺氣，加於辰戍丑未之上，以為魁星也。

The positions of Yin, Shen, Si, and Hai are considered prestigious positions such as those in the imperial library, palace academy, and literary court, and they also indicate theXuetang. These positions are most favorable when the heavenly stem of one's birth year can be traced to these four positions to form the Qiu Xing. For example, someone born in the year Gui Si starts from Yin and obtains the four pillars of Jia Yin, Ding Si, Geng Shen, and Gui Hai. Similarly, someone born in the year Ding Mao starts from Yin and obtains the four pillars of Ren Yin, Yi Si, Wu Shen, and Xin Hai. The same method applies to others. This is mentioned in the "Ma Zicai Ming Ge." Another theory states that the four pillars of Jia Chen, Ding Wei, Geng Xu, and Gui Chou are considered Qiu Xing. Jia wood is strong in the east, Ding fire is strong in the south, Geng metal is strong in the west, and Gui water is strong in the north. This takes the strength of each direction and combines it with the four storage positions of Chen, Xu, Chou, and Wei to form the Qiu Xing.

歲窠者，蓋以命建之月是也，謂如子生人在子，丑生人在丑，餘凖此，若生月遇之，運氣相扶，主辭學豐膽，科名顯赫，假令甲子人十一月是也，一雲臺閣殺，君子吉，小人凶。（三命指掌）

The term "sui ke" refers to the month builder that matches the earthly branch of one's birth year. For example, those born in the year of Jiazi have their sui ke in the month of Zi, those born in the year of Chou have theirs in the month of Chou, and so on. If the month of birth coincides with the sui ke and the fortune is supportive, this person is expected to have abundant literary talent and scholarly achievements, achieving great success in exams. For instance, someone born in the year of Jiazi and born in the month of Zi would have this. Some call it "tai ge sha." For a gentleman, encountering it is auspicious, but for a petty person, it is inauspicious. The "San Ming Zhi Zhang" states this.

天上正合曰龍首星，幼如魚養於深淵，長若鵬搏於霄漢。四柱內兩見干合，謂之龍首星，主省殿魁薦之貴。（壺中子）

When the heavenly stems in the four pillars are perfectly harmonious, it is called "Dragon Head Star." Such people, when young, are like fish in deep water, quietly accumulating strength; when mature, they become like great eagles fighting through the clouds. If two instances of harmonious heavenly stems appear within the four pillars, it is called Dragon Head Star, indicating a noble destiny of winning the provincial examination, the palace examination, and being recommended. The "Hu Zhongzi" says this.

凡命申金土乘秀氣，金水乘秀氣，火木乘秀氣，水木乘秀氣，皆主科名，秀氣者，月令中秀氣也，最為緊急。大凡支干有氣，乘月令中秀氣，亦為及第之命，金水乘秀氣，火木乘秀氣，水木乘秀氣，亦不必直待月令中秀氣，但乘旺氣皆主文科可矣。（並廣信集）

All命 that have gold and earth in a refined atmosphere, gold and water in a refined atmosphere, fire and wood in a refined atmosphere, or water and wood in a refined atmosphere are destined for academic success. The term "refined atmosphere" refers to the vital energy that is dominant in the month's stem and branch. This is particularly important. Generally, if the heavenly stem and earthly branch have vitality and also align with the refined atmosphere of the month, they are destined for success. However, for the combinations of gold and water, fire and wood, and water and wood, it is not necessary to have the refined atmosphere of the month; as long as they are in a state of vitality, they can also indicate success in the imperial examination. The above is cited from "Guangxin Ji."

馬兼財合秦庭獻一鶚之書，官共祿迎，禹門透三層之浪。行年驛馬與見生驛馬沖而不合，謂如生馬在申，年馬在寅，卻見巳亥是有合也。又見天財文星之類，其人必發，故云：馬兼財合不言馬與馬合也，若馬雖沖而不合，忽所屬相生而不相剋，反為徘徊驛馬，發亦不行也，發必以次年遇官與祿，則須成不遇官與祿，惟可發而已。（壺中子）

Couplets say: If the post-horse is combined with the wealth star, one can be like an ancient person who presented the "Yue" book to the court and be recognized at once; if the official star meets the禄, it is like a carp leaping over the three waves of Yu Gate and turning into a dragon. The explanation is: The post-horse of the current year and the native's post-horse are in conflict rather than in harmony. For example, if the native's horse is in Shen and the current year's horse is in Yin, but there are also Si and Hai, Si and Shen combine, Yin and Hai combine, and this is called being in harmony. If there is also the heavenly wealth and literary star, this person will certainly achieve success. Therefore, "post-horse combined with wealth" does not refer to the post-horse combining with another post-horse. If two post-horses are in conflict but not in harmony, and their five elements are in mutual generation rather than mutual control, they become unstable post-horses, which may bring temporary success but not real movement. True success requires encountering the official star and禄 in the next year. If one never meets the official star and禄, it is only a temporary success. The "Hu Zhong Zi" says this.

八字金書云：行年馬興見生馬合，即住而不發，科舉尤忌之。凡同人請舉，年有太歲二運見甲庚丙壬者，見乙辛丁癸者，有乙丙丁見寅卯歲運者，有甲戊庚見子午歲運者，有時興太歲作福者，其事不一，當取為福緊者詳之，凡舉人了當年大要太歲與月建相和作福，其餘甲戊庚乙丙丁之類，皆不定也，只以行年太歲與本生月建參而推之。（廣信集）

The Eight Characters Golden Book says: If theThe Post-horse of the current year coincides with theThe Post-horse of the person's birth, the person will remain stationary and not prosper, especially in the case of taking the imperial examination. When calculating the year of the examination, some look for the presence of Jia, Geng, Bing, and Ren in the Tai Su and two steps of big destiny, others look for the presence of Yi, Xin, Ding, and Gui, others look for the combination of Yi, Bing, and Ding with the years of Yin and Mao, others look for the combination of Jia, Wu, and Geng with the years of Zi and Wu, and some look at the combination of the hour pillar and Tai Su for good fortune. The situations vary, so one should carefully examine the most important aspect that brings good fortune. Generally, the year when a candidate passes the examination is most important when the Tai Su and the month builder harmonize to bring good fortune; the other factors such as Jia, Wu, Geng, Yi, Bing, and Ding are not necessarily important. One should only combine the Tai Su of the current year with the month builder of the person's birth to make the judgment. The Guangxin Collection says so.

欲知人及第之年，須是大運在吉位，又太歲帶正官正印、或正天乙或本家祿是及第之年也。又曆識士人於庫年庫運登科者，多為舉人，有祿者言也，無祿不在此。（三命提要）

To determine the year in which a person passes the imperial examination, one must look for a year when the big destiny period is in a favorable position, and the heavenly stem carries a proper official position, a proper seal, or a proper Tianyi Nobleman, or carries the destiny's禄. This year is the year of passing the examination. Additionally, historically, those who passed the examination usually did so during the year of their destiny's warehouse or during the warehouse period, mostly those who already had a禄 position; those without a禄 position are not included in this case. The "Three Essentials of Destiny" says this.

凡命入貴格，五行生旺純粹，支干恬和不相凌戰，胎元有氣而卻無學堂、三奇、激揚、夾貴、華蓋之類，門蔭出身者也。（燭神經）稍見有貴及印綬，學堂，不相就，更值三元失五行，此是受恩人。（直道歌）凡五行死絕空亡中見學堂、貴格，生月閒慢，時日為福，更或帶官鬼，祿鬼，多百司流外之進。（燭神經）

Whenever a person's destiny enters a noble pattern, the Five Phases are vigorous and pure, the heavenly stems and earthly branches are harmonious without conflicting or fighting, and the胎元 also has strength, yet they lack the kinds of cultural prestige signs such as Xuetang, Three Marvels, promotion,夹贵, and Huagai. This is the destiny of someone who enters officialdom through the favor of their father or grandfather, as mentioned in the Zhujingjing. The Zhidao Ge says: if there is only a slight presence of noble energy along with the印绶 and Xuetang, but they do not harmonize with each other, and the year, month, and day trigrams lose the energy of the Five Phases, this is the destiny of someone who receives favor. The Zhujingjing also says: if the Five Phases are in dead or extinct positions and in Kongwang, yet there is Xuetang and noble pattern, and the birth month is plain, but the day and hour form the fortune, and if there are also official ghosts and禄鬼, they are mostly those who started from various government offices and rose up.

文以火木為主，在祿馬之鄉，以金水為客，木來相侵者是也，武以金土為主，得生旺之氣，以木火為客，故來為福者是也，仍以七神定武官之貴，七神者，謂武庫以下七神。

Wen Gui's destiny is based on fire and wood, residing in the land of禄 and 马, with metal and water as guests. When wood comes to invade, it forms Wen. Wu Gui's destiny is based on metal and earth, requiring the qi of birth and prosperity, with wood and fire as guests. When the guests come to assist, it brings fortune. In addition, the "seven spirits" are used to determine the rank of military officials. The seven spirits refer to the seven spirits starting from the Wu Ku deity.

甲隨丙戊入蛇鄉，乙酉丁同愛逐羊，金書命訣作乙巳丁同發逐羊，庚共壬人居亥月，己辛丑位取相當。金書命訣作六辛壬位取相當。武庫見文星，主武文兼全。

The song says: Jia, Bing, and Wu share the same military storehouse in Si, which is the snake position; Yi, You, and Ding share the military storehouse in Wei, which is the sheep position, and this line from The Golden Book of Destiny is written as "Yisi Ding together chase the sheep"; Geng and Ren have their military storehouse in Hai; Ji and Xin have their military storehouse in Chou, which corresponds to the ox position, and this line from The Golden Book of Destiny is written as "Six Xin and Ren correspond to each other." If the military storehouse is also seen with a literary star, it indicates that the person is skilled in both military and literary affairs.

【太極神】有訣，在釋吉貴例中。【陰貴人】即官貴堂。甲在未兮乙在辰，丙巳丁寅辛向申，戊午己戍庚臨亥、癸馬壬雞陰貴人。陰貴人見天官，主福祿崇重。

Among the seven spirits, the Taiji spirit has its own formula, which is recorded in the section explaining examples of auspiciousness and nobility. The Yin Nobleman is referred to as the Official Nobleman Hall. The formula says: for Jia, the Yin Nobleman is in Wei; for Yi, in Chen; for Bing, in Si; for Ding, in Yin; for Xin, in Shen; for Wu, in Wu; for Ji, in Xu; for Geng, in Hai; for Gui, in Wu, which is the horse; for Ren, in You, which is the chicken. If the Yin Nobleman meets the Star of Officialdom, it indicates great blessings and honors.

甲乙巳亥是勾陳，丙丁臨處戍和辰，要知戊己寅申位，欲辨庚辛丑未真，壬癸兩干何處覓，直來子午位中尋。三命鈴云：若人遇之，主立期信，重然諾，居五品之位，小人逢之，亦主豐盈。神白經云：戊寅勾陳受刑時，犯之大不利於武人，若犯庚戌戊戌，遇死於鋒刃之禍。

The rhyme says: For Jia and Yi, Gou Chen is located in Si and Hai; for Bing and Ding, Gou Chen is in Xu and Chen; for Wu and Ji, Gou Chen is in Yin and Shen; for Geng and Xin, Gou Chen is found in Chou and Wei; and for Ren and Gui, Gou Chen is directly in Zi and Wu. The Three Fate Bell says: If a person encounters Gou Chen, it indicates a person who keeps promises and is trustworthy, capable of holding a position of the fifth rank; for ordinary people, encountering Gou Chen signifies a prosperous family. The Divine White Classic says: The pillar of Wuyin is the time when Gou Chen is harmed, which is very unfavorable for martial men; if it is also combined with Gengxu or Wuxu, one will suffer the misfortune of dying by a sharp weapon.

甲乙未兮丙丁午，戊己直來辰上數，庚辛元向卯中尋，壬癸逢寅是真武，當月空真武當權。三命鈴云：若人遇之如木火併者，主大有才識，水土併多好是非。

The rhyme says: The true Wu (True Martial) for Jia and Yi is in Wei, for Bing and Ding it is in Wu, for Wu and Ji it starts from Chen, for Geng and Xin it is in Mao, and for Ren and Gui it is in Yin. If the true Wu is exactly in the empty position of the month builder, it is called true Wu in authority. The Three Fate Bell says: If a person meets true Wu, and there is both wood and fire in their fate, they are of great talent and wisdom; if there is water and earth and water is more dominant, they tend to cause trouble.

【將星】馬後二辰是，前有驛馬攀鞍，更遇天乙、天德，則吉氣厚盛。【攀鞍】馬後一辰是，前馬後將，逢見祿合，則倍福力。以上七神互見武人之貴也。（並閻東叟書）

The General Star comes after the Post-horse, in the second position. If it is preceded by the Post-horse and Clinging Saddle, and further meets the Nobleman and the Star of Virtue and Resolution, the auspicious energy becomes especially strong. The Clinging Saddle comes after the Post-horse, in the first position. If it is preceded by the Post-horse and followed by the General Star, and further meets the Favorable Star and the heavenly stem and earthly branch in harmony, the blessing can be doubled. The above seven deities appear alternately, forming the noble destiny of a warrior. This is also mentioned in the book "Yan Dongshou's Book."

寅午戊人皆戊子者是。假令戊戌人，戊午月、戊寅日、戊午時，為正入格，戊為真火，寅午戌火之正位，而真火處其上，故曰武跨將壇，得此者，勇冠三軍。（玉宵玉鑑）

This pattern refers to people whose earthly branches are寅, 午, and 戌, forming a fire trinity, and whose heavenly stems all include 戊. For example, someone born in the year of Wuxu, with the month of Wuwu, the day of Wuyin, and the hour of Wuwu, is considered to have the correct pattern. Here, 戊 is regarded as true fire, and 寅, 午, 戌 are the proper positions for fire. True fire is placed on top of the fire position, so it is called Wu Kua Jiang Tan. Those who possess this pattern are brave enough to lead the army. The "Yuzhao Yujian" says this.

福星不值水星無，祿馬值強只武夫，若犯食神並刃殺，出神寧免是屠沽。（八字金書）武吏生時須武殺，金火相兼易榮發，馬帶殺來主有權，天衢名跡須超越。

The song of the "Book of八字 Gold" says: If one's destiny does not meet the Blessing Star and lacks the Water Star, but only has strong禄 and 马, he is merely a soldier; if he also incurs the Food God and Yangren, and the Killing Star, he will be born into a lowly family and inevitably become a butcher or a wine seller. Another song says: A person destined for a military position must have a military killing star at birth; those with metal and fire combined are most likely to achieve fame and success; if the Post-horse comes with the killing star, he will hold military power, and his reputation and deeds on the heavenly street and main roads will certainly be outstanding.

凡右職須要庚辛辰戌丑未、及馬上旺相，主武官支干合，不全有相刑相剋，卻又有氣之地見祿馬及羊刃倒戈，或云羊刃懸針名倒戈，三帶戊午戌支名倒戈。又皆是武官也。

All military officials must have the heavenly stems of Geng and Xin and the earthly branches of Chen, Xu, Chou, and Wei in their birth charts, and the Post-horse should be prosperous and strong. The destiny of a military official is characterized by a combination of compatible but not complete dry and wet branches, or by mutual刑 and control, yet encountering the禄 and 马 in a place of vitality, as well as the phenomenon of 'Yangren Dàogē'. Some say that Yangren with a suspended needle is called Dàogē, while others say that having the branches of Wu, Xu, and Wei together is called Dàogē. All these variations indicate a destiny of a military official.

馬上或見辰戌丑未，馬上見金、或庚辛羊刃倒戈，若不為將，亦有兵權，又云：或有憲職（並理愚歌）

If the Post-horse is present, or if the person sees the four earth branches of Chen, Xu, Chou, and Wei, or if they see metal, or if they see the Yangren of Geng and Xin with reversed spears, such a person will not become a general, but will certainly hold military power. Another interpretation suggests they may hold a position such as that of an imperial censor. This is also mentioned in the "Li Yu Ge."

如庚辰乙酉為交加羊刃。（沉芝源髓）官印貴人加刑殺，武將有初末，賊將出職立其身，先殺後貴人。（直道歌）凡刑沖、死絕、三才、克戰，中有貴格，或刑沖互相生旺、或多偏印者，多起於盜賊凶惡、或卒伍而進也。（燭神經）

For example, when Gengchen and Yiyou meet, it is called mutual confrontation of Yangren, as mentioned in the book Chenzhi Yuanmou. The Zidao Ge says: if a person's chart includes official star, seal token, nobleman, along with punishment and clash and killing stars, then a military officer's official position will have a beginning and an end; those who start as thieves and are later recruited into officialdom will have killing stars appearing first and nobleman appearing later in their fate. The Zhu Jing Jing says: whenever a person's chart has punishment and clash, death and decline, or conflict among the three elements that cause mutual overcoming, and if among these there is also a noble pattern, or if within the punishment and clash there is mutual generation and prosperity, or if there are many biased seals, such people are mostly thieves or fierce villains, or those who rise from the ranks of soldiers.

五行足、干神一字、支神一字、五行一字、甲庚丙壬全、乙辛丁癸全、四孟生氣全、四位旺氣全、四季庫、五行得正印、四位集福於帝座、帝坐發福於四位、君臣慶會、引從全、交互見祿、交互見貴神、祿合全（甲得亥之類）、貴合全（甲得午之類）。

The names of top-tier noble destinies include: all five phases are present; only one heavenly stem is used; only one earthly branch is used; the nayin sound element is of one type; all four yang heavenly stems (Jia, Geng, Bing, Ren) are present; all four yin heavenly stems (Yi, Xin, Ding, Gui) are present; the life qi of the four young branches (Yin, Shen, Si, Hai) are complete; the strong qi of the four middle branches (Zi, Wu, Mao, You) are complete; the four seasonal repositories (Chen, Xu, Chou, Wei) are all present; the true yin of the five phases is obtained; all the blessings of the four pillars are gathered at the "Imperial Seat," which is the native's position; blessings flow from the Imperial Seat to the four pillars; the emperor and minister meet in harmony; the guiding god and the assisting god are both complete; the heavenly stem and earthly branch both see their禄 (favorable position); both see the noble gods; the禄 and the合 (harmonious combination) are complete, such as the禄 and合 of Jia being in Hai; the noble and harmonious combinations are complete, such as the noble and harmonious combination of Jia being in Wu.

合全十干、合全十二支、十干得專位祿、納音同源（順數為上，逆數為次）、夾祿窠、夾貴窠、干神五位相連、支神五位相連、天地德合（年與時為上）、順連合（如甲乙丙或丙丁戊之類）、逆連合（如癸甲乙或甲乙丙之類）、三合順（謂生年次月日時）、自生旺一路見福貴、自死絕一路見福貴、先駁雜後純粹。

There is also: the ten heavenly stems are fully harmonized; the twelve earthly branches are fully harmonized; each heavenly stem receives its own special position of luck; the nayin sound elements originate from the same source, with the order of counting forward being the best and counting backward being secondary; the position of禄 (luck) between two branches; the position of贵 (prestige) between two branches; the five heavenly stems are connected in sequence; the five earthly branches are connected in sequence; the harmony between heaven and earth, with the year and hour being the best match; the sequence of connection and harmony in the same direction, such as Jia-Yi-Bing or Bing-Ding-Wu; the sequence of connection and harmony in the opposite direction, such as Gui-Jia-Yi or Jia-Yi-Bing; the triple harmony in the correct order, meaning counting from the birth year to the month, day, and hour; if all the elements from the birth旺 (prosperous) position downwards are present, then prosperity and wealth are seen; if all the elements from the death and decline position downwards are present, then prosperity and wealth are also seen; first being mixed and then becoming pure.

三奇（天為上，地為次）、食神見驛馬、食神見本冢祿、六合喚盡、支神暗合祿堂、本家貴全、生成官、夾貴庫、專位暗合祿、旺氣乘本主（主木卯月、本金酉時）、兄弟五行同類、兄弟納音相煩、兄弟干神相類（年兄日弟、月兄時弟）、兄弟支神相類、官印驛馬學堂、食神學堂。

There are also: the Three Marvels, with the heavenly Three Marvels being superior and the earthly Three Marvels secondary; the food god meeting the post-horse; the food god meeting the native's own fortune; Liu He combining all four pillars completely; the hidden branch combining the fortune hall; the native's own nobleman being complete; the generated official; the enclosed treasure of the nobleman; the hidden combination of fortune in the specific position; the prosperous energy resting upon the main subject, such as the day stem being wood and born in the卯 month, or the native being metal and born in the酉 hour; brothers sharing the same five phases; brothers having overlapping nayin sounds; brothers having the same heavenly stems, such as the year stem being the elder brother and the day stem being the younger brother, or the month stem being the elder brother and the hour stem being the younger brother; brothers having the same earthly branches; the school of official, seal, and post-horse; and the school of the food god.

右自夾貴窠以上卿相王侯格局，自干神五位連珠以下鳳閣鸞臺舍人格局，亦須入格後更看納音五行衰旺死，及參以祿馬貴神刑害殺神看之，臨時加減，或凶而有吉、吉而隱凶，或在上局而降中、或在中局而升上臨時消息之，當自見之矣。（李虛中書）

All the above patterns, those from the "Jia Gui Ke" forward, are of the level of ministers and princes; those from the five heavenly stems in a chain backward, are of the level of the Feng Ge, Luan Tai, and Zhong Shu She Ren. However, even if one enters a pattern, one must also look at the decline, strength, and death of the Five Phases of the Nayin sound element, and refer to the禄 (favor), 马 (horse), 贵神 (auspicious deity), punishment and harm (punishment and harm), and 杀神 (kill deity) for judgment, with temporary additions and subtractions: some contain good in the midst of bad, some hide bad in the midst of good, some originally in the top pattern are reduced to the middle, some originally in the middle can be elevated to the top, and everything should be considered at the moment, and thus it will be clear. The Book of Li Xuzhong says so.