Another noble quality

五行相生、戊己兩字不雜、五行兩字相善、生旺六合、自生旺六合、自死絕六合、死絕六合、生旺一路、死絕一路、四位見印、見印合、六合夾貴、六合夾貴印、華蓋印、自生旺相沖、生旺相善去來、年父、月子、日父、時子、首尾公孫同類（如甲申年公，甲申時孫）。

Another set of auspicious combinations includes: the Five Phases mutually generating each other; the characters 戊 and 己 not being mixed with other heavenly stems; two characters among the Five Phases being harmonious; the position of prosperity and strength forming Liu He; the self being in prosperity and strength and forming Liu He; the self being in death and decline and forming Liu He; the position of death and decline forming Liu He; one path entirely in prosperity and strength; another path entirely in death and decline; all four pillars showing the印 star; seeing both 印 and 合; Liu He accompanied by 贵; Liu He enclosing 贵 and 印; Huagai accompanied by 印; the self being in prosperity and strength yet conflicting; prosperity and strength being harmonious and interacting with each other; the year representing father, the month representing son, the day representing father, and the hour representing son; the beginning and end resembling ancestor and descendant of the same type, for example, Jiashen year as ancestor and Jiashen hour as descendant.

干神不雜、納音集生旺、貴神集生旺、自生自旺祿、祿馬同鄉、天中受殃、主本支干同（此下出閻東叟）、三合見本干、三合以馬換頭支、食神見貴、祿馬合全、往來生旺相沖、往來祿馬相善、貴賤不相入（金則金生，木則木生）、干神集生旺（以下出燭神經）。

There are also: the heavenly stems are not mixed; the nayin sounds are gathered in a place of birth and prosperity; the nobleman's spirit is gathered in a place of birth and prosperity; the self is born and prosperous with a fortune; the fortune and the post-horse are in the same native land; the "Heaven's Center" is the position of kongwang, which brings misfortune; the main and original heavenly stem and earthly branch are the same; the following statements are from the "Yan Dongshou Book"; the triple harmony includes the heavenly stem of the original destiny; the triple harmony uses the post-horse to replace the first earthly branch; the food spirit meets the nobleman; the fortune and the post-horse are united and complete; the vital energy of birth and prosperity is in mutual conflict; the fortune and the post-horse are in mutual harmony; the noble and the humble do not enter each other's domain, metal produces metal, wood produces wood; the heavenly stems are gathered in a place of birth and prosperity; the following statements are from the "Zhu Jing Jing".

還魂借氣、拱揖端門、自生馬、天中自旺、天中合神、主本同德、三合見一馬、三合喚盡、食神制畏神、祿馬暗合、全興見福貴並將星者妙、福會神（甲人丙戌之類，不犯他干仍帶貴氣）。

There is also: returning soul to borrow energy; bowing and greeting at the gate; self-generated post-horse; the position of kongwang is actually flourishing; there is a harmonious god above the position of kongwang; the main and original share the same virtue; among the triple harmony, one post-horse is seen; the triple harmony fully harmonize the four pillars; the food god controls the feared god; the official and post-horse harmonize secretly; all four pillars rise and bring fortune and nobility, and those with the general star are most auspicious; the gods of fortune and meeting, such as the case of jia day meeting bingxu, as long as they do not conflict with other heavenly stems, they still carry noble energy.

右貴格只忌空亡、死絕，相沖，為破壞也，全一路無破，有貴名，有破則富足之人也，全一路無破，州縣官，二路京官，三路朝官，四路員郎，五路正郎，六路卿監，七路兩制，八路兩省，九路兩府，十路三公，若入格命，更得福集帝座，須曆清華之選，或有刑破即迤邐減退言之，若有天中無科名，相沖相刑帶殺多是右職也，如多死絕，主為官不長進，更天中相刑沖，主多停替，宜細詳之。（林開五命）

The above noble patterns are only disliked when they meet empty void, death and decay, and mutual conflict. If they meet these, they will be ruined. If there is no ruin throughout the entire path, there is a noble name; if there is ruin, then it is just a person of wealth. If there is no ruin throughout the entire path, one becomes a county official; if there are two paths with ruin, one becomes a capital official; if there are three paths with ruin, one becomes a court official; if there are four paths with ruin, one becomes a wealthy official; if there are five paths with ruin, one becomes a senior official; if there are six paths with ruin, one becomes a minister; if there are seven paths with ruin, one holds a position in both the Hanlin Academy and the Middle Secretariat; if there are eight paths with ruin, one holds a position in both provinces; if there are nine paths with ruin, one holds a position in both offices; if there are ten paths with ruin, one reaches the rank of the Three Grand Ministers. If a person's destiny already fits the pattern, and further gains good fortune concentrated at the imperial throne, they will certainly be selected for important and prominent positions. If there is any punishment or conflict, it will be mentioned in order of decreasing status. If a person's destiny includes the empty void of Tianzhong, they will not achieve academic success. If there is mutual conflict, punishment, and also a killing star, they are more likely to hold military positions. If there are too many instances of death and decay, their official career will not progress. If further combined with the empty void of Tianzhong and punishment or conflict, they will often be dismissed from office and replaced, and this should be carefully examined. The "Lin Kai Wu Ming" says this.

六甲年二月乙未日丙寅時。六乙年二月甲戌日乙亥時。六丙年正月丁巳日丙午時。六丁年五月壬辰日丁未時。六戊年九月己丑日己丑時。六己年六月己未日丙寅時。六庚年七月庚申日辛巳時。六辛年七月庚午日辛巳時。六壬年十月壬辰日丁未時。六癸年三月丙辰日戊子時。以上逐年只有一日一時，主生大貴人，應世建功立事之命，不然出塵神仙常術不能曉也。

Those born in the year of Jia (六甲) should be born on the day Yiwei (乙未) in the second month and at the hour Bingyin (丙寅); those born in the year of Yi (六乙) should be born on the day Jiaxu (甲戌) in the second month and at the hour Yihai (乙亥); those born in the year of Bing (六丙) should be born on the day Dingsi (丁巳) in the first month and at the hour Bingwu (丙午); those born in the year of Ding (六丁) should be born on the day Renchen (壬辰) in the fifth month and at the hour Dingwei (丁未); those born in the year of Wu (六戊) should be born on the day Jichou (己丑) in the ninth month and at the hour Jichou (己丑); those born in the year of Ji (六己) should be born on the day Jiwei (己未) in the sixth month and at the hour Bingyin (丙寅); those born in the year of Geng (六庚) should be born on the day Gengshen (庚申) in the seventh month and at the hour Xinsi (辛巳); those born in the year of Xin (六辛) should be born on the day Gengwu (庚午) in the seventh month and at the hour Xinsi (辛巳); those born in the year of Ren (六壬) should be born on the day Renchen (壬辰) in the tenth month and at the hour Dingwei (丁未); those born in the year of Gui (六癸) should be born on the day Bingchen (丙辰) in the third month and at the hour Wuzi (戊子). Each year stem corresponds to one day and one hour. Those born on these days and hours are destined to be great noblemen, emerging at the right time to achieve great accomplishments. If they do not pursue official positions, they are of the caliber of transcendent sages, beyond the comprehension of ordinary divination methods.

年隔二位，月隔時日一位，如子年、卯月、巳日時之類，支干順全者，入貴格。（並廣信集）

When the year and month are separated by two positions, and the month is separated from the day and hour by one position each, for example, if the year is Zi, the month is Mao, the day is Si, or the hour is Si, and the heavenly stems and earthly branches proceed in order and are complete, this is considered a noble configuration. This is also mentioned in the "Broad Trust Collection."

帶生旺六合，無破敗，臺閣貴人命也。（鬼谷命格）

In the four pillars, the Five Phases all fall within the same ten-year cycle, accompanied by a prosperous and vigorous aspect and the Liu He relationship, without any destructive influences. This is the destiny of a Nobleman who can hold important and prestigious official positions. The "Ghost Valley Destiny Pattern" states this.

戊己或土帶四孟中、四仲下、四季上，是宰相命。（三命纂局）

If the Heavenly Stem is Wu or Ji, or if the Nayin sound element belongs to Earth, and the Earthly Branch is located in the four beginning months, the four middle months, or the four end months, this is the destiny of a prime minister. The Three Fate Compendium says so.

戊己二字而入辰戌丑未者是也，假令戊戊人，己未月、己丑日、戊辰時、戊貴集於丑位，而此日見之為入格，此類多主鎮守之職。（玉霄寶鑑）四鎮之星福最強，更看權殺戒在何方，數重生旺兼乘祿，不作公侯便主王。辰戍丑未屬土故也，五行一字全是土，亦得須要生旺。（鬼谷要訣）

This pattern occurs when the heavenly stem is either Wu or Ji, and the earthly branch falls on the four earthy branches of Chen, Xu, Chou, or Wei. For example, a person born in the year of Wu Xu, with the month of Ji Wei, the day of Ji Chou, and the hour of Wu Chen, has the nobleman of Wu gathered at the position of Chou, and if this day coincides with that position, it qualifies for this pattern. People of this type often hold positions of governing a region. This is mentioned in the Yuzhao Baodian. The Ge Gu Yao Jue states: The four governing stars bring the strongest fortune, and one should also examine the positions of authority and the killing star. If the number is reborn in a strong and flourishing position and also rides on the禄, one may not be granted a marquisate but can become a king. This is because Chen, Xu, Chou, and Wei all belong to earth, and the Five Phases only require the use of earth. However, it is essential that the earth is in a strong and flourishing state.

四孟帶五行生氣，四仲帶五行旺氣，四季帶五行庫墓，能全其位，又於納音稟五行生旺氣兼諸貴人助之，未有不大貴者，但有一說，常術所不能及，若孟仲季於年月日時全得，則沖犯而早達致死，要以胎代年方壽貴也。（李虛中書）閣東臾有四位純全格云：四孟帶五行生氣，謂之四柱焉上，四仲帶五行旺氣，謂翻之四正為中，四季帶五行正庫，謂之四墓為下。

The four Yin branches,寅, 申, 巳, and 亥, carry the life qi of the Five Phases. The four Zhong branches, 子, 午, 卯, and 酉, carry the strong qi of the Five Phases. The four seasonal branches, 辰, 戌, 丑, and 未, carry the storage and burial qi of the Five Phases. If each of these groups is fully present in their respective positions, and the Nayin sound element receives the generating and flourishing qi of the Five Phases, with the assistance of various noblemen, one will certainly achieve great fortune. However, there is another view that ordinary diviners do not consider: if the three groups of Meng, Zhong, and Ji happen to be fully present in the year, month, day, and hour, they will conflict with each other. Although one may achieve prominence early in life, this conflict may lead to an untimely death. Therefore, one must use the fetal pillar to replace the year pillar in order to achieve both longevity and high status. This view is found in the book "Li Xuzhong's Book." Yan Dongshou established the "Four Positions Fully Complete Pattern," stating that if the four Meng branches carry the life qi of the Five Phases, it is considered the best among the four pillars; if the four Zhong branches carry the strong qi of the Five Phases, it is called the four correct positions, considered medium quality; and if the four seasonal branches carry the storage and burial qi of the Five Phases, it is called the four burials, considered the lowest quality.

四沖得位者寅申巳亥，欲自生或互換生，子午卯酉欲自旺，辰戍丑未欲自墓，方為貴格，假如甲申年、丙寅月、辛巳日、己亥時，四位皆自旺，加丁巳胎，五行足，又是詞館學堂俊乃封王，又如辛卯年、庚子月、癸酉日、戊午時，乃胎生元命，又曰自旺，四仲局又如乙丑年、癸未月、丙辰日、壬辰時、甲辰胎，四庫曰四印，秀局五行，數足皆貴命，他倣此。（沉芝源髓）

The concept of four directions in proper position refers to the Earthly Branches. Those with寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai) should each be in the position of Growth, or exchange Growth among themselves. Those with 子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You) should each be in the position of Prosperity. Those with 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) should each be in the position of Storage. Only then can it be considered a noble pattern. For example, if the year is Jiashen (Jiashen), the month is Bingyin (Bingyin), the day is Xinsi (Xinsi), and the hour is Jihai (Jihai), all four positions are in their prosperous places. Adding Dingsi (Dingsi) as the胎元 (taiyuan), the Five Phases are complete, and it forms a refined Xuetang (school) and Ciguan (scholarly hall) pattern, thus capable of becoming a king. Another example is when the year is Xinmao (Xinmao), the month is Gengzi (Gengzi), the day is Guiyou (Guiyou), and the hour is Wuwu (Wuwu), with the taiyuan also present, forming a complete self-prosperous pattern, known as the four central positions. Another case is when the year is Yichou (Yichou), the month is Guiwei (Guiwei), the day is Bingchen (Bingchen), the hour is Renchen (Renchen), and the taiyuan is Jiachen (Jiachen), forming four storage positions, also called four seals. The pattern is clear and refined, with the Five Phases fully complete, making it a noble destiny. Other cases follow the same pattern. The "Chen Zhi Yuan Mei" says this.

甲子見甲寅、乙丑見乙卯、丙寅見丙辰、丁卯見丁巳、戊辰見戊午、己巳見己未、庚午見庚申、辛未見辛酉、壬申見壬戍、癸酉見癸亥，命前二辰見本祿有用，必貴，無用即常也。（鬼谷命訣）

The method of pairing for the Golden Chapter pattern is: the Jiazi destiny meets Jiayin, the Yichou destiny meets Yimao, the Bingyin destiny meets Bingchen, the Dingmao destiny meets Dingsi, the Wuchen destiny meets Wuwu, the Jisi destiny meets Jiwei, the Gengwu destiny meets Gengshen, the Xinwei destiny meets Xinyou, the Renshen destiny meets Renxu, and the Guiyou destiny meets Guihai. These are all instances where the destiny's own stem is found two positions before the birth stem. If the stem's luck is beneficial, one will certainly achieve prominence; if not, one will be an ordinary person. The "Ghost Valley Destiny Manual" states this.

甲人辛酉、戊人乙卯、乙人庚甲、己人甲寅。（三命纂局）

On days where the heavenly stem is Jia and the earthly branch is Yin, or on days where the heavenly stem is Wu and the earthly branch is Mao, or on days where the heavenly stem is Yi and the earthly branch is Shen, or on days where the heavenly stem is Ji and the earthly branch is Jiayin, they all belong to this pattern. The original text says "Geng Jia," which should be a mistake for "Geng Shen." The book "San Ming Zuan Ju" states this.

以五虎元遁，如甲起丙寅，到己巳，甲與己合，甲申己巳天地德合，他準此，在日上為緊，只見一位便入格。甲人己巳到甲申，乙是庚辰乙酉親，丙須辛卯及丙戌，丁下壬寅丁亥乘，戊生癸亥戊寅日，辛用丙申辛巳迎，壬逢丁未兼壬午，癸注戊午癸未神，己因甲戌來己卯，此是榮華福壽齡，中若更加他格局，定生王侯宰相身。如虞尚書，癸未年、甲寅月、戊午日、丙辰時，蔡學士甲申年、戊辰月己巳日、庚午時是也。

This method uses the "Five Tigers Hidden" technique to determine the month. For example, in the year of Jia, the month begins with Bingyin, and counting until Jisi, Jia and Ji are compatible, so Bingyin and Jisi form a harmonious relationship between Heaven and Earth. The rest are calculated in the same way. The most important is when it falls on the day pillar; even if only one appears, it counts as being in the pattern. The rhyme says: Jia day is compatible with Jisi and Jia Shen; Yi day is compatible with Geng Chen and Yi You; Bing day needs Xin Mao and Bing Xu; Ding day is compatible with Ren Yin and Ding Hai; Wu day is compatible with Gui Hai and Wu Yin; Xin day uses Bing Shen and Xin Si; Ren day is compatible with Ding Wei and Ren Wu; Gui day is compatible with Wu Wu and Gui Wei; Ji day is compatible with Jia Shen and Ji Mao. These are the lives of prosperity and longevity. If these are combined with other noble patterns, they will certainly become kings, dukes, or prime ministers. For example, Yu Shangshu was born in the year Gui Wei, month Jia Yin, day Wu Wu, and hour Bing Chen. Cai Xueshi was born in the year Jia Shen, month Wu Chen, day Ji Si, and hour Geng Wu, both belonging to this pattern.

此以食神見祿推之。甲丙愛行雙女遊（巳），乙丁獅子（午）己金牛（酉），戊樂陰陽（申）庚亥地，二千石祿坐皇州，癸來天蠍（卯）壬人馬（寅），辛到寶瓶（子）福自由，此乃天廚注天祿，令人福慧兩優遊。如富鄭公，甲辰年、丙寅月、乙巳日、辛巳時是也。

This pattern is determined by the禄 position of the food god (食神). The rhyme uses the twelve star palaces as a reference: Jia and Bing's Star of Livelihood (天厨) is in the Double Female Palace, which is Si; Yi and Ding's is in the Lion Palace, which is Wu; Ji's is in the Bull Palace, which is You; Wu's is in the Yin-Yang Palace, which is Shen; Geng's is in Hai. These positions all indicate a substantial salary of two thousand stones, allowing one to govern the capital. Gui's is in the Scorpion Palace, which is Mao; Ren's is in the Horse Palace, which is Yin; Xin's is in the Bottle Palace, which is Zi, indicating good fortune. This is the heavenly禄 determined by the Star of Livelihood, granting both good fortune and intelligence. For example, Fu Zheng Gong was born in the year Jiachen, the month Bingyin, the day Yisi, and the hour Xinsi, which fits this pattern.

甲丙庚日遇寅時，丙庚壬向巳中推，庚壬甲地歸申坐，壬甲丙來亥取之，此是錦衣第一局，時日無差定不移。如黃冕仲，甲申年、乙亥月、丙辰日、庚寅時，石參政，壬申年、己酉月、甲辰日、丙寅時是也。

The song says: Those born on Jia, Bing, or Geng days meet the Bingyin hour, those born on Bing, Geng, or Ren days should look back to Si, those born on Geng, Ren, or Jia days should be placed at Shen, and those born on Ren, Jia, or Bing days should take the Hai hour. This is the first class of the "Jinyi Receiving a Grant" pattern. As long as the day and hour are properly matched, the noble pattern is fixed and unchanging. For example, Huang Mianzhong was born in the year Jiashen, the month Yihai, the day Bingchen, and the hour Gengyin. Shi Cengzheng was born in the year Renshen, the month Jiyou, the day Jiachen, and the hour Bingyin. Both belong to this pattern.

此以丁辛加於子午卯酉主取之。乙丁辛見馬，丁辛癸向雞，辛癸乙還子，癸乙丁兔奇，此是正郎格，清華著錦衣。如林按撫，己酉年、乙亥月、癸丑日、乙卯時是也。又曰暗合三奇。

This pattern involves adding the heavenly stems Ding and Xin to the four central earthly branches Zi, Wu, Mao, and You. The rhyme says: the heavenly stems Yi, Ding, and Xin meet Wu, which represents a horse; the heavenly stems Ding, Xin, and Gui face You, which represents a chicken; the heavenly stems Xin, Gui, and Yi return to Zi; and the heavenly stems Gui, Yi, and Ding take Mao as the marvel, which represents a rabbit. This is known as the proper pattern of the noble official, indicating clear dignity and important status, with the person wearing fine silk robes. For example, Lin Anfu was born in the year Jiyou, month Yihai, day Guichou, and hour Yimao, which fits this pattern, also called the hidden combination of the three marvels.

如謂陳右相，癸巳年、癸亥月、甲寅日、辛未時，為入格，歌曰：生年遁數逢癸亥，生月又遁見甲寅，從日推之逢辛未，此般格局有功名。（並預知子貴格）

For example, Chen Youxiang was born in the year Guisi, month Guihai, day Jiayin, and hour Xinwei, which fits this pattern. The rhyme says: starting from the birth year and counting down, it exactly meets Guihai; starting from the birth month and counting down again, it meets Jiayin; starting from the birth day and counting down, it meets Xinwei. The year, month, day, and hour form a continuous cycle, and such a configuration indicates success in officialdom. This is also mentioned in the book "Yuzhizi Guige."

寅辰兩字見龍吟，遇此生人福最深，虎嘯風生人相厚，榮華富貴積資金。如王狀元，戊寅年、甲寅月、丁酉日、甲辰時是也。珞琭子云：龍吟虎嘯，風雨助其休祥。

The song says: When the Earthly Branches meet both寅and辰, it is called Dragon Cry, and those who have this pattern have the deepest blessings. When tigers roar, the wind arises; such people have a robust appearance and can accumulate great wealth and honor. For example, Wang the状元was born in the year ofWuyin, month ofJiayin, day ofDingyou, and hour ofJiachen, which is exactly this pattern. The Luolu Zi says: When dragons cry and tigers roar, there will surely be winds and rains to assist in their auspiciousness.

瑩和尚注云：龍吟雨降，虎嘯風生，故曰：雲從龍，風從虎，則各從其所類也，常以戊辰甲寅取之，不然遇寅與辰，相得亦是。玉門關集云：凡龍吟虎嘯日時遇之，大好，日月次之，年月又次，日年月遇之，卻於時上遇祿者亦佳，但不犯空亡、支干相破，便是兩制命，有破無救只正郎。預知子云：龍吟得水，戊辰見甲寅，虎嘯得木，甲寅見戊辰。

Ying和尚 explained: When a dragon cries, rain falls; when a tiger roars, wind arises. Therefore, the Zhou Changes say "clouds follow the dragon, wind follows the tiger," all of which belong to their respective categories. This pattern usually takes the pillars of Wuchen and Jiayin; if not, as long as there are Yin and Chen and they are compatible with each other, it is also acceptable. The Yumenguanji says: If dragon cries and tiger roars appear on the day or hour pillar, it is best; if on the month or year, it is next; if on the day, month, or year, and the hour pillar meets the luck, it is also good. As long as it does not meet Kongwang and the heavenly stem and earthly branch do not conflict, it is a fate that can attain the position of Hanlin and Zhongshu; if there is conflict without remedy, it can only reach the position of Zhenglang. The Yu Zhi Zi says: For dragon cries, water is needed, which is Wuchen meeting Jiayin; for tiger roars, wood is needed, which is Jiayin meeting Wuchen.

四般生一一生四，便斷公卿更莫疑，添減福神隨厚薄，官資子細定尋推。如許運使，癸巳年、癸亥月、辛亥日、壬辰時、甲寅胎是也。

The song says: if four things are born together with one thing, and one thing is born with four things, it can be determined as a noble official of high rank, without any doubt; one only needs to adjust the height according to the thickness or thinness of the fortune god, and then carefully examine the official rank and experience. For example, Xu Yunshi was born in the year Guisi, month Guihai, day Xinhai, and hour Renchen, with the fetal chart Jiayin, which is exactly this pattern.

如謝參政，乙卯年、戊寅月、己酉日、己巳時，己巳與甲申暗合，乙祿在酉，遁得乙卯、巳為祿元，巳馬位，故曰馬馳祿。

For example, Xie Canzheng was born in the year Yimao, month Wuyin, day Jiyou, and hour Jisi: Jisi and Jiashen are secretly in harmony. The wealth of Yi is in You, and the hidden number of Yimao gives Yi's Mao. Therefore, Si is the origin of the wealth. Moreover, Si is also the position of the post-horse. Therefore, it is called horse running with wealth. The official star is secretly in harmony, and the wealth follows the horse.

馬俊一辰是。玉撥金鞍坐貴人，便知三品定官榮，若無的殺加此格，兩府中書定舍人。如王駙馬，庚寅年、乙酉月、辛亥日、乙未時，庚寅見乙未，為攀鞍，庚貴在未，又是金號貴人坐金鞍。（此紫虛局）

The Post-horse is the first position after the Horse. The rhyme says: if a jade-carved horse saddle is occupied by a Nobleman, it indicates a high official rank of third class; if there is no actualInauspicious Sha (kill) in this position, one may enter the two government offices or serve as a Middle Secretary. For example, Prince Wang, born in the year Gengyin, month Yiyou, day Xinhai, and hour Yiwei: Gengyin meets Yiwei, which is called climbing the saddle. The Nobleman of Geng is also in the position of Wei, so it is called the Nobleman sitting on the golden saddle. This is mentioned in the book "Purple Void Bureau."

好年不如月，好月不如時，尊親帝座位，前後貴人隨。只如陳相國，庚寅年、丙戌月、辛卯日、己丑時，雖是大敗卻得天乙貴神，更本生太歲，為年中天子，前歌云：尊親帝座位是也。

The rhyme says: a good year pillar is not as good as a good month pillar, and a good month pillar is not as good as a good hour pillar. Most important is the position of the sovereign's throne occupied by the respected elders. There are also noblemen accompanying before and after. For example, the Chancellor Chen had a birth year of Gengyin, a month of Bingxu, a day of Xinmao, and an hour of Jichou. Although his destiny was afflicted by great defeat, he received the heavenly nobleman. Moreover, his native ruler was itself the emperor of the year, which perfectly matches the previous rhyme's statement about "the sovereign's throne of the respected elders."

又己丑、庚寅、辛卯，相連，謂之連珠鳳凰，雖無科名，官居相位，又生月丙戌，帶天德，九月戌為大殺同宮，況陳姓屬徵音，火墓在戌，合其寅，經云：本音墓處天德大殺司宮，即有三臺入座之榮，自餘不夾大歲值祿馬同鄉，亦可入相。（八字金書）

Furthermore, the pillars of Jichou, Gengyin, and Xinmao connected in sequence are called 'Linked Phoenixes', indicating that although the person did not achieve official rank through the imperial examination, they still hold the position of prime minister. Additionally, the month is Bingxu, which carries the Star of Virtue and Resolution, and the September戌 position coincides with the Great Killer. Moreover, the surname Chen belongs to the Zheng tone in the five tones, and the Zheng tone belongs to fire, whose storage is at Wu. Wu also combines with Yin. The classic text states: if the storage of the original tone meets the Star of Virtue and the Great Killer in the same palace, there will be the honor of the Star of Ranks. Other destinies not supported by the preceding and succeeding pillars can also attain the position of prime minister if they meet the禄 and 马 in the same palace as the heavenly stem. The Book of Eight Characters says so.

年為天子坐中宮，日時相逢兩侍從，輔弼貴星人要識，為官氣勢最英雄。如曹中奉，癸丑年、甲子月、丙寅日、巳亥時，乙卯胎，拱年在其中也。（紫虛局）

The song says: The year pillar is like the emperor sitting in the Central Palace, while the day pillar and hour pillar meet as the two attendants on either side. One must recognize the two noble stars,辅星 and弼星, for accompanying them brings the most heroic and powerful official prestige. For example, Cao Zhongfeng was born in the year Guichou, month Jiazi, day Bingyin, and hour Jihai, with his natal pillar Yimao. His year pillar is exactly flanked by the pillars before and after. The Purple Void Bureau says this.

前後有二支包承，本命在其中者是也，假令辛亥生人，得庚子月，戊戌日，子處其上，亥處其中，戌處其下是也，子在前為包，戌在後為承，入此格者主清貴福厚，只怕空亡沖破。（林開五命）

This pattern indicates that the person's birth branch is flanked and supported by two other branches, with the birth branch in the center. For example, someone born in the year of Xinhai would have a birth month of Gengzi and a birth day of Wuxu: Zi is above, Hai is in the middle, and Xu is below; Zi in front is called 'bao' (enclosure), and Xu behind is called 'cheng' (support). Those who fall into this pattern are destined for clarity and dignity, with great fortune, but they should be cautious of encountering Kongwang or being broken by conflicts. The Lin Kai Wu Ming says this.

假令甲子人，以前三辰為引，則丙寅、丁卯為引，以後三辰為從，則壬戌、癸亥為從，引宜遠，以丁卯為遠，從宜近，以癸亥為近。

For example, a person born in the Jiazi year, the three preceding years of their birth year are considered "yin," with Bingyin and Dingmao being the yin spirits. The three following years are considered "cong," with Renxu and Guihai being the cong spirits. Yin spirits are preferred to be distant, so Dingmao is considered distant. Cong spirits are preferred to be close, so Guihai is considered close.

然子卯相刑，不若丙寅為食神祿馬，若得壬戌時，則丁與壬合，卯與戌合，暗中有合，則壬戌癸亥甲子並乙丑以待用，而前引神有丙寅丁卯，一甲中天地氣全，前後包承，更看納音，有生旺之氣，兼諸貴殺助之者，大貴。管輅曰：引從包承，拱太歲，則官曆清華；刑害沖破值身命，則一生困苦。（閻東叟書）

However, the branch of Zi and Mao are in mutual conflict, so Ding Mao is not as good as Bing Yin. Bing Yin is both a food god and a禄 and 马 for Jia. If further supported by Ren Xu hour, then Ding and Ren form a harmonious relationship, and Mao and Xu also form a harmonious relationship, thus there is an underlying harmony. Therefore, Ren Xu, Gui Hai, Jia Zi and Yi Chou can all be used. The preceding 引神 also include Bing Yin and Ding Mao, so within one Jia Zi, the heavenly and earthly energies are complete, with the previous and subsequent parts connected. Now check the Nayin for vitality and strength. If there are also various noble spirits and killing spirits assisting, it will be of great importance. Guan Lu said: if the 引神 follow and connect with each other, supporting the year, one will certainly hold important and prominent positions in government. If conflicts, harms, clashes, or destruction fall directly on the person's destiny, then one's life will be full of hardship. The "Yan Dongshou Book" says this.

引從、從近，引須遙。引從格者，年月日時在一旬中也，居年前曰引，居年後曰從，引愛遠，從愛近，如己酉年、癸酉月、戊申日，後從壬子時，前引、引遠從近，乃大官之命，然引從格，居朝廷則多出入，蓋引從動也。

Parallel sentences say: among the guiding and following spirits, the following spirit should be close, and the guiding spirit should be distant. The so-called guiding and following pattern occurs when the year, month, day, and hour all fall within the same ten-year period. Those before the birth year are called guiding spirits, and those after the birth year are called following spirits. The guiding spirit prefers to be distant, while the following spirit prefers to be close. For example, if someone is born in the year Jiyou, month Guiyou, day Wushen, and has the hour Renzi as the following spirit, and there is also a guiding spirit before, with the guiding spirit being distant and the following spirit being close, this is considered a powerful official destiny. However, people who enter the guiding and following pattern often have frequent changes and promotions in the court, because the concepts of guiding and following themselves imply movement.

且如丁酉人，遇壬辰日、庚子時，此乃從遠引近不中，又不如壬辰日，壬寅時拱卯上作丁酉正端門格，又如乙丑人，見甲子為從或前遇庚午日乘引，只見庚午日謂引，蓋干合也，乙丑前數有己巳後有甲子，方曰正引徒數，無者止曰引從也，餘皆凖此推之。（沉芝源髓）

For example, a person born in the year of Dingyou, when encountering a day of Renchen and an hour of Gengzi, this is considered as drawing a distant god to bring a near one, resulting in an improper match. It is actually worse than matching a day of Renchen with an hour of Rennyin, since between Chen and Yin there is an implied connection of Mao, which forms a proper pattern for Dingyou, creating a complete gate. Another example is a person born in the year of Yichou, encountering Jiazi as a secondary god, or encountering Gengwu on a day before, which is considered a guiding god. However, Gengwu alone is also called a guiding god, because the heavenly stems Yi and Geng are compatible. Only when there is Jisi before Yichou and Jiazi after, does it constitute a proper guiding and following relationship. If not, it is only generally referred to as a guiding and following relationship. The rest should be calculated in the same way. The "Chen Zhi Yuan Mei" states this.

引從不同，前後宜乎審察。引從乃引進侍從也，陽命人遇引進神，陰命人遇侍從神者為得力，前從之分，在於太歲歲之前焉引，進歲之後為侍從。（壺中子）

The concepts of "leading" and "following" are not the same, and the distinction between them should be carefully examined.the so-called "leading and following" refers to the "leading god" and the "attendant god": for a person with a yang destiny, encountering the leading god is effective, while for a person with a yin destiny, encountering the attendant god is effective. The boundary between "leading" and "following" is the "sovereign year" (太岁). The period before the sovereign year is considered "leading," and the period after is considered "following." The "Hu Zhongzi" says this.

甲人得卯、丑，乙人得寅、辰，丙戊人得辰、午，丁己人得巳、未，庚人得未、酉，辛人得申、戌，壬人得戌、子，癸人得亥、丑，為夾祿鄉，有丁己庚而得未有丙戊乙而得辰，有辛壬而得戍，有癸甲而得丑，為夾祿窠二者祿窠為上，夾祿鄉次之。

On days where the heavenly stem is Jia, the earthly branch is Zi or Chou; for Yi, it is Yin or Chou; for Bing and Wu, it is Chen or Wu; for Ding and Ji, it is Si or Wei; for Geng, it is Wei or You; for Xin, it is Shen or Xu; for Ren, it is Xu or Zi; and for Gui, it is Hai or Chou, this is called "Jia Lu Xiang," because the two branches enclose the stem's禄 in the middle. If Ding, Ji, and Geng have Wei, or Bing, Wu, and Yi have Chen, or Xin and Ren have Xu, or Gui and Jia have Chou, this is called "Jia Lu Ke." Compared to each other, the禄窠 is superior, while the禄乡 is secondary.

凡祿最喜於墓，謂之庫，而有所藏也，最惡於沖，謂之鬼，而有所尅也，妻財凖此論之。然當生遇庫印為福、為壽，歲運逢墓印，為爭、為凶。

In general, the禄 (favorable position) most prefers to enter the墓 (burial), which is called库 (storehouse), indicating something is stored away; it most dislikes being冲 (conflict), which is called鬼 (ghost), indicating something is overcome or attacked. The妻宫 (marriage palace) and财星 (wealth star) are also judged according to this principle. However, if the original chart has库 and印 (seal), it brings good fortune and longevity; but when encountering墓 and印 again in the year or decade of fortune, it becomes a struggle and a凶事 (misfortune).

丙丁豬雞以戌為夾貴，壬癸蛇兔以辰為夾貴，丙午、丁未、丙子、丁丑，納音水，得甲戍火為財庫，壬子、癸丑、壬午、癸未，納音木，得丙辰土，為財庫以上謂之夾貴印庫，火財而得壬戍之水，土財而見戊辰之木，謂之庫中逢鬼，先富後貧，雖成必破。

Jia and Yi's nobleman is in Hai and You, which are Pig and Rooster, and Xu is exactly between them, so Xu is considered the夹贵. Ren and Gui's nobleman is in Si and Mao, which are Snake and Rabbit, and Chen is exactly between them, so Chen is considered the夹贵. The four pillars Jia Wu, Yi Wei, Jia Zi, and Yi Chou have nayin sound element of water. Water takes fire as wealth, and getting Jia Xu fire is the wealth repository. The four pillars Ren Zi, Gui Chou, Ren Wu, and Gui Wei have nayin sound element of wood. Wood takes earth as wealth, and getting Bing Chen earth is the wealth repository. All of these are called "夹贵印库". Conversely, if wealth is fire but one gets Ren Xu water, or if wealth is earth but one sees Wu Chen wood, it is called "库中逢鬼", which indicates first wealth then poverty, and even if success is achieved, it will inevitably lead to failure.

又甲戊庚、乙己丙丁壬癸，六辛於年月日時順連，四干不斷，不必在牛羊鼠猴豬雞兔蛇馬虎之位，但見辰戍二位，便為天乙受福，納慶之宮，主學問該博，文章蘋藻，科名巍峨，官職清貴，凡夾庫帶正印，而庫墓者為上，庫墓而非正印者為中，無印庫者為下。（閻東叟書）

For example, if the groups of Jia, Wu, and Geng; Yi and Ji; Bing and Ding; Ren and Gui, along with the six Xin, are arranged in sequence on the year, month, day, and hour, so that the four heavenly stems are continuous, then the earthly branches do not necessarily have to fall on the nobleman's native positions such as Chou and Wei, Zi and Shen, Hai and You, Mao and Si, or Wu and Yin. If instead, the branches fall on Chen or Xu, they are considered the palace where the heavenly stem receives blessings and celebration, indicating profound knowledge, elegant writings, high academic achievement, and noble official positions. Those that are in the warehouse position and also have the proper official (positive official) are of the highest quality. Those that are in the warehouse position but lack the proper official are of medium quality. Those that neither have the proper official nor are in the warehouse position are of the lowest quality. The "Yan Dongshou Book" states this.

干神一字而支神相應，前有貴擁，後有馬乘，中有建祿者是也，假令己未人，己巳月、己未日、己巳時，四己干神二字，未有己貴在申，故曰前有貴擁，未有馬在巳，故曰後有馬乘，中己祿在午，故曰建祿，貴踰三品之命，若夫丁巳丁未則止夾祿，辛卯辛丑則止夾貴，當從減落斷之。（玉霄寶鑑）

This pattern requires the heavenly stem to be used with only one character, while the earthly branches correspond with it: there is a nobleman supporting in front, a post-horse carrying behind, and a built-up fortune in the middle. For example, someone born in the year of Jiwei, with the month of Jisi, day of Jiwei, and hour of Jisi, uses four Ji characters and only two earthly branches, Wei and Si. The nobleman for Ji in the year Wei is in Shen, so there is a nobleman supporting in front; the post-horse for Wei is in Si, so there is a post-horse carrying behind; the built-up fortune for Ji is in Wu, so it is called built-up fortune. This is a fortune of nobleman of the third rank and above. As for Dingsi paired with Dingwei, it only forms a sandwiched fortune; Xinmao paired with Xinchou only forms a sandwiched nobleman, and should be judged according to the decreasing ranks. The "Yuzhao Baodian" says this.

祿貴夾扶者，戊午、丙午日時多者是也。蓋戊祿在巳，夾在後，戊貴在未，夾在前也，又如己未年、辛未月、己未日、辛未時，蓋己祿在午在後，己貴在申在前也，乃祿與貴人夾扶其身，乃貴命，不須帶別支神也。（沉芝源髓）

The concept of "Lù Guì Jiā Fú" refers to situations where the day and hour contain many instances of Wuwu (戊午) and Bingwu (丙午). The禄 (Lù) of Wu is in Si, which comes after Wu, thus surrounding from behind; the Nobleman (Guìrén) of Wu is in Wei, which comes before Wu, thus surrounding from in front. For example, in a year of Jiwei (己未), a month of Xinwei (辛未), a day of Jiwei (己未), or an hour of Xinwei (辛未), the禄 of Ji is in Wu, located after Wei, and the Nobleman of Ji is in Shen, located before Wei. This creates a situation where the禄 and Nobleman are positioned one before and one after, supporting the individual. Therefore, this is considered a favorable fate, and no other auspicious branches are needed. The "Chén Zhī Yuán Měi" states this.

祿馬夾貴，在本命前後是也。（理愚歌）凡欲持網入帝朝，貴星不與賤星交，將軍須是刑星裡，宰相多應祿馬包。凡貴人格，須要五位中無一位駁雜，往來乘旺，遞相有氣，帶福神於其上是也。四位貴卻一位賤，便不是貴格。（鬼谷要訣）

The phrase "front and rear support" refers to the presence of the official star, the horse star, and the nobleman star surrounding the native's destiny in both front and back positions. This is mentioned in the "Ri Yu Ge." The rhyme also states: those who wish to hold power and govern, or serve as officials in the court, must not have noble stars mixed with humble stars; generals should be among the stars of punishment, while prime ministers are often surrounded by the official and horse stars. Generally, a noble destiny requires that among the five positions of year, month, day, hour, and birth, none should be mixed or impure, and all should be in a strong and flourishing state, supporting each other with vitality, and accompanied by auspicious deities. If four positions are noble and one is humble, it cannot be considered a noble destiny. The "Gui Gu Yao Jue" states this.

凡祿馬陰官貴、六合、華蓋、金興、文星、貴人、印綬、祿庫、食神、奇德之類，皆謂之一福神，遞互相還，便是貴格，若無死絕沖破、空亡，有五行旺氣，福助之貴，為將相，如此而又有殺神，即少達曆重任，若有死絕沖破、空亡，只在格上看之，又須尊者吉，方可，即干神是也。

All such things as official rank, nobleman,Liu He, Huagai, Jinyu, literary star, nobleman, seal thread, official warehouse, food god, and virtuous virtue are considered auspicious deities. When they interact and support each other, it forms a noble pattern. If there is no death, decay, conflict, destruction, or Kongwang, and there is the strength of the Five Phases, with the help of auspicious deities, one can become a high official. If such a person also has killing deities, they may achieve success later, but can still bear great responsibilities. If the birth chart already has death, decay, conflict, destruction, or Kongwang, then one must look at the pattern itself, and also need the position of respect to be auspicious. The position of respect refers to the heavenly stem.

凡干神作生旺、臨官、或作福神，皆是尊吉也，納音逢死絕，茲謂尊吉卑凶，若納音既死絕，更有沖破空亡，即不成就，不過一薄尉州縣官，縱他有福神助之，亦不遇一多難京朝官耳。

Whenever a heavenly stem is in a position of birth and prosperity or is itself a god of fortune, it is considered a noble position and auspicious; at this time, if the nayin sound element is in a state of death or decline, it is called 'noble auspicious, humble misfortune'. If the nayin sound element is already in death or decline and is further afflicted by conflict and kongwang, then nothing can be accomplished, and one can only hold a low-ranking position such as a county magistrate or a minor official in a state or county; even if another god of fortune comes to assist, it can only result in a government official who faces many difficulties and calamities.

若死絕空亡沖破更有三刑六害，必是一孤獨有藝術人，或僧道，並無成舉人，更觀五行輕重消息斷之，若乘生旺氣者，特達之士，只消一件，可作大貴，若不乘生旺之氣，須兩件可也。（林開五命）

If in addition to death, decay, emptiness, and destruction, there are also the three punishments and six harms, the person will certainly be lonely and have to make a living through skills, arts, or numbers, or become a monk or Taoist. Even becoming a juren (a type of scholar-official) is impossible. It is also necessary to consider the weight of the five phases to make a judgment: if it is supported by the strength of the generating and flourishing forces, then it will be a remarkable and prominent person, needing only one favorable pattern to achieve great fortune; if it is not supported by the strength of the generating and flourishing forces, then two favorable patterns are needed. This is what Lin Kai's Five Lifetimes says.