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Chapter 46 of 102
Shen Feng Tong Kao — Comprehensive Study of Destiny
The Cai Jian Sha Tiao Miao Jing mentions: Those born on a Renwu day in the Chou or Wu position must first have water flowing through the roots of their fate. If the Hai life or Wei palace avoids carrying a killing star, their life will be as smooth as spring 🌱.
Additional note: This originally refers to those born on a Renwu day, known as the "Lu Ma Tong Xiang" (L禄马同乡) pattern. However, the Ge book categorizes it under the upright official type, which is wise. The phrase "avoid carrying a killing star" means to avoid seeing a killing star, such as the Hai-Mao-Wei wood combination being regarded as the official's killing star. This interpretation is overly rigid. In reality, the killing star here refers to the Ji earth in the stem as the upright official. If the pillar lacks the Hai-Mao-Wei wood combination, which is the element of the injury official, it is generally inferred as a noble fate. However, the preferences and taboos vary across the four seasons: those born on a Renwu day in spring or summer should most avoid the Hai-Mao-Wei wood combination. In spring,逆行比肩运 (reverse comparison luck) may slightly alleviate this; those born in autumn, where the印绶 (seal ribbon) can restrain wood and reduce harm, should still avoid it if possible, and the pros and cons must be weighed. Those born in the Hai month particularly favor the Hai-Mao-Wei combination; those born in the Zi month favor it slightly less, as Zi and Hai have strong water energy. An ancient verse states: "The two days, Renwu and Guisi, both belong to the dual excellence pattern of wealth and official. They favor birth in autumn, connecting with the metal-water monthly energy; they dislike birth in spring and summer, connecting with the wood-fire monthly energy. Encountering favor brings great nobility 🔥, encountering dislike brings disaster instead." Therefore, these two days born in the Zi month directly connect with water energy, which is "根源见水通" (the roots see water flowing through). The body is near the prosperous禄 (lu, salary), favoring the appearance of wealth and official stars, indicating wealth and nobility. Hence, it is said that if the imperial examination is passed, one will open the mysteries and wield military power, becoming as noble as a prince or marquis. The禄 should carry wealth and official stars along with the Tianyue Er德 (Heavenly Virtue and Moon Virtue). Therefore, the Hu Zhong Zi says: "Carrying Tianyue Er德 allows one to hold power; carrying the seven killings,枭 (xiao, owl), or食 (shi, eater) brings misfortune." Sima Jizhu states: "The禄 should be simple and uncluttered; the禄 stem should not carry the seven killings, injury official,枭, or食." The Dong Xuan Jing states: "Ren uses禄, Wuyin is not originally驾 (jia, chariot)." The Ge Lu Ge states: "There are many discussions about禄马 (lu horse); self-decline, self-death, and兼败绝 (combined defeat and extinction)." For those born on Renwu and Guisi days, Hai is the favored element. Ren and Gui take Mao as their贵人 (noble person), which should be combined with caution; carrying空亡 (kong wang, empty death) is unfavorable. The head should carry wealth and official stars, not killing or枭 stars. The Zui Xing Zi Ziping states: "The noble person's head carries wealth and official stars, and the house is filled with驷马 (si ma, four horses)." The noble person takes the Wei palace's井鬼 (jing gui, well ghost) as the combination, which is the home's出入之门三合 (three combinations of the entrance and exit gate), and Wei and Wu have a六合 (six harmonies)有情 (affection). The Xi Ji Pian states: "The four pillars' stems and branches favor the three-combination locations." The Zui Xing Zi states: "Have you not seen that the禄马 noble person has no fixed standard? Investigate the good and evil of the five elements. The heavenly stem's weakness is not necessarily a disaster; the earthly energy's firmness is joy." The Luo Lu Zi states: "Often seen are noble persons eating禄,无非禄马司乡" (nothing but禄马 managing the hometown). The Li Yu Ge states: "If the noble person falls in空亡, the禄马违背如不值" (禄马 violates as if worthless). Therefore, Hai-Mao-Wei is favored for Renwu and Guisi days and should not be avoided. This is precisely the so-called "only the water-wood injury official pattern, with both wealth and official stars appearing, brings joy instead," which is the principle of "having an ailment makes one noble; having no injury is not extraordinary."
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 正官 | 伤官 | Self (M) | 偏印 |
| Stem | 己 | 乙 | 壬 | 庚 |
| Branch | 卯 | 亥 | 午 | 子 |
| Hidden Stems | 乙伤 | 壬比甲食 | 丁财己官 | 癸劫 |
| Stage | 死 | 建 | 胎 | 帝旺 |
The fate example of my townsman Wang Gengshan: Ji Mao, Yi Hai, Ren Wu, Geng Zi.
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 伤官 | 食神 | Self (M) | 偏财 |
| Stem | 甲 | 乙 | 癸 | 丁 |
| Branch | 午 | 亥 | 巳 | 巳 |
| Hidden Stems | 丁才己杀 | 壬劫甲伤 | 丙财戊官庚印 | 丙财戊官庚印 |
| Stage | 绝 | 帝旺 | 胎 | 胎 |
The fate example of Wanquan's Dong Zhenglang: Jia Wu, Yi Hai, Gui Si, Ding Si.
These are all born in the Hai month, carrying the Tian De noble person, with wealth or official stars on their heads, not killing or刃 (ren, blade) stars. Although there are injury official elements, they are now successful and prominent, fitting the saying "connecting with water monthly energy, encountering favor brings great nobility."
For those born on Renwu and Guisi days in the spring Yin or Mao months, taking the injury official pattern, they will have literary talent but not prominence. Born in the summer dry months, the official star is too strong, and the heavenly stem is weak. If combined with the Hai-Mao-Wei combination, the energy drain is even greater, like a sick person carrying a heavy load, unable to bear wealth and official stars. If the head carries killing or刃 stars,凶神 (fierce gods) gather, and even if it is said that the water-wood injury official favors seeing wealth and official stars, it is still unhelpful. Even with a noble person, losing禄, timing, and momentum is useless. Reference ancient examples:
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 七杀 | 正财 | Self (M) | 正印 |
| Stem | 己 | 丙 | 癸 | 庚 |
| Branch | 酉 | 寅 | 巳 | 申 |
| Hidden Stems | 辛枭 | 甲伤丙财戊官 | 丙财戊官庚印 | 庚印壬劫戊官 |
| Stage | 病 | 沐浴 | 胎 | 死 |
Ji You, Bing Yin, Gui Si, Geng Shen: Gui water is weak, and in the spring month, the injury official drains energy. The year stem carries a killing star, often suffering from intestinal toxins.
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 伤官 | 比肩 | Self (M) | 劫财 |
| Stem | 乙 | 壬 | 壬 | 癸 |
| Branch | 酉 | 午 | 午 | 卯 |
| Hidden Stems | 辛印 | 丁财己官 | 丁财己官 | 乙伤 |
| Stage | 沐浴 | 胎 | 胎 | 死 |
Ancient Xie Wulang's fate: Yi You, Ren Wu, Ren Wu, Gui Mao: The year head carries an injury official, residing in禄 Gui Mao. The noble person's head carries a刃 arrow, the heavenly stem is weak, and he died in prison.
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 比肩 | 食神 | Self (M) | 比肩 |
| Stem | 癸 | 乙 | 癸 | 癸 |
| Branch | 卯 | 卯 | 巳 | 丑 |
| Hidden Stems | 乙食 | 乙食 | 丙财戊官庚印 | 己杀癸比辛枭 |
| Stage | 长生 | 长生 | 胎 | 冠带 |
Another ancient example: Gui Mao, Yi Mao, Gui Si, Gui Chou: Running Xin Hai luck,枭 appears, and Hai combines with the injury official wood combination, leading to death (不禄).
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 七杀 | 偏财 | Self (M) | 伤官 |
| Stem | 戊 | 丙 | 壬 | 乙 |
| Branch | 申 | 辰 | 午 | 巳 |
| Hidden Stems | 庚枭壬比戊杀 | 戊杀乙伤癸劫 | 丁财己官 | 丙才戊杀庚枭 |
| Stage | 长生 | 墓 | 胎 | 绝 |
Wu Shen, Bing Chen, Ren Wu, Yi Si: Born in the spring Yin month, precisely the water-wood injury official draining energy. At two years old, running Ji Mao luck, the luck stem carries a killing star, and the injury official is in a prosperous location, leading to death. These five examples fit the saying "connecting with wood-fire monthly energy, encountering dislike brings disaster instead."
If born in the autumn Shen month, it is the印绶 (seal ribbon) pattern. Metal is prosperous, water generates, wood dies and does not restrain earth, which is good. But it also dislikes the injury official combined with a killing star in the stem.
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 劫财 | 七杀 | Self (M) | 比肩 |
| Stem | 壬 | 己 | 癸 | 癸 |
| Branch | 申 | 酉 | 巳 | 丑 |
| Hidden Stems | 庚印壬劫戊官 | 辛枭 | 丙财戊官庚印 | 己杀癸比辛枭 |
| Stage | 死 | 病 | 胎 | 冠带 |
An example from my town: Ren Shen, Ji You, Gui Si, Gui Chou: The month stem carries a killing star. At forty-nine, running Jia Yin luck in the east injury official luck, he became blind in both eyes. Even in autumn, the injury official should be avoided.
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 伤官 | 比肩 | Self (M) | 伤官 |
| Stem | 甲 | 癸 | 癸 | 甲 |
| Branch | 申 | 酉 | 巳 | 寅 |
| Hidden Stems | 庚印壬劫戊官 | 辛枭 | 丙财戊官庚印 | 甲伤丙财戊官 |
| Stage | 死 | 病 | 胎 | 沐浴 |
Another example: Jia Shen, Gui You, Gui Si, Jia Yin: Not carrying a killing star, although very wealthy, due to the year and time stems carrying injury official stars, he had福禄 (fu lu, fortune and salary) but no功名 (gong ming, fame and merit). For Renwu and Guisi days, the Hai-Mao-Wei injury official wood combination has taboos and preferences across the four seasons; it cannot be generally assumed that seeing Hai-Mao-Wei means non-nobility. The author of the Sha Tiao Jing was well-versed in理學 (Neo-Confucianism), aiming to elucidate the unexplored meaning of "渊源" (origin) to resolve later generations' doubts, but later generations misunderstood instead.
Another example: if carrying a killing star but it is properly controlled or reasonably retained or removed, it is not within these limits, and the pros and cons must be weighed. The弃命从杀格 (abandoning life to follow the killing pattern), where the body is weak without roots and the killing star does not appear in the stem, is also not within these limits.
Embedded chart
| Pillars | Year | Month | Day | Hour |
|---|---|---|---|---|
| Ten Gods | 偏财 | 比肩 | Self (M) | 偏印 |
| Stem | 丙 | 壬 | 壬 | 庚 |
| Branch | 戌 | 辰 | 戌 | 戌 |
| Hidden Stems | 戊杀辛印丁财 | 戊杀乙伤癸劫 | 戊杀辛印丁财 | 戊杀辛印丁财 |
| Stage | 冠带 | 墓 | 冠带 | 冠带 |
An ancient prime minister's fate: Bing Xu, Ren Chen, Ren Xu, Geng Xu: The earthly branches are pure earth, the seven killings are too strong, Ren water has no归属 (belonging), so it follows the killing. Running luck in the south fire-earth region, he reached the position of prime minister. By Ding You and Xin Si years,类似成金局 (similar to forming a metal combination), supporting the body's prosperity, opposing the killing, he then failed.
Attached Bu Tian Yi Miao Zhi annotation: Every person's fate has禄马 noble persons; it may bring wealth and good fortune or poverty and misfortune, with no absolute standard. Why? Investigating禄马 and finding goodness, the head carries wealth and official stars, three or six combinations,生旺进气 (generating and prospering entering energy), is the goodness of the five elements. Goodness brings nobility and good fortune; the head carrying killing,枭,形冲破害 (shape conflict break harm),衰绝无气 (decline extinction without energy), is the evil of the five elements. Evil brings poverty and misfortune. For example, Renwu, Guisi, Guiwei, sitting on wealth and official stars, the pillar隐含太旺 (implicitly too strong), is the heavenly stem's weakness, hence the name "official star too strong, heavenly stem weak." Wealth is the source of life support, the official is the foundation of body support, should enjoy fortune and glory, meaning prosperous wealth and official stars are for my use, with abundant wealth and nobility joy. If the five elements are evil, the earthly energy is not firm (i.e., weak), the body weak cannot bear wealth, leading to poverty, inferiority, worry, and insufficiency.
The core of the Wealth and Official Dual Excellence Pattern lies in the simultaneous appearance and balance of wealth and official stars in the八字 (Ba Zi), especially for those born on Renwu and Guisi days. It favors water and metal monthly energy to enhance body prosperity and dislikes wood and fire monthly energy causing energy drain or conflict. The pattern's nobility or baseness depends on the five elements' generation and restraint, seasonal influences, and the配合 (coordination) of神煞 (deities and煞, sha), such as the role of noble persons and禄马. It emphasizes that "having an ailment makes one noble," meaning appropriate challenges (e.g., injury official) can achieve extraordinary success but require proper control and transformation.
In modern society, the Wealth and Official Dual Excellence Pattern can be analogized to the balanced development of career and wealth. Those born on Renwu and Guisi days, if their八字 is well-coordinated (e.g., born in autumn, with water flowing), may indicate strong leadership and good财运 (cai yun, wealth luck), suitable for management or entrepreneurial roles. But those born in spring or summer or with strong wood-fire energy may face pressure, health issues, or career fluctuations, requiring attention to self-management and risk avoidance. The noble person element (e.g., Tianyue Er德) symbolizes interpersonal relationships or opportunities but should avoid "空亡" or凶煞 (e.g., seven killings), corresponding to the importance of networks, team cooperation, or external support in modern times. Demystified interpretation: This is not deterministic fate but uses八字 analysis to提示 (tip) personal strengths and weaknesses, encouraging rational planning.
The Wealth and Official Dual Excellence Pattern reflects the Daoist concept of yin-yang balance: the harmony of wealth (yin, resources) and official (yang, power) is the cornerstone of success. But it also warns against extremity—over-pursuit of wealth or status may lead to imbalance (e.g., weak body unable to bear wealth). The deeper philosophy is the "Doctrine of the Mean," emphasizing adaptation to the environment (seasonal preferences and taboos) and self-improvement (controlling凶煞). In modern times, this encourages pursuing holistic success, integrating material and spiritual aspects, rather than单一功利 (single utilitarianism). Simultaneously, it reflects the dialectical view of命理学 (ming li xue, fate study): challenges (ailment)孕育 (give birth to) growth (nobility), revealing that life setbacks can be transformed into motivation.
Contemporary scholars like Liang Xiangrun, in Zi Ping Zhen Quan Ping Zhu, reinterpret the wealth and official pattern结合心理学 (combining psychology), emphasizing that it reflects personal potential rather than destiny. Empirical research suggests using八字 as a personality assessment tool for career counseling (e.g., matching five element traits with job roles). Critical views point out the need to avoid deterministic thinking, advocating for scientific methods to verify命理学 elements (e.g., statistical relationships between season of birth and career success).