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《喜忌篇》云：“阳水迭逢辰位，是壬骑龙背之乡。”此格以壬日坐辰，壬以丁为财，己为官，壬用支辰暗冲戌中丁、戊，壬日得财官之贵，柱中须辰多方能冲起，再得一寅字合住财官为妙，不宜财官显露，喜行身旺及伤官、食神运，忌南方财官之地。柱有丁巳午戌，只作财官论，若壬日坐寅，柱中辰多，亦取此格，以壬食甲、甲合己为壬官，甲生丁为壬财，辰能冲戌，寅以合之为贵。若壬辰日，年月时皆寅午火局，财生旺得地，财多不清，只为富命。双曰：壬辰日取辰多，暗冲起戌中火土金为财官印三奇，若三辰一寅为冲合贵气，有力，若壬辰日年月时皆寅，力轻，却用寅中甲木为食生财，故主富。柱中宜见丑未为贵，大怕己官、戊煞、乙伤、丁合不入格，纵辰多亦减分数，忌北方亥子运。又曰：壬辰为魁罡日，宜身旺，怕见财官，休否以运参详，若柱中全见申子，当以润下格论，运戊己，辰戌又冲，岁运并临，吉中反祸，此为骑龙走冲，不成格也。一命：己丑、戊辰、壬辰、庚子，甲子举人，戊辰年乙卯月死，正是己官煞太旺，克壬为凶。诗曰：壬辰日诞号骑龙，飞出官星在对冲，四柱辰多官爵显，寅多却作富家翁。又：阳水多逢辰字乡，壬骑龙背贵非常，柱中俱有寅辰字，富贵双全在庙堂。又：壬骑龙背喜非常，辰多寅字转发扬，大忌官星来破格，灾刑须见寿元伤。
The "Ren Riding the Dragon's Back" pattern in San Ming Tong Hui originates from the discussion in Xi Ji Pian: It is formed when the Ren Water Day Master 🌊 encounters the Chen position multiple times. Specifically, on a Ren-Chen day (e.g., Ren Water sitting on Chen), Ren takes Ding as wealth and Ji as authority; Chen can covertly clash with the Ding Fire 🔥 and Wu Earth within Xu, enabling the Ren Day to obtain the noble qi of wealth and authority. The more Chen positions 🌊 in the pillars, the stronger the clashing force; having a Yin character to combine and secure the wealth and authority is even better. It dislikes the direct appearance of wealth and authority (e.g., Ding, Wu directly present), favors luck cycles of body strength and of hurt officer/eating god, and dislikes the southern regions where wealth and authority flourish. If the pillars contain Ding, Si, Wu, Xu, etc., it is only considered an ordinary wealth/authority pattern. If Ren Water sits on Yin, but there are many Chen in the pillars, this pattern can also be taken, because Ren eats Jia Wood 🌱, Jia combines with Ji to form authority, and Jia generates Ding as wealth; Chen clashes with Xu, and Yin combines with it, forming nobility. If it is a Ren-Chen day but the year, month, and hour pillars all form the Yin-Wu fire combination 🔥, wealth is flourishing but often impure, resulting merely in a wealthy life. Additional notes: For a Ren-Chen day, having many Chen is key, as they covertly clash with the fire, earth, and metal in Xu to obtain the three wonders of wealth, authority, and seal; three Chens and one Yin create powerful clashing and combining for noble qi; if year, month, and hour are all Yin, the force is lighter, using the Jia Wood within Yin to generate wealth indicates primary wealth. Having Chou and Wei appear in the pillars is considered auspicious for nobility, but it strongly dislikes Ji authority, Wu killing, Yi hurt officer, and Ding combining, otherwise points are deducted; it dislikes the northern Hai-Zi water luck cycles 🌊. Ren-Chen belongs to the Kuai Gang day, favoring body strength, fearing wealth/authority, and requires consideration in conjunction with luck cycles. If the pillars are completely Shen-Zi, it should be discussed as the Run Down pattern; encountering Wu/Ji luck cycles or Chen-Xu clashes, with year and luck coinciding, is instead inauspicious, termed "Riding the Dragon into Clash," failing to form the pattern.
A fate example: Ji Chou, Wu Chen, Ren Chen, Geng Zi. This person was a provincial graduate (Juren), but died in the Yi Mao month of a Wu Chen year, due to excessive Ji authority and Wu killing overpowering Ren, causing misfortune.
A verse says: Born on a Ren-Chen day, named Riding the Dragon, The flying-out official star is in the clashing position. Many Chens in the four pillars bring official rank and prominence, Many Yins instead make a wealthy family elder. Another: Yang Water meeting many Chen characters' domain, Ren Riding the Dragon's Back is exceptionally noble. If the pillars all have Yin and Chen characters, Wealth and nobility both complete, in the court's hall. Yet another: Ren Riding the Dragon's Back brings great joy, Many Chens and a Yin character further spread its fame. Greatly dislikes the official star breaking the pattern, Calamity, punishment appear, life-span likely harmed.
The core of the "Ren Riding the Dragon's Back" pattern lies in obtaining nobility through clash and combination: The Ren Water Day Master 🌊 uses the Chen position to covertly clash with the fire and earth within Xu, indirectly acquiring the noble qi of wealth and authority. It emphasizes "balance between hidden and manifest"—wealth and authority are better hidden than exposed, achieving resource transformation through earthly branch clash and combination (Chen clashes Xu, Yin combines it). This reflects the wisdom of "seeking stillness through movement" in fate theory; pursuing noble qi requires environmental assistance (e.g., many Chens 🌊) and personal suitability (e.g., body strength).
In contemporary society, this pattern can be analogized to leveraging invisible resources to pry open opportunities:
This pattern provokes contemplation on the dialectic of manifest and hidden: