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楠曰：甲日金神格，取癸酉乙丑己巳三个时。书曰：“甲日金神，偏宜火制。”又曰：“金神遇火贵无疑，金火灾殃有之，此格多生大贵。”但论之未明显。但甲日四柱气旺，金神又或有一二点者，遇火制之极贵。此即同时上偏官格一样看。若金神气轻，柱中有火制之太过，大畏火乡太制其金神，又喜金水以助其金神出。
乙日金神，乙丑、己巳、癸酉三时也，主多贵。己日见巳酉丑金，己日金而泄其气也，即时上假伤官也。何以言之？书云：“己日金神，偏嫌火制。”若己日干精英涵蓄太过，望见此三时，金清而且秀，己土贪生而泄其秀气也。若原滞火金神气衰，最畏火而伤之。喜金运以助金神，喜水运破火，存起金神，多主富贵。若己日干原衰，金神犯重，己土见金而太泄也，则又宜火运，以破金而存己土也。
旧赋云：夫金神者，只有三时乙丑、己巳、癸酉是也，是乃破败之神。要柱有火局制伏，运入火乡为胜。如术中带羊刃七杀，真贵人也。若四柱中有火局，及运行火气，便为贵命。若无制伏，则宽猛不济。柱中怕见木及水乡运，由为祸矣。亦要月令通金局，或有金气方论。
古歌云：金神巳酉丑之时，杀刃中来真贵人。运气最宜逢火局，水乡相见祸临身。
又曰：性多狠暴才明敏，遇木相生立困穷。制伏运行运火局，招迁贵显富显穷。
丁亥 癸丑 己未 癸酉 金溪高谷南少卿己日金神土金假伤官
楠曰；日干己未坐金神，土厚金轻理自真。运转西方金旺地，金轻岂作等闲人。
己未日主，生于丑月，两土气厚，凡身旺多好泄也。见酉丑结成金局，用金为假伤官。又为己日金神，盖喜有甲乙木之官杀，为伤官格之病，所以运行西方金运破木，其贵宜矣。
楠曰：飞天禄马格，盖取为官，财为马。盖只有庚子曰，见子字多，冲出午中丁火为官星，冲出己土为印星，则庚日得官印矣。盖欲子多，则能冲出，亦畏有丑字，则栏路道，不能冲出。畏午字丁字己字则破格。壬日有财官金，暗冲出午中丁火为财星，己土为官星，则壬日有财官矣，亦喜子多，则能冲出财官，畏见丑栏之，午破之。又癸亥会，栏中本无官星也。用亥字倒冲出巳中丙火为正财，戊土为正官，畏子字栏住路不能冲，及巳运破其格。盖亦喜亥多，方能冲出，又丁巳日干，本无官星，喜巳多，暗冲出亥中壬水为官，要巳多方能冲，畏午字拦之，亥字破硌。此数格，俱以干月时无官，俱要巳多，暗冲其官星出来。此数格自非造化自然之理，故作聪明凤取其理。便庚子旺，若见子多似水金泄气，似要有火暖之。若金水气寒，失中和之道，亦不可以飞天论之。丙午日，午字多，暗冲子中癸水为官，理亦同前。此格俱系本然无官星，但以类聚我，又多冲之，以取其官。此取其官。此理似无而又有，似非而仅有是也。
《喜忌篇》云：内有正倒禄飞，忌官星亦嫌羁绊。
楠曰：内有者，盖言四柱中有庚子、壬子、辛亥、癸亥四日，为正飞天禄马，固忌官星填露，亦忌合神羁绊。强庚子日要柱中有子字多，虚冲午字出，为庚日之官星。柱中有寅字，则子字贪合不能冲午中之禄。其柱中有子宛午字填实，或丑字绊住，则不贵也。丙己字为七煞偏官，则减分数，岁运亦须忌之。如古蔡妃造。
己未 丙子 庚子 丙子 以三子暗冲午，而未合也。如壬子日，要柱中有子字多，虚冲午中己字出，壬日得官星。柱中有壬戌未，得一字可全为妙。亦不要四柱中有丑宛绊住，则子字不能去冲午中之禄。若四柱中午字填字。或丑字绊住，则不贵也。戊己字淡七煞偏官，则减分数，岁运亦须忌之，如古横行正使浩造。
壬子 壬子 壬子 壬寅
壬子 壬子 壬子 丙午 亦三子暗冲午财官出，则以三子冲填实为祸。
《鹧鸪天》云：禄马飞天识者希，庚壬二日报君知。暗逢丁字为官禄，寅戌来合换紫衣。
擎象简，佩金鱼，凌烟阁上姓名题。虚合官星财禄厚，金榜标名到凤池。
古歌云：庚寅二日重逢子，虚冲禄马号飞天。如行金水多清贵，运转南方数有难。
如辛癸二日生亥，柱中亥字多，冲出巳中丙火戊土为官星。柱中要有申酉丑字，但得一字合起为贵。若柱中有戊巳丙三字则坏。此格有戊字，则亥不能去冲，岁运亦忌。运重太岁轻，再见巳字填实。则为祸矣。
楠曰：旧经传甚明。但辛癸日，多逢亥字冲巳，若四柱中有戌字，则亥不能去冲。何也？盖亥见戌为天罗，主一生蹇滞凶害，所以不能去冲。与他羁绊不同，或者疑旧文戌字，谓恐作寅字，非也。如：
丞相造 丁未 癸卯 癸亥 癸丑 亥冲丑合
古曹廊中造 壬申 辛亥 癸亥 壬子 亥冲申合
《鹧鸪天》云：飞天禄马贵非常，辛癸都来二日强。无庚丙戌生官禄，逢合冲官近圣王。
利禄俱显姓名扬，酉丑一位最高强。运逢巳午凶灾起，岁岁年年受祸殃。
庚子 甲申 庚子 甲申 高功韶尚书飞天禄马格
楠曰：庚申日主子申重，午内财官暗喜冲。金水两千无剥杂，邦家万世有奇功。
庚生申月，下通申子之气，水盛则能动午中丁己作财官。再行北方，重重水气冲之，如喜身主有气，飞天禄马格真也。
倒冲禄马格。旧赋云丙午日，柱中用午字多，冲出子宫癸水为官星，不论带合。若柱中有未字绊信，则午不能去冲，柱中大忌见子字则祸也。如丁巳日，柱中用巳字多，冲出亥中壬水为官星，柱中忌见壬亥字不美也，不论合。若四柱中有辰字，则巳不能去冲，岁君大运亦同，运重岁君轻。
楠曰：旧经文明白。但丁日巳字多冲亥，若四柱中有辰字，则巳不能去冲。何也？盖巳见辰为地网，主多生蹇滞凶害，所以不能去冲，与他羁绊不同。而或有疑旧文辰字，当作申字，亦非也。
《易散》云：丙丁离巽动江湖，岁运无官入仕途。厚利荣名还有利，定教荣贵感皇都。
又曰：丙午丁巳名倒刑，若无辰未绊相宜。不逢壬癸来真实，富贵双全大出奇。
《继善篇》云：得佐圣君，贵在冲官逢合。此正倒禄飞之谓也。
Overall Meaning Translation
The Golden Deity Pattern is a special configuration in BaZi, primarily observed when the Day Master is Jia (甲), Yi (乙), or Ji (己), forming a specific combination during certain time pillars (Yi Chou, Yi Si, Gui You). The key lies in the dynamic relationship between the Golden Deity and Fire—if the Golden Deity is too strong, it requires Fire to temper it; if too weak, Fire becomes detrimental, and support from Metal and Water is preferred. This aligns with the concept of "dynamic balance" in modern management: excessive control stifles potential, while laissez-faire leads to disarray, necessitating strategic guidance based on circumstances.
The Golden Deity Pattern is essentially an advanced form of Five Elements interaction: Metal requires Fire to be refined into usefulness, but over-refinement destroys it. The Ji Day Golden Deity is actually a "false Hurting Officer," representing an energy transformation process where Earth generates Metal.
The Golden Deity Pattern reveals the wisdom of "dynamic balance" in Eastern philosophy—there is no absolute good or bad, only relative suitability. Strength and weakness, control and transformation are relative states; the key lies in recognizing the current situation and adopting corresponding strategies.
Overall Meaning Translation
The Flying Heaven禄马 Pattern is a special "virtual acquisition" mechanism—when the BaZi originally lacks the Officer Star (career opportunities) or Wealth Star (wealth resources), through the multiple aggregation of specific Earthly Branches (e.g., multiple Zi characters), the energy field produces a "virtual impact" effect, "impacting" the required resources from unseen places. However, this requires strict conditions: there must be no obstructing characters (e.g., Chou binding Zi), nor actual existing characters (e.g., Wu character filling the void).
Key Case Analysis:
This is a wisdom of "creating something from nothing": creating opportunities that originally do not exist through energy aggregation. It is akin to the "Blue Ocean Strategy" in modern entrepreneurship—creating value where others cannot see it.
The Flying Heaven禄马 Pattern reveals the Eastern wisdom of "something born from nothing"—the most important resources often lie not in obvious places but "manifest" through specific methods. This requires both the patience to aggregate energy and the wisdom to recognize timing.
Key Points for Using Patterns:
These special patterns demonstrate the intricacies of destiny studies: within seemingly fixed rules lies the wisdom of dynamic change. As modern systems theory states—true wisdom lies in grasping relationships rather than isolated elements.
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