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《财鉴沙条妙经》云：六壬生丑午位中，先要根源见水通。亥命未宫休带杀，生平何处不春见。
补曰：此本为壬生临午位，号日禄马同乡。而《格》辑入正官类，慧也。又败经文休带杀，为休见，是以亥卯未，为吏官之煞，则凿矣。此煞乃干头中己土为正官，若柱中无亥卯未木局，伤官之神，主为贵推，不知四季喜忌不同。盖待壬午日生春生夏者，最忌亥卯未木局，春逆行比肓运犹稍解。生秋埏，为印绶，能克木远害，不如不见之为妙，在轻重斟酌。生科亥月，纯喜亥卯霜，生子月者次，已形卯，子亥水故也。何者？盖古赋云：“壬午癸巳二日，同一财官双全美也。喜生秋科，通金水月气，忌生春夏通木火月气，值所喜则大跺，值所忌慢反祸。”由此观之，如此二日子月正通水月气，根见水通之谓也。身临禄旺，喜见财官，主富跺，故日科生则玄开武当权，跺为王侯。且禄头是宜带财官，天月二德，故《壶中子》曰：“带天月二德屠冠，带七杀枭食。”故司马季主云：“禄要而不要烦，且要禄干不带七杀，反伤不带枭食。”女《洞玄经》云：“壬以禄，戊寅本非驾。”女《格录歌》云：“禄马更有值多般说，自衰自死兼败绝。”是壬午癸巳日生埏，以亥为值所喜者也。壬癸以卯为贵人，宜合忌，带空亡，头上宜带财官，不宜带杀枭。故《醉醒子》子平云：“贵人头上带财官，门充驷马。且贵人以未宫井鬼这合，为家居出入之门三合，况未与午六合有情。”《喜忌篇》云：“四柱干支，喜三合之地。”《醉醒子》云：“君不见禄马贵人无准托，考究五行之善恶，天元赢弱未为灾，地气坚牢是欢乐。”又《珞录子》云：“每见贵人食禄，无非禄马司乡。”又《理愚歌》云：“贵人落在空亡里，禄马背违如不值。”是亥卯未乃壬午癸巳二所深喜，而不可忌。正所谓惟有水木伤官格，财官两见反为欢者，正所谓有病方为贵，无伤不是奇者也。
吾邑王耕山命 己卯 乙亥 壬午 庚子
万泉董正郎命 甲午 乙亥 癸巳 丁巳
皆生亥月，带天德贵人，头上戴财，一戴官。皆不戴杀刃。但有伤官之神，现仿今通显，正所谓通水月气，值所喜则大贵也。
如此二日，生春寅卯月，取伤官格，则文季而不明。生夏干月，官星太旺，天无赢弱。又作亥卯未合局，则泄气愈甚，如病人重负，何以当此财官。又头戴杀刃，凶神会聚虽日水木伤官，喜见财官，何益也。虽有贵人，失禄失时失势，何益也，观古造：
己酉 丙寅 癸巳 庚申
此癸水身弱，又在春月，伤官泄气，年干头带杀，常有肠毒之病。
古谢五郎造 乙酉 壬午 壬午 癸卯
年头上带伤官，居禄癸卯，贵人头上带刃箭，天无赢弱，死二囹圄。
又一古造 癸卯 乙卯 癸巳 癸丑
行辛亥运，枭透，并亥合伤官木局，不禄。
戊申 丙辰 壬午 乙巳
生春寅月，正水木伤官泄气，二岁行已卯运，运干头带杀，而又伤官旺地遂死。此五造正所谓通木火月气，值所忌则反祸之谓也。
如生秋申月则为印绶格。金旺水生，木死不克土，因然。亦忌伤官，并干头杀。
吾邑有一造 壬申 己酉 癸巳 癸丑
月干头带杀，四十九行甲寅东方伤官运，双目失明，虽秋亦忌伤官也。
又一造 甲申 癸酉 癸巳 甲寅
不带杀，虽巨富，因年时干带伤官，福禄无功名。又壬午癸巳二日，于亥卯未伤官木局。四季有忌不忌，又有喜不喜，忌可以四季均为见亥卯未非贵推开哉？作《沙条经》者，诚家于理学，欲以发“渊源”之所未发，以破后人之疑，而后人反疑之，误矣。
又如带杀制伏去留，则不在此限，宜轻重较重。弃命从杀，身弱无根，而杀不带透于干者，不在此限。
古丞相命 丙戌 壬辰 壬戌 庚戌
地支纯土，七杀太旺，壬水无归，得从其杀。且运行南方火土乡，位至宰相。至丁酉辛巳年，类成金局，扶得身旺，与杀为敌，遂
附《补天乙妙旨》注解日：凡人翕有禄马贵人，因有富而吉亦有贫贱而凶，是皆无准托也。何者？盖考禄马而吉。头上带财官，三合六合，生旺进气，是谓五行之恶，善慢贵而吉，头上带杀枭形冲破害，衰给绝无气，是谓五行之恶， 恶则贫贱而凶。若壬午癸巳癸未，坐财官，柱中隐显太旺，是谓天元赢弱，故日官星太旺，无元赢弱之名。财为养命之源，官乃扶身之本，宜郭福荣，是旺财官为我用，富贵欢乐而有余也。五行恶，则地气不牢，不坚牢即弱之谓也。身弱则不能胜财，贫贱忧戚而不足也。
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."
The fate example of my townsman Wang Gengshan: Ji Mao, Yi Hai, Ren Wu, Geng Zi.
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:
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.
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.
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).
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.
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.
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.
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).