The sovereign and ministers rejoice together; a commoner is honored with a position to assist the sage emperor.

須得不出本旬者方是，因要別其陽為君，陰為臣，君位致上，臣致下，若君在下，而臣在上，則父子悖亂也。（壺中子）

This pattern requires that the two pillars do not belong to the same sheng period in order to be valid, because it is necessary to distinguish the yang stem as the ruler and the yin stem as the minister: the ruler should be above and the minister below. If the ruler is below and the minister above, it is like a father and son reversed, with disorder above and below, and the pattern is not formed. This rule comes from the "Hu Zhong Zi."

天地合全，快馬加鞭見真官貴人，夾擁者是也，假令丙子辛丑，得甲子日時之類，丙子納音水，見甲子，甲真土是官也，丙子辛丑地天合也，丙貴在亥，辛貴在寅，是貴人夾也。擁得此格者，官延於世，壬午得乙未準此。但不見天地合，滅一二分力斷之。

This pattern requires that both the heavenly stems and earthly branches fully harmonize, like a horse running swiftly with added momentum, and also encountering the true official star and nobleman, with noblemen flanking on both sides. For example, Bingzi paired with Xinchou, and the day pillar and hour pillar also receive Jiazi: Bingzi's nayin sound element belongs to water, which is overcome by the true earth generated from the combination of Jia and Ji in Jiazi, which is the official star; Bingzi and Xinchou harmonize in both heavenly stems and earthly branches; and Bing's nobleman is in Hai, while Xinh's nobleman is in Yin, thus flanking the middle. Those who possess this pattern will have official fortune extending to their descendants. Renwu with Yiwei is also viewed in the same way. However, if the heavens and earth are not fully harmonized, the strength should be reduced by a few parts for interpretation.

干合謂之天帶合，支合謂之地帶合，假令庚辰人，己酉月、丙戌日、辛卯時，正應此格。乙庚丙辛天帶合也，酉辰戌卯地帶合也，庚辰納音一金，乙庚真金，重金也，故云：帶懸重金，貴顯之命。（並玉霄寶鑑）

Heavenly Stems combining are called "heavenly stem harmony," and Earthly Branches combining are called "earthly branch harmony." For example, a person born in the Gengchen year, paired with Jiyou month, Bingxu day, and Xinmao hour, fits this pattern perfectly: the Heavenly Stems Yǐ and Gēng, as well as Bǐng and Xīn, form harmonies. The Earthly Branches You and Chén, as well as Xū and Mǎo, also form harmonies. Since the Gengchen pillar already has the Nayin sound element of metal, and the harmony between Yǐ and Gēng produces true metal, two layers of metal energy overlap, so it is called "heavy suspended metal." This is a destiny of great prestige. This entry is also from the "Yuzhao Baodian."

天地合乘本家旺氣，並他處旺氣，並

A person's destiny based on the combination of heavenly stems and earthly branches, if it also possesses the flourishing energy of its own nayin sound element in the native column, and simultaneously gains the flourishing energy from other columns, then having both kinds of flourishing energies together.

作兩府，至貴命斷之，如不乘旺氣，卻帶一切福神，於其上或自作福神於他處，純粹無壞，亦作兩府左右命斷之。既不乘旺氣，又無福神臨之，卻瑩淨無壞，亦作員郎命斷之，如遇沖破空亡，皆為駁雜，有福神臨之，則作官更無福神乘之，只作無成舉人，清淨僧道之命，若死絕無氣，只作鄙吝衣食百姓看之。（林開五命）

Then it can be interpreted as the highest rank of officials. If it does not ride on the prosperous energy, but carries various auspicious deities, or is in the position of harmony, or forms auspicious deities on other pillars, and is pure without any damage, it can be interpreted as the rank of officials' assistants. If it neither rides on the prosperous energy nor has auspicious deities, but is clean and undamaged, then it can be interpreted as the rank of officials' assistants. If it encounters a clash breaking the Kongwang, it is considered mixed and impure. Among these, if there are auspicious deities, one can hold an official post; if there are no auspicious deities, then it is the fate of a failed candidate for the imperial examination, or a monk or Taoist living a quiet life. If the Five Phases are dead and lack energy, then it is the fate of an ordinary person living a stingy life. This passage is from "Lin Kai Wu Ming."

天地合，最要以時合，主本為上，蓋時乃帝坐，以時合則未有不得君者，若非時合終慢也。又切戒陽多陰少，如二甲一己是、且陽譬，則君也、夫也，陰譬，則臣也、婦也、君多臣少，夫多婦少，豈不致亂哉，又要無殺害沖破。（李虛中書）

Heaven and Earth combine, but the most important combination is on the time pillar, which corresponds with the main destiny. This is considered the highest level, because the time pillar is the seat of the emperor. Those whose combination occurs on the time pillar will not fail to receive the emperor's recognition. If the combination does not occur on the time pillar, its effect will be slow to manifest. In addition, one must avoid having too much yang and too little yin. For example, two Jia stems should only be paired with one Ji. Yang is like the sovereign or a husband, while yin is like a minister or a wife. If there are too many sovereigns and too few ministers, or too many husbands and too few wives, how can harmony be maintained without disorder? It is also necessary to have no凶煞 (malevolent stars),害 (harm),冲 (conflict), or破 (destruction) disturbing the situation. This passage is from the book "Li Xuzhong's Book."

天地合，得造化相生旺者緊，若甲辰得己酉則慢，乙酉得庚辰則緊，更臨時消息。（廣錄）凡天地合本為福，若在空亡中或相剋戰，反為禍緊。玄談曰：合處相傷，卻為無補。（廣信）

Heaven and Earth combine to create vital energy, which should mutually generate and be strong, resulting in a verified outcome that is close. For example, if Jia Chen meets Ji You, the verification is slow; if Yi You meets Geng Chen, the verification is quick. It also depends on the specific situation. This statement comes from the "Broad Record." The "Broad Trust Collection" says that the combination of Heaven and Earth is originally a blessing, but if it falls into Kongwang or if they mutually control and fight against each other, misfortune comes quickly and heavily. The "Mystical Discussion" explains clearly: if the combination leads to mutual harm, there is no benefit at all.

大凡天地合中無造化氣，不足為真，且如乙酉人見庚辰金，須得日時有火或土者為上，不然向寅巳午申酉支辰得氣，又陰索陽合者，福厚，己酉合甲辰是，若甲辰己酉則弱矣。（天元變化書）

In general, when heaven and earth combine but there is no vital energy for generation and transformation within, it cannot be considered a true combination. For example, a person born in the year of Yiyou needs to see Gengchen metal, but this is only considered top quality if there is fire or earth in the day or hour pillars. Otherwise, it must obtain energy from branches such as寅, 巳, 午, 申, or 酉. Also, when seeking yang through yin for combination, the fortune is deep and substantial, such as when Jiyou combines with Jiachen. However, if it is the other way around, with Jiachen combining with Jiyou, the strength is weaker. This passage is from The Book of Heavenly Changes.

六合之星甚最強，更看權殺細推詳，無權只是田財盛，有殺須應給舍郎。此言天地六合，須要神殺純粹、或駁雜空亡，皆為破，如戊戌合癸卯，此天地合，只作富民命，有些子薄祿，謂癸卯金克命，木不旺也，如戊午、癸未之類此至貴之命。（鬼谷要訣）

The song says: The star of Liu He has the strongest power, but one must also look at where the authority killing star falls. One should examine it carefully. If there is no authority killing star to match, it can only mean wealth and property are abundant. But if there is an authority killing star to match, then one should be able to reach the rank of a minister of state or a middle secretary of the chancellery. This refers to the need for the heaven and earth Liu He to be pure in divine stars. Once they are mixed or fall into Kongwang, they are considered broken. For example, the combination of Wuxu and Guimao, although heaven and earth are both in harmony, can only indicate a wealthy life with a little minor official position, because the Nayin sound element of Guimao belongs to metal, which will overcome the native's destiny, and the wood energy cannot be strong. However, when it is paired with Wuwu and Guiwei, this is considered the highest rank. This passage is from the "Ghost Valley Essential Secrets."

三奇不如一甲強，三甲能如一合鄉，支干日時俱是合，清風美譽遠傳揚。（金書命訣）三合者，以帶本家一位納音旺日時上者，為最上，如亥卯未得辛卯是。切忌以金富寅午戌之類，須旺而損壽，尤宜以驛馬當之，須大貴，三合換盡入格甚好（李虛中書）

A rhyme says: Even three marvels together are not as strong as one Jia; three Jias are not as good as one harmonious combination. Those whose heavenly stem and earthly branch are harmonious in the day and hour pillars are known for their upright character and good reputation, which can spread far and wide. This saying comes from the "Golden Book of Destiny." The "Book of Li Xuzhong" also discusses triple harmony: the best is when the person with the same sound element as the native's nayin is in a position of prosperity and strength in the day and hour pillars. For example, someone with the wood triple harmony of Hai, Mao, and Wei who gets Xinmao is most favorable. The most dangerous is when there is an excess of metal but one joins the fire triple harmony of Yin, Wu, and Xu; although it is strong, it shortens life. Triple harmony is especially suitable when combined with the post-horse; when combined, it indicates great wealth and status. If triple harmony uses up the qi of the four pillars and enters a pattern, it is also very good.

如木干，木納音遇巳酉丑金局，反克為凶、賤。且以水命，若遇申子辰水，曰潤下局，乃得局，遇亥卯未曲直局，反洩氣，得寅午戌火，曰炎上局，為財局或得巳酉丑金，從革局，曰成局，蓋逢母也，水人得水局，乃為正局，餘準此。（源髓歌）

For example, if someone's heavenly stem belongs to wood and their nayin sound element also belongs to wood, and they encounter the metal triple harmony of巳酉丑, the metal will reverse to overcome wood, resulting in misfortune and low status. Now take a water destiny: if they encounter the water triple harmony of申子辰, it is called the "moistening and descending" harmony, which is the true native harmony. If they encounter the wood triple harmony of亥卯未, it is called the "bending and straightening" harmony, where water nourishes wood and thus drains its own energy. If they encounter the fire triple harmony of寅午戌, it is called the "rising and ascending" harmony, where water overcomes fire, which is considered a wealth harmony. If they encounter the metal triple harmony of巳酉丑, it is called the "following and changing" harmony, where metal generates water, which is called a complete harmony, because they have encountered the nurturing energy that produces them. A water destiny person who encounters a water harmony is the pure and true native harmony. The same principle applies to other destinies. This passage is from the "Yuan Meiguo."

合神安靜助福貴，福力涓涓。鬼克合神，縱有喜須反禍。（隱迷賦）吉事合，以合中見吉，凶事合，以合中見凶。（神白經）

The Yinximi Fu says: When the harmonious deity is stable and not disturbed, it can assist in fortune and nobility, and the power of good fortune flows continuously like a stream; if a ghostly evil force attacks this harmonious deity, even if there was originally good news, it will turn into misfortune. The Shenbai Jing states more clearly: If a good deity is present in the harmony, good things will follow; if a bad deity is present in the harmony, bad things will follow.

進神四坐兼奇特，貴殺相扶為力。謂甲子、甲午、已卯、已酉。（理愚歌）

The song says: The Advancing God has four positions, and its nature is already unique. If there is also a Nobleman and authority or power along with it to support, then its power can truly be realized. The so-called four positions refer to the four pillars of Jiazi, Jiawu, Jimao, and Jiyou. This comes from the "Li Yu Ge."

以十干為四候，十五就為一候，十二日為進神候：外三日為交、退、伏、神候，故甲子為第一進神，則丙子、丁丑、戊寅為交、退、伏神，已卯為第二進神，則辛卯、壬辰、癸巳為交、退、伏、神。

The Ten Heavenly Stems are divided into four seasonal periods, each lasting fifteen days. Of these, twelve days belong to the period of the Advancing God, while the remaining three days belong to the periods of the Crossing God, Retreating God, and Hidden God. Therefore, Jiazi is the first Advancing God, followed by Bingzi, Dingchou, and Wuyin as the Crossing God, Retreating God, and Hidden God respectively. Jimao is the second Advancing God, followed by Xinmao, Renchen, and Guisi as the Crossing God, Retreating God, and Hidden God respectively.

甲午為第三進神，則丙午、丁未、戊申為交、退伏神，已酉為第四進神，則辛酉、壬戌、癸亥為交、退、伏神，值進神則發跡亨快，值交神，則庶事不諧，值退神則官資降黜，值伏神則所作留滯。（閻東叟書）

Following the same order, Jiawu is the third advancing god, and Bingwu, Dingwei, Wushen follow in sequence as intersecting god, retreating god, and hidden god; Jiyou is the fourth advancing god, and Xinyou, Renxu, Guihai follow in sequence as intersecting god, retreating god, and hidden god. Those whose fate is governed by an advancing god will achieve success smoothly and swiftly; those governed by an intersecting god will find nothing harmonious in their affairs; those governed by a retreating god will suffer a reduction in rank and salary; and those governed by a hidden god will find their endeavors constantly obstructed. This passage is from the "Yan Dongshou Book."

凡遇進神，則為學日益、志氣精進、事皆如意、省力、若值退神，則為志氣灰懶，凡事費力，如甲乙丙丁、子丑寅卯為進，丁丙乙甲、卯寅丑子為退，若干支俱退者，主稱意，中有不稱意事隨之，如庚戌年，得乙巳者，是退也，不在本旬者慢，如庚戌得甲寅為進神。

Anyone who encounters the Advancing God will see their studies gradually improve, their spirit become vigorous and upward, and their affairs proceed smoothly with ease. Those who encounter the Retreating God, on the other hand, will find their spirit dull and lazy, and everything they do will be particularly difficult. The method to distinguish between the two is: the Heavenly Stems are arranged in order from Jia, Yi, Bing, Ding downwards, and the Earthly Branches are arranged from Zi, Chou, Yin, Mao downwards; this is considered the Advancing God. Conversely, if the Heavenly Stems are arranged from Ding, Bing, Yi, Jia upwards, and the Earthly Branches from Mao, Yin, Chou, Zi backwards, this is the Retreating God. If both the Heavenly Stem and Earthly Branch move backwards together, although things may seem to go smoothly on the surface, there will still be some troubles in between. For example, someone born in the Gengxu year who receives Yisi is considered to have the Retreating God; however, if they are not in the same ten-year cycle, the effect will be slower. Another example is someone born in the Gengxu year who receives Jiayin, which is considered the Advancing God.

遇進神則為學日新，逢退殺則心勞日拙。順太歲而行曰進神，逆太歲而回曰退神。逢進神則文字穎銳之人也，遇

When someone meets the Advancing God, their knowledge becomes more refined day by day; when someone meets the Retreating God, no matter how hard they try, they become increasingly clumsy. The Advancing God refers to those who move forward in the direction of the Master of Years, while the Retreating God refers to those who move backward against the direction of the Master of Years. Those who meet the Advancing God are people with sharp literary talent and quick writing skills; as for those who meet the Retreating God, they are people who are slow in thinking and lack progress.

則智識闇昧之人也。（壺中子）

If the Retreating God is in the upper position, it refers to a person with dull and unclear perception. This passage is from "Hu Zhong Zi."

壬辰日亥時，壬戌時巳時；丁丑日申時，丁未日寅時。以上主退家業，日上主退妻、退官，胎上退祖財、父母，時上退子。如壬辰人行運到亥上，亦主退散，餘同此論。丁丑日時，或大運，名曰真退神，主退妻子，退產業，退官職。（並廣信集）

The method of pairing for the Retreating God across angles is as follows: if someone is born on aRenchen day and encounters the亥 hour, or born on aRenxu day and encounters the巳 hour, or born on aDingchou day and encounters the申 hour, or born on aDingwei day and encounters the寅 hour, it indicates a decline of family fortune. If it falls on the day pillar, it signifies loss of wife and dismissal from office. If it falls on the胎元, it indicates loss of ancestral property and damage to parents. If it falls on the hour pillar, it indicates loss of children. For example, if someone born in aRenchen year enters a large destiny period on亥, it also indicates a decline of family fortune, and similar consequences apply in other cases. IfDingchou appears on the day or hour pillar, or if one enters a large destiny period ofDingchou, it is called the "true Retreating God," which signifies loss of wife and children, ruin of property, and loss of official position. This passage is also cited from the "Broad Trust Collection."

乙丑金印，癸未木印，壬辰水印，甲戌火印，丙辰土印。以上正印，凡人遇之，得本家印最佳，若水命人得壬辰為日時者，是其中更帶祿馬，夾貴、華蓋，須作出將入相斷之。

Each of the Five Phases has its own official seal. Yichou is the seal of metal, Guiwei is the seal of wood, Renchen is the seal of water, Jiaxu is the seal of fire, and Bingchen is the seal of earth. If a person encounters any of these official seals, it is considered favorable. Among them, receiving the seal of the same Phase as one's destiny is most auspicious. For example, if a person with a water destiny encounters Renchen in the day pillar or hour pillar, and if it is accompanied by禄, 马, 夹贵, and Huagai, then the person should be interpreted as a noble and high-ranking official.

若非本家印，凡人遇之亦好，只是須要旺，並同類作庫於上，更帶祿馬、華蓋、夾貴，亦須作兩府兩省也。既非本家印，只有同類來作庫，並不帶祿馬夾貴，亦作正郎上下斷之。仍須歷升朝任使，

If the seal is not from the same element as the native's destiny, it is still considered good, but the Five Phases must be strong, and there must be similar energy above to form a repository or tomb. In such a case, if it also carries the blessings of official rank, Huagai, and夹贵, it can be interpreted as a high-ranking official in two provinces or two departments. However, if it is not from the same element and only has similar energy as a repository, without the blessings of official rank and夹贵, then it should be interpreted as a lower-ranking official, but still requires serving in a position of imperial appointment.

既非本家印，又無同類作庫，卻有華蓋、夾貴來臨之，或帶祿馬，亦須作清要近侍之職，如不帶祿馬夾貴華蓋，又非本家印，又無同類來作庫，孤逈冷澹，只作薄祿，或富民進納之命。如見克破，並空亡，只作無成舉人，或僧道，若更帶殺，則作貧劣不善終，百姓命。

Going one step further back: if it is neither the native branch's seal nor has similar branches as a repository, but there are Huagai and Jiegui approaching, or accompanied by禄 and 马, it can be interpreted as a position of clear and important attendants. If there is neither禄, 马, Jiegui, nor Huagai, and it is not the native branch's seal, nor has similar branches as a repository, then it is lonely and cold, indicating a thin salary, or the fate of a wealthy person who obtained an official position through paying grain. If there is alsorestrain and Kongwang, then it is the fate of a failed candidate for the imperial examination, or a monk or Taoist who left home; if it also carriesInauspicious Sha, then it is the fate of a poor and lowly commoner who does not have a good end.

丙丁人得甲戌，壬癸人得丙辰、壬辰。凡夾貴正印，而庫墓者，出將入相之格；夾正印而不庫墓者，兩制左右官職；夾庫而非正印者，亦須作員郎以上官職，須有升陟重權。如不夾正印，又不夾庫墓者，皆常調之祿，或京官，或州縣，臨時看好惡、輕重斷之。

People born on Bing or Ding days who receive Jiaxu, and those born on Ren or Gui days who receive Bingchen or Renchen, are said to have the "JiaGui" pattern. If this pattern is accompanied by the proper official seal (zhengyin) and the person is seated in the repository or tomb (ku mu), it indicates a grand pattern of holding high military and civil posts. If the pattern includes the official seal but does not reach the repository or tomb, they may hold positions such as the two ministries and their affiliated offices. If the pattern includes the repository or tomb but not the official seal, they may attain positions above the official rank and have opportunities for promotion and hold significant power. If neither the official seal nor the repository or tomb is included, they will only receive regular promotions and may serve as officials in the capital or in local areas, depending on the fortune's auspiciousness and the weight of the factors involved.

若亥卯未人，得癸未是也，餘準此，凡帶華蓋正印，夾貴庫墓純粹，而不雜者，出將入相之格也。只帶華蓋、正印而不夾庫者，兩制之格也。只帶庫墓而不帶正印者，員郞以上官，須有省府錢榖升擢之任，既不帶庫墓，又不帶正印，而止有華蓋者，皆常調之祿也，更在臨時以別位好惡加減言之。

For those born in the years of亥, 卯, or 未 who have the combination of Guiwei, it is considered Huagai print. The same principle applies to other cases. If someone has Huagai and the correct official seal, along with the support of Jiegui and Kumu, and the entire configuration is pure and uncluttered, they are of the pattern of becoming a general and then a minister. If they have only Huagai and the official seal but not Jiegui or Kumu, they are of the pattern of holding a position at the level of two officials. If they have only Kumu but not the official seal, they can attain the rank of a junior official and may be promoted to positions responsible for managing finances and grain at the provincial or prefectural level. If they have neither Kumu nor the official seal, but only Huagai, they will receive regular salary increments, which should be adjusted according to the fortune of other columns.

以上格是純粹不雜，方有以上祿，如雜，則皆從減半力而論。玉霄寶鑑有節印云：凡帶華蓋印，而正建驛馬者是也。餘皆準此，名曰節印者，旌節之象也。偏印水人得火印，火印帶水印、偏印也，亦作貴命斷之，而次於本家印，餘準此。

All these patterns must be pure and free from mixture in order to have the mentioned official position; once mixed, their strength is reduced by half. The "Jie Yin" mentioned in the "Yu Xiao Bao Jian" refers to those who have the Huagai seal and whose month builder is exactly the post-horse; the rest follow the same principle. The term "Jie Yin" is derived from the symbolic meaning of the ceremonial standards and attendants. As for the biased seal, for example, a person with a water destiny who receives a fire seal, or a person with a fire destiny who carries a water seal, all fall under the category of biased seal. They can also be interpreted according to noble destiny, but they are one step lower than the original seal, and the rest follow the same principle.

玉霄寶鑑云：若所得非本家印者，謂之偏正印，亦好，然須要主本有旺相氣，方能成福，若有克破，而別無福神救助，或有空亡，只作皮革閒僧道，無成舉人之類，若內有五行清氣者，多是離世異俗，耕雲釣月之士，內中多殺，則貧賤之命也。

The *Yu Xiao Bao Jian* says: If the obtained is not the seal of the same zhi as one's birth destiny, it is called "biased or correct seal." Encountering it is still considered good; however, it is necessary for the main destiny to have the strength of prosperity and strength, in order to achieve blessings. If one is subjected to overcoming and breaking, and there is no other auspicious deity to save, or if it falls into kongwang, then one is merely someone who makes a living through leather-related trades, or a wandering monk or Taoist, or a failed candidate for the imperial examination. Those with such destinies who contain the pure essence of the Five Phases are mostly destined to become reclusive hermits who cultivate clouds and fish by the moon. If there are too manyInauspicious Sha, then it is a destiny of poverty and low status.

若年、月、日、時、胎五位中、或四位，五行俱無氣衰敗，而得一正印、偏印，而俱在此印上、或庫、或旺，雖有殺神，至是而受制，是之謂福聚印。玉霄寶鑑有權印云：假令五位中或四位，五行俱無氣，而一正印俱在此印上、或庫或旺，雖有殺神，至是受制，故名權印。

If the five positions of year, month, day, hour, and birth (胎) all lack the vital energy of the Five Phases and are in decline, yet a proper official (正印) or a secondary official (偏印) is present, and all the energies are gathered upon this official, or it forms a repository (库) or a prosperous and strong position (旺相), then even if there areInauspicious Sha in the destiny, they are restrained here. This is called 'Fú Jù Yìn' (福聚印). The book 'Yù Xiāo Bǎo Jiàn' (玉霄宝鉴) also mentions another term called 'Quán Yìn' (权印), referring to the same concept: among the five positions or four positions, the Five Phases all lack vitality, but one proper official gathers all the energies upon itself, either as a repository or in a prosperous and strong state, thus restraining theInauspicious Sha. This is called 'Quán Yìn'.

若水人得火印，是也。餘準此。

For example, a person with a water destiny who receives a fire element official (印) is called "wealth repository official" (财库印), because fire is the element that overcomes water (the wealth), and the official is also a repository. The same principle applies to other destinies.

若水人得水印，或月日時胎多帶土來，而本家印見鬼盛，是謂破福成禍，餘準此。

For example, someone with a water destiny who receives an official of the same water element may find that the month, day, hour, and胎 columns contain excessive earth elements that suppress the water. The official from the native's own house is then restrained by malevolent forces, leading to an overwhelming presence of malevolent energy. This is called "breaking blessings into calamity," where original blessings turn into misfortune. The same principle applies to other destinies.

如癸巳人帶壬辰印，而又多帶水來，俱墓於辰，則癸巳受殺，以巳為命，則巳火也，水太多則本命病，此之謂禍聚印。

For example, a person born in the year of Guisi carries the Renchen imprint. If their four pillars also contain much water, and all the water converges into Chen, then Guisi is actually harmed by this. Since the original destiny is based on Si, which belongs to fire, an excess of water will trap the fire of the original destiny and cause illness. This is called "harm from the seal."

印中見貴殺即好，如壬子人見壬辰、丙辰是也。子至辰謂之華蓋，又壬人見辰為貴，若印中反克本命，無福神往還，名帶殺印不好。

When the official star (印) is accompanied by a harmful influence that carries a noble quality, it is considered favorable. For example, a person born in the year of Renzi (壬子) who encounters Renchen (壬辰) or Bingchen (丙辰) is auspicious. Counting from Zi to Chen, it corresponds to Huagai, and a person born on a Ren day encountering Chen is also considered noble. However, if the official star turns against and harms the native's destiny without any beneficial deity intervening, it is called 'carrying a harmful official star' (带杀印), which is unfavorable.

若印臨空亡，無六合見官貴，即是臨空印，此至賤而無成也。

If the official star falls on Kongwang and there is no Earthly Branch Liu He to rescue it, and also no official star or Nobleman is seen, that is called 'Imperial Seal on Kongwang'. Such a fate is extremely lowly and leads to nothing accomplished.

若庚戌帶乙丑是也，金人見金印，固好，然丑刑戌，又是以金刑金，此類不如無，如此等人，雖帶些少福來，亦終賤耳，餘皆準此亡詳之。（並林開五命）

For example, if the column of Gengxu is accompanied by Yichou, it is considered. For someone with a metal destiny, encountering another metal official is generally a good thing. However, since Chou is in conflict with Xu, it is like using metal to harm metal, which is not beneficial. Such people may bring a little fortune, but ultimately they cannot escape a humble fate. All other destinies should be examined in the same way. This passage is also from "Lin Kai Wu Ming."

鳳凰御印若何論，庫墓年時兩對分，欲識此人尊貴處，少微星動照秋雲。如虞尚書，癸未命、甲寅月、戊午日、丙辰時是也。（紫虛局）

The song says: How to interpret the pattern of Phoenix with Imperial Seal? One should examine the positions of the repository and the tomb separately on the year pillar and the hour pillar, and compare them pairwise. To understand where the person's dignity lies, it is like the faint light of the Lesser Micro constellation shining and illuminating the autumn sky. For example, a Minister of State named Yu was born in the year Guiwei, with the month Jiayin, the day Wuwu, and the hour Bingchen, which perfectly fits this pattern. This passage is from the "Purple Void Bureau."

戊寅見癸未，辛巳見甲戌，庚申見乙丑，癸亥見丙辰，乙亥見壬辰。以上納音克身，復為干神所制，主甲科及第，官至侍從，常俗少遇之。（廣信集）

The method of matching in printed articles is: Wuyin meets Guiwei, Xinsi meets Jiaxu, Gengshen meets Yichou, Guihai meets Bingchen, and Yihai meets Renchen. These are all cases where the other's Nayin sound element overcomes itself, yet it is again subdued by the heavenly stem's divine power. One overcomes and one subdues, resulting in a refined and elegant style, thus indicating that one will pass the imperial examination with a first-class rank and attain a position in the court as a servant to the emperor. Such occurrences are rare for ordinary people. This passage is from the "Broad Trust Collection."

庚子得乙丑，戊午得癸未，丁酉得壬辰，己卯得辛酉，得丙辰。以上在日上或時上是也。

There is another set of pairings for the article: Gengzi paired with Yichou, Wuwu paired with Guiwei, Dingyou paired with Renchen, Jimao paired with Xinyou, and also paired with Bingchen. These groups are also formed by the combination of Nayin sound element and the repository and tomb. They must appear on the day pillar or the hour pillar to be considered. If they only appear on the year or month pillars, they cannot be interpreted according to this pattern.

五行正印主本同德為上，帝坐為中，胎月為下，夾貴最妙，華蓋印次之，相生印又次，文章印又次之，諸印要逢庫墓，若諸位上生旺相助，互換見祿馬貴人，並相合者，至貴之命，最忌刑沖破害，三合六合上見鬼，如甲戌日得乙酉時，則減力也，水命人得木印，無益，水命人得土印，則吉、中有凶，宜細詳之。（並閻東叟書）

The superior type of heavenly stem is the true official (yin) that shares the same energy as the native's main stem. The middle type is when the official is located on the hour pillar's imperial seat. The inferior type is when the official is found in the fetal pillar or the month pillar. Among various officials, the one accompanied by a nobleman is the best, followed by the Huagai official, then the mutually generating official, and finally the literary official. All officials should be seated on their repository or tomb positions. If other pillars have the energy of birth and strength to support them, and they exchange with each other to see the luck, horse, nobleman, and mutual harmony, then it is a most precious destiny. The most undesirable are the punishments of crime, conflict, destruction, and harm, as well as encountering ghosts and evils in the triple harmony or Liu He positions. For example, if someone is born on a Jiaxu day and has an Yiyou hour, the power is reduced. Those with a water destiny receiving a wood official gain no benefit, while those with a water destiny receiving a soil official have good fortune with hidden dangers, which should be carefully distinguished. This passage is also cited from the "Yan Dongshou Book."

天元變化書云：如水人得木印，名曰損氣，得土印，名曰鬼印，一曰官印，但支干有交涉者，使官印，無交涉者，使鬼印如癸巳年、乙卯月、丙辰日、壬辰時，此水多可使土印，故貴，如癸巳年、丙辰月、戊戌日、丙辰時，此為鬼印，一水不任兩土氣多，所以貧賤。

The Tianyuan Biangu Shu says: A person with a water destiny who receives a wood seal is called "sun qi," because water nourishes wood and thus consumes itself; receiving a soil seal is called "gui yin," which can also be called "guan yin." The difference lies in whether there is a connection between the heavenly stem and earthly branch: if there is a connection, it is used as guan yin; if not, it becomes gui yin. For example, a destiny withGuisi year,Yimao month,Bingchen day, andRenchen hour has abundant water, and thus uses soil seal to control it, leading to prosperity. Another example is a destiny withGuisi year,Bingchen month,Wuxu day, andBingchen hour, which is gui yin, as the water cannot withstand the pressure of two layers of soil qi, resulting in poverty and low status.

正印主人重厚，魁偉、功名昭著，本家之印，若又得貴格扶之，可也，若木得火印，火得木印，非本家正印也，多秉他權外財，若身命克印、或印克身，為廢而復興，大抵五行之印多主少安逸，不利六親，難得子息。（燭神經）

The official seal (正印) indicates a person with a serious and solid character, a robust appearance, and notable achievements in fame and status. If the person's destiny is accompanied by the same official seal and receives support from a noble or auspicious configuration, it is even more favorable. However, if someone with a wood destiny receives a fire official seal or someone with a fire destiny receives a wood official seal, these are not the true official seals of their own destiny. Such people are likely to hold others' power and earn wealth from outside sources. If the person's destiny overcomes the official seal, or if the official seal overcomes the person's destiny, it indicates a period of decline followed by a revival. In general, the official seal in the Five Phases often suggests a life with little ease and difficulties in relations with the Six Relations, making it hard to have offspring. This passage is from the "Zhu Shen Jing."

命中有印最好，然印不宜動，若有所沖，即減力也。（林開五命）

One's destiny with an official is certainly best, but the official should be calm and not disturbed; once it is disturbed by other columns, its strength immediately weakens. This statement is from "Lin Kai Wu Ming."