Ten, Discussing the Changes of the Useful God

用神既主月令矣，然月令所藏不一，而用神遂有變化。如十二支中，除子午卯酉外，餘皆有藏，不必四庫也。即以寅論，甲為本主，如郡之有府，丙其長生，如郡之有同知，戊亦長生，如郡之有通判；假使寅月為提，不透甲而透丙，則如知府不臨郡，而同知得以作主。此變化之由也。故若丁生亥月，本為正官，支全卯未，則化為印。己生申月，本屬傷官。藏庚透壬，則化為財。凡此之類皆用神之變化也。

The Shen family's original text says: Since the useful god is primarily determined by the month, but the heavenly stems hidden in the earthly branches of the month often include more than one, the useful god thus changes accordingly. Among the twelve earthly branches, only Zi, Wu, Mao, and You contain a single heavenly stem. The other branches contain several heavenly stems, not limited to the four storage branches of Chen, Xu, Chou, and Wei. Take Yin for example. Ji wood is its main stem, like the governor of a prefecture. Bing fire is in its growth stage in Yin, like the deputy governor of the prefecture. Wu earth is also in its growth stage in Yin, like the assistant magistrate. If the month is Yin but the heavenly stem does not appear as Ji but instead appears as Bing, it is like the governor not taking office, and the deputy governor takes charge instead. This is the origin of the change in the useful god. Therefore, for instance, Ding fire born in the month of Hai, the壬 water in Hai is originally the official star. If the branches of Mao and Wei are complete and form a wood trinity, the official star changes into the seal star. For Ji earth born in the month of Shen, the庚 gold in Shen is originally the injurious star. If the庚 gold is hidden but the壬 water appears, the injurious star changes into the wealth star. All such cases are examples of the change in the useful god.

變之而善，其格愈美；變之不善，其格遂壞。何謂變之而善？如辛生寅月，逢丙而化財為官；壬生戌月逢辛而化煞為印。癸生寅月，不專以煞論。此二者以透出而變化者也。

The Shen family's original text says: if the situation improves, the structure becomes even more refined; if it deteriorates, the structure is ruined. What does it mean for the situation to improve? For example, if Xin metal is born in the寅 month, the 甲 wood in寅 is originally Xin's official wealth, but the 丙 fire in寅 is in its growth phase, and if 丙 fire appears on the heavenly stem, it becomes Xin's official position, thus transforming wealth into official position. Another example is if Ren water is born in the 戌 month, the 戊 earth in 戌 is originally Ren's seven evil stars, but if 辛 metal appears on the heavenly stem, the evil stars turn into a seal, thus transforming evil stars into a seal. Another case is if Gui water is born in the 寅 month, the 戊 earth in 寅 is originally Gui's official position, the 丙 fire is wealth, and the 甲 wood is a wound, so it cannot be solely judged by the evil stars (the original text has some missing characters here). All these cases are due to the heavenly stems being revealed from the earth branches, causing changes.

癸生寅月，月令傷官秉令，藏甲透丙，會午會戌，則寅午戌三合，傷化為財；加以丙火透出，完全作為財論，即使不透丙而透戊土，亦作財旺生官論。蓋寅午戌三合變化在前，不作傷官見官論也。乙生寅月，月劫秉令，會午會戌，則劫化為食傷，透戊則為食傷生財，不作比劫爭財論。此二者因會合而變化者。因變化而忌化為喜，為變之善者。

Commentary continues to explain the changes that arise from harmonious combinations:癸 water born in the寅 month, the甲 wood in寅 is the official's son (wounding official) in charge, with甲 hidden and丙 revealed, and the earthly branches also form a combination of午 and戌, creating a triple harmony of寅午戌 to form a fire formation, thus the wounding official transforms into wealth; adding the revelation of丙 fire, it is entirely considered as a wealth formation. Even if丙 is not revealed but戊 soil is, it is still regarded as 'wealth flourishing to generate official', because the triple harmony of寅午戌 comes first, so it is no longer considered as 'wounding official meeting official'. Another example is乙 wood born in the寅 month, the甲 wood in寅 is the month's劫 (competing official) in charge, and the earthly branches form a combination of午 and戌 to create a fire formation, thus the劫 transforms into food and wounding official; if戊 soil is revealed, it becomes food and wounding official generating wealth, and it is no longer considered as 'competing officials competing for wealth'. These two examples are changes that arise from harmonious combinations. Due to such changes, the originalHostile God (hostile god) turns into a 喜神 (favorable god), which is called 'good transformation'.

何謂變之而不善？如丙生寅月，本為印綬，甲不透干而會午會戌，則化為劫。丙生申月，本屬偏財，藏庚透壬，會子會辰，則化為煞。如此之類亦多，皆變之不善者也。

The Shen氏 text says: What is meant by something turning for the worse? For example, if Bing fire is born in the寅 month, the 甲 wood in寅 is originally the印 of Bing fire. However, if 甲 does not appear on the heavenly stem, and instead the earthly branches form a fire trinity with午 and戌, the印 turns into劫财, making the day master even stronger. Another example is when Bing fire is born in the申 month. The庚 metal in申 is originally the偏财 of Bing fire. But if庚 is hidden and the壬 water appears on the heavenly stem, and the earthly branches form a water trinity with子 and辰, the偏财 turns into七煞, which then attacks the day master. There are many such examples, all belonging to the category of turning for the worse.

又有變之而不失本格者。如辛生寅月，透丙化官，而又透甲，格成正財，正官乃其兼格也。乙生申月，透壬化印，而又透戊，則財能生官，印逢財而退位，雖通月令，格成傷官，戊官忌見。丙生寅月，午戌會劫，而又或透甲，或透壬，則仍為印而格不破。丙生申月，逢壬化煞，而又透戊，則食神能制煞生財，仍為財格，不失富貴。如此之類甚多，是皆變而不失本格者也。是故八字非用神不立，用神非變化不靈，善觀命者，必於此細詳之。

There is another type where although there is a change, the original pattern remains. For example, if a person with the heavenly stem 辛 (Xin) is born in the month of 寅 (Yin), and the stem 丙 (Bing) appears and transforms the wealth into official position, but if the stem 甲 (Jia) also appears, then the pattern remains as the original wealth. The official position is only a secondary pattern. Another example is when a person with the heavenly stem 乙 (Yi) is born in the month of 申 (Shen), and the stem 壬 (Ren) appears and transforms the official position into the nourishing element, but if the stem 戊 (Wu) also appears, then the 戊 (Wu) wealth can nourish the 申 (Shen) metal official, and the nourishing element meets the wealth, so the nourishing element becomes secondary. The 申 (Shen) metal is the official for 乙 (Yi), but if the 乙 (Yi) official 丙 (Bing) fire is strong, the pattern becomes the official. In this case, the official generated by 戊 (Wu) becomes something to be avoided. Another example is when a person with the heavenly stem 丙 (Bing) is born in the month of 寅 (Yin), and the branches 午 (Wu) and 戌 (Xu) form a fire trinity, transforming the nourishing element into the劫 (struggle). However, if 甲 (Jia) wood or 壬 (Ren) water also appears, it is still considered the nourishing element pattern, and the pattern is not broken. Another example is when a person with the heavenly stem 丙 (Bing) is born in the month of 申 (Shen), and 壬 (Ren) appears, transforming the wealth into a harmful element. However, if 戊 (Wu) also appears, the food element can control the harmful element and also nourish the wealth, so it is still considered the wealth pattern, and the wealth remains strong, leading to wealth and honor. There are many such examples, all of which show that although there is a change, the original pattern remains. Therefore, a birth chart without a useful god cannot be established, and without understanding the changes of the useful god, it is not flexible. Those who are good at looking at birth charts must carefully examine these details.

用神既有變化，則變化之中，遂分純、雜。純者吉，雜者凶。何謂純？互用而兩相得者是也。如辛生寅月，甲丙並透，財與官相生，兩相得也。戊生申月，庚壬並透，財與食相生，兩相得也。癸生未月，乙己並透，煞與食相剋，相剋而得其當，亦兩相得也。如此之類，皆用神之純者。

The original text by Shen says: Since the useful god changes, there is a distinction between 'pure' and 'mixed' among these changes: pure ones are auspicious, while mixed ones are inauspicious. What is pure? When two deities interact as useful gods and they support and complement each other, this is called pure. For example, if a person with辛 gold is born in the寅 month, both 甲 wood and 丙 fire appear on the heavenly stem, where 甲 is wealth and 丙 is official, and wealth can generate official, so they support each other. Another example is when a person with戊 earth is born in the申 month, both 庚 metal and 壬 water appear on the heavenly stem, where 壬 is wealth and 庚 is food god, and food god can generate wealth, so they support each other. Another example is when a person with癸 water is born in the未 month, both 乙 wood and 己 earth appear on the heavenly stem, where 己 is seven killer and 乙 is food god, and food god can control the killer, which is appropriate, so they also support each other. These kinds are all considered pure useful gods.

何謂雜？互用而兩不相謀者是也。如壬生未月，乙己並透，官與傷相剋，兩不相謀也。甲生辰月，戊壬並透，印與財相剋，亦兩不相謀也。如此之類，皆用之雜者也。純雜之理，不出變化，分而疏之，其理愈明，學命者不可不知也。

The Shen氏 original says: What is called "cha" (mixed)? It refers to two deities interacting as useful gods but each acting independently, not consulting with each other, which is called mixed. For example, if a person with Jia wood is born in the month of Chen, the Wu earth and Gui water (or Ren water) in Chen are both revealed. Water is the scholar-official and earth is the wealth, but the wealth tends to destroy the scholar-official, and the two do not consult with each other. Another example is when a person with Ren water is born in the month of Wei, the Yi wood and Ji earth in Wei are both revealed. Ji is the official and Yi is the official's son, but the official's son tends to destroy the official, and the two do not consult with each other. Such cases are all examples of mixed useful gods. The principles of purity and mixture ultimately come from "change." By separating them and explaining them clearly, the principles become more distinct. Those who study fate must not be ignorant of this.

八字既有用神，必有格局，有格局必有高低，財官印食煞傷劫刃，何格無貴？何格無賤？由極貴而至極賤，萬有不齊，其變千狀，豈可言傳？然其理之大綱，亦在有情無情、有力無力之間而已。

Shen's original text says: Since the Eight Characters have a useful god, there must be a pattern; once there is a pattern, there must be distinctions between high and low. Among these eight patterns - wealth, officialdom, seal, food, evil spirit, injury, competition, and blade - which pattern does not have noblemen? Which pattern does not have low-born people? From the highest nobility to the lowest degradation, there are countless variations and complex changes, which cannot be fully described by words. However, the general principles are no more than the two phrases 'having affection or not' and 'having strength or not'.

如正官佩印，不如透財，而四柱帶傷，反推佩印。故甲透酉官，透丁合壬，是謂合傷存官，遂成貴格，以其有情也。財忌比劫，而與煞作合，劫反為用。故甲生辰月，透戊成格，遇乙為劫，逢庚為煞，二者相合，皆得其用，遂成貴格，亦以其有情也。

The Shen family's original text gives an example of "affectionate combination": generally, in a pattern with a proper official, wearing an official seal is not as good as revealing wealth, but if the four pillars contain a damaging official, it is better to wear an official seal. Therefore, for jia wood, the metal in you is the official, and if the pattern reveals ding fire as a damaging official, and there is ren water to combine with ding fire, this is called "combining the damaging official to preserve the official," thus forming a noble pattern—because this combination is affectionate. Another example is that in a wealth pattern, the most feared thing is the same kind of wealth or the thief of wealth, but the thief of wealth happens to combine with the seven harmful stars, so the thief of wealth becomes a useful element. Therefore, for jia wood born in chen month, if the pattern reveals wu earth as wealth, and encounters yi wood as the thief of wealth and geng metal as the seven harmful stars, and yi and geng combine, theHostile God are mutually restrained, each finding its use, thus forming a noble pattern—this is also because the combination is affectionate.

身強煞露而食神又旺，如乙生酉月，辛金透，丁火剛，秋木盛，三者皆備，極等之貴，以其有力也。官強財透，身逢祿刃，如丙生子月，癸水透，庚金露，而坐寅午，三者皆均，遂成大貴，亦以其有力也。

The original text of Shen's example gives a case of "force": the day stem is strong, the seven deadly stars are revealed, and the food god is also strong. For example, if a person with the stem Yi wood is born in the酉 month, the seven deadly star Xin metal is revealed, and the food god Ding fire is strong. The Yi wood itself is also strong in autumn with the help of similar stems and the mother stem. Thus, the seven deadly star, food god, and the day stem are all strong, making this an excellent noble destiny, because all three elements are strong. Another example is when the official star is strong, the wealth star is revealed, and the day stem itself is sitting on a禄 or 刃. For example, if a person with the stem Bing fire is born in the 子 month, the official star Gui water is revealed, the wealth star Geng metal is present, and the day branch and hour branch are寅 wood and 午 fire, making the official star, wealth star, and the day stem balanced in strength, thus becoming a great noble destiny—again because all three elements are strong.

又有有情而兼有力，有力而兼有情者。如甲用酉官，壬合丁以清官，而壬水根深，是有情而兼有力者也。乙用酉煞，辛逢丁制，而辛之祿即丁之長生，同根月令，是有力而兼有情者也。是皆格之最高者也。

The Shen family's original text says: There are also cases where something is both emotional and powerful, and both powerful and emotional. For example, if Jia wood uses the辛 gold in You metal to represent an official star, and the壬 water combines with the丁 fire to restrain the official star, making it pure, while the壬 water itself has deep roots and strength, this is both emotional and powerful. Another example is when Yi wood uses the辛 gold in You metal as a harmful star, and the辛 harmful star is restrained by the丁 food god, while the辛 gold's禄 is in You and the丁 fire's growth is also in You, both rooted in the month's stem and branch, which is both powerful and emotional. All these cases belong to the highest level of the pattern.

如甲用酉官，透丁逢癸，癸克不如壬合，是有情而非情之至。乙逢酉逢煞，透丁以制，而或煞強而丁稍弱，丁旺而煞不昂，又或辛丁並旺而乙根不甚深，是有力而非力之全，格之高而次者也。

The Shen family's original text continues: For example, if Jia wood uses You metal as official, and Ding fire appears as a harmful official, then using Gui water to overcome it, using overcoming is not as clean as using Ren water to harmonize. This is called having affection but not the utmost affection. Another example is when Yi wood is born in You month and encounters seven harmful stars, and Ding fire appears to control the harmful stars. However, sometimes the harmful stars are strong while Ding fire is weak, or sometimes Ding fire is strong but the harmful stars are not vigorous enough, or sometimes both Xin harmful stars and Ding food are strong, but Yi wood's root is not deep enough. This is called having strength but not the full strength. These types are of high but secondary quality.

至如印用七煞，本為貴格，而身強印旺，透煞孤貧，蓋身旺不勞印生，印旺何勞煞助？偏之又偏，以其無情也。傷官佩印，本秀而貴，而身主甚旺，傷官甚淺，印又太重，不貴不秀，蓋欲助身則身強，制傷則傷淺，要此重印何用？是亦無情也。又如煞強食旺而身無根，身強比重而財無氣，或夭或貧，以其無力也。是皆格之低而無用者也。然其中高低之故，變化甚微，或一字而有千鈞之力，或半字而敗全局之美，隨時觀理，難以擬議，此特大略而已。

The Shen family's original text further provides examples of the opposite situation: in a pattern where the official (印) is supported by the seven harmful stars (七煞), this is usually a noble configuration; however, if the day stem is already strong and the official is already vigorous, and the seven harmful stars also appear, it can instead lead to loneliness and poverty. Because when the body is strong, there is no need for the official to support it, and when the official is already strong, why would one need the harmful stars to help? This is adding bias upon bias, hence called无情 (incongruous). Another example is when the injurious star (伤官) is paired with the official (佩印), which is usually both refined and noble; but if the day stem is extremely strong, the injurious star is weak, and the official is too heavy, then it is neither noble nor refined. If one wants the official to support the body, the body is already strong; if one wants the official to control the injurious star, the injurious star is already weak; so what use is such a heavy official? This is also无情 (incongruous). Another case is when the seven harmful stars are strong, the food god (食神) is vigorous, yet the day stem has no root; or when the day stem is strong, the same or similar elements (比劫) are also heavy, yet the wealth star (财星) has no strength. In such cases, it is either a short life or poverty, due to lack of strength. These all belong to low configurations that are of no use. However, the reasons for the differences in quality are extremely subtle: sometimes a single character can have the weight of a thousand catties, while sometimes half a character can ruin the entire configuration. One can only observe the situation as it is and understand the principles accordingly, and it is difficult to predict in advance. The above discussion is only a general overview.

八字之中，變化不一，遂分成敗；而成敗之中，又變化不測，遂有因成得敗，因敗得成之奇。是故化傷為財，格之成也，然辛生亥月，透丁為用，卯未會財，乃以黨煞，因成得敗矣。印用七煞，格之成也，然癸生申月，秋金重重，略帶財以損太過，逢煞則煞印忌財，因成得敗也。如此之類，不可勝數，皆因成得敗之例也。

The original text by Shen says: In the four pillars of destiny, changes are endless, so there are both success and failure; within success and failure, there are unpredictable changes, leading to strange situations such as "achieving success leading to failure" and "achieving failure leading to success." For example, transforming the official star into wealth is usually considered a successful configuration; however, if the metal is born in the month of Hai, the water in Hai is the official star, and the heavenly stem reveals Ding fire as the seven evil stars, and the earthly branches have Mao wood which does not form a wood group, then the wood wealth is formed, but it instead supports the Ding evil star to attack the self, which is a case of achieving success leading to failure. Another example is when the official star is used with the seven evil stars generating the official star, which is usually considered a successful configuration; however, if the water is born in the month of Shen, autumn metal is heavy and the official star is excessive, it should be slightly accompanied by wealth to reduce its excess. But if another seven evil star appears, the configuration of evil star generating official star is most忌 to have wealth damaging the official star, and wealth and evil star are incompatible, which is also a case of achieving success leading to failure. There are countless such examples, all illustrating the situation of achieving success leading to failure.

官印逢傷，格之敗也，然辛生戊月，年丙時壬，壬不能越戊克丙，而反能洩身為秀，是因敗得成矣。煞刃逢食，格之敗也，然庚生酉月，年丙月丁，時上逢壬，則食神合官留煞，而官煞不雜，煞刃局清，是因敗得成矣。如此之類，亦不可勝數，皆因敗得成之例也。

The original text says: Conversely, the official seal pattern encountering a harmful official is usually considered a ruined pattern; however, in the case of辛 gold born in the戌 month (the original text mistakenly says '戊 month' but should be '戌 month'), the heavenly stem at the year is丙 fire, which is the official, and the heavenly stem at the hour is壬 water, which is the harmful official. Between them is the heavenly stem at the month,戊 soil, which prevents the壬 water from overcoming the戊 soil to attack the丙 fire. Instead, the壬 water can release the body of辛 gold, resulting in a refined and elegant pattern, which is achieving success through failure. Another example is the evil spirit and sharp weapon pattern encountering the food god, which is usually considered a ruined pattern; however, in the case of庚 gold born in the酉 month, sitting on the sharp weapon, the heavenly stem at the year is丙 fire, which is the seven evil spirit, and the heavenly stem at the month is丁 fire, which is the official. The official and evil spirit are mixed, but at the hour, there is壬 water, the food god, which combines with the丁 fire, thus combining the official and leaving the evil spirit, so the official and evil spirit are no longer mixed. As a result, the evil spirit and sharp weapon pattern becomes clear and pure, which is also achieving success through failure. There are countless such examples, all of which are cases of achieving success through failure.

其間奇奇怪怪，變幼無窮，惟以理權衡之，隨在觀理，因時運化，由他奇奇怪怪，自有一種至當不易不論。觀命者毋眩而無主、執而不化也。

Shen's original text concludes by saying: here there are all sorts of strange and strange things, with endless changes. Only by using reason to weigh them can one examine the principles wherever they are and adapt according to the time and circumstances. No matter how strange and strange it may seem, there will naturally be a most appropriate and unchangeable conclusion. Those who read fate should not be confused by these tricks and lose their focus, nor should they rigidly adhere to one method without knowing how to adapt.

論命惟以月令用神為主，然亦須配氣候而互參之。譬如英雄豪傑，生得其時，自然事半功倍；遭時不順，雖有奇才，成功不易。是以印綬遇官，此謂官印雙全，無人不貴。而冬木逢水，雖透官星，亦難必貴，蓋金寒而水益凍，凍水不能生木，其理然也。身印兩旺，透食則貴，凡印格皆然。而用之冬木，尤為秀氣，以冬木逢火，不惟可以洩身，而即可以調候也。

Shen's original text says: Discussing a person's destiny naturally focuses on the heavenly stem of the month and the useful god, but it is also necessary to consider the climate together. Just like heroes and outstanding people, if they are born at the right time, they will achieve great success with less effort; if they encounter unfavorable circumstances, even with extraordinary talent, they may find it difficult to succeed. Therefore, when the official star and the seal star appear together in the印绶 pattern, it is called "official and seal both complete," and there is no failure in achieving high status; however, for wood in winter, water is the seal star, although if the metal official star is revealed, it does not necessarily mean high status, because metal is already cold in winter, which makes the water even more frozen, and frozen water cannot nourish wood. This is the reason. Another example is when the body and the seal star are both strong and the food god is revealed, it indicates high status, and this is generally true for all seal star patterns; and for wood in winter, it is especially refined, because winter wood encountering fire not only releases the refined quality of the day's ruler but also harmonizes the cold and warm conditions.

傷官見官，為禍百端，而金水見之，反為秀氣。非官之不畏夫傷，而調候為急，權而用之也。傷官帶煞，隨時可用，而用之冬金，其秀百倍。傷官佩印，隨時可用，而用之夏木，其秀百倍，火濟水，水濟火也。

The Shen family's original text says: When a wounded official meets an official star, it usually brings about many troubles; however, when a golden and water type wounded official meets an official star, it instead becomes refined and elegant. This does not mean that the official star is afraid of the wounded official, but rather because in the winter month, the golden and water elements are too cold, and the need for harmonizing the climate is more urgent, so we have to weigh the importance and use it. For example, when a wounded official is accompanied by a seven煞 (seven killer), it is useful at any time, but when used on winter gold, the elegance surpasses a hundredfold. Similarly, when a wounded official is accompanied by an official seal, it is also useful at any time, but when used on summer wood, the elegance is equally surpassing a hundredfold—this is precisely the principle of fire rescuing water and water rescuing fire.

傷官用財，本為貴格，而用之冬水，即使小富，亦多不貴，凍水不能生木也。傷官用財，即為秀氣，而用之夏木，貴而不甚秀，燥土不甚靈秀也。

The Shen family's original text says: When the official star is used with wealth, it is originally a noble pattern; however, when applied to a day ruler of water in winter, wood becomes the official star and fire becomes wealth. Even if there is some wealth, it is mostly not noble, because frozen water cannot produce wood, and the official star lacks strength, thus unable to generate wealth. Using the official star with wealth is inherently refined; but when applied to a day ruler of wood in summer, fire becomes the official star and earth becomes wealth. Although it is noble, it is not very refined, because in summer the fire is intense and the earth is dry, and the dry earth itself lacks refinement.

春木逢火，則為木為通明，而夏木不作此論；秋金遇水，則為金水相涵，而冬金不作此論。氣有衰旺，取用不同也。春木逢火，木火通明，不利見官；而秋金遇水，金水相涵，見官無礙。假如庚生申月，而支中或子或辰，會成水局，天干透丁，以為官星，只要壬癸不透露干頭，便為貴格，與食神傷官喜見官之說同論，亦調候之道也。

The Shen氏 original says: In spring, when wood meets fire, it is called "wood and fire communicate clearly" (the original text "then wood is clear" should be "then wood and fire communicate clearly"). In summer, wood cannot be discussed this way. In autumn, when metal meets water, it is called "metal and water complement each other," but in winter, metal cannot be discussed this way. Qi has periods of decline and strength, and its use naturally varies. In spring, when wood meets fire, it forms "wood and fire communicate clearly," and it is not suitable to see another official star that may harm the self. However, in autumn, when metal meets water, it forms "metal and water complement each other," and seeing an official star does not cause any harm. If庚 metal is born in the month of申, and there are Zi or Chen in the earthly branches, it forms a water trinity. If丁 fire appears in the heavenly stem as an official star, as long as 壬 water or 癸 water does not appear in the heavenly stem to harm 丁 fire, it is a noble pattern. This is consistent with the idea that "food god and official star are happy to see official star," and it also belongs to the method of adjusting the climate.

食神雖逢正印，亦謂奪食，而夏木火盛，輕用之亦秀而貴，與木火傷官喜見水同論，亦調候之謂也。此類甚多，不能悉述，在學者引伸觸類，神而明之而已。

The Shen family's original text says: Even if the food god meets the positive imprint, it is still considered as "stealing food"; however, in summer when the wood and fire energies are too strong, using a little imprint to moisten them can result in both elegance and high status. This is the same as the saying "wood and fire officials rejoice at seeing water," which also refers to adjusting the climate. There are many such cases, which cannot all be explained in detail. Scholars must rely on themselves to infer from one instance, connect similar cases, and integrate them fully to understand the meaning.

月令既得用神，則別位亦必有相，若君之有相，輔者是也。如官逢財生，則官為用，財為相；財旺生官，則財為用，官為相；煞逢食制，則煞為用，食為相。然此乃一定之法，非通變之妙。要而言之，凡全局之格，賴此一字而成者，均謂之相也。

The Shen family's original text says: Once the useful god has been determined according to the month's stem, there must certainly be a "helping god" in another position, just like a prime minister assisting the emperor, supporting the useful god. For example, if the official star is nourished by wealth, the official star is the useful god and wealth is the helping god; if wealth is strong enough to nourish the official star, then wealth is the useful god and the official star is the helping god; if the seven harmful stars are restrained by the food god, the seven harmful stars are the useful god and the food god is the helping god. However, these are only rigid examples and do not yet reflect the flexible and skillful aspects. In short, any pattern of the entire chart relies on a particular character to be established, and that character is called the helping god.

傷用神甚於傷身，傷相甚於傷用。如甲用酉官，透丁逢壬，則合傷存官以成格者，全賴壬之相；戊用子財，透甲並己，則合煞存財以成格者，全賴己之相；乙用酉煞，年丁月癸，時上逢戊，則合去癸印以使丁得制煞者，全賴戊之相。

The Shen family's original text says: harming the useful god is more serious than harming the day master, and harming the auxiliary god is more serious than harming the useful god. For example, if Jia wood uses the Yin metal hidden in You for official star, and the heavenly stem reveals Ding fire as a harmful official, and also meets Ren water, it is able to combine with and remove the harmful official, thus preserving the official star and forming a pattern, entirely relying on Ren water as the auxiliary god; if Wu earth uses the癸 water hidden in Zi for wealth, and the heavenly stem reveals Ji wood as a seven evil star, and also has Ji earth alongside, it is able to combine with and remove the seven evil star, thus preserving the wealth star and forming a pattern, entirely relying on Ji earth as the auxiliary god; if Yi wood uses the辛 metal hidden in You as an evil star, the heavenly stem of the year is Ding fire as a food god, and the heavenly stem of the month is Kui water as a biased scholar, Kui needs to overcome Ding so that the evil star has no control, and at the hour stem there is Wu earth, which combines with and removes the Kui scholar, allowing Ding fire to control the evil star, entirely relying on Wu earth as the auxiliary god.

癸生亥月，透丙為財，財逢月劫，而卯未來會，則化水為木而轉劫以生財者，全賴於卯未之相。庚生申月，透癸洩氣，不通月令而金氣不甚靈，子辰會局，則化金為水而成金水相涵者，全賴於子辰之相。如此之類，皆相神之緊要也。

The Shen family's original text gives two examples: In the case of癸 water born in the亥 month, the heavenly stem has丙 fire as wealth, but the壬 water in亥 is a劫, which competes for the wealth. If there is卯 and未 in the earth branches to form a wood局 with亥, the water turns into wood, and the劫 turns to nourish the wealth, relying entirely on the卯 and未 as auspicious elements. Another example is庚 metal born in the申 month, with癸 water appearing in the heavenly stem to show refinement, but since癸 water lacks a root in the month, the metal's refined quality is not evident. If there are子 and辰 in the earth branches to form a water局 with申, the metal turns into water, achieving the "metal and water intermingling," relying entirely on the子 and辰 as auspicious elements. Such examples clearly show the importance of auspicious elements.

相神無破，貴格已成；相神相傷，立敗其格。如甲用酉官，透丁逢癸印，制傷以護官矣，而又逢戊，癸合戊而不制丁，癸水之相傷矣；丁用酉財，透癸逢己，食制煞以生財矣，而又透甲，己合甲而不制癸，己土之相傷矣。是皆有情而化無情，有用而成無用之格也。凡八字排定，必有一種議論，一種作用，一種棄取，隨地換形，難以虛擬，學命者其可忽諸？

The original text by Shen says: If the auxiliary deity is not destroyed, the noble pattern is already established; once the auxiliary deity is harmed, the pattern immediately collapses. For example, if the Jia wood is using the You metal as official star, and the Ding fire official star is revealed along with the Gui water seal, this originally controls the official star and protects the official star; but if another Wu earth appears, the Gui water combines with Wu earth, and thus cannot control the Ding fire, which is the case where the Gui water auxiliary deity is harmed. Another example: if the Ding fire is using the Xin metal in You as wealth, and the Ji earth food god is revealed along with the Gui water seven evils, this originally controls the seven evils and generates wealth; but if another Jia wood appears, the Ji earth combines with Jia wood, and thus cannot control the Gui water, which is the case where the Ji earth auxiliary deity is harmed. These are all cases where something originally beneficial becomes harmful, and something originally useful becomes useless. Once a birth chart is fixed, there must be a certain discussion, a particular function, and a certain selection and rejection, varying according to the situation, and cannot be imagined arbitrarily; how can those who study destiny ignore the auxiliary deity?

四墓者，雜氣也，何以謂之雜氣？以其所藏者多，用神不一，故謂之雜氣也。如辰本藏戊，而又為水庫，為乙餘氣，三者俱有，於何取用？然而甚易也，透干會取其清者用之，雜而不雜也。何謂透干？如甲生辰月，透戊則用偏財，透癸則用正印，透乙則用月劫是也。何謂會支？如甲生辰月，逢申與子會局，則用水印是也。一透則一用，兼透則兼用，透而又會，則透與會並用。其合而有情者吉，其合而無情者則不吉。

The Shen family's original text says: the four earthly branches Chen, Xu, Chou, and Wei, known as "mùkù" or storage, are called "za qi" or miscellaneous qi. Why are they called miscellaneous qi? Because they contain many hidden heavenly stems, and there are multiple possible useful gods to choose from, hence they are called miscellaneous qi. For example, Chen contains the original stem Wu earth, but it is also the storage of water and the residual qi of Yi wood. All three are present, so which one should be chosen as the useful god? In fact, it is quite simple: look at what heavenly stems are revealed in the sky and what branch combinations are formed in the earth, and choose the clearest one. Although it seems miscellaneous, in reality it is not. What is "transmission through the heavenly stem"? For example, if Jia wood is born in the month of Chen, and the heavenly stem reveals Wu earth, then it is used as a biased wealth god; if it reveals Gui water, then it is used as a proper official star; if it reveals Yi wood, then it is used as a monthly劫. What is "branch combination"? For example, if Jia wood is born in the month of Chen, and the earthly branches meet Shen and Zi to form a water combination, then water is used as an official star. If one is revealed, use that one; if two are revealed, use both; if there is both transmission through the heavenly stem and branch combination, then use both the revealed and the combined ones. When they combine in a harmonious way, it is auspicious; when they combine in an inharmonious way, it is inauspicious.

何謂有情？順而相成者是也。如甲生辰月，透癸為印，而又會子會申以成局，印綬之格，清而不雜，是透干與會支，合而有情也。又如丙生辰月，透癸為官，而又逢乙以為印，官與印相生，而印又能去辰中暗土以清官，是兩干並透，合而情也。又如甲生丑月，辛透為官，或巳酉會成金局，而又透己財以生官，是兩干並透，與會支合而有情也。

The Shen氏 original says: What is called "having affection"? It refers to mutual support and complementing each other, which is called having affection. For example, if Jia wood is born in the Chen month and there is a癸 water appearing on the heavenly stem as the official star, and the earthly branches also form a water trinity by combining with Zi and Shen, resulting in a pure and uncluttered official star pattern, this is a harmonious combination between the heavenly stem and the earthly branches. Another example is when Bing fire is born in the Chen month, and there is a癸 water appearing as the official star, along with an Yi wood as the official's official, forming a cycle where the official generates the official's official, and the official's official generates the self. Moreover, the Yi wood as the official's official can also remove the hidden Wu earth in Chen, preventing the official star from being mixed with earth, which is a harmonious combination of two heavenly stems. Another example is when Jia wood is born in the Chou month, and the辛 gold appears in the heavenly stem as the official, or the earthly branches form a metal trinity with巳 and酉 along with Chou, while also having the Ji earth appearing as wealth to generate the official, which is a harmonious combination of two heavenly stems plus a trinity in the earthly branches.

何謂無情？逆而相背者是也。如壬生未月，透己為官，而地支會亥卯以成傷官之局，是透官與會支，合而無情者也。又如甲生辰月，透戊為財，又或透壬癸以為印，透癸則戊癸作合，財印兩失，透壬則財印兩傷，又以貪財壞印，是兩干並透，合而無情也。又如甲生戌月，透辛為官，而又透丁以傷官，月支又會寅會午以成傷官之局，是兩干並透，與會支合而無情也。

The Shenshi text says: What is meant by "incongruity"? When two elements are opposite and mutually repelling, that is called incongruity. For example, if the壬 water is born in the month of 未, and the 己 earth appears as the official star, but the branch of the earth also forms a wooden trinity with 亥 and 卯, creating a pattern of official star being harmed by the official's enemy, this is an example of the official star appearing and the branch forming a trinity combining in an incongruous way. Another example is when the 甲 wood is born in the month of 辰, and the 戊 earth appears as the wealth star, while also the 壬 or 癸 water appears as the seal star. If 癸 water appears, then 戊 and 癸 combine, causing both wealth and seal to be ineffective. If 壬 water appears, then wealth harms the seal, and the seal harms the fire and earth, causing both wealth and seal to be harmed, resulting in "greed for wealth and destruction of the seal," which is an example of two heavenly stems appearing together in an incongruous way. Another example is when the 甲 wood is born in the month of 戌, and the 辛 metal appears as the official star, while also the 丁 fire appears as the harmful official to harm the 辛 metal. The month's branch also combines with 寅 and 午 to form a fire trinity, reinforcing the harmful official. This is an example of two heavenly stems appearing together and the branch forming a trinity, combining in an incongruous way.

又有有情而卒成無情者，何也？如甲生辰月，逢壬為印，而又逢丙，印綬本喜洩身為秀，似成格矣，而火能生土，似又助辰中之戊，印格不清，是必壬干透而支又會申會子，則透丙亦無所礙。又有甲生辰月，透壬為印，雖不露丙而支逢戌位，戌與辰沖，二者為月沖而土動，干頭之壬難通月令，印格不成，是皆有情而卒無情，富而不貴者也。

The Shen family's original text says: There are cases where something originally has affection but ultimately becomes indifferent. Why is this so? For example, if Jia wood is born in the辰 month, and meets Ren water as the official, and also meets Bing fire as the food god. The official pattern usually prefers the release of the official by the food and injury, which seems to form a pattern. However, fire can generate earth, and Bing fire actually strengthens the Wu earth in the辰. When earth is strong, it will overcome water, making the official pattern impure. In such cases, if Ren water is revealed in the heavenly stem and the earthly branches also form a water group by meeting Shen and Zi, the official root becomes deep, and then the appearance of Bing fire would not be a problem. Another example is when Jia wood is born in the辰 month and Ren water is revealed as the official, even without Bing fire appearing, but if the earthly branches meet a Xu, which conflicts with the辰, the month branch is disturbed and earth moves, making the Ren water in the heavenly stem unable to connect with the root in the month, thus the official pattern cannot be established. These are cases where something originally has affection but ultimately becomes indifferent, leading to a life of wealth but not of high status.

又有無情而終有情者，何也？如癸生辰月，透戊為官，又有會申會子以成水局，透干與會支相剋矣。然所克者乃是劫財，譬如月劫用官，何傷之有？又如丙生辰月，透戊為食，而又透壬為煞，是兩干並透，而相剋也。然所克者乃是偏官，譬如食神帶煞，煞逢食制，二者皆是美格，其局愈貴。是皆無情而終為有情也。

The Shen family's original text says: There are cases where something is originally无情 (inconducive) but eventually becomes有情 (favorable), so why is this? For example,癸 water is born in the辰 month, and the戊 earth appears on the heavenly stem as the official star. The earth branch also forms a water trinity with申 and子, making a water group. The earth appearing on the heavenly stem and the water in the earth branch are in mutual control. However, the earth is controlling the water group's劫财 (enemies), which is like the month of劫 (a difficult situation) pattern using the official star to control the劫, so there is no harm. Another example is丙 fire born in the辰 month, with戊 earth appearing on the heavenly stem as the food god, and壬 water also appearing on the heavenly stem as the seven evil spirit. The two heavenly stems are both present, and water and fire are in mutual control. However, the food god is controlling the偏官 (biased evil spirit), which is like the food god accompanying the evil spirit, with the evil spirit being controlled by the food god, which is a good pattern, and the situation becomes even more valuable. These are all cases where something is originally无情 but eventually becomes有情.

辰戌丑未，最喜刑沖，財官入庫不沖不發——此說雖俗書盛稱之，然子平先生造命，無是說也。夫雜氣透干會支，豈不甚美？又何勞刑沖乎？假如甲生辰月，戊土透豈非偏財？申子會豈非印綬？若戊土不透，即辰戌相沖，財格猶不甚清也。至於透壬為印，辰戌相沖，將以累印，謂之沖開印庫可乎？

Shen's original text says: "Chen, Xu, Chou, and Wei most favor punishment and clash, and if wealth and official stars enter the storage without clash, they will not manifest." This statement, although widely circulated in vulgar books, is not included in the system established by Zi Ping. For miscellaneous qi month rulers, if the heavenly stem is revealed and the earthly branches form a combination, is it not already very good? Why then do we need punishment and clash? If Jia wood is born in the Chen month and Wu earth is revealed, is it not already the pattern of partial wealth? If Shen and Zi combine, is it not already the pattern of official star? If Wu earth is not revealed, even if Chen and Xu clash and open the storage, the wealth pattern is still not pure. As for the revelation of Ren water as official star, once Chen and Xu clash and the earth moves, it would actually harm the official star, can this still be called "clash to open the official storage"?

況四庫之中，雖五行俱有，而終以土為主。土沖則靈，金木水火，豈取勝以四庫之沖而動乎？故財官屬土，沖則庫啟，如甲用戊財而辰戌沖，壬用己官而丑未沖之類是也。然終以戊己干頭為清用，干既透，即不沖而亦得也。至於財官為水，沖則反累，如己生辰月，壬透為財，戌沖則劫動，何益之有？丁生辰月，透壬為官，戌沖則傷官，豈能無害？其可謂之逢沖而壬水之財庫官庫開乎？

Shen's original text says: Moreover, although the four storage places contain all five phases, they ultimately take earth as their main essence. Only when earth is disturbed does it become active. Can metal, wood, water, and fire, which are merely stored within, also be activated by the conflict of the four storage places? Therefore, if the required wealth or official position is exactly earth, then a conflict can indeed open the storage. For example, if jia wood uses wu earth as wealth and chen and xu conflict, or if ren water uses ji earth as official and chou and wei conflict. However, in the end, it is still most pure to take wu and ji appearing in the heavenly stem; since the heavenly stem is already revealed, there is no need for conflict to use it. But if the required wealth or official position is water, a conflict would actually be harmful. For example, if ji earth is born in chen month and ren water is revealed as wealth, and xu conflicts with chen, the wu earth in chen, which is a rival wealth, is disturbed and goes on to harm the water wealth. How is that beneficial? Another example: if ding fire is born in chen month and ren water is revealed as official, and xu conflicts with chen, the yi wood in chen, which is a harmful official, is disturbed and goes on to harm the official. How can this be without harm? Can this still be considered as the conflict opening the wealth storage or official storage?

今人不知此理，甚有以出庫為投庫。如丁生辰月，壬官透干，不以為庫內之壬，干頭透出，而反為干頭之壬，逢辰入庫，求戌以沖土，不顧其官之傷。更有可笑者，月令本非四墓，別有用神，年月日時中一帶四墓，便求刑沖；日臨四庫不以為身坐庫根，而以為身主入庫，求沖以解。種種謬論，令人掩耳。

Shen's original text criticizes the fact that modern people do not understand this principle, and even mistakenly take "coming out of the storage" as "going into the storage." For example, if a person with Ding fire is born in the Chen month, and the Ren water official star is already visible in the heavenly stem, it should be considered that the Ren water in the storage has already emerged. Yet they insist that the Ren water in the heavenly stem meeting Chen means it has entered the storage, and thus they always look for a Xu to冲 (冲 means to clash or to break) the earth to open the storage, completely ignoring that this clash actually harms the official star. Even more laughable is that the month's stem is not one of the four storage branches, and there is another useful god, yet just because there is a storage branch among the year, month, day, and hour, they insist on seeking a clash or a冲; if the day branch is on one of the four storage branches, they do not say that the day's main stem is sitting on the root of the storage, but instead say that the main stem has entered the storage, and they insist on needing to clash it open to be saved. All these erroneous views are truly unbearable to hear.

然亦有逢沖而發者，何也？如官最忌沖，而癸生辰月，透戊為官，與戌相沖，不見破格，四庫喜沖，不為不足。卻不知子午卯酉之類，二者相仇，乃沖剋之沖，而四墓土自為沖，乃沖動之沖，非沖剋之沖也。然既以土為官，何害於事乎？是故四墓不忌刑沖，刑沖未必成格。其理甚明，人自不察耳。

Shen's original text says: However, there are indeed cases where encountering a clash leads to success, so why is that? The official star is most disliked when it is clashed, but if癸water is born in the辰month and the戊earth appears as the official star, when辰and戌clash, it does not break the pattern. Therefore, some people say that "the four earthy branches welcome clashes" is not entirely wrong. But they do not realize that clashes like 子and午, 卯and酉 are mutual enemies and belong to "clash and control." In contrast, the four earthy branches all belong to earth, and their mutual clash only stirs up the earth, which is called "clash of movement," not "clash and control." Since the official star is already earth, stirring up the earth does not harm the official star. Therefore, the four earthy branches do not fear clashes, but clashes do not necessarily form a pattern. This principle is quite clear, but people do not examine it carefully themselves.

財官印食，四吉神也，然用之不當，亦能破格。如食神帶煞，透財為害，財能破格也；春木火旺，見官則忌，官能破格也；煞逢食制，透印無功，印能破格也；財旺生官，露食則雜，食能破格也。

The Shen family's original text says: Wealth, official star, seal star, and food star are four auspicious deities, but if they are used improperly, they can all destroy the structure of the pattern. For example, in a pattern based on food star, if seven evils are present, the food star is originally supposed to control the seven evils. However, if wealth appears, it will support the seven evils instead, and wealth then becomes a destructive element. Another example is when wood in spring meets strong fire, forming a bright and clear pattern of wood and fire. This is most忌 to see the official star again, which will harm the body and take away the brilliance, making the official star a destructive element. Another example is when seven evils are already controlled by the food star, but if the official star appears again to take away the food and protect the seven evils, the function of controlling the seven evils is destroyed, and the official star becomes a destructive element. Another example is when wealth is strong and generates the official star, which is a good pattern. However, if the food star appears, it will harm the official star, making the pattern mixed and confused, and the food star becomes a destructive element.

煞傷梟刃，四凶神也，然施之得宜，亦能成格。如印綬根輕，透煞為助，煞能成格也。財逢比劫，傷官可解，傷能成格也。食神帶煞，靈梟得用，梟能成格也。財逢七煞，刃可解厄，刃能成格也。是故財不忌傷，官不忌梟，煞不忌刃，如治國長搶大戟，本非美具，而施之得宜，可以戡亂。

The Shen family's original text says: the seven deadly stars, the injurious official, the hawk god, and the yang blade are all凶神, but if arranged properly, they can also form a good pattern. For example, if the印绶 root is weak, and the seven deadly star appears and generates the印, then the seven deadly star becomes a useful element in forming the pattern. Again, if the wealth pattern meets the same zodiac and the same zodiac competes for the wealth, the presence of the injurious official can transform the same zodiac's energy into something that supports the wealth, making the injurious official a useful element. Again, if the food god pattern is accompanied by the seven deadly star, it is usually feared that the hawk god will take away the food god, but if the food god is too strong and the seven deadly star cannot control it, using the hawk god to slightly restrain it can make it more flexible and useful, turning the hawk god into a useful element. Again, if the wealth pattern meets the seven deadly star, and the seven deadly star joins forces to attack the body, the presence of the yang blade can help defend against the seven deadly star, thus resolving the danger, making the yang blade a useful element. Therefore, wealth does not fear the injurious official, the official does not fear the hawk god, and the seven deadly star does not fear the yang blade. This is like governing a country with long spears and halberds; weapons are not inherently peaceful things, but if used properly, they can be used to calm chaos and restore order.

月令用神，配以四柱，固有每字之生克以分吉凶，然有同此生克，而先後之間，遂分吉凶者，尤談命之奧也。如正官同是財傷並透，而先後有殊。假如甲用酉官，丁先戊後，則以財為解傷，即不能貴，後運必有結局。若戊先而丁後時，則為官遇財生，而後因傷破，即使上運稍順，終無結局，子嗣亦難矣。

The original text by Shen says: When the useful god of the month is combined with the four pillars, it is indeed necessary to rely on the generation and overcoming relationships of each character to determine fortune and misfortune. However, there is another aspect: even though it is the same characters involved in generation and overcoming, the difference in their order can lead to completely different outcomes of fortune and misfortune, which is a deeper aspect of studying fate. For example, in the case of the official star pattern, if both the wealth star and the injurious star are revealed, the difference in their order will result in different outcomes. Suppose the jia wood uses the yue metal in xiu to represent the official star; if the ding fire injurious star comes before the wu earth wealth star, then the wealth star behind can transform the injurious star's energy into something that supports the official star, so even if one does not achieve great status, the latter part of life will certainly have a good ending. However, if the wu earth wealth star comes first and the ding fire injurious star comes later in the hour pillar, then the official star is first supported by the wealth star, but later is destroyed by the injurious star. Although the first half of life may be somewhat smooth, ultimately there will be no conclusion, and even having children will be difficult.

印格同是貪財壞印，而先後有殊。如甲用子印，己先癸後，即使不富，稍順晚境；若癸先而己在時，晚景亦悴矣。食神同是財梟並透，而先後有殊。如壬用甲食，庚先丙後，晚運必亨，格亦富而望貴。若丙先而庚在時，晚運必淡，富貴兩空矣。

The Shen氏 original says: The "imprint" pattern is also "greedy for wealth and destroys the imprint." Although the order is different, there are distinctions. For example, if the Jia wood uses the癸 water in the Zi (rat) branch as the imprint, with the Ji earth wealth star coming first and the癸 water imprint coming later, then the thing that destroys the imprint has already passed, and the imprint is in charge later on. Even if one is not wealthy, the later years will still be somewhat smooth. However, if the癸 water imprint comes first and the Ji earth wealth star is in the hour column, the later years will be bleak. Similarly, in the "food god" pattern, when the wealth and theOwl Spirit (weaver) are both revealed, the difference also lies in the order. For example, if the Ren water uses the Jia wood as the food god, with the Geng metalOwl Spirit coming first and the Bing fire wealth star coming later, then the thing that takes away the food comes first, and the thing that generates wealth comes later, so the later years will certainly be prosperous, and the pattern will be wealthy with potential for high status. However, if the Bing fire wealth comes first and the Geng metalOwl Spirit is in the hour column, the later years will certainly be dull, and both wealth and high status will be lost.

七煞同是財食並透，而先後大殊。如己生卯月，癸先辛後，則為財以助用，而後煞用食制，不失大貴。若辛先而癸在時，則煞逢食制，而財轉食黨煞，非特不貴，後運蕭索，兼難永壽矣。

The Shen氏 original says: The Seven Killers pattern is also when wealth and food god are both revealed, but the order is different and the difference is greater. For example, if someone is born in the卯 month with己 soil, the乙 wood in卯 is the Seven Killer. If the癸 water wealth star is in front and the辛 metal food god is behind, then the wealth comes first to support the Seven Killer, and then the food god comes later to control the Seven Killer. The Seven Killer is strong but controlled, making it a great prosperous pattern. However, if the food god is in front and the wealth star is in the hour column, although the Seven Killer is controlled by the food god, the wealth behind turns the food god's energy to support the Seven Killer again. In this case, it is not only not prosperous, but the later years will be bleak and lonely, and even life span may be short.

丙生辛酉，年癸時己，傷因財間，傷之無力，間有小貴。假如癸己產並而中無辛隔，格盡破矣。辛生申月，年壬月戊，時上丙官，不愁隔戊之壬，格亦許貴。假使年丙月壬而時戊，或年戊月丙而時壬，則壬能克丙，無望其貴矣。

The Shen family's original text gives two examples. In the first case, a person with Bing fire born in the Xinyou month has Xinyou as the month, where Xinyou is the official wealth and the metal of the month is the wealth land. The heavenly stem of the year is Gui water, which is the official, and the heavenly stem of the hour is Ji earth, which is the injurious official. Normally, the injurious official would be able to overcome the official, but since there is Xinyou metal in between, the injurious official's energy is passed through the wealth and transformed, so the injurious official is not strong enough to overcome the official. Therefore, there may be some minor success. If Gui water and Ji earth are directly adjacent without Xinyou in between, the pattern would be completely ruined. In another example, a person with Xinyou metal born in the Shen month has the heavenly stem of the year as Ren water, which is the injurious official, the heavenly stem of the month as Wu earth, which is the official education, and the heavenly stem of the hour as Bing fire, which is the official. Normally, Ren water would overcome Bing fire, but since Wu earth is in between, it can control Ren water, so there is no worry about the separated Ren water. The pattern might lead to great success. However, if the arrangement is year Bing, month Ren, hour Wu, or year Wu, month Bing, hour Ren, then Ren water can directly overcome Bing fire, and there would be no hope of great success.

以上舉官星為例，餘如印畏財破，財懼比劫，食傷忌梟印，意義相同。救應之法，亦可例推矣。

The original text concludes by saying: All the above examples use the official star as a case; other situations are similar, such as the seal star fearing the wealth star to break it, the wealth star fearing the same zodiac to take it away, and the food and injury stars fearing the phoenix star to take it away. The principles are entirely the same, and one must also look at which comes first, the hostile god or the saving god. As for various methods of salvation and response, they can also be inferred in the same way.