Twenty-one, Discussing the Stars Not Related to the Structure

八字格局，專以月令配四柱，至於星辰好歹，既不能為生克之用，又何以操成敗之權？況於局有礙，即財官美物，尚不能濟，何論吉星？於局有用，即七煞傷官，何謂凶神乎？是以格局既成，即使滿盤孤辰入煞，何損其貴？格局既破，即使満盤天德貴人，何以為功？今人不知輕重，見是吉星，遂致拋卻用神，不管四柱，妄論貴賤，謬談禍福，甚可笑也。

Shen's original text says: The structure of the four pillars depends entirely on the month pillar to match the other pillars. As for the deities, stars, and auspicious influences, since they do not participate in the generation and overcoming of the Five Phases, how can they influence the success or failure of the structure? Moreover, even if something beneficial like wealth or officialdom is harmful to the structure, it cannot save it. So why should good stars be considered important? If something is useful to the structure, even if it is seven calamities or injurious stars, how can they be calledInauspicious Spirit? Once the structure is established, even if the entire chart is filled with Guchen and harmful influences, it does not diminish its nobility. Once the structure is broken, even if the entire chart is filled with Heavenly Virtue and Nobleman, it can do nothing. Nowadays, people fail to distinguish between importance and triviality. Upon seeing a good star, they ignore the Useful God and neglect the coordination of the four pillars, making hasty judgments about wealth and poverty, and absurdly discussing misfortune and fortune. This is truly very laughable.

況書中所云祿貴，往往指正官而言，不是祿堂貴人。如正財得傷貴為奇，傷貴也，傷官乃生財之具，正財得之，所以為奇，若指貴人，則傷貴為何物乎？又若因得祿而避位，得祿者，得官也，運得官鄉，宜乎進爵，然如財用傷官食神，運透官則格條，正官運又遇官則重，凡此之類，只可避位也。若作祿堂，不獨無是理，抑且得祿避位，文法上下相顧。古人作書，何至不通若是！

The original text by Shen says: Moreover, in the books on destiny, the terms "Lü" (rank) and "Gui" (nobleman) often refer to the official position, not the Lütang or Gui Ren (nobleman) deities. For example, the phrase "the injured official and nobleman is a rare combination" refers to the "injured official" (Shangguan), which is the tool that produces wealth. When the official wealth is supported by the injured official, it is considered a rare and auspicious situation. If "Gui" is interpreted as the nobleman, then what does "Shanggui" refer to? Another example is the phrase "because of obtaining rank, one must step down." Here, "obtaining rank" means obtaining the official position. Logically, when one's fate is in the official position, one should be promoted and receive a higher rank. However, in cases where the wealth pattern relies on the injured official or the food deity, the appearance of the official in the destiny pattern will make the pattern complicated (the original text says "Ge tiao" which should be "Ge za"). In the official pattern, if the official appears again in the destiny, the official star becomes too strong, and in such cases, one should step down and avoid competition. If "Lü" is interpreted as the Lütang, it does not make sense, and the two sentences "obtaining rank" and "stepping down" should be logically connected. How could ancient scholars write in such an unclear way?

又若女命，有云「貴眾則舞裙歌扇」。貴眾者，官眾也，女以官為夫，正夫豈可疊出乎？一女眾夫，舞裙歌扇，理固然也。若作貴人，乃是天星，並非夫主，何礙於眾，而必為娼妓乎？

The original text says: For example, in the case of a woman's fortune, there is a saying called "When there are many noblemen, there is dancing and singing." What is meant by "many noblemen" is that there are too many official stars. For a woman, the official star represents her husband. How can there be multiple official stars, meaning multiple husbands? If a woman has many husbands, she would end up in a situation of entertaining guests with dancing and singing, which is logical. If "nobleman" is taken to mean a noble person, then it is merely the name of a star in the sky, not the actual husband. Having more of them would not be a problem, so why would it necessarily lead to becoming a prostitute?

然星辰命書，亦有談及，不善看書者執之也。如「貴人頭上帶財官，門充駟馬」，蓋財官如人美貌，貴人如人衣服，貌之美者，衣服美則現。其實財官成格，即非貴人頭上，怕不門充駟馬！又局清貴，又帶二德，必受榮封。若專主二德，則何不竟云帶二德受兩國之封，而必先曰無煞乎？若云命逢險格，柱有二德，逢凶有救，有免於危，則亦有之，然終無關於格局之貴賤也。

The original text by Shen says: However, the命书 also indeed discusses divine omens, but those who are not good at reading books cling to them blindly. For example, the phrase 「The nobleman's head carries wealth and officialdom, the gate is filled with four horses」: wealth and officialdom are like a person's beauty, while the nobleman is like the clothes. If one's appearance is already beautiful, wearing good clothes naturally makes it more evident. In reality, as long as wealth and officialdom form a pattern, even if they are not on the nobleman's head, can they not have four horses waiting at the gate? Another example is 「A clear and noble situation, accompanied by the heavenly and lunar virtues, will certainly receive honor and recognition」 (the original text is abridged). If truly taking the two virtues as the main point, why not simply say 「having the two virtues will receive recognition from two countries」, yet it is necessary to first mention a premise? If it is said that encountering a dangerous pattern in the destiny, but with the two virtues in the pillar, encountering misfortune can be saved and danger can be avoided, this is indeed a real thing; but ultimately, it has nothing to do with the nobility or lowliness of the pattern.

八字用神既專主月令，何以又有外格乎？外格者，蓋因月令無用，權而用之，故曰外格也。如春木冬水、土生四季之類，日與月同，難以作用，類象、屬象、沖財、會祿、刑合、遙迎、井欄、朝陽諸格，皆可用也。若月令自有用神，豈可另尋外格？又或春木冬水，干頭已有財官七煞，而棄之以就外格，亦太謬矣。是故干頭有財，何用沖財？干頭有官，何用合祿？書云「提綱有用提綱重」，又曰「有官莫尋格局」，不易之論也。

The original text by Shen says: Since the useful god in the four pillars is mainly determined by the month branch, why is there also the concept of 'external pattern'? The so-called external pattern is because there is no useful god to be found in the month branch, and thus an alternative approach is adopted, hence called the external pattern. For example, in spring when wood is strong, in winter when water is strong, or when earth is born in the seasons of辰, 戌, 丑, or 未, the day master shares the same nature as the month branch, and brothers and sisters cannot be used as the useful god. In such cases, patterns such as class analogy, belonging analogy,冲财 (conflict for wealth), 会禄 (converge for official position), 刑合 (imposition and union), 遥迎 (remote invitation), 井栏 (well frame), and 朝阳 (sun rising) can be adopted. If the month branch already has a useful god, how can one go looking for an external pattern? Or if it is spring wood or winter water, but there is already wealth, official position, or seven evils in the heavenly stem, and one ignores them to pursue an external pattern, that would be even more absurd. Therefore, if there is wealth in the heavenly stem, why go seeking wealth through conflict? If there is official position in the heavenly stem, why go seeking official position through union? The books say 'the main stem has a useful god, it is more important', and also say 'if there is official position, do not seek patterns', which are all fixed conclusions that cannot be changed.

然所謂月令無用者，原是月令本無用神，而今人不知，往往以財被劫官被傷之類。用神已破，皆以為月令無取，而棄之以就外格，則謬之又謬矣。

Shen's original text correction says: However, what is meant by "the month ruler has no use" is originally referring to the fact that the month ruler itself cannot produce the useful god. Modern people do not understand this, and often consider situations such as wealth being taken by rivals or officials being harmed by the official star as cases of the month ruler having no use. In reality, that is merely the useful god being destroyed, not the month ruler having no useful god at all. Yet because of this, they conclude that the month ruler has nothing to take, and abandon it to seek other patterns outside — that is truly a mistake on top of another mistake.

人有六親，配之八字，亦存於命。其由宮分配之者，則年月日時，自上而下，祖父妻子，亦自上而下。以地相配，適得其宜，不易之位也。

Shen's original text says: A person has six relations, namely parents, brothers, spouse, and children. These six relations are matched with the eight characters and exist in one's destiny. First, the method of matching according to 'positions' is explained: the four pillars of year, month, day, and hour are arranged from top to bottom. The relationships of ancestors, parents, spouse, and children are also arranged from top to bottom in sequence. By matching according to the hierarchy of status, each relation is appropriately placed, and this order is unchangeable.

其由用神配之者，則正印也母，身所自出，取其生我也。若偏財受我剋制，何反為父？偏財者，母之正夫也，正印為母，則偏財為父矣。正財為妻，受我剋制，夫為妻綱，妻則從夫。若官煞則剋制乎我，何以反為子女也？官煞者，財所生也，財為妻妾，則官煞為子女矣。至於比肩為兄弟，又理之顯然者。

The original text says: Furthermore, according to the ten heavenly stems and earthly branches paired with the "useful god," the proper mother is the official mother, because my body comes from her, and it is taken to mean that she gives birth to me. As for the biased wealth, it is what I control, so why is it considered the father? Because the biased wealth is the proper husband of the official mother—since the official mother is the mother, the biased wealth is naturally the father. The proper wealth is the wife, which I control, and it is taken to mean "the husband is the head of the wife, and the wife should follow the husband." As for the official and evil stars, which control me, why are they considered children? Because the official and evil stars are born from the wealth—the wealth being the wife, the official and evil stars are naturally the children. As for the same heavenly stem as myself, which is the brother, this is clearly understood.

其間有無得力，或吉或凶，則以四柱所存或年月或日時財官傷刃，繫是何物，然後以六親配之用神。局中作何喜忌，參而配之，可以瞭然矣。

The Shen氏 original says: As for whether the six relations are effective or not, and whether they are auspicious or ominous, one must look at the four pillars to see what kind of wealth, officialdom, injury, or sharpness is present, regardless of whether it is in the year, month, day, or hour. Then match the names and roles of the six relations with the ten heavenly stems and their useful gods, and refer to whether they are favorable or unfavorable in the entire chart. By combining these considerations, the situation of the six relations becomes clear.

大凡命中吉凶，於人愈近，其驗益靈。富貴貧賤，本身之事，無論矣，至於六親，妻以配身，子為後嗣，亦是切身之事。故看命者，妻財子提綱得力，或年干有用，皆主父母身所自出，亦自有驗。所以提綱得力，或年干有用，皆主父母雙全得力。至於祖宗兄弟，不甚驗矣。

Shen's original text says: Generally speaking, the fortune and misfortune in a person's destiny, the closer the relationship to the person himself, the more effective the prediction. Wealth, poverty, nobility, and lowliness are matters directly related to oneself, so there is no need to mention them. As for the Six Relations, the wife is compatible with oneself, and the son is one's own descendant, so they are all matters closely related to oneself. Therefore, those who interpret destinies place great importance on wife and son. If the monthly stem is strong and effective, or if the heavenly stem of the year is useful, then it indicates that both parents are present and effective, because parents are the origin from which one comes, and this aspect also has its own effectiveness. As for ancestors and brothers, which are more distant relations, they are not as effective.

以妻論之，坐下財官，妻當賢貴；然亦有坐財官而妻不利，逢傷刃而妻反吉者，何也？此蓋月令用神，配成喜忌。如妻宮坐財，吉也，而印格逢之，反為不美。妻坐官，吉也，而傷官逢之，豈能順意？妻坐傷官，凶也，而財格逢之，可以生財，煞格逢之，可以制煞，反主妻能內助。妻坐陽刃，凶也，而或財官煞傷等格，四柱已成格局，而日主無氣，全憑日刃幫身，則妻必能相關。其理不可執一。

The Shen family's original text says: First consider the wife. If the day branch is occupied by wealth or official power, the wife is naturally wise and of good status. However, there are cases where the wife's position is occupied by wealth or official power but the wife is actually not beneficial, or where the wife's position is occupied by a harmful official or the Yang Blade but the wife is actually beneficial. Why is this so? It depends on whether the heavenly stem and earthly branch of the month are in harmony with the fortune or in conflict. For example, if the wife's position is occupied by wealth, which is generally good, but in the case of an official pattern, the wealth will harm the official, which is not good. If the wife's position is occupied by an official, which is generally good, but in the case of a harmful official pattern, the harmful official meeting the official is not favorable. If the wife's position is occupied by a harmful official, which is generally bad, but in the case of a wealth pattern, the harmful official can generate wealth; or in the case of a harmful official pattern, the harmful official can control the harmful official, which actually leads to the wife being able to support the husband internally. If the wife's position is occupied by the Yang Blade, which is generally bad, but if the four pillars are already complete in the pattern of wealth, official, harmful official, or harmful official, and the day ruler itself has no strength, relying entirely on the Yang Blade in the day branch to support the ruler, then the wife will certainly be able to assist the husband. This principle cannot be fixed in one way.

既看妻宮，又看妻星。妻星者，干頭之財也。妻透而成局，若官格透財、印多逢財、食傷透財為用之類，即坐下無用，亦主內助。妻透而破格，若印輕財露、食神傷官、透煞逢財之類，即坐下有用，亦防刑剋。又有妻透成格，或妻宮有用而坐下刑沖，未免得美妻而難偕老。又若妻星兩透，偏正雜出，何一夫而多妻？亦防刑剋之道也。

The Shen family's original text says: one must look at both the wife's palace and the wife's star. The wife's star refers to the heavenly stem representing wealth. If the wife's star appears and helps to form a pattern, for example, in an official pattern with the wealth star appearing to nourish the official, or when there are many seals and the wealth star appears to reduce excess, or when the food and injury stars appear along with the wealth star, using wealth as a tool, then even if the day branch has little use, it indicates support from the wife. However, if the wife's star appears and disrupts the pattern, for example, when the seal is weak and the wealth star appears to destroy the seal, or in a food and injury pattern with the wealth star appearing along with seven evils, or when the evil star appears along with the wealth star to strengthen the evil star, then even if the day branch is useful, one should be cautious of conflicts and harm. There is also the case where the wife's star appears to form a pattern or the wife's palace is inherently useful, but the day branch is harmed by conflict or clash, which inevitably leads to marrying a good wife but not being able to live together until old age. Furthermore, if both the main and secondary wealth stars appear, with various wealth stars emerging, how can one husband have so many wives? This is also a way to be cautious of conflicts and harm.

至於子息，其看宮分與星所透喜忌，理與論妻略同。但看子息，長生沐浴之歌，亦當熟讀，如「長生四子中旬半，沐浴一雙保吉祥，冠帶臨官三子位，旺中五子自成行，衰中二子病中一，死中至老沒兒郞，除非養取他之子，入墓之時命夭亡，受氣為絕一個子，胎中頭產養姑娘，養中三子只留一，男子宮中子細詳」是也。

The Shen family's original text says: Regarding children, one should examine the position of the hour pillar and the favor or disadvantage of the son's star. The principle is similar to that used in assessing a wife. However, when considering children, one should also be familiar with this verse about the longevity and bathing of the son's star: if the son's star is in the position of long life, there will be four sons; if it is in the middle part of the month, the number will be halved; if it is in the bathing position, there will be a pair of sons, and it will be auspicious; if it is in the capping or official position, there will be three sons each; if it is in the prosperous position, there will be five sons, forming a line; if it is in the declining position, there will be two sons; if it is in the sick position, there will be only one son; if it is in the dying position, there will be no sons until old age, unless adopting a child from another family; if it is in the tomb position, there will be many sons who die young; if it is in the absolute position, it is the beginning of life, and there will be only one son; if it is in the fetal position, the first child will be a daughter; if it is in the nurturing position, although there will be three sons, in the end only one will remain. When examining the children's palace for a man's destiny, one should carefully consider this.

然長生論法，用陽而不用陰。如甲乙日只用庚金長生，巳酉丑順數之局，而不用辛金逆數之子申辰。雖書有官為女煞為男之說，然終不可以甲用庚男而用陽局，乙用辛男而陰局。蓋木為日主，不問甲乙，總以庚為男辛為女，其理為然，拘於官煞，其能驗乎？

The Shen family's original text says: When using the Long Life method to determine children, only the yang stems are used, not the yin stems. For example, on a Jia day or a Yi day, both are calculated according to the long life of Geng metal. Geng's long life is in Si, and it proceeds through You and Chou. The method of using Xin metal in reverse order, such as Zi, Shen, and Chen, is not used. Although there is a saying in the books that "official star represents a daughter and seven evils represent a son," it is ultimately not correct to use the yang stem's forward sequence for Jia day if it is considered to represent a son, or to use the yin stem's reverse sequence for Yi day if it is considered to represent a son. Since the day stem is wood, whether it is Jia or Yi, it is always Geng metal that represents a son and Xin metal that represents a daughter. This reasoning makes sense. To rigidly divide official stars and seven evils according to yin and yang is not practical.

所以八字到手，要看子息，先看時支。如甲乙生日，其時果係庚金何宮？或生旺，或死絕，其多寡已有定數，然後以時干子星配之。如財格而時干透食，官格而時干透財之類，皆謂時干有用，即使時逢死絕，亦主子貴，但不甚繁耳。若又逢生旺，則麟兒繞膝，豈可量乎？若時干不好，子透破局，即逢生旺，難為子息。若又死絕，無所望矣。此論妻子之大略也。

Once the four pillars of destiny are known, one should first look at the children's fortune by examining the hour branch. For example, if someone is born on a Jia or Yi day, one should determine where the hour branch falls in the twelve positions of the庚 metal: is it in a position of birth or growth, or in a position of death or decline? The number of children is already determined. Then one should match the child star on the hour stem with it. For instance, if the wealth pattern is present and the hour stem reveals the food god, or if the official pattern is present and the hour stem reveals wealth, these are considered useful for children; thus, even if the hour branch is in a position of death or decline, the children will be prosperous but in smaller numbers. If the hour branch is also in a position of birth or growth, then there will be many descendants and great achievements. Conversely, if the hour stem is not good and the revealed child star destroys the pattern, even if the hour branch is in a position of birth or growth, it will be difficult to have good children; if the hour branch is in a position of death or decline, there will be little hope. This is the general discussion on the fortune of wife and children.

論運與看命無二法也。看命以四柱干支，配月令之喜忌，而取運則又以運之干，配八字之喜忌。故運中每運行一字，即必以此一字，配命中干支而統觀之，為喜為忌，吉凶判然矣。

Shen's original text says: Calculating the big years and examining the original birth chart are not two separate methods. Examining the original birth chart involves matching the heavenly stems and earthly branches of the four pillars with the favorable and unfavorable elements determined by the month's stem. Calculating the big years involves taking the heavenly stems and earthly branches of the year and matching them again with the overall favorable and unfavorable elements of the original birth chart. Therefore, whenever a character appears in the big year, it must be combined with the heavenly stems and earthly branches in the original birth chart for a comprehensive observation: whether it is a favorable god or a hostile god, and the fortune will be clear.

何為喜？命中所喜之神，我得而助之者是也。如官用印以制傷，而運助印；財生官而身輕，而運助身；印帶財以為忌，而運劫財；食帶煞以成格，身輕而運逢印，煞重而運助食；傷官佩印，而運行官煞；陽刃用官，而運助財鄉；月劫用財，而運行傷食。如此之類，皆美運也。

What is considered a favorable (good) fortune? The god that is beneficial in one's destiny, when supported by the current year's fortune, is called a favorable (good) fortune. For example, in a pattern where the official (government) is the main element and the seal (supporting) element is used to control the official's offspring (harmful element), if the current year's fortune supports the seal element; or when wealth generates the official and the day's main element is weak, if the current year's fortune supports the main element; or in a pattern where the seal element is the main element and wealth is a harmful element, if the current year's fortune brings siblings (same element) to compete for the wealth; or when the food (assistant) element is accompanied by a harmful element and forms a pattern, if the main element is weak, then the current year's fortune brings the seal element to support the main element, or if the harmful element is strong, then the current year's fortune supports the food element to control the harmful element; or in a pattern where the official's offspring is accompanied by the seal element, if the current year's fortune brings the official or harmful element to support the seal element; or in a pattern where the yang blade is the main element and the official is used to control the blade, if the current year's fortune supports the wealth element to generate the official; or in a pattern where the month's main element is the main element and wealth is used, if the current year's fortune brings the food or harmful element to transform the main element and generate wealth. All these are considered good fortune.

何謂忌？命中所忌，我逆而施之者是也。如正官無印，而運行傷；財不透食，而運行煞；印綬用官，而運合官；食神帶煞，而運行財；七煞食制，而運逢梟；傷官佩印，而運行財；陽刃用煞，而運逢食；建祿用官，而運逢傷。如此之類，皆敗運也。

The Shen氏 original says: What is considered a忌? The aspect that is disliked in one's destiny, when the fate is exactly opposite and comes to afflict it, is called忌. For example, in a pattern of 正官, if there is no 印 to protect the official, and the fortune goes to 伤官; in a pattern of 财, if there is no 食神 to connect, and the fortune goes to 七煞; in a pattern of 印绶, if the official is used to generate the 印, but the fortune meets the official which is combined away; in a pattern of 食神, if 七煞 is relied upon by 食神 to control it, but the fortune goes to 财 which supports the 七煞; when 七煞 has already been controlled by 食神, but the fortune meets Owl Spirit to take away the 食神; in a pattern of 伤官 with 印, but the fortune goes to 财 to destroy the 印; in a pattern of The Yang Blade with 煞 to control the 刃, but the fortune meets 食神 to control away that 煞; in a pattern of 建禄 with 官, but the fortune meets 伤官 to destroy the 官. All these are considered bad fortune.

其有似喜而實忌者，何也？如官逢印運，而本命有合，印逢官運，而本命用煞之類是也。有似忌而實喜者，何也？如官逢傷運，而命透印，財行煞運，而命透食之類是也。

The Shen family's original text says: There are cases where something appears to be favorable but is actually unfavorable, and vice versa. For example, in a pattern where the official star is the main element, if the印 (nourishing element) is the fortunate element, it should be favorable. However, if there is another character in the birth chart that combines with the印, the印 will not be helpful. Similarly, in a pattern where the印 is the main element and the official star is the fortunate element, it should be favorable. But if the original birth chart uses the seven harmful stars to generate the印, the official star will instead mix with the harmful star, causing confusion. Conversely, there are cases where something appears to be unfavorable but is actually favorable. For example, in a pattern where the official star is the main element and the damaging element is the fortunate element, it should be unfavorable. However, if the birth chart reveals the印, the印 can control the damaging element and protect the official star. Similarly, in a pattern where the wealth element is the main element and the seven harmful star is the fortunate element, it should be unfavorable. However, if the birth chart reveals the food element, the food element can control the harmful star and generate wealth.

又有行干而不行支者，何也？如丙生子月亥年，逢丙丁則幫身，逢巳午則相沖是也。又有行支而不行干者，何也？如甲生酉月，辛金透而官猶弱，逢申酉則官植根，逢庚辛則混煞重官之類是也。

The Shen氏 original says: There are cases where only the Heavenly Stems are suitable and the Earthly Branches are not, and vice versa. Why is this so? For example, if a person has Bing fire born in the month of Zi (rat), and the year branch is Hai (pig), the water is strong and the body is weak. When the fortune comes to the Heavenly Stems of Bing or Ding, they can help the body. However, if the fortune comes to the Earthly Branches of Si (snake) or Wu (horse), they will clash with the existing Hai and Zi branches, causing conflict and bringing misfortune. There are also cases where only the Earthly Branches are suitable and the Heavenly Stems are not. For example, if a person has Ji wood born in the month of You (rooster), although the official star Xin metal is present, it is still considered weak. When the fortune comes to the Earthly Branches of Shen (monkey) or You (rooster), the official star can take root. However, if the fortune comes to the Heavenly Stems of Geng or Xin, Geng is a seven deadly star, and adding another Xin would make the official star too heavy, resulting in either confusion between the deadly star and the official star or an overabundance of the official star.

又有干同一類而不兩行者，何也？如丁生亥月，而年透壬官，逢丙則幫身，逢丁則合官之類是也。又有支同一類而不兩行者，何也？如戊生卯月，丑年，逢申則自坐長生，逢酉則會丑以傷官之類是也。

The Shen family's original text says: There are cases where heavenly stems belong to the same category but cannot be treated the same way, and this is because of the specific circumstances. For example, if a person with a Ding fire stem is born in the亥 month, and the heavenly stem in the year column is壬 water, which is the official star; when encountering a丙 fire in the big fate, it can help the body. Although both are fire, when encountering Ding fire, it will go to combine with the壬 water, thus removing the official star. Similarly, there are cases where earthly branches belong to the same category but cannot be treated the same way. For example, if a person with a Wu earth stem is born in the卯 month, and the year column is丑, when encountering the申 in the big fate, the Wu earth stem sits on its long life and gains strength; although both are metal branches, when encountering酉, the酉 will combine with the丑 to form a metal formation, which instead harms the official star in the卯.

又有同是相沖而分緩急者，何也？沖年月則急，沖日時則緩也。又有同是相沖而分輕重者，何也？運本美而逢沖則輕，運既忌而又沖則重也。

The Shen氏 original says: There are also cases where the same conflict differs in urgency. This is because when the conflict occurs between the year and month pillars, it is urgent, while when it occurs between the day and hour pillars, it is less urgent, as the year and month pillars are the fundamental basis. There are also cases where the same conflict differs in severity: if the current year is a favorable period, even though there is a conflict, the harm is less severe; if the current year is already an unfavorable period, and there is an additional conflict, the harm becomes more severe.

又有逢沖而不沖，何也？如甲用酉官，行卯則沖，而本命巳酉相會，則沖無力；年支亥未，則卯逢年會而不沖月官之類是也。又有一沖而得兩沖者，何也？如乙用申官，兩申並而不沖一寅，運又逢寅，則運與本命，合成二寅，以沖二申之類是也。

The Shen氏 text says: There are cases where a clear conflict does not actually cause a conflict, so why is this? For example, if Jia wood uses the Yin metal in You as its official, then when the running year reaches Mao, it would normally conflict with You. However, if the native's earthly branch already contains Si and You, forming a metal assembly, then You has support, and the strength of the conflict is weakened. Another example is when the year's earthly branch contains Hai or Wei, and the running year's Mao is first drawn into an assembly with the year's branch to form a wood assembly, so it cannot conflict with the official star in the month. Conversely, there is also a case where one conflict becomes two conflicts: For example, if Yi wood uses the Geng metal in Shen as its official, and the native's chart has two Shen, the strength is dispersed, so it cannot conflict with one Yin. However, when the running year brings another Yin, the running year and the native's chart together form two Yin, which then conflict with the two Shen, doubling the strength of the conflict.

命之格局，成於八字，然配之以運，亦有成格變格之要權。其成格變格，較之喜忌禍福尤重。何為成格？本命用神，成而未全，從而就之者是也。如丁生辰月，透壬為官，而運逢申子以會之；乙生辰月，或申或子會印成局，而運逢壬癸以透之。如此之類，皆成格也。

Shen's original text says: A person's destiny pattern is determined by the eight characters, but once paired with the big years, there is an important consideration called "forming a pattern" and "changing a pattern." This consideration is more important than simply judging the good and bad fortune of the big years. What is forming a pattern? The useful god of the original birth chart has already taken shape but is not yet complete, and relies on the big years to complete it, which is called forming a pattern. For example, if a person has a fire destiny born in the辰 month and the壬 water appears in the sky as the official star, the official star is too weak. If the big year meets申 or 子 to form a water trinity with 辰, the official star becomes strong. Another example is if a person has a wood destiny born in the辰 month, and the ground branches already have申 or 子 to form a water trinity as the official star, and the big year happens to have the壬 or 癸 appearing in the sky, bringing the official star clearly to the sky. These are all examples of forming a pattern.

何為變格？如丁生辰月，透壬為官，而運逢戌，透出辰中傷官；壬生戌月，丁己並透，而支又會寅會午，作財旺生官矣，而運逢戊土，透出戌中七煞；壬生亥月，透己為用，作建祿用官矣，而運逢卯未，會亥成本，又化建祿為傷。如此之類，皆變格也。

The Shen氏 original says: What is a change in pattern? For example, if a person with Ding fire is born in the辰 month and has Ren water appearing, it is considered an official (官). However, if the destiny encounters Wu in the big year, it will clash with Chen, bringing out the hidden Yi wood official pattern from Chen, thus changing the official pattern. Another example is a person with Ren water born in the戌 month, with Ding fire and Ji earth both appearing, and the ground branches forming a fire pattern with Yin and Wu, which is originally considered as "wealth flourishing to generate official." However, if the destiny encounters Wu earth, it brings out the hidden seven evils (七煞) from戌, changing the official pattern into a seven evils pattern. Another example is a person with Ren water born in the亥 month, with Ji earth appearing as the useful element, originally considered as "establishing a禄 with official." However, if the destiny encounters Mao or Wei, it forms a wood pattern with亥, turning the禄 into a wound (伤官) that attacks the Ji official. These are all examples of change in pattern.

然亦有逢成格而不喜者，何也？如壬生午月，運透己官，而本命有甲乙之類是也。又有逢變格而不忌者，何也？如丁生辰月，透壬用官，逢戊而命有甲；壬生亥月，透己用官，運逢卯未，而命有庚辛之類是也。成格變格，關係甚大，取運者其細詳之。

The Shen family's original text says: However, there are cases where a person may appear to have a complete pattern but it is not actually favorable. Why is this so? For example, if the壬 water is born in the午 month, and the己 earth appears in the heavenly stem to act as an official star, it should form a complete pattern. But if there are甲 or乙 wood in the birth chart, the wood will overcome the己 official star, thus making the complete pattern ineffective. There are also cases where a change in pattern occurs but it is not necessarily harmful. For example, if the丁 fire is born in the辰 month and the壬 water appears in the heavenly stem to act as an official star, and in the later years the戊 earth comes to overcome the壬, but if there is甲 wood in the birth chart to control the戊, the official star remains unharmed. Another example is when the壬 water is born in the亥 month and the己 earth appears in the heavenly stem as an official star, and in the later years the卯 and未 form a wood tripod to harm the official star, but if there is庚 or辛 metal in the birth chart to control the wood, the official star remains secure. It is clear that the relationship between a complete pattern and a changed pattern is very significant. Those who select the right fortune must carefully examine and consider these matters.

命中喜忌，雖支干俱有，而干主天，動而有為，支主地，靜以待用，且干主一而支藏多，為福為禍，安不得殊？譬如甲用酉官，逢庚辛則官煞雜，而申酉不作此例。申亦辛之旺地，辛坐申酉，如府官又掌道印也。逢二辛則官犯重，而二酉不作此例。辛坐二酉，如一府而攝二郡也，透丁則傷官，而逢午不作此例。丁動而午靜，且丁己並藏，安知其為財也？

The Shen family's original text says: The beneficial and harmful gods in one's destiny are present in both the heavenly stems and earthly branches; however, the heavenly stems belong to heaven, are active and have actions, while the earthly branches belong to earth, remaining quiet and waiting to be used. Moreover, each heavenly stem represents only one element, while each earthly branch contains several hidden heavenly stems. If this is the case, how can the blessings and misfortunes they bring be indistinguishable? For example, if jia wood uses the xiu branch's xin metal as an official, when the heavenly stem meets geng and xin, geng is a harmful star and xin is an official, resulting in a mixture of harmful and official stars. However, when the earthly branch meets shen and xiu, it cannot be calculated in the same way, because shen is also a strong position for xin metal. When xin metal sits on shen and xiu, it is like a prefect who also holds the seal of a governor, indicating a strong official star, not a mixture of harmful stars. Another example is when two xin metals appear in the heavenly stem, it is considered excessive official stars; however, when two xiu branches appear in the earthly branch, it cannot be calculated in the same way, because when xin metal sits on two xiu branches, it is like a prefect managing two prefectures, still representing one official. Another example is when the heavenly stem reveals ding fire, it is considered a harmful star; however, when the earthly branch meets wu fire, it cannot be calculated in the same way, because ding in the heavenly stem is active, while wu in the earthly branch is passive. Moreover, the ding fire and ji earth are both hidden in wu, so how can it definitely be considered a harmful star, rather than a wealth star?

然亦有支而能作禍福者，何也？如甲用酉官，逢午酉未能傷，而又遇寅遇戌，不隔二位，二者合而火動，亦能傷矣。即此反觀，如甲生申月，午不制煞，會寅會戌，二者清局而火動，亦能傷矣。然必會有動，是正與干有別也。即此一端，餘者可知。

The Shen氏 original says: However, the Earthly Branches can also bring about both misfortune and blessings, so why is this? For example, if Jia wood uses You metal as its official star, encountering a single Wu fire will not harm You; but if it also meets Yin or Xu, and they are not far apart, Yin, Wu, and Xu can form a fire trinity, and once fire is activated, it can still harm the official star. Conversely, if Jia wood is born in the month of Shen, the庚 gold in Shen is the seven harmful star. A single Wu fire is still not enough to control the harmful star; but if it meets Yin or Xu, forming a fire trinity, once fire is activated, it can still control the harmful star. This shows that the Earthly Branches must rely on meeting and combining to become active, which is exactly where they differ from Heavenly Stems. By understanding this, one can infer the rest of the principles.

支中喜忌，固與干有別矣，而運逢透清，則靜而待用者，正得其用，而喜忌之驗，於此乃見。何謂透清？如甲用酉官，逢辰未即為財，而運透戊，逢午未即為傷，而運透丁之類是也。

The Shen氏 original says: Although the preferences and aversions of the Earthly Branches are different from those of the Heavenly Stems, once the great period of life brings out the hidden heavenly stems contained within the Earthly Branches, making them clear and distinct, those things that were quietly waiting to be used can then be put to good use, and the effects of the preferences and aversions become evident at this time. What does "transparency" mean? For example, if a Jia Wood destiny uses the酉 (You) official star, and in the birth chart there is a 辰 (Chen) or 未 (Wei), both of which contain the hidden Wu or Ji Earth, which are originally hidden and not visible, when the Wu Earth is revealed in the great period, the wealth becomes clearly visible; similarly, if in the birth chart there is a 午 (Wu) or 未 (Wei), both of which contain the hidden Ding Fire, which are originally hidden and not visible, when the Ding Fire is revealed in the great period, the official star becomes clearly visible.

故凡一八字到手，必須逐干逐支，上下統看。支為干之生地，干為支之發用。如命中有一甲字，則統觀四支，有寅亥卯未等字否，有一字，皆甲木之根也。有一亥字，則統觀四支，有壬甲二字否。有壬，則亥為壬祿，以壬水用；用甲，則亥為甲長生，以甲木用；用壬甲俱全，則一以祿為根，一以長生為根，二者並用。取運亦用此術，將本命八字，逐干支配之而已。

Therefore, when one receives a person's four pillars of destiny, one must examine each heavenly stem in relation to the earthly branches, and look at the whole chart as a whole. The earthly branches are the foundation for the heavenly stems, while the heavenly stems are the outlets through which the earthly branches exert their influence. For example, if a person's chart contains the character Jia (甲), one should examine the four earthly branches to see if they contain Yin (寅), Hai (亥), Mao (卯), or Wei (未). As long as one of these is present, it is considered the root of Jia wood. Similarly, if the chart contains the character Hai (亥), one should examine the four heavenly stems to see if they contain Ren (壬) or Jia (甲). If Ren is present, then Hai is the seat (禄) of Ren water, and Ren water can be used. If Jia is present, then Hai is the growth (长生) of Jia wood, and Jia wood can be used. If both Ren and Jia are present, then one is used as the seat and the other as the growth, both being utilized together. The same method is applied when considering the ten-thousand-year cycles (大运), by matching each character in the original four pillars with the heavenly stems and earthly branches of the cycle, and proceeding in this manner.

八字用神專憑月令，月無用神，徐尋格局。月令，本也；外格，末也。今人不知輕重，拘泥格局，執假失真。故戊生甲寅之月，時上庚甲，不以為明煞有制，而以為專食之格，逢甲減福。

Shen's original text says: The useful god of the four pillars is determined exclusively by the month branch. Only when the useful god cannot be found in the month branch should one look for the overall pattern. The month branch is the root, while external patterns are the branches; nowadays people cannot distinguish between the root and the branches, and are overly attached to the names of external patterns, losing the true essence. For example, if a person is born in the month of Jiayin with Wu earth as the day stem, the wood in Jiayin is the seven harmful star which is clearly visible in the heavenly stem of the month, and there is also Geng metal in the hour branch - Geng is the food god, which is exactly able to control the harmful star. This should be interpreted as a beautiful pattern of the seven harmful star being controlled, but he insists on calling it the pattern of the food god, and even says that encountering wood will reduce blessings.

丙生子月，時逢巳祿，不以為正官之格，歸祿幫身，而以為日祿歸時，逢官破局。辛日透丙，時遇戊子，不以為辛日得官逢印，而以為朝陽之格，因丙無成。

Shen's original text says: For example, if Bing fire is born in the month of Zi, the癸 water in Zi is the official star, and the hour branch meets Si, which is the禄 of Bing. It should be judged as the official star pattern with the禄 supporting the body, but he insists it is the 'day's禄 returning to the hour' and says that seeing the official star will break the pattern. Another example is when the day master is Xin metal and the heavenly stem shows Bing as the official star, and the hour pillar meets Wu Zi—Wu is the 正印 and Zi is the 食神. It should be judged as the day master getting the official star and meeting the minister star to support it, but he insists it is the 'six yin facing the sun' pattern, and says that because there is Bing fire, the pattern cannot be formed.

財逢時煞，不以為生煞攻身，而以為時上偏官。癸生巳月，時遇甲寅，不以為暗官受破，而以為刑合成格。

Shen's original text says: For example, in a wealth pattern, if the seventh deadly star appears in the hour column, one should recognize this as a凶兆 of wealth nourishing the deadly star, which in turn attacks the body. Yet he insists this is a noble pattern called 'biased official in the hour'. Another example is when癸 water is born in the month of巳, the戊 earth in巳 is the true official of癸, hidden and not revealed. If the hour column meets甲寅, 甲 wood is the injurious official, and寅 is in conflict with巳. This should be judged as the hidden official being destroyed. Yet he insists this is a pattern called 'criminal synthesis'.

癸生冬月，酉日亥時，透戊坐戌，不以為月劫建祿，用官通根，而以為拱戌之格，填實不利。辛日坐丑，寅年，亥月，卯時，不以為正財之格，而以為填實拱貴。乙逢寅月，時遇丙子，不以為木火通明，而以為格成鼠貴。

The Shen family's original text says: For example, if癸 water is born in winter, the day branch is酉, the hour branch is亥, and the heavenly stem reveals戊 earth as an official star, which is seated on戌 and has a root, it should be interpreted as the month's劫 and the day's禄 pattern with the official star, and the official star also has a root. Yet he insists it is the "arching戌" pattern, and even complains that the character戌 being filled in is actually unfavorable. Another example: if the day stem is辛 metal sitting on丑, the year branch is寅, the month branch is亥, and the hour branch is卯, with寅,亥, and卯 all being wood, which is the wealth for辛 metal, it should be interpreted as the 正财 pattern. Yet he insists it is the "filling in and arching to wealth" pattern. Another example: if the day stem is乙 wood born in the寅 month, and the time column meets丙子, with丙 fire being the official star that produces brilliance, it should be interpreted as the "wood and fire shining clearly" pattern. Yet he insists it is the "six 乙 rat wealth" pattern.

八字本有定理，理之不明，遂生異端，妄言妄聽，牢不可破。如論干支，則不知陰陽之理，而以俗書體象歌訣為確論；論格局，則不知專尋月令，而以拘泥外格為活變；論生克，則不察喜忌，而以傷旺扶弱為定法；論行運，則不問同中有導，而以干支相類為一例。

The original text by Shen says: The eight characters originally have a certain principle; when the principle is not clear, various heresies arise. Those who speak are confused, and those who listen are also confused, and these habits become firmly established. For example, when discussing the heavenly stems and earthly branches, if one does not understand the principles of yin and yang, one treats the body images and rhymes in vulgar books, such as "Jia is the Great Forest, Yi is the small sprout," as fixed conclusions. When discussing the structure, if one does not focus on the month's stem, one treats the fixed names of external patterns as flexible variations. When discussing generation and overcoming, if one does not carefully examine the overall favorable and unfavorable factors, one treats "the strong should be restrained, the weak should be supported" as a rigid method. When discussing the ten-year cycles, if one does not distinguish between different types within the same category (the original text says "the same with guidance," meaning there are further distinctions within the same category), one treats all heavenly stems and earthly branches of the same type as equal.

究其緣由，一則書中用字輕重，不知其意，而謬生偏見；一則以鵒書無知妄作，誤會其說，而深入迷途；一則論命取運，偶然湊合，而遂以己見為不易，一則以古人命式，亦有誤收，即收之不誤，又以己意入外格，尤為害人不淺。

Shen's original text investigates the origins of these errors: first, the use of characters in the book varies in weight, and readers fail to understand their meanings, thus forming biased views; second, the vulgar books in the market, written by those who do not understand, fabricate false statements, and readers misunderstand their meanings, thus getting deeper into confusion (the original text has an error in the character '鹆 book', which should refer to vulgar books); third, when one偶然 guesses correctly in discussing destiny and fortune, they take their own opinion as an unchangeable rule; fourth, the horoscopes recorded by ancients were originally incorrect, and even if they were correct, later people forced them into certain external patterns according to their own interpretations, which is especially harmful.

如壬申、癸丑、己丑、甲戌，本雜氣財旺生官也，而以為乙亥時，作時上偏官論，豈知旺財生煞，將救死之不暇，於何取貴？此類甚多，皆誤收格局也。如己未、壬申、戊子、庚申，本食神生財也，而欲棄月令，以為戊日庚申合祿之格，豈知本身自有財食，豈不甚美？又何勞以庚合乙，求局外之官乎，此類甚多，皆硬入外格也。

Shen's original text gives an example: For instance, in a birth chart with Renshen year, Guichou month, Ji-chou day, and Jiaxu hour, the day master is Ji earth, born in the Chou month, which is a mixed earth. Renshen water is wealth, Jia wood is official, and this is called 'mixed earth wealth prosperity generating official'. However, some people mistakenly record the hour pillar as Yihai, treating it as 'biased official' in the hour. They do not realize that strong wealth is generating the seven harmful stars, and there is not even time to save oneself, how can one talk about achieving honor? There are many such cases, all due to incorrect pattern recognition. Another example is a birth chart with Jiwei year, Renshen month, Wuzi day, and Gengshen hour. The day master is Wu earth, born in the Shen month, Geng metal is the food god in command, and Renshen water is wealth. This is called 'food god generating wealth'. However, some people ignore the month and say it is the 'combination and wealth pattern' of Wu day meeting Gengshen. They do not realize that the native already has both wealth and food god, which is already very good. Why bother to have Geng metal combine with Yi wood, seeking an official star outside the chart? There are many such cases, all due to forcing the pattern into an external structure.

人苟中無定見，察理不精，睹此謬論，豈能無惑？何況近日貴格不可解者，亦往往有之乎？豈知行術之人，必以貴命為指歸，或將風聞為實據，或探其生日，而即以己意加之生時，謬造貴格，其人之八字，時多未確，即彼本身，亦不自知。若看命者不究其本，而徒以彼既富貴遷就其說以相從，無惑乎終身無解日矣！

The original text says: If a person lacks firm convictions and does not examine principles with care, how can they not be confused upon encountering these false doctrines? Moreover, recently there have been many cases of noblemen whose destinies seem illogical according to principles. One must know that fortune-tellers in the streets and markets often use noble birth charts as their招牌. Some take hearsay as fact, while others merely hear a person's birthday and then fabricate a birth time according to their own assumptions, thus creating an artificial noble destiny. In most cases, the birth time of such people is not accurate, and even the person themselves may not know it. If those who interpret destinies do not investigate this fundamental issue, but instead conform to such claims simply because the person is already wealthy and powerful, it is no wonder they remain confused all their lives!

官以克身，雖與七煞有別，終受彼制，何以切忌刑沖破害，尊之若是乎？豈知人生天地間，必無矯焉自尊之理，雖貴極天子，亦有天祖臨之。正官者分所當尊，如在國有君，在家有親，刑沖破害，以下犯上，烏乎可乎？

Shen's original text says: Official star is something that controls me; although it differs from the seven evils, in the end I must be subject to it; so why is it most disliked when it comes to punishments and clashes, and why is it held in such high regard? One must know that a person exists between heaven and earth, and there is absolutely no reason for him to be arrogant and look down upon others: even if he is as noble as a king, there is still heaven and ancestors above his head. The proper official is something that should be respected in terms of rank and position: in a country there is a sovereign, and in a family there is a parent. To use punishments and clashes against it is like a subordinate rebelling against his superior, how can that be acceptable?

以刑沖破害為忌，則以生之護之為喜矣。存其喜而去其忌則貴，而貴之中又有高低者，何也？以財印並透者論之，兩不相礙，其貴也大。如薛相公命，甲申、壬申、乙巳、戊寅，壬印戊財，以乙隔之，水與土不相礙，故為大貴。若壬戌、丁未、戊甲、乙卯，雜氣正官，透干會支，最為貴格，而壬財丁印，二者相合，仍以孤官無輔論，所以不上七品。

Shen's original text says: Since punishment and clash are considered as evils, then generating official position and protecting official position are considered as good. Retaining what is good and removing what is evil leads to great fortune. However, within the category of great fortune, there are distinctions of high and low. Why is this so? Take the case of both wealth and official position being clearly visible: if they are well arranged and do not interfere with each other, the fortune is great. For example, the fate of Xue Xianggong: born in the year of Jiashen, month of Renshen, day of Yisi, and hour of Wuyin. The day ruler is wood, born in the month of Shen. In Shen, there is the metal庚, which is the official position. The month dry branch is the water壬, which is the official's seal. The hour dry branch is the soil戊, which is the wealth. The water and soil are separated by the day ruler wood, so the wealth does not harm the official's seal and the official's seal does not obscure the wealth, thus resulting in great fortune. Conversely, in the case of the person born in the year of Renxu, month of Dingwei, day of Wushen, and hour of Yimao, the day ruler is soil, born in the month of Wei, which is a mixed soil. The official position is the wood乙, which is clearly visible on the hour dry branch, and also forms a wood group with the hour branch卯, which is the best kind of noble fate. Unfortunately, the dry branch of the year is the water壬, which is the biased wealth, and the dry branch of the month is the fire丁, which is the official's seal. The water and fire are mutually combined, thus the wealth and official's seal are both destroyed, and it can only be considered as 'official position without support', so the official position cannot reach the seventh rank.

若財印不以兩用，則單用印不若單用財，以印能護官，亦能洩官，而財生官也。若化官為印而透財，則又為甚秀，大貴之格也。如金狀元命，乙卯、丁亥、丁未、庚戌，此並用財印，無傷官而不雜煞，所謂去其忌而存其喜者也。

The Shen氏 original says: If wealth and official star cannot be used together, then using the official star alone is not as good as using wealth alone; because although the official star can protect the official position, it also drains the energy of the official star. Wealth, on the other hand, is specifically used to generate the official star. If the official star can be transformed into the official star and wealth is also revealed, it will be exceptionally clear and refined, forming a great and noble pattern. For example, the fate of a gold状元 (top scholar in the imperial examination): born in the year of Yimao, month of Dinghai, day of Dingwei, and hour of Gengxu. The day master is Ding fire, born in the month of Hai. The water in Hai is the true official star. However, the triple harmony of the earth branches, Hai, Mao, and Wei, forms a wood trinity, transforming the official star into the official star. The Geng metal in the hour is the true wealth, which is revealed and can generate the water official star. This is the combined use of wealth and official star, without the harm of the official star being harmed by the wealth, nor the presence of seven evils to confuse the pattern. This is precisely removing what is disliked and retaining what is favored.

然而遇傷在於佩印，混煞貴乎取清。如宣參國命，己卯、辛未、壬寅、辛亥，未中己官透干用清，支會木局，兩辛解之，是遇傷而佩印也。李參政命，庚寅、乙酉、甲子、戊辰，甲用酉官，庚金混雜，乙以合之，合煞留官，是雜煞而取清也。

Shen's original text says: When an official pattern meets a harmful official, it entirely relies on a ministerial seal to control the harmful official; when an official pattern is mixed with a seven evil star, its value lies in achieving clarity. For example, the destiny of Xuan Cen Guo: Jiazi year, Xinwei month, Renyin day, Xinhai hour. The REN water day master is born in the Wei month, with the already present Ji earth in Wei being the official, appearing on the year stem, making the selection pure and clear; however, the branches of Hai, Mao, and Wei form a wood pattern, causing the harmful official to come and destroy the official. Fortunately, the two Xin gold official seals on the month stem and hour stem control the wood pattern, which is meeting the harmful official and having a ministerial seal to control it. Another example is the destiny of Li Canzheng: Gengyin year, Yiyou month, Jiazi day, Wuchen hour. The Jia wood day master uses the Xin gold in You month as the official, while the Geng gold on the year stem is a seven evil star that mixes in, the Yi wood on the month stem combines with the Geng gold, removing the evil star and leaving the official, which is mixing in an evil star but achieving clarity.

至於官格透傷用印者，又忌見財，以財能去印，未能生官，而適以護傷故也。然亦有逢財而反大貴者，如范太傅命，丁丑、壬寅、己巳、丙寅，支具巳丑，會金傷官，丙丁解之，透壬豈非破格？卻不知丙丁並透，用一而足，以丁合壬而財去，以丙制傷而官清，無情而愈有情。此正造化之妙，變幻無窮，焉得不貴？

The original text says: As for cases where the official star is revealed and the harmful official is present, and the official is supported by the minister star to control the harmful official, it is most undesirable to see wealth. Because wealth can remove the minister star, thus failing to produce the official star, and instead protecting the harmful official. However, there are cases where encountering wealth leads to great fortune. For example, the命 of Fan Tai Fu: born in the year Dingchou, month Renyin, day Jisi, and hour Bingyin. The day master is Ji earth, born in the Yin month. The Yin branch contains Jia wood, which is the official star. The earth branches Si and Chou form a metal group, which is the harmful official to attack the official. Fortunately, the official star is supported by the Ding fire in the year stem and the Bing fire in the hour stem. However, the month stem also reveals Ren water, which is wealth. Wealth can damage the minister star, so is this not breaking the pattern? But in fact, the two minister stars, Ding and Bing, are both revealed, but using one is sufficient. The Ding fire combines with the Ren water, thus neutralizing the wealth; the Bing fire remains to control the harmful official, and the official star becomes clear. It seems cold and unfeeling, but in fact it is more harmonious. This is the subtle and ingenious nature of the heavens, ever-changing and boundless. How could such a case not lead to great fortune?