Thirty-two, Discussing the Favorable Years for a Proper Official Position

取運之道，一八字則有一八字之論，其理甚精，其法甚活，只可大略言之。變化在人，不可泥也。如正官取運，即以正官所統之格分而配之。正官而用財印，身稍輕則取助身，官稍輕則助官。若官露而不可逢合，不可雜煞，不可重官。與地支刑沖，不問所就何局，皆不利也。

The original text says: The principle of selecting a fortunate period (yun) is unique to each set of four pillars (ba zi), its reasoning is extremely refined and its method extremely flexible. It can only be roughly explained; specific variations depend entirely on the person's understanding of the chart, and one must not be rigid. When selecting a fortunate period for the official position (zheng guan) pattern, it should be considered according to the different sub-patterns under the official position. For a pattern that combines official position with wealth and scholar (cai yin): if the day master is slightly weak, then a period that supports the body (helps the self) should be chosen; if the official star is slightly weak, then a period that strengthens the official star should be chosen. If the official star is clearly visible in the heavenly stem, then one should not encounter a period that combines the official star, should not meet the seven evils (qi sha) that confuse it, and should not meet the official star again, which would make it too heavy. As for thepunishment and clash (punishment and clash) in the earthly branches, regardless of which type of pattern it forms, it is generally unfavorable.

正官用財，運喜印綬身旺之地，切忌食傷。若身旺而財輕官弱，即仍取財官運可也。正官佩印，運喜財鄉，傷食反吉。若官重身輕而佩印，則身旺為宜，不必財運也。

The original text says: In the official position pattern, wealth is used to generate the official. Favorable fortune is the seal and a strong self, so that the day's main element can bear the wealth and official. It is most忌 to have the food and official elements in the fortune, which will harm the official. If the day's main element is already strong but the wealth is light and the official is weak, then it is still better to take the wealth and official fortune. For the official position pattern with the seal, favorable fortune is the wealth place, because wealth can generate the official, and the official can generate the seal; the food and official fortune is actually favorable, because the seal can control it, and it can also release the refined essence of the self. If the official is heavy and the self is weak with the seal, then it is better to take the strong self fortune, and there is no need to go through the wealth fortune to generate the official.

正官帶傷食而用印制，運喜官旺印旺之鄉，財運切忌。若印綬疊出，財運亦無害矣。正官而帶煞，傷食反為不礙。其命中用劫合煞，則財運可行，傷食可行，身旺，印綬亦可行，只不過復露七煞。若命用傷官合煞，則傷食與財俱可行，而不宜逢印矣。

The original text says: In a pattern with a proper official (正官) and accompanied by food and injury (食伤) elements, relying on the seal (印) to control, the favorable years are those where the official and seal are strong. Wealthy years should be avoided, because wealth will damage the seal. If the seal appears repeatedly in the birth chart, then wealth is not harmful. In a pattern with a proper official and accompanied by seven evils (七煞), the years of food and injury are not harmful, because food and injury can control the seven evils. If the birth chart uses劫财 to harmonize the seven evils, then years of wealth, food and injury, and strong body are all favorable, and years of seal are also acceptable, but one should avoid revealing the seven evils again. If the birth chart uses food and injury to harmonize the seven evils, then years of food and injury and wealth are acceptable, but one should avoid encountering seal, because seal will suppress the food and injury that harmonizes the seven evils.

此皆大略言之，其八字各有議論。運中每遇一字，各有研究，隨時取用，不可言形。凡格皆然，不獨正官也。

Shen's original text concludes by saying: The above are general remarks. When it comes to each individual birth chart, there are different interpretations. In the big years, each character encountered must be examined and studied individually, and the appropriate use should be determined according to the specific situation at the time, and there is no fixed pattern that can be predetermined. All kinds of patterns are like this, not only the official position pattern.

財為我克，使用之物也，以能生官，所以為美。為財帛，為妻妾，為才能，為驛馬，皆財類也。財喜根深，不宜太露，然透一位以清用，格所最喜，不為之露。即非月令用神，若寅透乙、卯透甲之類，一亦不為過，太多則露矣。然而財旺生官，露亦不忌，蓋露不忌，蓋露以防劫，生官則劫退，譬如府庫錢糧，有官守護，即使露白，誰敢劫之？如葛參政命，壬申、壬子、戊午、乙卯，豈非財露？唯其生官，所以不忌也。

Shen's original text says: Wealth is something I can control and use, as it can generate official status, so it is valuable. Wealth includes money, property, wives, concubines, talents, and the post-horse. Wealth prefers to have deep roots and should not be too exposed; however, if it is clearly shown in the heavenly stems, the structure is most favorable and is not considered as 'exposure'. Even if it is not the use god of the month, such as when the stem is revealed in the寅month with the Yi stem or in the卯month with the Ji stem, revealing one is acceptable, but revealing too much is considered exposure. However, if wealth is strong enough to generate official status, it is not considered bad to be exposed. The reason for fearing exposure is the fear of siblings and rivals taking it away; once wealth generates official status, the official can control the rivals, so siblings and rivals will naturally retreat. It is like the grain and money stored in the government granary, guarded by soldiers and officials. Even if it is clearly visible, who dares to take it? For example, the destiny of Ge the Minister of State: Renshen year, Renzi month, Wwu day, Yimao hour. The Wutu day master is born in the Zi month, with two Ren water and the Zi water as wealth, is it not very exposed? But because the official star at the hour stem is the Yi wood, which can generate wealth, it is not considered bad (the original text repeats the phrase 'cover not forbidden' four times).

財格之貴局不一，有財旺生官者，身強而不透傷官，不混七煞，貴格也。有財用食生者，身強而不露官，略帶一位比劫，益覺有情，如壬寅、壬寅、庚辰、辛巳，楊待郎之命是也。透官身弱，則格壞矣。

The original text by Shen says: The method of forming a wealthy destiny through wealth is not only one. The first method is "wealth flourishing to generate official power": if the day's main element is strong, and there is no revelation of the official's enemy to harm the official, nor is there confusion with the seven harmful stars to take away the official, then it is a noble destiny. The second method is "wealth being generated by food and spirit": if the day's main element is strong but the official star is not revealed, and the birth chart has a slight presence of a similar element or a thief element, it is actually more harmonious. This is because the similar element and thief element can generate the food and spirit, and the food and spirit can then generate the wealth. For example, a birth chart with the year of RENYIN, the month of RENYIN, the day of GENGCHEN, and the hour of XINSI, which is the birth chart of Yang Shilang: the GENG metal day's main element sits on CHEN with a root, the BIANCAI wood in YIN is the biased wealth, the two NENWATER in the year and month are the food and spirit, and the hour's XIN metal is the thief element. The food and spirit connect and communicate, and the thief element does not take away the wealth. If this pattern reveals the official star and the day's main element is weak, the pattern is ruined.

有財格佩印者，蓋孤財不貴，佩印幫身，即印取貴。如乙未、甲申、丙申、庚寅，曾參政之命是也，然財印宜相併，如乙未、己卯、庚寅、辛巳，乙與己兩不相能，即有好處，小富而已。

The third type is "wealth pattern with official star." A single wealth element cannot indicate nobility, but with the support of an official star, the body is strengthened and thus nobility is achieved. For example, the birth chart of Zeng the Minister is: the day stem is Bing fire, born in the month of Jiashen. In the hour stem, Geng metal is revealed, which is the biased wealth. The year stem is Yi wood, the month stem is Jia wood, both are official stars. The hour branch is Yin, which is the long life of Bing fire, so the body has support and wealth has its source. However, wealth and official star should be parallel and not conflicting. Conversely, looking at the birth chart of the second case: the day stem is Geng metal, born in the month of Yiwei. The year stem is Yi wood, the official star, the month stem is Ji wood, the wealth, the day branch is Yin, which is the long life of Geng metal, and the hour stem is Xin snake. The wealth and official star are conflicting, as the Yi wood is biased and will harm the Ji earth, and they are mutually incompatible. Even if there are some benefits, it is only a small amount of wealth.

有用食而兼用印者，食與印兩不相礙，或有暗官而去食護官，皆貴格也。如吳榜眼命，庚戌、戊子、戊子、丙辰，庚與丙隔兩戊而不相剋，是食與印不相礙也。如平江伯命，壬辰、乙巳、癸巳、辛酉，雖食印相剋，而欲存巳戊官，是去食護官也。反是則減福矣。

The fourth type is using both the food god and the seal. Either the food god and the seal are placed apart from each other and do not interfere with each other, or there is another hidden official star in the chart, and the seal is used to remove the food god to protect the official star. Both situations are considered noble patterns. For example, Wu Bangyan's fate: born in the year of Gengxu, the month of Wuzi, the day of Wuzi, and the hour of Bingchen. The day master is Wu earth, born in the month of Zi. The Zi contains Gui water as the official star, the year stem Geng metal is the food god that nourishes the official star, and the hour stem Bing fire is the biased seal. Between Geng and Bing, there are two Wu earths in the day and month, so the fire does not harm the metal, meaning the food god and the seal do not interfere with each other. Another example is Pingjiang Bo's fate: born in the year of Renchen, the month of Yisi, the day of Guisi, and the hour of Xinyou. The day master is Gui water, born in the month of Si. The Si contains Bing fire as the official star and Wu earth as the hidden official star; the month stem Yi wood is the food god, and the hour stem Xin metal is the biased seal. Although the seal and the food god usually control each other, here the Xin metal is used to remove the Yi wood to protect the hidden Wu official star in Si. If the arrangement is reversed, the fortune will be reduced.

有財用傷官者，財不甚旺而比強，輅露一位傷官以化之，如甲子、辛未、辛酉、壬辰，甲透未庫，逢辛為劫，壬以化劫生財，汪學士命是也，財旺無劫而透傷，反為不利，蓋傷官本非美物，財輕透劫，不得已而用之。旺而露傷，何苦用彼？徒使財遇傷而死生官之具，安望富貴乎？

The fifth type is "wealth and official star harmed by the official star." When wealth is not very strong but the rival stars are strong, one official star is revealed to transform the rival star's energy into something that can generate wealth. For example, in the case of Wang Xueshi's birth chart, the year is Jiazi, the month is Xinwei, the day is Xinyou, and the hour is Renchen. The day stem is Xin metal, born in the month of Wei (earth), the heavenly stem of the year is Jia wood, which is the official star, rooted in the Wei earth warehouse, and the heavenly stem of the month is Xin metal, which is the rival star trying to take away the official star. Fortunately, the heavenly stem of the hour is Ren water, which is the official star, transforming the rival star's energy to generate wealth (the original text "luo lu" has an error, it should be "lue lu"). Conversely, if wealth is already strong and there are no rival stars to take it away, but the official star is revealed, it would be detrimental. The official star is not a good thing; it is only used when wealth is weak and the rival star is revealed, and it is necessary to use it. When wealth is already strong and the official star is revealed, why use it? It would only cause wealth to be harmed by the official star, and also destroy the basis for generating officials, so how can one expect wealth and honor?

有財帶七煞者，或合煞存財，或制煞生財，皆貴格也，如毛狀元命，乙酉、庚辰、甲午、戊辰，合煞存財也；李御史命，庚辰、戊子、戊寅、甲寅，制煞生財也。

The sixth type is "wealth accompanied by seven evils," which can be handled either by combining the evil to retain the wealth or by controlling the evil so that the wealth can generate official power; both are considered noble patterns. For example, Mao the状元's destiny: born in the year of Yiyou, month of Gengchen, day of Jiawu, and hour of Wuchen. The day stem is Jia wood, born in the month of Chen, the hour stem is Wu earth, which is the biased wealth, the month stem is Geng metal, which is the seven evils, and the year stem is Yi wood, which is the劫财. Yi and Geng combine, thus the evil is combined away and the wealth is retained, which is called combining the evil to retain the wealth. Another example is Li the御史's destiny: born in the year of Gengchen, month of Wuzi, day of Wuyin, and hour of Jiayin. The day stem is Wu earth, born in the month of Zi, the month stem contains癸water, which is the proper wealth, the hour stem is Jia wood, which is the seven evils, and the year stem is Geng metal, which is the food god. Geng metal controls the Jia evil, allowing the wealth to safely generate official power, which is called controlling the evil to generate wealth.

有財用煞印者，黨煞為忌，印以化之，格成富局，若冬土逢之亦貴格。如趙侍郎命，乙丑、丁亥、乙亥，化煞而即以解凍，又不露財以雜其印，所以貴也。若財用煞印而印獨，財煞並透，非特不貴，亦不富也。

The seventh type is "wealth and use of the harmful star and the seal." Normally, wealth aiding the seven harmful stars is considered a bad combination, but if the seal star disperses the harmful star, the pattern becomes one of wealth. If a person with a soil day stem is born in winter and has this combination, it is considered a noble pattern. For example, the命 of a minister named Zhao: born in the year Yichou, month Dinghai, day Yihai (the original record lacks the hour stem, so we dare not make up). The day stem is Yimao wood, born in the month of Hai. The Xin metal in Chou is the seven harmful star, and the Ji soil is the wealth. Wealth supports the harmful star, which is a bad combination. However, two Ren water in Hai are the proper seal, which disperses the harmful energy to nourish the body. The Ding fire in the month also relieves the cold of winter. Moreover, the heavenly stems do not reveal the wealth star to disturb the seal star, so it indicates nobility. If the wealth and use of the harmful star and the seal is present, but the seal is only one, while the wealth and harmful star both appear, then not only is nobility not achieved, but even wealth is not possible.

至於壬生午月，癸生巳月，單透財而亦貴，又月令有暗官也。如丙寅、癸巳、癸未、壬戌，林尚書命是也。又壬生巳月，單透財而亦貴，以其透丙藏戊，棄煞就財，美者存在贈者棄也。如丙辰、癸巳、壬戌、壬寅，王太僕命是也。至於劫刃太重，棄財就煞，如一尚書命，丙辰、丙申、丙午、壬辰，此變之又變者也。

The original text says: When the water element is born in the month of Wu and the water element is born in the month of Si, if only one wealth element is revealed, it can still indicate a noble status, because there is an official star hidden in the month. For example, the birth chart of Lin Shusheng is: the year is Bingyin, the month is Guisi, the day is Guiwei, and the hour is Renxu. The water element is born in the month of Si, the heavenly stem of the year, Bing fire, is the official wealth, and the Si month contains Wu earth, which is the hidden official star. The wealth element can secretly generate the official star. Another example is when the water element is born in the month of Si, and only one wealth element is revealed, it can still be noble, because the revealed element is Bing fire, the biased wealth, and the hidden element is Wu earth, the seven evils. In this case, the person chooses to follow the wealth and discards the seven evils, keeping the good and abandoning the bad (the original text says 'zeng zhe' which is likely a typo for 'zeng zhe' meaning 'those who dislike'). For example, the birth chart of Wang TaPu is: the year is Bingchen, the month is Guisi, the day is Renxu, and the hour is RENYIN. As for cases where the competition elements and the Yangren are too strong, and the person chooses to abandon the wealth and follow the seven evils, for example, the birth chart of a certain Shusheng is: the year is Bingchen, the month is Bingshen, the day is Bingwu, and the hour is Renchen. The day stem is Bing fire, sitting on Wu, which is the Yangren. The year and month both have Bing fire, which are the same as the day stem, indicating competition. The metal in Shen is the wealth, but it is not strong enough, so the person takes the water in the hour, Ren, as the seven evils to control the body. This is a change beyond change.

財格取運，即以財格所就之局，分而配之。其財旺生官者，運喜身旺印綬，不利七煞傷官；若生官而後透印，傷官之地，不甚有害。至於生官而帶食破局，則運喜印綬，而逢煞反吉矣。

The original text says: When considering the fortune of a wealthy pattern, one should match it according to the specific pattern formed by the wealth. In the case of "wealth flourishing to generate official position," the favorable fortune is when the body is strong and the official position is supported, allowing the day stem to bear the wealth and official position; it is unfavorable to seven evils and injurious stars, as the seven evils confuse the official position and the injurious stars harm the official position. If the official position has already appeared and then the official position is protected by the supporting star, then encountering the injurious star is not very harmful. If wealth generates official position but also brings the food star to harm the official position, breaking the pattern, then the favorable fortune is when the supporting star is present to control the food star and protect the official position, and encountering the seven evils is actually favorable, because the food star is controlled by the seven evils, and does not harm the injurious star.

財用食生，財食重而身輕，則喜助身；財食輕而身重，則仍行財食。煞運不忌，官印反晦矣。財格佩印，運喜官鄉，身弱逢之，最喜印旺。

The original text says: "The path of 'wealth, use, food, and life': When both wealth and food are strong but the day stem is weak, it prefers a fortune that supports the body; when both wealth and food are weak but the day stem is strong, it still prefers wealth and food paths. Traveling through a path of seven evils need not be avoided, because the food god can control the evils; instead, official and scholar paths will dull the pattern—officials take away the use of the food god, and scholars take away the energy of the food god. 'Wealth pattern with scholar': The path prefers official paths, because officials can generate scholars; if the day stem is weak, encountering a strong scholar path is most suitable."

財用食印，財輕則喜財食，身輕則喜比印，官運有礙，煞反不忌也。財帶傷官，財運則亨，煞運不利，運行官印，未見其美矣。

The Shen氏 original says: "A path where wealth is combined with food and official seal": When wealth is light, it prefers the fortune of wealth and food to enrich the source of wealth; when the day master is weak, it prefers the fortune of similar elements and official seal to support the self; official fortune is obstructive, because official position needs to control the self and also take away food; seven harmful stars fortune is actually not to be avoided, because food can control them. "A path where wealth is accompanied by injurious official": When wealth fortune comes, it will be smooth, because injurious official can generate wealth; harmful star fortune is unfavorable, because harmful stars will burden injurious official and wealth; as for official fortune and official seal fortune, there is no obvious benefit—official is controlled by injurious official, and official seal restrains the injurious official that generates wealth.

財帶七煞。不論合煞制煞，運喜食傷身旺之方。財用煞印，印旺最宜，逢財必忌。傷食之方，亦任意矣。

The Shen氏 original says: "When wealth is accompanied by the seven harmful stars," this type of situation: regardless of whether the fate combines with the harmful star or controls it, during the course of life, the person prefers to have the path of food and injury and a strong body. Food and injury can control the harmful star, and a strong body can bear wealth and the harmful star. "When wealth uses the harmful star and seal," this type of situation: the most suitable is when the seal is strong, because the seal can transform the harmful star and generate the body; once encountering the wealth path, it must be avoided, because wealth will damage the seal. As for the path of food and injury, it can be walked or not, it is not important.

印綬喜其生身，正偏同為美格，故財與印不分偏正，同為一格而論之。印綬之格局亦不一，有印而透官者，正官不獨取其生印，而即可以為用，與用煞者不同。故身旺印強，不愁太過，只要官星清純，如丙寅、戊戌、辛酉、戊子，張參政之命是也。

Shen's original text says: The official star is valuable because it can generate my own body. Both the official and the biased official are good patterns, so wealth and official star do not distinguish between the proper and the biased, each being considered as a single pattern. The pattern of the official star is not only one. The first is "official star and clear official star": here, the proper official is not only used to generate the official star, but itself can serve as the useful god. It is different from the case where the seven evil stars are used to generate the official star. Therefore, even if the day master is strong and the official star is also strong, there is no worry about being too much, as long as the official star is pure. For example, in the case of Bingyin year, Wuxu month, Xinyou day, and Wuzi hour, this is Zhang's official position: the day master is Xinyou, born in the month of Wuxu, with two Wu soils in the heavenly stem of the month and the hour, which are the proper official stars, and the heavenly stem of the year is Bing fire, which is the proper official star. The official star is clear and the official star is strong, and the day master sits on You metal and gets the禄.

然亦有帶傷食而貴者，則如朱尚書命，丙戌、戊戌、辛未、壬辰，壬為戊制，不傷官也。又如臨淮侯命，乙亥、己卯、丁酉、壬寅，己為乙制，己不礙官也。有印而用傷食者，身強印旺，恐其太過，洩身以為秀氣。如戊戌、乙卯、丙午、乙亥，李狀元命也，若印淺身輕，而用層層傷食，則寒貧之局矣。

The original text says: However, there are also cases where a person with an official star pattern also has food and injury stars and still achieves high status. For example, the命 of Zhu Shusheng, the Minister of the Ministry of Rites: born in the year of Bingxu, month of Wuxu, day of Xinwei, and hour of Renchen. The day stem is Xin metal. The monthly stem is Wu earth, which is the official star, and the annual stem is Bing fire, which is the official star. The hour stem is Ren water, which is the injurious star, originally meant to overcome Bing fire, but fortunately, Ren water is restrained by Wu earth, so it does not harm the official star. Another example is the命 of Linhuai Hou: born in the year of Yihai, month of Jimao, day of Dingyou, and hour of Rennyin. The day stem is Ding fire, born in the month of Miao, with the annual stem Yi wood as the official star, and the hour stem Ren water as the official star. The monthly stem Ji earth is the food star, which originally should overcome Ren water, but fortunately, Ji earth is restrained by Yi wood, so it does not interfere with the official star. The second type is 'using food and injury stars with the official star': when the day stem is strong and the official star is also strong, it is feared that the official star is too strong, so food and injury stars are used to release the strength of the day stem to create a refined and elegant pattern. For example, the命 of Li the状元: born in the year of Wuxu, month of Yimao, day of Bingwu, and hour of Yihai. The day stem is Bing fire, born in the month of Miao, with two Yi woods in the month and hour as the official star, and the annual stem Wu earth as the food star to release the refined essence. If the official star is weak and the body is light, but multiple layers of food and injury stars are used to release it, then it becomes a humble and poor pattern.

有用偏官者，偏官本非美物，藉其生印，不得已而用之。故必身重印輕，或身輕印重，有所不足，始為有性。如茅狀元命，己巳、癸酉、癸未、庚申，此身輕印重也。馬參政命，壬寅、戊申、壬辰、壬寅，此身重印輕也。若身印並重而用七煞，非孤則貧矣。有用煞而兼帶傷食者，則用煞而有制，生身而有洩，不論身旺印重，皆為貴格。

The third type is the印格 using a偏官. The seven煞 is inherently not a good element, but it is used to generate the印, and it is only used when necessary. Therefore, it must be that the body is heavy while the印 is light, or the body is light while the印 is heavy. In any case, one side must be insufficient in order to use the煞 in a meaningful way (the original text says '有性' which should be '有情'). For example, Mao Zuan Yuan's birth chart: Jisi year, Guiyou month, Guiwei day, Gengshen hour. The癸 water day master is born in the酉 month, with辛 gold in the酉 and庚 gold in the time stem, both being印, which is very heavy. The year stem己 soil is the seven煞. This is a case of a light body and heavy印, using the煞 to generate the印. Another example is Ma Canzheng's birth chart: Renyin year, Wushen month, Renchen day, Rennyin hour. The壬 water day master has water elements in the year, month, and hour, and the申 and辰 form a water group, making the body very heavy. The庚 gold in the申 is the印 but does not appear on the surface, while the month stem戊 soil is the seven煞. This is a case of a heavy body and light印, using the煞 to generate the印. If both the body and the印 are heavy and the seven煞 is still used, then it will either be lonely or poor. The fourth type is using the煞 along with the食伤. When using the煞, the食伤 is used to control it. The印 is used to generate the body, and the食伤 is used to release it. In this case, whether the day master is strong or the印 is heavy, it is considered a noble destiny.

有印多而用財者，印重身強，透財以抑太過，權而用之，只要根深，無防財破。如辛酉、丙申、壬申、辛亥，汪侍郎命是也。若印輕財重，又無劫財以救，則為貪財破印，貧賤之局也。

The fifth type is "many seals with the use of wealth." When the seal is too strong and the day master is also strong, wealth is revealed to restrain this excess, which is a temporary measure. As long as the root of the seal is deep, it is not afraid of wealth breaking it. For example, in the birth chart of Wang Shilang, the year is Xinyou, the month is Bingshen, the day is Renshen, and the hour is Xinhai. The day master is壬water, born in the month of Shen. The Shen contains庚metal and two辛metal in the year stem and hour stem, which are both seals. The seal is really too heavy; the month stem丙fire is the biased wealth, which can reduce the excess. The day master壬water sits on Shen and connects with Hai, so the day master and the seal both have deep roots, and the wealth cannot break them. Conversely, if the seal is light and the wealth is heavy, and there are no brothers or sisters to save the seal, it becomes "greedy for wealth and breaking the seal," which is a poor and lowly destiny.

即或印重財輕而兼露傷食，財與食相生，輕而不輕，即可就富，亦不貴矣。然亦有帶食而貴者，何也？如庚寅、乙酉、癸亥、丙辰，此牛監薄命，乙合庚而不生癸，所以為貴，若合財存食，又可類推矣。如己未、甲戌、辛未、癸巳，此合財存食之貴也。

The original text says: Even if there is heavy official star but light wealth, if at the same time the food and injury are revealed, the food and injury can generate wealth, thus turning light wealth into heavy wealth, which can lead to wealth but not to high status. However, there are cases where having the food god can result in high status, so why is that? For example, the birth chart of Niu Jianbo is: the day stem is癸 water, born in the酉 month, the year stem is庚 gold which is the official star, the month stem is乙 wood which is the food god, which should drain the day stem and also generate the hour stem丙 fire which is wealth to destroy the official star; fortunately, the乙 wood is combined with the庚 gold, so it neither drains the癸 water nor generates the丙 fire, thus the official star is preserved, and therefore it indicates high status. This is called 'combining the food god to preserve the official star'. If the situation is reversed, that is, combining wealth to preserve the food god, it can also be similarly analyzed. For example, the birth chart of the case is: the day stem is辛 gold, born in the未 year, the戌 month, the未 day, and the巳 hour. This is an example of 'combining wealth to preserve the food god' leading to high status: the day stem is辛 gold, the戊 and己 earth in the year and month are the official star, the month stem is甲 wood which is the official star, the year stem is己 earth which combines with the甲 wood to remove the official star, leaving the hour stem癸 water as the food god to manifest brilliance.

又有印而兼透官煞者，或合煞，或有制，皆為貴格。如辛亥、庚子、甲辰、乙亥，此合煞留官也；壬子、癸卯、丙子、己亥，此官煞有制也。至於化印為劫；棄之以就財官，如趙知府命，丙午、庚寅、丙午、癸已，則變之又變者矣。

The Shen family's original text says: There are cases of the official position and harmful stars both appearing, in which case either the harmful star is combined with another star or controlled, and both situations are considered auspicious. For example, a person born in the year of Xinhai, month of Gengzi, day of Jiachen, and hour of Yihai: the day master is Jia wood, born in the month of Zi (water), where the癸 water in Zi is the official position. The year stem is Xin metal, which is the official, and the month stem is Geng metal, which is the harmful star. The official and harmful star are mixed, but the hour stem Yi wood combines with the month stem Geng metal, thus combining the harmful star and retaining the official position. Another example is a person born in the year of Renzi, month of Guimao, day of Bingzi, and hour of Jihai: the day master is Bing fire, born in the month of Mao (wood), where the乙 wood in Mao is the official position. The year stem Ren water is the harmful star, the month stem Gui water is the official, and the hour stem Ji earth is the injurious star, which can control the harmful and official positions, thus the official and harmful are controlled. As for cases where the official position is transformed into the injurious star, and the person deliberately gives up the official position to take the wealth and official position, for example, the fate of Zhao the Magistrate: born in the year of Bingwu, month of Gengyin, day of Bingwu, and hour of Guisi (the original text says 'Guiyi' but should be 'Gui si'). Bing fire is born in the month of Yin (wood), which is the official position. However, Yin and the two Wus form a fire trinity, transforming the official into the injurious star. Thus, the person gives up the official position and instead takes the wealth from the month stem Geng metal and the official from the hour stem Gui water—this is a further transformation beyond the initial change.

更有印透七煞，而劫財以存煞印，亦有貴格，如庚戌、戊子、甲戌、乙亥是也。然此格畢竟難看，宜細詳之。

The Shen氏 original says: There are also cases where the印格 (print pattern) is revealed along with seven煞 (seven evils), and the劫财 (robbery wealth) is used to restrain them, thus preserving the mutual generation between the煞 and印. Such cases can also form a noble pattern. For example, someone born in the year of Jiaxu, month of Wuzi, day of Jiaxu, and hour of Yihai: the day master is Jia wood, born in the month of Zi (water), where the癸 water is the 正印 (proper印). The year stem is Geng metal, which is the seven煞. The hour stem is Yi wood, which is the劫财. The Yi and Geng combine, which prevents the seven煞 from attacking the day master directly, while also maintaining the path of the seven煞 generating the印, and the印 generating the day master. However, this pattern is difficult to judge accurately, and should be carefully examined.

印格取運，即以印格所成之局，分而配之。其印綬用官者，官露印重，財運反吉，傷食之方，亦為最利。若用官而帶傷食，運喜官旺印綬之鄉，傷食為害，逢煞不忌矣。

The original text says: When determining the fortune based on the印格 (nourishing pattern), one should match according to the specific pattern formed by the印格. For the "官星 is used with印绶" pattern: if the official star is clearly visible and the印 is strong, then a wealth fortune is actually favorable, because wealth can generate the official star and also reduce the excessive strength of the印; traveling through the food and injury pattern is most beneficial, as it can relieve the excessive strength of the self and the印. If the official star is used but the destiny already contains food and injury to restrain the official star, then the favorable fortune is when the official star and印 are strong. A strong official star means the official star is powerful, and a strong印 can restrain the food and injury; the food and injury fortune is harmful, while encountering the seven evil stars is not necessarily bad, because the food and injury can be restrained by the evil stars.

印綬而用傷食，財運反吉，傷食亦利，若行官運，反見其災，煞運則反能為福矣。印用七煞，運喜傷食，身旺之方，亦為美地，一見財鄉，其凶立至。

The Shen氏 original says: "When the印绶 is used with food and injury (food and injury refer to the food and injury elements in the heavenly stems and earthly branches), this path is favorable for wealth, because food and injury generate wealth, and wealth does not damage the already strong印; traveling through the food and injury path is also beneficial. If one travels through the official path, disaster is seen, because the official generates the印, making the印 even stronger and taking away the refined quality of food and injury; traveling through the evil path, however, can actually bring good fortune, because the evil is controlled by food and injury, which is exactly its use. When the印 is used with seven evils (seven evils refer to the seven evil elements in the heavenly stems and earthly branches), the path prefers food and injury to control the evils, and a place where the body is strong is also a good place; once one reaches the wealth area, wealth harms the印 and joins the evils, and immediate misfortune arrives."

若用煞而兼帶傷食，運喜身旺印綬之方，傷食亦美，逢官遇財，皆不吉也。印綬遇財，運喜劫地，官印亦亨，財鄉則忌。

The original text says: If a person uses a harmful star (煞) and also has a food and injury star (食伤), then the favorable luck is when the body is strong and the official star (印绶) is present; the food and injury star (食伤) luck is also good. But once the official star (官) luck appears, it will mix with the harmful star (官煞), and once the wealth star (财) luck appears, it will damage the official star (印) and the harmful star (煞), which are all inauspicious. "The path of wealth meeting the official star (印绶遇财)" means that the official star (印) is trapped by the wealth star (财): the favorable luck is when the same star (比劫) appears, allowing the劫财 to take the wealth and save the official star (印); the official star (官) luck and the official star (印) luck are both smooth, because the official star (官) generates the official star (印), and the official star (印) supports the body; but if the wealth star (财) path appears again, it should be avoided.

印格而官煞競透，運喜食神傷官，印旺身旺，行之亦利。若再透官煞，行財運，立見其災矣。印用食傷，印輕者亦不利見財也。

The original text says: In a pattern where the official star and malevolent stars both appear prominently, the favorable fortune comes from the food god and official star stars that can restrain them. If the official star is strong and the body is strong, the fortune is also favorable. However, if the fortune path again reveals the official or malevolent stars, or if it goes to the wealth star to support the official or malevolent stars, calamity will immediately appear. As for the pattern that uses food god and official star stars, if the official star is originally weak, then wealth should not appear—because the arrival of wealth will completely destroy the thin official star.

食神本屬洩氣，以其能生正財，所以喜之。故食神生財，美格也。財要有根，不必偏正疊出，如身強食旺而財透，大貴之格。若丁未、癸卯、癸亥、癸丑，梁丞相之命是也；己未、壬申、戊子、庚申，謝閣老之命是也。

The original text says: The food god is originally a type of element that drains the energy of the day's main element, but since it can generate the official wealth, people tend to like it. Therefore, the pattern of "food god generating wealth" is considered a favorable configuration. Wealth should have a root, but it is not necessary for both official and miscellaneous wealth to be present in abundance. If the day's main element is strong, the food god is also strong, and wealth appears in the heavenly stem, then it is a great and noble configuration. For example, in the case of Dingwei year, Guimao month, Guihai day, and Guichou hour, this is the birth chart of Liang Changxiang: the癸 water day's main element is born in the卯 month, where the乙 wood is the food god. Three癸 and the亥 and Chou form water, making the day's main element extremely strong. The heavenly stem of the year, Ding fire, is the miscellaneous wealth, which is generated by the food god. Another example is Jiwei year, Renshen month, Wuzi day, and Gengshen hour, which is the birth chart of Xie Gelaolao: the戊 earth day's main element is born in the申 month, where the庚 metal is the food god. The壬 water in the heavenly stem and the Zi water in the day's branch are both wealth, and the food god is strong enough to generate wealth.

藏食露傷，主人性剛，如丁亥、癸卯、癸卯、甲寅，沈路分命是也。偏正疊出，富貴不巨，職甲午、丁卯、癸丑、丙辰，龔知縣命是也。夏木用財，火炎土燥，貴多就武。如己未、已巳、甲寅、丙寅，黃都督之命是也。

The original text says: When the food god is hidden in the earthly branches and the injurious official is revealed in the heavenly stems, the person's character is strong and stubborn. For example, in the case of a person born in the year of Dinghai, month of Guimao, day of Guimao, and hour of Jiayin, this is the destiny according to Shen Lu Fen: the day stem is Gui water, with two Mao branches containing hidden Bing wood as the food god, while the hour stem Ji wood is the injurious official clearly revealed. When both wealth stars, both correct and biased, appear together, the person's wealth and status are not great. For example, in the case of a person born in the year of Jiawu, month of Dingmao, day of Guichou, and hour of Bingchen, this is the destiny according to Gong ZhiXian: Gui water is born in the month of Mao, the year stem Ji wood is the injurious official, and the Mao branch contains hidden Bing wood as the food god, so both injurious official and food god are revealed; the two fire stems, Ding and Bing, are both correct and biased wealth stars mixed together (the original text says 'zhi' but should be 'ru'). As for the case of wood using wealth in summer, the fire is very strong and the earth is dry, so the person's high status is mostly through military positions. For example, in the case of a person born in the year of Jiwei, month of Jisi, day of Jiayin, and hour of Bingyin, this is the destiny according to Huang DuDu: Ji wood is born in the month of Si, the hour stem Bing fire is the food god, and the year and month both have Ji earth as the correct wealth star (the original text says 'yi si' but should be 'ji si').

若不用財而就煞印，最為威權顯赫。如辛卯、辛卯、癸酉、己未，常國公命是也。若無印綬而單露偏官，只要無財，亦為貴格，如戊戌、壬戌、丙子、戊戌，胡會元命是也。

The Shen family's original text says: If one does not use wealth but instead turns to the煞印, it is most powerful and illustrious. For example, in the year Xinmao, month Xinmao, day Guiyou, and hour Jiwei, this is the birth chart of a common noble: the癸 water day master is born in the卯 month, where the卯 contains 乙 wood as the food god. The hour stem己 earth is the seven煞, and the year and month both have辛 gold as the biased印. The day master sits on酉, which gives the印 its root. The煞 and印 mutually generate, and the food god manifests its brilliance. If there is no印 but only one biased official is revealed, as long as the chart does not have wealth to assist the煞, it is also a noble pattern. For example, in the year Wuxu, month Renxu, day Bingzi, and hour Wuxu, this is the birth chart of Hu Huiyuan: the丙 fire day master has three戊 earths as food gods, the month stem壬 water is the seven煞, and the food is heavy while the煞 is light, without wealth to assist the煞.

若金水食神而用煞，貴而且秀，如丁亥、壬子、辛巳、丁酉，舒尚書命是也。至於食神忌印，夏火太炎而木焦，透印不礙，如丙午、癸巳、甲子、丙寅，錢參政命是也。食神忌官，金水不忌，即金水傷官可見官之謂。

The original text says: If the person has a golden water food god and uses seven evils, then it is both noble and refined. For example, the birth chart of Shu Shusheng is: the day stem is Xin metal, born in the month of Zi water, water is strong and releases refinement. The heavenly stem of the year and the heavenly stem of the hour are both Ding fire, which are seven evils. In winter, water is cold and solid, and fire is needed to warm the chart, so it is both noble and refined. As for the usual case where food god is afraid of the seal, it is common; but in summer, fire is too fierce and wood is scorched, so when the seal appears, it can moisten and there is no harm. For example, the birth chart of Qian Cengzheng is: the day stem is Jia wood, born in the month of Si fire, the heavenly stem of the year and the heavenly stem of the hour are both Bing fire, which are food gods, and the heavenly stem of the month is Gui water, which is the proper seal, and it can relieve the intense heat. It is also usual that food god is afraid of official; but for a day stem of metal and water, it is not afraid, which is exactly the meaning of "golden and water official can see official."

至若單用食神，作食神有氣，有財運則富，無財運則貧。更有印來奪食，透財以解，亦有富貴，須就其全局之勢而斷之。至於食神而官煞競出，亦可成局，但不甚貴耳。更有食神合煞存財，最為貴格。

The Shen氏 original says: As for cases where only the food god is used, as long as the food god has strength, if the wealth star appears in the fortune, wealth will be achieved; if it does not appear, poverty will result. There is also a case where the food god is taken by the official star, but the wealth star appears to control the official star and save the food god, which can also lead to wealth and honor. This must be judged based on the overall momentum of the entire chart. As for the food god pattern where the official star and the malevolent star both appear prominently, it can also form a complete pattern, but it is not very prestigious. There is another case where the food god combines with the seven malevolent stars, protecting the wealth star, which is the highest level of prestigious pattern.

至若食神透煞。本忌見財，而財先煞後，食以間之，而財不能黨煞，亦可就貴。如劉提臺命，癸酉、辛酉、己卯、乙亥是也。其餘變化，不能盡述，類而推之可也。

The original text says: As for the pattern of the food god (shìshén) and the appearance of the seven evils (qīshā), it is originally most undesirable to see wealth (cái), for wealth would assist the seven evils; however, if wealth is in front and the seven evils are behind, with the food god in between, the wealth cannot reach the seven evils, and thus it can still be considered as a noble destiny. For example, the destiny of Liu Titi: born in the year of Guiyou, month of Xinyou, day of Jimao, and hour of Yihai. The day master is Ji earth, born in the month of You (metal). The heavenly stem of the month is Xin metal, which is the food god, and the heavenly stem of the year is Gui water, which is the biased wealth. The heavenly stem of the hour is Yi wood, which is the seven evils. Wealth is in the year, seven evils in the hour, with the food god in between, so the wealth cannot assist the seven evils, and the food god can control the seven evils. There are countless other variations, but they can all be inferred by following this pattern.

食神取運，即以食神所成之局，分而配之。食神生財，財食輕，則行財食，財食重則喜幫身。官煞之方，俱為不美。食用煞印，運喜印旺，切忌財鄉。身旺，食傷亦為福運，行官行煞，亦為吉也。

The Shen氏 original says: When considering the fortune for the food god pattern, one should match according to the specific configuration of the food god. In the case of "food god generating wealth": if both wealth and food god are light, one should go on wealth and food god paths to complete them; if both are heavy, one prefers to take paths that support the self, so that the day master can bear it. Official and evil paths are not favorable—officials take away the food god, and evils attack the self. In the case of "food god using evil and seal": one prefers paths that strengthen the seal, because the seal can transform evil and generate self; one must avoid paths of wealth, as wealth would ruin the seal and support the evil. If the day master is strong, paths of food and injury are also considered auspicious; taking official or evil paths is also favorable.

食傷帶煞，喜行印綬，身旺，食傷亦為美運，財則最忌。若食太重而煞輕，印運最利，逢財反吉矣。

The original text says: "For the path of 'food and injury combined with malevolent forces,' one prefers to go through a period of nourishing elements to transform the malevolent forces and protect oneself. A period of strong self also brings good fortune, and a period of food and injury is equally favorable. However, the wealth period is most to be avoided, because wealth will divert the energy of food and injury to strengthen the seven malevolent forces. If the food spirit is too strong and the seven malevolent forces are weak, and if they are over-controlled, then the most beneficial period is one of nourishing elements—nourishing elements can restrain food and preserve the malevolent forces; at this time, encountering a wealth period becomes auspicious, because wealth can release the food spirit and generate the malevolent forces, making up for the deficiency of the malevolent forces."

食神太旺而帶印，運最利財，食傷亦吉，印則最忌，官煞皆不吉也。若食神帶印，透財以解，運喜財旺，食傷亦吉，印與官煞皆忌也。

The original text says: When the food god is too strong and the destiny also has the seal, the most beneficial luck is wealth. Wealth can control the seal and protect the food god, and also release the food god for use. The luck of food and injury is also favorable. The seal luck is most to be avoided, because it adds another thing to take away the food. The official luck and evil luck are also not favorable. If the food god and seal are present and wealth has already emerged to rescue, the most favorable luck is strong wealth, to solidify this rescue. The luck of food and injury is also favorable. The luck of seal and official evil is to be entirely avoided.

煞以攻身，似非美物，而大貴之格，多存七煞。蓋控制得宜，煞為我用，如大英雄大豪傑，似難駕馭，而處之有方，則驚天動地之功，忽焉而就。此王侯將相所以多存七煞也。七煞之格局亦不一：煞用食制者，上也，煞旺食強而身健，極為貴格。如乙亥、乙酉、乙卯、丁丑，極等之貴也。

Shen's original text says: Seven evils are coming to attack the self, and they seem not to be good things; however, in the grand and noble patterns, most of them have seven evils. Because as long as they are controlled properly, the evils can be used for one's own benefit, just like great heroes and outstanding men, who seem difficult to control, but once properly placed, great achievements can be achieved in a short time. This is exactly why the destinies of kings, dukes, and generals often contain seven evils. The patterns of seven evils are not only one kind: using the food god to control the evils is the highest level. When the evils are strong, the food god is powerful, and the day's ruler is healthy, it is an extremely noble pattern. For example, in the year of Yihai, the month of Yiyou, the day of Yimao, and the hour of Dingchou: the day's ruler is the wood of Yi, born in the month of You, where the metal of Xin is the seven evil, and the evil is in its season. The heavenly stem of the hour, Ding fire, is the food god to control the evil. Three Yis are seated on Hai and Mao, and the day's ruler is strong. With all three factors present, it is an extremely noble destiny.

煞用食制，不要露財透印，以財能轉食生煞，而印能去食護煞也。然而財先食後，財生煞而食以制之，或印先食後，食太旺而印制，則格成大貴。如脫丞相命，壬辰、甲辰、丙戌、戊戌，辰中暗煞，壬以透之，戊坐四支，食太重而透甲印，以損太過，豈非貴格？若煞強食洩而印露，則破局矣。

The original text says: When using the food god to control the harmful influence, one should not reveal the wealth or the official seal; because wealth will divert the energy of the food god to generate the harmful influence, and the official seal will remove the food god and instead protect the harmful influence. However, if wealth comes first and the food god follows, the wealth will first generate the harmful influence, and the food god will then control it; or if the official seal comes first and the food god follows, the food god will be too strong, and the official seal will restrain it, thus forming a great and noble pattern. For example, the destiny of a minister named Tu: born in the year of Renchen, month of Jiachen, day of Bingxu, and hour of Wuxu. The day master is Bing fire, with two hidden Ren and Gui in the two Chens, which are the hidden harmful influences. The year stem Ren water is revealed, and the food god Wu earth is sitting on top of the four branches. The food god is too strong, but fortunately the month stem Ji wood is revealed to weaken it, is it not a noble pattern? Conversely, if the harmful influence is already strong, and the food god weakens the day master, and yet the official seal is revealed to take away the food god and protect the harmful influence, then the pattern is broken.

有七煞用印者，印能護煞，本非所宜，而印有情，便為貴格。如何參政命，丙寅、戊戌、壬戌、辛丑，戊與辛同通月令，是煞印有情也。亦有煞重身輕，用食則身不能當，不若轉而就印，雖不通根月令，亦為無情而有情。格亦許貴，但不大耳。

The Shen氏 original says: There are cases where seven poisons are used with a seal. A seal can protect the poison, but it is originally inappropriate; however, if the seal is used in a harmonious way, it becomes a noble pattern. For example, the fate of He Caizheng: Bingyin year, Wuxu month, Renxu day, Xinchou hour. The壬 water day master is born in the Wu month. The戊 earth in the heavenly stem of the month is the seven poison, and the辛 metal in the heavenly stem of the hour is the positive seal. The戊 and 辛 are both rooted in the Wu month stem, so the poison and seal come from the same source, which is the harmonious relationship between poison and seal. There are also cases where the poison is heavy and the day master is weak. If using the food god to control the poison, the day master would not be able to bear the burden himself. It would be better to use the seal instead, allowing the seal to transform the poison and generate the day master. Even if the seal does not have a root in the month stem, it can still transform from an inharmonious relationship to a harmonious one, and the pattern may lead to wealth and honor, though not to a very high level.

有煞而用財者，財以黨煞，本非所喜，而或食被制，不能伏煞，而財以去印存食，便為貴格。如周丞相命，戊戌、甲子、丁未、庚戌，戊被制不能伏煞，時透庚財，即以清食者，生不足之煞。生煞即以制煞，兩得其用，尤為大貴。

The Shen氏 original says: There are cases where seven poisons are used with wealth. Wealth assisting the seven poisons is not desirable; however, if food and injury are restrained by the scholar and cannot overcome the poisons, then wealth can remove the scholar and protect the food and injury, thus forming a noble pattern. For example, the命 of Zhou Chancellor: Wuxu year, Jiazi month, Dingwei day, Gengxu hour. The day master is Ding fire, born in the month of Zi, which contains癸 water as seven poisons. The year stem Wu earth could normally restrain the poisons, but it is restrained by the month stem Jia wood, the righteous scholar, and thus cannot function effectively. The hour stem Geng metal, the wealth star, appears clearly, on one hand removing the Jia scholar so that Wu earth can restrain the poisons, and on the other hand generating the originally insufficient poisons. Generating the poisons actually helps to restrain them, and both aspects are useful, thus leading to extraordinary wealth.

又有身重煞輕，煞又化印，用神不清，而借財以清格，亦為貴格。如甲申、乙亥、丙戌、庚寅，劉運使命是也。更有雜氣七煞，干頭不透財以清用，亦可取貴。

The original text says: There is also a case where the day's ruler is strong but the seven deadly stars are weak, and the deadly stars are further transformed by the ministerial element, causing the useful god to become unclear. In such cases, one can only rely on wealth to clarify the pattern, which is also considered a noble destiny. For example, someone born in the year of Jiashen, month of Yihai, day of Bingxu, and hour of Gengyin, which is the birth chart of Liu Yunshi. The day's ruler is Bing fire, born in the month of Hai, where the hidden壬water is the seven deadly stars. However, the heavenly stem of the year is Jia wood and the heavenly stem of the month is Yi wood, both being ministers, which completely transform the deadly stars. The heavenly stem of the hour is Geng metal, which is the biased wealth. It can both weaken the ministers and generate the deadly stars, thus clarifying the pattern. There is another case where the seven deadly stars hidden in the month's hidden elements are present, and if the heavenly stem does not reveal wealth to disrupt the pattern, and the selection of the useful god is pure, it can also lead to nobility.

有煞而雜官者，或去官，或去煞，取清則貴。如嶽統制命，癸卯、丁巳、庚寅、庚辰，去官留煞也。夫官為貴氣，去官何如去煞？豈知月令偏官，煞為用而官非用，各從其重。若官格雜煞而去官留煞，不能如是之清矣。如沈郎中命，丙子、甲午、辛亥、辛卯，子沖午而克煞，是去煞留官也。

The Shen氏 original says: There are cases where seven poisons are mixed with the proper official, and either the official or the poison is removed, choosing the pure one to achieve nobility. For example, the destiny of Yue Tongzhi:Guimao year, Dingsi month, Gengyin day, Gengchen hour. The day master is 庚 metal, born in the巳 month. The fire in巳 is 丙 fire, which is seven poison, while the heavenly stem of the month is 丁 fire, which is the proper official. The official and poison are mixed; the癸 water in the year stem is able to overcome the 丁 official, which is removing the official and keeping the poison. Someone may ask: The official is noble energy, how can removing the official be better than removing the poison? One must know that the month stem itself is a biased official, and the poison is the useful god, and the official is not the useful god. Each follows the side with greater weight. If in an official pattern the poison is mixed, and one removes the official to keep the poison, it cannot be as pure as before. Another example is the destiny of Shen Langzhong:Bingzi year, Jiawu month, Xinhai day, Xinmao hour. The day master is 辛 metal, born in the午 month. The fire in午 is 丁 fire, which is seven poison, while the heavenly stem of the year is 丙 fire, which is the proper official; the day branch 亥 and the year branch 子 clash with 午, thus overcoming the poison, which is removing the poison and keeping the official.

有煞無食制而用印當者，如戊辰、甲寅、戊寅、戊午，趙員外命是也。至書有制煞不可太過之說，雖亦有理，然運行財印，亦能發福，不可執一也，乃若棄命從煞，則於外格詳之。

The original text says: There are also cases where there is seven deadly stars but no food god to control them, and only the seal is used to bear the burden. For example, a person born in the year of Wu Chen, with the month of Jiayin, day of Wu Yin, and hour of Wu Wu, this is the destiny of Zhao Yuanwai. The Wu earth day master is born in the month of Yin, and the heavenly stem of the month, Ji wood, is the seven deadly stars. The Yin contains Bing fire, and the hour branch Wu also contains fire, both being seals. The deadly stars generate the seals, and the seals generate the body, thus the whole path is resolved. As for the saying in the book that 'controlling the deadly stars should not be excessive,' although it has some reason, if it is overdone, when the person's fortune reaches the wealth and seal branches, they can still gain blessings. One should not be rigid in this matter. As for cases where the day master has no root at all and simply surrenders to the deadly stars, that should be discussed in detail in the section on external patterns.