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原文
1
财官印食，四吉神也，然用之不当，亦能破格。
译文
1
徐注：官煞财印食伤，乃五行生克之代名词，以简驭繁，并寓刚柔相配之义，故有偏正名称，无所谓吉凶也。合于我之需要，即谓之吉，不合需要，即谓之凶。成格破格，系乎喜忌，不在名称也。详成败救应节。
原文
2
如食神带煞，透财为害，财能破格也；春木火旺，见官则忌，官能破格也；煞逢食制，透印无功，印能破格也；财旺生官，露食则杂，食能破格也。
译文
2
徐注：食神带煞，以食制煞为用也。见财则食生财党煞，为破格，若不带煞，则食神格喜见财矣。春木火旺，为木火伤官，见官破格。煞逢食制，见印夺食，财旺生官，见食则伤克官星，并皆破格。
是故官用食破，印用财破。譬之用药，参苓芪术，本属良材，用之失宜，亦能害人。官忌食伤，财畏比劫，印惧财破，食畏印夺，参合错综，各极其妙。弱者以生扶为喜，强者因生扶而反害；衰者以裁抑为忌，太旺者反以裁抑而得益。吉凶喜忌，全在是否合于需要，不因名称而有分别也。
Overall Paraphrase
Wealth, Authority, Seal, and Food (Resource) are known as the Four Auspicious Gods 🔥🌊🌬⛰, but if misused, they can disrupt the Bazi pattern. Xu Lewu pointed out that Authority, Killer, Wealth, Seal, Food, and Injury are essentially terms representing the generative and restrictive relationships of the Five Elements, aiming to simplify complexity and embody the balance of hardness and softness. Thus, they are categorized as partial or proper, but they are not inherently absolutely auspicious or inauspicious. Their auspiciousness or inauspiciousness depends on whether they align with the needs of the Bazi: alignment makes them auspicious, while misalignment makes them inauspicious. The formation or disruption of a pattern hinges on the balance of favorable and unfavorable elements, not on the names themselves.
For example:
Therefore, the Authority Star fears destruction by Food and Injury, the Wealth Star dreads competition from Compare and Rob, the Seal Star dislikes being overcome by the Wealth Star, and the Food God fears being seized by the Seal Star. These elements interact intricately, each revealing its subtleties. Weak elements require support to be favorable, while strong elements may suffer from additional support; declining elements dislike suppression, but overly vigorous elements may benefit from it. The essence of auspiciousness, inauspiciousness, favorability, and unfavorability lies in whether they meet the needs of the Bazi, not in the labels of auspiciousness or inauspiciousness.
The essence of the Four Auspicious Gods (Wealth, Authority, Seal, Food) lies in their role as tools of the Five Elements’ generative and restrictive relationships. Their auspiciousness or inauspiciousness depends on the overall configuration of the Bazi pattern and the balance of favorable and unfavorable elements. Nothing is absolutely auspicious; only what aligns with the needs is useful, reflecting the Yijing philosophy of "dynamic balance."
In modern Bazi analysis, this theory emphasizes avoiding the mechanical application of the label "auspicious gods must be auspicious." For example:
This theory is deeply rooted in the balancing philosophy of traditional Chinese medicine, "using medicine like deploying troops": even ginseng, poria, astragalus, and atractylodes (good medicines) can harm if misused, just as misused auspicious gods can disrupt patterns. It reveals the universal law of "relativity"—the transformation of auspiciousness and inauspiciousness depends entirely on scale and context, echoing the core of the Yijing: "change."