Are the Ten Gods absolutely good or bad?

The Ten Gods are not moral scores, nor are they innate good or bad indicators. Their function depends on whether they are placed in a suitable structure.

The same ten gods will look completely different in different strengths, seasons, and combinations. Taken out of context, labels become distorted.

Don't ask "Is this star good or not?" first ask "What does it do in this chart?" Function and location are more important than reputation.

When reading the Ten Gods, try to replace "good or bad" with "whether it is suitable, whether it is stable, whether it can be used". This is closer to a true judgment.

Whether a Ten Gods is beneficial depends on whether it solves a problem or creates a problem. When the body is weak and the money is heavy, the money may be a pressure; when the body is strong and can bear the money, the money may be a resource. Same name, different effects.

Zhengguan, Zhengcai, and Zhengyin sound more upright, but if they are too heavy, they can also suppress people; Qisha, partial wealth, and partial seal sound more unstable, but if handled well, they can also create speed, opportunity, and unique understanding. Don't get carried away by the words.

When writing the judgment of the Ten Gods, you must add conditions: under what strength or weakness, in what position, by whom, and whether there is any inheritance. An unconditional assertion of the Ten Gods is usually a template.

Once you don't use good and bad as a starting point, it's easier to see true functionality. Is the food injury exporting or colliding, the seal supporting or slowing down, the wealth flowing or suppressing the body. After the judgment returns to function, the article will naturally become deeper.

Whether a Ten God is useful depends on what problem it solves in the chart. When the body is weak, seal ratio may be useful; when the body is strong, it may be useful to eat and injure the wealth official; fire may be the key in a cold situation, and water may be the key in a dry situation. Talking about good and bad apart from the problem will become a template.

The Wounded Officer is not naturally bad, but it is easy to violate the rules when it is uncontrolled. The Zhengguan is not naturally good, but it will be suppressed when it is too heavy. The partial seal is not naturally strange, but it may be blocked when it is too heavy. Side effects come from the imbalance, not from the name.

Change "a certain god is good/bad" to "under a certain structure, it will behave as a certain function; if it is not supported enough, it will easily become a certain problem." Conditional sentences can preserve judgment and avoid writing down the ten gods.

The Ten Gods are not static labels, but role relationships. Is it dominant, auxiliary, pressure, outlet, or resource entrance in the chart? Does it inherit, consume, constrain, support, or transform between it and the Japanese Master? As long as the relationship between the characters is clearly written, the Ten Gods article will not stop at the cheat sheet.

When the same ten gods are placed in career, relationships, wealth, and family, the actual performance will change. Money is a resource in wealth, but it may be exchange and object access in relationships; officialdom is a regular position in career, but it may be responsibility and pressure in relationships. Only when the topic is clearly written in different places can the article be in-depth.