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夫金木水火土，原天一生水，地二生火，即以水一、火二、木三、金四、土五次第列之。后类景即是以海中、炉中、大林、路旁之妄说配其纳音五行为歌，使后人可以成诵。夫何后世妄以海中炉中无理之说，立为门户。若《三车一览》、《望斗真经》、《耶律经》、《玉井奥诀》、《兰台妙选》等书，俱不以祖其身命限度，近理之事为言，漫以江山、水石、道风、道雨言之，又以人之生年、十二支生肖所属，论人吉凶，夫何谬也！盖原生肖本以十二禽兽身中各欠一件肖者似也，以十二禽兽似此也。如鼠欠光，牛欠牙，虎欠项，兔欠唇，龙欠聪，蛇欠足，马欠瞳，猴欠脾，鸡人贤，猪欠筋，皆以十二支所生肖此也，全不关系人之八字干支。妄以此生肖而论命耶，然以人所生之年地支一字而论，如剜人肉而贴己肉，血气实不相通。且如今宜黄县显宦谭二华命，庚辰甲申丁未丙午，本然八字是身强杀浅，行杀旺地，贵封万户之候，其理甚是。舍此正说，谬言其命属龙，得丁未丙午日时，谓之龙天河，以龙遇水龙为极贵。假如有一贫命，是庚辰甲申癸亥癸亥，亦可以龙归大海论之，何以极贫？盖缘此八之水多，以水为病，再行北方之运，以水济水，正谓北禄逐马，守穷途而牺惶也。且如人属鸡狗锗羊。迹有贵人命，请问将何理论之？二者所说俱谬。一五星指南，载破碎吞啖等杀，及小儿雷公金锁断桥休庵百日，四柱鸡飞等关。中以生年一字，以犯某时甘日为言，又立险语，哭断不过三岁死，及打脑断桥之说，以惊人之父母，并不以八字干支生克制化财官论之。且以正理搜寻，尚且祸福不验，此只把一字以定生死，以实谬说也。
吕才作《合婚书》，岂有是理耶？盖人之婚姻，由于月老硷书，赤强系足。今之择婚择命，无过欲尽父母爱子之心，男之择女也，八字贵看夫子二星，女之译男也，八字贵得中和之道。夫何以下文男女所噩这诸般为忌，其理甚谬。说见下文。如俗谚云：此是来蛮经。盖灭退蛮人，羞与中国为婚，故将此无下理之说，以哄灭之，其理或是。
骨髓破铁扫帚六害：大败、狼籍、飞天、狼籍、八败、孤虚谬说。此说原止是将人之祸不与日地相关，断头绝脚为说，不特立诸空言，而且刻诸版籍，立险语，以骇人之听信。后世愚夫妇，遂以为真，或有斯犯，即骇而惊，或有高明，知其果于应验，以破其说，彼亦不信，且言曰：只读儒书，未谙此理，或亦酷信，遂使下愚之人，曰此上人尚且信之，我何疑焉！一犬吠形，百犬吠声。又或储备了，果系偏枯，太弱太旺，有病无约，兼带谬说，愚人且不以储备字正理不好为说，只浪怨带此谬说之害，又蔌浪听愚人谚语，飞天狼籍是八败耶，，此非君子之言，齐东野人之语也。愚谓此等妄语，刊诸版籍，必须焚其版，火其书，而后可出。
进财退财，望门守寡，妻多厄，夫多厄，死墓绝妨妻，死墓绝妨夫，斯说之谬，原止以人之生年。金木水火土纳音所属，只论年月以上一字犯之，呜呼，岂有是理耶！只论年月，丢下日时不论。年月日时全备，方能论得人之祸福。且进财退财，系乎自己命运所招，安有他人家男女而能致我之祸福耶？俗说退九年，退十年，益见此说益也。又有金舆禄，以马前一位所犯一字，浪以男人为忌，其谬之甚何惑人之甚耶！
妇命祸福淫乱，式以八败、桃花杀为道忌，八败则以猪羊犬吠春三月，盖以亥未戌生人，见三月生者，遂为之八败，并不联属日时，并不论其夫子和之道。假如亥未戌三个生人，见此辰月，终不然是他仇家也，亦非天地将此此辰月亏负此三人也。八败之说，其谬甚矣。又桃花杀之说曰：寅午戌兔从犯里出。盖其立说之意何耶？其寅午戌属火，火则裸形，沐浴于卯，谓其火在卯上，浴水有裸体之嫌，妄立此名，其谬可知矣。吾尝屡见富贵夫子两全老妇，幼带八败，父母另将年命改造适人，及至临终，始夫子真造，以纪谱券，其夫又无大败之对。乃我尝将此妇真造视之，果系夫子星秀，理得中和，八败谬说果然也，。又或本然八字偏枯，
夫子星亏，又带八败，世俗之人，只谓其带败，不知其八字本然不差了。故人择女之命，但以夫星为主，子星次之，柱中若有夫星，便以夫星论之，原无夫星，另寻他格。盖夫贵妻亦贵，夫贫妻亦贫，富贵从夫，其理甚明，何以名其官星为夫？盖克我者，官星也。则身受制于夫，不敢淫乱，不敢妒暴，又喜夫星生旺之运，及有财神助起其夫，大畏食神伤官之运，以克其夫也，若日方弱，夫星太旺，带有二三重者，此非好夫也，乃命之夫也，则喜食神伤官以制之，大运亦然。若制之太过，则又不足，贵得中和。大抵女命有夫则有子，子则从夫生，无夫则无子，子从何处觅？愚曾欲觅河准桥黄女为子妇，阅其八字不美拒之，是己未丁丑甲寅甲子。愚曰用丑中辛金为夫也，嫌未中丁火，钻入丑中，破去其夫星，再加丁火透出天干，寅中又有丙火进气，原夫星衰，而制夫星旺也。吾推其运，入寅五月必死，果五月患痘疹而顽强也，又如淫乱娼婢之说，亦甚有理。盖或身主太旺，无夫星以制之，或又无财星以为依托，尤且身主血气太旺，无官克制，无夫管摄，逾于规矩准绳之外，安得不放逸为淫为奔乎！非特无夫，又且无子。盖八字柱中无夫星，则子星何而生也？又或身主太弱，被其偏官正官，三四点夫星以制之，又无食神伤官以制其夫星，又或财多以挠其身主，虽曰官杀为夫也，此则非夫星也，乃克身之贼也。若有此等，必须制夫之运。又若日主无根，官杀太多，或从夫星，要行夫星旺处，盖弃命从杀从夫，如人舍命而从强贼也。亦主富贵有子，但畏见从，苟或日主有根，而惟官杀太旺，又无克制，多是为婢为娼，是不得已而从人也。此等八字，俱系淫乱。或因八字有此旺身弱之病，而又带桃花，愚人不言八字偏枯之病，而浪以带桃花为名，此等之谬，有智之士，请当细察。
The Five Elements—Metal, Wood, Water, Fire, and Earth—originally stemmed from the cosmic generative sequence: "Heaven generates Water first, Earth generates Fire second," arranged in the order of Water (1), Fire (2), Wood (3), Metal (4), and Earth (5). Later generations forced far-fetched interpretations, fabricating mnemonic chants for the Na Yin Five Elements, such as "Sea Gold," "Stove Fire," "Forest Wood," and "Roadside Earth," to facilitate memorization and transmission. However, it is absurd that these groundless claims were established as formal doctrines, as seen in books like San Che Yi Lan and Wang Dou Zhen Jing. Instead of basing judgments on actual astrological patterns and life circumstances, these works rely on fanciful metaphors like rivers, mountains, stones, wind, rain, thunder, and lightning to discuss fate. Even more fallacious is their use of the Chinese zodiac to determine fortune or misfortune!
The original intent of the zodiac was to symbolize the characteristics of the earthly branches through twelve animals, each lacking one trait (e.g., the rat lacks light, the ox lacks teeth). This has no connection to an individual's Eight Characters (Bazi). To judge fate based solely on the earthly branch of the birth year is like grafting flesh onto skin—it disrupts the flow of energy and blood. For example, consider the fate of Tan Erhua, a high-ranking official from Yihuang County: Geng Chen, Jia Shen, Ding Wei, Bing Wu. His destiny was strong with a weak "Kill" element, and he achieved nobility by entering a period where the "Kill" element flourished. This aligns with proper astrological principles. Conversely, if one absurdly claims that his zodiac sign (Dragon) meeting Ding Wei and Bing Wu constitutes a "Dragon in the Heavenly River," suggesting that a dragon encountering water brings extreme nobility, how then does one explain the extreme poverty of another individual with the same birth year and month (Geng Chen, Jia Shen, Gui Hai, Gui Hai)? The latter's poverty stemmed from an excess of Water, which worsened when he entered a Water-dominated period, leading to destitution. If roosters, dogs, pigs, and sheep zodiac signs can also produce noble destinies, how can such theories hold water? Clearly, both approaches are flawed.
The Five Stars Guide records mystical煞 (Sha) such as "Broken" and "Devouring," as well as child关煞 (Guan Sha) like "Thunder God," "Golden Lock," and "Broken Bridge." These concepts use a single birth year character to predict life and death, terrifying parents while completely ignoring the principles of mutual generation and restraint in the Eight Characters. Even proper astrological principles are not 100% accurate—how much less reliable are these baseless claims that determine life or death based on a single character?
Lü Cai's Marriage Compatibility Book is equally unreasonable. Marriage is ultimately a matter of fate, and parents select matches out of love for their children: men seek women with strong "Husband and Son Stars," while women seek men with balanced Eight Characters. The prohibitions listed below are pure fallacies. Commonly referred to as "barbarian scriptures," these may have been fabricated in ancient times to reject marriages with outsiders.
Concepts like "Marrow Broken," "Iron Broom," "Six Harms," "Great Defeat," "Disorder," "Eight Defeats," and "Solitary Void" arbitrarily link fortune and misfortune to earthly branches, spreading fear through rigid interpretations. Foolish couples believe these claims, while wise individuals who debunk them are met with suspicion—a classic case of "one dog barks at a shadow, and a hundred bark at the sound." If one's Eight Characters are inherently imbalanced and further burdened by these fallacies, the ignorant blame the mystical煞 without understanding the essence of astrological principles.
Claims such as "bringing wealth" or "losing wealth," "widowhood before marriage," and "harming spouses" judge fortune based solely on the Na Yin character of the birth year, ignoring the day and hour pillars. Destiny and misfortune require a complete Four Pillars analysis—how can the fate of others determine one's own fortune? The idea of "losing wealth for nine or ten years" is particularly absurd. The concept of "Golden Chariot禄 (Lu)" prohibiting certain characters for men is equally misleading.
For female destinies, "Eight Defeats" and "Peach Blossom Sha" are considered prohibitions: "Eight Defeats" claims that those born in the months of Hai, Wei, or Xu are doomed if born in March, regardless of their day and hour pillars or the status of their Husband and Son Stars; "Peach Blossom Sha" suggests that those born in Yin, Wu, or Xu encounter nudity implications when Fire bathes in Mao Water. In reality, there are numerous cases of women with "Eight Defeats" who achieve wealth, nobility, and fulfilling marriages. Some parents even alter their daughters' birth records, only revealing the truth on their deathbeds. The core of a female destiny lies in the Husband Star: the controlling element (官, Guan) represents the husband. If the self is restrained, it signifies chastity and tranquility; wealth supports the husband, while resource depletion harms him. An excess of Husband Stars becomes a flaw, requiring resource depletion to balance—the key is harmony. Without a husband, there can be no son, as the son derives from the husband. For example, consider the female destiny of Ms. Huang: Ji Wei, Ding Chou, Jia Yin, Jia Zi. She used the Xin Metal in Chou as her Husband Star, but it was disrupted by the Ding Fire in Wei. When Ding emerged and Bing advanced, the husband weakened while control strengthened. It was predicted that she would die in the Yin month, which proved accurate.
The concept of promiscuity also has some basis: if the self is strong but lacks a husband or wealth, vitality becomes unrestrained; or if the self is weak with excessive uncontrolled官杀 (Guan Sha), submission to the杀 (Sha) may bring wealth but subservience, while resistance may lead to a life of servitude or prostitution. These are flaws in the Eight Characters, not the fault of Peach Blossom Sha.
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