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格曰：如《珞录子》，专以财官为主，据其为说亦谬矣。虽人身以财官为依据财官太旺，日主太弱，则身主不难任其财官。苟日主太旺，财官气轻，则财官不足身主之理。以财官日主参看。若子平书云：“财官轻而日旺，运行财官最为奇。”此主至此至当可为看命之法则。右《珞录子》所言，止要财官生旺，不看日主旺弱，岂不甚谬乎？
日贵格，如甲戊庚牛羊，乙巳鼠猴乡之类也。焉有斯理“虽曰天乙贵人，日主临此贵人之上，或作日贵论其体咎。然贵人之说，名有数端，原取名之不据理出。即与五星小儿、诸多关妄谬之说同。虽曰日主临之，不论财官印星，独以贵人为主，甚为虚诞。且原立诸多贵人之说，只是飘空而立，不根理出。岂可信乎？六乙鼠贵格，亦同此例。谬说无疑也。
日德格有五：甲寅、戊辰、庚辰、壬戌曰也。何以见其为德也？不考原委，不询来历，误以日德名之，岂不是子平中之谬说乎？
魁罡格，取壬辰，庚戌、庚辰、戊戌，临四墓之上，取其为魁罡，难掌大权，并不以理论。何以临此四墓之上就能掌握威权？此亦子平书之大谬也。
六壬趋艮，谓用寅中甲木，能合己土，为壬之官；谓用寅中丙火，能合辛金，为壬之印。俱是无中生有之说，吾恐谬也。大抵与前拱禄、飞天、禄马之说，相为表里。此说尤非，故以谬名之也。
六甲趋乾，谓该上乃天之门户，谓甲日生人临此，谓之趋乾。假如别日干生临亥上，何以不谓之趋乾也？然天门亦只好此六甲日主来趋也。然天门体至圆，本无门户可入，然乾乃西北之界，类天之门户，岂可论人祸福乎？此说是子平之谬也。
勾陈得位，以戊为勾陈，其一理也。得位谓其临财官也，若戊己身主不柔，则能任财官也，则谓这勾陈位也。宜矣。若戊己气弱，临其财宫太旺之地，或为财多身弱，或为杀重身轻，若以勾陈得位为美，岂不谬首？玄武当权，与此理相同也。
从革格，谓庚辛日干，见申酉戌全，或巳酉丑全，此多剥杂，原非纯粹可睹，与壬癸润下格理同，此二格多矣。未曾有富贵者，但当以别理推之。止有曲直稼穑二格多富贵，火全巳午未格，亦未见其美。由是尊其所正，而辟其所谬也。
Overall Paraphrased Meaning
This chapter of Shenfeng Tongkao specifically critiques the erroneous viewpoints in Ziping astrology. The author points out that books like Luoluozi one-sidedly emphasize the importance of wealth and official status (💰🏛️) while neglecting the balance of the Day Master's (🧘) strength and weakness, which is unreasonable. If the Day Master is too weak and wealth and official status are too strong, a person simply cannot bear the pressure; conversely, if the Day Master is too strong and wealth and official status are too light, resources will be insufficient. Proper astrological analysis should comprehensively consider the relationship between the strength of wealth and official status and the Day Master. The Ziping texts state, "If wealth and official status are light and the Day Master is strong, the luck cycle of wealth and official status is most extraordinary," which is a reasonable principle. However, Luoluozi only pursues the prosperity of wealth and official status without considering the state of the Day Master, which is a grave mistake.
The Noble Day Pattern, such as the sayings "甲戊庚牛羊 (Jia, Wu, Geng: ox and sheep), 乙巳鼠猴乡 (Yi, Si: rat and monkey)," is entirely baseless. The so-called Heavenly Noble Star, when the Day Master aligns with it, is considered auspicious or inauspious for the Noble Day Pattern. However, the concept of the Noble Star itself is varied and of unreliable origin, similar to superstitious fallacies like the Five-Star Child Guardian Shutdown. Even if the Day Master aligns with the Noble Star, it should not overshadow the importance of wealth, official status, and the Seal Star (📜). Solely venerating the Noble Star is too fanciful. The theory of the Noble Star is baseless and lacks theoretical support, making it untrustworthy. The Six Yi Rat Noble Pattern is equally absurd.
The Virtuous Day Pattern, which includes days like Jia Yin, Wu Chen, Geng Chen, and Ren Xu, is called "virtuous" without any investigation into its origin. This is purely a fallacy in Ziping astrology.
The Noble Authority Pattern, which selects combinations like Ren Chen, Geng Xu, Geng Chen, and Wu Xu atop the tomb libraries, claims to grant great authority but lacks any theoretical support. Why should aligning with these tomb libraries confer power? This is another major error in Ziping texts.
The Six Ren Heading to Gen Pattern claims that the Jia Wood within Yin combines with Ji Earth to form Ren's official status, and the Bing Fire within Yin combines with Xin Metal to form Ren's Seal. This is entirely fabricated. It likely stems from the same lineage of absurd theories as the Arching Salary and Flying Horse Salary patterns and is particularly untrustworthy, hence its classification as a fallacy.
The Six Jia Heading to Qian Pattern claims that Hai is the Heavenly Gate, and only the Six Jia Day Masters aligning with it are considered heading to Qian. Why then are other Day Masters aligning with Hai not called heading to Qian? The Heavenly Gate is originally a concept of圆融 (perfect harmony) without doors, and Qian is merely the northwest direction, symbolizing the Heavenly Gate. How can this be used to discuss human fortune and misfortune? This theory is also a fallacy in Ziping astrology.
The Gouchen Attaining Position Pattern treats Wu as Gouchen, with "attaining position" referring to aligning with the realms of wealth and official status. If the Wu or Ji Day Masters are strong (💪) and can handle wealth and official status, it is somewhat reasonable. However, if the Day Master is weak (😵) and wealth and official status are too strong, leading to excessive wealth weakening the body or excessive killing overwhelming the body, and it is still called Gouchen attaining position auspiciously, it is a grave mistake. The theory of Xuanwu in Power is similarly absurd.
The Reform Pattern refers to Geng or Xin Day Masters encountering the complete combinations of Shen, You, and Xu or Si, You, and Chou. However, such combinations are often杂乱不纯 (chaotic and impure), similar to the Ren Gui Moistening Down Pattern, and rarely result in wealth and nobility in reality. Other principles should be used for inference. Only the Curved Straight (🌳) and Farming (🌾) patterns commonly result in wealth and nobility, while the Fire Pattern (🔥), such as the complete combination of Si, Wu, and Wei, is not favorable. The author advocates upholding correct principles and eliminating fallacies.
The core of this chapter is to critique the fallacies in Ziping astrology that blindly follow traditional pattern theories, emphasizing that astrological analysis must be based on rational balance rather than superstition or baseless assumptions. The author argues that the strength of the Day Master and wealth/official status must be considered comprehensively, avoiding single-indicator determinism. This reflects an academic attitude of discerning truth from falsehood.
In modern astrology, this critical spirit is highly worth emulating. We live in a data-driven era, and astrological analysis should focus on overall balance and empirical verification rather than rigidly adhering to traditional patterns. For example:
This reflects the extension of the "Golden Mean" (中庸) philosophy in traditional Chinese culture: everything requires balance and moderation. The process of critiquing fallacies is essentially a pursuit of truth and rationality, encouraging independent thinking and avoiding blind obedience to authority. In modern society, this attitude helps integrate traditional wisdom with scientific spirit, promoting personal growth.