YHZP Chapter 009 - On The Hamrs Among 12 Branches

YHZP – 论十二支相穿 Chapter 009 – On the Harms Among the 12 Branches
yuán wén zǐ wèi xiāngchuān chǒu wǔ xiāngchuān yín sì xiāngchuān mǎo chénxiāngchuān shēn hài xiāngchuān yǒu qu xiāngchuān
（原文）子未相穿，丑午相穿，寅巳相穿，卯辰相穿，申亥相穿，酉戌相穿。
yì yì yǔ jiě shuō dì zhī liù chuān yě jiào liù hài kǎo yuán yún liù hài bù zhī cóng hé ér qǐ dà gài fán shì dōu xǐ xiāng hé ér jì xiā yīn
（意译与解说］地支六穿也叫六害。《考原》云：六害不知从何而起。大概凡事都喜相合而忌相冲。因

wéi zǐ wèi xiāng hé wèi lái chōng sàn suǒ yǐ zǐ wèi xiāng hài chǒu yǔ zǐ hé wǔ lái chōng sàn suǒ yǐ chǒu wǔ xiāng hài yín yǔ hài hé hēng bā lái chōng
为子卫相合，未来冲散，所以子未相害。丑与子合，午来冲散，所以丑午相害。寅与亥合亨巴来冲

sàn suǒ yǐ yín sì xiāng hài mǎo yǔ qu hé chén lái chōng sàn suǒ yǐ mǎo chénxiāng hài shēn yǔ sì hé hài lái chōng sàn suǒ yǐ shēn hài xiāng hài yǒu
散，所以寅巳相害。卯与戌合，辰来冲散，所以卯辰相害。申与巳合，亥来冲散，所以申亥相害 .酉

chénxiāng hé qu lái chōng sàn suǒ yǐ yǒu qu xiāng hài fǎn zhī yě kě yǐ shuō wǔ yǔ wèi hé zǐ lái chōng sàn suǒ yǐ zǐ wèi xiāng hài yú lèi tuī
辰相合，戌来冲散，所以酉戌相害。反之，也可以说午与未合，子来冲散，所以子未相害。余类推。
mín jiān liú chuán zhe yì shǒu hé hūn dà jì gē zǐ shǔ wèi yáng tóu wǔ mǎ pà qīng niú shé hǔ rú dāo lá lóng tù lèi jiāo liú jī gǒu liǎngxiāng dòu zhū
民间流传着一首合婚大忌歌：“子鼠未羊头，午马怕青牛，蛇虎如刀剌，龙兔泪交流，鸡狗两相斗，猪

hóu bú dào tóu yì jí shǔ shǔ rén jì pèi shǔ yáng rén xiāo niú rén jì pèi xiāo mǎ rén děng jiù shì zhè zhǒng lǐ lùn de fān bǎn
猴不到头。”意即属鼠人忌配属羊人，肖牛人忌配肖马人等，就是这种理论的翻版。
gē qiú zǐ yún liù hài zhī tú mìng yǒu qī shāng zhī shì mìng fàn liù hài zhǔ gū dú fáng hài gǔ ròu shēn shāng nǚ mìng yóu jì nián yuè qīng
《咯球子》云：六害之徒，命有七伤之事。命犯六害，主孤毒妨害，骨肉参商，女命尤忌。年月轻｀

rì shí zhòng rú yǒu zhì huò bèi tā zhī hé qù zé wú fán
日时重。如有制或被它支合去则无妨。
mìng lǐ jù zhù dī wāi suǐ yún xíng jì bù zú wéi píng ér hài zhī yì yóu wéi chuān záo liù hài zhī suǒ yǐ bèi zhēnzhèng lùn mìng zhě tuò qì
命理巨著《滴夭髓》云：＂刑既不足为凭，而害之义，尤为穿凿。“六害之所以被真正论命者唾弃，

jiù shì yīn wéi tuō lí le yǐ wǔ xíng shēng kè zhì huà lùn mìng de gēn běn guǐ jì rú shēn hài xiāng hài shēn jīn nǎi shēng hài shuǐ zhī shén hài cóng hé lái
就是因为脱离了以 “五行生克制化 ”论命的根本轨迹。如申亥相害，申金乃生亥水之神，害从何来？

yín sì wèi hé zhī chǒu wǔ yì tóng zǐ wèi xiāng hài wèi tǔ běn jiù kè zǐ shuǐ hài yòu yǒu hé yì
寅巳卫和知丑午亦同。子未相害，未土本就克子水，害又有何意。
The passage discusses the concept of the "Six Harms" (六害) in the context of Bazi, a form of Chinese
Metaphysics. It critiques the idea of these harmful interactions between the Earthly Branches and
questions their validity based on the principles of the Five Elements. Here's a translation and explanation
using the specified English terms:
Six Harms (六害) Among Branches:

The Earthly Branches that are considered to harm each other are:
 Zi (Rat) and Wei (Goat)
 Chou (Ox) and Wu (Horse)
 Yin (Tiger) and Si (Snake)
 Mao (Rabbit) and Chen (Dragon)
 Shen (Monkey) and Hai (Pig)
 You (Rooster) and Xu (Dog)
Interpretation and Explanation:

For example, Zi and Wei are said to harm each other because Zi naturally combines with Chou, but Wei
disrupts this combination.
Similarly, Chou combines with Zi, but Wu disrupts it, leading to harm between Chou and Wu. This
reasoning is applied to all the pairs, suggesting that the disruption of natural combinations leads to
harm.
Cultural Context:
A folk song warns against certain zodiac pairings in marriage, reflecting the belief in these harmful
interactions:
"Rat and Goat clash, Horse fears Ox, Snake and Tiger are like knives, Dragon and Rabbit weep, Rooster
and Dog fight, Pig and Monkey don't last."
This suggests that people born under certain zodiac signs should avoid pairing with others, based on
the theory of the Six Harms.
Critique of the Six Harms:

The text criticizes the concept of the Six Harms, stating that it deviates from the core principles of the
Five Elements (五行), which are based on generation and control.
For instance, Shen (Monkey) Metal generates Hai (Pig) Water, so the idea of harm is questioned.
Likewise, the natural controlling relationship, such as Wei Earth controlling Zi Water, is seen as a natural
interaction rather than harmful.
Sample
rì yuángēng jīn zuò wǔ zhèngguān yǔ qu tǔ bàn hé huǒ jú bǐng shā míng tòu tōng gēn
日元庚金坐午正官，与戌土半合火局，丙杀明透，通根
sì wǔ shā wànggōngshēn wéi bìng miào zài yuè zhī chǒu tǔ quánshōu wǔ sì cāo qì fǎn
巳午，杀旺攻身为病。妙在月支丑土全收午巳操气，反

shēnggēng jīn rú cǐ guān yìn xiāngshēng jiē wéi wǒ yòng suǒ yǐ wéi dà guì zhī mìng
生庚金。如此官印相生．皆为我用，所以为大贵之命。

ruò yǐ sú lùn yuè rì èr zhī chǒu wǔ xiāng hài cháng rén yì nán hé néng chū guì
若以俗论，月日二支丑午相害，常人亦难，何能出贵.
Day Master and Elemental Interactions:

The Day Master is Geng Metal (庚金), which is positioned on Wu Fire (午), representing the Direct
Officer (正官).
Wu Fire combines partially with Xu Earth (戌土) to form a Fire frame, indicating a strong influence of
Fire.
Challenges and Solutions:

Bing Fire (丙) is prominently visible and rooted in Si (巳) and Wu (午) branches, indicating a strong
presence of Seven Killing (七杀), which poses a challenge by attacking the Day Master (庚金).
The presence of Chou Earth (丑土) in the month branch effectively collects the Qi of Wu Fire and Si
Fire, transforming it into support for Geng Metal (庚金).
Outcome:
The interaction between the Direct Officer (正官) and Direct Resource (正印) creates a beneficial cycle,
as both elements support the Day Master (庚金).
This configuration is considered auspicious, leading to a noble and high-status destiny.
Critique of Conventional Interpretation:
Conventionally, the Chou (丑) and Wu (午) branches are seen as harmful to each other, which might
suggest difficulties for an ordinary person.
However, in this chart, the interactions are harmonized, allowing the individual to achieve greatness
despite the conventional view of harm between Chou and Wu.
Lin Zexu
hǔ mén xiāo yān de míngjiàng lín zé xú zhī shēn yǒu qu xī
虎门销烟的名将林则徐命造。地支申酉戌西

fāng yí qì sì huǒ hé shēn huà shuǐ jīn wàng shuǐ qiáng yǐ jiǎ yǐ
方一气，巳火合申化水，金旺水强，以甲乙

shí shāng tǔ xiù wéi yòng shé shuǐ mù jīng huá xiù qì fā yuè wú
食伤吐秀为用神，水木菁华，秀气发越，无

tǔ zá jú jí wéi qīng chún xīn dī tiān suǐ yún yì qīng dào dǐ
土杂局，极为清纯心《滴天髓》云 ”一清到底

jiàn jīng shén guǎn qǔ píng shēngzhēn fù guì suǒ yǐ wéi qiān gǔ míng
见精神，管取平生真富贵 ” ，所以为千古名
chén ruò yǐ sú lùn zhōng rì shí èr zhī yǒu qu dāng yǒu qī
臣。若以俗论中日时二支酉戌相害，当有七

shāng zhī shì nǎi pín jiàn zhī zào jīn hé néng fā guì
伤之事，乃贫贱之造今何能发贵.
Lin Zexu (30 August 1785 – 22 November 1850), was a Chinese political philosopher and politician. He
was a head of state (Viceroy), Governor General, scholar-official, and under the Daoguang Emperor of
the Qing dynasty best known for his role in the First Opium War of 1839–42. He was from Fuzhou,
Fujian Province. Lin's forceful opposition to the opium trade was a primary catalyst for the First Opium
War. He is praised for his constant position on the "moral high ground" in his fight, but he is also
blamed for a rigid approach which failed to account for the domestic and international complexities of
the problem. The Emperor endorsed the hardline policies and anti-drugs movement advocated by Lin,
but placed all responsibility for the resulting disastrous Opium War onto Lin.
Elemental Configuration:
 The Earthly Branches consist of Shen (Monkey), You (Rooster), and Xu (Dog), which together form
a strong Metal energy in the Western Direction.
 Si Fire (巳火) combines with Shen (申) to transform into Water, resulting in strong Metal and Water
energies.
Use of Eating God:

The chart uses Jia Wood (甲) and Yi Wood (乙) as the Eating God (食神) to express talent and potential.
The presence of Water and Wood indicates a refined and pure energy, free from the contamination of
Earth, which is considered ideal.
Auspicious Outcome:
The chart is described as having a clear and pure energy, which aligns with the principles outlined in
Di Tian Sui (滴天髓): "A clear and pure chart reveals spirit, ensuring a life of true wealth and nobility."
This configuration is considered highly auspicious, leading to Lin Zexu being recognized as a
distinguished historical figure.
Critique of Conventional Interpretation:

Conventionally, the interaction between You (酉) and Xu (戌) is seen as harmful, potentially leading to
negative outcomes like poverty. However, in Lin Zexu's case, the overall harmony and beneficial
interactions in the chart override this conventional view, allowing him to achieve greatness.

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YHZP – 论十二支相穿 Chapter 009 – On the Harms Among the 12 Branches

（原文）子未 相 穿 ，丑午 相 穿 ，寅巳 相 穿 ，卯辰 相 穿 ，申亥 相 穿 ，酉戌 相 穿 。

（意译与解说］地支六 穿 也叫六害。《考原》云：六害不知从何而起。大概凡事都喜 相 合而忌相冲。因

为子卫 相 合 ，未来 冲 散 ，所以子未 相 害 。丑与子合 ，午来 冲 散 ，所以丑午 相 害 。寅与亥合 亨 巴来 冲

散 ，所以寅巳 相 害 。卯与戌合 ，辰来 冲 散 ，所以卯辰 相 害 。申与巳合 ，亥来 冲 散 ，所以申亥 相 害 .酉

辰 相 合，戌来 冲 散，所以酉戌 相 害。反之，也可以说午与未合，子来 冲 散，所以子未 相 害。余类推。

民间流 传 着一首合婚大忌歌：“子鼠未羊头，午马怕青牛，蛇虎如刀剌，龙兔泪交流，鸡狗两 相 斗，猪

猴不到头。”意即属鼠人忌配属羊人，肖牛人忌配肖马人 等 ，就是这 种 理论的翻版。

《咯球子》云：六害之徒，命 有七 伤 之事。命 犯六害，主孤毒妨害，骨肉参 商 ，女 命 尤忌。年月轻｀

命 理巨著 《滴夭髓 》云 ：＂刑既不足为凭 ，而害之义 ，尤为 穿 凿 。“六害之所以被真 正 论 命 者唾弃 ，

就是因为脱离了以 “五行 生 克制化 ”论 命 的根本轨迹 。如申亥 相 害 ，申金乃 生 亥水之神 ，害从何来 ？

Six Harms (六害) Among Branches:

Interpretation and Explanation:

Critique of the Six Harms:

巳午 ， 杀 旺 攻 身为病 。 妙 在月支 丑 土 全 收 午巳操气 ， 反

生 庚 金 。如此官 印 相 生 ．皆为我用 ，所以为大贵之 命 。

若以俗论，月日二支丑午 相 害， 常 人亦难，何能 出贵.

Day Master and Elemental Interactions:

Challenges and Solutions:

虎门销烟的 名 将林则徐 命 造 。 地 支申酉戌 西

方一气 ，巳火合申化水 ，金 旺 水 强 ，以甲乙

食 伤 吐秀为用 神 ，水木菁华 ，秀气发越 ，无

土杂局 ，极为清纯心 《滴天髓 》云 ”一清到底

臣 。若以俗论 中 日时二支酉戌 相害，当 有七

Use of Eating God:

Critique of Conventional Interpretation:

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（原文）子未相穿，丑午相穿，寅巳相穿，卯辰相穿，申亥相穿，酉戌相穿。

（意译与解说］地支六穿也叫六害。《考原》云：六害不知从何而起。大概凡事都喜相合而忌相冲。因

为子卫相合，未来冲散，所以子未相害。丑与子合，午来冲散，所以丑午相害。寅与亥合亨巴来冲

散，所以寅巳相害。卯与戌合，辰来冲散，所以卯辰相害。申与巳合，亥来冲散，所以申亥相害 .酉

辰相合，戌来冲散，所以酉戌相害。反之，也可以说午与未合，子来冲散，所以子未相害。余类推。

民间流传着一首合婚大忌歌：“子鼠未羊头，午马怕青牛，蛇虎如刀剌，龙兔泪交流，鸡狗两相斗，猪

猴不到头。”意即属鼠人忌配属羊人，肖牛人忌配肖马人等，就是这种理论的翻版。

《咯球子》云：六害之徒，命有七伤之事。命犯六害，主孤毒妨害，骨肉参商，女命尤忌。年月轻｀

命理巨著《滴夭髓》云：＂刑既不足为凭，而害之义，尤为穿凿。“六害之所以被真正论命者唾弃，

就是因为脱离了以 “五行生克制化 ”论命的根本轨迹。如申亥相害，申金乃生亥水之神，害从何来？

巳午，杀旺攻身为病。妙在月支丑土全收午巳操气，反

生庚金。如此官印相生．皆为我用，所以为大贵之命。

若以俗论，月日二支丑午相害，常人亦难，何能出贵.

虎门销烟的名将林则徐命造。地支申酉戌西

方一气，巳火合申化水，金旺水强，以甲乙

食伤吐秀为用神，水木菁华，秀气发越，无

土杂局，极为清纯心《滴天髓》云 ”一清到底

臣。若以俗论中日时二支酉戌相害，当有七