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Sanming Tonghui · A Comprehensive Account of the Three Destinies
On Yin, Yang, Birth, and Death in the Heavenly Stems
Read in English. Switch to Original for word notes, or select text to ask a question.
Someone asks: “The ten stems are said to divide into yin and yang, hardness and softness, Birth and Death. Is this correct?” The answer: “Of the ten stems, five are yang and five yin. Yang is hard and yin soft. Their distinction of Birth and Death resembles a mother bearing a child: the child matures, while the mother grows old and dies, a natural principle. A rhapsody says: When yang is born, yin dies; when yang dies, yin is born. Through forward and reverse cycles, transformation becomes visible.”
Jia Wood heads the ten stems, presiding over the four seasons and nurturing all things. In heaven it is thunder and dragon; on earth, beams and pillars. It is called yang Wood. Its Emolument reaches Yin. Yin is described as Wood separated above, its roots cut and branches severed, called dead Wood. Dead Wood is hard Wood, requiring axe and adze to shape it into an implement. Its Long Life is at Hai. Hai is the Water of rivers, pools, ponds, and marshes, called dead Water. Thus dead Wood placed in dead Water does not rot even after long immersion, like the printed miao-chun timber, which remains firm in Water. Removed from Water onto the bank, it meets Gui Water, living Water, the world's rain and dew. Sun drying and rain soaking, with dryness and moisture unbalanced, make it wither and decay; it can then generate Fire. When Fire flourishes, Wood must burn, hence the danger of flying ash and vanishing smoke. Wu belongs to Li Fire. Fire relies on Wood's generation: Wood is Fire's mother and Fire Wood's child. The child flourishes and the mother declines: how could she not reach her end? Thus Jia Wood dies at Wu. A classic says: “Wood does not rush south.” This is precisely the meaning.
Yi Wood succeeds Jia, developing all things and generating without end. In heaven it is wind; on earth, trees. It is called yin Wood. Its Emolument reaches Mao, trees with deep roots and abundant leaves, called living Wood. Living Wood is soft Wood, fearing damage from yang Metal's felling and autumn's falling and withering leaves. It desires moist Earth cultivating its roots and benefits from living Water nourishing branches and leaves. Living Water is Gui Water, heavenly rain and dew and earthly springs. Moist Earth is Ji Earth, like cultivated soil that accomplishes grain-growing. Ji's Emolument is at Wu, where six yang are exhausted and one yin is born again. Thus rice flowers open at the Wu hour and Yi Wood is born at Wu. The tenth month establishes Hai, pure yin taking command; Ren's Emolument reaches Hai and holds authority. Dead Water floods, Earth is thin, roots empty, and nurture lost. Thus Yi Wood dies at Hai. A classic says: “Water floods and Wood floats.” This is precisely the meaning.
Bing Fire shines in midheaven, illuminating the six directions. In heaven it is Sun and lightning; on earth, furnace and forge. It is called yang Fire. Its Emolument is at Si, furnace and forge Fire, called dead Fire. Dead Fire is hard Fire, welcoming dead Wood to raise its flame and disliking Metal and Earth covering its light. Dead Wood is Jia, whose Emolument is at Yin, the enclosure of yang Wood. Abundant Wood gives birth to Fire, hidden within Wood and stone; without human use it cannot issue forth. Thus the five yang all emerge naturally and belong to the prior-heaven, while the five yin depend on human affairs and belong to the later-heaven. Bing Fire's Birth at Yin is therefore clear. The Sun's Fire rises in the east and sets in the west. You belongs to Dui, and Dui is Marsh. Ji Earth generates Metal; abundant Metal energy covers and extinguishes Bing Fire's light. Unable to shine, how could it not darken? Thus Bing Fire is born at Yin and dies at You. A classic says: “Fire does not face west.” This is precisely the meaning.
Ding Fire succeeds Bing as the essence of all things and the image of cultivated brightness. In heaven it is the arrayed stars; on earth, lamplight. It is called yin Fire. Its Emolument reaches Wu, the beginning of the six yin, containing Yi Wood which can generate Ding Fire. Yi is living Wood and Ding living Fire. Living Fire is soft Fire. Ding welcomes Yi Wood's generation, yin generating yin, like people using vegetable or sesame oil in lamps and candles: oil is Yi Wood's rich substance. At You, four yin hold power, so lamplight can blaze and the stars shine; thus Ding is born at You. At Yin, three yang join, yang Fire is born, and yin Fire retreats. As the Sun rises eastward, stars hide their radiance; a lamp still has flame but cannot display its light. Thus Ding is born at You and dies at Yin. A classic says: “Fire in brightness is extinguished.” This is precisely the meaning.
Wu Earth, before primordial vastness was divided, embraced the One and guarded the center. Once heaven and earth separated, it substantially carried all things, gathering at the center and dispersing to the four corners. In heaven it is mist; on earth, mountains. It is called yang Earth. Its Emolument is at Si, furnace and forge Fire, refined into an implement that sounds when struck, hard and fierce in nature and difficult to affront. It welcomes yang Fire's generation and fears yin Metal stealing its energy. Yang Fire is Bing, born at Yin. Yin belongs to Gen, Gen is Mountain, and Mountain is hard Earth, namely Wu Earth, relying on Bing Fire for generation. At You, belonging to Dui, Metal consumes and steals Wu Earth's energy: Metal flourishes, Earth is empty, the mother declines, and the child flourishes. Metal also strikes stone to pieces: how could life be prolonged? Thus Wu Earth is born at Yin and dies at You. A classic says: “Empty Earth collapses.” This is precisely the meaning.
Ji Earth succeeds Wu as heaven's original energy and earth's true soil. Clear energy ascends, harmonizing heaven and earth; turbid energy descends, gathering to generate all things. It is called yin Earth. The Three Powers, heaven, earth, and humanity, cannot lack it. It is like a matchmaker within Qian and Kun: without it, how could yin and yang pair? Thus it is present in all four other phases and lodges its Flourishing in the four seasons: true Earth. It welcomes Ding Fire's generation and fears drying by yang Fire. Its Emolument reaches Wu. Ding Fire within Wu can generate the printed Si Earth, while Yi Wood steals its cultivating energy. At You, Ding Fire is born; Ding born, Ji Earth too can be born. At Yin, Wood and Fire hold power and refine Ji Earth into magnetic stone, losing its balanced energy. How could there be no injury? Thus Ji Earth is born at You and dies at Yin. A classic says: “Dry Fire cracks Earth.” This is precisely the meaning.
Geng Metal holds heaven and earth's austere, killing authority and governs warfare's changes in the human world. In heaven it is wind and frost; on earth, Metal and iron. It is called yang Metal. Its Emolument reaches Shen, hard Metal, welcoming Wu Earth's generation and fearing drowning by Gui Water. Its Long Life is at Si, where Wu Earth can generate Geng Metal, yang generating yang. Si is furnace and forge Fire, refining Geng into bells and cauldrons that sound when struck. Buried in Water and Earth they are silent, the saying “Solid Metal has no sound.” At Zi, Water's Flourishing region, Metal is cold and Water chilled. The child flourishes and the mother declines; also drowned, how could it be born again? Thus Geng Metal is born at Si and dies at Zi. A classic says: “Metal sinks beneath Water.” This is precisely the meaning.
Xin Metal succeeds Geng as chief of the five Metals and origin of the eight stones. In heaven it is sun and moon, the essence of the Moon; on earth, Metal, the ore within mountain stone. It is called yin Metal. Its Emolument reaches You, where Ji Earth can generate Xin Metal, yin generating yin. Called soft Metal, it is the Moon's essence. Its Long Life is at Zi, Kan Water's enclosure. Kan's one yang belongs to Metal, while its other two yin belong to Earth. Earth can generate Metal; the child hidden in the mother's womb has not shown its body. Zi Water washing it removes floating sand before its color emerges: Water balancing Metal's brilliance, bright and lustrous. At Si, furnace and forge Fire refines Xin into a lifeless implement, also buried by Si's Wu Earth. Its form can no longer transform: how could it be born again? Thus Xin Metal is born at Zi and dies at Si. A classic says: “Heavy Earth buries Metal.” This is precisely the meaning.
Ren Water favors yang Earth as an assisting embankment and fears yin Wood stealing its energy. In heaven it is cloud; on earth, marsh. It is called yang Water. Its Emolument is at Hai, stored pond and marsh Water, called dead Water. Dead Water is hard Water, relying on Geng Metal's generation. Geng's Emolument reaches Shen and can generate Ren Water, the five phases' circulating, nourishing energy. At Mao, flowers, leaves, and trees flourish and can conquer Earth. Empty Earth collapses, so embankments fall and Ren Water drains away, spreading over the four fields, flowing without return. Yin Wood also steals its energy: how could it remain alive? Thus Ren Water is born at Shen and dies at Mao. A classic says: “Dead Water flows unchecked.” This is precisely the meaning.
Gui Water succeeds Ren as the yin-yang energy completing one circuit of the heavenly stems, the gradual return from completion at the end to a new beginning. Thus its Water divides into clear and turbid and disperses in the four directions, with the work of moistening downward and assisting Earth and the virtue of generating all things. In heaven it is rain and dew; on earth, the veins of springs. It is called yin Water. Its Emolument is at Zi, where yin reaches its utmost and yang is born, the enclosure of Xin's Birth and Geng's Death. Gui is living Water, soft Water, favoring yin Metal's generation and fearing obstruction by yang Metal. It wants yin Wood extending its roots to open yin Earth; once Earth communicates through its veins, Water flows freely. The second month establishes Mao, flowers, fruits, and trees. Wood flourishes; the following Earth-house expression is irregular, but Gui Water then gains passage. At Shen, three yin operate and the Standstill hexagram holds power: heaven and earth do not join and things do not communicate. Kun Earth and Geng Metal within Shen become enclosing embankments, preventing Gui Water's flow and confining it to ponds with no use. How could it generate things again? Thus Gui Water is born at Mao and dies at Shen. A classic says: “Water does not flow west.” This is precisely the meaning.
The discussion says: the five phases' principle of Long Life is like that of all things. When the Sun first rises, its brightness can be admired; at Wu in Li's palace it is more intense. The Moon first appears slender as a moth's brow, then at fullness is round, bright, and pure. A person goes from youth to strength, old age to death, the ordinary principle. At birth, an infant merely cries and laughs; only in adulthood are worthiness and foolishness distinguished. All things are alike.
Jia Wood is born at Hai, whose command belongs to Water, and Jia lodges there. Wood flourishes in spring; at Yin it Assumes Office and returns to Emolument, obtaining its enclosure; at Wu it dies. Bing Fire is born at Yin, whose command belongs to Wood, and Bing lodges there. Fire flourishes in summer; at Si it Assumes Office and returns to Emolument, obtaining its enclosure; at You it dies. Geng Metal is born at Si; a compressed Si–Shen–Wu Earth phrase places Geng there. Metal flourishes in autumn; at Shen it Assumes Office and returns to Emolument, obtaining its enclosure; at Zi it dies. Ren Water is born at Shen, whose command belongs to Metal, and Ren lodges there. Water flourishes in winter; at Hai it Assumes Office and returns to Emolument, obtaining its enclosure; at Mao it dies. Wu Earth is born at Yin, where Fire is present. At the time of three yang, Earth's rich substance stirs and things begin to grow: this is Wu's Birth at Yin. Earth flourishes through the four seasons. Fire and Earth generate like mother and child, so Wu follows Bing in Assuming Office and returning to Emolument at Si.
Translator's note: All ten stem discussions and the closing summaries are retained, with their different Birth, Death, and Emolument positions. Dead and living are the author's image categories, not biological descriptions. The Wood-separated-above wording, miao-chun timber, printed Si Earth, magnetic stone, Earth-house phrase, and compressed Si–Shen–Wu clause are not silently corrected. The classical sayings and bodily, environmental, and lifespan claims are translated as historical explanations.
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