On the Three Penalties
Original Text
《阴符经》曰：恩生于害，害生于恩；三刑生于二合，亦如六害生于六合之义。如申子辰三合加寅卯辰三位，则申刑寅，子刑卯，辰见辰自刑；寅午戌加巳午未，则寅巳，午见午自刑，戌刑未；巳酉丑加申酉戌，则巳刑申，酉见酉自刑，丑刑戌；亥卯未加亥子丑，则亥见亥自刑，卯刑子，未刑丑。合中生刑，犹人夫妇相合而反致刑伤。造化人事，共理一而巳矣。
或曰：三刑之法，以数起之。皇极中天，十为煞数，积数至十则悉空其数，天道恶盈满则覆。故数自卯顺至子，子逆至卯，极十数而为无礼之刑；寅逆至巳，巳逆至申，极十数而为无恩之刑；丑顺至戌，戌顺至未，极十数而为恃势之刑。七则冲，十则刑，六则合，一理之自然也。
寅巳申何以谓之无恩？盖寅中有甲木刑巳中戊土，戊以癸水相合为要，则癸水者，甲木之母也；戊土既为癸水之夫，乃甲之父也，彼父而我刑之，恩斯忘矣。巳中之丙刑申中之庚，申中之庚刑寅中之甲，准此同义。又云：寅有生火刑巳上生金，巳上寄生之土刑申上长生之水，申中生水刑寅中生火。不恤所生，遥相克制，故曰无恩。生旺主人持重少语，寡欲无情，多招失义忘恩之扰；死绝则面誉背毁，忘恩失义。入贵格则惨虐好杀，好立功业；入贱格则言行乖越，贪吝无厌。妇人得之，多产血损胎之灾。
丑戌未何以谓之恃势？盖丑中有旺水，丑乃水中之土，戌中有墓火，丑恃旺水刑戌中之墓火；戌为六甲之尊，未为六癸之，戌恃六甲之尊刑未六癸之卑；未有旺土，复恃势刑丑中之旺水。又云：未恃丁火之势以刑丑中之金，丑恃旺水之势以刑戌中之火，戌恃辛金之势以刑未中之木，故曰恃势。生旺主人精神意气雄豪，眉粗面阔，以直交人；死绝刑露瘦小，精神乖佼，是非贱佞，乐祸幸灾。入贵格则公清平正，人多畏惧；入贱格则多犯刑书暗昧之灾。妇人得之，妨害孤独。
子卯何以谓之无礼？子属水，卯属木，水能生木，则子水为母，卯木为子，子母自相刑；又卯为日门，子为阳之所生，日出于卯，子卯角立，无钦卑之道，不恤所以相生，进相刑害，故曰无礼。又云：子中独用癸水，癸用戊土为夫星而败于卯，所以子刑卯；卯中独用乙木，乙用庚金为夫星而死于子，所以卯刑子。此二家因夫见刑，女命见之，尤为不良，故曰无礼。生旺主人威肃，面无和气，气强性暴，太察不容；死绝则侮慢忽略，狭劣刻剥，少孝悌，害妻子，吴越六亲。入贵格则多掌兵权，不利近侍；位居不久；入贱格则悖凶暴，多招刑祸。
辰午酉亥何以谓之自刑？谓寅申巳亥有寅巳申互相刑，内有亥无刑；辰戌丑未有戌丑未互相刑，内有辰无刑；子午卯酉有子卯互相刑，内有午酉无刑。是以此四位谓之自刑。盖无别物相加，乃曰自也。又云：辰者水之墓，滔则盈；午者火之旺，暴则焚；酉者金之位，刚则缺；亥者水之生，旺则朽。各禀已盛太过之气而自致祸，故曰自也。生旺则沉静内毒，形容劣弱；死绝则深毒轻忽，察见渊渔，多肢节手足之灾。入贵格则机变权谋；入贱格则多忧顽愚，不情自害。带诸凶煞，非令终也。妇人主淫荡凶折之灾。
凡见刑不可便以凶论，须看五行中有无吉辰、旺相、官星、印绶、责神、德福等物，有此诸吉相扶相助，刑不为害，而反为用；如无诸吉相助，更带亡劫、天中、羊刃等煞以恶济恶，祸不可言。又云：三刑怕金。《鬼谷遗文》曰：「君子不刑定不发，若居仕路多腾达；小人到此必为灾，不然也被官鞭挞。」沈芝云：「自刑带煞不为良，年月刑肤定见伤。不是狱中憔悴死，便因刀剑刃头亡。」又云：「带辰午酉亥全，中年丧明。」又云：「自刑怕火，若中有制，未可便此以论。」
又曰：凡命三刑，全须分刑得入、刑不得入。以年为主，月日时为客，如主刑客，刑得入为贵，刑不入即贱；若客来刑主，须是刑不入方为贵格，刑得入者即贱，假令丑刑戌，看是何丑何戌，如乙丑刑庚戌，是同类相刑，不吉；刑丙戌壬戌则相生相刑，不以刑论；戊戌甲戌相克相刑。戊戌刑得入，甲戌不得入；更看祸福所生之地如何。如戊戌，福聚之地，却乙丑来刑则大吉。刑不入福聚之地，不为贵命。馀准此推。
经云：凡命定其无刑，先论太岁。盖言人恶见三刑，若月日时带煞而太岁不干预者不论，故曰先论太岁。
又云：以煞止煞，多掌兵刑之任。盖言太岁受刑而别刑若乃制刑太岁者。假令癸巳生人得戊寅日，却得庚申时之类。盖癸巳为戊寅所制，得庚申木却制戊寅之土。本有刑而却无刑，故曰以煞制煞。
古歌云：「三刑之位带三奇，天乙兼得在日时。刑若等分乾遇德，官居极品定无亏。」可见三刑要相等，更带三奇、贵人、天德为吉。
Interpretation
The "Yin Fu Jing" says: Favors are born from harms, and harms are born from favors. The three types of punishments are born from the two types of combinations, which is similar to the principle that the six types of harms are born from the six types of harmonies. For example, when the three - element combination of Shen, Zi, and Chen is added to the three positions of Yin, Mao, and Chen, then Shen punishes Yin, Zi punishes Mao, and Chen punishes itself when it meets Chen. When Yin, Wu, and Xu are added to Si, Wu, and Wei, then Yin punishes Si, Wu punishes itself when it meets Wu, and Xu punishes Wei. When Si, You, and Chou are added to Shen, You, and Xu, then Si punishes Shen, You punishes itself when it meets You, and Chou punishes Xu. When Hai, Mao, and Wei are added to Hai, Zi, and Chou, then Hai punishes itself when it meets Hai, Mao punishes Zi, and Wei punishes Chou. Punishments are born from combinations, just like a married couple getting together but causing harm to each other. The laws of nature and human affairs follow the same principle.
Some say: The law of the three types of punishment is based on numerical progression. When the supreme principle is in the middle of the sky, ten is regarded as an ominous number. When the accumulated number reaches ten, all the numbers are emptied. The way of heaven detests fullness and will cause it to topple. Therefore, starting from Mao and going clockwise to Zi, then from Zi going counter - clockwise to Mao, when the number reaches ten, it forms the punishment of rudeness; starting from Yin and going counter - clockwise to Si, then from Si going counter - clockwise to Shen, when the number reaches ten, it forms the punishment of ingratitude; starting from Chou and going clockwise to Xu, then from Xu going clockwise to Wei, when the number reaches ten, it forms the punishment of relying on power. Seven leads to conflict, ten leads to punishment, and six leads to harmony. This is a natural principle.
Why is it said that Yin, Si, and Shen represent "ingratitude"? In Yin, there is Jia Wood which inflicts punishment on Wu Earth in Si. Wu Earth is supposed to combine with Gui Water. Gui Water is the mother of Jia Wood, and since Wu Earth is the husband of Gui Water, it is the father of Jia Wood. Jia Wood inflicts punishment on its father, thus forgetting the kindness. The Bing Fire in Si inflicts punishment on Geng Metal in Shen, and the Geng Metal in Shen inflicts punishment on Jia Wood in Yin, following the same principle. It is also said that the growing Fire in Yin inflicts punishment on the growing Metal in Si. The parasitic Earth in Si inflicts punishment on the growing Water in Shen, and the growing Water in Shen inflicts punishment on the growing Fire in Yin. They show no concern for what gives them life and restrain each other from afar, so it is called "ingratitude." When these elements are in a prosperous state, the person is usually solemn and taciturn, with few desires and little affection, and often encounters troubles caused by those who act unjustly and forget kindness. When in a declining state, the person flatters to one's face and slanders behind one's back, forgetting kindness and acting unjustly. If these elements appear in a noble chart, the person is cruel and fond of killing, and eager to achieve great feats. If in a humble chart, the person's words and deeds are abnormal, and they are greedy and insatiable. If a woman has these elements in her chart, she is likely to suffer from blood - related problems and miscarriages during childbirth.
Why are Chou (the 2nd Earthly Branch), Xu (the 11th Earthly Branch), and Wei (the 8th Earthly Branch) said to be in a situation of relying on power? In fact, there is strong water in Chou. Chou is the earth in water. There is the buried fire in Xu. Chou relies on the strong water to punish the buried fire in Xu. Xu is the most honorable among the six Jia (the first Heavenly Stem), and Wei is the most humble among the six Gui (the tenth Heavenly Stem). Xu relies on its status as the most honorable among the six Jia to punish Wei which is the most humble among the six Gui. There is strong earth in Wei, and it in turn relies on its power to punish the strong water in Chou. It is also said that Wei relies on the power of the Ding fire to punish the metal in Chou, Chou relies on the power of the strong water to punish the fire in Xu, and Xu relies on the power of the Xin metal to punish the wood in Wei. Therefore, it is called "relying on power". When these elements are in a state of prosperity, the person is energetic, heroic in spirit, with thick eyebrows and a broad face, and makes friends straightforwardly. When they are in a state of decline, the person is thin and small, with a strange and perverse spirit, often involved in disputes, mean and fawning, and takes pleasure in others' misfortunes. If one is in a noble status, they will be fair, honest, and upright, and be feared by many. If one is in a humble status, they will often be involved in hidden disasters related to breaking the law. If a woman has such a situation, it will bring harm and loneliness.
Why is the combination of Zi and Mao considered disrespectful? In the Five - Element theory, Zi belongs to water and Mao belongs to wood. Since water can generate wood, Zi (water) is like a mother and Mao (wood) is like a child. However, there is self - conflict between the mother and the child. Moreover, Mao represents the gate of the sun, and Zi is the place where yang energy is born. The sun rises at the Mao time. Zi and Mao stand in a confrontational position, lacking the proper etiquette of respecting the superior and inferior. They don't care about the relationship of generation but instead cause harm to each other, so it is called disrespectful. Another view is that in the Zi branch, only Gui water is in use. Gui water takes Wu earth as its husband star, and it is weakened at the Mao time. So, Zi punishes Mao. In the Mao branch, only Yi wood is in use. Yi wood takes Geng metal as its husband star, and it meets its end at the Zi time. So, Mao punishes Zi. These two cases of punishment are related to the husband. For a woman's horoscope, this is especially inauspicious, so it is called disrespectful. When Zi and Mao are in a prosperous state, it makes a person imposing but without a kind face. They are over - confident and short - tempered, and overly critical and intolerant. When they are in a weak and declining state, the person is disrespectful, negligent, narrow - minded, and stingy. They lack filial piety and fraternal love, and may harm their wives and children, and have a bad relationship with relatives. If this combination appears in an auspicious horoscope, the person may often hold military power, but it is not beneficial for serving as a close attendant. Their position won't last long. If it appears in an inauspicious horoscope, the person is rebellious and violent, and often incurs legal troubles.
Why are the Chen (Dragon), Wu (Horse), You (Rooster), and Hai (Pig) branches called self - punishment? It is said that among the Yin (Tiger), Shen (Monkey), Si (Snake), and Hai (Pig) branches, there is mutual punishment between Yin, Si, and Shen, with Hai having no such punishment; among the Chen (Dragon), Xu (Dog), Chou (Ox), and Wei (Goat) branches, there is mutual punishment between Xu, Chou, and Wei, with Chen having no such punishment; among the Zi (Rat), Wu (Horse), Mao (Rabbit), and You (Rooster) branches, there is mutual punishment between Zi and Mao, with Wu and You having no such punishment. Therefore, these four branches are called self - punishment. Since there is no other element added, it is called "self". It is also said that Chen is the tomb of water. When water overflows, it causes flooding; Wu is the peak of fire. When fire is too violent, it causes burning; You is the position of metal. When metal is too hard, it breaks; Hai is the birthplace of water. When water is too abundant, it causes decay. Each of them has an excessive and over - abundant qi, which leads to self - inflicted disasters. Hence, it is called "self". When in the state of prosperity, they are calm on the surface but internally poisonous, with a weak and inferior appearance; when in the state of decline and extinction, they have a deep - seated poison and act carelessly, being overly perceptive like one who can see the fish at the bottom of a pond, and are prone to disasters related to limbs and hands and feet. If they appear in a noble horoscope, they indicate adaptability and resourcefulness; if in a lowly horoscope, they mean much worry, stupidity, and self - harm without good reason. When accompanied by various inauspicious stars, it does not end well. For women, it brings disasters of promiscuity and premature death.
Whenever encountering punishment in the context of the Five - Elements theory, one should not simply regard it as inauspicious. One must check whether there are auspicious signs such as favorable celestial bodies, prosperous and dominant elements, official stars, seals of authority, noble deities, and blessings of fortune in the Five - Elements system. If there are these auspicious factors to support and assist, punishment will not bring harm but instead be beneficial. However, if there are no such auspicious elements and there are additional inauspicious stars like the star of misfortune, the star of the heavenly calamity, and the blade of the sheep, which exacerbate the evil, the disaster will be indescribable. It is also said that the three - fold punishment is afraid of metal. The "Legacy Writings of Guiguzi" states: "A noble person will not achieve great success without experiencing punishment. If one is in an official career, they will have a prosperous and soaring path. But for a commoner, punishment here will surely bring disasters; otherwise, they will be whipped by the law." Shen Zhi said: "Self - punishment accompanied by inauspicious stars is not a good sign. If there is self - punishment in the year or month pillars, it is certain that there will be injuries. One will either die miserably in prison or perish under the blade of a sword." It is also said that if one has the combination of Chen, Wu, You, and Hai, they will lose their eyesight in middle age. And it is further said that self - punishment is afraid of fire, but if there are elements to control it, one cannot simply make a judgment based on this.
It is also said: Generally, when dealing with the three - punishments in fate, it is necessary to distinguish whether the punishment can take effect or not. Take the year as the host and the month, day, and hour as the guests. If the host punishes the guests, it is auspicious when the punishment can take effect, and inauspicious when it cannot. If the guests come to punish the host, it is an auspicious configuration only when the punishment cannot take effect, and inauspicious when it can. For example, when the Ox (Chou) punishes the Dog (Xu), check which type of Ox and which type of Dog they are. If it is the Year of the Wood Ox (Yi Chou) punishing the Year of the Metal Dog (Geng Xu), it is a mutual punishment of the same kind, which is inauspicious. If it is punishing the Year of the Fire Dog (Bing Xu) or the Year of the Water Dog (Ren Xu), it is a combination of mutual generation and mutual punishment, and it is not regarded as a punishment. The Earth Dog (Wu Xu) and the Wood Dog (Jia Xu) are in a relationship of mutual restraint and mutual punishment. The punishment of the Earth Dog (Wu Xu) can take effect, while that of the Wood Dog (Jia Xu) cannot. Moreover, check the place where good fortune and misfortune originate. For example, the Earth Dog (Wu Xu) is a place where good fortune gathers. If the Wood Ox (Yi Chou) comes to punish it, it is extremely auspicious. If the punishment cannot reach the place where good fortune gathers, it is not an auspicious fate. The rest can be deduced in the same way.
The classic says: When determining whether there will be no penalty in one's fate, one should first consider the Tai Sui (the annual star). It is generally said that people dislike the presence of the Three Penalties. If the month, day, and hour pillars carry inauspicious signs but the Tai Sui is not involved, then it is not taken into account. Therefore, it is said that one should first consider the Tai Sui.
It is also said that "using an evil influence to counter another evil influence often leads to a role in military and judicial affairs." This refers to the situation where the Tai Sui (the annual star in Chinese astrology) is subject to punishment, and there are other forms of punishment that can control the punishment inflicted on the Tai Sui. For example, if a person is born in the Year of the Snake (Gui Si) and has a Wu Yin day, and then a Geng Shen hour. Here, Gui Si is controlled by Wu Yin, but the Geng Shen wood can control the Wu Yin earth. There was originally a form of punishment, but it is nullified. Therefore, it is called "using an evil influence to control an evil influence."
An ancient poem says, "When the three punishments are in positions accompanied by the three rarities, and the Celestial Worthy is present in the day and hour. If the punishments are equal and the Heavenly Virtue is encountered in the Qian position, one will surely hold the highest official position without fail." It can be seen that it is auspicious when the three punishments are equal and accompanied by the three rarities, the noble person, and the Heavenly Virtue.