Sanming Tonghui, Volume 7: Personality, Health, Women, and Children
三命通會·卷七
Sanming Tonghui, Volume 7: Personality, Health, Women, and Children
三命通會·卷七
On Personality and Physical Appearance
論性情相貌
夫貴賤觀乎八字，性情應乎五行。善惡仁義禮智信，心之所主；喜怒哀樂愛惡欲，性之所生。
Nobility and baseness are observed from the eight characters; personality and temperament correspond to the five phases. Goodness, wickedness, humaneness, righteousness, propriety, wisdom, and trustworthiness are governed by the mind. Joy, anger, sorrow, pleasure, love, hatred, and desire are born from the nature. Eastern Zhen position -- Wood, called the Azure Dragon, named 'Curved and Straight,' governing humaneness among the five constants. Its color is blue-green; its flavor is sour; its nature is upright; its disposition is harmonious. When prosperous: one possesses a heart of broad love and compassion, a character of benevolence and generosity. One helps others and assists people, shows concern for the orphaned and pities the widowed. One is straightforward, pure, and lofty; one's conduct is generous. One's bearing is elegant, one's frame is tall and slender, with delicate hands and feet, a pointed mouth, fine hair, a blue-white complexion, and resonant speech. When in decline: one is thin and tall with sparse hair, obstinate and partial-hearted, jealous and lacking in humaneness. When dead or extinguished: one's brows and eyes are crooked, stingy and mean, with dry flesh, a long neck and prominent Adam's apple, unsteady gait, and a body that tilts to one side. [Similar detailed descriptions follow for Fire (southern, propriety), Earth (central, trustworthiness), Metal (western, righteousness), and Water (northern, wisdom), each with prosperous, declining, and extinguished personality and physical profiles.]
This chapter connects Bazi analysis to Chinese physiognomy (相學) and character assessment. Each of the five phases is associated with specific personality traits, physical features, and behavioral patterns depending on whether the element is in a prosperous, neutral, or depleted state in the natal chart. This five-phase characterology was widely used in imperial China for personnel evaluation, marriage matching, and medical diagnosis.
On Disease and Illness
論疾病
夫疾病皆因五行不和，即人身五臟不和也。蓋五行通於五臟，六腑通於九竅。
All diseases arise from the five phases being out of harmony -- that is, the five organs of the human body being out of harmony. The five phases connect to the five organs; the six bowels connect to the nine orifices. The ten Heavenly Stems, when affected, produce diseases of the six bowels. The twelve Earthly Branches, when affected, produce diseases of the five organs. Bing-Ding-Ji-Wu in the fire bureau of the southern Li position governs diseases above. Ren-Gui-Hai-Zi in the water bureau of the northern Kan position governs diseases below. Jia-Yi-Yin-Mao of the Zhen trigram governs diseases on the left. Geng-Xin-Shen-You of the Dui trigram governs diseases on the right. Wu-Ji-Chen-Xu-Chou-Wei of Kun and Gen govern diseases of the spleen, stomach, and center. Dizziness, spinning, dimming vision, blood irregularity, early hair loss, blue tendons, and shriveled nails all belong to the liver (Jia-Yi-Yin-Mao Wood being impaired). Pus, bloody sores, scabies, tongue bitterness, muteness, and stammering all belong to the heart (Bing-Ding-Si-Wu Fire being impaired). Edema, foot ailments, jaundice, bad breath, stomach reflux, and alternating hot-cold in the diaphragm all belong to the spleen (Wu-Ji-Chen-Xu-Chou-Wei Earth being impaired).
The disease-diagnosis section demonstrates the deep connection between Bazi fate calculation and traditional Chinese medicine. Both systems share the same five-phase framework: Wood corresponds to the liver and gallbladder, Fire to the heart and small intestine, Earth to the spleen and stomach, Metal to the lungs and large intestine, Water to the kidneys and bladder. A Bazi chart showing imbalance between these elements could be used to predict health vulnerabilities.
On Women's Charts and On Children's Charts
論女命與論小兒
論女命：純、和、清、貴、濁、濫、娼、淫、旺夫克子、旺子傷夫、傷夫克子、安靜守分、橫夭少年、福壽兩備、正偏自處、招嫁不定。論小兒。論六親。
[The final sections of Volume 7 address specialized topics:] 'On Women's Charts': Charts are classified by quality into categories ranging from 'Pure' (純), 'Harmonious' (和), 'Clear' (清), and 'Noble' (貴) at the top, through 'Turbid' (濁) and 'Excessive' (濫) in the middle, to 'Licentious' (娼) and 'Dissolute' (淫) at the bottom. Additional categories describe specific patterns: 'Prospering the husband but overcoming children,' 'Prospering children but injuring the husband,' 'Quiet and content in one's lot,' 'Untimely death in youth,' and 'Both fortune and longevity complete.' For women's charts, the official star represents the husband, and the wealth star (which generates the official) represents the father-in-law and also the woman's capacity to support her husband. The food spirit represents children. If these elements are harmoniously arranged, the woman enjoys a stable family life. If the injury-official (which overcomes the official star, i.e., the husband) is prominent, marital difficulty is indicated. 'On Children's Charts': Methods for assessing a child's health, safety, and development potential from the natal chart. 'On the Six Relations': How to read information about parents, siblings, spouse, and children from the natal chart using the five-phase relationship system.
The women's chart section reflects Ming dynasty social norms where a woman's fortune was assessed primarily through her relationships to husband and children. Modern Bazi practitioners have largely abandoned the gendered interpretation, applying the same format-analysis to all charts regardless of gender. However, the underlying technical analysis -- which elements support or undermine the chart's key relationships -- remains valid in contemporary practice.
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