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BaZi Case Library / Culture & Media/ Abing (阿炳)
CASE DETAIL

Abing (阿炳)

Abing, born Hua Yanjun, was a folk musician from Wuxi.

Birth
1893-08-17 20:00 · Wuxi, Jiangsu, China
Gender
Male
Time Source
AI inferred

Birth Time Verification

This case uses 20:00, the Xu hour. The source type is candidate hour. Abing’s birthday itself is not entirely settled. Public sources include 1893 and 1898; this page follows the more widely circulated 1893-08-17 date for now. A Wuxi local-history article also preserves an important clue: he was born on the ninth day of the seventh lunar month, at dusk. Dusk is an approximate period, so the You, Xu, and Hai hours move to the front of the comparison. After comparing all twelve hour candidates, the Xu hour is the most usable. The You hour would pull Shen-You-Xu Metal too heavily and make the reading almost entirely about poverty and depletion. The Hai hour gives Hurting Officer sitting on Seven Killings and Indirect Resource, which overweights pain, illness, and isolation. Xu hour is Wu Xu. Wu Earth Eating God appears in the hour stem; Xu contains Wu Earth Eating God, Xin Metal Direct Wealth, and Ding Fire Rob Wealth. Eating God is craft and sound; Direct Wealth is livelihood and later public reception; Rob Wealth keeps the Bing Fire’s stubborn heat. This fits the line from Taoist music training at Leizun Temple, to street performance, to the 1950 recording of six pieces.
Confirmed Time
20:00
Hour
戊戌
Time Source
AI inferred

Core Analysis

With the Xu hour, Abing’s BaZi is Gui Si year, Geng Shen month, Bing Xu day, Wu Xu hour. Bing Fire is born in the Shen month, with Geng Shen Indirect Wealth in command. Metal is heavy. Gui Water Direct Officer appears in the year stem, forming the main axis of Indirect Wealth, with Wealth generating Officer. Money, status, rules, reputation, and survival are all close to the body.

The Xu hour brings out the music line. Both the day branch and hour branch are Xu, and Xu contains Wu Earth Eating God. The hour stem is also Wu Earth. Eating God is sound, skill, rhythm, and body memory. Abing learned flute, erhu, pipa, and Taoist ritual music, then later played in the streets. His name did not come from written theory. It came from sound repeated in real places.

The chart is tight. Shen month Metal is strong, and the two Xu branches also hide Xin Metal Direct Wealth. Wealth presses Bing Fire, so ordinary life pressure is very real. Wood and Water are useful. Wood gives Resource to the Fire; Water gives order to the Wealth-Official structure, so it does not become pure depletion.

Around 1928, he entered Bing Chen luck, and the Wu Chen year arrived. Chen clashes both Xu branches. In life, this corresponds to blindness, the loosening of his ritual status, and a turn toward street performance. In 1950, during Jia Yin luck and the Geng Yin year, one side of the chart shows Indirect Resource rising and the recording of his works; the other side shows two Yin branches clashing the Shen month, with Geng Metal still pressing. Traditional life-limit reading pays close attention to old-age years that clash the month command and pull the chart’s weak point. That year preserved six pieces and also marked the end of his life.

Key BaZi Signals
Main Line
Day Master Bing
Structure
Indirect Wealth structure
Relations
Chen-Xu clash
Useful Elements
Useful Elements,

Traits

01

Sound as the main outlet

The Xu-hour Eating God appears strongly, and both Xu branches contain Eating God. Music is the main way he works through pressure.

02

Craft tested in real life

Indirect Wealth meeting Eating God means talent has to face livelihood. His music carries the street, the temple, and the sound of Wuxi.

03

Strong posthumous preservation

Jia Yin luck raises Resource, so the work is recorded and named; the Geng Yin year also clashes Shen and brings a late-life limit signal.

Timeline

Each year shows the event, luck pillar, annual pillar, relations, and interpretation for direct comparison.

1897
4yrs Personal

Lost his mother in early childhood

In early childhood, Abing lost his mother and was raised away from the temple for a period. That early break shaped his later sense of identity.

BaZi Note
Ji Wei luck already carries Hurting Officer and Direct Resource, so care and belonging can shift. In the Ding You year, You links with Shen and the two Xu branches into a strong Metal tendency, while Wei punishes Xu. The chart shows family structure being pulled by outside pressure.
1901
8yrs Personal

Returned to Leizun Temple and began formal training

Around age eight, he returned to Leizun Temple, received the name Hua Yanjun, studied, and entered the daily discipline of Taoist music.

BaZi Note
The Xin Chou year brings Direct Wealth above. Chou clashes the Wei luck branch and punishes Xu in the original chart. Family arrangement, name, and status are likely to settle again. Chou also contains Gui Water Officer and Xin Metal Wealth, matching temple rules and livelihood resources arriving together.
1905
12yrs Career

Taoist music training took shape

As a teenager, Abing learned instruments and ritual music in the temple. This was the foundation that later let him survive through performance.

BaZi Note
In the Yi Si year, Direct Resource appears, pointing to learning and transmission. Si repeats the year branch and interacts with Shen. The training was demanding and repeatedly polished the hands. The Xu-hour Eating God now has a source.
1912
19yrs Career

Gained a young reputation in Taoist music

By youth, Hua Yanjun had become known in Wuxi’s Taoist music world. Ritual work, performance, and social scenes all gave him a name.

BaZi Note
Wu Wu luck brings Eating God and Fire support, increasing artistic display. The Ren Zi year brings Seven Killings and Direct Officer water to clash Wu Fire. Stage, rules, and public judgment become stronger together.
1918
25yrs Personal

Father died and his background became known

Around 1918, after Hua Qinghe’s death, Abing learned more about his background and began to take on temple duties. Kinship, identity, and responsibility crowded into the same year.

BaZi Note
Ding Si luck repeatedly activates the family and temple line. In the Wu Wu year, Eating God appears and Wu joins Xu toward Fire. Bing Fire gains support, but also has to carry more practical duties. In a strong Wealth chart, father, resources, and responsibility often move together.
1928
35yrs Personal

Became blind and turned toward street performance

Around 1928, Abing became blind and could no longer rely on ritual work in the same way. Street performance became his main livelihood.

BaZi Note
Bing Chen luck brings Chen to clash the Xu day branch. In the Wu Chen year, Chen appears again, clashing both Xu branches. Xu contains Eating God, Wealth, and Rob Wealth, so body experience, livelihood, and self-support are all forced to change. The Xu-hour Eating God moves into street sound.
1929
36yrs Personal

Married Dong Cuidi

Soon after losing his sight, Abing married Dong Cuidi. Life remained hard, but he had someone to share it with.

BaZi Note
In the Ji Si year, Hurting Officer appears and Si activates the Si-Shen relationship. For a Bing Fire man, Wealth also relates to partnership. The marriage carries practical support and the pressure of making a living.
1939
46yrs Career

Melodies such as Erquan Yingyue matured

Public accounts usually place the formation of Erquan Yingyue around the late 1930s. It feels less like a sudden composition and more like years of performance settling into a form.

BaZi Note
Yi Mao luck is Direct Resource, which relates to memory, lineage, and ordering. In the Ji Mao year, Mao repeats and combines with Xu toward Fire. Eating God provides the sound outlet; Resource turns years of experience into a stable melody.
1950
57yrs Career

Recorded six pieces and died the same year

In 1950, Yang Yinliu, Cao Anhe, and others recorded six pieces by Abing, including Erquan Yingyue, Ting Song, and Da Lang Tao Sha. He died near the end of that year. The same year must be read on both sides: the work was preserved, and the body reached its final gate.

BaZi Note
Jia Yin luck raises Indirect Resource, bringing the chance for recording and preservation. In the Geng Yin year, Indirect Wealth appears and two Yin branches clash the Shen month command. Shen is the chart’s strongest reality pressure. In late life, this kind of clash to the month command, with Wealth and Resource moving together, is a serious health signal. The recordings enter public memory, but the old body can no longer carry the strain.

FAQ

Why infer the Xu hour for Abing? +
A Wuxi local-history clue says he was born at dusk, so You, Xu, and Hai are the closest candidates. After comparing all twelve hours, Xu-hour Eating God, Direct Wealth, and Rob Wealth best explain his craft, street livelihood, and the 1950 recording. The source type is marked candidate hour.
Why does the page still mention birthday conflict? +
August 17, 1893 is widely circulated, while local Wuxi materials also mention 1898 and a seventh-lunar-month ninth-day clue. This reading follows the more common birthday and notes that the date evidence conflicts.
Why choose Xu hour over Hai hour? +
The Hai hour gives too much weight to illness, pressure, and isolation. Abing’s life was heavy, yet the main line remains Taoist training, street performance, and the preservation of his music. Xu-hour Eating God carries that line better.
How does BaZi read Erquan Yingyue? +
Xu-hour Eating God points to sound and craft as the main outlet. In Yi Mao luck during the late 1930s, Resource grew stronger, so lived experience could settle into melody. In 1950, Jia Yin luck and the Geng Yin year helped the pieces enter public transmission through recording.
How does BaZi read Abing’s death year? +
In 1950 he was in Jia Yin luck and the Geng Yin year. Two Yin branches clash the Shen month command, while Geng Metal Indirect Wealth appears again. Traditional life-limit reading treats this kind of old-age month-command clash and Wealth-Resource movement as important.
How does this reading treat Abing’s blindness? +
Around 1928, Bing Chen luck and the Wu Chen year brought Chen-Xu clashes to both Xu branches. That corresponds to a major change in body, status, and livelihood, pushing the Xu-hour Eating God from temple ritual into street performance.

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