Qing Nang Ao Yu, 青囊奥语 and its intrinsic meaning of this text is its cryptic teaching expounding:
Yang YunSong wrote this text cryptically and hid the secret to the identification of the 4 major water exits. He transmitted orally the secret key to unlocking the intrinsic meaning of this text.
This version is inherited by the late GrandMaster Li DingXin from his granduncle Li SanSu, the founder of GanZhou YuChe Tang. In all it contains only 137 words, as opposed to some other versions that can run up to more than 450 words.
KUN REN YI...
Kun Ren Yi 坤 壬 乙 are in fact the Gua and Heavenly Stems found on the LuoPan’s three 24 mountain rings – Earth Plate, Human Plate and Heaven plate. In the LouPan’s Heaven Plate Seam needle (TianPan 天盘缝针), There are three double mountains (双山) of the same formation. They are: KunShen is (坤申); RenZi (壬子); and YiChen (乙辰). The Earth Branch of these three combined to become ShenZiChen 申子辰 of the SanHe combination of Water Formation (水局). Therefore this line is the cryptic message naming the Water Formation (水局).
In the 9 Stars (九星) Astrology, water is associated with Wen Qu (文曲), and the Water Formation’s main Earth Branch is Zi 子, which is the first branch in the cycle of 12 Earth Branches. Therefore the text said “Wen Qu starts from the head”, which means “begins first”. To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the water formation growth phase,
· Water Growth (Chang Sheng 长生) in Shen Palace (申宫).
· Water Prosper (Di Wang 帝旺) in Zi Palace (子宫).
· Water Grave Storage (Mu 墓库) in Chen Palace (辰宫).
Therefore, the three Shen, Zi and Chen (申子辰) are the San He (三合) Water formation (水局) of Sheng Wang Mu (生旺墓).
Gen Bing Xin 艮丙辛 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the LouPan’s TianPan Seam Needle 天盘缝针, there are three double mountains 双山 of the same formation. They are: GenYin (艮寅); BingWu (丙午); and XinXu (辛戌). The Earth Branch of these three combined to become YinWuXu 寅午戌 of the SanHe combination of Fire Formation (火局). Therefore this line is the cryptic message naming the Fire Formation (火局). In the 9 Stars (九星) Astrology, Fire is associated with LianZhen (廉贞.) To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase,
· Fire Growth (Chang Sheng 长生) in Yin Palace (寅宫);
· Fire Prosper (DiWang 帝旺) in Wu Palace (午宫); and
· Fire Grave Storage (Mu 墓库) in Xu palace (戌宫).
Therefore Yin, Wu & Xu (寅午戌) is the SanHe Fire Ju (三合火局) of Growth, Prosperous and Grave Storage (Sheng Wang Mu 生旺墓).
XunGengGui 巽庚癸 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the Loupan’s Heaven Plate Seam needle 天盘缝针, there are three double mountains (双 山) of the same formation. They are: XunSi (巽巳), GengYou (庚酉)，GuiChou (癸丑). The Earth Branch of these three combined to become Si You Chou 巳酉丑 of the SanHe combination of Metal Formation (金局). Therefore this line is the cryptic message naming the Metal Formation (金局). In the 9 Stars (九星) Astrology, Metal is Wu Qu (武曲). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase,
· Metal Growth (Chang Sheng 长生) in Si Palace (巳宫);
· Metal Prosper (DiWang 帝旺) in You Palace (酉宫); and
· Metal Grave Storage (Mu 墓库) in Chou palace (丑宫).
Therefore Si You Chou (巳酉丑) is the SanHe Metal Formation (三合金局) of Growth, Prosperous and Grave Storage (Sheng Wang Mu 生旺墓).
Qian Jia Ding 乾甲丁 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the 9 Stars (九星) Astrology, Wood is TangLang (贪狼). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Wood formation growth phase:
· Wood Growth (Chang Sheng 长生) in Hai Palace (亥宫);
· Wood Prosper (DiWang 帝旺) in Mao Palace (卯宫); and
· Wood Grave Storage (Mu 墓库) in Wei palace (未宫).
Hai Mao Wei (亥卯未) is the San He Wood Ju (三合木局) of Growth, Prosper and Grave (Sheng Wang Mu 生旺墓). In the Loupan’s Heaven Plate Seam needle (天盘缝针), there are three double mountains 双山 of the same formation. They are: Qian Hai 乾亥; Jia Mao 甲卯; and Ding Wei 丁未. Thus the first 4 lines are to describe, cryptically, the 4 Major Formations or also called 4 Water Exits 四大水口. The above mentioned only 4 Formations of Water, Fire, Metal and Wood, and no mention of the Earth Formation at all. This is because in the HeTu, Earth is in the Center and without any directions.
Because it does not have a direction allocated to it, it has to follow Water element that is its Child. As we can see from Guo Pu wrote in the Zangshu (葬书) ： 土为气之母，有土斯有气，气为水之母，有气斯有水. “Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water.”
These two lines describe the left and right turning of the 24 mountain on the LuoPan. Yang begins from Zi - for we know that in the seasons, Zi is mid-winter and is the beginning of Yang Qi, and Wu is mid-summer and the start of Yin Qi. Left turning as Yang 阳 starting from Zi, clockwise or forward sequence, we can see on the LuoPan 24 mountains, Heavenly Stems of Ren 壬, Jia 甲, Bing 丙 and Geng 庚, and the cycle ends in Hai 亥. Right turning as Yin 阴, counter clockwise or reverse sequence, starting from Wu 午 where heavenly stem Yi 乙 is hidden in Growth phase, followed by Ding 丁, Xin 辛 and Gui 癸, and the cycle ends in Wei 未.
Ci is Female and Xiong is Male. Ci is Yin and Xiong is Yang. “Ci Xiong meeting in Xuan Kong” means -- the interaction of Yin and Yang Qi within the Mysterious Void (Xuan Kong). XuanKong is none other than ‘space and time’. It is within ‘Space and time’ that Yin Yang Qi works its magic to produce auspiciousness or inauspiciousness. FengShui is all about harnessing Heaven and Earth Qi, or Yin Yang Qi for the benefit of Man. In YangGong FengShui, great emphasis is placed on the interaction between Mountain and Water.
YangGong FengShui recognizes Mountain as Yang and Water as Yin, as opposed to other FengShui school’s postulation that mountain is Yin because it is immovable and water is Yang because it is constantly moving. YangGong FengShui’s postulation is based on GuoPu’s ZangShu 葬 书 that said: 土为气之母, 有土斯有气, 气为水之母, 有气斯有水. Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. Mountain is earth and is what we call Dragon. River is water. Whenever there are mountains there will bound to be rivers. We all know that geographically, water comes down from the sky as rain that seeps into earth, and whenever there is a valley or a crack in the land in between two high grounds, there is a tendency to have a waterway. Therefore based on this postulation, we can day that mountain (earth) is the container of Qi that produces water. Therefore, water follows dragon (earth). And in the same breath we can say that mountain is the Xiong or the male or the husband, and water is the Ci or female or the wife. Mountain is Yang and Water is Yin. Water follows dragon is likened to wife follows husband. Therefore, Ci and Xiong, meeting in XuanKong, is exactly what it means: husband and wife mating and producing results within the abstract vastness of space and time called XuanKong. Referring back to the left and right turning verses, the Male or Xiong are the Yang Stems Jia Geng Bing and Ren. The female Ci are the Yin Heavenly Stems of Yi Ding Xin and Gui.
This postulation fits exactly and perfectly the SanHe theory of the 4 Major Water Exits:
The Yang stems Jia Geng Bing and Ren are male, are the Xiong, the husband; and The Yin stems Yi Ding Xin and Gui are female, are the Ci, the wife. Therefore, Ci and Xiong, male and female, husband and wife mates and produce the offspring. This also conforms to the YiJing philosophy of: Solitary Yang cannot grow, lonely Yin cannot live. (独阳不长, 孤阴不生.) Therefore to achieve and produce ShengQi (live Qi or auspicious Qi), there has to be a correct mating of Yin Yang Qi to reproduce the auspicious Qi.
Xiong and Ci, deduce within XuanKong Gua means one have to analyse and deduce auspiciousness or inauspiciousness via auditing using a LuoPan and taking reading from the 72 dragons attached to the 24 mountains ring. Gua in this context does not mean YiJing Gua (hexagram), but means Gua or ‘mountain’ as found in the LuoPan rings. Those who have knowledge of using a LuoPan knows that the three rings – Earth, Human and Heaven rings, all have 24 sectors, each sector either having a Trigram (Gua) or Heavenly Stem pairing with an Earth Branch. Especially on the Earth Plate ring, there are 72 dragons attached to it. 60 are JiaZi (Sexagenary) Dragons, and 12 are KongWang (Emptiness) dragons. Therefore, in this text, Gua means any of the 72 dragons.
XUANKONG 5 ELEMENTS
These two lines refer to the knowledge of mountains and rivers – the interaction between these two and how this interaction can be of benefit to man. To understand these two lines further, we need to refer back to GuoPu’s words in the ZangShu, “土为气之母, 有土斯有气, 气为水之母, 有气斯有水.” Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. Mountain is Earth. Earth contains Qi that produces water, that, when accumulated in the lower grounds such as valleys thru the force of gravity becomes rivers and streams.
Therefore understanding this theory is to understand part of the whole theory of the auspiciousness or inauspiciousness of the resultant interaction between mountain and water. The whole theory mentioned contains formulas based on the interaction and matching of individual mountains within the 24 mountains of the Earth Plate and that of Heaven Plate of the LuoPan.
The word XuanKong, when used by YangGong FengShui adherents is totally different from the meaning as understood by SanYuan FengShui adherents. The SanYuan adherents’ understanding of XuanKong is that it is within the ‘Mysterious Void’ and that it has its own Time Measurement that goes by cycles of 20 years for a small cycle, 60 years for intermediate cycle, and 180 years for a big cycle, which they Yuan 元 and Yun 运. In YangGong FengShui the understanding of XuanKong is that it is also termed the Mysterious Void, but we don’t follow the time consideration of the SanYuan School. The XuanKong is supposed to be the intangible space or void within our universe whereby ShengQi works its magic – whether permuting to become auspicious qi to benefit people, or mutating into inauspicious Qi that causes problems to people. There till today no concrete evidence within the ambit of science to prove the existence of the Mysterious Void…but for us FengShui we have to accept it one way or another, and accept it within our own interpretation.
WHAT IS NAJIA?
NaJia is the method of absorbing Stems and Branches into the fold of the 8 Trigrams and transforming the elemental qualities of these stems and branches into that of the Trigrams. Sometimes the Elemental qualities of the Trigrams are similar to that of the stems or branches, as such there is no need to transform.
NaJia 5 Elements (纳甲五行) In NaJia 5 Elements, the Stems and Branches that are absorbed or Na 纳 into the Trigrams will follow the element of the Trigrams, as in:
· Qian absorbs Jia. Qian is the Metal element and Jia is supposed to be Wood. Once absorbed into Qian, it follows Qian’s element, Metal
· Kun absorbs Yi. Yi is originally Wood, like Jia. But absorbed into Kun, it becomes like Kun’s element, Earth
· Gen absorbs Bing. Bing is originally the Fire element but once absorbed into Gen it becomes the element Earth
· Dui absorbs Ding Si Chou. Ding and Si originally are Fire and Chou is Earth. Absorbed into Dui they become the element Metal
· Zhen absorbs Geng Hai Wei. Geng was originally Metal, Hai is Wood and Wei is Earth. All three will become the element Wood
· Xun absorbs Xin. Xin was originally Metal. Absorbed into Xun it becomes the element Wood
· Li absorbs Ren Yin Xu. Ren was Water, Yin was Wood and Xu was Earth. All three becomes like Li’s element, Fire
· Kan absorbs Gui Shen Chen. Gui was Water, Shen Metal and Chen Earth. Kan is Water; therefore all three will follow its element, Water.
NaJia when used in FengShui audits is to find directions that belongs to the same NaJia grouping for the purpose of correlating and permuting the sitting and facing directions with water exits (or water features) and mountains. YangGong FengShui’s method is direct and straightforward by using the 72 dragons within the Earth Plate to rtelate to the 24 double mountains in the Heaven Plate based on orally transmitted formulas. Therefore there is no need to use the NaJia formula for determining directions of similar polarity.
DIAN DIAN DAO
Let us now explore what Yang Jun Song meant about the Dian Dian Dao when he wrote in the Qing Rang Ao Yu the above 4 lines: In this paragraph, what he meant was that in every direction there are ShengQi of 5 elements. He is trying to tell us that we should not limit ourselves to thinking that the Elemental qualities of each direction is fixed such as East is Wood, West is Metal, South is Fire and North is Water. In fact there is a HeTu of 5 elements in each direction instead of only one element. For example, there are Metal, Wood, Water, Fire & Earth Elemental Qi in the East. And the same thing applies to the other directions. The first and second sentences meant that if we know the theory of Dian Dian Dao and how to apply it correctly, it is like having found treasure in the 24 mountains. But if we do know the theory and how to use it correctly, the 24 mountains can be as treacherous and dangerous as a fire abyss. To elaborate, what these two sentences really mean is that once a person is taught the oral secrets to use the 24 mountains correctly, he would have the complete formula to audit correctly any situation. And if given the right conditions such as good external environment, an audit will turn out auspicious for the Site. And if we do not know the correct methods, and we audit a site wrongly, then the audit will bring inauspiciousness to the Site. In fact the Dian Dian dao is referring to the 72 dragons under the earth branch mountains of the 24 mountains of the earth plate.
The third and fourth sentences meant that in the 4 Water Exits or the 4 Formations, each and every formation has a different element. And if the practitioner knows how to read the audits correctly, and to apply the necessary formulae and remedies to the audit, it is like “moving the Dragon”. And to move the golden dragon is to have auspiciousness in the audited Site. Let us take an example of the application of the Dian Dian Dao theory: If we have a Watergate of the metal element, and the Head of Dragon is of the same element, then, the prerogative is to find the Xue spot of the same element for the Site to be auspicious . If all the three parameters meet this condition of same element, then there will be a generation of Sheng Qi in the site and the Sheng Qi will in turn give auspiciousness to the Living who stay there, or, the Bones of the buried will absorb the Sheng Qi and then transmit the auspiciousness to the living descendants benefiting them. This is what is meant by the applying the Dian Dian Dao theory and getting treasures out of it.
GuoPu 郭璞 in his ZangShu 葬书 also stated that: 葬者，藏也，乘生气也，生气行乎地中，发而生乎万物.” “To Bury is to hide and store. To ride ShengQi, ShengQi courses thru the earth, expands and gives life to a myriad things.” ShengQi 生气, is actually the Cosmic Yin Yang Qi (阴阳气) and its equivalent is the positive and negative energy of the universe. Guo Pu when writing ZangShu has just this in mind. His theory that the myriad things on earth are made up of Yin Yang Sheng Qi and that Sheng Qi contains within itself all the 5 elements and that the 5 elements individually also contains ShengQi. This theory is universally accepted by all branches of Chinese Metaphysics.
In Fengshui methodology, the core function is to ride ShengQi (乘生气) for the benefit of the living: To use ShengQi to give auspisiousness to the living. But we cannot see, touch or smell ShengQi, so how do we identify Sheng Qi?
The ZangShu 葬书 said, “土为气之母，有土斯有气，气为水之母，有气斯 有水.” “Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water.” This sentence tells us that Earth stores Qi and the Qi within earth can be transformed into water. What do we get out of this? We get hills or mountains and rivers or streams. From the observation and study of Earth and water, we will be able to identify Sheng Qi. Earth, here, means the Earth where we live in. And the word Earth also does not just mean terra cotta but it means earth with 5 elements or in Fengshui terms, Five earth 五土. And the elemental Qi prevalent on the surface of the earth and inside it are class ified according to their individual elements of Metal, wood, Water, Fire and Earth. Hills and mountains and in Fengshui terminology are called Mountain Dragons and water here means rivers and streams and is termed Water Dragons.
From the HeTu, the YiJing philosophy was developed. And from the Hetu which is the Body came the application which is the LoShu. From all these three, came all the Fengshui theories and formulae. From the YiJing, came the theory of: “From the WuJi expanse of nothingness came a TaiJi. TaiJi gives birth to two Phenomena. The two Phenomena give birth to the Four Appearances. The Four Appearances gives birth to the Eight Guas.” “无 极 生 太 极, 太 极 生 两 仪，两 仪 生 四 象, 四 象 生 八 卦” Basing on this YiJing theory and philosophy and on the HeTu and Loshu, our Fengshui forefathers assigned to the surface of the Earth 4 directional Guas 四卦. They are Chen 震 , Dui 兑 , Kan 坎 , and Li 离 Gua 卦. These four are the 4 cardinal positions of the HeTu.
· Zhen Gua is wood element 震卦属木，
· Dui Gua is Metal element 兑卦属金，
· Kan Gua is water element 坎卦属水，
· Li Gua is Fire element 离卦属火.
This division into cardinal directions with elemental allocations gave rise to the 4 formations (四局) of Wood 木, Metal 金, Water 水 and Fire 火. And these 4 formations became the mandatory factor in XiaoSha NaShui or Fengshui audit of external environment. And based on this principle, the Fengshui theory of the Watergate 4 Formations 水口 4 四 局 was born.
The Tian Yu Jing 天玉经 said： 甲 庚 丙 壬 俱 属 阳，顺 推 五 行 详. 乙 辛 丁 癸 俱 属 阴，逆 排 五 行 寻. 陰 陽 順 逆 不 同 途，須 向 此 中 求. 九 星 雙 起 雌 雄 異，玄 關 真 妙 處. “ Jia Geng Bing Ren are Yang, forward deduce 5 elements auspicious. Yi Xin Ding Gui are Yin, reverse placing to seek the 5 element. Yin Yang forward reverse different placing, must seek from this; The 9 stars rise together Male Female different, the Mysterious door is just wonderful ” The above verse means: Jia Geng Bing and Ren are Dragons (Mountains), and Yi Xin Ding and Gui are Waters (rivers). As in Yang Gong Fengshui’s Dragon and water concept and theory: Dragon as Yang and Water as Yin. Dragon as Male and as Husband and Water as Female and as Wife. Therefore Water follows Dragon – Wife follows Husband. The marriage of Husband and Wife, is as in Yin Yang Combination, that creates the birth of Sheng Qi. The Chang Shen palace （长 生 宫）of Dragon is the Di Wang palace of Water. The Chang Shen palace of Water is the Di Wang palace of Dragon. Both have the same Grave Storage. As an example: Jia Wood Chang Sheng in Hai （甲 木 长 生 在 亥） and Di Wang in Mao （帝 旺 在 卯）; Gui Water Chang Sheng in Mao （癸 水 长 生 在 卯）and Di Wang in Hai（帝 旺 在 亥）. Jia Wood forward deduce will arrive at Wei palace as Grave Storage and Gui water, reverse deduce will arrive at Wei palace as Storage too. Therefore if you add the three palaces together you get Hai Mao wei as the San He of Wood formation (生 旺 墓 三 合 木 局).
The 4 pairs of Yang Dragon and Yin Water are as follows:
· Jia 甲 pair with Gui 癸;
· Yi 乙 pair with Bing 丙;
· Xin 辛 pair with Ren 壬 ; and lastly
· Geng 庚 pair with Ding 丁.
They are the 4 pairs of real husband and wife marriage or Yin Yang marriage to ride Sheng Qi.. The mention of 9 stars in the verse is a cryptic message to show that the Guas are correlated with the 9 stars of the Northern Dipper Bei Dou to identify the 5 elements. The method of Yang Gong Fengshui deductions falls heavily on the 12 growth palaces method.
12 GROWTH 十二长生宫
As one can see from this explanation of Qing Nang Ao Yu, it is totally different from other versions especially the one that is adopted by SanYuan FengShui adherents. It is not the purpose of this article to critique other versions therefore I did not make a comparative study here. I shall reserve my comments in another article that compares the different versions and show how where the other versions differ from YangGong FengShui’s.
CREDIT - Written by Li DingXin, translated by MoonChin.