As translated by Micheal John Paton
General Discussion —Chapter 2
In this chapter what is said about the water dragon refers, in fact, to the regular pattern of the heavenly stars. It was Dong Yuyuan, styled Hualong shan ren, who wrote about and narrated the words of Jingchun. I do not know from which era Master Dong came. In his maps there are thirty six nodes. All of them correspond to the heavenly stars. Each situation includes four word phrases, in total sixteen characters. (Amongst these) there are fuma and jingtang which are appellations of recent times.
This means that it was written by a man of recent generations. This is clear evidence. The method of delineation of the mysteries of star divination is not vulgar. If he was not a scholar who had much erudition in terms of phenomena, charms and omens and an exhaustive exploration of astrology, how could he see to their limits?
Even though it is not necessarily a complete manifestation of the ideas of Jingchun, the author still obtained the meaning from the remnants. As to the sentences and phrases, they show erudition and are well constructed. As a work of scholarship, the beauty is comparable to the Daya of the Book of Songs. It can be seen that this book is unlike the common discussions.
I have examined the masters of the principle of the earth from the Master Yang until now, and few have had literary ability for a long time. There is only the wonderful talent of commoner Lai of the Yuan dynasty who had the misfortune to be under the Mongols and who would pretend to be drunk, living on poetry and wine to hide himself in the mortal world. Yet whenever he chanted in the various counties of the Kull area, his literary talent would be brilliantly displayed. Until now I considered talent like that of Mr. Lai as incomparable but I also give Master Dong this ranking. How can it not be that there is much talent among the experts on form?
Observe that the discussion is only about the similarities between the heavenly stars and the forms of water and these are categorized in order to seek them out. In fact, it is not that there is no basis for this. Is it not said by the ancients that phenomena are established in the sky and forms are established on earth and that the phenomena of the sky and the forms of the earth have a distant correspondence?
Surely, this is of this principle. Is this only something that has been casually passed down? By this we know that the regular pattern of the heavenly stars and what has been passed down to common man with the twenty four directions, each of which is divided into the movement of the stars, are as different as heaven and earth because land has a fixed position but stars do not.
Even though this eliminates the old Five Phases, it does revolve around life and death. Believing the ear is not as good as believing the eye. Believing the eye is not as good as believing the heart. The world has this book and this means that the essential spirit of Jingchun now still has the possibility of existence.
Written by Dahong
Water Pincer Prose of Guo Jingchun
All is vast between heaven and earth. The three celestial bodies are manifest and hidden. The one qi moves in a cycle. The Five Phases wax and wane. Thus, rivers flow and mountains are lofty. The warmth of yang is life. The cold of yin is death. From the ancient sages, we have looked to the heavens as a criterion for objects and examined righteousness according to the earth.
Qi is what carries the principle. It is powerful and boundless. The principle congregates and qi gathers. Yin valleys produce yang. The land manifests rivers and great mountains. The Big Dipper hangs in the sky. In the vastness there is indeed one qi. It has same feeling but different names.
A true node is of a wondrous form. With the multitude of stars shining down, the merit of heaven is smoothly spread. The virtue of earth accepts this merit from above. Reed pipes and flying ashes conceive the cherished hundred spirits.
The sun, the moon and the stars
Mold them by using qi and the form. Separate them into good and ill fortune. Yin and yang mutually reciprocate and the five fates majestically unite. To praise singularity and abandon duality is a deviation from the art.
In desiring to discuss the land, first observe the sky. In desiring to obtain the form, first investigate the fundamentals.
The traces of Yu are vast and boundless. Who is able to carefully inspect them? By not examining the flow, how does one know its source?
The prevailing heavens extend endlessly, fold upon fold and abyss upon abyss, riding the qi and moving.
The mother conceives the son and the husband and wife copulate. Stripped bare, changing and meandering, the submissive benefit is auspicious. Any sudden gushing is detested.
1. Water of Earth is wide and heavy.
2. Water of Metal is circular and pure.
3. Water of Wood is rigid and straight.
4. Water of Fire is flying and leaping.
At the water's edge look towards the distance. Do not lose the form.
Metal and Wood are mutually offensive. If there is a transformation to Water, then they are matched.
When Water and Fire fight with each other, the flourishing of Wood is particularly prohibited.
The Earth spirit produces Metal which dreads most a meeting with Wood. If the Wood star brings with it Fire, the whole family is overthrown.
For each there is a turning point where animals are raised. The placenta of the fetus dies. If the living have a flourishing official salary, with a clash there will be punishment and injury. The calamity will come rapidly.
Star Seal Section
Alas, the Yangzi and Yalu rivers! The heavenly sea overflows without limit. In this powerful, surging flood, the dragon sleeps at night. The infinity of the border leads to even more uncertainty. Even though there are twists and turns, do not fear the winding.
On opening the lock to heaven, a man of virtue does not remark on it. Below one seeks the waters of the Huai, Si, the Three Gorges and the Han. The great veins run vertically and horizontally along the torrent touching the banks.
Provinces, cities, towns and villages are what the dragon spirit takes possession of. A revolving wall or turning screen, the veins follow the qi to gather.
Raise your eyebrows and look into the distance at the wonderful view corning together. The water around islands and inside gorges is vast and narrow rivers enter lakes.
Jingchun set out the patterns of thirty six nodes. At the end of the Jin dynasty the immortal voice died. Since the Tang and Song dynasties the water method has become empty and has disappeared. When was the stone case of Qing Wu written? It does not contain other mysteries but only spoke of water pincers. The water pincer dragon method emerged from Jingchun. With various confused and erroneous versions which entangled the forms, it is difficult to narrow down. One obtained the fish but forgot the bait; this must be realized with the heart.
The water binds and the sand turns, spreading like a terrace recognize the roots and discern the trunk; recognize the branches and discern the leaves. When the mountain is chaotic, the configurational force rushes forth. When the water is chaotic, the configurational force is connected. Spider's silk and the duckweed of water are indistinct and imperceptible. Entering the earth (the qi) is not diminished. Entering the water it is not blocked. A superior sage discerns the qi. A lesser sage discerns the form. When the form and the qi are both obtained, Good fortune and misfortune are naturally real. Observe the depths as if they were shallow; observe the quietude as if there were an uproar. This is the fundamental of the fundamental, yet it is difficult to put it into words. The ancients are already gone. All that is left is the dregs.
The South East is mild and warm. The North West chills you to the bone. The snow and ice has not yet dispersed. The water in lakes is easily drained. Survey the high and assess the flat.
Vital qi is obtained in the node.
The precious three-legged bronze cauldron is covered with smoke. The rain has stopped in the eaves. The drawn crossbow shoots the bolt. A wielded knife cuts to the joint. Like the beard of a shrimp and the eyes of a crab, the fundamental theories are numerous and disorderly. Because they stick together and rely on each other, the method is on the lip and in the breast. The spirit is not passed on by the eye. The fundamental mystery is not passed on by the heart. The mediocre teachers are confused. They do not distinguish the Five Phases. They are already enamored in their bindings. Most of them also mistake the stars, Indicating that life is death and insisting that falsity is truth. Above they show contempt for the heavenly vault. Below they destroy the form of the earth. The spiritual radiance does not shine and daylight is dark and murky. In the darkened hall there is resentment until good fortune is diminished and life degraded. This principle is muddle-headed. Grant, receive, abide by and use the true mystery to enlighten and teach the men of later times.