As translated by Micheal John Paton
General Discussion-Chapter 4
This chapter refers to the water dragon being in very close proximity to the body, and the auspices, forms and situations. Celestial bodies which enter the node occur very often within the text. In fact, the writings contain the main points of the water dragon.
The author's name is also not recorded. However, although much of the language is vulgar and unrefined, I consider that it must be a true copy of Master Yang. Is it the mysterious indications that have been passed on by one teacher after another?
The beginning of the chapter refers to the Five Stars.
Three of these,
2. Water and
3. Earth are selected as auspicious, and the two of sunlight,
4. Wood and
5. Fire, as inauspicious.
There are slight differences between this and the mountain dragon. If a mountain dragon has the Fire star rising to the top, it is, in fact, connected with the node and there is also a moving dragon and the entire
Wood star is connected with the body for one to see complete nobility and beauty.
If it is a water dragon, once it offends Fire and Wood, the disaster will be immediately seen. What is the reason for this? It is because by nature Water likes softness. It hates the inflexible and strong. It is suitable for a turning embrace and fears rushing arousal.
Metal and Water are soft and the form of Earth is a turning embrace and there is a difference in nature to the inflexibility, strength and rushing arousal of Fire and Wood.
After this differentiation of the Five Stars, the chapter continues with the discernment in the greatest detail of the various types in relation to binding and embracing (the node), leaping in the opposite direction, receiving qi, leaking in the wind, nourishing gathering, and separately flying. This is because the changing body of the Five Stars leads to a categorization which is used to seek the details.
If one first understands the meaning of branches and trunks, a large amount of the general idea of the body types of a moving dragon is already fixed. If one then understands the true changes of the Five Stars and becomes involved in seeking the method for entering the node, one obtains its domination. Once one grasps the essence, it can be used with a natural spirit. If scholars are inclined towards this, the art of Master Yang, they are able to research and investigate it in this book. More than half of the doc-trine and thought of the water dragon will then be obtained. Beyond this, those who use the former Three Principals and Nine Palaces methods would have happiness in meeting the source.
Written by Dahong
Foreword — Chapter 5
The books on the principles of the earth are a mixture of truth and falsity. It seems that there are virtuous volumes on the mountain dragon but a single word has not been passed down about flood plains. The volumes of this generation are of numerous disorderly categories with the writing both unknowledgeable and reckless. The commoners do not investigate this and erroneously use the same method for high mountains as for flat land, consequently causing the complete loss of the appropriate point for establishing tombs and residences. There is not one in a hundred that accords with the patterns. This is certainly the mystery of the machinations of heaven. One regrets the errors of the customary arts. It is truly a pity that men's actions reflect this confusion. What I myself have obtained is the infinite truth which passes on the secret indications of the complete knowledge of high mountains and flat plains and of the two sites of yin and yang.
Once I had the Water Dragon Classic, I hid one volume in a famous mountain and did not dare to divulge it lightly to men of this generation. In the spring of GengZi in this friend Yu Xiaozone and I visited Zou Zi who is of the same prefecture. One of his guests showed us one chapter of the Water Dragon Classic which we found to be very much the same with few differences to the one which I had hidden. On reading it, I sighed deeply that it was surprisingly able to infer the general outline of the best scholarship of three hundred years. It is not known who the author of this book is. Examining when it was written, it would be appropriate to the middle of the wanli era.
Probably, it is written by an itinerant practitioner who experienced for himself what could be accomplished. Thus, he was not constrained by customary theories and naturally expressed what he saw to exist. Even though it seems as though he does not have the essential subtleties in store, he can still be spoken of as a capable man of peerless talent. Can he have also passed this down? He only does not recognize as essential the mysteries of the Three Principals and the Nine Palaces. What he does look at in terms of success and failure, and prosperity and loss, all accords with the situations and patterns of the original master and the sexagenarian cycle. The arrangement of the direction, corners, body and configurational force still could have been derided for being biased and disorderly. I have, therefore, deleted the errors and retained those parts which are harmonious with the Way. Several of these corrected chapters were added to the end of that which had been hidden by me and arranged with reference to the maps of the third chapter. Although there is duplication between the two, when one regards the repeated arrangement, there is even greater proof that they have very much the same objective. Probably the author originally held to his bosom knowledge that may have fallen into oblivion. Scholars may extend the categories of the significance of this text beyond the central theme.
Zhong Yangzi, Jiang Pingjie, Dahong of Du Ling