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青囊序 - THE PREFACE OF GREEN SATCHEL

6/26/2015

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QingNanXu 青囊序 is known to be written by Zheng WenChang 曾文辿. The original version is called LongShui Jing 龙水经. This classic was renamed when it is included in DiLi BianZhen 地理辨正 as QingNanXu 青囊序 mutilated by Jiang DaHung 蔣大鴻. The greatest different is the missing chapters called Xiao XuanKong 小玄空. It is believed that he coined 大玄空 from here. It is said to have contained the methods of measurement with the LuoPan. Xiao XuanKong 小玄空 has been withheld as an annex to SanHe FengShui, a forerunner of SanYuan.

QingNanXu 青囊序 is never considered to be an important textbook for the YangGong GuFa (Old method) lineage for the reason that it is not written by YangGong himself. If you read the contents with the lens of YangGong method, it does fall in places. However, there are many "strange" terminologies or jargon that had confused a whole lots of FengShui masters past and current. For example: - 

  1. CiXiong 雌雄, 
  2. YuanKong 元空, 
  3. YuanGuan 元關, 
  4. ShiShi 時師, 
  5. ChengMen 城門,  
  6. LongShen 龍神, 
  7. DianDao 顛倒,
  8. JingLong 金龍,
  9. and a whole lots more. 

Perhaps we may simply not able to read as classical writing has no comma and full stops although it is structured in a 7 characters rhyme, common to all Tang Dynasty styles of writing, for example: -
  1. 少有, 時師, 通此義 may be translated as "little often (少有) Time Master (時師) through out this" or
  2. 少, 有時, 師通此義 may be translated as "occasionally, profound knowledgeable contemplation (師通此義)" 

Therefore, by this  mysterious term or jargon called the Time Master (時師), you can virtually form another school of thought, otherwise it is just a simple expression of "to use the double mountains in profound (knowledgeable) contemplation". Well, someone told us that Time Master (時師) is the Heaven Plate. Really?

No matter what is to be said about QingNanXu 青囊序, as its name implied, it is a far more important Preface summarizing all of YangGong techniques, only if you are able to discern what has been written. 

YiFengshui brings to you a simple translation of QingNanXu 青囊序 and if it doesn't bored you down, it will elevate you onto another levels of FengShui proficiency, hopefully.

青囊序

楊公養老看雌雄.天下諸書對不同.

先看金龍動不動.次察血脈認來龍.

龍分兩片陰陽取.水對三叉細認蹤.

江南來龍江北望.江西龍去望江東.

是以聖人蔔河洛.瀍澗二水交華嵩.

相其陰陽觀流泉.蔔世蔔年宅都宮.

晉世景純傳此術.演經立義出元空.

朱雀發源生旺氣.一一講說開愚蒙.

一生二兮二生三.三生萬物是元關.

山管山兮水管水.此是陰陽不待言.

識得陰陽玄妙理.知其衰旺生與死.

不問坐山與來水.但逢死氣皆無取.

先天羅經十二支.後天再用幹與維.

八幹四維輔支位.子母公孫同此推.

二十四山分順逆.共成四十有八局.

五行即在此中分.祖宗卻從陰陽出.

陽從左邊團團轉.陰從右路轉相通.

有人識得陰陽者.何愁大地不相逢.

陽山陽向水流陽.執定此說甚荒唐.

陰山陰向水流陰.笑殺拘泥都一般.

若能勘破個中理.妙用本來同一體.

陰陽相見兩為難.一山一水何足言.

二十四山雙雙起.少有時師通此義.

五行分佈二十四.時師此訣何曾記.

山上龍神不下水.水裡龍神不上山.

用此量山與涉水.百里江山一響間.

更有淨陰淨陽法.前後八尺不宜雜.

斜正受來陰陽取.氣乘生旺方無煞.

來山起頂須要知.三節四節不須拘.

只要龍神得生旺.陰陽郤與穴中殊.

天上星辰似織羅.水交三八要相過.

水發城門須要會.郤如湖裡雁交鵝.

富貴貧賤在水神.水是山家血脈精.

山靜水動晝夜定.水主財祿山人丁.

乾坤艮巽號禦街.四大神尊在內排.

生剋須憑五行佈.要識天機玄妙處.

乾坤艮巽水長流.吉神先入家豪富.

請驗一家舊日墳.十墳埋下九墳貧.

惟有一墳能發福.去水來山盡合情.

宗廟本是陰陽元.得四失六難為全.

三才六建雖為妙.得三失五盡為偏.

蓋因一行擾外國.逐把五行顛倒編.

以訛傳訛竟不明.所以禍福為胡亂.

Translated: QingNan Xu

YangGong old age observed CiXiong, 
under heaven books are all different.

First see Golden Dragon moves or don't moves, 
next examine blood vein to recognize incoming Dragon.

Dragon comprises 2 slices YinYang fetch, 
rivers couple three forks thinly observe its track.

River South incoming Dragon River North gaze, 
River West outgoing Dragon gaze River East.

Therefore, wise people divine HeLuo,
ChangJian two rivers intersect HuaSong.

Xiang (image) thus YinYang beholds flow spring,
Divine generation divine annual Zhai (mansion) Du (capital) Gong (palace).

Current generation scenery pure to pass on this method,
to evolve this classic righteously produce YuanKong.

 ZhuQue (Vermillion Bird) the source Sheng (Growth) Wang (Prosperous) Qi,
One by one to explain to say opens up the stupidity.

One produce two and two produce three,
three produce the myriad thing is YuanGuan (The mysterious pass).

Mountain controls mountains and Water controls waters,
these are YinYang never wait to say.

To know YinYang mysteriously wonderful study,
to know weakening, prosperous, growth and death.

Not ask sitting mountain and incoming water,
but meeting Death Qi all do not partake.

Early Heaven LuoJing twelves branches,
Later Heaven then use Stems and the Wei (ordinals Gua).

Eight stems four ordinals Gua supporting branches locations,
child mother grandparents and grandchildren together push.

24 mountains divides forward reverse,
together accomplish 48 formations.

Five element is the central division,
ancestral recline YinYang outgoing.

Yang through left sides round round turn,
Yin through right roads rotate and compliment.

Have people understand YinYang,
why worry huge earth never meet again?

Yang mountain Yang facing water flows Yang,
to establish this saying very preposterous.

Yin mountain Yin facing water flows Yin,
Diminish Sha adhere generally.

If can see through this principle,
wonderful Yong (usage) is actually from the same Ti (principle).

YinYang mutually meet both awkward,
one mountain one water has much say.

24 mountains doubly paired risen,
occasionally ShiTongCiYi (profound knowledgeable contemplation)

WuXin (5 elements) divide 24, 
when the master has this secret recorded?   

Mountain top Dragon God don't descend down water,
Water beneath Dragon God don't ascend up mountain.

Use this to measure mountains and waters,
Hundred miles mountains waters singularly construed.

This has Real Yin Real Yang method,
front back 8 feet (sometimes construe as Ruler) not suitably mixed.

First discern YinYang selection,
ride Qi at growth prosperous location avoid Sha.

Investigating mountain look at the peak must know,
3 segments 4 segments no must capture.

Only Dragon God must be in growth and prosperous,
YinYang vested in the Xue are all unique.

Heavenly above constellations appeared to have weave into Luo (web),
water distribute three eight coerce imagery bridged.

Water outgoing ChengMen (castle gate) must be locked,
as if the lake within coagulates.

Prosperity and poor all within the water god,
water is ShanJia (FengShui master) blood vein essence.

Mountain stillness water movement continuously established,
water governs wealth and mountain governs human descendants.

Qian Kun Gen Xun ordinal path.
4 huge gods arranged within.

Produce and controls are annexed to the 5 elements,
to know Heaven's will mysteriously wondrous place. 

Qian Kun Gen Xun water forever flow,
Auspicious god first enter household rich and influential.

Please examine one household former graves,
10 buried grave nine are in poverty.

Only has one grave prosper,
Outgoing water incoming mountain combine sentimentally.

Ancestral temple fundamentally YinYang origin,
obtain 4 lost 6 don't bothered entirely.

SanChai (Heaven Man Earth) six establishment are wondrous,
obtain 3 lost 5 are devious.

Upon effect one move transform beyond boundary
Thus let 5 elements DianDiao (Topsy turvy) change.

Continuously spread unexpectedly unclear, 
therefore  calamity and happiness are confused (muddled).
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河圖合化之五行 - HETU COMBINES TRANSFORMED ELEMENT

6/24/2015

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We are very familiar with HeTu. When we see 16, it is water, 27, fire, 38, wood and 49 metal. What say if the same were to apply to combination and transformation of the Heaven Stems. 16 becomes earth, 27 becomes metal, 38 becomes water, 49 becomes wood and 5 10 becomes fire. So, which is correct and which is wrong?

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天一、
地二、
天三、
地四、
天五.
Heaven 1,
Earth 2,
Heaven 3,
Earth 4,
Heaven 5.
水北、
火南、
木東、
金西、
土中.
Water North,
Fire South,
Wood East,
Metal West,
Earth Center.

有耦有配、故:
Has Odd has Even, example:
天一生水、
地二生火、
天三生木、
地四生金、
天五生土、
地六成水、
天七成火、
地八成木、
天九成金.
Heaven 1 produces water,
Earth 2 produces fire,
Heaven 3 produces wood,
Earth 4 produces metal,
Heaven 5 produces earth,
Earth 6 forms water,
Heaven 7 forms fire,
Earth 8 forms wood
Heaven 9 forms metal.

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尚書大傳五行傳云
Shang Dynasty Record said:-
天一生水、
地六生水、
地六成之、

甲己、合陰陽、合化、生土.
JiaJi, combine YinYang, transform, produces earth.
地二生火、
天七生火、
天七成之、

乙庚、合陰陽、合化、生金.
YiGeng, combine YinYang, transform, produces metal.
地八生木、
天三生木、
地八成之、

丙辛、合陰陽、合化、生水.
BingXin, combine YinYang, transform, produces water.
天九生金、
地四生金、
天九成之、

丁壬、合陰陽、合化、生木.
DingRen, combine YinYang, transform, produces wood.
地十生土、
天五生土、
地十成之、

戊癸、合陰陽、合化、生火.
WuGui, combine YinYang, transform, produces fire.
成數爲功、故合化之後、土金水木火.

Transformed numeral as completion, thus combine transform thereafter, earth, metal, water, wood, fire.
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天地纳甲阴阳五行论 - DISCOURSE IN HEAVEN EARTH NAJIA YINYANG

6/23/2015

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天地阴阳五行之气 - heaven earth yinyang qi

人秉天地阴阳五行之气而生身,身中即是具此阴阳五行之气。

Man understands Heaven and Earth YinYang 5 elements Qi as birth of the body, the body is the embodiment of YinYang 5 elements Qi. 
但此五行有先天后天,先天五行属阳,后天五行属阴。
However, 5 elements had Early Heaven and Later Heaven, Early Heaven 5 elements comprises Yang, Later Heaven 5 elements comprises Yin.
一、三、五、七、九阳五行,为先天;二、四、六、八、十阴五行,为后天。
1,3,5,7,9 Yang 5 elements, as Early Heaven
2,4,6,8,10 Yin  5 elements, as Later Heaven
以先天而论,

一为元精,属水,为壬水。
三为元性,属木,为甲木。
五为元气,属土,为戊土。
七为元神,属火,为丙火。
九为元情,属金,为庚金。
Using Early Heaven as discussion,

1 as YuanJing, forms water, as Ren water.
3 as YuanXing, forms wood, as Jia wood.
5 as YuanQi, forms earth, as Wu earth.
7 as YuanShen, forms fire, as Bing fire.
9 as YuanQing, forms metal, as Geng metal.

纳甲阴阳之论 - DISCUSSING NAJIA YINYANG

"戴九履一,左三右七,
二四为肩,六八为足。"
“Adorning 9 through 1, left 3 right 7, 2-4 as shoulder, 6-8 as sufficient.”
九、一、三、七为奇数为阳,六、四、八、二为偶数为阴。
9,1,3,7 odd as Yang, 
6,4,8,2 even as Yin.
"戴九履一":先天乾南,坤北,故乾九、坤一俱属奇数,为阳。乾纳甲,坤纳乙,所以乾甲、坤乙为阳。
“Adorning 9 through 1”: Early Heaven Qian south, Kun north, Qian 9, Kun 1 entirely odd, as Yang. Qian NaJia, Kun NaYi as Yang.

"左三右七":先天离东坎西,故离三、坎七俱为奇数,为阳。又离纳壬,且离为午,其三合局寅午戌火局。又坎纳癸,且坎为子,其三合局,申子辰水局。所以,离(午)壬寅戌,坎(子)癸申辰为阳。
“Left 3 right 7”: Early Heaven Li east, Kan west, Li 3, Kan 7 entirely odd, as Yang. Li NaRen, and Li as Wu, SanHe structure of YinWuXu fire frame. Kan NaGui, and Kan as Zi, SanHe structure of ShenZiChen water frame. Therefore, Li (Wu) Ren Yin Xu, Kan (Zi) Gui Shen Chen are Yang.

"二四为肩":先天兑东南,巽西南,故兑四、巽二俱为偶数为阴,又兑纳丁,兑即为酉,其三合局已酉丑金局。又巽纳辛,所以兑(酉)丁己丑、巽辛为阴。
“2-4 as shoulder”: Early Heaven Dui as southeast, Xun southwest, Dui 4, Xun 2 as even therefore Yin. Dui NaDing, Dui also You, SanHe structure of SiYouChou metal frame. Xun NaXin, Therefore, Dui (You) Ding Ji Chou, Xun Xin are Yin.

"六八为足":先天震东北,艮西北,故震八、艮六俱为偶数为阴。又震纳庚,震即是卯,其三合局亥卯未木局。又艮纳丙,所以,震(卯)庚亥未、艮丙为阴。
“6-8 as sufficient”: Early Heaven Zhen as northeast, Gen southeast, Zhen 8, Gen 6 as even therefore Yin. Zhen NaGeng, Zhen also Mao, SanHe structure of HaiMaoWei wood frame. Gen NaBing, Therefore, Zhen (Mao) Geng Hai Wei, Gen Bing are Yin.

以上即赖太素(布衣)催官篇所云"奇要配奇,偶要配偶,洛书位上排先天。"
The above said derived from TaiSu "Supreme Essence" ("Lai"BuYi) Expediting Officer Scroll (ChuiGuanPian) prescribed “odd matches odd, even matches even, LuoShu first arrange Early Heaven”.

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黃帝宅經 2 - SECONDARY METHOD OF SITE REPAIRING

6/22/2015

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SECONDARY METHOD OF SITE REPAIRING

凡修宅次第法


先修刑禍,後修福德,即吉;先修福德,後修刑禍,即凶。陰宅從巳起功順轉,陽宅從亥起功順轉。刑禍方用一百工,福德方用二百工,壓之即吉。陽宅多修于外,陰宅多修於內。或者取子午分陰陽之界,誤將甚也。此是三氣潛通運回之數,不同八卦九宮分形列象,配男女之位也(冬至巳聖至亥,是陰陽起盛之極處。不同聖人于地面上畫八卦,列男女之宮。宮者,宅也。巽為長女,屬陰;乾為天,天為陽明矣)。

An Outline of the Secondary Method of Repairing Sites It is auspicious to first repair what is punishing and calamitous and afterwards to repair what is auspicious and beneficial. 

It is inauspicious to first repair what is auspicious and beneficial and afterwards to repair what is punishing and calamitous. 

A yin site begins from the terrestrial branch Si and it is effective to obey this progression. A yang site begins from the terrestrial branch Hai and it is effective to obey this progression. 

If one uses one hundred gone in a punishing and calamitous area and two hundred "labor" in an auspicious and beneficial area to control it, then it is auspicious. 

Much of the repair to a yang site is to the external. Much of the repair to a yin site is to the internal. 

If the line through the celestial stem Zi or the terrestrial branch Wu is used to demarcate the boundary of yin and yang, the error will be great. 

This is the number of times the two qi secretly penetrate the revolutions (of destiny) and it is not the same as the eight trigrams and the Nine Palaces which separate form and arrange phenomena to match the position of the sons and daughters. 

When the winter solstice is in the terrestrial branch Si and the sage arrives in the terrestrial branch Hai, this is the place which gives rise to an extreme abundance of Yin and Yang.

This is different from a picture of a sage arising above the surface of the earth.

The eight trigrams set out the palaces of the sons and daughters.

A palace is a site.

Xun is the eldest daughter and is governed by Yin. Qian is Heaven. Heaven is YangMing.
其有長才深智,敏物愛生,敬曉斯門,其利莫測。且大犯即家破逃散,小犯則失爵亡宮。其餘雜犯,火光、口舌、破蹇、偏枯、衰殃、疾病等,萬般皆有,豈得輕之哉?犯處遠而慢,即半年、一年、二年、三年始發;犯處近而緊,即七十五日、四十五日、或不出月即發。若見此圖者,自然悟會,不問愚智,福得自修,災殃不犯,官榮進達,財食豐盈,六畜獲安,又歸天壽。金玉之獻,未足為珍;利濟之徒,莫大於此。可以家藏一本,用誡子孫,秘而寶之,可名宅鏡。
If those who have extensive talent, profound wisdom, knowledge of things and a love of life comprehend these principles, the profit is immeasurable. Moreover, if there is great violation (of these laws), then the family will be destroyed and scattered. If there is small violation, then one will lose titles of nobility and government positions. The remaining varied violations bring fire, quarrels, and lameness, paralysis to one side, decline and disease in all their myriad categories. How can one treat this lightly! 

If the violation of a palace is from afar it will be slow, i.e. it will begin to develop after a half, one, two, or three years. If it is close by it will be rapid, i.e. it will be begin to develop after seventy five days, forty five days or in less than one month. 

If one sees the diagrams (on the following pages) then one will naturally understand this regardless of whether one is foolish or wise. 

What is auspicious and beneficial by nature will repair disaster and distress. By non-violation (of this) one proceeds towards official position and glory with an abundance of wealth and food, the six domestic animals will be at peace and one will die at an old age. The presentation of gold and jade cannot match the value of this and the vanity of profit cannot surpass it. The family can store a copy of it to warn descendants. They should keep it secret and treasure it. It can be called the mirror to siting. 
又宅書雲:拆故營新,爻蔔相伏;移南徙北,陰陽交分。是和陰陽者氣也,逐人得變吉凶者化也。隨事能興,故天地運轉無窮,人畜鬼神變化何准?
The Book of Siting also says, 'In dismantling the old and planning the new, one should comply with trigrams of divination. In moving to the south or the north, there is an intersection and separation of yin and yang which is the harmonizing of the qi of yin and yang. By following this, man is able to achieve change to what is auspicious and to disperse what is inauspicious. All matters will be able to prosper. Therefore, heaven and earth revolve endlessly. So what standard is there to the transformation of man, beast, soul and spirit?' 
《搜神記》雲:精靈鬼魅,皆化為人。或有人自相感,變為妖怪,亦如異姓之木接續而生,根苗雖殊,異味相雜。形礙之物尚隨變通,陰陽虛無豈為常定?是知宅非宅氣,由移來以變之。又雲:宅以形勢為身體,以泉水為血脈,以土地為皮肉,以草木為毛髮,以舍屋為衣服,以門戶為冠帶。若得如斯,是事儼雅,乃為上吉。
The SouShenJi says, 'either all demons, spirits and ghosts are transformed to become man or there exist men who themselves perceive that change and become monsters. This is also like different natures continually sprouting roots and shoots. Even though their different flavors and various forms are a hindrance, entities still accord with the changes of yin and yang. 

How can the void be regulated? Hence we know that a site does not derive from a shifting of the qi of the site to it. It also says, 'For sites, consider the form and the configurational force as the body, and consider the water of springs as blood and veins, the earth and land as skin and flesh, the grass and trees as hair, houses and huts as clothing, gates and doorways as caps and belts. If one achieves a site like this it is majestic and refined and therefore of superior auspiciousness.' 
《三元經》雲:地善即苗茂,宅吉即人榮。又雲:人之福者,喻如美貌之人;宅之吉者,如醜陋之子。得好衣裳,神彩猶添一半。若命薄宅惡,即如醜人更又衣弊,如何堪也?故人之居宅,大須慎擇。又雲:修來路即無不吉,犯抵路未嘗安。假如近從東來入此宅,住後更修拓西方,名抵路;卻修拓東方,名來路。余方移轉及上官往來,不計遠近,准此為例。凡人婚嫁、買莊田、六畜、致塋域、上官、求利等,悉宜向宅福德方往來,久久吉慶。若為刑禍方往來,久久不利
The Three Principals Classic says, 'If the land is good, then there will be Prosperity. If the site is auspicious, then man will have glory.' It also says, 'The fortunes of man are comparable to a man's handsome Features. 

The auspiciousness of a site is like an ugly child with fine clothes so that the brilliant appearance seems to increase by half what seems a poor fate. If a site is bad then it is like an ugly man whose clothes furthermore are absolutely wretched. Therefore, in the siting of men's dwellings, it is of great necessity to choose carefully.' It also says, 'If the repair accords with the approach (of qi) to the site, then there is nothing which is inauspicious. If it violates and opposes the approach, then there will never be peace. For example, if the near approach comes from the east and enters from this side but after dwelling there one expands the western aspect, then this is called opposing the approach. However, expanding the eastern aspect is called according with the approach. This is the rule for the shift of the remaining aspects and the comings and goings of high officials regardless of distance.

In general, man marries, buys a field for tilling and the 6 domestic animals, and ends up in the graveyard. If one seeks to become an official and seeks after advantage, then one should turn entirely to siting. If it is an auspicious and beneficial area that one has coming and goings with for a long time, then for a long time, there will be auspicious blessing. However, there will be disadvantage for a long time if one's comings and goings are, for a long time, in a punishing and calamitous area. 

TURTLE HEAD

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又忌龜頭廳在午地,向北沖堂,名曰凶亭。有稍高豎屋,亦不利。訣雲:龜頭午,必易主。亦雲妨主,諸院有之,亦不吉。凡宅午已東巽已來有高樓大樹,皆不利,宜去之吉。
One should also be careful with the Turtle's Head Hall. If it is in the terrestrial branch Wu and the land faces north confronting the Hall, it is said to be an inauspicious pavilion. If the building is rather high and upright, it is also disadvantageous. 

The formula says, 'With the Turtle's Head in Wu the owner must be changed.' It also says, 'Various courtyards that have this (layout) are also inauspicious.' In general, high towers or great pavilions with sites in Wu or Si in the east and with Xun or Si approaching are all disadvantageous and should be removed to bring good fortune. 

FOUR KINGLY SPIRITS

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又雲:凡欲修造動治,須避四王神,亦名帝車、帝輅、帝舍。假如春三月東方為青帝,木王,寅為車,卯為輅,辰為舍,即是正月、二月、三月不得東。《戶經》曰:犯帝車殺父,犯帝輅殺母,犯帝舍殺子孫。夏及秋冬三個月,仿此為忌。又雲:每年有十二月,每月有生氣、死氣之位。但修月生氣之位者,福來集。月生氣與天道、月德合其吉路。犯月死氣之位,為有凶災。
It also says, 'in general, if one desires to repair, construct, move, or control (a site), then one must avoid the four Kingly spirits. These are called the Emperor's Chariot, the Emperor's Carriage and the Emperor's House. If, in the 3rd month of spring the eastern aspect is the Azure Emperor and if Wood rules and the terrestrial branch Yin is (the position of) the Chariot, Mao is (that of) the Carriage and Chen is (that of) the House, then one should not construct an eastern doorway in the first, second, and third months'. 

The Classic says, 'Violating the Emperor's Chariot slays the father. Violating the Emperor's Carriage slays the mother. Violating the Emperor's House slays the descendants'. These should be similarly shunned in the three months of summer, autumn and winter. 

12 monthly vital/torpid qi

又雲:每年有十二月,每月有生氣、死氣之位。但修月生氣之位者,福來集。月生氣與天道、月德合其吉路。犯月死氣之位,為有凶災。
It also says, 'There are twelve months in each year, each month has its position of vital and torpid qi. Luck will come only to those who repair in the positions of vital qi of the month. Gathering the monthly vital qi combined with the Lunar Benefice is the Heavenly Way and conforms to an auspicious path. Violating the positions of the month's torpid qi produces misfortune and disaster.
  1. 正月生氣在子、癸,死氣在午、丁;
  2. 二月生氣在醜、艮,死氣在未、坤;
  3. 三月生氣在寅、甲,死氣在申、庚;
  4. 四月生氣在卯、乙,死氣在酉、辛;
  5. 五月生氣在辰、巽,死氣在戌、乾;
  6. 六月生氣在巳、丙,死氣在亥、壬;
  7. 七月生氣在午、丁,死氣在子、癸;
  8. 八月生氣在未、坤,死氣在醜、艮;
  9. 九月生氣在申、庚,死氣在寅、甲;
  10. 十月生氣在酉、辛,死氣在卯、乙;
  11. 十一月生氣在戌、乾,死氣在辰、巽;
  12. 十二月生氣在亥、壬,死氣在巳、丙。 


  1. The vital qi of the first month exists in the terrestrial branch Zi with the celestial stem Gui. The torpid qi exists in the terrestrial branch Wu with the celestial stem Ding. 

  2. The vital qi of the second month exists in the terrestrial branch Chou with the trigram Gen. The torpid qi exists in the terrestrial branch Wei with the trigram Kun. 

  3. The vital qi of the third month exists in the terrestrial branch Yin with the celestial stem Jia. The torpid qi exists in the terrestrial branch Shen with the celestial stem Geng. 

  4. The vital qi of the fourth month exists in the terrestrial stem Mao with the celestial stem Yi. The torpid qi exists in the terrestrial branch you with the celestial stem Xin. 

  5. The vital qi of the fifth month exists in the terrestrial branch Chen with the trigram Xun. The torpid qi exists in the terrestrial branch Xu with the trigram Qian. 

  6. The vital qi of the sixth month exists in the terrestrial branch Si with the celestial stem Bing. The torpid qi exists in the terrestrial branch Hai with the celestial stem Ren. 

  7. The vital qi of the seventh month exists in the terrestrial branch Wu with the celestial stem Ding. The torpid qi exists in the terrestrial branch Zi with the celestial stem Gui. 

  8. The vital qi of the eighth month exists in the terrestrial branch Wei with the trigram Kun. The torpid qi exists in the terrestrial branch Chou with the trigram Gen. 

  9. The vital qi of the ninth month exists in the terrestrial branch Shen with the celestial stem Geng. The torpid qi exists in the terrestrial branch Yin with the celestial stem Jia. 

  10. The vital qi of the tenth month exists in the terrestrial branch You with the celestial stem Xin. The torpid qi exists in the terrestrial branch Mao with the celestial stem Yi. 

  11. The vital qi of the eleventh month exists in the terrestrial branch Xu with the trigram Qian. The torpid qi exists in the terrestrial branch Chen with the trigram Xun. 

  12. The vital qi of the twelfth month exists in the terrestrial branch Hai with celestial stem Ren. The torpid qi exists in the terrestrial branch Si with the celestial stem Bing. 
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黃帝宅經 - 五姓八宅 FIVE SURNAMES EIGHT MANSIONS

6/16/2015

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HuangDi ZhaiJing, as accordance to one SanYuan school, is the fundamental techniques of BaZhai, Eight Mansions. Such postulation may not go well with the current YangGong Old School practitioners, but again, it is based on ONE SanYuan school of thought, just for discussion. There are many western school out there offering Fundamental in FengShui, but how many masters really understand the true art of FengShui including some very rock bottom fundamentals, such as HuangDi ZhaiJing? What is the link between NaYin and BaGua? More importantly, how do you apply such? Theory is one thing, application is the other. It may sounds great in theory, when it is put to application, it may not bring the desire outcome, why? Yet, many have the cheek to offer courses in Fundamental in FengShui, where the fundamental is nowhere to be found in the west. Flying Star FengShui as the foundation of FengShui? Be realistic guys!

The first part of the classic has indicated that, 近來學者,多攻五姓八宅、黃道白方,例皆違犯大經,未免災咎, translated by Michael John Paton as, “of recent scholars, there are many who have attacked the Five Surnames and the eight sites of the Yellow (Emperor's) Way, saying their prescriptions and regulations all violate the laws of the great Classic and are unable to escape disaster and defect”. Most likely the Flying Star guys have been around since.

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The Five Surnames 五姓, as in the definition of this school, referred to the Five Tones, WuYin 五音, of 宫、商、角、徵、羽, Gong, Shang, Jiao, Zhi, Yu, pentatonic musical notes. When these tones are multiplied by the 6 kinds of musical instruments and with its YinYang annotation, the result is a matrix of 60 tonal values. These values are what is probably known as 60 NaYin elements. It is also the very basic unit measurement of Qi, in FengShui. An entire body of knowledge called WuYun LiuQi 五运六气 is dedicated to explain such, go find out HERE!

八宅、黃道白方, as translated as the eight sites of the Yellow (Emperor's) Way is inaccurate. 五姓八宅, is to be read together as the Five Surnames Eight Mansions. This is the true method advocated by this classic. It is also said, 就此五種,其最要者唯有宅法,為真秘術, at this point of 5 "kinds of cultivation", then must have only 宅法, the dwelling method, is truly secret techniques. Such 宅法, the dwelling method is none other than 五姓八宅, the Five Surnames Eight Mansions techniques. 

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The gist of this method arise from the very YiJing rudiment of one begets two, two begets three and three are the mother of the myriad things. So, ultimately the method suggest that you must start to define the one, Xue or the meridian spot, matching its YinYang which is the two and apply these into the third aspect that eventually brings forth changes, as the myriad things. The classic is silence with regard to, “what is this 3rd element”? This missing technique is where the oral transmissions step in. It has to do with how you use your LuoPan, plain application.

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As for the one, the classics state Siting is at the border of yin and yang, 宅陰陽之界. Many things can be construed as 宅, Siting. The normal translation would have been that a dwelling defines its YinYang, which make sense as the internal of the house is Yin and it’s external as Yang. Therefore, with the enclosure 宅, YinYang is established. Without enclosure 宅, what YinYang are we talking about? In other school, this is also termed establishing your Heaven’s Heart. The classic is dead silence of telling you how to establish the Heaven’s Heart.

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As for the two, the classics emphasized so much on YinYang. By establishing your heaven’s heart, you are able to discern YinYang. The classics states, 大矣哉,陰陽之理也!經之陰者,生化物情之母也;陽者,生化物情之父也, great indeed is the principle of Yin and Yang. In these classics, the entity Yin is the mother which gives birth to and transforms the actuality of things, and the entity Yang is the father. In other words, your Heaven’s Heart determines where the white dot in the ocean of black is and the black dot in the ocean of white. In other school, this is also termed the Pure Yin and the Pure Yang. Eventually, your YinYang changes place as what eventually Yin may also be Yang and vice versa, that depends very much on where your Heavenly Heart is placed. 

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The classic continues to say, Qian is the leader of the three men, which are the trigrams, Zhen, Kan and Gen. These all belong to a Yang position. (Zhen, which follows Qian's position to the northwest, is YangMing). Kun is the leader of the three women which are the trigrams, Xun, Li, and Dui. These all belong to a Yin position. (The terrestrial branch Xu, which follows in the same direction as the southeast corner of the trigram Xun, is YinMing.), 乾將三男震、坎、艮,悉屬於陽位(即從西北乾位之震為陽明矣);坤將三女,巽、離、兌悉屬陰之位(即從東南巽角順之戌為陰明矣). While reading these, many would had assumed, this is how one splits YinYang.

With the BaGua in placed, 八宅, Eight Mansions kick in. Remember that the classics states, 就此五種,其最要者唯有宅法,為真秘術, at this point of 5 "kinds of cultivation", then must have only 宅法, the dwelling method, is truly secret techniques. These 5 "kinds of cultivation" 五種, is referred to as your dwelling, Heaven’s Heart. You practically “plant” your Heaven’s Heart, and it is also dead silent in the classic. Therefore, in 八宅, Eight Mansions, there are 5 kinds of dwelling each with its elemental YinYang correspond to the 8 types of Dwelling (Gua). 

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The classic also states if there is an equal coming and going of Yin and Yang then it is at one with the Heavenly Way and naturally there is an expression of auspiciousness and abundance. 若一陰陽往來,即合天道自然,吉昌之象也. This sort of translation doesn’t seem right. It should be translated as if one YinYang comes and goes, thus combines with Heavenly Way is natural, perpetual auspicious is the image. It means to say, every abode has its YinYang and if it is in equilibrium, it follows the Heavenly Way. So, the art of Dwelling is to arbitrate such.

It states, by following the two qi, yin and yang, one can rectify this and the various spirits are slain. Both the Five Surnames and the sexagenary cycle are produced from the two qi, and are arranged in the corners of the four directions. (Thereupon), throughout the whole year in public matters there will be no disaster, 順陰陽二氣為正,此諸神殺及五姓、六十甲子皆從二氣而生,列在方隅,直一年公事,故不為災(凡諸刑殺在刑禍方者,設天德、月德到,亦須避之。Starts from YinYang, 2 Qi comes the BaGua and the 60 JiaZi NaYin, in application. Yet, it silenced in its application.

The classics continue to state its way, the twenty four paths accord with the size of a site. The Central Courtyard is divided into four sides, which constitute the twenty four paths. The ten celestial stems, the twelve terrestrial branches and the trigrams Qian, Gen, Kun and Xun together make up the twenty four paths, 二十四路者,隨宅大小,中院分四面,作二十四路。十幹十二支,乾艮坤巽,共為二十四路是也。 Once the dwelling is conformed to the 8 Gua, it progresses to use the 24 mountain plates, assumedly the Earth Plate as for once it is derived from the LiuRen ShiPan, and the rest was silenced. Every 24 mountain plates had its own YinYang and 60 JiaZi NaYin application. Yet many may also confused as to Central Courtyard is divided into four sides, 中院分四面. ZhongYuan 中院 means Central Courtyard, or something else?

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Why need a “Central Courtyard” if it is not for Qi connections? 五姓八宅, Five Surnames Eight Mansions techniques required Qi connections via its Heaven Heart being the one, YinYang being the two and the 24 mountains application being the three. The classics silence in terms of how to fit the 8 Gua into the 24 mountains. Some school abide to the notion of one Gua governs 3 mountains principle, while another school abide to the notion of NaJia connecting Qi. Walla, there you go, schism within the same school.

Hence, ensuring that yang does not solely rule is achieved through yin. (One should put in order the yin aspect of a yang site.) Ensuring that yin does not solely rule is achieved through yang. (As stated above.), 是以陽不獨王,以陰為得(陽宅為宜修陰方);陰不獨王,以陽為得(如上說)。五姓八宅, Five Surnames Eight Mansions required one to identify which part of the dwelling belongs to the Yin and which belongs to the Yang. Knowing such, one will able to deal with the corresponding 八宅, Eight Mansions matching with the Gua of the Dwelling thus avoiding the overly Yang or overly Yin. Does it means matching one’s Life Gua to the House’s Gua?

What is being imbalance YinYang, the classics stipulated that if Yin or Yang is entered three times, the site is said to be without soul. If it is four times, it is said to be of soul without spirit, 三度重入陰陽,謂之無魂;四人謂之無魄。 What is meant by Yin or Yang is entered three times and four times? In a BaGua configuration, there are 4 Yin and 4 Yang Gua. If in a case of a Yin house, there are unfortunately 3 to 4 Yin or Yang aspects, it is therefore imbalanced. The overly Yin is called soul without spirit, dull or dormant and overly Yang is called the site is said to be without soul, disharmony. The following verse sealed its place as 若一陰陽往來,即合天道自然,吉昌之象也. If one YinYang comes and goes, thus combines with Heavenly Way is natural, perpetual auspicious is the image.

How to define YinYang in the 24 mountains? For a Yang site the dragon's head is located in the terrestrial branch Hai and the tail is located in the terrestrial branch Si. For a Yin site the dragon's head is in Si and the tail is in Hai. 陽宅龍頭在亥,尾在巳;陰宅龍頭在巳,尾在亥. In other words, Hai and Si becomes the boundary of YinYang. Yang rises from Hai to Si and Yin rises from Si to Hai. Does it means clockwise and anti-clockwise or it defines the two halves of the YinYang according to the 24 mountains?

It continue to state that in general, there is movement from Xun to Qian, from the terrestrial branch Wu to the terrestrial branch Zi, from Kun to Gen, from the terrestrial branch You to the terrestrial branch Mao, and from Xu to Chen. (The above shift reaches the dwelling place of higher officials and no matter the distance, it is entering yang.) There is (also) a shift from Qian to Xun, from Zi to Wu, from Gen to Kun, from Mao to You, and from then to Xu. (The above shift reaches the higher officials and all have the name of entering yin.) Therefore, a fortunate and beneficial area diligently complies with the Heavenly Way (natural law). 凡從巽向乾、從午向子、從坤向艮、從酉向卯、從戌向辰移(已上移轉及上官所住,不計遠近悉入陽也),從乾向巽、從子向午、從艮向坤、從卯向酉、從辰向戌移(已上移轉及上官悉各入陰),故福德之方,勤依天道。

Paton’s translation is totally off tangent, for instance, 從巽向乾, was translated as from Xun to Qian. It is better translated as passing through Xun facing Qian instead. In other words, it is summarizes that: -

Entering Yang means, passing Xun facing Qian, Wu facing Zi, Kun facing Gen, You facing Mao, finally, Xu facing Chen.

Entering Yin means, passing Qian facing Xun, Zi facing Wu, Gen facing Kun, Mao facing You, finally, Chen facing Xu.

Reaching the higher officials 上移轉及上官, could means one step forward or forward cycle. Therefore there are 5 typical YinYang thresholds or boundaries. If entering Yang equals entering Yin, it complies with the Heavenly way.

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What is this Heavenly Way? The classics states that the Heavenly Benefice (Yang), the Lunar Benefice (Yin), is the vital qi, ShengQi, come to this position, 天德、月德,生氣到其位, which in other word, a dwelling is able to receive ShengQi through the Qi connections where the Yin is balanced with the Yang and vice versa, as a site which is both Yin and Yang constitutes a dragon. The formula also says, “In inverting a site a level wall can lock out misfortune”. It means to say, one way to alter YinYang is to create partitions to channel and connect Qi. The level wall is already your dragon. So, in general, the incoming influences are not affected by distance, meaning your incoming Qi does not depend on the mountain range outside your dwellings. It can be just a level wall to channel and connect Qi.

Thus, these are the Primary Method of 五姓八宅 Five Surnames Eight Mansions Techniques. 

P/S: Thanks Uncle Xu for your sharing!

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納音 - THE 5 RECEIVED NOTES NAYIN

6/8/2015

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Adopted from the translation by Thomas F. Aylward of the JieJi BianFang Shu  协纪辨方书...

This section discusses two issues: the associations of the NaYin with the 60 JiaZi pairs and the pairs' poetic names.' The compilers explain the musical-note associations by quoting a long passage written by the Famous Song dynasty Confucian scholar, Zhu Xi (1130-1200 CE). The explanation provided by Zhu Xi adds little to what has been said above, aside from his point about the WuXin correlate of the NaYin being the process produced by the process of the musical note in question. The five traditional Chinese musical notes were associated with the WuXin as follows:

1.       Palace Note (gong) — earth,
2.       Exchange Note (shang) — metal,
3.       Horn Note (jue) — wood,
4.       Summoning Note (zhi) — fire, and
5.       Feather Note (yu) — water.

The explanations of the 'poetic' names of the NaYin were penned by an early-Ming dynasty (late-fourteenth century) scholar named Tao Zongyi. These explanations draw heavily on the twelve-stage life-cycle principle. The reasoning is, however, highly erratic. At times, the author bases his justifications on the WuXin

1.       correlate of the branch,
2.       at other times on that of the stem,
3.       and at still other times on that of a related trigram.

Clearly, the NaYin WuXin correlates and their poetic names do not derive systematically from the stems or branches of the 60 JiaZi pairs, but the author felt a need to demonstrate that they do. It is noteworthy that the compilers of the Treatise could not locate another better-known or older reference to these poetic names, which suggests that the system was neither very old nor of great significance.

Zhu Xi said, `The musical sounds are earth, metal, wood, fire, and water. In the Great Plan, these are water, fire, wood, metal, and earth. The NaYIn system takes each of the sixty stem-branch pairs and matches it with one of the WuYin. The process to which the WuYin gives birth serves as the musical note that the stem-branch pair receives. 

初一宮商角徵羽納甲丙戊庚壬,系以五子而隨以五丑,宮得甲 子,商得丙子,角得戊子,徵得庚,羽得壬子。宮為土,土生金,故甲子、乙丑納音金。商為金,金生水,故丙子、丁丑納音水。角為木,木生火,故戊子、己丑納 音火。徵為火,火生土,故庚子、辛丑納音土。羽為水,水生木,故壬子、癸丑納音木。

`In the first series, the Palace Note (gong), Exchange Note (shang), Horn Note (jue), Summoning Note (zhi), and Feather Note (yu) receive stem-Jia, stem-Bing, stem-Wu, stem-Geng, and stem-Ren as each stem is paired with the branch-Zi.

The five adjacent pairs that have branch-Chou follow the affiliations of the branch-Zi pairs.

1.       Thus the Palace Note (gong) obtains the pair stem-Jia/branch-Zi,
2.       the Exchange Note (shang) obtains stem-Bing/branch-Zi,
3.       the Horn Note (jue) obtains stem-Wu/branch-Zi,
4.       the Summoning Note (zhi) obtains stem-Geng/branch-Zi, and
5.       the Feather Note (yu) obtains stem-Ren/branch-Zi.

·         The Palace Note (gong) is earth. Earth gives birth to metal. Therefore, the stem-branch pair’s stem-Jia/branch-Zi and stem-Yi/branch-Chou receive the note of metal.
·         The Exchange Note (shang) is metal. Metal gives birth to water. Therefore, the stem-branch pairs stem-Bing/branch-Zi and stem-Ding/branch-Chou receive the note of water.
·         The Horn Note (jue) is wood. Wood gives birth to fire. Therefore, the pairs stem- Wu/branch-Zi and stem-Ji/branch-Chou receive the note of fire.
·         The Summoning Note (zhi) is fire. Fire gives birth to earth. Therefore, the pairs stem-Geng/branch-Zi and stem-Xin/branch-Chou receive the note of earth.
·         The Feather Note (yu) is water. Water gives birth to wood. Therefore, the pairs stem-Ren/branch-Zi and stem-Gui/branch-Chou receive the note of wood. 

次二商角徵羽宮納甲丙戊庚壬,系以五寅而隨以五卯。商金得甲寅、乙卯,納音水;角木得丙寅、丁卯,納音火;徵火得戊寅、己卯,納音土;羽水得庚寅、辛卯,納音木;宮土得壬寅、癸卯,納音金。

`In the second series, the Exchange Note (shang), Horn Note (jue), Summoning Note (zhi), Feather Note (yu), and Palace Note (gong) receive stem-jia, stem-Bing, stem-Wu, stem-Geng, and stem-Ren as each stem is paired with the branch-Yin.

The five adjacent pairs that have branch-Mao follow the affiliations of the branch-Yin pairs.

1.       Thus, since the metal Exchange Note (shang) obtains them, the pairs stem-Jia/branch-Yin and stem-Yi/branch-Mao receive the note of water.
2.       Since the wood Horn Note (jue) obtains them, the pairs stem-Bing/branch-Yin and stem-Ding/branch-Mao receive the note of fire.
3.       Since the fire Summoning Note (zhi) obtains them, the pairs stem- Wu/branch-Yin and stem-Ji/branch-Mao receive the note of earth.
4.       Since the water Feather Note (yu) obtains them, the pairs stem-Geng/branch-Yin and stem-Xin/branch-Mao receive the note of wood.
5.       Since the earth Palace Note (gong) obtains them, the pairs stem-Ren/branch-Yin and stem-Gui/branch-Mao receive the note of metal. 

次三角徵羽宮商納甲丙戊庚壬,系以五辰而隨以五巳。角木得甲辰、乙己,納音火;徵火得丙辰、丁巳,納音土;羽水得戊辰、己巳,納音木;宮土得庚辰、辛巳,納音金;商金得壬辰、癸巳,納音水。以上六甲得其半,納音小成。

`In the third series, the Horn Note (jue), Summoning Note (zhi), Feather Note (yu), Palace Note (gong), and Exchange Note (shang) receive stem-Jia, stem-Bing, stem-Wu, stem-Geng, and stem-Ren as each stem is paired with the branch-Chen. The five adjacent pairs that have branch-Si follow the affiliations of the branch-Chen pairs.

1.       Thus, since the wood Horn Note (jue) obtains them, the pairs stem-jia/branch-Chen and stem- Yi/branch-Si receive the note of fire.
2.       Since the fire Summoning Note (zhi) obtains them, the pairs stem-Bing/branch-Chen and stem-Ding/branch-Si receive the note of earth.
3.       Since the water Feather Note (yu) obtains them, the pairs stem-Wu/branch-Chen and stem-Ji/branch-Si receive the note of wood.
4.       Since the earth Palace Note (gong) obtains them, the pairs stem-Geng/branch-Chen and stem-Xin/branch-Si receive the note of metal.
5.       Since the metal Exchange Note (shang) obtains them, the pairs stem-Ren/branch-Chen and stem-Gui/branch-Si receive the note of water. 

次四復以宮商角徵羽 納甲丙戊庚壬,系以五午而隨以五未。宮土得甲午、乙未,納音金;商金得丙午、丁未,納音水;角木得戊午、己未,納音火;徵火得庚午、辛未,納音土;羽水得壬午、癸未,納音木。

`In the fourth series, the Palace Note (gong), Exchange Note (shang), Horn Note (jue), Summoning Note (zhi), and Feather Note (yu) —in the same order here as in the first series — receive stem-Jia, stem-Bing, stem-Wu, stem-Geng, and stem-Ren as each stem is paired with branch-Wu. The five adjacent pairs that have branch-Wei follow the affiliations of branch-Wu pairs.

1.       Thus, since the earth Palace Note (gong) obtains them, the pairs stem-Jia/branch- Wu and stem-Yi/branch- Wei receive the note of metal.
2.       Since the metal Exchange Note (shang) obtains them, the pairs stem-Bing/branch-Wu and stem-Ding/branch-Wei receive the note of water.
3.       Since the wood Horn Note (jue) obtains them, the pairs stem-Wu/branch-Wu and stem-.1i/branch- Wei receive the note of fire.
4.       Since the fire Summoning Note (zhi) obtains them, the pairs stem-Geng/branch- Wu and stem-Xin/branch-Wei receive the note of earth.
5.       Since the water Feather Note (yu) obtains them, the pairs stem-Ren/branch-Wu and stem-Gui/branch-Wei receive the note of wood.

次五得以商角徵羽宮納甲丙戊庚壬,系以五申而隨以五酉。商金得甲申、乙酉,納音水;角木得丙申、丁酉,納音火;徵火得戊申、己酉,納音土;羽水得庚申、辛酉,納音木;宮土得壬申、癸酉,納音金。

In the fifth series, the Exchange Note (shang), Horn Note (jue), Summoning Note (zhi), Feather Note (yu), and Palace Note (gong) — in the same order here as in the second series — receive stem-Jia, stem-Bing, stem-Wu, stem-Geng, and stem-Ren as each stem is paired with the branch-Shen. The five adjacent pairs that have branch-You follow the affiliations of the branch-Shen pairs.

1.       Thus, since the metal Exchange Note (shang) obtains them, the pairs stem-Jia/branch-Shen and stem-Yi/branch-You receive the note of water.
2.       Since the wood Horn Note (jue) obtains them, the pairs stem-Bing/branch-Shen and stem-Ding/branch-You receive the note of fire.
3.       Since the fire Summoning Note (zhi) obtains them, the pairs stem- Wu/branch-Shen and stem-Ji/branch-You receive the note of earth.
4.       Since the water Feather Note (yu) obtains them, the pairs stem-Geng/branch-Shen and stem-Xin/branch-You receive the note of wood.
5.       Since the earth Palace Note (gong) obtains them, the pairs stem-Ren/branch-Shen and stem-Gui/branch-You receive the note of metal. 

次六復以角微羽宮商納甲丙戊庚壬,系以五戍而隨以五亥。角木得甲戍、乙亥,納音火;徵火得丙戍、丁亥,納音土;羽水得戊戍、己亥,納音木;宮土得庚戍、辛亥,納音金;商金得壬戍、癸亥,納音水。
`In the sixth series, the Horn Note (jue), Summoning Note (zhi), Feather Note (yu), Palace Note (gong), and Exchange Note (shang) — in the same order here as in the third series — receive stem-Jia, stem-Bing, stem-Wu, stem-Geng, and stem-Ren as each stem is paired with the branch-Xu. The five adjacent pairs that have branch-Hai follow the affiliations of the branch-Xu pairs.

1.       Thus, since the wood Horn Note (jue) obtains them, the pairs stem-Jia/branch-Xu and stem-Yi/branch-Hai receive the note of fire.
2.       Since the fire Summoning Note (zhi) obtains them, the pairs stem-Bing/branch-Xu and stem-Ding/branch-Hai receive the note of earth.
3.       Since the water Feather Note (yu) obtains them, the pairs stem- Wu/branch-Xu and stem-Ji/branch-Hai receive the note of wood.
4.       Since the earth Palace Note (gong) obtains them, the pairs stem-Geng/branch-Xu and stem-Xin/branch-Hai receive the note of metal.
5.       Since the metal Exchange Note (shang) obtains them, the pairs stem-Ren/branch-Xu and stem-Gui/branch-Hai receive the note of water. `With this, the six stem-Jia are finished and the Received Notes system achieves its greater completion. 

於是六甲全而納音大成矣。陽生於子,自甲子以至癸巳。陰生於午,自甲午以至癸亥。故三十而復從宮起。宮君、商臣、角民,皆人道也,故皆可以為首。徵事、羽物皆人所用也,故不可以為首。是以三甲終而復始於宮。干為天,支為地,音為人,三才之五行備矣。
Since yang is born from the branch-Zi, the pairs from stem-Jia/branch-Zi through stem-Gui/branch-Si are yang. Since yin is born from branch-Wu, the pairs from stem- Wu/branch-Zi through stem-Gui/branch-Hai are yin. Therefore, after thirty pairs, the series begins again with the Palace Note (gong). The Palace Note (gong) corresponds to the lord, the Exchange Note (shang) to his ministers, and the Horn Note (jue) to the people. Since these three all correspond to the way of man, they can serve to begin the series. By contrast, the Summoning Note (zhi) corresponds to affairs and the Feather Note (yu) to objects and as such these latter two notes correspond to that which man employs. Therefore, neither of them can serve as the head of the series. This is why the series begins again with the Palace Note (gong) after the three stem-Jia have finished. The stems correspond to heaven, the branches to the earth, and the musical notes to Man. Therein the Five Processes of the three forms of matter are completely contained.

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XKDG Qi Connection… 连珠三板挂

6/3/2015

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Let’s ask, “How do you do a Qi connection for a bed, a XKDG way”? The reason to do so is to allow the person to recharge his or her energy during sleep. Just liked a hand phone with drained batteries during the day, it needs to be recharged to its maximum for the next day. How exactly do you go about it?

To answer this question, one has to identify, which part of the human body is the portal for Qi to come and go. It is also a gateway for the mortal soul to leave the body, when life expires. The Daoist’s approach is that to be reborn as human, it (soul) needs to leave the body through the DanTian (naval) meridian. To be reborn as animal, it needs to leave through the mouth. To be reborn as immortal, it needs to leave through the “third eye”. There are many definitions to this – “third eye”. It is not in the scope of this article. 
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Is the naval meridian, the mouth or the “third eye” be construed as the portal of Qi? We may not know exactly, but let’s look at the way coffin is position within a household during a funeral wake. The contemporary position would have been the feet of the deceased is placed facing the main door. The urban legends state that such position is to facilitate the soul to leave the house and go out from the main door. TVB (HK) even take such a little further by demonstrating that the soul actually sit up bend over, get its feet down and walk straight to the door, as though gravity still has its toll. 
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One FengShui master said that, to do so is to allow the Door Gods to grant entry visas for the deceased’s soul to be remained within the household during funeral wakes. Therefore, it is there due to traditional believes, some considered it cultural BS. Yet, when Yifengshui put such up in FB, none actually do a throughout study as to the way it is carried out traditionally… You will be surprised, how these ancient Chinese does it, with solid reasons going back to the point – portal of Qi.
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This very position with legs facing the door is also called – the mortuary position and it is a greatest taboo in contemporary FengShui, bed placement techniques. It is assumed that all Yang house FengShui has its beginning in Yin house FengShui. So the bed is the coffin, by reference. A traditional coffin has a headboard and a footboard. A contemporary bed also has a headboard but the footboard is optional. A tombstone is erected close to the footboard of the coffin. As the tombstone is the only structure continually erected off from the internal of the grave, it is deemed to be an antenna to the outer world. Yet, no one ask where does this weird idea comes about? Do you see that sort of tombstone during Qin Dynasty?

Also, no one actually has an answer as to which door do you referred to when you say, it is a taboo to sleep with the feet facing the door? Main door to your house/apartment? Bed room door? Main door to your apartment block? Traditionally, the common households have their beds with one side placed abutted to the wall. It is neither the headboard nor the footboard. Only when a person die, the deceased is placed in the coffin facing the main door of the house. Very straight forward. In fact, they never had to equate a bed with a coffin.
I was told that in XKDG, they measure the Qi portal as the footboard. I thought it was a joke back in 2009, where I wrote an article in Yifengshui. It was advocated by the school of the late grandmaster. Later did I actually found out, other XKDG master has their ways to measure Qi portal. Some, the center of the bed, while others the headboard. Only recently, I was told, the junior master after learnt from the senior late grandmaster, also taught his students to measure the footboard. His reason is very novel as related by his student, “this is the entry point. In old days this was the coffin foot and the stone of the grave was placed at the foot of the coffin. The Qi connection point”. As a result you can have a tombstone alignment different from the coffin alignment via XKDG.
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In contradiction, many older forms of FengShui method uses the headboard as the reference. It is connected to a meridian spot within the upper most of the head called – BaiHu meridian 百会. It is connected to the Hexagram Gou 姤 "Encounters" (hexagram #44). Qian above Xun, only a Yin Yao stacked below all the Yang Yao. It is the beginning of Yin when the Yang has reached its extreme. This is a pure Yin. Such meridian opens up during the night and allow Qi to flow unobstructed. Anything to do with coffin? Nothing whatsoever… Annie Pecheva has written a very good article about this meridian, yet how many actually relates it to FengShui application?
When such was discussed over in FB, many other novel ideas were up for grasp. Some suggested in QiGong you receive EarthQi via the foot and thus you stand firm and not easy to fall. Therefore you apply the same in XKDG. The idea is correct, unfortunately the understanding is entirely wrong! The foot and the head is to complete a Qi connection, liked a close circuit. Without it, Qi simply won’t flow.

Back to the same old question, where is the Qi portal? Is the naval meridian, the mouth or the “third eye”, the center of the bed, footboard or the headboard be construed as the portal of Qi? In XKDG, unfortunately none! Surprise ya?
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Before we speak of XKDG, we must understand how it connects Qi. Is it a container of Qi or a vessel of Qi? Why a hexagram has a GuaQi element number yet a GuaYun element number, what it measures and how it is used? Is the GuaYun referred to the Parent SanBan Gua? Which parent SanBan Gua do you referred to? Early Heaven or Later Heaven? What sort of YinYang do you derived from the Hexagram? Why a Hexagram is annexed to a JiaZi? Why is it arranged in that manner? Do you use them to derive your NaYin, if it is the only code of Heaven besides its long lost cousin, NaJia? How do you use them in Qi connection?
Shall we talk about it?
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    Peach Blossom Sha 桃花杀
    Perfect Storm
    PianChai 偏财
    PianYing 偏印
    PiMa 驛馬
    PoJun DaiJia 破军带甲
    Politician 高官之墓
    Provocateur
    PurpleWhite 紫白诀
    PurpleWhite 紫白诀
    QianKunGuoBao 乾坤國寶
    QianKunGuoBao 乾坤國寶
    QiLiuFa 氣流法
    QiLiu 氣流
    QiMenDunJia 奇门遁甲
    QiMen SanShi 奇門三式
    Qing Eastern Tombs 清东陵
    QingHua 清华
    QingLong LunJian 青龍論劍
    QingNanAoYou 青囊奥语
    QingNanAoYou 青囊奥语
    QingNanJing 青囊经
    QingNanJing 青囊经
    QingNanXu 青囊序
    QingNanXu 青囊序
    QiongTong BaoJian 穷通宝鉴
    QiSha 七杀
    QiTu 气图
    Qiu YanHan 丘延翰
    QiZhenBaFa 奇針八法
    QiZheng SiYou 七政四餘
    Qi 氣
    Recieving Yin Pushing Sha 收山出煞
    Recieving Yin Pushing Sha 收山出煞
    RenPanGongGua 人盤宮卦
    RenPan ZhongZhen BoSha Fa 人盤中針撥砂法
    RenZhongXue 人中
    RiZhu ChuangRuo 日主强弱
    RuDiYan 入地眼
    RuDiYan 入地眼
    RuDiYan 入地眼
    SanBan Gua 三般卦
    SanBuZuo 三不做
    SanCai 三才
    SanChai 三才
    SanFa 山法
    SanFen SanHe 三分三合
    SanFen 三 墳
    SanHe Si Da ShuiKou 三合四大水口
    SanHe 三合
    SanHe 三合
    SanJi LiuXiu 三吉六秀
    SanLiau 三僚
    SanQi SiJi 三奇四吉
    SanQi 三奇
    SanShan LiuXian 三山六线
    SanShen ShuiFa 三神水法
    Sanyang ShuiFa 三阳水法
    SanYi 三易
    SanYuan DaGua 三元大卦
    SanYuanDaGua 三元大卦要訣
    SanYuan FeiXing 三元飛星
    SanYuanFeiXing 三元飞星
    SanYuan JiuXing Fa 三元九星法
    SanYuan JiuYun 三元九運
    SanYuan 三元
    SanYuan 三元
    Seat Of Wealth 财富座位
    Secrets Of XuanKong 玄空秘旨
    ShangGuan 伤官
    ShanGuan RenDing ShuiGuan Cai 山管人丁水管財
    ShanHaiJing 山海经
    Shao WeiHua 邵偉華
    ShaoYung 邵雍
    ShaWang Zhi Qi 杀旺之气
    ShengJi 生基
    ShengSiYouMing 生死有命
    ShengWangJue 生旺賦
    ShengWang Zi Qi 生旺之气
    ShenSha FengShui 神煞風水
    ShenSha 神殺
    Shen 神
    ShiDao TianXing Fa 十道天心法
    ShiDao 十道
    ShiEr YuanShuai XinLei 十二元帥行雷
    ShiEr YuanShuai XinLei 十二元帥行雷
    ShiFa 筮法
    ShiMuXian 蝨母仙
    ShiShen 十神
    ShiShen 十神
    ShiShen 食神
    ShiTuiLun 十推论
    ShiYe 十翼
    ShouShanChuShaJue 收山出煞訣
    ShuiFa 水法
    ShuiLongJing 水龍經
    ShuoGua Zhuan 說卦傳
    ShuQiXiang 数氣象
    SiHeYuan 四合院
    SiJi 四吉
    SiMa DuoTuo 司馬頭陀
    SiMa DuoTuo 司馬頭陀
    SiMa ShuiFa 司马水法
    SiQi SanJi 四吉三奇
    Sitting Mountain 8 Killing 坐山八煞
    Sitting Mountain Robbery Killing 坐山劫煞
    SiXiang YinYang Fa 四象陰陽法
    SiXiang 四象
    SiZhu BaZhi 四柱八字
    SiZhu BaZhi 四柱八字
    Star Casino Sydney
    SuiDe He 歲德合
    SuiDe 歲德
    TaiJi 太极
    TaiSui 太歲
    TaiXing 替星
    TaiYi ShengShui 太一生水
    ThongShu 通勝
    ThongShu 通勝
    Three Heavens 三天
    TianDi FanYin 天地反吟
    TianDiRen 天地人
    TianFang DiYuan 天方地圆
    TianFu DiFan 天伏地反
    TianRen HeYi 天人合一
    TianXing Pai 天星派
    TianXing 天心
    TianXing 天星
    TianXing 天星
    TianYi GuiRen 天乙貴人
    TianYi 天乙
    TianYuan DiFang 天圆地方
    TianYuJing 天玉经
    TianYuJing 天玉经
    TiXing 替星
    TiYung 體用
    TuanCi 彖辭
    TungShu 通書
    Tycoon Gou 郭台銘
    Tycoon Grave 富翁墓
    Tycoon Li 李富翁
    Vein 个字下脉
    Viva
    Walking The Dragon 尋龍點穴
    WangTingZhi 王亭之
    WanNianLi 萬年曆
    Water Shed Xue 水脱穴
    WenYan Zhuan 文言傳
    Word Word Gold 字字金
    WuChang Pai 無常派
    WuGui YunChai 五鬼運財
    WuMing Xue 无名穴
    WuXian 五线
    WuXin RenGe 五型人格
    WuXin ShengKe Fa 五行生克法
    WuXin ShengKe Fa 五行生克法
    WuXin 五行
    WuYin 五音
    XianDai SanYao 現代三要
    XiangCi 象辭
    XiangXue 象學
    XiaoXuanKong 小玄空
    XiCi Zhuan 系辭
    XingJia 形家
    XingShiPai 形勢派
    Xing ZhiZhu 星为主
    XKDG KouJue 玄空大卦口訣
    XuanDao 妙道
    XuanGuan ThongQiaoGe 玄關同竅歌
    XuanGuan 玄關
    XuanKong 4 Classics 玄空四经
    XuanKong DaGua 玄空大卦
    XuanKong DaGua 玄空大卦
    XuanKong Da WuXing 玄空大五行
    XuanKong Gua 玄空卦
    XuanKongSanJue 玄空三诀
    XuanKong 玄空
    XuanKong 玄空
    XuanZe QuiZhen 选择求真
    XueXinFu 雪心赋
    XuGua Zhuan 序卦傳
    XunShou 旬首
    Yang CangHua 陽藏華
    YangGong GuFa 楊公古法
    YangGong XinFa 杨公新法
    YangZhengLiaoLiu 楊曾廖劉
    YiGua ChunQing 一卦純清
    YiJing 易經
    YiLiSu 一粒粟
    Yin FengShui 阴风水
    YingYangLuoShu 阴阳洛書
    YinYang Dun 陰陽遁
    YinYang Fa 陰陽法
    YinYang GuiRen 陰陽貴人
    YinYang Jie 陰陽
    YinYang 阴阳
    YiWu YiTaiJi 一物一太極
    YiZhuan 易傳
    YiZhuDingJiXiong 一柱定吉凶
    YongShen 用神
    YongShen 用神
    YuanGua 元卦
    YuCheJing 玉尺经
    YuCheJing 玉尺经
    YuCheTang 玉尺堂
    YuHanJing 玉函经
    YungYaoFa 用爻法
    ZaGua Zhuan 雜卦傳
    ZangShu 葬书
    ZangShu 葬书
    ZhanBu ZhanBu 占卜
    Zhang BiShi 張弼士
    Zhang JiuYi 張九儀
    Zhang QingYuan 张清渊
    ZhangShu 葬書
    ZhangYan Fa 長眼法
    ZhaoShen 照神
    ZhenCai 正财
    Zheng JinGui 郑景贵
    Zheng QingFeng 鄭清風
    ZhenGuan 偏财
    ZhenPianXiang 正表向
    ZhenShen 正神
    ZhenYing 正印
    ZhenYinZhenYang 真阴真阳
    ZhongHuo ErXing Fa 中火二星​法
    ZhongQi 中氣
    ZhongTianGua 中天卦
    ZhongTianGua 中天卦
    ZhouShengXiangSi 座生向死
    ZhouSiXiangSheng 座死向生
    Zhou WenWang 周文王
    ZhouYi 周易
    ZhouZhongPai 中州派
    ZhuXianPai 祖先牌
    ZiBai Jue 紫白賦
    ZiFu ChaiGuan 子父財官
    ZiMen 紫門
    ZiPing BaZi 子平八字
    ZiPing BaZi 子平八字
    ZiXing 紫星
    天寶秘訣 TianBao MiJue
    滴滴金 Drop Drop Gold
    金口訣 JingKouJue


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