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丘公頌 - THE EULOGY OF MASTER QIU

8/30/2015

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Qiu YanHan  丘延翰 is known to have been the teacher to the legendary Yang YunSong 楊筠松. Legend state that he is the disciple of the Red Pine Master 赤松子, professing the knowledge of QIngNan Jing 青囊经, whom in return coming from the long lineages of masters such as GuoPu 郭璞, Yellow Stone Master 黄石公 and Qing WuZi 青烏子. Some claimed that Red Pine Master 赤松子 is indeed Yellow Stone Master 黄石公 and he is indeed, the legendary HuangLau XianShi 黃老仙師 or in Cantonese term, WongTaiXin 黃大仙, the Great Sage of Master Wong, who has attained immortal-hood or XianRen 仙人 or ShenRen 神人. Occasionally he was said to have been tutored with the knowledge of OceanHorn Classcis 海角经 by the very ancient deity of unknown  origins - the Mysterious Lady of the Nine Heavens 九天玄女, XuanNu 玄女. The text state YuanNu 元女 instead, meaning the Lady of Originality - the very seed before the myriad things are born. Yet among all the doubtful pedigree, the term Yuan 元 as in YuanNu has been superfluously emphasized as the forefather of SanYuan, also known as the school of Facing 向家. The SanYuan FuJian schools buy this story. Historically, he was known to have mastered the KanYu writings of GuoPu 郭璞 at a very young age. He has left a legacy known as YuHan Jing, the Classics of Jade Envelope 玉函经 - the source code for YangGong 楊筠松 Fengshui.  

Unlike YangGong 楊筠松 who is known to be the forefather of FengShui master for both SanHe and SanYuan schools. Little is known about Qiu YanHan 丘延翰 with the exception of the following tales, written in Yifengshui somewhere November 2012: -

WHO IS YANGGONG?

There are 2 versions to the History of Great Grandmaster Yang JungSong 楊筠松. 

The first version as most of us were told, the Great Grandmaster Yang JungSong, the official historical logbook 《南安府志》 reads: “Yang JungSong 楊筠松, citizen of Dou Zhou 竇州, was an officer during the reign of Xi Zhong 僖宗. He was in charge of Spiritual and Feng Shui Affairs. He reached the highest position of Golden Purple Light Prosperity Minister 金紫光祿大夫. When rebels headed by Huang Cao 黃巢 broke into the capital city, he cut short his hair and fled to Mount Kunlun 昆侖山." 

The second version as rarely known, the Great Grand master Yang JungSong 楊筠松 was never be found in the official historical records of the Historian. There was however, a very small position held by him as a prison warden. Fate has brought him to encounter a prisoner who is a well versed FengShui master known as Qiu YanHan 丘延翰. In an attempt to help this prisoner to escape, he was taught YuHan Jing, the Classics of Jade Envelope 玉函经. The Great Grandmaster Yang JungSong 楊筠松, as the warden, later shown a partly decomposed corpse to the Emperor, convincing his majesty that the deceased is indeed the FengShui master Qiu YanHan 丘延翰 that has been condemned to death. Predicting that his deception may not last forever, he took an incident in the palace to flee to FuJian. 

Which one is real?

WHAT OTHERS HAD TO SAY?

"Apparently most KanYu ( FengShui ) after Tang and early Song dynasty are either bogus, misleading, or flaw.... And the ancient ones has specified very clearly; like a physician using the wrong approach will lead patient to dire consequences, vis-a-vis Fengshui practitioner who uses the wrong approaches will make matter worse. But of course, the methods have been kept as secret ... transfer only to the trusted ones with the utmost honesty, ethical character and upright personality. Intelligence is secondly - hard to find such people these days. ", - James Liew.

[Yifengshui note]: Qiu YanHan  丘延翰 being the contemporary to YiXing 一行, both had their hands in corrupting FengShui classics during the notorious Tang Dynasty so that the neighboring barbaric countries such as Korea and Japan will not prosper surpassing China. Such hideous act has also been the hallmark of modern contemporary masters that only wish to serve their masters with regardless to ethics and moral. One point in mind: -
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"How many FengShui masters will speak up against the most corrupted Prime Minister on earth? At least, there is one in Malaysia Master LouisLoh. Salute! I heard of 2 Feng Shui masters so far engaged by Najib. I dont know if they are true but for sure Najib is using someone along with the alchemy he and his spouse deploy..... Whoever you are, SHAME ON YOU. Either your skill is so bad that we have the weakest ringgit in 17 years. Or, you are so evil and greedy that you knowingly aid one of the most corrupted politician in stealing Malaysia blind. Whoever you are, SHAME ON YOU. Since Najib's term, you have caused and are causing directly / indirectly lots of persecutions, sufferings and hardships to my country and its people. Whoever you are, SHAME ON YOU. This weekend, 29-30 August, if more lives are harmed / lost during Bersih 4.0, your Feng Shui heinous crime will multiple many times to put your Sifu to SHAME. SHAME ON YOU, SHAME ON YOU, SHAME ON YOU! This is the WORST example of using this ancient craft to HARM.", - Kimberly Wah.
[Yifengshui note]: Qiu YanHan  丘延翰 finally has to face his very own Karma. He found an emperor producing spot and owing to such, he was thrown into the prison. What happened thereafter, was claimed to be a faithful encounter with Yang YunSong, who is claimed to be responsible of freeing him. He left and started his very own lineage of FengShui, only to be survived by Qing BuZi, the Green Cloth Master 青布子, who sets out a totally different approach to FengShui and the forerunner of SanYuan DaGua.

THE EULOGY OF QIUGONG

This piece of work called the Eulogy Of QiuGong was claimed to have been written in the Tang Dynasty. Yet, the nature of the prose is very unpolished compared to the work of his disciple, YangGong. It is strongly believed that it has been written by very much later scholars notably from the SanYuan school. Most of the doctrines inclined towards SanYuan methodology compared to SanHe. Most likely also the original passage was not spared from being bastardized just liked the other classics. So care has to be taken when reading this work.

The beginning passage was laden by method pointing towards antiquity notably the use of WuYin as the principle factor for establishing the SanBan Gua, now known as the FuMu SanBan Gua. It says nothing about the east and west river FuMu SanBan Gua. It is all about the categorisation of SanBan Gua based on WuYin. How did Jiang DaHung came about FuMu SanBan Gua?

《丘公頌》唐-丘延翰

元女青囊海角經,神仙傳授甚分明,有人會得三般卦,五百年中一間生。
青囊自古秘斯文,但覆多年舊塚墳,山水變時局也變,便知吉凶見分明。
五音共使三般卦,八貴都尋六貴龍,若有英賢明此理,間生千載一相逄。
三般大卦如何起,元女當年親口傳,三吉只求來勢好,向家須變鬼爻看。
五行生旺要精通,向水安墳出此中,但用向中裝本卦,便知流水吉和凶。
八星有主誰能識,地下稱尊少人知,惟有赤松明此理,後來翻作八山推。
陰陽俱有少流源,但有長岡並遠巒,用得步中生炁穴,也多財祿也多官。
陰陽位上本無山,只有長水活澗泉,但向水流朝揖處,此間榮貴勝如山。
陰陽山水俱周足,此地尋常莫與人,多福神祇常護惜,折君年命損君身。
陰陽混襍事難期,縱合天星未可知,用得一宫山水足,斷他富貴未無疑。
三陽高大入雲霄,駟馬高車德動朝,賢俊子孫清又貴,爲官代代出英豪。
五凶砂水不全無,大抵須令向外居,若也不高當吉位,自然禍患永消除。
來凶不合六條龍,空自千重與萬重,漫說子孫榮貴事,也應難免禍災凶。
六貴須求十里山,短支旁隴用應難,山行十里非真骨,切莫遷移悞世間。
陽位來山男更多,陰山只是旺靑娥,陰陽相配俱周足,孝義兒孫發福多。
時師亂説吉和凶,只道山山是吉龍,問到五音觀地相,心頭撩亂不知蹤。
五音共患千般病,八卦頻遭萬種殃,筭得萬千神禍事,都緣死塟恶龍岡。
本音衰絕最多凶,切莫安墳向此中,山水緩迎方是吉,艮山寅甲忌相逢。
得地方知下穴難,時師莫把等閒看,未明六甲來山訣,莫去山頭錯認山。
不合星山莫用心,壞他山水悞他人,吉凶自有天然穴,用得天然穴始寧。
星山折水須知訣,六甲雖同用不同,若值本宫無氣穴,兒孫猶恐受貧窮。
天禽地獸本來同,行步分明逐六龍,後代不知安穴法,下之多有禍災凶。
六龍只得一條山,五姓相生更可安,合得陰陽山水位,扦塋富貴出英賢。
來山須吉歲相刑,禍福相兼歲歲生,若值本宫和合處,更無災眚及兒孫。
武曲來龍自古强,角音葬此受災殃,非他吉地為凶地,自是時師不審詳。
天星八卦細推詳,八卦明時配六龍,定取穴中三吉穴,自然財祿免災凶。
八山八煞要詳明,天上呼為絕體名,乾坤艮巽重疊見,坎離震兌遁相併。
八山八煞最多凶,水入山家五鬼宫,代代子孫多病死,灾癀徒配壞家風。
來龍骨格脈分明,須看年星與月星,年月星辰相會合,自然富貴與安寧。
尋龍須要問五行,更將年月合龍形,龍形五星相會合,家門災禍永無生。
一條流水一條山,坐向分明正好安,但合本音年與月,斷然財祿旺家門。
吉地由來不比常,但求龍虎勢來長,若還十里無决破,世代兒孫坐廟廊。
來山須得龍離母,起伏迢迢百里長,損壽破財人敗絕,皆因祖葬大山岡。
遠遠尋龍到水邊,好將墳穴逆安扦,何須更問諸山足,只此饒財又出官。
一條流水遠兼長,秀水彎環入旺方,百里以来多起伏,定知此地不尋常。
十二龍形各不同,細分頭尾認真蹤,此山來長百里遠,葬者須居太乙宫。
六般風穴巧安排,須是重重羽翼開,百里以來無斷絕,兒孫官職此中來。
高昂勒馬轉回頭,伏虎灣腰傍水流,臥犬臥牛頭角異,多因爭戰得封侯。
禽如生耳文星現,獸角崢嶸武職當,水口有洲多變異,定知財福不尋常。


DISCUSSION...

"Has people know of SanBan Gua", Qiu YanHan is challenging others of the secrets of San BanGua, the real family of the Hexagram, before even JinFang proposes his version of the BaGong Gua, that is so commonly use in XuanKong DaGua. This is absolutely wrong.

"Green Satchel since ancient time is a mystery to the literate one", obviously he is well versed with the work of Yellow Stone also called Red Pine Master. The secret of SanBan Gua is within the Green Satchel?

"WuYin (The 5 Tonal Values) commonly make known the SanBan Gua, The 8 nobles entirely seek the 6 noble dragon", Qiu YanHan specifically state the the basis of SanBan Gua is WuYin. But what is the 8 nobles seeking the 6 noble dragons? 8 Guas, discarding the parent Gua and use the children Gua, just like what the XuanKong LiuFa people advocated?

"SanBan DaGua (Huge Hexagram) how to obtain?", Qiu YanHan specifically say that to obtain this Huge Haxagram, "3 Auspicious to seek is most good,", but what are these 3 auspicious

"Five elements growth prosper must be proficient,", this single word itself confused many as though DaGua is applied in that manner. The usual question is what produce what? What controls what? 

"Facing water establish burial derive within,", this single statement comprises 3 components, most SanYuan people would say, namely Facing, Water Exit to establish the sitting Mountain. This sitting mountain Gua is what known as the principal Gua, "But to use facing within wear obtain the body Gua,". 

So, the reference point is always the sitting Gua as the host, the rest are the guests. The predominant factor is vested on the YinYang flow of water, "Generally to know the flow of water auspicious or inauspicious.". 

By the same token, Qiu YanHan is suggesting that, "Five elements growth prosper must be proficient", is applied to YinYang water flows. This is the basis of your San BanGua.

The following text reveals more secrets related to San BanGua, but we are not revealing here. If you are keen to learn more, please donate a sum of USD300 via our PayPal account, give us the payment details and we shall direct you to a secure download. Happy Hunting!
CLICK HERE TO ORDER
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遁行太白之書 - THE SINISTER STORY OF GENG

8/21/2015

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30 March 2014, 15:35pm - Zheng GuoQiang had been invited by the family of recently deceased DeMeng, 75, to a cemetery in ZhaoQing, Guangdong province, to try and identify the perfect burial plot for the grave of their relative. The FengShui master reportedly took the members of the deceased man's family to a place he considered fit for their relative's last resting place when the mudslide happened due to the rainstorms in recent days.  The FengShui master, the Taoist and three cemetery workers were all buried alive. Five of them died at the scene. While the date and time of Death of a person is difficult to determine, the question remained as to why has this great master chosen an inauspicious date to work? Is he a charlatan master instead of a genuine one?

There are many date selection system in the Chinese Metaphysics. One in particular is QiMen. The QiMen chart of that day in accordance to the ChaiBu system revealed that the hour of mishap is JiaShen in a GengZi day. Shen and Geng are both the notorious elements. It is also called TaiBai, the ultimate white. For divination, we look at the hour. Shen hour – Kun Palace. Immediately, the outcome of divinity is also Geng. There are also the Death Door and a very problematic star sharing the same palace with Geng.

The Classics of Evading Movement of the Great White’s Book 遁行太白之書 said, “GengJia lean officer must die, matching death door is Heaven Will, 庚甲伏宮人必死,配合死門是天機, First degree second degree arriving third degree, fourth degree sure die no doubt about it, 一度二度至三度,四度必死不須疑.” Does it sounds like casting spell? The same Classics also state that, “惟有死門與驚門,寧死不從莫強魯, However have Death door partake Fear door, would rather Die not pass do no great foolish.” Interesting as it was a thunderstorm beforehand and the late master has to gut to soldier on his mission. Could it be a foolish act?

Another aspect that is noteworthy is the FuYin of the Door and the stems of both heaven and earth plate together with the Emptiness. The question is, do the Deities be affected by the emptiness? If not why on “heaven” you have the greatest deity of all ZhiFu and yet he cannot turn away all the malignant stars into beneficial one? Has the FengShui master not have ZhiFu on his side? Perhaps, the classic has this to say, “立向共行坐山舖,establish facing perpetuate movement sitting mountain store.”

For once I was informed that another Singaporean QiMen master that said, “If Zheng GuoQiang had enrolled into his class for 2 days, he sure would have not died!” Unfortunately, history has no IF.

遁行太白之書

庚甲伏宮人必死,
配合死門是天機,

一度二度至三度,
四度必死不須疑,

傷門必傷杜們病,
驚門是非來一批,

立向不如坐山吉,
若非凶門事不奇,

庚乙殘花事必遂,
立向共行坐山舖,

傷門最靈次開杜,
休生兩門亦可圖,

惟有死門與驚門,
寧死不從莫強魯,

敗柳教向刑格去,
莫使灰心向酆都,

庚丙橫材燒直灶,
懼勢怕權人最愚,

坐山立向必兼用,
驚杜開門皆通渠,

庚丁用在頑鐵上,
休生開景方不迂,

坐山恒用不可罷,
那有孩子頭如驢,

庚戊大夫如仲景,
庚己用在鳳求凰,

人雖不死病難好,
人雖異夢可同床,

庚庚離間必相鬥,
誤用庚辛淚汪汪,

庚壬庚癸無所用,
三代粒積一代光。



入地三元:


三元一百八十年,
念年一局順相連,

上一中四下七起,
戊按局數奇儀填,

八山分為廿四向,
雙山五行十二道,

門向加甲為旨首,
陰支求陽六合全,

屋向卦內求儀奇,
旬首加干為天機,

星門宮神次第布,
地理五常勿著迷,

一為龍來二為穴,
三為砂來四水依,

巒頭四常理氣一,
五為向來五常齊,

一曰龍來龍要活,
龍管貴賤必要彎,

龍活人貴仕君側,
龍死人賤業平凡,

起伏彎曲多帳幕,
必是貴龍多轉圜,

蠢粗筋露氣散漫,
賤龍土飛無欄關,

二曰穴來穴要的,
穴司吉凶必要深,

穴的人吉常安泰,
穴歪人凶禍臨門,

龍行彎曲有真結,
必是吉穴有天恩,

蠢粗筋露勉成結,
凶穴來鬼不來神,

三曰砂來砂要秀,
砂司壽夭必要扶,

砂秀人壽多翁姥,
砂鄙人夭趕酆都,

清潤不濕固不頑,
必是壽砂石如珠,

旱飛雨泥無草木,
夭砂命短精神枯,

四曰水來水要抱,
水管貧富必要情,

水抱人富堆金玉,
水背人貧家產傾,

水清流緩繞旁側,
必是富水月精英,

水濁流急又直去,
貧水財散總不成,

五曰向來向要正,
向管成敗必要純,

向正人成青雲上,
向斜人敗怨乾坤,

奇門齊到不受害,
必是成向富貴春,

奇門不到又反伏,
敗向貧夭凶賤混,

吉門友吉怕反伏,
凶門不凶保平安,

八門只怕反伏吟,
不反不伏不困難,

吉神有吉怕中五,
凶神不凶心不寒,

八神只怕五黃殺,
若逢五黃不必談。


行軍三奇:


行軍三奇乙丙丁,
求安求才求學情,

先將八門安排好,
乙開丁休丙是生,

乙怕乙庚兼辛癸,
丙怕丙庚壬癸冰,

丁怕丙己兼辛癸,
十中只有六個精,

座山立向上下排,
單用地盤天地來,

十中只有六個精,
彼我主客必分開,

奇儀門神相比較,
勝者歡喜敗者哀,

直符天地陰合吉,
雀蛇陳凶墓裡埋。
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水龍經 - WATER DRAGON CLASSICS 8

8/20/2015

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Translated by Micheal John Paton
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Jiang Dahong wrote the Water Dragon Classic which had been secretly stored by the Form School but there were many errors in what had been passed down. My friend, Lord Zhang of Danyuan, delved into the studies of the land and obtained the true volume of revisions by Cheng Yating and copied it out by hand. However, not being concerned with this, I was, therefore, not anxious to seek to read it.

At the end of autumn in bingyin I stayed at Yu Mountain and saw that the collection of the owner of the Zhaokuang chamber, which represented 2,000 volumes of publications, was almost complete. He reported that he had an even greater desire to seek the true volume of the Water Dragon Classic from amongst the rest at Danyuan. I am certain that this was for the benefit of later scholars. From a match of corresponding writings, clearly and happily the true remnants were judged. Naturally the benefits extended from this are extensive in clearing up the obscurity surrounding Master Pang's book. As to its origins the whole story is detailed in the preface of Mr. Yating and so I will not repeat it here.

Postscript by Lou Dong, Cao Pu of the Yinxi clan 

In Lou Dong's house at Danyuan there is one volume of the Water Dragon Classic by Among the Clouds Jiang Dahong with revisions by Crane City Cheng Yating, which is very much unlike the volumes of the secret transcripts of the experts in kanyu. There is no difference between its writings on the situation of trunks and branches and those of the mountain dragon. The meaning is clear to the skilful experts of the art with ability who follow Yang Yi and pierce the subtleties and who understand well that the forged volumes that have been passed down are contemptible.

The preface speaks of considering the water dragon as the body and considering the Nine Palaces, the Three Principles, the Changes, the trigrams and taking advantage of qi as the function and the body. This study reaches everywhere and does not focus on the theories of one school. With spirit and clarity it holds the form and body of the water dragon and the subtleties qi as the principle within it. It is satisfaction within itself. The disciples of this generation only know the theories such as discerning the correct in the principles of the earth and completely altering qi as the principle. All have thought that Dahong did not discuss qi as the principle. They did not pry deeply into Dahong's scholarship.

Remarks by Zhang Haipeng of Qinquan

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水龍經 - WATER DRAGON CLASSICS 7

8/16/2015

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Translated by Micheal John Paton
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Residence and the dead must have a tomb. If residences and tombs are both auspicious, then both man and spirit are at peace. If man is at peace, the path of the family is happy and prosperous. If the spirit is at peace, the descendants prosper.

Thereupon, man should select land for a residence and in particular should select land for a grave. With this, for the family to have wealth, nobility and longevity, it is necessary that the graves of the ancestors are sheltered and watered.

The ancestors are the roots and the sons and grandsons are the branches and buds. When the roots are harbored in fertile beautiful land, the branches and leaves flourish. When the roots reside in infertile meagre land, the branches and leaves are withered and dry. This is the common principle.

However, the way to selecting appropriate land is, in fact, not easy to speak of. The four directions, the wind and the soil are not the same. The form and the configurational force are each different. Some are in mountains and valleys and some are in flood plains. There are even nodes at the bottom of water and in the gaps be-tween rocks.

The various types cannot be put into the same category. The Book of Burial says that one must have brilliance of sight to see to for the bottom of water and must obtain a wise teacher for the gaps between rocks. This idea is the true subtlety.

Now in appraising land, it is necessary to investigate the approaching dragon. The point of the node must welcome true veins. Mountain ridges and the paths of water are all dragon veins. It is suitable that they approach from the distance like a winding dragon changing mortal bones into immortal ones like flowers being connected to the tree. This is what is meant by branches and trunks.

The Book of Burial also says to first of all obtain water and secondly to shelter from the wind. Only then is the land connected to the node. Master Tao said that there is love between female and male and there is connection between heaven and earth. Therefore, water is not far from mountains and mountains are not far from water. In choosing a form which takes a node, follow the category to decide on it. It is necessary to obtain the Nine Stars shining down upon it. Then one should seek out the Three Auspices yet avoid the six inauspicious aspects. It is also necessary that the two flanks broadly contain (the node), and that there be a surrounding, embracing and turning around it. The direction must be correctly established and the reception of the water must harmonize with the stars and the trigrams.

A closed water mouth accords with the pattern. When there is sand at the back facing the hall, it is the proper method and has feeling. Only then is it auspicious land. The Classic says that one values flatness in land and branches in earth. Therefore, land that is flat and vast also has branching veins and is related to water and mountains. Observe the land, pools, rivers, fields and earth of the flat vastness (flood plains).

In front there is no mountain dragon and behind there are no branching veins. There is no approach of dragon veins, and there is no corresponding star or peak to establish the site and make peaceful the grave. At the sides there is no Dragon or Tiger for protection. Outside there is no mark to record the direction of welcoming.

What is seated facing it does not discern the Five Stars. How then can the path of the water be separated into the eight trigrams? However, as long as one obtains such land, it is often of wealth and nobility. How can forms and situations that are extremely flat and vast be conversely victorious over those which are ridged?

The former worthies said that if there are mountains, rely on mountains. If there are no mountains rely on cities. If there is water, rely on the water. If there is no water, rely on the form. Because in the flood plains one considers water as the dragon, the accumulation of water is like the halting of mountain veins and the flow of water is like the movement of mountain veins.

If the water flows, the veins of qi disperse and fly away. If the water accumulates, the veins of qi gather together. Great rivers are categorized as the form of trunk dragons. Small rivers are the body of branch dragons. If at the back there is a river pocket, it is a site of glory and magnificence.

If at the front one meets pools or ponds, know that this is a family of wealth and nobility. If to the left and right there is a surrounding embrace which has feeling, one piles up gold and accumulates jade. If in front and behind there is a turning and winding without a break, there are the dress and adornments of the high official. Land desires water to produce feeling and likes it to turn and face the node. In fact, water guides the veins of the dragon.

Fear, indeed, gushing and shooting forth and the upturned bow. Hate most rapid cutting and being tied down as they cause much sorrow and little happiness. Particularly fear oblique flying as one will meet with recalcitrance and after a short time there will be penury. Either establish the site facing the front of the path of the water or conceal it behind a mound in a field to make a peaceful tomb. All of these should not be selected.

In summary, for the principles of the earth one must do research and it is most important to be proficient in yin and yang. If one achieves the accumulation of yin, heaven must protect him. Those who are light in good fortune find it difficult to meet intelligent teachers. Those who have good fortune which is thick will naturally come across auspicious land. Do everything one should do in order to await the intentions of heaven. This must be derived from the Way. Therefore, I have put together this book to show to later scholars. 

The Ballad of Seeking the Veins of the Water Dragon

The principles of the earth which have been truly passed on from generation to generation are seldom met. The mysteries of the art of yin and yang are difficult to completely under-stand. In seeking the dragon and grasping the veins, observe the mountains and the water. Ridges and peaks and flood plains are all the same. For land of the flood plains, water is the dragon. On all sides in the vastness one does not recognize the traces. If one is enlightened by the masters who understand the principles of the essential mystery, the source of the tributaries and the male and female principles will be discerned.

Few men know the mysterious method of the water dragon. Be careful not to pass this down to common scholars. It is not because the emptiness and importance are easily recognized and changed. But by trying to find a horse by a drawing, one will become a fool. Water approaching the Dark Warrior is the dragon body. In deciding on the province of the node, it is necessary to look at the form of the water. Accumulation and gathering naturally form the structure. With a divided flow and scattered qi, the node is not true.

A large watercourse winding around clear and deep is a trunk dragon. Small rivers happily meet with branching water. When the qi of a trunk dragon is finished, it is difficult to make a peaceful node. The point of a node on a branch dragon is auspicious and naturally exalted.

If the land of the Dark Warrior has lakes and pools, the residence overlooks the front and good fortune follows. Creating the node for a peaceful grave is similarly met. This accumulates jade, piles up gold and bestows beautifully embroidered clothes. Water should not flow through lakes, pools and pockets of water. If water does penetrate, qi does not accumulate.

With a mound in the fields which blocks the mouth of the water, the descendants will have endless wealth and nobility. The qi of the dragon veins of rivers returns to the bay.

Mark, record and understand sand and be careful to add to it. If there are no breaks or defects in the situation, the clothes of the descendants will be of brocade and they will serve the court.

Discern the approach of the flow and the configurational force of water resembling a knife. A spear piercing the flanks and dashing against the heart cannot be blocked. An embankment of a sharp lance is land of ruin, death or wounds and loss of the farmhouse by litigation.

The water behind is an approaching dragon which resembles an up-side-down bow, each of the descendants will be rebels, scattered east and west. For burial which meets with such water without feeling, your land will be lost and you will live in poverty.

The flow of the water must be winding and not straight. A direct approach and sudden departure means capture. Furthermore, there is no shelter on all four sides. Waves beating and the wind blowing is what one can be most concerned about.

Water in the form of the character shi has neither a back nor a front. The characters finer' and nian are both the same; they are only auspicious where men congregate. A single dwelling cannot be peaceful. The configurational force of the water winds around and embraces the body. The true qi of a moving dragon exists within. If there is a path of many departing turns, the descendants become noble ministers. 

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天機要語 - HEAVENLY SECRETS IMPORTANT SAYING

8/14/2015

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The SanYuan proponent interpreted Drop Drop Gold as Heavenly Secrets Important Saying. Most of the original scripts are intact but a further elaboration is given to a certain contagious points now known as the Backbone of the Huge SanYuan system – the Direct and Indirect Principles. Terminologies liked: -

1.       5 Yellows
2.       SanYuan Decree
3.       Heavenly Stars
4.       Earthly Shimmering
5.       Human Cloth (Referring to LaiBuYi’s Human Plate?)
6.       SanYuan BuBai SanYuan Undefeated
7.       Early Later Heavens relationship
8.       Dragon God
9.       Direct/Indirect Spirits
10.   MingShi Enlightened Master (line plate?)
11.   ChaoYao HuanXiang Flip Yao Change Imagery

Were introduced.  This is the SanYuan DaGua secrets. What are these jargon or methodologies? Your answer is better than mine...

《天機要語》

《天機要語》:

一二三兮七八九,
山情水意兩相守,
七八九兮一二三,
山情水意兩相關,

五黃乾巽兩邊推,
坎離寄位八神歸,
巽位屬天水收地,
乾宮連地收天水,

上中下各六十年,
推餘一百八十年,
中兼上下三元旨,
五百餘年掌上輪,

天星地耀由人布,
三元不敗局能成,
斷定四吉與四凶,
古今來往總相同,

隨元隨局參正變,
陰陽關竅不毫差,
更加宮照大與小,
遠近親疏法九妙,

中有黃婆意氣親,
南北東西為一片,
先天卦臨後天中,
後天卦對先天面,

龍神山水不相倫,
排星又宜零正辨,
當元得運為正神,
失元失運是零神,

正用山龍零用水,
萬里河山一掌分,
順行乾宮逆行巽,
玄空妙法語分明,

諸法無如此法貴,
無形山水能相對,
急來入此訪明師,
悟徹玄空方不愧,

河車運轉法輪高,
須明換象與抽爻,
有緣得此號仙家,
寶之秘之勿輕洩。
Heavenly Secrets Important Saying

123 and 987,

Mountain passionate water desirous two mutually combine.
789 and 123,
Mountain passionate water desirous two mutually related.

5 YELLOW Qian Xun both sides push.
Kan Li depend on the position of the 8 gods return (Gui).
Xun position formation Heavenly water receive earth,
Qian PALACE combine (Lian) earth RECEIVE HEAVEN WATER.

Up middle down every 60 years,
Urge has 180 YEARS.
Middle simultenously has up down SanYuan DECREE.
5 hundred more years palm upon rotate.

HEAVENLY STARS EARTHLY SHIMMERING DUE TO HUMAN CLOTH
SANYUAN UNDEFEATED STRUCTURE CAN FORM.
Determine 4 auspicious has 4 inauspicious,
Past and present come and go has similarities.

FOLLOWS YUAN FOLLOW STRUCTURE THREE DIRECT CHANGE.
YinYang portal no difference,
Moreover official bestow large has small,
Far near close and distance 9 methods mystical.

MIDDLE HAS YELLOW MATRON RELATIONSHIP QI,
NORTH SOUTH EAST WEST AS ONE SLICE,
EARLY HEAVEN GUA FACE LATER HEAVEN WITHIN,
LATER HEAVEN GUA PAIR EARLY HEAVEN FACE,

DRAGON GOD MOUNTAIN WATER NOT MUTUALLY COHEREN,
ALIGN STARS ALSO DIRECT INDIRECT DISTINGUISH,
THE CURRENT YUAN’S PERIOD TIMELY AS DIRECT SPIRIT,
THE EARLY YUAN’S EARLY PERIOD IS INDIRECT SPIRIT,

DIRECT USE MOUNTAIN DRAGON INDIRECT USE WATER,
THOUSAND MILES RIVER MOUNTAIN ONE PLAM DETERMINE,
FORWARD MOVE QIAN PALACE REVERSE MOVE XUN,
XUANKONG MYSTERIOUS METHOD SAYING CLEARLY,

THIS METHOD NONE ALIKE SUCH NOBLE,
INTENGIBLE MOUNTAIN WATER CAN MUTUALLY MATCHED,
URGENTLY COME ENTER THIS VISIT ENLIGHTENED MASTER,
TO COMPREHEND XUANKONG SQUARELY MUST BE WORTHY,

RIVER VIHICLELY PERIOD ROTATES HIGH,
MUST ELIGHTEN CHANGE IMAGERY PARTAKING CHANGING YAO,
HAS AFFINITY OBTAIN COME JOIN DEITY RANK,
JEWEL SECRETS MUST NOT EASILY DISPENSE.


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黃帝宅經 3 - HUANDI ZHAIJING CHAPTER 2

8/10/2015

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In general, where the earth and qi are in conflict, in the repair and construction of walls or in the building of houses, the family will have the disaster or calamity and one should accordingly exorcise these.

1.       In the first lunar month the earth and qi clash at the aspect DingWei.
2.       In the second month it is in the trigram Kun.
3.       In the third month it is in RenHai.
4.       In the fourth month it is in XinXu.
5.       In the fifth month it is in the trigram Qian.
6.       In the sixth month it is in YinJia.
7.       In the seventh month it is in GuiChou.
8.       In the eighth month it is in the trigram Gen.
9.       In the ninth month it is in BingSi.
10.   In the tenth month it is in ChenYi.
11.   In the eleventh month it is in the trigram Xun.
12.   In the twelfth month it is in ShenGeng.
Of the above there is nothing which is not essential detail. However, on close scrutiny, there is of necessity disaster and misfortune. Heavenly Gate heads Yang, of the above there is nothing which is not essential detail. However, on close scrutiny, there is of necessity disaster and misfortune. (Make repairs on the Ding and Ren days of the fifth lunar month auspicious. North direction use RenZi, DingSi day). 

The Vermilion Sparrow or the dragon's head in Hai is the seat of the father’s fate. Violating this harms those in that seat of destiny. (Make repairs on the Ding and Ren days of the third lunar month).

Ren brings great misfortune to the fate of the mother. To violate it will damage those in the seat of this destiny and there will be rapid disaster and quarrels. (Repairing in Si is the same as in Hai).

The Dragon's right hand in Zi brings death and mourning. It is the seat of fate of the eldest son and his wife. Violating it harms those in this eat of destiny with the loss of the soul, injuries to the eyes, floods and quarrels. (Repairing in Si is the same as in Ren.)

GouChen in Gui brings crime and punishment. It is the seat of fate of the second son and his wife. Violating it harms those in this seat of destiny with the disaster of quarrels and litigation. (Repairing in Si is the same as in Ren.) 

GouChen in Gui brings crime and punishment. It is the seat of fate of the second son and his wife. Violating it harms those in this seat of destiny with the disaster of quarrels and litigation.  (Make repairs on the Ding and Ren days of the seventh lunar month. This s also for the Surname Yu in all the palaces in the third month. If the third month is unsuitable, the auspicious days are in the seventh lunar month.)

Chou brings punishment of the official. It is the seat of fate of the youngest son and his wife. Violating it causes the disasters of monsters, theft, fire ie abnormalities. (Repairing in Si is the same as in Gui)

For a site in the Ghost Gate it is auspicious to obstruct qi so that the site is empty, lacking, barren, and desolate. Violating this incurs the disasters of hemiplegia, sexual disease and swelling.  (It is auspicious to make repairs on the day Jia and Si in the eighth lunar month. For the eastern aspect, one should not utilize the days, JiaZi and JiSi.) 

The Dark Warrior or the dragon's back in Yin brings the punishment of heaven. It is the seat of fate of all the sons of concubines and their wives and the eldest daughter. Violating it incurs the disasters of harm in pregnancy, imprisonment, and suffering from theft and loss. (Make repairs on the days of Jia and Si in the sixth lunar month. The Surname Jiao is inauspicious in the sixth month but auspicious in the eleventh month.)

Jia brings the punishment of the site. It is the seat of fate of the second daughter and the grandsons. Violating it harms those in this seat of destiny with disasters for the elders of the family of illness, various injuries and fractures to the head and neck. (The repair is the same as for Yin.)

The dragon's right flank in Mao brings punishment and imprisonment. It is the seat of fate of the youngest daughter and the grandchildren. Violating it harms those in this seat of destiny with fire, a surfeit of qi, punishing injury, and the loss of the soul. (The repair is the same as for Yin.)

The Flying Snake in yin brings litigation. It is the seat of fate of the guest. Violating it harms those in this seat destiny with demons, death and quarrels. (Repairing on the Si days of the loth month is auspicious. This is only appropriate for dwellings which are low and small. They should not be storied.)

The dragon's right foot or the White Tiger in Chen presides over litigation. It is the seat of fate of the servants and the 6 domestic animals. Violating it brings the disasters of terrifying injuries, lameness and convulsion. It also presides over fear. (The repair is the same as for Yi.)

The Gate of Wind should have gaps levelled. It is also called the head of good fortune. The back faces two flourishing sites. The Five Surnames and the eight sites should not be high, robust nor obstructed. This is also the extremity of yang and the beginning of yin. (It is auspicious to make repairs on the days of Bing and Xin in the eleventh lunar month. The southern area does not utilize the days of Bing in relation to XinSi.)

Si is the dwelling of the Heavenly Benefice. It is also has the name of the extremity of the site. The Classic says, 'In desiring to obtain a government administrative area, the extremity of the site should be robust and solid'. Repair and alteration are auspicious.
(Only a great amount of good is the functional achievement of repairs made on [the days of] Bing and Xin of the ninth lunar month.)

The site of the MingTang or the Gate of Good Fortune and Peace in Bing is for the housing of oxen and grain. The Classic says, 'by controlling the MingTang one adds to official position and increases salary. There will be great auspiciousness and the whole family will enjoy incomparable happiness. (Repair is the same as for JiSi.)

The dragon's left foot in Wu is the land of auspiciousness and abundance. The Classic says, 'By controlling what is auspicious and abundant, servants will be disciplined and the 6 domestic animals will be of good quality.' It should be level and solid and should avoid the height of the Turtle's Head Hall.  (The repair is the same as for Si.)

For the Heavenly Granary in Ding the Classic says, 'If wealth is lost, control the Heavenly Granary.' It is fitting that the granaries and warehouses be full and the six domestic animals be strong. It is auspicious to make them lofty. (There is much functional gain and great auspiciousness in making re-pairs on the days of Bing and Xin in the first lunar month.)

The Heavenly Mansion in Wei is of tall towers and large residences. There will be a great increase in oxen, sheep and servants dwelling here. Granaries and sheds are also advantageous. (Repair is the same as for Ding.)

The Gate of Man is the dragon's intestines and here one should install stables for horses and oxen. If one desires expansion build up its thickness. It is also called The Sack of Good Fortune. It is greatly auspicious if it is storied and solid. (Repair on the days of Yi and Geng in the second lunar month.)

The Jade Hall in Shen is where one establishes the dwellings of oxen & horses. It is auspicious to expand it so that government affairs precious cowries, gold and jade will flourish. The Classic says, 'By controlling the Jade Hall wealth and monies will be extended and the six domestic animals will be fat and strong.' A site in Geng is the Gate of Peace and Virtue. It is very auspicious to establish sheds for carriages and carts, chicken roosts and grind stones. It is auspicious that one should expand and connect these so that (the site) is robust, broad, & clean. (Repair is the same as for Shen.)

The Great Benefice or the dragon's left flank in you is auspicious for the sojourn of guests. The Classic says, 'By controlling the Great Benefice there will be good fortune, noble position, and riches and wealth in tens of thou-sands'. It is also called the Benefice of the Site. It is appropriate as the dwelling of the master.
(Repair is the same as for Shen.)

The Golden Box or Heavenly Well in Xin is for the establishment of gates tall towers and large buildings.  The Classic says, 'By controlling the Golden Box there is great wealth and noble rank. It is auspicious for wealth and general affairs.' (Fourth month YiGeng day, huge auspicious) 


The Earthly Mansion is the Azure Dragon's left hand. It governs the Three Principals. It is auspicious if the descendants continually purify and clean it. The Classic says, 'If the Azure Dragon is robust and tall there will be good fortune, noble position, heroism, and outstanding talent.'  At the position of the outer trigram Xun, one should make gardens, pools, and bamboo mats. If there are dwellings, they should be level and sparse. The position from the outer Heavenly Benefice to the Jade Hall should be expanded and worked on so that it will be robust and strong. This is greatly auspicious. 

The Classic says, 'If lucky and beneficial aspects are continually expanded then the descendants will receive glory and happiness. However, there should not be tall towers or closely set buildings.
The position from the outer Heavenly Granary to the Heavenly Mansion lot averse to high and imposing towers and numerous houses. Establish gates, granaries and storehouses, sheds for oxen and housing for servants and carriages are equally of great auspiciousness. (It is auspicious to gradually expand the southern aspect.) 

The position beyond the Dragon's stomach is the same as the Inner courtyard. It is for establishing yards for oxen and horses. It is also called e Sack of Good Fortune. It is auspicious that it be wide, thick, and solid. It is auspicious to establish stables for horses in the outer trigram Kun is also greatly auspicious as a suitable place for heavy stationery objects id high towers.

In the courtyard of the outer Jade Hall it is auspicious that one should create a hall of worship and courtyards for the sons, grandchildren and the Ring, and the guest hall will receive nobles of the first rank as guests. If it robust, high and gradually expanded until there are great trees, many houses and buildings, then it will attract jade and precious silks. It governs happiness of the seal and sash (i.e. official position). At the position of the site of the outer Great Benefice, it is auspicious at one should expand and constantly tend the earth to bring about a fresh cleanliness. It is auspicious for activities such as playing music and drink-g parties. It is suitable fora courtyard (here) to produce sons, grandsons, wives and daughters of noble rank so that wealth will increase and reputation for good fortune, rank and virtue will spread far and wide.

At the two positions of the outer Golden Box and the Azure Dragon sliding storehouses and granaries is auspicious. If there are tall towers id grand buildings, then there should be wealth and silks. Those of noble position and outstanding talent will be produced from the descendants ho will intermarry with the Emperor's relatives. If one constantly purifies id cleanses (this area), then there will be lush and dense grasses, forests, flowers and trees.
The trigram Qian is the Heavenly Gate which is the extremity of yin and e beginning of yang. It also has the name of turning the back on impoverishment and proceeding towards glory. It is auspicious for the dwellings this position to be linked far and wide and to be robust, high, and broad and lid. 

The site of good fortune of the Bright Hall (mingtang) in Ren is where one should establish tall towers and large buildings. Constantly purify and cleanse (the site) so that (scholars) may come together here to study the classics and histories. This is also called the palace of the seal and sash. It is appropriate for wealth and salary of an official position. (It is greatly auspicious to repair the same as for Hai.) 

The dragon's left foot in Zi is auspicious and abundant. It is suitable to establish dwellings for oxen. 
The Classic says, 'The servants are well disciplined and the six domestic animals are in good condition.' It is auspicious to make it level and solid. 

The Heavenly Granary in Gui is auspicious if one erects gates and door-ways, guesthouses, bamboo mats and sheds. The Classic says, 'If wealth is lost control the Heavenly Granary.' Place the six domestic animals there and develop and expand it high and wide. (It is auspicious to make repairs on the days of Ding and Ren in the 7th lunar month.) 

If the Heavenly Mansion in Chou is of tall towers and grand buildings, there will be a great increase in the oxen, sheep or servants dwelling here. It is equally auspicious for granaries and sheds. (Repair is the same as for Gui.)

If the dragon's stomach or the Sack of Good Fortune is in the trigram Gen which is the Ghost Gate, it is then doubly auspicious if it is thick and solid. If it is lacking and sparse, then there will be impoverishment. 
(It is auspicious to make repairs on the days of Jia and Si in the 8th lunar month. The eastern aspect should not be utilized the days of Jia and Si.) 

When the Jade Hall is in yin, it is appropriate to establish sheds for carriages and oxen. (Such a site) governs affairs related to precious cowries, gold and jade and should be expanded. The Classic says, 'By controlling the Jade Hall there is great auspiciousness from the unexpected arrival of wealth and monies and the 6 domestic animals will be fat and strong.' (It is auspicious to make repairs on the days of Jia and Si in the 6th lunar month.) 

When the site is the Gate of Peace and Virtue in Jia, it is appropriate to establish grindstones. It is auspicious for (this site) to be developed, expounded and connected, with a robust appearance. To clean and purify it brings disaster and self-destruction. (Repair is the same as for Si and Yin.) 

The Great Benefice or the dragon's flank in Mao is suitable for guest houses. The Classic says, 'By controlling the Great Benefice there will be good fortune, noble position and untold riches and wealth.' This is also called the Lord of Siting. By controlling it one may expect fame from virtue. 

When the Golden Box or Heavenly Well is in Yi one should establish tall towers and grand buildings. It will particularly augment celebrations to constantly make it pure and clean and to diligently repair the daub. 
(Repair in the south on (the days of) Mao and Si in the tenth lunar month.) 

When Earthly Mansion or the dragon's left hand is in Chen, the Three Principals are fitting for the descendants. It should purified and cleansed. The Classic says, 'If the Azure Dragon is robust and tall then there will be good fortune, noble rank, heroism and outstanding talent.' (Repair is the same as for Si.) 

The trigram Xun is the wind. It should be even and solid. It should not be obstructed. It is also called the extremity of yang and the beginning of yin, which turns its back on glory and proceeds towards impoverishment. It is greatly auspicious if one makes it empty and deficient. (It is auspicious to make repairs on the days of Bing and Xin in the eleventh lunar month. It is auspicious that the south is not utilised on the day of BingZi.) 

When the Vermilion Sparrow or the dragon's head is in si, it is the seat of the fate of the father. One should not establish a well. Violation harms those in this seat of destiny with quarrels, sudden calamity, the spitting of blood, madness, and snakes and beasts causing havoc. (With Si in the west it is auspicious to make repairs on the days of Bing and Xin in ninth lunar month. One should shun land in both the branch Wu and the tone Zhi. (This site) is auspicious in the first, third and fourth months.) 

Bing is greatly calamitous to the fate of the mother. One should not establish a gate there. Violating this harms those in this seat of destiny with sudden calamity and quarrels. (Repair is the same as for Si.) 

Wu is for death and mourning. It is the seat of fate of the eldest son and his wife. Violating it harms those in this seat of destiny with the loss of soul, injuries to the eyes, pain in the heart, conflagration, quarrels, and convulsion in the dragon's right hand. (Repair is the same as for Si.)

The constellation Gouchen in ding is of punishment and imprisonment. It is the seat of fate of the second son and his wife. Violating it harms those in this seat of destiny with disasters such as quarrels, litigations, and ulcers. (The west is utilized on the days of Wu and it is auspicious to make re-pairs on the days of Bing and Xin in the 1st lunar month. Land in the branch Wei is auspicious for the Five Surnames.) 

Wei is for the prison of the prefecture. It is the seat of fate of the young-est son and his wife. Violating it harms those in this seat of destiny with monsters, fire, ulcers, thunder, robbery, warfare and the flow of blood. There will be injury and death to the six domestic animals, and the family will be destroyed and scattered. (Repair is the same as for ding.) 

The trigram Kun is the Gate of Man. It is the seat of fate of women and one should not establish horse stables here. Violating this brings the withering of personal relations, sexual disease and swelling. It is auspicious if the land nearby is uncultivated, deficient, low and meagre. (Repair on the days of Yi and Geng in the second lunar month.) 

If the Heavenly Punishment or the dragon's back is in Shen, it is the seat of fate of the sons of concubines, their wives and the eldest daughter. If one violates it then there is loss of the soul, sickness in the ribs, punishment, injury, imprisonment, a surfeit of qi and fiery demons. (When Shen is in the north it is auspicious to make repairs (on the days of) Yi and Geng in the twelfth month up until the trigram you. The Surname Shang is inauspicious in the twelfth month and auspicious in the fourth month.) 

The site of punishment is Geng. It is the seat of fate of the second daughter and the eldest grandson. One should not establish gates here. Violating it harms those in this seat of destiny with sickness to the right ribs, quarrels, injuries and disfigurement, emaciation and decline. (The repair is the same as for Jia.) 

The dragon's right flank in you is punishment and imprisonment. It is the seat of fate of the youngest daughter and the grandchildren. Violating it harms those in this seat of destiny with loss of the soul, punishment and imprisonment, a surfeit of qi (anger) and fiery monsters. (Repair is the same as for Shen.) 

The Flying Snake is in Xin is of litigation and imprisonment. It is the gate of the guest. Violating it brings harm to those in this seat of destiny with quarrels, monsters, death and the beginning of disaster.(From you in the north to Xu, repair on the days of Yi and Geng in the fourth month.) 

The White Tiger or the dragon's right foot in Xu is of imprisonment and litigation. It is the seat of fate of the servants and the six domestic animals. If one violates it, the legs will be afflicted with lameness, personal relations will wither and there will be convulsions. (Repair the same as for Xin. Follow the progression of one circumference of the twenty four paths from Qian to Xu.) 

If an outer courtyard in Qian is repaired and extended to the main court-yard, it is auspicious to have it strong and solid, with high ridges, mounts and large trees. When land in Qian is extensive, it will extend the longevity of the family elders, and bring boundless glory and official salary to the descendants so that the brilliance is reflected on the clan. 

If the Heavenly Good Fortune of the extremity of the site is in the outer branch Hai one should establish grand buildings there. Moreover, it is auspicious if it is heavily fortified, deep, distant, dense and thick. If it is connected with the MingTang, the good fortune of the site is robust and solid so that the descendants will be intelligent, have success in the civil examinations, possess the seal and sash, and have great wealth and noble rank. 

In the outer Heavenly Granary there should be tall towers, rows of buildings, granaries and storehouses. If the buildings housing servants and the six domestic animals are large they will reproduce profusely. It is auspicious for a place that enables riches, silks and the five cereals to be high, clean, developed and expanded.

 It is fitting that the outer Heavenly Mansion be broad and robust, and there is great auspiciousness if the sons, grandsons, wives and daughters dwell there. This is also called the land of the myriad with the happiness of wealth, nobility, fulfilment and surplus. There will be transfers in official positions. 

The absolute outer extremity of the dragon's abdomen is the position of the Sack of Good Fortune. It is auspicious if it is tamped solid like a mountain, and is consequently near to large trees and long ridges. It is auspicious not to tire of expansion. If it is lowly and deficient without a dwelling, then there will be impoverishment and lack peace and harmony. 

The outer Jade Hall is suitable for the sons and their wives. Accordingly there will be wealth, nobility, glory and splendor and the descendants will be prosperous and eminent. If this position is virile and robust then one will soar in government position to that of an YiShen and not be lacking in precious silks, jade and gold. If the site is sunken, deficient, and a desolate wasteland then one will endure poverty and wander in other lands. 

The outer Site's Benefice is suitable for the study of the art of the Way. One's achievements and skills will be established and fame will be such that people will come from one thousand li in admiration. Furthermore, there will be teachers for successive generations and the descendants living here will be trustworthy and talented and unmatched in righteousness and bravely.

The three spirits of the outer Heavenly Benefice, the Golden Box and the Azure Dragon are all equal and should be dense, thick and solid with large houses and tall towers or having guest halls so that nobles and ministers may travel there for feasts when they pass through. For the whole family to have wealth, nobility, outstanding talent and prosperity it must rely on the three spirits so these should be particularly developed and expanded. If they are cold, sparse, desolate, deficient, spoilt or sunken then one will be impoverished.

One should tirelessly purify the Azure Dragon. Burn incense and furnish seats to receive and welcome guests. Outstanding men of the Way will naturally come, so to install wells and water courses is highly auspicious.
Credit - translated by Michael John Paton
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滴滴金 - DROP DROP GOLD

8/10/2015

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Picture
Many years back, a FengShui enthusiast of Caucasian descend, seek to be a disciple under the late grandmaster LiDing Xin with a gift of USD40,000 as a token to meet him in person. Among his term was for the late grandmaster to sign a non-disclosure agreement at the same time to disclose the secret of YangGong. This so called secret was known as JingKouJue 金口訣 or Golden Oral Transmission. Needless to say, he was booted out by the late grandmaster. The token was not return.

Coincidentally, another FengShui master of Chinese descend, seek to be a disciple under the late grandmaster ChenBeiSheng with a price tag of Euro 40,000 as the course fee. Among his term was for the late grandmaster to disclose the secret of XuanKong MiaoPai. This so called secret was known as JingKouJue 金口訣 or Golden Oral Transmission. He succeeded in his venture and being a very successful FengShui speaker in town.

So, what is so great about this JingKouJue 金口訣 or Golden Oral Transmission? If you google JingKouJue 金口訣, all you can find that it is something related to LiuRen. In FengShui, JingKouJue 金口訣 referred to as the “hand copied notes” to understand the meanings of all the classics written, in this case, by YangGong. 滴滴金 Drop Drop Gold is one of it.

滴滴金 Drop Drop Gold is also known as 天寶秘訣 Heavenly Treasure Secret. Why is it so? The opening statement stated 123-789, where are the 456? Mountain and Water has always been the main ingredient. Yet, what does it mean by mutually combine versus mutually related? Timing? What is Qian and Xun? Kan and Li? The 8 Gods? Return as in GuiChang? Combine as in LianShan? Upper Middle and Lower, had been interpreted by many as Upper Middle and Lower cycle, each lasted 60 years, together 180 years of the Great SanYuan never defeated! Sure? Upper and Lower is clear cut, Middle? Up Down SanYuan Spring means what? Why 4 auspicious and 4 inauspicious, similar to BaZhai? Great, even with this JingKouJue 金口訣 no one can make head and tail out of it without a Teacher.

《滴滴金》《天寶秘訣》

楊公《滴滴金》
又名《天寶秘訣》
是楊公密訣之一 :

一二三兮九八七,
山情水意兩相合,
七八九兮一二三,
山情水意兩相關。

五兼乾巽兩邊推,
坎離寄位八神歸,
巽位屬天水收地,
乾位連地水收天。

上中下各六十年,
催餘一百八十全,
中兼上下三元春,
五百餘年掌上輪。

斷定四吉與四凶,
古今來往總相同,
盛而復哀補救微,
隨元隨局變通之。

有緣得此號仙家,
陰陽關竅不亳差,
更加宮照大與小,
遠近親疏法九妙。

神而明之存乎人,
傳心傳眼要分明,
寶而秘之勿輕洩,
一漏天機靡遺子。


YangGong (Drop Drop Gold) Translated:
also called (Heavenly Treasure Secrets)
 is YangGong’s mystical method one of it:

123 and 987,
Mountain passionate water desirous two mutually combine.
789 and 123,
Mountain passionate water desirous two mutually related.

5 simultaneously Qian Xun both sides push.
Kan Li depend on the position of the 8 gods return (Gui).
Xun position formation Heavenly water receive earth,
Qian position combine (Lian) earth water receive heaven.

Up middle down every 60 years,
Urge has 180 entirely.
Middle simultaneously has up down SanYuan spring.
5 hundred more years palm upon rotate.

Determine 4 auspicious has 4 inauspicious,
Past and present come and go has similarities.
To hold and to return sorrow remedy.
Naturally and eventually changes occur,

Have affinity obtain thus deity class rank.
YinYang portal no difference,
Moreover official bestow large has small,
Far near close and distance 9 methods mystical.

Gods and brightness ingrain within man,
To pass mind and vision must discern,
Jewel and secret do not lightly pass on,
Leaking heaven will son will lost.

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水龍經 - WATER DRAGON CLASSICS 6

8/10/2015

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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,

1.       Metal,

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 

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水龍經 - WATER DRAGON CLASSICS 5

8/6/2015

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As translated by Micheal John Paton

General Discussion—Chapter 3

This chapter particularly refers to the significance of pictographs of the water dragon as they resemble entities, which is the same as the indications of the regular pattern of the celestial bodies. This is because if the sky has this star, the earth has this entity. Since water is able to symbolize a star, it is able to symbolize an entity. The main idea comes from a single precedent which is shared by the True Classic of the Jade Body. The original volume indeed says that Jingchun was the author. However, the script is not ancient. Compared to the Star Seal, the difference is like the difference between the Ya and Zheng of the Book of Songs. Whether it was passed on by some later subordinate is not yet able to be known. I most like the beginning of this piece of writing.

'In the prefecture of the mountain consider the mountain as the dragon. In the prefecture of water consider water as the dragon.' These two phrases have been from ancient times until now the opening discussions of the experts on the principles of the earth, absolutely not circulated by the superficial scholars who could not be expected to obtain one in ten thousand.

Of the remaining words much is crude and coarse and the meaning dubious and could be omitted. This writing also says that the mouth of the water meets, confines, weaves and connects. Even though the water is following, it is still within an auspicious situation. What is the use of harmful penetration with an arrow shooting contrarily vertically? This is a true and profound recognition.

On observing the maps of the various situations, it can be seen that they resemble pearls of dew on tails of grass and a pair of dragons cavorting, and a feeling of the magnificent canopy enters your bosom. Of the various patterns all are profound, obtaining the subtle beauty of the water dragon.

Moreover, the selection is of a gathering from amongst the chaos, which is the crux to deciding a node. The true machinations are really not an easy theory. In naming the form and deciding on a point for the node, the master's discussion is at the extremity of criticism of the mountain dragon. How, on the contrary could it be in the water dragon alone? What he is referring to also accords with the discussions of this generation on flood plains. When he indicates the form, he especially selects the form of the land and not that of the water. Therefore, I seek the meaning far and wide in order to break down the generation's delusions and cause there to be a single school of correct discussion. The reader only needs to understand the adaptations to select the knowledge and all will be well.

Written by Dahong

Theory of the Pictographic Patterns of Water and Reeds

The trunk and branches of the Yangzi River connect and flow through the two provinces does not exceed several square li (the size of a village). What the previous worthies meant by saying consider water as the dragon was just this place. Observe the water and recognize the configurational force. The grave obtains the true node and the wealth and nobility are long lasting.

The Classic says that the great land of the Jiang and the Huai rivers is without a dragon and tiger. In the vastness, to where does one return? From west to east, if one only takes the water as the dragon, afterwards the grave will develop the Three Dukes. The reason that in there are no mountains (but) heroes repeatedly manifest, is that the good fortune is in the water.

Even though the lands of Zhe and Min have many mountain veins, they also create water dragons. As for the land of Susong, it is near the sea and there are lakes through-out it.

On the sixth hour water approaches the lakes and on the sixth hour it leaves them. An approach to the mouth is appropriately a departure from it. A departure from the mouth is appropriately an approach to it. The meeting of two heads is (like) sexual intercourse. The tide withdraws and the two separate like a woman's breasts. The beauty is, indeed, located in this deep whirlpool. Life is fond of the mystery of a deep whirlpool. This mystery gives us a hundred times more of the essential spirit and the metamorphosis is limitless. With a meandering approach to a confluence do not discuss whether it is a large river or small stream. With a distant flow with a meandering embrace, there is no division between rivers, seas, pools or ponds.

The Classic says that the way of earth is both strong and soft and is changed by spirits. A multitude of flows gather at a place leading to the principle machination. The greater the number of small watercourses gathered the more beautiful it is. Even if a straight flow is great, it is not wonderful. If the internal is straight and the external hooked, there is much skillful connection. If the internal is hooked and the external straight, in vain there is glorious intention. The water passing by laterally and embracing the body is an embracing situation. A bend on the opposite side is a situation of greeting the spirit. With proceeding to the situation on entering the bosom, there must be an embrace on two sides, there should be a flowing approach on entering the thigh, and there is value in the wrapping around of the four boundaries. With the special beauty of the magnificent canopy, the back and the front are sheltered.

Attachment to the body is the goldfish. A situation where two approaches meet is the morning star. The flow of two tributaries meeting is the harmonious basis. The six constructions on four sides are complete protection. The place which faces the three yang is the place of greeting. The goldfish girdle winds around the waist. The situation of the banded bow is a heavenly rainbow in front of you.

The great embrace of the above and the below facing each other is called the male and the female. Only when both feelings surround the body can it be correctly called the magnificent canopy. Within a situation of the turbaned head a small branching stream is the pitchfork is unbound and the development is sudden. One can welcome in the water and bravery is bestowed for three generations. A situation of refinement means wealth and nobility for a thousand autumns. Particularity. Follow it and see the glory and the magnificence.

If the water is like a string of pearls or dribbling milk, immediately there is wealth and come the spirit and obtain beauty because the water is continuous and long lasting. Four dragons sport with the pearl on all sides and there will be great wealth and nobility.

A surrounding embrace will enable the family to continue forever. A combined flow like crossed swords produces a military position. A meandering flow hastens the official and manifests the minister. The immortal palm to the left and right together means wealth and nobility. The lotus flower hanging down or facing up decides the yin and yang. When the configurational force is like kicking a ball, it must be interesting. The form is like the flying phoenix whose wings should be long. The immortal palm strokes the qin99 and one ascends to the top of the imperial examinations. On rolling up the screen, one is found to be dazzling and majestic at the various subjects. One small bend in the watercourse like a coiling snake correctly embraced by two banks is the drawing of the bow.

A beautiful woman presenting flowers gives birth to excellent qi. A situation with the form of soldiers on parade manifests the official. The two sources of the Great Extremity mean true wealth and nobility. The hundred feet of the centipede produce bravery. If the shrimp head is large, there will be people of outstanding intelligence and bravery. The Metal city is one of nobility and longevity.

The roof, floor, and four walls of a building. A Chinese zither with either five or seven strings. The examination here is that held in the presence of the emperor and his court, being the last and highest stage. The screen refers to one used so that the candidates could not see the emperor.

With the situation of the high court greatness is manifested once and then it ceases. Dew dripping from grass tails indicates being cut off from posterity and one's name being expunged. Obeying the wind moves the boat and there is fame and eminence.

Obeying the water rolls up the screen and your son takes the place of a son in a family without heir. The flying pennant and dancing flag is truly a noble pattern.

Facing the principal and turning back to the ancestors is a true dragon. With the silk gauze belt the wind blows and the development of good fortune is slow but it is able to continue into the distance.

The goldfish lies prostrate in the shade and at first there is wealth and afterwards there is the glory. With inserting flowers into the hat and wearing a belt, there is an abundance of food. One proceeds with their livelihood at a leisurely pace, happiness enters the middle of the bosom and the good fortune goes into the distance.

The Metal hook should turn and the foot should point towards the principal. If the water of a situation where there is much binding is large and broad and not intersecting like teeth which are tightly sandwiched together, then this has feeling. The character is either auspicious or inauspicious.

The shoe city has falsity and truth. With the situation of the coiled dragon, one can fetch a rainbow for food. Where rose colored clouds gather, seek a parasol. The handle should be hanging down like a tortoise tail. With the situation of the lines on the shell of a tortoise, select the center. A pair of frolicking dragons combines yin and yang. With one watercourse like a fishing line and hook, select (the node) inside of the hook. The water on all sides returns to the confluence to guard against dispersal and chaos. With a situation of prolific gathering at the hall, fear riding the wind. Sand and water being interrelated is truly a wonderful pattern. A turning dragon turning its head to the ancestors is an ingenious pattern. The configurational force looks to a situation wrapped around by soldiers on parade, and the veins should face (the node) and gather there. There is much feeling to a place where the spider's web gathers, surrounds, and connects (with the node). One can be content with selecting it. Where there are layers of watercourses embracing and encircling (the node), much is even more wondrous. In the command tent, the hanging breasts have an external embrace and there is wealth and abundance.

When earth has a predilection to gather at the hall, one obtains the refinement of the court, is in the highest category at the imperial examinations and is certainly grand. On all sides the configurational force does not flow and the principal qi gathers in one winding embrace of good fortune. In a naturally horizontal pal-ace, a dragon node is produced and there is glory and high position. If it combines with a penetrating dragon, it represents the development of wealth. The manifestation of water lilies means ingenuity and gives birth to refinement.

With the situation of the flowing belt, the movement is a glorious pattern like a streamer. The flowers must be thick and dense like a hanging joint of bamboo; the more the branches the greater is the nobility. If there is glossy Gandoderma lucidum, the more the statemen, the more there is the greatest of nobility. Amongst the chaos, select the gathering.

Only when there are the many gathering together is it extraordinary. The approach is long and the departure short. For good fortune, there is no boundary to the shade.

Shooting the elbow and penetrating the heart means the immediate arrival of ill-fortune. Roughly, the approach should meander and the departure should be profound. A fast flow will show the uncertainty of waxing and waning. For what coagulates and gathers, there is continuous good fortune and longevity. Where a water mouth is interlocked, even though the fabric is compliant, it is still auspicious. Inside the situation, there is no use to cutting, the shooting of an arrow, or any coming and going.

The principles of this water method have the greatest subtlety. There are few people who know about it and those who are able to discuss it are not often met. Below are various types of form structures.

1.       Those which are round are Metal.

2.       Those which are curved are Water.

3.       Those which are rectangular are Earth.

4.       Those which are straight are Wood. All are related to types of wealth and nobility.

5.       Only Fire is acute and carries an extremely evil spirit and therefore does not receive a node. 

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河圖 - HETU

8/5/2015

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    BoSha AiXing Fa 撥砂挨星法
    Butcher's Grave
    BuYi 不易
    CaiGuanYin 财官印
    CanShi JiYe 蠶食幾葉
    Case File
    ChanShi JiYe 蠶食幾葉
    ChaoYaoHuanXiang 抽爻換象
    ChenMen 城門
    Chen WenGuo 陳文國
    ChuanShan DouDi 穿山透地
    ChuanShan TouDi 穿山透地
    ChuGua 出卦
    ChunNiu Tu 春牛图
    ChunNiu Tu 春牛图
    ChunYin ChunYang 纯阴纯阳
    CiTang 祠堂
    CiXiong 雌雄
    Community Service
    CuiGuanPian 催官篇
    DaoFaBenWuDuo 道法本無多
    DaSanYuan 大三元
    DaZhuan 大傳
    DiLi BianDanZi 地理鉛彈子
    DiLi BianZhen 地理辨證
    DiLi BianZhen 地理辨證
    DiLi XinFa 地理新法
    DiMu Jing 地母经
    DingChaiGui 丁財貴
    DingGua JingKou Jue 定卦金口诀
    DingJu 定局
    DingYaoFa 定爻法
    DingYou 丁酉
    DiTianSui 滴天髄
    DongDa GuoNian 冬大如年
    DongJing 動靜
    DongZhi 冬至
    Dragon God 龍神
    DunXingTaiBaiZhiShu 遁行太白之書
    Earth Xue 土穴
    Eliminate Sha Acquire Water 消砂纳水
    ErShi Ba TianXing 廿八天星
    ErShi BaXiu 廿八宿
    ErSi TianXing Fa 廿四天星法
    ErYuan BaYun 二元八運
    ErYuan 二元
    Eulogy Of QiuGong 丘公頌
    FanFu Yin 反伏吟
    FanGong Shui 反弓水
    FanGua ZhiZhu 反卦为主
    FangYuan Tu 方圓圖
    Fang ZhiZhu 房为主
    FaQiXiang 法器象
    FeiGong 飛宫
    FeiXing 玄空飛星
    FeiXing 玄空飛星
    FeiYao Fa 飛爻法
    FeiYaoFa 飛爻法
    FenChaShui 分叉水
    FenFangFa 分房法
    FengShui Canopy 天篷
    FengShui LunLui Zhuan 風水輪流轉
    Feng 风
    Fibonacci
    FuGuiZhaiTian 富贵在天
    FuHuiTang 福惠堂
    FuMu ChaiGuan 子父財官
    FuMuSanBanGuaWei 父母三盤卦位
    FuTou DingGong Fa 符頭定宮法
    FuTou TuiGua 符頭推卦
    FuTou 符頭
    FuXing ShuiFa 輔星水法
    Genting FengShui 云顶風水大師
    GePan 格盘
    Golden Section
    Gong 工
    Guan Clan Ancestral Shrine 管氏宗祠
    GuanLu 官祿
    GuanWang Zhi Qi 关旺之气
    GuaYun 卦運
    GuBenLungShuiJing 古本龙水经
    GuiChang 归藏
    GuiRen 貴人
    GuiShiNi 鬼食泥
    GuLau FangFa 古老方法
    GuoLuYinYang 过路阴阳
    GuSanFen 古三墳
    GuSanShi 古三式
    HanLong Jing 撼龍經
    Heavenly Heart 天心
    Heavenly Secret Important Saying 天機要語
    HeHua 合化
    HeShang Shi 和尚師
    HeTu 河圖
    HongFan 洪範
    HongLuan JiaZi 紅鸞甲子
    HongLuan ShuiFa 紅鸞水法
    HouTian Pai Yang Zhai 后天派阳宅
    HouTian Pai 后天派
    HuangDiZhaiJing 黃帝宅經
    Huang ShiGong 黄石公
    HuangShi Gong 黄石公
    HuaSha NaShui 消砂納水
    HuaShuo QiFen LiuSan Fen 话说七分留三分
    HunTian NaJia 渾天納甲
    HunTian 渾天
    HunYi 渾儀
    Hu ShunShen 胡舜申
    JeRi DeXin 幾日得辛
    Jiang JingChuan 江靜川
    Jiang TaiGong 姜太公
    JianYi 簡易
    Jiao RenShan 焦仁山
    JieChai 劫财
    JieQi 節氣
    Jie 界
    JiGu BaChan 幾姑把蠶
    JiGu BaChan 幾姑把蠶
    JiLong JuShui 幾龍治水
    JiLong JuShui 幾龍治水
    JinFangBaGongGua 京房八宮卦
    JingKou Jue 金口訣
    JingLong 金龍
    JingQiShen 精气神
    JingShui ReYue 金水日月
    JingShuoYuGuan 金锁玉关
    Jing 静
    JiNiu GengDi 幾牛耕地
    JiNiu GengDi 幾牛耕地
    JiRe DeXin 幾日得辛
    JiuXingGongWei 九星宮位
    JiuXing ZhiZhu 九星为主
    KongWang 空亡
    Lai BuYi 賴布衣
    LianShan 連山
    Lian TianChe 量天尺
    LianZhuSanBanGua 连珠三板挂
    Liao JunQing 廖均卿
    LiChun 立春
    LiChun 立春
    Li DingXin DaShi 李定信大师
    LienShan 连山
    Li HuShan 李胡山
    Li KuiMing 李居明
    Lin ChunXiong 林春雄
    LingShen 零神
    LingTou Shui 淋头水
    Lin JingBao 林金寶
    LinLangXian 林浪仙
    LinPanXian 林半仙
    LiPan 立盘
    LiQiXiang 理氣象
    LiuFa 六法
    LiuJia FeiGong 六甲飛宫
    LiuJiangDong Grave 劉江東墓
    LiuJia Xun FuTou 六甲旬符頭
    Liu ZhuFen 刘祖坟
    LiXiang ShouShui 立向收水
    LiXue 理學
    LongMen BaDa Ju 龍門八大局
    LongShan XiangShui 龍山向水
    LoShu Ding LingZhen 雒書定零正
    LouChaiSha 漏財煞
    Lou 楼
    LuanTou WuZheng LiQi WuJia 峦头无假理气无真
    LuanTou YinYang 巒頭陰陽
    LuanTou Zhong BuLi LiQi LiQi Zhong BuLi LuanTou 巒頭中不離理氣理氣中不離巒頭
    LuanTou 峦头
    LuGuo YinYang 過路陰陽
    LuMa GuiRen Fa 祿馬貴人法
    LuMa GuiRen 祿馬貴人
    LungGuo Tang 龍過堂
    LungShanXiangShui 龍山向水
    LuoChen 罗城
    LuoPan 罗盘
    LuoShu 洛書
    MangNian 盲年
    MangShen 芒神
    MianXiang 面相
    NaJia 纳甲
    NaYin 納音
    NeiDan Pan 內丹盤
    NeiGua 內外
    NiQiu Shi 泥鳅師
    Nobleman 貴人方
    Ode To Flying Stars 飞星赋
    Ode To Mysticism 玄机赋
    PaiLongJue 排龍訣
    PanXian 盤線
    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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