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