“In this chapter, I shall briefly describe about the three books that Yang Jun song wrote: Qing Nang Ao Yu and Tian Yu Jing. There is another text used by YangGong FengShui practitioners called YuChe Jing. It is not included in this article, but shall be discussed in a separate article.
This article gives students an idea of the depth of information that these three works can offer to practitioners after they are given the KEY to unlock the secrets within these three texts. It is only after a Master has given the disciple the oral transmission of YangGong secrets that the disciple can decipher the cryptic language used in these three texts.
Here, I would like to inform students that, out there in the market, there are many different versions of these three texts. Most of them have altered words here and there. Some of which have words that were altered that sounded like the original word but is a totally different word with a totally different meaning. Some words are totally different and have meaning of the text completely altered to suit their theories.
In a gist, it is very confusing out there with the many different versions of these three texts. But what is definitely sure is that the other versions propagated and interpreted by other schools have totally no connection to YangGong GuFa practices. There is another group called YangGong XinFa (YangGong New Method) that also has made many different interpretations of these three books, and causes much confusion to new students of YangGong FengShui or to FengShui researchers.
Everyone would claim that their interpretation is correct. This, I leave it to the student to decide because this chapter is not about debating on who is right or who is wrong. This work is purely to propagate YangGong GuFa in the way I know best. Here is a brief description of the three texts: -
However, I would like to mention here that since Grandmaster Li DingXin of GanZhou YuChe Tang did not receive any text on TianYu Jing from his grand uncle, but only received a text called TianYu Jing Xu 天玉经序(Sequence to TianYu Jing) written by Zheng WenCan, the closest confidante of Yang YunSong, I can only comment on TianYu Jing Xu, according to Lineage practice.”
Qing Nang Ao Yu, 青囊奥语 and its intrinsic meaning of this text is its cryptic teaching expounding:
Yang YunSong wrote this text cryptically and hid the secret to the identification of the 4 major water exits. He transmitted orally the secret key to unlocking the intrinsic meaning of this text.
This version is inherited by the late GrandMaster Li DingXin from his granduncle Li SanSu, the founder of GanZhou YuChe Tang. In all it contains only 137 words, as opposed to some other versions that can run up to more than 450 words.
KUN REN YI...
Kun Ren Yi 坤 壬 乙 are in fact the Gua and Heavenly Stems found on the LuoPan’s three 24 mountain rings – Earth Plate, Human Plate and Heaven plate. In the LouPan’s Heaven Plate Seam needle (TianPan 天盘缝针), There are three double mountains (双山) of the same formation. They are: KunShen is (坤申); RenZi (壬子); and YiChen (乙辰). The Earth Branch of these three combined to become ShenZiChen 申子辰 of the SanHe combination of Water Formation (水局). Therefore this line is the cryptic message naming the Water Formation (水局).
In the 9 Stars (九星) Astrology, water is associated with Wen Qu (文曲), and the Water Formation’s main Earth Branch is Zi 子, which is the first branch in the cycle of 12 Earth Branches. Therefore the text said “Wen Qu starts from the head”, which means “begins first”. To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the water formation growth phase,
· Water Growth (Chang Sheng 长生) in Shen Palace (申宫).
· Water Prosper (Di Wang 帝旺) in Zi Palace (子宫).
· Water Grave Storage (Mu 墓库) in Chen Palace (辰宫).
Therefore, the three Shen, Zi and Chen (申子辰) are the San He (三合) Water formation (水局) of Sheng Wang Mu (生旺墓).
Gen Bing Xin 艮丙辛 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the LouPan’s TianPan Seam Needle 天盘缝针, there are three double mountains 双山 of the same formation. They are: GenYin (艮寅); BingWu (丙午); and XinXu (辛戌). The Earth Branch of these three combined to become YinWuXu 寅午戌 of the SanHe combination of Fire Formation (火局). Therefore this line is the cryptic message naming the Fire Formation (火局). In the 9 Stars (九星) Astrology, Fire is associated with LianZhen (廉贞.) To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase,
· Fire Growth (Chang Sheng 长生) in Yin Palace (寅宫);
· Fire Prosper (DiWang 帝旺) in Wu Palace (午宫); and
· Fire Grave Storage (Mu 墓库) in Xu palace (戌宫).
Therefore Yin, Wu & Xu (寅午戌) is the SanHe Fire Ju (三合火局) of Growth, Prosperous and Grave Storage (Sheng Wang Mu 生旺墓).
XunGengGui 巽庚癸 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the Loupan’s Heaven Plate Seam needle 天盘缝针, there are three double mountains (双 山) of the same formation. They are: XunSi (巽巳), GengYou (庚酉)，GuiChou (癸丑). The Earth Branch of these three combined to become Si You Chou 巳酉丑 of the SanHe combination of Metal Formation (金局). Therefore this line is the cryptic message naming the Metal Formation (金局). In the 9 Stars (九星) Astrology, Metal is Wu Qu (武曲). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase,
· Metal Growth (Chang Sheng 长生) in Si Palace (巳宫);
· Metal Prosper (DiWang 帝旺) in You Palace (酉宫); and
· Metal Grave Storage (Mu 墓库) in Chou palace (丑宫).
Therefore Si You Chou (巳酉丑) is the SanHe Metal Formation (三合金局) of Growth, Prosperous and Grave Storage (Sheng Wang Mu 生旺墓).
Qian Jia Ding 乾甲丁 are in fact the Gua and Heavenly Stems found on the LuoPan’s three rings – Earth Plate, Human Plate and Heaven plate. In the 9 Stars (九星) Astrology, Wood is TangLang (贪狼). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Wood formation growth phase:
· Wood Growth (Chang Sheng 长生) in Hai Palace (亥宫);
· Wood Prosper (DiWang 帝旺) in Mao Palace (卯宫); and
· Wood Grave Storage (Mu 墓库) in Wei palace (未宫).
Hai Mao Wei (亥卯未) is the San He Wood Ju (三合木局) of Growth, Prosper and Grave (Sheng Wang Mu 生旺墓). In the Loupan’s Heaven Plate Seam needle (天盘缝针), there are three double mountains 双山 of the same formation. They are: Qian Hai 乾亥; Jia Mao 甲卯; and Ding Wei 丁未. Thus the first 4 lines are to describe, cryptically, the 4 Major Formations or also called 4 Water Exits 四大水口. The above mentioned only 4 Formations of Water, Fire, Metal and Wood, and no mention of the Earth Formation at all. This is because in the HeTu, Earth is in the Center and without any directions.
Because it does not have a direction allocated to it, it has to follow Water element that is its Child. As we can see from Guo Pu wrote in the Zangshu (葬书) ： 土为气之母，有土斯有气，气为水之母，有气斯有水. “Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water.”
These two lines describe the left and right turning of the 24 mountain on the LuoPan. Yang begins from Zi - for we know that in the seasons, Zi is mid-winter and is the beginning of Yang Qi, and Wu is mid-summer and the start of Yin Qi. Left turning as Yang 阳 starting from Zi, clockwise or forward sequence, we can see on the LuoPan 24 mountains, Heavenly Stems of Ren 壬, Jia 甲, Bing 丙 and Geng 庚, and the cycle ends in Hai 亥. Right turning as Yin 阴, counter clockwise or reverse sequence, starting from Wu 午 where heavenly stem Yi 乙 is hidden in Growth phase, followed by Ding 丁, Xin 辛 and Gui 癸, and the cycle ends in Wei 未.
Ci is Female and Xiong is Male. Ci is Yin and Xiong is Yang. “Ci Xiong meeting in Xuan Kong” means -- the interaction of Yin and Yang Qi within the Mysterious Void (Xuan Kong). XuanKong is none other than ‘space and time’. It is within ‘Space and time’ that Yin Yang Qi works its magic to produce auspiciousness or inauspiciousness. FengShui is all about harnessing Heaven and Earth Qi, or Yin Yang Qi for the benefit of Man. In YangGong FengShui, great emphasis is placed on the interaction between Mountain and Water.
YangGong FengShui recognizes Mountain as Yang and Water as Yin, as opposed to other FengShui school’s postulation that mountain is Yin because it is immovable and water is Yang because it is constantly moving. YangGong FengShui’s postulation is based on GuoPu’s ZangShu 葬 书 that said: 土为气之母, 有土斯有气, 气为水之母, 有气斯有水. Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. Mountain is earth and is what we call Dragon. River is water. Whenever there are mountains there will bound to be rivers. We all know that geographically, water comes down from the sky as rain that seeps into earth, and whenever there is a valley or a crack in the land in between two high grounds, there is a tendency to have a waterway. Therefore based on this postulation, we can day that mountain (earth) is the container of Qi that produces water. Therefore, water follows dragon (earth). And in the same breath we can say that mountain is the Xiong or the male or the husband, and water is the Ci or female or the wife. Mountain is Yang and Water is Yin. Water follows dragon is likened to wife follows husband. Therefore, Ci and Xiong, meeting in XuanKong, is exactly what it means: husband and wife mating and producing results within the abstract vastness of space and time called XuanKong. Referring back to the left and right turning verses, the Male or Xiong are the Yang Stems Jia Geng Bing and Ren. The female Ci are the Yin Heavenly Stems of Yi Ding Xin and Gui.
This postulation fits exactly and perfectly the SanHe theory of the 4 Major Water Exits:
The Yang stems Jia Geng Bing and Ren are male, are the Xiong, the husband; and The Yin stems Yi Ding Xin and Gui are female, are the Ci, the wife. Therefore, Ci and Xiong, male and female, husband and wife mates and produce the offspring. This also conforms to the YiJing philosophy of: Solitary Yang cannot grow, lonely Yin cannot live. (独阳不长, 孤阴不生.) Therefore to achieve and produce ShengQi (live Qi or auspicious Qi), there has to be a correct mating of Yin Yang Qi to reproduce the auspicious Qi.
Xiong and Ci, deduce within XuanKong Gua means one have to analyse and deduce auspiciousness or inauspiciousness via auditing using a LuoPan and taking reading from the 72 dragons attached to the 24 mountains ring. Gua in this context does not mean YiJing Gua (hexagram), but means Gua or ‘mountain’ as found in the LuoPan rings. Those who have knowledge of using a LuoPan knows that the three rings – Earth, Human and Heaven rings, all have 24 sectors, each sector either having a Trigram (Gua) or Heavenly Stem pairing with an Earth Branch. Especially on the Earth Plate ring, there are 72 dragons attached to it. 60 are JiaZi (Sexagenary) Dragons, and 12 are KongWang (Emptiness) dragons. Therefore, in this text, Gua means any of the 72 dragons.
XUANKONG 5 ELEMENTS
These two lines refer to the knowledge of mountains and rivers – the interaction between these two and how this interaction can be of benefit to man. To understand these two lines further, we need to refer back to GuoPu’s words in the ZangShu, “土为气之母, 有土斯有气, 气为水之母, 有气斯有水.” Earth is Qi’s mother, have earth will have Qi, Qi is water’s mother, have Qi will have water. Mountain is Earth. Earth contains Qi that produces water, that, when accumulated in the lower grounds such as valleys thru the force of gravity becomes rivers and streams.
Therefore understanding this theory is to understand part of the whole theory of the auspiciousness or inauspiciousness of the resultant interaction between mountain and water. The whole theory mentioned contains formulas based on the interaction and matching of individual mountains within the 24 mountains of the Earth Plate and that of Heaven Plate of the LuoPan.
The word XuanKong, when used by YangGong FengShui adherents is totally different from the meaning as understood by SanYuan FengShui adherents. The SanYuan adherents’ understanding of XuanKong is that it is within the ‘Mysterious Void’ and that it has its own Time Measurement that goes by cycles of 20 years for a small cycle, 60 years for intermediate cycle, and 180 years for a big cycle, which they Yuan 元 and Yun 运. In YangGong FengShui the understanding of XuanKong is that it is also termed the Mysterious Void, but we don’t follow the time consideration of the SanYuan School. The XuanKong is supposed to be the intangible space or void within our universe whereby ShengQi works its magic – whether permuting to become auspicious qi to benefit people, or mutating into inauspicious Qi that causes problems to people. There till today no concrete evidence within the ambit of science to prove the existence of the Mysterious Void…but for us FengShui we have to accept it one way or another, and accept it within our own interpretation.
WHAT IS NAJIA?
NaJia is the method of absorbing Stems and Branches into the fold of the 8 Trigrams and transforming the elemental qualities of these stems and branches into that of the Trigrams. Sometimes the Elemental qualities of the Trigrams are similar to that of the stems or branches, as such there is no need to transform.
NaJia 5 Elements (纳甲五行) In NaJia 5 Elements, the Stems and Branches that are absorbed or Na 纳 into the Trigrams will follow the element of the Trigrams, as in:
· Qian absorbs Jia. Qian is the Metal element and Jia is supposed to be Wood. Once absorbed into Qian, it follows Qian’s element, Metal
· Kun absorbs Yi. Yi is originally Wood, like Jia. But absorbed into Kun, it becomes like Kun’s element, Earth
· Gen absorbs Bing. Bing is originally the Fire element but once absorbed into Gen it becomes the element Earth
· Dui absorbs Ding Si Chou. Ding and Si originally are Fire and Chou is Earth. Absorbed into Dui they become the element Metal
· Zhen absorbs Geng Hai Wei. Geng was originally Metal, Hai is Wood and Wei is Earth. All three will become the element Wood
· Xun absorbs Xin. Xin was originally Metal. Absorbed into Xun it becomes the element Wood
· Li absorbs Ren Yin Xu. Ren was Water, Yin was Wood and Xu was Earth. All three becomes like Li’s element, Fire
· Kan absorbs Gui Shen Chen. Gui was Water, Shen Metal and Chen Earth. Kan is Water; therefore all three will follow its element, Water.
NaJia when used in FengShui audits is to find directions that belongs to the same NaJia grouping for the purpose of correlating and permuting the sitting and facing directions with water exits (or water features) and mountains. YangGong FengShui’s method is direct and straightforward by using the 72 dragons within the Earth Plate to rtelate to the 24 double mountains in the Heaven Plate based on orally transmitted formulas. Therefore there is no need to use the NaJia formula for determining directions of similar polarity.
DIAN DIAN DAO
Let us now explore what Yang Jun Song meant about the Dian Dian Dao when he wrote in the Qing Rang Ao Yu the above 4 lines: In this paragraph, what he meant was that in every direction there are ShengQi of 5 elements. He is trying to tell us that we should not limit ourselves to thinking that the Elemental qualities of each direction is fixed such as East is Wood, West is Metal, South is Fire and North is Water. In fact there is a HeTu of 5 elements in each direction instead of only one element. For example, there are Metal, Wood, Water, Fire & Earth Elemental Qi in the East. And the same thing applies to the other directions. The first and second sentences meant that if we know the theory of Dian Dian Dao and how to apply it correctly, it is like having found treasure in the 24 mountains. But if we do know the theory and how to use it correctly, the 24 mountains can be as treacherous and dangerous as a fire abyss. To elaborate, what these two sentences really mean is that once a person is taught the oral secrets to use the 24 mountains correctly, he would have the complete formula to audit correctly any situation. And if given the right conditions such as good external environment, an audit will turn out auspicious for the Site. And if we do not know the correct methods, and we audit a site wrongly, then the audit will bring inauspiciousness to the Site. In fact the Dian Dian dao is referring to the 72 dragons under the earth branch mountains of the 24 mountains of the earth plate.
The third and fourth sentences meant that in the 4 Water Exits or the 4 Formations, each and every formation has a different element. And if the practitioner knows how to read the audits correctly, and to apply the necessary formulae and remedies to the audit, it is like “moving the Dragon”. And to move the golden dragon is to have auspiciousness in the audited Site. Let us take an example of the application of the Dian Dian Dao theory: If we have a Watergate of the metal element, and the Head of Dragon is of the same element, then, the prerogative is to find the Xue spot of the same element for the Site to be auspicious . If all the three parameters meet this condition of same element, then there will be a generation of Sheng Qi in the site and the Sheng Qi will in turn give auspiciousness to the Living who stay there, or, the Bones of the buried will absorb the Sheng Qi and then transmit the auspiciousness to the living descendants benefiting them. This is what is meant by the applying the Dian Dian Dao theory and getting treasures out of it.
GuoPu 郭璞 in his ZangShu 葬书 also stated that: 葬者，藏也，乘生气也，生气行乎地中，发而生乎万物.” “To Bury is to hide and store. To ride ShengQi, ShengQi courses thru the earth, expands and gives life to a myriad things.” ShengQi 生气, is actually the Cosmic Yin Yang Qi (阴阳气) and its equivalent is the positive and negative energy of the universe. Guo Pu when writing ZangShu has just this in mind. His theory that the myriad things on earth are made up of Yin Yang Sheng Qi and that Sheng Qi contains within itself all the 5 elements and that the 5 elements individually also contains ShengQi. This theory is universally accepted by all branches of Chinese Metaphysics.
In Fengshui methodology, the core function is to ride ShengQi (乘生气) for the benefit of the living: To use ShengQi to give auspisiousness to the living. But we cannot see, touch or smell ShengQi, so how do we identify Sheng Qi?
The ZangShu 葬书 said, “土为气之母，有土斯有气，气为水之母，有气斯 有水.” “Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water.” This sentence tells us that Earth stores Qi and the Qi within earth can be transformed into water. What do we get out of this? We get hills or mountains and rivers or streams. From the observation and study of Earth and water, we will be able to identify Sheng Qi. Earth, here, means the Earth where we live in. And the word Earth also does not just mean terra cotta but it means earth with 5 elements or in Fengshui terms, Five earth 五土. And the elemental Qi prevalent on the surface of the earth and inside it are class ified according to their individual elements of Metal, wood, Water, Fire and Earth. Hills and mountains and in Fengshui terminology are called Mountain Dragons and water here means rivers and streams and is termed Water Dragons.
From the HeTu, the YiJing philosophy was developed. And from the Hetu which is the Body came the application which is the LoShu. From all these three, came all the Fengshui theories and formulae. From the YiJing, came the theory of: “From the WuJi expanse of nothingness came a TaiJi. TaiJi gives birth to two Phenomena. The two Phenomena give birth to the Four Appearances. The Four Appearances gives birth to the Eight Guas.” “无 极 生 太 极, 太 极 生 两 仪，两 仪 生 四 象, 四 象 生 八 卦” Basing on this YiJing theory and philosophy and on the HeTu and Loshu, our Fengshui forefathers assigned to the surface of the Earth 4 directional Guas 四卦. They are Chen 震 , Dui 兑 , Kan 坎 , and Li 离 Gua 卦. These four are the 4 cardinal positions of the HeTu.
· Zhen Gua is wood element 震卦属木，
· Dui Gua is Metal element 兑卦属金，
· Kan Gua is water element 坎卦属水，
· Li Gua is Fire element 离卦属火.
This division into cardinal directions with elemental allocations gave rise to the 4 formations (四局) of Wood 木, Metal 金, Water 水 and Fire 火. And these 4 formations became the mandatory factor in XiaoSha NaShui or Fengshui audit of external environment. And based on this principle, the Fengshui theory of the Watergate 4 Formations 水口 4 四 局 was born.
The Tian Yu Jing 天玉经 said： 甲 庚 丙 壬 俱 属 阳，顺 推 五 行 详. 乙 辛 丁 癸 俱 属 阴，逆 排 五 行 寻. 陰 陽 順 逆 不 同 途，須 向 此 中 求. 九 星 雙 起 雌 雄 異，玄 關 真 妙 處. “ Jia Geng Bing Ren are Yang, forward deduce 5 elements auspicious. Yi Xin Ding Gui are Yin, reverse placing to seek the 5 element. Yin Yang forward reverse different placing, must seek from this; The 9 stars rise together Male Female different, the Mysterious door is just wonderful ” The above verse means: Jia Geng Bing and Ren are Dragons (Mountains), and Yi Xin Ding and Gui are Waters (rivers). As in Yang Gong Fengshui’s Dragon and water concept and theory: Dragon as Yang and Water as Yin. Dragon as Male and as Husband and Water as Female and as Wife. Therefore Water follows Dragon – Wife follows Husband. The marriage of Husband and Wife, is as in Yin Yang Combination, that creates the birth of Sheng Qi. The Chang Shen palace （长 生 宫）of Dragon is the Di Wang palace of Water. The Chang Shen palace of Water is the Di Wang palace of Dragon. Both have the same Grave Storage. As an example: Jia Wood Chang Sheng in Hai （甲 木 长 生 在 亥） and Di Wang in Mao （帝 旺 在 卯）; Gui Water Chang Sheng in Mao （癸 水 长 生 在 卯）and Di Wang in Hai（帝 旺 在 亥）. Jia Wood forward deduce will arrive at Wei palace as Grave Storage and Gui water, reverse deduce will arrive at Wei palace as Storage too. Therefore if you add the three palaces together you get Hai Mao wei as the San He of Wood formation (生 旺 墓 三 合 木 局).
The 4 pairs of Yang Dragon and Yin Water are as follows:
· Jia 甲 pair with Gui 癸;
· Yi 乙 pair with Bing 丙;
· Xin 辛 pair with Ren 壬 ; and lastly
· Geng 庚 pair with Ding 丁.
They are the 4 pairs of real husband and wife marriage or Yin Yang marriage to ride Sheng Qi.. The mention of 9 stars in the verse is a cryptic message to show that the Guas are correlated with the 9 stars of the Northern Dipper Bei Dou to identify the 5 elements. The method of Yang Gong Fengshui deductions falls heavily on the 12 growth palaces method.
12 GROWTH 十二长生宫
As one can see from this explanation of Qing Nang Ao Yu, it is totally different from other versions especially the one that is adopted by SanYuan FengShui adherents. It is not the purpose of this article to critique other versions therefore I did not make a comparative study here. I shall reserve my comments in another article that compares the different versions and show how where the other versions differ from YangGong FengShui’s.
CREDIT - Written by Li DingXin, translated by MoonChin.
Arising from this single passage: -
THE CON JOB
Bolehland Conmaster can produce secret formulae for sale based solely on these verses. How imaginative...
There is a lineage of Bolehland Conmasters who was taught that every mountain within the 24 mountains, only ONE gold division is the Jewel Line 珠宝. You will only be given this concept when you had participate in their courses to the advance level. Saying such you would have spent another USD 20K to buy this secret formula. No need to know landform and no need to see if water flows Yin or Yang. Just align to this Jewel Line, your prosperity is guaranteed...
Hailed from the southern state of Bolehland, it started off by one Bolehland Conmaster, learning this method from Taiwan. Having a very capable partner he has managed to penetrate as a chief consultant to a very famous memorial park in Bolehland. Subsequently he has transmitted this Jewel Line methodology to his students that are also very famous and capable in branding. You will never miss their appearances in the media. Collectively, we nicknamed this lineage as the Jewel Line Bolehland Conmaster Lineages.
THE REAL JOB
What these verses actually mean, the five elements are allocated in the four directions with Wood in the East, Metal in the West, Water in the North and Fire in the South. It is also allocated in the 24 mountains. The concept of turning upside down 倒倒颠 refers to the 72 dragons, where there are five elements within each of the 24 mountains. With the concept of turning upside down, there are treasures within each of the 24 mountains. There are always three elements within the 24 mountains which is usable to match the in-coming Qi and water-mouth which is the out-going Qi. Forward and backward refers to the understanding of establishing the Yin or Yang formation. Without using the correct formation there is the likelihood of meeting with fire pits.
THE JEWEL LINE
There are altogether 24 Jewel Lines. Each of the Jewel Line will stream through each of the 24 mountain Earth Plate. One mountain – one Jewel Line and the rest are Fire Pits. The Jewel Lines are (in degree) 18, 27, 48, 57, 78, 87, 108, 117, 138, 147, 168, 177, 198, 207, 228, 237, 258, 267, 288, 297, 318, 327, 348, 357.
Each of the Jewel Line will rest within the 72D minor DE. This mean to say, both house and grave will be located at minor DE. Minor DE are usually reserved for Temples and places of worship. If the Yin or Yang abode sits on minor DE, calamity and disasters will come your way. But in this Jewel Line methodology, these were ignored entirely.
Each of the Jewel Line is actually tapping into the EP120D. What is surprising is that it is not the common usable Jewel Line with HS of Bing, Ding, Geng, Xin as mentioned before, detail read HERE, but Bing, Ding, Wu, Ji. Why Wu and Ji and not Geng and Xin. You can only inferred that only Li and Kan are fire and water Qi that is able to ignite the Jewel Line.
By the same token it will also put the HP120D into emptiness. We don't reckoned that there is any significant of this Jewel Line with the Human Plate and the YinSo 60D. These are supposed to be related to the 28 asterisms.
The five elements are allocated in the four directions with Wood in the East, Metal in the West, Water in the North and Fire in the South. It is also allocated in the 24 mountains. The concept of turning upside down 倒倒颠 refers to the 72 dragons, where there are five elements within each of the 24 mountains. Based on this very assumption, wouldn’t it be ridiculous to sit minor DE just to tap into EP120D Jewel Line?
We were also informed that this very Bolehland Conmaster also dug up his ancestral grave and plant it again in a new spot. We are able to confirm that indeed he used the Jewel Line through our measuring on site. Readers are strongly advised not to succumb to such teaching of the Jewel Line. If you practice such without proper guidance, you will only harm others and yourself...
The response of Master Hung HinCheong to our post Leaning Star Oral Secret, he wrote, “You're right. That ring's pedigree is suspect. Some Flying Stars schools don't use Replacement Stars at all, and I think that's the smart thing to do.”, caused us to think further. We dug up some of Hung’s writing – Water, Water Everywhere and there is a nugget or two for us to share here…
CENTRAL AND MARGINAL FACING 正表向
In many FengShui texts, classical and modern, a given facing is differentiated into "Central 正向" or "Marginal 表向", and each is treated differently.
In modern mathematical language, a facing is described as "Central" if it lies within a band of -±4.5° from the center-line of a Mountain on the LuoPan. For example, the center-line of Zi (子) is 0°. Hence any facing between 355.5° and 4.5° is said to be facing "Central" Zi (正子向). Another example: Gui (癸) is centered on 15°; any facing between 10.5° and 19.5° is described as facing "Central" Gui (正癸向). The total bandwidth of a "Central" facing is therefore 9°. Any facing outside that band is deemed to be a "Marginal" facing. To be more precise: Zi (子) is centered on 0°, and Gui (癸) is centered on 15°. Any facing in between 4.5° and 10.5° is called "Marginal" between Zi and Gui (子兼癸，癸兼子). The total bandwidth of a "Marginal" facing is 6°.
That of course is the modern definition, making use of the 360° compass ring at the periphery of the LuoPan disc. However, this ring was a relatively recent addition to the LuoPan. Before that, the definition of "Marginal" relied on the "240 Dragons Gold Divisions (二百四＋龍分金)", and the term "3-7 Gold Divisions (三七分金)" was often quoted. Some readers may have come across this term in their general reading.
As a matter of fact, the 6° bandwidth for "Marginal" was set conservatively. It allowed a generous margin for error, mindful that the LuoPan needle and markings were not very accurate in the old days. My own view is that we need not be so uptight about the prescribed margins. The underlying idea is to get away from the boundary line between 2 Mountains, and our modern LuoPan enables us to do that with greater confidence.
ASSISTANT STAR WATER METHOD 後天水法
For a variety of reasons, a facing may have to be set within the "Marginal" band. In that event, it is necessary to be aware that the "Marginal" band is usable for certain Mountains, but not for others. In a nutshell, the "Marginal" band between 2 adjacent Mountains of the same polarity is usable, whereas the band is out of bounds if the 2 adjacent Mountains are of opposite polarities. However, there are 2 exceptions to the rule:
Xun (巽) and Si (巳) are both Yin Mountains, but the "Marginal" band between them is out of bounds. The reasoning is a little convoluted: Si (巳) is part of the NaJia family of the Trigram Dui (兌), and You (西) is another member of the same family. Now You (西) and Xun (巽) are incompatible by the "8 Killing Forces" formula. Si (巳) is implicated by virtue of its family connection with You (西). Hence a facing in between Xun (巽) and Si (巳) is deemed too risky;
The same argument applies to the band between the adjacent Mountains You (西) and Xin（辛）. In this case, Xin（辛）is the adopted child of Xun (巽), and hence the "Marginal" band between You (西) and Xin（辛）also becomes inadmissible.
This discussion on admissibility of "Marginal" bands takes on a new dimension when it comes to measuring Qi mouth locations to determine the incoming and outgoing waters. Whereas a facing is an axis that can be set precisely, a Qi mouth is something 3 over which we have very little control.
It is fairly common to encounter a Qi mouth wide enough to straddle over 2 adjacent Mountains. There is no issue if the 2 Mountains are of the same polarity, but what if they are not? Going strictly by the book, such water flows are deemed negative. The jargon term is "Yin and Yang confused (陰陽差錯)'. But such a narrow interpretation is unduly restrictive in practice.
I tend to take a more liberal approach. If the major part of the qi mouth, say 70% or more, falls under One Mountain, I would consider it a single Mountain reading, comparable to a "Central" facing. Only if the qi mouth sits smack in between 2 adjacent Mountains, with a 50-50 or 60-40 split between yin and yang, would I reject it as unsuitable.
240 DRAGONS GOLD DIVISION 二百四＋龍分金
In a typical SanHe LuoPan, there are the 72-Dragons ring (also called a plate), one or more 60-Dragons rings; and one or two 120-Dragons rings. There is one other ring in this genre that is omitted on LuoPan other than out-sized ones (12-inch and above). This is the 240-Dragons ring, also called "240-Dragons Gold Divisions (二百四＋龍分金). As the name suggests, the ring is sub-divided into 240 fine divisions, with 10 divisions under each of the 24 Mountains.
This ring is used to assess the intensity of qi received from a particular Mountain for any given facing. A Mountain's Qi is strongest at its center-line, gradually reducing to zero at the center-line of the adjacent Mountain on either side. At the boundary between 2 Mountains, the qi split is 50-50.
If a given facing receives 70% or more of the qi from one Mountain, it is called a "Central facing (正向)". If the facing receives less than 70% qi from one Mountain (say, a 60-40 or 50-50 split between 2 adjacent Mountains), it is called a "Marginal facing (表向)”.
Today, the demarcation between "Central" and "Marginal" can be defined using the 360° compass ring at the periphery of the modern LuoPan, but this ring was a relatively recent addition; it was not available in the older LuoPan.
So do we still have to bother with the 240-Dragons when we have the modern 360° ring? That depends: no need if we just want to use the LuoPan without bothering with the underlying theory; yes if we want to broaden our FengShui knowledge. If one reads old texts or spends time surfing the FengShui websites, then familiarity with the "240-Dragons Gold Divisions" will provide a deeper insight into various discussions.
To analyze the 240-Dragons ring, let us straighten out 2 arc segments, each segment spanning 30°. The first segment is centered on Zi (子) with Ren（壬） at one end and Gui (癸) at the 4 others. The second segment is centered on Gui (癸) with Zi (子) at one end and Chou (丑) at the other. The segments overlap, and the fine divisions are graded with a numerical value rising from 0 to 10 and then falling back to 0.
The dashed lines 7-3 and 3-7 demarcate between "Central" and "Marginal" facings. The region between those 2 lines, marked by a hatched box, represents the "Marginal" band between Zi (子) and Gui (癸) Mountains. There are similar "Marginal" bands between Ren（壬） and Zi (子); and between Gui (癸) and Chou (丑).
The scale in maroon at the bottom denotes the modern 360° compass, whereby the center of Zi (子) Mountain corresponds to 0° Magnetic North. The "Marginal" band between Zi (子) and Gui (癸) would correspond with 7.5±3° on this scale.
One often sees the term "3-7 Gold Divisions also called "Plus Minus 3-7 (三七分金)", in FengShui books and websites. It really means nothing more the demarcations described above. Some people like to use complicated language to describe simple ideas.
Sometimes the term "2-8 Gold Divisions (二八分金)" or "Plus Minus 2-8 (二八加減)" also appears, often in the same breath as "3-7". When one compares the Earth Plate with the Heaven Plate, it will be seen that "3-7" on the Earth Plate is in fact the same line as "2-8" on the Heaven Plate, and vice versa. They are really one and the same thing.
According to Master Li Ding Xin (李定信), who was until recently the reigning Doyen of Yang Gong FengShui [He passed away in 2012, age 90], many FengShui writers, historical and modern, are confused and use the terms haphazardly. So the next time someone comes along brandishing jargon terms like "Plus Minus 3-7" and "Plus Minus 2-8", just ask him about the "240-Dragons".
LEANING STAR REPLACEMENT STAR 飞星替星
This marginal degree of 3° at each extreme side closer to the boundary of the two mountains that made up the 6° are considered by some SanYuan FeiXing as Replacement Star band. Any star that reside thereafter must be replaced by the set of new stars as represented in the Replacement Star Ring. Some school of XuanKong Purple White do not subscribe to this principle. Some school also do not agree with the version of the Replacement Star Ring used, currently at 28 varieties.
This Replacement Star Ring is interesting. In total you will get the following sequence from the opposite mountains combined: -
The question is could this Ring tells you something beyond just the greatly misunderstood Kun Ren Yi?
HOW TO APPLY?
For example, House sitting Gui 23 degree, facing Ding, Period 8. By conventional Natal chart, you will get as in A. However, because 23 degree sitting very close to Chou, a Replacement Star may be necessary. Based on the Replacement Star Ring, Sitting Gui replacement shall be 1 replacing 4. Facing Ding replacement shall be 9 replacing 3. The new Replacement Natal chart shall look like B.
Contemplate this, quote from BengKung's wisdom saying, "The four formations, Water, Fire, Metal and Wood are further differentiated into Yin and Yang formations. Clockwise which is Yang, the direction is from Zi to Chou to Xu to Hai. Anti-clockwise which is Yin, the direction is from Wu to Si to Shen to Wei. Altogether there are 8 formations. 4 Yang and 4 Yin formations. Master Yang always stressed on the basic principle of Yin and Yang. YinYang is formless whereas CiXiong refers to Yin Yang with form. Interaction of CiXiong refers to the interaction between mountain and water. Xuan Kong refers to the Qi whether Sheng Qi (thriving) or Si Qi (Dead). The auspicious or inauspicious Qi from the In-Coming mountain or Out-Going water are related and are based on the 12 Qi phase. Whether it is male/Yang or female/Yin, it is derived from within the Gua. This is referring to the Yin and Yang of the 24 mountains. This is only given to inner disciples."
Therefore, if you believe that the YinYang Earth Plate of the SanHe LuoPan Ring, as assigned by virtue of Early Heaven and NaJia is correct, you better think twice! The YinYang Earth Plate of the SanHe LuoPan Ring, as assigned by virtue of Early Heaven and NaJia is mainly used for RuDiYan's Assistant Star Water Method.
"The concept of mountain (in-coming Qi) and water (out-going Qi) which is fundamental and must be understood clearly. Whether it is auspicious or inauspicious are all due to the mountain and water location in relation to the concept of the 12 Qi phase. The mountain here refers to In-Coming and water refers to Out-Going. A concept misinterpreted as actual mountain and actual water."
Do you know why the why the Five Ghost Carry Treasure aka Assistant Star Water Method cannot work? Placing "mountains" on LianZhen position?
"To understand this methodology, it is all within the concept of the 5 elements. This concept refers to NaYin 5 elements which is established by the 72 dragons. It is not referring to NaJia which is a different concept. The five elements are allocated in the four directions with Wood in the East, Metal in the West, Water in the North and Fire in the South. It is also allocated in the 24 mountains. The concept of turning upside down 倒倒颠 refers to the 72 dragons, where there are five elements within each of the 24 mountains. With the concept of turning upside down, there are treasures within each of the 24 mountains. There are always three elements within the 24 mountains which is usable to match the in-coming Qi and water-mouth which is the out-going Qi. Forward and backward refers to the understanding of establishing the Yin or Yang formation. Without using the correct formation there is the likelihood of meeting with fire pits. Recognize the golden dragon is to establish the formation. Metal, Wood, Fire or Water. The location and the position in relation to the water mouth and the in-coming dragons are all different. (Endless possibilities) Moving or still refers to whether there is any Qi, whether it is strong Qi or weak Qi, whether it is auspicious or inauspicious Qi. Requires the teaching from a sage."
In fact, there are plenty of clues that RuDiYan may be a bridge between SanHe and SanYuan. Replacement Star and its corresponding central and marginal reading may not be that wrong after all, if we were to take the actual reasons of 3/7 and 2/8 as the measurement of Qi intensity accordingly and not for the account of inaccurate LuoPan readings. As for the validity of the Replacement Star Ring, it has been grossly misunderstood as part of Kun Ren Yi by Jiang DaHung. He distorted and explained these verses using XuanKong DaGua thus introducing the idea of combination to 10. Coupled with the variants from the SanHe proponent, you now have the 28 confusing versions.