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.
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.
As translated by Micheal John Paton
General Discussion —Chapter 2
In this chapter what is said about the water dragon refers, in fact, to the regular pattern of the heavenly stars. It was Dong Yuyuan, styled Hualong shan ren, who wrote about and narrated the words of Jingchun. I do not know from which era Master Dong came. In his maps there are thirty six nodes. All of them correspond to the heavenly stars. Each situation includes four word phrases, in total sixteen characters. (Amongst these) there are fuma and jingtang which are appellations of recent times.
This means that it was written by a man of recent generations. This is clear evidence. The method of delineation of the mysteries of star divination is not vulgar. If he was not a scholar who had much erudition in terms of phenomena, charms and omens and an exhaustive exploration of astrology, how could he see to their limits?
Even though it is not necessarily a complete manifestation of the ideas of Jingchun, the author still obtained the meaning from the remnants. As to the sentences and phrases, they show erudition and are well constructed. As a work of scholarship, the beauty is comparable to the Daya of the Book of Songs. It can be seen that this book is unlike the common discussions.
I have examined the masters of the principle of the earth from the Master Yang until now, and few have had literary ability for a long time. There is only the wonderful talent of commoner Lai of the Yuan dynasty who had the misfortune to be under the Mongols and who would pretend to be drunk, living on poetry and wine to hide himself in the mortal world. Yet whenever he chanted in the various counties of the Kull area, his literary talent would be brilliantly displayed. Until now I considered talent like that of Mr. Lai as incomparable but I also give Master Dong this ranking. How can it not be that there is much talent among the experts on form?
Observe that the discussion is only about the similarities between the heavenly stars and the forms of water and these are categorized in order to seek them out. In fact, it is not that there is no basis for this. Is it not said by the ancients that phenomena are established in the sky and forms are established on earth and that the phenomena of the sky and the forms of the earth have a distant correspondence?
Surely, this is of this principle. Is this only something that has been casually passed down? By this we know that the regular pattern of the heavenly stars and what has been passed down to common man with the twenty four directions, each of which is divided into the movement of the stars, are as different as heaven and earth because land has a fixed position but stars do not.
Even though this eliminates the old Five Phases, it does revolve around life and death. Believing the ear is not as good as believing the eye. Believing the eye is not as good as believing the heart. The world has this book and this means that the essential spirit of Jingchun now still has the possibility of existence.
Written by Dahong
Water Pincer Prose of Guo Jingchun
All is vast between heaven and earth. The three celestial bodies are manifest and hidden. The one qi moves in a cycle. The Five Phases wax and wane. Thus, rivers flow and mountains are lofty. The warmth of yang is life. The cold of yin is death. From the ancient sages, we have looked to the heavens as a criterion for objects and examined righteousness according to the earth.
Qi is what carries the principle. It is powerful and boundless. The principle congregates and qi gathers. Yin valleys produce yang. The land manifests rivers and great mountains. The Big Dipper hangs in the sky. In the vastness there is indeed one qi. It has same feeling but different names.
A true node is of a wondrous form. With the multitude of stars shining down, the merit of heaven is smoothly spread. The virtue of earth accepts this merit from above. Reed pipes and flying ashes conceive the cherished hundred spirits.
The sun, the moon and the stars
Mold them by using qi and the form. Separate them into good and ill fortune. Yin and yang mutually reciprocate and the five fates majestically unite. To praise singularity and abandon duality is a deviation from the art.
In desiring to discuss the land, first observe the sky. In desiring to obtain the form, first investigate the fundamentals.
The traces of Yu are vast and boundless. Who is able to carefully inspect them? By not examining the flow, how does one know its source?
The prevailing heavens extend endlessly, fold upon fold and abyss upon abyss, riding the qi and moving.
The mother conceives the son and the husband and wife copulate. Stripped bare, changing and meandering, the submissive benefit is auspicious. Any sudden gushing is detested.
1. Water of Earth is wide and heavy.
2. Water of Metal is circular and pure.
3. Water of Wood is rigid and straight.
4. Water of Fire is flying and leaping.
At the water's edge look towards the distance. Do not lose the form.
Metal and Wood are mutually offensive. If there is a transformation to Water, then they are matched.
When Water and Fire fight with each other, the flourishing of Wood is particularly prohibited.
The Earth spirit produces Metal which dreads most a meeting with Wood. If the Wood star brings with it Fire, the whole family is overthrown.
For each there is a turning point where animals are raised. The placenta of the fetus dies. If the living have a flourishing official salary, with a clash there will be punishment and injury. The calamity will come rapidly.
Star Seal Section
Alas, the Yangzi and Yalu rivers! The heavenly sea overflows without limit. In this powerful, surging flood, the dragon sleeps at night. The infinity of the border leads to even more uncertainty. Even though there are twists and turns, do not fear the winding.
On opening the lock to heaven, a man of virtue does not remark on it. Below one seeks the waters of the Huai, Si, the Three Gorges and the Han. The great veins run vertically and horizontally along the torrent touching the banks.
Provinces, cities, towns and villages are what the dragon spirit takes possession of. A revolving wall or turning screen, the veins follow the qi to gather.
Raise your eyebrows and look into the distance at the wonderful view corning together. The water around islands and inside gorges is vast and narrow rivers enter lakes.
Jingchun set out the patterns of thirty six nodes. At the end of the Jin dynasty the immortal voice died. Since the Tang and Song dynasties the water method has become empty and has disappeared. When was the stone case of Qing Wu written? It does not contain other mysteries but only spoke of water pincers. The water pincer dragon method emerged from Jingchun. With various confused and erroneous versions which entangled the forms, it is difficult to narrow down. One obtained the fish but forgot the bait; this must be realized with the heart.
The water binds and the sand turns, spreading like a terrace recognize the roots and discern the trunk; recognize the branches and discern the leaves. When the mountain is chaotic, the configurational force rushes forth. When the water is chaotic, the configurational force is connected. Spider's silk and the duckweed of water are indistinct and imperceptible. Entering the earth (the qi) is not diminished. Entering the water it is not blocked. A superior sage discerns the qi. A lesser sage discerns the form. When the form and the qi are both obtained, Good fortune and misfortune are naturally real. Observe the depths as if they were shallow; observe the quietude as if there were an uproar. This is the fundamental of the fundamental, yet it is difficult to put it into words. The ancients are already gone. All that is left is the dregs.
The South East is mild and warm. The North West chills you to the bone. The snow and ice has not yet dispersed. The water in lakes is easily drained. Survey the high and assess the flat.
Vital qi is obtained in the node.
The precious three-legged bronze cauldron is covered with smoke. The rain has stopped in the eaves. The drawn crossbow shoots the bolt. A wielded knife cuts to the joint. Like the beard of a shrimp and the eyes of a crab, the fundamental theories are numerous and disorderly. Because they stick together and rely on each other, the method is on the lip and in the breast. The spirit is not passed on by the eye. The fundamental mystery is not passed on by the heart. The mediocre teachers are confused. They do not distinguish the Five Phases. They are already enamored in their bindings. Most of them also mistake the stars, Indicating that life is death and insisting that falsity is truth. Above they show contempt for the heavenly vault. Below they destroy the form of the earth. The spiritual radiance does not shine and daylight is dark and murky. In the darkened hall there is resentment until good fortune is diminished and life degraded. This principle is muddle-headed. Grant, receive, abide by and use the true mystery to enlighten and teach the men of later times.
As translated by Micheal John Paton
General Discussion—Chapter 1
This chapter especially explains the principle of the branches and trunks of the water dragon.
In fact, consider the passage of large bodies of water as the moving dragon and call this the trunk. Consider small bodies of water such as canals and ditches as the separating borders and call them branches.
The method for nodes is to seek from the branches but not from the trunks.
This is like there being no true connection amidst the rise and fall of high mountains and folded ridges, yet the old dragon develops tender shoots and there begins to be a structure. The central governing idea of this writing is to use a dragon trunk which encloses in an embrace to obtain the qi and form a situation, and to use the correct and harmonious intersection of a branch dragon to obtain the nourishment of internal qi.
With this the particularity in discussions of the principles of the water dragon is beauty and completeness because even though great rivers have a winding embrace, their qi is wide and boundless and is not closely related to grave sites. It is decidedly difficult to put one's hand to it. It is necessary with this to have branching water to create the original constellation which surrounds and embraces to develop the embryo.
Then the seven internal qi are produced and the veins of qi of great rivers are completely taken possession of without any remainder. This makes great land. I have observed the famous graves of ancient families. (Around them) there are branched waterways and small trunks in their flow from head to tail. Their form winds and folds in a thousand turns. However, if one obtains a node in the abdomen of the dragon which is complete even though there is no bordering water of the inner hall, great development is also possible.
At the end of these small branches, either a simple turn of a single watercourse or the embrace of the border of two flows, which isolates the area, deepens the storage of the spiritual beauty and concentrates it. Wherever aristocratic and great families are buried, it is always like this and it is not necessary to have an exhaustive discussion of the external situation. The strength of their good fortune is already limitless. Therefore this book is unable to be completely relied on.
However, with a small trunk which does not have any branches even though the situation is great, it is necessarily so that only after a long time can one receive a response because it is difficult to develop rapidly.
With a branched dragon which does not have a trunk although the effect is rapid, the qi is exhausted, easily wanes and is unable to continue far. After all, these are not as good as land which has a branch and trunk for mutual support. One can expect the effectiveness to last from sunrise to sunset and, moreover, one can hope for the favor of prosperity over time.
Thus, can the significance of this book be rejected and its theories not be investigated? What is most important in a particular confluence of water is that its meeting with beauty establishes the node. Although this is a correct view to take, necessarily desiring that this meeting with beauty enters the confluence is still a biased opinion because the subtle use of the water dragon is only in the flowing spirit which is meandering and vivid and the machinations of movement and change are naturally manifested. This flow goes to the front, back, left and right appropriately; the favorable and the contrary and the approach and departure accord with every direction. In general, according to my opinion whoever considers the position and the direction as the control whether they are to the right or the left, they will all be unavoidably drawn towards the correct position.
As for the method of lake and marsh dragons, this book selects completely the surrounding and gathering of a multitude of watercourses. In fact it resembles the theories of the patterns of the mountain dragon sleeping in accordance with the position of the stars and constellations. If this is so the method of the patterns of these situations consolidates the subtleties.
However, I have inspected all of the land in the kingdoms of Wu and Chu. With the three rivers and five lakes the mighty immersions are manifold. However, in seeking what agrees with these patterns, I have not met one in a hundred. This just means that one (should) penetrate these theories in order to learn their meaning and that is all. If one must follow pictures to find a thoroughbred horse, are they not being too foolish?
Then afterwards one can expect the development of good fortune. If one only seeks a yang site of a large marsh, can there be a place of return for a yin grave, which would be necessarily difficult to control? In other words, the borrowing of the external sand to wrap and protect (the site) is also, in fact, of the method of branches and trunks, it having diversity in its use.
As for the effect of the water dragon, it exists completely in the eight trigrams and the Three Principals. Rivers, lakes and marshes all converge into one. If you are not familiar with this principle even if appropriate land is obtained, you cannot escape from the idea that in seeking good fortune you conversely receive misfortune. Again these are the secrets of heaven and earth. A mind with the wisdom of a sage has passed them on but those who have not written the book are unable to know them.
The writer of this book has not set down his name. It was probably written by someone of recent times. The discussions established in each chapter unavoidably still contain vulgar opinions. I consider the theories of branches and trunks to be the primary significance of the water dragon. Therefore, these maps were chosen to be arranged as the first chapter. If one singularly sticks to these theories one by one, reality will be obscured as with a star in the Milky Way. I annotate this book to ennoble what the scholar is good at.
Written by Dahong
Discussion on the Subtle Movements in the Machinations of Qi
In the original world there was only one qi. If one examines the origins of this qi, there is nothing earlier than water. The sediment in water entwines and becomes earth. When earth and water are agitated, the water falls and the earth emerges. Mountains and rivers are thus formed. Thereupon, mountains have their observed up thrusting blue/greenness and consequently water has the force of its ripples and waves. The Classic says, `qi is the mother of water and water is the son of qi. If qi moves then water follows. If water stops then qi nourishes'. Mother and son are of the same feeling.
Water follows qi like a shadow follows its form. Qi is singular. Its brimming over beyond the land is formed as water; its moving inside of the land is without form and is qi. Water is its external manifestation. Qi is its essence. The internal and external flow together. The manifestation and the essence are of one movement. Thus fate is the subtle use of the natural.
Therefore, if one desires to know whether the qi of the land tends to the east or west, one can gain a rough approximation by the comings and goings of water. So to observe the movements of the mechanisms of qi, one must look at the water courses.
Does the sighing of Confucius show that he saw this principle? Yet a moving dragon must have water to help it and a stationary dragon must have water bordering it. The qi of a moving dragon is singularly in the water. Therefore, one examines from whence the water comes in order to know the origin of the issuance of qi. The qi of a stationary dragon also exists in the water. Therefore, one examines the water's confluence in order to know the place where there is harmonious connection.
The Classic says, `If it is bordered by water then it stops'. It also says, 'External qi moves laterally, and internal qi stops producing'. Is it indicative of this? Now, the qi of heaven and earth is naught but yin together with yang. The Yijing says, "One yin and one yang are called the Way." It also says, "Yin and yang are mutually in each other, and stillness and movement are mutually the basis. When yin and yang change in relation to each other, the myriad things are purified." Guo Pu has said that yang alone will not give birth and yin alone will not develop. When yin and yang harmonize their virtue, one achieves the perfection of birth and development. Therefore, the up thrust of mountain veins and the flow of water veins each have yin and yang.
Water is yang. Mountains are yin. The two are mutually connected and are unable to be an instant apart. The movement of the veins in the land relies on water to guide it. The termination of the veins of the land relies on water to congeal it. How is it able to both direct its movement and congeal its termination? It is because the abundant external qi recombines with the internal qi, and the oscillation between the two forms entities. This is like the achievement of a man and woman coupling, thus giving birth. Yang is the male. Yin is the female. With yang nurturing yin and yin containing yang the male and the female meet. This is the nature of the male animal and the female animal being together. Therefore, it is said, "When yin meets yang, one's luck and wealth will be enduring. When there is a clashing of yang with a harmonizing of yin, the myriad things are born". This is the natural mechanism of transformation within heaven and earth.
From the overall perspective, the body of the chaotic world of prehistoric times is, in fact, at one with the body of myriad things and at one with the subtle function of the Great Extremity (taiji). From a concrete perspective, the relationship of each entity is such that each one of the myriad things is at one with and obtains the original profundity of the Great Extremity. When one has knowledge of the principles of the Great Extremity, one can realize the subtlety of the mechanism of transformation. When one knows the subtleties of the mechanism of transformation, one can speak on the studies of manifestation.
The Ballad of the Natural Water Method
The water methods being great in number, it is difficult to give an exhaustive account. Let us pick up the outline to explain any vagary. In the world there are a thousand experts who have passed on the precedents for divination. This one says auspicious and that inauspicious yet (the theories) cannot be put into practice. So with the natural water method you must remember this, sir; there is nothing other than the meandering that possesses feeling. With the approach do not desire lashing waters and the departure should not be straight. For the lateral do not desire opposition and the oblique should not be quick. The lateral must detour and embrace to the extent that the bend of a stream is encircling.
The approach then reaches the beginning and the departure meanders away. When the water is clear, still and pure, there is even greater auspiciousness. How can there be there profit in rapid drainage and waterfalls?
When the eight characters separate, man and woman become debauched. With a river flowing into three tributaries, one's estates will be exhausted. Wealth will not accumulate where there is quick run off and quick flow.
Damage will be caused to the population where there is a straight approach and a straight departure. If (the water) shoots off to the left, the eldest son will necessarily meet with disaster. If it shoots off to the right, the younger son will receive calamity and injury. If returning water shoots off from the center, the second wife's son will die young. This will sweep away the sons of the city and the descendants will be few. If there is clashing at the center and shooting at the flank, one becomes solitary and widowed. If the water jumps back, the people leave and wealth withdraws; the screens are rolled up, the daughter will become a concubine and the son will live with the relatives of his wife. If the water is clear, there will be one outstanding among men with many talents and refinements. If the water is muddy, sons of much stupidity are produced.
The great Yangzi is vast and rules over ten thousand hectares of farmland. It secretly aids in degree of nobility, good fortune and food for the 5 tripods. From pools and lakes high official ranks and prime ministerial posts con-dense. Deep and extensive water rules over unmatched nobility. Emergence which is fluttering and oblique is the luck of the peach blossom. Men and women are debauched and always break up their families; it produces coming and going and a liking for wandering about and being dissipated. The whole day is indulged in song with extravagance and excessiveness.
With beautiful water of an approaching flow which is winding, there is certainly the fame of a posted scholar. If the flow of the water departs without obstruction, there will be wealth, abundance and high official position. The water method is not restricted to departure and approach. In general, there must be a winding departure yet a return.
Three windings and five turnings approach and then arrive at the node. (The water) feels a meditative attachment and cannot tolerate to leave. Why use the nine constellations and the eight trigrams? The flourishing of birth and the ending of death are completely empty theories. Here, I am narrating the true occult art. Readers must surely be clear in their hearts. Do not be deluded by contemporary divinations. Having good or bad luck should be distinguished by yourself.
Eighteen Patterns and their Maps" Trunk of Water City Wall Pattern"
A great river approaches either from the south east or south west. Even though in its midst there is a place of meandering and winding, one certainly does not see a turning of the head to surround and bind. This is like the flight of the wild goose in that if there is not a slight turning and soaring of the configurational force, it absolutely does not descend and halt. Although the configurational force of the water is smooth flowing, in the end it is not a place where the dragon veins coagulate and gather. How could it be worthy of creating a node?
The Classic says that if it has bordering water, it stops. It also says that bordering water is what stops the approaching dragon. If one still does not see the water turning its head after twenty li, then the place in front of the meander is that of a moving dragon.
The Classic says that a dragon descends to a flood plain (pingyang) like an unrolled mat in one vast area. (The qi) is difficult to grasp. In a pingyang area only water is considered to be the dragon. The winding around of the water is the moorage of the dragon body. Therefore, in general, in seeking the dragon one looks for a place with approaching water turning and surrounding.
However, when the water's path of approach is distant and the configurational force is broad and large even though there is a place where there is a slight turning of the head and straight dragon veins bind the qi to connect with the throat, a node is still not yet formed. Only when there is a great turning and winding does qi begin to gather.
However, in the end the form and configurational force being broad and large, (the qi) is also difficult to grasp. It is necessary to seek a border of branching water to cut it. Would it not be necessarily better to have branching water inserted into the abdomen and manifesting the interior of the hall?
With sand and water wrapping neither sparse nor thick, the form would be complete and solid. Only then would it be a true node. If there is no border of branching water to cut into (the area) even though it is surrounded by a great body of water, in the end the vastness can give no indications because if the configurational force is broad, the qi will drift away and if the form is large, the qi will scatter. If the interior does not have branching water it is singularly mischievous. How can it be used to establish a node? Even if there is no great harm, it is necessarily difficult to develop good fortune.
As translated by Micheal John Paton
Foreword to the Secretly Passed down Water Dragon Classic
From the misty beginnings of time, water and mountains were considered to be Qian and Kun, the two great thrones which exist simultaneously between heaven and earth; one yin and one yang, one tough and one gentle, one flow and one peak as heaven covers and earth carries. The sun creates morning and the moon creates evening. Each is responsible for a single duty.
The specialists in the principles of the earth of later generations do not recognize the principles and are only aware of the mountain as a dragon but are not aware of water as a dragon. Even if there is loud chatter about the water method, they only consider the mountain as the body and water as the function as with soldiers listening to their general and a wife obeying her husband. In this the fame of the mountain is the only one to esteem and the power of water is small and deficient, thereupon, causing the land and water of the flood plains to be completely abandoned.
The true machination of the placement of the water dragon is twisted to the absurd theories of the mountain dragon. The whole world in its vastness seems to be ignorant to this. It is not true that the idea has not been elucidated since Yang Hui.
Indeed, did the ancients not say: "Do not ask about the dragon when you travel to the flood plains? Only look to the turning of the water and then you will find the true dragon".
They also said: "If there were no dragon and tiger, then to what place would this vast area return? So from the east to the west if one merely takes the water to be a dragon, it is easy to manifest the Three Dukes.
The clarity, fluency and logic of these words are both visible and audible to men. Unfortunately, men of today do not investigate (the concept). As to the form and structure, special books are truly rare and in the end not thoroughly developed causing scholars to face the wall (and see nothing) and have no way of entry. Is this due to the fact that since there are certain rules of the structure of mountains and the movement of water which are finite, and considering that if men know the principle of the water dragon, they will easily grasp the machinations of the spirits and realize the mystery of the great creation, so mother nature draws the bow but does not lose the arrow in order to begrudge this secret?
However, she stands high above the populace and pities those below, thus allowing this ancient secret, which has not been passed down for thousands of years, to emerge by accident. If one knows this secret but does not consider telling anyone, this is being unbenevolent. If one tells someone the secret but it is not the truth, this is being dishonest.
I am not probing into established bad habits. I desire to grasp the reins for the sake of the later erudite scholars and be a pioneer. In accordance with this limitless record, I derive the exquisiteness and completely reveal the occult art of Master Yang so that it is opened wide and becomes widely accepted.
Place high mountains in the category of the mountain dragon and flat regions in the category of the water dragon. The methods are decidedly different.
Do not be afraid to yell this out in a crazy loud voice to announce this to the knowledgeable scholars under heaven. Some will believe it. In such problems, there is always confusion yet one suddenly finds the light to clear up the confusion and the errors. Even though I am naturally happy that this elucidation is not coincidental, it still worries me. I fear risking the punishment of yin and yang.
Moreover, how dare I covet the achievements of heaven as my own contribution? When I began to pass on the method of the water dragon, I searched through documents both ancient and modern but they were vague and lacked apparent evidence.
When I obtained the Jade Mirror Classic of the Chan Buddhist master, Mu Hu, and the 'One Thousand li Eyes', which are writings on the principle mechanism of entering the node, I began to have some written evidence. Soon after, I obtained several chapters of the Water Dragon Classic. I then realized that it was not true that there were no documents on the dragon method of flat regions. This was only because the first worthies valued it highly and were not willing to let it spread uncontrolled throughout the world.
Because there was no published edition and there were errors in the words and sentences, I added some annotations and commentaries and arranged it into five chapters.
1. The first chapter explains the connection of the great body of the moving dragon with the node and the method of taking advantage the mutual relationship between branches and trunks.
2. The second chapter narrates the various patterns of the correspondence of the water dragon with the stars above.
3. The third chapter indicates the comparative similarities of the categories of objects and animals that can consign meaning to the water dragon.
4. The fourth chapter explains the crux of good and bad fortune in terms of the Five Stars, a correct branch and the nodal body.
5. The fifth chapter has the same meaning as the fourth and freely refers to it.
The first, third and fourth chapters were obtained from Wu Tianzhu. It seems that the second chapter was obtained from the family of the former eunuch of Cha Pu. I obtained the fifth chapter last from my district. Some have the name of the author and some do not. The words of each excel in the essential principles. When they are observed comparatively, one obtains the omissions and agreements but when they are together it is observed that in relation to the rules of the water dragon, there is none better.
Scholars consider this as being the principle and use the Three Principals, Nine Palaces, Book of Changes, trigrams and taking advantage of qi as the function. If one likens it to a great craftsman, the water dragon is wood for carving and the Three Principals and Nine Palaces are the carpenter's circle, square and marking line.
If one likens it to an apothecary, the water dragon is the tripods, utensils, and medicines and the Three Principals and Nine Palaces are the essence, duration and degree of heating. If there is no quality material even Gong Shu could not put his skill into practice. If lead and the mercury are not prepared, even Bo Yang could not evolve to his supremacy.
Therefore, the method of the intention of the heavenly principal is in reality the best, yet how can we slight this book? One cannot irresponsibly call something a classic. Because of this, it was not changed, was actually concealed in a golden casket in a stone house and was handed down unspoilt to become immortal like the Blue Bag and the Fox Head. If scholars of later generations do not have good fortune to surpass that of other men as well as innate cleverness, they will not come across this book.
It is a rare treasure and of the honorable of this generation only those who are virtuous are able to face it. Do you realize that the book needs to be respected? Do you realize that the book needs to be feared?
Written by Jiang Pingjie, Dahong, of DuLing in the Shuijing temple at Danyang.
As translated by Micheal John Paton
Preface to the Secretly Passed down Water Dragon Classic
Of the writings on the principles of the earth that DaHong passed on, only the GuiHouLu (Record of Returning to Sincerity) is the most outstanding and there are many copies in the world. Yet this water dragon classic in five chapters has certainly never been seen before. I do not know when it entered the library of Xi of YuFeng. His man wanted a heavy price to set it aside. So it was not purchased until the library changed hands. While flipping through a jumble of papers, I discovered and recognized a mysterious volume.
I have often placed it in my luggage to use it for divining residences. This is the only volume in the world and I am afraid that it will consequently sink into oblivion and be lost. Moreover, much of the original book was in the wrong order with sentences omitted and characters written erroneously and with the mistaken incorporation of writers of the category of YangYunsong and LiuBoWen. Therefore, I made corrections and wrote out another copy and returned the original to QingHe.
I once took it out and showed it to experts on the water dragon like Wang JinGuang and Zhang ShiZhi who exclaimed in wonder at this singular copy and made a copy of it and left. From this you can know the value and importance of the book.
I have examined the mountain dragon and water dragon according to the opinion of antiquity and it was believed that (the idea of) a dragon had come from the GongLiu of the Book of Songs.
`If one ascends, they are at the peak. Moreover, one ascends the south ridge.' This then is the method of observing the mountain dragon.
`Behold the flowing spring becomes meagre and comes to an end.' This is the method of observing the water dragon.
However, in deciding on the middle of the area one matches a 'gradual rise' to 'look down', which indicates that these are the shallow theories of latter men who mixed everything together and that these do not come from the ancient theories. How can these be considered to be the first observations of DaHong? The only possibility is that the ancient method has not been passed down and that all the records of history consider this method to be the theory of the Form School, is it not?
The method of measuring the land is wholly within discerning the form. Yet the form of a mountain is vexatious. When one climbs to look into the distance from a high place at layer upon layer of ridges, it is difficult to bring the distant closer (to observe it better). Even with a form of water which is clearly manifested upon the land as lakes with twisting and turning for a hundred li, there will still be many considerations of the biased being correct and the pointed, round which will often fool the generation and damage the people.
However, discussion of situations according to books is essentially useless. Only those who have spiritual understanding and who have exhausted themselves in bitter effort can ascend the hall and enter the profound. This is what DaHong in the book often refers to as having knowledge with spirit and, thus, understanding the changes. Moreover, what is of utmost importance in the book is the Three Principals and the Nine Palaces. I had sought the method of the intention of the heavenly principal for several decades and still had not found a good copy until now. So I knew that there was much of the theory of Da Hong that had not been passed down. Da Hong associated mostly with the famous gentlemen of YunJian, Chen and Xia. Among all the books there was nothing that was not pried into by him. The different methods of divination such as GuXu, DunJia, ZhanZhen, and HouQi even down to QiaoGuan and FiCi were all essentially examined.
Moreover, he was also able to disappear and fly away. Therefore, the world speaks of when YuSi arose at ShaoXing he desired to work together with DaHong and securely locked him in a solid room. One evening DaHong disappeared and cavalrymen were sent to the four directions but no trace could be found of him. The meaning here is that DaHong was an intimate friend, a sensible person and a reclusive gentlemen.
Moreover, I have seen The Farewell of Da Hong on his Travelling North, written by Ge Zhi of YuFeng styled WoLong ShanRen who said: "JiangZi is a man of purpose and principle. For the sake of his work he would rather be driven by hunger and cold with the fear of unexpected horrors. He will wade the Huai and Si rivers to pass through Zou and Lu, lingering between Shanggul and Yuyang. Now the Huai and the Si are the rivers where Marquise Han once fished and it is here that he received the mystery book. The kingdoms of Zou and Lu are where the bells and drums of Confucius are still sounding and small evergreen shrubs in Confucius' native place are still thriving. Shanggu and Yuyang are the places where GengYan and WuHan initiated their meritorious achievements. JiangZi will drive his carriage in these areas and will be so touched that he must gain something."
Master Ge's words being like this seem to indicate that Dahong is a person who desires to test his talent and intends to 'throw stones' and `stroke the grass'. This man was certainly unique and so writing books was his spare time activity, and the study of the Form School was a spare time activity of this spare time activity. I have recorded this and wait for the assessment of others.
Cheng Muheng of He city in Qianting recorded this in the twenty fourth year of Qian Long.