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水龍經 - WATER DRAGON CLASSICS 3

8/3/2015

0 Comments

 
As translated by Micheal John Paton
Picture

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. 

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    LiQiXiang 理氣象
    LiuFa 六法
    LiuJia FeiGong 六甲飛宫
    LiuJiangDong Grave 劉江東墓
    LiuJia Xun FuTou 六甲旬符頭
    Liu ZhuFen 刘祖坟
    LiXiang ShouShui 立向收水
    LiXue 理學
    LongMen BaDa Ju 龍門八大局
    LongShan XiangShui 龍山向水
    LoShu Ding LingZhen 雒書定零正
    LouChaiSha 漏財煞
    Lou 楼
    LuanTou WuZheng LiQi WuJia 峦头无假理气无真
    LuanTou YinYang 巒頭陰陽
    LuanTou Zhong BuLi LiQi LiQi Zhong BuLi LuanTou 巒頭中不離理氣理氣中不離巒頭
    LuanTou 峦头
    LuGuo YinYang 過路陰陽
    LuMa GuiRen Fa 祿馬貴人法
    LuMa GuiRen 祿馬貴人
    LungGuo Tang 龍過堂
    LungShanXiangShui 龍山向水
    LuoChen 罗城
    LuoPan 罗盘
    LuoShu 洛書
    MangNian 盲年
    MangShen 芒神
    MianXiang 面相
    NaJia 纳甲
    NaYin 納音
    NeiDan Pan 內丹盤
    NeiGua 內外
    NiQiu Shi 泥鳅師
    Nobleman 貴人方
    Ode To Flying Stars 飞星赋
    Ode To Mysticism 玄机赋
    PaiLongJue 排龍訣
    PanXian 盤線
    Peach Blossom Sha 桃花杀
    Perfect Storm
    PianChai 偏财
    PianYing 偏印
    PiMa 驛馬
    PoJun DaiJia 破军带甲
    Politician 高官之墓
    Provocateur
    PurpleWhite 紫白诀
    PurpleWhite 紫白诀
    QianKunGuoBao 乾坤國寶
    QianKunGuoBao 乾坤國寶
    QiLiuFa 氣流法
    QiLiu 氣流
    QiMenDunJia 奇门遁甲
    QiMen SanShi 奇門三式
    Qing Eastern Tombs 清东陵
    QingHua 清华
    QingLong LunJian 青龍論劍
    QingNanAoYou 青囊奥语
    QingNanAoYou 青囊奥语
    QingNanJing 青囊经
    QingNanJing 青囊经
    QingNanXu 青囊序
    QingNanXu 青囊序
    QiongTong BaoJian 穷通宝鉴
    QiSha 七杀
    QiTu 气图
    Qiu YanHan 丘延翰
    QiZhenBaFa 奇針八法
    QiZheng SiYou 七政四餘
    Qi 氣
    Recieving Yin Pushing Sha 收山出煞
    Recieving Yin Pushing Sha 收山出煞
    RenPanGongGua 人盤宮卦
    RenPan ZhongZhen BoSha Fa 人盤中針撥砂法
    RenZhongXue 人中
    RiZhu ChuangRuo 日主强弱
    RuDiYan 入地眼
    RuDiYan 入地眼
    RuDiYan 入地眼
    SanBan Gua 三般卦
    SanBuZuo 三不做
    SanCai 三才
    SanChai 三才
    SanFa 山法
    SanFen SanHe 三分三合
    SanFen 三 墳
    SanHe Si Da ShuiKou 三合四大水口
    SanHe 三合
    SanHe 三合
    SanJi LiuXiu 三吉六秀
    SanLiau 三僚
    SanQi SiJi 三奇四吉
    SanQi 三奇
    SanShan LiuXian 三山六线
    SanShen ShuiFa 三神水法
    Sanyang ShuiFa 三阳水法
    SanYi 三易
    SanYuan DaGua 三元大卦
    SanYuanDaGua 三元大卦要訣
    SanYuan FeiXing 三元飛星
    SanYuanFeiXing 三元飞星
    SanYuan JiuXing Fa 三元九星法
    SanYuan JiuYun 三元九運
    SanYuan 三元
    SanYuan 三元
    Seat Of Wealth 财富座位
    Secrets Of XuanKong 玄空秘旨
    ShangGuan 伤官
    ShanGuan RenDing ShuiGuan Cai 山管人丁水管財
    ShanHaiJing 山海经
    Shao WeiHua 邵偉華
    ShaoYung 邵雍
    ShaWang Zhi Qi 杀旺之气
    ShengJi 生基
    ShengSiYouMing 生死有命
    ShengWangJue 生旺賦
    ShengWang Zi Qi 生旺之气
    ShenSha FengShui 神煞風水
    ShenSha 神殺
    Shen 神
    ShiDao TianXing Fa 十道天心法
    ShiDao 十道
    ShiEr YuanShuai XinLei 十二元帥行雷
    ShiEr YuanShuai XinLei 十二元帥行雷
    ShiFa 筮法
    ShiMuXian 蝨母仙
    ShiShen 十神
    ShiShen 十神
    ShiShen 食神
    ShiTuiLun 十推论
    ShiYe 十翼
    ShouShanChuShaJue 收山出煞訣
    ShuiFa 水法
    ShuiLongJing 水龍經
    ShuoGua Zhuan 說卦傳
    ShuQiXiang 数氣象
    SiHeYuan 四合院
    SiJi 四吉
    SiMa DuoTuo 司馬頭陀
    SiMa DuoTuo 司馬頭陀
    SiMa ShuiFa 司马水法
    SiQi SanJi 四吉三奇
    Sitting Mountain 8 Killing 坐山八煞
    Sitting Mountain Robbery Killing 坐山劫煞
    SiXiang YinYang Fa 四象陰陽法
    SiXiang 四象
    SiZhu BaZhi 四柱八字
    SiZhu BaZhi 四柱八字
    Star Casino Sydney
    SuiDe He 歲德合
    SuiDe 歲德
    TaiJi 太极
    TaiSui 太歲
    TaiXing 替星
    TaiYi ShengShui 太一生水
    ThongShu 通勝
    ThongShu 通勝
    Three Heavens 三天
    TianDi FanYin 天地反吟
    TianDiRen 天地人
    TianFang DiYuan 天方地圆
    TianFu DiFan 天伏地反
    TianRen HeYi 天人合一
    TianXing Pai 天星派
    TianXing 天心
    TianXing 天星
    TianXing 天星
    TianYi GuiRen 天乙貴人
    TianYi 天乙
    TianYuan DiFang 天圆地方
    TianYuJing 天玉经
    TianYuJing 天玉经
    TiXing 替星
    TiYung 體用
    TuanCi 彖辭
    TungShu 通書
    Tycoon Gou 郭台銘
    Tycoon Grave 富翁墓
    Tycoon Li 李富翁
    Vein 个字下脉
    Viva
    Walking The Dragon 尋龍點穴
    WangTingZhi 王亭之
    WanNianLi 萬年曆
    Water Shed Xue 水脱穴
    WenYan Zhuan 文言傳
    Word Word Gold 字字金
    WuChang Pai 無常派
    WuGui YunChai 五鬼運財
    WuMing Xue 无名穴
    WuXian 五线
    WuXin RenGe 五型人格
    WuXin ShengKe Fa 五行生克法
    WuXin ShengKe Fa 五行生克法
    WuXin 五行
    WuYin 五音
    XianDai SanYao 現代三要
    XiangCi 象辭
    XiangXue 象學
    XiaoXuanKong 小玄空
    XiCi Zhuan 系辭
    XingJia 形家
    XingShiPai 形勢派
    Xing ZhiZhu 星为主
    XKDG KouJue 玄空大卦口訣
    XuanDao 妙道
    XuanGuan ThongQiaoGe 玄關同竅歌
    XuanGuan 玄關
    XuanKong 4 Classics 玄空四经
    XuanKong DaGua 玄空大卦
    XuanKong DaGua 玄空大卦
    XuanKong Da WuXing 玄空大五行
    XuanKong Gua 玄空卦
    XuanKongSanJue 玄空三诀
    XuanKong 玄空
    XuanKong 玄空
    XuanZe QuiZhen 选择求真
    XueXinFu 雪心赋
    XuGua Zhuan 序卦傳
    XunShou 旬首
    Yang CangHua 陽藏華
    YangGong GuFa 楊公古法
    YangGong XinFa 杨公新法
    YangZhengLiaoLiu 楊曾廖劉
    YiGua ChunQing 一卦純清
    YiJing 易經
    YiLiSu 一粒粟
    Yin FengShui 阴风水
    YingYangLuoShu 阴阳洛書
    YinYang Dun 陰陽遁
    YinYang Fa 陰陽法
    YinYang GuiRen 陰陽貴人
    YinYang Jie 陰陽
    YinYang 阴阳
    YiWu YiTaiJi 一物一太極
    YiZhuan 易傳
    YiZhuDingJiXiong 一柱定吉凶
    YongShen 用神
    YongShen 用神
    YuanGua 元卦
    YuCheJing 玉尺经
    YuCheJing 玉尺经
    YuCheTang 玉尺堂
    YuHanJing 玉函经
    YungYaoFa 用爻法
    ZaGua Zhuan 雜卦傳
    ZangShu 葬书
    ZangShu 葬书
    ZhanBu ZhanBu 占卜
    Zhang BiShi 張弼士
    Zhang JiuYi 張九儀
    Zhang QingYuan 张清渊
    ZhangShu 葬書
    ZhangYan Fa 長眼法
    ZhaoShen 照神
    ZhenCai 正财
    Zheng JinGui 郑景贵
    Zheng QingFeng 鄭清風
    ZhenGuan 偏财
    ZhenPianXiang 正表向
    ZhenShen 正神
    ZhenYing 正印
    ZhenYinZhenYang 真阴真阳
    ZhongHuo ErXing Fa 中火二星​法
    ZhongQi 中氣
    ZhongTianGua 中天卦
    ZhongTianGua 中天卦
    ZhouShengXiangSi 座生向死
    ZhouSiXiangSheng 座死向生
    Zhou WenWang 周文王
    ZhouYi 周易
    ZhouZhongPai 中州派
    ZhuXianPai 祖先牌
    ZiBai Jue 紫白賦
    ZiFu ChaiGuan 子父財官
    ZiMen 紫門
    ZiPing BaZi 子平八字
    ZiPing BaZi 子平八字
    ZiXing 紫星
    天寶秘訣 TianBao MiJue
    滴滴金 Drop Drop Gold
    金口訣 JingKouJue


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