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Chapter 7 of 10
阳宅十书
The feng shui efficacy of both yang dwellings and yin dwellings hinges on the water method as the crucial fulcrum. Even if the forms and configurations inside and outside the dwelling are beautiful, and the construction craftsmanship is refined, a single error in draining water at an inauspicious earthly branch will undermine all previous arrangements. Therefore, "water drainage" is listed as the seventh treatise.
If we discuss the fortune of a gate and household, first examine the water arrangement; Prosperity of the family begins from this starting point. When water divides into two streams in the central hall and the skylight well, It will invite outsiders to covet the family wealth. Moreover, one must meticulously investigate the main water outlet, For water must pass through auspicious directions. Yang mountains should release Yang-character waters, Yin mountains must release Yin waters to depart. Yin and yang combined without adulteration, Coming and going should both comply with the auspicious and inauspicious influences of the stars.
For example, for a seat at Hai facing Si, releasing water into the Si-Si Longevity direction is actually harmful. It is only appropriate to slant through the Bing-Ding directions to leave, Or exit through the Yi direction to the left. Turning back through Si-Xun passing diagonally, Then crossing through the Bing-Ding directions to flow away is also excellent. Still, one must avoid water running to Wu and the Kun-Shen directions; Moreover, there are auspicious times that are also not suitable for water drainage. This single example can be extended to infer the rest; Additional diagrams and explanations provide further detail.
It is also said: To search for the dragon, one must seek within the earth's veins, But for water drainage, one must proceed from the Heavenly Stems. One should release Heavenly Stem waters, and should not release Earthly Branch waters. The above is the method of Yang Gong's Nine Stars water drainage.
Its Five Elements correspond to Chang Sheng, great auspiciousness. If water comes toward the gate, there will be wealth and prosperity; if water departs, descendants will decline and dwindle. It is like a person having a mouth—food can enter through it, but cannot exit. If it enters, the six viscera are moistened; if it exits, limbs and body wither. In general, it is suitable for coming, not for going.
Water coming or going is both auspicious. They are like a person's left and right nostrils—the left and right nostrils assist each other, suitable for the movement of breath. Thus, going in and out achieves harmony; without going in and out, there is blockage. In general, both going and coming are suitable. Although this water conforms with the Five Elements, one must select what is appropriate and use it accordingly.
Its Five Elements correspond to Jhuh Taai (Terminus/Conception), and water should flow away—great auspiciousness. Coming toward the site is inauspicious.
Its Five Elements correspond to Muk Yuk Guun Daai (Bathing/Assuming Cap). If water flows away, it is auspicious; if it comes toward the site, it signals lustful tendencies—inauspicious. Like a person's left ear, in general, it is suitable for going, not for coming.
Its Five Elements correspond to Baeng Sei (Illness/Death). Water should be released, not retained. It is forbidden for water in the sounding basin. This portends fire disasters, official troubles, illness, and loss of wealth. It is like a person's right ear.
Named the School-Tomb Water, its Five Elements correspond to Lam Sheng Dai Heng (Provisional/Anointment). Water coming toward the site brings clever and handsome scholars in and out; it is not suitable for flowing away. Also called Vā Lēung Water (Canopy Hexagram Water), it portends wealth and nobility, abundant gold and grain. It is like a person having eyes—the essence and brilliance of the body; if they come, vision becomes clearer; if they depart, it is as if covered by a veil. In general, it is suitable for coming toward, not for flowing away.
Its Five Elements correspond to Muh Fu (Tomb-lunar chamber). Water coming toward the site is inauspicious, portending penal servitude, unrighteous filial children, plague, madness, and decline of farmland and kinsmen. It is like a person's back: obtaining this water coming is like qi and blood coagulating, generating swelling and congestion. In general, it is not suitable for coming toward; flowing away is auspicious.
| Category | Stems and Branches |
|---|---|
| Yang Mountain, Yang Waters | Qian, Jia, Kun, Yi, Kan, Gui, Shen, Chen, Li, Ren, Yin, Wu, Xu |
| Yin Mountain, Yin Waters | Gen, Bing, Xun, Xin, Dui, Ding, Si, Chou, Zhen, Geng, Hai, Mao, Wei |
Where do Qian, Jia, Kun, Yi reside? Kan, Gui, Shen, Chen—betray the same attire; Further are raised by Hōng Hè: Li, Ren, Yin, Wu–Tai Weaken, At that fit the common mark of combined mountains and waters as all-through Yang [one type]. With him arises Gen, Bing, Xun, Xin as they converse, Even with name below near lines lies Queyi’s [Qi ] Ding Hua, See their five; as second or alternative pairing beside carries we find again Ting–Dú that put Gizao at show calm unified effort on the no interference with his form X) when system mountain ends view.
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