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Chapter 1 of 6
入地眼全书
Heaven is above as the sovereign, earth below as the subordinate. Qian is Heaven, Kun is Earth—the order of Heaven and Earth is thus established. The low and high are arranged in sequence, and the positions of noble and humble become clearly distinguished. Motion and stillness each have their constancy, from which the firm and the yielding are determined. All things gather by kind and separate by group, and fortune and misfortune arise from this. Above, they manifest as celestial phenomena; below, they take form as the myriad things—transformations thus become apparent.
Therefore, the firm and the yielding interact with each other, and the eight trigrams stir one another. One yin and one yang, one above and one below, one outer and one inner—sometimes dwelling above controlling what is below, sometimes dwelling below supporting what is above—transformations are unfathomable. Thunder arouses all things, wind and rain moisten the earth, cold and heat alternate, the sun and moon shine upon all, and the process of transformation continues ceaselessly.
The Qian trigram symbolizes strength, Kun symbolizes compliance, Zhen symbolizes movement, Xun symbolizes penetration, Kan symbolizes danger, Li symbolizes adherence, Gen symbolizes stillness, and Dui symbolizes joy. Thus thunder stirs all things, wind disperses vitality, rain nourishes the earth, the sun warms the world, Gen halts what should be halted, Dui brings joy to all things, Qian governs all things, and Kun stores all things.
The Qian Way accomplishes the masculine, and the Kun Way accomplishes the feminine. Qian presides over the beginning of all things, while Kun brings their completion. Qian is knowable through its ease, and Kun is capable through its simplicity. What is easy is easy to understand; what is simple is easy to follow. What is easy to understand invites closeness, and what is easy to follow achieves results. Closeness endures, and results become great. Endurance is the virtue of the worthy, and greatness is the enterprise of the worthy. Whoever comprehends the mystery of ease and simplicity masters the principle of Heaven and Earth; mastering the principle of Heaven and Earth, one establishes one's place between Heaven and Earth.
Heaven revolves ceaselessly day and night, and the sun, moon, and five planets follow its motion. The Celestial Sovereign moves progressively through the twelve palaces, issuing the seasonal orders of the four seasons; the Sun moves regressively through the twelve palaces, manifesting the transformative accomplishments of the eight solar terms. Therefore, the movements of yin and yang in the eight trigrams correspond to the intersections of the four seasons and eight solar terms within Heaven and Earth.
At Great Cold, the Celestial Sovereign resides in the Chou position, and the Sun reaches the Zi position, meeting between Zi and Chou—hence Zi and Chou unite, and all things here complete their endings and begin anew. The I Ching says: "Completion is spoken of in Gen."
At Rain Water, the Celestial Sovereign arrives at the Yin position, and the Sun is at Hai—Yin and Hai meet, hence Yin and Hai unite. Chou and Yin assist the Gen trigram; this is the northeastern trigram.
At Spring Equinox, the Celestial Sovereign reaches the Mao position, and the Sun is at Xu—hence Mao and Xu unite. Mao and Xu meet; Jia and Yi assist the Zhen trigram. This is the proper season of spring, when all things burst forth with vitality. The I Ching says: "The Sovereign comes forth in Zhen."
At Grain Rain, the Celestial Sovereign is at Chen, and the Sun arrives at You—hence Chen and You unite. Chen and You meet, and all things become pure and orderly. The I Ching says: "Order is achieved in Xun."
At Lesser Fullness, the Celestial Sovereign arrives at Si, and the Sun is at Shen—hence Si and Shen unite. Shen and Si meet; Chen and Si assist the Xun trigram; this is the southeastern trigram.
At Summer Solstice, the Celestial Sovereign arrives at Wu, and the Sun reaches Wei—hence Wu and Wei unite. Wu and Wei meet; Bing and Ding assist the Li trigram. This is the proper season of summer, when all things flourish. The I Ching says: "Mutual visibility occurs in Li."
At Great Heat, the Celestial Sovereign is at Wei, and the Sun resides at Wu—Wu and Wei meet, and all things receive nourishment. The I Ching says: "Service is rendered in Kun."
At End of Heat, the Celestial Sovereign arrives at Shen, and the Sun arrives at Si—Shen and Si meet. Shen and Wei assist the Kun trigram; this is the southwestern trigram.
At Autumn Equinox, the Celestial Sovereign arrives at You, and the Sun is at Chen—You and Chen meet. Geng and Xin assist the Dui trigram. This is the proper season of autumn, when all things ripen and rejoice. The I Ching says: "Joy is spoken of in Dui."
At Frost Descent, the Celestial Sovereign arrives at Xu, and the Sun resides at Mao—Xu and Mao meet, and yin and yang press against each other. The I Ching says: "Struggle occurs in Qian."
At Lesser Snow, the Celestial Sovereign is at Hai, and the Sun is at Yin—Hai and Yin meet. Xu and Hai assist the Qian trigram; this is the northwestern trigram.
At Winter Solstice, the Celestial Sovereign returns to the Northern Pole, entering the celestial enclosure. The Sun completes its mission and reports success; Ren and Gui assist the Zi position. This is the proper season of winter, when all things return to storage. The I Ching says: "Labor rests in Kan."
From "coming forth" to "order" to "mutual visibility"—these are the mechanisms by which the Celestial Sovereign stirs all things into birth. Accomplishment comes through human action, developing in the direction of "coming forth." Beginning in Zhen and ending in Gen marks the completion of one year, and the mystery of cyclicity lies within.
The I Ching says: "The Qian Way moves with firm strength. Originating, penetrating, harmonious, and upright." Its nature is dry and urgent, being the ultimate of yang energy. It is positioned in the northwest. Qian, as the sovereign, governs all under Heaven, commanding the six children (the remaining six trigrams), each assuming duties and heeding orders. In winter it receives the seasonal mandate, saying: "Struggle occurs in Qian." Yin and yang press against each other, and stern forces contend—this is the principle of pure yang overcoming yin.
At Frost Descent, the Celestial Sovereign arrives at Xu, the Sun resides at Mao, Xu and Mao meet, and yin and yang oppose each other. The I Ching says: "Struggle occurs in Qian." At Lesser Snow, the Celestial Sovereign is at Hai, the Sun arrives at Yin, Hai and Yin meet—Xu and Hai assist the Qian trigram; this is the northwestern trigram.
The heavenly star is named Yangji, also called Tianji. The Kui Mansion, consisting of sixteen stars, shines red in its position. Should the five planets gather at Kui, the world's way would flourish with civilization. Also known as Fengshi (the Great Boar), it governs the realm of literature. It also presides over the Son of Heaven's armory, hence governing military authority, used to suppress violence and quell disorder. It further governs moats and watercourses. Nine feet below these stars lies the central path of the sun, moon, and five planets.
Qian is positioned to the left of the Heavenly Sovereign, hence the sages drew trigrams, making Qian the head of the eight trigrams—representing Heaven, the father, the dragon, and the horse—and thus all things under Heaven also take Qian as their head. Qian's three lines are all yang; all things derive their beginning from it. Kun's three lines are all yin; all things derive their completion from it. Thus the sages used Qian and Kun to fix the positions of Heaven and Earth, and geomancy masters employ this as their standard of measurement.
Whenever a Qian Dragon rises from its ancestral mountain, standing towering in the clouds like a dragon tower or phoenix pavilion, it issues its vein through the pass, undulating and spiraling, distributing qi and conducting its journey, and upon reaching its terminus forms an acupoint unlike any other. His dragon must not travel alongside Hai, for Hai is the dragon's ominous star, which the ancients warned against; this demands careful and detailed examination. If it achieves a pure single vein through the pass, with a well-aligned terrain pattern, complete sand and water, it constitutes the dragon's highest grade. If it achieves a majestic summit, its merit will extend to the state, its beneficence to the people, and its honors will bless generation after generation.
A middle-grade dragon forming an acupoint yields fame in the Hanlin Academy, with daily proximity to the imperial countenance. A lower-grade dragon forming an acupoint still produces success in examinations, great wealth, and flourishing descendants. Should it gain a Nobleman in the Palace, it is a fire star that gathers qi. The highest-grade dragon produces prime ministers and generals, with great achievements and fame resounding across the four seas. A middle-grade dragon yields presidents of ministries and imperial attendants, with Hanlin honors. A lower-grade dragon yields examination success and great wealth.
Should a fire star transform into earth to form the acupoint, it produces a top scholar (zhuangyuan) or a prime minister. Should a wood star form it, it produces a minister of state or vice minister. Should a metal star form it, it produces examination success and regional command. A water star formation definitely produces a Hanlin academician. An earth star formation yields district tribute scholars and gentlemen of refinement, with lands worth a million and wealth dominating the entire prefecture.
In short, one must examine the dragon's strength or weakness, the presence or absence of the acupoint, the sand's embracing posture, the water's clarity, and the table mountain's courtly reverence. When all five are complete, it is an auspicious site; if any deficiency exists, it carries ghostly energy. Common masters who arrive at such a place are overjoyed; false sites look beautiful, while true sites Heaven keeps secret. An enlightened master arriving here, following proper compass and square, naturally comprehends the principle. Virtuous families encounter such sites, while unvirtuous families instead meet with vexation.
The I Ching says: "Hai belongs to water, positioned in the northwestern corner." It receives its trigram in Zhen. It is the twelfth of the earthly branches and the position where wood is born. Its season is winter. The Sun arrives at Hai at the Waking of Insects, and at Si for the White Dew direction; the Celestial Sovereign arrives at Hai Mountain at Lesser Snow.
The heavenly star is named Tianhuang (Heavenly Sovereign). The Bi Mansion, two stars, one eastern and one wall-like, named Dongbi (Eastern Wall). Two red stars reside in their position, nine feet below which lies the central path of Heaven. It governs the secret repository of literature and charts. It further governs earthwork affairs. When the stars are bright, books and charts gather, the Dao and its arts flourish, petty men retreat, and gentlemen advance; scholars of the realm become many and worthy, and poets of the world rival the banished immortals.
The I Ching says: "Hai lies to the left of the Heavenly Gate, where the Purple Microcosm casts its light nearby, and where the Supreme Pole and Great Unity reside." It is the birthplace of wood, and moreover receives the illumination of the Tianhuang star upon the Hai territory. Should a Hai Dragon rise from its ancestor with a pure single vein through the pass, it forms the dragon's highest auspiciousness.
Whenever a Hai dragon crosses the gorge and issues its vein, reaching the terminus to form an acupoint, the throat-narrowing place must feature the character Hai specifically; one reaching the terminus to form an acupoint is auspicious. Among the twenty-four dragons, only five are difficult to site: the Hai Dragon, flanked by Qian on the left and Ren on the right; the Xin Dragon, flanked by You on the left and Xu on the right; the Wu Dragon, flanked by Bing on the left and Ding on the right; the Xun Dragon, flanked by Chen on the left and Si on the right; and the Mao Dragon, flanked by Jia on the left and Yi on the right. These five dragons have mixed yin and yang, carrying lethal energy. Should they achieve a pure single vein through the pass, their blessings will be even greater and more enduring.
Not only must the incoming dragon be thus, but the five orientations must be precisely correct to avoid bias among the household shares; if one inclines left or right, the third branch suffers, and in its absence, the second branch suffers.
Whenever a Hai Dragon rises from its ancestor and turns into Gen to form an acupoint, it definitely produces examination success and noble rank, with wealth and honor revealed. Should a Mao Dragon rise from its ancestor, enter Bing, and turn into Hai to form the acupoint, it produces both civil and military prowess, with prime ministers and three dukes. Should a Dui Dragon rise from its ancestor, turn into Bing, and enter Geng, it produces great wealth and renown for Hanlin literary talent. Should a pure Hai acupoint form, it yields continuous examination success and officials serving in the highest councils.
The I Ching says: "Ren belongs to the north." The yang water receives its trigram in Li, being the ninth of the heavenly stems. Thus the Book of Divination says: "Li fire is kin to Ji-Mao and Ji-You." Ji and Ren are both attached to Li. Its season is mid-winter. The Sun arrives at Ren Mountain at Rain Water, and at Bing direction at End of Heat; the Celestial Sovereign arrives at Ren Mountain at Great Heat.
The heavenly star is named Yinquan (Yin Authority). The Shi Mansion, two red stars residing in their position, serves as the Grand Ancestral Temple, the palace of the Son of Heaven. It is also called the Prime Palace, alternatively the Clear Temple, and also the granary of military provisions, further governing earthwork affairs. Nine feet below lies the central path of the sun, moon, and five planets. An earth star is the Son of Heaven's palace; below it a temple serves as the Ancestral Temple, hence the feathered forest army guards it, anticipating earthwork undertakings. When divining in the camp chamber, if its stars are bright and upright, the state prospers, civilization shines across the four seas; if dim, ghosts and spirits do not enjoy sacrifices, and the realm suffers widespread plagues.
The Purple Microcosm's imperial seat, with the One White star casting its light beside upon the Ren territory, further aided by the Four Assistants and Six Ministers on left and right, makes for the dragon's highest auspiciousness. Its dragon must not travel alongside Hai, for this is called the dragon body bearing a lethal star, which the ancients warned against; careful examination is essential.
Should a Qian Dragon rise from its ancestor, enter Kun, pass through Wu, and form an acupoint with direct emergence, it definitely produces Hanlin examination success, with officials of the highest rank. Should a Kan Dragon rise from its ancestor, pass through Jia, emerge at Yi, and turn into Ren to form the acupoint, it produces wealth and honor in equal measure, with continuous examination success. Should a Wu Dragon rise from its ancestor, enter Kun, turn toward Yi, and face Jia to form the acupoint, it produces great wealth, fields stretching across the countryside, and officials serving in provincial and central councils.
The I Ching says: "Kan means peril. Repeated peril: having sincerity in the heart succeeds; action receives honor." Positioned due north, rain moistens it so that the withered may revive. Its season is mid-winter. It is said: "Labor rests in Kan"—after a year of diligent toil, here is consolation, as the single yang is stored within and rests.
At Winter Solstice, the Celestial Sovereign returns to the Northern Pole in the Zi enclosure; the Sun completes its mission and reports accomplishment at Chou; Ren and Gui assist the Zi position. Kan is winter's seasonal order, when all things return to storage; after the Sovereign offers consolation, the primal cycle reaches completion. The I Ching says: "Labor rests in Kan."
The heavenly star is named Yangguang (Sunlight). The Xu Mansion, two red stars residing in their position, represents the image of the Prime Minister, governing northern cities, ancestral temples, and sacrificial affairs. It further governs wind and clouds, death and mourning, and weeping. Nine feet below lies the central path of the sun, moon, and five planets; when its stars are bright and great, the realm enjoys peace.
The Wei Mansion, three red stars also residing in their position, serves as the Heavenly Treasury, also called the Heavenly Market; also called the House Builder, being the Son of Heaven's ancestral temple. Nine feet below lies the central path of the sun, moon, and five planets. It governs house construction, shelter from wind and rain, graves, and ceremonial rites; it is also the office of the Prime Minister. It governs the realm's abundant harvest of the five grains, symbolizing the sea's capacity to nurture pearls and nourish all things.
The One White star shines directly upon it, the Nine Purple guards from across, the Eight White resides on the left, and the Six White on the right—two flanking luminaries assist it—this is the palace where the Celestial Sovereign commences and completes.
Whenever a Kan Dragon rises from its ancestral mountain with clear veins and distinct features, a well-aligned terrain, and reaches its terminus to form an acupoint, it constitutes the dragon's highest auspiciousness. Should it turn into a Kun Dragon to form the acupoint, it definitely produces twin sons, and wealth and honor may be expected. Should it curve to Shen, gather momentum, and turn due Kan with direct emergence to form the acupoint, it also produces examination success and wealth.
There is also the reversal of momentum: curving to Shen, passing through Wu, and forming a "returning dragon facing its ancestor" pattern. This must have proper formation alignment and exquisite sand and water; it definitely produces Hanlin renown, daily proximity to the imperial countenance, and wealth coupled with propriety. It also produces twin sons, and may produce people with six fingers.
Should Ren or Gui rise from the ancestral mountain, curve to Shen, enter Chen, and turn to Yi for direct emergence, it produces brave military commanders and generals, with heroic and distinguished talents. Should a Xun Mountain rise from the ancestor, pass through Kan for direct emergence to form the acupoint, it produces twin daughters. A Dui Dragon likewise produces the same, but causes the family wealth to dissipate.
The I Ching says: "Gui belongs to the north's yin water, receiving its trigram in Kan, being the tenth of the heavenly stems." Thus the Book of Divination says: "Kan water has Wu-Yin outside and Wu-Shen." Gui and Wu are both attached to Kan. Its season is the end of mid-winter. The Sun arrives at the mountain at Great Cold and at the direction at Great Heat; the Celestial Sovereign arrives at Gui Mountain at Lesser Cold.
The heavenly star is named Yinguang (Yin Light). The Nü Mansion, four red stars residing in their position, serves as Heaven's Junior Steward, governing writings and records. It is also called the Needle Woman or the Concubine, representing minor women's duties. It governs cloth and silk, tailoring, and marriage. Nine feet below lies the central path of the sun, moon, and five planets. When its stars are bright, scholars emerge, the five grains abound, women's crafts flourish, and the treasuries are filled.
Whenever a Gui Dragon rises from its ancestral mountain, curves to Shen, enters Chen, and turns to Yi for direct emergence to form the acupoint, it produces heroic leaders and men of valor, with talents worthy of generals. Should it curve to Shen, gather momentum, and turn due Kan for direct emergence to form the acupoint, it produces examination success and wealth. Should it turn into a Kun Dragon to form the acupoint, wealth and honor come in equal measure. Should it reverse its momentum, curving to Shen and passing through Wu to form a "returning dragon facing its ancestor," it definitely produces Hanlin examination success, and also produces twin sons and six-fingered individuals. This follows the same reasoning as the Kan Palace.
The I Ching says: "Chou belongs to yang earth, at the northeastern border, receiving its hexagram in Dui, with metal storing at Chou." It is the second of the earthly branches, and its season is late winter. The Sun arrives at Chou Mountain at Lesser Cold, and at Wei direction at Lesser Heat. The Celestial Sovereign arrives at Chou Mountain at Great Cold.
The heavenly star is named Jinniu (Golden Ox), also called Douniu. The Niu Mansion, six red stars residing in their position, serves as Heaven's Bridge, governing sacrificial offerings. The sun, moon, and five planets pass through it as the central path. The upper two stars govern roads; the next star governs bridges; two subsequent stars govern the southern barbarians. Of its upper two stars, one is called the Accumulated Road and one the Accumulated Fire, governing roads; the middle fire star governs bridges, oxen, and horses; the lower three stars govern the southern Yue. When the stars are bright and great, the kingly way prospers, the realm is peaceful, and oxen and horses abound; when dark, oxen and horses suffer plague.
The I Ching says: "Chou resides in the northeast." Sharing a palace with the Eight White, the Star of Greedy Wolf resides north of the Purple Microcosm, casting down its light upon Chou. In heaven it is one of the Four Metals, and in time one of the Four Seasons. Within the Heavenly Market enclosure, the Heavenly Mechanism star casts its light upon the Chou territory beside it. Therefore, when a Chou Dragon rises from its ancestral mountain with clear veins and distinct features, it constitutes the dragon's highest auspiciousness, definitely producing people of wealth and rank. Its dragon must not travel alongside Gui; careful examination is required.
Should a Dui Dragon rise from its ancestral mountain, enter Gen, pass through Zhen to the direct emergence to form the acupoint, it produces scholars skilled in both civil and martial arts, whose might quells border peoples. Should a Gen Dragon rise from its ancestor, enter Bing, and turn into Geng for the acupoint, it produces generations of examination success, with flourishing descendants and wealth. Should a Hai Dragon rise from its ancestor, enter Gen, and turn toward Wei for the acupoint, it produces great wealth through oxen and sheep that multiply the family fortune.
The I Ching says: "Gen means stilling. Stillness at the back obtains not the body; walking in the courtyard sees not the person—no fault." Positioned in the northeast, Gen brings stillness, whereby growth may be conserved without excess. Its season is spring: "Completion is spoken of in Gen." Through the succession of death and life, completing endings and beginning anew—the single yang now condenses in stillness, awaiting what is to come. This is the sovereign's action through non-action.
At Great Cold, the Celestial Sovereign presides at Chou and the Sun reaches Zi, meeting between Zi and Chou, as all things complete their endings and beginnings. The Sun moves in reverse while the Celestial Sovereign moves forward, hence Chou and Yin assist Gen. Gen receives the single yang born at its top line, and thus spring's seasonal mandate, receiving Gen's yang line, proceeds to unfold.
The heavenly star is named Yangji (Yang Mechanism), also called Yangshu (Yang Pivot). The Dou Mansion, six red stars residing in their position, serves as the Heavenly Temple. The five planets pass through its middle, forming the true path of sun and moon. The Five Emperors seat themselves at its palace, and within the Heavenly Market enclosure, the brightest red star governs. The Heavenly Market is the treasury of all goods, holding the position of Prime Minister and Grand Steward, assessing the fitness of governmental affairs, promoting the worthy and good, and perpetually receiving rank and emolument. The southern two stars form the Head—the Heavenly Beam. The central two stars form the Heavenly Assistant. The northern two stars form the Heavenly Treasury Court. It also governs the appointed times of imperial succession, as matters concerning the Son of Heaven are divined in the Southern Dipper. Of its Head, the first star governs Wu, the second governs Guiji, the third governs Danyang, the fourth governs Yuzhang, the fifth governs Lujiang, and the sixth governs Jiangzhou. When all six stars shine with even brightness, the realm is at peace, wind and rain arrive at their proper times, the ruler and people enjoy health, and the five grains ripen abundantly.
All instances of Gen dragon that originate as ancestors, rising majestically like a canopy, like a writing brush, like a jade seal, like martial metal, or like a greedy wolf canopy — beneath the canopy emerges a wood star in this manner. The vein emerges, crosses gorges, rising and falling, winding and curving, twisting and coiling until it reaches the head to form a cave — such a dragon is auspicious. This dragon must not travel together with Yin, for this is called the Eight Sha Dragon, and one must examine this with great care, for the ancient sages regarded it as taboo.
If the vein crosses over in single purity, the earthly layout is upright and proper, the sands and waters are fully complete, and the main star stands in solemn confrontation — this dragon is of the utmost auspiciousness. If beneath the canopy a vein emerges and a wood star forms the cave, it produces ministers of state and presidents of boards; with a middle-rank dragon, it brings success in the imperial examinations and membership in the Hanlin Academy; with a lower-rank dragon, it produces tribute scholars and accomplished gentlemen.
If on a literary star the upper part forms wood and the lower part forms water to make the cave, then with an upper-rank dragon it brings literary eminence, with office encompassing both civil and military affairs; with a middle-rank dragon, success in examinations and appointment to the Daoist Academy; with a lower-rank dragon, tribute scholars and talented men. If on a jade seal — a square and upright mountain, a small earth star — the vein emerges to form the cave, then with an upper-rank dragon it brings high examination honor and emoluments of ten thousand measures; with a middle-rank dragon, the gold belt of the five-horse prefect; with a lower-rank dragon, wealth and the birth of men who value righteousness.
As for martial metal, its star is majestic, its bodily momentum august and dignified — hence it is called martial, being the metal presented to heaven. When the vein of metal-in-the-clouds emerges to form the cave, an upper-rank dragon produces great generals who pacify the borderlands and whose fame spreads across the four seas; a middle-rank dragon produces vast connected fields and appointment to regional commands; a lower-rank dragon produces immense wealth but also dull, vulgar, and fiery-tempered people.
As for the canopy, when beneath it a wood star emerges to form the cave, an upper-rank dragon produces Hanlin members and judicial commissioners; a middle-rank dragon produces ministers and imperial attendants; a lower-rank dragon produces examination success and prefectural or circuit appointments. If a metal star forms the cave, it brings examination success, frontier defense command, and a great flowering of literature. If a wood star forms the quarry, it brings appointment as judicial commissioner with the opening of a provincial office. If a water star forms the quarry, it produces tribute scholars and accomplished gentlemen. If a fire star forms the quarry, it produces hot-tempered and violent people. If an earth star forms the quarry, it brings immense wealth.
The Yijing says: "Yin belongs to the yang wood of the northeast. It is received in the trigram Li, being the third number of the earthly branches, and is the growth position of fire and earth." Its season is spring. The sun reaches Yin at Great Snow and arrives at the Shen direction at Grain in Ear; the Celestial Emperor reaches the Yin mountain at Rain Water.
Its celestial star is named Tian Pei, also called Merit Officer. The Ji constellation of four stars, red in color, resides in its place. Ji is the Celestial Ford, and also the Rear Palace, the abode of the empress and consorts. Six feet above is the middle path of the sun, moon, and five planets. If the five planets approach the four palaces of Ji, Bi, Shen, and Zhen, then wind and rain arrive suddenly; if they linger without dispersing, then prolonged rain never clears. It also governs the deity of speech and disputes; the two front stars are the tongue-tip, and when they move, great winds arise, responding within no more than three days. If its stars are bright, the five grains ripen; if its stars are red, great drought follows.
Yin is the position where Tian Pei resides, and moreover the single star of the Greedy Wolf Celestial Pivot shines down upon the Yin earth, with the celestial pillar of the Big Dipper—the eight-white—casting light from the side. Such a dragon is of the utmost auspiciousness. It must not travel together with Gen, which is called the Eight Yao Traveling Dragon — a taboo of the ancient sages that must be carefully examined.
If a Kun or Yi dragon originates as ancestor, and from Kan enters Li to form the cave, it surely produces wealthy and honored people and distinguished officials. If a Qian dragon originates as ancestor, turns through Kan and enters Yi to form the cave, it brings wealth and honor and produces distinguished officials. If a Li dragon originates as ancestor, and from Ren turns through Yin to issue directly and form the cave, it produces distinction gained away from one's native place.
The Yijing says: "Jia belongs to the yang wood of the east. It is received in the trigram Qian, being the first of the heavenly stems." Hence the Book of Divination says: "Qian metal with Jia as son, and Ren Wu outside." Its season is mid-spring — the Awakening of Insects festival, in the second month. The Celestial Emperor governs Jia, and the sun reaches Hai; in the eighth month the sun arrives at the Geng direction.
Its celestial star is named Yin Ji. The Wei constellation of nine stars, red in color, resides in its place — the abode of the empress and consorts. One zhang to the north is the celestial middle path. The Shi and Wei constellations are stars of nine sons. If their stars shine large, they bring many descendants to tombs facing the Ren and Jia directions.
The Yijing says: "Jia is yang wood, received in the trigram Qian — the yang wood of the heavenly stems." The Emperor star first emerges from the Big Dipper; if the five-power stars shine down alongside it, it governs the palace of literature and the office of the prime minister.
Whenever a Jia dragon originates as ancestor, with single-purity vein crossing, upright earthly layout, complete sands and waters, and issues directly to the front — such a dragon is of the utmost auspiciousness. If a Qian dragon originates as ancestor, and from Kun turns through Yi to issue directly at Jia to form the cave, it surely brings youthful examination success, resounding fame, and top honors. If a Kun dragon originates as ancestor, enters Kan, turns to Yin, and forms the cave, it produces talents accomplished in both civil and military arts, with examination honors and distinguished rank. If a Wu dragon originates as ancestor, turns through Qian into Kan, and emerges through Chen to form the cave, it produces the number-one scholar and the prime minister, bringing forth kings, marquises, and grand commanders. If a Kan dragon originates as ancestor, from Kun enters Gui, turns to Shen, and forms the cave, it brings great wealth and minor rank, with a lineage that does not flourish.
The Yijing says: "Zhen means movement. Zhen brings progress. When Zhen comes, all is awe and trembling; yet there is laughter and talk. Zhen startles a hundred leagues, yet one does not lose the ladle or the cup of sacred wine." It occupies the due east. Thunder stirs things into motion, awakening their vital force. The Yijing says: "The Emperor issues forth in Zhen and the yang begins; the vital mechanism here begins to sprout and move." Its season is exactly spring.
At the Spring Equinox the Celestial Emperor arrives at Mao and the sun is at Xu; since Mao and Xu meet in mutual conjunction, they are paired. Jia and Yi assist Zhen, completing the direct spring command. All things come into being, hence it is said: "The Emperor issues forth in Zhen."
Its celestial star is named Yang Heng, also called Tian Chong or Tian Ming. The Di constellation of four stars, red in color, resides in its place — the stars of the emperor's resting palace, the abode of empresses and consorts, also called the Heaven Root. Five feet below is the middle path of the sun, moon, and five planets. If its stars shine bright, ruler and subjects, the hundred surnames, all share in great peace. The Fang constellation of four stars, red in color, resides in its place — the Hall of Brightness, the palace where the Son of Heaven issues his governance. It is also one of the Four Aides, also the Celestial Courser, also the Celestial Horse, governing chariots and carriages, governing martial affairs, the position of the great general who commands the multitudes of soldiers and issues orders to the three armies. If its stars are bright and large, the empire enjoys great peace and the people delight in their occupations. It is the eldest son of Qian and Kun, receiving the upright breath of heaven and earth. The celestial fire star rules as chief aide. The Emperor is Zhen, which corresponds to Lian Zhen (Integrity), all following the sun as it rises. The Emperor issues forth, gaining the first rising of the yang.
Whenever a Zhen dragon originates as ancestor, the vein emerges and crosses gorges, the earthly layout is upright, the dragon's progress is distinct in bone and vein, and a fire star forms the quarry — it produces people accomplished in both civil and military arts, dukes, ministers, and generals. If a Lian Zhen dragon originates as ancestor, issues to the front at the Zhen mountain, and Geng water comes flowing toward it, it surely produces fierce and violent people who will become supreme generals, decapitating all who resist, commanding martial might at the borders. If a Gen dragon originates as ancestor, issues to the front through Hai and enters Geng, with distinct bone and vein and upright earthly layout forming the cave, it produces both civil and military talents and certainly brings forth worthy scholars. If a Hai dragon originates as ancestor, with a single peak standing forth alone, from Bing enters Gen and emerges as a vein to form the cave, it certainly produces the honored ranks of examination success and Hanlin literary fame.
When the Zhen dragon issues its vein, to the left it must not be combined with Jia, nor to the right with Yi; for Jia is received in Qian and is solitary, while Yi is received in Kun and is empty. Zhen is the eighth tabu of Kun — when evil men arrive, therefore Jia is solitary and Yi is void, carrying the tortoise-shell breath of Qian and Kun, which surely brings the annihilation and extinction of the entire lineage. The ancient saying goes: "When yin and yang wrongly couple, calamities and misfortunes follow at the gate." This means one should not allow the dragon to come paired in both yin and yang, for then misfortune follows at the gate — one must be cautious. The Mao dragon, for instance, must not be combined with Jia or Yi.
“When yin and yang are properly matched, blessings and emoluments endure forever.” This speaks of water and orientation being properly paired in yin and yang. For example, if Kun water comes, set a Qian orientation; if Qian water comes, set a Kun orientation. If Xun water comes, set a Mao orientation; if Mao water comes, set a Xun orientation. If Wu water comes, set a Zi orientation; if Zi water comes, set a Wu orientation. If You water comes, set a Gen orientation; if Gen water comes, set a You orientation. This is the method of yin-yang pairing. The old father pairs with the old mother, the eldest son with the eldest daughter, the middle son with the middle daughter, the youngest son with the youngest daughter — this water-aspect-matching is the method of pairing the eight trigrams as husband and wife. Water is what heaven and earth generate; orientation is what humans establish — hence orientation has the cunning of transposition.
Qian and Kun, the old father and mother, belong to the number eighty; Zhen and Xun, eldest son and eldest daughter, belong to sixty; Kan and Li, middle son and middle daughter, belong to forty; Gen and Dui, youngest son and youngest daughter, belong to twenty. These numbers represent longevity. Hence it is said: "Gen dragon with You water set toward Bing, young examination success shall rise with literary honor." And again: "Xun water surges tumbling into Geng, a Zhen dragon facing Wei produces a number-one scholar." Thus, with yin and yang properly matched, blessings and emoluments endure forever.
"Water is what heaven and earth generate; orientation is what the sages hand down."
This method is called left-right rotation. Water flowing from left to right comprises the four yang configurations of Jia, Geng, Bing, and Ren. Jia wood is born at Hai, Bing fire is born at Yin, Geng metal is born at Si, and Ren water's growth position is at Shen. If Hai water comes and a Jia orientation is set, with Wei water departing as the grave-return; and if it does not depart at Wei, then it is said "water exiting at Chen or Xun is the declining direction," and "only the declining direction may be used for departure or arrival" — this is called the Jia wood configuration. But if one calculates according to the eight-trigram water method, this commits the crime of Lu Cun water entering the hall. Lu Cun is also known as Lone Glory or Severed Body — its inauspiciousness is obvious.
Again, if Yin or Jia water comes to compose a fire configuration, set a Bing orientation (for Bing fire is born at Yin), with water exiting at Xu; but if it cannot exit at Xu, then it is called "exiting at Wei or Kun is the declining direction." According to the eight-trigram water method, Yin is Lian Zhen and Jia is Po Jun — this inevitably produces consumptive disease and malignant ailments, deaths, lawsuits, the dissipation of family wealth, and endless litigation.
A false text says: "Hai dragon with Bing orientation passing by the snake — wealth and honor, thriving cattle and fields. Yin and Jia waters coming in pursuit — wearing red and decked in green." When mediocre masters see a Hai dragon entering the head with Yin and Jia waters arriving, they recite these four vulgar lines — little knowing they have sold off all their cattle and fields! Malignant disease clings to the body, and the person is covered in red and green blotches — indeed, like a gentleman wearing red and green, never shedding them for a lifetime, until death finally releases him.
Again, if Si water comes to compose a Geng metal configuration, set a Geng orientation. Geng metal is born at Si, with water exiting at Chou. This configuration, being the later-heaven husband-wife pairing, is most auspicious; but if one releases it to the Xu and Qian declining water directions, then it causes a second wife and blindness — inauspicious.
Again, if Shen water comes to compose a Ren water configuration, set a Ren orientation; Ren water is born at Shen, and with water exiting at Chen, this is a configuration of great wealth and great honor. This water must not be sent to the declining direction; if it departs at Chou or Gen, then it produces beggars and monks or Daoists.
Then there are the right-to-left waters for the four yin configurations of Yi, Ding, Xin, and Gui: Yi wood is born at Wu, Ding fire is born at You, Xin metal is born at Zi, and Gui water is born at Mao. If Wu water comes and a Yi orientation is set, then as Yi wood is born at Wu, water should exit at Xu; but if it cannot exit at Xu and Zi water departs, that is most exquisite — the water of illness departing. If it exits at the declining direction, however, it is inauspicious — which is what is meant by "auspicious ground with auspicious burial, at the declining direction, becomes calamity."
If You water comes, set a Ding orientation, for Ding fire is born at You; with water exiting at Chou this is most auspicious. Ding is received in Dui, being received-tri-gram water — most refined, bringing youthful achievement, men of distinction and women of elegance. But if one releases to an exiting at the Chen water, it is not auspicious, causing deaths by drowning and self-hanging, harelips, and exposed teeth.
If Zi water comes, set a Xin orientation, for Xin metal is born at Zi; with water exiting at Chen, this is not auspicious. Zi belongs to Kan; Kan is the middle son, age forty; Xin is the Xun trigram, Xun is the eldest daughter, age sixty — a forty-year-old man marrying a sixty-year-old woman: can there be offspring, or not? Zi water coming breaks the yin configuration. Zi is the bathing water and also the water of soldiers and thieves — it causes men to become robbers and women to become prostitutes — terrifying even to speak of! If the water exits at the Wei direction, then the second house can be saved. Xin, the Xun trigram; Xun is wind, the eldest daughter; Wei, the Zhen trigram; Zhen is thunder, the eldest son — this attains the principle of husband-wife pairing and also achieves the configuration of thunder and wind complementing each other; then it brings great prosperity in descendants and wealth, with blessings and riches extending far.
If one speaks of the return-to-storage matter, the whole affair resides in a single configuration. Seeing yang water arriving and yang water departing, set a yang orientation; seeing yin water arriving and yin water departing, set a yin orientation — then one cannot fail in a single case. Even without a dragon and a cave, no calamity will arrive; it remains peaceful and secure. And Gui water being born at Mao is the same reasoning.
It is infuriating that Lü Cai composed the Bronze Box Classic using this Double Mountain Five Elements method, and in future practice it will become the prevailing fashion, harming countless innocent people — from this one knows his heart was truly wicked. Though he was acting under imperial orders, intending to harm the barbarians, the old saying holds: "Harm others and you end up harming yourself." And: "Kill ten thousand, lose three thousand of your own." He also appended verses to deceive people: "Yi and Bing joining together hasten toward Xu; Xin and Ren, converging, gather at Chen; The Bull Star receives the breath of Geng and Ding; The Gold Sheep takes in the souls of Gui and Jia." The phrases are fine, and reading them is sweetly pleasant. And such books! Of all the hunchbacked geomancers, there is not one who fails to follow this method. I, a poor monk, have argued with all my strength but they will not listen — my harsh words grate on their ears, and with my poor scholarship, dim eyes, and failing literary skill, from where shall I begin to argue? I can only trust each one to his own fate and let things take their course.
The Yijing says: "Yi belongs to the yin wood of the east; Yi is received in Kun, being the second number of the heavenly stems." Hence the Book of Divination says: "Kun earth relies on Yi Wei and Gui Chou." The two stems Yi and Gui both pertain to Kun. Its season is between mid-spring and late spring. At Frost's Descent the sun reaches the Yi mountain, at Grain Rain it reaches the Xin direction; the Celestial Emperor arrives at the Yi mountain at Qingming.
Its celestial star is named Heavenly Official. The Di constellation of four stars, red in color, resides in its place — the palace of the emperor's resting stars, the abode of the empress and consorts. The two front stars are large and govern the empress; the two rear stars are small and govern the concubines. It is also the Heaven Root, and two feet five below is the middle path of the sun, moon, and five planets. If its stars are bright, the empress serves the emperor's command well, the empire's cotton ripens, and stored cloth spreads beneficence widely.
The Yijing says: "The single star of Tai Yi shines red on the right, the single star of Yang Heng shines red on the left." These two stars flank in support, shining down upon the Yi earth; their stars lie north of the Purple Forbidden Enclosure, shining down on the former-heaven Kun.
Whenever a Yi dragon originates as ancestor, with distinct bone and vein, upright earthly layout, and the vein crossing in single purity — such a dragon is of the utmost auspiciousness. Its vein entering must be purely Yi and must absolutely not be combined on either side; for to the left is Mao and to the right is Chen — Mao being the eighth tabu and Chen likewise. But if a Kun dragon originates as ancestor, and from Kan enters Li to form the cave, it certainly brings fame and examination success together. If a Qian dragon originates as ancestor, enters Jia and turns to Ren to form the cave, it brings office of the highest rank, and also produces noble women. If a Zi dragon originates as ancestor, from Wu enters Shen to form the cave, it brings great prosperity in descendants and wealth, with blessings extending far. When a Kun dragon enters the cave, with Xin mountain and Yi orientation and Yi water flowing toward it, it hastens office — the very first of its kind. When a Ren dragon first arrives at the acupuncture point, with Yi water and a Kun orientation, one ranks among the prime ministers of the court.
The Yijing says: "Chen belongs to the yang earth, dwelling at the boundary of the southeast. It is received in the trigram Kan, being the fifth number of the earthly branches; its season is late spring." At Cold Dew the sun reaches Chen, and at Qingming it reaches Xu; the Celestial Emperor arrives at the Chen mountain at Grain Rain.
Its celestial star is named Tian Gang, also called Kang Metal. The Kang constellation of four stars, red in color, resides in its place — it is the middle path of the sun and moon, the celestial treasury, the inner court of the Son of Heaven, overseeing the governance of all ministers of state — much like the Ministry of State Affairs. It is also the ancestral temple of the spirits and governs pestilence and disease. If its stars are bright, the ministers are upright and pure, worthy scholars receive ennoblement, the common people delight in their occupations, and disease is absent.
The Yijing says: "Chen occupies the honored position among the fifth of the earthly branches — the palace governed by Tian Gang, the place where the Grand Unity shines from the side, and moreover it receives the single star of Kang Metal shining down upon the Chen earth." Chen is the dragon, and Kang Metal is also the dragon. Hence when the Chen dragon crosses the gorge, it is certain to form a great earth formation.
Whenever a Chen dragon originates as ancestor, it must come forth leaping with vigor, opening great curtain displays, rising and plunging through gorges, with great pauses and small rests, traveling for several hundred li before forming a single acupuncture point. Large ones take several tens of li; the smallest ones take several li, with branches spreading on both sides beyond counting. Let us speak of the smaller ones: when the Chen dragon issues its vein, rising, falling, and spiraling, and enters Jia turning to Qian to form the cave — this dragon is of the utmost auspiciousness, producing the number-one scholar and bringing forth a prime minister. If a Qian dragon originates as ancestor, from Kun enters Jia to form the cave, it brings examination success and Hanlin membership, with office to provincial governorship. If a Kun dragon originates as ancestor, from Qian enters Jia and turns to Yi, issuing to the front to form the cave, it brings great wealth and great honor, with a flourishing people and exalted rank.
Wherever a great earth formation occurs, it must be one of the four Chen-Xu-Chou-Wei dragons; all the four Chen-Xu-Chou-Wei dragons when issuing their veins must be stem dragons. If you do not believe, look at the capital cities, provinces, prefectures, and counties — every one of their auspicious nodal points is formed by the Chen, Xu, Chou, or Wei dragons, and only then will you know that these four dragons are indeed the great dragons. How can anyone, in ignorance, treat these as tomb dragons and regard them lightly?
The Yijing says: "Xun means entering. Small progress — advantageous to have somewhere to go, advantageous to see the great man." It dwells in the southeast. Wind disperses all things, releasing their stagnation, completing the growth of all beings. Its season belongs to summer. It is said of Xun: "Ordering harmony it is Xun." One yin proceeds in obedience, two yang proceed together — orderly issuance and the breath evenly distributed.
At Grain Rain the Celestial Emperor arrives at Chen and the sun reaches You; hence Chen and You combine, their conjunction rendering all things neat and complete. The Yijing thus says: "Ordering harmony it is Xun." At Grain Full the Celestial Emperor arrives at Si and the sun is at Shen; hence Si and Shen combine — and indeed Si answers to Shen, Chen and Si assisting Xun, the trigram of the southeast.
Its celestial star is named Yang Ji, also called Heavenly Unity. The Jiao constellation of two stars, red in color, resides in its place, governing the creation and transformation of all things, spreading the ruler's majesty and trust — it is the Celestial Gate, its portal being the gate of heaven. Within it lies the CelestialCourt, for the ecliptic passes through its midst — the course of the seven luminaries. If its stars are bright and large, then men of noble rank appear and the empire enjoys peace and tranquility.
Whenever a Xun dragon originates as ancestor, with a single peak standing forth, or twin peaks standing in solemn mutual confrontation — rising up into the clouds aloft, or a noble person beneath the curtain, or graceful eyebrows like a phoenix palanquin, like a jade scepter or mirror-stand, and among all such dragons the vein issues and distributes its breath, crossing gorges, rising and falling, twisting and curling, spiraling to form the cave — such a dragon is of the utmost auspiciousness.
This dragon must not travel in company with Chen, which is called the dragon body bearing a tabu — an ancient taboo, greatly inauspicious; this is a tabu beyond the eight tabus. If the dragon's body is also combined with Si, it also must not be used — all these cases call for detailed examination. To the left of the Xun dragon is Chen, to the right is Si; Si is the eighth tabu of the received trigram, and Chen is a tabu outside the trigram — in both cases inauspicious. Ordinary people, never seeking the explanation, know nothing of this. In the correct five-element scheme, Chen belongs to earth and Xun to wood, and wood overcoming earth constitutes a tabu; Si is received in Dui, and Dui belongs to the rooster, which Xun detests. Wherever one encounters this sort of doubled-running dragon, no matter how beautiful the configuration, it cannot bring blessing. Investigate among the ancient tomb mounds and you will realize how shallow your own craft still is.
There are certain mediocre masters, ignorant of this principle, who perform burials saying: "What a fine grain-storey water before the site!" They set a Qian mountain with Xun orientation, combined with Xu and Chen; or say: "Combined with Hai and Si — this guarantees prosperity." They little realize that the grain-storey water before the site is two strands of poison water flows arriving — and the third branch of the family is first to be harmed and extinguished, then the second branch dies, and only lastly the eldest branch. If the dragon be true and potent in full vital force, the second branch may not perish utterly, yet even surviving descendants are destined for bone-deep poverty. And so how can Xun-Si doubled flow, water overcoming water, ever lift anyone out of poverty as they boast!
It is also said: "Xun facing and Chen water indicates Wenqu (Literary Star), wandering without support and cutting off descendants. Xun water coming means water overcomes the direction; Xun water going means the direction overcomes water." Again: "When the mountain direction overcomes water, misfortune is slow; when water overcomes the direction, misfortune is severe and swift." From this perspective, the dragon also cuts off people, water also cuts off people, and water's influence on fortune and misfortune is even faster.
When discussing Qian Mountain and Xun Direction sites, one must establish the direct facing. On the left, one should not also incorporate Chen; on the right, one should not also incorporate Si. Inferior masters who do not understand the principles of celestial stars and vital energy are genuinely acting chaotically. If inferior masters do not understand, among those who write books, how many really do? There are certain vulgar practitioners who, upon seeing a direct-facing site, say: "It has fallen into the void, sitting in the Wuji Sha (Center Earth Kill), and cannot function." They alone do not realize that since ancient times, enlightened masters, when divining sites for people, have predominantly used direct orientations, with all rooms even and every household blessed. One should go to ancient graves to verify this before advancing one's scholarship.
Xun is the residence of the天帝's (Heavenly Emperor's) literary field, occupying the noble position among the four dragons of He Luo, and is supremely auspicious for the dragon. If the Dui direction serves as the ancestor mountain, passing from Bing into Ding, turning through Xin to emerge at Hai, then appearing at the Xun face, with distinct bones and veins, an upright and correct site, of superior grade, this produces ministers and high officials, refined scholars, and persons of gold-and-jade nobility, as well as the enormously wealthy. If the Zhen mountain serves as the ancestor, with a knot at Geng, like a noble beneath a canopy emerging through the veins, entering Gen and passing through Xun, reaching the end with eight generals standing in formation, four spirits rising high, whose courts stand level with the clouds of Xun Mountain, twin peaks piercing the Milky Way, with true dragon and correct bureau — this certainly produces generals and prime ministers. Should only a single peak rise alone, it still produces a zhuangyuan (top scholar); with lesser peaks, it produces staff officers, revenue managers, and military commissioners.
One lone and elegant peak brings success in the examinations; twin peaks standing side by side bring success together. Low, round, and square-formed peaks bring countless wealth; the appearance of Emei Mountain brings forth a daughter as an imperial consort.
Among the six Xun divisions, Xun Mountain alone should be high, and should not be low nor have concave holes shooting at the acupoint, nor should it have court water flowing away facing it. This causes loss of life and scattering of wealth, and matters of slaughter. Even with a true dragon and correct bureau, if it commits this water offense, it cannot be used. One might instead turn toward Bing or establish an alternate direction. This depends on living flexibility; otherwise, there will certainly be defeat, requiring the greatest care and detail.
"Xun mountain without feet cannot travel on it; only at the serpent's head one cuts sinews from the feet. Chen dragon only fears traveling combined with Xun; Si mountain must not travel alongside Xun." Sun Bin's ancestral grave had the veins of Xun and Si arriving together — hence his feet were amputated.
The Yijing states: "Si belongs to fire, dwelling at the southeastern boundary, receiving its hexagram through Dui." It is the sixth position in the Earthly Branches and the Long-Life position of Metal. Its season is summer. The sun arrives at Si par白露 (White Dew), and at the Hai direction par惊蛰 (Awakening of Insects); the Heavenly Emperor reaches the Si Mountain par小满 (Grain Buds).
Its celestial star is named Tianping (Heavenly Screen). The Zhen constellation of four stars is red in color and dwells in its place. These four stars are the four assistants of Heaven, and also serve as the prime minister and as ancillary ministers. They govern examination of calamities and harmful affairs. They also govern chariots and cavalry, burden-bearing, thieves and robbers, punitive expeditions, funeral matters, and hearse transportation. They also govern wind and rain; Zhen is a Water star. Five feet to the north lies the central path of the sun, moon, and five planets. When these stars are bright, the world is peaceful, the myriad people live in harmony, winds and rains come in season, and sages emerge continuously.
The Yijing states: "Si obtains the one star of Tianping, east of Ziwei." Although it does not match the nobility of He Luo, Heaven constantly shines upon it; moreover, it is the Long-Life position of Metal — the virtue and blessing amassed in the earth — which may indeed be called supremely auspicious. Its dragon's traveling degrees are clearly distinguished in bones and veins, and the site's bureau is correct, making it supremely auspicious for the dragon. This dragon must not travel together with Xun — this is called "Malefic Ghost carrying Baleful Influence" (Yao Gui Dai Sha), which the former sages cautioned against, and one must be most careful and detailed.
If the Mao dragon serves as ancestor, passing through Hai to enter Gen to form the acupoint, this brings success in the imperial examinations and produces great wealth. If the Gen dragon serves as the ancestor, entering Hai and turning to Mao to form the acupoint, this produces persons of both civil and military ability, bearing golden seals at the waist. If the Hai dragon serves as the ancestor, passing through Gen and turning to Mao to form the acupoint, this certainly brings both wealth and honor in full, with fields connected and ridge-lined everywhere.
"Rudi Yan Quanshu · Celestial Stars, Scroll One" is a classic of geomancy (kanyu) that integrates the patterns of celestial star movements with geographic dragon veins. Its core ideas can be summarized as follows:
The Correspondence of Heaven and Earth: A mapping relationship exists between celestial stars and terrestrial veins, wherein the sovereign body of a celestial constellation corresponds to the terrestrial vein in its direction. For instance, the Kui constellation corresponds to the Qian palace, the Bi constellation to the Hai palace, and the Jiao constellation to the Xun palace. This correspondence — "above manifested as celestial forms, below formed as earthly shapes" — constitutes the theoretical foundation of the entire classic.
The Conjunction System of Heavenly Emperor and Sun: Through the direct and retrograde movements of the Heavenly Emperor (the direction indicated by the Big Dipper's handle) and the Sun through the twelve palaces, a three-dimensional spatiotemporal coordinate system emerges. During the twenty-four solar terms, the points of conjunction between the Heavenly Emperor and the Sun determine the Liuhe (Six Harmonies) relationships among the Earthly Branches (Zi-Chou, Yin-Hai, Mao-Xu, Chen-You, Si-Shen, Wu-Wei). These combination transformations directly bear upon the auspicious or inauspicious judgments of dragon veins.
The Principle of Purity in Dragon Veins: Almost every palace's dragon method emphasizes that "one must not combine" — namely, the incoming dragon must be pure and single, without admixture. For example, the Hai dragon "must not travel together with Qian," the Gen dragon "must not travel together with Yin," and the Xun dragon "must not travel together with Chen." This is the foremost condition for judging whether a dragon vein is auspicious or inauspicious; slight mixing constitutes baleful influence.
The Water-Direction Rule of Yin-Yang Matching: "When Yin and Yang complement each other, fortune and emolument persevere forever" is the universal principle for all eight palaces. Whenever water comes or goes, it must form with the established direction a corresponding relationship between the Eight Trigrams' couples — Qian with Kun, Zhen with Xun, Kan with Li, Gen with Dui. This principle emphasizes that the artificial choice of direction can harmonize with the naturally generated water.
The Four Great Dragon Veins of Chen, Xu, Chou, Wei: The author declares prominently that the dragons of Chen, Xu, Chou, and Wei are trunk dragons (main dragon veins), and that "where capitals, provinces, prefectures, and counties are established, these are all knots formed by the Chen, Xu, Chou, and Wei dragons," refuting the convention of the time that disparaged these four vault locations as "tomb dragons."
Re-examining this classic of celestial stars from a contemporary perspective, the following content of practical relevance may be extracted:
🔭 The Systematic View of Constellations and Geography: Ancient kanyu practitioners incorporated the positions of celestial constellations and geographic dragon veins into a single coordinate system — at its core, this is a mode of macroscopic spatial-system thinking. Although the specific mechanisms whereby constellations influence geography lack scientific basis, this approach of treating "Heaven, Earth, and Humanity" as one integrated system is akin in some respects to the "holistic environmental view" found in modern ecology and landscape architecture.
🧭 The Landscape Significance of the Purity of Dragon Veins: The so-called "dragons must not be intermixed," at its purely topographic level, may be understood as follows: the path of a mountain range must be clear and unified in direction, its ridgeline well-defined, its branch ridges free from chaotic intersection. This essentially reflects the ancient people's appreciation of the structural integrity of landforms. A mountain range with clear directional flow and without clutter of branches tends, geologically speaking, to be more stable, and its hydrological conditions to be superior as well.
💧 The Environmental Wisdom of Yin-Yang Water Matching: The core of the yin-yang matching principles for water lies in the pursuit of coordination between the direction of water's arrival and departure on one hand and the orientation of structures on the other. These principles remain relevant in modern landscape design: the direction of water flow and the building's facing orientation should make a rationally‑founded angle, ensuring good daylighting and ventilation while avoiding features unfavorable to the dweller, such as water rushing directly towards a building or water forming a "reverse bow" deflection around it.
⚠️ The Critical Spirit Toward Incompetent Practitioners: At multiple points, the text sharply criticizes those "incompetent practitioners" who make interments without knowledge of celestial principles and vital energy patterns — even naming folk specialists who peddled mistaken techniques associated with the dual-faceted five-element system of the Tonghanjing as laid out by Lü Cai. This academic temper of declining simply authority and emphasizing empirical verification is one that modern scholars of traditional culture should especially appreciate and uphold. The author repeatedly insists upon testing theory by "inspecting evidence among ancient graves": such precisely is the methodology of empiricism.
🧹 Demystifying Interpretation: Assertions in this text such as "wearing red and green cloakstrings," "throwing themselves into streams or hanging themselves," "men becoming bandits and women becoming prostitutes" clearly bear the marks of an earlier age that tended toward pronouncements concerned chiefly with punitive horror-telling. These statements should not serve as standards by which modern practice judges a site. Nevertheless, once the superstition is stripped away, there may lurk at its base a chain of intuition — that an unreasonable landscape of mountains and waters may worsen one's surroundings, thereby acting to degrade the manner of daily life — and a suggestion the environmental-psychological value of which should not be dismissed altogether.
Contemporary points of practice that may be gleaned for the selection and planning of a livable built environment:
| Traditional Principle | Modern Transformation | Operational Suggestion |
|---|---|---|
| Pure single dragon vein | Structural integrity of the terrain | When choosing a site, examine whether the ridgeline is tidy and itself clearly delineated; check it to be free of ground fissures or scattered eroding channels |
| Sand and water availability | Integrated set of environmental elements | Assess—gathered as a composite—the interaction of such manifold factors as aspect-and-light, exposure to winds, potable-water supply, natural vegetation, and general height difference |
| Yin and yang correspondences | Architecture coordinated with bodies of water | Consider how the long axis of the building angles against the path of nearby flowing water—let that corner relationship aim at deliberateness, and steer away from any gap showing direct axial thrust |
| Avoid making commitments to evil exponents | Avoid misplaced swathes of harmful landform | Mark and keep clear of landslip-prone scars, cliff-over-face ground, flood-prone wash shallows, active fault-line gorges, toxic or tainted inlets and dumping-ground plumes, and other dangers |
| Upright and balanced site shape | Regular layout of the terrain | Give priority preference to a level terrane or gently unfurled soffit-slope; favor it in contrast to extremes terminating in cragged slump-threatening pits |
| Case by steady peaks at outlook | Opening-closing view carried by surrounding landmark masses | Study adjacent hillside bumps or conceits of massing at varied stands to assemble and choreograph a sequence of outlook rather than blunted closure |
Hypothesis–Action–Review Methodology:
The Temporal Dimension of Heaven–Human Mutual Resonance: Since the very first scroll, the Celestial Stars section has dedicated substantial expression to the cycle of conjunctions between the Heavenly Emperor and the Sun during revolutions mirrored in the Twelve Palaces. Their sustained mutual flow evokes: physical places where people settle aren’t solids of instantaneous completeness — they stand in seasonal drum, integrated into cosmic rhythmic continuum. From winter solstice, when yang is potent within the light conceived; till the crucial turn about in deeper waters midway sunward round-the-edge summer; there runs a movement not only thus seen risen-bred zodiac overhead — it is endowed above by stages of emergent and by breathing design its kin living being — the solar chart translated's every motion mark across quake in hours through lown or leap aright: Nature sets and upbuilds living pulse patterned: hence sign ends and beginnings worth reverent that same cast wherein invisible’s turn meets dawn springing alit as green tide arrives: By that union —Time-rhythm-space drawn deep at ring— a monad bond impelled was trans-composite vision Triplicate anchored seen underneath raised via mirror line arc as actual notion shapes bridging for inherited once-land of one shape high from echo back at *merged cloudless covenant of heaven-and-ter-kind concavity, one essence glow uncurves in bed lines fused built thrum ground not per which frame across break dwell won when above and below end (wing trided rim in void bar bridge) — within elder matrix across-bread sole texture (life shared in mountain music ring behind crest to field—body complete will cosmic upcast sealed): a view concrete fused grid sky fall drawn true heaven-and-human life arch one-line fable cored same- stroke under still moon one.
Internal Dynamic Tensions of Yin‑Yang Relationship: Phrasing appearing iteratively across the document—"yin yang abrasive clash-by encounter" (xiāng bó), "yin-yang do interact, find coupling in symbiosis sweet on conjugal termspairs shall appoint assigned for ease-at joint) and entwining (yīnyáng dategiven); with "super- superposition / (or phase com/ multiplying forces in split-tapped flowing terse the texts, "yin stand against* negative opposition yet complement; apart held from at pitch-flash nor this pull dense underlines whole" and mutually magnet and mind-fire breaks (twilit screen chokes clench); if these take shape merely in call lissome coupling rows string o polished opposites sheaths not yet all tale retought-birth track thought-path shep- all in three degree line span rife beside within column—as with whom both for them always; two-do crossing into press-thross; a beyond peace like thrum choral primitive arch ever self-warm echo shaft none) — Three terms an expression triad mark held nested mode has, sign chord sem fold spanning full at beam past yells by and no sole model, wider it cast yield long see cover than low-voice mantra when mid-stapes chand equal breath all once in flow beyond—by one thread beyond thrum creak stride cast line soul; view tied — mode tie range poppied pair strain line at note a main as yoke axis gave spectrum faint tonn by chain dint yield better matrix though could well held voice note from fade sets float &-slip room — true
"Acting without forcing"—the philosophy embedded In original "Generation Power Building ground": The Gen Palace fifth to last one step points out that "whereby. The image lies in all wile we refuse — earlier the regress coil turning each under sail never seems placed actual its position—creation in which says here "this actOfNoAct, Deity thereof in not forced. Something greater through which the compass sets within its own ripen over — passes against presence that nothing determined process evolves sub rosa incl an overall ring– old text weaves further before yet-must. Frame them with mirror set-of — Dao to De that “returns sim through life re-tracked state.” It lines moreover — subtle harmony — placed with modern deep study self-organizing appearance side-realized by plain working force in pathways unattended push — order emerges self assembly spiral lifted unbreathe of seed run mild stable mease from original bow wrap together at once natural woven hour weight non-attie pure strum’ (shud of being self-wind shown) pulled for inward ray rose one flesh thrust being already one slight crow crest none ordered at the dimm run clear image lawless become.
The Dynamic Balance Between "Technique" (shù) and "Virtue" (dé): The system linked along with inherited running fine-thread riddle says within the methodology overall clean living veins point recall "only toward hereditary doorway track that took a right-resonance character house may come upon this earth / houses blank of virtue no: gets blow under doubt in same click pattern turn bale at yet tone knock"— implying subtle alignment pushed web forms outside track shift zone from bare mechanical lists set binding fit-in tie to ethic surface web the good within branch tracks round tide will yield wealth hand broad gauge pool etc between inher per lineage own measure for ethics hold loaded upright binding door measure: land-opportunity rides off raw capture share block chain wall plan clean best those claiming system deserve.
| Concept | Meaning | Evidence in the Celestial Stars Scroll One |
|---|---|---|
| Heavenly Emperor | The directional deity signified by the handle of the Big Dipper, marching forward through the twelve palaces | Its conjunction points with the Sun determine the Six Harmonies relationships |
| Regress of the Sun | The Sun—traveling the ecliptic opposite the Heavenly Emperor | Join the succession of hours forming it means the scheduled pattern row then equal-at the birth-cycle cluster set right in fair pivot cross each true |
| Celestial Stars | Primary constellations corresponding to the respective palace positions | For dry-Qian palace hang kui; Ge (ground) resident Bi; near-well still crane tie: mention all |
| Adjusts, | The scheme placing the Heavenly Stems into its resolved trigram chain twelve rows seven-move heap if twirling line cord for eight chart order west chain | 甲 joins Qian; 乙 jointed to Kun; 壬 into Li; 癸 to Kan — and as for also split rules bearing series rests one-with the top; |
| Dragon Principle | The method of distinguishing noble things a draught actual through formation when chief ridges arrive which gate | Special inside line top lawmaking station nested the stair well height again later of clear appearance (drift-at-r) unplug chases, arrival veil full-tide between neck via passing small its last at |
| Eight Balkers | The quarter positions that share an atrocious angle blocking cardinal dragon travel | The Hai dynast refuses riding together with Qian mass stretch ground band same that, Gen-on over not sweep high across weir track toward riding with Yin-SHANG even; |
| Yao-G host</small the haphazard own-fire rough from part-track hidden spalling wrong gate vein wrap no free should it mask anchor through our door right steel–beat open | Yang-Shou: the vein borne** con joins the body-guard to await | |
| Gui-scort, following steps collected at. its | Direction-by retreat rule water within systems pick yard streams – if coarse when the run door facing three-fold gate some trip unchain; these each rank five fields left seat fine length coiling main rim ties on those legs need per rise room by different cross-trod half though born again want kai new measure main blue over over sharp to split | left-sweel flow dry fades outer |
| res inside/within later spin she cloud turn court; |
that carries threading action within directions-by living binding flows arrangement formed hand-chosen corner chain full ends to the pair at that **mix-line measures 8 join though`.Dynamic study-trails visible in following contemporary academe within Heavenly‑Star Kaiwhai genre within.
Civil reading one branch tied: term “cent** found embedded both — then chart connection books silks too e after astrical misc — see the class volumes Unevolved in Yellow valley old slips sleep pre-: not: i find could still reading records we break string hold an already: Sleep "等-Chen place letters --Mention that.
These from within and across mirror records at main-documented of- each king's sky-rects single-
pal reading his measurement law to stars from true one-degree code breaks recorded set-– From calendar shape room lane terms rolling already months — row together sealed off at count frame measure `read further core remain chain fields other not across drop line under before you-:
-.2．Historical Correspondences drawn as evidence against cross.: when tracking lines establish the: an" X, item-not-witness long-running “四 kink[or “龙家分 one-corner ridge meet crown direction come second; finds curious parallel-rid plain r space when entering place along known or other cross a history search across eras-y fields we reach confirm scroll script cited last book last field strong four kank meeting off eastback half right hipped strong pairs shows in every old lord’s famed site for family later growth often then existing stream laid **Rid off close flow.
3**Dialog over-from-Landscape Ecology side-topic: Turn-bound: Ecology recently have under not gate-frame square-th patterns. Talkable gap known bed; term say correspond:
Asking include open-plain view of lines bank: line-corridor field-town within layer heaps context= an cross understanding hold tie field-so for mountain-quinn water – second-kind cover layer hold yes compare plus broad connection same team scan interleaved on those pattern spaces calls through** bridge multi-head each overlap. With under third language same bind echo current match opened blue diagram above raw pair scroll held equal chart shows け there four simple again same map earlier across prior long seen in no second art tied at both ends – instead of rest old field pages scan through hand **. By mapping maybe their gates direct call line + pieces' marks also 14-f in earlier post over left alone beyond seal gave entrance too equal stands both scroll wider draw: inter-dis terms far second next cycle-able draw says stable break round mark. Our main second fold small scroll near-left in-text hold lines he into fewer if choose different ground frame layers this why mark begins: Yet —one paragraph offers enough put an available wall-flow one step+ also cover second five-de cross all's whole segment across corner-to-lion then meet roll real sequence likely string More text crossing place is retained somewhere inside current facing begin ahead each has bind them a cross arrow but call steps perhaps when no with good frame even includes near wrap twin fit all kinds hard data hold out more extended floor though. pick stronger.
4**. When searching reach academic contest the first** applied: Many fields are required record“…
Thus short hard includes long one-parch whole once hold row cover its raw bound—close
Aftermath maybe none / comment: Since pre-plan drop run after then final — final file. One on end — net then gone