入地眼全书砂法卷四

Rudi's Complete Guide to Sand Methods - Volume Four

Overall Paraphrase

The ancients have already provided very detailed discussions on sand methods. There are those that distinguish good and bad fortune from form, such as pointed-round and square-correct shapes that form precious objects—these are auspicious; askew and fragmented shapes that form vicious implements—these are inauspicious. There are those that determine good and bad fortune by direction, such as Zhen-Geng, Xun-Xin, Dui-Ding, Gen-Bing directions being auspicious, and Yin-Jia, Kun-Shen, Chen-Xu, Chou-Wei directions being inauspicious. There are those that discern fortune through li-qi (cosmic principle), such as Metal, Wood, Water, Fire, and Earth stars each preferring to reside in places of generation and vigor, and disliking places of control and drainage. There are also claims that certain dragons should match certain sands, and certain sands should match certain orientations—this also belongs to the theory of li-qi, such as Lai Wenjun's "Cui Guan Pian (Urging Officials Chapter)".

Each school discusses sand methods with its own tradition—some insist that form is paramount, some advocate that direction is of greatest importance, and some devote themselves to the subtlety of li-qi—therefore sand methods have never had a unified standard. What I have received from my master is all applied within the Ba Sha Fa (Shifting Sand Method). Having comprehensively examined ancient and modern burial sites, I know that sand takes form as primary, while direction is not unimportant, and li-qi is not without efficacy. Thus, when sand forms are auspicious and located in auspicious directions, their manifestation is swifter; if inauspicious sands occupy auspicious positions, blessings, though present, may not be complete. When sand forms are auspicious but born in inauspicious directions, the power of good fortune diminishes. If inauspicious sands also occupy inauspicious positions, disaster arrives in an instant. Where dragons and orientations delight, and auspicious sands stand proudly in array, wealth and honor multiply even more greatly. Therefore, the technique of the Shifting Sand Method lies entirely in the practitioner's skill in recognizing form and direction; li-qi must be applied with refinement—shift the auspicious and it is auspicious, shift the inauspicious and it is inauspicious. By observing comprehensively to seek good fortune and avoid calamity, perfection may be achieved. Two volumes total.

Methods of Observing Sand

The Monk Jingdao says: In all observation of sand, first recognize the star form as primary. Sand is divided into three grades of observation: wealth, honor, and lowliness. Plump, round, and correct indicates wealth; pointed, beautiful, and refined indicates honor; slanted, swollen, and tumid indicates lowliness. One must also clearly recognize which star the image of the sand form belongs to, only then can one know the magnitude of wealth and honor, length of life, and circumstances of poverty or success. In sum, observe through the heavens by zodiacal mansions, through the earth by the configuration of circumstances—then good and bad fortune are fully held in the palm of your hand. The zodiacal mansions refer to those included among the twenty-eight asterisms.

Detailed Explanations of the Five Star Sand Forms 🌟

🔥 Fire Star Form: Pointed and sharp, slightly inclined, with flames appearing to move—this is the true Fire form, also called Lian Zhen, or Zao Huo (Dry Fire). Fuel-like, with two peaks rising together, called Shuang Jian (Double Recommendation), and the sand is called Wen Bi (Writing Brush). Stars of this type, standing towering into the clouds, occupying the position of the true seal, produce talents suited for prime ministers and dignitaries of the Three Terraces.

🌱 Wood Star Form: Round and straight, body standing tall and rising—this is the true Wood form, also called Tan Lang (Greedy Wolf), or Zi Qi (Purple Essence), and the sand is called Gui Ren (Noble Person). Stars of this type, piercing the heavens and entering the clouds, are certain to indicate top-ranked scholars and prime ministers.

✨ Metal Star Form: Tall and round, this is the true Metal form, also called Tai Yang (Great Sun), or Zuo Fu (Left Assistant), and the sand is called Da Wu Jin (Great Martial Metal), Xian Tian Jin (Cloud-Offering Metal), Yun Zhong Jin (Metal in the Clouds). Metal stars have the most variations:

• Square with roundness, Metal transformed with Wiry shoulders, also called You Bi (Right Aid), or Tai Yin (Great Moon), and the sand is called Zhu Fu (Main Cauldron)
• Low and elongated, called E Mei (Moth Eyebrow)
• Curved with roundness, Metal transformed with Water waist, also called Wu Qu (Military Music), or Jin Shui (Metal-Water), and the sand is called San Tai (Three Terraces)
• Pointed rising is Hua Gai (Canopy), round rising is Bao Gai (Treasure Canopy)
• Both wings drooping down is Fei Feng (Flying Phoenix)
• Misted and small is Xi Mao (Straw Hat)
• If the tall Metal form is round at the body and also round at the head, this too is the true Metal form, but even more refined and elegant than the Great Martial Metal, and the sand is called Fu Zhong (Overlaid Bell)

Stars of this type, if one or two peaks rise, or if distant peaks align like bamboo shoots occupying the true-seal position, certainly indicate Hanlin Academy talents and high-ranking official nobility.

⛰ Earth Star Form: Round and square, this is the true Earth form, also called Ju Men (Great Gate), or Tian Cai (Heavenly Wealth), and the sand is called Yu Ping (Imperial Screen); when low, it is called Yu Shu Tai (Imperial Writing Terrace). Two shoulders rising with angles is Zhan Gao (Displayed Edict), low and elongated is Yu Ji (Jade Table). Having a hollow within which there is enveloping form is Cang Jin (Hidden Gold), and with one end high and the other low is Tian Ma (Heavenly Horse). Stars of this type rising up—when high, they occupy the true-seal position, indicating great wealth, flourishing population, and minor nobility with widespread renown.

🌊 Water Star Form: With a configuration like a live snake, or like waves, this is the true Water form, also called Qing Qi (Refined Wonder), or Jue Qu (Burrowing Bend), and the sand is called Wen Qu (Writing Bend). Stars of this type, high on top and low below, occupying the true-seal position, produce people who are refined and elegant, intelligent, wealthy, and beautiful—nothing more.

Modified Star Sands

As for the Po, Lu, Wen, Lian (Broken, Emolument, Literary, Harbinger) sands, these are star forms found among great mountain ranges, observed alongside, called Zhang Tian Shui Xing (Rising-Tide Water Star). The head resembles Lian Zhen, the body resembles Ju Men, the feet resemble Po Jun, and the branched parts resemble Lu Cun. These types of stars, originating from ancestors in old mountains as branching divisions, when reaching water entrances serve as Tian Xiong Xing (Heavenly Fierce Star), or arriving within valleys serve as Tian Quan Xing (Heavenly Authority Star)—variant forms of Fire. If occupying the true-seal position, they produce fierce and violent persons, and people talented in both civil and military arts.

The Three Grades of Sand: High, Medium, and Low 📐

Now that the five-star sand forms are clear in image, one must also distinguish the high, middle, and low three grades of observation:

The Coordination Between Dragon Configurations and Sand 🏔

Mountain-dragon parcel-forming sites primarily feature high sand; gentle-ridge-dragon parcels primarily feature middle sand; plains-dragon parcels primarily feature low sand.

• Plains land that obtains gentle-ridge sand → Even greater efficacy
• Gentle-ridge land that obtains high-mountain sand → Blessings doubled
• High-mountain land that obtains plains sand → Called "possessing yet as though lacking"; this is residual energy of the sand, not a true sand

Wherever dragons form lots, dragon and sand must mutually complement each other. Even though the sand is good, the dragon must also be good. When the dragon is good and the sand is also good, what is always valued is that it faces open displaying affection*, its disposition turning toward me*.**truly available for my use—this all depends on the craft of acceptance and management. If it faces away and shows no attachment, what benefit is it even if present?

To discern sand through the map of the dragon, if great lands are formed, Heaven gives birth and Earth completes, as there are also patterns of nature. Seat in accordance with the sand, establish the orientation in accordance with the water. Hence the ancient masters' legacies have the method of inner and outer orientations: the inner orientation dissipates sand, the outer orientation receives water. Only thus can wealth and honor be complete, with ancestral unity and influence belonging equally among descendants—only here can you see the divine hand of the immortals.

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🧠 In-Depth Understanding

Core Concepts 💡

The core of this chapter lies in revealing the system of understanding in sand methods. Monk Jingdao unequivocally points out that sand methods are not unlike a single-dimensional way of seeing good or ill; instead, forms, directions, and rational ordering all involve systems that cannot be separated. This is a synthesis:

1. Form as substance: The shape of the stars is the first priority—plump, round, and upright means wealth; pointed, beautiful, and graceful means honor; slanted, swollen, and heavy means lowliness.
2. Direction as function: Good sand in auspicious orientations accelerates manifestation; turbulent sands in disadvantageous places bring disasters immediately.
3. Li-qi as pivot: Transfer advantageous sands into beneficial positions by means of the inner/outer technique to dissolve harmful configurations.
4. Dragon coordination: Sand may be good, but the pulse is that upon which capacity depends; capacities for governance may exhaust—patterns themselves address expressive liveliness.

Layer for these related applications within sequence: then look at the whole configation systems to calculate show choice adjustments coordinate life-drifting with strategic elegance between formal suitability along functions.