Outer Chapters of the Heavenly Jade Classic

The hexagrams known as Xuan-Kong hold the subtlest principle; from Qian, Kun, Gen, and Xun inquire into origins and causes. Kan, Li, Zhen, and Dui divide Heaven and Earth, and the Five Phases are sought still within their positions.

First, the Heavenly Treasure Classic is the most wondrous; second, the Dragon Son Classic must be examined. The third classic is called Mysterious Maiden, and the fourth is named Precious Illumination Classic.

Qian with Bing and Yi, together with Zi, Yin, and Chen — arrange the six positions and all belong to Metal. Gen with Geng and Ding, together with Mao, Si, and Chou — the six positions belong to Water, by human measure.
All the above number as Yang; only Yang mountains and Yang waters match. Kun with Ren and Xin, together with Wu, Shen, and Xu — the six positions belong to Wood, yet none discern it.
Xun with Jia and Gui, together with Hai, You, and Wei — the six positions belong to Fire; you must remember. All the above are Yin; Yin mountains and Yin waters truly correspond.
This is the Yin-Yang Heaven-Earth hexagram set; within the Five Phases, they are called the Four Classics. Do not break the prosperous sector — there wealth and rank gather; if the life-giving sector is breached, the young are harmed.
Yellow Springs sit upon the life-giving position; in years when the stem transforms, punishments will surely be seen. This is the authentic verse of the Nine Heavens — do not hand such a classic lightly to the unworthy.

The true spirit ascending the mountain and the zero spirit descending into the water — that is the first. Branch spirits are true, stem spirits are zero; the true spirit is the dragon, the zero spirit is the water. The mountain dragon spirit does not go into the water; the under-water dragon spirit does not climb the mountain. When a zero mountain faces a zero direction, wealth and rank accumulate; but if one embraces and nurtures a zero mountain as a true direction, when a household is entered, adultery arises. Nevertheless, when branch and dragon are mutually generative, mutual generation brings noble houses; mutual overcoming ends the lineage. One must inspect the Great Five Phases — once the phases are matched, the names of fortune and misfortune are fixed; once you know, you may act freely.

The mountain governs human descendants, the water governs wealth and rank — that is the second. The four dragons apportion the four branches of a household. If Zi, Yin, and Chen are not on the mountain, then the eldest branch has no mountain; if Qian, Bing, and Yi are not on the water, then the eldest branch has no water.

The mountain, facing, and water routes must follow the order one, two, three, four — that is the third. If the Zi First Dragon is on the mountain and the Wu Second Dragon is on the facing, travel is possible; the Second Dragon follows the water and is auspicious. If the Third Dragon is on the mountain and one travels, the Second Dragon water is called reverse, and disaster arrives at once. If facing Ren with a Bing facing, Metal overcomes Water: the facing overcomes the mountain — reverse; though fortune is released, the lineage does not flourish. If the mountain is Zi with a Wu facing, Metal overcomes Wood: the mountain overcomes the facing — forward — bringing great wealth and rank, a hundred sons and a thousand grandsons. In judging by the Great Five Phases, look to the mountain, not the facing. When mountain, facing, and water all fall within the hexagram, nobility is ruled.

If one exits the hexagram, no nobility appears — that is the fourth. The twenty-four mountains divide into three hexagrams: Yin, Jia, Mao, Yi, Chen, Si within constitute the eastern division; Shen, Geng, You, Xin, Qian, Xu, Hai, Ren make the four hexagrams; Wu, Ding, Wei, Kun, Zi, Gui, Chou, Gen form the northern-southern hexagram.

Departing water must turn its head — that is the fifth. Among the four dragons, if one dragon’s water is always seen, nobility emerges; without one dragon’s water, there is wealth but no rank. For example, with Yi and Bing as the drainage direction, one must折 three or four times again toward Yi water, so that people and wealth endure long. Or if the original facing has incoming water, that is also called turning the head.

Where the First Dragon sits in the Metal position, the household is rich and noble, with a hundred sons and a thousand grandsons.

For instance, with mountain Chen facing Qian and discharging Qian water, or mountain Qian facing Yi and discharging Yi water — these are Metal meeting Metal, ruling both wealth and rank.

When the Second Dragon travels home to its native region, outside it safeguards and acquires fields and estates.

For example, mountain Kun facing Ren and discharging Ren water: Wood meets Wood, ruling wealth and rank.

When the Third Dragon travels from its proper position, gold and jade in the family are fated.

For example, mountain Gen facing Ding and discharging Ding water; facing Geng and discharging Geng water. Water meets Water, ruling wealth and rank.

When the Fourth Dragon’s position reaches Fire, wealth and rank produce the Three Ducal Ministers.

For example, mountain You facing Jia and discharging Jia water: Fire meets Fire, ruling wealth and rank.

Where the true spirit’s mountain and water intersect, a hundred sons and a thousand grandsons emerge. When the zero spirit comes ahead and meets water, wealth and rank produce officials.
If zero spirit and true spirit intersect together, descendants suffer setbacks and decline. Only after a hundred steps does the true spirit become a dragon; if the water is short, it is said to be ominous.
Of the zero spirit, do not ask whether long or short — fortune and misfortune are judged differently. One often sees mistaken masters use their hearts wrong, then declare the incoming indeed true.
If one takes the head of the incoming as the fixed criterion, where then is Yin-Yang to be sought? Or if one selects the passed-through dragon as master, the true dragon is lost.
There must be a true dragon coming into a true hexagram; to misrecognize is to kill people by mistake.

This passage means the true spirit should be upon the mountain and the zero spirit upon the water, and the key phrase is the true spirit’s hundred steps — one should recognize dragons truly and not proceed carelessly.

If the Five Phases overcome the facing, a hundred sons and a thousand grandsons flourish. When the facing travels with two divine forces, generation after generation is rich without poverty.

Whenever the mountain overcomes the facing, a hundred sons and a thousand grandsons emerge. For instance, mountain Zi facing Wu is called the elder overcoming; secondly it is Metal overcoming Wood — one spirit of Metal, one of Water — that is the facing traveling with two spirits. Again, mountain Si facing Hai: Si belongs to Water and Hai to Fire, also traveling with two spirits. Thus one sees that mountain overcoming facing is auspicious.

Where the First Dragon is born there is the Third Dragon; generations of wealth unbounded. Also know that Three is master of the Five Phases — its body originally belongs to Earth.
Heavy Water and one Earth within the Five Phases share life, prosperity, and tomb alike. The Third Dragon’s three lines are rich, with silver vases set on display in numbers.
If the Third Dragon’s position meets misfortune, the third son ends the ancestral line. When the Fourth Dragon obtains its position, people prosper full and open their storehouses for wealth and rank.

“Where the First Dragon is born there is the Third Dragon” — meaning the four dragons in their natural sequence all prosper; only the Third Dragon also partakes of Earth, and Water and Earth share the same life, prosperity, and tomb phases, so in fortune all three houses are fortunate together, and in misfortune all three are unfortunate together. For example, with mountain and facing of Mao-Yi facing Mao-Yi, water reaching Yin-Jia produces officials of the curtain; without Chen water, it produces a Judicial Commissioner. With mountain Si and its native facing and water, it also produces a Scholar of the Dragon Diagram and eight ranks of high ministers. For Qian, Kun, Gen, Xun mountains and waters, without Yi water there is no emergence. For Yi, Xin, Ding, Gui mountains and waters, if long they produce holders of court ribbons; seeing Yi water emerge, without Bing water there is no emergence. For Mao, Si, Chou mountains meeting Gen-Geng, if Ding water is long they produce “kakusa” monks (monks of the robe); if short, none. For Gen-Geng-Ding mountains meeting Mao-Si, if Chou water is long they produce Daoist priests; if short, none. For You, Hai, Wei mountains meeting Xun-Jia, if Gui water is long they produce nuns; if short, novice nuns. For Xun-Jia-Gui mountains meeting You-Hai, if Wei water is long women are pure and chaste.

When wealth water and wealth mountain meet, wealth comes easily, connecting to seven roads and eight directions. Vast riches emerge through cleverness, yet the family is short on human descendants.
Still, the dragon and water must travel in accord; from this, people and talent arrive. When dragon comes and goes in order, sons and grandsons prosper, and every generation is full of clothing and grain.

For instance, Metal overcoming Wood is wealth; because of the overcoming, descendants are few. One must have water and dragon in accord for things to go well.

Arrange the facing and map the Ming-Tang water; grasp the folding heart and every principle carefully. Simply observe the Four Dragon Classics — each classic has its own name.
When the Five Phases lack roots and water folds above, how can a master of the age ever grasp it? Let discharging water and the mountain run along the same path — generation after generation sits as lords of a walled city.

This summarizes the text above.

Zi, Yin, Chen together with Qian, Bing, Yi — the eldest son’s position is truly fixed. Wu, Shen, Xu with Kun, Ren, Xin — the second son’s position is truly here.
Mao, Si, Chou with Gen, Geng, Ding — the third son’s share begins from here. You, Hai, Wei with Xun, Jia, Gui — the fourth flourishes in its position.
The first fold of water is the eldest branch’s fold; Qian and Bing still seek Yi. The second fold of water concerns the second son; Kun, Xin, Ren travel together.
The third fold of water is for the eldest — explain carefully and distinctly.
When the First Dragon’s palace water leaves through the water mouth, sons and grandsons are mostly inauspicious. If the dragon travels far, watch the home region; the water position is not hindered.
If the Third Dragon travels first and the First Dragon next, one enters a household as both adopted and nurtured. When the Fourth Dragon’s position is unclear, father and son end the family line.

Among the twenty-four characters as parents, children, grandchildren, and descendants — one must respect rank and follow order, so that the lower gate proceeds first. To insert into the upper gate means rank is out of order and the Five Phases turn inward against themselves, ruling that descendants will be given away or adopted by other households.

Metal, Wood, Water, and Fire each rule their own palaces, and life destinies also differ. Check that the four movements match one’s life destiny — then fortune naturally flourishes grandly.

Mountains such as Zi, Yin, and so on belong to Metal. For example, mountain Gen facing Bing, discharging Ding and Geng: Metal generates Water; Metal and Water destinies are wealthy and noble. Mountains such as Wu, Shen belong to Wood — for example, mountain Ren facing Wu, water flowing to Kun and Wu; Wood-natured people are wealthy and noble. Mountains such as Wu facing Jia or Gui: that is Wood generating Fire; Wood and Fire people are wealthy and noble. Mountains such as Mao, Si belong to Water — for example, mountain Gen facing Ding or Geng: Water and Earth destinies are wealthy and noble. Mountains such as Bing (Hai?) belong to Fire — for example, mountain You facing Xin, water flowing and returning to Qian in order: Water destinies are wealthy and noble.

Stem and branch waters must rely on each other; further distinguish the heavenly stars in order. In the Zhen palace the eldest son receives blessing’s response; in the Dui palace the youngest position knows fortune or ill.
The middle palace Li and Kan are fixed from Heaven; when sons are ranked, positions yet shift. Stem and branch waters must rely on each other; further distinguish the heavenly stars in order. In the Zhen palace the eldest son receives blessing’s response; in the Dui palace the youngest position knows fortune or ill. The middle palace Li and Kan are fixed from Heaven; when sons are ranked, positions yet shift.

The branch positions are seen above. Zhen is eldest, Dui is youngest, Li and Kan are the middle — this is common talk in form studies. If ranked by parents, brothers, and descendants, it differs from this.

Metal, Wood, Water, and Fire — four dragon positions; generation and overcoming have no end. Mutual generation is auspicious, mutual overcoming ominous; fortune and disaster lie within.

The six mountains Zi, Yin, Chen, Qian, Bing, Yi belong to Metal; Metal and Water mutually generating is the forward dragon.

Suppose the responsible direction… (as when a breeze stirs grass) it is suitable to discharge Ding water, which is Metal generating Water; discharging Geng water is the same. Discharging Xin water is Metal overcoming Wood — mutual overcoming becomes ominous, yet still sharing the same character of Yang above. The six mountains Wu, Shen, Xu, Kun, Ren, Xin belong to Water: when the mountain comes and one sets the facing, one must strictly avoid mutual overcoming. Suppose the facing is Xu — discharging Qian water is unsuitable, for Metal overcomes Wood; this is the same character of Yin below. The six mountains Mao, Si, Chou, Gen, Geng, Ding belong to Water: if mountain Wei faces Chou, discharging Gui water is unsuitable — mountain Wei is Fire and facing Chou is Water, and Gui is again Fire, so Water overcomes Fire. The classic says: “Water overcomes Fire — people die early.” If mountain Gen faces Wu and discharges Ding water, Wood does not mutually generate; it is the forward dragon. The six mountains You, Hai, Wei, Jia, Xun, Gui belong to Fire: if mountain You faces Jia, discharging Gen water is unsuitable — Shen is Fire and Gen is Water, so Water overcomes Fire; what overcomes destroys human descendants.

When Metal reaches the Fire palace, people die and the line ends; when Fire enters the Metal palace, the wife is surely damaged. Metal and Fire mutually punishing, people separate of themselves — even if not strangled by a rope, they still part.

For example, mountain Hai facing Bing: Fire reaches the Metal palace. Mountain Qian facing… : Metal reaches the Fire power station palace. Despite this, there are also methods of shifting palaces and following forward dragons — one must not cling rigidly. For instance, mountain Hai facing Bing: Wood flows through Ji and Jia; mountain You facing Yi: water flows through Xun and Jia — generations of the Three Ducal Ministers. Mountain Wu facing Gui: water returns to Jia; if flowing Geng and Xin, fortune is long-lasting; if also flowing to Qian, descendants will suffer illness.

Zi, Yin, Chen, and Qian, Bing, Yi — cut off with Xun water exiting. Wu, Shen, Xu with Kun, Ren, Xin — Qian water breaks the life-giving.
Mao, Si, Chou and Gen, Geng, Ding — Kun water must stay and pause. You, Hai, Wei with Xun, Jia, Gui — Gen water must not go downward.

Zi, Yin, Xu, Ren, Xin belong to Wood; life is born in Hai, and Qian and Hai share the same palace — so discharging breaks the life-giving; if it comes in, it is auspicious. Mao, Si, Chou, Gen, Geng, Ding belong to Water; life is born in Shen, and Kun and Shen share the same palace — discharging breaks the life-giving; if it comes in, it is auspicious. You, Hai, Wei, Xun, Jia, Gui belong to Fire; life is born in Yin, and Gen shares the same palace — discharging breaks the life-giving; if it comes in, it is auspicious.

Above Geng and Ding, Kun is the Yellow Spring; with Yi and Bing, beware that Xun water comes first.
In Jia and Gui facings, one harbors seeing Gen; on Xin and Ren water routes, one fears meeting Qian.

Zhang Zongdao’s Classic of the Green Satchel says: from Geng to Ding, all avoid Kun; from Zi (Ji?) to Bing, all avoid Xun; from Gui to Jia, all avoid Gen; from Xin to Ren, all avoid Qian. Its method concerns setting the facing, opening gates, folding water, discharging water, and routing water — nothing is exempt from taboo. If violated, near at hand the effect appears in six or twelve years; far away, within twenty-four years. The county… (one is not taboo of) going out, only of coming in, because water that passes through this place will surely be cursed. For example, a Geng facing with water flowing to Ding manifests in twelve years; if flowing to Kun, measure its length to fix the number of years — if it has passed the Wei character, there is no further trouble. If one faces toward Kun with long-flowing water, the ruling is extinction of the line.

Mao, Chen, Si, Wu fear the Xun palace; Wu, Shen, You, Kun must not be joined. You, Hai, Zi with Qian as correct; Zi, Chou, Yin, Mao with Gen water ominous.

Coming in, one should be in life and prosperity; going out, in sickness and death. When a yang stem sets the facing, the water mouth draining through extinction and conception rules wealth and rank — this is truly the water that expedites promotion. For the cemetery as Yin, one prospers only after obtaining Yin. A house belongs to Yang and must wear Heaven and cover Earth — such as Jia-Yin, Geng-Shen, Ren-Zi, Bing-Wu, with heavenly stems above and earthly branches below.

With Xin entering the Qian palace, a million in estates; with Gui returning to the Gen position, literature flourishes.
Yi facing must flow to clarity for wealth and rank; Ding-Kun is always full of ten thousand grain chests.

This is called the Yellow Spring that Saves the Poor; all refer to the facing above — incoming water is auspicious, outgoing water ominous. The Xin’an Prefecture Gazetteer: “Ren mountain with Bing facing and Jia gate open, within five hundred years a great talent is produced. Once set at the water beneath Ziyang Mountain, in the Yi-Geng years infants perish.” Commentary: Zi, Yin, Chen, Qian, Bing, Yi belong to Metal; Ziyang water flowing to the Xun-Si position is shooting through and breaking the life-giving sector. Yi and Geng transform into Metal, so disaster appears in those years. As to “infants perish,” the life-nourishing position rules children, and the Ji position holds a prison hatred, able to bear the lethal force of the Yellow Spring — hence grown men are not slain. Its method makes the facing primary; gates, paths, pools, wells, ditches, walls, and folded water must not violate it. If there is a roadway in the Ji-Si sector, it is called “trampling and breaking the life-giving,” hence the saying “entering the Yellow Spring.”

There is yet one divine force hard to speak of — masters of the age cannot grasp it. Chen mountain with Xu facing, Xu mountain with Chen facing — it startles everyone in the world.
Yin returning to Jia water, Yi returning to Xun — the long flow is [lacuna]. Yin is the tiger; search the root carefully, and take Xun, Bing, Ren as correct — [lacuna] generation without vexation.
Mountain Xin facing with water to Qian — wealth and rank produce officials.

All of these speak of mutual overcoming and form another pattern. Chen is the Heavenly Snare and Xu the Earthly Net — the most inauspicious. Cite these two forces and the rest may be known.

Metal meeting Xu becomes iron; Fire facing Wei and Shen ends. Wood at Chen withers branch and leaf; Water on Chou and Yin is extinguished.

When the Five Phases meet decline, it is called a barrier. Also of the Five Phases in water form: Metal is round, Wood is straight, Water is winding, Fire is slanting, Earth is horizontal. When the water city’s outlet violates the barriers listed above, early death among the young is ruled.

This classic is called Heavenly Jade. Observing that much of what it says overlaps with the Inner Transmission, the classic must be the Inner Transmission rather than the Outer Transmission; therefore the overlapping passages were deleted, and the text reordered into a book of its own. Yet both are the same Heavenly Jade and the same Inner Transmission: earlier it was said that water must reverse in the order 4-3-2-1, while here folded water must proceed forward 1-2-3-4 — this ultimately cannot be reconciled. My private view is that folded water proceeds forward; the earlier statement is still kept as written, awaiting those who understand.