Latest notes
Verses on Wells Among the Twenty-Four Mountains
Auspicious: A well in the Hai direction: refined eyes and clear brows, flourishing descendants, many clever people. A well in the Gui palace: gold fills the basket; six fingers or a cleft lip; twins will appear. A well in Gen brings wealth; the people produced are worthy and filial; adopted honor-sons; fields throughout the district. A well in the Xun palace: great prosperity in wealth and emolument; the eldest branch passes the examinations; both men and women are clever. A well in the Si direction: rumors between uncle-in-law and sister-in-law; great wealth with lesser rank; the people produced are cultured. A well in the Bing direction: official emolument resounds; benevolent and filial father and son; loving brothers. A well in the Ding direction: great prosperity in descendants; wealth and emolument flourish; heroes in every generation. A well in the Wei palace: wealth, merit, and fame; fields greatly expand; the household is honored. A well in Geng brings wealth; the people produced are outstanding, brave and strong; blessings and emolument last long. Inauspicious: A well in the Qian palace: children without milk; head wind and crippled feet.
The Dragon-Seeking Verses
Version One: The Dragon-Seeking Verses inquire after the ancestors. If the ancestors are unknown, how can they be counted? Dragon towers and phoenix pavilions are the ancestors; to know their tracks and fix the direction and place can make one's own house produce the Three Ducal Ministers. One mountain goes, one mountain returns, leaving the tower and descending the hall, intent lingering. Reining in horses and stationing troops in order, escorts on both sides follow from the tower. One metal breaks, one water surges; Tianjia and Tianfu arch in opposition; Tianhu and Tianjiao rise as the dragon tower; the form seems like linked pearls rising over ridges. One wood soars, one fire flares; the nobleman's writing brush pierces the azure sky; this is the nobleman coming to set the form; layers of banners stand before. One celestial horse, one climbing saddle; both must be high and the form upright. Examine each section rising above the last; ahead where the assembly gathers, look at the dividing peaks. One branch east, one branch west; distinguish male and female in this one skill. Recognize the tracks and know the parents; ten li ahead the acupoint must be known.
Commentary on the "Essay on Revealing Subtleties"
1. Hardness and Softness Chapter. The Changes say: the Way of establishing heaven is yin and yang; the Way of establishing earth is softness and hardness. Master Shao wrote: the Way of heaven is fully contained in yin and yang; the Way of earth is fully contained in hardness and softness. Therefore the essentials of geography lie in nothing higher than hardness and softness. Hardness and softness speak of their substance. At the beginning of heaven and earth, all was like a swirling mass of sand — mountains and rivers could not yet be spoken of. Then wind and qi rubbed against each other, water and earth agitated one another: the hard stood firm alone, while the soft surged and gradually wore away. Thus mountains and rivers took form.
Commentary on the Song of Wondrous and Strange Dragon Caves
The true dragon hides its wondrous cave in strangeness—how could ordinary eyes ever love it? Heaven's treasures and earth's secrets are governed by spirits; guidance awaits a clear-sighted master. The clear-sighted master discerns the arcane formulas but dares not speak the secrets. Fearing that your karmic affinity and fortune may be slight, pointing it out would only cause alarm and doubt. Land has marvelously skillful forms and also ugly, clumsy ones—all are called strange caves. Skillful means the cave form is beautiful yet wondrous, its position making people doubt. Clumsy means the cave form is hideous and plain, leaving one hesitant to begin; the adept's creative workings are held within the breast, and skillful means are fully understood as arcane.
A Far-Fetched Case in the Secret Judgments of Yang Dwellings (Yang Zhai Mi Duan)
Case Eight: The Ren Residence of Kuaiji. Sitting Zi-Wu兼Ren-Bing. Period Seven. Master Zhang's judgment: The ground in front is high, a great river behind; water light appears in the Qian, Kan, and Gen directions; a large locust tree behind reflects water in a sheet of green; the house interior is mostly dim. Those who dwell here have both progeny and wealth flourishing, because Double Seven arrives at the rear, with the great river behind. Yet in the house there is a female ghost in green clothing, appearing at the shen hour. At the beginning of Period Eight, Master Qian opened a door in the wei direction, and since then the ghost has not appeared.
Zi, Gui, and Jia-Shen Together: Tanlang
Zi, Gui, and Jia-Shen together — Tanlang walks the whole way. Ren, Mao, Yi, Wei, Kun — the five positions are Jumen. Qian, Hai, Chen, Xun, Si, connected with Xu as Wuqu named. You, Xin, Chou, Gen, Bing — the heavenly stars speak of Pojun. Yin, Wu, Geng, Ding above — Youbi arrives as the fourth star. Lianzhen returns to the five positions, as all stars move forward or in reverse. Some say these six lines may come from Jiang Yao's Notes from My Teacher, a disciple of Jiang Dahong, yet the provenance of that work is itself quite suspect and cannot be fully trusted.
The Unified Logic of Clockwise and Counterclockwise Reading of the Sixty-Four Hexagrams on the Circular Diagram of the Compass
In the circular diagram of the sixty-four hexagrams, the reading order from the bottom line to the top line is not uniform. The prescribed order takes Kun as one, Xun as two, Li as three, Dui as four, Gen as six, Kan as seven, Zhen as eight, and Qian as nine. Qian, Kun, Kan, and Li form one group; Zhen, Dui, Xun, and Gen form another — that is, when the bottom and top lines are identical they belong to one group, and when different, to the other. When the lower and upper trigrams of a hexagram belong to different groups, the reading goes clockwise from the bottom line to the top; when they belong to the same group, it goes clockwise from the top to the bottom — this conceals a subtle logic.
Feng Shui Compass SchoolSeveral Key Points of the San He School of Feng Shui
Regarding the use of the Heaven and Earth plates, the San He school has long had many disputes. For example, some say the sitting-facing direction should use the Earth plate while others say the Heaven plate — this stems from not having clarified the concepts of the plates. The Heaven and Earth plates are actually two different coordinate systems. San He feng shui takes four major mnemonics as its guiding principles, namely: Xin and Ren meet and gather at Chen; Yi and Bing cross and hasten to Xu. Dou and Niu receive the qi of Ding and Geng; the Golden Goat gathers the numinous of Gui and Jia. As for "Yi and Bing cross and hasten to Xu," from Dou/Niu and Golden Goat this is clearly a concept of the Twenty-Eight Mansions; many people therefore associate the Heaven plate with this, but that is not actually the case — as shown in the diagram, if one follows the traditional Twenty-Four Mountains, for example the midpoint of Zi is where Ren and Gui meet, which is extremely awkward for expression.
The Flying-Star Method of Shen's Xuan Kong
Later learners of Shen's Xuan Kong often call themselves the Wuchang school of Xuan Kong, claiming transmission from Zhang Zhongshan — but in fact they have nothing to do with Zhang Zhongshan's method. What is more, Shen Zhureng did not actually finish his feng shui book before he died; whether some of the statements in the book were later altered or changed is unknown, and much of the content was supplemented and refined by later people. There are often cases where judgments verify but implementations fail; relatively speaking, among many feng shui arts this is one whose event judgments based on deriving the formation from mountain and facing are relatively reliable. Because this method has circulated quite widely, according to overall practice it is almost useless for yin dwellings (graves); yang dwellings can use it, but if used alone it is only marginally better than nothing. For events that have already occurred there is a small degree of accuracy, but if used alone it does not verify — so feng shui is often combined with other feng shui arts, and generally one can achieve about sixty to seventy percent accuracy; with rich experience the accuracy can be somewhat higher.
Feng Shui Compass SchoolA Critique of Qiankun Guobao — The Water Methods of the Eight Dragons of Longmen
The Eight Dragons of Longmen, also known as Qiankun Guobao (National Treasure of Qian and Kun), centers its theory on sitting and facing directions to deduce auspicious and inauspicious conditions across the eight sectors, combined with the Eight Sha as Yao. In essence it is an extension of the Earlier Heaven and Later Heaven water methods plus assorted formulae; many practitioners encounter this theory early in their studies.
Kun, Ren, Yi
Kun, Ren, Yi — the Wen Qu star emerges from the start; Gen, Bing, Xin — every position is Lian Zhen; Xun, Geng, Gui — all are Wu Qu positions; Qian, Jia, Ding — Tan Lang travels the whole way. The foregoing formula is thus recorded.
Characteristics of Feng Shui in the Dai Xilun Lineage (Part 2)
In recent years, with the rise of self-media, a school of online feng shui has emerged, tending toward obscurantism. Its methods mostly force Analogies of Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise on prosperous cities, paired with stories to grab attention. This shooting the arrow first and hanging the target afterward has in fact no method; put into practice, a hundred fail. Some people fabricate wildly while charging fees to teach, or collecting large sums to survey feng shui—misleading pupils and dragging feng shui into superstition.
Characteristics of Feng Shui in the Dai Xilun Lineage (Part 1)
Dai Xilun, courtesy name Litai, was born in the forty-third year of Qianlong of the Qing Dynasty, styled Heyou Shanren, a native of Taogu in Jiangyou, Jiangxi. In the first year of Jiaqing he placed as a Presented Scholar and was appointed Prefect of Gaozhou, Guangdong. He married Lady Chen and had two sons and two daughters. Dai Xilun is counted among the Six Great Grandmasters of the Guangdong school of feng shui in the Qing.
Analysis of Luo's Star-Applying Method
This humble priest today chanced to discuss matters of qi and destiny with a disciple. I said that using Luo's method yields accurate results, yet Luo's star-applying is cumbersome, so I simplified the complexity and devised a mnemonic verse that can be applied in a single step. I had already written out the method, but my computer suddenly malfunctioned and it could not be saved—regrettably lost. Perhaps it was Heaven's will; only the mnemonic I had just newly composed is still fresh in memory, so I record it here, while the method of use shall not be written down. Seek at Kan the Jia-Shen and Zi-Gui; at Kun take Ren-Yi and Mao-Wei as Ju Men. Yin Mao is San for Yin, and Si for Yang; Si-Hai and Chen-Xu cycle through Qian as Liu. At Gen, Bing-Xin and You-Chou as Po; Yin-Geng and Wu-Ding apply the Bi star. For those on the Heaven level, distinguish forward and reverse according to the Yin and Yang it combines with; for those on the Human and Earth levels, distinguish them according to the Yin and Yang of the self—all take the number of the primary star, only the forward and reverse differ.
The Three-Cycle Tan Lang Formula
Some say the three-cycle Tan Lang follows the twenty-four mountains with Tan-Ju-Lu-Wen-Lian-Wu-Po-Fu; others avoid Lian and use Bi, taking Tan-Ju-Lu-Wen-Wu-Po-Fu-Bi; and still more Tan Lang starting formulas abound—according to which is correct? In my view, one should seek the life-qi alone: the so-called Changsheng of the twelve branches lies at the beginnings of Yin-Shen-Si-Hai. According to the twenty-four mountains, these are Qian-Kun-Gen-Xun. Since the three cycles wrap around with the same intervals, we take Gen-Bing-Xin, Qian-Jia-Ding, Xun-Geng-Gui, and Kun-Ren-Yi.
Secret Rhyme of Dividing Gold by the Plum Blossom Method
Qian-Jia-Ding metal's elegance extraordinary, Xun-Geng-Gui trees flourish prosperous. Kun-Ren-Yi fire's true light shines, Gen-Bing-Xin streams overflow vast. Zi-Chou bright lamp, Yin-Mao trees, Chen-Si long flow, Wu-Wei metal. Shen-You fire burns, Xu-Hai wood — the Earthly Branches hold dividing gold within. Stem and branch hard needle divides here; I discuss Na Yin here. Kun lamp, Ren stove, Gen pool opened; Jia metal, Yi torch, Xun timber. Bing ocean, Ding metal germinates in wood position; Geng bridge, Xin sea, Qian metal opened. Thus entering tomb as Po Jun, absolute and fetal as Lu Cun; life-nourishing as Tan Lang; bathing and capping as Wen Qu; approaching office and imperial prosperity as Wu Qu; declining as Ju Men; illness and death as Lian Zhen — the seven stars are divided from this.
On the Secrets of the Liancheng School of Feng Shui Again
The Xuan Kong school of Jingchu is precisely Zhao Liancheng's Liancheng formula. Its method divides the trigrams of Heaven and Earth — this is the theory of Wang Yaoda's Dialectical Revelation of Geography. Its method centers on the root-connection formula, going forward and reverse to the opposite palace of the original palace. For a Ren sitting, one takes the number four of Chen and adds it to four; reverse counting becomes forward motion, and one obtains the number three at Li — thus Ren's Heaven trigram is the number three. There is also the calculated number: if One enters the center, then Two dwells in Qian, Five in Li, Eight in Zhen; Eight takes Earth and obtains Jia, Five takes Heaven in Li and obtains Wu, Two takes Human in Qian and obtains Hai — thus Jia, Wu, and Hai are all the number One; this is the Heaven trigram. Forward and reverse seeking can be swiftly calculated by entering the center — this is the wondrous principle of the Lo Shu's forward and reverse flight. For its numbers range and roam without leaving 1-8-3-4-9-2-7-6; what Ren-Zi-Gui connect to — Chen-Xun-Si — are all on the number four; the rest are analogous: simply counting forward four palaces, reverse counting six — a change of four and six.
On the Water Methods Involved in "What the Son of Man Must Know of Geography"
As for the claim that the mountain is uncertain: some discuss the draining of water by the facing head, the receiving of water by the sitting, the joining of water by the incoming dragon, and the release of water by the falling head — this is the uncertainty of the mountain. Some divide the branch and stem into great, middle, and small spirits, saying the small spirit should flow into the middle, the middle into the great, and the great should not flow into the small or middle directions of branch and stem. Sanfu notes: what may flow is small into middle, middle into great, middle into small, small into great; only the great may not enter the small or middle spirits. This is Sima Toutuo's method, placing Yi-Xin-Ding-Gui and Chen-Xu-Chou-Wei at the small spirit positions, Jia-Geng-Bing-Ren and Zi-Wu-Mao-Yu at the middle spirit positions, and Qian-Kun-Gen-Xun and Yin-Shen-Si-Hai at the great spirit positions. All hold one view; believing this one loses that, following Jia this violates Yi — with no fixed basis, how can this be principle! Alas! These are all speculative yin-yang, ensnaring fortune and misfortune, without true transmission or clear insight.
Feng Shui Compass SchoolExplaining the Principles of Arranging Fortune Cycles in Xuan Kong Da Gua
First published on the WeChat official account Daoist Yinfu Culture, 2018-03-08. Someone left a comment saying this humble priest's public account updates only once a month—truly awkward. Sorry for the long silence; I have simply been too busy lately, so let's talk about something useful. When not updating, of course, one can always find a grand excuse—the New Year Tai Sui talismans have been too many, daily output is limited, and they can only be stockpiled slowly before shipping. Some say what's so hard about a Tai Sui talisman: daub a bit with a brush, or slap on an Imperial Order plus sun and moon, or just use a Tai Sui talisman shape—aren't common Tianshi talismans everywhere?
Feng Shui Compass SchoolTransformations in Xuan Kong Bigua
I once had considerable doubts about the principles of Xuan Kong Bigua. In its mnemonic, "Tan Lang does not change as Period One comes" — by the ancient meaning, Tan Lang is where the life-qi resides; if the upper and lower trigrams do not change, how can there be talk of life-qi? "First look at whether the golden dragon moves, then inspect the blood-veins and distinguish the incoming dragon." The eight pure trigrams are identical above and below, yet are said to be the place of life-qi; by the Eight Mansions method such figures should likewise lie dormant and unmoving. In principle there ought to be one original configuration that is auspicious, and only such unmoving purity is solid. Seeking the Earth-Mother trigrams and their corresponding principles yields the transformation: [Fourier expression]. Calculation, however, is less clear than the graphical form.
Judgments of the Shaking-Whip Method
I. Origins — This old man travels the realm with whip swinging, compass in hand to measure yin and yang. Since youth I studied the Changes and the principles of the Yi, with wondrous secrets and marvelous formulas stored within. He-Luo numerology divides substance and function; Qian as Heaven and Kun as Earth discourse on constant order. The five elements and eight trigrams are divided into prior and posterior; the Nine Stars and Seven Luminaries broke new ground. ... San Fu note: merely offered as one account. II. Secrets — [omitted]. San Fu note: only drawing on the same epoch of prior and later Heaven. III. Judgment methods ... V. The "How to Know" Chapter — Good fortune and bad luck are as if seen with the eyes; I ask you to weigh each line carefully.
A Casual Talk on Feng Shui Omen Theory
Xu Shanji writes in Dili Renzi Xuzhi quoting Fucha: “Today’s diviners who excel at reading graves must err in burial; if you use grave-reading to set a site, the site will fail; if you use site-setting to read the grave, the reading will not verify.” Forms such as Floating Sand Reading, Covering the Grave Classic, Entering the Gate Reading, Piercing Mountain Light, Gazing Across the Mountains, Reading the Residence, Searching for Ghosts, Dutian Reading, Gazing at the Dragon, and Reading Across the River—together with Ghost Spirit Classic, Scalding-House Rahu, Kaohuang Bamboo, and the like—all can speak of fortune from what is seen for a moment, yet have nothing to do with dragon and site from the start.
Calculation for Construction Using the Heavenly Father and Earth Mother Trigrams
Its formula: Heavenly Father Trigram: Qian is Four, Zhen is Seven (red), Xun is Five, Kan is Two (black), Dui is the Nine Purple palace, Li is Eight, Kun is Three (green); the Heavenly Father ruler is thus; following Gen takes Six White. 5 8 3 / 7 1 9 / 6 2 4. For Geng, Hai, Mao, Wei all begin with seven; Shen, Zi, Chen, Gui all use two; the rest follow likewise.
Formula of the Five Thunders Striking Household Members
Zi, Wu, Mao, You enter the Heavenly Palace; Chen, Xu, Wei, Chou must never meet. This is called the Five Thunders striking the household; know the traces of five before and five after. Zi fears Chen arriving, and Chen fears zi; mixing the principles of the origin will surely invite misfortune.
Formula of Husband and Wife, Female and Male
Ren, Chen, Zi, Xun, Gui, Si connect; Mao with Kun and Qian, Zi as pairing. Gen and Wu must know Xun has its center; Geng, Chou, Xin, Yin, Gen and You palace. Jia, Wei, Kun, Mao, Yi, Shen are so; Bing, Xu, Qian, Wu, Hai, Ding meet. Yi and Geng with Gui and Shen unite reversed; Ding, Hai, Xin, Si all blend. Jia-Xu and Geng-Chen husband and wife join; Ren-Wei-Chou-Bing combine with Xuan Kong.
The Wu Epoch and the Vermilion Bird
The principle is in truth quite simple: 1 yuan = 129,600 years; one yuan has 12 epochs, each epoch lasting 10,800 years. We are within the Wu epoch, so one places Wu over Zi to form the inverted diagram. Also, because “the emperor emerges from Zhen” and is received in Geng—Heaven returns to Geng and Earth to Shen—and from this the Nayin, the principles of River and Luo, and the transformations of the Five Movements and Six Qi can all be derived. Thus is the principle by which the Vermilion Bird is the source where prosperous qi arises.
Quick Determination and Resolution Palm Mantra for the Twelfth Fan Sha
The so-called Fan Sha refers to the violation of the Fan Sha. If a person seeking consultation is ill, and the location of the illness coincides with the position of the Earthly Branches, it is considered a Fan violation; moving the object will bring peace. Arrangement Order: Twelve Earthly Branches Zi Chou Yin Mao Chen Si Wu Wei Shen You Xu Hai Twelve Fan Positions Gou Zao Jiao Jin Zu Lu Mu Gua Zao Cheng Qi Li Twelve Illness Positions Hand Foot Neck Waist Abdomen Body Heart Mouth Nose Ear Eye Head Start from the Tai Sui position of the year in question to determine the year, then from the year start the month, from the month start the day, and from the day start the hour. Proceed clockwise for both men and women. From the determined hour position, use the Twelve Illness Positions to count to the current afflicted position; this is the Fan violation position.
Application Tips for Feng Shui Adjustment Star-Shifting Bucket Method
以下内容来自网络，仅作为收录参考使用，并不代表赞同其观点。 奇门符号代表的都是宇宙能量，当转换或变化这些符号的宫位时，它们的能量也随之改变，对人们的影响也会随之改变，当预测者的宫位与愿景的宫位不协调或不匹 配时，利用代表奇门符号象意的吉祥物，通过拆填法（拆）、添加法（补）、转移法（移）等来调理环境，这就是奇门风水的移星换斗大法，简称"拆补移"法。就 对改变能量的大小程度来说，拆﹤补﹤移。也就是说，
28 posts