Feng Shui Classic
syho
Why some "masters" tell you that they know all ancient Feng Shui classics
very well, such as
Zang Shu
Qing Nang Jing
Tian Yu Jing
Han Long Jing
Yi Long Jing
Qing Nang Xu
Qing Nang Ao Yu
Xuan Kong Mi Zhi
Xuan Ji Fu
Du Tian Bao Zhao Jing
Zi Bai Jue
Fei Xing Fu
but dare not to discuss them openly?
Why some "masters" and "fengshui prodigies" call those people who want to
learn Feng Shui from ancient classic as "bookworm" and try to stop people to
translate them and learn from them?
Are only "masters" and "fengshui prodigies" eligible to learn from classics,
and should all people learn Feng Shui only from these "masters" and
"fengshui prodigies"? Why?
Maybe some of subscribers have translated Qing Nang Jing that posted in the
past. The following is the first half annotation to the first chapter of
Qing Nang Jing. The rest will be posted at near future.
Annotation to First Chapter of Qing Nang Jing (Part 1, Big5 code)
此篇以無形之氣為天地之始
而推原道之所從來也
夫陽氣屬天
而實兆於地之中
聖人作易以明天地之道
皆言陰陽之互為其根者而已
天高而尊
地下而卑
然尊者有下濟之德
卑者有上行之義
一陰一陽
一奇一耦
其數參五
所以齊一
其形對待
所以往來
天地之匡廓
由此而成
四時之代謝
由此而運
萬物所化育
由此而胚
夫此陰陽奇耦之道
隨舉一物
無不有之
天地無心
聖人無意
自然流露
而顯其象於河圖
遂有一六共宗
二七同道
三八為朋
四九為友
五十同途之象
聖人因其象而求其義
以奇者屬陽
而有天一天三天五天七天九之名
以耦者屬陰
而有地二地四地六地八地十之名
而有一必有二
有三必有四
有五必有六
有七必有八
有九必有十
所謂參伍之數也
此一彼二
些三彼四
此五彼六
此七彼八
此九彼十
所謂對待之形也
天數與地數
各得其五
此謂一成之數
而百千萬億無窮之數由此而推也
天數地數各得其五
合二五而成十
蓋有五即有十
猶有一即有二
陰陽自然之道也
故有天之一即有地之六
有地之二即天天之七
有天之三即有地之八
有地之四即有天之九
有天之五即有地之十
此陰陽之數以參伍而齊一者也
易曰
五位相得
蓋謂此也
而一六在下
則二七必在上
三八在左
則四九必在右
五居中則十亦居中
此陰陽之數
對待而往來者也
易曰
五位相得而各有合
蓋謂此也
以其參伍而齊一
故一奇一耦
燦然而不棼
以其對待而往來
故奇耦之間
一闔一闢
潛然而自應
此生成之所從出也
天一生水而地六成之
地二生火而天七成之
天三生木而地八成之
地四生金而天九成之
天五生土而地十成之
一生一成
皆陰陽交媾之妙
二氣相交而五行兆焉
降於九天之上
升於九地之下
周流六虛
無有休息
始而終
終而復始
無一息不流行
則無一息不交媾
當其無
而其體渾然巳成
當其有
而其體秩然有象
聖人因河圖之象數
而卦體立焉
夫河圖止有四象
而卦成八體者何也
蓋一劃成爻
爻者交也
太始之氣
止有一陽
是名太陽
太陽一交而成太陰
是曰兩儀
太陰太陽再交
而成少陰少陽并太陰太陽
是曰四象
此河圖之顯象也
四象三爻
而成八卦
曰乾
曰兌
曰離
曰震
曰巽
曰坎
曰艮
曰坤
蓋即河圖每方二數
析之則有八
此河圖之象隱而顯者也
故卦之八
由於四象
爻之三
由於三交
乾坤二卦為母
六卦為子
此八卦之子母也
諸卦自為母
三爻為子
此一卦之子母也
以此分施造化
布滿宇宙之間
於是舉陽之乾為天
對以陰之坤為地
謂之天地定位
天覆於上
則地載於下也
此陰陽之一交
而成天地者也
舉陽之艮為山
對以陰之兌為澤
謂之山澤通氣
山載於下則澤受於上也
舉陽之震為雷
對以陰之巽為風
謂之雷風相薄
雷發於下
則風動於上也
舉陽之坎為水
對以陰之離為火
謂之水火不相射
水火平衡形常相隔
而情常相親也
此三陰三陽之各自為交
而生萬物者也
先賢以此為先天之卦
Hung Wenlong
The reason for not discussing with you was "what will be next?" Can you use
that knowledge to help others to avoid bad luck on the way? Or use that to
predict the cases in the future? I am sure you don't have the ability to do
that. That means that your ability is not credit. Why all the masters bother
to discuss with you? To be honest, you do not have ideas what they are
talking about! Don't you find that no other you called "masters" want to
respond your challenges! It is somehow like the story of "Dogs are barking
at the Sun" to me.
Show us some solid evidences of your cases. Do not bark around on whoever.
Wenlong Hung
Feng Shui Consultant
syho <sy...@speednet.net> wrote in message
news:382e99bd...@news.netvigator.com...
PLEUNG1005
>very well, such as
>
> Zang Shu
> Qing Nang Jing
> Tian Yu Jing
> Han Long Jing
> Yi Long Jing
>Qing Nang Xu
> Qing Nang Ao Yu
> Xuan Kong Mi Zhi
> Xuan Ji Fu
> Du Tian Bao Zhao Jing
> Zi Bai Jue
> Fei Xing Fu
S. y HO, looks like you are the one who
know all these ancient Feng Shui claasics.
You still have not told us, what you have
learned from the 3 chapters of Qing Nang
Jing.
I fully respect your knowledge, but the way you attack and insult others in
this NG, is a disgrace to the scholars and metaphysicians.
There is sky beyond the sky you see,
mountains beyond mountain,
the mountain you are standing on,
might be just a hill,
not the peak you thought.
As a Chinese and Scholar of I - Ching,
you should fully understand the teachings
of CHIEN Gua, how to learn and how to treat others. Do you fully understand
from
the second line-change to the fifth line-change? Don't conduct yourself at the
sixth line-change, Nine above, you will be
very lonely at the top!!
Enough is enough, I fully understand the game you are playing, you are not the
only
one who can master this game, perhaps I can play it better.
Every time you try to start a fight, I will have a post after you, S.(y)HO.<
syho
Would you please show us your Feng Shui knowledge!
On Sun, 14 Nov 1999 20:19:54 GMT, "Hung Wenlong" <hungw...@home.com>, you
wrote:
> Dear Syho:
> The reason for not discussing with you was "what will be next?" Can you use
> that knowledge to help others to avoid bad luck on the way? Or use that to
> predict the cases in the future? I am sure you don't have the ability to do
> that. That means that your ability is not credit. Why all the masters bother
> to discuss with you? To be honest, you do not have ideas what they are
> talking about! Don't you find that no other you called "masters" want to
> respond your challenges! It is somehow like the story of "Dogs are barking
> at the Sun" to me.
> Show us some solid evidences of your cases. Do not bark around on whoever.
> Wenlong Hung
> Feng Shui Consultant
> syho <sy...@speednet.net> wrote in message
> news:382e99bd...@news.netvigator.com...
> >
> > Why some "masters" tell you that they know all ancient Feng Shui classics
> > very well, such as
> >
> > Zang Shu
> > Qing Nang Jing
> > Tian Yu Jing
> > Han Long Jing
> > Yi Long Jing
> > Qing Nang Xu
> > Qing Nang Ao Yu
> > Xuan Kong Mi Zhi
> > Xuan Ji Fu
> > Du Tian Bao Zhao Jing
> > Zi Bai Jue
> > Fei Xing Fu
> >
Hung Wenlong
in this newsgroup and by email according to personal request.news:38306c70...@news.netvigator.com...
syho
Yes! In three years ago, you gave us a version of explanation about the
relationship between Tai Sui and Jupitor. Todays, you gave us another
version of explanation about the relationship between Tai Sui and Jupitor.
Yes! You already showed us many your Feng Shui knowlege. All subscribers
want to learn more from you!! They really eager to learn what your Feng Shui
knowledge that you will post. Please keep on telling us more!!! Your
postings are very very valuable to subscribers in this NG.
On Tue, 16 Nov 1999 14:45:18 GMT, "Hung Wenlong" <hungw...@home.com>, you
syho
Yes! I try to post some Feng Shui classics to this NG for helping people to
avoid "bad luck". Sadly, all articles are in Chinese (Big5 code). So,
Consultant please post more your knowledge to this NG for helping others to
avoid bad luck.
Mabe, the meaning of "discussing" was the same as "challenges". No wonder
some "masters" always accuse their students of "challenges".
Would you please show us some solid evidences of your cases that can be
proved for our learning.
syho
Have your masters told you what the "Qi" is?
The following is the rest of annotation to First Chapter of Qing Nang Jing.
Westerners may need your Chinese Feng Shui schoolmates' help for translating
it.
伏羲所定本於龍馬負圖而作
實則混沌初分
天地開闢之象也
四象虛中
而成五位
此中五者
即四象之交氣
乾之真陽
坤之真陰
皆無形
而惟土有形
此土之下為黃泉
皆坤地積陰之氣
此土之上為清虛
皆乾天積陽之氣
而土膚之際
平鋪如掌
乃至陰至陽乾坤交媾之處
水火風雷山澤
凡天地之化機
皆露於此
故中五者
八卦託體儲精成形顯用之所也
故河圖洛書同此中五以立極也
河圖雖有四象
而先天陽升陰降
上下初分未可謂之四方
自中五立極
而後四極劃然
各正其方矣
有四方之正位
而四維介於其間
於是八方立焉
統中五皇極而為九
分而布之
一起正北
二居西南
三居正東
四居東南
五復居中
六居西北
七居正西
八居東北
九居正南
謂之九疇
此雖出於洛書
而實與河圖之數符合
天地之理
自然發現
無不同也
布其位曰
戴九履一
左三右七
二四為肩
六八為足
其八方之位
適與八方之數均齊
聖人即以八卦隸之
而次其序曰
坎一
坤二
震三
巽四
中五
乾六
兌七
艮八
離九
此四正四維
不易之定位也
數雖起一
而用實首震
蓋成位之後
少陽用事
先天主天
而後天主日元
子繼體
代父為政也
易曰
帝出乎震
齊乎巽
相見乎離
致役乎坤
說言乎兌
戰乎乾
勞乎坎
成言乎艮
一二三四五六七八九者
古今之禪代推移
周而復始者也
震巽離坤兌乾坎艮者
日月之出沒
四時之氣機
運行遷謝循環無端者也
先賢以此為後天之卦
昔者大禹治水神龜出洛
文王因之
作後天之卦
豈伏羲畫卦之時
未有洛書
而大禹演疇之時
未有後天卦位耶
竊以為圖書必出於一時
而先天後天卦位
亦定於一日
伏羲但有卦爻
而文王始繫之辭耳
河圖洛書
非有二數
先天後天
非有二義也
特先天之卦
以陰陽之對待者言
有彼此而無方隅
後天之卦
以陰陽之流行者言
則有方隅矣
至其作卦之旨要
在於陰陽之互根
則一也
夫易之道
貴陽賤陰
則陽當為主
而陰當為輔
而此云
陽似相陰者何也
蓋陽之妙
不在於陽
而在於陰
陰中之陽
乃真陽也
故陰為言感
而陽來應之
似乎陰反為君
而陽反為相
此經言神明之旨也
然陽之所以來應乎陰者
以陰中本自有之
以類相從故來應耳
豈非陰含陽乎
陰含陽
則能生陽矣
一切發生之氣
皆陽司之
則皆陰出之者也
剛柔即陰陽
陰陽以氣言
剛柔以質言
易曰
乾剛坤柔
又曰
剛柔相摩
八卦相盪
八卦之中
皆有陰陽
則皆有剛柔
若以陽為剛
以陰為柔
則宜乎剛生於柔矣
而乃云柔生於剛者何也
無形之氣
陽剛而陰柔
有形之質
陰剛而陽柔
於有形之剛質
又生無形之柔氣
質生氣
氣還生質
故曰柔生於剛也
几其所以能為相助能為包含
生生不息
如是者
則以陰之與陽蓋自有其德也
惟陰之德能宏大
夫陽以濟陽之施
故陽之德能親順
夫陰以昌陰之化
此陰陽之妙
以氣相感
見於河圖洛書先後天之卦象者如是
由是則可以知天地之道矣
天地之道
陽常本於陰
而陰常能育陽
故天非廓然空虛者為天也
其氣常依於有形
而無時不下濟
地非塊然不動者為地也
其形常附於元氣
而無時不上升
然則天之氣當在地中
而地之氣皆天之氣
陰陽雖曰二氣
止一氣耳
所以生天生地者此氣
所以生萬物者此氣
故曰化始也
PLEUNG1005
>
>The following is the rest of annotation to First Chapter of Qing Nang Jing.
>Westerners may need your Chinese Feng Shui schoolmates' help for translating
>it.
S.HO, you must be working in a library's
copying department. I don't see any purposes of all these copies, except
showing people your nastiness.
Can you tell the subscribers what you know about Qi? If you can't answer, go
back to the library or ask Master Yang!
Peter
>S.HO, you must be working in a library's copying department.
>I don't see any purposes of all these copies, except
>showing people your nastiness.
The purpose here being, that at least I have - at last - had
the opportunity to 'see' some Chinese classical text
in authentic Chinese characters.
I have been trying to translate character for character
with my Chinese language programme.
Sometimes one character takes more than one hour,
some other characters I can't find at all because the
programme (WenLin) requires for you to draw strokes
exactly the way they are prescribed, but it is a start.
Even with one sentence more or less being 'translated'
the whole sentence doesn't make sense - giving back
several possible translations for just one character and
all that -, but again, it's a start and I'm happy with it.
Oh sure, Syho has been offering his 'nastiness', but it is
only fair to admit that he also *has* been posting some
pretty constructive and 'purposeful' materials in this NG
on other occasions as well. That is a fact.
Apart from some 'hidden but constructive' lines in his
posts he has been guiding us to several websites that
- for a change - contained real solid material for the serious
student and he recently gave at least two titles of Chinese
classics that I immediatly ordered from a Chinese
bookshop and expect to arrive any minute now.
Just imagine what happens when I find a Chinese
friend willing to read with me.
That's a world opening and that's a purpose.
Who is a phychologist here and let him be the one to tell
himself, but I think if you look closely - I admit you would
have to look real close most of the time :) - and read
between the lines, that it is slowly starting to become
evident that Syho must have great respect and true
love for feng shui, but just has great contempt for any
bullshit around it. Same here,
Peter
Ray Langley
> the opportunity to 'see' some Chinese classical text
> in authentic Chinese characters.
> I have been trying to translate character for character
> with my Chinese language programme.
> Sometimes one character takes more than one hour,
> some other characters I can't find at all because the
> programme (WenLin) requires for you to draw strokes
> exactly the way they are prescribed, but it is a start.
> Even with one sentence more or less being 'translated'
> the whole sentence doesn't make sense - giving back
> several possible translations for just one character and
> all that -, but again, it's a start and I'm happy with it.
Peter, perhaps you aren't using Winlin to its greatest
capability. You can save any of the Chinese as a Big-5
text file. Then you can open the file in Winlin. All you have
to do is position your mouse over any character on the screen
and it will give you the English translation. The nice thing
about Winlin is that it also recognizes the many 2-character
combinations.
For instance, if the two characters for "fire" and "mountain"
are side-by-side, Wenlin will recognize this as "volcano".
Drawing strokes is a real pain in the butt. It may be of help
to spend some time learning some of the "radicals". You can
download a copy of "NJStar". This program has an excellent
radical look up feature. You can bring up a screen of radicals.
With your mouse, just click on the several radicals that you
know to be part of the character. All of the possibilities
will be shown at the top of the screen. Once you see the
character you are looking for, click on the character and
you have a dictionary option to learn what it means.
--
Warmest Regards, Ray
Have Luo Pan, Will Travel!
PLEUNG1005
Hi Peter,
>The purpose here being, that at least I have - at last - had
>the opportunity to 'see' some Chinese classical text
>in authentic Chinese characters.
I think that's about all you can get just to see how the Chinese characters
look like.
>I have been trying to translate character for character
>with my Chinese language programme.
>Sometimes one character takes more than one hour,
>some other characters I can't find at all
I can see the difficulties any non-chinese will experience trying to learn
to translate the classical text literally, even
if you can successfully translate them, it's wishful thinking that you can
truly understand what's hidden behind it.
There are a lot of non-Chinese interested in the Chinese culture, spent a few
years in China, and presented their own version of the Chinese culture without
fully understand what they talking about.
As an oversea Chinese, I seen this in Feng Shui, acupunture and Chinese
medicine,
there might be some legitimate practitioners, however a lot of them are just a
joke. Either learn properly or don't learn it at all.
The nasty side of these copies of classic text, and try to promote literal
translation can only mislead those who wants to learn.
I do respect S.Ho, for his knowledge, but not the way he tried to put down or
belittle
anyone, from reading some of the materials he presented in this NG, I truly
believe he a scholar, but a scholar with questionable attitude problem.
If he can stop all these tactics of insulting
anyone with a different view, not just try to trap anyone who try to help, by
asking some senseless questions, I'll have no problem with him.
If he really wants to educate the non-Chinese in a scholarly manner, I will be
more than happy to participate.
My sifu told me, dealing with an asshole, you must be a bigger asshole than
that asshole.
PLEUNG
Peter
Wow, thank you for this guidance and not having
kept me hanging about here.
However, I have been trying ever since, but when
I try to save in Big5, Wenlin gives back that it can't.
I tried other possibilities as well - unicode, GB -
but nothing works.
What am I doing wrong here? I did two things:
- Copied characters (garbage) directly into new Wenlin
file, tried to save as Big 5 (then gives message) and
opened again (again gives message).
- Copied to Word first (no option for saving in Big5)
and then opened in Wenlin. Because this didn't
work immediatly saved as Big5 again, failed.
Must be something quite simple, once you know it.
Anyway, thanks a lot, this will make it much easier
(hanging still, but more comfortable).
Oh yes, I had been working with Wenlin for days in
a row in complete silence.
One day connected my speakerboxes and completely
forgot about it.
Was scared to death when I hit a character and all of a
sudden some guy went: 'Feng'.
Can you imagine?
IOU,
Peter
syho
Maybe this "prodigy" suggest establishing a virtual library on the internet
for Feng Shui classics and not just only posting part after part.
Excellent Idea!
Excellent Suggestion!
We should thank her for the excellent idea and auggestion.
"masters", "consultant", "professionals", etc. also should "thank" her.
PLEUNG1005
>for Feng Shui classics and not just only posting part after part.
>
>Excellent Idea!
>Excellent Suggestion!
>We should thank her for the excellent idea and auggestion.
>
>"masters", "consultant", "professionals", etc. also should "thank" her.
S.Ho,
For your information I'm a "him" not "her".
If you are copying anything, you should offer your translation, so that we can
all
learn from it.
If you are asking anyone any questions, you should know the answers before you
ask. When I asked you the questions, I have had the answer.
If you are trying to insult, put down or belittle anyone, be prepared to taste
your
own medicine.
You are a well-learned scholar, but your
behaviour is an insult to the Chinese as a whole, an insult to the
metaphysicians.
To me you are a cancerous cell in this NG,
a shit stir-stick, a wasted scholar with no respect to anyone.
As promised, a post after you S.HO<
Peter
Hi PLEUNG1005,
>>The purpose here being, that at least I have - at last - had
>>the opportunity to 'see' some Chinese classical text
>>in authentic Chinese characters.
>I think that's about all you can get just to see how the
>Chinese characters look like.
Yes, for now I am sure.
But I have been working on it and keep on doing that.
>>I have been trying to translate character for character
>>with my Chinese language programme.
>>Sometimes one character takes more than one hour,
>>some other characters I can't find at all
>
>I can see the difficulties any non-chinese will experience trying to learn
>to translate the classical text literally, even...
I have even seen Chinese people in mainland China or anywhere else
with that difficulty, and even Chinese people having difficulty with
text from much later date.
I am sure you have met them too.
>...even if you can successfully translate them, it's wishful thinking that
you can
>truly understand what's hidden behind it.
Ouch! Nope, can't be.
If the person who wrote those characters could understand what he
was talking about, anyone with normal capabilities, in his right
mind and proper training/guidance would be also able to understand.
Besides that, I like to believe that I have been already much
familiar with the world 'behind' the characters.
To cut long story short, I feel like I may not know the girl yet
and have to still get acquainted, but I already know what love is.
To study and understand the Ultimate and apply its laws to daily life
is *not* restricted to any peoples anywhere on this planet.
Blood, upbringing, culture et cetera will surely be of great help
(crucial even), but in the end what we are talking about here is
deep universal knowledge brought to us by Tai Ji: we all come
from same universe and tap into same source.
Knowledge does not distinguish between people from the eastern
winds and people from the western winds.
I remember I shared here before that my two and a half year son
'already' knows the Chinese characters for 'man, woman, mountain,
water, wood, water, fire, earth, sun, moon, door and mouth'.
I gave him Tong Shu because of the drawings and because almost
each page has some of the characters that he knows.
I will be teaching him stems and branches and luo shu.
He correctly says: 'xiexie ni' and incorrectly says: 'ni hao mama',
but hey, it's a start. Not bad for a European :)
Several times a day he bursts into my office and says: 'Chinese,
Chinese..'. So, I say: 'not now, daddy has to work'.
But of course he replies: 'I also have to work'.
So, I start Wenlin and endlessly draw the characters for him,
together counting one, two, three...
See what happens Pleung:
He has some of the blood, in his house is the upbringing,
knowledge and support, but all of this is nothing compared
to the *amazement* and *true* respect for your language and
what lies behind it that he sees flowing out from his dad to
him and that is opening him up, so that never in his life he
will feel limited or restricted by anything.
Next year we will be living in Guangzhou, China, for two months.
Rented house, no holding back.
I will be studying feng shui and all with my master and my
children will learn to be even more amazed.
This is how we build authentic and autonomous people,
who have great judgement. When people are free, from
this will come responsibility and compassion.
See, the 'block' I might be still having to dive into your
language comes to an end in my son.
When he grows up he will *never* feel restricted by boarders,
language, convention.
I hope in a few years when he e-mails you for guidance in your
language or in feng shui you will not answer him:
["I think that's about all you can get just to see how the
Chinese characters look like.
Even if you can successfully translate them, it's wishful
thinking that you can truly understand what's hidden behind it."]
>There are a lot of non-Chinese interested in the Chinese culture, spent a
few
>years in China, and presented their own version of the Chinese culture
without
>fully understand what they talking about.
>As an oversea Chinese, I seen this in Feng Shui, acupunture and Chinese
>medicine,
>there might be some legitimate practitioners, however a lot of them are
just a
>joke. Either learn properly or don't learn it at all.
I agree a lot of them are a farce, but I also know a lot that are real and
have, for instance, become great authors or teachers.
Some have been my teachers and deserve credit for a lot of what
I know and have been working with.
Some have been teaching in Singapore, Mainland China, Taiwan
and Japan.
We cannot generalize.
>The nasty side of these copies of classic text, and try to promote literal
>translation can only mislead those who wants to learn.
Again I agree that literal translation would give problems, but literal
translation from one language into any other language would give
problems as well.
When I am talking about translating Chinese text it is not because
I would like to rigidly translate or rigidly follow text.
I maintain that we need to learn some Chinese language in order
to better understand feng shui, each in our own way so I particularly
did not say 'fully understand'.
I want to learn, explore more into that world that has over the
years grown to be 'mine' anyway.
I do not mind different interpretations by different translators.
How many other translated Chinese text did reach the west:
Tao Teh Ching, I Ching, and all of them in different translations.
The more the better.
What would be more misleading to those who want to learn:
- (one chapter out of a) classic translated differently three times or
- keep up suggestion that translation would be 'misleading', with
result that nothing is translated at all
Think about this for a second...
If your language were as mine I would go with you all the way.
Most words in my language have two or three definite
translations at the most, sometimes just one.
My language must therefore be probably the best for engineering,
trade and contracts, because there is almost no room for
interpretation or suggestion. It is a 'square' language.
If your language happens to have words that could have
sometimes six translations with even more interpretations
- and even more when you combine characters - and people
from the west show true interest in both understanding linguistics and
depth, then you should consider accepting different interpretations
by different translators, because that's just the way it is.
Make available, let us compare ourselves.
Difference between your language and mine is that mine hides
technique and hidden behind yours lies the Ultimate.
Do not keep up a wall of characters between 'you' and 'me' if,
when it weren't for this wall, we share the same knowledge.
>I do respect S.Ho, for his knowledge, but not the way he tried to put down
or
>belittle
>anyone, from reading some of the materials he presented in this NG, I truly
>believe he a scholar, but a scholar with questionable attitude problem.
>If he can stop all these tactics of insulting
>anyone with a different view, not just try to trap anyone who try to help,
by
>asking some senseless questions, I'll have no problem with him.
>If he really wants to educate the non-Chinese in a scholarly manner, I will
be
>more than happy to participate.
I want to be taught in a scholarly manner. I never insulted you.
Would you help me to read and understand classics?
>My sifu told me, dealing with an asshole, you must be a bigger asshole than
>that asshole.
You are obviously a martial artist. Dear Pleung, I have been one as well.
We both *know* that your last statement is not valid.
Happy thanksgiving,
Peter
syho
Wow, Peter, a long text.
Is it difficult to translate the ancient text? Yes and No.
Those "prodigies" only read words and try to interpret those words, not the
meat of ancient texts. That is the reason why different "prodigies" giving
you different meanings for one sentence. Also, many "prodigies" do not know
many very basic knowledge and try to use their own limited knowledge to
interpret Feng Shui classics. Maybe you remember how a "prodigy" creating
"San Xing Jue". It is one of the worst cases. If you don't translate Master
Wu Shi Qing's book Di Xue Tie Gu Mi, you will never know Master Wu's
technique actually is named as "Ai Xing ". Maybe this is the reason why so
many people "advise" other people not to waste time for translating Feng
Shui classics. Also, I believe that many many real masters can point out
errors with giving detailed explanations.
I suggest you translate Feng Shui classics with friends not only because
this action can be used to check "prodigies'" saying, also can find out what
the meat of an ancient Feng Shui classics is, by gather all discussions and
knowledge of your friends.
Here is one example; Many people believed that Tai Sui was Jupitor because
Tai Sui has another name Sui Xing, and Mu Xing/Jupitor is also named as Sui
Xing in Chinese Almanac. But, referring to ancient astrology and astronomy
books, Sui Xing (Jupitor) was named She Ti, Chong Hua, Ying Xing, Jing Xing,
Ji Xing and Mu Xing, without the name Tai Sui.
The other ancient names of Sui Xing in Chinese (Big5 code).
攝提
重華
應星
經星
紀星
木星
Tai Sui and Jupitor were named as Sui Xing just because they have one
similar phenomenon - move to another palace/branch every year. Maybe you are
able to grasp the reason why people thought that Tai Shui was Jupitor now.
One of Chinese names of Jupitor in Mandarine is Mu Xing. The literal meaning
of Mu is wood, Wood Star. Master Wu Shi Qing knows Chinese Calendar and "Qi
Zheng Si Yu" astrology very well. Mu Xing/Jupitor is one of stars used for
prediction in "Qi Zheng Si Yu" astrology.
Huai Nan Zi is a early Han classic. In chapter three, it mentions that
What are five stars? East is "wood". ..... The essence is Sui Xing. ....
Basically, the above description is similar to what you see on traditional
Chinese Almanac (Tong Shu) related to Mu Xing. You are also able to find the
reason why Mu Xing / Jupitor is named as Sui Xing in the Mu Xing section on
Chinese Almanac.
Maybe the following book is helpful to you. If you read the chapter three of
Huan Nan Zi with astronomical and astrological standpoint, not Taoism, you
will get much more.
Heaven and Earth in Early Han Thought : Chapters Three, Four and Five of the
Huainanzi (Suny Series in Chinese Philosophy and Culture) by John S. Major
http://www.amazon.com/exec/obidos/ASIN/0791415864/qid=941135149/sr=1-1/002-4879128-9179406
Why masters and astrologers call it "Wood Star"? Why anscient Chinese
associated Jupitor with east and "wood"? Is it only because Jupitor is green
in color, without the time factor?
One ancient astrological classic tells us that,
From Li Dong to the end of winter, Sui Xing is bright and has no rays. From
Li Chun to the end of spring it is the vigorous time of Sui Xing. Its color
is brighter and more green than star Da Jiao, and has shine; it has rays in
mid-spring. From Li Xia to mid-summer it is dim and red-yellow in color.
From mid-summer to the near end of summer its color is dark-green. While the
"death" of Sui Xing, from Li Qiu to the end of autumn, it is small, black in
color, and dim.
Those people who have study Chinese astrology might know what "Xiang Wang
Xiu Qiu Si" cycle is. The above paragraph exactly illustrates this cycle of
Sui Xing - Jupitor.
You will learn many astronomical terms in next text, annotation for the
chapter two of Qing Nang Jing, including Sui Xing.
Peter
Thanks for the clarifying message.
I have the book you mentioned by John S. Major
and it is a must-read indeed.
Peter
syho
Do you know now what the "Five stars" are?
Do you think that ancient Chinese created the five-elements hypothesis
mainly according to the shape and color without the "time" factor?
The following is the annotation for Second Chapter of Qing Nang Jing.
Westerners may need your Chinese Feng Shui schoolmates' help for translating
it. This text has some astronomical terms, you might find meanings of these
terms in Huai Nan Zi. I placed this text on
http://fengshui.freehosting.net/classics/qingnangjing.htm
此篇以有形之象為天地之機
而指示氣之所從受也
上文既明河圖洛書先天後天八卦之理
聖人作易之旨盡於此
天地陰陽之道亦盡於此矣
然聖人不自作易
其四象八卦
皆仰法於天
故此篇專指天象以為言
夫易之八卦
取象於地之五行
而地有五行
實因天有五曜
五曜凝精於上
而五行流氣於下
天之星宿五曜之分光列象者也
地之山川五行之成形結撰者也
故山川非列宿
而常具列宿之形
觀其形之所呈
即以知其氣之所稟
夫有是形
御是氣
物化自然
初未及乎人事
而聖人仰觀俯察
人紀從此立焉
木為歲星
其方為東
其令為春
其德為仁
火為熒惑
其方為南
其令為夏
其德為禮
土為鎮星
其方為中央
其令為季夏
其德為信
金為太白
其方為西
其令為秋
其德為義
水為辰星
其方為朔
其令為冬
其德為智
洪範九疇
所謂敬用五事
嚮用五福
五紀八政
皇極庶徵
皆自此出
故聖人御世宰物
一天地之道也
備言天體
則有七政以司元化
日月五星是也
有四垣以鎮四方
紫微
天市
太微
少微是也
有二十八宿
以分布周天
蒼龍七宿
角亢氐房心尾箕
朱鳥七宿
井鬼柳星張翼軫
白虎七宿
奎婁胃昴畢觜參
元武七宿
斗牛女虛危壁室是也
四垣即四象
七政即陰陽五行之根本
其樞在北斗
而分之四方為二十八宿
故房虛昴星應日
心危畢張應月
角斗奎井應歲星
尾室觜翼應熒惑
亢牛婁鬼應太白
箕璧參軫應辰星
氐女胃柳應鎮星
臨制其方
各一七政也
渾天周匝
雖云四方
而已備八卦二十四爻之象矣
非經無以立極
非緯無以嬗化
一經一緯
真陰真陽之交道也
交道維絡
而後天之體
環周而固於外
地之體結束而安於中
此元氣之流行
自然而成器者也
其始無始
其終無終
包羅六合
八於無間
雖名陰陽
一氣互根
人能得此一氣
則生者可以善其生
而死者可以善其死
地理之道
蓋人紀之一端
此端既立
則諸政以次應之
故聖人重其事
其用在地
而必求端於天
本其氣之所自來也
然氣不可見
而形可見
不可見之氣
即寓於有可見之形
形者氣之所成
而即以載氣
氣發於天
而載之者地
氣本屬陽而載之者陰
故有陰即有陽
地得其所
則天氣歸之
天地無時不交會
陰陽無時不相見
相見而得其沖和之正
則為福德之門
相見而不得其沖和之正
即為相乘而名禍咎之根
禍福殊塗
所爭一間
良足畏也
且亦知星宿之所以麗於天
山川之所以列於地者乎
天之氣無往不在
而日得天之陽精而恆為日
月得天之陰精而恆為月
五曜得天五氣之精而恆為緯
至於四垣二十八宿眾星環列
又得日月五星之精而恆為經
此則在天之有形者
有以載天之氣也
地之氣無往不在
而山得日月五星之氣而恆為山
川得日月五星之氣而恆為用
此則在地之有形者
有以載地之氣也
列宿得天之氣
而生於天
列宿與天為一體也
山川得地之氣
而生於地
山川與地為一體也
萬物之生於天地
何獨不然
夫萬物非能自生
借天地之氣以生
然天地非有意於生萬物
萬物自有地焉
適與天地之氣
相遇於窅冥
恍惚之中
夫有所沽濡焉
夫有所綢繆焉
夫有所苞孕焉
遂使天地之氣
止而不去
積之累之
與物為一
乃勃然以生爾
地理之道
必使我所取之形
足以納氣
而氣不我去
則形與氣交而為一
必使我所據之地
足以承天
而天不我隔
則地與天交而為一
夫天地形氣既合而為一
則所葬之骨
亦與天地之氣為一
而死魄生人氣脈灌輪
亦無不一福應之來若機張審括
所謂化機也
不然
蓄之無門
止之無術
雖周天列宿炳耀中天
而我不蒙其照
雖大地陽和
滂流八表
而我不沽其澤
天為匡廓
地為槁壤
骨為速朽
子孫為寄
生我未見其獲福也
可不慎哉
可不慎哉
syho
The following is the annotation for Third Chapter of Qing Nang Jing.
Westerners may need your Chinese Feng Shui schoolmates' help for translating
it. I also placed this text on
http://fengshui.freehosting.net/classics/qingnangjing.htm
此篇申言形氣雖殊
而其理則一
示人以因形求氣
為地理入用之準繩也
易曰
易有太極
是生兩儀
太極者
所謂象帝之先
先天地生
能生天地萬化之祖根也
本無有物無象無數無方隅無往不在
言太極則無極可知
後賢立說
慮學者以太極為有物
故申言以明之
曰無極而太極也
大而天地
細而萬物
莫不各有太極
物物一太極
一物全具一天地之理
人知太極
物物皆具
則地理之道
思過半矣
理寓於氣
氣一太極也
氣囿於形
形一太極也
以至日月星辰之剛氣上騰
以剛中有太極
故能上騰
山川草木之柔氣下凝
以柔中有太極
故能下凝
資陽以昌
資之以太極也
用陰以成
用之以太極也
太極之所顯露者
謂之象
而所宣布者
謂之位
地無四勢
以太極乘之
而命之為四勢
氣無八方
以太極御之
而命之為八方
勢與方者
其象其氣
而命之為勢為方者其極
極豈有定耶
則勢與方亦豈有定耶
四勢之中
各自有象
則八方之中
亦各自有氣
然此諸方之氣
皆流行之氣
因方成形
只謂之外氣
苟任其流行
而無止蓄
則從八方而來者
還從八方而去
千山萬水
僅供耳目之玩
如傳舍
如過客
總不足以濬發靈機
滋荄元化
必有為之內氣者焉
所謂內氣
非內所自有
即外來流行之氣於此乎止
有此一止
則八方之行形者
皆招攝翕聚乎此
是一止而無所不止
於此而言太極乃為真太極矣
無所不止
則陽無所不資
陰無所不用
而生生不息之道在其中
太極生兩儀
兩儀生四象
四象生八卦
萬事萬物皆胚胎乎此
前篇所謂形止氣蓄
萬物化生
蓋謂此也
然但言止
而不申明所以止之義
恐世之審氣者
茫然無所措手
故舉氣之最大
而流行無間者
曰風
曰水
夫風有氣而無形
稟乎陽者也
水有形而兼有氣
稟乎陰者也
然風稟乎陽
而陽中有陰焉
水稟乎陰
而陰中有陽焉
二者皆行氣之物
氣之陽者
從風而行
氣之陰者
從水而行
而行陽氣者
反能散陽
以陽中有陰也
行陰氣者
反能止陽
以陰中有陽也
大塊之間
何處無風
何處無水
風原不能散氣
所以噓之使散者
病在乎乘
水原不能止氣
所以吸之使止者
妙在乎界
苟能明乎乘與界之為義
審氣以定太極之法概可知矣
上文反覆推詳
皆泛言形氣之理
至是乃實指地理之用
於是總括其全焉
順五兆
以五星之正變審象也
用八卦
以八方之衰旺審位也
排六甲
以六甲之紀年審運也
布八門
以八風之開闔審氣也
地理之矩矱
盡於此矣
推五運
以五紀之盈虛審歲也
定六氣
以六氣之代謝審令也
謹歲時以扶地理之橐籥盡於此矣
如是
則太極不失其正
而地德可明
然聖人之明地德也
非徒邀禍而已
蓋地之五行
得其順
則人之生也
五德備其全
而五常若其性
聖賢豪傑接踵而出
而禮樂政刑無不就理
豈非人道自此立乎
然此亦陰陽變化自然之妙
雖有智者不能以私意妄作
夫亦為知其所以然因之而已
夫卜地葬親
乃慎終之事
而子孫之世澤
皆出其中
則人道之所以終
即為人道之所以始
然則斯道也者
聖人開物成務
無有大於此者也
謂之化成
宜哉
syho
How many kinds of Feng Shui masters in the world, two?
Did your master explain to you the meaning of sentences "Mountain's dragon
deity does not down to Water, and Water's dragon deity does not up to
Mountain."?
Chinese Big5 code
山上龍神不下水
水裡龍神不上山
Do you think that a person who even not knowing the most basic knowledge of
Feng Shui are able to interpret Feng Shui classics well?
What do you think a person interpreting Feng Shui classics with limited Feng
Shui knowledge, and trying to randomly apply self-invented theories in Feng
Shui without knowing the most basic knowledge?
Here is the text of Qing Nang Xu in Chinese Big5 code. It talks about Pai
Lung Jue.
Do you think you might find any information about "San Xing" or "Three stars
as a group" in this text?
Westerners may need your Chinese Feng Shui schoolmates' help for translating
it.
青囊序
楊公養老看雌雄
天下諸書對不同
先看金龍動不動
次察血脈認來龍
龍分兩片陰陽取
水對三叉細認蹤
江南能來江北望
江西龍去望江東
是以聖人卜河洛
瀍澗二水交華嵩
相其陰陽觀流泉
卜年卜世宅都宮
晉世景純傳此術
演經立義出玄空
朱雀發源生旺氣
一一講說開愚蒙
一生二兮二生三
三生萬物是玄關
山管山兮水管水
此是陰陽不待言
識得陰陽玄妙理
知其衰旺生與死
不問坐山與來水
但逢死氣皆無取
先天羅經十二支
後天再用干與維
八干四維輔支位
子母公孫同此推
二十四山分順逆
共成四十有八局
五行都在此中分
祖宗卻從陰陽出
陽從左邊團團轉
陰從右路轉相通
有人識得陰陽者
何愁大地不相逢
陽山陽向水流陽
執定此說甚荒唐
陰山陰向水流陰
笑殺拘疑都一般
若能勘破個中理
妙用本來同一體
陰陽相見兩為難
一山一水何足言
二十四山雙雙起
少有時師通此義
五行分布二十四
時師此訣何曾記
山上龍神不下水
水裡龍神不上山
用此量山與步水
百里江山一晌間
更有淨陰淨陽法
前後八尺不宜雜
斜正受來陰陽取
氣乘生旺方無煞
來山起頂須要知
三節四節不須拘
只要龍神得生旺
陰陽卻與穴中殊
天上星辰似織羅
水交三八要相過
水發城門須要會
卻如湖裡雁交鵝
富貴貧賤在水神
水是山家血脈精
山靜水動晝夜定
水主財祿山人丁
乾坤艮巽號御街
四大神尊在內排
生剋須憑五行布
要識天機玄妙處
乾坤艮巽水長流
吉神先入家豪富
請驗一家舊日墳
十墳埋下九墳貧
惟有一墳能發福
去水來山盡合情
宗廟本是陰陽元
得四失六難為全
三才六建雖為妙
得三失五盡為偏
蓋因一行擾外國
遂把五行顛倒編
以訛傳訛竟不明
所以禍福為胡亂
syho
Do you know what ten celestial stems mean?
Do you know what twelve earthly branches mean?
Do you know what twelve animal signs are?
Do you know what twenty-eight animal signs are?
Do you know what the animal sign of each earthly branch and lunar mansion?
What do you think if meanings of twelve animal signs are different to twelve
branches?
Do you know four pillars, eight characters, astrology?
Do you think that it is more easily to understand four-pillars astrology
with replacing the twelve earthly branches by the twelve animals signs?
Have you thought that it is more easily to understand four pillars astrology
with knowing all meanings of ten celestial stems and twelve earthly
branches?
.........
.........
.........
.........
.........
syho
Do you know what twelve earthly branches mean?
Do you know what twelve animal signs are?
Do you know what the animal sign of each earthly branch is?
What do you think if meanings of twelve animal signs are different to twelve
branches?
Do you know four pillars/eight characters astrology?
Each earthly branch has an animal sign; Tai Sui is set according to earthly
branch; and Four-pillars/Eight characters astrology use earthly branches.
Do you think twelve animal signs are superstition?
Do you think four-pillars astrology is superstition?
Do you think Tai Sui is superstition?
.........
.........
.........
.........
.........
We are able to find such similar text as the following in many ancient
official Chinese almanacs, for example, Dun Huang manuscripts P.2623,
P.2765, P.3555, ... etc. The following text is part of the content on an
ancient Chinese Almanac, AD 956.
Maybe Chinese almanac is a very interesting subject.
Westerners might need your Chinese friends to translate it although these
sentences are easier to understand than ancient text.
夫曆日者
是陰陽之綱紀
造化之根原
二儀交泰
即有易變之殊
八節推移
四時更改
審觀七十二候
廿四氣
顯示一年日晨
知月朔之大小
昏晚無虧
定晝夜之短長
紫白二方
修造吉慶
凡三百五十四晨
足下檢吉定凶
公私最要
莫過於曆日也
日往月來
而成其歲
凡人
年內造作
舉動百事
先須看太歲及已下諸神將并魁罡
犯之凶
避之吉
今年太歲在己未
太陰在巳
大將軍在卯
黃幡在未
豹尾在丑
歲煞在戌
歲刑在丑
歲破在丑
syho
What do you think if meanings of twelve animal signs are different to twelve
branches?
Some say that the animal sign of earthly branch Zi is rat because rat's
front leg has four toes representing Yin, hind leg has five toes
representing Yang; also the upper half of hour Zi belongs to last night,
Yin, and the lower half of hour Zi is Yang. Some say the animal sign of Zi
is rat because concealment is rat's habit, and Zi is the most Yin and Yin is
dim.
................
................
Branch Zi means that Yang begins its action, and all creatures are nourished
below....................
Do you think twelve animal signs are superstition?
Do you think that it is more easily to understand four-pillars astrology
with replacing the twelve earthly branches by the twelve animals signs?
Do you think that it is more easily to understand four pillars astrology
with replacing the twelve earthly branches by the twelve animals signs but
not knowing meanings of heavenly stems and earthly branches?
Tai Sui is set according to earthly branch; and Four-pillars/Eight
characters astrology use earthly branches.
Do you know four pillars/eight characters astrology?
Some masters say that if the earthly branch of your birth-year is Zi then
your are said to crash Tai Sui in year Wu; and if your birth-year's earthly
branch is Zi then you are said to offend Tai Sui in year Zi.
Zi and Wu crashes each other.
Chou and Wei crashes each other.
Yin and Shen crashes each other.
Mao and You crashes each other.
Chen and Xu crashes each other.
Si and Hai crashes each other.
Why do the two branches in each of these six pairs crash each other, is it
just only caused by five-elements?
Should we only use five-element theory to make analyses in Feng Shui and
other Chinese astrology, no time factor, no yin-yang factor, etc.?
What are usages of Yin-yang hypothesis, Five-elements hypothesis, Cycles of
the Five Elements, etc.?
What is Tai Sui?
Do you think Tai Sui is superstition?
Do you think four-pillars astrology is superstition?
...........
...........
............
Wish all of you have a good master, and your friend will introduce a good
master to you!
Hung Wenlong
What your above postings really mean in actual application? How to make your
theory working? Do you benefit from your studying or just enjoy arguing with
other people?
Wenlong Hungnews:386c9896...@news.netvigator.com...
syho
Ah! 'Consultant', Long time no see.
May I remind you that Kim Hill is waiting for your suggestion!
All subscribers are also waiting to learn from your 'EXPERIENCE'!
On Sat, 01 Jan 2000 15:20:28 GMT, "Hung Wenlong" <hungw...@home.com>, you
wrote:
> Shy:
syho
If you have read Huai Nan Zi, you certainly know what the meanings of 12
branches.
In addition to the meanings of 12 branches, we are also able to find what
eight of ten stems meant in Shi Ji, Records of The Historian, without Wu and
Ji. Maybe you need to find what meanings of stems Wu and Ji are, by
yourself.
(Big5 code)
甲者言萬物剖符甲而出也
乙者言萬物生軋軋也
丙者言陽道著明故曰丙
丁者言萬物之丁壯也故曰丁
庚者言陰氣庚萬物故曰庚
辛者言萬物之辛生故曰辛
壬之為言任也
言陽氣任養萬物于下也
癸之為言揆也
言萬物可揆度
故曰癸
Hung Wenlong
comfortable. Did you give any advise from the very old Feng Shi's way>news:386e4e51...@news.netvigator.com...
Hung Wenlong
syho
Can you see *these* benefit many "prodigies"?
I am so sorry that *this* does not benefit you.
Native intelligence?
Can you see many "prodigies" has progressed in Yin-yang knowledge? At least
some of them try to use "these" to explain five-element but not Tai Sui or
branch!
On Sun, 02 Jan 2000 14:29:16 GMT, "Hung Wenlong" <hungw...@home.com>, you
wrote:
> Do you benefit from this ? Give me a break!
syho
You felt comfortable? .........????
On Sun, 02 Jan 2000 14:28:07 GMT, "Hung Wenlong" <hungw...@home.com>, you
wrote:
> I already gave the suggestion the very next day in the way I felt
> comfortable. Did you give any advise from the very old Feng Shi's way>
> "syho" <sy...@speednet.net> wrote in message
> news:386e4e51...@news.netvigator.com...
> >
> >
> > Ah! 'Consultant', Long time no see.
> >
> > May I remind you that Kim Hill is waiting for your suggestion!
> >
> > All subscribers are also waiting to learn from your 'EXPERIENCE'!
> >
> >
> >
> >
> > On Sat, 01 Jan 2000 15:20:28 GMT, "Hung Wenlong" <hungw...@home.com>,
> you
> > wrote:
> >
> > > Shy:
> > > What your above postings really mean in actual application? How to make
> your
> > > theory working? Do you benefit from your studying or just enjoy arguing
> with
> > > other people?
> > > Wenlong Hung
> > > "syho" <sy...@speednet.net> wrote in message
syho
24 Shan, are twenty four directions, literally translated as 24 Mountains.
They were given names of four Trigrams, eight Heavenly Stems and twelve
Earthly Branches. Almanac only mentions 24 Shan or Mountains because the
facing direction of a site is certainly opposite to the mountain. Each
direction has its five-element. And it is known as Zheng Wu Xing. Actually,
each direction's five-element is based on its Trigram's, Stem's or Branch's
five-element attribute.
Ren, Zi and Gui belong to trigram Kan;
Chou, Gen and Yin belong to Gen;
Jia, Mao and Yi belong to Zhen;
Chen, Xun and Si belong to Xun;
Bing, Wu and Ding belong to Li;
Wei, Kun and Shen belong to Kun;
Geng, You and Xin belong to Dui;
Xu, Qian and Hai belong to Qian.
These are known as Eight Palaces.
Tai Sui is generally associated with the duke or emperor, because the
determination of directions' influences in the year is based on it. Although
Tai Sui and Jupitor were named Sui Xing, there is no relationship between
Tai Sui and Jupitor. Sitting in Tai Sui is better than to face to it. Sui Po
is the opposite direction to Tai Sui, therefore "to face to Tai Sui"
indicates that the site sits in Sui Po direction. As for engaging in
renovations in Tai Sui direction, it is advisable to select a proper time.
Please note that the calculation of the direction of Tai Sui is based on 12
Branches directions, not 24 Shen/Mountains.
Wu Huang literally translated as Five-yellow, is known as Wu Ji Da Sha. Da
means strong. It is one of Luo Shu numbers, and its five-element is
Earth. Avoid any motion (to stir it up). No matter how it strengthened
or weakened, if it comes with yearly deity it may cause sickness,
litigation or harm to people.
............
............
The above explanations will be placed on
http://fengshui.freehosting.net/glossary/glossary.htm
Kim Hill
Kim.
syho <sy...@speednet.net> wrote in message
news:386f9a89...@news.netvigator.com...
syho
Thank you for your timely response. It is too sad that all subscribers have
not had an opportunity to study consultant's experience, and your wish had
not come true; No need to keep it private - by helping me, you might help
some other people too!
On Mon, 3 Jan 2000 20:04:00 +1100, "Kim Hill" <klh...@mpx.com.au>, you
wrote:
syho
Here is the first two sentences of Qing Nang Xu.
楊公養老看雌雄
天下諸書對不同
The following long text is the anotation, in Chinese Big5 code, to the first
two sentences of Qing Nang Xu.
雌雄者
陰陽之別名
乃不云陰陽
而云雌雄者
言陰陽
則陰自為陰
陽自為陽
疑乎對待之物
互顯其情者也
故善言陰陽者
必言雌雄
觀雌則不必更觀其雄
而知必有雄以應之
觀雄則不必更觀其雌
而知必雌以配之
天地而大雌雄也
山川雌雄中之顯象者也
地有至陰之氣
以招攝天之陽精
天之陽氣曰下交乎地而無形可見
止見其草木百穀
春榮秋落
豸升騰蟄藏而已
故聖人制婚姻
男先乎女
亦以陰之所在
陽必求之
山河大地
其可見之形
皆陰也
實有不可見之陽應之
所謂雌雄者也
故地理家不曰地脈
而曰龍神
言變化無常
不可以跡求者也
青囊經所謂陽以相陰
陰以含陽者
此雌雄也
所謂陽本陰
陰育陽者
此雌雄也
所謂陰用陽朝
陽用陰應者
此雌雄也
所謂資陽以昌
用陰以成者
此雌雄也
楊公青囊之秘
洞徹陰陽之理
晚年其術益精
以此濟世
以此養生
然其中秘密
惟有看雌雄之一法
此外更無他法
夫地理之書汗牛充棟
獨此一法
不肯筆之於書
先賢口口相傳
間世一出
蓋自管郭以來
古今知者不能幾人
既非聰明知巧可能推測
又豈閎覽博物所得與聞
會者一言立曉
不知者累牘難明
若欲向書卷中求之
更河漢矣
故曰天下諸書對不同也
曾公安親受楊公之秘
故其所言深切著明
如此公安者豈欺我哉
syho
Although, we have learned how a prodigy interpreted Feng Shui and the
relationship between mountain and water by quoteing Guo Pu's book, we may be
able to find what the relationship between mountain and water is in the rest
of Qing Nang Xu.
Here are the third to eighth sentences of Qing Nang Xu.
先看金龍動不動
次察血脈認來龍
龍分兩片陰陽取
水對三叉細認蹤
江南能來江北望
江西龍去望江東
The following (a) text is the anotation, in Chinese Big5 code, to the third
and fourth two sentences of Qing Nang Xu, and (b) text is the annotation to
the fifth and sixth sentences, (c) is to seventh and eighth sentences.
(a)
此以下乃言看雌雄之法也
金龍者氣之無形者也
龍本非金而云金龍者
乃乾陽金氣之所生
故曰金龍
動則屬陽
靜則屬陰
氣以動為生以靜死
生者可用
死者不可用
其動大者則大用之
其動小者則小用之
此以龍之形象言也
形象既得
斯可辨其方位矣
血脈即金龍之血脈
非龍而實龍之所自來
所謂雌雄者也
觀血脈之所自來
即知龍之所自來矣
察
察其血脈之來自何方也
知血脈之來自何方
即可認龍之來自何方矣
此楊公看雌雄之秘訣
而非世人倒杖步景之死格局也
俗註辰戌丑未四金惡煞為金龍者非
(b)
兩片即雌雄
陰在此則陽必在彼
兩路相交也
三叉
即後城門界水合處必有三叉
細認蹤
即察血脈以認來龍也
知三叉之在何方
則知來龍之屬何脈矣
俗註以兩片為左旋右旋
以三叉為生旺墓非
(c)
此所謂兩片也
金龍本在江南
而所望之氣脈
反在江北
金龍本在江西
而所望之氣脈
反在江東
蓋以有形之質
求無形之陽氣也
揚公看雌雄之法
皆從空處為真龍
故立其名曰大元空
雖云兩片
實一片也
俗說江南午丁未坤為一卦
江北子癸壬艮為一卦其一父母
江西申庚酉辛戌乾亥壬為一卦
江東寅甲卯乙辰巽巳丙為一卦其一父母
兩卦之中互相立向者非
syho
This long text is the rest annotation to Qing Nang Xu, in Chinese Big5 code.
Those paragraphs marked an asterisk, *, belong to Qing Nang Xu.
Those paragraph marked brackets with a letter, eg (a), are the anotation to
the corresponding paragraphs marked an asterisk.
*
是以聖人卜河洛
瀍澗二水交華嵩
相其陰陽觀流泉
卜年卜世宅都宮
(d)
此即周公卜洛之事
以證地理之道
惟在察血脈
認來龍也
聖人作都
不言華嵩之脈絡
而言瀍澗之相變
則知所認之來龍
認之以瀍澗也
又引公劉遷豳
相陰陽觀流泉
以合觀之
見聖人作法
千古一揆也
*
晉世景純傳此術
演經立義出玄空
朱雀發源生旺氣
一一講說開愚蒙
(e)
推原元空大卦
不始於楊公
蓋郭景純先得青囊之祕
演而立之
直道周公制作之精意者也
乃其義不過欲朱雀發源得生旺之氣耳
來源既得生旺
即是來龍生旺
而諸福坐致矣
來源若非生旺
則來龍亦非生旺
而禍不旋踵矣
景純當日以此開喻愚蒙
其如愚蒙之領會者少也
俗說龍取旺之氣於穴中
水取生旺之氣於穴前
又指氣之生旺為長生帝旺墓庫合三叉者非
*
一生二兮二生三
三生萬物是玄關
山管山兮水管水
此是陰陽不待言
(f)
陰陽之妙用始於一
有一爻即有三爻
有一卦即三卦
故曰一生二
二生三
此乃天地之元關
萬物生生之橐籥也
又恐人認山水為一
而不知辨別
故言山之元關自管山
而水之元關自管水
不相混雜
蓋山有山之陰陽
而水有水之陰陽
爾通乎此義
則世之言龍穴砂水者
真未夢見矣
俗說生旺墓三合為元關者非
*
識得陰陽玄妙理
知其衰旺生與死
不問坐山與來水
但逢死氣皆無取
(g)
此節暢言地理之要
只在衰旺生死之辨也
衰旺有運
生死乘時
陰陽元妙之理
在乎知時而巳
坐山有坐山之氣運
來水有來水之氣運
所謂山管山水管水也
二者皆須趨生而避死
從旺而去衰
然欲識得此理
非真知河洛之秘者不能
豈俗師所傳龍上五行收山
向上五行收水
順逆長生之說所能按圖而索驥者乎
*
先天羅經十二支
後天再用干與維
八干四維輔支位
子母公孫同此推
(h)
羅經二十四路巳成之跡
人人所知
何須特舉
此節非言羅經制造之法
蓋將羅經直指雌雄交媾之元關
以明衰旺生死之作用爾
十二支乃周天列宿之十二次舍
故曰先天
地道法天
雖有十二宮
而位分八卦
每卦三爻
則十二宮不足以盡之地之數
故十干取戊已歸中以為皇極
而分布八干為四正之輔佐
然猶未足卦爻之數
遂以四隅四卦補成三八
於是卦為之母
而二十四路為之子焉
卦為之公而二十四路為之孫焉
識得子母公孫
則雌雄之交媾在此
金龍之血脈在此
龍神之衰旺生死亦盡乎此矣
俗註子寅辰乾丙乙一龍為公
午申戌坤辛壬二龍為母
卯巳丑艮庚丁三龍為子
酉亥巽癸甲四龍為孫非
*
二十四山分順逆
共成四十有八局
五行都在此中分
祖宗卻從陰陽出
陽從左邊團團轉
陰從右路轉相通
有人識得陰陽者
何愁大地不相逢
(i)
此一節申言上文未盡之旨也
子母公孫如何取用
蓋二十四山止應二十四局
而一山之局又有順逆不同
如有順子一局
即有逆子一局
一山兩局
豈非四十八局乎
此局得何五行
則龍神得何五行
五行不在此中分乎
然五行之根源宗祖
非取有形可見有跡可尋之二十四山分五行
乃從元空大卦雌雄交媾之真陰真陽分五行也
論至此元空立卦之義
幾乎盡矣
而又恐人不知陰陽為何物
又重言以申明之
曰如陽從左邊團團轉
則陰必從右路轉相通
言有陰即有陽
有陽即有陰
所謂陰陽相見
雌雄交媾
元空大卦之秘旨也
言左右則上下四旁皆如是矣
此即上文龍分兩片
江南龍來江北望之意
而反覆言之者也
其奈世人止從形跡上著眼
不能領會元空大卦之妙
故又發歎
曰有人識得此理者
乃識真陰陽
真五行
真血脈
真神龍
隨所指點
皆天機之妙
何愁大地不相逢乎
若不識此
雖大地當前
目述五色
未有能得其真者也
俗註陽龍左行為順
陰龍右行為逆
陽亥龍左行為甲木
陰亥龍右行為乙木之類非
*
陽山陽向水流陽
執定此說甚荒唐
陰山陰向水流陰
笑殺拘疑都一般
若能勘破個中理
妙用本來同一體
陰陽相見兩為難
一山一水何足言
(j)
又言所謂識得陰陽者
乃元空大卦真陰真陽
而非世之所謂淨陰淨陽也
若據淨陰淨陽之說
則陽山必須陽向而水流陽
陰山必須陰向而水流陰
時師拘拘於此
而不知其實無益也
真陰真陽
自有個中之妙
世人不得真傳
無從勘破耳
若有明師指點
一言之下
立時勘破
則知不但淨陰淨陽不可分
所謂真陰真陽者
雖有陰陽之名
而止是一物
又何從分
既知陰陽為一物
則隨手拈來
無非妙用山與水為一體
陰與陽為一體
二十四山卦氣相通者
皆為一體矣
夫淨陰淨陽者
一山止論一山之陰陽
一水止論一水之陰陽
故拘執有形
不能觸類旁通耳
元空大卦
一山不論一山之陰陽
而論與此山相見之陰陽
一水不論一水之陰陽
而論與此水相見之陰陽
所以為難知難能而入於微妙之域
此豈淨陰淨陽之說
拘於有形者所可同年而語哉
*
二十四山雙雙起
少有時師通此義
五行分布二十四
時師此訣何曾記
(k)
即上文二十四山分順逆之義
而重言以歎美之
此雙雙起者
一順一逆
一山兩用
故曰雙雙也
五行分布者
二十四山各自為五行
不相假借也
雖如此云
而其中實有奧義
惟得秘訣者
乃能通之
時師但從書卷中搜索
必不得之數也
於此可見二十四山成格
有定執指南者人人能言之
而微妙之機不可測識矣
俗說乾亥為一
甲卯為一
丁未為一之類釋雙雙起者非
*
山上龍神不下水
水裡龍神不上山
用此量山與步水
百里江山一晌間
(l)
此即上文山管山水管水之義
而重言以歎美之
且又以世人之論龍神
但以山之脈絡可尋者為龍神
即其所用水法
亦以山龍之法下求乎水以資其用耳
不知山與水乃各自有龍神也
特為指出以正告天下後世焉
山上龍神以山為龍者也
專以山之陰陽五行
推順逆生死
而水非所論水裏龍神以水為龍者也
專以水之陰陽五行推順逆生死
而山非所論剛柔異質燥濕殊性
分路揚鑣不相借也
即有山龍而兼得水龍之氣者
亦山自為山水自為水
非可以山之陰陽五行
混入乎水之陰陽五行也
山則量山以辨山之純雜長短
水則步水以辨水之純雜長短
得此山水分用之法
百里江山一覽在目
此青囊之秘訣
亦青囊之捷訣也
嗚呼此言自曾公安剖露以來
於今幾何年矣
而世無一人知者哀哉
俗註論山用雙山五行
從地卦查來龍入首
論水用三合五行
從天卦查水神去來者非
*
更有淨陰淨陽法
前後八尺不宜雜
斜正受來陰陽取
氣乘生旺方無煞
來山起頂須要知
三節四節不須拘
只要龍神得生旺
陰陽卻與穴中殊
(m)
此淨陰淨陽
非陽龍陽向水流陽之淨陰淨陽也
蓋龍脈只從一卦來
則謂之淨
若雜他卦謂之不淨
而辨淨與不淨
尤在貼身一節
或從前來或從後至
須清純不得雜
八尺言其最近也
言此尤為扼要
所謂血脈也
一節以後則少寬矣
此節須純乎龍運生旺之氣
若一雜他氣即是煞氣
吉中有凶矣
來水如此
來山亦然
須審其起頂出脈結穴一二節之近
要得龍神生旺之氣
蓋龍頂上聚受氣廣博
能操禍福之柄
即或直來側受之穴
結穴之處與來脈不同
而小不勝大可無虞也
此以知山上龍神水裏龍神
皆以來脈求生旺
而尤重在到頭一節
學者不可不慎也
俗註以左轉右轉順逆為陰陽者非
*
天上星辰似織羅
水交三八要相過
水發城門須要會
卻如湖裡雁交鵝
(n)
此以天象之經緯
喻水法之交會也
列宿分布周天
而無七政以交錯其中
則乾道不成
而四時失紀矣
幹水流行地中
而無支流以界割其際
則地氣不收
而立穴無據矣
故二十四山之水
其間必有交道相過然後血脈真
而金龍動大幹小支兩水相會合成三叉而出
所謂城門者是也
湖裏雁交鵝
言一水從左來
一水從右來
兩水相遇
如鵝雁之一往一來也
詳言水龍審脈之法
而立穴之妙在其中矣
*
富貴貧賤在水神
水是山家血脈精
山靜水動晝夜定
水主財祿山人丁
乾坤艮巽號御街
四大神尊在內排
生剋須憑五行布
要識天機玄妙處
乾坤艮巽水長流
吉神先入家豪富
(o)
乾坤艮巽
各有衰旺生死
非可概用
須用五行辨其生剋
生即生旺
剋即衰死
生為吉神
死為凶神
要在元空大卦
故云天天機元妙處也
*
請驗一家舊日墳
十墳埋下九墳貧
惟有一墳能發福
去水來山盡合情
宗廟本是陰陽元
得四失六難為全
三才六建雖為妙
得三失五盡為偏
蓋因一行擾外國
遂把五行顛倒編
以訛傳訛竟不明
所以禍福為胡亂
(p)
此節旁引世俗五行之謬
以見地理之道
惟有元空大卦看雌雄之法
所以尊師傳
戒後學也
蓋唐以後
諸家五行雜亂而出
將以擾外國而反以禍中華
至今以訛傳訛流毒萬世
曾公所以辨之深切也歟
syho
Zang Shu. (The Book of Burial) (in Chinese Big5 code)
葬書
葬者
乘生氣也
五氣行乎地中
發而生乎萬物
人受體於父母
本骸得氣
遺體受蔭
經曰
氣感而應
鬼福及人
是以銅山西崩
靈鍾東應
木華於春
栗芽於室
蓋生者氣之聚
凝結者成骨
死而獨留
故葬者反氣納骨
以蔭所生之法也
丘壟之骨
岡阜之支
氣之所隨
經曰
氣乘風則散
界水則止
古人聚之使不散
行之使有止
故謂之風水
風水之法
得水為上
藏風次之
經曰外氣橫形
內氣止生
蓋言此也
何以言之
氣之盛雖流行
而其餘者猶有止
雖零散
而其深者猶有聚
故藏于涸燥者宜深
藏于坦夷者宜淺
經曰淺深得乘
風水自成
夫陰陽之氣
噫而為風
升而為雲
降而為雨
行乎地中而為生氣
夫土者氣之體
有土斯有氣
氣者水之母
有氣斯有水
經曰土形氣形
物因以生
夫氣行乎地中
其行也
因地之勢
其聚也
因勢之止
葬者
原其起
乘其止
地勢原脈
山勢原骨
委蛇東西
或為南北
千尺為勢
百尺為形
勢來形止
是為全氣
全氣之地
當葬其止
宛委自復
回環重復
若踞而侯也
若攬而有也
欲進而卻
欲止而深
來積止聚
沖陽和陰
土高水深
鬱草茂林
貴若千乘
富如萬金
經曰形止氣蓄
化生萬物為上地也
地貴平夷
土貴有支
支之所起
氣隨而始
支之所終
氣隨以鍾
觀支之法
隱隱隆隆
微妙玄通
吉在其中
經曰
地有吉氣
土隨而起
支有止氣
水隨而比
勢順形動
回復始終
法葬其中
永吉無凶
山者勢險而有也
法葬其所會
乘其所來
審其所廢
擇其所相
避其所害
是以君子奪神功改天命
禍福不旋日
經曰葬山之法
若呼吸中言應速也
山之不可葬者
五氣以生和
而童山不可葬也
氣因形來
而斷山不可葬也
氣因土行
而石山不可葬也
氣以勢止
而過山不可葬也
氣以龍會
而獨山不可葬也
經曰童斷石過獨
生新凶而消已福
上地之山
若伏若連
其原自天
若水若波
若馬之馳
其來若奔
其止若尸
若懷萬寶而燕息
若其萬膳而潔齊
若橐之鼓
若器之貯
若龍若鸞
或騰或盤
禽伏獸蹲
若萬象之尊也
天光發新
朝海拱辰
龍虎抱衛
主客相迎
四勢朝明
五害不親
十一不具
是為其次
夫重岡疊阜
群壟眾支
當擇其特
大則特小
小則特大
參形雜勢
主客同情所不葬也
夫支欲伏于地中
壟欲峙于地上
支壟之止
平夷如掌
故支葬其巔
壟葬其麓
卜支如首
卜壟如足
形氣不經
氣脫如逐
夫人之葬
蓋亦難矣
支壟之辨
眩目惑心
禍福之差
侯虜有間
乘金相水
穴土印木
外藏八風
內秘五行
天光下臨
地德上載
陰陽沖和
五土四備
目力之巧
功力之具
趨全避闕
增高益下
微妙在智
觸類而長
玄通陰陽
功奪造化
勢如萬馬
自天而下
形如負扆（屏）
有壟中峙
法葬其止
經曰
勢止形昂
前闊後岡
龍首之藏
鼻顙吉昌
角目滅亡
耳致侯王
唇死兵傷
宛而中蓄
謂之龍腹
其臍深曲
必後世福
傷其胸脅
朝穴暮哭
夫外氣所以聚內氣
界水所以止來龍
千尺之勢
宛委頓息
外無以聚
內氣散於地中
經曰
不蓄之穴
腐骨之藏也
夫噫氣為能散生氣
龍虎所以衛區穴
疊疊中阜
左空右缺
前壙後折
生氣散於飄風
經曰
騰陋之穴
敗槨之藏也
夫土欲細而堅
潤而不澤
裁脂切玉
備具五色
夫乾如聚粟
濕如刲肉
水泉砂礫
皆為兇宅
夫葬以左為青龍
右為白虎
前為朱雀
後為玄武
玄武垂頭
朱雀翔舞
青龍蜿蜒
白虎馴頫
形勢反此
法當破死
故虎蹲謂之銜尸
龍踞謂之嫉主
玄武不垂頭者拒尸
朱雀不窗舞者騰去
夫以支為龍虎者
來止跡乎岡阜
要如肘臂謂之環抱
以水為朱雀者
衰旺係乎形
應忌乎湍急
謂之悲泣
朱雀源於生氣
派於未盛
朝于大旺
澤于相衰
流于囚謝
以返不絕
法每一節
瀦而後泄
洋洋悠悠
顧我欲留
其來無源
其去無流
經曰山來水回
貴壽而財
山囚水流
虜王滅侯
占山之法
以勢為難
而形次之
方又次之
勢如萬馬
自天而下
其葬王者
勢如巨浪
重嶺重嶂
千乘之葬
勢如降龍
水遶雲從
爵祿三公
勢如重屋
茂草喬木
開府建國
勢如驚蛇
屈曲徐斜
滅亡家國
勢如戈矛
兵死刑囚
勢如流水
生人皆鬼
形如負扆（屏）
有壟中峙
法葬其止
王侯崛起
形如燕巢
法葬其曲
胙土分茅
形如側罍
後岡遠來
前應曲回
九棘三槐
形如覆釜
其嶺可富
形如植冠
永昌且歡
形如投算
百事皆亂
形如亂衣
妒女淫妻
形如灰囊
災舍焚倉
形如覆舟
男病女囚
形如橫几
子絕孫死
形如臥劍
誅夷偪僭
形如仰刀
凶禍伏逃
牛臥馬馳
鸞舞鳳飛
螣蛇委蛇
龜鼉魚鱉
以水別之
牛富鳳貴
螣蛇凶危
形類百動
葬者非宜
四應前按
法同忌之
夫勢與形順者吉
勢與形逆者凶
勢吉形凶
百福希一
勢凶形吉
禍福不旋日
經曰
地有四勢
氣從八方
寅申巳亥四勢也
震離坎兌乾坤艮巽八方也
是故四勢之山
生八方之龍
四勢行龍
八龍施生
一得其宅
吉慶榮貴
土圭測其方位
玉尺度其遠邇
夫葬乾者
勢欲起伏而長
形欲闊厚而方
葬坤者
勢欲連辰而不傾
形欲廣厚而長平
葬艮者
勢欲委蛇而順
形欲高峙而峻
葬巽者
勢欲峻而秀
形欲銳而雄
葬震者
勢欲緩而起
形欲聳而峨
葬離者
勢欲馳而窮
形欲起而崇
葬兌者
勢欲天來而坡垂
形欲方廣而平夷
葬坎者
勢欲曲折而長
形欲秀直而昂
蓋穴有三吉
葬有六凶
天光下臨
地德上載
藏神合朔
神迎鬼避
一吉也
陰陽沖合
五土四備
二吉也
目力之巧
功力之具
趨全避缺
增高益下
三吉也
陰陽差錯為一凶
歲時乖為二凶
力小圖大為三凶
憑福恃勢為四凶
僭上偪下為五凶
變應怪見為六凶
經曰
地吉葬凶與棄尸同
PLEUNG1005
S Ho,
Now that you have done your photocopy job, the subscribers know how it looks
like.
How about something on the Yang House?
You have done so many copying of ancient texts.
Why don't you teach the beginners how they can learn from all your copyings?
The beginners will be more interested in practical application of your copying.
Since you talk about Yi Jing so much, you must be an expert or prodigy.
Would you explain to the beginners the hexagram Qian (chien), the yaos'
changes? What's the teaching behind the changes?
Would you explain what is 4 pillars?
Would you explain the yin and yang of the 5 elements?
Would you explain the heavenly stems and the earthly branches and the
transformations?
Would you explain the significance of combinations, clashes, etc in 4 pillars?
The beginners have seen all your copyings and know all the " Whats", they may
be ready to learn all the " Hows" from you.
Peter Leung
fengshuiarchitect
Come on, you syho! The subscribers are waiting.
* Sent from AltaVista http://www.altavista.com Where you can also find related Web Pages, Images, Audios, Videos, News, and Shopping. Smart is Beautiful
PLEUNG1005
>
>Come on, you syho! The subscribers are waiting.
I wonder if S Ho really knows the " Hows"
of all his copyings, maybe he's only a copy
machine.
We are all waiting to hear your own theories, not those you copy from books.
Anyone can copy, it's no big deal.
Do you understand what you copied?
If you do, tell the subscribers.
If you can't even understand, what's the purpose of your copyings? Show people
you have the books? You are not the only one who have these books.
Peter Leung
PLEUNG1005
enlightment from this?
syho
青囊奧語 (a)
坤壬乙巨門從頭出
艮丙辛位位是破軍
巽辰亥盡是武曲位
甲癸申貪狼一路行 (b)
左為陽子癸至亥壬
右為陰午丁至巳丙 (c)
雌與雄交會合元空
雄與雌元空卦內推 (d)
山與水須要明此理
水與山禍福盡相關 (e)
明元空只在五行中
知此法不須尋納甲 (f)
顛顛倒
二十四山有珠寶
順逆行
二十四山有火坑 (g)
認金龍一經一緯義不窮
動不動直待高人施妙用 (h)
第一義
要識龍身行與止
第二言
來脈明堂不可偏
第三法
傳送功曹不高壓
第四奇
明堂十字有元微
第五妙
前後青龍兩相照
第六秘
八國城門鎖正氣
第七奧
要向天心尋十道
第八裁
屈曲流神認去來
第九神
任他平地與青雲
第十真
若有一缺非真情 (i)
明倒杖
卦坐陰陽何必想 (j)
識掌模
太極分明必有圖 (k)
知化氣
生剋制化須熟記 (l)
說五星
方圓尖秀要分明
曉高低
星峰須辨得元微
鬼與曜
生死去來真要妙 (m)
向放水
生旺有吉休囚否 (n)
二十四山分五行
知得榮枯死與生
翻天倒地對不同
其中秘密在元空
認龍立穴要分明
在人仔細辨天心
天心既辨穴何難
但把向中放水看
從外生入名為進
定知財寶積如山
從內生出名為退
家內錢財皆廢盡
生入剋入名為旺
子孫高官盡富貴 (o)
脈息生旺要知因
龍歇脈寒災禍侵
縱有他山來救助
空勞祿馬護龍行 (p)
勸君再把星辰辨
吉凶禍福如神見
識得此篇真妙微
又見郭璞再出現 (q)
==========================
(a)
楊公得青囊正訣
約其旨為奧語
以元空之理氣
用五行之星體
而高山平地之作法
巳該括於其中
然非得其真傳口訣者
索之章句之末
終不能辨
謂之奧語
誠哉其奧語也
(b)
挨星五行即九星五行也
貪巨祿文廉武破輔弼
一一挨去
故曰挨星
元空大卦五行
亦即挨星五行
名異而實同者也
此五行
原本洛書九氣
而上應北斗
主宰天地化育之道
幹維元運
萬古而不能外也
此九星與八宮掌訣九星不同
唐使僧一行作卦例以擾外國
專取貪巨武為三吉
其實非也
夫九星乃七政之根源
八卦乃乾坤之法象
皆天寶地符
精華妙氣顧於其中
分彼此
比優劣
真庸愚之識
詭怪之談矣
止是天地流行之妙
與時相合者吉
與時相背者凶
故九星八卦
本無不吉
而有時乎吉
本無有凶
而有時乎凶
所以其中有趨有避
真機妙用
全須秘密耳
真知九星者
豈惟貪巨武為三吉
即破祿廉文輔弼五凶
亦有吉時
真知八卦者
豈惟坎離乾坤四陽卦為凶
即震巽艮兌四陰卦亦有凶時
斯得元空大卦之真訣矣
奧語首揭此章
乃挨星大卦之條例
坤壬乙非盡巨門
而與巨門為一例
艮丙辛非盡破軍
而與破軍為一例
巽辰亥非盡武曲
而與武曲為一例
甲癸申非盡貪狼
而與貪狼為一例
此中隱然有挨星口訣
必待真傳人可推測而得
若舊註以坤壬乙天干
從申子辰三合為水局故曰文曲
艮丙辛天干
從寅午戌三合為火局
故曰廉貞之類謬矣
又有云
長生為貪狼
臨官為巨門
帝旺為武曲亦謬
(c)
此節言大五行
陰陽交媾之例
如陽在子癸至亥壬
則陰必在午丁至巳丙矣
自子至壬
自午至丙
路路有陽
路路有陰
以此為例
須人自悟也
非拘定左邊為陽右邊為陰
若陰在左邊
則陽又在右邊矣
亦可云左右
亦可云東西
亦可云前後
亦可云南北
皆不定之位
雌雄交媾
非有死法
故曰元空
舊註自子丑至戌亥左旋為陽
自午至申未右旋為陰謬矣
(d)
元空之義見於曾序江南節註
(e)
山有山之卦氣
水有水之卦氣
脫不得陰陽交媾之理
山有山之禍福
水有水之禍福
有山禍而水福
有山福而水禍
有山水皆福
有山水皆禍
互相關涉
品配為用
(f)
九星五行大卦之法
只明元空二字之義
則衰旺生死
瞭然指掌之間
不必尋乾納甲
坤納乙
巽納辛
艮納丙
兌納丁
震納庚
離納壬
坎納癸之天父地母
一行所造卦例矣
(g)
顛倒順逆
皆言陰陽交媾之妙
二十四山陰陽不一
吉凶無定
合生旺則吉
逢衰敗則凶
山山皆有珠寶
山山皆有火坑
毫釐千里
間不容髮
非真得青囊之秘
何以能辨之乎
(h)
易云
乾為龍
乾屬金
乃指先天真陽之氣
無形可見者也
地埋取義於龍
正謂此耳
一經一緯即陰陽交媾之妙
金龍之經緯
隨處而有
而動與不動
去取分焉
必其龍之動
而後妙用出焉
若不動者不可用也
金龍既屬無形
從何可認
認得動處
即知用法
所以有待高人也歟
(i)
上節言金龍之動不動
而此節緊頂龍身行與止
學者不可忽也
蓋有動則有止
不動則雖有金龍
只是行龍原無止氣
故高人妙用
以此為第一
有此一著
然後其餘作法
可次第而及也
來脈明堂不可偏
非謂來脈必與明堂直對不可偏側也
若如所云
則子龍必作午向
亥龍必作巳向矣
來龍結穴變化不一
有直結者
有橫結者
有側結者
豈容執一
楊公之意
蓋謂來脈自有來脈之受氣
明堂自有明堂之受氣
二者須各乘生旺
兼而收之
不可偏廢也
傳送功曹
乃左右護龍星辰
蓋真龍起頂
必高於護砂
乃為正結
若左右二星
反壓本山
非龍體之正矣
平地亦然
貼身左右有高地掩蔽陽和房分不均
俗術所不覺也
十字元微
乃裁穴定向之法
雖云明堂
實從穴星內看十字
明此十字
則穴之上下左右
向之偏正饒減
盡於此矣
其云元微
誠哉其元微也歟
前後青龍兩相照
從案托龍虎定穴法者
此義易知
八國
城也
八國有不滿之處
是曰城門
蓋城門通正氣之出入
而八國鎖之
觀其鎖定之方
便知是何卦之正氣
以測衰旺而定吉凶也
故曰秘
天心十道緊頂八國城門而來
蓋城門既定
正氣之來蹤
又當於穴內分清十道
乃知入穴正氣
廣狹輕重
銖兩平衡之辨
故曰奧
此兩節專言入穴正氣
非論形勢也
不然
則與明堂十字
前後青龍
兩條不幾於複乎
屈曲流神
已是合格之地
然有此卦來則吉
彼卦來則凶者
概以屈曲而用之誤矣
須有裁度
乃可變通取用
故曰裁
以上皆審氣之真訣
至微至渺者
一著不到
將有滲漏而失真情矣
平地高山總無二法
上八句各是一義
末二句不過叮嚀以囑之
語氣奏拍
借成十節耳
(j)
此以下二節
專指山龍穴法
與平地無涉
因世人拘執淨陰淨陽之說
故一語破之
倒杖非必如俗傳十二倒杖法
此後人偽造也
只接脈二字
足盡倒杖真訣
既知接脈
便知真穴
既得真穴
便有真向
自然之陰陽已得
又何必淨陰淨陽之拘拘哉
(k)
山龍真穴
必有太極暈藏於地中
此暈變化不同
而理則一
非道眼孰能剖露哉
(l)
生旺之氣為生
衰敗之氣為剋
扶生旺之氣勝衰敗之氣
是為制化
此節兼平地而言
(m)
此三節皆論山龍形體
不須另解
鬼曜之生死去來
是辨龍穴之要著也
龍之轉結者
背後必有鬼
有穴星如許長
而鬼亦如許長者
俗眼難辨
有反在鬼上求穴者
不知穴星是來脈為生
鬼身是去脈為死
察其去來
而真偽立辨矣
盡龍左右
龍虎都生曜氣
向外反張
有似乎砂之飛走者
此真氣有餘
直衝上前
而餘氣帶轉
如人當風振臂
衣袖飄揚反向後也
在真龍正穴
則為曜氣
在無有穴之地
則為砂飛
此其辨在龍穴
而不在砂也
(n)
向中放水
世人莫不以來水特朝為至吉
去水元辰走泄為至凶
殊不知向上之水
不論去來
若合生旺
則來固吉
去亦吉
若逢休囚
則去固凶
來亦凶
楊公因向上之水
關係尤緊
其說最能誤人
故特辨之
(o)
元空大卦之妙
祇翻天倒地對不同七字
二十四山既分定五行
則榮枯生死宜有一定矣
及其入用
有用於此時則吉
用於彼時則凶者
時之對不同者
其一也
有用之此處則吉
用之彼處則凶者
物之對不同者
又其一也
此其祕密之理
非傳心不可
天心即上文第七奧之天心
另有辨法
非時師所謂天心十道也
若如時師之說
又何用仔細邪
天心既辨
則穴中正氣已定
而撓其權者
在向中所放之水也
從外生入
從內生出
此言穴中所向之氣也
我居於衰敗
而受外來生旺之氣
所謂從外生入也
我居於生旺
而受外來衰敗之氣
似乎我反生之
故云從內生出也
此言穴中所向之氣
穴中既有生入之氣矣
而水又在衰敗之方
則水來剋我
適所以生我也
內外之氣
一生一剋
皆成生旺
兩美相合
諸福畢臻
所以高官富貴有異於常也
此其中正有對不同者存焉
舊註所云小元空
水生向剋向為進神
向生水剋水為退神
非是
青囊豈有兩元空五行邪
(p)
此下二節總一篇之意
言先尋龍脈
以定穴之有無
次論九星以辨氣之吉凶也
此一節先言形體而
以來龍之脈息為重
外砂之護夾為輕
(q)
此一節言卦氣
而以九星大五行為主
言如上節所云
雖得來龍脈息之真穴
而吉凶禍福未能取
必勸君再將挨星訣法
審衰旺生死
而後可趨吉而避凶
轉禍而為福
一篇之旨
不過如此
苟能識其微妙
前賢與後賢
一般見識
一般作用
青囊二卷
更餘無義矣
總論楊公此篇
其言元空大卦
挨星五行
即青囊經上卷陽生於陰之義
而下卷理寓於氣之妙用也
其言倒杖
太極暈
五星脈息
即青囊經中卷形止氣蓄之義
而下卷氣囿於形之妙用也
一形一氣括盡青囊之旨
而究其元機正訣
如環無端
不可捉摸
謂之曰奧語
宜哉
syho
Here is the chapter discussing Seven Stars Robbery, Part 1
(in Chinese Big5 code)
Shen Shi Yuan Kong Xue
沈氏玄空學
論北斗七星打劫
天玉經云
識得父母三般卦
便是真神路
北斗七星去打劫
離宮要相合
蔣傳云
識得三卦父母
已是真神路矣
猶須曉得北斗七星打劫之法
則三般卦之精髓方得
而最上一乘之作用也
章氏直解云
父母是經四位之父母
三般是
坎至巽
巽至兌
兌至坎
顛倒顛之三般
北斗者
隨時立極之氣也
七星者
由現在而逆推到第七也
此處五行正與立極之氣相反
最易發禍
要相合者
要使發禍者變而為發福
其說何等明白
尹一勺輩
不明此法
紛紛推測
於打劫精髓無關
惟溫氏續解云
既明玄空三般大卦
經四位起父母之祕
再能以山水形氣
生剋制化之理通之
豈非最上一乘之作用乎
由現在推到第七者
一逆數至四
四逆數至七
皆七位也
二五八三六九同例
syho
Part 2
Shen Shi Yuan Kong Xue
沈氏玄空學
Chapter, 論七星打劫
伊案
同例者
離與乾震
坎與巽兌
均有一四七
二五八
三六九之三般卦到也
此處五行與立極之氣相反
最易發禍者
如上元一運立極之玄空五行
豈能與中元四運
下元七運
立極之玄空五行相合
元運相反
形氣變更
發禍可必轉能發福者
要在所立之山向處處合吉耳
其說足與章氏相發明
總之
真能打劫者
僅有坎離二宮
經云離宮要相合者
此也
如坎宮之子癸
離宮之午丁
山向飛星
五運則到山到向
一九運則打劫
壬丙丙壬
五運則上山下水
一九運雖有二一到山向
卻不能作未來之氣論
以犯反吟伏故也
若二八三七四六等運
其飛星均一順一逆
順則由離而坎
逆則由坎而離
一種流行之氣
均能由現在之運
以劫未來之氣
例如飛星盤一運之子午午子
均有二字到山或到向
二者未來之氣也
在一運中能劫而用之
二運則壬丙丙壬
子午午子
癸丁丁癸
均有三字到山或到向
三者未來之氣也
在二運中能劫而用之
餘運照此類推
然須察經四位方隅之空實
以斷劫奪未來之氣之通塞
故當按形局而用理氣
稍有不合即易發禍
蓋陰陽二宅
南北方向最多
有此造化之功以補之
真玄之又玄
令人不可測度
其他山向
亦能以山峰水光
用打劫法
惟功效不能如坎離二宮之大耳
則先謹按
劫奪未來之氣一語
沈公此章
尚指運言
後答曹秋泉問
發明劫未來之元
如上元劫中元之氣
中元劫下元之氣味
經四位之義
當奉後說為圭臬
syho
The text Shuo Gua Zhuan is one of ten wings in current version of Yi Jing.
Although it is not one of Feng Shui classics, I hope some amateurs might get
some enlightenment from this poor translation of part of Shuo Gua Zhuan.
Shuo Gua Zhuan
When ancient sage made the Yi, they deeply revealed the mystery and the
revelation, and produced the Yarrow. Three of Heaven and two of earth, from
these came the other numbers. They contemplated the changes in Yin and Yang,
and formed Trigrams. They elaborated the hard and soft, and produced Yao
(broken and unbroken lines).
Harmoniously conforms with the virtue of the Way, and neatly arranges in
order of propriety. Thoroughly goes through in regular sequence, and
exhaustively endows with, to the extent of life.
When ancient sage made the Yi, it was designed in conformity with the
principles of naturally endowing and mandate. With this view they
established the way of heaven, calling Yin and Yang, the way of earth,
calling Hard and Soft, the way of men, calling Benevolence and Propriety.
Bringing together these three qualities and doubling them, therefore the
Changes' six lines complete a hexagram. By distinction between Yin and Yang,
and alternately using the soft and hard, therefore the Changes' six
positions make coherent unity.
Heaven and Earth settle their positions, mountains and marshes interchanged
their vitality; thunder and wind approached each other; and water and fire
did not detest each other. Eight trigrams mutually interlaced each other.
Enumerating back is sequential. Knowing the coming is retrograde. Therefore
Yi is retrograde enumeration.
Thunder denotes to active. Wind denotes to scatter. Rain denotes to moisten.
Sun denotes to shine on. Gen denotes to desist. Dui denotes to delight. Qian
denotes to rule. Kun denotes to hide.
God comes forth in Zhen. It is orderly in Xun. Come across others in Li.
Receive aid in Kun. Rejoices in Dui. Meet in Qian. Toil in Kan. Achieves in
Gen.
All things come out in Zhen, Zhen corresponds to East. It is orderly in Xun,
Xun corresponds to Southeast, orderliness denotes all things grow at the
same time. The Li denotes brightness, all things meet one another, it is the
trigram of south. The sages face to the south to administer affairs of the
world, and govern towards the brightness, because the idea was taken from
this. The Kun denotes earth, all things receive nourishment from it,
therefore it is said "Receive aid in Kun." Dui corresponds to exact autumn,
all things are rejoiced, therefore it is said "Rejoice in Dui". Meet in
Qian, Qian is the trigram of northwest, it denotes Yin and Yang approach
each other. Kan denotes water, it is the trigram of exact north and denotes
toil, all things return, therefore it is said "Toil in Kan." Gen is the
trigram of northeast, all things achieve the end and the commencement,
therefore it is said "Achieve in Gen."
What we called Mystery, we means marvellous work to all things. For putting
all things in motion there is nothing more rapid than thunder. For bending
them there is nothing more rapid than wind. For drying them up there is
nothing more parching than fire. For rejoice them there is nothing more
grateful than an area of water (marsh). For moistening them there is nothing
more mostening than water. For bringing them to an end and commencement
there is nothing more extensive than Gen. Thus water and fire approach each
other. Thunder and Wind do not act contrary to each other. Mountains and
mash interchange their vitality. And then, they are able to change, and to
accomplish to all things.
............
............
............
............
(This text is translated for use by amateurs only. All rights are
preserved.)
syho
syho
Subscribers, do you think this translation is better than some Yi Jing free
courses?
So, if you you think so, then perhaps you need to ask your masters giving
you all translations of the whole Yi Jing included Ten Wings when you join
Yi Jing course or when your master mentions Feng Shui relating to Yi Jing!
PURDEW JONATHAN
Best wishes
Eve Purdew
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