On the Yellow Spring Water in Feng Shui
Regarding the theory of Huangquan water, people who are engaged in Feng Shui industry all know that it comes from the longevity water method in the three-in-one water method. There has never been any controversy in academic circles from ancient times to the present. However, precisely where there is no controversy, there is ambiguity in the academic discussion. This leaves practitioners and enthusiasts confused and uncertain.
Huangquan water has four dimensions of Huangquan, namely Qian, Kun, Gen, Xun and the upward heavenly stem (Jia, Bing, Ding, Geng, Xin, Rengui), eight roads of Huangquan and repeated Huangquan. It is generally engraved on the third layer of the three-in-one compass, namely Qian. Xin Ren, Kun Geng Ding, Gen Jia Gui, Xun Yi Bing.
1. The Eight-Way Road to the Underworld:
Geng, Ding and Kun are on the way to the underworld.
Yi and Bing must beware of the Sunda River first.
Jia Gui heads toward the middle to see Gen,
The Xinren waterway is afraid of being dry.
Second, repeat the underworld song:
The underworld is rising above the sky,
The underworld is indescribable.
Sunda needs to guard against B and C first,
B, B and Xun are in danger now.
Jiagui looks to Zhongyou and sees Gen,
Gen sees Jiagui causing bad things to happen.
The Xinren waterway is causing trouble,
The Xinren waterway is causing trouble again and again.
Regarding the understanding of these two chants, Qiankun Genxun Four-Dimensional Huangquan is easier to understand and there is no dispute. The explanation of the Eight Routes to Heaven and the Underworld is somewhat confusing. Nowadays, it is generally discussed that the yang stem among the heavenly stems (Jia, Bing, Gengren) is facing water, and the yin stem among the heavenly stems (yi, ding, xingui) is sitting on the mountain. For example: Jiashan Geng direction, Dingshan Gui direction... This is a misunderstanding caused by the incomprehension of Yang Gong’s Sanshui method.
We know that the Sanhe Water Method talks about the changes in the four major situations of gold, water, wood and fire. Since we are talking about water law, of course we must discuss it in terms of direction. Towards water, this is a fundamental principle.
Among the four major bureaus, (1) Yi and Ding converge to Xu and Yilong in the "Fire bureau". According to the Five Elements of Shuangshan, any water mouth in (Xinxu, Qianhai, Renzi) can be followed by the Fire bureau Orientation; (2) Xin Ren and Chen "Water Bureau" Xin Long, according to the Five Elements of Shuangshan, any water mouth in (Yichen, Xunsi, Bingwu) can be oriented according to the Water Bureau; (3) Bullfighting Nadine Geng's Qi "Golden Bureau" Ding Long, according to the Five Elements of Shuangshan, any water mouth in (Guichou, Genyin, Jiamao) can be oriented according to the Golden Bureau; Golden Sheep collects the aura of Guijia "Muju" Guilong, According to the Five Elements of Shuangshan, any water mouth in (Dingwei, Kunshen, Gengyou) can be oriented according to the wooden pattern.
In ancient times, people had water songs and the importance of a single water outlet. "Water is the blood essence of the mountain family. It can benefit people and harm others as quickly as the gods. Dragon's Cave and sand have their own uses, and both are used to determine the false and true at the mouth of the water. Wrong use of the compass will lead to misunderstandings. Sitting on the mountain to get water is not true. When water comes, it must be auspicious. , we must be clear when there are positive changes in the situation...".
This shows that in the three-in-one water method, the four major situations of metal, water, wood, and fire must be determined according to the Tianpanshui mouth. The so-called Huangquan water is also based on the water flowing out of the four major situations in Linguan, Diwang and Guandaifang. The Gengding, Yibing, Jiagui and Xinren mentioned in the Eight-Road Huangquan Gejue and Repeated Huangquan Gejue are not based on facing the water or sitting on the mountain, but are based on the directions of the four major situations, Zhengwang, Zhengsheng, It can be said that it is the right tomb, the right nourishment, the self-generation, and the self-prosperity. For example:
Geng Ding Kun is the underworld. We know that Geng Ding belongs to the "Golden Bureau" of the four major bureaus. Among the forty-eight directions in the four major bureaus, 12 directions belong to the "Golden Bureau" category. They are (1) Qianshan Xunxiang and Haishan Sixiang Zhengsheng;
(2) Jiashan Gengxiang and Maoshan Youxiang Zhengwang;
(3) Dingshan Gui Xiang and Weishan Chou Xiangzheng’s tomb;
(4) Xinshan Yixiang and Xushan Chen Xiangzhengyang;
(5) Shenshan Yinxiang and Kunshan Genxiang Zisheng;
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(6) Renxiang of Bingshan Mountain and Zixiang of Wushan Mountain are prosperous.
Taking Jiashan Gengxiang as an example, Kunshen is just approaching the official position.
The water coming from this direction and entering the Zhengku are good luck, and the water coming out of this direction is bad luck. The words of good and bad luck I won’t go into details here. Others such as Zheng Sheng, Zheng Wang, Zheng Tomb, and Zheng Yang are similar to this. As we all know, water can come out of the heavenly stems but not the earthly branches. However, if it violates the Yellow Spring water, it is not allowed to come out of the heavenly stems. Therefore, Geng and Ding in Kun, that is, Diwang (Geng) and Guandai (D), are also the main evils in the direction of water.
In "Golden Bureau", Shen Shan Yin Xiang and Kun Shan Gen Xiang are self-generating directions, and water comes out of Guichou to support the throne. It belongs to the positive direction of the "Fire Bureau" and the self-generated direction of the "Gold Bureau". It is the direction of survival when the situation changes and the direction of death is the flow of death.
"Gold Bureau" longevity is in the direction of Renxiang and Wushan Mountain in Si Bingshan. The water comes out of Guichou and declines. It belongs to the positive and prosperous direction of "Water Bureau". "Gold Bureau" is from the prosperous direction, turning death into prosperity, and death Flow to the tomb. These four directions all have the "Golden Bureau" to give birth to immortality. The remaining three major situations are similar to this in their self-generation and self-prosperity. In addition, the fourth positive direction of the four major situations is the direction of Ziwu, Maoyou, and if the water flows from the fetal side to the fetal side, the situation will change, that is:
(1) Maoshanyou goes to the right and the water flows to the left—— When Geng comes out, "Golden Game" changes to "Wood Game";
(2) Youshanmao turns to the right and water flows to the left - when Jia comes out, "Wood Game" changes into Golden Game;
(3) Zi Shanwu turned to the right and poured water to the left - out of C; "Fire Bureau" changed to "Water Bureau";
(4) Wu Shanzi turned to the right and poured water to the left - out of Ren, " "Water Bureau" changes to "Fire Bureau"
The above changes in the situation of water and heavenly stems are based on the situation after the change of situation, and immortality is generated, not based on the water of the underworld.
Summary:? (1) Huangquan water is not based on drying up to heaven, nor is it based on sitting on a mountain, but on the four elements of metal, water, wood and fire, which belong to the eight categories of Zhengsheng, Zhengwang, Zhengtong and Zhengyang. In general. The changes in the directions of self-generation, self-prosperity, and the four positive directions of Ziwu, Maoyou, and Ziwu, Maoyou, etc. are not discussed in the Huangquanshui theory.
(2) Water flows from the heavenly stems and cannot flow into the earth's tributaries. As for the Huangquan water, except for the changes in the four positive and prosperous directions, the heavenly stems can come out of the heavenly stems. In the remaining directions, the heavenly stems in the four dimensions of Qiankun, Genxun and so on belong to the emperor. If it is prosperous and has a square crown, it cannot flow out or break.
(3) In addition to the avoidance of water flowing out of the Yellow Spring, the same applies to the roads. It is better to come but not to go.