The Heavenly Jade Classic, Outer Chapters: Hexagram Names, Xuankong, and the Greater Five Phases

卦號玄空理最幽，乾坤艮巽問蹤由。坎了震兌分天地，五行更在位中求。第一《天寶經》最妙，第二要看《龍子經》。第三一經名《玄女》，第四《寶照經》為名。干丙乙與子寅辰，六位排來俱屬金。艮庚丁卯巳丑，六位屬水由人數。以上數者盡屬陽，陽山陽水始相當。

The names of the hexagram positions are established upon Xuankong (玄空), and the reasoning in them is most profound. The four corner trigrams Qian (乾), Kun (坤), Gen (艮), and Xun (巽) are the gates through which one traces the incoming dragon; the four cardinal trigrams Kan (坎), Li (離), Zhen (震), and Dui (兌) preside over the two paths of Heaven and Earth, yin and yang. As for the assignment of the Five Phases (五行), one must not simply copy the Regular Five Phases; one must seek them in the hexagram position each of the Twenty-Four Mountains occupies. This is the Greater Five Phases used by the Xuankong school. The classics on which this art relies are, first, the Tianbao jing (天寶經), the most subtle; second, the Longzi jing (龍子經); third, the Xuannü jing (玄女經); fourth, the Baozhao jing (寶照經). The Greater Five Phases are assigned as follows: Qian, Bing, Yi, and Zi, Yin, Chen—these six mountain positions all belong to Metal; Gen, Geng, Ding, and Mao, Si, Chou—these six belong to Water; the student has only to count them in order. These twelve positions all belong to yang. When the incoming dragon and the sitting mountain belong to yang, the incoming and outgoing waters must also belong to yang; dragon, facing, and water all travel the yang path, and only then do they match one another.

坤壬辛與午申戌，六位屬木無人識。共甲癸與亥酉未，六位屬火君須記。以上數者盡為陰，陰山陰水正相應。此是陰陽天地卦，五行這內號四經。不破旺方財祿聚，流破生方損少丁。長生位上黃泉是，干化之年定見刑。此是九天真品訣，毋得經傳薄行人。

Kun, Ren, Xin, and Wu, Shen, Xu—these six mountain positions belong to Wood; most people of the world do not recognize this. Xun, Jia, Gui, and Hai, You, Wei—these six belong to Fire; the student must remember them firmly. These twelve positions all belong to yin. A yin mountain must be paired with yin water, and only then do they truly correspond. These are the two hexagrams of Heaven and Earth that distinguish yin and yang; the four groups of the Greater Five Phases taken together are the “Four Classics” mentioned above. In use: if the water mouth does not break through the direction where the current period’s prosperous qi (氣) resides, wealth and emolument naturally gather; once water breaks through from the Changsheng (長生, Birth) direction, it injures young children. The Changsheng position is precisely where the Yellow Springs (黃泉) sha (煞) resides; when a year is stirred by the transforming qi of the heavenly stems, injury and punishment will certainly appear. This is a true formula transmitted from the Nine Heavens; it must not be lightly passed to those of shallow virtue.

正神上山，零神下水，一也。支神為正，干神為零，正神為龍，零神為水。山上龍神不下水，水底龍神不上山。零山作零向發財祿，而抱養零山作正向，當進舍而奸生，雖然，支在龍貴兩相生，相生家當貴，相剋絕人丁，須看大五行，五行配定吉凶名，知了便橫行。

The first matter: zhengshen (正神, the proper spirit) must sit on the mountain; lingshen (零神, the residual spirit) must be placed in the water. By zhengshen is meant the direction whose hexagram qi is in its proper period and at full prosperity; lingshen is the hexagram of the opposite palace, whose qi has already declined into death. In the usage of this chapter, the spirits of the twelve earthly branches count as proper, and the spirits of the eight heavenly stems count as residual. Zhengshen governs the incoming dragon and the sitting mountain; lingshen governs the water mouth and the low places. Hence the saying, “The dragon spirit on the mountain must not enter the water; the dragon spirit at the water’s bottom must not ascend the mountain”—the prosperous qi of the current period must fall on the incoming dragon and sitting mountain, the high and solid places; the declined and dead qi must fall on water mouths and ponds, the low and empty places. Once the two are reversed, prosperous qi meeting water injures the lineage, declined qi ascending the mountain ruins wealth, and both mountain and water lose their places. If one takes a lingshen mountain and establishes a lingshen facing, the water obtains its proper place and it presides over the arising of wealth and emolument. If a lingshen mountain is instead established as a zhengshen facing, proper and residual nourish one another in confusion, and there will be matters of adoption, passing the house to another line, and an unclear household. Even so, one must still see whether the earthly-branch spirit of the sitting mountain and the incoming dragon generate one another: if they generate, the household will be noble; if they conquer, the lineage will be cut off. In all things the Greater Five Phases are the standard; once the Five Phases are assigned, the names of auspicious and inauspicious follow. Understand this, and in practice everything will come to hand.

山管人丁，水管財祿，二也。四龍分四房，如子寅辰不在山，則是長房無山，干丙乙不在水，則是長房無水。山向水路在順一二三四之次序，三也。如子一龍在山，午二龍在向，則可以行。二龍水順而吉，若三龍在山而行，二龍水謂之逆，凶災立至。

The second matter: the mountain governs the flourishing or decline of the lineage; the water governs the thickness or thinness of wealth and emolument. Each has its own office and must not be judged in confusion. The four dragons belong to the four houses: the four groups of mountain positions—Metal, Wood, Water, and Fire—are paired in order with the eldest, second, third, and fourth houses. For example, if the group Zi, Yin, Chen does not fall on the sitting mountain, the eldest house has no mountain, and the eldest house’s lineage will not flourish; if the group Qian, Bing, Yi does not appear at the water mouth, the eldest house has no water, and the eldest house’s wealth will not gather. The third matter: sitting mountain, established facing, and watercourse must be arranged in the order one, two, three, four. For example, if Zi as the first dragon occupies the sitting mountain and Wu as the second dragon occupies the facing, this can proceed, and water of the second dragon arriving in sequence is auspicious. If the sitting mountain uses the third dragon while the incoming water retreats to the second dragon, the order runs backward: this is called “reverse,” and disaster arrives at once.

如壬丙向，金克水，是向克山，為逆，雖發福人丁不旺。若子山午向，金克木，是山克向，為順，主大富貴，百子千孫。以大五行論山不論向。山向水皆在卦內主貴，出卦不出貴，四也。

For example, a Ren mountain with a Bing facing: Ren is in the Wood group, Bing in the Metal group; Metal comes to conquer Wood (the base text has “Metal conquers Water,” which must be an error for “Metal conquers Wood”). This is the qi of the facing conquering the qi of the sitting mountain, and it is called “reverse.” Even if fortune arises, the lineage will not flourish. If it is a Zi mountain with a Wu facing, Zi belongs to Metal and Wu to Wood; Metal comes to conquer Wood. This is the qi of the sitting mountain conquering the qi of the facing, and it is called “compliant.” It presides over great wealth and nobility, a hundred sons and a thousand grandsons. Thus in judging compliant and reverse one discusses the sitting mountain by the Greater Five Phases, not the facing. The fourth matter: if sitting mountain, established facing, and incoming and outgoing waters all fall within the same hexagram, it presides over the production of nobility; if even one of them leaves the hexagram, noble qi cannot emerge.

二十四山分為三卦，寅甲卯乙辰要巳內為東分，申庚酉辛戌乾亥壬為四卦，午丁未坤子癸丑艮為南北一卦。水去要回頭，五也。四龍中皆要見一龍水則出貴，無一龍水富而不貴。如乙丙放水，當三四折再昌乙水，方得人財長久。或本向有來水，亦謂之回頭。

The Twenty-Four Mountains are divided into three great sectors: Yin, Jia, Mao, Yi, Chen, Xun, Si belong to the eastern sector; Shen, Geng, You, Xin, Xu, Qian, Hai, Ren belong to the western sector; Wu, Ding, Wei, Kun, Zi, Gui, Chou, Gen together form the north-south sector. The fifth matter: water that flows out must still turn back to regard the point (穴). Among the four dragons one must see the water of the first dragon—that is, Metal-dragon water—in order to produce nobility; if first-dragon water is not seen, there is only wealth without nobility. For example, if water is released at Yi and Bing, it must turn three or four times and then take in a stretch of Yi water coming back, and only then will lineage and wealth last. Or if, upon the facing itself, there is incoming water that pays court, this too counts as “turning back.”

一龍金位家富貴，百子千孫。如辰山乾向放乾水，又乾山乙向放乙水，皆是金見金，主富而且貴。

When the first dragon falls on a Metal position, it presides over a household of wealth and nobility, a hundred sons and a thousand grandsons. The commentators give examples: a Chen mountain with a Qian facing, releasing water from the Qian direction; or a Qian mountain with a Yi facing, releasing water from the Yi direction. Chen, Qian, and Yi are in the same Metal group; these are all Metal meeting Metal, like qi supporting like, and they preside over both wealth and nobility.

二龍行來到本鄉，外保置田莊。如坤山壬向放壬水，是木見木，主富貴。

When the second dragon travels to its own native position, it presides over the ability to acquire fields and estates even in a foreign district. The commentators give an example: a Kun mountain with a Ren facing, releasing water from the Ren direction. Kun and Ren are in the same Wood group; this is Wood meeting Wood, like qi gathering with like, and it presides over wealth and nobility.

三龍行從本位去，金玉家天數。如艮山丁向放丁水，庚向放庚水。是水見水，主富貴。

When the third dragon proceeds from its own native position, it presides over halls filled with gold and jade, and a household flourishing as if ordained by Heaven. The commentators give examples: a Gen mountain with a Ding facing, releasing water from the Ding direction; or establishing a Geng facing and releasing water from the Geng direction. Gen, Ding, and Geng are in the same Water group; this is Water meeting Water, like qi following like, and it presides over wealth and nobility.

四龍行位到火中，富貴出三公。如酉山甲向放甲水，是火見火，主富貴。

When the fourth dragon travels into a Fire position, it presides over wealth and nobility at their utmost, able to produce men ranked among the Three Dukes. The commentators give an example: a You mountain with a Jia facing, releasing water from the Jia direction. You and Jia are in the same Fire group; this is Fire meeting Fire, like qi seeking like, and it presides over wealth and nobility.

正神山上水交值，百子千孫出。零神前來水上交，富貴出官僚。零神正神相交著，兒孫遭跌薄。正神百步始成龍，水短便道凶。零神不問長和短，凶吉不同斷。

When the prosperous qi of zhengshen in its period sits on the mountain and meets the waters in due measure, it presides over a hundred sons and a thousand grandsons. When the declined and dead qi of lingshen returns to the water and converges with incoming water before the facing, it presides over wealth, nobility, and official rank—this is precisely the correct method, when establishing a facing, of “gathering the mountain and sending out the sha”: receiving the prosperous qi of the current period onto the sitting mountain, and sending the declined qi of the spent period out to the water mouth. But if zhengshen and lingshen meet with their places reversed—what should go up the mountain falls into the water, what should go down into the water rises onto the mountain—the descendants will decline and grow frivolous. The qi of zhengshen must also stretch a full hundred paces before it truly becomes a dragon; if the water beneath zhengshen is only a short stretch, it on the contrary presides over misfortune. Lingshen does not ask about length: long may be used, short may be used; the judgment differs from that of zhengshen.

每見時師錯用心，便謂來主真。若將入首為端的，陰陽何處覓？則取過龍來作主，真龍卻無了。須要真龍來卦真，錯認誤殺人。此言正神宜在山，零神宜大水，而歸重正神百步一句，欲人認龍要真，不可草草。

One often sees geomancers of the day applying their minds wrongly: they see a single stretch of incoming vein and take it for the true host mountain. If one takes only the final approach as the standard, where then does one distinguish yin and yang, ling and zheng? They take a branch dragon that happens to pass by as the true host, and the true dragon is discarded. The incoming dragon must be true, and the hexagram in which it settles must also be true; only when the two agree will it do. Once the recognition is wrong, it will ruin a family. The commentators say: this passage teaches that zhengshen should sit on the mountain and lingshen should be placed at a great body of water, and the crux of the argument is the sentence “zhengshen begins to become a dragon only after a hundred paces”—one must seek the true dragon and must not be hasty.

五行若水克向上，百子千孫旺。遇向若然行雨神，代代富無貧。凡本山克向，出百子千孫。如子山午向，即為長克。次又為金克木，金一神，水一神，即遇向行兩神也。又巳山亥向，巳屬水，亥屬火，亦為行兩神，可見山克曏者吉。

If the qi of the Greater Five Phases comes from the water to conquer the facing, it presides over a hundred sons and a thousand grandsons and a greatly flourishing lineage; if two layers of spirit travel on the facing, each generation will be wealthy and none poor. The commentators say: whenever the qi of the sitting mountain conquers the qi of the facing, it presides over a hundred sons and a thousand grandsons. For example, a Zi mountain with a Wu facing: Zi is the position belonging to the eldest house, so first the qi of the eldest house conquers; then, by the Five Phases, Zi belongs to Metal and Wu to Wood, which is Metal conquering Wood. Metal is one spirit, Water is one spirit; two spirits travel together on a single facing—this is called “meeting a facing that travels two spirits.” Again, a Si mountain with a Hai facing: Si belongs to Water, Hai to Fire; this too is a single facing traveling two spirits. From this one sees that a configuration in which the sitting mountain conquers the facing is auspicious.

一龍生處有三龍，世代富無窮。更知三是五行主，本身原屬土。水重一土在五行，生旺墓同情。三龍三個人家富，銀瓶多盞著。三龍位上若當凶，三子絕根宗。四龍得位人肥滿，開庫有錢典。

The Birth direction of the first dragon is precisely where the third dragon resides; the four dragons generate one another in sequence, and this presides over inexhaustible wealth through the generations. One must further know that the third dragon is the sovereign of the Five Phases, because it itself also carries the nature of Earth. Water and Earth belong to one system; the taking of Changsheng, Diwang (帝旺, Imperial Prosperity), and Mu (墓, Tomb) is entirely the same. If the third dragon obtains its position, the third house flourishes together, and silver vessels and fine wares fill the house; if a baleful sha occupies the third dragon’s position, the descendants of the third house will have their root cut off. If the fourth dragon obtains its position, people will be plump and healthy, and when the storehouse is opened there will be money to lend.

一龍生處有三龍，言四龍順序自然均發，惟三龍兼土，水土生旺墓皆同，故吉則三家均吉，節則三這均凶。如卯乙山卯乙向，水上寅甲，出簾幕，官無辰水，出提刑。如巳山本向本水，亦出龍圖學士，八位公卿。

The commentators explain “at the Birth place of the first dragon there is the third dragon” thus: the four dragons arranged in order, each house naturally flourishes in even measure; only the third dragon also carries Earth’s nature, and Water and Earth share the same palaces for Changsheng, Diwang, and Mu, so when the third dragon is auspicious all three houses are auspicious, and when it is inauspicious all three houses are inauspicious. For example: a Mao mountain or Yi mountain with a Mao or Yi facing, water coming from Yin and Jia, presides over near ministers who dwell behind the curtain; if there is no Chen water, it produces officials of the sort who oversee punishments. Again, a Si mountain with a facing of its own hexagram and water of its own hexagram can also produce a scholar of the Longtu Pavilion, ranked among the high ministers.

乾坤艮巽山水出，無乙水不出。乙辛丁癸山水長，出節綸，見乙水出，無丙水不出。卯巳丑山見艮庚，丁水長，出紹衣和尚，短不出。艮庚丁山見卯巳，丑水長，出道士，短不出。酉亥未山見巽甲，癸水長，出尼姑，短出尼童。巽甲癸山見酉亥，未水長，出女貞潔。

The four mountains Qian, Kun, Gen, and Xun, paired with their corresponding waters, can produce nobility, but if Yi water is not seen it will not emerge. If the waters of the four mountains Yi, Xin, Ding, and Gui come from afar, they can produce ministers who hold the tally and the drafting-brush; they emerge only when Yi water is seen, and do not emerge if Bing water is not seen. If the three mountains Mao, Si, and Chou see incoming mountains from Gen and Geng, and Ding water is also long, it presides over monks in dyed robes; if the water is short they do not emerge. If the three mountains Gen, Geng, and Ding see incoming mountains from Mao and Si, and Chou water is long, it presides over Daoist priests; if the water is short they do not emerge. If the three mountains You, Hai, and Wei see incoming mountains from Xun and Jia, and Gui water is long, it presides over nuns; if the water is short it produces young novices. If the three mountains Xun, Jia, and Gui see incoming mountains from You and Hai, and Wei water is long, it presides over women who keep themselves chaste.

財水財山財易發，七通並八達。資財鉅富出聰明，只是少人丁。且要順龍順水去，人才從此至。順龍來去子孫昌，代代足衣糧。如金克木為財，因相剋，少人丁，須水與龍順方好。

When both mountain and water fall on the wealth position that I myself conquer, money arises most easily and finds its way in every direction; there will be great wealth, and clever people as well, only the lineage will be thin. Therefore the dragon and the water must both proceed in order, and only then will talent emerge from here. When the dragon’s coming and going are both compliant, descendants flourish and each generation has clothing and grain enough. The commentators say: for example, Metal conquering Wood counts as wealth; because it is obtained by conquest, the lineage is few; the order of water and dragon must be compliant before this configuration is good.

排冊喬嚮明堂水，折心諸道理。小心但看四龍經，一經各一名。五行無根水上折，時師那會得。放水與冊山同路行，世代坐專城。此總結上文。

In arranging the register, weighing the established facing and the water of the bright hall (明堂), one must carefully grasp all the principles of turning the water. One need only attend to the formulas of the four dragons; each of the four dragons has its own name. If the Greater Five Phases have no root on the sitting mountain, one must take a turn and a fold on the water to make good the lack—this is a layer present-day geomancers do not grasp. If the direction in which water is released travels the same path as the sitting mountain fixed in the register, it presides over generations who hold a city and govern a region. The commentators say: this passage sums up what precedes.

子寅辰與干丙乙，長子真端的，午申戍與坤壬辛，次男此位真。卯巳丑與艮庚丁，三男從此分。酉亥未與巽甲癸，四昌當其位。

The four dragons belong to the four houses: the group Zi, Yin, Chen and Qian, Bing, Yi, the Metal positions, truly belong to the eldest son; the group Wu, Shen, Xu and Kun, Ren, Xin, the Wood positions, are the true seats of the second son; the group Mao, Si, Chou and Gen, Geng, Ding, the Water positions, are where the third son is allotted; the group You, Hai, Wei and Xun, Jia, Gui, the Fire positions, are the seats where the fourth house’s flourishing responds. To see which house rises and which declines, look at whether that house’s group of mountain and water has obtained its position.

第一折水長房折，干丙更要乙。第二折水二男情，坤辛壬同行。第三折水長，仔細分明講。一龍行宮水口去，兒孫多不吉。龍行位遠主防鄉，水位卻無妨。三龍先行一龍上，入舍兼把養。四龍行位不分明，父子絕人丁。凡二十四字，父母子孫兄弟孫息，要尊卑順序下關先行，插上關則為尊卑不順，五行內反，主子孫過房抱養。

The first turn of the water answers to the eldest house; besides Qian and Bing one must also receive Yi water. The second turn answers to the second son; Kun, Xin, and Ren must travel the same path. If the water of the third turn is long, one must be still more careful and clear in the reckoning. If the first dragon travels straight on and falls to run out at the water mouth, descendants will often meet with misfortune. If the dragon’s sequence of positions is distant, it only presides over caution in travel to other districts; if the water positions are somewhat distant, that does no harm. If the third dragon goes first and presses down upon the first dragon, honor and lowliness are inverted, and it presides over marrying into another house or adopting another’s son. If the fourth dragon’s sequence is not clearly arranged, the lineage between father and son is cut off. The commentators say: these characters of the Twenty-Four Mountains each represent the generations of parents, sons and grandsons, brothers, and descendants; they must follow the order of seniority, the lower pass going first; if they are inserted into the upper pass, seniority is disordered and the Five Phases turn against themselves within the hexagram, which presides over sons and grandsons being adopted out or taken in.

金木水火各一官，生命亦不同。查得四行合生命，自然發福盛。子寅等山屬金，如艮山丙向，流丁及流庚，金生水也，金水命人富貴。午中等山屬木，如壬山午向，水流坤流午，木命人富貴。如午山甲向癸向，乃木生火，木火人富貴。卯巳等山屬水，如民山丁向庚向，水土命人富資，丙亥等山屬火，如酉山共向，水流共歸幹順，水命人富貴。

The four dragons of Metal, Wood, Water, and Fire each preside over an office, and they differ again from the Five Phases of a person’s natal nayin (納音); when these four courses are found to agree with a person’s natal destiny, fortune naturally flourishes. The commentators say: mountains of the Zi and Yin type belong to Metal; for example, a Gen mountain with a Bing facing, water flowing to Ding or Geng, is Metal generating Water, and people of Metal and Water destinies obtain wealth and nobility here. Mountains of the Wu and Shen type belong to Wood; for example, a Ren mountain with a Wu facing, water flowing to Kun or Wu, and people of Wood destiny obtain wealth and nobility; again, a Wu mountain with a Jia or Gui facing is Wood generating Fire, and people of Wood and Fire destinies obtain wealth and nobility. Mountains of the Mao and Si type belong to Water; for example, a Gen mountain with a Ding or Geng facing, and people of Water and Earth destinies obtain wealth. Mountains of the Bing and Hai type belong to Fire; for example, a You mountain with a Xun facing, water flowing from Xun and returning compliantly to Qian, and people of Water destiny obtain wealth and nobility.

於支二水要相依，更把天星分例推。震宮長男邀福應，兌宮少位吉凶知。中宮離坎從天定，子息排來位卻移。公位見上。震長兌少離坎中，此形家常談，若父母兄弟子息排來，與此不同。

The two courses of water, heavenly stems and earthly branches, must depend on one another, and one must also calculate by the field-allocation rules of the heavenly stars. The Zhen palace belongs to the eldest son; the eldest house’s fortunate response is read from it. The Dui palace belongs to the youngest son; the youngest house’s auspicious and inauspicious signs are known from it. The central palace and the two hexagrams Li and Kan are fixed by Heaven; when the houses of sons are arranged one by one, the sequence of positions must shift with them. The commentators say: the allotment of houses has already been discussed above. Zhen as eldest, Dui as youngest, Li and Kan in the middle—this is the usual talk of the form school; if one follows this chapter’s arrangement of parents, brothers, and sons, it is not the same.

金木水火四龍位，生克無窮極。相生為吉相剋凶，禍福在其中。子寅辰干丙乙六山屬金，金水相生為順龍。假如責任風吹草動宜放丁水，乃金生水，放庚水亦同；放辛水乃是金克木，相剋便為凶，是上同一字陽。午中戌坤壬辛六山屬水，來山立向切忌相剋。假如戍向不宜放乾水，金克木也，是下同一字陰。

The positions of the four dragons Metal, Wood, Water, and Fire generate and conquer one another without end; mutual generation is auspicious, mutual conquest inauspicious, and fortune and misfortune lie in this. The commentators say: the six mountains Zi, Yin, Chen and Qian, Bing, Yi belong to Metal; Metal and Water generate one another, and this is a compliant dragon. For example, with sitting mountains of this type (the base text of this sentence has corrupt characters), it is fitting to release water from Ding; Ding belongs to Water, which is Metal generating Water; releasing water from Geng is the same. If one releases water from Xin, Xin belongs to Wood, and it becomes Metal conquering Wood; conquest is inauspicious—this group belongs together to the yang of the upper path. The six mountains Wu, Shen, Xu and Kun, Ren, Xin belong to Wood (the base text has “belong to Water”; by the “Metal conquers Wood” below it should be Wood); in incoming mountain and established facing, mutual conquest is most to be avoided. For example, a Xu facing should not release Qian water; Qian belongs to Metal, which is precisely Metal conquering Wood—this group belongs together to the yin of the lower path.

卯巳丑艮庚丁六山屬水，如未山丑向，不宜放癸水，未山火丑向水，癸又是火，是水克火也。經云：水克火，人少死。若艮山午向，放丁水，水不相生，為順龍。酉亥未甲巽癸六山屬火，如酉山甲向，不宜放艮水，申屬火，艮屬水，是水克火也，克者損人丁。

The six mountains Mao, Si, Chou and Gen, Geng, Ding belong to Water. For example, a Wei mountain with a Chou facing should not release Gui water: Wei belongs to Fire, Chou to Water, and Gui again to Fire, so Water comes to conquer Fire. The classic says: when Water conquers Fire, someone in the family will die young. If it is a Gen mountain with a Wu facing, releasing Ding water, they are on the same Water path, not conquering but compliant with one another, and this is a compliant dragon. The six mountains You, Hai, Wei and Jia, Xun, Gui belong to Fire; for example, a You mountain with a Jia facing should not release Gen water: You and Jia belong to Fire, Gen to Water, and Water comes to conquer Fire; the side that is conquered will have its lineage injured.

金至火宮人死絕，火入金宮定損妻。金火相刑人自紹，縱然不縊也相離。如亥山丙向，是火到金宮，乾山要向，是金到火電廠宮，雖然如此，又有移宮順龍之法，不可拘執。如亥山丙向，木流箕甲，酉山乙向，水流巽甲，世代三公。午山癸向，水歸甲，若流庚甭辛，發福久長，流乾亦發，主子孫疾病。

When Metal arrives at the Fire palace, the household dies out; when Fire enters the Metal palace, the wife is certainly injured; when Metal and Fire punish and conquer one another, people will hang themselves, and even if they do not, they will in the end be parted. The commentators say: for example, a Hai mountain with a Bing facing—Hai belongs to Fire and Bing to Metal—this is Fire arriving at the Metal palace; a Qian mountain with a Xun facing—Qian belongs to Metal and Xun to Fire—this is Metal arriving at the Fire palace. Even so, there is another method of shifting palaces to make a compliant dragon, and one must not cling rigidly to the rule. For example, a Hai mountain with a Bing facing and water flowing to Xun and Jia, or a You mountain with a Yi facing and water flowing to Xun and Jia, both preside over generations that produce the Three Dukes. A Wu mountain with a Gui facing and water returning to Jia: if it further flows toward Geng and Xin, fortune lasts long; if it flows toward Qian it can also arise, only the descendants will have much illness.

子寅辰並干丙乙，切‘是巽水出。午申戌與坤辛壬，乾水破長生。卯巳丑及民庚丁，坤水要留停。酉亥未兼巽甲癸，艮水下宜去。

For the Metal mountains Zi, Yin, Chen together with Qian, Bing, Yi, water flowing out at Xun is strictly to be avoided; for the Wood mountains Wu, Shen, Xu and Kun, Xin, Ren, one fears Qian water breaking through Changsheng; for the Water mountains Mao, Si, Chou and Gen, Geng, Ding, Kun water must be retained and not allowed to leak away; for the Fire mountains You, Hai, Wei together with Xun, Jia, Gui, Gen water ought not to flow away. These four lines all speak of where each dragon’s Changsheng position lies; once water breaks through from there, the original qi leaks away with it.

子寅戌辛壬屬木，生在亥，乾亥同宮，為流破長生，來則吉。卯巳丑艮庚丁屬水，生在申，坤申同宮，為流破長生，來則吉。酉亥未巽甲癸屬火，生在寅，艮同宮，為流破長生，來則吉。

The commentators say: Wu, Shen, Xu and Kun, Xin, Ren belong to Wood (the opening sentence of the base text has corrupt omissions); Wood’s Changsheng is at Hai; Qian and Hai share one palace, so water flowing away from Qian is breaking through Changsheng; conversely, water coming from there to pay court is auspicious. Mao, Si, Chou and Gen, Geng, Ding belong to Water; Water’s Changsheng is at Shen; Kun and Shen share one palace, so water flowing away from Kun is breaking through Changsheng, and water coming to pay court is auspicious. You, Hai, Wei and Xun, Jia, Gui belong to Fire; Fire’s Changsheng is at Yin; Gen and Yin share one palace, so water flowing away from Gen is breaking through Changsheng, and water coming to pay court is auspicious.

庚丁坤上是黃泉，乙丙須防巽水先。甲癸向中忱見艮，辛壬水路怕當幹。張宗道《青囊經》謂：自庚至丁皆忌坤，自己至丙皆忌巽，自癸至甲皆忌艮，自辛至壬皆d丟幹。其法立向開門折水放水行水，無一不忌，犯之近則六年、十二年見，遠則二十四年內見。

Establishing a Geng or Ding facing with water departing toward Kun is the Yellow Springs sha; those who establish a Yi or Bing facing must first beware of Xun water; those who establish a Jia or Gui facing most dread seeing Gen; those who establish a Xin or Ren facing fear a watercourse that sits squarely on Qian. The commentators cite Zhang Zongdao’s Qingnang jing (青囊經): from Geng to Ding this road all dreads Kun; from Yi to Bing this road all dreads Xun; from Gui to Jia this road all dreads Gen; from Xin to Ren this road all dreads Qian. This prohibition is applied very widely: establishing a facing, opening a door, turning water, releasing water, conducting water—not one is exempt. If it is violated, the near response is within six or twelve years; the far does not go beyond twenty-four years.

邑去不忌來，蓋水從此地過者必祝。如庚向水流丁，卻十二年，流坤止量其長短以定年數，過到未字即無事矣。若已向坤，水長流主絕。

The commentators further say: one only dreads water flowing away from these directions, not water flowing in from them, because any water that passes this place will be drawn by it. For example, a Geng facing with water flowing to Ding answers at about twelve years; if water flows to Kun, one measures the length of its passage to fix the number of years, and once it has flowed past the Wei position, there is no further trouble. If one establishes a Si facing and water flows long toward Kun, it presides over the cutting off of the line.

卯辰巳午伯巽宮，午未申酉坤莫連。酉亥子當幹是，子丑寅卯艮水凶。來宜生旺，去宜病死，陽干立向，水口絕胎流去主富貴，此真催官水，攻墓為陰，得陰而後發。屋宅屬陽，要戴天覆地，如甲寅庚申壬子丙午，上於下支。

Those who establish Mao, Chen, Si, or Wu facings fear the Xun palace; those who establish Wu, Wei, Shen, or You facings must not connect with Kun; those who establish You, Hai, or Zi facings should dread Qian; those who establish Zi, Chou, Yin, or Mao facings take incoming water from Gen as inauspicious. The commentators say: water should come from the directions of Changsheng and Diwang, and should depart toward the directions of Bing (病, Sickness) and Si (死, Death). When one establishes a facing by a yang stem, and the water mouth flows out at Jue (絕, Extinction) and Tai (胎, Womb), it presides over wealth and nobility—this is true official-hastening water. If it breaks through the tomb-storehouse, its nature belongs to yin, and it will arise only after obtaining yin qi. Yang dwellings belong to yang and emphasize wearing a heavenly stem above and covering an earthly branch below, as in Jia-Yin, Geng-Shen, Ren-Zi, Bing-Wu: stem above and branch below, stem and branch paired, and only then is it in due form.

辛入乾宮百萬莊，癸歸艮位發文章。乙向要流清富貴，丁坤終是萬斯箱。此名救貧黃泉，皆主向上，論來水吉，去水凶。《新安府志》：壬山丙向甲門開，五百年中產大才。定了紫陽山下水，乙庚之歲損嬰孩。

Xin water entering the Qian palace presides over a million acres of estate; Gui water returning to the Gen position presides over examination success and literary distinction; establishing a Yi facing with water that flows clear presides over wealth and nobility; Ding-facing water returning to Kun ends in ten thousand granaries of grain. This group is called the “poverty-relieving Yellow Springs,” and all are discussed with respect to the facing: water coming from these directions to pay court is auspicious; water departing from these directions is inauspicious. The commentators cite a song recorded in the Xin’an Prefectural Gazetteer: a Ren mountain with a Bing facing and a door opened at Jia will produce great talent within five hundred years; but once the water below Mount Ziyang is fixed, in Yi and Geng years it will injure infants.

注曰：子寅辰干丙乙屬金，紫陽水流巽巳之位，是射破生方也，乙庚化金，故其年見禍。其曰損嬰孩，養生之位主小兒，且箕位有獄因，可當黃泉之殺，故不殺壯丁耳。其法以向為主，門路，池井溝壘折水皆莫犯之。若箕巳方有行路，謂之踏破長生，故曰入黃泉。

The original note explains: Zi, Yin, Chen and Qian, Bing, Yi belong to Metal; the water below Mount Ziyang flows toward Xun and Si, which is precisely shooting through Metal’s Changsheng direction; Yi and Geng combine and transform into Metal, so in Yi and Geng years misfortune appears. The so-called “injuring infants” is because the positions of Changsheng and nurturing preside over small children; added to this, this direction also has a response of imprisonment, enough to bear the Yellow Springs sha, so it injures only the young and not grown men. This method takes the facing as host; doors and roads, ponds, wells, ditches, and turned water must none of them offend these directions. If a road is opened at Xun and Si, it is called “treading through Changsheng,” and thus one is said to have entered the Yellow Springs.

更有一神難為說，時師會不得。辰山戌向戌山辰，驚動世間人。寅歸甲水乙歸巽，長流為[闕]。寅為虎他細尋根取巽丙壬正為[闕]代無煩惱。卯山辛向水為幹，富貴出官員。此俱以相剋言，另是一格。辰為天羅，戌為地網，最稱不吉，舉二神而其它可知矣。

There is another spirit hard to put into words, which geomancers of the day do not grasp: configurations of direct opposition such as a Chen mountain with a Xu facing, or a Xu mountain with a Chen facing—once used accurately, they can startle the world. Yin water returning to Jia, Yi water returning to Xun, if the flow is long and unbroken, preside over □ (the base text lacks a character here). Yin in the twelve animals is the tiger; the root of this must be sought out carefully. Taking the three directions Xun, Bing, and Ren precisely presides over □ generations without vexation. A Mao mountain with a Xin facing and water exiting at Qian presides over wealth, nobility, and official rank. The commentators say: these are all cases of taking use from conquest, and form another configuration. Chen is Heaven’s Net (天羅), Xu is Earth’s Web (地網), both most inauspicious; here the two spirits of Net and Web are raised, and the rest of the reasoning can be inferred by analogy.

金遇戌為鐵，火向未申絕。木辰枝葉枯，水上丑寅滅。五行逢衰為關，又，丟五舷水形：金圓、木直、水曲、火斜、土橫，方水城出口處犯前項關煞，主少亡。

When Metal meets Xu it becomes scrap iron; when Fire travels to Wei and Shen it is cut off; when Wood reaches Chen its branches and leaves wither; when Water reaches Chou and Yin it is extinguished. The commentators say: when the Five Phases meet the place of their decline, they become a pass-sha that blocks living qi. They further discuss the shapes of the five kinds of water city: Metal-form water embraces in a circle; Wood-form water goes away straight; Water-form water winds and turns; Fire-form water shoots aslant; Earth-form water crosses transversely. If the outlet of the water city offends the pass-sha just named, it presides over someone in the family dying young.

此經名《天玉》，觀經中所言多與《內傳》相重，則其經必《內傳》而非《外傳》也，因於重者刪之，而次第其文，自成一書。第同一《天玉》，同一《內傳》也，前所云水要四三二一逆行，此所言折水要一二三四順去，竟不可曉。竊意折水順行為是，而前前說亦並仍其文，以俟知者。

The editor’s note says: this book is titled Tianyu, yet much of what it teaches repeats the Inner Transmission of the Heavenly Jade Classic; thus it must originally have been part of the Inner Transmission, not a separate Outer Transmission. Therefore the repeated passages have been deleted and the sequence rearranged, so that it stands as a book of its own. Only, under the same title Tianyu and from the same Inner Transmission, the earlier text says water should run in reverse as four, three, two, one, while here it says turned water should proceed compliantly as one, two, three, four—the two accounts are opposite and truly hard to understand. I privately think the account of compliant turning of water is the correct one, but I have also retained the wording of the former account, leaving the judgment to those who understand this art.