| Summary: | 博士 === 中國文化大學 === 史學系 === 107 === Yun-song Yang’s theory, also known as "The Mountain Peak Method" or "The Jiangxi Method”, is used to evaluate the Feng-shui of an area based on its mountain topography. The theory implements four tools to determine the ideal location: dragon's finding, sand's observation, river direction and geomancy.
The purpose of this thesis is to discuss the major works of Yun-song Yang, “HAN-LOONG JING”, “YI-LOONG JING”, “ZANG FA DAO ZHANG”. These three Kan-Yu will then be analyzed and applied to the mountain peak principle to attempt to solve the basic issues of the theory.
“HAN-LOONG JING” is a method by which mountain topography can be evaluated. The method requires the identification of the dragon vein and the open direction of the river. By tracking from the Dragon’s Head, looking at the front and back sides of the mountain and observing the shape of the hole, the Dragon’s Nest can be found. The coffin can then be burrowed vertically into the underground hole.
In other words, “HAN LOONG JING”, “YI-LOONG JING” and “ZANG FA DAO ZHANG” ,are a complete process to find a vein in which to put a coffin. This thesis is based on the "Literature analysis" from historiography. This paper probes into the meaning of the three original classics and gives meaning to the four chapters. Under the thinking of these four chapters, it restates and explains the knowledge of Kan-Yu. The main idea of “ZANG FA DAO ZHANG” is collecting Yin and Yang. In such consideration, we shall learn from the Chinese philosophy of Yi Jing and the theory of Qi for further discussion. In such re-statement of “HAN LOONG JING”, “YI-LOONG JING”, “ZANG FA DAO ZHANG”, it is concluded that:
As noted in “HAN LOONG JING”, stars above the mountain outline the silhouette. Two words lead to the range: Dragon and God. Dragon is energy. God is spirit.
According to this theory, it created and presented the nine stars of Mountain dragons on the ground. Mt. Kunlun is the original mine for nice star of mountain dragon, all the way from the plateau of Northwest China, and spread over the east like open branches of scattered leaves. The mountain dragon was divided into nine stars based on the momentum of each vein or canyon and gorge or river's open-way. Each star possessed a unique momentum and essence, which brought further change to the shape. Some of the mountain's shape is said to be filled with strong momentum but after encounters with the canyon or the open-exit of the river, its strong momentum weakened and split into smaller veins. For instance, the Wicked Star Lian Zhen turned into the Gloomy Star Ju Men and the branches combined into a true hole. Some mountain shapes have weaker momentums, such as Ruinous Star Po Jun and Abundance Star Lu Cun. These constellations were combined to make a new vein. Due to peeling and weakening momentum, mountains failing to build its true holes will require other starts to protect and reinforce (such as Zuo Fu and You Bi assists Intelligence Star Wen Qu).
Thus, whether or not the nine-star mountain shape can build the true hole, it is not observed and judged by its outlook but instead by its stripping conversion, or with other stars’ blending dragons.
Let the stars from sky see the Dragon's vein is the Qi of the mountains. This is the spirit of the mountains referred to in the previous theoretical concept. " The stars in the sky are shining down on the mountains, the God and Dragon find the Mountain range. God is the Spirit, the Dragon is Energy.”
“YI-LOONG JING” contains a total of three parts: The first part, the middle part and the final part. The subject is studied for the identification of holes from the dragon's vein and mentioned the need to gather all the conditions of mountain-facing, river-facing and mountain-adjacent hole. However, its main theoretical basis is to find a place to gather Qi and the aforementioned conditions can collect all the Qi surrounded without leakage.
Therefore, the turning point, swing point and a river clip from the Dragon vein would be the major location to gather Qi. The previously mentioned article teaches us how to find dragons at Guanxia and the two river's clips which track a dragon vein with many twists and turns. These are the big patterns of dragon vein for gathering Qi in conjunction with mountain-facing, river-facing and mountain-adjacent hole. Being wide and not dangerous, it is an all-around ideal place to gather Qi.
The middle part is only a continuation of the first, but puts forward a more detailed method of differentiation. For instance, looking for the back of the mountain vein and entangled the river and mountain, searching the dragon’s head and tracking its back, and identifying male and female to evaluate the landscape. This is important as it all emphasize on finding the main vein in such complicated mountain veins.
The next article, although we mention the true hole, the false hole and the strange hole, we still give examples of two parts, one is the big hole and the other is the big pattern. The dragon’s twists and turns around the looping point can knot the big wall bureau as seen in the capital Changan. The other part is the small pattern which pays attention to the leakage of Qi. Therefore it is said that the nipple hole is afraid of the wind blowing. If wind blows into it, people will be extinct. If the position of the hole is not right, it is like a malfunction of an acupuncture machine.
Locating the position and settling down in the hole serves to preserve the right cavity of Qi, and is the same concept as the first part and the middle part which is to find a place for collecting Qi. From this theory we learn that YI-LOONG JING is a source of knowledge on collecting Qi.
In order to invoke the concept of Qi in ZANG SHU, it probes into the theory of ZANG FA DAO ZHANG and is divided into two parts for studying. The first part involves finding and settling down in a hole with Qi which has alternation on both yin and yang present. The second part is the settling of the coffin. It must be taken from one of the four emblematic symbols “Si-Xiang” (Mai, Xi, Ku, Tu) and use a method from its four selections to have Qi from all sides. When all has come to the end, it is necessary to go through six stages to obtain a suitable burial place based on the previous concepts. This confirms that the knowledge system of ZANG FA DAO ZHANG is constructed under the alternation and Qi of Yin and Yang.
From the above knowledge theory, “HAN-LOONG JING”, stars above the mountain outline the silhouette. Two words lead to the range: Dragon and God. Dragon is energy. God is spirit. The range of nine mountains require Qi to peel. This is the spirit of the mountain's vein. “YI-LOONG JING” locates the hole from the range to gather Qi. “ZANG FA DAO ZHANG” finds and settles the hole with Qi, which has alternation on both yin and yang present for the coffin. Therefore, the dragon vein runs with Qi and collects it for having Yin and Yang. Through the scope of Qi, this is the theoretical basis of the knowledge and study by Yun-song Yang.
This thesis aims to clearly express the theory of Yun-song Yang and the original three classics. It also clarifies the knowledge of the theory of justice by exploring the content of righteousness and begin a discussion of other sectarian theories.
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