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www.hg1722.com The Ninth House Tower | The Ninth House Points to the Ninth House | The Ninth House Dragon

The Ninth House Tower | The Ninth House Points to the Ninth House | The Ninth House Dragon

Source: Time: 2020-03-11 13:17:12

Millennium Tongzhou vitality north stream

Orientation is one of the most important things in Feng Shui. In Feng Shui, there is a distinction between positive orientation and dual orientation. Let's talk about the positive direction first: refers to the intersection of the red vertical line outside the compass against the center of a character, without any slight deviation. The main purpose of Lizheng Shanzheng is to take the pure Qi of the mountain and not mix other hexagrams or words. Besides, the omnidirectional, omnidirectional vertical line means that the red vertical cross line outside the compass is slightly deflected against a character, either to the left or to the right, but not to the center of a character. In the process of setting up a line, some directions can have both, and some cannot. In Jianxiang, one is the combination of yin and yang hexagrams, and the other is the combination of 24 mountains on the territory and 24 mountains on the human and Tianpan mountains. This combination is also called yin and yang.
What is "Longxiang"
It is determined that the dragon comes into the head, and the water bureau and the surrounding sand are settled. After the acupoints are selected, the next step is to "stand up". Determining the sitting and orientation is usually called "upright" for short. The upright orientation is to reasonably determine the sitting position of the second house of Yin and Yang according to the actual situation of the Longxue Shashuitang Bureau. Guo Yan in the [Funeral]. The saying "Qi runs in the ground. Its behavior is also due to the potential of the land. Its gathering is also due to its potential. The ancients gathered together to keep it apart, so they have to stop it, so it is called Feng Shui." Means and methods to make life “get together”.
Sitting means leaning. When a person sits on a chair, his back is sitting, while his face and chest are facing. Sitting is also called sitting mountain, and Xiang is also called Xiangshan. The twenty-four mountains are opposite to each other. If you sit on the mountain, you must be noon to Xiangshan; if you are on the mountain, you must be Xiang. The vertical orientation is, in essence, the degree of the mountain sitting. The mountain sitting is fixed, and the mountain is naturally determined. Without knowing this, it is very easy to make mistakes, to sit down, and even to make mistakes in principle.
Regardless of whether it is a mansion or a mansion, standing is a key technology in the operation of Feng Shui. If you do not know how to determine the sitting direction, you cannot be called a Feng Shui division. Some so-called "feng shui masters" who hold a compass in their hands often turn the compass around. With the wishes of the owner, the owner wants to go west to the west, and the owner wants to face south. The owner has no idea at all. Or the north-south direction will be north-south this year, and the east-west direction will be east-west direction next year. What kind of feng shui master is invited to use!
One acupoint, in most cases, only one sitting divisor is available. Sitting in a change, or the court is not correct, the loss of housing is serious; or the sandy water of prosperity cannot be received, and the more serious is that it is easy to commit "trigrams." So you can't change your orientation.
Earlier, it has been repeatedly emphasized that the sitting degree must be in the same big hexagram as Lailong and Water Bureau, that is to ensure that the dragon, water, and sitting degree are in the same bureau of gold, wood, water, and fire. The cooperation of dragon, water and direction is actually the cooperation of dragon, water and sitting. If the degree of sitting is not the same as that of Longshui, Dragon, Water, and Xiang are not in the same hexagram of their parents' three hexagrams. When the golden dragon enters the head, the water of the golden bureau is in front of the hole, and only the golden dragon's sitting can stand; when the water and earth dragon enters the head, and the water of the water bureau is in front of the hole, the sitting of the water dragon can only be established; In front of the water of the wooden board, only the sitting position of the wooden board can be established; when the fire dragon enters the head, the water in front of the hole is the fire station, and only the sitting position of the fire dragon can stand. This is the basic principle of Yang Gong's Feng Shui technique.
The so-called sitting degree refers to the square position angle of the longitudinal center axis of the second house of Yin and Yang on the side of the mountain.
What do Golden Dragon, Wooden Dragon, Water Dragon, and Fire Dragon mean? For example, if the dragon we came out with was the Ziwu fire dragon in Zishan, and the water mouth was the Xinyu (or Ganhai, Renzi) fire dragon water mouth. When standing upright, the sitting mountain should be controlled by the Wuzi fire dragon. Within five degrees, Lizishan sat in the positive needle at noon. If the parliamentary opening is in the southwest, the ugly mountain should be set to the right, so that the sitting mountain is controlled within the degree of the ugly fire dragon of the seventy-two dragon. This is called Long Shui Xiang San Ren Zhu.
The orientation of the mansion is more strict than that of the mansion, because the vitality that the mansion can ride is only distributed within a very narrow line, and a slight deviation may leave the pulse. Therefore, the ancients said: "The difference between the fines is the front line, and the rich and the rich do not meet."
What is the orientation of the mansion? The shady house is the place where the remains of ancestors are buried. The first degree refers to the orientation of the head of the remains (the big coffin head); the posthumous remains are in the orientation of the skull's back brain. The second refers to the orientation of the tombstone without words. The position opposite to sitting is called Xiangshan. The upper cave of the real dragon formed by the real dragon is made of sand and water, and only one sitting position is available. The sitting orientation of the remains and the tombstone should be the same. In Xiaolong Xiaocai, dragons and water are usually in the same game, but sand does not match, and there is a two-way approach to the grave. But the two-way, two-way shaded house is not big, and there are always many unsatisfactory things. Those who have different tendons and tombstones are called inwardly seated, and also called inwardly, and tombstones are called outwardly, and also called outwardly.
Due to the constraints of the shape of the house foundation, government planning, and other aspects, the orientation of the main house cannot be completely determined by itself. In the case of the unsatisfactory orientation of the main house, only the gatehouse can be used to eliminate sand and water. Mountain bidirectional situations are more common.
Nine steps to stand
The first step is to follow the natural topography, and the direction of the mountain from which the dragon headed has become the law of orientation. The so-called dragon comes from the mountains. If the distant mountain is in the northwest and the near mountain is in the southeast, the mountain is a dry trend; if the distant mountain is in the northeast and the near mountain is in the southwest, the mountain is Genkun; if the distant mountain is in the west and the near mountain is in the east, the mountain is The direction of the earthquake; if the distant mountain is in the north and the near mountain is in the south, this mountain is a bumpy trend. In all directions, there are 24 mountain trends in the southeast, northwest, and all directions. The direction of the mountains is connected in a continuous line, and there should be no rivers in the middle as a principle. If there are rivers in the middle, it is a mistake to recognize the mountain. The so-called place where the dragon comes in is the end of the mountain. This is usually where the river meets. Lailong uses water as the boundary, and it stops when it encounters water. There are many alluvial grounds here, forming a hug of mountains and rivers, where the gas gathers, which is exactly the place to live. Although the mountains come in twenty-four directions, there are actually only three yuan, namely Tianyuan, Diyuan, and Renyuan. All those who are Xiang Fang are Zi, Wu, Xi, Xi, Qian, Qian, Gen, and Kun. They are Tian Yuanlong. Anyone who is Xiangfang, Chen, Xi, Ugly, Wei, Ren, C, Jia, and Geng is the Yuanyuan Dragon. Those who are Xiang Fang are Gui, Ding, B, Xin, Yin, Shen, Yi, Hai eight trends, are people Yuanlong. To stand on the mountain, we must follow the same principle.
The top of the mountain is Tian Yuanlong, and the orientation must also be Tian Yuanlong. The top of the mountain is Di Yuanlong, and the orientation must also be Di Yuanlong.
At the top of the mountain is the human Yuanlong, and the orientation must also be the human Yuanlong. Only with the same spirit can we maintain a pure hexagram. For example, if the head of the mountain is heading, and heading is Tianyuanlong, you may choose heading, noon, kun, heading, heading, etc. The direction of the mountain is generally tortuous, with the first section as the criterion. In some places, the mountains are too distant to observe, so we have to use the method of water evidence to judge. For example, at the intersection of rivers, take the left and right sections of the intersection to form an included angle; the central dividing line of the included angle is the mountain trend of Lailong.
The direction of the mountain is the most ridiculous to ride the line. If you stand on the line of the two lines, this is the big dead line, which is the most powerful one. If you press on the line of the Tian Yuanlong and the Di Yuanlong, this It is a small dead line, and it is fierce to use; if it is on the dividing line between Tian Yuanlong and Ren Yuanlong, it is not appropriate if it is not a yin and yang error. Even pressing on the five-point gold dividing line, the sixty-four hexagram dividing line, and the seasonal dividing line is still inappropriate. Anyway. Anything that presses the dividing line is wrong. In some places, the court is beautiful, but it cannot be used because it is out of line or yin and yang errors. Rather than discard it, look elsewhere to avoid making a big mistake.
The orientation should also look at the water to the side. It is also necessary to maintain the same spirit when taking water. Sitting on the mountain is Tian Yuanlong, and Xiangshui also needs Tian Yuanlong; sitting on the mountain is the Yuan Yuanlong, and the water is also the Yuan Yuanlong; If it is not contracted, water is the best and it is also water. This so-called "Qianshangan to Xiangshuigangan, Qianfeng out of the champion" ("Tianyu Jing") is what this means. The water must buckle oncoming, and the two sides must go away. This is true even at the gate water. For example, at the direction of the Meridian Mountain, the water wants to come and go, to and from, to and from, to and from. When running water, don't use hard water or rapids, you should use crooked feelings or slow flowing lakes.
When Shanlong entered the first place, the phenomenon of right-handed and left-handed acupoints appeared. For example, when the dragon enters from the child's side (the child is Tian Yuanlong) and suddenly turns to the right point, it is necessary to set up the Qianshan direction (Qianyuan is also Tianyuan dragon), but not the Zishan Wuxiang. . Zishan entered the head, the water must be in the noon side, and the water of the noon side was required, and the only way to get the noon side was the city gate. From the child side to the dry side, there are four places apart; from the square side to the noon side, there are also four places. This is called Yinlong Liyangxiang.
If Zishan enters the head and suddenly turns left, the mountain will be set up. Because Zishan entered the head, the water must be in the noon side, and the water in the noon side was required, and only the Kun direction and the noon side were the gates, which was called Yinlong Liyangxiang. This tells people that if they encounter Huilong, they need to take the Yanglong to set the yin direction, and the yinlong set the yin direction, and then the line method will be combined. For example, Zishan turns right, Lizishan faces at noon, and sitting back can't form a vertical line with the mountain, and it will sit diagonally.
The second step is to orientate. The most important thing to establish is to find the center point. Any kind of terrain can be regarded as a flat figure. Finding the center point on the flat figure is a method of drawing plane geometry. Anyone who has knowledge of geometry in junior high school can operate it. Ordinary terrain, such as circles, squares, triangles, and polygons, is easier to find the center point. But some weird figures are more difficult. The center point may not be inside the flat figure, but may be outside the figure.
After the center point is found, it will be oriented in the same direction. If the direction of the dragon's veins is Tian Yuanlong, follow the line of Tian Yuan Long; if the direction of the dragon's veins is Di Yuan Long, follow the line of the dragon; if the dragon's veins are human Yuan Long, Yuanlong stands in line. After this, you can find the line on the compass. If you encounter an unreliable line, such as a large air crash or a small air crash, this terrain will be abandoned and not used. If you are facing forward or both directions, you can start the hexagram in the forward direction or in both directions.
The third step is to start the hexagram. The so-called hexagram is to press the hexagram in the forward direction to see which hexagram in the hexagram it belongs to, and then make a judgment based on the reference description of the figure. The so-called alternative hexagram is to press the directional hexagram to see which hexagram it belongs to, and then make a judgment based on the reference description in the figure. No matter what kind of hexagrams, there are bound to be three results.
The first is to reach the mountain, that is, Wangshan Wangxiang. When Yuanwangxing flew to the position of the meteor on the side of the mountain and then to the position of the meteor on the side of the side. The reader should be reminded here that if you use hexagrams, there will be phenomena of non-replacement and superficial appearance, which is from the mountain to the direction, but it is actually not the mountain. For example, the 4th Movement of Jiashan Gengxiang (Jian Ye, Yin Shen) and the 4th Movement of Jiashan Geng Xiang (Jian Ye, Shen Yin), on the surface, are to the mountain, but actually committed " "Gua Xiang" error. Because Jiageng and Gengjia belong to Zhenhui two hexagrams, while Yin Shen and Shen Yin belong to Genkun two hexagrams. Different hexagrams have different qi. At the same time, the mistake of yin and yang was made. Because Jiageng and Gengjia are the same hexagrams as 卯酉 and 酉 卯, yin and yang are different. The former is yang and the latter is yin. Both yin and yang are mixed, so the hexagrams are mixed. Why does this error occur because the non-replacement method is used? Originally, there must be substitutions, but the two stars of the mountain direction just use the method of not replacing them. The star of the replacement is the same as the star of the original mountain direction. The hexagrams that appear are exactly the same as those in the positive direction, causing the errors of "existing hexagram direction" and "yin and yang errors" to be made in the positive direction.
Secondly, going up the mountain and launching the water would damage Ding. When Yuanwangxing flew to the position of Xiangfang Meteor, it flew to the position of Xiangfang Mountain Meteor. The position was reversed, causing the dragon god in the water to go up the mountain, and the dragon god in the water to the water. Originally the mountain steward Ding Shuiguancai, now the mountain god has entered the water, and the water god has gone up the mountain, forming damage
The situation of wealth. It is generally inappropriate to use this pattern. Unless the landscape and the hexagram are opposite and beautiful, it is better to abandon it.
Third, the double star to the mountain side is the bureau of going up the mountain; the double star to the side is the bureau of launching the water. Shuangwangxing arrives at the mountain side together, can be Wangding, but it is a fortune. This pattern is generally unsuitable. Unless the court is special. It can only be adopted when the mountain side is filled with water at the same time. Shuangwangxing goes to the side together, can prosper, but it is loss. This pattern has been adopted by many local teachers, because this kind of parliament is more common, that is, there is water to the side, but at the same time there are mountains. On the other side of the mountain, if it meets the angry mountain star, it can sit in a row full of Chaoman; if it encounters the declining mountain star, it can sit in an empty row.
The fourth step is to check the Xiang Fei Xiang Fei Xing (referred to Wang Xing Xiang Xiang), and the dragon-headed relationship between Shan Ke.
The fifth step is to find the gate of the city gate.
The sixth step is to balance the relationship between relief and relief by using the method of dividing money.
The seventh step is to close the mountain.
The eighth step is to check the various auspicious relationships of the hexagram. These include Yin-Yang He Shi, San Ba Gua, anti-yin and Fu Yin, general transport, robbery transport, general imprisonment, Xiang Xing's imprisonment, Ding Xing's imprisonment, Ba Chun Gua, sitting towards the offender, and so on.
The ninth step is to start construction on another day. To start construction of a house and tomb, you need to choose a day. The purpose is to avoid all kinds of evil spirits, such as Taisui, Wuhuang, and Sansha.
Orientation and Dividend
One or two hundred and forty gold
Dividing money mainly refers to the line position of the mountain sitting in the 240th degree.
Li Boshao's "Golden Poems" said: "First set the hills at noon, and then compare the middle needle; more importantly, 37 and 28, Mo and the teacher are short and long." Here the 37 and 28 are about The use of two hundred and forty cents, the thirty-seven cents and the two-eighth cents are all Jidu cents.
The issue of thirty-seven and twenty-eight cents is also one of the more confusing issues in modern Feng Shui. Those who did not enter the gate of Yanggong were confused by the thirty-seven and twenty-eight cents. The main reason is that the authors who explained Luo Jing and other books, such as the Luo Jing Jie Ding, did not understand the actual connotation of 37 cents and 28 cents, and confused the sequelae caused by one pass.
The "Composition of the Compass" said: "The method of addition and subtraction is the first important task. Therefore, there are inconsistencies between the thirty-seven points of the positive needle and the degassing, that is, the twenty-eight points of the needle. Lonely. Shi Shi mostly used 28 fingers as 37, and 37 as opposed to 28. They were confused and mistaken, so they did n’t say short and long. "The person who wrote the Luo Jingjie actually understood the 37 and 28 cents. So confused, no wonder many earth divisions in the world are even more confused!
The number of two hundred and forty-eight gold is based on the mathematics and theories of Luoshu. "Luo Shu" Dai Jiulu one, left three right seven, two four for shoulders, six or eight for foot, five among them, turned into four elephants, the sun is one and nine, forty nine thirty-six; Taiyinju four And even six, forty-six get twenty-four numbers; Shaoyangju third and seventh, forty-seven get twenty-eight counts; Shaoyinju two and eight, forty-eight get thirty-two counts, a total of one hundred and twenty . The left and right sides add up to 240. This is the source of mathematics in two hundred and forty cents. In different lines, the thickness, intensity, and decline of the atmosphere of heaven and earth are different, showing regular changes one after another, but the sum of the atmosphere of heaven and earth in any line is ten.
The two hundred and forty gold plate is used to describe the density, thickness, and prosperity of the heaven and earth, and reflects the sympathetic state of the heaven and earth. The middle of Twenty-four Hills is ten, with the strongest qi, decreasing from left to right to nine points, eight points, seven points, six points, five points, four points, three points, two points, and one point. The two sides of the two adjacent houses are repeated five points each, so the energy of each house is divided into twenty points. For details, see the picture on the right: (Picture omitted) From the picture on the right, you can see that the thirty-seven cents of the construction site is the twenty-eighth cents of the human and the heavens; Eight cents. So the thirty-seven and twenty-eight cents itself are the same line, where there is a shadow of using the needle to divide the funds when the site is not the same? What can be added or subtracted there?
The two hundred and forty gold reflects the distribution law of heaven and earth, and expresses Yang Gongshui's point of view on earth-branches from another aspect. The Bagan four-dimensional positive needle had no earthly branch air at one time, and the more it moved toward the earth branch, the thicker the earth branch air was. At the junction of the two mountains, the atmosphere of the heavens and the earth is half, and it is the line that cannot reach the sky and cannot touch the ground, so it is called the "small empty death" line.
Yang Gong's Feng Shui technique pays special attention to the fact that the three dragons must be in the same round of the three hexagrams of their parents. Dividends and two-eighths are more auspicious than the Dividends.
Two hundred and twenty
One hundred and twenty cents was added by Yang Gong's apprentices, and some compasses did not have two hundred and forty cents. As long as you know the principle of dividends, all the dividends are the same. In order to control the accuracy of sitting acupoints, Yang Gong used the Zhoutian degree of Ershibashu. Affected by the precession and nutation, the 28-star Celestial Star moved westward year by year. It was inconvenient to determine the accuracy of the sitting acupoints. Therefore, Yang Gong's apprentices created according to Zhou Tian's division and Zhou Yi's ninety-six stroke principle One hundred and twenty gold is used for qi.
One hundred and twenty cents is listed on most compasses outside the human compass. This setting is actually wrong. Because the 120-cent gold plate was originally a subsidiary of the site and was used with the 72 dragons, it should have been listed outside the site. But no matter where the place of 120 cents on the compass, as long as you know its principle and use method.
Twenty-four mountains on the site, each mountain is allocated five cents, as shown on the right:
One hundred and twenty cents
1. When burying the ancestors (blood burial, that is, large coffin burial), use the immortal life (that is, the birth year of the ancestor) to receive the five elements of the Yin and the five elements of the Yin and the five elements, and the immortal life and the one hundred and twenty gold The five elements are better than each other, the five elements are divided into five elements, the immortal elements are divided into five elements, the five elements are divided into five elements, and the five elements are divided into five elements. However, don't get lost in the relationship between the gold-dividing and immortal life and forget the basic principles of Feng Shui. Yang Gong's Feng-Shui theory focuses on the parents' three hexagrams, which is the cooperation of dragon, water, and direction. The gold-dividing is a subsection.
2. Cooperate with the 72 dragons to better achieve the inner vigor and vitality. In the absence of a two-hundred-thousand-gold plate, it is simpler to determine the point-sharing points with one hundred and twenty-gold. One hundred and twenty cents is marked with only forty-eight cents, and the rest of the cents are empty. This is because the Bingding Gengxin Dividend and the two-hundred and forty-seventh Dividends of thirty-seven, two, and eight cents are on the same line and belong to the Wangxiang Dividend. The vacancies are loneliness, shame, mistakes, and empty deaths, and they are not used.
There are many different usages of the 120 yuan gold spread in the world. You don't need to list them one by one. As long as you understand the basic principles and methods of Yang Gong's Feng Shui, you can distinguish which ones are correct and which are wrong. . In other words, the orientation must not violate the basic principle of dragon, water, and sitting within the same three hexagrams of the parents, that is, "no hexagrams", and the orientation will not make mistakes in principle. Never put the cart before the horse.

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