Qing Nang Ao Yu Written by Yang Jun Song

Transcription

1 YGFS CLASS TEXT Qing Nang Ao Yu Written by Yang Jun Song Commentary by GrandMaster Li DingXin Of GanZhou Yu Che Tang China Translation by Moon. L. Chin M.L.Chin (Nov. 2009) 1

2 SECRETS OF YANG GONG FENGSHUI: Qing Nang Ao Yu. Today, as far as I know most of the YangGong GuFa lineages existing in China and elsewhere still cling to the age old tradition and practice of oral transmission of YangGong Fengshui secrets. Adherents of YangGong Fengshui, once having joined a Tang or School or sometimes called Sect (belonging to YangGong GuFa), will have to take an oath and abide by Tang rules. The major rule that is mandatory and all adherents must follow without question, is to keep lineage secrets within the lineage. This is the primary reason why you don t often see or hear much about YangGong FengShui, especially in the West. Even in Asia, there are not many YangGong FengShui Masters who are teaching YangGong FengShui openly. But once a Master has accepted a student as either a closed door disciple or an indoor disciple, then, the Master can pass on the lineage secrets to the disciple. But before that, the disciple has to sign a Sifu TuDi (Master and Disciple) agreement within which is an oath to keep lineage secrets within the Tang or amongst fellow disciples of the same master. In this chapter, I shall briefly describe about the three books that Yang Jun song wrote: Qing Nang Ao Yu and Tian Yu Jing. There is another text used by YangGong FengShui practitioners called Yu Che Jing. It is not included in this article, but shall be discussed in a separate article. This article gives students an idea of the depth of information that these three works can offer to practitioners after they are given the KEY to unlock the secrets within these three texts. It is only after a Master has given the disciple the oral transmission of YangGong secrets that the disciple can decipher the cryptic language used in these three texts. Here, I would like to inform students that, out there in the market, there are many different versions of these three texts. Most of them have altered words here and there. Some of which have words that were altered that sounded like the original word but is a totally different word with a totally different meaning. Some words are totally different and have meaning of the text completely altered to suit their theories. 2

3 In a gist, it is very confusing out there with the many different versions of these three texts. But what is definitely sure is that the other versions propagated and interpreted by other schools have totally no connection to YangGong GuFa practices. There is another group called YangGong XinFa (YangGong New Method), that also has made many different interpretations of these three books, and causes much confusion to new students of YangGong FengShui or to FengShui researchers. Everyone would claim that their interpretation is correct. This, I leave it to the student to decide because this chapter is not about debating on who is right or who is wrong. This work is purely to propagate YangGong GuFa in the way I know best. Here is a brief description of the three texts: Qing Nang Ao Yu ( ) is a book on the formulae expounded by Yang Jun Song. The main idea inside is the 72 dragons and how to audit internal Qi to marry with external Qi; TianYu Jing ( ) is all about the practical usage of the LouPan and application of all the YangGong FengShui formulae. Some adherents like to say that TianYu Jing is the Mother of Explanation of the LouPan. Thus the phrase: ; YuChe Jing is the standard Table of the outcomes of the application of the formulae as taught in Qing Nang Ao Yu. However, I would like to mention here that since Grandmaster Li DingXin of GanZhou YuChe Tang did not receive any text on TianYu Jing from his granduncle, but only received a text called TianYu Jing Xu ( Sequence to TianYu Jing) written by Ceng WenCan, the closest confidante of Yang JunSong, I can only comment on TianYu Jing Xu, according to Lineage practice. I shall reserve my comments on TianYu Jing in a separate article. 3

4 A DISCUSSION OF QING NANG AO YU. Hereon, I d like to discuss about Qing Nang Ao Yu, and its intrinsic meaning. The gist of this text is its cryptic teaching expounding the 4 major water exits and the DianDian Dao theory (.) In short it is about how to use the LuoPan to audit. YangJun Song wrote this text cryptically and hid the secret to the identification of the 4 major water exits that is used in SanHe FengShui auditing of auspiciousness in a site. He transmitted orally the secret key to unlocking the intrinsic meaning of this text to his most trusted disciple Ceng WenChan. This version is inherited by the present GrandMaster Li DingXin from his granduncle Li SanSu, the founder of GanZhou YuChe Tang. In all it contains only 137 words, as opposed to some other versions that can run up to more than 450 words. GanZhou YuCheTang s version of Qing Nang Ao Yu. Original text : 1., (total 137 words) 4

5 Translation of first 4 lines and comments: Kun Ren Yi, Wen Qu starts out from the head; Gen Bing Xin, every one is Lian Zhen; Xun Geng Gui, all are placed with Wu Qu; Qian Jia Ding, Tan Lang walks all the way. Here is the explanation of the first 4 lines of the text: 1., Kun Ren Yi, Wen Qu starts out from the head Kun Ren Yi are in fact the Gua and Heavenly Stems found on the LuoPan s three 24 mountain rings Earth Plate, Human Plate and Heaven plate. In the Loupan s Heaven Plate Seam needle (TianPan ), There are three double mountains ( ) of the same formation. They are: Kun Shen is ( ); Ren Zi ( ); and Yi Chen ( ). The Earth Branch of these three combined to become Shen Zi Chen of the SanHe combination of Water Formation ( ). Therefore this line is the cryptic message naming the Water Formation ( ). In the 9 Stars ( ) Astrology, water is associated with Wen Qu ( ), and the Water Formation s main Earth Branch is Zi, which is the first branch in the cycle of 12 Earth Branches. Therefore the text said Wen Qu starts from the head, which means begins first. To understand this text further, one also needs to know the 12 Growth Phases of the elements. 5

6 In the water formation growth phase, Water Growth (Chang Sheng ) in Shen Palace ( ). Water Prosper (Di Wang ) in Zi Palace ( ). Water Grave Storage (Mu ) in Chen Palace ( ). Therefore, the three Shen, Zi and Chen ( ) are the San He ( ) Water formation ( ) of Sheng Wang Mu ( ). 2., Gen Bing Xin, everyone is Lian Zhen Gen Bing Xin are in fact the Gua and Heavenly Stems found on the LuoPan s three rings Earth Plate, Human Plate and Heaven plate. In the LouPan s Tian Pan Seam Needle, there are three double mountains of the same formation. They are: Gen Yin ( ) ; Bing Wu ( ) ; and Xin Xu ( ). The Earth Branch of these three combined to become Yin Wu Xu of the SanHe combination of Fire Formation ( ). Therefore this line is the cryptic message naming the Fire Formation ( ). In the 9 Stars ( ) Astrology, Fire is associated with Lian Zhen (.) To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase, Fire Growth (Chang Sheng ) in Yin Palace ( ); Fire Prosper (DiWang ) in Wu Palace ( ); and Fire Grave Storage (Mu ) in Xu palace ( ). Therefore Yin, Wu & Xu ( ) is the SanHe Fire Ju ( ) of Growth, Prosperous and Grave Storage (Sheng Wang Mu ). 6

7 3., Xun Geng Gui, all are placed with Wu Qu Xun Geng Gui are in fact the Gua and Heavenly Stems found on the LuoPan s three rings Earth Plate, Human Plate and Heaven plate. In the Loupan s Heaven Plate Seam needle, there are three double mountains ( ) of the same formation. They are: Xun Si ( ) Geng You ( ) Gui Chou ( ). The Earth Branch of these three combined to become Si You Chou of the SanHe combination of Metal Formation ( ). Therefore this line is the cryptic message naming the Metal Formation ( ). In the 9 Stars ( ) Astrology, Metal is Wu Qu ( ). To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Fire formation growth phase, Metal Growth (Chang Sheng ) in Si Palace ( ); Metal Prosper (DiWang ) in You Palace ( ); and Metal Grave Storage (Mu ) in Chou palace ( ). Therefore Si You Chou ( ) is the SanHe Metal Formation ( ) of Growth, Prosperous and Grave Storage (Sheng Wang Mu ). 4. Qian Jia Ding, Tan Lang walks all the way. Qian Jia Ding are in fact the Gua and Heavenly Stems found on the LuoPan s three rings Earth Plate, Human Plate and Heaven plate. In the 9 Stars ( ) Astrology, Wood is Tan Lang ( ). 7

8 To understand this text further, one also needs to know the 12 Growth Phases of the elements. In the Wood formation growth phase: Wood Growth (Chang Sheng ) in Hai Palace ( ); Wood Prosper (DiWang ) in Mao Palace ( ); and Wood Grave Storage (Mu ) in Wei palace ( ). Hai Mao Wei ( ) is the San He Wood Ju ( ) of Growth, Prosper and Grave (Sheng Wang Mu ). In the Loupan s Heaven Plate Seam needle ( ), there are three double mountains of the same formation. They are: Qian Hai ; Jia Mao ; and Ding Wei. Thus the first 4 lines are to describe, cryptically, the 4 Major Formations or also called 4 Water Exits The above mentioned only 4 Formations of Water, Fire, Metal and Wood, and no mention of the Earth Formation at all. This is because in the HeTu, Earth is in the Center and without any directions. Because it does not have a direction allocated to it, it has to follow Water element that is its Child. As we can see from Guo Pu wrote in the Zangshu ( ). Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water. Translation of the next 4 lines and comments: 5., , 8.. Left turn as Yang, Zi Chou to Xu Hai, Right turn as Yin, Wu Si to Shen Wei. Ci and Xiong, meeting in Xuan Kong, Xiong and Ci, deduce within Xuan Kong Gua. 8

9 Explanation: 5., 6.. Left turn as Yang, Zi Chou to Xu Hai Right turn as Yin, Wu Si to Shen Wei. These two lines describe the left and right turning of the 24 mountain on the LuoPan. Yang begins from Zi - for we know that in the seasons, Zi is mid-winter and is the beginning of Yang Qi, and Wu is mid-summer and the start of Yin Qi. Left turning as Yang starting from Zi, clockwise or forward sequence, we can see on the LuoPan 24 mountains, Heavenly Stems of Ren, Jia, Bing and Geng, and the cycle ends in Hai. Right turning as Yin, counter clockwise or reverse sequence, starting from Wu where heavenly stem Yi is hidden in Growth phase, followed by Ding, Xin and Gui, and the cycle ends in Wei. These two lines have to be understood within the context of the next two lines. 7., 8.. Ci and Xiong, meeting in XuanKong, Xiong and Ci, deduce within XuanKong Gua. Ci is Female and Xiong is Male. Ci is Yin and Xiong is Yang. Ci Xiong meeting in Xuan Kong means -- the interaction of Yin and Yang Qi within the Mysterious Void (Xuan Kong). XuanKong is none other than space and time. It is within Space and time that Yin Yang Qi works its magic to produce auspiciousness or inauspiciousness. FengShui is all about harnessing Heaven and Earth Qi, or Yin Yang Qi for the benefit of Man. In YangGong FengShui, great emphasis is placed on the interaction between Mountain and Water. 9

10 YangGong FengShui recognizes Mountain as Yang and Water as Yin, as opposed to other FengShui school s postulation that mountain is Yin because it is immovable and water is Yang because it is constantly moving. YangGong FengShui s postulation is based on GuoPu s ZangShu that said:,,,. Earth is Qi s mother, have earth will have Qi, Qi is water s mother, have Qi will have water. Mountain is earth and is what we call Dragon. River is water. Whenever there are mountains there will bound to be rivers. We all know that geographically, water comes down from the sky as rain that seeps into earth, and whenever there is a valley or a crack in the land in between two high grounds, there is a tendency to have a waterway. Therefore based on this postulation, we can day that mountain (earth) is the container of Qi that produces water. Therefore, water follows dragon (earth). And in the same breath we can say that mountain is the Xiong or the male or the husband, and water is the Ci or female or the wife. Mountain is Yang and Water is Yin. Water follows dragon is likened to wife follows husband. Therefore, line 7 of this text Ci and Xiong, meeting in XuanKong, is exactly what it means: husband and wife mating and producing results within the abstract vastness of space and time called XuanKong. Referring back to the left and right turning verses, the Male or Xiong are the Yang Stems Jia Geng Bing and Ren. The female Ci are the Yin Heavenly Stems of Yi Ding Xin and Gui. This postulation fits exactly and perfectly the SanHe theory of the 4 Major Water Exits: Xin Ren meets and assemble in Chen water formation, Yi Bing mate and head for Xu fire formation, Chou absorbs Ding and Geng s Qi metal formation,. Wei receives Jia Gui s spirit wood formation. 10

11 The Yang stems Jia Geng Bing and Ren are male, are the Xiong, the husband; and The Yin stems Yi Ding Xin and Gui are female, are the Ci, the wife. Therefore, Ci and Xiong, male and female, husband and wife mates and produce the offspring. This also conforms to the YiJing philosophy of: Solitary Yang cannot grow, lonely Yin cannot live. (,.) Therefore to achieve and produce ShengQi (live Qi or auspicious Qi), there has to be a correct mating of Yin Yang Qi to reproduce the auspicious Qi. Line 8, Xiong and Ci, deduce within XuanKong Gua means one have to analyse and deduce auspiciousness or inauspiciousness via auditing using a LuoPan and taking reading from the 72 dragons attached to the 24 mountains ring. Gua in this context does not mean YiJing Gua (hexagram), but means Gua or mountain as found in the LuoPan rings. Those who have knowledge of using a LuoPan knows that the three rings Earth, Human and Heaven rings, all have 24 sectors, each sector either having a Trigram (Gua) or Heavenly Stem pairing with an Earth Branch. Especially on the Earth Plate ring, there are 72 dragons attached to it. 60 are JiaZi (Sexagenary) Dragons, and 12 are KongWang (Emptiness) dragons. Therefore, in this text, Gua means any of the 72 dragons. Later on when we reach verse lines 13, 14, 15 & 16, we shall touch on the 72 dragons in detail. 11

12 The next 4 verses Mountain and water, one has to understand its theory, Water and mountain, correlated to calamity and prosperity. To understand XuanKong, it is within the 5 elements, Knowing this method, no need to refer to NaJia. Explanation: Mountain and water, one has to understand its theory Water and mountain, correlated to calamity and prosperity. These two lines refer to the knowledge of mountains and rivers the interaction between these two and how this interaction can be of benefit to man. To understand these two lines further, we need to refer back to GuoPu s words in the ZangShu,,,,. Earth is Qi s mother, have earth will have Qi, Qi is water s mother, have Qi will have water. Mountain is Earth. Earth contains Qi that produces water, that, when accumulated in the lower grounds such as valleys thru the force of gravity becomes rivers and streams. Therefore understanding this theory is to understand part of the whole theory of the auspiciousness or inauspiciousness of the resultant interaction between mountain and water. The whole theory mentioned contains formulas based on the interaction and matching of individual mountains within the 24 mountains of the Earth Plate and that of Heaven Plate of the LuoPan. 12

13 Explanation: To understand XuanKong, it is within the 5 elements, Knowing this method, no need to refer to NaJia. The word XuanKong, when used by YangGong FengShui adherents is totally different from the meaning as understood by SanYuan FengShui adherents. The SanYuan adherents understanding of XuanKong is that it is within the Mysterious Void and that it has its own Time Measurement that goes by cycles of 20 years for a small cycle, 60 years for intermediate cycle, and 180 years for a big cycle, which they Yuan and Yun. In YangGong FengShui the understanding of XuanKong is that it is also termed the Mysterious Void, but we don t follow the time consideration of the SanYuan School. The XuanKong is supposed to be the intangible space or void within our universe whereby ShengQi works its magic whether permuting to become auspicious qi to benefit people, or mutating into inauspicious Qi that causes problems to people. There till today no concrete evidence within the ambit of science to prove the existence of the Mysterious Void but for us FengShui we have to accept it one way or another, and accept it within our own interpretation. NaJia : NaJia is the method of absorbing Stems and Branches into the fold of the 8 Trigrams and transforming the elemental qualities of these stems and branches into that of the Trigrams. Sometimes the Elemental qualities of the Trigrams are similar to that of the stems or branches, as such the there is no need to transform. 13

14 NaJia 5 Elements ( ) In NaJia 5 Elements, the Stems and Branches that are absorbed or Na into the Trigrams will follow the element of the Trigrams, as in: Qian absorbs Jia. Qian is the Metal element and Jia is supposed to be Wood. Once absorbed into Qian, it follows Qian s element, Metal Kun absorbs Yi. Yi is originally Wood, like Jia. But absorbed into Kun, it becomes like Kun s element, Earth Gen absorbs Bing. Bing is originally the Fire element but once absorbed into Gen it becomes the element Earth Dui absorbs Ding Si Chou. Ding and Si originally are Fire and Chou is Earth. Absorbed into Dui they become the element Metal Zhen absorbs Geng Hai Wei. Geng was originally Metal, Hai is Wood and Wei is Earth. All three will become the element Wood Xun absorbs Xin. Xin was originally Metal. Absorbed into Xun it becomes the element Wood Li absorbs Ren Yin Xu. Ren was Water, Yin was Wood and Xu was Earth. All three becomes like Li s element, Fire Kan absorbs Gui Shen Chen. Gui was Water, Shen Metal and Chen Earth. Kan is Water; therefore all three will follow its element, Water. NaJia when used in FengShui audits is to find directions that belongs to the same NaJia grouping for the purpose of correlating and permuting the sitting and facing directions with water exits (or water features) and mountains. YangGong FengShui s method is direct and straightforward by using the 72 dragons within the Earth Plate to rtelate to the 24 double mountains in the Heaven Plate based on orally transmitted formulas. Therefore there is no need to use the NaJia formula for determining directions of similar polarity. 14

15 The next 4 verses Dian dian dao, 24 mountains have treasure, Dao dao dian, 24 mountains have fiery abyss. Golden dragon, one longitude one latitude meaning not same, Move or not move, depends on master to execute brilliantly. Let us now explore what Yang Jun Song meant about the Dian Dian Dao when he wrote in the Qing Rang Ao Yu the above 4 lines: In this paragraph, what he meant was that in every direction there are ShengQi of 5 elements. He is trying to tell us that we should not limit ourselves to thinking that the Elemental qualities of each direction is fixed such as East is Wood, West is Metal, South is Fire and North is Water. In fact there is a HeTu of 5 elements in each direction instead of only one element. For example, there are Metal, Wood, Water, Fire & Earth Elemental Qi in the East. And the same thing applies to the other directions. The first and second sentences meant that if we know the theory of Dian Dian Dao and how to apply it correctly, it is like having found treasure in the 24 mountains. But if we do know the theory and how to use it correctly, the 24 mountains can be as treacherous and dangerous as a fire abyss. To elaborate, what these two sentences really mean is that once a person is taught the oral secrets to use the 24 mountains correctly, he would have the complete formula to audit correctly any situation. And if given the right conditions such as good external environment, an audit will turn out auspicious for the Site. And if we do not know the correct methods, and we audit a site wrongly, then the audit will bring inauspiciousness to the Site. In fact the Dian Dian dao is referring to the 72 dragons under the earth branch mountains of the 24 mountains of the earth plate. 15

16 The third and fourth sentences meant that in the 4 Water Exits or the 4 Formations, each and every formation has a different element. And if the practitioner knows how to read the audits correctly, and to apply the necessary formulae and remedies to the audit, it is like moving the Dragon. And to move the golden dragon is to have auspiciousness in the audited Site. Let us take an example of the application of the Dian Dian Dao theory: If we have a Watergate of the metal element, and the Head of Dragon is of the same element, then, the prerogative is to find the Xue spot of the same element for the Site to be auspicious. If all the three parameters meet this condition of same element, then there will be a generation of Sheng Qi in the site and the Sheng Qi will in turn give auspiciousness to the Living who stay there, or, the Bones of the buried will absorb the Sheng Qi and then transmit the auspiciousness to the living descendants benefiting them. This is what is meant by the applying the Dian Dian Dao theory and getting treasures out of it. GuoPu in his ZangShu also stated that:. To Bury is to hide and store. To ride ShengQi, ShengQi courses thru the earth, expands and gives life to a myriad things. ShengQi, is actually the Cosmic Yin Yang Qi ( ) and its equivalent is the positive and negative energy of the universe. Guo Pu when writing ZangShu has just this in mind. His theory that the myriad things on earth are made up of Yin Yang Sheng Qi and that Sheng Qi contains within itself all the 5 elements and that the 5 elements individually also contains ShengQi. This theory is universally accepted by all branches of Chinese Metaphysics. In Fengshui methodology, the core function is to ride ShengQi( ) for the benefit of the living: To use ShengQi to give auspisiousness to the living. But we cannot see, touch or smell ShengQi, so how do we identify Sheng Qi? 16

17 The ZangShu said,. Earth is the mother of Qi. Where there is earth, there is Qi. Qi is the mother of water. Where there is Qi, there is water. This sentence tells us that Earth stores Qi and the Qi within earth can be transformed into water. What do we get out of this? We get hills or mountains and rivers or streams. From the observation and study of Earth and water, we will be able to identify Sheng Qi. Earth, here, means the Earth where we live in. And the word Earth also does not just mean terra cotta but it means earth with 5 elements or in Fengshui terms, Five earth. And the elemental Qi prevalent on the surface of the earth and inside it are classified according to their individual elements of Metal, wood, Water, Fire and Earth. Hills and mountains and in Fengshui terminology are called Mountain Dragons and water here means rivers and streams and is termed Water Dragons. From the HeTu, the YiJing philosophy was developed. And from the Hetu which is the Body came the application which is the LoShu. From all these three, came all the Fengshui theories and formulae. From the YiJing, came the theory of: From the WuJi expanse of nothingness came a TaiJi. TaiJi gives birth to two Phenomena. The two Phenomena give birth to the Four Appearances. The Four Appearances gives birth to the Eight Guas.,, Basing on this YiJing theory and philosophy and on the HeTu and Loshu, our Fengshui forefathers assigned to the surface of the Earth 4 directional Guas. They are Chen, Dui, Kan, and Li Gua. These four are the 4 cardinal positions of the HeTu. Chen Gua is wood element Dui Gua is Metal element Kan Gua is water element Li Gua is Fire element. 17

18 This division into cardinal directions with elemental allocations gave rise to the 4 formations ( ) of Wood, Metal, Water and Fire. And these 4 formations became the mandatory factor in XiaoSha NaShui or Fengshui audit of external environment. And based on this principle, the Fengshui theory of the Watergate 4 Formations 4 was born. The Tian Yu Jing said.... Jia Geng Bing Ren are Yang, forward deduce 5 elements auspicious. Yi Xin Ding Gui are Yin, reverse placing to seek the 5 element. Yin Yang forward reverse different placing, must seek from this; The 9 stars rise together Male Female different, the Mysterious door is just wonderful The above verse means: Jia Geng Bing and Ren are Dragons (Mountains), and Yi Xin Ding and Gui are Waters (rivers). As in Yang Gong Fengshui s Dragon and water concept and theory: Dragon as Yang and Water as Yin. Dragon as Male and as Husband and Water as Female and as Wife. Therefore Water follows Dragon Wife follows Husband. The marriage of Husband and Wife, is as in Yin Yang Combination, that creates the birth of Sheng Qi. The Chang Shen palace of Dragon is the Di Wang palace of Water. The Chang Shen palace of Water is the Di Wang palace of Dragon. Both have the same Grave Storage. As an example: Jia Wood Chang Sheng in Hai and Di Wang in Mao ; Gui Water Chang Sheng in Mao and Di Wang in Hai. Jia Wood forward deduce will arrive at Wei palace as Grave Storage and Gui water, reverse deduce will arrive at Wei palace as Storage too. Therefore if you add the three palaces together you get Hai Mao wei as the San He of Wood formation ( ). 18

19 The 4 pairs of Yang Dragon and Yin Water are as follows: Jia pair with Gui ; Yi pair with Bing ; Xin pair with Ren ; and lastly Geng pair with Ding. They are the 4 pairs of real husband and wife marriage or Yin Yang marriage to ride Sheng Qi.. The mention of 9 stars in the verse is a cryptic message to show that the Guas are correlated with the 9 stars of the Northern Dipper Bei Dou to identify the 5 elements. The method of Yang Gong Fengshui deductions falls heavily on the 12 growth palaces method.. 12 growth No Chinese Transliteration English 1 Chang Sheng Growth 2 Mu Yu Bath 3 Guan Dai Youth 4 Lin Guan Officer 5 Di Wang Prosper 6 Shuai Weakening 7 Bing Sick 8 Si Death 9 Mu Grave 10 Jue Extinction 11 Tai Womb 12 Yang Nuturing 19

20 The 12 Earth Branch s relationship in regards to the 12 growth cycle are: The 4 Cardinals ( ) are Zi Wu Mao and You --. They comprise the 4 Zheng Guas The 4 growths ( ) are Yin Shen Si and Hai and they are the 4 Dragons 4 Chang Shen palaces for individual dragons. The 4 Grave Storage ( ) are Chen Xu Chou and Wei and they are the storage of elemental Qi of the 4 Ju -- Water, Wood, Fire and Metal. Conclusion: As one can see from this explanation of Qing Nang Ao Yu, it is totally different from other versions especially the one that is adopted by SanYuan FengShui adherents. It is not the purpose of this article to critique other versions therefore I did not make a comparative study here. I shall reserve my comments in another article that compares the different versions and show how where the other versions differ from YangGong FengShui s. 20