杨公养老看雌雄，

天下诸书对不同。

The opening of all classics is evidently the most important. Qing Nang Xu is no different. However, the emphasis from most annotations on the first sentence of Qing Nang Xu is wrong. Most commented on the reason for the choice of the word Ci Xiong (雌雄) over Yin Yang (阴阳).  In fact, the emphasis actually should be on the word (看) or See.

Ci Xiong (雌雄) refers to the physical landforms of Yin and Yang nature; e.g., the Mountains and Streams. Together, the mountains and streams of a land will form a particular Formation (局), and the way to recognize the formation is known as Ci Xiong Jue (雌雄诀), in which recognizing the Incoming Dragon (来龙) and Qi Mouth (气口) are crucial aspects of Ci Xiong Jue. Clearly, Ci Xiong Jue requires one to physically see, and the way which Yang Gong (杨公) uses in his life to see is not what was recorded commonly by others (天下诸书对不同 ).


 

先看金龙动不动，次察血脉认来龙。

Having recognized the formation form by the Ci Xiong (雌雄) of the land, one must first determine if Jin Long (金龙) is at the Qi Mouth. As Jin Long is the Period Ling Shen (元运零神), arrival of Jin Long at the Qi Mouth means the arrival of Auspicious Qi; Jin Long is active (金龙动) . Contrary, if Jin Long is not at the Qi Mouth, Jin Long is stagnant (金龙不动), and everything else is futile with the arrival of Inauspicious Qi. Hence, finding out if Jin Long is at the Qi Mouth is the first step before everything else (先看金龙动不动).

Once we have ascertained Jin Long is at the Qi Mouth, next is to determine where the Incoming Dragon is. If the Incoming Dragon also gains the Period Zheng Shen (元运正神), together with Jin Long at the Qi Mouth, the land in question is Auspicious for Wealth, People and Health. The determination of Period Ling Shen and Zheng Shen is known as Jin Long Jue (金龙诀).

龙分两片阴阳取，水对三叉细认踪。

A land is considered Auspicious and can be used if its Qi Mouth obtains the Period Ling Shen and Incoming Dragon obtains the Period Zheng Shen. However, there are marked differences in the strength of the Auspiciousness.  As such, we need to ascertain the structure of the Mountains and Streams in the formation, to determine their compatibility. This is known as Ai Xing Jue (挨星诀).
 

The first sentence is pertaining to Mountain Dragon (山龙) landform where for such landform, one obtains the Ai Xing of both the Incoming Dragon and Qi Mouth (两片阴阳取) to know their Gua Qi (卦气) in order to determine their compatibility. The second sentence refers to Water Dragon (水龙) landform. As Incoming Dragon for such landform may not be easily distinguishable or prominent, the sentence is on first recognizing correctly the meeting of streams (三叉水口) as the Qi Mouth for such landform and as a result, the opposite direction as the Incoming Dragon of Water Dragon landform (认踪). Similarly, obtaining the Ai Xing thereafter to know their Gua Qi and determine their compatibility.

江南龙来江北望；江西龙去望江东。

江南 refers to Qian Gua (乾卦), 江北 refers to Kun Gua (坤卦), 江西 refers to Kan Gua (坎卦), 江东 refers to Li Gua (离卦), 望 refers to Facing. Clearly, if Incoming Dragon is from Qian Gua, one needs to face Kun Gua to receive the Qi. If Incoming Dragon is from Kan Gua, one needs to face Li Gua to receive the Qi. These two sentences refer to Cheng Men Jue (城门诀). These two sentences merely draw attention only to Tian Di Ding Wei (天地定位) and Shui Huo Bu Xiang She (水火不相射) formations among others.

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These first eight opening sentences of the Fengshui Classic Qing Nang Xu (青囊序) by Zeng Wen Di (曾文迪) have already brought out the 四诀 of Xuan Kong Liu Fa (玄空六法), namely Ci Xiong (雌雄), Jin Long (金龙), Ai Xing (挨星) and Cheng Men (城门) and also clearly pointed out their usage sequence (顺序) for later generations to validate (演经证诀), and as such the reason for 青囊序!