Tian Yuan Wu Ge (天元五歌)

一元浩氣含三象，混混分開氣升降。天清地濁成兩儀，陰陽互根氣來往。山川土石象中氣，日月星辰氣中象。二氣相抱不相離，濁陰本是清陽象。

Before the separation of heaven and earth, there was only a mass of chaotic and vast "original qi," which already contained the forms of heaven, earth, and human beings. When the chaos was broken apart, the qi divided into rising and descending parts. The clear and rising part condensed into heaven, while the turbid and descending part condensed into earth, thus forming the "two principles" (yin and yang). Although heaven and earth were separated, yin and yang remained interdependent, and the movement of qi never ceased. Mountains, rivers, soil, and stones are tangible "forms," which contain invisible qi; the sun, moon, and stars are flowing "qi," which manifest visible forms. The two kinds of qi, yin and yang, embrace each other without separation. What appears as heavy and turbid yin matter is actually the condensed form of clear yang qi. The study of geography focuses precisely on this mass of qi, and observing the forms is done merely to observe the qi.

唯有人為萬物靈，品配乾坤號有兩。一人自具一天地，卓立三才不相讓。元陽本是天中來，形從大地產根陔。至人父天而母地，此是生成妙化裁。

Among all things in the world, humans are the most intelligent. Their nature can be matched with Heaven and Earth, so they are ranked together with Heaven and Earth as the 'Three Principles' or 'San Cai'. Each person possesses a complete miniature Heaven and Earth within themselves, standing independently without being inferior to Heaven and Earth. The original yang energy in the human body is inherited from Heaven, while the physical form and flesh are nourished by the Earth and rooted in the soil. Therefore, the highest cultivated person, the 'Supreme Person' or 'Zhi Ren', regards Heaven as his father and Earth as his mother. This is precisely the exquisite creation of Heaven and Earth forming the human body. The reason geomancy can change a person's fortune and misfortune is because the human body and Heaven and Earth share the same vital energy.

天元降在地元中，猶如父母媾成胎。十月嬰胎非父職，三年乳哺母之懷。人生本天而親地，地靈原是天靈栽。

The vital energy from heaven descends into the vital energy of the earth, just as a father and mother copulate to form a fetus. The fetus is nurtured in the mother's womb for ten months, which is no longer the father's responsibility, and after birth, the first three years of nursing depend entirely on the mother's embrace. A person's life originates from heaven, but is nurtured by the earth. Therefore, the spiritual energy of the earth ultimately comes from the star energy of heaven, which is planted and infused into it. To understand the earth, one must also consider the heaven; the "form" and "energy" are originally one thing. This is why the entire book is named after "Heavenly Origin."

生時衣食居廈屋，萬寶地產名天祿。由來宅相福生人，帝室皇居壯京國。死時理骨歸於土，反本還原義反覆。還從地氣吸天光，變化蒸噓露金玉。

When people are alive, everything they wear, eat, live in, such as high buildings and all kinds of treasures and property, comes from the earth. This is called "Heavenly Grace." Since ancient times, the quality of a residence has been able to bring blessings to the living. The palaces of emperors and the grandeur of the capital cities depend on the strength of the local earth energy. After death, when people are buried and their bones returned to the earth, it is a return to the source and a cycle of renewal. Even in the earth, the bones still draw on the earth's energy to absorb the light of heaven, rising and transforming over time, eventually becoming as warm and luminous as gold and jade. This passage first establishes the principle that both阴宅 (burial sites) and阳宅 (residences) originate from the same source.

煉陰仙客解沖虛，凡骨猶能化百族。吉成龍鳳眾靈奇，凶作蟲蟻諸惡毒。精魂苦樂人不知，但見子孫生禍福。

Heavenly Masters who practice alchemy of the body and the阴 understand the principle of rising into emptiness. A person's bones, when buried in the earth's qi, can transform into various creatures. If buried in a good location, the bones transform into auspicious beings like dragons and phoenixes; if buried in a bad location, they transform into harmful creatures like insects and ants. Whether the underground spirits experience suffering or joy, the living cannot know, but they can only see the blessings or misfortunes that manifest in their descendants. Jiang pointed out that whether a burial method is effective depends entirely on whether the bones receive "Life Qi" or "Death Qi."

聖賢仙佛亦難逃，帝王將相莫自豪。各有山川來蔭應，今來古往不相饒。最小千金傭販子，亦沾微潤樂陶淘。不然無祿並絕世，墓宅不爽爭秋毫。

Even the sages, virtuous men, immortals, and Buddhas cannot escape this principle of response and influence; emperors, generals, and ministers should not boast about their good fortune. From the Son of Heaven down to the common people, each has a certain mountain or river that secretly corresponds and supports them. Since ancient times, no one has ever been spared from this. Even a petty merchant or laborer with only a few thousand taels of money, if his ancestral tomb and residence are somewhat appropriate, can still receive some benefit and live in comfort and contentment; but if the tomb and residence are not suitable, he may suffer from lack of official rank and even lose his descendants. The verification between the tomb and the residence is precise, even the smallest detail is taken into account.

所以聖人重此道，遷幽卜洛何焦勞。後來名賢朱蔡輩，煌煌書冊議最高。無奈豎儒識見偏，諱言求福雲達天。世上惜財薄葬者，附會此說以文慳。

This is precisely why ancient sages placed great emphasis on the study of geography: Gong Liu moved his people to Bin, and the Duke of Zhou selected a site for the capital in Luoyi, showing how painstaking and serious they were. Later scholars such as Zhu Xi and Cai Yuanping discussed the selection of burial sites with great precision in their extensive writings. Unfortunately, narrow-minded Confucian scholars often object to the term "seeking blessings," claiming that fortune and misfortune should only be left to heaven. Those who are stingy with their money and hastily bury their dead then use such views to justify their own miserliness.

一日偷安拋父骨，世代凋零百不全。直使子孫貧夭絕，不孝莫大豈為賢。覆槨翻棺並腐骨，父母魄魂更堪憐。

On the first day of the month, if one hastily disposes of one's parents' bones in a hasty manner, the result is the decline of generations, failure in all affairs, until the descendants become poor, die young, and eventually become extinct. There is no greater unfilial piety than this, yet how can such a person be considered virtuous? When the coffin collapses and the bones rot, the spirits of the parents in the underworld become even more pitiful. These words are a sharp condemnation of those who use the excuse of 'not needing to seek blessings' to justify a cheap burial.

世間萬事半荒唐，惟有陰陽不可當。不笑不言三尺土，掌握禍福急如火。笑人不重祖父墳，只望花開不看根。僧道乳母且相應，繼子外甥如嫡親。

The affairs of the world are mostly absurd and unreliable, but the principles of yin and yang and geographical features are irresistible. The silent and expressionless three feet of yellow earth can govern the fortune and misfortune of a family with the urgency of a blazing fire. It is laughable that people do not value their ancestors' graves, only hoping for flowers on the branches, yet they never look at the roots. One must know that the response of qi energy is not limited to blood relations: monks, Taoists, and wet nurses can still respond to the places where they live or are buried, and adopted sons and nephews can receive the same benefits as legitimate sons.

墓宅吉凶較量看，新墳舊墓亦相參。墓宅兩興宜鼎盛，宅墓兩廢斷人煙。宅凶墓吉兒孫慶，墓凶宅吉眼前歡。祖父新阡沾殺氣，高曾福廕他房去。

To determine the rise and fall of a family, one must compare the阴宅 (burial site) and阳宅 (residence) together. A newly buried grave and existing tombs should also be examined in relation to each other. If both the grave and the residence receive good energy, the family will flourish. If both lose energy, the family will eventually decline. If the residence is凶 (unfavorable) but the burial site is吉 (favorable), although the favorable effects may come slowly, the descendants will eventually have good fortune. However, if the burial site is凶 but the residence is吉, it is only a temporary happiness. If the newly buried grave of the grandfather is tainted by 'kill energy' (杀气), then the blessings of the high grandfather and great grandfather will shift to other branches of the family, while the original branch will suffer misfortune.

寒林忽發一枝榮，若非新宅必新瑩。吉少凶多福來短，吉多凶少禍來輕。更看尸骸寒與暖，歲久骨枯取效緩。惡山惡水倘曾埋，銷盡陰霾氣方轉。

In a desolate cold forest, if suddenly one branch becomes flourishing, this sudden prosperity of the family is not due to a newly moved yang residence receiving qi, but certainly due to a newly buried grave receiving qi (the original text says 'ying' but it should be 'ying', and it is still recorded as is). Among all places, if there are few good signs and many bad ones, the blessings will be short; if there are many good signs and few bad ones, the calamities will be light. One must also examine the coldness or warmth of the bones: if the bones are old and dry, they receive qi slowly, and the effects will naturally be slow. If the grave was previously located in an evil mountain and evil water area, it must wait until that period of bad qi and death qi has completely dissipated before the earth qi can turn around.

初喪新骨天靈完，葬乘生氣朝花鮮。更遇嫩山並嫩水，一紀之內錦衣旋。並將宅氣來相輔，卑田院裡出官班。

The newly deceased's bones, still possessing complete innate spiritual energy, can immediately receive the "Life Qi" upon burial, and the response is as clear as a flower blooming in the early morning. If further encountering "young mountains and young waters," meaning mountains and waters at the beginning of a favorable period with fresh energy, one can return to their hometown in glory within twelve years. If there is also assistance from the energy of a Yang dwelling, even in a humble shelter for the poor, sick, and elderly, one may rise to officialdom.

莫說生來命數奇，地元一得天星移。此是至人造命訣，二十八宿掌中齊。莫說窮通有骨相，騰蛇變作雙龍樣。此是仙家換骨方，死骨不滅生骨壯。

Do not say that a person's destiny is fixed at birth; once the earth's vital energy receives the proper method, the heavenly stars will also shift to serve me. This is the secret of the sage "creating destiny," with the twenty-eight constellations' fortune and misfortune entirely under one's control. Do not also say that prosperity and decline depend solely on bone structure; a lowly character like the serpent can transform into the noble image of two dragons. This is the method of the immortal's bone transformation: the bones of the dead do not decay or vanish, and thus the bone structure of the living becomes strong. These two points serve as the foundation for the fifth chapter, "Creating Destiny."

勸君大地勿誤求，大形大局少根由。縱有千山並萬水，與他穴氣不相投。一枝一泡山龍真，一鉤一曲水龍神。肉眼只嫌結局小，箇中生意滿乾坤。

It is advisable not to pursue blindly what is called the "Great Earth," for vast and grand landscapes often lack genuine origin and foundation. Even if one lists thousands of mountains and rivers, if they do not harmonize with the qi at the site, it is in vain. For mountain dragons, having just one branch of the main ridge and one protrusion is sufficient for a true convergence; for water dragons, having a single hook or a gentle curve embracing the site is enough for a true divine formation. Although it may seem small to the naked eye, its vitality fills the universe. These words first criticize the prevailing tendency in the school of form to seek large and expansive landscapes.

恨殺時師不識真，常將假局賺他人。謀占靈壇並舊墓，壞人心術少安寧。豈知吉地方方有，只在眉頭眼下尋。

The most detestable thing was that the庸师 of the time could not recognize true formations, often using false layouts to deceive the families. They even plotted to take over others' altars and old tombs, corrupting their morals and bringing themselves no peace. They never realized that auspicious sites are everywhere, only to be found carefully in ordinary places like the eyebrows and the eyes.

蔣生二十慈親喪，幾度拜人求吉葬。家破多因買地差，身衰半為尋師浪。幸遇真人無極子，授我玉函法眼藏。十年冥悟徹元微，萬里探奇走煙瘴。

Jiang Dahong recounted his background: At the age of twenty, my mother passed away, and I visited several people to select a favorable site for her burial. The decline of our family was largely due to purchasing land incorrectly, and my physical weakness was partly caused by traveling extensively in search of a master. Fortunately, I later met the true master "Wujizi," who passed on the authentic methods of the Yuhan school to me. In the following ten years, I devoted myself to deep meditation and understanding, penetrating the fundamental mysteries. I also traveled thousands of miles and ventured into remote, misty regions to verify these extraordinary traces.

識得天元造化根，花前月下天機放。此書不是術家書，河洛龜龍太極圖。羲文周孔心相契，夏禹殷箕義不磨。管郭遺文多偽託，楊曾口訣世間無。

Only when one understands the fundamental principles of "Heavenly Origin" (tianyuan) may one dare to write the heavenly secrets boldly beneath the flowers and moonlight. This book is not a common manual for ordinary diviners. Its foundation lies in the River Chart (hetu), the Lo Shu Square, the divine dragon and turtle, and the diagram of the Supreme Ultimate (taiji). It aligns with the methods of Fuxi, King Wen, the Duke of Zhou, and Confucius, and its meaning is as indelible as the principles of Yu the Great's water control and Ji Zi's Nine Categories of the Great Plan (hongfan). As for writings attributed to Guan Lu and Guo Pu, they are mostly forgeries. The true secret teachings of Yang Yunsong and Zeng Wenchan have long since been lost to the world.

若不傳心並傳眼，青囊萬卷總摸糊。天涯倘遇知音客，留取雲陽醉後歌。

The study of geography requires the transmission of inner secrets from a master and direct instruction in discernment. Even if one possesses thousands of volumes of writings like the Qingnang, they will remain unclear and indistinct. One day, when encountering a true kindred spirit on the journey of life, leave these five verses I composed in a drunken state to him.

昔日華山陳處士，演成太極傳當世。推原天地未分時，只有坎離水火氣。二氣盤亙不相離，清者為天濁者地。

In ancient times, the hermit Chen Tuan on Mount Hua created the "Diagram of the Supreme Ultimate" and passed it down. He studied the state before the separation of heaven and earth, when the universe contained only the energies of water from the Trigram Kan and fire from the Trigram Li. These two energies intertwined and intermingled, never separating. The light and subtle part rose to form heaven, while the heavy and turbid part descended to form earth. The chapter "Mountains and Dragons" begins here, aiming to make people understand that the structure of mountains arises from the condensation of the energies of water and fire. One should view mountains from the perspective of energy, not merely by their fixed forms.

坎離一交成乾坤，製造大國如冶鑄。黃輿乃是治中灰，水火煎烹積滓翳。山情剛燥火所凝，骨骼支撐為砥柱。

When the water of Kan and the fire of Li interact, they transform into the Heaven of Qian and the Earth of Kun, creating this vast land. It is like the process of smelting and casting metal. This yellow land is merely the leftover ash in the furnace; through the repeated boiling and refining of water and fire, the residue accumulates and solidifies, forming mountains and rivers. Therefore, the nature of mountains is strong, fierce, and fiery, condensed from the fire element. The bones of the mountains support the earth, becoming its pillars.

崑崙高頂九霄中，此是中天泰帝宮。海外三山幾萬里，總與此山脈絡通。陽脈東南來震旦，如人正面向離風。篤生聖哲臨夷夏，迥與肩背不相同。

The summit of Kunlun Mountain rises high into the sky, traditionally said to be the palace of the Supreme Deity in the middle heavens. All the mountains in the world regard it as their ancestor. Although the three distant islands of Penglai, Fangzhang, and Yingzhou are thousands of miles away, their meridians are still connected to Kunlun. Its yang meridian extends from the northwest to the southeast, reaching the area known as "Zhen Dan," which is China. This area is like the human body facing south with its "Li" position properly aligned to receive the wind. Therefore, this place can firmly produce sages and philosophers who rule over the Chinese nation, which is quite different from the remote areas opposite the back and shoulder blades.

大干三條分主輔，三條各有帝王龍。帝穴龍神五百里，若然百里作王公。但有特龍來數里，亦許功名鑄鼎鍾。

From the Kunlun mountain, the great dragon of the heavens originates in three branches, with one being the main and the others as assistants. The northern, central, and southern dragons each can form the great dragon suitable for an emperor. To form a grand imperial site, the dragon's body must travel five hundred li in length; if it only travels a hundred li, it is destined for a prince or high official. Even a small dragon rising specially and traveling a few li, if it truly forms a site, may grant a person fame and official rank, and their achievements may be inscribed on bronze bells and tripods. These sentences determine the hierarchy of status based on the length and distance of the dragon's body.

欲識龍行先識起，龍若起時勢無比。高山萬仞削芙蓉，千里層巒皆俯視。此龍多生木火形，放下群枝行入際。一枝一葉有龍神，正龍端向中央去。

To recognize the movement of a dragon, one must first identify its "origin," which refers to the starting point or the main peak. When a true dragon begins to manifest, its appearance is unparalleled: high mountains thousands of li in height, like lotus flowers carved by a knife, with layers of mountains for thousands of li surrounding it, all bowing down beneath it. Such ancestral mountains usually have sharp, pointed shapes like those of the planet Jupiter or Mars, from which numerous branches extend, each dividing into different lines. On each branch and leaf there can be found a dragon spirit, but the main dragon must proceed straight toward the center, unwilling to deviate to either side.

只把江南大勢看，南龍起頂是黃山。左翼九華開內府，右翼天目廠東藩。正龍句曲神仙府，直到金陵龍虎蟠。

Take the general trend of the Jiangnan region as an example: the starting point of the southern dragon ridge is Huangshan Mountain. On its left wing falls Jiuhua Mountain, like establishing an inner treasury; on its right wing falls Tianmu Mountain, spreading out to form a barrier in the southeast. The main dragon ridge then forms Jiuqu Mountain, which is the immortal retreat mentioned by Daoists, and continues on to Jinling, forming the majestic capital of "tiger踞 dragon蟠".

山形一起一龍分，數起數分龍益尊。龍神分去無非穴，正幹偏枝力不均。看龍看起復看斷，凡屬真龍斷復斷。斷時百里失真蹤，穿江渡海情無限。山根委曲地中行，不是仙人誰著眼。

The mountain shape, every time it rises to a peak, branches out into a dragon. The more peaks it rises, the more branches it produces, and the more esteemed the main dragon becomes. The dragon spirits branching out can form sites everywhere, but the strength of the main trunk and the branches differ. When examining the dragon, one must look at both its rising and its breaking off. True dragons do not rise without repeatedly breaking off. When the dragon breaks off, it may disappear for hundreds of miles, even crossing rivers and seas without interrupting its energy flow, with continuous sentiment and meaning. The roots of the mountain travel windingly beneath the earth; without the eyes of a divine being, who could see this clearly?

識得斷龍方識結，結穴元微最難說。世人求穴近大山，且要案山龍虎夾。豈知大山龍未歇，縱有窩藏反走洩。

One can only recognize the 'cut dragon' before being able to identify the 'convergence point'; yet the subtle aspects of the convergence point are hardest to explain in words. People searching for the convergence point often prefer to be close to a large mountain and insist on having an ancestral mountain and dragon and tiger sands on both sides to feel secure. They do not realize that near a large mountain, the dragon qi has not yet stopped, and even if there is a hidden form there, the life qi will escape from the sides.

真龍偏結曠野中，踴躍奔騰不伯風。饒他落在深巖裡，也要平坡萬象空。好龍勇猛向前奔，從龍不及過關門。譬若神駒日千里，難將凡馬望其塵。

True dragons often appear in vast open fields, with vigorous and rushing energy, and are not afraid of the wind. Even if they are in deep mountains or rocky valleys, there must be a flat slope in front of the dragon's resting place, with all things open and spacious to be genuine. A good dragon charges forward directly, and the accompanying dragons cannot catch up, unable to pass through the gate. This is like a divine horse that can travel a thousand miles a day; ordinary horses cannot even see the dust it raises.

亦以三春抽嫩筍，從龍如籜抱其身。一朝雷雨千宵長，節高籜落不相親。時師只怪無龍虎，真龍真虎穴中鎖。會得天然龍虎時，浪打風吹皆樂土。

Just like tender bamboo shoots emerging in early spring, they are wrapped and protected by their sheaths, like the bamboo husk. When thunder and rain suddenly come, they grow rapidly overnight, rising higher and higher, and the bamboo husk naturally falls off, no longer clinging. A mediocre practitioner suspects it is not a true site because there are no dragon and tiger formations beside the pit, but in reality, true dragons have true tigers, and the gatekeepers are within the pit itself. If one can recognize naturally formed dragon and tiger formations, even in places where waves and winds constantly beat, they are still peaceful and secure lands.

龍神節節顧祖宗，如子戀母遠相從。若不祖山為正案，另求特案配雌雄。百里真龍百里案，賓主威嚴真匹配。莫言作案便非龍，但是高峰都不賤。

The dragon spirit reviews its ancestral mountains section by section, like a child clinging to its mother, following from a distance. If the site of the hill does not use the ancestral mountains as the main ridge, another special peak should be chosen as the supporting mountain to form a pair of male and female with the hill star. A true dragon that travels a hundred miles must be paired with a case mountain that matches a hundred miles, with the guest and the host both dignified and equal, only then can it be considered a true match. Do not think that any case mountain is not a dragon; as long as it is a special peak, it is not of low status.

辨穴先須辨落脈，落脈乃是穴消息。頂上生峰脈頭角，兩旁開帳脈羽翼。粗枝出細好花房，老蛙生珠光滴滴。

To identify a q穴, one must first determine the "falling pulse" (落脉), which is the key indication of the q穴's situation. If a small peak arises on top, it is the head of the pulse; if the sides spread out like a canopy, it is the wings of the pulse. On the thick branches, the fine and tender part that branches off is the good flower room; just like an old clam producing a pearl, its luster is drop by drop lovely (the original text says "old frog," which should be "old clam," but it is recorded as is without alteration).

也有好龍無脈看，高岡平阜只粗頑。彼處祖宗多脫卸，數節之前骨相完。大率真脈有二種，連脈飛脈精神迥。連脈真蹤在本山，飛脈他山復一湧。本山定是結垂頭，他山半作拋珠弄。

There are also cases where a good dragon is difficult to discern at first, appearing only as a rough and unrefined mass on a high hill or flat land. This is because the ancestral mountain has already lost its layers of energy at this point, and one must look back several sections to see the complete and distinct form of the bones. In general, true energy lines can be divided into two types: one called "continuous line" and the other called "flying line," which differ greatly in their spirit. The true trace of a continuous line lies within the main mountain; a flying line, however, rises again on another mountain. Those that fall within the main mountain will surely form a hanging head site, while those that originate from another mountain usually take the form of a scattering line like a pearl being thrown.

也有飛脈遠數里，起伏愈多龍愈美。時師只道餘氣長，或說羅星水口當。豈識真龍饒變化，草蛇滅線最難詳。教君到此須求盡，真龍大盡貴非常。

There are also cases where the dragon vein extends several miles away, with more undulations indicating a more beautiful dragon. Common practitioners merely say this is the lingering energy extending far, or that it is merely a Luo Star at the water mouth. They do not realize that true dragons are most changeable, like a snake in grass or a thread that fades away, difficult to discern clearly. In such cases, one must trace it to its end: the true dragon, when it reaches a large and complete place, forms a site of great value.

近山飛脈不嫌土，遠山飛脈石中數。若無真土盡浮泥，恐是人工難證取。與君細論石中機，石是山精骨髓滋。時師只怪石無穴，誰道真龍石始奇。

When the flying veins fall near the mountain, even if the pit is filled with soil, it is not a problem; but when the flying veins extend far from another mountain, one must search for them within the stone. If the entire body has no true soil, only a thin layer of floating mud, it is mostly man-made filling, which is hard to trust. Now let us discuss in detail the subtle aspects of finding the site within the stone: stone is the essence of the mountain, formed from the marrow and essence. A mediocre master, upon seeing stone, would say it cannot form a site, but he does not know that a true dragon must have stone to display its uniqueness.

真鉗真窩石內藏，真龍真虎石兩旁。識得枕棺龍口石，千山玉乳灌心香。結穴之石此中摧，行龍之石脈胚胎。不審其中元竅理，滿山頑石豈堪裁？

The true钳形 and窝形 are often hidden within stones, and the true left and right dragon and tiger formations are usually two stones beside the pit. If one can recognize the "dragon mouth stone" lying behind the coffin, it is as if the jade milk from thousands of mountains flows together to nourish it, filling the heart with fragrance. The stone where the formation settles here is where the dragon's energy is cut off and gathered, while the stone along the dragon's path is like the embryo of the dragon's energy. If one does not examine the subtle principles within, then among all the mountains of rugged stones, which one is fit to be chosen as the site for the tomb?

試言結穴有二品，石穴土穴貴相準。石穴端的是窩鉗，慎莫鑿傷龍骨髓。土穴太極暈中抱，內象分明外象隱。鉗窩土穴不須論，太極重輪仔細尋。

There are two types of burial sites: stone pits and earth pits, and their value should be compared with each other. The form of a stone pit must definitely be a hollow or a clamp shape, and when excavating, one must be cautious not to injure the dragon's marrow. An earth pit should be located within the circular embrace of the "Taiji haze," with the inner layer clearly defined and the outer layer faintly visible. Earth pits in the shape of a clamp or hollow are relatively easy to recognize, but the most important thing is to carefully search for them within the layers of the Taiji haze.

真土原來石變化，不同凡土五華文。世人鑿穴但求土，若逢凡土枉勞神。穴星圓暈真金穴，此是陽精形神別。亦有穴象兼四星，不離金體是真結。

True earth is originally formed from stone, differing from ordinary soil; it has colorful patterns and textures. People digging graves only seek to find soil, but if they encounter ordinary soil, their efforts are wasted. The hill forming the grave site is round and has a halo, belonging to the form of "metal"; this is the gathering of yang essence, distinct in form and spirit from other stars. There are also grave forms that combine with the stars of wood, fire, water, and earth, but as long as they do not depart from the round halo of the metal form, they are true formations.

龍不起頂非真龍，穴不起頂非真穴。傍枝傍脈有來情，只要穴後生一突。緊粘突下作穴星，此法名為接氣訣。

If the dragon does not rise to the top, it is not a true dragon; if the site does not rise to the top, it is not a true site. As for the side branches and side veins, as long as they come with affection, and a protrusion appears after the site, it can be used. A site star should be established immediately below this protrusion. This method is called "receiving the qi诀," which is a flexible approach when true dragons and true sites cannot be found.

亦有真龍向前行，腰間脊上直二停。湊著龍身下一穴，此作騎龍斬氣名。真龍餘氣本非穴，撞背來時氣未絕。亦有真龍一脈垂，是號流神皆可發。世人見弗識真結，豈意龍領掛明月？

There is also a true dragon proceeding straight forward, with a flat and stagnant section along its waist and back. A burial site can be established here, called "Riding the Dragon to Cut the Qi." Although the residual qi of the dragon is not considered a proper site, when the qi comes from behind and the life qi has not yet been cut off, it can still be utilized. There are also cases where a branch of the dragon hangs down, called "Flowing Spirit," which can also bring blessings. People only see the blessings but do not recognize the true convergence point, never realizing that it is merely a bright moon hanging from the dragon's jaw.

問君下穴有何法？正龍正下是真訣。時師只說沖腦門，每向龍旁尋倚穴。精華走失發不全，左右偏枯房分絕。也有真龍偏側走，龍是側來穴是正。此是龍身一轉頭，結頂垂頭巧相稱。

To ask about the method of choosing a site for a dwelling, the true dragon should come straight and settle directly, which is the genuine secret. However, ordinary teachers fear that facing directly towards the coming ridge will 'strike the forehead', so they often look for a supporting site beside the dragon. In this way, the essence of the site is lost, and the blessings cannot be fully realized, leading to imbalance on the left and right, and eventually, one branch of the family may become extinct. There are also true dragons that come from the side, yet the site is still chosen directly. This is because the dragon turns its head at this point, and the peak and the hanging head are perfectly matched, so it is still considered as a direct site.

語君結頂是真決，披肝露膽向君說。龍不起頂非真龍，穴不起頂非真穴。結頂名為真穴星，穴星圓暈產真金。世間萬寶金為貴，此是真陽露妙形。

Tell you that "forming the peak" is the true secret, this is what I say to you with sincerity and honesty. If the dragon does not form the peak, it is not a true dragon; if the site does not form the peak, it is not a true site. The peak formed is called the true site star. The site star is round and smooth with a glowing aura, which gives the appearance of true gold. Among all treasures in the world, gold is the most precious, precisely because gold is the wonderful form of true yang energy manifesting.

真龍大地皆同體，遇著真金莫放行。亦有穴星兼四曜，不離金體是真精。無極天元無別說，只曉真龍並真穴。識得真龍與真穴，天機造化任我奪。

The principle of true dragon and true site in the world is one: once encountering a true golden site star that is round and pure, there is no need to search further. There are also site stars that include the four luminaries of wood, fire, water, and earth, but as long as they do not depart from the roundness of the golden body, they are the true essence formed. The transmission of "Tianyuan" by Wuji Zi does not involve any other matters; it only discusses true dragon and true site. Recognizing true dragon and true site allows one to take control of the opportunities of heaven and earth.

不得真龍與真穴，我師更有方便法。旁枝旁脈有來情，只要穴後生一突。緊粘突下做穴星，此法名為接氣訣。人丁財祿兩豐盈，亦堪眾子登黃甲。君看當令富貴墳，大都接氣非真結。

If we cannot find a true dragon and true site, our school has another method: if a branch or a vein comes with affection, and there is a protrusion behind the site, then we can immediately use that protrusion as the site star, this method is called "receiving the qi." Using this method can also bring prosperity in people and wealth and honor, even making several sons pass the imperial examinations. Look at those tombs that bring wealth and honor when the right time comes, most of them are due to receiving the qi, not because of a true site.

亦有真龍向前行，腰間脊上有三停。湊著龍身下一穴，此做騎龍斬氣名。真龍餘氣本非穴，撞背來時氣未絕。亦有龍旁一脈垂，是號流神皆可發。世人見發說穴真，豈意龍頷剩明月。

There are also true dragons that proceed straight forward, with three places where their qi pauses on their waist and back. At these points along the dragon's body, a grave is established, called "Riding the Dragon to Cut the Qi." The residual qi of the true dragon is not a proper grave site, but when the qi comes from behind and the life qi has not yet been cut off, it can still be used. There are also cases where a branch of the dragon hangs down, called "Flowing Spirit," which can also bring blessings. People see that it brings fortune and say the grave is true, but they do not realize that it is merely a remaining bright moon beneath the dragon's jaw. The above sentences are similar to what was discussed earlier, with slight differences in wording, and are a repetition from the original text. They are now included together without deletion.

囑君受穴緊中黏，莫嫌湊殺出球簷。得龍脫脈真元散，受水受風禍不淺。我有真人枕中記，說盡葬山諸大忌。一一分明告世人，廣度群迷長生意。

You must ensure that the grave site is closely adhered to the central line of the qi flow, without being reluctant to place it too close or fearing it might violate the principle of 'converging killing' and thus moving the grave site beyond the eaves. If you obtain the dragon but lose the qi line, the original vital energy will scatter, and the grave site will be exposed to water and wind, causing great harm. I have a secret record preserved by a true master, which thoroughly explains all the major taboos in burying on mountains. Now I will clearly inform the world about them, widely guiding those who are lost, and fulfilling their wish to cultivate long-term vital energy.

第一切忌下空窩，空窩積水寒氣多。葬下淤沮骨腐爛，子孫絕滅可奈何！凡有水淋生大咎，左淋長子先不宥。右淋少子少安寧，當背淋來皆莫救。

The first thing to avoid is burying in an empty pit. An empty pit tends to accumulate water, and the cold air is very strong. If buried there, mud and water accumulate, causing the bones to rot, leading to the extinction of descendants, and there is nothing to be done about it. Any grave site where water drips down upon it will bring great misfortune: if the water drips from the left, it will first harm the eldest son's branch; if from the right, the younger son's branch will suffer; if directly from behind, none of the branches can be saved.

穴無貼肉若坐空，定有淋漓向穴沖。水流割腳猶堪忍，水若淋頭立見凶。第二切忌下平坦，穴居平坦真情散。坐後全無貼體星，平坡漭蕩生憂患。

If there is no supporting star close to the body behind the grave site and the direction is empty and unsupported, water will certainly flow directly towards the grave site. If the water flows horizontally beneath the grave site and cuts the feet, it is somewhat bearable; but if the water flows down from above, disaster will occur immediately. The second thing to be most careful about is not to bury in a place that is entirely flat: if the grave site is on flat land, the true energy will scatter; if there is no close supporting star behind, and the land is flat and open without any boundary, troubles will arise from this.

第三莫下天風劫，高山頂上空無穴。高而有穴不為空，無穴天空真劫煞。八面風搖骨作塵，此是風輪不可說。第四莫下龍脅背，龍自他行氣不聚。縱然穴後不空虛，牆頭壁下無根蒂。

The third thing to avoid is not burying the deceased in the "Heavenly Wind Robbery Sha" location, which refers to the top of a high mountain where there is an open and empty space with no burial site. If there is indeed a true burial site at a high place, then it is not empty. However, if there is no burial site and it is merely open and empty in the air, that is the true Robbery Sha. With winds coming from all eight directions shaking the area, the bones will eventually turn to dust, which is called "Wind Wheel," and its harm is endless. The fourth thing to avoid is not burying the deceased on the dragon's ribs, back, or spine: the dragon is moving away elsewhere, and the energy does not gather there. Even if the area behind the burial site appears not empty, it is no different from the wall corner or under the wall, with no root or foundation.

總之真穴少人知，只言怪穴不易窺。正穴正情原不怪，須將福德合天機。恨殺堪輿萬卷經，當年曾有滅蠻名。假託曾揚為正訣，不誤蠻夷誤後生。

In summary, truesite are rarely recognized by people. The world only talks about strangesite being hard to see. In fact, the correctsite naturally have their own proper characteristics, and they are not inherently strange or odd. What is important is that the main family's fortune and virtue should match the heavenly opportunity. It is regrettable that books on堪舆 are numerous, and in the past they were given the name "Maiman Jing" (the book that exterminates the barbarians), falsely attributed to Zeng Wenchan and Yang Yunsong. These fake teachings may not have misled the barbarians back then, but now they have caused great suffering to the younger generation.

陰陽兩淨卦中來，陽龍節節是陽胎。陰龍剝換亦如此，只取清純向首排。若是嫩龍終是嫩，乾坤辰戌皆英俊。若是老龍終是老，巽辛亥艮未為寶。浪說貴陰而賤陽，天下奇龍阡葬少。

The concept of "pure yin and pure yang" originates from the trigrams and lines: when a yang dragon forms section by section, each part is a yang embryo; similarly, a yin dragon undergoes layer by layer transformation, following the same principle. The key is to take the coming pulse as pure, and then arrange the stars according to the direction. If the dragon energy is young, it remains young, even if it is located in the conventional yang directions such as Qian, Kun, Chen, and Xu, it will still be outstanding. If the dragon energy is old, it remains old, even if it occupies the conventional yin directions such as Xun, Xin, Hai, and Gen, it may not necessarily be valuable. People wrongly believe that yin is superior and yang is inferior, leading to few people willing to use extraordinary dragons for burial.

五星只取影中形，九星變化亦非真。撰出後天生與克，豈解先天大五行。先天五行無生克，一陽變化皆太極。真木原從水裡生，真火本是水中出。語君休忌克胎龍，木金水火原非逆。

The five stars discussed by the Luan Tou school are merely imitative forms based on appearances; the various transformations of the nine stars are not true secrets. They rely on the Five Phases after heaven and earth to fabricate mutual generation and mutual control, but they do not understand the "Great Five Phases of the Original Heaven." The Original Heaven's Five Phases have no generation or control, but rather the flow of one yang leads to constant transformation, everywhere being the Tai Ji. True wood originally arises from water, and true fire naturally emerges from water. Therefore, you should not be afraid of any "overcoming the mother" dragon. Between wood, metal, water, and fire, there is originally no contradiction or opposition.

更把方隅分五行，左回右轉別陰陽。生方旺地求高峻，堪笑時師掌上尋。生龍本有生之情，死龍亦有死之形。生生死死隨龍變，豈在方隅順逆行。

Some people divide directions according to the Five Phases, talking about left and right rotation to distinguish yin and yang, and insist on seeking high peaks in the so-called favorable and prosperous directions. This kind of arranging on the palm is really ridiculous. A living dragon naturally has its own appearance, and a dead dragon also has its own form; whether it is alive or dead depends on the change of the dragon's body, not on the direction being in order or reversed.

或取喝形來點穴，此是仙人留記訣。好穴難將告後人，記取真形揣摩合。混沌初分即有山，世間萬物後來添。器物衣冠時代異，那得生成太古前。

Some people rely solely on "heshing," which involves identifying a mountain's shape and then selecting a point based on that image. Heshing was a method left by sages to recognize good sites: since excellent sites are difficult to convey through words to future generations, they were instead marked by an image for people to contemplate and match. One must realize that mountains existed even before the world was formed, and all kinds of creatures and objects came into being later; clothing and utensils change with the times, so how could such shapes have existed in the distant past? Therefore, heshing can only serve as a reference, not as a definitive basis for determining a site.

子微玉髓巧分開，只為峰巒論應星。若說龍胎真有相，後人虛揣失真情。山上龍神不下水，先賢真訣分明語。時師卻把水來論，衰旺順逆紛無已。

Zhang Ziwei's "Yusou Zhenjing" skillfully classifies various forms, originally intending to discuss the correspondence between mountain peaks and stars. If one truly believes that dragons are born with such forms, and later generations speculate without basis, they would lose the true meaning. "The dragon spirit of the mountain does not descend into water," this is a clear truth stated by predecessors: mountains have their own dragon spirits, water has its own dragon spirits, and they should not be mixed. But ordinary teachers use water methods to judge mountain dragons, discussing decline and prosperity, and discussing the direction of flow, leading to endless disputes without resolution.

誰知水法不關山，失水乾龍會上天。直瀉直奔皆不忌，蝦鬚蟹眼莫求全。雲陽本是先天老，眾說紛紜如電掃。血淚沾襟歌復泣，天機洩盡誰人曉。

Who could know that the methods of water and mountain dragons are originally unrelated: even if mountain dragons have no water, a dry dragon can still form a high connection with heaven. If water flows straight and directly, even mountain dragons do not need to avoid it; delicate patterns like shrimp whisker water and crab eye water are even less necessary to be complete. I, Yunyangzi, have inherited the original method of the ancient school of the Heaven's Origin. I sweep away all the conflicting opinions of various schools as swiftly as lightning. Writing these words, my blood and tears soak my sleeves; singing and weeping, I say: the heavenly secrets have already been fully revealed, and who can truly understand them?

天下平洋大地多，平洋龍法更如何。世人盡說平洋訣，都把山龍溷揣摹。平龍原不與山同，郭璞分明說水龍。水龍一卷從來秘，不許輕傳洩化工。我代雲陽行普度，一言萬古鑑鴻蒙。神呵見責甘心受，造福生民在掌中。

In the world, the most common landforms are flat plains, yet how should we examine the dragon patterns in such flat areas? Everyone claims to understand the oral rules for flat land, but in reality, they blindly apply the principles of mountain dragon patterns. The dragon patterns in flat land are fundamentally different from those in mountainous areas. Guo Pu's "Book of Burial" has already clearly explained the water dragon patterns. The "Classic of Water Dragons," a single volume, has always been kept secret and not easily passed on, fearing the leakage of the workings of nature. Now I, on behalf of the Yunyang school, widely benefit the people, and this single sentence is sufficient to enlighten the world. Even if this leads to anger from the divine and punishment, I am willing to accept it, for the key to benefiting the people lies in this single hand.

山形來落有根原，大地平鋪一片毯。首尾去來無定所，分枝過峽不須言。莫把高低尋起伏，休猜度水復穿田。

The ridges and valleys of mountainous areas have their origins and roots, and they can be traced section by section. However, in flat and level terrain, the land appears like a flat carpet spread out. Its beginning and end have no fixed location, and concepts such as branches and ridges or passing through valleys are entirely meaningless. Therefore, in flat areas, one should not look for high and low elevations, nor should one attempt to guess the traces of the land's flow across water and fields.

山是真陽神在骨，地是純陰精在血。山常葬骨不離由，地惟葬肉不離血。人言生氣地中求，豈知地氣水邊流。流到水邊逢水界，平原灝氣盡兜收。

Mountains belong to true yang, and their spirit resides in the bones, which are stone and veins; flat land belongs to pure yin, and its essence resides in the blood, which is water. Therefore, burying in mountains means burying the bones, and one cannot separate from the origin of the veins; burying in flat land means burying the flesh, and one cannot separate from the water. Everyone says that life qi must be sought in the earth, but few realize that the earth qi in plains flows along the water's edge. The qi flows to the water's edge and is bounded by the water, thus stopping there. The vast and noble qi of a plain is entirely gathered here.

平洋穴以水為龍，與山龍來脈迥□。水龍原不異山龍，將水作山以類從。水龍即是山龍樣，支干分行事事同。

In flat and level terrain, thesite (burial site) is considered to take water as the dragon, differing distinctly from the mountain dragon's lineage (the text here is missing one character, originally '迥', and the missing text is preserved without conjecture). In terms of principle, the water dragon is essentially no different from the mountain dragon; as long as water is regarded as mountain, and analogy is applied accordingly. The pattern of the water dragon is also the same as that of the mountain dragon, with distinctions between the main and the branches, each proceeding in its own way, and all matters being the same.

大江大河幹龍形，小溪小澗支龍情。乾水洗盪少真穴，猶如高山無正結。支水屈曲情相得，譬若成胎有落脈。

The great rivers and large rivers represent the form of the main dragon, while small streams and brooks reflect the nature of the branch dragon. The main water flows grandly and erodes extensively, rarely forming a true site, just as a tall mountain seldom has a proper convergence. The branch water meanders and winds, harmonizing with the site's nature, much like a dragon that has already formed a fetus and has a clear descending pulse.

言水龍行度與山龍支干落脈格法一體。

This note clarifies the meaning of the previous text: the movement of water dragons follows the same principles as mountain dragons, which involve distinguishing dry and wet branches, and the origin and termination of ridges. The only difference is that mountains are replaced by water.

山性本火主炎上，水性純水主潤下。炎一高起是真龍，潤下低蓄是朝宗。山穴後高丁祿盛，水穴後高絕無蹤。

Mountains have the nature of fire, which tends to rise upward and burn; water has the nature of water, which tends to flow downward and moisten. Therefore, a true dragon mountain is one that rises high, and a converging water body is one that gathers in low areas. From this principle, a mountain site should have a high back to ensure prosperity in descendants and official positions; however, if a water site also has a high back, it will actually bring no signs of prosperity—flat plains require water behind them, not mountains.

水龍山龍取用高低之辯。

This note clarifies the previous text, indicating that water dragon and mountain dragon differ exactly in their use of high and low, which is the key to distinguishing between the two schools.

自上而下山之止，自外之內水之止。山來多止止求真，水來多止止貴神。若是止形皆可穴，頑山頑水盡黃金。

The stopping of a mountain is from top to bottom, coming down from high places to this point; the stopping of water is from outside to inside, flowing in from afar to this point. When a mountain dragon comes, it stops everywhere, and one should seek its true form at the stopping point; when a water dragon flows, it stops everywhere, and one should value its spiritual form at the stopping point. As long as it is indeed a true stopping form, anywhere can be a suitable site for a dwelling. Even if the mountain and water appear dull and unremarkable, they are all gold.

水龍與山龍各有真止。

This annotation means: Water dragons and mountain dragons each have their own "true direction"; the direction of the true point for water dragons is from top to bottom, while for mountain dragons it is from outside to inside; they cannot be confused with each other.

我有水龍真要訣，水行有轉是真結。直龍直去龍之種，有活有動龍之活。一轉名為抱穴龍，抱穴富貴在其中。二轉三轉貴不歇，四轉卿相不須說。

I have a true诀 on water dragons: water that has a turn or bend in its flow is truly converging. Water that comes straight and direct is merely of the dragon's kind; only water that is active and winding shows the vitality of the dragon. When the water turns once, it is called "embrace of the grave," and wealth is found in this embrace; when it turns twice or three times, noble fortune continues without interruption; when it turns four times, it is certain to produce ministers and high officials.

轉處不分名息道，轉入分流各息道。惟有息道是真龍，易道角轉總成空。轉水不漏皆堪穴，不必止處求盡結。盡結原來是龍頭，轉處腰腹亦兼收。龍頭偏側俱精妙，腰腹完全力始悠。

Where the water turns without branching off, it is called "xi dao"; after the turn, if it branches out again, each branch also forms its own "xi dao." Only "xi dao" is considered true dragon water. If the water merely turns obliquely from the horn, it ultimately becomes empty. Any place where the water turns without leaking is suitable for a site, and there is no need to look for the convergence of water at its end. The end of the water convergence is originally called "long tou" (dragon head), but the waist and abdomen areas of the turn can also be considered. Even if the "long tou" is slightly biased, it can still be exquisite. However, when the waist and abdomen are complete and not missing, the power is long-lasting.

水龍轉結真機。

This marginal note highlights the key point of the previous text: the true essence of the water dragon lies in the character "turn" (转). If the turn is made without leakage, the energy will be gathered and settled.

求全不在水來多，一道單傳養太和。更番龍從外護，愈多愈美酒添酥。雖取群龍來輔佐，還從一道作龍巢。

The completeness of a good site does not depend on having many converging waters; as long as there is a single stream that continues straight, it can sustain this cluster of harmonious qi. As for other water dragons that take turns surrounding and protecting it, the more there are, the better, like adding cream to fine wine. Although it is also beneficial to have many waters to assist, ultimately one should rely on the close stream as the dragon's nest.

水龍結穴以內水一道為全。

This note summarizes the previous discussion: water dragons forming a burial site are complete with the close-lying inner water, while the outer waters are merely supplementary.

別有雌雄兩道交，交時卻似馬同槽。此是水龍奇妙格，相吞相戀福難消。

There is another pattern where two streams of water, male and female, meet together, resembling two horses eating from the same trough. This is a remarkable formation in the water dragon patterns, where the two waters embrace and cherish each other, producing endless blessings and benefits.

言水龍交氣之穴。

This marginal note indicates that the previous discussion refers to a qi formation where the water dragon and the earth dragon meet and coalesce to form a site.

水中亦有穴龍星，五曜時時現正形。五曜只求金水土，木身有轉土之情。直木夾火皆最忌，水形吞吐露金精。若應三臺並列宿，官楷職品最分明。但取穴星親切看，不離金土蘊真靈。

Within the water there are also the star forms of the dragon, and the five luminaries of gold, wood, water, fire, and earth constantly display their true shapes. Among these five luminaries, only gold, water, and earth are selected. If the form of wood is curved, it will also carry the nature of earth. Straight forms like wood, or those mixed with fire forms, are most to be avoided. In the winding and twisting parts of water forms, often the essence of gold is revealed. If the water form corresponds with the image of the Three Stars and the constellations, the official rank and position will be most clearly defined. In summary, one should carefully examine the areas closely adjacent to the dragon's star, ensuring they do not depart from the forms of gold and earth, for within these lies the true spirit.

水龍星體。

This note indicates the title of the preceding text: The above discusses the stellar form of the water dragon.

五星論定穴應栽，三法千秋慧眼開。坐水騎龍為上格，抉龍倚水亦佳哉。向水攀龍非不美，後山育水始無衰。掛角併兼三法穴，莫親漏道損龍胎。

After the five stars have been determined, the site should be planted according to them; there are three methods for planting the site, which have been understood by wise people over thousands of years. Sitting with water behind and riding the dragon is the highest grade; leaning against the dragon's body while relying on water is also good; going towards the water to grasp the dragon is not unattractive, but it must have water behind to nourish it, otherwise it will decline. There is also a method called "hanging the horn," which can be used together with the previous three methods. Most importantly, one must not be close to the "leak path," for once near the leak path, the dragon's embryo will be damaged.

此言直水龍栽穴之法，歸本以坐後有水而最忌漏道。

This note explains: The above discusses how to select a site for a straight water dragon, concluding that the site must have water behind it, and the most serious taboo is for the water to flow away through a leaky channel.

龍胎雖固稱人心，遠水安墳死氣侵。沾著水痕扦貼肉，陰陽交度自生春。

Although the dragon fetus is strong and meets people's wishes, if the tomb is placed too far from water, death qi will still invade. It must be closely adjacent to the water mark, and the coffin should be placed close to the body, allowing yin and yang energies to interact, so that spring-like vitality naturally arises in the tomb.

下穴貼水之要。

This marginal note points out the main idea of the previous text: when establishing a grave in flat land, the crucial aspect lies in the "water proximity."

平原春到好栽花，挹注盈虛氣脈賒。真水短時結氣短，真水長時實可□。長龍定主源源貴，短龍只許富豪家。平氣不如環氣足，尤逢轉動發萌芽。更有一端分別處，淺深闊狹辨龍車。

When spring energy arrives on the plain, it is just the right time to plant flowers and dig holes. The flow of water has periods of fullness and emptiness, and the energy flow follows suit, becoming thick or thin accordingly. If the real water is short, the formed energy will be short; if the real water is long, the formed energy will be solid and reliable. A long dragon certainly indicates continuous noble energy, while a short dragon can only signify a wealthy family. Straight energy is not as full as embracing energy, especially where water flows, where vitality first begins to sprout. There is also another distinction, which is the depth, shallowness, width, and narrowness of the water, which should be used to discern the size and thickness of the 'dragon carriage'.

穴氣盈虛福力有厚薄久暫。

This annotation summarizes the previous text: the qi within the site has both full and empty aspects, so the resulting blessings and power have varying thickness and duration.

水若乘車號秀龍，空車湖蕩是痴龍。得運痴龍能富貴，外情內氣要相從。帶秀痴龍尤顯赫，痴從後蔭福無窮。

Water that can carry qi and flow is called "riding a carriage," which is a refined dragon; a vast lake with empty space and water that does not carry qi is called "empty carriage," which is a dull dragon. A dull dragon can still achieve wealth and honor when the right time comes, but the external water flow and internal qi must be in harmony. A dull dragon that also carries refined qi will be especially prominent; such a dull dragon comes from behind to provide protection, bringing endless blessings.

專言湖蕩水龍格法。

This note indicates the title of the previous text: The above specifically discusses the method of examining water dragons of the lake and marsh type.

從來水路後天成，不同山骨先天生。山骨培補終不應，水脈□□引真情。當年無著修龍法，修著之時旦夕靈。莫道人士遜天造，江河淮泗禹功平。

Water channels have always been something that can be created by human effort, differing from the bones of mountains which are naturally formed. Therefore, once the bones of a mountain are damaged, it is not appropriate to try to make up for it with human effort. However, water channels can be dredged and guided, allowing the true energy to be brought to the site of the grave (the original text here is missing two characters, and they are left as missing without being filled in). In the past, the great Bodhisattva Wuzhu passed down the method of "cultivating the dragon," and those who followed this method would see results soon after. One should not say that human effort is always inferior to natural formations: the four great rivers, the Yangtze, the Yellow River, the Huai River, and the Si River, are not precisely the results of the great Yu's efforts to control the waters?

水龍修補之妙。已上言巒頭體格，下論理氣作法。

This annotation praises the ingenious use of water dragons that can be artificially repaired, while also indicating the structure of the entire passage: the above discusses the form and structure of water dragons in the context of physical geography, and the following section shifts to the method of using principles of qi flow.

水龍剖盡骨生香，入用玄機不可量。八卦三元並九曜，毫釐□錯落空亡。問君八卦如何取，洛書大書先天矩。五帝三王緯地書，九州九井多經紀。只把旁龍一卦藏，莫恁三分八條理。識得九龍龍骨真，骨若不真龍不起。

The form of the water dragon has been dissected completely, with its bones exuding fragrance; yet when it comes to actually using it, the subtleties involved are beyond measurement. The essentials used are merely the "Eight Trigrams," "Three Yuan," and "Nine Stars." A slight error will lead to falling into the "Empty Void." To ask how to take the Eight Trigrams: their foundation lies in the "Lo Shu Square," which represents the original principles. The classics that the Five Emperors and Three Kings used to govern the land, and the various systems of the Nine Provinces and Nine Wells, all originated from this. When using them, one should merely gather the incoming dragons into one trigram, without randomly dividing them into three parts or eight sections, disrupting their order. Only when one recognizes the true characteristics of the dragon within the Nine Palaces can it be considered genuine; if the bones are not genuine, the dragon cannot be awakened.

八卦穴法。

This note indicates the topic of the previous text: The above discusses the method of determining a site using the Eight Trigrams.

九龍八卦貴乘時，上下三元各有宜。葬著旺龍當代發，葬著平龍發跡遲。葬著死龍失敗紀，縱然合格也難支。不是八神齊到穴，出元之局莫相依。

The value of the nine palaces dragon and the qi of the eight trigrams lies in their timely alignment. The upper and lower periods each have their suitable trigrams. If a grave is located with a "prosperous dragon" that is in its prime, it will bring success in the current era. If it is a "level dragon" that is neither flourishing nor declining, success will be delayed. If it is a "dead dragon" that has passed its prime, the family's fortune will decline, even if the mountain form is properly aligned. Unless the deities from all eight directions gather at the grave site, one should not rely on a situation that has already gone out of its period.

八卦三元氣運衰旺。

This note indicates the title of the preceding text: The above discusses the combination of the Eight Trigrams with the Three Yuan, distinguishing the decline and prosperity of qi energy.

定局惟看貼水城，毫釐尺寸要分明。更有照神能奪氣，外洋光透失宮星。宮星若重平分勢，照神若重獨持衡。外照過多分氣亂，不定分房運改更。

The determination of the situation is based solely on the immediate water boundary, and every detail must be clearly discerned. In addition, there is the 'reflection of the spirit,' which refers to the distant water light that shines upon it. This can take away the original energy of the palace. When the external water light enters, the original 'palace star' loses its control. If the palace star and the reflection of the spirit are of equal weight, they share the energy equally. If the reflection of the spirit is heavier, it alone controls the balance. If there is too much external reflection, the energy becomes scattered and confused, and the results for each section are not fixed, but change with the shifting of the years.

更有水龍真骨髓，只將對脈論來情。來情若在真元位，諸局參差一半經。轉折短長純雜處，此中消息眼惺惺。

There is another layer concerning the true essence of the water dragon: it is only about the section directly facing the grave site, considering the 'coming situation' of the incoming energy. If the coming situation falls on the true position where the energy is in its prime, even if other aspects are uneven, half of the situation is already correct. As for the turns and length of the water, and the purity or mixture of the hexagram energy, all the details depend on a clear and discerning eye to distinguish.

宮星照神兩氣兼論而歸重於來情。

This annotation summarizes the previous discussion: the energies of the palace star and the illuminating deity should be considered together, but the emphasis ultimately falls on the "coming situation."

三元既辨龍神旺，九曜不純龍力喪。此是山家大五行，納甲爻中應天象。五星二曜轉乾坤，稟命天樞萬化根。在天北斗司元氣，在地八卦顯天心。四吉四凶分順逆，父母二卦顛倒輪。

The three periods of the great cycle have been clarified, and thus the prosperity and decline of the dragon spirit are determined; but if the energies of the nine stars are mixed and impure, the power of the dragon will still be lost. This is what geomancers call the "great Five Phases," which correspond to the stem positions in the Najia system. The five elements, gold, wood, water, fire, and earth, along with the sun and moon, revolve and govern the universe, all obeying the Pole Star at the North Pole, which is the root of all transformations. In the heavens, the Big Dipper governs the primordial energy; on earth, the Eight Trigrams reveal the heavenly mind. Among the Eight Trigrams, four are auspicious and four are inauspicious, distinguishing between forward and backward movement, and the two parent trigrams must turn in reverse order—this is the key to "arranging the stars."

向首一星災福柄，去來二口死生門。青囊萬卷無非假，惟有天玉是真經。玄空洪範並三合，八曜黃泉枉問津。尤恨去來生旺墓，害人父母絕兒孫。

The star that first comes into contact with the site holds the power to bring calamity or blessings; the points where water enters and exits are the gates determining life and death. Thousands of books on the "Qingnang" school are all fabricated, and only the "Tianyu Jing" is the true scripture. As for the common teachings of Xuan空 Five Phases, Hongfan Five Phases, and Sanhe Five Phases, as well as names like Ba Yao Sha and Huangquan Sha, they are all a waste of effort and not worth considering. Especially regrettable is using the three positions of Sheng (birth), Wang (prosperity), and Mu (burial) from Sanhe to discuss the flow of water, which causes parents to be unsettled and descendants to be cut off.

立穴消納真訣，惟在九曜大五行，諸家理氣俱非。

This marginal note concludes that the main point of the previous text is that the true secret of establishing a site and controlling the qi of surrounding hills and water lies solely in the doctrine of the Nine Stars and the Five Phases, and that all other schools' theories of qi are entirely incorrect.

更說高原無水地，亦有隱穴在其際。乘高臨下即江河，萬頃低平能界氣。高低數尺合三元，一旦繁華諸福至。若坐低穴在後山，數世箕裘常不替。

In highlands where there is no water, there are still hidden depressions. Standing on a high place and looking down, that low area is like a river; thousands of acres of flat land can also contain the energy. As long as there is a difference of several feet in height and it matches the trigram luck of the three periods, once it is activated, all kinds of prosperity and blessings will come. If the depression is dug low with high land behind it as support, the family's fortune will not be interrupted for several generations.

高低隱穴法。

This note indicates the title of the preceding text: The above discusses the method of seeking hidden graves based on the elevation differences in dry land.

江北中□平地龍，無山切莫強尋蹤。雖是乾龍無水地，溝渠點滴有神功。隱隱微茫看水法，葬法實與江河同。我向乾流指真水，能使上士開心胸。

In the plains of Jiangbei and the Central Plains region, since there are no mountains, one should not force the search for mountain dragon patterns. Although it is a dry and barren land lacking water, the small amount of water in ditches still has its mysterious function. One should look for water patterns in a subtle and faint manner. The burial method here is actually the same as when near rivers and streams. I have guided people to find the true water sources from dry ditches, enabling those with superior insight to suddenly understand clearly.

中州無山平地取乾流為水法，與江南似異實同。

This note explains that in the flat areas of the Central Plains without mountains, dry streams are used as water patterns, which may appear different from the water towns of Jiangnan, but the underlying principles are exactly the same.

高山坦處近平田，莫作山龍一樣看。若逼乾原或水際，亦將此法論三元。

On flat areas that are nearly level fields on high mountains, they should not be treated as mountain dragons in general. If such places are close to dry plains or near water, the method of Pingyang should be used to discuss the three yuan hexagram changes.

山龍之穴兼論水局三元，另一格也。

This note explains that the burial site of a mountain dragon may also be considered in conjunction with the three elements of the water system, which is another distinct category.

語君葬水勝葬山，葬山歲久氣方遠。水葬吉龍並旺運，三年九載透天□。山本陽精中抱陰，陰精是水陽內存。葬陽得陰陰漸長，葬陰得陽陽驟伸。

Telling you that burying water is better than burying mountains: burying mountains requires long years and days for the energy to travel far. Burying water, if the dragon is auspicious and the time is favorable, will directly reach the sky within three to nine years (the original text is missing one character here, and it is left as is). Mountains are the essence of yang, containing yin within them; yin essence is water, and yang exists within water. Burying in a yang mountain and obtaining yin energy, yin energy grows slowly; burying by a yin water source and obtaining yang energy, yang energy develops quickly. Therefore, water burial takes effect the fastest.

水龍速應。

This note indicates the title of the previous text: The above discusses the principle of rapid prosperity brought by the water dragon.

楊公昔日救貧法，但取三元水龍合。王候將相此中求，無著神師金口訣。

Yang Yunsong's "saving the poor" method in the past only relied on the诀 of combining the three yuan hexagram with the water dragon. Kings, dukes, generals, and ministers all sought it from here, which is exactly the golden诀 spoken by the divine master Wu Zhe in person (the original text says "Wanghou" which should be "Wanghou", but it is recorded as is).

人生最重是陽基，卻與墳瑩福力齊。宅氣不寧招禍咎，骨埋真穴貴難期。建國定都關治亂，築城置鎮繫安危。試看田舍豐盈者，半是陽居偶合宜。

The most important thing in a person's life is the foundation of a yang house, for its fortune is equal to that of a tomb. If the energy of a residence is not peaceful, it will bring misfortune; at that time, even if the bones are buried in a true burial site, one cannot expect to become prosperous and esteemed. Looking at a larger scale, establishing a country and setting the capital relates to the prosperity or chaos of an era, while building cities and towns relates to the safety or danger of a region. Consider the rural dwellings that are able to be prosperous; half of them are due to the accidental harmony of the yang house with the vital and flourishing energies.

陽居擇地水龍同，不厭前篇議論重。但比陰居宜闊大，不爭秀麗喜粗雄。大江大河收氣厚，涓流滴水不關風。若得亂流如織錦，不分元運也亨通。

Selecting a site for a阳宅 follows the same principles as the water dragon discussed in the previous section, so it does not avoid repetition. However, compared to阴宅,阳宅 should be spacious and open, without being overly concerned with the beauty of the mountains and waters. In fact, it prefers strength and robustness. The qi gathered by large rivers and rivers is thick and substantial, while small streams and drops of water cannot hold back the wind. If one can obtain a place where many waters flow together in a complex and woven pattern like a brocade, with water surrounding it on all four sides, it will be prosperous regardless of which era of the jingwei cycle it is in.

宅龍動地水就裁，尤重三門八卦排。只取三元生旺氣，引他入室是胞胎。一門乘旺兩門囚，少有嘉祥不可留。兩門交慶一門休，大事歡欣小事愁。須用門門都合吉，一家福祿永無憂。

The dragon of a Yang house relies on a broad open area or street to act as water, measuring it according to the principles of water flow. It especially emphasizes the orientation of the main gate, rear gate, and room doors, which are arranged according to the Eight Trigrams. Only the vital and prosperous energy of the current trinity period is taken in, and it is introduced into the house, which is the source of the house's vitality. If one gate is prosperous while the other two are in囚positions, there will be few blessings, and such a house should not be occupied for long. If two gates are auspicious while one is weak, then major affairs will bring joy, but minor matters will cause worry. It is essential that all gates are in favorable positions, so that the family will enjoy continuous blessings and peace.

三門先把正門量，後門房門一樣裝。別有旁門並側戶，一通外氣即分張。設若便門無好位，一門獨出始為強。

Among the three gates, the main gate should be measured first, as it is the main entrance for the entire house's energy; the back gate and room doors should also be arranged according to the same principle. Additionally, if there are other side doors or side doors, as long as they allow external energy to enter, the internal energy of the house will be dispersed and leaked. If a side door cannot be placed in a favorable position, it is better to seal it completely and leave only one door for entry and exit, which will be stronger.

門為宅骨路為筋，筋骨交連血脈均。若是吉門兼惡路，酸漿入酪不堪斟。內路常兼外路看，宅深內路審門闌。外路迎神並界氣，迎神界氣兩重關。

The gate is the bone of the house, and the path is the sinew. When bone and sinew connect, the blood and qi flow smoothly. If the gate opens to a favorable direction but the entrance comes from an unfavorable direction, it is like pouring sour milk into cheese, making it undrinkable. Internal paths should be considered together with external paths. For a deep house, the internal path should reach the gate and be treated as an external path. The function of external paths has two aspects: first, to "welcome deities," bringing in life qi; second, to "separate qi," blocking out decaying and dead qi. These are two important gateways.

更有風門通八氣，牆空屋缺皆難避。若遇祥風福頓增，若遇殺風殃立至。矗矗高高名嶠星，樓臺殿閣亦同評。或在身傍或遙應，能迥八氣到家庭。嶠壓旺方能受蔭，嶠壓凶方死氣侵。

In addition, there is the 'Wind Gate,' through which the qi of all eight directions flows in. If there are gaps in the walls or defects in the house, the wind cannot be avoided. If the wind blowing in is auspicious and in harmony with the current fortune, blessings will immediately increase; if it is inauspicious and against the current fortune, calamities will arrive instantly. Tall and prominent structures are called 'Qiao Xing,' and pagodas, towers, and palaces are all assessed according to this method. Whether Qiao Xing is nearby or far away, it can cause the qi from all eight directions to circulate and reflect back into the family. If Qiao Xing is positioned in the prosperous direction, the whole family benefits from its protection; if it is positioned in the凶 direction, death qi will enter.

沖嶠沖路莫輕猜，須與元龍一例排。沖起樂宮無價寶，沖起囚宮化作灰。宅前逼近有奇峰，不分衰旺也成凶。抬頭咫尺巍峨起，泰山壓倒有何功。

The conflict and direction of the Qiao Star and the conflict and direction of the road should not be judged lightly; they must be considered together with the dragon of the current era to determine the position of the hexagram. A conflict that affects the "Happy Palace" during the favorable period is invaluable; a conflict that affects a palace already in captivity will reduce a whole family to ashes. As for a strange peak pressing closely before the house, it is considered凶 regardless of whether it is declining or flourishing: the peak stands tall and imposing within a short distance, like Mount Tai pressing down, and no matter how good the overall situation is, it will be of no use.

村居曠蕩無關鎖，地水與門一道編。城巷稠居池水潤，路風門嶠並同權。一到分房宅氣改，一門常作兩門推。有時內路作外路，入室私門是握機。當辨親疏並遠近，抽爻換象出神奇。

In the countryside, where the residence is spacious and surrounded by open areas without any barriers, the terrain, water flow, and gateways are combined into one system for arrangement. In a city, where the alleys are dense and the water bodies are scarce, the roads, wind directions, gateways, and star positions are all considered equally important, each having its own share of influence. Once a house is divided into separate units, the residential energy changes accordingly, and what was originally one entrance must now be treated as two. Sometimes, the internal corridor of a house may be regarded as an external path for a particular household, while the private entrance into the house is the key to controlling the energy flow. Here, one must distinguish the closeness or distance between each room and the main entrance, using the method of "drawing out the yao and changing the image" to adapt flexibly, for there is inherent mystery in this process.

論屋神祠祖最嚴，故人營造廟為先。夫婦內房尤特重，陰陽配合宅根源。八宅因門坐向空，一元衰旺定真蹤。運遇遷移宅氣改，人家興廢巧相逢。

When discussing buildings, the rules for temples and ancestral halls are the strictest, so ancient people first built temples when constructing their homes. Within a family, the inner room of the husband and wife is especially important, where yin and yang combine, forming the root of the entire household's fortune. The method of the Eight Mansions depends only on the door and the direction the house faces. If the direction falls on the line of emptiness, there will be no place to rely on, so it is necessary to determine the true location using the prosperity and decline of the current period. When the era changes and people move, the energy of the house also changes, and the rise and fall of a family often depends on such an opportunity.

天醫福德莫安排，豈是周公真八宅？無極大士傳流的，誰見游年獲福澤。逢興鬼絕更昌隆，遇替生延皆困迫。太歲神殺若加臨，禍福當關如霹靂。

What is called Heavenly Doctor or Fortune Virtue and so on should not be used for arrangement; that is not the true method of the Eight Mansions from Duke Zhou. The real secret comes from the transmission of the great sage. Ask who has ever seen people gaining blessings by following the "You Nian" hexagram? In fact, people often find prosperity precisely when they encounter the so-called Five Ghosts or Jie Ming directions, and hardship when they meet the so-called Sheng Qi and Yanyuan directions. When the Tai Su and Nian Shen Sha arrive, misfortune or blessing comes swiftly, like a thunderclap.

門內房房有宅神，值神值星交互測。此是游年剖吉凶，不合三元總虛擲。九星層進論高低，間架先天卦數推。雖有書傳都不驗，漫勞大匠資心機。

Each room within a house has its own guardian deity, meaning each room forms its own Taiji. One should cross-reference the annual deity with the star of the current fortune. Although the methods of calculating the current year's fortune can discern good or bad fortune, if they do not align with the trigram fortune of the three yuan, they are ultimately in vain. Some people also use the nine stars to determine the height of the house's floors and use the structure of the rooms to calculate the Earlier Heaven trigram number. Although such methods are mentioned in books, they do not work in practice, causing great effort in vain by skilled craftsmen.

山龍宅法有何功，八面山門亦辨風。或有山溪來界合，兼風兼水兩相從。若論來龍休論結，論結藏穴不藏宮。縱使皇都與郡邑，祇審開陽不審龍。俗言龍去結陽宅，此是時師識見庸。但取陽居釀家福，山居不及澤居雄。

The method for determining a yang residence among mountains focuses on identifying the wind direction. If there is also a mountain stream to form a boundary, then both wind and water should be considered together, as they complement each other. Living in mountains can be assessed by the coming dragon (dragon line), but it is not necessary to examine the convergence point (conclusion of the dragon line): the convergence point is meant to be hidden, but it cannot be hidden from the buildings. A yang residence requires openness to the yang. Even in the imperial capital or a large city, the key is whether it is open to the yang, not whether the dragon line converges. Common practitioners claim that the dragon line must reach its end to form a yang residence, which is a shallow and limited view. In summary, selecting a yang residence is to create blessings for the family. Living in mountains is ultimately less substantial than living by water.

陰居蔭骨及兒孫，陽宅氛氤及此身。偶爾僑居並客館，庵堂香火有神靈。遇者三元輪轉氣，吉凶如響不容情。透明此卷天元宅，一到人家識廢興。

Heavenly burials influence the descendants through the bones, while earthly burials affect the living through their subtle energies. Even temporary dwellings, guesthouses, or temples where incense is burned have their own spiritual energies. Whenever the three cycles of time turn, good and bad fortune respond like echoes, without any mercy. If one thoroughly understands this method of heavenly principles in earthly dwellings, one can immediately recognize the rise and fall of a family upon arriving at their gate.

天時地理聖賢言，堪輿二字義相連。浪說江南無大地，但取年月日時利。真龍大地偏江南，也要天時力相添。初年禍福天時驗，歲久方知地有權。

Heavenly timing and geographical location were originally discussed together by sages and virtuous persons; the term "kanyu" refers to heavenly principles and earthly principles respectively, and their meanings are inherently connected. However, people wrongly claim that the Jiangnan region lacks large landforms, and they believe that merely selecting a favorable year, month, day, or hour is sufficient. In reality, true dragon lands and large formations are especially common in Jiangnan, but they also require the assistance of heavenly timing. The fortune and misfortune in the first few years after burial are determined by heavenly timing; but over the years, one will come to realize that the power of the land itself is also in effect.

諸家選擇最紛紜，拘忌多端誤殺人。此家言吉彼家凶，對盡諸書總不同。三年互載精一曰，萬般福澤總成空。

Different schools of thought have produced a great deal of confusion, with numerous taboos and prohibitions that have misled many. One school says something is auspicious, while another says it is inauspicious; even if one checks through all the almanacs, the results are still different. By the time several years have passed and people have gone back and forth trying to choose a date, they finally settle on one day, but by then all the good fortune has already been lost.

古來天子七月葬，士庶逾月禮不曠。年月何曾有興廢？日月只有論孤旺。春秋葬曰滿經書，但辨剛柔內外向。

Since ancient times, the Son of Heaven has been buried within seven months, while commoners and ordinary people have been buried within a month, and none have ever neglected the rites. This shows that the years and months themselves have no rise or decline. The sun and moon are only discussed in terms of their weakness or strength. The records of burial days in the Spring and Autumn Annals are full of such entries. What ancient scholars distinguished were merely the orientation of odd days and even days, internal matters and external matters. (The original text says "葬曰" but it should be "葬日"; the present version is recorded as is without alteration.)

諸書克擇盡荒唐，斗首元辰失主張。奇遁演禽皆亂倒，不經神授莫猜洋。世人克擇重干支，生辰化命兩相持。致使子孫沖犯眾，多年不葬孝心違。

All books on selecting auspicious days are nonsense, and systems like Dou Shou and Yuan Chen have no fixed standards. Techniques such as Qi Men Dun Jia and Yanzhing Xingming are also confused and disordered; without proper instruction from a master, one must not guess randomly. People focus on Heavenly Stems and Earthly Branches when choosing days, comparing the birth dates of the deceased with their "huaming" to find conflicts, resulting in every descendant being in conflict, delaying the burial for many years and contradicting the spirit of filial piety.

豈知死者已無命，反氣入地為復命。復命能施造化權，生者命從葬者定。故有先人造命訣，不是干支子平說。渾天寶照候天星，此是楊公親口訣。

How could one know that when a person dies, there is no longer a destiny to speak of? The bones return to the earth, taking in another kind of energy, which is called "renewing the destiny." Only through renewing the destiny can the power of transformation be exercised, and the destiny of the living is determined by the renewed destiny of the one buried. Therefore, ancestors had the secret phrase "creating destiny," which is not the same as the methods of heavenly stems and earthly branches, or the system of Zi Ping Ba Zi. It follows the method of "Hol Tian Bao Zhao" to observe the stars in the sky. This is a true secret passed down by Yang Yunsong himself.

不怕三煞太歲神，陰府空亡俱沒殺。年克壓命有何妨？退氣金神皆能發。一卷天元烏兔經，留與人間作寶筏。

Using this method, one need not fear the three evils, the year's master, or other spiritual calamities. The Yin Palace evil and the void evil have no killing power at all. What harm is there in the saying that the year's branch conquers the mountain or suppresses the destiny? Even terms like retreat energy and the golden god can still bring blessings. This scroll of the "Heavenly Origin Black and White Classic" remains in the world as a vessel to save people.

推原天地始初成，惟有日月是真精。金烏玉兔本一物，五星四氣從此生。人生稟受太陽氣，萬物皆是陰陽蔭。聖人觀象衍曆法，干支甲子作天經。

In the beginning, when heaven and earth first took form, only the sun and moon were truly refined essence. "Jinwu" refers to the sun, and "Yutu" refers to the moon, originally divided from the same vital energy; the energies of the five planets and the four additional stars all arose from this. Humans are born with the energy of the sun, and all things exist under the protection of yin and yang. Sages observed celestial phenomena and developed calendars, using the heavenly stems and earthly branches, specifically Jiazi, as a constant method for recording time—this shows that heavenly stems and earthly branches are merely symbols for marking time, not representations of separate deities or ominous forces.

五行本是陽中氣，神煞何曾別有名？只將日月司無化，萬物生機握掌心。

The Five Phases are originally just the qi divided from the movement of a single yang. So-called divine omens and calamities, where could they have any real substance or name? As long as the movement of the sun and moon is regarded as the central mechanism governing creation, the vital energy of all things is entirely within our grasp. These four sentences form the fundamental argument of the entire passage, drawing the practice of selecting auspicious days back from the study of divine omens and calamities to the study of celestial stars.

世間萬物皆有命，不但生人男女定。造物利器可同推，修造埋葬咸取運。日月五星大象同，一時八刻一移宮。造命玄機時作主，毫釐千里不相通。

All things in the world have their own destiny, not only the birth dates of living people count as fate. Making objects and creating things can also be calculated in the same way. When building houses or burying the dead, one must take into account the current fortune. The celestial phenomena of the sun, moon, and five stars are visible to everyone. Within an hour and eight parts, the Heaven Plate moves through one palace. The key to determining fate lies in the "hour," and even a slight difference in time can result in a difference of thousands of miles, making communication impossible.

先將晝夜別陰陽，晝夜晨昏出沒詳。十二宮中三十度，大約六度是分疆。盈縮授時毫末細，量天廣尺未能量。

To determine a person's destiny, one must first distinguish between day and night, and carefully examine the transitions between morning and evening, as well as the rising and setting of the sun and moon. Each of the twelve houses of the Yellow Path spans thirty degrees, with approximately every six degrees considered a boundary segment. As for the sun's movement, its waxing and waning, and the calculations of the calendar system, they are precise down to the finest detail; even with measuring rods of great length, they may not fully measure them all.

二十八宿七政明，論宮論度要平分。深則論宮淺論度，一分一秒不容輕。命入躔度別五氣，日月隨度分五行。五曜四餘扶日月，生克衰旺準天平。

The positions of the Twenty-Eight Mansions, the sun, moon, and five planets, known as the Seven Principal Celestial Bodies, must be clearly determined. Both the palace and the degree should be evenly distributed. Those with deeper ingress into a palace are discussed in terms of the palace, while those with shallow ingress are discussed in terms of the degree. Every moment must be taken seriously. The degree of the destiny falls on a particular segment of the celestial path, and accordingly, the five elements are distinguished. The sun and moon, following their respective paths, are also assigned the five elements. The five luminaries, gold, wood, water, fire, and earth, along with the four auxiliary celestial bodies, purple qi, moon孛, rohu, and jitu, support and assist the sun and moon. The generation, overcoming, decline, and strength of these elements must be measured accurately, like a balance scale.

最取旺星為福曜，有恩有用作干城。用若專權為上格，忌星一到福斯輕。詳看用星落何地？陽時陰候分邊際。冬夏二至陰明極，春秋定分是平氣。

The most important thing is to take the current旺 star as the auspicious star for fortune. Then look at the "favorable star" and "useful star," making them like ministers guarding the person's destiny. If the useful star can take sole charge, it is an excellent ranking; but if there is any forbidden star coming in, the fortune's power will be weakened. One must also carefully examine where the useful star is located: there are different boundaries for yang hours and yin periods. The winter solstice and summer solstice are the extremes of yin and yang, while the spring equinox and autumn equinox are the times when yin and yang are balanced.

平氣陰陽用可兼，猶看晝夜與宮垣。略過平氣陰陽別，當極之時禍福專。陽令惟用水與孛，陰令惟愛火與土。秋木宜兼水陰孛，春金宜煎火羅土。春在分後須陰助，秋在分後須陽補。

When the climate is balanced, both yin and yang can be used, and it also depends on whether it is day or night and which palace it falls into. Once past the balanced period, the distinction between yin and yang becomes clear; at the extremes such as the solstices, the effects of good and bad fortune become more definite. In the period when yang is strong and hot, only the water star and the moon孛 are used to moisten and balance it. In the period when yin is strong and cold, only the fire star and the earth star are preferred to provide warmth. In the autumn season when the wood energy is dominant, it is suitable to use both water and the yin孛 together. In the spring season when the metal energy is dominant, it is suitable to use fire, Ruo Hou, and earth to temper it. After the spring equinox, yin is needed to assist, and after the autumn equinox, yang is needed to supplement.

宮辰星體兩兼收，度前度後要深求。尤向五星探伏見，逆來順氣並遲留。三方對照緊相隨，同宮過宮一例推。拱夾有情權力大，日月交授格尤奇。

The positions of the palaces, stars, and celestial bodies should all be considered together. One must carefully determine whether a star is located before or after a degree. Special attention should be given to examining the occultation and appearance of the five luminaries, whether they move retrograde, direct, slow, or remain stationary. Stars that are in opposition should closely follow each other; those in the same palace or just passing into the next should be treated according to the same principle. When many stars support and assist each other in a harmonious way, their influence is greatest. The configuration where the sun and moon exchange their roles is particularly unique.

身當旺令不須恩，但將用曜作根源。平令獨恩難發達，衰時得運獨無愆。以恩為用多至寶，以難為用多顛倒。以恩為忌壽而貧，以難為忌身不保。

If the person's destiny is in a strong and prosperous phase, there is no need to rely on the mercy star again; instead, the useful stars should be regarded as the root. If one encounters an average phase and depends solely on the mercy star, it is difficult to achieve success; however, if one is in a declining phase but happens to have a favorable period, there would be no mistake. Those who take the mercy star as a useful star are mostly very fortunate; those who take the difficult star as a useful star are mostly out of order. Those who take the mercy star as an inauspicious star may live long but remain poor; those who take the difficult star as an inauspicious star may not even be able to protect their family and property.

本宮端的管初年，宮若不純須合旃。必取宮星俱妙合，長安花滿任揚鞭。就中暗曜最難知，空地翻同實地施。寅戌兩宮光在午，丑亥兩曜子中依。

The native's true destiny palace indeed governs the early years of life. If the energy of the palace is not pure, another combination must be used. Only when both the palace and the stars are perfectly harmonious can one achieve the prosperity of a newly appointed imperial scholar, with blooming flowers in Chang'an and riding horses with a swagger. Among these, the "dark luminaries" are the most difficult to understand: although they appear to be an empty palace, they function just like actual stars. The light from the寅 and戌 palaces reflects back onto the午 palace, while the two luminaries from the丑 and亥 palaces attach themselves to the子 palace.

更有橫天交氣法，寅申有曜亥宮棲。巳丑卯宮亥未酉，短長多少度中移。星書一卷失真詮，果老星宗此的傳。他般格局皆虛假，升殿入垣莫外牽。

There is another method called 「horizontal sky intersection」: if there are stars in the寅 or申 palace, their energy resides in the亥 palace; the energies of the巳, 丑, and 卯 palaces respectively correspond to the亥, 未, and 酉 palaces. As for the length and quantity of the corresponding energies, they still depend on the degrees. All star books have lost their true meanings, and only the《Guolao Star Tradition》is the authentic transmission. All other patterns are false. As for terms like 「ascending hall」and 「entering enclosure」, there is no need to refer to them externally.

月逢晦朔皆為福，何必蟾宮三五圓？但忌陰陽當薄食，七日之內忽爭先。太白晝見經天日，難忌洪大恩失權。

Using the moon is fine as long as it does not violate prohibitions; on the first and last days of the month, it is equally auspicious. Why must one wait until the fifteenth day when the moon is full? The only time to avoid is when the sun and moon are eclipsed, and for seven days before and after the eclipse, one should not start any affairs. Also, when the planet Jupiter is visible in the day and crosses the sky, it is a sign of great calamity, and even if it is a benevolent star, it loses its power.

日魂月魄命之根，五星五德應五倫。掌握乾坤惟此理，璣衡經緯治斯民。劉公昔日真知此，佐命行軍掃大荒。無奈星家多失學，增添宜忌漫評章。天元秘寶今朝啟，傳與義和造福祥。

The sun represents the soul, and the moon represents the spirit, forming the fundamental basis of life and death. The five planets correspond to the five virtues of humanity, as well as the five relationships among ruler and subject, father and son, and so on. To grasp the transformations of Heaven and Earth lies in this single principle. Ancient people used the Xuan Ji Yu Heng to observe the celestial coordinates, relying on it to govern the people. Liu Bowen truly understood this principle in his time, assisting the rightful ruler, leading military campaigns, and pacifying distant lands. Unfortunately, most star scholars in later generations lost the transmission of the original teachings, merely adding numerous auspicious and inauspicious matters, and making random interpretations in their writings. Today, I am revealing the secret of "Tian Yuan" and passing it on to the officials responsible for celestial time, the Xi He officials, so that they may use it to benefit all people.

洛書九位圖象陽剛九數。周圍三角分三重，中一重九次，內一重三九二十七，外一重五九四十五，若自上而下亦如之。凡八十一，易之步九宮，自一起亦八十一步，是以陽起一終九，故一六、二七、三八、四九、五十居中，此玄空之奧，秘中秘。

This passage explains the diagram of the Lo Shu square, which consists of nine positions. The number nine, representing yang energy, is used. The diagram is shaped as a triangle with three layers: the central layer is nine, the inner layer is three nines totaling twenty-seven, and the outer layer is five nines totaling forty-five. Counting from top to bottom follows the same pattern. The total is eighty-one, matching the method of moving through the nine palace grid in the Yi Jing, starting from one and covering eighty-one steps. Thus, the yang numbers begin with one and end with nine, pairing one with six, two with seven, three with eight, and four with nine, while five and ten are at the center. This is the profound secret of the Xuan Kong school, the secret within the secret.

河圖象地陰六數圖。中含六角亦分三層，中一重六次，內一重二六，一十二；外一重三六，一十八，除中心凡三十六。若自下而上作三重亦如之。若一物一太極，為五十有五。如是陰起四終六，故一六居以，亦河圖之陰中有陽。

This passage explains the diagram of the River Chart, which takes its imagery from the earth and uses the yin number six. The diagram contains six angles and is divided into three layers: the central layer is six, the inner layer is two sixes making twelve, and the outer layer is three sixes making eighteen. Excluding the center, the total is thirty-six. If counted from bottom to top in three layers, it is the same. If calculated according to the principle of "one thing corresponds to one Taiji," it matches the total number of fifty-five in the River Chart. Thus, the yin numbers begin with four and end with six, so one and six are in the same position (the original text has a possible error in the words "reside in," but it is recorded as is). This also reflects the meaning of the River Chart that yin contains yang.

天元五歌。原著無著大士禪師。清朝國師錄出，世所少見，於道咸間始傳出。若不識玄空秘旨，用零正以分其向背，鮮能取驗。蔣大鴻錄。本歌專用於陽宅。易齋補。蔣大鴻為無極子弟子，無極子乃無著大士，後稱禪師。

This is the preface of the commentary. The original "Five Songs of the Heavenly Origin" came from the Bodhi Master, and was transcribed and transmitted by the Qing dynasty master. It was rare to find until the Daoguang and Xianfeng periods. Without understanding the secret principles of Xuan Kong, and without knowing how to distinguish the direction and back of mountains and waters using "ling shen" and "zheng shen," few could achieve accurate results. This edition was transcribed by Jiang Dahong, and the commentary in this text specifically discusses yang residences. The annotations were added by Yi Zhai. Jiang Dahong was a disciple of Wuji Zi, who is also known as the Bodhi Master, and later generations referred to him as the Chan Master.

原文：人生最中是陽基，卻與墳塋福力齊，宅氣不寧招禍咎，骨埋真穴貴難期，建國定都關治亂，築城置鎮繁安危，試看田間豐盈者，半是陽基偶合宜。

First, the original verse is recorded, followed by an explanation of each section. This section of the verse says: The most important thing in a person's life is the foundation of a yang dwelling; its fortune is equal to that of a grave; if the energy of the dwelling is not peaceful, it will bring misfortune; at that time, even if there is a true burial site with bones, it will be difficult to achieve high status; the establishment of a country and the selection of a capital relate to the stability or chaos of an era; the building of cities and towns relate to the safety or danger of a region; look at the wealthy families in the fields, half of them are due to their yang dwellings coincidentally harmonizing with the vital and flourishing energies (this version of the verse is slightly different from the previous one; "最中" should be "最重", and "繁安危" should be "系安危").

解：陽宅陰基其興替之原理，同用零正，而取用之技術各有少異。陰基繫血統，其子孫雖居千里以外，其翼蔭則一，為永久興衰所關；陽居則不然，不論氏族，男女同居期，或同屋分房，感應雖同，而每一房隨流行則各異，其興替隨流行之氣，其一物一極，以各房建極。

Commentators explain: The principles governing the prosperity and decline of both yang dwellings and yin dwellings are the same, using "ling shen" and "zheng shen" to determine decline and prosperity. The difference lies only in the method of application. Yin dwellings are tied to lineage; even if descendants live thousands of miles away, they still receive the same benefits, affecting the long-term rise and fall of the family. Yang dwellings are not based on lineage; regardless of clan, any man and woman living together in the same place, or in separate rooms within the same house, although theirsympathetic response is within the same dwelling, each room follows the prevailing qi, and thus their responses differ. The prosperity and decline of a yang dwelling depends solely on the prevailing qi at that time. It is said "one object, one Taiji," and each room must establish its own Taiji for calculation.

建國立都，其衰旺關乎一國之隆替，而文化經濟亦受影響。一城市之氣運亦然，每一縣城之形不美，顯能點朝林者。試看田家之豐盈，多因田社茅棚，適逢流行之氣到，合得生旺。

Establishing a country and its capital, its prosperity and decline are closely related to the rise and fall of the nation, and even culture and economy are affected accordingly. The fate of a city is the same. Each county, if its situation is not favorable, will find it difficult to produce outstanding talents (the original text has a missing or corrupted phrase "显能点朝林者," which makes the meaning incomplete; here it is transcribed without supplementation). Furthermore, the reason why farmers are prosperous is often because the earth temples and thatched huts at the fields are precisely built where the prevailing qi flows, thus aligning with the favorable and thriving energy.

天心最平等，自天子以至庶人，無分貴□皆一也。以中國建都於北平，總以渤海向東入海，黃河新口天津市無定河，皆歸渤海，以下元氣運，乾為下元之首。

Heavenly Mind is most equitable; from the Son of Heaven down to the common people, there is no distinction of rank or status, for all follow the same principle. Take for example the capital of China, Beiping, where all rivers flow eastward into the Bohai Sea: the new mouth of the Yellow River, the Haihe River and the Wuding River in Tianjin all flow into the Bohai Sea. In terms of the Three Yuan cycles of qi, this situation corresponds to the Lower Yuan. The Qian hexagram is the first in the Lower Yuan.

原文：陽居擇地水龍同，不厭前篇議論重，但比陰基宜闊大，不爭秀氣喜粗雄，大江大河宜氣厚，涓涓滴水也關風，若得亂流如織錦，不分元運也亨通。

Repeating the rhyme: Choosing a site for a yang dwelling is the same as the method for water dragon mentioned in the previous section, so there is no need to avoid repetition; however, it is more suitable for open and spacious areas, not competing for elegance but preferring coarse and strong features; large rivers and rivers gather thick qi, while even a tiny stream is related to the movement of wind; if many waters flow in disorder like a brocade, it does not matter which era it belongs to, and everything will be smooth (these lines from this record, "not competing for elegance," "large rivers and rivers are suitable for thick qi," and "even a tiny stream is related to wind," are slightly different from the rhyme in the previous section).

解：歷據各國大都會名城，皆擇平洋闊大之區，語云陽宅一片，陰宅一線。一片言其廣大粗雄，深厚源遠流長，形識緊密，自然收得大江大河之氣入岫，自然氣運悠遠。

Commentators explain: When observing various large cities and famous towns, they are all chosen to be located in flat, open, and spacious areas. There is a common saying: "A Yang residence needs a broad area, while a Yin residence needs a single line." The term "broad area" refers to something vast, strong, deep, and long-lasting, with a compact form. Such a layout naturally can gather the energy of great rivers and streams, resulting in a long and enduring destiny.

陰宅一線，故云一席地亦能結構，以成我國平津滬漢奧，亦大聚大結之地。亂流織錦者，如蘇蕪錫、浙之南潯、湖之洞庭、奧之南番、中順皆港又分岐，亂流織錦，故每產俊秀人物，所謂衰旺多憑水，永保其禎乃亂流，此衰彼旺其重如此。

The term "Yin Zhai Yixian" refers to the idea that even a small piece of land can form a suitable site for a burial ground. Places such as Beiping, Tianjin, Shanghai, Wuhan, and Guangdong are areas where many such sites are concentrated. As for "Luan Liu Zhi Jin," for example, places like Suzhou, Wuhu, and Wuxi in Jiangsu, Nanxun in Zhejiang, Dongting in Hunan, and Nanhai, Panyu, Zhongshan, and Shunde in Guangdong are characterized by numerous rivers and streams that branch out and intertwine, creating a complex network of waterways resembling a woven silk fabric. These areas often produce outstanding individuals. This is what is meant by "Shuai Wang Duo Ping Shui," meaning prosperity and decline depend on water. The enduring auspiciousness comes from such a complex water network: where one part declines, another thrives, and throughout different eras, there are always valuable aspects to be found, hence its great significance.

原文：宅龍動地水龍裁，尤重三門八卦排，只取三元生旺氣，引他入室是胞胎，一門乘旺二門囚，少有嘉祥不可留，兩門交慶一門休，大事歡欣少事愁。

This verse says: For a yang dwelling, the dragon (dragon line) should be considered as if it were water, and the direction of the main gate, back gate, and room doors should be arranged according to the Eight Trigrams. Only the vital and prosperous energy of the current trinity period should be taken in, and brought into the house, which forms the vital essence of the entire dwelling. If one door is prosperous while the other two are in captivity, there will be few good things, and such a house should not be stayed in for long. If two doors are in a state of mutual prosperity and the third is neglected, then there will be great joy in major matters and some worry in minor ones (this version differs slightly from the previous verse in phrases such as 'two doors in captivity' and 'few matters to worry about').

解：動地之動字指空曠及街巷，此為動氣之處。動地之動氣，皆當水論，故古人有黃白二氣之論據。有水光之盪漾，名曰白氣；空曠草坡、田隴街巷，名曰黃氣。黃白其動則一也。

Commentators explain that the term "动" in "动地" refers to open spaces and alleys, where the movement of qi is most evident. The qi associated with "动地" is generally considered as water. Therefore, ancient scholars spoke of "Yellow and White qi": that which appears as shimmering water is called "White qi," while open grasslands, fields, and alleys are called "Yellow qi." Although Yellow qi and White qi are one intangible and the other tangible, in terms of their shared nature as moving qi, their application in divination remains the same.

三門者，前後門、內門。前後二門要注意外來黃白二氣。凡宅外街道溝渠在前門者，在前門立極，將所來之氣收歸局內，如為生旺則吉，如為衰死便凶。如十字街口，口口口口，一方坐南向北，一方坐北南向。如南向之居屋二間，自收到東南氣或西南氣；北向者，為西北氣，或東北氣。必要細觀之，看其氣是否能收到入宅。

The so-called "three gates" refer to the front gate, back gate, and inner gate. The front and back gates should be carefully examined for the incoming yellow and white energies. If a street or ditch outside the house directly faces the front gate, then the front gate is considered the central point, and the incoming energy should be gathered into the compound. If the incoming energy is prosperous and vital, it is auspicious; if it is declining and dying, it is inauspicious. For example, at a crossroads where all four sides are open (the original text here draws four squares to illustrate the houses on all four sides of the crossroads), one side faces south and the other faces north. The two houses facing south naturally receive energy from the southeast or southwest; the houses facing north receive energy from the northwest or northeast. One must carefully observe whether this energy can actually be drawn into the house.

此不能拘拘於某運，生旺則吉，衰死則凶。如一運以乾兌艮離為生旺，四運以巽震坤坎為生旺，七運以震坎巽坤為生旺，仍以零正取生旺，故陽宅論氣，不論其向。

Here one cannot rigidly adhere to the established views of a particular period. Rather, the judgment should be based on whether the qi is flourishing or declining. For example, in the first period, the trigrams Qian, Dui, Gen, and Li are considered flourishing, while in the fourth period, the trigrams Xun, Zhen, Kun, and Kan are considered flourishing. In the seventh period, the trigrams Zhen, Kan, Xun, and Kun are considered flourishing. The principle of "zero spirit" and "correct spirit" is still used to determine the flourishing trigrams. Therefore, the discussion of Yang dwellings focuses on the qi, rather than solely on their orientation.

蓋陽宅以人為極，中廳取中，睡室以睡房門取極，辦公室亦以其門取極，案檯必收得其門生氣旺氣，若倉庫無人地帶，則歸無極。

This is because a yang dwelling takes a person as the Taiji: the central part of the hall is taken as the center, the bedroom takes the door of the sleeping room as the center, and the office also takes its door as the center. The writing desk must receive the vital energy and prosperous qi from this door. As for areas like warehouses where no one resides, since there is no person, there is no center to establish, so there is no need to push or calculate.

如一門乘旺，二門衰襲，為衰多旺少，鮮有嘉祥。若二門乘旺，一門衰亦必獲咎，必重重生入。如近代之樓，其主房及大門必取生旺，若有衰死之氣，則不住人空之，如正門不吉鮮能獲吉。

If one door is strong while the other two are attacked by declining energy, it indicates that the declining energy is more dominant and there is little chance of good fortune. Even if two doors are strong and one is weak, it will still bring misfortune. It is essential that the thriving energy is strongly generated and supported. For example, in modern buildings, the main house and the main gate must be placed in the direction of thriving energy. If a certain area has declining or dead energy, that room should remain empty and not be occupied. If the main gate itself is not auspicious, the whole house will have difficulty in being favorable.

原文：三門先把正門量，後門房門一樣裝。

This verse says: Among the three doors, first measure the main door, because it is the overall air entrance of the whole house; the side doors and room doors are also installed according to the same principle.

解：本節重申陽宅之得失在門，不在形之向何方。假如屋式向東而行門在南或行北，不論城市鄉或高樓大夏，皆在入屋第一門先立極，然後察其極外之動氣，及其街道走廊、溝渠，及街閘來氣。

Commentators explain that this section emphasizes that the success or failure of a Yang house depends on its door, not on the direction the house faces. If the house is oriented to the east but the main entrance is on the south or north side, then regardless of whether it is in a city or countryside, a flat house or a high-rise building, one should establish the pole based on the first door leading into the house. Then one should examine the moving qi outside the pole, as well as the qi coming from the street, corridor, ditch, and gate.

如七運向北門，入門後由西轉入廳，而房門又向南出，此一門生二門衰，顯不獲咎。若正門衰死，而分租又各自在其房取極，其生旺者禎祥，其衰死者獲咎，所謂物物一極，不能執著於一也。其它之游年天醫，及門光尺、八宅，皆不及玄空也。

For example, during the seventh cycle, a door facing north is opened, and after entering, one turns west to reach the hall, while the room door faces south. This is known as one door bringing prosperity and another door indicating decline, clearly leading to misfortune. If the main door is already in a state of decline and the house is rented out to different families, each family takes their own extreme from within their room, then those who take the prosperous direction remain auspicious, while those who take the declining direction will suffer misfortune. This is exactly what is meant by "each thing contains a Taiji," and one should not rigidly adhere to a single extreme. As for other theories such as the flowing years, Heavenly Doctor, door light measure, and the Eight Mansions method, they are all inferior to the Xuan Kong method.

原文：別有旁門及側戶，一通外氣即分張，設若便門無好位，一門獨出始為奇。

This verse says: There are also side doors and secondary passages; once external air enters, the internal energy of the house will be dispersed and leaked. If the side doors cannot be placed in good directions, it is better to leave only one main door for entry and exit, which is considered extraordinary.

解：每宅必自正門總氣定頭門之生旺，以總論其宅興旺。如正門乘旺，旁門側戶皆無生旺之氣，惟正門乘旺，只有閉其通外衰死之門，以留生旺之門，以迎外來生旺之氣。若便門當旺，正門當衰，只留旺封衰。陽宅之把握天機全在行門，語云：有旺門無衰屋。

Commentators explain that each house should first determine the entrance's prosperity and vitality based on the main door's overall energy. Using this, the entire house's prosperity can be assessed. If the main door is prosperous but the side doors and secondary entrances are not, then those doors leading outside that are declining or dying should be closed, leaving only the prosperous door to welcome incoming vital energy. If the side door is prosperous while the main door is declining, then only the prosperous door should be kept open and the declining one sealed. The key to a Yang dwelling lies in the "door of movement" — meaning the door through which people normally enter and exit, as the energy is drawn in through that door. There is a saying: if there is a prosperous door, there is no declining house.

原文：門為宅骨路為經筋，筋骨交連血肉均，若是吉門行惡路，酸漿入酪不堪斟。

This verse says: The gate is the bone of the house, and the path is the sinew and tendon. When bones and sinews are connected, the flesh and blood can be evenly distributed. If a favorable gate is opened but an evil path is taken, it is like pouring sour milk into cream, making it unpalatable.

解：門為宅骨，為全宅動氣之主，管內外六事，皆兼貫通全宅之道。門之高低大小，路之長短、曲直闊窄，其氣之交流，引到生旺或衰死，為全宅興衰所繫。

Commentators explain: The door is the skeleton of the entire house, the master of the house's vital energy, governing the six matters inside and outside, and serving as the passage connecting the whole house. The height and size of the door, as well as the length, straightness or curvature, and width of the path, determine how the energy flows and whether the incoming energy is beneficial and prosperous or declining and dying. The prosperity or decline of the entire house depends on this.

亦即俗云，內六事門之高低，及路之闊窄，曲引到何氣，以比例定之，不可過亦不可不及，務必使之平均，過與不及皆不宜用。在上元應取外之離兌巽之外氣，並內亦宜之；下元以收得內外之乾震艮之道路旺氣為吉。反此乃如酸漿入酪，何堪用之也。

This is what is commonly referred to as the "inner six things": the height of the door, the width of the path, and the kind of qi brought in after a turn, all need to be considered in proportion, neither too much nor too little, but rather balanced. Excess and deficiency are both undesirable. For the upper yuan, one should take the external qi from the directions of Li, Dui, and Xun outside the building, and the internal path should also be aligned with these directions. For the lower yuan, it is auspicious to gather the strong qi from the directions of Qian, Zhen, and Gen inside and outside the building. Doing the opposite would be like pouring sour milk into cheese, how could that be useful?

原文：內路常兼外路看，宅深外路抵門闌，外路迎神並界氣，迎神界氣兩重關。

This verse says: The inner path should always be considered together with the outer path. For a deep dwelling, the outer path should extend all the way to the gate. The outer path on one side 'invites the life qi' to come in, while on the other side 'controls the qi' to block the declining qi. These are two important gateways.

解：內路外路有連帶關係，而在市鎮為尤重。外路即門以外之大街小巷，內路門以內之走廊，猶郊外小水會大水，內必兼外。先看外路之生氣足不足，內路歸何卦，合得生旺。

Commentators explain that the internal and external paths are interconnected, especially in towns. The external path refers to the streets and alleys outside the gate, while the internal path refers to the corridors inside the gate. It is like a small stream in the suburbs flowing into a larger one; when examining the internal path, one must also consider the external. First, check whether the qi of the external path is sufficient, then determine which trigram of the twenty-four mountains the internal path falls into, and see if it matches the current period's favorable and prosperous directions. The external path is the source of qi, and the internal path is the channel for qi. If the source is insufficient, even a good channel cannot provide any nourishment.

若市鎮之樓宇其生氣在街頭而住在街尾，此內氣接不到街口之生旺，街受衰死之侵襲，只徒得屋內之生旺。總要以生旺重重生入，否則流行之氣轉眼已星移斗轉，物換星移矣。只接本宅之生旺雖可召吉，亦如上言流行之氣不能留，遷避為宜，故云兩重關也。

If the buildings in a town or market area have life qi originating at the street entrance but the people live at the end of the street, then the qi inside the house cannot connect with the life and prosperity qi at the street entrance. Instead, it will first be attacked by the declining and dying qi from the street. The house will only gain a little life and prosperity qi from within. It is better to have the life and prosperity qi repeatedly generated and entering. Otherwise, the flowing qi will change quickly, just like the stars move and the seasons change. Although catching a little life and prosperity qi from the house itself can bring good fortune, as mentioned earlier, the flowing qi cannot be retained for long. Once the time changes, it will become declining and dying. Therefore, it is better to move away early. Thus, the outer and inner paths are called "two gates": the outer gate controls the source of the qi, and the inner gate controls its arrival. Only when both gates are open can the house truly receive life and prosperity qi.

原文：更有風門通八氣，牆空屋闕勢難避，若遇祥風福頓增，若遇煞風殃立至。

This verse says: There is also the "Wind Gate" connecting with the qi from all eight directions. If there are gaps in the walls or defects in the roof, it is difficult to avoid the influence. When encountering auspicious winds, blessings will suddenly increase; when encountering evil winds, calamities will arrive immediately.

解：風門者言其形也。在鄉村乃外便之凹風形，乃兩山中夾凹，或遠山與近山兩山，遠近合之亦有如一ㄚ，亦謂之凹，名之風門。在市鎮裡，則橫街小巷或陰巷，或斜或浸背，或正面來，皆曰風門，以其有風自此吹來。

Commentators explain: "Wind gate" refers to the shape of the terrain. In the countryside, it refers to a hollow opening in the outside area: either a depression formed between two mountains, or a forked gap formed by the meeting of distant and near mountains, also called a hollow, and all such formations are called wind gates. In towns, it refers to cross streets, narrow alleys, or dark passages, whether they come from the side, from behind, or directly from the front, all of which are called wind gates, because wind comes in from these places.

若市鎮隔一街界氣，亦可召吉。予歷見此等風門其力極大：若上元運，為下元衰氣浸入，其家之衰退尤速；如下元運為上元卦氣之門戶衰氣浸入，亦然。如上元能接上元之生旺氣，下元運能收得下元將生之生旺氣，名曰祥風，皆以玄空取舍。上元離坤兌巽，下元以乾艮震坎，分配於玄空二十四山中也。

If there is a boundary of qi between two towns separated by a street, it can still attract good fortune. From what I have observed, the power of wind gates is very great: when the upper yuan period is in effect but is infiltrated by the declining qi of the lower yuan period, the family will decline very quickly; similarly, when the lower yuan period is in effect but is infiltrated by the declining qi from the upper yuan period, the same thing happens. Conversely, if the upper yuan can receive the flourishing and vital qi of the upper yuan, and the lower yuan can receive the flourishing and vital qi that is about to arise in the lower yuan, this is called "auspicious wind." All of this is determined by the method of Xuan Kong (Heavenly Division). In the upper yuan, we take the directions of Li (Fire), Kun (Earth), Dui (Lake), and Xun (Wind); in the lower yuan, we take the directions of Qian (Heaven), Gen (Mountain), Zhen (Thunder), and Kan (Water), and then distribute them among the twenty-four mountains of Xuan Kong for calculation.

原文：矗矗高立為嶠星，樓臺殿宇一同評，或在身邊或遠應，能迴八風到家庭，嶠壓旺方能受蔭，嶠壓凶方鬼氣浸。

This verse says: A tall and towering structure is called "Qiaoxing" (Star of the Peak), and all pavilions, towers, and buildings should be judged by this standard; whether it is nearby or far away, it can turn and reflect the winds from all directions back into the family. If Qiaoxing is located in the prosperous direction, the whole family benefits from its protection; but if it is placed in a凶 direction, ghostly energies will enter the household.

解：上節言空，本節則言實。凡獨聳之高樓文閣、臺塔教堂，或殿宇巍樓，均作山龍論；或近身或遙應，均作正神論。若上元之在乾艮震坎，下元之坤離巽兌，其催官尤驗。

Commentators explain: The previous section discussed "emptiness," and this section discusses "substance." Any solitary tall buildings, pavilions, towers, churches, or grand palaces and halls should all be considered as mountain dragons; regardless of whether they are nearby or far away, they should be regarded as "principal deities." Therefore, during the upper period, they are placed at Qian, Gen, Zhen, and Kan; during the lower period, they are placed at Kun, Li, Xun, and Dui, and they are most effective in promoting officialdom. Since the峤 star is treated as a mountain, it takes the direction of the principal deity, which is exactly opposite to the previous method of taking the zero deity's direction for the door wind.

反之，則生鬼氣。即其壓在正神，自召吉禎；如反之壓在零神方，則鬼氣浸。欲隨此威脅在零方用門以消除，或用窗亦可引生旺以入宅，自可消除之，但仍要審其輕重。

Reversing the arrangement would give rise to ghostly energy. If the Qiao star is placed in the direction of the main beneficial deity, it naturally brings good fortune; but if it is placed in the direction of the neutral deity, ghostly energy will intrude. To dispel this oppressive influence, one can open a door in the direction of the neutral deity to release the energy, or open a window to allow the vital and prosperous energy to enter the house, thus naturally eliminating the effect. However, one must still consider the urgency and severity of the situation.

原文：沖橋沖路莫輕猜，須與元龍一例排，沖起樂宮無價寶，沖起囚宮化作灰。

This verse states that the conflicts and clashes of bridges and roads should not be hastily judged; instead, they must be considered together with the dragon of the current era to determine the hexagram positions. If the clash affects the "Joy Palace" of the current era, it becomes an invaluable treasure. However, if the clash affects a palace that has already been captured, the entire family will be reduced to ashes.

解：橋與路動氣之最動者，而又最勁，每人來往之孔道。曰沖者，由正面或右或左，正左右而來者皆曰沖。城市鄉村莊之廈宅，沖有太過中和之分，凡此沖與風門大同少異。

Commentators explain that bridges and roads are the most dynamic and powerful in terms of movement, as they are the main channels for people to pass through. The term "chong" refers to something coming from the front, or from the right or left side; anything directly facing or shooting straight from the sides is considered chong. In cities and villages, the impact of chong on houses varies between excessive and moderate effects. Generally, this kind of chong is similar to the wind door mentioned earlier.

身若路衝，其間合得元運，玄空有五鬼運財來；至失運時，亦有運去。樂宮速發，一遇囚空化作灰。所謂元龍者，乃當元之龍，故云一例。

If one's own position is affected by a road facing the opposite direction, and if it coincides with the current favorable period, then according to the principles of Xuan Kong, there may come unexpected wealth similar to the "Five Ghosts Bringing Wealth." However, when the favorable period ends, much of this wealth will also disappear. If the palace of joy is confronted, wealth will come quickly; but once it falls into captivity and becomes empty, it will vanish immediately. The term "Yuan Long" refers to the dragon of the current period, so road confrontations and bridge confrontations should be treated according to the same principle.

如四運遇巽坤震坎四樂樂宮，其中尤以巽坤為正。四運屬上元，轉眼星移斗轉，一交六運，此四宮入囚，其中亦以巽坤其去勢之速如雷，非人事可以挽回。因巽四終乃上元之氣終，至七運震坎乃正樂宮，巽坤乃輔之而已。

For instance, when the four cycles meet the trigrams of Xun, Kun, Zhen, and Kan, which are considered joyful trigrams, among them Xun and Kun are the main ones. The four cycles belong to the upper initial period, but soon the stars shift and the heavens change. Once entering the sixth cycle, these four trigrams fall into captivity; among them, Xun and Kun decline most rapidly, as swift as thunder, beyond human power to reverse. This is because Xun is associated with the fourth number, and when the fourth cycle ends, the energy of the upper initial period also ceases. By the seventh cycle, the trigrams of Zhen and Kan become the main joyful trigrams, while Xun and Kun merely serve as auxiliary.

吾新會有二村，被對村之人用橋沖，幾年後遇囚，此二村卒至滅他遷，亦所謂其來也速，其去也速，觀於潮汐則自了然矣。

In my hometown of Xinhui in Guangdong, there are two villages that were attacked by a bridge from the opposite village. After several years, when they were caught in a difficult situation, these two villages eventually declined and the villagers had to move to other places. This is what is meant by things coming quickly and going away just as quickly; if you just look at the rising and falling of the tide, the principle becomes clear.

原文：宅前逼近有奇峰，不分衰旺皆成空，抬頭咫尺巍峨起，泰山壓倒有何功。

This verse says: If a strange peak looms closely before the house, regardless of its prosperity or decline, it forms a useless situation; looking up, within a short distance, a towering wall stands upright, like Mount Tai pressing down, then what use is there for even the best situation?

解：奇者懷石嶙嶙，此言形勢之凶惡。若太近屋前或左右，雖有元運當旺，因其太近，不能迴旋八方之旺氣入宅，故曰終成空局。若太逼近，雖秀亦無用。如上節之樂囚，苟遇囚何堪設想。

The term "qi" refers to the appearance of strange and rugged rocks, indicating avicious situation in the terrain. If such formations are too close to the front or sides of a house, even if the original beneficial period is strong, they will prevent the prosperous qi from all directions from circulating into the house, resulting in an empty situation. Being too close is harmful, even if the shape is beautiful. Combined with the previous discussion on the乐宫 and入囚, if such pressure coincides with入囚, the consequences will be even more severe.

原文：村居曠蕩無關鎖，地水兼門一同取，城巷稠居地水稀，路衢門嶠並司權。

This verse says: In a village with open and spacious surroundings, with no enclosures around, the terrain, water flow, and gates are all taken into account; in a city where the alleys are dense and the land and water are scarce, the roads, gates, and the star of the mountain peak are all considered.

解：鄉村之氣曠蕩不收，曰無關鎖者，非水口之關鎖與否，地廣水多，關氣因之散漫，不若市鎮之街稠密，故曰地之作法，無論村莊市鎮，全以遠近虛實為主宰。

Commentators explain that the qi of the countryside is open and expansive, not restrained. The term "without closure" does not merely refer to whether there is a barrier at the water mouth; rather, because the land is vast and the water is abundant, the qi that could be contained becomes scattered, unlike the dense streets and alleys of towns and cities, which are more conducive to gathering qi. Therefore, when discussing land forms, whether it is a village or a town, the key factors are distance and proximity, as well as openness and solidity.

地水兼門一同取者，此須細看其氣入岫不入岫，猶陰宅之水入懷不入懷，地上之氣亦當水論，故曰兼門。嶠星之形市區多，村莊少；若市區之街道，仍作黃白論，嶠星則分生旺，自不待言。

The phrase "earth and water together are taken as one" means one should carefully examine whether this energy can actually enter the area. Just as in the case of a阴宅 (burial site), one must check whether the water surrounds and embraces it. The energy on the ground is generally treated as water, hence the need to consider the door together. For forms like峤星 (a type of terrain feature), there are many urban areas and few villages; as for the streets in urban areas, they are still discussed according to the two energies of Huang and Bai. The treatment of峤星 is separate in terms of prosperity and decline, which does not require further explanation.

原文：一到分房宅氣移，一門恆作兩門推，有時內路作外路，入房私門是握機，當辦親疏並遠近，抽爻換象出神奇。

This verse explains that when a house is divided into separate sections, the qi of the house will shift accordingly, and a single door should be treated as two doors. Sometimes the inner path becomes the outer path, and the private door leading into the room is where the qi is controlled. One should distinguish the closeness or distance of each section from the qi entrance, using the method of 'drawing out the yao and changing the image,' which is remarkably effective.

解：分房氣，宅氣移句，乃玄空作法與他家不同，此為玄空做法之最上乘法。如北方之院，一家分數屋，同一總門出入，而每一房之宅氣各建其極；如今市區一樓入門後，分居而住，自是各有其極也。

Commentators explain: "Dividing the house into separate areas with their own qi" is the distinctive feature of the Xuan Kong method, and it is the highest level of practice in the Xuan Kong school. For example, in a courtyard in the north, a family may live in several rooms and share a main entrance, yet each branch of the family establishes its own Taiji; nowadays, in a high-rise building, after entering the building, each household lives separately, naturally each having its own Taiji.

如之大屋，中一大廳，東西分主，各屋分居，其間之氣各殊，而所收生旺各異。假如在市區東向之房，旺於四七運；西出之房旺於三六運。故分房各有各主，亦各人建極不同，又如樓六七層亦然，或用廳形以就氣口。

For example, consider a large house with a central hall, and on the east and west sides, each has its own main room, with each house living apart. The qi of each house is different, so the prosperity they receive also varies. If it is in a city, the east-facing rooms are prosperous during the fourth and seventh cycles, while the west-facing rooms are prosperous during the third and sixth cycles. Therefore, after dividing the rooms, each has its own master, and the Taiji (primary pole) established by each person is different. This also applies to buildings with six or seven floors, sometimes requiring adjustments according to the shape of the hall to align with the qi entrance.

此抽爻換象，法極之斗標，極重要，斗一動，八方之氣，其旋轉由乎中央，即算術之二元數法，一動皆動也。

This is the method of "drawing out the lines and changing the images," which is like the handle of the dipper serving as a standard for the pole star. It is extremely important: when the handle of the dipper moves, the rotation of the energies from all eight directions originates from the center, just as in binary arithmetic, where a single change causes all other positions to change accordingly.

原文：論屋神祠理最嚴，古人營屋廟為先。

This verse says: When discussing buildings, the rules for temples are the strictest. Ancient people always built temples first before constructing their dwellings.

解：古人建都立城或村莊，如建都以天壇之立，都市以城以隍廟，以定一方之主宰；村莊以社壇或廟，皆該方之主。先觀形勢後研理氣，凡威靈顯赫之廟宇，香火鼎盛綿綿，幽冥清淨；若古廟冷寺，必肅散不收。此為形家必論之理可知，形體不動為主，理氣流行之氣為用。

Commentators explain: In ancient times, when establishing a capital, a city, or a village, if building a capital, they first constructed the Heaven Temple; for a city, they established a City God Temple, using these to determine the dominant force of the area. Villages would set up a Society Temple or a shrine, which also served as the main deity of that area. The order of observation is first to examine the physical form, then to study the principles and energies. Temples with great spiritual power and continuous, flourishing worship are peaceful even in the afterlife; however, ancient temples and cold monasteries have a scattered and dispersed energy. From this, we can understand the principles of geomancy: the physical form is fixed and immovable, serving as the body and occupying the central position; the principles and energies change with the movement of time, serving as the function. Therefore, shrines follow the strictest rules, because they are the central point for the entire community. Once their location is incorrect, the whole city or village will be affected.

廟為萬象香火，宗祠則又為其子姓獨有。吾眼新會一村，當時全村皆窮，適有陰陽家遇，而該村有一耆老，在村口榕樹下休息，而該陰陽家亦在休息，而老者奉茶獻煙，陰陽家感其誠，即曰在某處立社壇，在某處建祠，他雲二十年後能財貴並美。果然該村出一名醫，當清光緒皇奉召到京賜進仕，而村人自此多往美國，此坐甲向庚，而甲峰特聳於後。

Temples are shared by all families, but ancestral halls are exclusively owned by the descendants of a particular surname. I personally witnessed a village in Xinhui: at that time the whole village was very poor, and just then a yin-yang master passed through. There was an old man resting under a banyan tree at the village entrance, and the yin-yang master also stopped there. The old man offered tea and incense as a gesture of hospitality, and the yin-yang master, moved by his sincerity, advised him to set up a shrine at a certain place and to build an ancestral hall at another. He said that in twenty years, the village would become wealthy and prosperous. Later, the village indeed produced a famous doctor who was summoned to the capital during the Qing Guangxu period and granted the title of imperial scholar. From then on, the villagers began to go to America for livelihood. This site is oriented with the main direction facing the direction of Geng, meaning facing west slightly south while sitting east slightly north. The peak of the Jia direction is especially prominent behind, and the main deity is supported by a mountain, hence it can produce people of high status.

原文：夫婦內房尤特重，陰陽配合宅根源。

This verse says: The inner chamber of a couple is especially important, for yin and yang meet here, which is the root of the family's fortune.

解：玄空六法至此已極盡玄妙。以夫婦為人倫之始，五倫亦以夫婦為先。生育後，則父子兄弟而子孫，孫子繼綿不絕，此夫婦為全宅奧區，亦作主星論。

Commentators explain: The Six Methods of Xuan Kong have now covered all the profound aspects. The relationship between husband and wife is the beginning of human relationships, and among the five fundamental relationships, husband and wife come first. After procreation, there are father and son, brothers, and descendants, ensuring the continuity of generations. Therefore, the inner room of the husband and wife is the most profound part of the entire house and should also be treated as the main star for interpretation.

凡房之門路，外氣必要收得生旺之氣；房門及床位，亦必收得房門之旺，故以床為極，以陰陽相生雌雄相見。床頭在正神方，走廊收得生旺，門口為大金龍，必能產俊秀之兒郎。如七運，得震坎最佳，而坤巽乃上元之氣，雖旺亦不用；又如八運以乾艮之房亦佳。

In the bedroom, the door and the path must gather vital and prosperous energy. The bedroom door and the bed position must also capture the prosperous energy of the door. Therefore, the bed should be considered as the Taiji (Supreme Ultimate), embodying the principle of yin and yang generating each other and the presence of both male and female energies. The head of the bed should be placed in the direction of the main beneficial force, the corridor should gather vital and prosperous energy, and the entrance should become the "Great Golden Dragon"—the main gateway for the entire room to receive energy, which can give rise to handsome and talented sons. For example, in the seventh cycle, the directions of Zhen and Kan are most favorable; while Kun and Xun belong to the earlier period's energy, although they seem prosperous, they are not used. In the eighth cycle, using the directions of Qian and Gen is also good. It is evident that the inner bedroom of a couple should be considered together with the corridor, bedroom door, and bed position to establish the central point for analysis.

原文：八宅因門坐向空，三原衰旺定真蹤，運遇遷移宅氣改，人家興廢巧相逢。

This verse says: The method of the Eight Mansions depends solely on the door and the facing direction. If the facing direction falls into an empty position, it becomes directionless; one must use the prosperity and decline of the three yuan to determine the true location. As the cycle shifts and people move, the energy of the dwelling changes, and the rise and fall of a family often depend on such subtle coincidences (this version of the text should be 'three yuan' instead of 'three original').

解：坐向空者，俗云空亡線之謂。八宅乃地盤二十四山，周天三佰六拾五度，每宮十五度，上七度半，下七度半。如子山午向，前不兼壬，後不兼癸，名曰向空，此所謂單線者，宜於神壇社廟空門之線，世俗人家不宜用此線。

Commentators explain:the so-called "sitting and facing an empty line" refers to the commonly known "empty line." The eight houses refer to the twenty-four mountains on the Earth Plate. The entire circle of 365 degrees is divided into twenty-four sectors, each 15 degrees. The first seven and a half degrees and the last seven and a half degrees are considered empty lines. For example, if a house faces south from the direction of the north, and neither the front nor the back includes the direction of Ren or Gui, it exactly falls on the central single line, which is called "facing an empty line." This type of single line direction is only suitable for places like temples and shrines associated with the empty path. Ordinary households should not use it, because the line falls exactly at the boundary between two trigrams, causing the energy to have nowhere to go, and thus the star calculation cannot be started.

青囊經雖有雙山雙向之旨，而陰陽二宅，總以避為宜。如形局因砂水，門繫一度二度，亦要兼，因地球界氣，其軸心繫在辰戌分界。

The Qingnang Jing mentions the concept of "double mountains in two directions," but both阴宅 and阳宅 should ideally avoid the empty亡 positions. If the terrain is restricted by sand and water, causing the door to deviate by just one or two degrees, then the direction should still be adjusted to take the combined direction. Since the axis of the Earth's qi is located at the boundary between the Chen and Xu sectors, even the slightest difference in the line position must be carefully considered.

其不取空亡者，三元之氣雖發，但其向空，運遇遷移斗杓一轉，如坐子午乾巽，於上下元交運時，其敗最慘。一過運忽遇當旺行運之人入住，亦大發，故云巧相逢，此乃前為鬼屋不吉，後至者大吉。

The reason we do not take empty亡 (wáng) is that although the three yuan qi can produce results for a while, once they fall into empty亡, they will quickly decline when the movement of the years changes and the handle of the star turns. For example, if someone is sitting on the Zi or Wu positions, or on the Qian and Xun lines, they will suffer the worst decline when the upper and lower yuan meet. However, once this period has passed, if someone who is in a prosperous period moves in, they will also achieve great success. Therefore, the rhyme says "skillful meeting": previously it was an inauspicious ghost house, but later the person who moves in turns it into a very auspicious place.

原文：此是周公真八宅，無著大士流傳的，天醫福德莫安排，只好游年定時日，逢興鬼絕更昌隆，遇替生延皆困迫。

This verse says: This is the true method of the Eight Directions from Zhou Gong, passed down by the great Bodhisattva Nushe; terms like Heavenly Doctor and Fortune Virtue should not be used for arrangement, and the wandering years can at most be used to determine a time; instead, when encountering the directions of the Five Ghosts and the Dead Gate, it becomes even more prosperous, while encountering the directions of Life Qi and Longevity brings about difficulties everywhere.

解：無著大士後稱禪師乃清國師蔣大鴻之師，無著又名無極子。八宅始於周公劉遷幽，蔣氏得無著大士衣砵真傳，始明玄空秘奧。坊間陰陽家地理書，汗牛沖棟，甚少見用玄空者。

Commentators explain: The Bodhisattva Wu Zhe was later known as Chan Master, and was the teacher of Jiang Dahong, a national master of the Qing dynasty, also known as Wu Jizi. The method of the Eight Mansions originated from the time of the Western Zhou dynasty when Gong Liu moved to the land of Bin (the original text says 'you' but it should be 'bin', and it is copied as is without correction). Jiang's family only understood the secret mysteries of Xuan Kong after receiving the true transmission from Bodhisattva Wu Zhe. Although there are countless geographical books on yin and yang in the market, very few can actually apply Xuan Kong properly.

此周公八宅之秘訣，乃易之為道，換言之，皆本玄空三般大卦，演變六法。世人之周公天醫、福德、游年卦例，而論八宅，皆江湖術士騙食法，皆以挨星為言。因時代之沿革，屋宇之形式，代有更改，而易以不變應萬變，其取極則一也。

This secret of the Zhou Gong Eight Houses is originally based on the principles of the Book of Changes; in other words, it is derived from the "Three Great Trigrams" of the Xuan Kong school, which then evolved into six methods. The common people use the Zhou Gong trigrams such as Heavenly Doctor, Fortune Virtue, and Wandering Years to discuss the Eight Houses, which are all tricks used by charlatans to make a living. What should truly be discussed is the "Aixing" (star arrangement). The form of buildings changes with the times, altering generation after generation, while the Book of Changes remains constant, always taking the ultimate principle as its foundation. Whether it is an ancient house or a modern building, the太极 (Supreme Ultimate) is always established at the place where people reside, and then the trigrams of the current era are arranged accordingly.

天氣乃流行之氣，旋轉日月，遷移自有其律，地不分南北，其興替皆在到某地之氣如此，而其地亦如此。如坎宅游年卦以艮為五鬼，有門路則凶；坤為絕命，有門路亦凶，永遠皆如此斷。殊不知艮坤各有其流行之氣，其生旺衰死，皆在玄空卦內推，如一六、二七、三八、四九、真偽立分，必玄空卦之秘。

Heavenly weather is the prevalent energy, which changes with the movement of the sun and moon, and its migration follows its own regular pattern. The earth is not divided by north or south; the rise and fall of a place is entirely determined by the kind of energy that reaches there. That piece of land then follows accordingly. For example, in the case of the Yuannian hexagram of a Kan dwelling, if the hexagram is Gen, it is considered the Five Ghosts, and if there is a door or a path, it is always judged as凶 (unfavorable); if it is Kun, it is considered the Dead End, and if there is a door or a path, it is also always judged as凶. This is always a fixed judgment. But in reality, Gen and Kun each have their own prevalent energy, and their prosperity, decline, and other states must be analyzed through the Xuan Kong hexagram. For instance, the combinations of one and six, two and seven, three and eight, four and nine, when arranged in order, clearly distinguish true from false. This is the secret of the Xuan Kong hexagram.

原文：太歲煞神若加臨，禍福當關如霹靂，門內間間有宅神，值辰值星交互測，此是游年剖斷機，不識三般總虛擲。

This verse says: If the current year's master and the year's evil spirits fall on a particular direction, the fortune or misfortune will reach the door quickly, like thunder; within the door, each room has a household spirit. The current year's stem and the current period's star should be cross-referenced to determine fortune or misfortune. These are the key points for judging good or bad fortune through the flow of years. If one does not understand the 'three types of trigrams,' all efforts will be in vain.

解：太歲為每年之歲君，子年即太歲臨子，午年太歲臨午。若遇太歲加臨，旺則隨旺，衰則隨衰，其中六合三合，皆有影響，旺則禎吉，衰則獲咎。紫白訣以及秘旨，皆以零正而定其生旺衰死，亦一物一太極之秘。

Commentators explain: The Tai Su is the ruler of each year; in the year of Zi, the Tai Su resides at the Zi position, and in the year of Wu, it resides at the Wu position. When the Tai Su is superimposed, the original strong will become even stronger, and the original weak will become even weaker. Among these, the Six Harmony and Triple Harmony also have an effect: strength brings auspiciousness, while weakness brings misfortune. The "Zi Bai Jue" and various secret teachings of other schools all use "ling shen" and "zheng shen" to determine the state of birth, prosperity, decline, and death. This is precisely the secret essence of "one thing, one Tai Ji."

故南北東西，各有所受流行之氣，其卦象之變，尤如乾首坤腹震足艮筋絡，故其宅之有病人，變象之卦氣最驗。天地萬物皆感其極，亦地球之東西，人物各其極，亦如最小者，莫如一花一葉，亦各有花之極，而葉又另一極也。

Therefore, the qi prevalent in each direction differs, and so do the changes in the trigrams. Just as the "Sayings on the Trigrams" states that Qian represents the head, Kun the abdomen, Zhen the feet, and Gen the sinews, so too, when a family has a sick person, using the qi of the trigram after the change is most accurate. All things in heaven and earth respond to their own Taiji: large as the east and west hemispheres of the earth, each person and object has its own pole; small as a single flower and leaf, the flower has its own pole, and the leaf another.

原文：間星層數論高低，間架先天卦數推，雖有書傳皆不驗，漫勞大匠用心機。

This verse says: Some people use the number of rooms and the number of layers to determine the height of a building, and use the structure to deduce the Earlier Heaven hexagram number. Although these ideas are found in some books, they do not actually work, causing great effort in vain for skilled craftsmen.

解：宅第之形式，古今不同，日新月異。本節內外六事兼及，有平房有幾進深者，或高幾層或十幾層者，此要外六事之不生我，同類而克同數，秘旨已詳解。內六事，亦以生旺之門路而定生旺，逢生旺則生旺，逢衰死則衰死。

Commentators explain: The form of dwellings has changed over time, constantly evolving. This section discusses both the external and internal six matters together: there are flat houses, multi-depth houses, and even multi-story buildings with several floors. For the external six matters, one should look at whether they generate me, as well as the situation of similar elements being combined or the same numbers mutually controlling each other. This aspect has already been thoroughly explained in the Secret Meaning. For the internal six matters, the determination of prosperity and decline is based on the vitality of the door and path: if they meet prosperity and vitality, then prosperity and vitality are present; if they meet decline and death, then decline and death are present. It is evident that the number of floors itself has no inherent good or bad fortune; good or bad fortune lies solely in the intake of qi.

外六事在露臺觀之，外之高樓嶠閣影響最大。零方反居正方，名水神上山，獲咎；正方反居零方，名山神落水，主損人口或疾病，犯重者死。在此環境必細觀，其外六事或遠或近，觀其氣之入宅與否，前文已盡及。

External six matters should be observed from the terrace. The influence of external high buildings and elevated pavilions is most significant. The zero god direction is mistakenly placed in the position of the main god, called "water god ascending the mountain," which brings misfortune. The main god direction is mistakenly placed in the position of the zero god, called "mountain god descending into water," which may cause harm to people, illness, or even death. In such an environment, one must carefully examine: whether the external six matters are near or far, and whether their energy can enter the house. This point has already been thoroughly explained in the previous text.

原文：山龍宅法有何功，四面山圍亦辨風，或有山溪來配合，兼風兼水兩相從，若論來龍休論絕，結龍藏穴不藏宮，縱使皇宮並都會，只審陽開不審龍。

This verse asks: In the method of selecting a yang residence on a mountain, what is the main focus? Even within a mountain enclosure, one must distinguish the wind; if there is a mountain stream to complement it, then both wind and water can be considered together; when discussing the coming dragon, there is no need to discuss the conclusion, for the conclusion contains the site rather than the palace; even if it is a palace or a capital city, one only examines whether it is open or not, without examining the dragon (the text here differs slightly from the previous verse).

解：論平洋與山居，山居以謹密形，居勢平坦緊密，山溪水之來，合得生旺水口之出，居之不見，外六事之峰巒，環繞有情，八風不漫浸，避風得水。

Commentators explain by comparing flat land with mountain dwelling. Mountain dwelling values a tight and compact terrain, with a flat and secure location; the mountain stream should come in a way that is favorable and thriving, and the outlet of the water should be out of sight from the dwelling. The surrounding hills and peaks should be affectionate and protective, preventing the winds from all directions from invading. This is called avoiding wind and obtaining water.

若平洋，以包涵廣大，寬宏遠大，開陽之謂，故云只取開陽，以納東西南北之氣，只求得當元生旺氣到門入宅，故勿論來龍。若山居則要論龍，以中和為主，緩急相稱，若來勢急速不開坦，又不緩，如居之雖居生旺，但其形勢已不取。

As for flatlands, it is considered valuable to have a broad and inclusive terrain, wide and far-reaching, which is called "Kaiyang." Therefore, only the "Kaiyang" is taken into account to receive the qi from all directions. It is only necessary to ensure that the vital and prosperous qi of the beginning of the cycle reaches the door and enters the residence. Thus, there is no need to consider the dragon line. For mountain dwellings, the dragon line must be considered, with harmony as the main principle. The urgency of the approach should be appropriate. If the approach is too urgent and not open, or too slow and not relaxed, even if the dwelling is in harmony with the vital and prosperous qi, the form is already insufficient. This is precisely the difference between considering the dragon line for mountain dwellings and considering the qi for flatlands.

所云風兼水者，不論山居與平洋皇都，或城鎮山居取緊密，平洋聚居人口眾多，必取其所謂明堂，當容萬馬，水口不通舟，陽宅陰宅總不能離平字。

The concept of "dual wind and water" applies regardless of whether one resides in mountains, plains, or a royal capital: for mountain dwellings, the focus is on compactness, while in plains where many people gather, the so-called "Bright Hall" must be considered. The Bright Hall should be wide enough to accommodate ten thousand horses, while the water entrance should be narrow enough to prevent boats and rafts from passing. In short, whether it is a阳宅 (residential site) or 阴宅 (burial site), the key principle is always "levelness" or "evenness."

原文：俗言龍去結陽基，此是時師俗見庸，欲取陽居禳家福，山居不如澤居榮。

This verse says: Common teachers claim that a dragon comes to an end before forming the site of a yang dwelling, which is a shallow and ignorant view. To choose a yang dwelling for the family to pray for fortune, dwelling in the mountains is not as prosperous as dwelling by the water.

解：澤居形勢廣大，山居逼狹，四面休囚。若形勢好，用之為陰宅則可，雖得生旺亦不過一二代。若澤居人口繁盛，洋場廣闊，能聚稠密之人口，時師每取龍脈而騙人。

Commentators explain that a site by a marshy area has a broad and open terrain, while a site by a mountain is narrow and confined, with all four sides weak and confined. If a mountain site has a good form, it can still be used as a resting place for the deceased, but even if it receives the vital energy of life and prosperity, its benefits will only last for one or two generations. In contrast, a site by a marshy area has a thriving population and a wide expanse, capable of gathering a dense population, thus possessing a strong energy. However, ordinary practitioners often deceive the family by merely talking about the dragon pulse.

原文：陰居蔭骨及兒孫，陽宅氤氳養此身，偶爾僑居並客館，蓭堂香火有神靈，關著三元論氣轉，吉凶如響不容情，透明此卷天元歌，一到人間識廢興。

This verse says: The burial ground benefits the bones, and its effects are seen in the descendants; the yang dwelling's mist and haze nourish the living body; even if one stays temporarily in a guesthouse or a temple with incense and flame, there are always spirits present; as long as it involves the rotation of the three yuan energies, good and bad fortune will respond like an echo, without mercy; if one thoroughly understands this volume of the "Heavenly Origin Song," one can immediately recognize the rise and fall of a place (the original text's "蓭堂" refers to a temple or hermitage).

解：本節統論全篇大意。陰宅關係血統，其子孫雖遠居，亦可澤蔭；陽宅雖僑居客館，亦能感應。若能熟讀此卷天元歌，所有人之興廢便了如指掌也。

Commentators explain: This section summarizes the main idea of the entire passage. A阴宅 (burial site) relates to bloodline, and even if descendants live far away in other places, they still receive the blessings from the ancestral tomb. A阳宅 (residential site) even if it is just a temporary residence in a foreign inn, can still have a responsive effect. If one thoroughly understands this chapter of the "Tianyuan Ge," one can clearly grasp the rise and decline of families.