Di Li Bian Zheng (地理辨正)

楊公得青囊正訣，約其旨為奧語，以元空之理氣，用五行之星體，而高山平地之作法，已概括於其中。然非得其真傳口訣者，索之章句之末，終不能辨，謂之奧語。誠哉，其奧語也。

Yang Yunsong obtained the authentic oral transmission of the Qingnang school, and condensed its essential principles into this essay called "Ao Yu" (The Secret Words). It is based on the principles of Xuan Kong (Heavenly Division), and applies the forms of the nine stars according to the Five Phases. Both the methods for mountainous dragon and flat land dragon are included within it. However, those who have not personally received the true oral transmission can only search for meaning in the surface words, and will ultimately be unable to discern what it is actually saying. Therefore, it is called "Ao Yu" (The Secret Words). This name is indeed appropriate, as it is truly profound.

坤壬乙，巨門從頭出。艮丙辛，位位是破軍。辰巽亥，盡是武曲位。甲癸申，貪狼一路行。

This is the four-line summary of the "Ai Xing" mnemonic: "Kun, Ren, and Yi all start from the top and are grouped under 'Ju Men'; Gen, Bing, and Xin are all grouped under 'Po Jun'; Chen, Xun, and Hai are all under 'Wu Qu'; Jia, Gui, and Shen all follow 'Tan Lang'." These four lines explain the rules for matching the heavenly stems and earthly branches with the nine stars in the Xuan Kong Da Gua system of star alignment. They do not mean that these directions are fixedly associated with a particular star.

挨星五行，即九星五行也。貪巨祿文廉武破輔弼，一一挨去，故曰挨星。元空大卦五行，亦即挨星五行，名異而實同者也。此五行原本洛書九氣，而上應北斗，主宰天地化育之道，幹維元運萬古，而不能外也。此九星與八宮掌訣九星不同。唐使僧一行作卦例以擾外國，專取貪巨武三吉，其實非也。

Jiang Dahong explains: The so-called "sequential star five phases" refers to the five phases of the nine stars. These stars are Tuanlang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Zuofu, and Youbi. They are arranged one by one in sequence, hence the term "sequential star." The five phases of the Xuan Kong Da Guan are also the sequential star five phases, with different names but the same essence. This system of five phases originally comes from the Lo Shu Nine Palaces, corresponding to the Big Dipper, governing the vital mechanisms of the universe's creation and sustenance, controlling the changes of the great cycles, and has remained unchanged since ancient times, with nothing able to escape its scope. Note that the nine stars here are entirely different from the nine stars arranged in the "Eight Palaces Palms" (i.e., the system of the Yuannian Guan examples). The Tang dynasty court sent the monk Yi Xing to create these examples to confuse foreign lands, selecting only Tuanlang, Jumen, and Wuqu as the "three auspicious stars," which is actually incorrect.

夫九星乃七政之根源，八卦乃乾坤之法象，皆天寶地符精華妙氣。顧於其中分彼此、比優劣，真庸愚之識、詭怪之談矣。只是天地流行之妙，與時相合者吉，與時相背者凶。故九星八卦，本無不吉，而有時乎吉；本無有凶，而有時乎凶。所以其中有趨有避，真機妙用，全須秘密耳。

The nine stars are the origin of the seven celestial bodies, including the sun and moon. The eight trigrams are the symbolic representations of heaven and earth, and both belong to the refined and subtle essence of the universe, like precious talismans. To distinguish between them or compare their superiority is the view of an ignorant person and a strange notion. In reality, the qi of heaven and earth flows with the time, and what aligns with the current season brings good fortune, while what contradicts it brings misfortune. Therefore, the nine stars and the eight trigrams themselves are neither inherently auspicious nor inherently inauspicious; they only appear auspicious or inauspicious when they meet certain periods of fortune. The true skill and subtlety in their application lie in the ability to either seek good fortune or avoid misfortune, which can only be mastered through secret oral teachings.

真知九星者，豈惟貪巨武為三吉，即破祿廉文輔弼五凶亦有吉時；真知八卦者，豈惟坎離乾坤四陽卦為凶，即震巽艮兌四陰卦亦有凶時。斯得元空大卦之真訣矣。奧語首揭此章，乃挨星大卦之條例。

A true master of the nine stars would never consider only Tanniang, Jumen, and Wuqu as the "three auspicious" stars; even stars like Pojun, Luchun, Lianzhen, Wenqu, and Fubì, which are regarded as inauspicious, also have their auspicious moments when they are in command. A true master of the Eight Trigrams would not rigidly focus only on the four yang trigrams of Kan, Li, Qian, and Kun; the four yin trigrams of Zhen, Xun, Gen, and Dui also have their inauspicious periods when they are out of command. Only those who can understand this level can truly grasp the essential principles of the Xuan Kong Da Gua. The opening chapter of the "Ao Yu" explicitly highlights this section, precisely because it serves as the fundamental principle of the Aixing Da Gua.

坤壬乙非盡巨門，而與巨門為一例；艮丙辛非盡破軍，而與破軍為一例；巽辰亥非盡武曲，而與武曲為一例；甲癸申非盡貪狼，而與貪狼為一例。此中隱然有挨星口訣，必待真傳人可推測而得。

Kun, Ren, and Yi are not all considered as Ju Men, but they belong to the same category as Ju Men; Gen, Bing, and Xin are not all considered as Po Jun, but they belong to the same category as Po Jun; Xun, Chen, and Hai are not all considered as Wu Qu, but they belong to the same category as Wu Qu; Jia, Gui, and Shen are not all considered as Tan Lang, but they belong to the same category as Tan Lang. These four sentences contain the secret of the sequential stars, which can only be understood by those who have received the true transmission and can then deduce it.

若舊注以坤壬乙，天干從申子辰三合為水局，故曰文曲；艮丙辛，天干從寅什戌三合為火局，故曰廉貞之類，謬矣。又有云長生為貪狼，臨官為巨門，帝旺為武曲，亦謬。

As for the interpretations in old commentaries—stating that Kūn Rén Yǐ is considered a water formation formed by the triple harmony of Shēn Zǐ Chén, thus matching Wénqū, and that Gèn Bǐng Xīn is considered a fire formation formed by the triple harmony of Yín Wǔ Xu, thus matching Liánzhēn (the original text's '什' is a phonetic error for '午')—such explanations that fit the nine stars into the triple harmony are all wrong. Others also claim that in the twelve long life positions, the long life position is Tān狼, the official position is Jùmén, and the prosperity position is Wǔqū, which is also incorrect.

左為陽，子癸至亥壬；右為陰，午丁至巳丙。

The left side belongs to yang, counting from Zi, Gui through to Hai, Ren; the right side belongs to yin, counting from Wu, Ding through to Si, Bing. This is an example from the "Ao Yu" illustrating one method of arranging yin and yang distribution in the Xuan Kong Da Guan.

蔣注：此節言大五行陰陽交媾之例，如陽在子癸至亥壬，則陰必在午丁至巳丙矣。自子至壬，自午至丙，路路有陽，路路有陰，以此為例，須人自悟也。非拘定左邊為陽、右邊為陰，若陰在左邊，則陽又在右邊矣。亦可云左右，亦可云東西，亦可云前後，亦可云南北，皆不定之位。雌雄交媾非有死法，故曰元空。舊注自子丑至戌亥左旋為陽，自午至申未右旋為陰，謬矣。

Jiang Dahong explains that this section discusses an example of yin and yang interaction in the "Great Five Phases" (Xuankong Dagu Five Phases). If yang falls in the path from Zi to Gui to Hai, then yin must fall in the path from Wu to Ding to Si. Counting from Zi to Ren and from Wu to Bing, each path has yang and each path has yin. Master Yang merely uses this as an example for readers to understand on their own. He is not stating that the left is always yang and the right is always yin. If yin falls on the left, yang naturally moves to the right. This relationship can be described as left and right, east and west, front and back, or north and south; none of these are fixed directions. The interaction of yin and yang has no fixed method, hence it is called "Xuankong." Old commentaries that state the path from Zi to Xu is left rotating and belongs to yang, and the path from Wu to Wei is right rotating and belongs to yin, are incorrect.

雌與雄，交會合元空；雄與雌，元空卦內推。蔣注：元空之義見於曾序江南節注。

Male and female energies must meet in accordance with the principles of "Xuan Kong"; when male and female energies are paired, they should also be sought within the great hexagrams of Xuan Kong. Jiang Dahong explains: the exact meaning of the term "Xuan Kong" has already been explained in the annotation of the section "Jiangnan Dragon Comes to Look North" in Zeng Gong'an's "Preface to the Green Satchel," and there is no need to repeat it here.

山與水，須要明此理；水與山，禍福盡相關。蔣注：山有山之卦氣，水有水之卦氣，脫不得陰陽交媾之理，山有山之禍福，水有水之禍福，有山禍而水福，有山福而水禍，有山水皆福，有山水皆禍，互相關涉品配為用。

Discussing mountains and discussing water both require an understanding of the principle of yin and yang interacting; the auspiciousness and misfortune of mountains and water are entirely interconnected. Jiang Dahong explains: mountains have their own trigram energies, and water has its own trigram energies; both sides are inseparable from the principle of yin and yang interaction. Mountains have their own auspiciousness and misfortune, and water has its own auspiciousness and misfortune: there are cases where the mountain side is misfortune and the water side is auspicious, cases where the mountain side is auspicious and the water side is misfortune, cases where both mountain and water sides are auspicious, and cases where both mountain and water sides are inauspicious. The two are interrelated and must be considered together, not only looking at one side.

明元空，只在五行中；知此法，不須尋納甲。蔣注：九星五行大卦之法，只明元空二字之義，則衰旺生死了然指掌之間，不必尋幹納甲，坤納乙，巽納辛，艮納丙，兌納丁，震納庚，離納壬，坎納癸之天父地母一行所造卦例矣。

To understand "Xuankong," everything lies within this system of the Five Phases; once this method is understood, there is no need to seek out the Najia system. Jiang Dahong comments: the method of using the Nine Stars and the Five Phases in the Great Trigrams only requires a clear understanding of the meaning of "Xuankong," and the rise and decline, birth and death of qi and destiny will become immediately clear, as if in the palm of one's hand. There is no need to resort to the so-called "Heavenly Father and Earthly Mother" trigram examples, such as Qian being assigned to Jia, Kun to Yi, Xun to Xin, Gen to Bing, Dui to Ding, Zhen to Geng, Li to Ren, and Kan to Gui. These were created by the Tang dynasty monk Yixing.

顛顛倒，二十四山有珠寶；順逆行，二十四山有火坑。蔣注：顛倒順逆，皆言陰陽交媾之妙，二十四山陰陽不一，吉凶無定，合生旺則吉，逢衰敗則凶，山山皆有珠寶，山山皆有火坑，毫釐千里間不容髮，非真得青囊之秘，何以能辨之乎。

Understanding the secret of "dian dian dao" (reversal), the twenty-four mountains are everywhere treasures; if the order is wrong, the twenty-four mountains are everywhere pits of fire. Jiang Dahong explains: what is meant by reversal and by order, refers to the subtle application of yin and yang interaction. The yin and yang of the twenty-four mountains are not fixed, nor are the good and bad outcomes predetermined: if they harmonize with the current vital and prosperous energy, they are auspicious; if they meet with declining and deteriorating energy, they are inauspicious. Therefore, each mountain may be a treasure or a pit of fire, differing by a hair's breadth but leading to a thousand miles of error, leaving no space even for a hair. Without truly attaining the secret transmission of the "Qingang" text, how can one distinguish between them?

認金龍，一經一緯義不窮；動不動，直待高人施妙用。蔣注：易雲幹為龍，幹屬金，乃指先天真陽之氣，無形可見者也，地理取義於龍，正謂此耳，一經一緯，即陰陽交媾之妙，金龍之經緯，隨處而有，而動與不動，去取分焉，必其龍之動，而後妙用出，蓋若不動者，不可用也，金龍既屬無形，從何可認，認得動處，即知用法，所以有待高人也歟。

To recognize the "Golden Dragon," its meaning of one vertical and one horizontal line is boundless; whether it is moving or not depends on the skill of a master. Jiang Dahong explains: The Zhou Yi says that Qian represents the Dragon, and Qian belongs to the Metal element in the Five Phases, referring to the true yang energy in its original state, which is invisible. Geomancers use the term "Dragon" precisely for this meaning. The so-called one vertical and one horizontal line refers to the subtle interaction between yin and yang. The Golden Dragon's vertical and horizontal lines can be found everywhere, but the distinction between "moving" and "not moving" is the key to selection and rejection. Only when the Dragon moves can its subtle application be revealed; if it does not move, it cannot be used. Since the Golden Dragon is invisible, how can we recognize it? Recognizing where it moves allows us to understand how to apply it. Precisely because of this difficulty, we must wait for a master.

第一義，要識龍身行與止；第二言，來脈明堂不可偏；第三法，傳送功曹不高壓；第四奇，明堂十字有元微；第五妙，前後青龍兩相照；第六秘，八國城門鎖正氣；第七奧，要向天心尋十道；第八裁，屈曲流神認去來；第九神，任他平地與青雲；第十真，若有一缺非真情。

The first principle is to recognize whether the dragon body is still moving or has stopped. The second point is that both the coming ridge and the bright hall should not be neglected. The third rule is that the left and right protective sands named 'transmission' and 'work official' must not be higher than the main mountain. The fourth remarkable point is that the cross lines on the bright hall have subtle principles. The fifth wonderful point is that the dragon and tiger on both sides of the site should correspond with each other. The sixth secret point is that the 'city gate' at the eight directions should lock in the righteous energy. The seventh profound point is to seek the ten paths from the 'heavenly center'. The eighth consideration is to clearly recognize the flowing spirit that comes and goes in a winding manner. The ninth marvelous point is that whether it is flat land or high mountain, it applies universally. The tenth true point is that if any of these ten points is missing, it is not a genuine and true convergence.

蔣注：上節言金龍之動不動，而此節緊頂龍身行與止，學者不可忽也。蓋有動則有止，不動則雖有金龍，只是行龍，原無止氣。故高人妙用，以此為第一，有此一著，然後其餘作法，可次第而及也。來脈明堂不可偏，非謂來脈必與明堂直對，不可偏側也。若如所云，則子龍必作午向，亥龍必作巳向矣。來龍結穴變化不一，有直結者，有橫結者，有側結者，豈容執一。楊公之意，蓋謂來脈自有來脈之受氣，明堂自有明堂之受氣，二者須各乘生旺，兼而收之，不可偏廢也。

Jiang Dahong wrote: The previous section discussed the movement and stillness of the golden dragon. This section continues by discussing the movement and stillness of the dragon's body. Scholars must not neglect this. There is movement before there is stillness; if there is no movement, even if there is a golden dragon, it is merely a passing dragon, which originally has no gathering energy. Therefore, masters of the art consider this principle as the first. One must first establish this, before proceeding to discuss the rest in order. "The incoming ridge and the bright hall must not be biased" does not mean that the incoming ridge must be directly opposite the bright hall, and not allow any deviation. If it were strictly interpreted that way, the dragon of the zi direction would have to face the wu direction, and the dragon of the hai direction would have to face the si direction. The convergence of the dragon varies in many ways; there are straight convergences, horizontal convergences, and lateral convergences. How can one rigidly adhere to a single pattern? The original intention of Master Yang is to say that the incoming ridge has its own received energy, and the bright hall has its own received energy. Both sides must each take the thriving and prosperous energy, and incorporate them together, without neglecting either side.

傳送功曹乃左右護龍星辰。蓋真龍起頂，必高於護砂，乃為正結；若左右二星反壓本山，非龍體之正矣。平地亦然，貼身左右，有高地掩蔽，陽和房分不均，俗術所不覺也。十字符微，乃裁穴定向之法，雖云明堂，實從穴星內看十字。明此十字，則穴之上下左右，向之偏正饒減，盡於此矣。其云元微，誠哉其元微也歟。

"The 'Transmission' and 'Work Official' are two star peaks on either side of the site, guarding the coming dragon. When a true dragon rises to the peak, it must be higher than the protective ridges, which is considered proper; if the two peaks on either side are actually higher than the main mountain, then it is not the proper form of the dragon body. The same applies to flat land: if there are high ground on either side close by that block the sunlight and qi, then the qi received by each branch will be uneven, and this layer of superficial technique cannot detect it. 'Crossing the Original Micro' is a method for determining the position and orientation of a穴位; although it refers to the bright hall, it is actually viewed from within the main peak. Once this cross is understood, whether the穴位 should be high or low, left or right, the orientation should be biased or straight, added or reduced, is all contained within it. Master Yang said it is 'original micro,' truly deserving of its name as it is very subtle."

前後青龍兩相照，從□托龍虎定穴法者，此義易知。八國城也，八國有不滿之處，是曰城門。蓋城門通正氣之出入，而八國鎖之，觀其鎖定之方，便知是何卦之正氣，以測衰旺，而定吉凶也，故曰秘。天心十道，緊頂八國城門而來。蓋城門既定，正氣之來縱，又當於穴內分清十道，乃知八穴正氣，廣狹輕重，銖兩平衡□辨，故曰奧。此兩節專言入穴測氣，非論形勢也。不然，則與明堂十字，前後青龍兩條不幾於復乎。

"Before and after the Azure Dragon shine upon each other," this meaning is easy to understand for those who know how to determine the site based on the Dragon and Tiger sands. As for "eight countries," it refers to the forms around the site in all eight directions; if there is a missing or incomplete part among the eight directions, it is called "city gate." The city gate is the passage through which the vital energy enters and exits. The surrounding sands and waters lock this passage; by observing which direction the lock is in, one can determine which trigram's vital energy is entering, thus judging whether it is flourishing or declining, and thereby determining fortune or misfortune. That is why Master Yang called it "secret." "Heaven's heart ten paths" follows immediately after the eight countries and city gate. Once the city gate is determined, the origin of the vital energy becomes clear. Then, within the site, one must distinguish the ten paths clearly in order to understand the width and weight of the site's vital energy, discerning it as clearly as weighing silver in units of liang. That is why it is called "mystery." These two sections specifically discuss measuring the vital energy after entering the site, not discussing the form; otherwise, would it not repeat the previous two points about "Bright Hall ten characters" and "before and after the Azure Dragon"?

屈曲流神，巳是合格之地，然有此卦來則吉，彼卦來則凶者，□以屈曲而用之誤矣，須有裁度，乃可變通取用，故曰裁。以上皆審氣之真訣，至微至渺者，一著不到，將有滲漏而失真情矣。平地高山，總無二法。上八句，各是一義，末二句，不過叮嚀，以囑之，語氣奏□，借成十節耳。

Water flowing in a winding and affectionate manner is already considered a qualified terrain; however, if the winding is the same, it may be auspicious from one trigram and inauspicious from another. If one merely sees the winding and uses it indiscriminately, it would be a mistake. One must have a discerning judgment to make flexible choices—this is called 'cutting and selecting.' All the above discuss the true method of examining the qi, which is extremely subtle and profound. If there is any oversight in one aspect, the qi will leak away, and the true nature will be lost. Level ground and high mountains have no different methods in this regard. The previous eight lines each discuss a separate matter, while the last two lines are merely reminders, filling up the tone to complete ten sections.

明倒杖，卦坐陰陽何必想。蔣注：此以下二節，專指山龍穴法，平地無涉，因世人拘執淨陰淨陽之說，故一語破之，倒杖非必如俗傳十二倒仗法，此後人偽造也，只接脈二字，足盡倒杖真訣，既知接脈，便知真穴，既得真穴，使有真向，自然之陰陽巳得，又何必淨陰淨陽之拘拘哉。

Understanding the method of "dazhang" (reverse staff), is it still necessary to worry about whether the mountain is yin or yang? Jiang Dahong explains: From here on, the next two sections specifically refer to the method of selecting a site for a mountain dragon, and have nothing to do with flat land. Because people have been blindly clinging to the idea of "pure yin and pure yang," Master Yang (Yang Yunsong) was forced to clarify this in one sentence. "Dazhang" does not necessarily refer to the twelve conventional dazhang methods, which were fabricated by later people; the true secret of dazhang is simply the two characters "jiemai" (receiving the pulse). If one understands jiemai, one can find the true site; once the true site is found, the natural direction will naturally be determined, and the yin and yang are already included within it. Why then should one still insist on discussing "pure yin and pure yang" so rigidly?

識掌模，太極分明必有圖。蔣注：山龍真，必有太極暈藏於地中，此暈變化不同，而其理則一，非道眼孰能剖露哉。

To recognize the appearance of the palm, the Taiji pattern within thesite must clearly appear in form. Jiang Dahong comments: If the mountain dragon is truly formed, there must be a circle of "Taiji Yun" hidden underground. The shape of this Yun varies, but the principle is only one. Without someone with the eye of Dao, who could reveal it?

知化氣，生剋制化須熟記。蔣注：生旺之氣為生，衰敗之氣為克，扶生旺之氣，勝衰敗之氣，是為制化，此一節兼平地而言。

One must understand the transformation of qi, and thoroughly grasp the concepts of generation, overcoming, control, and transformation. Jiang Dahong explains: the qi that is currently strong and flourishing is called "generation," while the qi that is out of its season and declining is called "overcoming." Supporting the flourishing qi and suppressing the declining qi is referred to as "control and transformation." This section discusses both plains and hills together, and is not limited to mountain dragons.

說五星，方圓尖秀要分明；曉高低，星峰須辨得元微；鬼與曜，生死去來真要妙。蔣注：此三節，皆論山龍形體，不須另解，鬼曜之生死去來，是辨龍穴之要著也。龍之轉結者，背後必有鬼，有穴星如許長，而鬼亦如許長者，俗眼難辨，有反在鬼上求穴者，不知穴星是來脈為生，鬼身是去脈為死，察其去來，而真偽立辨矣。盡龍左右龍虎都生，曜氣向外反張，有似乎砂之飛走者，此真氣有餘直沖上前，而餘氣帶轉，如人當風振臂，衣袖飄揚反向後也。在真龍正穴，則為曜氣在，無有穴之地，則為砂飛，比其辨在龍穴，而不在砂也。

When discussing the forms of the five stars, one must clearly distinguish between square, round, sharp, and elegant shapes. One should also understand their height differences and discern the subtle distinctions between star peaks. As for the 'ghost' and 'bright star,' their birth and death, coming and going, are most important and subtle. Jiang Dahong comments: these three sections are all about the form of mountain dragons, so no separate explanation is needed. However, the birth and death of the 'ghost' and 'bright star' are crucial for identifying dragon sites. Whenever a dragon body turns and forms a site, it must necessarily have a 'ghost' behind it. Some site stars may be long, and so too may the 'ghost' be long. Common people find it difficult to distinguish, and some even mistakenly search for the site on the 'ghost' itself. They do not understand: the side of the site star is the coming pulse, which belongs to 'life'; the side of the 'ghost' is the going pulse, which belongs to 'death.' By clearly distinguishing between the coming and going pulses, the true and false become immediately clear. At the true dragon site, the left and right dragon and tiger are alive, and the 'bright star' energy spreads outward, appearing as if the sand is flying away. In reality, this is surplus true energy rushing forward, with the extra energy being turned back, just like a person waving their arms against the wind, causing their sleeves to flutter backward. At the true dragon site, this is called 'bright star energy'; at a false site, this is called 'sand flying.' Therefore, the distinction lies in whether the dragon site is true or false, not in the sand itself.

向放水，生旺有吉休囚否。蔣注：向中放水，世人莫不以來水特朝為至吉，去水元辰走洩為至凶，殊不知向上之水不論去來，若合生旺，則來固吉，去亦吉，若逢休囚，則去固凶，來亦凶。楊公因向上之水關係尤緊，其說最能誤人，故特辨之。

When water flows upward, if it harmonizes with the vital and prosperous energy, it brings good fortune; if it falls into weak and confined energy, it brings misfortune. Jiang Dahong explains: When discussing upward flowing water, people generally believe that water specially flowing towards the tomb is most auspicious, while water that drains away the original energy is most inauspicious. They do not realize that water flowing upward, whether coming or going, as long as it harmonizes with the current vital and prosperous energy, coming is auspicious and going is also auspicious; if it falls into weak and confined energy, going is inauspicious and coming is also inauspicious. Master Yang emphasized the importance of upward flowing water particularly, as the common beliefs of the world are easily misleading, so he specially clarified this point.

二十四山分五行，知得榮枯死與生；翻天倒地對不同，其中密秘在元空；認龍立穴要分明，在人仔細辨天心；天心既辨穴何難，但把向中放水看；從外出入名為進，定知財寶積如山；從內生出名為退，家內錢財皆廢盡；生入克入名為旺，子孫高官盡富貴。

The twenty-four mountains each belong to one of the Five Phases, and according to this, we can determine whether the qi is flourishing, withering, dying, or thriving. The pairing of "flipping heaven and turning earth" varies everywhere, and the secret lies in the term "Xuankong." Recognizing the dragon and establishing the site must be clear, and it all depends on whether a person is willing to carefully discern the "Heaven's Heart." Once the Heaven's Heart is clearly identified, pinpointing the site is not difficult; it only depends on how the water is released in the direction. Qi coming from outside is called "entering," which indicates wealth accumulating in abundance. Qi coming from inside is called "retreating," which means the family's wealth will be lost. If there is both entering and controlling, it is called "prosperous," meaning descendants will hold high official positions and enjoy wealth and honor.

蔣注：元空大卦之妙，祗翻天倒地對不同七字。二十四山既分定五行，則榮枯生死宜有一定矣；及其入用，有用於此時則吉、用於彼時則凶者，時之對不同者，其一也；有用之此處則吉、用之彼處則凶者，物之對不同者，又其一也。此其秘密之理，非傳心不可。

Jiang Dahong's commentary: The key to the mystery of the Xuan Kong Da Guan lies in the seven characters "flip heaven and invert earth, matching differently." Since the twenty-four mountains have already been assigned the Five Phases, prosperity, decline, birth and death should have a fixed standard; but when applied in practice, two situations arise: the same place is auspicious when used at this time but inauspicious when used at that time, which is a difference in "time," that is the first; the same time is auspicious when used at this place but inauspicious when used at that place, which is a difference in "things" (form and position), that is the second. The secret behind this cannot be transmitted except through master and disciple heart-to-heart transmission.

天心，即上文第七奧之天心，另有辨法，非時師所謂天心十道也；若如時師之說，又何用仔細耶。天心既辨，則穴中正氣巳定，而撓其權者，在向中所放之水也。從外生入，從內生出，此言穴中所向之氣也。我居於衰敗，而受外來生旺之氣，所謂從外生入也；我居於生旺，而外來衰敗之氣，似乎我反生之，故云從內生出也。

The "heavenly heart" mentioned here refers to the "heavenly heart" from the seventh point earlier, "seek the ten paths from the heavenly heart," and it has its own method of discernment, which is different from the "ten paths of the heavenly heart" currently spoken of by modern geomancers. If it were really as simple as the current masters claim, why would there be a need to remind people to be careful? Once the heavenly heart is clearly identified, the righteous energy within the site is determined. The force that can take over this authority and disrupt the situation lies in the water flowing from above. The terms "coming from outside" and "emerging from within" both refer to the energy received from above at the site: if I am in a declining position but receive external vital and prosperous energy, this is called "coming from outside"; if I am in a vital and prosperous position but receive external declining energy, it appears as if I am generating it, hence called "emerging from within."

此言穴中所向之氣，穴中既有生入之氣矣，而水又在衰敗之方，則水來克我，適所以生我也。內外之一生一克，皆成生旺，兩美相合，諸福畢臻，所以高官富貴有異於常也，其中正有對不同者存焉。舊注所云，小元空水生向克向為進神，向生水克水為退神，非是。青囊豈有兩元空五行邪。

This still refers to the qi coming upward from the site. If the site has already received the beneficial qi that nourishes and supports, and the water flows into the declining direction, then the water coming to overcome is actually completing the site. The internal and external aspects of generation and overcoming both result in the flourishing and vigorous qi, combining two benefits, bringing all kinds of blessings together, so it produces high officials and enjoys wealth and honor, which is different from ordinary families. Here lies the principle of 'opposite yet harmonious'. The old annotations that talk about the so-called 'small Xuan Kong'—calling water generating the direction as advancing god and water overcoming the direction as retreating god, and vice versa— are incorrect. How could the Qingnang school have two sets of Xuan Kong Five Phases?

脈息生旺要知因，龍歇脈寒災禍侵；縱有他山來救助，空勞祿馬護龍行。蔣注：此下二節總一篇之意，言先尋龍脈，以定穴之有無，次論九星，以辨氣之吉凶也。此一節先言形體，而以來龍之脈息為重，外砂之護夾為輕。

The vitality and prosperity of the qi must be understood in terms of their origin; if the dragon has stopped and the qi is weak and cold, calamity will come. At this time, even if other mountains come to help, with the blessing of the禄 star and the horse star accompanying along the way, it will be in vain. Jiang Dahong's commentary: the following two sections are meant to conclude the entire passage. First, we seek the dragon's path to determine whether there is a true qi point here; then we discuss the nine stars to distinguish the fortune and misfortune of the qi. In this section, the form is discussed first, giving more importance to the main dragon's qi and less to the surrounding hills and protective features.

勸君再把星辰辨，吉凶禍福如神見；識得此篇真妙微，又見郭璞再出現。蔣注：此一節乃言卦氣，而以九星大五行為主，言如上節所云，雖得來龍脈息之真穴，而吉凶禍福尚未能取，必勸君再將挨星訣法，細審衰旺生死，而後可趨吉而避凶，轉禍而為福。一篇之旨不過如此，苟能識其微妙，前賢與後賢，一般見識，一般作用，青囊二卷更無餘義矣。

I advise you to clearly distinguish the nine stars, so that you can foresee good fortune and misfortune as accurately as a deity; if you can truly grasp the subtle essence of this passage, you would be equal to Guo Pu in his time. Jiang Dahong's commentary: this section discusses the concept of卦气 (gua qi), with the nine stars and the Five Phases as its main focus. The meaning is: as mentioned in the previous section, even if you have accurately identified the true dragon and its breath, you may still not be certain about the fortune or misfortune. Therefore, I urge you to carefully examine the qi movement using the method of 挨星 (ai xing), to discern the waxing and waning, birth and death of the qi, and only then can you talk about avoiding misfortune and turning calamity into blessing. The main purpose of the entire passage is no more than this. If you can truly understand its subtle meaning, the wisdom of the ancients and the moderns would be the same, and the upper and lower volumes of the Qingnang would have no other meaning beyond this.

蔣注：總論楊公此篇其言，元空大卦挨星五行，即青囊經上卷，陽生於陰之義，而下卷理寓於氣之妙用也；其言倒杖太極暈五星脈息，即青囊經中卷，形止氣蓄之義，而下卷氣囿於形之妙用也。一形一氣括盡青囊之昌，而究其元機正訣，如環無端，不可捉摸，謂之曰奧語宜哉。

Jiang Dahong's general discussion: In this passage by Master Yang, wherever he talks about the heavenly stems and earthly branches, the five phases, and the principles of the Xiankong Da Guan (Heavenly Stem and Earthly Branches) system, it is exactly the principle of "Yang arises from Yin" in the upper volume of the Qingnang Jing (Classic of the Blue Bag). It is also the practical application of "the principle is embodied in the qi" mentioned in the lower volume. Whenever he discusses the reverse staff, the Taiji halo (Taiji cloud), the five stars, and the pulse and breath, it is exactly the principle of "shape stops and qi accumulates" in the middle volume of the Qingnang Jing, which is also the practical application of "qi is confined by form" mentioned in the lower volume. One refers to "form," the other to "qi," and these two concepts encompass the entire meaning of the Qingnang Jing. However, when we seek the true secret and profound meaning, it is like a circular ring with no beginning, making it difficult to grasp. Calling this passage "Ao Yu" (Secret Words) is indeed appropriate.

江東一卦從來吉，八神四個一；江西一卦排龍位，八神四個二；南北八神共一卦，端的應無差。

The hexagram of Jiangdong has always been auspicious, and in the eight spirits it passes through four positions, dealing only with one hexagram, hence it is called "four one"; the hexagram of Jiangxi, when arranged in the dragon position, also passes through four positions within the eight spirits, but it oversees two hexagrams, hence it is called "four two"; the hexagram of north and south involves the eight spirits forming one hexagram, encompassing three hexagrams, and when thoroughly examined, there should be no error. These three sentences are the general principle of the Three Hexagrams in the Tianyu Jing.

蔣注：天玉內傳，即青囊奧語，挨星五行，玄空大卦之理。楊公妙用，止有一法，更無二門，此乃反覆其詞，以授曾安公者也。江南江北江東江西，曾序已先下腳註矣。但南北東西，應有四卦；而此云三卦者，緣玄空五行，八卦排來，止有三卦故也。江東一卦者，卦起於西，所謂江西龍去望江東，故日江東也。八神，即八卦之中，經四位而起父母，故曰八神。四個，言八神之中歷四位也。一者，此一卦祇管一卦之事，不能兼通他卦也。

Jiang Dahong wrote: The Inner Transmission of the Tianyu Jing discusses the principles of the Esoteric Words of the Green Satchel, including the method of sequential stars and the Five Phases, as well as the great trigrams of Xuan Kong. Master Yang's profound application has only one method, no other path exists. Here, the words are simply repeated several times to pass on to his disciple Zeng Guan'an. The terms Jiangnan, Jiangbei, Jiangdong, and Jiangxi have already been explained in the Preface to the Green Satchel by Zeng Guan'an. According to the directions, there should be four trigrams for the four cardinal directions. However, here only three trigrams are mentioned, because when the Five Phases of Xuan Kong are arranged according to the Eight Trigrams, they actually form only three trigrams. "Jiangdong trigram" refers to the trigram starting from the west, which corresponds to the phrase "Jiangxi dragon goes to look at Jiangdong" in the Preface, hence the term Jiangdong. "Eight spirits" refers to selecting a parent trigram every four positions within the Eight Trigrams, hence called eight spirits. "Four" refers to the eight spirits passing through four positions. "One" means this trigram only concerns its own trigram and cannot be combined with other trigrams.

江西一卦者，卦起於東，反而言之，即謂江東龍去望江西亦可，故日江西也。亦於八卦之中，經四位而起父母，則亦曰八神。四個二者，此一卦兼管二卦之事，而不能全收三卦也。比如坎至巽，乃第四位，巽至兌，亦第四位；八卦之中各經四卦，故日八神四個也。

"The Jiangxi hexagram" refers to a hexagram that begins from the eastern direction. Conversely, it can also be described as "the dragon from Jiangdong looks toward Jiangxi," which is equally valid, hence the term Jiangxi. It also starts a parent hexagram every four positions within the eight trigrams, so it is also called the Eight Spirits. "Four twos" means that this hexagram can oversee two hexagrams at the same time, but cannot fully encompass three. For example, counting from Kan to Xun is exactly four positions, and counting from Gen to Dui is also exactly four positions. Within the eight trigrams, each goes through four hexagrams, hence it is said "Eight Spirits with four."

南北八神考，乃江北一卦，所謂江南龍來江北望也。不云四個者，此卦突然自起，不經位數，與東西兩卦不同也。八神共一卦者，此卦包含三卦，總該八神，又非八神四個二之比也。夫此東西南北三卦，有一卦止得一卦之用者，有一卦兼得二卦之用者，有一卦盡得三卦之用者，此謂玄空大卦秘密寶藏，非真傳正授，斷不能洞悉其妙旨也。俗注：寅至丙為東卦，申至壬為西卦，午至坤為南卦，子至艮為北卦非。

"The Northern and Southern Eight Gods" refers to the hexagram of the Jiangbei (north bank), which corresponds to the meaning in the "Preface" of "Jiangnan Long Comes to Jiangbei to Look" (the original text's "kao" is a mistake for "zhe"). Here, we do not mention "four" because this hexagram arises suddenly on its own, and there is no need to count how many steps it has passed through, differing from the arrangement of the eastern and western hexagrams. The phrase "eight gods share one hexagram" is used because this hexagram includes three hexagrams and encompasses the eight gods, which cannot be compared to the idea of "eight gods in groups of two." In summary, among the three hexagrams of east, west, south, and north, some are only useful for one hexagram, some are useful for two, and some are useful for all three—this is the secret treasure of the Xuan Kong Da Guan. Without proper transmission and instruction, one will certainly not be able to grasp its profound meaning. Common annotations that take寅 (Yin) to 丙 (Bing) as the eastern hexagram, 申 (Shen) to 壬 (Ren) as the western hexagram, 午 (Wu) to 坤 (Kun) as the southern hexagram, and 子 (Zi) to 艮 (Gen) as the northern hexagram are incorrect.

二十四龍管三卦，莫與時師話，忽然知得便通仙，代代鼓駢闐。蔣注：二十四龍本是八卦，而八卦又分三卦，此玄空之秘，必須口傳。若俗注：丙本南離，而反屬東卦，壬本北坎，而反屬西卦，牽強支離，悖理之極。且云四個一者，寅辰丙乙四個，在一龍；四個二者，申戌壬辛四個，在二龍，又屬無謂。

The twenty-four dragons are all under the jurisdiction of the three trigrams, but this should not be told to ordinary geomancers; once one suddenly understands it, one has grasped the secret of immortality, and one's descendants will be prosperous with carriages and horses, and continuous wealth and honor. Jiang Dahong explains: the twenty-four dragons are originally the eight trigrams, and the eight trigrams are merged into the three trigrams, which is the secret of Xuan Kong. It is wrong to say, as common interpretations do, that the direction of Bing belongs to the southern trigram Li but insists it belongs to the eastern trigram; or that the direction of Ren belongs to the northern trigram Kan but insists it belongs to the western trigram. Such explanations are forced and illogical, going against reason. They also claim that the 'four ones' refer to the characters Yin, Chen, Bing, and Yi in the first dragon, and the 'four twos' refer to the characters Shen, Xu, Ren, and Xin in the second dragon, which is entirely without reason.

天卦江東掌上尋，知了值千金；地畫八卦誰能會，山與水相對。蔣注：天地東西南北，皆對待之名，所謂陰陽交媾，玄空大卦之妙用也。此節方將山與水相對一言，略指一班，洩漏春光矣；非分天卦於江東，分山水相對於地卦也。若以辭害志，分別支離，即同痴人說夢矣。俗注：天卦地支從天干，以向論水神旺墓，地卦天干從地支，以龍論山水生死者，非。

The heavenly trigrams should be sought in the Jiangdong direction and through palm divination; once understood, they are worth a thousand pieces of gold. As for the eight trigrams drawn on the ground, who can truly grasp their meaning? The key lies in the mutual relationship between mountains and water. Jiang Dahong explains: heaven and earth, east and west, south and north, are all relative terms, discussing the interaction of yin and yang, which is the profound application of the Xuan Kong Da Gua. This passage only slightly hints at the idea of mountains and water facing each other, already considered a revelation. It does not mean that the heavenly trigrams are exclusively associated with Jiangdong or that the mutual relationship of mountains and water is exclusively related to the earthly trigrams. If one rigidly adheres to the literal meaning and misunderstands the original intent, forcing a fragmented interpretation, it becomes like a madman talking in dreams. Common interpretations claim that the heavenly trigrams follow the heavenly stems with the earthly branches, considering the water deity's strength and burial from the direction, while the earthly trigrams follow the earthly branches with the heavenly stems, considering the birth and death of mountains and water from the dragon line. These are incorrect.

父母陰陽仔細尋上刖後相兼定上刖後相兼兩路看，分定兩邊安。蔣注：卦有卦之父母，爻有爻之父母，皆陰陽交媾之妙理。此節一刖後，指卦爻而言；一卦之中為父母，卦前卦後，偏旁兩路，即為子息，若不仔細審察，恐於父母之胎元不真，而陰陽有差錯矣。俗注：以一刖兼後為一大卦，屬向首；後兼一刖為地卦，屬龍家，為兩邊者，非。

The parents of the hexagram should be carefully identified; both the front and the back, and the back and the front, must be accurately determined. Both of these two directions should be clearly seen, and each side should be properly placed. (The original text "刖" is a variant form of "前," and the same applies to other instances.) Jiang Dahong explains: A hexagram has its own parents, and a line has its own parents. They all refer to the subtle principle of the union of yin and yang. In this passage, the terms "front" and "back" refer to the hexagram and its lines: the central element of a hexagram is its parents, while the two directions of the front and back of the hexagram are its children. If not carefully examined, there is a risk that the parents' origin will be false, leading to errors in the yin and yang. Common interpretations take "front and back" as a single hexagram, assigning it to the direction, and "back and front" as the earth hexagram, assigning it to the dragon's origin, claiming this is the "two sides," which is incorrect.

卦內八卦不出位，代代人尊貴；向水流歸一路行，到處有聲名；龍行出卦無官貴，不用勞心力；祇把天醫福德裝，末解見榮光。蔣注：八卦之內有三卦，在三卦之內，則為不出卦而吉，三卦之外，即為出卦而凶；向須卦內之向，水須卦內之水，上者皆歸本卦，則全美矣。天醫即巨門，上福德即武曲，此乃一行所造小游年卦例，以溷挨星之真者也。蓋謂世人誤認卦例為九星五行，必不能獲福也。

Within the hexagram, the eight trigrams do not leave their original positions, and the family will be prosperous generation after generation; if the direction and water flow together into the same hexagram, one will have a good reputation wherever they go. Once the dragon leaves its original hexagram, there will be no official status or prestige, and there is no need to waste further effort; if one only pretends to be the 'Heavenly Doctor' or 'Fortune Virtue,' they will never achieve true honor. Jiang Dahong explains: within the eight trigrams, they merge into three hexagrams. If they fall within these three hexagrams, it is called 'not leaving the hexagram' and is auspicious; if they fall outside these three hexagrams, it is called 'leaving the hexagram' and is inauspicious. If the direction is within the original hexagram and the water is also within the original hexagram, both returning to the original hexagram is considered perfect. 'Heavenly Doctor' refers to the gate door, and 'Fortune Virtue' refers to Wuqu. This is a small year hexagram example created by Yixing, used to confuse true star alignment. Master Yang's meaning is that people mistakenly take this hexagram example as the nine stars and five phases, and they will certainly not receive blessings.

倒排父母蔭龍位，山向同流水，十二陰陽一路排，總是卦中來。蔣注：倒排父母，即顛顛倒之義，陰陽交媾，皆倒排之法；山向與水神，必倒排以定陰陽。十二陰陽，即備二十四山之理，言雖有二十四位陰陽，總不脫八卦為父母也。

Reversing the parents trigram to protect the dragon position, considering the mountain, direction, and water deity together; arranging the twelve pairs of yin and yang in sequence, ultimately all originate from the trigram. Jiang Dahong explains: "Reversing the parents" refers to the "upside down" mentioned in the "Secret Words." The union of yin and yang employs the method of reversing; both the mountain and direction, as well as the water deity, must be reversed to determine yin and yang. The so-called "twelve yin and yang" refers to the principle that among the twenty-four mountains, each pair consists of one yin and one yang: although there are twenty-four positions of yin and yang, they all ultimately derive from the eight trigrams, which are the parents.

關天關地定雌雄，富貴此中逢；翻天倒地對不同，秘密在玄空。蔣注：雌雄交媾之所，乃天地之關竅，知其關竅，而後交媾可定也。江南龍來江北望，江西龍去望江東，此為翻天倒地，已詳奧語注中。俗注：以辰戌丑未，為闢天關地，非。

By fixing the heavenly stem and earthly branch to determine the male and female energies, wealth and honor are sought within this principle; the pairing of 'upside down heaven and reversed earth' varies everywhere, and the secret lies entirely in the term 'Xuan Kong'. Jiang Dahong comments: the location where male and female energies meet is precisely the key passage of heaven and earth; only after recognizing this key passage can the meeting place be determined. 'Southern dragons come to look northward, western dragons go to look eastward'—this is called 'upside down heaven and reversed earth', which has already been explained in detail in the annotations of 'Ao Yu'. Common interpretations that refer to the terms Chen, Xu, Chou, and Wei as 'opening the heavenly gate and closing the earth gate' are incorrect.

三陽水向盡源流，富貴永無休；三陽六秀二神當，上見入朝堂。蔣注：三陽者，丙午了也。天王青囊，既重挨星生旺矣，而此節提出主陽，別有深意，非筆舌所能道。六秀者，本卦之二爻，故日二神。天王以卦之父母為三吉，以卦之子息為六秀。俗注：艮丙巽辛兌丁為一八秀，非。

Three yang waters flow along the direction and exhaust their source, leading to continuous wealth and prosperity; when the two deities of three yang and six excellence are in their proper positions, a person can attain official positions. Jiang Dahong's commentary: The term 'three yang' refers to the three positions of Bing, Wu, and Ding (the original text mistakenly used 'le' instead of 'Ding'). Since both the Tianyu and Qingnang texts have already emphasized the generation and prosperity of the star directions, this section specifically mentions 'three yang' with a deeper meaning that cannot be fully explained by words. The term 'six excellence' refers to two lines of the primary hexagram, hence called 'two deities'. The Tianyu text considers the parents of the hexagram as the three auspicious directions and the children of the hexagram as the six excellence. Common interpretations that consider Gen, Bing, Xun, Xin, Dui, and Ding as the six excellence are incorrect.

水到玉街官便至，神童狀元出，印緩若然居水口，玉街近臺輔，鼕鼕鼓角隨流水，豔豔紅旆貴。蔣注：鼓角紅施，皆以形象言。俗注：乾坤艮巽為玉街，長生前一位為鼓角，後二位為紅旆，非。

Water flowing to the position of 「Yu Jie」 indicates the arrival of official fortune, producing prodigies and top-ranking scholars; if the form of 「Yin Shou」-like terrain is located at the water mouth, then Yu Jie is adjacent to the position of a high-ranking minister. The sound of drums and horns following the flowing water, and bright red flags waving, are all signs of high status. Jiang Dahong's commentary: the terms of drums and horns, and red flags, are all metaphors based on the forms of terrain and water. Common interpretations that fix Qian, Kan, Gen, and Xun as Yu Jie, and the position before the Longsheng as Gujiao and the position two steps after as Hongqi, are incorrect.

上按三才並六建，排定陰陽算；下按玉輦捍門流，龍去要回頭。蔣注：三才即三吉，六建即六秀，此節上二句論方位，故須排定陰陽。下二句論形勢；玉輦捍門，皆指去水，須纏身兜抱，故謂之日回頭也。俗注：以長生諸位為六建，及王輦捍門，俱就方位言者，非。

The upper part follows the "Three Heavens" and "Six Foundations" to arrange yin and yang for calculation; the lower part follows the flow of water from "Jade Chariot" and "Gate Defense," requiring the dragon to turn back and look at the tomb. Jiang Dahong explains: "Three Heavens" refer to the three good directions, and "Six Foundations" refer to the six excellent positions. These two sentences discuss direction, so yin and yang must first be arranged. The next two sentences discuss the terrain. "Jade Chariot" and "Gate Defense" both refer to flowing water, which must encircle the tomb and embrace it affectionately, hence the need for "turning back." Common interpretations mistakenly take the twelve long life positions as the six foundations, and also treat "Jade Chariot" and "Gate Defense" as directions, which is incorrect.

六建分明號六龍，名姓達天聰；正山正向流支上，寡夭遭刑杖。蔣注：下二句，緊接上二句而言，水之取六建是矣。然卦之山向，在四隅卦中，則用本卦支神之六建；在四正卦中，又當用本卦於神之六建。若卦取正山正向，而水又流他卦之交上，是陰差陽錯，而必有寡夭刑杖之憂矣。學四正卦，而四隅卦不辨自明矣。此節以下，專辦干支零正陰陽純雜，毫釐千里之微也。

Six foundations are clearly defined and can be called the Six Dragons, whose names may reach the ears of the Son of Heaven. If the main mountain and direction are properly established, but the water flows toward the branch of the earth, the family will suffer from loneliness, orphans, early death, and punishment by law. Jiang Dahong comments: the next two lines follow the previous two. Taking the Six Foundations from the water is correct, but if the mountain and direction of the hexagram fall into the four corner hexagrams, then the Six Foundations should be taken from the earth branches of the primary hexagram. If they fall into the four cardinal hexagrams, then the Six Foundations should be taken from the heavenly stems of the primary hexagram (the original text '于神' refers to '干神'). If the hexagram takes the correct mountain and direction, but the water flows to the yao position of another hexagram, then there will be a mismatch between yin and yang, inevitably leading to loneliness, orphans, early death, and legal troubles. Here, the four cardinal hexagrams are used as examples (the original text '学' refers to '举'), and the four corner hexagrams do not need further explanation. From this section onward, the text specifically distinguishes between pure and mixed elements of heavenly stems and earthly branches, as well as yin and yang. These are subtle details where a slight error can lead to great mistakes.

共路兩神為夫婦，認取真神路，仙人秘密定陰陽，便是正龍岡。蔣注：共路兩神，即一干一支也。一干一支皆可為夫婦，然有真夫婦、有假夫婦，真夫婦為正龍，假夫婦即非正龍矣。如巽已為真夫婦，丙午亦真夫婦，若已丙則不得為真夫婦矣。其他做此。

Two deities on the same path form a couple; one must identify the true deity's path. The secret method of determining yin and yang passed down by immortals refers to this correct dragon ridge. Jiang Dahong explains: the phrase "two deities on the same path" means one heavenly stem paired with one earthly branch. Any combination of one stem and one branch can form a couple, but among them there are true couples and false couples: the true couple represents the correct dragon ridge, while the false couple does not. For example, Xun and Si form a true couple, and Bing and Wu also form a true couple. If Si and Bing are paired together, they do not form a true couple. Other combinations follow the same principle.

陰陽二字看零正，坐向須知病，若遇正神正位裝，發水入零堂，零堂正向須知好，認取來山腦，水上排龍點位裝，積粟萬餘倉。蔣注：青囊天玉，蓋以卦內生旺之位為正神，以出卦衰敗之位為零神；故陰陽交媾，全在零正二字，零正不明，生旺必有病矣。若知其故，而以正神裝在向上為生入，而以零神裝在水上為克入，則零堂正向，豈不兼收其妙乎。

To understand the concepts of yin and yang, one must look at "zero god" and "main god." If the mountain and direction are incorrectly determined, then the situation becomes unhealthy. If the main god is placed in its proper position, and the water flows in the direction of the zero god, with the zero direction matching the main direction, the benefits will be clear. One must also recognize the peak of the incoming mountain (the top of the mountain's ridge), and arrange the water's flow according to its position, so that it can accumulate enough grain to fill ten thousand granaries. Jiang Dahong explains: In the books "Qingang" and "Tianyu," the position within the primary hexagram that is currently thriving and vigorous is called the "main god," while the position outside the hexagram that is declining is called the "zero god." Therefore, the interaction between yin and yang entirely depends on the concepts of zero and main. If one cannot clearly distinguish between zero and main, then the concepts of thriving and vigorous will be flawed. If one understands the reason, placing the main god in the direction of the front is called "yin entering," and placing the zero god in the water's direction is called "yin overcoming." Thus, matching the zero direction with the main direction, isn't it possible to receive the benefits from both ends?

向水既妙，而來山之腦，未必與坐向相合，又當認取果來之山，又與坐向同在卦內，則來脈又合；非但一向之旺氣而已，惟水亦然。蓋山有來山之腦，而水亦有來水之源，水龍即是山龍，亦須節節排去，點位裝成，果能步步零神，則水之來脈，與水之入口同一氣；山之坐向，與山之來脈同一氣。斯零正二途，別無閒雜，而為大地無疑矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Even though the water and the mountain have already been matched perfectly, the mountain's head may not necessarily align with the direction the building faces. One must identify which specific mountain is coming from. If it also belongs to the same trigram as the facing direction, then the mountain's energy will be in harmony, and the building will not only benefit from the upward energy but also from the surrounding areas. The same principle applies to water. Mountains have their own heads, and water has its own sources; water dragons are similar to mountain dragons, and both should be traced step by step, arranged according to their positions. If each step aligns perfectly with the zero spirit, then the water's source and its entrance will be connected by the same energy, and the mountain's facing direction and its incoming energy will also be connected by the same energy. In this case, there will be no mixed energies on either the zero or the main path, and it is certain that the land is of great quality.

正神百步始成龍，水短便遭凶，零神不問長和短，吉凶不同斷。蔣注：此承上文而言，正神正位裝，向固吉矣；然其向中來氣，須深遠悠長，而後成龍，若然短淺，則氣不聚，難以致福。至於水則不然，一遇正神，雖一節二節，其煞立應矣。其零神之長短，又與正神有異，使零神而在水，雖短亦吉，若零神而在向，雖短亦凶；是零神之吉凶，在水向之分，而不繫乎長短也。

The main spirit must travel at least a hundred steps to form a dragon, and if the water is short, it will bring misfortune; the auxiliary spirit, however, does not depend on the length, and its fortune or misfortune must be judged separately. Jiang Dahong explains: this follows from the previous discussion. The main spirit, when placed in its proper position, is naturally auspicious; however, the incoming energy must be deep and long to form a dragon. If it comes short and shallow, the energy cannot gather and will not bring blessings. Water is different: once it meets the main spirit, even just one or two sections, the evil energy will immediately manifest. As for the auxiliary spirit's length, it is different from the main spirit: when the auxiliary spirit falls on water, even if short, it is auspicious; when it falls on the upward direction, even if short, it is inauspicious. Therefore, the fortune or misfortune of the auxiliary spirit depends on whether it falls on water or the upward direction, and has nothing to do with its length.

父母排來到子息，須去認生克，水上排龍點位分，兄弟更子孫。蔣注：亦承上文排龍而言，卦之中氣為父母，卦之二爻為子息，而本宮他卦之父母為兄弟。上二句言山上排龍，下二句一水上排龍。山上排龍，從父母排到子息，總是一卦，則卦氣純矣；然須認其卦之生克，若得卦之生氣，則純乎吉，若得卦之克氣，則純乎凶矣，豈可以其卦之純一，而遂謂吉哉。

From the parents' hexagram to the children's, one must also discern the relationship of generation and overcoming; when arranging dragons on water, one should look at them separately by position, and distinguish between the brothers' hexagram and the descendants' yao. Jiang Dahong's commentary: This continues the previous discussion on arranging dragons on mountains. The central energy of a hexagram is called "parents," and the two yao of the hexagram are called "children." The first two sentences refer to arranging dragons on mountains, while the latter two refer to arranging dragons on water. When arranging dragons on mountains, starting from the parents to the children, the entire passage remains within one hexagram, and the hexagram energy is considered pure. However, one must still determine whether this hexagram energy is life energy or overcoming energy. If it is the life energy of the hexagram, then it is purely auspicious; if it is the overcoming energy of the hexagram, then it is purely inauspicious. How can one simply say it is auspicious just because the hexagram energy is pure?

山上排龍來脈一路，大都只在一卦之內，至於水上排龍則不然，水有一路來者，亦有兩三路來者，故須照位分開，而不能拘一卦之父母，只要旁來之水，亦在父母一氣之卦，謂之兄弟。兄弟卦內又有子孫，雖非一父母，而總是一家骨肉，來路雖多，不害其為吉也。凶者反是。

On a mountain ridge, the dragon line comes from only one direction, and generally does not go beyond one hexagram; this is different with water. Water may come from one direction or from two or three directions, so it must be examined according to its position, and one cannot rigidly stick to the hexagram's parent element. If the water coming from the side also falls into the same hexagram as the parent element, it is called "brother." Within the brother hexagram, there is also the grandson element. Although they are not from the same parent, they are still family members, and even if the source is numerous, it does not affect the auspiciousness. Conversely, if it is a凶卦 (evil hexagram), the more sources there are, the worse it becomes.

二十四山分兩路，認取五行主，龍中交戰水中裝，便是正龍傷，前面若無凶交破，莫斷為凶禍，凶星看在何公位，仔細認蹤由。蔣注：此一節，專指卦之差錯者而言。兩路者，陰陽生死也；二十四山，每山皆有兩路，非分開二十四山歸兩路也。兩路之中，須認取五行之所主，五行所主，貴在清純。若龍中所受之氣，既不清純，而吉凶交戰矣，倘能以水之清純者救之，庶龍氣遇水之制伏，而交戰之凶威可殺；奈何又將龍中交戰之卦，裝入水中，則生氣之雜出者，不能為福，而死氣之雜出者，適足為禍，正龍有不受其傷者乎。

The twenty-four mountains each have two directions, and one must clearly identify which of the Five Phases is in charge; the dragon's energy has already become a mixture of good and bad, and then this conflicting energy is placed into the water, causing the main dragon to be harmed. If there is no harmful star to break it up in front, it cannot be judged as a disaster; one must carefully determine where the harmful star is located, by examining its origin and flow. Jiang Dahong comments: this section specifically discusses situations where the energy of the trigrams is incorrect. The term 'two directions' refers to the yin and yang, as well as the life and death energies; each of the twenty-four mountains has its own two directions, not dividing the twenty-four mountains into two groups. Among these two directions, one must clearly identify which of the Five Phases is dominant, and the key is that the Five Phases should be pure. If the energy received by the dragon is not pure from the beginning, and good and bad energies are already conflicting, then using pure water to save it can subdue the dragon's energy, reducing the harmful effects to some extent. Unfortunately, the conflicting trigram of the dragon is also placed into the water, so the mixed life energy cannot bring blessings, while the mixed death energy can cause disasters—how can the main dragon avoid being harmed?

然水之差錯，其力足以相勝，吉多者吉勝凶，凶多者凶勝吉。入口雖然交戰，而來水源頭，若無凶星變破，則氣猶兩平，雖不致福，亦未可據斷為凶禍。且凶星之應，亦有公位之分，吉凶雙到之局，只看某房受著，便於此房斷其有禍，不受奢者亦不應也。非如純凶不雜之水，房房受其殃禍之比，故其蹤又當仔細認雲。

However, errors in the water flow can have opposing effects: if the good elements are more prominent, the good will overpower the bad; if the bad elements are more prominent, the bad will overpower the good. Although there is a struggle between good and bad in this section of the water mouth, as long as the source of the water does not have malevolent stars to disrupt it, the energy remains balanced. Although it may not bring great blessings, it cannot be definitively considered as a calamity. Moreover, the effects of malevolent stars also differ according to the 'public position' (fáng fēn): in a pattern where both good and bad elements arrive, only the family that is affected will suffer; the families not affected by the malevolent influence will not experience the consequences. This is different from the case where the water is entirely malevolent and all families suffer. Therefore, it is even more important to carefully examine the origin and course of the water.

先定來山後定向，聯珠不相妨，須知細覓五行蹤，富貴結金龍。蔣注：此節單指山上龍神而言。青囊天玉，原以來山所受之氣，與向上所受之氣，分為兩局；然兩局又非截然兩路，故云聯珠不相妨。此不可約略求之者也，須當細覓蹤跡；若是富貴悠久之地，必然來山是此卦，而向首亦是此卦，一氣清純，方得謂之全龍耳。

First determine the coming mountain, then determine the direction, and the two should be like linked pearls, not conflicting with each other; one must know that one should carefully search for the traces of the Five Phases, only then can wealth and honor be formed by the golden dragon. Jiang Dahong explains: this section refers specifically to the mountain dragon spirit. The "Qingang" and "Tianyu" texts originally divide the qi received by the coming mountain and the qi received by the direction into two sections, but the two sections are not entirely separate paths, hence the saying "linked pearls do not conflict." This aspect cannot be roughly handled; one must carefully search for its traces. Any land that brings long-lasting wealth and honor must have the coming mountain belonging to this hexagram and the direction also belonging to this hexagram, with a single, pure qi, which is called "complete dragon."

五行若然翻值向，百年子孫旺，陰陽配合亦同論，富貴此中尋。蔣注：此節上二句言山上龍神，下二句言水裡龍神。五行翻值曏者，五行之旺氣值向也；翻即翻天倒地之翻，言生旺氣翻從向上生入也。山管人丁，故云百年子孫旺，而富貴亦在其中矣。陰陽配合，水來配合也，亦與向上之氣同論，但用法有殊耳。水管財祿，故云富貴此中尋，而子孫亦在其中矣。

The flourishing energy of the Five Phases, if turned towards the direction, will bring prosperity of descendants within a hundred years; the principle of yin and yang combination is also based on this. Jiang Dahong explains: these two lines above refer to dragon qi in mountains, and the two below refer to dragon qi in water. "Five Phases turning towards the direction" means the flourishing energy of the Five Phases is aligned with the direction; "turning" here refers to "turning heaven and reversing earth," meaning the vital and prosperous energy is reversed to flow into the direction. Mountains govern descendants, so there will be prosperity of descendants within a hundred years, and wealth and honor are included within this. "Yin and yang combination" refers to water coming to combine, and it is also based on the principle of directional energy, but the methods differ. Water governs wealth and official rank, so wealth and honor can be found here, and descendants are included within this.

東西父母三般卦，算值千金價，二十四路出高官，緋紫入長安，父母不是未為好，無官只富豪。蔣注：此節發明用卦之理，重卦體而輕爻，重父母而輕子息；蓋同一生旺，而力量懸殊也。言東西，而南北在其中矣。青囊天玉之秘，只有三般卦訣，若二十四路不出三般卦之內，則貴顯何疑，然卦內又當問其是父母之卦否，高官緋紫，必是父母之氣，源大流長，所以貴耳。若非父母，而但乘爻神子息之旺，則得氣淺薄，僅可豪富而已。

The three types of hexagrams, East and West parents, are worth a thousand gold; the twenty-four directions do not go beyond these three hexagrams, and if they do, they will bring high officials wearing red and purple robes entering the capital. If it is not the parents' hexagram, it cannot be considered truly good, there will be no official rank, only becoming a wealthy person. Jiang Dahong comments: this section explains the principle of using hexagrams: emphasizing the hexagram body rather than the yao positions, emphasizing the parents rather than the children, because even though they are both born and flourishing, their strength differs greatly. Here it mentions East and West, and the directions of North and South are included as well. The secrets of "Qingang" and "Tianyu" are only in the mnemonic "three types of hexagrams." If the twenty-four directions do not fall within the three types of hexagrams, how can one doubt the attainment of high status? However, within the hexagram, there is still another question: is it the parents' hexagram? To attain high official rank and wear red and purple robes, it must certainly be the parents' energy, with a broad source and long flow, hence achieving status. If it is not the parents' hexagram, but only riding on the flourishing energy of the yao and children, the energy obtained is shallow, at most becoming a wealthy person.

父母排來看左右，向首分休咎，雙山雙向水零神，富貴永無貧，若遇正神須敗絕，五行當分別，隔向一神仲子當，千萬細推詳。蔣注：此亦承上文，用卦須父母而言，父母排來，要排來山之龍脈也；來山屈曲，必不能盡屬父母，兼看左右兩爻子息若何。若於息純清不雜，又須向首所受之氣，逢生旺則休，逢衰敗則咎。若雙山雙向卦氣錯雜，須得水之外氣，悉屬零神克入相助，剛雙山雙向，為水神所制伏，而富貴可期矣。萬一水路又屬正神，則生出克出，兩路皆空，而敗絕不能免矣。

When determining the parents, one must also look at the left and right trigrams, and distinguish between auspicious and inauspicious directions. When double mountains are paired with zero spirits' water, wealth and honor will last long without poverty. If it happens to be the main spirit, it will lead to failure and extinction; the Five Phases must be clearly distinguished. The spirit opposite the direction should be on the second son, so it must be carefully examined. Jiang Dahong explains: This is continuing from the previous statement "Using the hexagram must take the parents into account." What is meant by "parents come in order" is to determine the dragon line of the mountain. If the mountain bends, it cannot entirely belong to the parents, and one must also consider the left and right trigrams and their descendants. If the descendants are pure and unimpeded, one must then look at the direction from which the qi comes: if it meets a thriving and vigorous phase, it is auspicious; if it meets a declining and weak phase, it is inauspicious. If the mountains are double and the directions are opposite, and the hexagram qi is mixed, then the external qi of the water must entirely belong to the zero spirits, which will assist by overcoming, and the double mountains and opposite directions will be subdued by the water spirits, thus giving hope for wealth and honor. If the water path also belongs to the main spirit, then both the generating and overcoming paths will be empty, and failure and extinction are inevitable.

公位之說，乃因洛書八卦震兌坎離，而定杯仲季三子之位，隔向一神，猶在離卦之內，故日仲子。天玉略露一班，以為分房取驗之矩矱；言仲而孟季可類推矣。

As for the concept of 「public position」 (division of family branches), it is determined by the four trigrams of Zhen, Dui, Kan, and Li in the Luo Shu Eight Trigrams, establishing the order of the three sons: the eldest, the middle, and the youngest (the original text's 「cup」 is a mistake for 「eldest」). The deity located across from the position remains within the range of the Li trigram, so it should be associated with the middle son. The Tian Yu text only briefly mentions this point, serving as a standard for dividing family branches; once the middle son is established, the eldest and youngest can be similarly inferred.

若行公位看順逆，接得方奇特；宮位若來見逆龍，男女失其蹤。蔣注：承上文仲子一神，而概言公位之說。順則生旺，逆則死絕。然不云生死，而曰順逆者，若論山上龍神，則以生氣為順，死氣為逆，若論水裡龍神，則又以死氣為順，生氣為逆故也。

If you follow the principle of the public position, you need to determine whether it is in the right or wrong direction, and only when it connects properly can it be considered extraordinary. If the position of a particular branch comes from a reverse dragon, then the men and women of that branch will lose their traces (experience a decline in population). Jiang Dahong comments: This is a general explanation of the concept of public position, following the previous mention of the "second son" deity. Right direction means prosperity and vitality, while wrong direction means death and decline. However, Master Yang does not mention death and vitality but instead uses the terms right and wrong direction, because: when discussing the dragon energy on land, life qi is considered right direction and death qi is considered wrong direction; but when discussing the dragon energy in water, it is the opposite, with death qi being right direction and life qi being wrong direction.

更看父母下三吉，三般卦第一。蔣注：通篇皆明父母三般卦理，反覆詳盡矣，終篇復申言之，若曰千言萬語，只有此一事而已，無復他說也，蓋致其叮嚀反覆之意雲。

In the end, one must also consider the three auspicious directions beneath the parents' hexagram. The three kinds of hexagrams are the first thing to focus on. Jiang Dahong commented: The entire passage discusses the principles of the parents' three kinds of hexagrams, which have already been explained in detail repeatedly. At the end of the passage, it is restated once more, as if to say: thousands of words, there is only one matter, nothing else. This is merely expressing the meaning of earnest advice and repetition to its fullest extent.

二十四山起八宮，貪巨武輔雄，四邊盡是逃亡穴，下後令人絕。蔣注：此節反言以見旨，興起下文之意，言一行所作小游年卦例，以二十四山起八官，而取貪巨武輔為四吉，若其說果是，則宜乎隨手下穴，皆吉地矣，何以四邊盡是逃亡穴，下後反令人敗絕哉；則知卦例不足信，而別有真機，如下文所云也。

According to the twenty-four mountains to establish the eight palaces, the stars of Xuanwu, Guimeng, Wugui, and Zuofu are considered the four auspicious stars. However, the result is that all four directions are escape holes, and after burial, it causes the family to become extinct. Jiang Dahong comments: this section is stated in reverse, to highlight the original meaning and lead into the following text. The meaning is: the small year divination example created by Yixing uses the twenty-four mountains to establish the eight palaces, taking Xuanwu, Guimeng, Wugui, and Zuofu as the four auspicious stars. If this method were truly reliable, then any point chosen for burial would be an auspicious site. But how come all four directions turn out to be escape holes, and burial leads to family extinction? This shows that the divination example is not reliable, and there is another true principle, which is what is discussed in the following text.

惟有挨星為最貴，洩漏天機秘。天機若然安在內，家活當富貴；天機若然安在外，家活漸退敗。五行配出九星名，天下任橫行。蔣注：緊接上文。卦例既不可用，惟有挨星玄空大五行，乃為陰陽之最貴者，天機秘密，不可流傳於世，但可偶一洩漏而已。安在內，不出三般卦之內也；安在外，出三般卦之外，出卦不出卦，福禍迥分，安得不貴耶。夫挨星五行，非如游年卦例，但取四吉而已。蓋八卦五行，配出九星，上應斗杓，知九星之作用，便可橫行於天下，無不響應矣，卦例云乎哉。

Only the star of the compass is most precious, as it reveals the secret of Heaven's mechanism. If the Heaven's mechanism is located within, the family will flourish and become wealthy; if it is located outside, the family will gradually decline. The eight trigrams and the five elements are combined to form the names of the nine stars. Once one understands this, one can act freely throughout the world. Jiang Dahong comments: This follows directly from the previous discussion. Since the examples of the trigrams cannot be used, only the compass star and the great five elements of the invisible space are the most valuable in the study of yin and yang. The secret of Heaven's mechanism should not be spread throughout the world; at most, only a little can be revealed. What is meant by "located within" is that it does not go beyond the three trigrams; "located outside" means it goes beyond the three trigrams. Whether the trigram is within or outside makes a heaven and earth difference in fortune and misfortune. How can this subject not be precious? The five elements of the compass star are not like the examples of the year trigrams, which only take four auspicious ones. The eight trigrams and five elements are combined to form the nine stars, which correspond to the handle of the Big Dipper. Once one understands the function of the nine stars, one can act freely throughout the world, and nothing will be ineffective. What is the worth of those trigram examples?

幹維乾艮巽坤壬，陽順星辰輪；支神坎離震兌癸，陰卦逆行取。分定陰陽歸兩路，順逆推排去；知生知死亦知貧，留取教兒孫。蔣注：此節分出玄空大卦干支定位，以足前篇父母子息之義。四維之卦，以天干為主者也，幹維曰陽；四正之卦，以地支為主者也，地支曰陰，此陰陽非交媾之陰陽也。知卦之所主，則父母子息，不問而自明矣。

The four cardinal directions of Qian, Gen, Xun, and Kun are combined with the heavenly stem Ren, and the stars are arranged in order following the yang path. The four primary directions of Kan, Li, Zhen, and Dui are combined with the heavenly stem Gui, and the stars are taken in reverse order according to the yin trigrams. The yin and yang are divided into two paths, one proceeding in order and the other in reverse, to determine where there is birth, death, and poverty. This method is passed down to teach the descendants. Jiang Dahong explains: this section establishes the positioning of the great trigrams in the Xuan Kong system, to complement the previous discussion on parents and children. The trigrams of the four cardinal directions are based on heavenly stems, so "Qian dimension" is considered yang; the trigrams of the four primary directions are based on earthly branches, so "branch spirits" are considered yin. This yin and yang does not refer to the concept of yin-yang in terms of union. Knowing which trigram is dominant, the meanings of parents and children become clear without needing further inquiry.

其陰陽兩路，每一卦中，皆有陰陽兩路可分，非將八卦分為兩路，何者屬陰，何者屬陽也。其順逆推排，即陰陽兩路分定之法，非乾艮巽坤為陽順，坎震離兌為陰逆，若如此分輪，則皆順也，何云逆乎。至於四卦之未，各綴一字，曰壬曰癸，此又挨星秘中之秘，可以心傳，而不可以顯言也。

As for the yin and yang paths, each trigram can be divided into yin and yang paths, not that the eight trigrams as a whole are split into two groups, with certain trigrams belonging to yin and others to yang. The term "shun ni tuipai" refers to the method of determining these two paths of yin and yang. It does not mean that trigrams such as Qian, Gen, Xun, and Kun, which are considered yang, are all arranged in a shun (forward) order, while trigrams such as Kan, Zhen, Li, and Dui, which are considered yin, are all arranged in a ni (reverse) order. If it were divided in that way, in reality, everything would be shun order, and there would be no ni order at all. As for the addition of a character at the end of each of the four trigrams—one being "Ren" and the other "Gui"—this is a secret within the secret of the star arrangement, which can only be passed down through heart-to-heart transmission and cannot be explicitly stated.

天地父母三般卦，時師末曾話，玄空大卦神仙說，本是此經訣，不識宗枝但亂傳，開口莫胡言，若還不信此經文，但覆古人墳。蔣注：曰天地，曰東西，曰父母，曰玄空，曰挨星，名異而實同，若於字義屑屑分疏，則支離矣。此節蓋恐學者得傳之後，以為太易而輕忽之，故極言讚美，以鄭重其辭，非別有他義也。說到覆古人墳，是徵信實著，予得傳以來，洞徹玄空之理，今效注此經文，駁一刖人之謬，直捷了當，略無畏縮，皆取信於覆古人墳，蓋驗之已往，券之將來，深信其一毫之無誤，自許心契古人，而可以告無罪於萬世也。

The three kinds of hexagrams, namely Heaven, Earth, and Parents, are never explained by current diviners; the great hexagram of Xuankong is a term used by immortals, and it is essentially the secret key of this scripture. If one does not understand the distinction between the main line and the branches, he should not casually teach it. If you still do not believe this scripture, then go and examine the ancient tombs. Jiang Dahong comments: speaking of Heaven and Earth, speaking of East and West, speaking of Parents, speaking of Xuankong, speaking of the star arrangement, although the names are different, their essence is the same thing. If one splits them apart word by word, it will become fragmented and confused. This passage is probably to warn scholars who have received the transmission that they may think it too easy and thus underestimate it, so the author strongly praises it and speaks strongly, without any other intention. When it comes to "reviewing the tombs of ancient people," that is the real evidence. Since I received the transmission, I have thoroughly understood the principles of Xuankong. Now I freely annotate this scripture, refute the mistakes of previous scholars, speak directly and without hesitation, relying entirely on the verification obtained from reviewing ancient tombs. All past matters have been verified, and future matters I dare to guarantee with a contract, deeply believing there is not the slightest error. I believe my heart is in harmony with the ancients, and I can be guiltless before ten thousand generations.

分卻東西兩個卦，會者傳天下，學取仙人經二，切莫亂談空，五行山下問來由，入首便知蹤。蔣注：此亦叮嚀告戒之語，而歸重於入首，蓋入首一節，初年立應，尤不可不慎也。

Distinguish clearly the eastern and western trigrams, and those who understand can practice throughout the world. If you wish to learn, learn this classic from the immortal, and do not talk nonsense or discuss empty things. Inquire into the origin beneath the Five Phases, and when you see the first section, you will know its trace. Jiang Dahong comments: this is also a warning and advice, with emphasis on the term "入首." Because this first section will immediately show results in the first few years after burial, and especially cannot be neglected.

分定子孫十二位，災禍相連值，千災萬禍少人知，克者論宗枝。蔣注：此節，直糾時師誤認子孫之害；蓋子孫自卦中分出，位位不同；豈如俗師幹從支，支從幹，二十四路，止作十二位論；若如此論法，必致葬者災禍相連值矣。既遭災禍，而俗師終不知所以災禍之故，胡猜亂擬，或雲下凶，或云支凶，總非真消息也。夫災禍之發，乃龍氣受克所致，而龍氣之受克，實不在干支，蓋有為干支之宗者焉，所謂父母是也。知其宗之受克，則知干支亦隨之而受克，所以不免災禍矣。此深言十二位分子孫之說，其謬如此。

Dividing descendants into twelve positions forcibly leads to continuous misfortune; myriad calamities and countless troubles rarely have people understand the cause. The afflicted should be judged from the "Zong" rather than from the branches. Jiang Dahong's commentary: this passage directly corrects the mistakes of common diviners who wrongly associate descendants with misfortune. Descendants are derived from the hexagram, each position being distinct. How could they be like ordinary diviners who follow the heavenly stems with the earthly branches and vice versa, treating twenty-four directions as only twelve positions? If they were to do so, the buried would inevitably suffer continuous misfortune. Once misfortune has occurred, the common diviners still do not know the true cause, making random guesses. Sometimes they say the heavenly stem is凶 (originally "xia" is a mistake for "gan"), sometimes they say the earthly branch is凶. In the end, they never grasp the real cause. In fact, the misfortune arises from the dragon qi being restricted. The root of this restriction does not lie in the heavenly stems and earthly branches, but rather above them is the "Zong," which refers to the parents' hexagram. Knowing that the Zong is restricted, one knows that the heavenly stems and earthly branches are also restricted, thus inevitably leading to misfortune. This passage thoroughly exposes the absurdity of the notion of dividing the twelve positions into descendants.

五行位中出一位，仔細秘中記，假若來龍骨不真，從此誤千人。蔣注：此節又詳言出卦不出卦之密旨。蓋同一出位，而有卦內卦外之不同，若在卦內時，則似出而非出，若在卦外，則真出矣。此中有秘，當密記之。在卦內，則龍骨真；在卦外，則龍骨不真矣。

In the sequence of the Five Phases, there is an extra position, and this point must be carefully memorized as a secret; if the true ridge of the dragon is not accurately determined, it will mislead countless people. Jiang Dahong explains: this section further elaborates on the secret distinction between "going out of the hexagram" and "not going out of the hexagram." Although both are beyond their original position, there is a difference between being within the hexagram and being outside of it: if it is still within the original hexagram, it is like going out but actually not going out; if it has reached outside the hexagram, then it is truly gone. There is a secret here that should be firmly remembered. If it is within the hexagram, the dragon ridge is genuine; if it is outside the hexagram, the dragon ridge is not genuine.

一個排來千百個，莫把星辰錯，龍要合向向合水，水合三吉位，合祿合馬合官星，本卦生旺尋，合凶合吉合祥瑞，何法能超避，但看太歲是何神，立地見分明，成敗斷定何公位，三合年中是。蔣注：一個排來，變化不一，故有千百個也。龍向水相合，前篇已盡。祿馬官星，在本卦生旺則應，不然則不應；此見生旺為重，而祿馬官星，在所輕矣。

A single hexagram can generate countless variations, so one must not incorrectly match the stars. The dragon should align with the direction, the direction should harmonize with the water, and the water should reach the three auspicious positions. Additionally, harmony with luck, horses, and official stars should be sought within the primary hexagram's thriving and vital areas. As for harmonizing with misfortune, auspiciousness, and auspicious omens, what methods can be used to avoid them? Simply observe which deity is the current year's sovereign; this will clarify everything. Whether success or failure is in a particular family can be determined by the triple harmony years. Jiang Dahong notes: A single hexagram, when arranged, can have many variations, hence the saying of hundreds. The principles of harmony between dragon, direction, and water have already been thoroughly explained in the previous section. As for luck, horses, and official stars, they only manifest when they fall within the thriving and vital areas of the primary hexagram; otherwise, they do not. This shows that thriving and vitality are more important, while luck, horses, and official stars are secondary.

排星仔細看五行，看自何卦生，來山八卦不知蹤，八卦九星空，順逆排來各不同，天卦在其中。蔣注：五行總在何卦中生，不在干支中定，所謂父母子息也。不知八卦蹤跡，何從而來，則九星無處排矣。蓋星卦之順逆，各有不同，即此一卦入用，或當順推，或當逆推，有一定之氣，而無一定之用，所謂天下諸書對不同也。要而言之，則玄空二字之義盡矣。

When arranging the stars, one must carefully examine the Five Phases and determine from which trigram they originate. If one cannot even identify which trigram the mountain belongs to, then the eight trigrams and nine stars will all be empty. Whether arranging in a forward or reverse order varies, and this is the principle of the Heaven Trigram. Jiang Dahong explains: the Five Phases ultimately originate from a particular trigram, not determined by the heavenly stems and earthly branches. This is referred to as parents and children. If one does not know the origin of the trigrams, the nine stars cannot be arranged. The order of stars and trigrams may be either forward or reverse: the same trigram may be used at times in a forward direction and at other times in a reverse direction. The energy is fixed, but its application is not. This is what is meant by "all books differ in their interpretations." In summary, the meaning of "Xuan Kong" is fully expressed.

甲庚丙壬俱屬陽，順排五行詳；乙辛丁癸俱屬陰，逆推論五行。陰陽順逆不同途，須向此中求；九星雙起雌雄異，玄關真妙處。蔣注：此略舉干神卦氣之例。陽四干，則順推入卦；陰四干，則逆推入卦；一順一逆，雖不同途，而此中有一定之卦氣，可深求而得者。至其每卦之中，皆有一雌一雄，雙雙起之法，乃陰陽交媾，玄關妙處也，又不止一卦有一卦之用而已。舉八干，而支神之法，亦在其中矣。

The heavenly stems Jia, Geng, Bing, and Ren all belong to the yang category, and they are arranged in order to elaborate on the Five Phases. The stems Yi, Xin, Ding, and Gui are all yin, and they are reversed to discuss the Five Phases. Yin and yang, as well as the order of progression, are not the same path, and the key must be found here. The nine stars must rise in pairs, with distinct male and female aspects; this is the true subtlety of the hidden gate. Jiang Dahong explains: here, only the example of the heavenly stems' hexagram qi is briefly given. The four yang stems are arranged in order to enter the hexagram, while the four yin stems are reversed to enter the hexagram. Although one is in order and the other is reversed, they have a definite hexagram qi in between, and if one seeks deeply, it can be found. As for each hexagram having one male and one female aspect, rising in pairs, this is the subtle aspect of yin and yang meeting and the hidden gate, and it is not simply 'each hexagram has its own use'. Here, eight heavenly stems are cited, and the method of using the earthly branches is included within this.

東西二卦真奇異，須知本向水，本向本水四神奇，代代著緋衣。蔣注：此節又重言向水，各一卦氣兼收生旺之妙，向上有兩神，水上有兩神，故曰四神。

The eastern and western hexagrams are truly strange; one must understand the direction of the primary hexagram and the water of the primary hexagram. The direction and the water together form the "Four Gods" phenomenon, ensuring that descendants will wear red robes generation after generation. Jiang Dahong comments: This passage once again emphasizes that the direction and the water each occupy a hexagram's energy, both capable of incorporating the beneficial and prosperous influences. The direction has two deities, the water has two deities, and together they are called the "Four Gods."

水流出卦有何全，一代作官員，一折一代為官祿，二折二代福，三折父母共長流，馬上錦衣遊，馬上塹頭水出卦，一代為官罷，直山直水去無翻，場務小官班。蔣注：水不出卦，須折折在父母本宮，若折出本官，雖折而後代不發矣。馬上塹頭，即一折父母，便流出卦，如塹頭而去也。本卦水，又以曲折為貴，乃許世代高官，若止直流，雖然本卦，而官職卑矣。

Water flowing out of the primary hexagram leaves nothing more to speak of; at most, it can produce an official in one generation. One bend corresponds to an official in one generation; two bends correspond to blessings in two generations; three bends flow continuously in the parents' hexagram, allowing for a life of wealth and military glory. If the water reaches the trench head and flows out of the hexagram right after mounting the horse, then one can only serve as an official for one generation. If the mountain and water are straight and the water flows away without returning, one can only hold a minor position such as that of a field officer. Jiang Dahong comments: If the water does not flow out of the hexagram, it must remain in the parents' hexagram at each bend; if it flows out of the parents' hexagram, although there are bends, the descendants will not prosper. The phrase "mounting the horse and reaching the trench head" refers to the water just bending once in the parents' hexagram and then flowing out of the hexagram, like the path ending at the trench head. The water in the primary hexagram is valued for its meandering course, which allows for generations of high officials; if it flows straight, even if it remains within the hexagram, the official position will be lowly.

乾山乾向水朝乾，乾峰出狀元；卯山卯向卯源水，驟富石崇比；午山午向午來堂，大將值邊疆；坤山坤向坤水流，富貴永無休。蔣注：此明玄空大卦，向水兼收之法；舉四山以例其餘，皆卦內之純清者也。乾宮卦內之山，作幹官卦內之向，而收幹官卦內之水，則龍向水三者，俱歸生旺矣，非回龍顧祖之說也。或云狀元，或云大將，或云驟富者，亦舉錯以見意，不可拘執。

The mountain of Qian is aligned with the direction of Qian, and the water also faces Qian, with peaks rising from the Qian direction, leading to the emergence of a top scholar; the mountain of Mao is aligned with the direction of Mao, and the water originates from Mao, resulting in sudden wealth comparable to Shi Chong; the mountain of Wu is aligned with the direction of Wu, and the water flows from the Wu direction into the Bright Hall, producing great generals to defend the borders; the mountain of Kun is aligned with the direction of Kun, and the water from the Kun direction flows continuously, bringing enduring wealth and prosperity. Jiang Dahong comments: This discusses the method of combining the direction and water in the Xuan Kong Da Guan system, using these four mountains as examples, with others following suit. It refers to situations where the energy within the hexagram is pure and clear. Using the mountain of the Qian hexagram, setting the direction of the Qian hexagram, and receiving the water of the Qian hexagram, then the dragon, direction, and water all fall into the category of beneficial and thriving energies; this is not the concept of "returning dragon to its ancestor." As for mentioning the emergence of a top scholar, a great general, or sudden wealth, these are merely illustrative examples to convey the meaning, and should not be taken literally.

辨得陰陽兩路行，五行要分明，泥鰍浪裡跳龍門，渤海便翻身。蔣注：陰陽兩路，上文屢見，此重言以申明之耳。下二句，言變化之易。

One must clearly distinguish the paths of yin and yang in order for the Five Phases to become distinct; at that time, even a eel could leap over the Dragon Gate in the waves, and in an instant transform into a dragon in the Bohai Sea. Jiang Dahong's commentary: The paths of yin and yang have been discussed many times before, and here it is merely repeated for further clarification. The last two lines describe how quickly and easily transformation can occur once the secret is understood.

依得四神為第一，官職無休息。穴上八卦要知情，穴內卦裝清。蔣注：前篇本向本水四神奇，是姑置來龍；而但重向水。此節穴上八卦要知倩，又從穴上逆推到來龍，以補四神之不及。穴上是龍，穴內即向也。

The "Four Gods" are the first priority, indicating continuous official positions. The Eight Trigrams on the site should be clearly understood, and the trigrams within the site should be kept clean. Jiang Dahong comments: The previous section discussed "the original direction and the original water are the four divine principles," temporarily setting aside the origin of the dragon, focusing only on the direction and water. This section says "the Eight Trigrams on the site should be understood," which reverses from the site to trace back the origin of the dragon, thus supplementing the insufficient explanation of the "Four Gods." The site refers to the dragon, and the site within refers to the direction.

要求富貴三般卦，出卦家貧乏。寅申已亥水長流，五行向中藏。辰戌丑未叩金龍，動得永不窮。若還借庫富後貧，自庫樂長春。蔣注：前篇甲庚壬丙一節，是四正之卦，此節又補四隅之卦，觀此，則支水去來凶之言，當活看，不可死看矣。辰戌丑末，雖俗云四庫，其實玄空不重墓庫之說，借庫出卦也，自庫不出卦也，是重在出卦不出卦，不重墓庫也。

To achieve wealth and honor, one must rely entirely on the three trigrams; once the trigram is broken, the family's fortune will dwindle. If there is continuous flowing water in the directions of寅, 申, 巳, and 亥, the subtle application of the Five Phases is contained within the direction. If the directions of 辰, 戌, 丑, and 未 are activated to stir the golden dragon, the fortune will never run out. If it is "borrowing the storage," wealth comes first but then declines; if it is "self-storage," one can enjoy prosperity continuously. Jiang Dahong explains: the previous section discussing 甲, 庚, 壬, and 丙 dealt with the four cardinal trigrams, while this section supplements the four corner trigrams. Therefore, when saying that the movement of the earth branches' water is凶, it must be viewed flexibly rather than rigidly. Although 辰, 戌, 丑, and 未 are commonly called the "four storages," the Xuan Kong system does not emphasize the concept of storage.the so-called "borrowing the storage" means the trigram is broken, while "self-storage" means the trigram is not broken—the key lies in whether the trigram is broken or not, not in the storage itself.

大都星起何方是，五行長生旺。大旆相對起高崗，職位在學堂，捍門官國華表起，山水亦同例，水秀峰奇出大官，四位一般看。蔣注：此節言水上星辰，即山上星辰，只要得生旺之氣，在山在水，一同論也。

In general, the stars are considered to originate from a certain direction, and whether they are considered proper depends on whether the Five Phases are in a state of generation and prosperity. For example, high ridges resembling banners standing opposite each other indicate a person will hold a high official position and be in a scholarly office; forms such as gatekeepers, official posts, and ornamental pillars appearing at the water mouth are treated the same whether on the mountain or on the water; beautiful water and peculiar peaks produce great officials, and these four positions are all considered similarly. Jiang Dahong notes: this section explains that stars on water are treated the same as stars on mountains; as long as they receive the energy of generation and prosperity, whether on the mountain or on the water, they are all discussed according to the same principles.

坎離水火中天過，龍墀移帝座；寶蓋鳳閣四維朝，寶殿登龍樓；罡劫吊煞休犯著，四墓多消鑠；金技玉葉四孟裝，金箱玉印藏。蔣注：坎離水火一句，乃一章之所重，其餘星宿，總是得生旺，則加之美名；逢死絕，則稱為惡曜，名非有定，星隨氣變者也。

Heavenly Water and Fire of Kan and Li pass through the central heaven, just like a dragon terrace has moved the imperial throne; the stars of the canopy and phoenix pavilion come from the four directions to pay homage, like ascending the palace hall and dragon pavilion; the Heavenly Gang, Robbery Sha, and hanging Sha should not be confronted, as the four burial directions can dissipate the evil energy; the type of sand called golden branches and jade leaves placed in the four initial positions will contain golden boxes and jade seals within. Jiang Dahong comments: "The sentence about 'Heavenly Water and Fire of Kan and Li' is the main point of this entire passage. All the other names of stars are merely given nice names when they are prosperous and vigorous, and called evil stars when they are dead or declining—these names are not fixed, and the stars change according to the energy."

帝釋一神定縣府，紫微同八武。倒排父母養龍神，富貴萬年春。蔣注：帝釋丙也，八武壬也，紫微亥也。帝釋神之最尊，故以縣府名之；其實陰陽二宅得此，貴之極矣。然其妙用在乎倒排，非正用也。

The deity "Dishi" can determine the prosperity of a county or prefecture, and "Ziwei" and "Bawu" are of the same category; by reversing the parents' hexagram to nurture the dragon deity, wealth and honor will last for ten thousand years. Jiang Dahong explains: "Dishi" refers to Bing, "Bawu" refers to Ren, and "Ziwei" refers to Hai. "Dishi" is the most exalted among all deities, hence it is called "xianfu"; in reality, if a place, whether ancestral or residential, can receive the blessing of this deity, its prosperity will reach its peak. However, its true use lies in "reversing," not using it in its original position.

識得父母三般卦，便是真神路，北斗七星去打劫，離宮要相合。蔣注：上二句，引起下文之義，言識得三卦父母，已是真神路矣，猶須曉得北斗七星打劫之法，則三般卦之精髓方得，而最上一乘之作用也。北斗云何。知離宮之相合，即知北斗之義矣。

Recognizing the three trigrams of the parents is to have entered the path of true divination; further understanding the method of "the Big Dipper Seven Stars fighting off calamity" and combining it with the trigram of fire. Jiang Dahong explains: the first two sentences are meant to introduce the following content, saying that recognizing the three trigrams of the parents means one has already entered the path of true divination, but one must also understand the method of "the Big Dipper Seven Stars fighting off calamity," only then can one grasp the essence of the three trigrams, which is the highest level of practice. What exactly does the Big Dipper refer to? Understanding how the trigram of fire combines with it will also clarify the meaning of the Big Dipper.

子午卯酉四龍岡，作祖人財旺；水長百里佐君王，水短便遭傷。蔣注：取子午卯酉，以其父母氣旺也，言四正，則四維可以例推矣；水短遭傷，以其出卦之故。

The four dragon ridges of Zi, Wu, Mao, and You are used as the ancestral mountains, which bring prosperity in terms of descendants and wealth. If the water flows for a hundred li, it can assist the sovereign; but if the water is short, it will suffer damage. Jiang Dahong comments: taking Zi, Wu, Mao, and You is because their parental energies are strong. Having explained the four cardinal directions, the four secondary directions can be inferred similarly. The reason water that is short suffers damage is because it goes out of the hexagram.

識得陰陽兩路行，富貴達京城，不識陰陽兩路行，萬丈火坑深。蔣注：此即顛顛倒之意，皆上文所已言，而詠歎之。

If one understands the movement of yin and yang, one can achieve wealth and honor and reach the capital; if one does not understand the movement of yin and yang, one will fall into a pit of fire thousands of feet deep. Jiang Dahong's commentary: This is still the meaning of "dian dian dao" (turning upside down), which has already been explained earlier; here it is merely a poetic expression.

前兼龍神前兼向，聯珠莫相放，後兼龍神後兼向，排定陰陽算。明得零神與正神，指日入青雲，不識零神與正神，代代絕除根。蔣注：龍神向首，皆有兼前兼後之法，兼者，父母兼子息，子息兼父母，此即正神零神之義。

The dragon spirit that turns forward should be paired with the forward direction, like linked pearls that cannot be separated; the dragon spirit that turns backward should be paired with the backward direction. After arranging yin and yang, calculations can be made. If one understands the distinction between zero spirits and main spirits, success can be achieved in a short time; if one fails to distinguish between zero spirits and main spirits, the family will face extinction from generation to generation. Jiang Dahong explains: both the dragon spirit and the main direction have the method of "turning forward" and "turning backward."the so-called "turning" means parents include children and children include parents, which is the meaning of main spirits and zero spirits.

倒排父母是真龍，子息達天聰；順排父母到子息，代代人財退。蔣注：父母子息，皆須倒排，而不用順排；如旺氣在坎癸，倒排則不用坎癸，而得真旺氣，順排則真用坎癸，而反得殺氣矣。似是而非，毫釐千里，玄空大卦千言萬語，惟在於此。

The true dragon is found by reversing the parents' position, allowing descendants to achieve fame and recognition even reaching the emperor; whereas arranging the parents in order towards the descendants leads to successive generations losing both people and wealth. Jiang Dahong explains: whether it is the parents or the descendants, they must be reversed, not arranged in sequence. For example, if the prosperous energy is in the Kan and Gui, reversing the sequence avoids using Kan and Gui, thereby obtaining the true prosperous energy; whereas arranging in sequence would use Kan and Gui, resulting in the harmful energy. This is a misleading concept, where a slight error leads to a great mistake; the entire discourse of the Xuan Kong Da Gua hinges on this single point.

一龍宮中水便行，子息受艱辛；四三二一龍逆去，四子均榮貴；龍行位遠主離鄉，四位發經商。蔣注：此節又申言本卦水，須折折相顧，若一折之後，便出本卦，雖然得發，必受艱辛矣，必三四節逆去，皆在本卦，乃諸子齊發也。位遠，即出卦，一出卦，即主離鄉；若出卦之後，又歸還本卦，反主為商，得財而歸，其應驗之不爽如此。

The dragon is in the first palace, and the water flows straight away, leading the children to suffer hardship; the fourth, third, second, and first positions all go back in reverse order, and all four sons will achieve honor and wealth. If the dragon's position is too far, the master will have to leave his hometown; when it reaches the fourth position, it indicates success in business and wealth. Jiang Dahong comments: this section further explains that the water in the primary hexagram must bend and turn repeatedly. If the water only bends once and leaves the primary hexagram, even if success is achieved, it will certainly involve great hardship; only when the water bends three or four times and returns in reverse, remaining within the primary hexagram, can all the sons achieve success. The term 'position is far away' refers to the water leaving the primary hexagram; once it leaves the hexagram, it indicates leaving the hometown. If the water leaves the hexagram and then returns, it instead indicates business success, with wealth coming back. The verification is precise without any error.

時師不識挨星學，只作天心摸，東邊財穀引歸西，北到南方推。老龍終日臥山中，何嘗不易逢，祇是自家眼不的，亂把山岡覓。蔣注：東邊財穀二句乃托喻，即江南龍來江北望之意，玄空妙訣也。嘆息世人不得真傳，胡行亂走，旨哉言乎。

The geomancers of the present age do not understand the study of the Nine Stars. They merely feel around for the Heavenly Heart, draw wealth and grain from the east toward the west, and push what lies in the north toward the south. The old dragon has lain in the mountains all day; how could it be difficult to encounter? It is only that their own eyes are unreliable, so they search the hills in confusion. Jiang Dahong comments: The two lines about drawing wealth and grain from the east are a metaphor for the meaning of “the dragon from Jiangnan comes to look toward Jiangbei,” the subtle secret of Xuan Kong. He laments that people do not receive the true transmission and therefore wander about blindly. The words are well said.

世人不知天機秘，洩破有何益，汝今傳得地中仙，玄空妙難言，翻天倒地更玄玄，大卦不易傳，更有收山出殺訣，亦兼為汝說，相逢大地能幾人，個個是知心，若還求地不種德，隱口深藏舌。蔣注：篇終述敘傳授之意，深戒曾公安之善寶之也。結語歸重於種德，今之得傳者，不慎擇人，輕洩浪示，恐雖得吉地，不能實受其福矣；而洩天寶者，重違先師之戒，其不幹造物之怒，而自取禍咎者，幾希矣。

People who do not understand the secrets of Heaven's mechanisms would find no benefit in revealing them. The teachings you have now received are the divine techniques of the earth, their subtleties are hard to explain, and "turning heaven and reversing earth" is even more mysterious. This great hexagram should not be easily passed on to others. There is also the secret formula of "receiving the mountain and removing evil," which I will now tell you. Few people are truly worthy of receiving the earth's secrets, and those who are must be sincere and trustworthy. If someone only seeks to obtain land without being willing to accumulate virtue, they should keep their mouths shut and hide their tongues. Jiang Dahong's note: the concluding remarks at the end of this passage are a solemn warning to Zeng Gong'an to treasure the teachings carefully. The conclusion emphasizes the importance of cultivating virtue. Nowadays, those who receive these teachings do not choose their successors with care, and they easily reveal them to others. They risk not only failing to enjoy the blessings of a good site but also violating the teachings of their predecessors. Few indeed are those who do not provoke the forces of nature or bring upon themselves misfortune by leaking the treasures of Heaven.

楊公妙應不多言，實實作家傳，人生禍福由天定，賢達能安命，貧賤安墳富貴興，全憑龍穴真。龍在山中不出山，掛在大山間，若是沙曲星辰正，收得陽神定，斷然一葬便興隆，父發子傳榮。蔣注：此一節，專論深山出脈，老龍幹氣，生出嫩枝之穴。

Master Yang's method of profound response does not involve empty talk; every sentence is a genuine family treasure. A person's misfortunes and blessings are determined by heaven, and the wise accept their fate; for the poor and lowly, building a proper tomb can bring about prosperity and wealth, relying entirely on the true dragon and proper site. Some dragons lie within the mountains and do not emerge from them, hanging between great mountains; as long as the sand hands are curved and the star peaks are upright, able to hold the yang spirit's energy and stabilize it, then certainly a burial will bring immediate prosperity, with the father generation achieving success and the son generation continuing to flourish. Jiang Dahong's commentary: this section specifically discusses the sites formed by the emergence of a pulse in deep mountains, where the old dragon's dry qi branches out into a young branch to form the site.

好龍脫劫出平洋，百十里來長；離祖離宗星辰出，此是真龍骨；前途節節出兒孫，文武脈中分；直見大溪方住手，諸山皆不走；個個回頭向穴前，城郭要周完；水口亂石堆水中，此地出豪雄。若得遠來龍脫劫，發福無休歇；穴見陽神三折朝，此地出官僚；不問三男並五子，富貴房房起。津湖溪澗同此看，衣祿榮華斷。大水大河齊到處，千里來龍住；水口羅星鎖住門，似大將屯軍；落頭定有一星形，非火士即金。正脈落平三五里，見水方能止。二水相交不用砂，只要石如麻；更看磷石高山鎖，密密來包裡；此是軍州大地形，細說與君聽。

The heavenly stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The earthly branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth).

蔣注：此一節，專言大干傳變，行龍盡結之穴，謂之脫劫龍，又名出洋龍。雖云城郭要周完，總之城郭都在龍身上見，不必於穴上見。蓋龍到脫劫出洋，雖眾山擁衛而行，前節群支翼張，羽儀簇簇；至於幾經脫卸之後，近身數節，將結穴時，龍之蹤跡愈變，而龍之機勢愈疾，此非左右二砂所能幾及，往往龍只單行，譬之大將，匹馬單刀，所向無言，一時偏裨小校，都追從不及，所以有不用砂之說也。

Jiang Dahong explains: This section specifically discusses the transformation and progression of a great dragon line until it reaches its conclusion and forms a burial site. Such a dragon is called "Tuojie Dragon" or "Chuyang Dragon." Although the classic text says "the city and walls should be complete," in reality, the city and walls are observed on the dragon line itself, not necessarily at the burial site. When the dragon reaches the stage of Tuojie and Chuyang, the preceding sections of the dragon are indeed surrounded by many mountains and have branches spreading out like wings, with many followers accompanying it. However, after several transformations, when the dragon is about to form the burial site, its trail becomes increasingly strange, and its momentum becomes more urgent. At this point, the two flanking ridges can no longer keep up. Often, the dragon proceeds alone. It is like a general riding alone with a single saber, unimpeded in his path, and for a moment, the subordinate officers and soldiers cannot keep up. Hence, there is the saying "no need for ridges."

高山不甚重水，獨此等龍穴以水為證者，何與。山剛水柔，水隨山之行以為行，山不隨水之止以為止，而云直見大溪方住者，非謂山脈遇水而止也；正因山脈行時，水不得不與之俱行，則山脈息時，水不得不與之俱息。故幹龍大盡之地，自然兩水交環，有似乎千里來龍，遇水而止也。

High mountains and dragons do not usually place much importance on water, so why is it that in this particular case, water is used as evidence? Because mountains are yang and water is yin, and water follows the movement of the mountains. The mountains do not stop because the water stops. The classic text says, "Only when a great stream is seen does the dragon stop," which does not mean that the mountain range is blocked by the water. Rather, it is because when the mountain range moves, the water cannot help but follow. Therefore, when the mountain range stops, the water cannot help but stop as well. Thus, when the dry dragon reaches its farthest point, there will naturally be two streams meeting in a ring, appearing as if a dragon coming from a thousand miles has stopped because of the water.

既云不用砂，而又云密密包裡者，何也。夫結穴之處，雖不取必於兩砂齊抱，要之真龍憩息之際，定不孤行，外纏夾輔，隱隱相從；水口星辰，有時出現，大為硤石，小為羅星，近在數里，遠之二三十里，皆不可拘。前所謂砂，指本身龍虎而言；後所謂鎖，指外護捍門而言也。

Since it is said "without the need for sand," why is it also mentioned "coming closely to wrap around"? At the site where the dragon stops, although it is not necessarily required for both dragon and tiger sands to embrace it, when the true dragon rests, it will not be alone; there must be surrounding hills that gently guard and support it. The stars at the water mouth sometimes appear: large ones become narrow rock formations, small ones become the Luo Star. Some are nearby, only a few miles away, while others are farther, up to twenty or thirty miles away, and they cannot be fixed. The "sand" mentioned earlier refers to the dragon and tiger sands of the body itself; the "lock" mentioned later refers to the outer protective gate hills.

只要石如麻，則不止謂水口而已，正言本身結穴之地。蓋幹龍剝換數十節，其渡水崩洪，穿田過峽，不止一處，若非石骨龍行，何以見真籠結體，今人見平地塾阜，誤認來龍，指為大地，正坐此弊也。凡去山數里，即有高阜，或由人工，或出天造，既無真脈相連，又不見石骨稜起，總不謂之龍穴；所以落平之龍，重起星辰，必要石如麻也。有石脈乃為真龍，有石穴乃為真穴。

The phrase "as long as the stone is like hemp seeds" does not merely refer to the water mouth, but actually refers to the actual land where the dragon settles. A dry dragon changes its form dozens of times, passing through rivers, floods, fields, and gullies, and there are not just one or two such places. If it is not supported by stone bones sustaining the dragon's body, how can we recognize the true form of the dragon? Nowadays, people see a mound on flat land and mistakenly take it as the coming dragon, claiming it as a great site. The mistake lies exactly here. Any elevated land within a few miles of a mountain may be artificially piled or naturally formed; since there is no true ridge connecting it and no stone bones rising clearly, they should all be considered not as dragon sites. Therefore, when a dragon reaches flat land and needs to form a new star peak, it must certainly have a large amount of stone, like hemp seeds. Only with stone veins is it a true dragon, and only with stone pits is it a true site.

山龍五星皆結穴。其云落頭一星，獨取火土金者，大約近祖支龍，蜿蜓而下，都結水木；出洋乾結，踴躍而起，都作火土金，雖不可盡拘，而大體有如是者。前章一葬便興，父發子榮，是言山中支結，龍樨而局窄，往往易發。此章言發福無休歇，五子房房起，是言出洋大盡，龍老而局寬，往往遲發而久長，意在言表也。姜氏日，前章言山谷初落之穴，此一言出洋盡結之穴。山龍之法，雖不盡於此，而大略已備於此矣。

The five stars of the mountain dragon can all form a burial site. The classic text says that the star at the head of the fall should only take fire, earth, and metal. This is roughly because: the branches of the ancestral mountain, which wind down, often form water and wood stars; whereas the main dragon that goes out to the sea forms a burial site, often rising vigorously, mostly forming fire, earth, and metal stars. Although this cannot be strictly applied in all cases, it is generally true. The previous chapter says "one burial leads to prosperity, father's success brings son's glory," referring to the burial sites formed by the branches of the mountain, where the dragon is still young and the pattern is narrow, often leading to quick success. This chapter says "prosperity never stops, five sons' branches rise," referring to the burial sites formed at the end of the dragon going out to the sea, where the dragon has matured and the pattern is broad, often leading to delayed but long-lasting success. The meaning is implied in the text. Jiang Yao says: the previous chapter refers to the initial burial site in the valley, while this chapter refers to the burial site formed at the end of the dragon going out to the sea. Although the methods of mountain dragons are not limited to these, the general principles are already included here.

天下軍州總住空，何曾撐著後頭龍，祗向水神朝處取，莫說後無主，立穴動靜中間求，須看龍到頭。蔣注：此節以下，皆發明平洋龍格，與山龍無涉矣。楊公唐未人，唐之言軍州，猶今之言郡縣也。蓋以軍州為證，見城邑鄉村，人家墓宅，凡落平洋，並不論後龍來脈，但取水神朝繞，便為真龍憩息之鄉。夫地靜物也，水動物也；水之所止，即是地脈所鍾，一動一靜之間，陰陽交媾，雌雄牝牡，化育萬物之源。所謂玄竅相通，即丹家玄關一竅也。此便是龍之到頭，非舍陰陽交會之所，而別尋龍之到頭也，識得此竅，則知平洋真龍訣法，而楊公寶照之秘旨盡矣，看龍到頭有口訣。

All the military and administrative regions in the world are situated in empty places; where is the ridge that supports them behind? One should look for the place where the water deity faces and embraces. Do not say there is no main mountain behind. To choose a site for a grave or dwelling, one must seek between movement and stillness. One must also clearly see where the dragon comes to an end. Jiang Dahong comments: From this section onward, what is discussed are the patterns of dragons in flat land, unrelated to mountain dragons. Master Yang was a person of the Tang Dynasty. When Tang people spoke of "junzhou," it was equivalent to what we now call prefectures and counties. He used "junzhou" as an example to show that cities, villages, and the tombs and dwellings of people, wherever they are located on flat land, do not rely on the coming ridges behind them, but instead take the place where the water deity faces and surrounds. That is where the true dragon rests. Land is a still thing, while water is a moving thing. The place where water stops is precisely where the vital energy of the land gathers. Between movement and stillness, yin and yang meet, male and female are paired, and this is the source of the generation of all things. What is called "xuan qiao communicated" is exactly the one place mentioned by the alchemists as the xuan guan qiao. This is where the dragon comes to an end, not a place separate from the meeting of yin and yang, to look for some other place where the dragon ends. Recognizing this key point means understanding the secret method of true dragons on flat land, and the secret meaning of Master Yang's "Baozhao" is fully contained here. As for how to recognize where the dragon ends, there is another secret verse.

楊公妙訣無多說，因見黃公心性拙，全憑掌上起星辰，類聚裝成為妙訣。大山喚作破軍星，五星所聚脈難分，但看出身一路脈，到頭要分水士金；又從分水脈脊處，便把羅經照出路，節節同行過峽真，前去必定有好處。子字出脈子字尋，莫教差錯丑與壬，若是陽差與陰錯，勸君不必費心尋。

Master Yang's secret method is not really complicated, but he explained it in full because he saw that Huang Ju Shi was not very intelligent. He used the method of forming stars on the palm, gathering similar ones together to form a complete secret method. Any large mountain that is generally called the Broken Military Star is a place where the five stars are mixed together and the ridges are hard to distinguish. One should look at the origin of its ridge system, and at the end, it will differentiate into the stars of water, soil, and metal. From the place where the water ridge divides, use the compass to determine its direction. If each section follows the same hexagram, then it is considered true, and there will certainly be a good site ahead. If the ridge comes out from the Zi position, look for it in the Zi position, do not let it be mistaken for the Chou or Ren positions. If it is wrong in a way that is incorrect, I advise you not to bother looking any further.

蔣注：自此章以下，皆楊公平洋秘訣，字字血脈，而又字字隱謎，非真得口口相傳，天機鈐訣者，未許執語言文字，方寸羅經，而妄談二十四山八卦九星之理也。苟得口傳心授，則雖愚夫樨子，可悟楊公心訣；不得口傳心授，縱智過千夫，讀破萬卷，何能道隻字耶。此書乃楊公當日裝成掌訣，傳與黃居士妙應者。

Jiang Dahong wrote: From this chapter onwards, they are all Master Yang's secrets of flat land divination. Each word is crucial and connected, and each word is also a riddle. Those who have not truly received the oral transmission and the key to the heavenly mechanism should not dare to discuss the principles of the twenty-four mountains, the eight trigrams, and the nine stars merely based on a few words and a small compass. If one has received the oral transmission, even a foolish person or a child can understand Master Yang's secret; if one has not received the oral transmission, even if one is smarter than a thousand people and has read ten thousand volumes of books, one would not be able to say a single word. This book is exactly what Master Yang once disguised as palm signs and passed down to the recluse Huang Miaoying.

大山喚作破軍星，言水法渙散迷茫之處，五星混雜，出脈未見分明，概名之日破軍，而不入龍格；祇取龍神一路出身之脈，其脈又分水土金三星，合貪巨武為吉，餘星皆所不取。此三星者，乃形局之星，非卦爻方位之貪巨武也，學者切莫誤認。

The phrase "Great Mountain is called the Broken Military Star" refers to situations where the water flow is scattered and unclear, with the five stars mixed together, making it difficult to discern the main ridge. In such cases, it is generally referred to as the Broken Military Star and not included in the category of auspicious dragon formations. Only the main ridge, which originates from the dragon spirit, is considered. This main ridge further divides into three stars: water, earth, and metal, which correspond to the three auspicious stars: Greedy Wolf, Great Gate, and Martial King. All other stars are disregarded. It is important to note that these three stars refer to their forms and structures, not the positions of the stars in the hexagrams and lines. Scholars must not confuse them.

自分水脈脊以下，乃屬方位理氣矣，故云便把羅經照出路也。蓋看得水神龍脈，既合三吉星格，其地可以取裁，乃將指南辨其方位，以定卦之合不合也；合卦則用之，不合卦仍未可用也。節節同行，卦無偏雜，乃許其為過峽脈真，而知言去定有好穴；不然，則行龍先見駁雜，到頭何處剪裁。

From the sentence 「分水脉脊」 onwards, the discussion turns to the principles of orientation and qi flow. Therefore, it says 「便把罗经照出路」. This means: first examine whether the water dragon and the mountain ridge conform to the forms of the three auspicious stars. If the land is suitable, then use the compass to determine its direction, to check whether the hexagram qi is compatible. Only when the hexagram is compatible can it be used; otherwise, it still cannot be used. Each section must follow the same hexagram, with no deviation in the qi, only then can it be considered a true ridge passing through the valley, and only then can it be known that there will certainly be a good burial site ahead. Otherwise, if the dragon ridge starts off mixed and disorderly, what can be selected at the end?

子字以下，乃直指看龍訣法，而舉坎卦一卦為例。若出脈是子字，須行龍只在於字一官之內，乃為卦氣清純；如偏於左，而癸與丑雜，是子癸一卦，而丑字又犯一卦也；如偏於右，而壬與亥雜，是壬子一卦，而亥字又犯一卦也。此為卦中之陽差陰錯，非全美之龍，故云不必費心尋也。

"Looking for the dragon within the Zi (Water) position" is followed by a direct method for identifying the dragon. Taking the Kan (Water) trigram as an example, if the outflowing ridge is the Zi position, the dragon must remain entirely within the Zi position, ensuring the clarity of the trigram's energy. If it leans to the left, the Gui (Water) and Chou (Earth Ox) positions become mixed in: although Gui and Zi belong to the same trigram, the Chou position intrudes into another trigram; if it leans to the right, the Ren (Water) and Hai (Water) positions become mixed in: although Ren and Zi belong to the same trigram, the Hai position intrudes into another trigram. This is known as the yin and yang discrepancy within the trigram, indicating that the dragon is not perfect. Therefore, there is no need to search for it carefully.

子癸午丁天元宮，卯乙西辛一路同，若有山水一同到，半穴乾坤艮巽宮，取得輔星成五吉，山中有此是真龍。

Zi and Gui, Wu and Ding belong to the Tianyuan Palace. Similarly, Mao and Yi, You and Xin are also in the same category (the original 'west' is a mistake for 'You'). If there is a mountain and a body of water coming together, the site will have half of its location in the four corners of Qian, Kun, Gen, and Xun. If it can also obtain the auxiliary star to form the 'five auspicious' combination, then such a pattern in the mountain is considered a true dragon.

蔣注：此承上節羅經照過峽，詳言方位理氣，即天王玄空大卦之作用也。其法分子午卯西為天元宮，寅申巳亥為人元宮，辰戌丑未為地元宮，隱然天元之妙理，引而不發，欲使學者得訣方悟，其敢妄洩天秘，犯造物之忌哉。此取四仲之支為天元宮者，非此四支皆屬天元，乃謂此四支之中有天元龍者存也。

Jiang Dahong explains: This continues from the previous section "Using the compass to check the pass," and now elaborates on directional and qi principles, which is the actual application of the heavenly and earthly trigrams in the Tianyu text. The method of division is: Zi, Wu, Mao, and You belong to the Tianyuan Palace, Yin, Shen, Si, and Hai belong to the Renyuan Palace, and Chen, Xu, Chou, and Wei belong to the Deyuan Palace. The profound principles of Tianyuan are hidden within these, and Master Yang only hints at them, intending for scholars to understand them only after obtaining the oral transmission - how could he recklessly reveal heavenly secrets and violate the taboos of creation? Here, using the four central branches as Tianyuan Palace does not mean that these four branches all belong to Tianyuan, but rather that these four branches contain the Tianyuan dragon.

而其本文又不正言子午卯酉乙辛丁癸，必錯舉子癸午丁卯乙酉辛者，此其立言之法，已備出脈審峽定卦分星之密旨，觀一路同三字，同中微異，須知剖別，已在言外。下文乃全露其機云，八宮同到，半穴乾坤艮巽宮矣。一同到，非謂此八官一同到也，亦非謂八宮之山與八官之水一同到也；謂此四支中任舉一支，與此四干中一干比肩同到，即雜乾坤艮巽之氣矣。蓋子午卯酉，本是四正之龍，而與八干同到，即有一半四隅之龍，不可不辨，辨之不清，則欲取天元，而非純乎天元矣。

But the text deliberately does not write straightforwardly about "zi, wu, maowu, yixin" but instead mixes them up as "zi, gui, wu, ding, maoyi, youxin." This way of expression already includes the secrets of identifying the pulse, examining the pass, determining the hexagram, and dividing the stars. Looking at the phrase "one path is the same," the word "same" actually contains subtle differences, which must be understood and separated. This meaning is implied but not explicitly stated. The following text then fully reveals the secret: when the eight trigrams arrive together, the site will have half of it falling into the qian, kun, gen, and xun sectors. What is meant by "arriving together" is not that all eight trigrams arrive at once, nor that the mountains and waters of the eight trigrams arrive together. Rather, it means that within these four earthly branches, any one of them, when paired with one of the four heavenly stems from the other group, arrives together, thus incorporating the qi of qian, kun, gen, and xun. The four earthly branches zi, wu, maowu, and you are originally the four cardinal directions of the dragon. Once they arrive together with the eight heavenly stems, half of them become the four corner directions of the dragon. This distinction must not be overlooked. If it is not clearly understood, one intends to take the heavenly origin, but what is obtained is not pure heavenly origin.

末二句，輔星五吉，指天元官最清者言。蓋天元龍雖包諸，而九星止有三吉，恐日久發洩太盡，末祚衰微，故須兼收輔弼官龍神，合氣入穴，以成五吉，然後一元而兼兩元，龍力悠遠不替矣，故目之曰真龍，極其讚美之辭也。此節言山者，皆指水；蓋平洋以水為山，水中即有山矣。

The last two sentences refer to 'Fu Xing Wu Ji,' which describes the clearest and purest situation within the Tian Yuan Palace. Although the Tian Yuan Dragon encompasses a wide range, among the nine stars there are only three auspicious ones. The concern is that over time, the energy may be exhausted, leading to decline in later generations. Therefore, it is necessary to include both Fu and Bi palaces' dragon spirits, combining their energies and gathering them into the pit, forming 'Wu Ji.' In this way, within one origin, two origins are combined, ensuring the dragon's strength remains enduring and does not decline, hence it is called 'Zhen Long'—a highly praising term. In this passage, wherever it says 'mountain,' it actually refers to water; in flat plains, water is considered as mountain, and within water, there are also mountains.

輔星即是九星中左輔右弼，蓋有二例。一、則九宮卦例，以一白配貪狼，二黑配巨門，三碧配祿存，四綠配文曲，五黃配廉貞，六白配武曲，七赤配破軍，八白配左輔，九紫配右弼，此天玉經玄空大卦之定理也。

"The 'Fuxing' refers to the Left Assistant and Right Attendant among the nine stars. It has two systems of pairing. The first system is based on the Nine Palace Hexagram: one white corresponds to the Greedy Wolf, two black corresponds to the Great Gate, three green corresponds to the Accumulated Wealth, four green corresponds to the Literary Genius, five yellow corresponds to the Honest Official, six white corresponds to the Martial General, seven red corresponds to the Destroying General, eight white corresponds to the Left Assistant, and nine purple corresponds to the Right Attendant. This is the established principle of the Tianyu Jing's Xuan Kong Da Guan."

一、則八宮卦例，將輔弼二星並一官，分配八卦，制為掌訣，二十四山繫於納甲之下，互起貪狼，為立向消水之用，陽宅天醫福德，亦同此訣，竊以之彰往察來，皆無明驗；蓋即天玉所辨二十四山起八宮，唐一行所造，後人指為滅蠻經者也。二說真偽判然，不可以誤認。

The second system is the Eight Trigrams Palace Example: combining the auxiliary and minister stars into one palace, assigning them to the Eight Trigrams, and compiling them into a palm mnemonic. The twenty-four mountains are arranged under the Najia stem assignment, interacting with the Tuanlang star to determine direction and water flow. The "Heavenly Doctor" and "Fortune Virtue" mentioned in the context of residential buildings also belong to the same system. I have privately used it to verify past events and predict the future, but have not obtained clear verification. This is exactly what the "Tianyu" text criticizes as "the twenty-four mountains forming eight palaces," which originated from the Tang dynasty monk Yixing, and later became known as the "Mie Mian Jing." It is clear which of the two systems is true and which is false, and one must not get it wrong.

五吉，即三吉；蓋形局九星，以水土金三星，為貪巨武三吉，而輔弼為入穴收氣之用；方位九星，亦有三吉，雖以貪狼統龍，而每宮自有三吉，不專取巨武。此節天元宮兼輔為五吉，中有隱語，非筆墨所敢盡，既云五吉，則分輔弼作兩星以配九官，其非八宮之訣明矣。若在人地兩元，別有兼法，見諸下文。此節以下所舉干支卦位，俱帶隱謎，若從實推詳，不啻說夢，非楊公言外之真旨矣。

The so-called "five auspicious stars" are actually three auspicious stars. In terms of form and structure, the nine stars are considered as the three auspicious ones—water, earth, and metal—corresponding to the three stars of greed, giant, and martial. The auxiliary and minister stars are used when collecting energy into the site. In terms of direction, the nine stars also have three auspicious ones, although greed wolf leads the dragon energy, each palace has its own three auspicious stars, not exclusively relying on the giant door and martial curve stars. This section discusses the heaven palace combining auxiliary stars to form five auspicious stars, which contains hidden meanings and is not something that can be fully explained in writing. However, since it is called "five auspicious stars," it indicates that the auxiliary and minister stars are divided into two stars to match the nine palaces, which clearly shows that it is not the same as the eight palace system. As for the person's origin and earth's origin, there are other methods of combining them, which will be explained later. The following examples of dry and branch hexagrams all contain hidden riddles. If one takes them literally and tries to deduce them, it is like talking in dreams, not the true meaning intended by Master Yang.

辰戊丑未地元龍，乾坤艮巽夫婦宗，甲庚壬丙為正向，脈取貪狼護正龍。蔣注：此取四季之支為地元龍者，亦謂此四支中有地元龍者存也；此四支原在乾坤艮巽卦內，故曰夫婦宗。此元氣局逼隘，不能兼他元為五吉，止取貪狼一星，真脈入穴，護衛正龍根本。則卦氣未值，其根不搖，卦氣已過，源遠流長，斯為作家妙用。貪狼即在甲庚壬丙之中，故但於此取正向乘正脈，與天人兩元廣收五吉者有殊，不言輔星，輔弼已在其中故也。楊公著書，泛論錯舉之中，其金針玉線，一絲不漏，蓋如此。

The branches Chen, Xu, Chou, and Wei belong to the earthly dragon, and they form a union with the trigrams Qian, Kun, Gen, and Xun as husband and wife of the same lineage (the original text mistakenly uses "Wu" instead of "Xu"). The stems Jia, Geng, Ren, and Bing can be used to establish the main direction; the pulse should be taken to receive the star Tanlang to protect the main dragon. Jiang Dahong comments: here, the four seasonal branches are used as the earthly dragon, which is also saying that these four branches contain the earthly dragon. These four branches are originally within the trigrams Qian, Kun, Gen, and Xun, so they are referred to as "husband and wife of the same lineage." The earthly dragon's energy is limited and confined, unable to be combined with other elements as the heavenly dragon can to form the five auspicious stars. Instead, only the star Tanlang is taken, allowing the true pulse to enter the site and protect the fundamental essence of the main dragon. In this way, when the trigram energy has not yet arrived, the foundation remains stable; when the trigram energy has passed, the source remains long-lasting. This is the subtle technique of skilled practitioners. The star Tanlang is found among Jia, Geng, Ren, and Bing, so only these are used to determine the main direction and ride the main pulse, differing from the method of the heavenly and human dragons, which widely collect the five auspicious stars. The star Fuxing is not mentioned here because Fubì is already included within. Master Yang's writings, although appearing general and with varied examples, are precise and complete, exactly like this.

寅申巳亥人元來，乙辛丁癸水來催，更取貪狼成五吉，寅坤申艮御門開，巳丙宜向天門上，亥壬向得巽風吹。

Yin, Shen, Si, and Hai belong to the human origin path. Water comes from the directions of Yi, Xin, Ding, and Gui to stimulate and promote. Then take Tanlang to form the five auspicious stars. Yin pairs with Kun, Shen pairs with Gen, as if the main gate is fully opened. Si is suitable to face the direction of Tianmen (Qian). Hai should welcome the wind from Xun to blow. These sentences are all hidden words from Master Yang, and should not be taken literally.

蔣注：此四季之支，亦屬四隅卦，此四支中有人元龍者存也。天元之後，即應接人元，楊公因三才三正之序，顛倒錯列，亦隱秘其天機，使人不易測識耳。此元龍格亦必兼貪狼，而後先榮後凋，若不兼貪狼，慮其發遲而驟歇矣。用乙辛丁癸水來催者，謂此四水中有貪狼也。此宮廣大兼容，故旁及坤艮，亦所不礙，故日御門開。

Jiang Dahong explains: These four branches belong to the four corner trigrams, meaning they contain the human origin dragon. According to the order, after the heavenly origin comes the human origin; Master Yang, following the arrangement of the three heavens and three principles, deliberately reversed the order, thereby concealing the heavenly secret so that people cannot easily perceive it. The human origin dragon must also include the star of the greedy wolf, only then can it first flourish and then decline; if it does not include the greedy wolf, the prosperity may come late and end suddenly. The use of water from the directions of yi, xin, ding, and gui is recommended because these four directions contain the greedy wolf. This palace has a broad scope and can accommodate various elements, so including kuan and gen is not a problem, hence it is said 'the imperial gate is open'.

若是已丙壬亥相兼，則犯陰陽差錯之龍矣，法宜去丙就已，去壬就亥，以清幹巽之氣。此則專為人元辦卦而言，處處欲要歸一路；蓋一路者，當時直達之機，兼取者，先時補救之道，不直達，則取勝無選鋒，不補救，則善後無良策，二者不可偏廢也。

If the branch Si is combined with the stem Bing, and the stem Ren is combined with the branch Hai, then it results in a disorder of yin and yang in the dragon. In practice, one should abandon Bing and use Si instead, and abandon Ren and use Hai instead, clarifying the qi of the trigrams Qian and Xun. This passage specifically discusses distinguishing the trigrams through the human origin. Everywhere, it should be directed towards the concept of 'one path'. 'One path' refers to the direct momentum of the current season; 'combined use' refers to a remedial measure taken in advance. If one cannot proceed directly, it is like a battle without a vanguard, and victory cannot be achieved; if one does not take remedial measures, it is like lacking a sound plan for after the battle. Neither should be neglected.

總觀三節文義，子午卯西，配乙辛丁癸，辰戌丑未，配乾坤艮巽，為夫婦同宗；而寅申已亥，獨不配甲庚壬丙為夫婦，則其本意，不以甲庚壬丙屬賓中已亥可知矣。此正合天玉大五行作用，而非十二支配十二干為一路之俗說也。

Looking at the meaning of these three sections: the hours Zi, Wu, Mao, and You are paired with the heavenly stems Yi, Xin, Ding, and Gui, while the hours Chen, Xu, Chou, and Wei are paired with the trigrams Qian, Kun, Gen, and Xun, and all these pairings are of the same lineage. Only the hours Yin, Shen, Si, and Hai are not paired with the heavenly stems Jia, Geng, Ren, and Bing as couples. This shows that Master Yang's original intention was not to include Jia, Geng, Ren, and Bing within the group of Yin, Shen, Si, and Hai. This is consistent with the use of the great Five Phases in the "Tianyu" text, rather than the common explanation that each of the twelve earthly branches is paired with one of the twelve heavenly stems, forming a single group.

故不曰寅申坤艮，而曰寅坤申艮，非以寅為坤、以申為艮也；已屬巽而反日天門，亥屬幹而反曰巽風，顛倒裝成，其托意微，而且幻類如此。至其立言本旨，不過隱然說出陰陽交互之象，然篇中皆錯舉名目，不肯分明，至後節主客東西，方露出端倪，而終不顧言。蔣之秘慎如此，使我有浪洩天機之懼矣。

Therefore, he does not write '寅申坤艮' but '寅坤申艮,' not because he takes寅 as坤 or申 as艮. Originally,巳 belongs to Xun, yet he deliberately calls it 'Heaven Gate' (Qian);亥 originally belongs to Qian, yet he deliberately calls it 'Xun Wind'—this kind of reversal and recombination expresses a subtle and unpredictable meaning. Investigating the original intention behind his wording, it is merely a hint at the principle of yin and yang interacting with each other. However, the entire passage is filled with incorrect references and avoids clear explanations. It is only in the section about 'host and guest directions' that some hints appear, yet he still does not speak plainly. The elders have been so cautious and conservative, which has made me feel a sense of fear about 'revealing heavenly secrets' myself.

貪狼原是發來遲，坐向穴中人未知，立宅安墳過兩紀，方生貴子好男兒。蔣注：貪狼，諸卦之統領，得氣先而施力遠，何云發遲；此言人地兩元兼收之脈，不當正卦，旁他涵蓄，故力不專，是以遲也。兩紀約略之辭，生貴子，正見誕育英才，以昌世業，隱含悠久之義，非若他官一卦乘時，催官暫發之比。若夫應之遲速，是不一端，烏可執此為典要也。

The greedy wolf is originally slow to manifest, and its direction is located within the pit, a secret known to few. When building a house or burying an ancestor's grave, after twenty-four years (two decades), it will produce a noble son or a good son. Jiang Dahong comments: The greedy wolf is the leader among all hexagrams, it receives energy first and exerts influence farthest. How can it be said to manifest slowly? Here it refers to a pulse that combines both heavenly and earthly origins: it does not directly belong to the primary hexagram, but rather has another one nearby that contains and nurtures it, so the power is not concentrated, hence the slow manifestation. "Two decades" is an approximate term. Saying "producing a noble son" clearly shows its ability to nurture outstanding talents and expand family fortunes, implying longevity, unlike other hexagrams that take a single one to seize the right time and temporarily promote official success. As for the speed of manifestation, there are many reasons, how can one rigidly take this as a fixed rule?

立宅安墳要合龍，不須擬對好奇峰，主人有禮客尊重，客在西兮主在東。

When building a house or burying a tomb, it is important to align with the dragon qi rather than deliberately facing some peculiar peak; if the host is courteous, the guest will naturally show respect. The last two lines use the relationship between host and guest as a metaphor, explaining the principle of yin and yang in the mountains and waters, where they naturally complement each other.

蔣注：山龍真結，必對尊星而後出脈，或回龍顧祖，或枝幹相朝，先有主峰，乃始結穴，故必以朝山為重。非重朝山，正重本身出脈真偽也。平洋既無來落，但以水城論結穴，水自水，山自山，雖有奇峰，並非一家骨肉，向之無益，故只從立穴處消詳堂局，收五吉之氣，謂之合龍，而不以朝山為正案也。

Jiang Dahong wrote: If a mountain dragon is truly forming a site, it must first face a noble star peak and then have a true pulse. It may be a returning dragon looking back to its ancestors, or branches and trunks mutually facing each other. There must first be a main peak before a site can be formed, so facing mountains must be given importance. Actually, it is not the facing mountains themselves that are important, but using them to examine the authenticity of the true pulse. In flat plains, there is no coming dragon or falling pulse to speak of, so one can only judge the formation of a site by the water city. There, water is water and mountains are mountains. Even if there are strange peaks, they are not part of the same family or flesh and blood, so facing them is not beneficial. Therefore, in flat plains, one can only carefully examine the site and its surroundings from the location of the site, and collect the five auspicious energies, which is called "combining the dragon," and does not take facing mountains as the main reference.

末二句乃一篇之大旨，精微玄妙之談。所謂主客，又不止於論向，而指龍為主人，向為賓客也。主客猶云夫婦，實指陰陽之對待，山水之交媾，一剛一柔，一牝一牡，玄竅相通，皆在於此。言有此主，即有此客；有此客便有此主，主客雖云二物，實一氣連貫，如影隨形，如谷答響，交結根源，一息不離，非謂既有此主，乃更求賢賓以對之也。

The last two lines are the main point of the whole passage, expressing extremely subtle and profound ideas. Here, the terms "main" and "guest" do not refer merely to direction, but rather take "dragon" as the host and "direction" as the guest. "Main" and "guest" are equivalent to "husband" and "wife," actually referring to the mutual relationship of yin and yang, the meeting of mountains and water: one strong and one gentle, one female and one male, with a hidden passage connecting them, all of which is embodied here. It means: having this main leads to having this guest; having this guest leads to having this main. Although "main" and "guest" are said to be two separate things, they are actually connected as one continuous force, like shadows following each other, like echoes in an empty valley, their origins interwoven and inseparable at every moment — it is not saying that there was first a main, and then another virtuous guest was sought to match it.

東西蓋舉一方而言，亦可云主在西兮客在東，亦可云主在北兮客在南，主在南兮客在北，八卦四隅，無不皆然，所謂陰陽顛倒顛也。自天下軍州至此，統論平洋龍法，其中卦位干支秘訣，總不出此二語，故於結尾發之，以包舉通篇之義，學者所當潛思而體曲之。

The terms "east" and "west" are merely examples; one could also say the main is in the west and the guest in the east, or the main in the north and the guest in the south, or the main in the south and the guest in the north. The same applies to the eight trigrams and the four cardinal directions. This is what is meant by "yin and yang are reversed." From the line "the whole world's military and administrative regions are empty" up to here, the entire passage discusses the method of dragon patterns in flat land. The secret of the trigram positions and their heavenly stems and earthly branches can never go beyond these two sentences, so Master Yang placed them at the end to encompass the entire meaning of the passage. Scholars should take the time to deeply reflect on this.

姜氏曰，一自寶照發明平洋龍格，開章直喝天下軍州總住空，何須撐著後頭龍，大聲疾呼，朗吟高唱，此為楊公撰著，此書通篇眼目，振綱挈領之處，不可泛泛讀過。蓋平洋龍格，學世所以茫然者，只因俗師聾瞽，將山龍混入，無從剖辨，觸處成迷也。平洋之作法既迷，並山龍之真格亦謬，失其一併害其二矣。

Jiang Yao said: Since the "Baozhao Jing" clarified the pattern of dragon lines in flat plains, it began with a direct statement: "All military and administrative regions are located in empty places, why bother to rely on the dragon lines behind?" It loudly called out and sang aloud, which is the key point and the main thread of the entire book written by Master Yang. Readers should not just glance over it. The reason why the pattern of dragon lines in flat plains is so confusing throughout the world is because common teachers are both deaf and blind, mixing in the methods of mountain dragon lines, making it impossible to distinguish, and causing confusion everywhere. Since the methods for flat plains have been lost, the true patterns of mountain dragon lines have also been misinterpreted - losing one thing has led to the confusion of two.

楊公苦心喝此二語，醒人千古大夢，使知平洋二宅，不論坐後來脈，凡坐空之處，反有真龍；坐實之處，反無真龍，與山龍之胎息孕育，截然相反。欲學者從此一關打得透徹，更不將剝換過峽高低起伏，馬跡蛛絲，草蛇灰線等字纏擾胸中，只在陰陽大交會處，悟出真機，而後八卦九星，干支方位，以次而陳，絲絲入扣，平龍消息，始無掛漏之虞。平龍既無掛漏，而山龍亦更無掛漏矣。

Master Yang devoted great effort to utter these two lines, aiming to awaken a thousand-year-old dream, so that people would understand: in flatlands, both yin and yang residences do not emphasize the coming from behind; wherever there is a true dragon, it is actually at a place that appears empty, while where it seems solid, there is no true dragon. This is completely opposite to the method used in mountain dragons, which involves the concepts of embryo, breath, gestation, and birth. He wants scholars to first thoroughly grasp this point, no longer being trapped by terms such as "peeling and transformation," "passing ridges," "high and low undulations," "horse tracks and spider threads," and "grass snake and ash lines." Instead, they should realize the true opportunity at the place where yin and yang greatly converge. Only then can the Eight Trigrams and nine stars, along with the sequence of heavenly stems and earthly branches, be properly arranged, ensuring accuracy and completeness in understanding the dragon in flatlands. If the dragon in flatlands is fully understood, then the dragon in mountainous areas will naturally not be missed either.

倘不明此義，只將後龍來脈，膠葛糾纏，則造化真精，何從窺見，雖授之以八卦九星之奧，亦無所施也。窮年皓首，空自芒芒，高山平洋，總歸魔境，我於是益嘆楊公度人心切也。後篇所以復舉二語，重言以申明之，意深切矣。此篇前十二句為一章，言深山支龍之穴；中三十四句為一章，言幹龍脫殺出洋之穴，此二章皆屬山龍。後四十六句，分七節為一章，言平洋水龍之穴。

If one does not understand this principle and merely fixates on the dragon's trail behind the hill, where can one glimpse the true essence of nature's transformation? Even if one were to convey the profound meanings of the eight trigrams and nine stars to him, there would be nowhere to apply them. In the end, after exhausting one's life and turning white-haired, one would still remain in confusion, whether dealing with high mountains or flat plains, all falling into a state of delusion. Therefore, I feel even more deeply moved by Master Yang's sincere heart in guiding others. The later part of this text repeats these two sentences again, elaborating repeatedly, with a very profound intention. The first twelve lines of this chapter discuss the site formed by a branch dragon in deep mountains; the middle thirty-four lines discuss the site formed by a main dragon shedding its evil influences and moving out to sea; these two chapters both belong to mountain dragons. The remaining forty-six lines are divided into seven sections and form one chapter, discussing the sites formed by water dragons in flat plains.

天下宮州總住空，何須撐著後來龍，時人不識玄機訣，只道後頭少撐龍，大凡軍州住空龍，便與平洋墓宅同，州縣人家住空龍，千軍萬馬悉能容，分明見者猶疑慮，龍不空時非活龍，教君看取州縣場，盡是空龍擺撥蹤，莫嫌遠來無後龍，龍若空時氣不空，兩水界龍連生窟，穴得水兮何畏風，但看古來卿相地，平洋一穴勝千峰。

All military and administrative regions are situated on empty positions, so why do they need a dragon line behind them? Modern people do not understand this secret principle, but instead complain that there is no supporting mountain behind. In general, all military and administrative regions are situated on empty dragon lines, just like tombs and dwellings on flat land; families in towns and counties situated on empty dragon lines can accommodate thousands of soldiers and horses. The dragon line is clearly visible, yet people still doubt it. In fact, when a dragon is not empty, it is not a living dragon. Teach people to look at the administrative offices of states and counties; they all show traces of an empty dragon moving through. Do not complain that the distant dragon line behind lacks a supporting mountain; although the dragon is empty, its energy is not empty. Two streams of water surround the dragon's body, continuously forming caves; once the cave has water, what fear is there of wind? Just look at the ancestral graves of officials and prime ministers throughout history; a single cave on flat land is superior to a thousand mountain peaks.

蔣注：天下軍州二語，言篇已經喚醒。楊公之意，猶恐後人見不真，信不篤，故反覆詠歎，層層洗發，窮追到底，罄其所以然之故。又恐概說軍州大勢，尚疑人家墓宅，或有不然，故指實而言，軍州如是，墓宅亦無不如是；只勸世人揀擇空龍，切勿取實龍作撐也。所以然者何也。山龍只論脈來，平洋只論氣結，空則水活而氣來融結，實則障蔽而生氣阻塞；肉眼但見漭漭平田，毫無遮掩，疑為坐下風吹氣散之地，不知水神界抱，陽氣沖和；平洋之穴無水則四面皆風，有水則八風頓息，所謂氣乘風則散，界水則止，古人之言，正為平洋而發也。

Jiang Dahong wrote: "The two lines 'Throughout the world's military and administrative regions' have already awakened people once in the previous section. Master Yang's intention was to fear that later generations might not see clearly or believe firmly, so he repeatedly emphasized and elaborated layer by layer, thoroughly exploring until the reasons are fully explained. He also feared that merely talking generally about the grand situation of military and administrative regions would still make people doubt whether their own graves and residences are not like that. Therefore, he pointed to actual cases, saying: military and administrative regions are like this, so are graves and residences. He only advises people to choose empty dragons, never to take real dragons as support. Why? Mountains dragons are judged by the coming of the qi line, while in flat plains, it is judged by the convergence of qi. Sitting on an empty dragon allows water to flow freely and qi to gather and merge; sitting on a real dragon becomes an obstacle, blocking the life qi. With naked eyes, one sees only vast flat fields with no obstruction, thus suspecting it is a place where wind blows and qi disperses. But one does not know that where water spirits embrace, yang qi naturally harmonizes. In flat plains, a site without water has wind from all sides, but once there is water, the winds from all directions immediately stop. The ancients said, 'Qi disperses when it is carried by wind, but stops when it is bounded by water,' which was precisely for flat plains."

子午卯酉四山龍，坐對乾坤艮巽宮，莫依八卦陰陽取，陰陽差錯敗無窮，百二十家渺無訣，此訣玄機大祖宗，來龍須要望龍穴，後若空時必有功，帝座帝車並帝位，帝宮帝殿後當空，萬代王侯皆禁斷，予今隱出在江東，陰陽若能得遇此，蚯蚓逢之便化龍。

The four mountain dragons of Zi, Wu, Mao, and You correspond with the four palaces of Qian, Kun, Gen, and Xun, each pair facing each other. Do not use the method of dividing yin and yang as in the Eight Trigrams. Once yin and yang are wrong, the result will be disastrous. Among the one hundred and twenty schools that talk about yin and yang, none have grasped the true secret; this secret is the root of the profound mystery. The coming dragon must be able to see the dragon's tomb, and if the back is empty, it will certainly be effective. The imperial throne, imperial chariot, imperial position, imperial palace, and imperial hall all should have an empty back. This system has been strictly forbidden from being passed down by emperors and nobles for generations. I now mention it subtly in the Jiangdong region. Those who study yin and yang and encounter this will be like earthworms encountering the right opportunity, transforming immediately into dragons.

蔣注：此明八卦之理，即前子午卯酉屬坎離震兌四卦，乾坤艮巽又四卦之義也。所謂坐對，非指山向，蓋四正卦與四隅卦，兩兩相對，故云然也。八卦陰陽者，指八卦五行，以乾卦領震坎艮三男而屬陽，坤卦領巽離兌三女而屬陰，此先天之體，非後天之用，以之論陰陽，則差錯而敗不勝言矣。談陰陽者，百二十家，皆此是彼非，渺無真訣，惟有玄空大卦，乃陰陽五行大祖宗，聖聖相傳，非人匆示也。

Jiang Dahong explains: This is explaining the principles of the Eight Trigrams. That is, the four cardinal directions of Zi, Wu, Mao, and You belong to the trigrams Kan, Li, Zhen, and Dui respectively, while the other four trigrams Qian, Kun, Gen, and Xun are the four corner trigrams. The term "sitting opposite" does not refer to the mountain's orientation or facing direction; rather, it means that the four cardinal trigrams and the four corner trigrams are paired opposite to each other, hence the explanation. The term "Eight Trigrams Yin and Yang" refers to the pairing of the Eight Trigrams with the Five Phases, with the Qian trigram governing Zhen, Kan, and Gen as the three male trigrams and thus considered Yang, and the Kun trigram governing Xun, Li, and Dui as the three female trigrams and thus considered Yin. This is the structure of the Earlier Heaven trigrams, not the application of the Later Heaven trigrams. Using it to discuss Yin and Yang leads to endless errors and misinterpretations. There are one hundred and twenty schools discussing Yin and Yang, each claiming their own correctness and others' errors, but none have grasped the true secret. Only the Xuan Kong Da Gu is the true ancestor of Yin and Yang and the Five Phases, passed down from sage to sage, and not something that can be casually revealed to anyone.

識得此訣，雖帝王大地，瞭如指掌，特禁秘而不敢言耳。楊公自言既得至道，不敢炫耀於世，故披褐相懷玉，抱道無言。然天寶雖秘惜，而救世之心，未嘗少懈，曾於天王經江東一卦諸篇，隱出其旨，世之好陰陽者，有緣會遇，信而行之，頃刻有魚龍變化之征也。或云楊公得道之後，韜光晦跡，背其鄉井，隱於江東，俟者。

If one understands this诀, even the greatest earthly terrain can be clearly perceived, but it remains secret due to its restricted nature. Master Yang himself said that after attaining the highest truth, he dared not display it in the world, so he wore coarse clothes yet carried jade in his heart, keeping his knowledge of the Dao silent. However, although the heavenly诀 is kept secret, his compassionate desire to save the world never wavered. He once subtly revealed its essence in the "Jiangdong Hexagram" section of the "Tianyu Jing." Those who love the study of yin and yang, if they meet the right conditions and believe and practice it, will immediately experience a transformation as swift as a fish leaping over the Dragon Gate. Some also say that after attaining the Dao, Master Yang concealed his brilliance, left his hometown, and retreated to Jiangdong to await the right person.

子午卯酉四山龍，支兼乾出最豪雄，乙辛丁癸單行脈，半吉之時又半凶，坐向乾坤艮巽位，兼輔而成五吉龍。蔣注：此皆楊公隱謎，學四正為例，若行龍在子午卯西四支，長流不雜，雖兼帶乾位，總不出本卦之內，其脈清純，故云最豪雄也。若乙辛丁癸，雖屬單行，未免少偏，即犯他卦，所以吉凶參半也。言子午卯酉而乾坤艮巽不外是矣；言乙辛丁癸，而甲庚壬丙不外是矣。辨龍既清，乃於諸卦位中，隨便立向，則又以方圓為規矩，而未嘗執一者也。

The four main mountain dragons, namely Zi, Wu, Mao, and You, are most powerful when they are accompanied by heavenly stems. However, if the lines of the dragons of Yi, Xin, Ding, and Gui run alone, they are half good and half bad. If the direction of the dwelling falls on the positions of Qian, Kun, Gen, or Xun, and also takes into account the auxiliary star, then it becomes a dragon of five good qualities. Jiang Dahong comments: these are all hidden words of Master Yang. He used the four cardinal trigrams as examples. If a dragon flows along the branches of Zi, Wu, Mao, and You, and continues straight without mixing, even if it includes the positions of heavenly stems, it still remains within the original hexagram, with pure energy, so it is called "most powerful." If the dragon flows along Yi, Xin, Ding, and Gui, although it is said to be single, it inevitably tends to be biased, thus violating other hexagrams, hence half good and half bad. The same logic applies to Qian, Kun, Gen, and Xun as to Zi, Wu, Mao, and You; the same applies to the heavenly stems of Jia, Geng, Ren, and Bing as to Yi, Xin, Ding, and Gui. Once the dragons are clearly identified, directions can be chosen appropriately in each hexagram position. This requires adapting to local conditions, like using a compass and a square, and there is no fixed pattern to follow.

辰戌丑末四山坡，甲庚壬丙葬墳多，若依此理無差謬，清貴聲名天下無；為官自有起身路，兒孫白屋出登科。八卦不是真妙訣，時師休把口中歌，敗絕只因用卦安，何見依卦出高官。陰山陽水皆真吉，下後兒孫禍百端。水若朝來須得水，莫貪遠秀好峰巒；審寵若依圖訣葬，官職榮華立可觀。

The four slopes of Chen, Xu, Chou, and Wei often take the directions of Jia, Geng, Ren, and Bing for burial. If this principle is followed correctly, there is a rare reputation of clarity and dignity; officials will naturally rise through proper channels, and descendants will achieve fame through examination from humble origins. The Eight Trigrams are not really the true secret; current geomancers should not boast of them as if they were songs. Family decline and ruin are precisely due to the improper application of trigram examples; never have we seen anyone achieve high official rank through trigrams. Some people say that a yin mountain paired with yang water is truly auspicious, but after burial, descendants face many misfortunes. If water comes to the site, it must truly be obtained; do not merely covet distant beautiful peaks. After discerning the dragon pulse, if one follows the diagram principles for burial, official rank and honor will be immediately visible (the original text 'chong' is a mistake for 'long').

蔣注：此指四隅龍脈而言，而舉辰戌丑未為隱謎也。謂此等行龍，而取甲庚壬丙曏者甚眾，必須龍法純全，向法合吉，毫無差謬，而後清貴之名，卓於天下也。起身路正指來龍之路。八卦本是真訣，而誤用則禍福顛倒，故云非妙訣。後章八卦只有一卦通，乃始微露消息矣。收水之法，向雲陽用陰朝，陰用陽應，乃卦理至當不易之言，而竟有陰山陽水，陽山陰水，反見災禍者，則辨之不真，陽非陽而陰非陰也。得水二字，世人開口混說，然非果識天機秘旨，收入玄竅之中，雖三陽六建，齊會明堂，虎抱龍回，涓滴不漏，總未可謂之得；若知得水真訣，即陰陽八卦之理，示諸斯乎。莫貪遠秀好峰，即上篇已發之義，致其叮嚀之意云爾。

Jiang Dahong wrote: This passage refers to the dragon lines in the four corners, using the terms Chen, Xu, Chou, and Wei as coded words. It means: there are many instances where the dragon line runs and the direction is chosen as Jia, Geng, Ren, or Bing. It is essential that the dragon method is complete, the direction is in harmony with good fortune, and there is no error, then the name of clarity and nobility can become prominent throughout the world. "The path of rising" refers precisely to the path of the coming dragon line. The Eight Trigrams are originally true secrets, but when used incorrectly, they reverse fortune and misfortune, so they are not considered true secrets. In the next chapter, when it says "The Eight Trigrams only one is effective," it slightly reveals the truth. The method of collecting water has always said that for a yang situation, a yin approach should face it, and for a yin situation, a yang approach should respond to it. This is the most appropriate and unchanging statement in the principles of the trigrams. However, there are cases where a yang mountain is paired with a yin water and a yin mountain is paired with a yang water, which actually bring misfortune, because the distinction is not truly understood. The term "getting water" is often carelessly spoken by people. However, if one does not truly understand the secret principles of heaven's mechanism and does not collect the water into the hidden passage, even if the three yang and six buildings gather in the bright hall, the tiger embraces the dragon, and not a single drop is lost, it cannot be called "getting water." If one understands the true secret of "getting water," the principles of yin and yang and the Eight Trigrams will become clear. "Do not greed for distant fine peaks" is the same meaning as discussed in the previous chapter, and here it is repeated as a reminder.

玄機妙訣有因由，向指山峰細細求，起造安墳依此訣，能令發福出公侯，真向支山尋祖脈，干神下穴永無憂，寅申巳亥騎龍走，乙辛丁癸水交流，若有此山並此水，白屋科名發不休，昔日孫鍾扦此穴，從此聲名錶萬秋。

The secret of the hidden wisdom has its own origin. The mountain peak indicated by the direction should be carefully sought. Whether building a house or burying a tomb, following this principle will bring blessings and produce nobles and high officials. If one truly seeks the ancestral lineage on the mountains of the Earthly Branches, and the heavenly stem spirits are placed in the site, there will be no worries forever. The directions of寅, 申, 巳, and 亥 are like dragons moving, while the waters from the directions of 乙, 辛, 丁, and 癸 flow in; if there are such mountains and waters, a humble family will have continuous success in the imperial examinations. In the past, Sun Zhong selected such a site, and from then on, his name became renowned throughout the world.

蔣注：通篇皆言平洋，此章乃插入山峰者何也。蓋八卦九星，乃陰陽之大總持，故凡有山之水，可以不論山，而有水之山，不能不論水，若遇山水相兼之地，未可但從山龍而論，還須細細尋求，亦必合此玄空大卦之訣，而後墓宅產公侯也。祖脈必要支山，蓋從四正而論，下穴立向，則不拘干支矣。此祖脈乃元空之祖脈，非山龍之來脈也，讀者切勿錯認。寅中已亥，乙辛丁癸，俱屬易犯差錯之龍，故曰騎龍走，水交流，文有殊，義無別。此山此水，而科名不歇者，不犯差錯故也。孫鍾墓，在富陽天子岡，木山龍，而收富春江長流之水，故引為證。

Jiang Dahong explains: the entire passage discusses flat land, so why is this chapter inserted to talk about mountains? Because the eight trigrams and nine stars are the general principles of yin and yang studies: whenever there are mountains and water, the mountains can be disregarded; but when there is water on mountains, water must be considered. If there is a place where mountains and water are both present, one cannot only rely on mountain dragons to assess it; one must carefully examine it and also combine the principle of the Xuan Kong Da Guan. Only then can the tomb or dwelling produce officials and nobles. The statement "the ancestral ridge must have branch mountains" is based on the four cardinal directions; but when determining the site and direction for a grave, the dry and wet branches are not restricted. Be careful: this "ancestral ridge" refers to the Xuan Kong meaning of ancestral ridge, not the coming direction of mountain dragons. Readers must not confuse them. The dragons of Yin, Shen, Si, and Hai, as well as the directions of Yi, Xin, Ding, and Gui, are all prone to errors. Therefore, it is said "riding the dragon" and "water flowing together" have different expressions but the same meaning. There are such mountains and such water, and the family continues to have success in the imperial examinations, precisely because they do not commit errors. Sun Zhong's tomb is located in Fuyang Tianzigen, originally a mountain dragon, but it received the long flowing water of the Fuchun River, so it is used as an example.

來龍須看坐正穴，後若空時必有功，州縣官衙為格局，必然清顯立威雄，范蠡簫何韓信祖，乙辛丁癸足財豐，亥壬豐隆興祖格，己丙旺相一般同，寅申巴亥等五吉，乙辛丁癸四位通，紫耕晝錦何榮顯，三牲五鼎受王封，龍回朝祖元字水，科名榜眼及神童。後空已見前篇訣，穴要窩鉗脈到官，試看州衙及臺閣，那個靠著後來龍，砂捐水朝為上格，羅城擁衛穴居中，依圖取向無差誤，不是王侯即相公。

The dragon must be sitting on the correct site, and if the back is empty, it will certainly bring effectiveness. Taking the layout of a prefectural or county government building as a standard, it will surely bring clarity, dignity, and fame. The ancestral graves of Fan Li, Xiao He, and Han Xin all had sufficient water from the directions of Yi, Xin, Ding, and Gui, resulting in wealth. The directions of Hai and Ren were full and rising, forming a prosperous ancestral pattern. The directions of Si and Bing were also prosperous and strong. The directions of Yin, Shen, Si, and Hai could form the five auspicious directions, and the four directions of Yi, Xin, Ding, and Gui were interconnected. To walk in glory during the day, enjoying three sacrificial animals and five large cauldrons, and receiving imperial honors, is a great achievement. When the dragon turns back to face the ancestral hill and the water forms the character 'yuan' around it, it will produce top-ranking scholars and prodigies. The mnemonic about 'the back being empty' has already been explained in the previous section. The site must form a窝钳 shape, with the energy reaching the palace. Look at the government buildings and palaces, which one is supported by the dragon coming from behind? When the sand bows and the water converges, it is an excellent pattern. The city walls surround and protect, and the site is in the center. Following the map for orientation without error, it will produce either a king or a prime minister.

蔣注：後空之旨，屢見篇中，而此章又反覆不已者，蓋後空不但無來脈而已，並重坐下有水，乃謂之活龍擺撥，而成真空有氣也。故首句雲坐正穴，實指穴後有水取為正坐也。古賢舊跡，往往如此，遍地鉗，所謂杜甫盧同李白祖，此又引范蠡蕭何韓信，總合此格。下列諸干支，言不論是何卦位，只要合得五吉收歸坐後，發福如許爾。故下文即接回龍朝祖元字水，分明指出言朝曲水，抱向穴後，乃回龍顧祖之格也。神童黃甲，必可券矣。篇中又自言後空之訣，已見言篇，然恐人誤認，只取坐後無來脈，便云有氣，不知穴後必須水抱成窩鉗之形，而後謂之到宮，若但云空耳，非坐水之空，空何貴焉。砂揖水朝，羅城擁衛，皆就水神而論；穴正居中，指坐穴也。此節直說出王侯將相大地局法，非泛論也。

Jiang Dahong wrote: The principle of "hòu kōng" (back void) is repeatedly mentioned in the text, and this chapter emphasizes it again and again, because "hòu kōng" is not only about the absence of a coming line but also requires that there be water in front of the site. This is called "huó lóng bǎi bō" (living dragon turning), making it truly "kōng ér yǒu qì" (void but with qi). Therefore, the first sentence says "zuò zhèng xué" (sit on the correct site), actually meaning that the site is backed by water, which is taken as the main direction. The traces of ancient sages often followed this pattern. The previous chapter mentioned the ancestral graves of Du Fu, Lu Tong, and Li Bai, which followed this pattern. Here, examples of Fan Li, Xiao He, and Han Xin are also given, all conforming to this structure. The following list of heavenly stems and earthly branches refers to the fact that regardless of which trigram position they fall into, as long as they match the five auspicious ones and are gathered behind the site, the blessings will be like this. Therefore, the text immediately continues with "lóng huí cháo zǔ yuán zì shuǐ" (dragon returning to the ancestral hill with the water of the original character), clearly pointing out that it is a winding and embracing water coming from the front to surround the site behind the grave, forming the pattern of "huí lóng gù zǔ" (returning dragon looking back to the ancestor), which can guarantee the emergence of prodigies and success in the imperial examination. The text also mentions that the formula for "hòu kōng" has already been explained in the previous chapter, but to prevent misunderstanding, it warns against thinking that as long as there is no coming line behind the site, it is considered to have qi. In fact, the site must be surrounded by water, forming a窝钳 (a basin-like shape), which is called "dào gōng" (arriving in the palace). If it is only empty without water, it is not the empty space of sitting on water, so what is the value of such emptiness? "Shā yī shuǐ cháo" (sand bowing to water facing) and "luó chéng yōng wèi" (a defensive wall of the Luo city) are both referring to the water spirits; "xué jū zhōng" (the site is in the center) refers to sitting on the site. This section directly reveals the pattern of the landforms for kings, dukes, generals, and ministers, not a general discussion.

天機妙訣本不同，八卦只有一卦通，乾坤艮巽躔何位，乙辛丁癸落何宮，甲庚壬丙來何地，星辰流轉要相逢，莫把天罡稱妙訣，錯將八卦作先宗。乾坤艮巽出官貴，乙辛丁癸田莊位，甲庚壬丙最為榮，下後兒孫出神童，未審何山消此水，合得天心造化工。

The heavenly mechanism is unique and different: among the eight trigrams, only one trigram is connected. When Qian, Kun, Gen, and Xun reach a certain position, when Yi, Xin, Ding, and Gui fall into a certain palace, and when Jia, Geng, Ren, and Bing originate from a certain place, the stars must meet each other. Do not take the Heavenly Gang as the secret key, and do not mistakenly take the eight trigrams as the primary master. Qian and Kun and Gen and Xun can produce officials and nobles, Yi, Xin, Ding, and Gui are in charge of the position of farmland, while Jia, Geng, Ren, and Bing are most prosperous, and after burial, the descendants will produce prodigies. However, the question is, which mountain should be used to eliminate this water flow, which requires the skill of the heavenly heart.

蔣注：一部寶照經，不下數千言，皆半含半吐，至此忽然漏洩。蓋陰陽大卦，不過八卦之理，而篇中乃云八卦不是真妙訣者，正為不得真傳，不明用卦之法故也；而其所以不明用卦之法者，皆因泛言八卦，而不知八卦之中，止有一卦可用故也。大五行秘訣，不過能用此一卦，即從此一卦流轉九星，便知乾坤艮巽諸卦落在何宮，二十四山干支落在何官，而或吉或凶，指掌瞭然矣。

Jiang Dahong's commentary: The entire "Baozhao Jing" consists of thousands of words, with every part being half-revealed and half-concealed. Here, it suddenly reveals the truth. The great yin-yang hexagrams are nothing more than the principles of the Eight Trigrams. However, the text says, "The Eight Trigrams are not the true secret," because people do not receive the true transmission and do not understand how to use the hexagrams. The reason for not understanding how to use the hexagrams is that they are discussed in a general way, without knowing that among the Eight Trigrams, only one hexagram is actually useful. The secret of the Five Phases is simply the ability to use this one hexagram. From this hexagram, one can flow through the nine stars and determine where the hexagrams of Heaven, Earth, Mountain, and Wind fall in each palace, as well as where the twenty-four mountains' heavenly stems and earthly branches fall in each palace, making it as clear as looking at the palm of one's hand whether it is auspicious or inauspicious.

俗師不得此訣，妄立五行，有從四墓上起天罡，以為放水出煞之用，如何合得八卦之理。夫收得山來，乃出得煞去，不知一卦作用，山既無從收，一卦不收，諸卦干支又何從流轉九星，求純棄駁，而消水出煞乎。今日但知二十四山，處處可出官貴，處處可旺田莊，處處可出神童，而不知二十四位水路交馳，果下何卦、收何山，乃消得此水，出得煞去。

Common teachers who do not possess this secret method arbitrarily create their own Five Phases, some starting the Heavenly Gang from the four earthy branches of Chen, Xu, Chou, and Wei, using it for releasing water and removing evil influences. How can this be in harmony with the principles of the Eight Trigrams? One must first control the mountain before evil influences can be expelled. If one does not understand the function of a single trigram, how can the mountain be controlled? If even one trigram cannot be controlled, how can the dry and wet branches of other trigrams flow and rotate the nine stars, select pure elements and discard impure ones, to release water and remove evil influences? Today's people only know that the twenty-four mountains can produce officials and scholars, bring prosperity to farmland, and produce talented children, but they do not realize that the water paths are intersecting everywhere among the twenty-four positions. How can one determine which trigram to use and which mountain to control in order to eliminate this water flow and remove that evil influence?

夫既不能收山出煞，則其談八卦，論干支，皆胡言妄說而已，何以契合天心，而造化在手也。天心即天運，非善人合天之家，不能遇也。大五行所謂一卦，即指天心正運之一卦也。篇中露此二字，其間玄妙，難以名言。楊公雖指出天心一卦之端，而其下卦起星之訣，究竟未嘗顯言，則天機秘密，須待口傳，不敢筆之於書也。

Since he cannot control the mountains or eliminate the evils, then talking about the Eight Trigrams and discussing the Heavenly Stems and Earthly Branches is nothing but nonsense. How can he align with the Heavenly Mind and grasp the transformations of the universe? The "Heavenly Mind" refers to the heavenly movement; it is not something that can be encountered by those who merely do good deeds to harmonize with heaven. The "one trigram" mentioned in the Five Phases refers specifically to the trigram of the righteous heavenly movement. The text reveals these two characters, and the profound meaning is beyond words. Although Yang Gong pointed out the clue of the "Heavenly Mind Trigram," he never clearly explained the Lower Trigram and the method of starting the stars—the heavenly secrets can only be passed down orally, and cannot be written in books.

五星一訣非真術，城門一訣最為良，識得五星城門訣，立宅安墳定吉昌，堪笑庸愚多慕此，妄將卦例定陰陽，不向龍身觀出脈，又從砂水斷災祥，筠松寶照真秘訣，父子雖親不肯說，若人得遇是前緣，天下橫行陸地仙。

Depending solely on the Five Stars method is not genuine skill; the "City Gate" method is the most refined. Recognizing the secrets of the Five Stars and the City Gate will surely bring good fortune in choosing a residence or burying an ancestor. It is pitiful that those foolish people prefer other methods, randomly applying divination examples to determine yin and yang, unwilling to examine the dragon's body to find the main ridge, but instead judging calamities and blessings from the surrounding hills and water. Yang Yunsong's true secret in his "Ba Zhao" is not even shared with his own sons and sons-in-law; if someone happens to encounter it, it is due to a previous life's connection, allowing them to become powerful throughout the world and be regarded as a land immortal.

蔣注：言章既言一卦下穴收山出煞之義，此章又直指城門一訣，楊公此論，真可謂披肝露膽矣。此蓋五星之用，其要訣俱在城門，識得城門，而後五星有用，於此作二宅，無不興隆者矣。城門一訣，與龍身出脈，正是一家骨肉，精神貫通，能識城門，乃能觀出脈，能觀出脈，便能識城門。故笑世人不識此秘，而妄談卦例，從砂水上亂說災祥也。此以下，皆楊公鏤精抉髓之言，得此便是陸地神仙，父子不傳，夫亦師傳之禁戒如是，豈敢違哉。

Jiang Dahong wrote: The previous chapter has already explained the principle of using one hexagram to determine the burial site and to receive the mountain and eliminate evils. This chapter directly points out the secret of "City Gate." Master Yang's words can be said to be heartfelt and sincere. The use of the Five Stars depends entirely on the City Gate: only by recognizing the City Gate can the Five Stars be of any use. Based on this, both yin and yang residences will surely flourish. The secret of the City Gate is closely related to the dragon's body and its outflowing pulse, like a family of flesh and blood, with spirit and energy connected. Only by recognizing the City Gate can one see the pulse; and only by seeing the pulse can one recognize the City Gate. Therefore, Master Yang laughed at the world's people who did not understand this secret, instead talking nonsense about hexagram examples and randomly discussing calamities and auspiciousness based on sand and water. From here on, all are Master Yang's deeply felt words. Those who master them become land gods and immortals. The saying that father and son do not pass on the secret is also a prohibition of the master's lineage, so where would one dare to violate it?

世人只愛周迴好，不知水亂山顛倒，時師但知講八卦，卻把陰陽分兩下，陰山只用陽水朝，陰水只用陽山照，俗夫不識天機妙，自把山能錯顛倒，胡行亂作害世人，福未到時禍先到。

People only like the appearance of things looking good around them, but they don't realize that the water is chaotic and the mountains are inverted. Modern diviners only talk about the Eight Trigrams, yet they force yin and yang into two separate categories: saying that a yin mountain can only be faced by yang water, and that yin water can only be reflected by yang mountains. Common people don't understand the subtle workings of heaven's mechanism, and they themselves have confused the functions of mountains, acting recklessly and causing harm to people—blessings have not yet arrived, but misfortunes have already come.

蔣注：道德不云乎，常無慾以觀其妙，常有欲以觀其竅，此正丹家所謂玄關一竅，大道無多，只爭那些子，故曰不離這個，人身有此一竅，地理家須要識陰陽之竅，今人只愛周迴好，而不知那些子，些子合得天機，周迴不好亦好，些子不合天機，周迴雖好皆無用矣；陰山陽山，陰水陽水，皆現成名色，處處是死的，惟有那些子是活的，些子一變，陰不是陰，陽不是陽，陰可作陽，陽可作陰，故曰識得五行顛倒顛，便是大羅仙，世人不諳天機，誤將山龍來脈，牽合平洋理氣，執定板格，陰陽反成差錯，乃真顛倒也。本欲造福，反以賈禍，楊公所為側然於中，而有是書也。

Jiang Dahong wrote: The "Dao De Jing" has not said that? "Always without desire to observe its subtlety, always with desire to observe its boundary," this is exactly what the alchemists call "the single gate of the mysterious pass." The great Dao is not much, only a little is contested, so it is said "not departing from this." A person's body has this single gate, and the geomancers must also recognize the窍 of yin and yang. Nowadays people only love the surrounding areas to look good, but do not understand that single point: that single point conforms to the heavenly mechanism, even if the surrounding areas are not good, they are still good; that single point does not conform to the heavenly mechanism, even if the surrounding areas are good, they are of no use. Yin mountains, yang mountains, yin water, yang water, are all existing names, everywhere is dead, only that single point is alive. That single point changes, yin is no longer yin, yang is no longer yang, yin can become yang, yang can become yin. Therefore, it is said "recognizing the reversal of the Five Phases, one becomes a great immortal." The common people do not understand the heavenly mechanism, mistakenly applying the coming and going of mountain dragons to the qi regulation of flat land, rigidly adhering to fixed patterns, causing yin and yang to be wrong — this is the true reversal. Intending to bring blessings, yet causing misfortune, Master Yang was deeply concerned about this, hence he wrote this book.

陽若無陰定不成，陰若無陽定不生，陽水陰山相配合，兒孫天府早登名。

If yang lacks yin, it cannot form; if yin lacks yang, it cannot produce. When yang water and yin mountain are combined, the descendants will soon be registered in the imperial court. These four lines are the general principle of the combination of mountains and waters with yin and yang in the "Baozhao."

蔣注：此節並下節，尤為全經傾囊倒個之言，而泛泛讀過，則不覺其妙，蓋學平洋龍法穴法，收山出煞八卦干支之理，一以貫之矣。孤陽不生，獨陰不育，此雖通論；而大五行秘訣，只此便了。學者須在山水配合上著眼；所謂配合，自然配合；非尋一個陽以配陰，尋一個陰以配陽也。水即是陽，山節是陰，陰即是山，陽卻是水；故只雲陽水陰山，而不更言陰水陽山；知此可讀寶照經矣，知此者，亦不必更觀寶照經矣。

Jiang Dahong's commentary: This section together with the next one, especially the part where the entire text is said to reveal all its secrets, can only be generally read without realizing its subtlety. In reality, the methods of the Pingyang dragon and site selection, as well as the principles of controlling mountains and eliminating evils, and the reasoning behind the Eight Trigrams and Heavenly Stems and Earthly Branches, are all unified by this single sentence. "Solitary Yang does not give birth, solitary Yin does not flourish" is a common saying, but the secret of the Great Five Phases is also fully expressed here. Students must focus on the coordination between mountains and water. This coordination is natural, not the artificial pairing of a Yang with a Yin or a Yin with a Yang. Water is Yang, and mountains are Yin; Yin is mountains, and Yang is water. Therefore, the text only mentions "Yang water and Yin mountain," without mentioning "Yin water and Yang mountain." Once one understands this, one can read the "Baozhao Jing." In fact, those who understand this do not need to read the "Baozhao Jing" at all.

章氏直解：陰陽，即來者為陽，往者為陰之陰陽也。陰山陽水者，當用將來之氣，挨入水中，已往之氣，裝在山上，即為陽水陰山，此陰陽是氣運消長之陰陽，非干支卦爻之陰陽；又非左到右到之陰陽；又非上元必須離水，下元必須坎水之陰陽；又非以來水為陽，去水為陰之陰陽也。參透此關，方知生成配合之妙理矣。

Chapter Zhongshan's "Direct Explanation" says: here the term yin and yang refers to "future is yang, past is yin" in terms of yin and yang. The phrase "yin mountain and yang water" means that the coming qi should be arranged into the water, and the past qi should be gathered into the mountain, thus forming yang water and yin mountain. This yin and yang refers to the sense of the rise and decline of qi, not the yin and yang in terms of heavenly stems and earthly branches, hexagrams, or yin and yang based on the direction of water flow, left or right. It is also not the yin and yang based on using the Li direction water in the upper period and the Kan direction water in the lower period. Nor is it the yin and yang based on incoming water as yang and outgoing water as yin. Only by penetrating this concept can one understand the subtle principles of generation and coordination.

水裡排龍，水裡得陽，山上得陰；山上排龍，山上得陽，水裡得陰；此謂之陽水陰山，陰水陽山也。上文所謂陽山陽水者此也；所謂山與水相對者此也，所謂江南江北主客東西亦即此也。孤陽不生，獨陰不長，此天地生成至當不易之理也。配合，即陽水陰山，陰山陽水，交互相生，來往皆春，此真配合也，苟能如此，自有天府登名之應。

When dragons are arranged in water, water receives yang and mountains receive yin; when dragons are arranged on mountains, mountains receive yang and water receives yin — this is called "yang water and yin mountain, yin water and yang mountain." The previous mention of "yang mountain and yang water" refers to this meaning. The statement "mountain and water are opposite" also refers to this meaning. The expressions "Jiangnan and Jiangbei" and "host and guest east and west" are also referring to this meaning. "Lonely yang does not generate, and solitary yin does not grow" is the most appropriate and unchanging principle of the generation of heaven and earth.the so-called "cooperation" means pairing yang water with yin mountain and yin mountain with yang water, so that they mutually generate. The coming and going are as lively as spring, and this is true cooperation. If this can truly be achieved, naturally there will be a response of being inscribed in the heavenly capital.

都天大卦總陰陽，玩水觀山有主張，能知山情與水意，配合方可論陰陽。蔣注：急接上文，都天大卦豈有他哉，總不過陰陽而已，真陰真陽，只在山水上看，而玩水觀山，須胸中別自有主張，此主張非泛泛主張，乃乾坤真消息，所謂天心是也。山情水意四字，全經之竅妙，今人孰不曰山水有情意，而不知世人所謂情意，非真情意也，識此情意，則是陰陽便成配合；青囊萬卷，盡在箇中，嗚呼至矣。

The "Dutian Great Trigram" ultimately comes down to the principles of yin and yang. When observing water and mountains, one must have a clear understanding in mind; only by grasping the true nature of mountains and the true meaning of water can one talk about coordination and discuss yin and yang. Jiang Dahong comments: This follows directly from the previous text. What is the "Dutian Great Trigram"? It is nothing more than yin and yang. True yin and true yang can only be seen in mountains and water; when observing water and mountains, one's mind must have a distinct perspective. This perspective is not a superficial understanding, but the true essence of heaven and earth, which is referred to as "the heart of heaven." The four characters "mountain sentiment and water intention" are the key point of the entire text. Nowadays, who does not say that mountains and water have feelings and intentions? However, they do not realize that the feelings and intentions people speak of are not genuine feelings and intentions. Recognizing this true sentiment and intention, yin and yang naturally become harmonious—The entire "Qingnang" text, with its countless volumes, is contained within this, truly reaching the pinnacle.

都天寶照無人得，逢山踏路尋龍脈，上刖頭走到五里山，遇著賓主相交接，欲求富貴頃時來，記取筠松真妙訣。蔣注：上文說到山情水意，都天大卦之理盡矣；此節又讚歎而言。此都天寶照，不輕傳世，若有人能得，以此觀山玩水，一到山情水意，賓主相交之處，用楊公訣法扦之，頃刻之間，造化在手。蓋一片熱腸，深望人之信從而發此嘆也。

The "Dutian Ba Zhao" has not been obtained by anyone, so one can only go through mountains and paths to seek the dragon pulse; proceeding straight ahead for five li, when encountering a place where host and guest interact, one can quickly attain wealth and honor—remember Master Yang's true诀. (The original text "yuè" is a mistake for "qián".) Jiang Dahong's commentary: The previous text discussed the principles of mountain and water situations, and the great hexagram of Dutian has already been fully explained. This section is a commendation. This "Dutian Ba Zhao" is not easily passed down; if someone can obtain it, using it to observe mountains and waters, when one reaches a place where mountain and water situations interact and host and guest meet, applying Master Yang's诀 method, one can instantly grasp the transformation and change. This is his sincere heart, deeply hoping that people will believe and follow, hence expressing such a lament.

天有三奇地六儀，天有九星地九宮，十二地支天干十，干屬陽兮支屬陰，時師專論這般訣，誤盡閻浮世上人。陰陽動靜如明得，配合生生妙處尋。

Heaven has the Three Marvels, and the earth has the Six Instruments; Heaven has nine stars, and the earth has nine palaces; there are twelve earthly branches and ten heavenly stems; nowadays, magicians specialize in these kinds of dead formulas, misleading all people in the world. If one can understand the movement and stillness of yin and yang, one should seek the wonderful principle of mutual generation and nourishment.

蔣注：言篇讚歎已足，此又引奇門以比論者，蓋奇門主地；從洛書來，與地理大卦，同出一原，而時師用錯，所以不驗，惟有大五行，是奇門真訣，欲知此訣，只在陰陽一動一靜之間，求其配合生生之妙，則在在有一陰陽，非幹是陽，支是陰，如此板格而已。

Jiang Dahong's commentary: The previous passage has already praised enough, and now we bring up the system of Qi Men to compare, because Qi Men is based on the earth and originates from the Luo Book, sharing the same source as the great hexagrams of geography; the problem is that ordinary teachers have used it incorrectly, so it does not work. Only the great Five Phases is the true secret of Qi Men. To understand this secret, one must seek the harmonious and life-giving aspect in the movement and stillness of yin and yang: in that way, there is a layer of yin and yang everywhere, rather than the rigid format of "heavenly stems are yang and earthly branches are yin."

蓋動靜，即是山情水意，即是城門一訣，即是收山出煞，用一卦法，所謂龍到頭者此也，所謂龍身出脈者此也，所謂龍空氣不空者此也；是名真賓主，是名真夫婦，是名真雌雄。此篇又提出此二字，與上篇第三章動靜中間求一語，首尾相應，楊公之旨，抑亦微之顯矣夫。姜氏日，中篇一十三節，共一百四十六句，皆申明上篇第三章以下未盡之義，以終平洋龍穴之變。

The concept of "movement and stillness" refers to the nature of mountains and waters, the principle of the city gate, and the method of controlling the mountain's energy and eliminating harmful influences through a single hexagram. Previously mentioned ideas such as "the dragon reaches its head," "the dragon's body emerges from the ridge," and "the dragon's air is not empty" all pertain to this. This is what is called true master and guest, true husband and wife, and true male and female. This section again introduces the term "movement and stillness," which echoes with the phrase "seeking the site in the middle of movement and stillness" from the third chapter of the previous section. Thus, Master Yang's teachings have shifted from subtle to explicit. Jiang Yao said: the middle section consists of thirteen sections and 146 sentences, all elaborating on the unfinished meanings from the third chapter of the previous section, aiming to thoroughly explain all variations of dragon sites in flat terrain.

蔣注：上下二篇，歷敘山龍平洋龍正變之旨，自始至終，有木有末，文雖斷續，而義則相蒙。下篇所言，不過前篇餘義，而錯雜言之，無有條貫，每章各論一事，文無承接，義無照應，淺者極淺，深者極深，學者分別觀之可也。

Jiang Dahong's commentary: The upper and middle sections successively discuss the principles of the correct and variant forms of mountain dragon and plain land dragon, with the text from beginning to end having a clear structure of origin and details (the original text's "wood" is a mistake for "origin"). Although the text is sometimes broken and discontinuous, the meaning is consistent throughout. The lower section merely discusses the remaining points from the previous sections, and it is presented in a mixed and disorganized manner, lacking a unified structure. Each chapter discusses a separate matter, with the text not connected and the meaning not corresponding to each other. Some parts are very shallow, while others are extremely profound. Scholars should treat them separately.

尋得真龍龍虎飛，水城屈曲抱身歸，言朝旗鼓馬相應，下後離鄉著紫衣。蔣注：此節專指山龍而言。真龍之穴，龍虎分飛，非其病也，真龍行急，龍虎之相隨亦急，急則兩砂之末，乘勢逆回，有似分飛，昔人指為曜氣，正真龍靈氣發露之象也。然情既向外，則人事亦應之，主子孫他方發達，謂之離鄉砂也。

When the true dragon is found, the dragon and tiger sands on both sides seem to scatter away, and the water surrounds the tomb site in a winding manner, returning to embrace it. In front, there are flags, drums, and horse sands that correspond with each other. After burial, the descendants leave their hometowns and eventually wear purple robes. Jiang Dahong comments: This section specifically refers to mountain dragons. For a true dragon site, the dragon and tiger sands spreading apart is not a problem. The true dragon moves quickly, and the dragon and tiger sands follow quickly as well. When they move quickly, the ends of the two sands roll back in a reverse manner, appearing as if they are spreading apart. Former people called this phenomenon "Yao Qi," which is the manifestation of the true dragon's vital energy. However, since its form extends outward, it corresponds to human affairs, indicating that the descendants will prosper outside their hometowns, so it is called "Lixiang Sha."

乙字水纏在穴前，下砂收鎖穴天然，當中九曲來朝穴，悠揚瀦蓄斗量錢，兩畔朝歸穴後歇，定然龍在水中蟠，若有聲為數錢水，催官上馬御階言。蔣注：自此以下八節，皆平洋水局形體吉凶之辨。此節言曲水纏身之格，歐在穴後，正前篇所謂後龍空坐正穴也。數錢水，假借為義，俗而巧。

Like the character "Yi," water winding around the front of the site, with the lower sand converging and enclosing it, causes the site to naturally form; if the middle water flows in a winding manner toward the site, the water flows gracefully and accumulates into a pond, indicating wealth that can be measured in buckets. If the water from both sides flows toward the site and stops at the back, it certainly indicates a dragon winding through the water. If the water flows with sound, it is called "counting money water," which signifies promotion in official positions and ascending the imperial steps. Jiang Dahong notes: From here onwards for eight sections, they are all about distinguishing the auspicious and inauspicious forms of water bodies in flat land. This section discusses the pattern of water winding around the site, with water surrounding the back of the site, which is exactly what was mentioned in the previous section as "empty dragon mountain, sitting on the correct site." "Counting money water" is a metaphorical expression, though vulgar, it is clever.

安墳最要看中陽，寬抱明堂水聚囊，出夾結成玄字樣，朝來鸞鳳舞呈祥，外陽起眼人皆見，乙字彎身玉帶長，更有內陽坐穴法，神機出處覓神方。蔣注：此言堂氣形局之美。至於內陽坐穴法，正前為所謂來龍正坐，及城門一卦之訣也，非神機仙術，烏足以語此。

The most important thing in burying a tomb is to look for the "central yang": the bright hall should be wide and embracing, with water gathering into a bag-like shape. The water exits through a narrow mouth, forming a "xuan" character shape, and the coming water flows like a phoenix dancing, presenting auspiciousness. The "outer yang" is obvious to everyone, appearing as a "yi" character shaped water bending like a long jade belt. In addition, there is the "inner yang" which determines the position of the tomb, and one must seek the mysterious direction where the divine mechanism arises. Jiang Dahong comments: this passage discusses the beauty of the hall's qi shape. As for the method of sitting the tomb based on inner yang, it is exactly what was mentioned earlier, the secret of "the main dragon sitting straight" and the "city gate" hexagram. Without someone who possesses divine mechanisms and supernatural skills, who would be qualified to discuss this?

水直朝來最不祥，一條直是一條鎗，兩條名為插脅水，三條雲是三刑傷，四水射來為四殺，八水名為八殺殃。直來反去拖刀殺，徒流客死少年亡，時師只說下砂逆，禍來極速怎堪當。塍圳街路如此樣，亟宜遷改免災殃。蔣注：此節極言直來凶格。蓋水神最忌木火，以其有殺氣、無元氣也；縱屬來朝，亦有損無益，況諸路交馳，漏風沖洩乎。旺元猶可，衰運無唯類矣。

Water flowing straight towards the front is most inauspicious; a single straight water flow is like a spear; two flows are called "inserting between the ribs"; three flows are called "three punishments"; four flows shooting in are called "four killings"; eight flows are called "eight killings." If water comes straight and then bounces back, it is called "dragging the knife killing," leading to main stream loss, death in exile, and early death in youth. Contemporary geomancers only say that the receiving sand should be reversed, but disaster comes very quickly, how can one withstand it? If fields, ditches, or streets are like this, they should be changed immediately to avoid calamity. Jiang Dahong notes: this section strongly emphasizes the inauspicious nature of straight water flow. The water spirit most dislikes the forms of wood and fire, as they have killing energy but no vital energy; even if the water comes towards the front, it is harmful rather than beneficial, let alone when several straight waters cross and rush, causing wind leakage and water discharge. When the vital energy is strong, it can still bewith difficulty tolerated, but once it reaches a declining period, the consequences are unimaginable.

前水來朝又擺頭，淫邪凶惡不知羞。幹流自是名繩索，自縊因公敗可憂。蔣注：此曲水凶格，水神雖以曲為吉，然曲處須節節整齊，乃合星格，若擺頭斜去，及如繩索樣，或大或小，或疏或密，或正或款，皆是吉而凶，縱然發福，必有破敗。

The preceding water flows in from the front but sways its head, indicating licentiousness, wickedness, and lack of shame; a dry stream that stretches into a single line is called "rope," indicating suicide by hanging or failure due to official matters, causing worry. Jiang Dahong's commentary: This is a凶 pattern of curved water. Although the water deity considers curvature as auspicious, the curvature must be neat and orderly at each section to conform to the pattern of the stars. If the water sways its head and flows crookedly, or resembles a rope, fluctuating in size, spacing, and direction, these are appearances of auspiciousness but actually ominous; even if there is a period of prosperity, it will inevitably lead to decline.

左邊水射長男死，右邊水射少男亡。水直若然當面射，中男離鄉死道旁。東西南北水射腰，房房橫死絕根苗，貪淫男女風聲惡，曲背駝腰家寂寥。左邊水反長男絕，離鄉忤逆皆因此，右邊水反少男傷，風吹婦女隨人走，當面水反中切當，斷定中男有損傷，左右中反房房絕，切忌墳塋遭此劫。蔣注：以上數節，雖義淺而辭鄙，然其應甚速，以其切於用也，故存之。惟公位之分，不可盡拘耳。

There is water shooting directly to the left, indicating the eldest son of the family will die; water shooting directly to the right indicates the youngest son will die; water shooting directly in front indicates the middle son will leave home and die by the roadside. If water shoots directly to the southeast, northwest, northeast, and southwest, each branch of the family will die prematurely and have no descendants. It also indicates that men and women are lustful, there will be scandalous rumors, people with hunchbacks and bent backs will appear, and the family will become destitute. If water flows against the left, the eldest branch will have no descendants, and problems such as leaving home and rebellion will arise from this; if water flows against the right, the youngest branch will suffer injury, and women will be driven away by the wind; if water flows against the front, the middle branch will suffer damage; if water flows against all three sides—left, right, and front—each branch will have no descendants. Such a situation must be avoided for the tomb. Jiang Dahong notes: The above sections may seem simple and their wording may be crude, but they are very accurate and effective, so they are preserved. However, the part regarding the division of the family branches should not be taken too literally.

一水裹頭名斷城，下之雖發未為榮，兒孫久後房房絕，水到砂收反主興。蔣注：平洋穴取近水，三方皆可逼窄，惟穴前明堂，須寬容不迫，展舒穴氣。若一水裹頭，穴無餘氣，雖環抱亦不發，若面前另有一枝水到，則又以接水呈秀，其逼窄之氣，有所發洩，反不為凶爾。

A body of water surrounding the entire front of the burial site is called "duan cheng." Even if the burial is successful, it will not bring honor or distinction, and the descendants will eventually become extinct in each branch of the family. However, if there is another body of water and some landforms coming to assist, it will instead indicate prosperity. Jiang Dahong commented: In flat land, the burial site should be close to water, and the three sides can be relatively narrow. However, the front part, called "ming tang," must be spacious and not constricted, allowing the burial energy to spread out. If a single body of water surrounds the front, the burial site will have no remaining energy, even if it is embraced by water, it will not be successful. But if there is another branch of water coming to the front, it is like connecting the water and forming a fine appearance. The constricted energy will have a place to release, thus no longer being harmful.

茶槽之水實堪憂，莫作蔭龍一例求，穴前太逼割唇腳，不見榮兮反見愁。蔣注：穴前池塘，水聚天心，名蔭龍水，本為吉局，若硬直深坑，形似茶槽，既非佳格，或明堂寬曠，猶未見凶；更加急葬，穴氣大逼，則有凶無吉矣。同一穴前池水，形局軟硬，立穴緩急，其應不同，不可不深辨也。

Water that looks like a tea trough is truly worrying; it should not be considered as "Yin Long Water" and sought after in the same way. If the pool in front of the grave is too close, cutting the lip and corner, it will not bring honor but instead bring sorrow and trouble. Jiang Dahong explains: a pond or water gathering in front of the grave, centered in the sky heart, is called "Yin Long Water," which is originally a favorable situation. However, if it is a hard and deep pit, shaped like a tea trough, it is inherently a poor formation. Even if the Bright Hall is still spacious, it would not be so bad. But if burial is rushed and the qi of the grave is pressed too tightly, then there will be only misfortune and no good fortune. The same pool in front of the grave, due to different softness or hardness of the form and different speed or urgency of the grave site, will produce different results. Therefore, it is necessary to distinguish carefully.

玄武擺頭有多般，未可慳然執一端，或斜或側或正出，須憑直節對堂安。擺頭直出是分龍，須審何家龍脈蹤，大山出脈分三訣，未許專將一路窮。蔣注：玄武水來，本合後空活龍之格，宜為正坐之穴矣。然亦須詳其來法，以辨純雜，定吉凶，未可執一也。蓋水有偏出正出不同，惟直節對堂安，乃是真玄武水，若擺頭曲來，而又直出言去，一曲一直之間，龍脈不一，是謂分龍，不必分兩道而後謂之分龍也。須察其曲來是何脈，直去是何脈，細細推詳，而後可定其何家蹤跡，以便下卦。若是水大，則不止一宮之氣，正坐是一脈，偏左又是一脈，偏右又是一脈，故云分三訣也。論坐後之脈，精詳曲當，搜剔無遺，乃至於此，可謂明察秋毫者耶。

The water coming from the Black Tortoise direction can have several different appearances, and one should not be rigid in judgment. There are waters that flow obliquely, waters that flow sideways, and waters that flow straight. One should determine the location of the穴 by aligning the straight section of the water with the Bright Hall. If the water flows straight after turning, this is called 'branching dragon,' and one must carefully determine which dragon line it belongs to. A large mountain can branch out in three different ways, and one should not focus only on one path. Jiang Dahong notes: Water coming from the Black Tortoise direction originally conforms to the 'empty back, living dragon' pattern, and should be treated as a proper sitting position. However, one must also carefully examine the way the water comes, to distinguish between pure and mixed water, and to determine fortune or misfortune, without being rigid in one's view. Water can come either obliquely or straight, and only when the straight section faces the Bright Hall can the穴 be properly located, which is true Black Tortoise water. If the water turns and then flows straight, between the curve and the straight line, there are multiple dragon lines, which is called 'branching dragon'—it does not necessarily mean the water must split into two streams. One must observe which dragon line comes from the bend and which goes straight, and carefully analyze before determining which dragon line it belongs to, so as to determine the lower trigram. If the water is wide, then it is not just one line of energy: the straight line is one, the line to the left is another, and the line to the right is another, hence the saying 'three methods of branching.' Discussing the mountain behind the sitting position with such precision and thoroughness is truly a sharp eye for detail.

家家墳宅後高懸，太陽不照太陽偏，必主其冢多寂寞，男孤女寡實堪憐。蔣注：此節後空之義，因世人都喜後高，故復叮嚀如此。人但知後高為有坐托，不知其掩蔽陽光，而偏照陰氣，生機斬絕，人口伶仃，故有孤寡之應也，可不戒與。予觀人家穴後，有挑築兩三重照山，以補後托，未有不大損人丁，甚至敗絕無後者；利害攸關，特為指出。此節單言平洋格法；若是山龍之穴，則又以後高為太陽正照而吉，後空為太陽失陷而凶。讀者莫錯誤會也。

In every family's graveyard, the back of the tomb is piled high, so the sun cannot shine directly and only shines obliquely, which inevitably leads to the tomb being cold and lonely. Men will be lonely and women will be widowed, which is truly pitiful. Jiang Dahong comments: this section still discusses the principle of the back being empty. Since everyone likes the back to be high, he repeatedly warns about it. People only know that a high back is considered to have support, but they don't realize it blocks sunlight and allows only oblique light to enter, bringing in cold and dark energy. This cuts off vitality, leading to a sparse population, hence the fulfillment of the fate of being lonely or widowed. How can one not take this as a warning? I have seen people who build two or three layers of hill-like mounds behind the tomb to compensate for the support, but none of them fail to damage the family's descendants, some even leading to extinction. This relates to great benefits and harms, so I specially point it out. This section specifically discusses the method of judging flat land sites; if it is a site on a mountain dragon, then a high back is considered auspicious as it allows the sun to shine directly, while an empty back is considered inauspicious as the sun is lost. Readers must not misunderstand.

貪武輔弼巨門龍，方可登山細認蹤，水去山朝皆有地，不離五吉在其中。蔣注：此節及下文九星，皆指形局而言。蓋見其星體合吉，方登山而定其方位，若形局方位皆吉，即水去亦吉。今人動雲第一莫下去水地，謬矣。

The dragons of Tanlang, Wuqu, Fubì, and Jumen are the ones worth going up the mountain to carefully trace their traces; whether the water flows away or the mountains face towards, there can be good land, as long as the 'five auspicious' are present. Jiang Dahong's commentary: this section and the following discussion on the nine stars are all about the form and structure. First, we should look at whether the star forms match auspicious patterns, and then determine the direction by going up the mountain; if both the form and the direction are auspicious, then even if the water flows away, it is still auspicious. Nowadays, people often say 'the first thing is not to go for water land,' which is wrong.

破祿廉文凶惡龍，世人墳宅莫相逢，若然誤作陰陽宅，縱有奇峰到底凶。蔣注：此二節，專言平洋九星水法。

The evil stars破军, 禄存, 廉贞, and 文曲 are dangerous; people's tombs and residences should avoid them. If one mistakenly uses these as阴宅 or阳宅, even if there are strange peaks surrounding them, they are still凶. Jiang Dahong's commentary: These two sections specifically discuss the nine-star water patterns in flat land areas.

本山來龍立本向，返吟伏吟禍難當，自縊離鄉蛇虎害，作賊充軍上法揚，明得三星五吉向，轉禍為祥大吉昌。蔣注：本山本向，非子龍子向，丑龍丑向，倒騎龍之謂也。蓋指八卦納甲而言；山龍有納甲本卦向法，皆淨陰淨陽；其在平洋向法，反不拘淨陰淨陽，而以本卦納甲干支，位位作返吟伏吟，凶不可當。三星與五吉不同，三星言龍體，五吉言卦氣，消詳龍體於卦氣之中，自有天然向法，可不犯本官，而災變為祥矣。

Using the original mountain's dragon direction to establish the main direction of the mountain will result in a reverse chant and hidden chant, leading to misfortune, such as self-inflicted death, leaving home, being harmed by snakes or tigers, or being a thief and sent to military service, or being executed according to the law. If one understands the method of the three stars and the five auspicious directions, one can turn misfortune into good fortune and achieve great prosperity. Jiang Dahong notes: here, the term "original mountain and original direction" does not refer to the method of setting the direction according to the dragon's orientation, such as setting the direction of the Zi dragon as the Zi direction or the Chou dragon as the Chou direction, which is the method of riding the dragon backwards. Instead, it refers to the method of establishing the main hexagram according to the system of the eight trigrams and the Heavenly Stems. For mountain dragons, the method of using the Heavenly Stems to determine the main hexagram and set the direction is based on the principle of pure yin and pure yang. However, in flat land, the method of direction is not restricted by pure yin and pure yang. If one follows the Heavenly Stems and Earthly Branches of the main hexagram, every direction would result in reverse chant and hidden chant, leading to great misfortune. The "three stars" and "five auspicious" are different: the three stars refer to the form of the dragon, while the five auspicious refer to the hexagram energy. By placing the dragon form within the hexagram energy, one can naturally determine a natural direction, avoiding the original palace, thus transforming misfortune into auspiciousness.

龍真穴正誤立向，陰陽差錯悔吝生，幾為奔走赴朝廷，才到朝廷帝怒形，緣師不曉龍何向，墳頭下了剝官星。蔣注：此言龍穴雖真，而誤立本官之向，陰陽不和，至於剝官也。蓋地理雖以龍穴為重，發與不發，專由龍穴而立向坐宮。又穴中迎神引氣之主宰，此處不清潔，如玉之瑕，不成美器矣。致廣大而盡精微，又何可不詳審也耶。此所謂向，非以山向五行起長生為消納也；亦非小元空生出克出生入克入之說，學者慎之。姜氏日，以上四節，皆言平洋理氣之用。

Heavenly stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Jiang Dahong comments: This refers to a situation where the dragon and the nest are genuine, but the direction is incorrectly established. If yin and yang are not in harmony, regret and hardship will arise. After great effort to reach the court, the emperor becomes angry, only because the geomancer did not understand the correct direction for this dragon. A star that strips away official rank and titles is placed at the tomb. Geography places great emphasis on dragons and nests, and whether or not a site is prosperous depends on the dragon and nest. However, the direction and the main palace are the key to welcoming spirits and guiding energy within the nest. If this is not clean, it is like a flaw in jade, preventing it from becoming a fine object. As the saying goes, "Achieve great breadth and reach the finest details." How can one not carefully examine and discern? The "direction" mentioned here is not the method of using the mountain direction and the Five Phases to determine the long life cycle for drainage, nor is it the system of generating, overcoming, entering, and overcoming in small Xuan Kong. Scholars should be cautious. Jiang Yao says: The above four sections discuss the application of principles in flat land.

尋龍過氣尋三節，父母宗校要分別，孟山須要孟山連，仲山須要仲山接，幹奇支耦細推詳，節節照定何脈良，若是陽差與陰錯，縱吉星辰發不長，一節吉龍一代發，如逢雜亂便參商。蔣注：此等卦理，中上二篇，論之已詳，反覆叮嚀，致其深切之意，又指明發福世代久暫之應，全在龍脈節數長短，故父母宗校要分別也。

When searching for a dragon ridge, one must examine the energy of the pass and ensure there are three clear sections. The parents and main branches must be clearly distinguished: if the mountain belongs to the first category (寅, 申, 巳, 亥), it should connect with another first category mountain; if it belongs to the second category (子, 午, 卯, 酉), it should connect with another second category mountain. The heavenly stems are odd numbers, and the earthly branches are even numbers; one must carefully analyze each section to determine which ridge is most favorable. If there is a mistake in the alignment, even with auspicious stars, the benefits will not last long. A single favorable dragon ridge can bring prosperity for one generation, but if it becomes chaotic, it will be like the stars Canopus and Antares, never meeting again. Jiang Dahong notes: this type of divination principle has already been discussed in detail in the middle and upper parts. Here, it is repeated to express the meaning more earnestly. It also emphasizes that the duration of prosperity depends entirely on the length of the dragon ridge sections, so the parents and main branches must be clearly distinguished.

先識龍脈認祖宗，蜂腰鶴膝是真蹤，要知吉地行籠止，兩水相交夾一龍，夫婦同行脈路明，須認劉郎別處尋。平洋大水收小水，不用砂關發福久，水口石似人物形，定出擎天調鼎臣。

First, one must recognize the dragon pulse and distinguish the ancestors, for a true trail is marked by a narrow waist and a swan's knee-like bend. To find a favorable site and where the dragon stops, look for where two streams meet and enclose a single dragon. The husband and wife (the matching of heavenly stems and earthly branches) must travel together for the pulse to be clear; if they do not match, one must seek elsewhere like Liu Lang. On flat plains, large water should gather small water, and it is not necessary to rely on ridges to block and contain, as this can bring long-lasting prosperity. If the stones at the water mouth resemble human forms, there will certainly be outstanding ministers who can support the state and prepare great delicacies.

蔣注：此節兼論山龍平洋。言山龍真脈，則取蜂腰鶴膝為過峽；而平洋則不然，只取兩水相交，為來龍行脈，不在過峽上看脈也。但須脈上推求，識干支純雜，夫婦配合之理；如此官不合，又當別求他宮，不可牽強誤下，故云劉郎別處尋。

Jiang Dahong commented: This section discusses both mountain ridges and flat plains. For true mountain ridges, one should look for a bend resembling a bee's waist and a crane's knee; however, in flat plains, it is different, as one only takes the place where two waters meet as the coming dragon and its pulse, without focusing on the bend. Nevertheless, one still needs to examine the pulse and determine the purity and mixture of the heavenly stems and earthly branches, as well as the principle of harmonious pairing between husband and wife. If the pairing in this section is not compatible, one should seek another section, and not force a match which may lead to an incorrect site selection. Hence, it is said, "One must seek elsewhere, like Liu Lang."

且山龍取砂為關；而平洋不用砂關，只要大水龍行收入小水結穴，有此小水，引動龍神，千流萬脈，其精液皆注歸於小水，以蔭穴氣。此平洋下穴秘旨，一語道破，混沌之竅鑿矣。觀此則知所謂兩水相交，非謂左右兩水會穴前，而龍從中出、謂之行龍也；正謂大水與小水相交之處，乃真龍之行，真穴之止也。

In addition, mountainous terrain relies on ridges to form barriers; however, in flat plains, ridges are not needed as barriers. Instead, when the main water flow reaches a certain point, it converges with a smaller stream to form a site for the spirit to settle. With this small stream, the dragon spirit is attracted, and the essence from countless streams and branches converges into this small stream to nourish the spirit of the site. This is the secret principle of establishing a site in flat plains, and it clearly reveals the hidden truth, opening the door to confusion. From this, we can understand that the phrase "two waters meeting" does not mean that two streams converge in front of the site, with the dragon emerging in the middle as a dragon path; rather, it refers to the place where the large stream meets the small stream, which is exactly where the true dragon passes and the true site comes to rest.

既有此小水，收盡源頭，又何慮砂水之為我用與否。豈砂之攔阻能強之者耶；人且不可強，而況於水。若水口捍門，此山籠大地雄峙一方之勢。蓋將山比擬，楊公秘慎之旨，互文隱意，雖若並陳，大旨偏重平洋，而以山龍相映發，以辨其不同途爾。貴學者言外會心；若不知剖析，而視為一合之說，將雜亂而無緒矣。

Since there is a small stream that has already collected the source water, why worry about whether the sand and water will be willing to be used by us? Can the obstruction of the sand really force the water? Even people cannot force it, how much less can water be forced. As for the water mouth having a gate, that is the majestic power of a mountain dragon with a great territory. Here, it is merely using mountains as a metaphor. Master Yang kept this secret and cautious intention, using mutual references and cryptic language. It seems as if mountains and plains are placed side by side, but the main emphasis is actually on the plains, using mountain dragons to contrast and highlight them, so as to distinguish that they are not the same path. The key is for scholars to understand the meaning beyond the words. If one does not understand how to analyze and divide them, and takes it as a single integrated theory, then it will become confused and disordered.

龍若直來不帶關，支兼乾出是福山，立得吉向無差誤，催祿催官指日間。蔣注：此亦上下二篇所已詳。蓋以四正為例，而其餘自在言外，非位位取地支也。

If a dragon comes straight without any obstruction, and emerges with both the earthly branch and heavenly stem, it is a mountain of fortune. As long as the favorable direction is properly established without any error, promoting official rank and fortune can be expected soon. Jiang Dahong comments: This is also something that has been explained in detail in both the upper and lower parts. Here, the four cardinal trigrams are used as an example; the rest can be inferred similarly. It is not necessary for every case to rely on the earthly branch.

乾坤艮巽脈過凹，節節同行不混淆，向對甲庚壬丙水，兒孫列士更分茅。仲山過脈不帶關，三節山水同到前，斷定三代出官貴，古人準驗無虛言。蔣注：此則單指四隅龍格，反取干神，並不言及辰戌丑未，則其非專重地支可知矣。脈是內氣，而向對之水是外氣，兩不相妨也。楊公辨龍審卦之妙，口口說重地支，而本旨實非重地支，世人被他瞞過多矣，豈知一隻眼逗漏於此節，學者其毋忽哉。

The ridges of the Qian, Kun, Gen, and Xun directions have their energy lines passing through concave areas, forming distinct sections that proceed together without mixing. They face water flowing toward the directions of Jia, Geng, Ren, and Bing. The descendants will hold positions in the court and be granted land. When the central mountain (subtending the directions of Zi, Wu, Mao, and You) has its energy lines passing without any barriers, three sections of mountain and water arrive together at the site of the grave, indicating that officials and the noble will appear in three generations. Ancient verification has never been false. Jiang Dahong comments: this passage specifically refers to the dragon patterns of the four corners, yet it takes the heavenly stems as its focus, not mentioning Chen, Xu, Chou, or Wei at all. This shows that he does not emphasize the earthly branches exclusively. The energy lines are internal qi, while the water facing the site is external qi; the two do not interfere with each other. The subtlety of Master Yang's method of discerning dragons and reviewing hexagrams lies here: he constantly emphasizes the importance of the earthly branches, but his true intention is not to emphasize them. Many people have been misled by him. How could they know that he has revealed a weakness in this passage? Scholars should not overlook this lightly.

發龍多向支神取，若是干神又不同；支若載幹為夫婦，幹苦帶支是鬼龍；子癸為吉壬子凶，三字真假在其中。乾坤艮巽天然穴，水來當面是真龍；要識真龍結真穴，只在龍脈兩三節，三節不亂是真龍，有穴定然奇妙絕。千金難買此玄文，福緣遇者毋輕洩，依圖立向不差分，榮華富貴無休歇；時師不明勉強扦，雖發不久即敗絕。

Dragon power mostly comes from the Earthly Branches; if it is from the Heavenly Stems, the situation is different: if the Heavenly Stem is carried by the Earthly Branch, it forms a couple; if the Heavenly Stem carries the Earthly Branch, it becomes a ghost dragon (the original text's "苦" is a mistake for "若"). A match between Zi and Gui is auspicious, while a match between Ren and Zi is inauspicious; the truth or falsehood lies in these three words. Qian, Kun, Gen, and Xun are naturally formedsite (points). If water comes directly from the front, it is true dragon. To recognize the true穴 formed by the true dragon, just observe a couple of sections of the dragon pulse; if three sections are not confused, it is true dragon, and there must be an extraordinary穴. This mysterious text is worth a thousand gold; those who have the fortune to encounter it should not easily reveal it. Following the diagram to determine the direction is perfectly accurate, leading to continuous wealth and honor; those who do not understand this and force a burial, even if it brings success, will eventually decline and perish.

蔣注：發龍多取支神，此乃用支之卦也。干神不曰無取，而乃曰若是干神又不同，明明有用幹之時，而特與用支者不同爾。幹帶支為鬼龍，只就子癸壬子一宮為例，其真其價，三字之中，迥然差別。何以乾坤艮巽，獨名天然穴；蓋直以乾坤艮巽為龍，不更轉尋名相，故曰天然；若他籠則干支卦位，非一名矣。

Jiang Dahong wrote: When talking about the use of many dragons, taking the earthly branches is using the branch's trigram. Regarding the heavenly stems, Master Yang did not say they were not used. Instead, he said, "if the heavenly stem is involved, it is different." Clearly, there are times when the heavenly stems are used, but it is just different from using the earthly branches. The statement "the heavenly stem combined with the earthly branch becomes a ghost dragon" is only using the example of the Zi and Gui, or the Ren and Zi. The difference between true and false lies in these three words. Why are the trigrams Qian, Kun, Gen, and Xun called "natural sites"? Because they directly use Qian, Kun, Gen, and Xun as the dragon, without needing to look for any other names. Therefore, they are called "natural." If it is another kind of dragon, the names of the heavenly stem and earthly branch trigrams would not be the same.

水來當面是真籠，此語石破天驚，鬼當夜哭，蓋乾坤艮巽之穴，又與取支惡幹者不同；觀此則寶照之訣，實非單重支神，洞然明白矣。至於格龍之法，止要兩三節不差錯，則卦氣已全，不必更求於四五節之外，恐人拘泥太過，遇著好龍，當面錯過，所以發此，非楊公遷就之說也。但此兩三節，定要清純，若到頭節數，略有勉強，不能無誤，又戒作者須其難其慎也。

The phrase "When water comes face to face, it is a true dragon" is truly shocking and startling, even causing ghosts to weep at night. This is because the types ofsite (dragon seats) such as Qian, Dui, Li, and Gen Xun differ from the methods of using the earthly branches and avoiding the heavenly stems. Upon reading this, one understands that the secret formulas in the "Baozhao" are not merely based on the earthly branches alone. As for the method of identifying the dragon's path, if just a couple of sections are accurate, the hexagram energy is complete, and there is no need to look further beyond four or five sections. Master Yang feared that people might be too rigid and miss a good dragon right in front of them, so he spoke like this, not intentionally accommodating. However, these two or three sections must be pure and clear; if the later sections are forced, mistakes are inevitable. This is another warning to those practicing the method, to treat it as a difficult task and approach it with caution and seriousness.

一個星辰一節龍，龍來長短定枯榮，孟仲季山無雜亂，數產人龍上九重，節數多時富貴久，一代風光一節龍。蔣注：此亦論平洋龍神節數，以定世代近遠之應，總在行度之純雜上斷也。

A single star governs one segment of a dragon, and whether the dragon is long or short determines prosperity or decline. The three categories of mountains—Meng, Zhong, and Ji—do not mix, frequently producing dragons among people who rise to the heavenly palace. More segments of a dragon indicate longer-lasting wealth, while a single segment only brings prosperity for one generation. Jiang Dahong comments: This refers to the number of segments in the dragon spirit of flat land, used to determine in which generation the effect will manifest and whether it will last long or be temporary. Ultimately, it is still determined by the purity or mixture of the dragon's movement.

地理多偽書，平尺者，偽之尤者也。或曰：是書也，以目視之儼然經也，子獨辨其偽何居。曰：惟世皆以為經也，餘用是不能無辨。今之術家守之為金科玉律，如蕭何之定漢法，苟出乎此，不得為地理之正道。術士非此不克行，主家非此不敢信，父以教其子，師以傳其弟，果能識此，即可以自號於人曰堪輿家，延之上座，操人身家禍福之柄而不讓，拜人酒食金帛之賜而無漸。

There are many fake works in geographical texts, and "Ping Sha Yu Chi Jing" is especially fake. Someone asked: This book appears to be a classic, yet you claim it is fake. Why do you say so? I replied: Precisely because everyone treats it as a classic, I cannot help but point out its falsehood. Now geomancers regard it as the ultimate authority, just as Xiao He established the legal code for the Han dynasty. Anything not derived from it is not considered the true path of geomancy. Without it, geomancers cannot practice their art; without it, clients dare not believe. Fathers use it to teach their sons, and teachers use it to pass on to their disciples. If one can memorize this book thoroughly, he can claim to be a geomancer, be invited to sit in the upper seat, take charge of people's fortune and misfortune without hesitation, and accept food, drink, money, and silk without shame.

是以當世江湖之客，寶此書為衣食之利器，譬農之來耜，工之斧斤，其於謀生之策，可操劵而得也，有朝開卷而成誦暮，挾南車以行術者矣，豈知其足以禍世，如是之酷哉。知其禍世而不辨，餘其無人心者哉。或曰：是書之來也遠矣，千又安知其為偽也。乃從而辨之曰：我亦辨之以理而已矣。

Therefore, the current practitioners of divination in the world regard this book as a tool for making a living, just like a farmer's plow or a craftsman's axe, relying on it for survival as surely as holding a contract. Some people open the book in the morning, memorize it, and by evening carry a compass out to practice their craft. They do not realize how harmful this book has become to people, how cruel its consequences are! Knowing its harm yet failing to discern it, am I not without a human heart? Someone may say: This book has been passed down for a long time; how can you know it is a forgery, and thus go about refuting it? I say: I merely use reason to refute it.

或曰：亦一理也，彼亦一理也，安知子之理是，而彼之理非與。曰：餘邀惠於先之賢哲，而授餘以黃石青鳥，楊公幕講之秘要，竊自謂於地理之道，得之真而見之確矣。故於古今以來，所謂地理之書無所不畢覽，凡書之合於秘要者為真，不合秘要者為偽，而此書不合之尤者也。

Some people say: You are talking about one set of principles, and he is talking about another set. How can we know which is right and which is wrong? I say: I have received the teachings from previous sages, including the Duke of Yellow Stone, Qingwu Zi, Yang Yunsong, and the lineage of Mu Jiaoshi. I believe I have truly inherited the essence of the art of geomancy and have seen the correct principles. Therefore, I have thoroughly studied all books that claim to be about geomancy throughout history. Those that conform to these secret teachings are genuine, while those that do not are false. This book, however, is the most inconsistent with these teachings.

既得先賢之秘要，又嘗近自三吳兩浙，遠之齊魯，豫章八閩之墟，縱觀近代名家墓宅，以及先世帝王聖賢陵墓古蹟，考其離合，正其是非，凡理之取驗者為真，無所取驗者為偽，而此書不驗之尤者也，故敢斷其偽也。蓋以黃石青烏楊公幕講斷之，以名家墓宅先世古蹟斷之，非餘敢以私見臆斷之也。

I have already obtained the secret teachings of the ancients, and I have personally visited many places, including the areas of Sanwu and Liangzhe nearby, and Qilu, Yuzhang, and Baimin far away, examining the tombs and residences of famous modern masters, as well as the tombs and sites of ancient emperors and sages. I have studied how these sites conform or diverge from the principles and methods. I have corrected the true from the false among them. Any doctrine that can be verified is true, and any that cannot be verified is false. This book, however, is the most difficult to verify, so I dare to conclude that it is a fake. I have used the teachings of the Duke of Yellow Stone, Qingwu Zi, Master Yang, and Mu Lecturer to judge it, and also used the tombs and ancient sites of famous families and sages to judge it. This is not my own private opinion, but a conclusion based on these references.

或曰：然則秉忠之譔，伯溫之注盅與。曰：此其所以為偽也。夫地理者，裁成天地之道，輔相天地之宜，以經邦定國，禍福斯民者也，三代以上明君哲相，無不知之。世道下衰，其說隱秘而寄之乎山澤之癯，逃名避世之士，智者得之，嘗以輔翼興王，扶持景運，而其說之至者，不敢顯然以告世也。

Someone asked: Then is it false that the book is said to be written by Liu Bingzhong and annotated by Liu Bowen? I said: This is exactly where its falsehood lies. The study of geography is based on the principles of heaven and earth, helping to harmonize with the natural order, and is used to govern the country and determine the fortune of the people; no wise ruler or virtuous minister of the Xia, Shang, and Zhou dynasties and earlier understood it. Later, as the world declined, this doctrine became secret and was passed down to reclusive scholars and those who avoided fame in mountains and marshes. Those with wisdom who possessed it used it to assist in establishing a great dynasty and supporting a prosperous era; but the most profound principles were never revealed to the world.

文成公之事太祖，其最著者矣，及其沒也，盡舉生平所用天文地理數學之書，進之內府，從無片言隻字存於家，而教其子孫，況肯著書立說，以傳當世耶。故凡世本之稱青田者，皆偽也。均之佐命之英，知青田則知秉忠矣。或曰：何是書之文辭井井乎若有可觀者也。曰：其辭近是，其理則非，蓋亦世之通人而不知地理者，以意為之而傳會其說，托之乎二公者也。餘特指其謬而一一辨之，將以救天下之溺於其說者。

Liu Ji, known as Master Wen Cheng, assisted the Ming Taizu and was one of the most famous among them. When he died, he handed over all the books on astronomy, geography, and mathematics he had used throughout his life to the imperial court, leaving nothing behind in his family to teach his descendants. Moreover, he did not write any books to be passed down in his time. Therefore, any printed edition bearing the title "Liu Bowen of Qingtian" is a forgery. Liu Bingzhong was also a brilliant talent who assisted in establishing the dynasty. Understanding the situation of Qingtian means also understanding that of Liu Bingzhong. Someone might ask: Then why is this book well-structured and coherent, seeming quite impressive? I say: Its wording may seem so, but its reasoning is wrong. It is likely written by a person who understands general matters but lacks knowledge of geography, who composed it according to his own ideas and then forced it into the names of these two officials. I specifically point out its errors and clarify them one by one, in order to rescue the world from being misled by such claims.

山龍之脈與平洋龍脈，皆因水而驗其脈之動靜，而皆不以水而限其脈之去來。今先言山龍。夫山，剛質也；水，柔質也。山之孔竅而水出焉，故兩山之間，必有一水；山窪下之處，即水流行之道。水隨山而行，非山隨水而行也。山之高者，脈所從起；山之卑者，脈所從止。山自高而卑，故水亦從之自高而卑，此一定之理也。

The dragon lines of mountains and the dragon lines of plains both use water to verify whether the dragon lines are active or still, but water cannot be used to limit the coming and going of the dragon lines. Let's first talk about mountain dragon lines. Mountains have a hard texture, while water has a soft texture; mountains have holes, and water flows out from there, so between two mountains there must be a stream of water. The low areas of the mountains are the channels through which water flows. It is the water that follows the mountain, not the mountain that follows the water. The high parts of the mountain are where the dragon line originates, and the low parts are where it terminates. As the mountain goes from high to low, so does the water flow from high to low—this is an unchanging principle.

往往大溪大澗之旁，小幹龍所憩焉；大江大河之側，大幹龍所休焉。蓋來山之眾支聚乎此，故來水之眾泒亦聚乎此也。然據水之順逆而論脈之行止，但可就其大概而言爾。若必謂水於此界，脈必於此斷；水向左流，脈必不向右行，則不可也。

Therefore, often by the sides of big streams and deep gullies, small dry dragons rest; by the banks of big rivers and major waterways, large dry dragons stop. Because many branches of the coming mountains gather here, so too do many branches of the flowing water converge here. However, using the direction of the water's flow to determine the movement and stopping of the dragon veins can only be considered roughly. If one insists that where the water stops, the dragon vein must also stop; if the water flows to the left, the dragon vein must not flow to the right—then such reasoning does not hold.

夫龍脈之起伏轉折，千變而不窮。有從小江小湖崩洪而過者矣；有從大江大河，越數百十里不知其蹤跡端倪而過者矣；有收本身元辰小水，逆行收數里而結者矣；有向大乾水逆奔數百里而結者矣。龍之真者，水愈斷而其過脈愈奇，勢愈逆而其骨力愈壯，豈一水之橫流，可遏之使斷，牽之使前乎。

The undulations and turns of the dragon pulse are countless and ever-changing, without end: some pass beneath small rivers and lakes with sudden floods, others cross large rivers and lakes over hundreds or even thousands of miles, leaving no trace or clue; some small streams gather their original energy and reverse for several miles to form a hill, while others face great rivers, reverse for hundreds of miles to form a hill. Real dragons are such that the more severe the water interruption, the more extraordinary their passage; the stronger the reverse trend, the more vigorous their strength. How could a single flowing river be able to block or guide them?

今《玉尺》云：順水直沖而逆回結穴，方知體段之真；若逆水直沖而合襟在後，斷是虛花之地。眾水趨歸東北，而坤申之氣施生；群流來向巽（震）辰，而乾亥之龍毓秀。甲卯成胎，不含酉辛之氣；午丁生意，豈乘坎癸之靈。據此而言，是天下必無逆水之龍也。豈其然哉。

Now the "Juchijing" says: Following the water straight down, then reversing back to form a knot, only then can the form be truly known; if the water flows against the current straight and converges behind the pit, it is definitely a barren and lifeless place. It also says: When all the waters tend toward the northeast, the qi from the坤 and申 directions can be generated; when all the streams flow toward the Xun and Chen directions, the dragon from the Qian and Hai directions can produce refined qi; when the direction of Ji and Mao forms the embryo, it does not contain the qi of You and Xin; when the direction of Wu and Ding has vitality, how can it receive the spirit of Kan and Gui? According to this, there must be no dragon flowing against the current in the world—can it really be like that?

或曰：子所言，山龍也；《玉尺》所言，平壤也。故其言曰：幹源曠野，鋪氈細認交襟；極隴平坡，月角詳看住結。山龍有脈可據，故有逆水之穴，平壤無脈可尋，只就流神之來去，認氣之行止，豈與山之過峽起伏，同年而語乎。子生平專分山水二龍以正告天下，何又執此論也。

Some people have objected saying: You are talking about mountain dragons, while the "Jucheng" discusses plains. Therefore, it says, "When the dry source is in the open field, one must carefully examine the meeting of water on a flat area spread out like a carpet; when the ridge ends on a flat slope, one must carefully observe how the water stops and settles at the moon's angle." Mountain dragons have ridges to rely on, so there aresite (q穴) with reverse water; plains have no ridges to follow, so one can only recognize the movement of qi by the flow of water, how can this be compared with the twists and turns of mountain ridges? You have spent your whole life separating mountain dragons and water dragons, warning the world, why are you sticking to this view here?

解之曰：平壤固純以流神辨氣，與山之脈峽不同，至以水之來去為氣之行止，則我不取。我以為酉辛水到，則甲卯之脈愈真；癸坎流來，則午丁之靈益顯。坤申生氣，眾水必無東北之趨；乾亥成龍，群流必無巽辰之向。由此而言，《玉尺》不但于山龍特行特結之妙茫然未知，且於平壤雌雄交媾之機大相背謬。

I explained that in flat land, although it is indeed entirely dependent on water flow to discern qi, it differs from the mountain ridges and gorges; however, taking the coming and going of water as the movement and stillness of qi is not acceptable to me. I believe that when water comes from the west-southwest direction (酉辛), the ridge from the east-northeast direction (甲卯) becomes more genuine; when water flows from the north-northwest direction (癸坎), the subtle qi from the south-southwest direction (午丁) becomes more apparent. If the direction of the坤申 is to gather qi, then all the waters certainly will not flow toward the northeast; if the direction of the乾亥 is to form a dragon, then all the streams certainly will not flow toward the巽辰. Therefore, the "Juyi" (玉尺) not only fails to understand the subtle and special formations of mountain dragons, but also greatly deviates from the key principles of the interaction between yin and yang in flat land.

至其統論三大幹龍，而以為北幹乃崑崙之丑艮出脈，而龍皆坤申；南幹乃崑崙之巽辰出脈，而龍皆乾亥；中條乃崑崙之寅甲、卯乙出脈，而龍皆庚酉辛。注者遂實其解曰：北幹無離巽艮震穴，中幹無震巽艮穴；建康只有南離、臨安只有坤兌、八閩只有坤申。固哉，《玉尺》之言也。

As for the general discussion of the three major dragon lines, it says that the northern dragon originates from the Chou Gen direction of Kunlun, so all the dragons belong to Kun Shen; the southern dragon originates from the Xun Chen direction of Kunlun, so all the dragons belong to Qian Hai; the central dragon originates from the Yin Jia and Mao Yi directions of Kunlun, so all the dragons belong to Geng You Xin. The annotators then made this into a fixed rule, saying: the northern dragon does not havesite in Li, Xun, Gen, or Zhen; the central dragon does not havesite in Zhen, Xun, or Gen; Jiankang (Nanjing) only hassite in Li in the south, Lin'an (Hangzhou) only has穴位 in Kun and Dui, and the eight Fujian provinces only have穴位 in Kun and Shen. These statements in the "Yuzhi" are truly narrow-minded.

夫舉天下之大勢，大抵自兌之震、自幹之巽、自坤之艮者，地勢之從高而下然也。至於龍之剝換轉變，豈拘一方。真脈性喜逆行，大地每多朝祖，若執此書順水直沖之說，遇上格大地，反以為不合理氣而棄之，而專取傾瀉奔流，蕩然無氣之地，誤以為真結而葬之，其詒害於人，烏有限量。餘故不得已，而叮嚀反覆以辨之也。

Looking at the overall situation of the entire world, the general trend is from the Trigram Dui (West) to Zhen (East), and from Qian (Northwest) to Xun (Southeast), and from Kun (Southwest) to Gen (Northeast). This is merely the natural result of the terrain sloping from high to low. As for the transformation of the dragon line, how could it be confined to a particular direction? The true dragon line tends to flow against the conventional direction, and the earth often turns back towards its origin. If one rigidly adheres to the idea of "following the water straight ahead" from this book, encountering superior landforms would mistakenly consider them as lacking proper energy and discard them; yet they would specifically choose places where the water flows forcefully and dissipates, mistakenly considering them as true convergences and then burying the tomb there. The harm caused by this approach to people has no limits. Therefore, I feel compelled to repeatedly explain and clarify this matter.

易曰：立天之道，曰陰與陽。惟此二氣，體無不具，用無不包，是二者不可偏廢，故曰孤陽不生，獨陰不長，是二者未嘗相離。故曰陽根於陰，陰根於陽。舍陽而言陰，非陰也；舍陰而言陽，非陽也。聖人作易，必扶陽抑陰者，何也。曰：道一而已，故曰幹分而為二，而名之曰坤。

The "Commentary on the Hexagrams" from the "Zhou Changes" says: Establishing the principle of Heaven is called yin and yang. These two energies are present in all things and encompass all uses. They cannot be neglected, so it is said, "solitary yang cannot thrive, solitary yin cannot grow," showing that they have never been separated. Therefore, it is also said: the root of yang is in yin, and the root of yin is in yang. To talk about yin without yang is not true yin; to talk about yang without yin is not true yang. Then why did the sage compose the "Zhou Changes" by supporting yang and restraining yin? Answer: Because the Dao is one. Therefore, when Qian is divided into two, the other half is named Kun.

以兩儀之對待者言，曰陰陽；以一元之渾然者言，惟陽而已。言陽，而陰在其中矣。就人事言，則陽為君子、陰為小人。內君子外小人為泰，內小人外君子為否。由此言之，陽與陰不可分也。苟其分之，則貴陽陰，如聖人之作易。何也，若貴陰賤陽，是背乎聖人作易之旨，而亂天地之正道也。

From the perspective of the dual opposition of the Two Principles, there is yin and yang; but from the perspective of the unity of one principle, there is only yang—saying yang is to include yin within it. In terms of human affairs, yang represents the gentleman and yin represents the petty person: when the gentleman is inside and the petty person is outside, it is the Hexagram of Tai; when the petty person is inside and the gentleman is outside, it is the Hexagram of Po. Thus, yang and yin are fundamentally inseparable. If they must be separated, then we should value yang as the sages did in composing the Book of Changes. Why? Because if we value yin and despise yang, we would be contradicting the purpose of the sages in composing the Book of Changes and disrupting the correct way of heaven and earth.

《玉尺》乃以艮巽震兌四卦為陰之旺相而貴之，以乾坤坎離為陽之孤虛而賤之。即以納甲，八干十二支：丙納於艮，辛納於巽，庚納於震而亥卯未從之，丁納於兌而己酉丑從之，十者皆謂之陰而貴；以甲納乾，以乙納坤，以癸納坎而子申辰從之，以壬納離而午寅戌從之，十者皆謂之陽而賤。

The Zhi Chi text regards the four trigrams Gen, Xun, Zhen, and Dui as the flourishing and strong of yin, thus treating them with respect and honor. It regards the four trigrams Qian, Kun, Kan, and Li as the isolated and deficient of yang, thus treating them with contempt. Then, according to the method of Najia, it assigns the eight stems and twelve branches: Bing is assigned to Gen, Xin is assigned to Xun, Geng is assigned to Zhen with Hai, Mao, and Wei following, Ding is assigned to Dui with Si, You, and Chou following—these ten are considered yin and honored; Ji is assigned to Qian, Yi is assigned to Kun, Gui is assigned to Kan with Zi, Shen, and Chen following, Ren is assigned to Li with Wu, Yin, and Xu following—these ten are considered yang and regarded as inferior.

於是當世之言地理者，不論地之真偽若何，凡見陰龍陰水陰向，則概謂之吉；而見陽龍陽水陽向，則概謂之凶，此乖謬之甚者也。夫吉凶之理莫著於易，易六十四卦各有其吉，各有其凶；八卦，六十四卦之父母也，豈有四卦純吉、四卦純凶之理。八干十二支亦然。吾謂論地，只論其是地非地，不當論其屬何卦體，屬何干支。若果龍真穴的，水神環抱，坐向得宜，雖陽亦吉也；若龍非真來，穴非真結，砂飛水背，坐向偏斜，雖陰亦凶也。

So nowadays, when people talk about geography, regardless of whether the land is actually good or not, whenever they see Yin dragon, Yin water, and Yin direction, they all say it is auspicious; whenever they see Yang dragon, Yang water, and Yang direction, they all say it is inauspicious. This is truly absurd. The principles of auspiciousness and inauspiciousness are explained more clearly in the Book of Changes than anywhere else: each of the sixty-four hexagrams has its own auspicious aspects and its own inauspicious aspects. The eight trigrams are the parents of the sixty-four hexagrams. How could there be four trigrams entirely auspicious and four entirely inauspicious? The eight directions and twelve branches are the same. I think when discussing land, one should only discuss whether it is a good land or not, not whether it belongs to a certain hexagram or a certain combination of heavenly stems and earthly branches. If the dragon is genuine, the site is properly formed, the water is embraced by the surrounding terrain, and the sitting and facing direction is appropriate, even if it belongs to Yang, it is still auspicious. If the dragon is not genuine, the site is not properly formed, the terrain is scattered and the water flows away, and the sitting and facing direction is incorrect, even if it belongs to Yin, it is still inauspicious.

又拘所謂三吉六秀，而以為出於天星，考之天官家言，紫微垣在中國之壬亥方，而太微垣在丙午方，天市垣在寅艮方。且周天二十八宿分佈十二宮，皆能為福，皆為災。地之二十四干支上應列宿，亦猶是也。何以在此為吉，在彼為凶，此與天星之理全乎不合。至謂乾坤老亢、辰戌為魁罡、丑未為暗金煞，然種種悖理。

They are again stuck to the so-called "three auspicious and six excellent" [terms], saying that they come from the heavenly stars. But if we examine the theory of the Heavenly Officials, the Purple Micro Enclosure corresponds to the Renhai direction in China, the Taiwei Enclosure corresponds to the Bingwu direction, and the Tianshi Enclosure corresponds to the Yin Gen direction. Moreover, the twenty-eight mansions of the sky are distributed among the twelve palaces, and each mansion can bring both blessings and calamities. The twenty-four heavenly stems and earthly branches on the ground correspond to the mansions in the same way. So why is it that some places are considered auspicious and others inauspicious? This does not align with the principles of the heavenly stars at all. As for the statements that Qian and Kun are old and excessive, Chen Xu are the commanding stars, Chou Wei are the hidden metal evils, and so on, all these sayings contradict reason.

夫乾坤為諸卦之父母，六子皆其所產，何得為凶。老嫩之辨在於龍，龍之出身嫩也，即乾坤亦嫩也；龍之出身老，即巽辛兌丁亦老也。斗之戴匡為天魁，斗柄所指為天罡，此樞幹四時，斟酌元氣，造化之大柄也。理數家以為天罡所指，眾煞潛形，何吉如之，而反以為凶耶。五行皆天地之經緯，何獨忌四金。庚酉辛，金之最堅剛者也，既不害其為吉，而獨忌四隅之暗金，甚無謂矣。諸如此類，管郭楊賴從無明文，不知妄作，流毒天下，始作俑者其無後乎。我不禁臨文而三嘆也。

Heaven and Earth are the parents of all the hexagrams, and the six children hexagrams are all born from them. How can they be considered凶? The difference between old and young lies in the dragon itself: if the dragon is young, even Heaven and Earth are young; if the dragon is old, even Wind and Thunder, Metal and Water are old. The star called Tiankui is the one worn by the Big Dipper, and the direction pointed to by the handle of the Big Dipper is called Tian Gang. This is the hub that controls the four seasons and regulates the vital energy, the great authority of creation and transformation. The school of reasoning and numbers also says that wherever Tian Gang points, all evil forces must hide their forms. What could be more auspicious than this? How can it be regarded as凶? The Five Phases are the meridians and parallels of heaven and earth. Why is there a special taboo on the four metals? Geng, You, and Xin are the strongest and most firm among the metals. Since they are not obstructive to being auspicious, why is there a taboo on the four corners, so-called dark metals? It is really unreasonable. Such statements have never been clearly mentioned by Guan Lu, Guo Pu, Yang Yunsong, or Lai Wenjun. They are the result of pretending to understand but making up things, spreading harm throughout the world. The first person to start this is likely to be doomed to extinction. As I write these words, I can't help but sigh repeatedly.

盈天地間只有八卦。先天之位，曰乾坤定位，山澤通氣，風雷相薄，水火不相射。八卦總之陰而已，山陽澤陰、雷陽風陰、火陽水陰，皆兩儀對待之象。對待之中，化機出焉。所謂玄牝之門，是為天地根，一陰一陽之謂道。八卦者，天地之體；五行者，天地之用。當其為體之時，未可以用言也。

The only thing filling the universe is the Eight Trigrams. The original arrangement of the trigrams is: Heaven and Earth determine the upper and lower positions, mountains and marshes communicate their energies, wind and thunder interact with each other, and water and fire do not despise each other. In summary, the Eight Trigrams are nothing more than yin and yang: mountains belong to yang, marshes to yin, thunder to yang, wind to yin, fire to yang, and water to yin. All are images of the two principles in opposition. It is precisely in this opposition that the function of generation and nurturing arises. What is said as "the gate of the deep and the female, is the root of heaven and earth," and "a yin and a yang is called the Dao," refers to this. The Eight Trigrams are the essence of heaven and earth, while the Five Phases are their functions; when they are in the stage of "essence," they cannot be explained by "function."

故坎雖為水，此先天之水，不可以有形之水言也；離雖為火，此先天之火，不可以有形之火言也。故艮為山而不可以土言也，兌為澤而不可以金言也，震巽為風雷而可以木言也。若論後天方位八卦，而以坎位北而為水、以離位南而為火、以震位東而為木、以兌位西而為金，似矣。四隅皆土也，又何以巽木乾金不隨四季，而隨春秋耶。此八卦五行之一謬也。

Therefore, although Kan is associated with water, it refers to the primordial water, which cannot be explained by tangible water; similarly, Li, although associated with fire, refers to the primordial fire, which cannot be explained by tangible fire. The same applies to Gen, which is mountain, but cannot be explained by the Five Phases' earth; Dui, which is marsh, cannot be explained by the Five Phases' metal; and Zhen and Xun, which are wind and thunder, cannot be explained by the Five Phases' wood. If we refer to the Later Heaven compass directions, saying Kan is in the north as water, Li in the south as fire, Zhen in the east as wood, and Dui in the west as metal, this makes sense. However, the four intermediate directions should all belong to earth. Why does Xun specifically belong to wood and Qian specifically to metal, not following the four seasons (Chen, Xu, Chou, Wei), but instead following spring and autumn? This is the first major error in matching the Eight Trigrams with the Five Phases.

及論二十四龍則又造為三合之說，復附會之以雙山，更屬支離牽強而全無憑據。夫既以東南西北為四正五行，則巳丙丁皆從離以為火、亥壬癸皆從坎而為水、寅甲乙皆從震而為木、申庚辛皆從兌而為金，辰戌丑未皆從四隅以為土，猶之可也。

When discussing the twenty-four dragons, the concept of "Triple Harmony" is introduced, and then "Double Mountains" are brought in, making the explanation even more fragmented and baseless. Since the directions of the four cardinal points have already been used to determine the Five Phases, then巳 (Si), 丙 (Bing), and 丁 (Ding) all follow Li (Fire) and are considered fire; 亥 (Hai), 壬 (Ren), and 癸 (Gui) all follow Kan (Water) and are considered water; 寅 (Yin), 甲 (Jia), and 乙 (Yi) all follow Zhen (Thunder) and are considered wood; 申 (Shen), 庚 (Geng), and 辛 (Xin) all follow Dui (Lake) and are considered metal; and 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) all follow the four corners and are considered earth—this explanation is at least somewhat plausible.

今又以子合申辰而為水，並其鄰之坤壬乙亦化為水；以午合寅戌而為火，並其鄰之艮丙辛亦化為火；以卯合亥未而為木，並其鄰之干甲丁亦化為木；以酉合已丑而為金，並其鄰之巽庚癸亦化為金。論八卦則卦爻錯亂，論四令則方位顛倒，此三合雙山之再謬也。所謂多岐亡羊，朝令夕改，自相矛盾，不持悖於理義，亦不通於辭說者矣。

Now they take Zi and Shen, Chen to form a water pattern, and even transform the adjacent trigrams Kun, Ren, and Yi into water; they take Wu and Yin, Xu to form a fire pattern, and even transform the adjacent trigrams Gen, Bing, and Xin into fire; they take Mao and Hai, Wei to form a wood pattern, and even transform the adjacent trigrams Qian, Jia, and Ding into wood; they take You and Si, Chou to form a metal pattern, and even transform the adjacent trigrams Xun, Geng, and Gui into metal. In this way, when discussing the eight trigrams, the trigrams and their lines become disordered, and when discussing the four seasons, the directions become inverted—this is the second error of the Triple Harmony and dual mountains. Truly, there are so many wrong paths that even the sheep get lost; the orders change from morning to night, contradicting themselves; not only do they violate the principles, but the statements themselves are incoherent.

又以龍脈之左旋右旋，而分五行之陰陽，曰亥龍自甲卯乙、丑艮寅、壬子癸方來者為陽木龍；亥龍自未坤申、庚酉辛、戌乾方來者為陰木龍。其餘無不皆然，謬之謬者也。

They also distinguish the yin and yang of the Five Phases according to whether the dragon line is left or right turning, saying: if the亥 dragon comes from the directions of Jia卯 Yi, Chou艮寅, or Ren子癸, it is a yang wood dragon; if it comes from the directions of Wei坤申, Geng酉辛, or Xu乾, it is a yin wood dragon. The rest of the dragons are similarly categorized in this way—this is truly a mistake on top of another mistake.

又以龍之所屬而起長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養；又以龍順逆之陰陽分起長生，曰陽木在甲，長生在亥，旺於卯、墓於未；陰木屬乙，長生在午、旺於寅、墓於戌。其餘無不皆然，舉世若狂以為定理，真可哀痛矣。夫五行者，陰陽二氣之精華，散於萬象，周流六虛，盈天地之內，無處不有五行之氣，無物不具。

They also determine the twelve palaces of growth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, extinction, fetal stage, and nourishment according to the five phases associated with each dragon. They further distinguish the growth of each palace based on the direction and yin-yang of the dragon. For example, yang wood is associated with Jia, with its growth in Hai, prosperity in Mao, and burial in Wei. Yin wood is associated with Yi, with its growth in Wu, prosperity in Yin, and burial in Xu. All other elements follow the same pattern. The world has gone mad, treating this as an unchangeable principle, which is truly pitiful and sorrowful. In reality, the five phases are the essence of yin and yang, spread throughout all phenomena, circulating throughout the heavens and the earth, filling the entire universe. There is no place without the qi of the five phases, and no object that does not possess the five phases. (The text ends here.)