Zang Shu (葬書)

葬者乘生氣也。生氣即一元運行之氣，在天則周流六虛，在地則發生萬物。天無此則氣無以資，地無此則形無以載。故磅礴乎大化，貫通乎品彙，無處無之，而無時不運也。陶促曰：先天地而長存，後天地而固有。蓋亦指此云耳。且夫生氣藏於地中，人不可見，惟循地之理以求之，然後能知其所在。葬者能知其所在，使枯骨得以乘之，則地理之能事畢矣。

The fundamental principle of burial is to enable the remains of ancestors to connect with the "life qi" of the earth.the so-called life qi refers to the vital energy that flows throughout the universe, circulating in the heavens above and developing all things below. If heaven lacks this qi, the qi of all things would have no source; if earth lacks it, the forms of all things would have no support. Therefore, this qi pervades the entire process of creation, permeates all categories, is present in every place, and never ceases. Tao said it "exists before heaven and earth yet has always been there, and continues after heaven and earth yet is inherently present," referring precisely to this qi. This life qi resides within the earth, invisible to the naked eye, and can only be understood by following the patterns of mountains and rivers. Only then can one determine where it converges. A skilled person performing burial can locate this qi, allowing the remains to receive it. This is the essence of the entire discipline of geomancy.

五氣行乎地中，發而生乎萬物。五氣即五行之氣，乃生氣之別也。夫一氣分而為陰陽，析而為五行，雖運於天，實出於地。行則萬物發生，聚則山川融結。融結者，即二五之精、妙合而凝也。

The five elements' qi, metal, wood, water, fire, and earth, circulate within the earth. Once activated, they give birth to all things. Here, the term "five qi" refers to the qi of the five elements, which are actually manifestations of life qi. Originally, the unified qi became divided into yin and yang, and then further differentiated into the five elements. Although these five elements' qi move in the heavens, their origin lies beneath the earth. When the five elements' qi spread out, all things sprout and grow; when they gather together, mountains and rivers take form. This process of forming shapes is the subtle combination of yin and yang qi with the essence of the five elements, resulting in the凝聚 of form.

人受體於父母，本骸得氣，遺體受蔭。父母骸骨，為子孫這本；子孫形體，父母之枝。一氣相應，由本而達枝也。考試程子曰：卜其宅兆，卜其他地之美惡也。地美則神靈安，子孫盛，若培壅其根而枝葉茂，理固然也。惡則反是。

A person's physical form is inherited from their parents. If the parents' bones receive life qi, then their descendants, as the remains of the parents, will benefit from this. The parents' bones are the foundation for their descendants, while the descendants' bodies are like the branches of the parents. They all originate from the same qi and correspond to each other. The qi flows from the root to the branches. Cheng Yi said: When selecting a burial site for ancestors, what is being chosen is the quality of the land. If the land is good, the ancestors' spirits will be at peace and the descendants will flourish, just as when you cultivate the roots, the branches and leaves naturally become abundant. This is the natural way. If the land is bad, the result is exactly the opposite.

蔡季通曰：生死殊途，情氣相感，自然默與之通。今尋暴骨，以生人刺血滴之而滲入，則為親骨肉，不滲則非。氣類相感有如此者。則知枯骨得蔭，生人受福，其理顯然，不待智者而後知也。

Cai Yuan ding (style name Jitong) said: The living and the dead, though traveling different paths, can still feel each other's emotions and qi, naturally and silently communicating. Now, when searching for exposed, unclaimed bones, one lets a living person prick their finger and drop blood on them. If the blood seeps into the bone, they are blood relatives; if not, they are not. Like qi of the same kind responds to each other, it can reach such a point. From this we can see that dry bones can receive blessings, and the living can thus receive blessings, the reasoning is clear, needing no clever person to explain.

或謂抱養既成，元非遺體，僧道嗣續，亦異所生，其何能蔭之有？而不知人之心通乎氣，心為氣之主，情通則氣亦通，義絕則應本絕。故後母能蔭前母子，前母亦發後母兒。其在物則萎藪螟蛉之類是也，尚何疑焉。

Some people question: Adopted children are not the bodies of our ancestors, and the successors of monks and Taoists have nothing to do with their birth, so how can the ancestral graves benefit them? This is not understanding the principle that human hearts and qi are connected. The heart is the master of qi, and when feelings and intentions are connected, so is the qi. When the bond of kindness and duty is broken, the fundamental connection of response is also broken. Therefore, a stepmother can benefit the son of her predecessor wife, and the grave of the predecessor wife can bring prosperity to the son of the stepmother. In the realm of creatures, the wasp carries the silkworm's young and eventually becomes its kind, which is exactly the same principle. So what is there to doubt?

經曰：氣感而應，鬼福及人。父母子孫，本同一氣，互相感召，如受鬼福，故天下名墓，在在有之。蓋真龍發跡，迢迢百里，或數十里，結為一穴。及至穴前，則峰巒矗擁，眾水環繞，疊樟層層，獻奇於後，龍脈抱衛，砂水貧聚。形穴既就，則山川這靈秀，造化之精英，凝結融會於其中矣。

Ancient texts say that when life qi is activated, the ancestors can bestow blessings upon their living descendants. Parents and descendants belong to the same qi, and they call each other, like receiving the blessings bestowed by ancestors, so there are famous tombs everywhere in the world. Generally, true dragons appear, stretching for hundreds or tens of miles, and finally form a burial site. When arriving at the burial site, peaks stand tall and encircle it, while numerous waters flow around and embrace it, with layers of curtains and successive layers of barriers. Behind, extraordinary beauty is presented; the dragon pulse surrounds and protects, and the terrain and waters gather and do not disperse. Once the form and burial site are formed, the spiritual essence of mountains and rivers, and the refined essence of nature, are gathered and merged here.

苟盜其精英，空竊其靈秀，以父母遺骨藏於融會之地，由是子孫之心寄託於此，因其心之所寄，前能與之感通，以致福於將來也。是知人心通乎氣，而氣通乎天。以人心之靈，合山川這靈，故降神孕秀，以鍾於生息之源，而其富貴貧賤，壽夭賢愚，靡不攸繫。

If one can steal this elite quality and secretly obtain this spiritual brilliance, and place the parents' bones in a harmonious land, the descendants' thoughts will be attached to it. Because the heart has a place to rely on, it can connect with the earthly energy, thus attracting blessings in the future. From this we can see that the human heart communicates with energy, and energy communicates with heaven. By using the clarity of the human mind to harmonize with the spiritual brilliance of mountains and rivers, the divine spirits descend and the refined energy is nurtured, all converging at the source that nurtures the descendants. The descendants' wealth or poverty, longevity or early death, wisdom or dullness, none of these are unrelated to this.

至於形貌之嬌丑，並皆肖象山川這美惡，故篙丘嶽生申，尼丘孕孔，豈偶然哉！嗚呼，非葬骨也，乃葬人之心也；非山川之靈，亦人心自靈耳。世有往往以遺骨棄諸水火而無禍福者，蓋心與之離故也。

As for the beauty or ugliness of a person's appearance, they are similar to the beauty or ugliness of the mountains and rivers where they are buried. Hence, Mount Song's lofty and majestic terrain gave rise to Shen Bo, and Mount Niqiu's outstanding features gave birth to Confucius. How could this be a mere accident! Alas, what is actually buried is not the bones, but a person's heart; it is not the mountains and rivers themselves that have spirit, but rather the clarity of the human mind. Often in the world, people throw their ancestors' bones into water or fire without experiencing any misfortune or blessing, precisely because their hearts have already separated from them.

是以銅山西崩，靈鍾東應。漢未央宮一日無故鍾自嗚，東方朔日：必生銅山崩應。未幾西蜀果奏銅山崩，以日擯之，正未央鳴之日也。帝問朔何以知之，對曰：銅出於山，氣相感應，猶人受體於父母也。帝嘆曰：物尚樂，況於人乎！昔曾子養母至孝，子出，母欲其歸，則口齒指，而曾子心痛。人凡父母不安而身離待側，則亦心痛，特常人孝心薄而不自覺耳。故知山崩鐘應，亦其理也。

Therefore, when the copper mountains in the west collapse, the spiritual bells in the east will ring in response. Once, a bell in the Han dynasty's Weiyang Palace rang on its own without any reason. Dongfang Shuo said that it must have been caused by the collapse of the copper mountain. Soon after, a report came from Xishu that the copper mountain had collapsed, and according to the date, it was exactly the day the bell in Weiyang Palace rang. Emperor Wu asked Dongfang Shuo how he could predict this, and he replied: copper comes from the mountains, and the two are connected by their qi, just like a person's body comes from their parents. Emperor Wu remarked, "Even objects are like this, how much more so people!" In the past, Zeng Shen was extremely filial to his mother. When his son was away, if his mother wanted him to return, she would bite her finger, and Zeng Shen would immediately feel pain in his heart. Similarly, when a person is not by the side of his parents and they are distressed, he will also feel pain in his heart, but ordinary people have shallow filial piety and do not realize it. Thus, the collapse of the mountain causing the bell to ring is based on the same principle.

木華於春，栗芽於室。此亦言一氣之感召也。野人藏栗，春至，栗木華，而家藏之栗亦芽。實之去本已久，彼華此芽，蓋以本性原在，得氣則相感而應，亦獄父母之骨葬乘生氣而子孫福旺也。夫一氣磅礴於天地間，無端倪，無終窮，萬物隨時運化，本不自知，而受造物者亦不自知也。

In spring, trees bloom and chestnuts stored indoors also sprout — this is also about the influence of a single vital energy. Country people store chestnuts, and when chestnut trees on the mountain bloom in spring, the chestnuts stored at home also sprout. Chestnuts have been separated from their mother tree for a long time, yet when flowers bloom there, sprouts appear here. This is because their original nature remains intact, and they respond to the energy as soon as it arrives. This is similar to the situation where the bones of parents buried with vital energy lead to the prosperity of their descendants. Between heaven and earth, vital energy is vast and boundless, without beginning or end. All things change in accordance with the natural order, without awareness, just as those who receive the grace of heaven and earth are also unaware of it.

蓋生者氣之聚，凝結者成骨，死而獨留，故葬者反氣入骨，以蔭所生之法也。乾父之精，坤母之血，二氣感合，則精化為骨，血化為肉，復藉神氣資乎其間，遂生而為人。及其死也，神氣飛揚，血肉消潰，惟骨獨存。而上智之士，圖葬于吉地之中，以內乘生氣，外假子孫思慕，一念與之吻合，則可以復其既往之神，萃其已散之氣。蓋神趨則氣應，地靈而人傑，以無為有，借偽顯真，事通陰陽，功奪造化，是為反氣入骨，以蔭所生之法也。

A living person is a gathering of qi. The condensed part becomes bones. When a person dies, only the bones remain, so burial is the method of returning the qi back into the bones to benefit the descendants. The father's essence belongs to Qian (Heaven), and the mother's blood belongs to Kun (Earth). The two qi interact and combine, the essence transforms into bones, the blood transforms into flesh, and then the divine qi nourishes in between, thus forming a person. When death comes, the divine qi disperses, the flesh and blood dissolve and decay, leaving only the bones. The wise seek to bury the bones in a favorable location: internally connecting with the earth's life qi, externally relying on the sincerity of descendants' thoughts, and with one thought harmonizing with the earth's qi, they can summon the departed spirit and gather the dispersed qi. When the spirit tends towards it, the qi responds accordingly. A spiritual land produces outstanding people; from nothing, something is created, using a false appearance to reveal the true principle. This matter connects yin and yang, and its merit surpasses creation and transformation—this is the method of 'returning qi into the bones to benefit the descendants.'

丘壠之骨，岡阜之支，氣之所隨。丘壠為陰，岡阜為陽。丘言其高，骨乃山這帶石者。壠高不能自立，必藉石帶土而後能聳也。岡者跡也，土山為阜，言支之有毛脊者。壠之有骨，氣隨而行則易見，支無石，故必觀者毛脊而後能辨也。然有壠而土、支而石、壠而隱、支而隆者，又全藉乎心目之巧以區別也。

High and towering ridges have stone as their bones, while low and flat hills form branches. The life qi follows these bones and branches. Ridges belong to yin, and hills belong to yang. A ridge refers to its high and towering form, and the bone refers to the stony part within the mountain—such a ridge cannot stand tall without the stone supporting the soil. A hill refers to the trace of a vein, and a soil hill is called a阜, referring to those with a slight ridge on top. Ridges have stone bones, and the qi follows the bones, which is easier to see. Branches have no stone, so one must observe the slight ridge to distinguish them. However, there are also ridges that are purely soil and branches that have stone, and sometimes ridges are hidden while branches are prominent. In such cases, one must rely on keen eyesight and clever thinking to distinguish them.

經曰：氣乘風則散，界水則止。謂生氣隨支攏體質滸，滔滔而去，非水界則莫之能止。及其止也，必得城郭完密，前後左右環圍，然後能藏風，而不致有蕩散之患。經云：明堂惜水如惜血，堂裡避風如避賊。可不慎哉！

The ancient texts say: Life Qi once meets wind, it disperses; when it meets a water boundary, it stops. This means Life Qi follows the form of ridges and valleys, flowing continuously. If there is no water to cut it off, there will be nothing to stop it. When it stops, there must be a complete and solid mountain form, surrounding it on all sides, so that it can be contained and not dispersed. Therefore, the texts also say: In the Bright Hall, water is cherished as one would cherish blood; wind is avoided as one would avoid thieves. How could this not be taken seriously!

古人聚之使不散，行之使有止，故謂之風水。高城之地，天陰自上而降，生氣浮露，最怕風寒，易為蕩散。如人深居密室，稍有躥隙通風，適當肩背，便能成疾。故當求其城郭密固，使氣之有聚也。平支之穴，地陽自下而升，生氣沉潛，不畏風吹。[缺]出在曠野，雖八面無藏，已自不覺。或遇穴晴日朗，其溫和之氣自若，故不以寬曠為嫌，但瑞橫水之有止，使氣之不行也。此言支城之取用不同有如此。

Ancient people gathered life qi to prevent it from dispersing and guided the flowing qi to make it stop, hence calling it "feng shui." For a high hill, the heavenly yin qi descends from above, and the life qi emerges on the surface, which is most afraid of wind and cold, easily scattered; it is like a person living in a secluded room, where even a single gap allowing wind to blow directly on the shoulders and back can cause illness. Therefore, it is necessary to have the surrounding mountains forming a secure enclosure like a city, so that the qi can gather. In contrast, a flat branch site is the opposite: the earthly yang qi rises from below, and the life qi remains hidden inside, not fearing wind; even if it is in the middle of an open field, with no obstructions on all sides, it does not feel affected. Sometimes when the weather is clear and sunny, the warm qi in the site remains unchanged, so it does not mind being open and spacious, as long as there is a transverse body of water to block it and make the qi stop, preventing it from escaping. The difference in using branches and hills lies precisely here.

風水之法，得水為土，藏風次之。支攏二者俱欲得水，高坡之地，或從腰落，雖無大江攔截，亦必池塘以止內氣，不則運河不稍遠，而隨身金魚不可無也。儻金魚不界，則謂之雌雄失經，雖藏風亦不可用。平支之地，雖若無蔽，但得橫水攔截，何嫌寬曠。故二者皆以得水為上也。

The method of feng shui emphasizes first obtaining water, and secondly, concealing wind. Both branches and ridges must obtain water: on high ground, if the dragon line descends from the mountain waist and there is no large river to block it, there must still be a pond to stop the internal energy; otherwise, the canal will not extend far, and the close water called "gold fish water" must not be missing. If the gold fish water does not come to meet, it is called the male and female lines losing their proper alignment, and even if wind is concealed, it is not usable. On flat ground, although it seems to have no obstruction, as long as there is a transverse water to block, there is no need to worry about its openness. Therefore, both branches and ridges prioritize obtaining water above all else.

經曰：外氣橫形，內氣止生。蓋言此也。水流土外，謂之外氣；氣藏土中，謂之內氣。故必得外氣形橫，則內之生氣自然止也。此引經以結上文得水為上之意。

The ancient text says: External qi flows across and forms shapes, while internal qi settles in the earth and generates movement — this precisely explains the principle mentioned above. Water flowing outside the soil is called "external qi"; qi stored within the soil is called "internal qi." Therefore, there must first be external water flowing across to form shapes, which then stops the internal qi in the soil and causes it to gather. This is using the ancient text to conclude the previous point about "water being the highest priority."

何以言之？氣之盛雖流行，而其餘者猶有止；雖零散，而其深者猶有聚。高壠之地，落勢雌雄，或去或止，各有[缺]作自[缺]一地可盡其力量也。而好龍多從腰落，分佈枝蔓於數十里之間，或為城郭朝樂官曜禽鬼捍門華表羅星之類，皆本身自帶不可為。彼既流行，而餘者非止也，但當耱其聚處，而使之不散耳。

How do we know this? When the qi is at its peak, although it flows continuously, its residual qi still has a place where it stops. In places where the qi seems scattered, there is still a hidden part that gathers together. On high ridges, the falling qi has both male and female forms, either going away or stopping, each following its own method, and no single place can exhaust the entire dragon's strength. Good dragons mostly descend from the mountain waist, spreading their branches over dozens of miles, or transforming into cities, facing mountains, joyful mountains, official stars, bright stars, birds, ghosts, gatekeepers, honor posts, and lotus stars, all of which are inherent to the dragon's body, and cannot be forced. Since the main qi is still flowing, the residual qi is not entirely stopped, so we just need to find where it gathers, preventing it from dispersing.

平支之龍，大山跌落平洋，四畔曠闊，其為城郭，亦不過高逾數尺而已，且去穴遼遠，朝山一點，在乎雲靄之表，人莫不以八風無蔽為嫌，又豈知支戲氣隱，若零散而其深者猶有聚也，但得橫水攔截，使之有止耳。此方支攏之氣盛者如此。

The flat branch dragon is when a large mountain falls into a flat and open area, with wide surroundings on all sides; the so-called city walls are not much higher than a few feet, and are far from the main ridge. The facing mountains are only a single point, hidden behind clouds. People all dislike this kind of terrain because it allows wind to come from all directions and offers no shelter, but they do not realize that the flat branch terrain is low and concealed, with its energy also hidden. Although it appears scattered, the hidden part still has a gathering. As long as there is a cross stream to stop it, it will be sufficient. This is the situation of the flat branch dragon when its energy is strong. The same applies to the mountain ridge dragon.

故藏於涸燥者宜深，藏於坦夷者宜淺。上句方攏，下句言支。高壠之地，陰之象也，氣在內，強剛而覺悟下，故言涸燥當深葬。平支之地，陽之象也，氣在外，弱柔而浮上，故方坦夷當淺葬。

Therefore, when burying in a high and dry place, it is suitable to dig deep, and when burying in a flat area, it is suitable to dig shallow. The previous sentence refers to the ridge, and the next refers to the branch. A high ridge area belongs to the yin image, with the energy gathering internally, strong and sinking downward, so it is said that a high and dry terrain should be buried deeply. A flat branch area belongs to the yang image, with the energy floating externally, weak and rising upward, so it is said that a flat terrain should be buried shallowly.

經曰：淺深得乘，風水自成。高攏之葬，潛而弗彰，故深，取其沉氣也；平支之葬，露而弗隱，故淺取，其浮氣也。得乘者，言所葬之棺，得以乘其生氣也。淺深世俗多用九星白法以定尺寸，謬也。不若只依金銀爐底求之為得。

Ancient texts say: If the depth is properly controlled, one can capture the life qi, and the风水 will naturally become correct. When burying on a high hill, it should be concealed rather than exposed, so it should be deep, taking the qi that lies beneath; when burying on a flat land, it should be exposed rather than hidden, so it should be shallow, taking the qi that floats above. What is meant by "getting the qi" is that the coffin is exactly positioned to receive the life qi. As for depth, the common practice of using the nine stars and purple white method to determine measurements is wrong. It is better to rely on the old method of "gold and silver furnace bottom" to seek it out.

夫陰陽之氣，噶而為風，升而且為雲，降而為雨。凡所以位天地、育萬物者，何莫非此氣邪！斯蓋因曰葬乘生氣，故重舉以申明其義。愚嘗謂能生能殺，皆此氣也。葬得其法，則為生氣，失其道，則為殺氣。如所謂加減饒借吞吐浮覺之類，並當依法而剪裁之，不致有擅殺沖刑破腮翻斗之患也。

Yin and yang qi, when exhaled, becomes wind; when rising, becomes cloud; when falling, becomes rain. Whatever can stabilize the heavens and earth and nurture all things is none other than this qi. Here it is mentioned again because the previous text spoke of "burial in accordance with life qi," so this is used to clarify its meaning. I believe that what can both create and destroy is all the same qi: when burial methods are proper, it is life qi; when burial methods are improper, it becomes killing qi. For instance, the techniques mentioned in point selection such as adding, subtracting, allowing, borrowing, swallowing, spitting, floating, and sinking should all be handled according to principles to avoid calamities such as mutual conflict, punishment, and overturning.

夫土者氣之體，有土斯有氣，氣者水之母，有氣斯有水。氣本無體，假土為體，因土而知有此氣也。水本無母，假氣為母，因氣而知有此水也。五行以天一生水。且水何從生哉？生水者金也，生金者土也。土腹藏金，無質而有其氣。乾藏坤內，隱而未見，及乎生水，其兆始萌。言氣為水母者，即乾金之氣也。世人不究本源，但以所見者水爾，故遂以水為天地之始，蓋通而未精者也。

Earth is the form of Qi, and only with earth can Qi exist; Qi is the mother of water, and only with Qi can water exist. Originally, Qi has no form and uses earth as its body; people come to know of Qi through earth. Water originally has no mother and uses Qi as its mother; people come to know of water through Qi. The Five Phases school says "Heaven produces water," but from where does water come? It is metal that produces water, and metal is produced by earth. Within the body of earth lies hidden metal, though it has no physical form, it has its Qi; the metal of Qian is hidden within the earth of Kun, not yet revealed, until water is produced, then its signs begin to appear. The saying that Qi is the mother of water refers to this Qi of Qian metal. People do not trace back to the source, but only see water before them, thus taking water as the beginning of heaven and earth. This is understanding the general idea but not the subtle details.

經曰：土形氣形，物因以生。生氣附形而有，依而行，萬物亦莫非[缺]也。此引經結上有文有土斯有氣之意。未氣行乎地中，其行也因地之勢，其聚也因勢之止。氣行地中，人不見，其始也則因地之勢而知其行，其次也又因勢之止而知其聚也。

The ancient text says: When earth has form, qi also has form, and all things rely on it for growth. Life qi exists by attaching to form, and it flows along form. All things arise from this. This is using the text to conclude the previous idea that "there is qi only when there is earth." Life qi flows beneath the earth, its movement depends on the terrain's direction, and its gathering depends on where the terrain stops. Qi moves underground, which humans cannot see. One can first determine where the qi flows by observing the terrain, and then determine where it gathers by observing where the terrain stops.

葬者原其起，乘其止。善葬者，必原其起以觀勢，乘其止以扦穴。幾言止者，乃山川融結，奇秀之所有，非明眼莫能識也。《片玉髓》云：草上露華偏在尾，花中香味總居心。其止之謂與！或謂粘穴乘其脈之盡處為止，然則蓋倚撞安可以止雲。不知人正恐後世不識止處，故立為四法以乘之。夫蓋者止於蓋，倚者止於倚也，撞粘莫不皆然，唯觀義之所在，高低正側，何往而非止乎！

Burial should trace the origin of the dragon, and take advantage of where the dragon comes to rest. A skilled person in burial will first trace the trend of the dragon to observe the overall situation, then take advantage of where it comes to rest to determine the site. Any place that is said to be 'stop' is where the mountains and rivers converge and where extraordinary beauty is concentrated; it is not something that can be recognized without sharp eyes. The "Piece of Jade Essence" says: dew on grass tends to gather at the tip of the leaf, and the fragrance of flowers is always hidden in the heart of the flower. This is precisely referring to the concept of 'stop'. Some people think that only when the site is attached to the end of the dragon's ridge can it be considered as 'stop', then would the methods of covering, leaning, and colliding not be considered as 'stop'? In reality, the ancients feared that later generations would not be able to accurately identify the 'stop' point, so they established the four methods of covering, leaning, colliding, and attaching to take advantage of it. The method of covering stops at the point of covering, the method of leaning stops at the point of leaning, and the methods of colliding and attaching also follow the same principle; one simply needs to observe where the site falls, regardless of its height, direction, or angle, for wherever it falls, isn't that where the dragon stops?

地勢原脈，山勢原骨，委蛇東西，或為南北。平夷多土，陡瀉多石，支之行必認土脊以為脈，城之行則求石脊以為骨。其行度之勢，委蛇曲折，千變萬化，本無定式，大略與丘攏之骨、岡阜之支略同。

The flow of flat land should be traced back to the soil ridge, while the flow of mountain ridges should be traced back to the stone ridge. They meander and twist, either running east-west or north-south. In flat areas there is more soil, while in steep and precipitous areas there is more stone. When observing the movement of branch dragons, one must recognize the soil ridge as the pulse; when observing the movement of mountain dragons, one must find the stone ridge as the bone. Their movement and posture are winding and twisting, with countless variations, originally having no fixed form. Basically, this is the same principle as mentioned earlier, that hills and ridges rely on their bones and ridges respectively.

千足為勢，百尺為形。千尺言其遠，指一枝山之來勢也。百尺言其近，指一穴地之成形也。勢來形止，是謂全氣，全氣之地，當葬其止。原其遠勢之來，察其近形之止，形勢既順，則山水貴合，是為全氣之地。又當求其止處而葬之，斯盡善矣。止之一字，最謂吃緊。世之葬者，不乏全氣之地，但於止處則有味焉耳。

Assessing the "form" by the hundred feet and the "force" by the thousand feet. The thousand feet refer to the distant view, indicating the overall momentum of a mountain range coming to a point; the hundred feet refer to the near view, indicating the specific shape formed by a site. When the distant momentum comes and the near shape stops, this is called "complete energy." A site with complete energy should be buried at the place where it stops. Trace back the origin of the distant momentum and examine where the near shape stops. Since form and momentum are in harmony, mountains and water can meet in a favorable place, which is the site with complete energy. It is also necessary to further determine the exact stopping point before burial, which is considered perfect. The character "stop" is most important: people who bury the dead do not lack sites with complete energy, but they lack the true understanding of the stopping point.

夫千里來龍，五足人手，才差一指，盡廢前功，縱奇峰聳拔，秀水之玄，皆不為我用矣。若得其傳，知其止，則如數二三，辨黑白，人或見其莽然可左可右可移可易，而不知中間自有一定不易之法、尺寸不可遷改者。《摜》云：立穴若還裁不正，縱饒吉地也徒然。高低深淺如葬誤，福變為災起禍懲。

A dragon ridge coming from a thousand miles, when it reaches the point where it settles and is taken into hand, if it deviates by even a finger's width, all the previous effort is wasted; even if there are strange peaks rising high and beautiful waters winding around, they are no longer of use. If one can obtain the true transmission and recognize the stopping point, then it is as clear as counting one, two, three, or distinguishing black from white. To outsiders, that vast expanse of wilderness seems as if it can be left or right, moved or changed, but they do not know that within it there is a fixed and unchanging method, with no room for alteration. An ancient诀 says: if the site is determined incorrectly, even if there is a good place it is wasted; if the high or low, deep or shallow is buried incorrectly, blessings become calamities.

宛委自復，迴環重複。宛委自復，指其勢而言。或順或逆，即委蛇東西或為南北之意也。迴環重複，以其形而論。層拱疊繞，即朝海拱辰之義也。全氣□地，其融結之情如此。

The dragon vein winds and twists, turning back upon itself. The surrounding mountains and waters encircle it layer upon layer, combining repeatedly. "Wan Wei Zi Fu" refers to the terrain's form: the earth plate curves either in a forward or backward direction, which corresponds to the previous mention of "winding east and west, or moving north and south." "Hui Huan Chong Fu" refers to the shape: layers of embracing and folds of winding, which is akin to many rivers converging towards a central point and stars circling a pole. A complete and harmonious landform is precisely characterized by such a fusion and convergence.

若踞而候也。如人踞然不動，而有所待然。若攬而有也。如貴人端坐，器具華陳，攬之而有餘。欲進而卻，欲止而深。上句言擁衛之山須得趨揖朝拱，不欲其口逼沖突而不遜也。下句言瀦蓄之水必得止聚淵澄，不欲其陡瀉反背而無情也。

A good terrain is like a person squatting and waiting for something, like both hands embracing and taking everything into the arms. The first sentence means that it sits calmly and remains still, as if waiting for something. The second sentence means that it is like a nobleman sitting upright, with beautiful objects arranged before him, and with a single stretch of the hand he can take more than enough. "Wishing to advance yet hesitating, wishing to stop yet deep": the first part refers to the protective mountains that should approach with a bow, facing and embracing, without coming too close and causing a collision that would lose respect; the second part refers to the gathering water that should stop and form a deep pool, still and clear, without suddenly rushing out and turning back without sentiment.

來積止聚，沖陽和陰。來山凝結，其氣積而不散；止水融會，其情聚而不流。斯乃陰陽交濟，山水沖和也。土高水深，鬱草茂林。水深沉則土壤高厚，氣沖和則草木茂昌。程子曰：易謂地之美？土色光潤，草木茂盛，乃其驗也。貴若千乘，富如萬金。氣像尊嚴，若千乘之貴；擁簇繁夥，猶萬金之富。

Heavenly ridges accumulate and stop water converges, so yin and yang meet and harmonize. When mountains gather, the energy condenses and gathers without dispersing; when still water merges, the sentiment gathers and does not flow: this is precisely the scene of yin and yang interacting and harmonizing with each other. "Soil high and water deep, dense grass and flourishing forests" means that deep water leads to thick soil, and harmonious energy leads to abundant vegetation. Cheng Yi said: how to judge good land? Bright soil color and flourishing grass and trees are the proof. "Esteemed as a thousand chariots, wealthy as ten thousand gold pieces" means that the aura is dignified, like the noble of a state with a thousand chariots; the gathering is dense, like the wealth of a household with ten thousand gold pieces.

經曰：形止氣蓄，化生萬物，為上地也。堂局完密，形穴止聚，則生氣藏蓄於中矣。善葬者因其聚而乘之，則可以福見，在昌後裔。如萬物由此氣而成，化育之功，故為上地。

The ancient texts say: When the form stops and stabilizes, the qi gathers and accumulates. The land that can generate and nurture all things is considered the superior land. When the Mingtang structure is complete and meticulous, and the form and the site converge and stabilize, the life qi is stored within. Those who practice burial take advantage of this gathering of qi, thus bringing blessings to the present and prosperity to future generations. Just as all things are generated by this qi, which has the function of transformation and nurturing, it is therefore called superior land.

地貴平夷，土貴有支。支龍貴平坦夷曠，為得支之正體。而土中復有支之紋理，平緩恰軟，不急不燥，則表裡相應。然卻有支體而得城之情性者，直如擲搶，急如繃線，謂之倒火硬木，此陽中含陰也，法當避殺，粘唇架折而葬。刻氏所謂直急則避，輻而湊簷是也。陽者為弱，本宜湊入，奈何性急，要縮下一二足，緩其急性，苟執支法插之則凶。此支龍之至難體認者，故景純謂支龍之辨，蓋言此也。

The land is considered valuable when it is flat, and soil is valuable when it has branches and texture. Branch dragons are valuable when they are flat and open, which is the true form of a branch dragon; and within the soil there are also the characteristics of a branch, which should be gentle and soft, neither too urgent nor too dry, indicating harmony between the exterior and interior. However, there are cases where the form belongs to a branch dragon but possesses the nature of a ridge: straight like a spear thrown forward, tight like a stretched thread, called "reversed fire hard wood," which is yang containing yin. In terms of burial methods, one should avoid evil influences and place the grave close to the lip of the site, constructing it with a folded structure. Liu's statement, "if it is straight and urgent, one should avoid it and move closer to the eaves," precisely refers to this. Branch dragons belong to yang but have a weak nature, and should be buried by approaching closely. However, due to their urgent nature, they need to be slightly recessed by a few inches and slowed down to temper their urgency. If one rigidly follows the conventional method of inserting the grave for branch dragons, it may instead invite misfortune. This is one of the most difficult types to distinguish within branch dragons, and what Guo Jingchun referred to as distinguishing branch dragons is exactly this.

支之所起，氣隨而始；支所終，氣隨以鍾。此言平支行度體段，原其始則氣勢隨之而行，乘其止則氣脈因之而鍾，觀勢察脈，則可以知其氣之融結矣。觀支之法，隱隱隆隆，微妙玄通，吉在其中。隱隱，有中之無也；隆隆，微妙玄通，吉在其中。其體段若盞中之酥，雲中之雁，灰中線路，草蛇蹤，生氣行乎其間，微妙隱伏而難見，然其吉則無以加矣。

The branch lines start where the qi begins, and where the branch lines end, the qi gathers. This describes the form and movement of the branch lines: tracing their beginning allows the qi to follow; taking advantage of their end allows the qi to gather. Observing the form and examining the lines enables one to know where the qi converges. The method of observing the branch lines lies in the subtle "yin yin" and the apparent "long long," which contain profound and subtle meanings, with good fortune hidden within. "Yin yin" refers to something that appears as if there is nothing, while "long long" refers to something that appears as if there is something. These are subtle and hard to describe, yet good fortune is contained within them. The form of the qi is like the thick cream settling in a cup, a goose flying through the clouds, a fine line drawn on ash, or a snake's trail moving through grass. The qi flows within these, subtle and hidden, extremely difficult to see, yet its good fortune is the best possible.

經日：地有吉氣，土隨而起；支有止氣，水隨而比。勢順形動，回復始終，法葬其中，永吉無凶。引經以明上文支龍行度，言平夷之地，微露毛脊，圓者如浮漚，如星，如珠，方者如箱，如印，長者如玉尺，如蘆鞭，曲者如幾如帶，方圓大小不等者如龜魚蛙蛤，是皆地之吉氣湧起，故土亦隨之而凸起。

The ancient text says: If there is good qi beneath the ground, the surface soil will rise accordingly; if there is stopping qi in the branches, the water will gather around it. The trend is smooth and the form is lively, with the head and tail circling each other. If one buries the grave in the middle of this, it will bring long-term good fortune without misfortune. This is using the classic text to explain the previous discussion about the movement of the dragon (dragon line). On flat ground, the subtle ridges appear slightly, round like floating bubbles on water, like stars, like pearls; square like a box, like a seal; long like a jade measure, like a reed whip; curved like a writing desk, like a sash; and shapes of various sizes like turtles, fish, frogs, and clams. These are all due to the good qi from beneath the earth rising up, so the surface soil also rises accordingly.

及其止也，則如雞窠旋螺之狀，言形止脈盡而一水交度也。高水一寸，便可言山，低土一寸，使可言水，此支氣之止，與水朋比而相為體用者也。勢順形動者，龍勢順伏而不反逆，局形活動而多盤旋，砂水鉤夾，迴環重複，首尾無蔽，始終有情，依法自可扦穴。

When the energy stops, it is like a chicken coop or a spiral shape, meaning the form has stopped and the energy has reached its end, with a stream crossing over. On flat land, if it is one inch higher than the water surface, it can be considered as a mountain; if one inch lower, it can be considered as water. This is where the energy stops, and water and land support each other, forming a mutual relationship of form and function. The saying "the trend is smooth and the form moves" means that the dragon's trend is smooth and does not reverse, the terrain is flexible with many turns, the landforms and water connect and guard each other, layer upon layer, surrounding and overlapping, with no obstruction at the beginning and end, and throughout there is a sense of harmony. In this way, according to the method, one can naturally choose the right spot for a tomb.

山者勢險而有也，法葬其所會。山言攏也，勢雖險峻，而其中復有不險之穴，但當求其止聚融會處而葬之，則善矣。蓋高攏之地，來勢高大，落勢雄壯，結勢亦且[缺]急此[缺]之[缺]也，卻有一等以隴為體而得支之情性者，大山翔舞垂下，及至平地，變為支體，謂之下山水，此陰中含職也。

Although a mountain may appear steep and formidable, there are still usable spots within it. The method is to bury the tomb where the mountain stops, converges, and gathers. Here, the term "mountain" refers to a ridge. Although its momentum is steep and formidable, there are stillsite that are not steep. As long as one buries the tomb at the place where the ridge stops, converges, and gathers, it will be appropriate. Generally, high ridges have a strong coming momentum, a powerful falling momentum, and a tight formation of thesite. However, there is another type of ridge that appears as a ridge but has the characteristics of a branch: a great mountain spreads out and descends like a flying bird, and when it reaches flat land, it transforms into the form of a branch, called "Xia Shui" (water of the lower part), which is yin containing yang.

若不識粘葬山麓，莫不以前拖平地為璞褥，豈知其勢未往，兩邊界水隨脈而行，平平隱伏，直至堂心，其脈始盡。《天寶經》曰：凡認脈情看住絕，水若行時脈不歇。歇時須有小明堂，氣止水交方是穴。後面要金氣可乘，前頭要合水可匯。若還鑿腦而鑿胸，湊急傷龍匪融結。此定穴之密語也，故當求其砂水會處，枕流而葬。

If one does not understand the method of binding the dragon and burying it at the foot of a mountain, people often take the flat land in front as the remaining breath and cushion before the tomb; but they do not realize that the momentum has not yet finished. The boundary waters on both sides follow the dragon's path all the way, lying flat and hidden until they reach the center of the bright hall, where the dragon's path truly ends. The "Tianbao Jing" says: When recognizing the dragon's path, one should look to see if it stops or ends. If the water is still flowing, the dragon's path has not stopped; when it stops, there must be a small bright hall, where the qi stops and the water meets, and that is the true site of the tomb. There should be a golden star qi behind and a meeting water in front; if one mistakenly digs at the dragon's head or chest, forcing it too tightly, it will injure the dragon and prevent the formation of a fusion and convergence. This is the secret of determining the tomb site, so one should seek the place where the sand and water meet, and bury the tomb resting on the flow of water.

陰者為強，固當縮下，奈何性緩，要插上七八寸，急其緩性，名為湊交斗煞，劉氏所謂擺緩，則入據而湊膚是也。苟執法扦之，則主敗絕，此爻高隴之至難體認者。

The hill is of a yin nature but has a strong character, originally supposed to be buried downward; however, this kind of mountainous land with slow water flow requires the burial to be inserted upward by several inches, tightening its slow nature, which is called "converging and opposing the evil." Liu's statement that "when the trend is slow, it should be occupied above and close to the skin" exactly expresses this meaning. If one rigidly follows the conventional method of selecting asite, it would instead lead to failure and extinction. This is one of the most difficult to recognize types in high hills.

乘者其來。言生氣之所從來，因其來而知其止，故葬者得以乘之，不使有分寸之違也。脈不離棺，棺不離脈，棺脈相就，剝花接木，法當就化生腦上，循脈看下，詳認雞跡蟹眼三文名字交牙滴斷，或分十字，或不分十字，看他陰陽配與不配，用人強弱順逆急緩生死浮沉虛實，以定加減饒借。內接生氣，處揚穢氣，內外符合，前後無蔽，始為真穴，一有不順，即花假矣，此乘生氣之要訣也。下言乘金穴土義同。

the so-called "multiplying" refers to following the direction from which life qi comes. This means clearly identifying the direction from which life qi originates, and from its source deducing its destination, so that during burial, one can accurately connect with it without any error. The pulse must not leave the coffin, and the coffin must not leave the pulse; the coffin and the pulse must fit closely together, like grafting branches. The method should start from the "hatching brain," following the pulse downward to carefully examine signs such as chicken tracks, crab eyes, three-way water patterns, intersecting teeth, and dripping breaks. One should check whether it forms a cross, whether yin and yang are properly matched, and then decide on additions or reductions based on strength and weakness, direction and reverse direction, speed and slowness, vitality and death, floating and sinking, and reality and emptiness. Internally, it receives life qi; externally, it expels foul qi. Inside and outside combine, with no obstruction in front or behind; this is the true site. If there is any single inconsistency, it is a false or fake site. This is the essential principle of multiplying life qi. The following discussion on "multiplying metal" and "burial in soil" also refers to the same concept.

審其所廢。謂入首廢壞，真偽莫辨，故不得不詳加審察也。夫天真未喪，則定穴易為力，但乘其來，即知其止。卻有一等不幸為牛關踐踏，上破下崩，歲久年深，或種作開墾，或前人謬扦其旁圍牆拜壇，不無晦蝕，或曾為居基，益低損高，或田家取土，鋤掘賊，而大八字與金魚不可得而移易，但要龍真局正，水淨砂明，當取前後左右四應，證之心目，相度酌量開井，無不得矣。

The phrase "reviewing what has been abandoned" means that if the initial part is already damaged and difficult to distinguish between true and false, one must not fail to carefully examine it. If the natural form remains intact, determining the site becomes easier; one simply follows the trend and knows where to stop. However, there are unfortunate cases where the area has been trampled by cattle, the upper part is broken while the lower part collapses, or over time it has been farmed and cultivated, or mistakenly buried by previous generations near by, with walls and altars built around it, inevitably causing the form to become obscure and eroded. Some areas may have been used as foundations, with the low places raised and the high places levelled. Others may have been dug up by farmers, leaving the land scattered and broken. However, the large八字 and the golden fish water cannot be moved or altered. As long as the dragon is true and the terrain is correct, with clear water and bright soil, one can use the responses from all four directions to verify in the mind, and carefully measure and dig the well for burial, and there will be no failure in finding the true site.

蓋夫一氣化行支攏，隨氣而成形質，今既廢壞莫辨，故必於廢中審之，則凡所謂陰陽剛柔急緩生死浮沉虛實之理，無不了然。既得其理，則倒杖之法亦因之而定焉。

To understand the transformation of qi into action, the branches and the ridges are formed by the qi; the form and substance all depend on the qi. Now that the form and traces have been destroyed and are hard to distinguish, one must carefully examine the remnants to uncover the truth. In this way, all the principles of yin and yang, hardness and softness, urgency and slowness, life and death, floating and sinking, emptiness and reality become clearly evident. Once the principles are clear, the method of using the staff to determine the site for a grave becomes established.

擇其所相。謂擇其所相輔於我者。法當於小八字下看兩肩暗翊，肩高肩低，以分陰陽作用，次視三分三合，崎急平緩，以別順逆饒減速。盡觀蟬翊之砂，蝦鬚之水，以定葬口界限，是皆左右之所相。苟失其道，則有破肋翻斗、傷龍傷穴、偽淺傷深之患，故不得不詳加審擇也。下篇言相水印木義同。

The phrase "choosing what harmonizes with me" refers to selecting elements that support this site. The method involves examining the forms of the shoulders beneath the small splay (bazi) to see if they provide subtle protection, noting whether one shoulder is higher than the other to distinguish yin and yang effects. Next, observe the water of the three parts and three harmonies, determining whether it is dangerous and rapid or gentle and smooth, thus distinguishing between favorable and unfavorable currents and the amount of water. Finally, examine the Cicada-Wing Sha and Shrimp-Whisker Water to determine the boundary for burial. These are all elements that support me. If the method is lost, there will be calamities such as broken ribs and overturned vessels, injury to the dragon and the site, or burying too deep when shallow burial is appropriate. Therefore, careful selection is essential. The next section's discussion on "water" and "wood" also refers to this meaning.

避其所害。謂避去死氣，以求生氣也。蓋穴中之氣，有刑有德，裁剪得法，則為生氣，一失其道，則為死氣，故不得不審而避之。何以言之？避死挨生是也。如陽脈落穴，以陰為生，陽為死。陰脈落穴，以陽為生，長為死。脈來邊厚邊薄，以薄為生，厚為死。雙脈一長一短，以短為生，長為死。一大一小，以小為生，大為死。

The concept of "avoiding what causes harm" means avoiding death qi to seek life qi. The qi within a site has both penal and benevolent aspects: when properly shaped, it becomes life qi; but when improperly handled, it becomes death qi. Therefore, one must be cautious in avoiding it. How is this understood? It is expressed in the four characters "avoid death and approach life." For example, if a yang ridge falls into a site, the side that is slightly yin is considered life, and the side that is slightly yang is considered death. If a yin ridge falls into a site, the side that is slightly yang is considered life, and the side that is slightly yin is considered death. When a ridge comes in with one side thick and the other thin, the thin side is considered life, and the thick side is considered death. When two ridges are of different lengths, the shorter one is considered life, and the longer one is considered death. When two ridges are of different sizes, the smaller one is considered life, and the larger one is considered death.

經秀嫩光淨圓厚湧動為生，枯老臃腫破碎直硬為死。又或砂水之間，反坑斜飛，直撞刺射，皆為形煞。橫過之山如槍如刀尖利，順水可收拾為用者用之，可避去者避之，此則以眼前之所見者而論之也。又程子謂五患，劉氏謂四惡，皆在所當避也。

In general, those that are delicate, fresh, bright, clean, round, thick, and show signs of movement are considered alive; while those that are dry, old, swollen, broken, and hard without feeling are considered dead. For instance, if there are reverse bows, depressions, slanting flights, straight collisions, sharp spikes, or arrows-like formations between sand and water, they are all considered harmful shapes. If a mountain runs across horizontally and is sharp like a spear or a knife, then if it flows with the water and can be used or controlled, it should be used; if it can be avoided, it should be avoided—this is speaking about the forms as they appear. In addition, the 'five evils' mentioned by Cheng Yi and the 'four evils' mentioned by Liu are also among the things that should be avoided.

禍福不旋日。經曰：葬山之法若呼吸，中言應速也。禍福之感召，捷於影響，能乘能審，能擇能避，隨其所感，否則為凶應矣。大要在分別陰陽以為先務。有純陰純陽，邊陰邊陽，上陽下陰，上陰下陽，陰交陽半，陽交陰半，強陽弱陰，老陽嫩陰，各有作法。陰來則陽受，陽來則陰作，或入搪而鬥口而湊簷。

Misfortune and fortune arrive in no time. The ancient texts say: "The method of burying in the mountains is as quick as one breath and one exhalation," referring to the speed of realization. The response of misfortune and fortune is faster than a shadow following its shape or an echo responding to a sound. If one can harness life qi, discern decay, choose appropriate assistance, and avoid harmful forms, then one will gain fortune according to what is sensed; otherwise, misfortune will follow. Most importantly, one must first distinguish yin and yang. Yin and yang can be pure yin, pure yang, or a mix of yin and yang. There can be upper yang and lower yin, or upper yin and lower yang. There can also be yin intersecting with yang occupying half, or yang intersecting with yin occupying half. There can be strong yang paired with weak yin, or old yang paired with young yin. Each has its own method. When a yin pulse comes, use a yang position to receive it; when a yang pulse comes, make the grave in a yin position. Whether entering the hall, facing the entrance, or aligning with the eaves, each should be done according to its suitability.

又有陽噓陰吸這不同，順中取逆，逆中取順，情有蓋粘，則正口順作，情在倚撞，則架折逆受。假若陰脈落穴，放棺饒過陽達，借陽氣一噓，其氣方生。陽脈落穴，放棺饒過陰邊，借陰氣一吸，其氣方成。所謂陽一噓而萬物生，陰一吸而萬物成是也。

In addition, there is a distinction between yang and yin in terms of breathing: within a favorable trend, one should take the opposite direction; within an adverse trend, one should take the favorable direction. If the situation of the grave site is suitable for the methods of covering and adhering, then the coffin should be placed directly in front of the grave mouth following the direction. If the situation is suitable for the methods of leaning and colliding, then the coffin should be placed in a folded manner, opposing the direction. If a yin pulse falls into the grave, the coffin should be placed to the yang side, borrowing the yang energy to exhale, thus allowing the energy to flourish. If a yang pulse falls into the grave, the coffin should be placed to the yin side, borrowing the yin energy to inhale, thus allowing the energy to be completed. This is the meaning of the saying that yang exhales and all things are born, and yin inhales and all things are completed.

苟不識裁剪放迭之法，當噓而吸，當吸而噓，宜順而逆，宜逆而順，及夫左右吐深淺不知其訣，不能避殺挨生，則生變為殺氣，縱使高下無差，左右適宜，淺深合度，猶且不免於禍，況未當於理者乎！古歌日：若還差一指，如隔萬重山。艮有以也。

If one does not understand the method of cutting and placing, then when it should be exhaled it is inhaled, and when it should be inhaled it is exhaled; when it should be smooth it is reversed, and when it should be reversed it is smooth. Adding to this, the left and right inhalation and exhalation, as well as the upper and lower depth and shallowness, all lack the key point. Unable to avoid the evil qi and instead facing the life qi, the life qi turns back into killing qi. Even if the height is not far off, the left and right are suitable, and the depth and shallowness are appropriate, it is still hard to avoid misfortune. How much more so if the original arrangement is unreasonable! An old song says: If it differs by a finger's width, it is as if separated by ten thousand mountains. These words indeed have their origin.

山之不可葬者五：氣以生和，而童山不可葬也。土色光潤，草木茂盛，為地之美。今童山粗頑，土脈枯槁，無發生沖和之氣，故不可葬。卻又有一等山石，文理溼潤，光如卵殼，草木不可立根，自然、不產，開井而得五色土穴者，是又不可以童而棄也。

Mountains have five types that are unsuitable for burial. The first is "child mountain" or "童山", which is barren and has no vegetation. The life qi of the land is generated by harmonious and balanced energy, so a mountain that is completely barren cannot be used for burial. Good land is characterized by smooth soil and abundant vegetation. Now, a child mountain is rough, hard, and dry, with no harmonious energy, so it is unsuitable for burial. However, there is another type of mountain stone, which has a moist texture and is smooth like an eggshell. Since the vegetation cannot take root naturally, nothing grows there. But when a well is dug, it may reveal a soil pit with five colors. This type should not be discarded simply because it resembles a child mountain.

氣因形來，而斷山不可葬也。夫土者氣之體，有土斯有氣。山既鑿斷，則生氣隔絕，不相接續，故不可葬。《青華秘髓》云：一息不來身是殼。亦是此意。然與自然跌斷者則又不相侔矣。

Second, qi comes with the shape of the mountain, so a broken mountain called "duan shan" should not be used for burial. Earth is the form of qi; there is qi only when there is earth. Since the mountain has been cut and broken, the life qi is cut off, and the front and back cannot connect, so burial is not possible. The "Qing Hua Mi Sui" says: if the qi cannot be connected, the body is just an empty shell. This is the same meaning. However, this is different from the natural breaking and rising of mountain ranges, and the two should not be confused.

氣因土行，而石山不可葬也。高壟之地，何莫非石，所謂山勢原骨，骨即石也，石山行度，有何不可，惟融結之處不宜有石耳。夫石之當□者，焦硬而頑，麻燥而蘇，或不受鋤掘，火焰飛揚，肅煞之氣，含煙帶黑，為凶也。其餘縱使有石，但使體質脆嫩，文理溼潤，顏色鮮明，則無不吉矣。又有廳形怪穴隱於石間者，四畔皆石，於其中有土穴，取去土盡，始可容棺。又有頑石鑿開而下有土穴，皆可入選，是未可以石為嫌也。

Third, qi follows the earth, so a mountain made entirely of stone, called "shishi" (stone mountain), is not suitable for burial. In fact, where can there be no stone in a high hill? The previous text said "mountain trend originates from the original bone," where "bone" refers to stone. A stone mountain, as it proceeds along the way, does not pose any problem; it is only at the actual site where the qi converges and forms a burial site that stone should not be present. The kind of stone to be avoided is hard, brittle, rough, dry, and brittle, some so hard that they cannot be dug with a hoe, causing sparks to fly, carrying a bleak and killing qi, appearing dark and emitting smoke. This is considered凶 (unfavorable). Other stones, even if present, as long as they are brittle and tender in texture, moist in appearance, and bright in color, are not considered unfavorable. There is also a special type of strange and hidden burial site concealed among stones, surrounded by stones on all sides, but with a single piece of earth in the center, just enough to hold a coffin. There are also cases where hard stones are chiseled open to reveal an earth burial site. These are all acceptable. Therefore, one should not dislike stones simply because they are present.

氣以勢止，而過山不可葬也。此言橫龍滔滔竟去，挽之不住，兩邊略有垂下，不過撓掉而已。氣因勢而止，穴因形而結，過山無情，其勢未止，其形未往，故不可葬。卻又有一等橫龍滴落，正龍腰落，及夫斬關為穴者，不同也。

Fourth, the qi stops when the momentum ceases, so a dragon that keeps moving without stopping, known as 'over the mountain', is not suitable for burial. This refers to a horizontal dragon that flows continuously, which cannot be restrained, and although there may be slight branches on both sides, they are merely the trailing limbs of the dragon as it moves. Qi can only stop with the momentum, and a site can only form with the shape; over the mountain is entirely devoid of sentiment, with no stopping momentum and no proper shape, so it is not suitable for burial. However, there is another case where a horizontal dragon drops down, or a straight dragon falls at the waist, or a site is established at a pass, which is a different matter from over the mountain.

氣以龍會，而獨山不可葬也。支龍行度，兄弟同完，雌雄並出，及其止也，城郭完密，眾山貴集，方成吉穴。彼單山獨龍，孤露無情，故不可葬。卻又有一等支龍不生手足，一起一伏，金水行度，跌露平洋，兩邊借外衛送為養蔭，及其止也，雌雄交度，大江拱朝或橫攔，外陽遠接，在乎綴紗之間，縱有陰砂，僅高一步，此又不可以孤露而棄之地。何以言之？蓋得水為上，藏風次之，所以為貴也。

Fifth, the energy must be formed by the gathering of many dragons, so a solitary 'solitary mountain' is not suitable for burial. When the subsidiary dragon moves, its brothers proceed together, male and female dragons emerge together. When it stops, the surrounding mountains form a complete and secure enclosure like a city, with many noble mountains converging, thus forming a favorable site. A solitary mountain and a single dragon are bare and lack affection, so they are not suitable for burial. However, there is another type of subsidiary dragon that does not branch out into limbs or feet, moving with a single rise and fall, resembling the form of the golden star and water star. It appears exposed in the flat plains, with only external protective mountains providing shade. When it stops, the male and female dragons meet, with a great river circling and facing towards it or crossing it, and distant outer yang waters subtly connecting, like a silk curtain. Even if there are inner ridges, they do not rise more than one step. This type should not be discarded merely because it is exposed. Why? Because obtaining water is the first priority, and sheltering wind comes second. Therefore, it is still valuable.

經曰：童斷石過獨，生新凶而消已福。此復證五凶之不可用也，凡此是無所[缺]適足腐骨爛棺而已，主退敗少亡癆疾，久則歸於歇滅，可不慎哉！

The ancient text says: mountains that are young, broken, rocky, passed over, or isolated will bring about new misfortunes and eliminate existing blessings. This once again proves that the five types of inauspicious land should not be used. Those buried in these places gain nothing, merely rotting bones and decaying coffins. The family will experience decline, early death of young people, and suffer from consumption, eventually leading to extinction. How can one not be cautious?

上地之山，若伏若連，其原自天。此言上地龍之行度體段也，大頓小伏，藕斷絲連，謂之脫卸。夫大地千百里，行龍其何可窮乎，故遠若自天而來也。若水之波。此言隱藏伏於平洋大圾之間，一望渺無涯際，層層級級，若江而之水，微風盪漾，則有輕波細紋，謂之行地水。微妙玄通，吉在其中矣。

The superior mountains of the highest quality sometimes lie low and sometimes connect with each other, and following their source seems to come from the sky. This describes the form of the superior dragon ridge: rising abruptly in the large scale and lying low in the small scale, appearing to break off but still connected like the threads of a broken藕. The geomancers call this "tuo xie." The earth stretches for hundreds of miles, and the dragon ridge is too long to trace its end, so from a distance it appears to come from the sky. "If water waves," refers to the dragon ridge hidden among flat plains and hills, stretching endlessly in sight, spreading out in layers like the ripples on the surface of a river caused by a gentle breeze, which is called "xing di shui." It is subtle and profound, with auspiciousness hidden within.

若馬之馳。原其起，若馬之奔騰，將欲止，如馬之及廄。其來若奔。其來也，奔馳迅速，如使者之告捷。其止若尸。其止也，若尸居不動，無復在去意。若懷萬寶而燕息。眾山朝揖，萬水翕聚，如貴人燕安休息珍[缺]，富如萬金，若攬而有也。

"If it moves like a galloping horse," it means following its initial momentum, like a swift steed rushing forward; when it is about to stop, it seems as if the horse has returned to the stable. "Its coming is like a swift messenger," meaning when it comes, it rushes quickly, like a messenger bearing urgent news speeding along the way. "Its stopping is like a corpse," meaning when it stops, it remains still and motionless, with no intention of moving again. "As if carrying myriad treasures while resting in peace," meaning the mountains come to pay homage and bow, and the rivers gather together, just as the nobleman rests calmly, embracing countless treasures, rich as a household with ten thousand gold pieces, able to gather all into his arms with a single movement."

若肯萬善而潔齊。明堂寬綽，池湖絛繞，左右前後眼界不空，若貴人坐定，珍撰畢陳食前方丈也。若口之鼓。口乃無底囊，今煅者引風之具即者其類也，才經鼓動，其氣即盛，吉納氣之滿也。若器之貯。如器之盛物，滿而溢，言氣之止聚也。若龍若彎，或騰或盤。若龍之般旋，蠻之飛騰，言其活動有皖蜒翔舞之體段，無破碎死蠢之形狀。

"If there are myriad delicacies neatly arranged," it indicates that the Bright Hall is spacious and surrounded by ponds and lakes, with no empty spaces in front, behind, or on either side, resembling a Nobleman seated on a bench with all delicacies neatly presented before him. "If the bag is inflated," refers to a bag without a bottom, such as the bellows used today for blowing air in metalworking; once it is inflated, its air becomes full and vigorous, describing the fullness of the qi gathered in the pit. "If it is like a vessel filled," compares it to a container holding things to the point of overflowing, describing the gathering and stopping of qi. "If it is like a dragon or a phoenix, either soaring or coiling," describes the movement of the dragon's coiling and the phoenix's soaring, illustrating its lively and sinuous form, without any broken or stiff shapes.

禽伏獸蹲，若萬乘之尊也。來勢如虎出深林，自幽而漸顯氣象，蹲踞而雄壯；止勢如鷹落平砂，自高而漸低，情意俯伏而馴順，氣象尊嚴，擁護綿密，若萬乘之尊也。無光發新。眼界軒豁，氣象爽麗，神情性悅，一部精神，悉皆收攝而納諸擴中，然而至理微紗，未易窺測，要令目擊道存，心領意會，非文字之可傳，口舌之可語也。《中庸》曰：人莫飲食，鮮能知未也。

"The beasts are crouched and the animals are subdued, like the dignity of a ruler with a thousand chariots." This describes the momentum as resembling a tiger emerging from the deep forest, gradually revealing its grandeur from darkness, crouching and mighty; the stillness resembles an eagle landing on flat sand, gradually descending from a high place, with a subdued and obedient demeanor. The atmosphere is dignified and the protection is dense, like the nobility of a sovereign. "Bright light emerges anew" refers to an expansive vision and a bright, clear atmosphere, which appears refreshing and pleasant to the mind, gathering the spirit of the entire mountain into this single hollow. However, the profound truth is extremely subtle and difficult to grasp, visible only in person and understood by the heart, relying on intuitive comprehension rather than words or speech. The Doctrine of the Mean says: no one does not eat and drink, yet few truly discern the taste.

朝海拱辰。如萬水之朝宗，眾星之拱極，枝斗之護花朵，廊論著之副廳堂，非有使之然者，乃一氣感召，有如是之翁合也。《易》云：水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。其斯之謂與！

"Chao Hai Gong Chen" refers to a situation where all surrounding forces are like myriad streams converging toward the sea, and countless stars circling around the North Star. It is also like branches, leaves, and petals protecting the flower, or corridors and halls accompanying the main hall. There is no one directing them; they naturally come together through a shared energy and mutual attraction. The "Wen Yan" section of the "Zhou Yi" (I Ching) says: water flows to low and moist places, fire burns in dry areas, clouds follow dragons, and winds accompany tigers. When a sage arises, all things look up to him. This is precisely the meaning being explained here.

龍虎抱衛，主客相迎。幾真龍落處，左回右抱，前朝後擁，所以成其形局也。未有吉穴而無吉。案：若龍虎抱衛而主客不相應，則為花假無疑。四勢朝明，五害不親。四勢即龍、虎、主、客也，貴乎趨揖朝拱，端正嚴而不刺側，明淨而不模糊。情勢如此，烏有不吉？更欲不親五害。五害者，童、斷、石、獨、過也。

On the left side is the Azure Dragon and on the right side is the White Tiger, surrounding and protecting, with the main mountain and the guest mountain facing each other. Whenever a true dragon settles in a site, the left side turns back and the right side embraces it, with the front having facing mountains and the back having supporting mountains, thus forming the shape and structure. There is no auspicious site that lacks an auspicious case. The case says: if the dragon and tiger embrace and protect but the main and guest mountains do not respond to each other, then it must be a false or fake site. "Four directions are clear and bright, five harms do not approach": the four directions refer to the Azure Dragon, White Tiger, main mountain, and guest mountain. Their value lies in advancing forward, bowing, and embracing, being upright and solemn without being crooked, clear and bright without being vague. When the situation reaches this level, how can it not be auspicious? Furthermore, it should not be tainted by the five harms. The five harms refer to child mountains, broken mountains, stone mountains, solitary mountains, and passing mountains.

十一不具，是謂其次。此特指上地而言。十中有一[缺]泥以為說，則世間無全地矣，非概論也。海眼曰：篇中形勢二字，義已瞭然，可見勢在龍，而形在局，非俗人之所謂喝形也。奈何卑鄙之說，易惑人心，須至捆蔽，以論傳論，以肓誘肓，無益反害，莫此為甚。總之道理原性廣大精微，古聖先賢原為格物致知窮理盡性大學問，今人只作籠利想，故不得不以術行耳。匪直今人之術不及古人，今人之用心先不及古人之存心矣，奈何！

If one of the ten conditions is missing, it can only be considered as a secondary grade land. This passage specifically refers to the top-grade land. If one rigidly insists that missing any one of the ten items means the land is not good, then there would be no complete and perfect land in the world. Therefore, this is not a general rule. The sea eye says: In this passage, the terms "form" and "situation" are clearly explained. "Situation" refers to the dragon body, while "form" refers to the overall layout, not the vulgar so-called "drinking form and taking appearance" approach. Unfortunately, these shallow views easily mislead people, leading to layers of confusion, spreading errors, and blind leading the blind, which is not only unhelpful but harmful. There is nothing worse than this. In summary, the principles of geography are vast and subtle. Ancient sages regarded it as a great study for investigating things and extending knowledge, and for thoroughly understanding principles and achieving perfection. However, modern people only think about profit, so they have to treat it as a system of divination. Not only are the skills of modern practitioners inferior to those of the ancients, but their intentions are also far less sincere than those of the ancients. It is truly lamentable!

夫重岡疊阜，群城眾支，當擇其特。聖人之於民類，麒麟之於走獸，鳳凰之於飛鳥，亦類也。重岡並出，群阜攢頭，須擇其毛骨廳秀、神氣俊雅之異於眾者為正也。大則特小，小則特大。眾山俱小，取其大；眾山俱大，取其小。參形雜勢，主客同情，所不葬也。參形雜勢，言真務之不分；主客同情，言汝我這莫辨。

When faced with many hills, ridges, and branches, one must select the most outstanding one. Just as the sage emerges among ordinary people, the qilin among beasts, and the phoenix among birds, they are of the same kind yet distinct. When hills stand side by side and clusters of earth gather, one must choose the one that is clearly outstanding, with a refined and elegant appearance, clearly different from the others. "When large, choose the small; when small, choose the large": if all the hills are small, choose the largest among them; if all are large, choose the smallest. "When forms and situations are mixed and confused, and the master and guest are alike in their appearance, such a place is not suitable for burial": when forms and situations are intertwined and indistinct, it is hard to distinguish truth from falsehood; when the master and guest appear similar, it is hard to tell them apart—such a place should not be chosen for burial.

夫支欲伏於地中，壠欲峙於地上。伏者隱伏，峙者隆峙。此言支城行度體段之不同。支城之止，平夷如掌。支城葬法雖有不同，然其止處悉皆如掌聲之平。倒杖口訣曰：斷續續斷，氧受於坦；起伏伏起，氣受於平。李淳風曰：來不來，坦中裁。住不住，平中取。亦曰：來來來，堆堆堆，慢中取，坦中裁。皆如掌之義也。

Branches are hidden beneath the ground, while ridges stand prominently above it. "Hidden" refers to being concealed, and "standing" refers to being elevated and prominent; this describes the difference in the forms and structures of branches and ridges. "When branches and ridges stop, they are flat and level like a palm": although the burial methods for branches and ridges differ, the place where they stop is the same, flat and level like a palm. The "reverse staff" formula says: when the qi line is intermittent, breaking and continuing, the qi settles in the flat areas; when the qi line rises and falls, the qi settles in the level areas. Li Chunfeng said: if it is unclear whether the qi comes or not, decide at the flat place; if it is unclear whether the qi stops or not, seek it at the level place. He also said: "Come, come, come; pile, pile, pile. Take from the gentle place, decide at the flat place." All of these refer to the meaning of "like a palm."

故支葬其額，城葬其麓。支葬其頹，緩而急之也；攏葬其麓，急而緩之也。金牛云：緩處何妨安絕頂，急時不怕葬深泥。卜支如首，眩壠如點頭。所謂如首如足，亦即巔麓之義，謂欲求其如足也。形氣不經，氣脫如逐。支城之葬，隨其形勢，莫大各有常度，不經則不合常度。或葬城於頹首，葬支於麓足，則生氣脫散，如馳逐也。

Therefore, when burying a branch-shaped hill, it should be placed at its top, and when burying a ridge-shaped hill, it should be placed at its foot. Burying a branch-shaped hill at its top is because the branch is gentle in nature, and thus needs to be tightly enclosed by a high position. Burying a ridge-shaped hill at its foot is because the ridge is urgent in nature, and thus needs to be loosely enclosed by a low position. The Golden Ox Manual says: where the momentum is gentle, it is not a problem to place the burial at the very peak; when the momentum is urgent, it is not afraid to bury deep into the muddy ground. "Burying a branch is like burying the head, and burying a ridge is like burying the foot." The phrase "like the head and the foot" refers to the top and the foot of the hill, meaning that each should be placed according to its appropriate position. "The form and qi do not follow the proper way, and the qi escapes like a horse running away": when burying a branch or a ridge, they must follow their respective forms and have certain regularities; "not following the proper way" means not conforming to these regularities. If a ridge is buried at the top or a branch is buried at the foot, the life qi will scatter and escape, like a horse fleeing swiftly.

夫人之葬，蓋亦難矣。支壠之辨，眩目惑心，禍福之差，候虜有間。支城固亦易辨，奈有似支之城，似攏之支。支來而壠止，壠來而支止，或攏變為支而復為壠，支變為壠而復為支。或以支為壇垛，而行壠於上；以壠為壇垛，而行支於止。復有壠內而支外，支內而壠外者；又有強支弱壠，急支緩壠，緩支平壠，隆支隱壠，石支土壠，老支嫩壠，偏支正壠，全支半壠，以及夫非支非壠之不可辨者。

To properly conduct a burial is indeed very difficult. Simply distinguishing between a branch and a ridge is enough to cause confusion and bewilderment, while the difference between fortune and misfortune is as distinct as that between a king and a captive. Originally, branches and ridges are easy to distinguish, but there are cases where a ridge resembles a branch and a branch resembles a ridge. There are instances where a branch comes and forms a ridge pit, and where a ridge comes and forms a branch pit. There are also cases where a ridge turns into a branch and then back into a ridge, and where a branch turns into a ridge and then back into a branch. Some have branches as the base with ridges above them, others have ridges as the base with branches in between. There are also cases where the ridge is inside and the branch outside, or the branch inside and the ridge outside. There are also situations where a strong branch controls a weak ridge, a rapid branch controls a slow ridge, a slow branch controls a flat ridge, a prominent branch controls a hidden ridge, a stone branch controls a soil ridge, an old branch controls a young ridge, an oblique branch controls a straight ridge, a complete branch controls a half ridge, and those that are neither branch nor ridge, making it impossible to distinguish.

然其中有廳有正，有經有權，自非明師耳提面命，則弦目惑心，莫能別也。倘支城互用，首足倒施，其禍立至。今之葬者，支攏不能別，可無誤乎！

In between there are odd and even, constant methods and flexible adaptations. Without a wise teacher explaining in person and passing on the knowledge directly, one would only become confused and unable to distinguish. If the methods of branches and ridges are reversed, the burial at the top would be done at the foot, and the burial at the foot would be done at the top, calamities would immediately follow. Now, those who perform burials cannot even distinguish between branches and ridges, how could they avoid making mistakes!

乘金相水，穴土印木。此言穴中證應之玄策也。金亦生氣之異名，言即其尖圓之所止也。相水者，言金魚界合相輔於左右也。穴土者，土即中央之義，謂穴於至中，取沖和之氣，即葬口是也。印木即兩邊蟬湖之砂，夾主蝦鬚之水，以界穴地。《肘申寶經》日：三合三分見穴土，乘金之義兩片兩。潮察相水印木之情，蓋亦神明其義耳。

Staking a site requires "riding the metal, harmonizing with water, occupying the soil, and imprinting the wood." This is a secret method for verifying the site's energy within the burial ground. "Metal" is also another name for life qi, referring to the pointed and rounded top where the energy stops. "Harmonizing with water" means that the goldfish water flows on both sides, supporting the site. "Occupying the soil" refers to taking the central meaning of soil, meaning the site should be located in the most central and upright place, receiving the harmonious qi, which is the entrance of the burial. "Imprinting the wood" refers to the two sides of sand resembling the wings of a cicada, enclosing water resembling shrimp whiskers, used to define the site. The "Treasure Classic" says: where there are three parts and three harmonies, the soil is evident, and the meaning of riding the metal is found in those two pieces of sand. Carefully examining the form of harmonizing with water and imprinting the wood is nothing but experiencing this principle to a divine level.

又有所謂水底眼，剪刀交，水裡坐，水裡臥，明暗股，明暗，長短湖，長短水，蝸窟蛤尖，交金界玉雞胸鴻尾，壽帶孩衿，筻口鳥跡，生龜死鱉，眠於就溼，割腳淋頭，明陽暗陰，陽落陰出，羅紋土宿，十字天心，撲面水底，浮大口出小口，水過山不過橋，流水不流，兩片牛角砂，一滴蟹眼水，舌尖堪下莫傷唇，齒薄可扦休近骨，虛榜雨聲猶滴，古鼎煙消氣尚浮，卒難通曉。

In addition, there are many other terms for methods of site selection: water-bottom eye, scissors intersection, sitting in water, lying in water, bright and dark ridges, bright and dark soil, long and short lakes, long and short water, snail hole and clam tip, intersecting metal and jade, chicken chest and goose tail, sash belt and child's collar, Gankou bird track, living turtle and dead鳖, sleeping on dry and resting on wet, cutting foot and pouring head, bright yang and dark yin, yang falling and yin emerging, lotus pattern soil dwelling, cross heaven heart, water facing mountain, flowing water not flowing, as well as two pieces of ox horn-like soil, a drop of crab eye-like water, "the tip of the tongue can be used for burial but should not injure the lip," "the thin part of the teeth can be used for site selection but should not be too close to the bone," "in the empty platform, the sound of rain still drips," "in the ancient bronze vessel, the smoke has vanished but the qi still floats," and so on. These terms are truly difficult to fully understand at once.

外藏八風，內秘五行。四維四正，完密而無空缺，既無風路，則五行之生氣，自然秘於其內而凝結矣。天光下臨，地德上載。天有一星，地有一穴，在天成象，在地成形。葬得其所，則天星垂光而下照，地德柔順而上載也。

To the outside, it should conceal the winds from all eight directions; to the inside, it should secretly contain the qi of the Five Phases. The four corners and four cardinal directions are complete and perfect, with no wind paths to connect them. Thus, the life qi of the Five Phases naturally becomes secretly contained within, gathering and condensing. "Heavenly light descends, earthly virtue ascends": in the heavens there is a star, and on the earth there is a mound. In the heavens it becomes a celestial formation, and on the earth it becomes a physical form. If the burial is properly chosen, the star in the heavens will shine its light downward, and the virtue of the earth will gently bear it.

陰陽沖和，五上四備。物無陰陽，違天背原。孤陽不生，獨陰不成，二五感化，乃能沖和。沖和之處，則必有五色異土以應之。言四備者，不取於黑。又曰沖和之處陰氣寒，至此而溫，陽氣熱，至此而涼，溫涼之氣，是為沖和。

Yin and yang interact, clash, and harmonize. The five colors of soil are present in four. All things separate from yin and yang go against the way of heaven and abandon their origin. A single yang cannot produce, and a single yin cannot form. Only when the energies of yin and yang and the essence of the five phases interact and generate can harmony be achieved. Where harmony is present, there must be corresponding soil of five colors. It is said 'four are present' because the color black is excluded among the five. Another view says: where harmony exists, the yin energy is originally cold, but here it turns warm; the yang energy is originally hot, but here it turns cool. This moderate warmth and coolness is called harmony.

目力之巧，工力之具，趨全避闕，增高益下，微妙在智，觸類而長，玄通陰陽，功奪造化。目力之巧，則能趨全避闕；工力之具，則能增高益下。大幾作用之法，隨宜料理，千變萬化，本無定方，全在人心目靈巧，以類度類，觸而長之，則玄功可以盜地之機。通陰陽之理，奪造化之權。

One must possess keen eyesight and skillful techniques; striving for completeness while avoiding defects, raising the low places and leveling the high ones. The subtle aspects lie in wisdom, and with the ability to draw connections, one can skillfully grasp the principles of yin and yang. Its function is sufficient to seize the power of creation. Keen eyesight enables one to pursue completeness and avoid defects; skillful techniques allow for raising the low and leveling the high. Generally, the principles of action must be adapted to local conditions, varying endlessly, with no fixed formula. It entirely relies on the skill and insight of the human mind, drawing parallels between things, and expanding from a single point. In this way, one can skillfully harness the vital energy of the earth, understand the principles of yin and yang, and seize the power of creation.

勢如萬馬，自天而下。星嵐插漢，自天而下，若萬能馬奔馳而來也。形如負峙，有城中峙，法葬其止。萬物負陰而抱陽，故九背後不可無屏障以蔽之，如人肩背後最畏賊風，則易於成疾，坐穴亦然。真龍穿障受氣，結成形局，玄武中峙，依倚屏障。以固背後氣，此立穴之大概也。然又當求其止聚處而葬之，則無不吉矣。

The approach resembles a thousand horses galloping, descending from heaven. This describes peaks like stars in the sky piercing the heavens, falling straight down from the sky, as if a thousand fine horses were rushing forward. "The form resembles a supporting screen, with a ridge in the middle standing firm; the burial should be at its resting place." All things are back to the yin and embrace the yang, so wherever there is a grave site, there must be a barrier behind it to protect it. Just as a person's shoulders and back are most vulnerable to cold winds, which can easily cause illness, the burial site is the same. The true dragon passes through the enclosures to receive the qi, forming a shape and structure. The Xuanwu peak stands in the middle, leaning against the barrier behind it, thus holding the qi behind it—this is the general idea of establishing a grave site. However, one must further accurately find its resting and gathering place for burial, and there will be no inauspiciousness.

經曰：勢止形昂，前澗後岡，龍首之藏。勢欲止聚，形欲軒昂，前有攔截之水，後有樂托之山，形局既就，則真龍藏蓄於此矣。鼻顙吉昌，角目滅亡，耳致侯王，唇死兵傷。此以龍首為喻而取穴，非謂真有鼻穎角目也。但鼻穎以喻中正，故吉；角目偏斜而又粗硬孤露，不受穴，故凶。耳言深曲，唇言淺薄，所以有侯王兵傷之別。

The ancient text says: When the momentum has stopped, the form becomes lofty and noble, with a stream of water in front and a mountain ridge behind; this is where the dragon's head is hidden. The momentum must stop and gather, the form must be lofty and noble, with water blocking in front and a pleasant mountain supporting behind. Once the form and situation are complete, the true dragon is hidden here. "The nose and forehead bring good fortune, the horns and eyes lead to destruction; the ears bring honor and kingship, the lips bring death by weapons": this uses the dragon's head as a metaphor to indicate the location for choosing a site, not that there are actually noses, foreheads, horns, or eyes. The nose and forehead symbolize the central and upright position, hence good fortune; the horns and eyes are crooked and rough, exposed and unable to hold the site, hence bad fortune. The ears symbolize deep and curved areas, while the lips symbolize shallow areas, hence the difference between being honored as a king and dying by weapons.

宛而中蓄，謂之龍腹，其脈深曲，必後世福，傷其胸脅，朝穴暮哭。宛宛之中，若有所蓄者，龍之腹也，況又深曲如臍，豈有不吉？若葬非其道，傷其胸者，必遇石而帶黑暈，傷脅者乾燥如聚粟，或上緊下虛，鋤之如到肉。朝穴暮哭者，言其應之速也，可不慎哉！

The terrain that winds and contains something within is called "dragon's abdomen"; the vein here is deeply hidden and winding, and it will surely bring blessings to future generations. If the chest of the dragon is injured, the grave will be opened in the morning and there will be crying by evening. In the winding and concealed form, there seems to be something contained, which is the dragon's abdomen; and since it is deeply curved like a navel, how could it not be auspicious? If the burial is not done according to proper methods and the dragon's chest is injured, one will surely dig up stone and have a blackish bluish tinge; if the dragon's ribs are injured, the soil will be dry like a pile of millet, or compacted on top and hollow below, and a single shovel will feel as if digging into flesh. The saying "morning grave, evening cry" refers to how quickly the result is seen, how can one not be cautious!

夫外氣所以聚內氣，過水所以止來龍。外氣者，橫過之水；內氣者，來龍之氣。此即外氣橫形、內氣止生之謂也。千尺之勢，宛委頓息，外無以聚內，氣散於地中。經曰：不蓄之穴，腐骨之藏也。千尺言勢之遠也，宛委者，宛轉委曲而馴順，頓息者，頓挫止息而融結也。若陰陽不交，界合不明，後無橫水以攔截，則土中之生氣散溫而無收拾矣，葬之適足以腐骨。

External Qi is used to gather internal Qi, and water crossing over is used to stop the coming dragon. External Qi refers to the water in front of the site, while internal Qi refers to the Qi brought by the coming dragon. This is the meaning of the inner text: "External Qi spreads horizontally, internal Qi stops and generates life." A distant trend of a thousand feet meanders and comes to a stop, if there is no water outside to gather the internal Qi, the Qi will scatter into the earth. The ancient text says: a grave that cannot retain Qi is a tomb for decaying bones. "A thousand feet" refers to the long distance of the trend, "wan wei" means it twists and turns smoothly, "dun xi" means it stops and rests, and becomes consolidated. If yin and yang do not meet, the boundary water is unclear, and there is no cross water to block behind, the life Qi in the soil will scatter and escape; burying here would only be enough to rot the bones.

夫噫氣能散生氣，龍虎所以衛區穴，疊疊中阜，左空右缺，前曠後折，生氣散於飄風。經日：騰陋之穴，敗棒之藏也。天地之氣，噫則為風，最能飄散生氣，故必藉前後左右衛護區穴，而後能融結也。若堂局雖有入首疊疊之阜，卻緣左空右缺，前曠後凹，地之融結，悉為風所蕩散，則生氣不能蓄聚，攏之浮氣升騰於上，支之沉氣陋匯於下矣，葬之無益於存亡，適足以腐敗棺棒而已。

The qi emitted by heaven and earth can scatter the life qi, so it is necessary to rely on the azure dragon and white tiger to guard the burial site. If there are many hills in the area, but the left side is empty, the right side is missing, the front is open, and the back is broken, the life qi will be scattered by the wind. The ancient texts say: a grave where the qi rises and disperses is a tomb that will ruin the coffin. Once the qi from heaven and earth is emitted, it becomes wind, which is most capable of scattering the life qi. Therefore, it is essential to have protection on all four sides of the burial site before it can be properly consolidated. If, within the bright hall, although there are many hills leading into the site, the left is empty, the right is missing, the front is open, and the back is concave, then the qi that should be consolidated will be completely scattered by the wind. The life qi cannot be retained, the floating qi on the ridge rises up and disperses, while the heavy qi beneath the hill leaks away. Burial in such a place brings no benefit to the deceased or the living, and merely causes the coffin to rot.

夫土欲細而堅，潤而不澤，裁肪切玉，備用五色。石山土穴，欲得似石非石之土，細膩豐腆，堅實潤滋，文理如裁肪也。土山石穴，必得似土非土之石，脆嫩鮮明，光澤晶瑩，體質如切玉也。五氣行乎地中，金氣凝則自，木氣凝則青，火赤土黃，皆吉。唯水黑則凶。

The soil for a good site should be fine and firm, moist but not wet and sticky. When cut open, it should resemble cut fat or sliced jade, with all five colors present. For a soil pit in a mountain of stone, the soil should be something that is neither stone nor soil, fine and rich, firm and moist, with a texture like cut fat. For a stone pit in a mountain of soil, the stone must be something that is neither stone nor soil, delicate and fresh, bright and lustrous, with a quality like sliced jade. The five elements' energies flow through the earth. When the metal energy gathers, the soil is white; when the wood energy gathers, the soil is green; when the fire energy gathers, it is red; when the earth energy gathers, it is yellow. All these are auspicious. Only when the water energy gathers, resulting in black color, is it considered inauspicious.

五行以黃為土色，故亦以純色為吉。又紅黃相兼，鮮明者尤美，間白亦佳，青則不宜多見，以近於黑色也。枝攏千變萬化，高低深淺，結作各異，鳴穴中生氣聚結，孕育廳秀而為五色者，則無有不吉也。言五色者，特舉其大綱耳。

The Five Phases take yellow as the natural color of earth, so they also regard pure and correct colors as auspicious. Red and yellow intermingled and bright in appearance are especially beautiful; a mixture with white is also good. Green should not appear too much, as it is close to black. The ridges and valleys change in countless ways, varying in height and depth, and the methods of forming the burial site differ; as long as the life qi gathers at the site, producing soil that is clear, strange, elegant, and unusual in five colors, there is no inauspicious outcome. Mentioning 'five colors' is merely a general statement.

土山石穴，亦有如金如玉者，或如象牙、龍腦、珊瑚、琥珀、瑪瑙、車渠、硃砂、紫粉花、細石膏、水晶、雲母、禹餘、糧石、中黃、紫石英之類，及石中有鎖子文、檳榔文，中點點雜出而具五色者，皆脆嫩溫潤，似石而非石也。

There are also stones in the hills of earth that resemble gold and jade, or look like elephant ivory, dragon's brain, coral, amber, carnelian, pearl oyster, cinnabar, purple powder flower, fine gypsum, crystal, mica, Yu Yu Liang stone, central yellow stone, and purple stone quartz. Some stones have patterns like chainmail and are like areca nut, with spots in the middle that are varied and display all five colors. These are all delicate, tender, warm, and moist, resembling stone but not quite stone.

石山土穴，亦有所謂龍肝、風髓、猩血、蟹膏、散玉、滴金、絲切、縷翠、柳金黃、秋茶褐之類，及有異文層香如花樣者，或異色鮮明如錦秀者，皆堅實光潤，似土而非土也，即為得生氣矣。否則非真穴也。至若活動物神異，固嘗聞之，然有亦能漏匯龍氣，大非吉地之宜有，高明者宜以鑑之。

There are certain kinds of soil found in earth holes on stone mountains, such as dragon's liver, phoenix's marrow, wild boar's blood, crab fat, scattered jade, dripping gold, silk-cutting, thread-green, willow yellow gold, and autumn tea brown. There are also those with strange patterns, layered like flowers, or vividly colorful like brocade. These soils are solid and lustrous, resembling earth but not earth. To obtain such soil is to obtain life qi; otherwise, it is not a true site. As for encountering living creatures or seeing supernatural phenomena when digging a well, although such things have been heard of, they may merely be signs of leaking dragon qi, certainly not phenomena expected of a good site. Skilled people should carefully distinguish these.

夫乾如聚粟。土無氣脈，上緊下虛。焦白之土，麻黑之砂，括燥鬆散，鋤之如聚粟也。溫如卦肉。淤溫軟爛，鋤之如腐肉，不任刀也。水泉砂礫。地氣虛浮，腠不密如濾篾，如灰囊，內藏氣溼之水，外滲天雨之水也。皆為凶宅。已上皆凶，葬之則存亡無益，適足以腐骨敗槨[缺]而已。

The soil in the grave site is dry and hard, resembling a pile of millet; it lacks a vital energy flow, being compact on top and loose underneath. It is dry, rough, and loose, and when dug with a spade, it feels like turning over a pile of millet. If the soil is wet and soft, resembling rotten flesh, it is damp and decayed, and when dug with a spade, it feels like cutting through rotten flesh, which is so soft that even a knife cannot hold. If there is seeping spring water and a lot of gravel, this indicates a weak earth energy, with loose soil structure, like a bamboo sieve or a bag for carrying ash, containing moisture evaporated from within and rainwater seeping in from above. All these are signs of a凶宅, which is harmful to both the deceased and the living. It can only cause the bones to decay and the coffin to rot.

夫葬以左為青龍，右為白虎，前為朱雀，後為玄武。此言前後左右之四獸，皆自穴處言之。玄武垂頭。垂頭言自主峰漸裝甲兵而下，如欲受人之葬也。受穴之處，澆水為流，置坐可安，始合垂頭格也。若注水即傾，立足不住，即為陡瀉之地。《精華髓》云：人眠山上龍方住，水注堂心穴自安。亦其義也。

When burying a person, the left side of the grave site is considered the Azure Dragon, the right side the White Tiger, the front the Vermilion Bird, and the back the Black Tortoise. The directions of these four animals are all described from the perspective of the grave site. "The Black Tortoise's head is lowered" refers to the main peak's energy gradually decreasing and sloping downward, as if bowing low to receive the burial. The place where the grave is located should be such that when water is poured on it, the water flows slowly away, and a seat can be placed there stably, which conforms to the "lowered head" pattern. If the water rushes down immediately and even standing is difficult, then it is a steep and rushing area. The "Essence of the Essentials" says: a person can rest in peace on the mountain, indicating that the dragon pulse has settled; water flowing into the central hall indicates a stable burial site. This is the same meaning.

朱雀翔舞。前山聳拔端特，活動秀麗，朝揖而有情也。青龍蜿蜒。左山活軟簾淨，展掌而情意婉順也。若反抗倔強，突無僵硬，則非所謂蜿蜒矣。白虎馴俯。馴，善也，如人家蓄犬，馴擾而不致有噬主之患也。俯者低頭俯伏之義，言柔順而無蹲踞之凶也。《明堂經》云：龍播臥而不驚，是為吉形。虎怒蹲視，昂頭不平，禍機中藏。又曰：白虎彎彎，光淨圭山，角艮如臥角，圓如今環，虎具此形，乃得其真。半低半凶，頭高尾藏，有缺有陷，折腰斷梁，虎有此形，凶禍災殃。

"The Vermilion Bird soars and dances," meaning the mountain in front is tall, upright, and prominent, with a graceful and elegant posture, bowing toward the burial site with affection. "The Azure Dragon winds and coils," meaning the mountain on the left is soft, clean, and spreads out like an open palm, with a gentle and smooth demeanor; if it is rebellious, stubborn, or stiff and abrupt, it cannot be called winding. "The White Tiger is tamed and submissive," where "tamed" means kind, like a dog that is well-trained and does not turn against its master; "submissive" means bowing low, indicating that it is gentle and does not appear threatening or aggressive. The "Classic of the Bright Hall" says: a dragon mountain that lies quietly and calmly is a good shape; a tiger mountain that is angry, crouching, and looking up with its head high and unwilling to lower itself harbors hidden dangers. It also says: a white tiger that is curved and smooth, clean and bright, with its corners like the bent arm of a reclining figure, and its rounded parts like a jade ring, is considered genuine; if it is half low and half fierce, with a high head and hidden tail, with depressions and breaks, and a broken waist and broken beam, then the tiger has such a shape and will bring calamity.

形勢反此，法當破死。四獸各有本然之體段，反此則不吉矣。故虎蹲謂之銜尸。右山勢蹲，昂頭視穴，如欲銜噬墳中之尸也。龍踞謂之嫉生。左山形踞，不肯降服，回頭斜視，如有嫉妒之情。世俗多言龍昂虎伏，蓋亦傳習之誤。昂當作降，大概龍虎俱以馴俯俯伏為吉。玄武不垂者拒尸。主山高昂，頭不垂伏，如不肯受之葬而拒之也。朱雀不舞者騰去。前山反背無情，上正下斜，順水擺竄，不肯盤旋朝穴，若欲飛騰而去也。

If the situation is opposite to what is described, according to the method, it indicates destruction and death. Each of the four animals has its own proper form; if it is violated, it is inauspicious. Therefore, when the White Tiger appears in a crouching posture, it is called '衔尸' (carrying a corpse): the mountain on the right side crouches, lifts its head to stare at the burial site, as if trying to carry away the corpse from the grave. When the Blue Dragon appears in a coiled posture, it is called '嫉生' (envying life): the mountain on the left side is dominant and refuses to bow down, turns its head to look sideways, as if harboring jealousy. Commonly people say '龙昂虎伏' (the dragon is raised and the tiger is crouched), which is a mistaken transmission. The term '昂' should actually be '降' (lowering), meaning that in general, the dragon and tiger are auspicious when they are obedient and crouched. '玄武不垂者拒尸' (the Black Tortoise does not lower its head, thus rejecting the corpse): the main mountain is high and refuses to lower its head, as if refusing to accept the burial. '朱雀不舞者腾去' (the Vermilion Bird does not dance, thus flying away): the front mountain is unyielding, the upper part is upright but the lower part is slanting, following the water flow to move away, unwilling to turn back and surround the burial site, as if flying away.

夫以支為龍虎者，來止跡乎岡阜，要如肘臂，謂之環抱。此言平洋大地，左右無山以為龍虎，止有高田勾夾，故當求岡阜之來，蹤土跡於隱隱隆隆之中，最要寬展，如人之肘臂，腕肉有情，明堂[缺]夷自為局垣，一龍一虎，如視之圓。言其形如步武，旋轉自然，團簇環抱而恬軟也。

When the branches are used to represent the dragon and tiger, their coming and stopping leave only traces on the ridges. They should bend like a person's elbow and forearm, which is called "ringing around." This refers to plains where there are no mountains on either side to serve as dragon and tiger, but only elevated ridges that enclose each other. Therefore, one must look for the trend of the ridges and the traces of the soil in the subtle and slightly elevated areas. Most important is that they spread out widely, like a person's elbow and wrist, showing affection. The bright hall should be flat and form a complete enclosure, with one dragon and one tiger appearing round and complete. This describes the shape that connects step by step, turns naturally, gathers and surrounds gently and peacefully.

以水為朱雀者，衰旺繫乎形應，忌乎湍激，謂之悲泣。水在明堂，以其位乎前，故亦名朱雀，若池湖淵潭，則以澄清瑩淨為可喜，江河溪澗，則以屈曲之玄為有情。倘廉劫箭割，湍激悲泣，則為凶矣。由是觀之，雖水之取用不同，關係乎形勢之美惡則一也。蓋有是形則有是應，故子孫衰旺，亦隨之相感之理也。別有一般鼕鼕哄哄如擂鼓聲音，得之反吉，又非湍激悲泣之比。

When water is used to represent the Vermilion Bird, the prosperity or decline of the family depends on the response of the water form. It is most undesirable for the water to flow rapidly, as the sound of such water is called "bitter crying." If the water is in the Bright Hall, which is located in front of the site, it is also called the Vermilion Bird. If it is a pond, lake, or deep pool, clarity and purity are considered favorable. If it is a river, stream, or ravine, then the water should meander in the shape of the character "之" or "玄" to be considered harmonious. However, if the water is fragmented like the star Lianzhen, the Robbery Sha directly strikes, or if it shoots like an arrow cutting the foot, and the water flows rapidly with a sound like bitter crying, then it is ominous. From this, we can see that although the use of water varies, the principle relating to the good or bad form remains the same: there is a certain form, and there is a corresponding response, so the prosperity or decline of the descendants is also influenced accordingly. There is another type of water sound that is like the sound of a drum, which is considered auspicious, but it cannot be compared with the rapid and sorrowful sound of water.

朱雀源於生氣。氣為水母，有氣斯有水。原其所始，水之流行，實生氣之所為也。生氣升而為雲，降而為雨，山川妙用，流行變化，勢若循環，無有窮已。是故山之與水，當相體用，不可須央離也。

The water of the Vermilion Bird originates from Life Qi. Qi is the mother of water; there is water only because there is Qi. Tracing its origin, the reason water flows is actually due to the movement of Life Qi. Life Qi rises to form clouds and descends as rain. The subtle function of mountains and rivers lies in this continuous flow and transformation, like a circular cycle that never ends. Therefore, mountains and water should be mutually essential as body and function, never separated.

派於未盛，朝於大旺。派者，水之分也，朝者，水之合也。夫之水行，初分懸溜，始於一線之微，此水之未盛好。小流合大流，乃漸遠而漸多，而至於會流總潞者，此水之大旺也。蓋水之會由山之止，山之始乃水之起。能知水之大會，則知山之大盡。推其所始，究其所終，離其所分，合其所聚，置之心目之間、胸臆之內，總而思之，則大小無從而逃，地理可貫而盡矣。

Water flows out in branches when it is not yet strong, and gathers together when it is at its peak. "Branching out" refers to the dispersal of water, while "converging" refers to its gathering. Initially, water flows only as a thin thread, like a fine line, which is the state of water when it is not yet strong. Small streams merge into larger ones, flowing further and gathering more, until all streams converge at one place, which is the state of water at its peak. Water gathers together because the mountains have stopped; the beginning of the mountains is also the beginning of the water. If one can clearly identify where the water gathers in a great assembly, then one can know where the mountains end. Investigating where it begins and where it ends, distinguishing its branching points and converging points, and keeping these in mind and considering them thoroughly, then all the water sources and mouths will be within one's sight, and the study of geography can be fully understood.

若夫《禹貢》之載九州，其大要則繫於隨山浚川這四字，如導水、導河、導漾之類，皆水之未盛也；如入於江、入於河、入一海者，皆水之大汪也，以其大勢言之，則山川之起於西北，自一而生萬也；水之聚於東南，合萬而歸一也。《禹貢》舉天下之大者而言之，則始於近而終於遠，自一里而至十里，由十里而至於足跡之所能及，推其冊之起止，究其水之分合，是成小《禹貢》也。

The "Shangshu · Yuguang" records the nine provinces, with the essence lying in the four characters "follow the mountains and dredge the rivers." Terms like "guide the water," "guide the river," and "guide the Yang" refer to when the water is not yet great. Terms like "flow into the Yangtze," "flow into the Yellow River," and "flow into the sea" refer to when the water has become great and gathered. In terms of the overall trend, mountains and rivers originate in the northwest, emerging from one to generate myriad forms; water converges in the southeast, uniting myriad streams to return to one. "Yuguang" presents a grand view of the whole world; when we look at the land, we start from the near and move to the far, from one li to ten li, then from ten li to the range reachable by foot, investigating the beginning and end of mountain ranges and the division and convergence of watercourses—this is like writing a small "Yuguang" for a region.

澤其相衰，流於因謝。澤謂所澤。《詩·彼澤之陂》注云：水所鍾聚也。水既港蓄淵停則止，水勢已煞，故曰衰。流於因謝者，水盈科而進，則其停者已久，溢為餘波，故曰謝。以返不絕。山之氣運，隨水而行，凡遇吉凶形勢，若遠著近，無不隨感而應。然水之行也，不欲斜飛直控，反背無情，要得眾砂節節攔截之玄，屈曲有情，而成不絕之運化也。

Water that stops flowing forms a pond, and its momentum then declines; further down, it is only the remnants of its flow that remain. "泽" refers to where water gathers. The commentary on the "Book of Songs · Chen Wind · Ze Bi" says that "泽" is where water accumulates. Once water has stopped and gathered into a pool without continuing forward, its momentum is cut off, hence it is called "decline." The phrase "flowing into a confined area and then fading away" means that after water fills a depression, it continues forward, but after lingering for a long time, only the remnants remain, hence it is called "fading away." "Returning without ceasing" means that the energy of the mountains follows the water, and wherever there are auspicious or inauspicious formations, whether near or far, they respond accordingly. However, the flow of water should not be direct or abrupt, nor should it be without sentiment. It should be obstructed step by step by clusters of sand, making it meander like a "Z" or "Xuan" shape with sentiment, thus achieving a continuous transformation.

法每一折瀦而後匯。此言水去勢，每於屈折處要有豬蓄，然亦不必盡泥穴前，但得一水，則亦可謂之遊矣。善於作用者，穴前元辰直長，法以穴中溝頭水論瀦匯，每折中作斗，既瀦而後匯去，可救初年無患，此亦是奪神功之妙也。洋洋悠悠，顧我欲留。此言水之去勢，悠洋眷戀，有不忍遁去之情，顧我而欲留也。其來無源，其去無流。源深流長，不知其來；砂攔局密，不見其去。

Water methods require that each bend in the watercourse be first collected into a pond before flowing on. This refers to the flow of water: at every bend, there should be a pause and accumulation. However, it is not necessary to strictly adhere to the area in front of the site. As long as there is a place where water is stored, it can be considered as meeting the method. Skilled practitioners, when encountering straight flowing water in front of the site, use the water from the nearby ditch at the site to consider storage and discharge. At each bend, they build small pools to first collect the water and then let it flow away. This can resolve misfortunes in the early years, which is a clever method that surpasses nature. "Vast and flowing, looking back to me as if reluctant to leave" describes water that flows freely and affectionately, hesitating to depart, looking back with a sense of attachment. "Its source is unseen, its flow is untraceable" means the source is deep and long, so its origin is not visible; the surrounding landforms protect it and the structure is complete, so its destination is also not visible.

經曰：山來水回，貴壽而財。山來者，眾山攢集；水回者，群流環會。此富貴壽考之穴也。山囚水流，虜王滅候。山囚，明堂逼塞不寬舒也；水流，元辰直溜不索纖也。生旺繫乎形應，地理之法，不過山水向背為緊，向則為吉，背則為凶，故向坐有法，當取之於應照。水路有法，當求之於曲折，他無興焉。

The ancient texts say: When mountains rush towards a site and water flows in a winding manner, it indicates that descendants will be prominent, longevity will be achieved, and wealth will be abundant. What is meant by "mountains coming" is that many mountains gather and converge; what is meant by "water returning" is that numerous streams encircle and meet. Such a site is destined for wealth, honor, and longevity. "Mountains trapping water flow, leading to the capture of kings and the destruction of dukes": "Mountains trapping" refers to the bright hall being narrow and blocked, not spacious; "water flow" refers to the original stream water flowing straight without bending or winding. Prosperity and vitality depend entirely on the response of the terrain. The key aspect of geomancy is the direction and orientation of mountains and water: if they face towards me, it is auspicious; if they face away, it is inauspicious. Therefore, determining direction and sitting position follows certain rules, which should be verified by the surrounding mountains that correspond and reflect; arranging the water course also follows certain rules, which should be sought through the winding and turning of the water. There is nothing else beyond this.

占山之法，以勢為難，而形次之，方又次之。千尺為勢，百尺為形，勢言闊遠，形言淺近。然有大山大勢，大寺大形，則當大作規模，高抬望眼，而後可以求之也。勢有隱顯，或去山勢，從東趨形，從西結勢，由左來穴，自右出勢。又有佯詐穴，亦有花假，此所以為最難也。

The method of examining land, the most difficult aspect is to observe "shi" (formations), followed by "xing" (shapes), and then "fangwei" (directions). A thousand feet concern shi, and a hundred feet concern xing; shi refers to broad and distant aspects, while xing refers to immediate and near appearances. When encountering great mountains, grand formations, and large shapes, one should expand the scale and raise the perspective before seeking the right location. Shihas both hidden and apparent aspects: some mountain ranges may seem to recede in the distance, yet their forms approach from the east; some formations may conclude from the west, yet the site falls from the left, while the shi extends to the right. There are also fake sites that appear as if they are the main point, with false and insincere shapes, so observing shi is the most difficult.

其次莫如形。有一二里為一形，此形之大者；也有只就局內結為蜂喋蛙蛤之類，此形之小者也。鵝鳳相肖，獅虎相類，形若不真，穴仍由似？故形亦為難也。又其次莫如方。方者方位之說，謂某山來合坐作某方向之類是也。

Next comes the difficulty of examining the form. There are forms that span several miles before they take shape, these are large forms; there are also forms that are formed within a limited area, such as bees, butterflies, frogs, and snails, these are small forms. A goose and a phoenix may look similar, a lion and a tiger may have similar body shapes, if the form is not recognized accurately, how can the site be truly correct? Therefore, examining the form is also difficult. Then comes the difficulty of examining the direction. Direction refers to the concept of orientation, meaning that when a mountain comes, it should be paired with a certain direction and positioned in a particular orientation.

勢如萬馬自天而下，其葬王者。此下言賓龍降勢大略，可總括天下山成之行度，若欲逐一分類，則反包括不盡矣。其葬王者，言其貴也，不得拘之。勢如巨浪花，重嶺疊障，千乘之葬。峰巒層踏，如洪波巨浪，奔湧而來，當出千乘之貴。

The terrain resembling ten thousand horses galloping down from the heavens can produce a burial site for an emperor. The following discusses the general characteristics of a true dragon mountain range, which can summarize the entire course of mountains across the land; attempting to classify them in detail would be impossible. The term 'burial for a king' merely describes its supreme value and should not be taken literally. 'The terrain resembles great waves, with successive ridges and overlapping peaks, suitable for the burial of a thousand chariots': the mountains rise in layers, one following the other, like surging waves, and are appropriate for the emergence of a powerful state with a thousand chariots.

勢如降龍，水繞雲從，爵祿三公。星嵐撐漢，踏銜而下，如龍之降也。及至歇處，山如雲擁，水似帶播，烏得不貴！勢如重屋，茂草喬木，開府建國。真龍隆勢，層層踏踏，如人家之重屋疊架，所以為貴也。

"The terrain resembles a descending dragon, with water winding around and clouds gathering, leading to the rank of three dukes": The mountain peaks are high and reach the sky, gradually descending in tiers, like a dragon descending from the heavens; when it reaches a resting place, the surrounding mountains gather like clouds, and the flowing water winds like a belt, how could one not attain high status! "The terrain resembles a grand mansion, with lush grass and tall trees, establishing a state and founding a kingdom": The grandeur of the true dragon's terrain is layered and overlapping, like a house with successive floors, hence it is considered valuable.

勢如驚蛇，屈曲徐斜，滅亡家國。橫竄直播，行度畏縮而不條暢，死硬不委蛇，故葬者家亡國來滅。勢如矛戈，兵死形因。尖利如矛葉，直硬如槍桿，故子孫多死於凶橫非命。勢如流水，生人皆鬼。順瀉直流，會無禁止之情，此遊溫之龍也，葬之者主少亡客死。

"The terrain resembles a startled snake, twisting and winding, yet sluggish and slanted, leading to the destruction of family and country": When the mountain terrain is abruptly crossing and moving straight, its flow is hesitant and constricted, stiff and unyielding without any sinuous appearance, thus burying here will lead to the downfall of family and country. "The terrain resembles spears and halberds, with soldiers dying in battle and being imprisoned": The mountain shape is sharp like a spearhead and straight like a spear shaft, thus descendants are prone to die from sudden misfortunes. "The terrain resembles flowing water, with living people becoming ghosts": The mountain terrain flows down smoothly and straight without any retention, indicating a wandering dragon, thus burying here will result in the death of young people and dying away from home.

形如負峙，有城中峙，法葬其止，王侯崛起。幾結穴之處，負陰抱陽，前親後倚，此總相立穴之大情也。負峙形如御屏，壁立崎急，不可扦穴，法當於平地，須龍貴朝真，而後可不謂負峙，便能如是之貴也。形如燕察，法葬其曲，胙土分茅。燕窠多於山腰，龍虎包裹，自成形局，入穴不見孤露，所以為貴。

"The form resembles a screen behind the throne, with a ridge in the center; the method is to bury at the stopping point, where kings and dukes rise to prominence": wherever the site of a grave is formed, it should be back to the shady side and embrace the sunny side, with the front close to the facing and supporting hills, which is the general principle of establishing a grave. The form of "screen behind the throne" resembles the screen behind an emperor's throne, standing upright and steep, so the grave should not be placed on top of it, but rather on flat ground. It is also necessary for the dragon mountain to be noble and the facing hills to be true, in order to match this noble atmosphere, and it is not enough to have merely the form of a screen behind the throne to be so noble. "The form resembles a swallow's nest; the method is to bury at the curve, and the land is granted and fiefdoms are divided": the swallow's nest form is usually found on the mountain waist, with the dragon and tiger mountains surrounding it on both sides, forming its own pattern. When entering the grave site, there is no exposure or isolation, hence it is considered noble.

形如側壘，後岡遠來，前應曲回，九棘三槐。穴形偃詐，如壘之側，玄武來上，前朝後應，委曲周迴，法當就壘口扦之，主三公九卿之貴。形如覆釜，其嶺可富。覆釜如五星中所謂釜金也，唯挨金下水空。今言形如覆金，則合葬麓，陰龍而陽穴也。若葬於巔，乃是以陰挨陰，不幾於獨陰不成之義乎！近來世俗正坐此病，無不葬壠於巔也，固有照天蠟燭及貫頂法多葬山嶺，亦須有天然成穴方可下。

"The form resembles a leaning hill, with the rear mountain far away, and the front response winding and turning, with nine thorns and three槐 trees": The grave site is inclined and sloping, resembling a leaning hill, with the Black Tortoise coming from behind, and in front there is a facing mountain and behind there is a responding mountain, winding and turning. The method should be to choose the mouth of the hill for the grave site, which will bring about the status of the Three Dukes and Nine Ministers. "The form resembles a covered cauldron, and its peak can bring wealth": A covered cauldron refers to the metal star known as the cauldron, but when choosing the grave site for the metal star, it should be located at the place of the water star below. Now, if the form resembles a covered cauldron, the grave should be co-buried in the foot of the mountain, belonging to a yin dragon and forming a yang grave. If the grave is buried on the mountain peak, it is yin following yin, which is not far from the principle of "solitary yin cannot form a complete entity!" Recently, the common people have been committing this mistake, burying the grave on the mountain peak. Although there are two methods, "lighting the sky with a candle" and "piercing the peak," which often bury the grave on mountain ridges, it is necessary to have a naturally formed grave site to be suitable for burial.

形如植冠，永昌且歡。植冠言其形穴之尊嚴也。後仰前倚，壁立崎急，宜阡緩中。形如投算，百事錯亂。山形如算，橫直亂投，故凶。形如亂衣，蕩女淫妻。山形剝落破碎，如亂衣之不整，故淫亂。形如灰囊，災舍焚倉。大抵即內篇水泉砂礫之意，言生氣不蓄之穴，得雨暫溼，雨止即幹，如湯之淋灰，故凶。

"The shape resembles a planted hat, enduring prosperity and joy": A planted hat describes a grave site that is upright and dignified. The mountain behind is sloping backward and the front leans forward, with steep and abrupt cliffs. It is suitable to bury in a flat and gentle place. "The shape resembles scattered counting rods, with all affairs in disorder": The mountain shape looks like scattered counting rods, with straight and horizontal rods thrown haphazardly, hence it is凶. "The shape resembles disordered clothes, with a promiscuous woman and an unchaste wife": The mountain shape is broken and fragmented, resembling disordered clothes, hence it indicates the household has women who are immoral. "The shape resembles a gray bag, with disaster, burning houses and granaries": This generally refers to the inner text's "water springs and sand grains," meaning a grave site that cannot retain life qi. It becomes wet with rain and dry when the rain stops, like hot water poured on ash, hence it is凶.

形如覆舟，女病男因。橫岡無脈，中央四凹，無穴可扦，葬之則男女不利。形如橫幾，子絕孫死。玄武縮頭，入首無脈，穴可扦。然有得幾之正形者，乃水之所變，故出文章科第。世有盧相公祖、楊神童祖、方太監祖皆葬幾形，蓋未可以其凶而棄之也。形如臥劍，誅夷逼督。形狹而長，首脫而瘁，純石剝落，丈理枯燥，故凶。然有劍形而出貴者，如石使相祖曾文遺下托手穴是也。形如仰刀，凶祝伏逃。形如魚之攝，無肥厚氣象，故凶。

"The form resembles a overturned boat, with female illness and male imprisonment": A hill lying horizontally with no ridge, the center and all four sides sunken, no suitable place for a tomb, so it is unfavorable for both men and women. "The form resembles a horizontal table, with son's death and grandson's demise": The Black Tortoise is hunched, and there is no ridge at the entrance, which should not be suitable for a tomb. However, there are also truly proper forms of tables, which are produced by the transformation of water stars, and in such cases, there is prosperity in scholarship and officialdom: examples include the ancestral tombs of Lu the Minister, Yang the God童, and Fang the Eunuch, all of which are located in table-like forms, showing that we cannot discard such forms simply because they are considered凶. "The form resembles a lying sword, with persecution and calamity": The mountain is narrow and long, with the tip worn off and withered, entirely made of stone debris, dry in texture, thus it is凶. However, there are also sword-like forms that produce noble persons, such as the ancestral tomb of Shi the Minister and the supporting hand穴 left by Zeng Wen. "The form resembles an upside-down knife, with hidden misfortune and escape": The mountain shape resembles a fish caught in a net, lacking a thick and prosperous appearance, thus it is凶.

牛臥馬馳，蠻舞鳳飛。此言各得其本性而應形真。媵蛇委蛇。委蛇則為話蛇，故吉；直硬為死，則凶。黿鼉魚鱉，以水別之。四者皆水族，故以近水而應形真。牛富鳳貴。牛出於土星，故富；風出於木星，故貴。媵蛇凶危。蛇心險有毒，故多凶。遇蛙蛤則貪婪而為小人，蓋蛇之所陷也。逢蜈蚣、金龜、鳩鳥則畏謹而為君子，用欲陷於蛇也。古今阡蛇形地者何限，豈可例以凶危而不用乎！

Cows should lie down, horses should gallop, phoenixes should dance, and birds should fly: this means that each should conform to its inherent nature, and the form is then genuine. "Tengshe Wishe" (a serpent winding and twisting): a snake that is winding and twisting is alive, hence auspicious; a stiff and rigid snake is dead, hence ominous. "Yu, Tu, Yu, and Bie": these four are all aquatic creatures, so they should be near water, and the form is then appropriate. "Cow wealth, phoenix honor": the form of a cow comes from the Earth Star, hence it signifies wealth; the form of a phoenix comes from the Wood Star, hence it signifies honor. "Tengshe danger": the snake's heart is cunning and poisonous, hence it often brings misfortune; if a snake-shaped terrain meets frogs or clams, which are eaten by snakes, it will bring greed and small people; if it meets centipedes, golden crabs, or pigeons, which can subdue snakes, it will bring caution and virtuous people. Throughout history, how many people have been buried in snake-shaped terrains? How can we universally label them as dangerous and discard them entirely?

形類百動，葬者非宜，四應前按，法同忌之。形勢止伏如尸居之不動，方可扦穴，若有不定，豈可用乎！非惟主山，但目前所見，飛定擺竄、於我無情者，悉當豈之。夫勢與形順者吉，勢與形逆者凶，勢吉形凶，百[缺]一，勢凶形吉，禍不詐日。形勢二者，皆以止伏為順，飛走擺竄為逆。順則吉，逆者凶。勢吉形凶，尤可希一日之福；若勢凶形吉，則禍不待終日。極言應之速也。

Any form that shows restlessness is unsuitable for burial; the surrounding mountains and the nearby formations in front of the site should also avoid this. The shape and momentum should be like a body lying still, remaining motionless, in order to determine thesite; if they are unstable and swaying, they cannot be used. Not only the main mountain should be like this, but also any objects seen before us, or those flying or moving around without regard for us, should be avoided. "When the momentum and form are in harmony, it is auspicious; when they are in opposition, it is inauspicious; if the momentum is auspicious but the form is inauspicious, there is only a small chance of success; if the momentum is inauspicious but the form is auspicious, misfortune will come within a day." Both form and momentum should be calm and settled to be favorable, and movement and agitation are unfavorable; calmness brings good fortune, agitation brings misfortune. If the momentum is favorable but the form is unfavorable, there may still be a day of good fortune; but if the momentum is unfavorable and the form is favorable, misfortune will come before a day passes. This emphasizes how quickly misfortune can occur.

經日：地有四勢，氣從八方。寅申巳亥，四勢也；震離坎兌乾坤艮巽，八方也。若但言地有四勢，只有朱雀、玄武、青龍、白虎而已；氣從八方，只有四正、四隅而已。兩句下證之以寅申巳亥震離坎兌乾坤艮巽之說，則當以方位解之。四勢為四長生，如火生寅、水生申、金木生於巳亥是也，八方為八勢，東方震艮、南巽離、西方坤兌，北乾坎是也。又有所謂六秀六貴，分金三十吉龍並十六貴龍等說，皆原於此，是星勢之所由興也。

The ancient text says: "The land has four directions, and the qi comes from the eight directions."寅,申,巳,亥 are the four directions, and Zhen, Li, Kan, Dui, Qian, Gen, Xun, Kun are the eight directions. If it says only "the land has four directions," then it refers to the four animals: Zhu Que, Xuan Wu, Qing Long, and Bai Hu. If it says only "the qi comes from the eight directions," then it refers to the four cardinal and four intermediate directions. However, the text below uses寅,申,巳,亥 and Zhen, Li, Kan, Dui, Qian, Gen, Xun, Kun to explain, so we should interpret it according to the directions. The four directions refer to the four growths: fire is born in寅, water is born in申, metal and wood are born in巳 and亥 respectively. The eight directions refer to the eight directions: east is Zhen and Gen, south is Xun and Li, west is Kun and Dui, and north is Qian and Kan. In addition, terms such as the six excellent, the six noble, and the thirty good dragons and sixteen noble dragons are all derived from this. The theory of star directions originated from here.

是故四勢之山，生八方之龍，四勢行龍，八方施生，一得其宅，吉慶榮貴。四勢者，陳石壁所謂五行生氣之地；八方，八勢方也。八龍不能自生，要得寅申巳亥五行之生氣之地而後能施生也。其大意自亥位發始，即為生氣之地，或從亥上經過亦是，餘可類推。但此之生氣與內外篇之言生氣不同。

Therefore, the four directions' mountains give rise to the eight directions' dragons, with the four directions' ascending dragons and the eight directions' generating life. Once a suitable burial site is found, it brings good fortune and prosperity. The so-called four directions refer to the five phases' life qi as mentioned by Chen Shibì; the so-called eight directions refer to the directions where the eight forces are located. The eight directions' dragons cannot generate life on their own; they must be connected to the寅, 申, 巳, and 亥, which are the five phases' life qi areas, in order to generate life. In short, it means that the life qi area starts from the亥 position, or if the dragon pulse passes through the亥 position, it also counts; the rest can be inferred similarly. However, the term 「life qi」 here is not the same as the life qi discussed in the inner and outer chapters.

土圭測其方位，玉尺度其遠邇。土圭所以辨方正位，其制見於《周禮》；玉尺所以度量遠跡，其數生於黃鐘。今臺司度日影以定侯，多用此制也。夫葬乾者，勢欲起伏而長，形欲闊厚而方；葬坤者，勢欲連辰而不傾，形欲廣厚而長平；葬艮者，勢欲委蛇而順，形欲高峙而峻；葬巽者，勢欲峻而秀，形欲銳而雄；

Using the soil gnomon to determine directions and the jade measure to assess distances. The soil gnomon is used to correctly determine directions, and its form is described in the "Rites of Zhou"; the jade measure is used to measure distances, and its scale comes from the Huangzhong bamboo pipe. Today, astronomical institutions measure shadows to determine seasonal changes, and mostly still use this system. For burials in the Qian direction, the terrain should be undulating and continuous, and the form should be broad and solid; for burials in the Kun direction, the terrain should be connected and not tilted, and the form should be wide and thick with a long and flat shape; for burials in the Gen direction, the terrain should be winding and smooth, and the form should be high and steep; for burials in the Xun direction, the terrain should be steep and elegant, and the form should be sharp and strong.

葬震者，勢欲緩而起，形欲聳而峨；葬離者，勢欲馳而窮，形欲起而崇；葬兌者，勢欲天來而坡垂，形欲方廣而平夷；葬坎者，勢欲曲折而長，形欲秀直而昂。此言八分之山，必欲合如是之形勢，然後為吉。夫天下山川行度，千變萬化，豈有一定之理哉？何者不欲起伏而長，闊厚而方，寧獨乾之一山如是哉？此只言其大概耳。是以形勢為上，而方位次之。必欲如此，又何異於刻舟求劍者乎！[缺]存之以侯參考。

Those buried in the direction of Zhen should have a gentle slope followed by a rising hill, with a high and majestic form; those buried in the direction of Li should have a swift and far-reaching trend, with a lofty and towering form; those buried in the direction of Dui should have a slope coming from above, with a gentle slope at the foot, and a broad and flat form; those buried in the direction of Kan should have a winding and long trend, with a clear, elegant, and upright form. This refers to the mountains in the eight directions, which must conform to such forms to be auspicious. However, the movement and changes of mountains and rivers are countless and ever-changing, how can there be a fixed and unchanging rule? Is it not the case that every place desires undulating, long, broad, and square forms? Could it be that only the mountain in the Qian direction should be like this? This is merely a general statement. Therefore, it is still better to prioritize the form and terrain, with the direction being secondary. If one insists on strictly following the direction without considering the actual terrain, then it is no different from searching for a boat in a marked spot. Let us keep this as a reference for consideration.

蓋穴有三吉，葬直六凶，天光下臨，地德上載。天光地德前見。藏神合朔，神迎鬼避，一吉也。神，吉神；鬼，凶煞。朔謂歲月日時。言藏神合乎吉朔也。神迎鬼避，得吉年月也。陰陽沖合，五土四備，二吉也。目力之巧，工力之具，趨全避缺，增高舉國下，三吉也。解見前。

There are three kinds of auspicious sites and six kinds of inauspicious burials. The heavenly starlight shines downward, and the earthly virtue rises upward — the meaning of 'heavenly light' and 'earthly virtue' has already been explained before. Concealing the spirit and aligning with a favorable new moon, auspicious spirits come to welcome and malevolent forces retreat, which is the first auspicious condition. Here, 'spirit' refers to auspicious spirits, 'ghost' refers to malevolent forces, and 'new moon' refers to the year, month, day, or hour. This means that burial should be conducted on a favorable day and hour, thus inviting auspicious spirits and repelling malevolent forces. The harmonious interaction and balance of yin and yang, with four of the five colors of soil present, constitute the second auspicious condition. Skilled eyesight and complete human effort are directed toward perfection and the avoidance of defects, raising the low areas and leveling the high ones, which is the third auspicious condition. The explanations of these two points have already been given in the previous text.

陰陽差錯為一凶，歲時之乖為二凶。此言葬日不得方向年月之通利。力小圖大為三凶。生人福力淺薄，而欲圖王侯之地，是不量力度德也。然此亦不可泥。憑福恃勢為四凶。憑見在之福，恃當今之勢，富貴之家，自謂常如今日，而不深慮有父母之喪者，不思盡力以求宜隱之地，但苟焉寵變而已，正程子之所謂唯欲掩其目之不見，反以陰陽之理為無足[缺]，可勝道哉！

Yin and yang being mismatched is the first凶, and the year, month, day, and hour not being in harmony is the second凶 — this refers to the burial day not being in alignment with the direction and the year, month, and day. A small amount of strength but a great ambition is the third凶: living people with shallow blessings and virtue attempt to acquire lands of kings and dukes, which is not measuring their own strength and virtue; however, this point should not be taken too rigidly. Relying on blessings and depending on power is the fourth凶: relying on current blessings and power, wealthy families believe they will always remain as they are, and when facing the mourning of parents, they do not deeply think or make an effort to find a suitable place for burial, but instead handle it carelessly. This is exactly what Cheng Yi said, "just wanting to cover one's eyes so that they cannot see," and in turn, regard the principles of yin and yang as insignificant, which is truly absurd beyond measure!

《魏志》：管輅遇徵東將軍毋丘儉之墓，嘆曰：松柏雖茂，無形可文，碑通雖美，無後可守，玄武垂頭，青龍無足，白虎銜尸，朱雀悲泣，四危已備，法當滅族。後果如其言。

The Records of the Three Kingdoms: Wei Zhì states that Guan Lu passed by the tomb of the Commander of the Eastern Expedition, Guan Qiu Jian, and lamented, saying: The cypress and pine trees on the tomb are although flourishing, their arrangement lacks order; the stone inscriptions are although beautiful, they will have no descendants to maintain them in the future. The Black Tortoise is bowed down, the Azure Dragon is missing its foot, the White Tiger seems about to carry away the corpse, and the Vermilion Bird appears to be weeping – all four ominous signs are present. According to the principles, this portends the extinction of the family. Later, it indeed came to pass as he had predicted.

又《左氏春秋傳》魯文公十三年：邾文公卜遷於繹，史曰：利於民，不利於君。公曰：苟利於民，孤之利也。左右曰：命可長也，君何弗為？公曰：命在養民，民苟利矣，遷也吉莫如之。遂遷。五月，公果卒。然固有數焉。而陰陽之理，亦有所定矣。

For example, the "Zuo Zhuan" records that in the thirteenth year of Lu Wen Gong, Duke Zhu Wen Gong consulted a divination about whether to move the capital to Yishan. The historian said: moving the capital would be beneficial to the people but detrimental to the ruler. Duke Wen Gong said: as long as it is beneficial to the people, it is beneficial to me. Those around him advised: the ruler's life span was originally destined to be prolonged, why do this? Duke Wen Gong replied: the heavenly mandate of the ruler lies in nurturing the people; as long as it is beneficial to the people, moving the capital is most auspicious. So he moved the capital. That same month of May, Duke Wen Gong indeed died. This shows that although there is a fixed destiny, the principles of yin and yang also have their own rules.

僭上帶下為五凶。僭上方庶人墳墓不得如大官司制度，貧家行喪不得效富室眩耀，及不得作無益華靡，亡者無益，存者招禍。逼下為儉不中禮，怪吝鄙澀，父母墳墓不肯即時盡作用之法，因循苟且，致生凶變。作用者，謂如作明堂，通水道，及夫截龐去滯，增高益下，陣水蔽風之類，皆是也。

Exceeding one's station and acting improperly, being stingy and oppressive towards the people, is the fifth inauspicious. the so-called 'usurping above' means that the tombs of common people should not be built according to the standards of high officials, and the funerals of poor families should not imitate the extravagance of wealthy households, nor should they indulge in unnecessary luxurious displays; these practices are of no benefit to the deceased and bring misfortune to the living. the so-called 'pressing down' means being overly frugal in a way that violates propriety, being stingy and crude, refusing to properly care for the tombs of one's parents in a timely manner, being careless and negligent, which leads to calamities. Here, the term 「作用」 refers to the practices of establishing a bright hall, clearing water channels, removing excess parts, removing blockages, raising low areas, leveling high areas, blocking water and wind, and similar activities.

變應怪見為六凶。上言天時人事本能全美。或有吉地吉穴，主人儒滯不葬，或是非爭競而害成，或貧病兼憂而不能舉。或明師老死不復再來，或停喪久遠而兵炎不測，或子孫參差而人事不齊，或官事牢獄而不復可為，或日怠日忘竟成置，或全家絕滅同歸暴露，是皆因葬不即舉而變見多端也。嗚呼，為人者可不凜凜然而知戒謹乎哉！

The sixth calamity is characterized by frequent changes and strange occurrences. As previously mentioned, heaven and human affairs are inherently difficult to reconcile: some people clearly possess auspicious land and a good burial site, yet the family hesitates and delays, unwilling to bury the deceased; others suffer from disputes and litigation, causing things to go wrong; some are poor and ill, unable to afford the funeral expenses; some have their wise masters pass away, never to return; some leave the body unburied for too long, encountering unforeseen calamities such as war or fire; some descendants disagree, making it impossible to gather the necessary people; others are involved in legal troubles, making it impossible to proceed; some grow increasingly negligent and forgetful day by day, eventually abandoning the burial altogether; and some families are completely wiped out, leaving the remains exposed in the wilderness. All these are due to the failure to bury the deceased in a timely manner, leading to a multitude of misfortunes. Alas, how can people not be deeply alert and cautious in their actions!

經曰：穴吉葬凶，與棄尸同。言形勢雖吉，而葬不得穴，或葬已得穴，而不知深淺之度，皆與委而棄之者何以異哉！《錦囊》一書，其大概專以生氣為主，即太極為之體也；其次分為枝城，即陰陽為之用也；又其次日風水、曰止聚，曰形勢，曰骨脈；又其次則驗文理之秀異，明作用之利宜。學者當熟讀玩味，則知景純之心法矣。

The ancient classics say: Even if the site is auspicious, if the burial method is improper, it is no different from just throwing a corpse away carelessly. This means that even if the form is favorable, the burial may not have hit the true site; or even if the true site has been identified, the depth is not properly understood. In these two situations, there is no difference from abandoning a corpse in the wilderness. The book "Jinnang Jing" focuses on "life qi" as its main principle, which is based on the concept of the Taiji; then it distinguishes between branches and ridges, which is based on the function of yin and yang; further it discusses fengshui, stopping and gathering, form and structure, and the bones and veins; finally it examines the peculiar patterns of the soil at the site and determines the appropriate methods of construction. Scholars should read and thoroughly understand this, and thus grasp Guo Jingchun's method.