Ping Sha Yu Chi Jing (平砂玉尺經)

原文：天分星宿，地列山川。仰觀牛斗之墟，乃見眾星之拱運；俯察岡阜之來，方識平原之起跡。劉釋：五行之氣在天成象，而日月星辰見焉：紫微太極起於亥子之中，天市東垣起於寅卯之區，少微酉液在刊兌之間，太微南極在巽已丙之首。中有一星尊居於內，而二十八宿環遠於外。故牛斗之墟，左為帝星所居之處，其列宿則隨斗柄所指而拱向之，附天而行，是謂天經。五行之氣在地成形，峙而為山岡壠阜，散而為平原都溼，流而為江淮河漢，故山川之流峙，莫非是氣之凝布。然平原曠野皆根於岡瓏，分佈丁維而成形，故察岡阜之所來，則知平原之發跡矣。

The heavens distribute the twenty-eight mansions, while the earth displays thousands of mountains and rivers. Looking up to observe the area of the Ox mansion and the Dipper mansion in the sky, one can see the stars surrounding and rotating around them. Looking down to examine the origins of hills and ridges, one can recognize the traces of the pulse of the plains and the land. Liu Ji explains: the energies of the Five Phases rise to the heavens and condense into celestial phenomena, from which the sun, moon, and stars appear. The Purple Micro Enclosure is where the Taiji resides, beginning at the center of the direction of Due North, between亥 and子. The Tian Shi Enclosure is to the east, beginning around寅 and卯. The Shao Wei Enclosure belongs to酉, located between刊 and兑. The Tai Wei Enclosure and the Southern Pole are located at the beginning of巽,巳, and丙. Each enclosure has a central star within it, while the twenty-eight mansions surround it. Therefore, the area where the Ox and Dipper mansions are located has the Emperor Star to its left. All the mansions follow the direction of the Big Dipper's handle and surround it, adhering to the movement of the celestial bodies, which is called "the heavenly order." The energies of the Five Phases descend to the earth and condense into landforms: rising forms mountains and ridges, spreading forms plains and swamps, flowing forms the Yangtze River, Huai River, Yellow River, and Han River. Therefore, the flow or the rising of mountains and rivers is all the result of this energy condensing and arranging itself. Plains and open fields all take ridges as their root, with the energy spreading to the four directions and eight trigrams to form their shape. Therefore, by examining where the hills and ridges come from, one can know where the plains originate.

原文：萬山一貫，起自崑崙。劉釋：山龍之散見於地，雖有千萬之多，而其龍脈之來，皆出於崑崙。按《搜導祿》及《地志》鄙言：崑崙山高一萬八千九百四十七里，中峰齊天。在中國計之，崑崙則在西北乾兌之間，實天下山川之祖；而五頂之人中國，又眾山之大宗也。

All mountains in the world spring from the same source, originating from Kunlun. Liu Ji explained: mountain dragons appear scattered across the land, though there are countless of them, their origins all trace back to Kunlun. According to the rough records in "Sou Dao Lu" and "Di Zhi," Kunlun Mountain is eighteen thousand nine hundred forty-seven li high, with its central peak level with the sky. According to China's directional calculations, Kunlun lies between the Northwest乾 and兑, making it truly the ancestral mountain of all mountains and rivers. Moreover, the five peaks of Kunlun enter China, becoming the great ancestral lineage of all mountains. Here, the term "wan shan yi guan" refers to the foundational concept of the Triple Harmony school in discussing dragons: first, they confirm that all dragon lines originate from the same source, then from the source, they determine the attributes of the dragon lines in different regions.

原文：乾坤坎離總歸絕域，而西通瀚海；艮震與巽三條入中國，而五嶽分居。劉釋：乾坤坎離兌五條，分歸西北及正南，入無夷蠻種之地，龍脈出析俱不可考。惟艮震巽三條獨入中國，分居五方，為五嶽之山，又中國山川之大，各處分勢施生。東南已巽行龍出身，行十一萬九千六百五十里入海，結帝之都三，起蛟龍之地一百四十七，水穴三十六，其間產忠貞、育英才、出聖君賢相者七百二十穴，聚精拔秀為卿士大夫之地不計其數。寅艮行龍出身八萬四千一百里入海，結帝王之都一，起蛟龍之地七十二，頂穴一十有八，其產大聖人之地五，出賢人良相五百有七穴，為卿大夫之地不計其數。申卯行龍行八萬一千五百六十里，止於伊洛裡澗之交，結帝王之都三，起蛟龍之穴十十有四，產聖君賢相侯伯五百五穴，其間鍾氣發秀為卿士大夫賢士之類，北艮巽之穴尤多。

Among the dragon lines branching from Kunlun, the lines of Qian, Kun, Kan, and Li all lead to distant border regions, heading west towards the瀚海. Only the lines of Gen, Zhen, and Xun enter China, each occupying one of the five directions and forming the five sacred mountains. Liu Ji explained that the five dragon lines of Qian, Kun, Kan, Li, and Dui each lead to the northwest and due south, entering the lands of the barbarian tribes; how these dragon lines are distributed can no longer be verified. Only the three lines of Gen, Zhen, and Xun enter China separately, each residing in one of the five directions, forming the five sacred mountains. This is the grand pattern of China's mountains and rivers, with each region developing according to its natural disposition. The dragon line from Xun in the southeast originates and travels a distance of eleven thousand nine hundred and sixty-five li before entering the sea, forming three imperial capitals, one hundred forty-seven places of dragon emergence, and thirty-six water holes. Among these, there are seven hundred and twenty sites capable of producing loyal and devoted men, nurturing outstanding talents, and giving rise to sage emperors and virtuous ministers. There are countless places where talents gather and produce officials and scholars. The dragon line from Yin-Gen originates and travels a distance of eight thousand four hundred and ten li before entering the sea, forming one imperial capital, seventy-two places of dragon emergence, and eighteen apex holes. Among these, there are five places capable of producing great sages, five hundred and seven sites capable of producing virtuous ministers and capable officials, and countless places producing officials and scholars. The dragon line from Shen-Mao originates and travels a distance of eight thousand one hundred and fifty-six li, coming to rest at the confluence of the Yi River, Luo River, and Li Jian. It forms three imperial capitals, fourteen dragon emergence sites, and five hundred and five sites producing sage emperors, virtuous ministers, and marquises. Among these, the sites in the north along the Gen and Xun directions are most abundant in gathering spiritual energy and producing outstanding talents and virtuous scholars. These distances and numbers are legends from the geomancers of the Yuan and Ming dynasties, emphasizing the noble status of these three great dragon lines, and should not be taken as actual measurements.

原文：是故黃河界而西北，丑艮行龍。劉釋：黃河之水，派自崑崙艮寅之左、甲卯之右，界艮丑於東北之首，限甲卯於是正東，向東曲折百流入中國，至河套之北，出陝之左而山西等路右臂，至汴東南，左紆徐州之東北入海。故河之西地，乃丑艮行龍，寶為坤艮之氣入首，故燕冀至青兗之地多坤艮結穴，自右轉為坎局。

Therefore, the Yellow River demarcates the northwest area, where the dragon line follows the direction of Chou and Gen. Liu Ji explains: the Yellow River's water flows from the left side of Kunlun Gen Yin and the right side of Jia Mao. In the northeast, it is bounded by Gen and Chou, and in the due east, it is limited by Jia and Mao. It then winds eastward, gathering myriad rivers to flow into China. It flows north of the He Tao region, exiting the left side of Shaanxi to become the right arm of Shanxi and other regions, then proceeds to the southeast of Bianliang, turns left again to flow northeast towards Xuzhou and eventually enters the sea. Therefore, the area west of the Yellow River follows the dragon line of Chou and Gen. The most valuable is the qi entering from Kun and Gen. Thus, from Yan and Ji to Qingzhou and Yanzhou, there are many sites formed by the Kun and Gen directions, with the dragon line turning from the right side forming the Kan hexagram structure.

原文：長江限而江南，巽辰起祖。劉釋：崑崙東南孤角分條，自康姑九萬八千七百五十里，出西無天竺、西番南界曰六國山之北，一萬二千里通巴西之慶鵬山，分枝三派：左股出陝之南，為雍之右衛；中股歷憑旗發派，為荊襄之南，行渡祁山，起南嶽行山，為離宮之火星；憑旗右股，作成都之左。

The Yangtze River separates the area from the south, and the ancestral mountains in that region originate from the direction of Xun and Chen. Liu Ji explains: The isolated horn of Kunlun in the southeast branches out into a dragon ridge, which travels nine thousand eight hundred and seventy-five li from Kanggu, emerging from the western border of Tianzhu and Xifan, north of the six countries' mountains, then proceeds another twelve thousand li to reach Qingsheng Mountain in Bashu. From there, it divides into three branches: the left branch extends south of Shaanxi, forming the right guard of Yongzhou; the central branch passes through the area of Pingqi, distributing into the ridge south of Jingzhou and Xiangyang, crossing Qishan, rising along the southern route of Nan Yue Hengshan, belonging to the fire shape of the Li palace; the right branch of Pingqi forms the left barrier of Chengdu.

原文：惟寅甲卯乙之落脈，為河江中柱之根基。劉釋：河源之左，自寅卯憶當震之首落脈，起帳出一萬四千里為蘭花媾，至三萬三千七百一十六里為喬黎山，至一萬九千里入榆莢山，過西域無胡南幕西首山，行一萬二千二百五十里入中國，至幽谷漣奇為秦漢。又一條分至南楚之北界，一條分至同原之北界，入河中條之洛。長江東限，黃河西流，餘氣及淮楊通秦入海。是知震脈之落，為江湖之中柱，其龍獨尊，其氣獨正，出震入離，大都區中年悠久，民安物阜，文士萃出，風氣正直，民無佞奸，上下從化，皆其應也。

Only the pulses falling in the directions of寅 (Yin) and甲 (Jia), as well as卯 (Mao) and乙 (Yi), are the foundation of the central pillar between the Yellow River and the Yangtze River. Liu Ji explained that on the left side of the Yellow River's source, the pulse begins at the beginning of the Zhen direction, which is the Yin and Mao directions. It starts from there, forming a ridge that travels 1,400 li to Lan Hua Gou, then another 33,716 li to Qiao Li Mountain, followed by 1,900 li into Yu Jia Mountain. It passes through the western regions without Hu, the southern frontier, and the western Shou Mountain, then travels 12,250 li into China, reaching the area around You Gu Lian Qi. This is where the Qin and Han dynasties established their capitals. Another branch goes to the northern boundary of southern Chu, and another to the northern boundary of Tong Yuan, entering the area of He Zhong Tiao Mountain and Luo River. The Yangtze River is limited to its east, and the Yellow River flows to its west. The remaining energy extends to Huainan and Yangzhou, then connects to the area of Qin and enters the sea. From this, we can see that the pulse descending from the Zhen direction is the central pillar between the Yellow River and the Yangtze River: its dragon is supreme, its energy is pure and upright, originating from the Zhen direction and entering the Li direction. Therefore, this vast region has been long-lasting throughout history, with the people stable and secure, abundant resources, numerous scholars, proper customs, and few deceitful people, with harmony between the upper and lower levels. All these are manifestations of the correct energy of the central pillar.

原文：岡壠平原之分別，猶體骨肌肉之相附。肌肉兩於骨外，血脈行於肉中，知血脈流動之情，見肌肉榮枯之理。劉釋：幾山脈起自崑崙，為山之首，而氣脈之行因山而見，猶人體有骼骨之格；氣絡流行，分佈而散漫為土皮，猶人之肌肉。土不離山，猶肉不離骨也，乃知平土元氣皆根山。

The difference between ridges and plains is like the relationship between bones and flesh in the human body: flesh is outside the bones, and blood vessels run through the flesh. If one understands how the blood flows, one can see the condition of the flesh. Liu Ji explains: all mountains originate from Kunlun, which is the first mountain. The flow of qi depends on the shape of the mountains to be visible, just as the human body first has the framework of bones. When the qi spreads out, it becomes the soil on the surface, similar to the flesh. Soil cannot exist without mountains, just as flesh cannot exist without bones. Therefore, the original qi of flat land also originates from mountains. This passage supports the theory of the Triple Harmony school that "even in plains, one must seek the root of mountain qi": where mountains are not visible, one can infer the qi flow by observing the movement of water.

原文：是故眾水趨歸東北，而坤申之氣始生。劉釋：大凡坤申行龍，水必起流東北，其氣脈之使然也。故水神倒東北而行者，其地多坤申之氣。原文：群流來向震辰，乾亥之龍秀育。劉釋：假如眾水流向震辰之方，交會合流而去，則上脈元來必自乾亥行龍，故求龍於東南之交者始真。轉關則壬子龍亦結地，坤申之氣左關者亦可取，惟離巽震艮氣之不入，故尋龍者不當於乾亥之砂頭立穴也。仙曰：東南水聚之處，界水倒右有震穴，界水倒左向北流兌穴，離艮巽三龍決不宜下。龍從西北方來，水自東南合者，氣脈水交媾，情意已在震巽，元逆至之理。

Therefore, all the waters tend to flow toward the northeast, and that area begins to generate the qi of坤 and 申. Liu Ji explained: generally, when a dragon line flows in the direction of坤 and 申, the water must flow toward the northeast, which is natural for the qi to be like this. Therefore, whenever one sees the water spirit flowing toward the northeast, that area is mostly the qi of坤 and 申. The classic text also says: all streams come from the directions of震 and 辰, indicating that there is a refined dragon line of乾 and 亥 there. Liu Ji explained: if all the waters flow toward the direction of震 and 辰 and meet and flow away there, then the upstream source must originally come from the dragon line of乾 and 亥. Therefore, one should look for the dragon line at the southeast water mouth where they meet, in order to find the true one. If there is a turning point in the middle, the dragon line of壬 and 子 can also form a site; and if the qi of坤 and 申 is blocked from the left, it can still be used. Only the qi of离, 巽, 震, and 艮 is not suitable, so those seeking a dragon line should not choose the sand ridges in the direction of乾 and 亥 to set the tomb. The immortal said: where water gathers in the southeast, if the boundary water flows to the right, there is a tomb in the direction of震; if the boundary water flows to the left and flows northward, there is a tomb in the direction of兑; and the dragon lines of离, 艮, and 巽 are not suitable for burial. When the dragon comes from the northwest and the water converges from the southeast, the qi and water have already met between震 and 巽, and the affection is concentrated there—this is the principle of the qi flowing against the natural direction. This method of 'deducing the origin of the dragon by the direction where the water flows' was later refuted by Jiang Dahong in his work 'Ping Sha Yu Chi Bian Wei'.

原文：甲卯成胎，不食酉辛之氣。劉釋：震龍入首向西，則西為震氣之至，而東為氣出之門，故向砂之西首立穴，是氣止水交之年，乃為真穴。若自東首立標，則收辛酉兌氣入穴，原水交於西，豈有兌氣返東之理。所謂不食酉辛之氣，言兌氣不入於東，而震龍不食兌氣也。時師不知龍脈之起止，不向水神之來去，不明地氣之所從，只看坐對，指東書西，盡而謬立標穴，其擠人於害不可勝言矣。

The dragon of Jia and Mao direction forms a fetal breath, and will not absorb the qi from the Xinyou and Shengyou directions. Liu Ji explains: when the dragon of Zhen enters the front and faces west, then the west is where the Zhen qi reaches, and the east is where the qi originates. Therefore, the site should be chosen at the western end of the facing hill, which is where the qi stops and water meets, and this is the true site. If one chooses the site at the eastern end, then the qi from the Xinyou and Dui directions will be absorbed into the site. Water originally meets at the west, how could the Dui qi turn back to the east? The phrase "not consuming the qi of You and Xin" means that the Dui qi does not enter the east, and the Zhen dragon does not absorb the Dui qi. At that time, the geomancers did not understand the origin and end of the dragon pulse, did not observe the coming and going of the water spirit, did not know where the earth qi comes from, and only looked at the facing mountain and direction, pointing east as west, and blindly set the marker and site, pushing people into misfortune, which is endless.

原文：午丁生息，豈乘坎癸之靈。劉釋：午丁行龍者，水神必自南而向北合流而去。凡見此水步龍立穴，須向水流交合之處求之，則午丁生息之氣始聚而成地。若不於水城出合之所，而反向南之土水處立穴，是乘坎癸之靈，非穴也，下之必絕。

The dragon that originates from the Wu and Ding directions will not go to receive the qi from the Kan and Gui directions. Liu Ji explains: a dragon that moves in the Wu and Ding direction will have the water spirit definitely flowing from south to north. Whenever such a water flow pattern is encountered, the site for the tomb should be chosen at the place where the waters converge and meet. The qi from Wu and Ding can then gather and form a suitable site. If one does not choose the site at the place where the water flows out and converges, but instead chooses a site facing the southern area where the earth and water meet, then it is actually taking the qi from Kan and Gui, which is not a true site. Burial there will certainly lead to the extinction of the descendants.

原文：觀眾水之交衿，而雌雄乃見。劉釋：山為雌而水為雄，猶人之見男女也。龍盡水合，雌雄交會，猶男女合而媾精也。此玄妙之處，萬物化生之大關也。然男女之玄門，任督二脈之盡，故男女媾則兩尾相對；猶山盡水會之處，正牝牡交媾之妙，含英育秀，於此可見。仙曰：龍至水交之處方止，脈盡氣聚，乃為真穴也。不合衿則龍脈未止，龍脈不止則氣行未住，故尋龍定穴，必於水交之處求之方是。

Observing where many streams converge and meet, the yin and yang of the mountain and water become apparent. Liu Ji explains: mountains belong to yin, water to yang, just as men and women are divided into male and female. When the dragon pulse ends and water converges here, yin and yang meet, just as male and female unite to produce essence. This is the most mysterious point, the great key to the transformation of all things. The mysterious gate of the human body is where the Ren and Du meridians end, so when male and female unite, the ends of these two meridians face each other. Similarly, where the mountain ends and water converges, it is the wonderful realm of yin and yang meeting, where the nurturing of excellence and beauty can be seen. The immortal says: the dragon stops only where water converges, when the pulse ends and the energy gathers, this is the true site. If water does not converge, it shows that the dragon pulse has not yet stopped; if the dragon pulse does not stop, the energy is still moving and has not settled. Therefore, to seek the dragon and determine the site, one must look for it at the place where water converges.

原文：察萬里之平壠，而首尾當知。劉釋：平原曠野雖萬里之遠，而求真脈之所自，必有山龍以為之根，猶四肢分職而元首在上。起處為首，止處為尾，其理一致。故尋平洋之地，必求首尾之所自，然後察其水神之去來，以觀其交會止聚之情，則真穴自見矣。敬仙曰：崑崙山，天地之首也；五嶽四瀆者，心腹也；支流分肢散於八極者，四肢也。以中國而言，五嶽者萬山之首也。如山之首可以循脈之分，知脈之分可以見龍之止矣。

To examine vast plains and ridges that extend for ten thousand li, one must first determine their beginning and end. Liu Ji explains: although plains and open fields may extend for ten thousand li, one must trace the true ridge to its origin, which must have a mountain dragon as its root, just as each limb has its own function while the head is at the top. The beginning of the ridge is its head, and the end is its tail, and the principle is the same. Therefore, when searching for plains, one must first determine the origin of their head and tail, then observe the movement of the water spirits to understand where they converge and gather, and the true site will naturally become evident. Jing Xian says: Kunlun Mountain is the head of heaven and earth; the Five Mountains and Four Rivers are the heart and abdomen; the tributaries spreading out to the farthest corners of the eight directions are the limbs. In China, the Five Mountains are the heads of all mountains. By following the head of the mountain to distinguish the branches of the ridge, and knowing how the ridge branches, one can clearly see where the dragon stops.

原文：縱是回頭顧祖之龍，豈脫父母本生之氣。劉釋：雖云甲卯行龍不食酉辛之氣，然亦有回頭顧祖者。如甲卯行龍而氣脈返向甲卯結穴，有名顧祖之地，雖逆回成穴，而砂頭起腳須從震宮發來，關轉逆水向震乃真轉關處。若被水流斷，則父母本生之氣已為水神隔絕矣，非真地也。右關水左倒，兌氣入首，從兌局作用；左關右水倒，乾氣入首，從乾局作用，又不當以震氣立法取之。舉一龍而七龍之法同例。仙曰：兩砂並出，股長股短，邊粗邊細，其短而細者必縮，粗而長者必伸。粗大雄急，勢必曲折，向砂之短處挨歸，故多結回龍之地及盤龍之地。或為下砂所壓而曲折轉關者，亦有回龍盤龍之穴，然必得父母本生之氣不脫，始行之砂隨水轉關而成，方為大地。

Even a dragon that turns back to pay homage to its ancestral mountain cannot escape the original qi generated by its parents. Liu Ji explains: although a dragon traveling in the direction of Jia and Mao does not absorb the qi of You and Xin, there can still be a situation where it turns back to look at its ancestors. For example, if a dragon traveling in the direction of Jia and Mao turns back and the qi flows back towards the Jia and Mao direction to form a mound, this is called a "returning to ancestors" site. Although it forms a mound in a reverse direction, the starting point of the sand ridge must come from the Zhen trigram, with barriers and turns, and the water flowing against the direction of Zhen, which is the true turning point. If the water cuts off the flow, the original qi from the parents is blocked by the water spirit, and it is not a true site. If the right side has barriers and the water flows to the left, it is the entry of Dui qi, and it should be used according to the Dui trigram pattern. If the left side has barriers and the water flows to the right, it is the entry of Qian qi, and it should be used according to the Qian trigram pattern, not using Zhen qi as the basis. Taking one dragon as an example, the other seven dragons are used in the same way. The immortal says: when both sides of the sand ridges extend out, they often have one long and one short, one thick and one thin. The short and thin one will definitely contract, while the thick and long one will definitely extend. The thick and strong one will necessarily bend, leaning towards the side with the shorter sand ridge to form a conclusion, so it often forms sites of returning dragons and coiled dragons. There are also cases where the dragon bends and turns due to the pressure of the lower sand ridge, and such sites will also have returning dragon and coiled dragon sites; but it must be that the original qi from the parents has not been separated, and the starting sand ridge follows the water to turn, only then can it be considered a great site.

原文：故順水直沖而逆回結穴，方知體段之真。若還逆水直沖而合衿，在後斷是虛花之地。劉釋：回龍之地，其砂頭不從本生之方而來，但只逆水直沖而上，其水流向背後交合者，皆非真地。時師指曰上水魚、飛天龍者甚謬。雖其體勢宛轉，坐應整齊，亦是虛化。蓋合流在後，則其砂之行氣終趨向於交衿之處也。

Therefore, only when the dragon runs straight with the water and then turns back to form a true convergence does it show a genuine form; if the dragon runs directly against the water and the meeting point of the water is behind the site, it is certain to be a false and artificial site. Liu Ji explained: a returning dragon site, if its ridges do not come from its original direction but instead run directly against the water, and the water flows behind the site to meet, such cases are not true sites. At that time, the geomancers called them "upstream fish" and "flying heavenly dragon," which was very absurd. Even if their form is winding and the mountain facing and responding are well aligned, they are still false. Because the meeting of the water is behind, the movement of the ridges ultimately tends toward that meeting point, and thus the site cannot retain energy. Such methods that judge dragons solely by their direction of movement were later refuted by Jiang Dahong's "Differentiation of the False in the Plain Sand and Jade Measure."

原文：平原曠野鋪氈，細認交衿。劉釋：有數百里平洋之地，前後左右又無溝壑溪澗，如鋪氈設席，一望無際。此等形體，既無水神可考其出入，又無岡阜可辨其來去，何以察其龍脈之行止、穴情之定否。如見此等平地，必有微茫之水可觀。蓋溝壑之水必有所歸，而微茫之水去流，亦足以察其龍脈之行止。凡水必歸趨於卑下而低瀉之處，為眾水之所歸，雖微茫之水亦可以見其會合：交會於東，則尋兌氣之入首；交會於西，則尋震氣之入首。細心詳察，必得真情。古云：高一尺為山，低一尺為水。正為平洋平原曠野之地立法。

The plain and open land is as flat as a spread-out carpet, so one must carefully examine where the water converges. Liu Ji explains: there are areas of flat land hundreds of miles in extent, with no ditches or streams nearby, like a spread-out carpet, stretching endlessly. In such terrain, there are no water spirits to observe its flow, nor any hills to discern its origin. Then, by what means can one determine the course of the dragon pulse and the success of the site? When encountering such flat land, there must be extremely subtle water traces to observe. Because water from ditches always has a destination, and the direction of these minute streams can also reveal the course of the dragon pulse. All water must flow towards the low and discharge there, which is where all waters converge. Even the smallest streams can show where they meet: if they meet to the east, one should look for the entrance of energy in the direction of Dui; if they meet to the west, one should look for the entrance of energy in the direction of Zhen. Careful and detailed examination will surely reveal the truth. The old saying goes: a height of one foot is a mountain, a depth of one foot is a water. This is precisely the rule established for flat lands and open plains.

原文：極壠平坡月角，詳看佳結。劉釋：山壠窮盡，截頭掛角，鋪出平坡，左右無水夾隨行送，前無溝壑溪澗界合。如此落頭，雖無水法可辨，然其龍脈之出，若有真龍結穴，則其氣止融聚之處，必有正脈垂落，或微茫以界於左右，分砂翼上首如月角之出，兩肩兜轉，護衛周匝：或一重二重，或四五重，雙向前兜堂收氣；或左右肩肘抱出砂頭，宛轉曲折到堂，橫過做微茫案應者，其地方真。或從別支分脈，曲折到堂直拜，堂局分兩翼，復宜於本砂之左右者亦佳。故看平地落頭，無處尋其佳結，只於月角兜收與不兜收、砂頭轉匝與不轉匝，而龍之住、穴之結與不結方見。又有四五山頭出腳平坡，龍辨其何山落頭長、何山落頭短，旁角從何方兜轉，則知其五山和所交合成穴，其法尤微。得此穴者，富貴雙全，萬子萬孫，一二百紀福。

When a mountain ridge reaches its end and spreads out into a flat slope, one should carefully examine the "moon angle" area to see if there is a good convergence. Liu Ji explains: when a mountain ridge comes to an end, it cuts off the mountain head, hanging out a corner, spreading out into a flat slope. On both sides, there is no water to accompany and protect it, and in front, there is no ditch or stream to form a boundary. Such a termination, although lacking in water patterns, if there is a true dragon pulse, then the place where the energy stops and gathers must have a main ridge descending, or extremely subtle water marks on both sides. The branches of the ridge, on the upper part, extend out like the two corners of a crescent moon, with both shoulders turning around to protect it thoroughly: either one or two layers, or four or five layers, both sides advancing to enclose the bright hall and collect energy; or the left and right shoulders and elbows extend out, winding and turning to the front of the hall, crossing over to form a faint case mountain that responds. Such a place is truly good. Alternatively, if a branch comes from another branch, winding to the front of the hall and straightly bowing, with the hall area divided into two wings, and able to be placed on both sides of the main ridge, it is also considered beautiful. Therefore, when looking at the termination of flat land, there is no way to find the good convergence elsewhere, only by examining whether the moon angle is enclosed and whether the ridge branches turn around, can one determine whether the dragon stops and whether the site is formed. There are also cases where five mountain heads extend out on the flat slope. One must distinguish which mountain has a long termination and which has a short one, and from which direction the side angles turn around, thus knowing how these five mountains converge to form the site. This method is especially subtle. If one can obtain such a site, one will achieve both wealth and honor, have numerous descendants, and enjoy the blessings of one or two hundred generations.

原文：龍分三八，氣屬五行，定陰陽消長之理，明孤虛旺相之因。劉釋：地支一十二位，以四維八午配隸於交中，並而為二十四位。以甲庚壬丙隸於四正之宮，乙辛丁癸隸於四庫之地，乾坤艮巽隸於四維之方。三合以亥卯未屬木，而乾甲丁從之；已酉丑屬金，而巽庚癸從之；寅午戌屬火，而艮丙辛從之；申子辰屬水，而坤壬乙從之。

The dragon divides into thirty-eight parts, making twenty-four positions, with the qi belonging to the Five Phases; from this, the principle of yin and yang waxing and waning is determined, and the reasons for isolation, deficiency, prosperity, and strength are understood. Liu Ji explained that the twelve earthly branches combined with the four directions (Heaven, Earth, Mountain, Wind) and the eight heavenly stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin) are interwoven to form the twenty-four directions on the compass. Among these, Jia, Geng, Ren, and Bing belong to the four cardinal directions (Zi, Wu, Mao, You), while Yi, Xin, Ding, and Gui belong to the four earthy directions (Chen, Xu, Chou, Wei). The four directions (Qian, Kun, Gen, Xun) belong to the four corners. Then, using the method of Triple Harmony, the Five Phases are summarized: Hai, Mao, Wei form the Wood trinity, with Qian, Jia, and Ding following; Si, You, Chou form the Metal trinity, with Xun, Geng, and Gui following; Yin, Wu, Xu form the Fire trinity, with Gen, Bing, and Xin following; Shen, Zi, Chen form the Water trinity, with Kun, Ren, and Yi following. This is the fundamental principle of this book—'Dual Mountains and Triple Harmony.' The twenty-four directions are paired, and their Five Phase attributes are determined by the Triple Harmony pattern. All aspects of dragon analysis, water reception, and direction establishment are derived from this. This method of determining the Five Phase of the dragon using Triple Harmony was later refuted by Jiang Dahong in his work 'Differentiating the False from the True in the Plain Sand Compass.'

原文：是故壬癸來自兌庚，乃作體全之象。坎水迎歸寅卯，名為領氣之神。劉釋：壬癸為北方之水，水龍自庚兌而來，出自印綬之鄉，從生趨旺，秀氣乃全。甲卯為東方之木，水神領氣，入東方生甲卯木，是坎龍行體，木龍入局，水木相生，秀氣乃出。此言旺龍乘生氣而結局體制也。仙云：坎龍自西兌出身，震龍自北方出身，皆不犯氣克洩，而鍾靈萃秀，周密完固。若入首一節更不混關殺，如坎龍單行、卯龍單行，不與寅甲壬亥相間，則水木之氣清純而穴貴雙全矣。

Therefore, if a water dragon of壬 or癸 comes from the direction of兑 and庚, it forms a complete and well-rounded form; if water from the direction of坎 is welcomed and guided towards the direction of寅 and卯, it is called 「the spirit leading the qi」. Liu Ji explains: 壬 and癸 belong to the water of the north. When water dragons come from the direction of庚 and兑, it is equivalent to originating from the 「imprint and support」 place that nurtures me. From the state of growth, it moves towards prosperity, and the refined qi is fully present. 甲 and卯 belong to the wood of the east. When the water spirit leads the qi into the east to generate 甲 and卯 wood, this is the posture of the water dragon departing, with the wood dragon entering the situation. Water and wood mutually generate, and the refined qi is then manifested. This describes a powerful dragon riding the life qi to form a pattern and structure. The immortal says: the dragon of坎 originates from the west direction of兑, and the dragon of震 originates from the north. They do not suffer from being attacked or drained, thus accumulating spiritual essence and producing refined beauty, being complete and solid. If the initial section does not mix with harmful influences, for example, the dragon of坎 travels alone, or the dragon of卯 travels alone, without being mixed with寅,甲,壬, and亥, then the qi of water and wood is pure, and the noble qi and blessings of the site are both complete.

原文：三陽交泰而震星呈祥，四伏生嗔而天罡蝕氣。劉釋：丙午丁為陽之地，氣屬南離，從震坎二方起祖，則廉貞貪狼之氣趨至南離，而火神愈明且秀，此是長生發足、旺方入首之意也。然火炎而性烈，又自東方行龍，則猛威之性恐為回祿之災，須得坎方有山水相制方妙，或生坐穴亦可。辰戌丑未為四伏，蓋四金之地，五龍所畏，天罡所臨之地，為貴人不立之鄉，故曰天罡蝕氣。凡龍入首若犯辰戌丑未，曰四伏生嗔，立見災害。楊公云：先看金龍動不動。即此忌也。敬仙曰：若午龍從雙山三合作戌向或艮曏者，多不發福，乃助火反禍之故也。更坐火穴，則殺到局，必主回祿；從納甲作壬曏者極妙。若巽辛二龍入首，切忌辰戌，決難立穴，即出少亡孤寡、子孫絕嗣。間有丑未二龍從丁癸行者略通，亦宜避其正落也。

The yang energy of Bingwu (丙午) and Ding (丁) is harmonious and smooth, causing auspicious signs to appear in the Zhen (震) direction; however, if the four hidden places of Chen (辰), Xu (戌), Chou (丑), and Wei (未) are disturbed, the Heavenly Gang will erode the dragon energy. Liu Ji explains: Bing, Wu, and Ding are yang positions, and their energy belongs to the southern Li (离) fire; if the dragon originates from Zhen and Kan directions, then the energies of "Lianzhen" and "Tanlang" will flow toward the southern Li, making the fire deity more brilliant and elegant—this refers to the dragon energy originating from the Longsheng (长生) position and entering the Diwang (帝旺) position. However, fire is fierce and hot, and if the dragon comes from the eastern Mu (木) position to generate it, its fierce nature may cause fire disasters. Therefore, it is essential to have mountains and water in the Kan direction to restrain it, or to sit the tomb facing the birth direction. Chen, Xu, Chou, and Wei are called the four hidden places, which are four metal positions; all five-phase dragons fear them. The place where the Heavenly Gang is present is where the nobleman does not stay, hence the saying "Heavenly Gang erodes energy." If the dragon enters the site and encounters Chen, Xu, Chou, or Wei, it is called "four hidden places become angry," and disasters will immediately appear. Master Yang said, "First look at the movement of the golden dragon," which specifically refers to this. Jingxian said: if the dragon of Wu (午) follows the double mountain triple harmony to face Xu or Gen, it is mostly not beneficial, because this helps fire and causes disaster. Moreover, sitting on a fire site will bring煞气 (evil energy) into the site, leading to fire disasters. If the site is oriented toward Ren (壬) according to the Najia stem assignment, it is extremely good. As for dragons of Xun (巽) and Xin (辛) entering the site, it is strictly forbidden to encounter Chen or Xu; it is impossible to establish a tomb, and once established, it will result in the death of young people, orphans, and the extinction of descendants. Occasionally, if dragons of Chou or Wei come from Ding or Gui, it may be slightly more flexible, but it is still advisable to avoid the exact position where they fall.

原文：金臨火地，□□厥辰，木入金鄉，依稀絕命。劉釋：兌金行龍趨向午丙立宅，是金臨火地，向上火來克金，為□□厥尸矣。若轉至丁龍入首，則為陰陽；趨至已宮入首，為旺龍趨生，雖已丁屬火亦不忌也。甲卯水行龍至坎宮，雖曰得生，若轉至兌申庚西方上到頭，則木入金鄉而受制絕命。如見乾兌，則當從金氣取用，而宜以木論也。氣短其入首，逢金克而絕命，不成穴矣。

The golden dragon falling into the fire earth will suffer damage; the wooden dragon entering the metal territory indicates a fatal situation. Liu Ji explains: the metal dragon moving towards the direction of Wu and Bing, which is the 'gold approaching the fire earth,' there is fire above to overcome the metal, which is like self-inflicted damage. If it turns to the dragon starting with Ding, it becomes a harmonious yin and yang pairing; if it reaches the Si palace, it is a strong dragon approaching its growth, although both Si and Ding belong to fire, there is no need to avoid them. When the wooden dragon of Jia and Mao moves into the Kan palace, although it is said to be getting water to nourish it, if it further moves towards the direction of Dui, Shen, and Geng west, it becomes the 'wood entering the metal territory' and is subject to control and fatal consequences. If one sees the qi of Qian and Dui, one should use the metal qi instead, and not use wood to discuss it. If the qi is short and the starting point meets the metal overcoming, it becomes a fatal situation and cannot form a good site.

原文：火龍畏見兌庚，遇北辰而自廢；東震愁逢火劫，見西兌而傷魂。劉釋：丙午行龍向西兌，則火為金氣洩剝，而展至亥寅之地，則火氣廢絕無餘矣。甲卯行龍向丙午，則木生火氣脫，復入金鄉，申酉入首，則木絕於寅而魂氣俱傷矣。仙曰：此言火龍不當從兌坎結局，木龍不當從離兌結局。如震木在八將之列，丙丁在秀花之宮，行龍出身木秀麗，然入首受制亦不是局；坎兌入首本是清貴，不宜木火行龍也。楊公曰：行得好不如立得好。此言有理。

The fire dragon is most afraid of encountering the trigram Dui (Lake) and the stem Geng (Metal), and when it meets the northern water position, it naturally ceases. The eastern thunder wood dragon is troubled by encountering fire, which steals its energy; if it further meets the western Dui metal, even its spirit is harmed. Liu Ji explains: the fire dragon with stem Bing (丙) and position Wu (午) moving towards the western Dui position, its fire energy is drained by metal; when it extends to the positions Hai (亥) and Yin (寅), its fire energy is completely exhausted. The wood dragon with stem Jia (甲) and position Mao (卯) moving towards Bing (丙) and Wu (午), the wood generates fire but its original energy is drained; if it further enters the metal territory, starting from Shen (申) and You (酉), the wood is exhausted at Yin (寅), and its spirit is harmed. The sages say: this refers to the fire dragon not ending at Dui or Kan, and the wood dragon not ending at Li or Dui. For example, the thunder wood dragon is placed in the eight generals' positions, with Bing and Ding (丙丁) belonging to the beautiful flower palace; when the dragon originates, its wood energy is naturally elegant, but if it is restricted at the end, it still fails to form a pattern; the water and lake positions at the beginning are naturally refined and noble, but they are not suitable to be paired with wood or fire dragons. Master Yang said, "It is better to establish well than to travel well," and these words are indeed reasonable.

原文：是故，陽龍左旋，從生趨旺；陰龍右歸，自旺朝生。劉釋：然皆要得生旺之木氣，莫犯鬼劫克洩，其本生之龍為美；若克劫，則不成體制矣。仙曰：陽龍左旋，從木生上起長生順行，如水長生居申、沐浴酉兌、冠帶戌、臨官亥之類；陰龍右歸，從死位上起長生逆行，如水土生於卯、沐浴寅、冠帶丑、臨官子、帝旺亥之類。其排山起運，陽龍從左，陰龍從右。如坎為水，坎戌寅、戌辰、戌午，順布六爻，以定才官父子兄弟之屬；巽為木，辛丑、辛亥、辛酉，逆布六爻，以定才官父子兄弟之屬。各從所在方位砂木吉凶而斷之，萬無一失。

Therefore, a yang dragon moves left in a clockwise direction, proceeding from the long life position to the prosperity position; a yin dragon moves right in a counterclockwise direction, returning from the prosperity position back to the long life position. Liu Ji explains: regardless of whether it moves left or right, it must obtain the vital and prosperous energy, and must not violate the "ghost" or "劫" types of control and drainage. Only by preserving the dragon that is born can it be considered good; if it is controlled or drained, it will not conform to the system. The immortal says: a yang dragon moves left, proceeding in a clockwise direction from the long life position of the five phases, for example, water's long life is in Shen, bathing in You and Dui, capping in Xu, officialdom in Hai, and so on. A yin dragon moves right, proceeding from the death position in a counterclockwise direction to the long life position, for example, water and earth's long life is in Mao, bathing in Yin, capping in Chou, officialdom in Zi, and prosperity in Hai, and so on. The direction of the mountain's movement and the flow of energy is left for yang dragons and right for yin dragons. For example, if the Kan trigram belongs to water, use the Xinchou, Xinhai, and Xinyou sets of Najia stem assignments, and arrange the six lines in a clockwise direction to determine the five categories: wife and wealth, official and ghost, father and mother, son and daughter, and brother and sister. For the Xun trigram belonging to wood, use the Xinchou, Xinhai, and Xinyou sets of Najia stem assignments, and arrange the six lines in a counterclockwise direction, similarly determining the five categories. Then, each should be judged according to the shape of the surrounding terrain and the fortune or misfortune of the wood star, ensuring accuracy without fail.

原文：故喜來乘於進氣，切忌陷於休囚。劉釋：此格上言龍脈自生方入旺方，或旺方入生方，皆為進氣。若生旺二方歹行至死絕之地，入首結局者，陽入休矣，龍體雖秀亦無用也。

Therefore, the most favorable situation is when the dragon line rides on "inflowing energy," and the most to be avoided is when it sinks into "weak and confined." Liu Ji explains: this pattern refers to the dragon line coming from the long life direction into the prosperity direction, or from the prosperity direction into the long life direction, both of which are considered inflowing energy. If the line does not perform well in the long life and prosperity directions, and instead proceeds all the way to the dead and exhausted places before coming to an end, then the yang energy has turned into decline and weakness; even if the dragon's form is elegant and beautiful, it will be of no use.

原文：到頭囚謝，旺水聚而財祿尤宜。入首衰微，生神會而入丁可救。劉釋：來龍入首之休囚，而或得官旺水聚明堂，則龍穴雖凶而外氣清吉，亦能獲財；或得長生之水氣流至局前，則內氣雖廢而外氣不絕，亦能興旺，人丁終不致於絕嗣。

At the end, if the location is already in a state of confinement and decline, as long as the water from the Prosperity direction gathers in front of the hall, wealth and official rank will still be suitable; if the incoming energy is already weak, as long as the Growth energy converges here, the descendants will still have a chance of survival. Liu Ji explains: although the dragon line enters the site in a weak and confined position, if there is water from the Officialdom and Prosperity directions gathering in the bright hall, then although the dragon site is凶, the external energy is clear and auspicious, and it can still bring wealth; or if the energy from the Growth direction flows to the front of the site, even though the internal energy has declined, the external energy remains continuous, and it can still flourish, and the descendants will not become extinct. This is precisely the method of "using water to supplement the dragon" in the Triple Harmony school.

原文：所貴雙興並至，那堪兩敗重逢。劉釋：得生旺之龍，而又見生旺水神到局，此謂雙興並至，則富貴綿遠，發福悠長，人丁財祿兩無所欠。若不能用向收制，龍穴休囚而水神朝局又見囚謝，是謂兩敗重逢，必致敗絕無疑。楊公為人救貧，只用向上五行論水法出入之吉凶，衰方水來，向胎養，則衰水已在生旺方矣。以向就水，因水立向，此收山出煞、玄機救貧續嗣之妙用也。仙曰：楊公立雙山五行之法，以來龍入首用二方取生旺之位者，立法之經制也；砂水不合而以向合，從向上取生旺之位者，用法之權也。水不合局而以向上取之，是取生氣之吉以為人造福耳。益以內氣雖吉而外氣或凶，從內氣立向而不顧砂水之美惡，則外氣亦能損內氣，故有吉地而多凶者，此也。楊公深得於此法，誠救貧之奇術也。

The most precious situation is when both dragon and water are flourishing together, while the worst is when both sides are defeated and meet again. Liu Ji explained: if both the dragon and the water spirit from the prosperous and vital direction are present, this is called "double prosperity arriving together," leading to enduring wealth and long-lasting blessings, with neither people nor wealth lacking. If one cannot use the direction to control and transform, the dragon and the site are already weak and confined, and the water spirit from the front also falls in a confined and declining direction, this is called "both sides defeated meeting again," which will certainly result in inevitable decline. Master Yang, in helping people out of poverty, only used the five elements of the direction to judge the fortune of water's coming and going: if water from a declining direction comes, the direction is set at the fetal and nurturing positions, so the declining water appears to be in the prosperous and vital direction from this direction. Using the direction to accommodate the water and setting the direction based on the water, this is the secret of "capturing the mountain and removing evil," and also the wonderful method for rescuing poverty and continuing descendants. The immortal said: Master Yang's method of the dual mountain five elements, taking the incoming dragon as the standard, choosing positions in the prosperous and vital directions, is the conventional rule of establishing the method; when the terrain and water are not harmonious, changing the direction to match, taking the prosperous and vital positions from the direction, is the flexible application of the method. Using the direction to take the water, even if the water does not match the layout, is borrowing the good fortune of life energy to benefit people. One must know that internal energy may be good but external energy may be harmful; if one only sets the direction based on internal energy without considering the good or bad of the terrain and water, the external energy will damage the internal energy—hence there are cases where a good site results in many bad outcomes. Master Yang deeply understood this method, which is indeed a rare technique for rescuing poverty.

原文：生氣短而死氣長，凶多吉少；死氣短而生氣長，福重禍輕。劉釋：幾來龍身生旺之氣長，而入首死絕之氣短，則始遷之時必致生禍；及至龍步行運到生旺之處，便能發福，故吉多而凶少。幾龍身死絕之氣，而入首生旺之氣短，則初葬雖吉，而龍運步至之時必生大禍，故凶多而吉少。仙曰：入首休凶者，有砂水可收則歸向上，便初葬之後亦能發福，不致受休囚之禍；無砂可收，則以入首從生氣立向亦可。

When the section of life qi is short and the section of death qi is long, there will be more misfortune than good fortune; when the section of death qi is short and the section of life qi is long, there will be more good fortune than misfortune. Liu Ji explains: whenever the dragon line has a long section of flourishing and vital qi, and the entrance section has only a short segment of dead and exhausted qi, then at the time of relocation, misfortune will come first; but when the dragon line reaches the section of flourishing and vital qi, blessings will emerge, so overall there will be more good fortune than misfortune. Conversely, if the dragon line is mostly composed of dead and exhausted qi, and the entrance section has only a short segment of flourishing and vital qi, then the initial burial may be auspicious, but when the dragon line reaches the section of dead and exhausted qi, great misfortune will occur, so there will be more misfortune than good fortune. The immortal says: if the incoming qi at the entrance is weak and ominous, as long as there are ridges and water to collect it, it can be directed towards a favorable direction to resolve the issue, and after the initial burial, blessings can still emerge, without suffering from the misfortune of being weak and confined. If there are no ridges to collect it, then take the life qi at the entrance to establish the direction, which is also acceptable.

原文：顧祖回龍，逆勢重於舉鼎；遭傷歷劫，進氣輕似鴻毛。劉釋：過頭祖盤顧雖曲可愛，勢力若有舉鼎之重，而來歷之地若遭鬼氣分劫，至於入首之處，英靈耗散，似鴻毛之輕矣。言盤龍之地福力返輕，示人不可以願而逐指為大地也。顧祖回龍地最要水纏玄武，則氣力乃鍾；不然後氣脫去，反為不美。仙曰：水龍轉離既洩於火，歸於兌復戰於金，經歷多少克耗，故經曰：來龍之勢重，而入首之氣輕，縱發富貴，其能久乎。是故壬剝癸，癸剝壬，水龍互用而自純。坎龍入首而本初之氣得壬癸互換，不失本方體制，則始不犯鬼煞孤空之耗，故云水清寶瓶互用而自純，益言龍不雜也，然得癸方為一。

A dragon that turns back to look at its ancestral mountains has a force like lifting a tripod, but if it is injured along the way and endures hardships, by the time it reaches the entrance, its energy is light as a feather. Liu Ji explains: when a dragon passes its head and then coils back to look at its ancestral mountains, although the form is winding and lovely, and the power seems heavy as lifting a tripod, if along the way the land is harmed by "ghost" energy, the refined and vital energy will be exhausted by the time it reaches the entrance, making it light as a feather. This means that land with a coiling dragon has a weaker fortune, reminding people not to assume it is a good land just because the form is lovely. For a dragon that turns back to look at its ancestral mountains, the most important thing is that water surrounds the Black Tortoise (the rear of the site), so the energy can gather and stay. Otherwise, if the energy from the rear escapes, it will not be good. The immortal says: when a water dragon turns to the south, it is weakened by fire; when it returns to the west, it fights with metal. It has gone through many losses and depletions. Therefore, the classic says, "the trend of the dragon is heavy, but the energy at the entrance is light." Even if it brings wealth and honor, can it last long? Therefore, when壬 (Ren) and癸 (Gui) exchange, and癸 and壬 exchange, they are both water dragons that exchange and consume each other, so the energy becomes pure naturally. When a dragon from the坎 (Kan) direction reaches the entrance and the original energy can exchange between Ren and Gui, it does not lose the original form, thus avoiding losses from ghostly evils, solitude, and emptiness. Therefore, it is said that clear water is like a precious bottle, exchanging and using each other to become pure — meaning the dragon energy is not mixed, and among them, getting the Gui direction is the best.

原文：是故壬剝癸，癸剝壬，水龍互用而自神；丁換丙，丙換丁，火氣相須而不疚。劉釋：丙丁皆係火神，丁龍換丙、丙龍換丁，雖是陰陽相雜而不純，然為一家之氣，故丁龍不以丙陽為病，丙龍不以丁陰為害，所謂相須而或質者此也。丙為陽火，但理氣淨陰淨陽，又係陰也，故丙丁皆吉。仙曰：壬癸雖屬陽龍，而亦自有秀氣，非若寅甲之北也，故壬癸互用而亦純，丙丁相須而不疚。與寅甲與卯用行、申與酉同行、辛已與丙丁同行，則氣雜而有病矣。

Therefore, Ren and Gui exchange each other, and Gui and Ren exchange each other; both are water dragons that support each other and have their own subtle effects. Ding and Bing exchange each other, and Bing and Ding exchange each other; the fire energy supports each other and has no problems. Liu Ji explained: Bing and Ding both belong to the fire deity. When a Ding dragon exchanges with a Bing dragon, or a Bing dragon exchanges with a Ding dragon, although they are mixed with yin and yang, they are not pure, but they are still of the same kind of energy. Therefore, a Ding dragon does not consider the yang nature of Bing as a flaw, and a Bing dragon does not consider the yin nature of Ding as an obstruction. This is what is meant by "mutual need" where they support each other as substances. Bing is originally yang fire, but according to the principle of "pure yin and pure yang," it is classified as yin. Therefore, both Bing and Ding are auspicious. The immortal said: Although Ren and Gui are yang dragons, they still have some refined qualities, unlike Yin and Ji which are coarse and turbid. Therefore, the mutual use of Ren and Gui is still pure, and the mutual need of Bing and Ding does not cause any problems. However, if Yin mixes with Ji, or Mao mixes with Yin, or Xin and Si mix with Bing and Ding, then the energy becomes mixed and causes problems.

原文：亥龍忌雜乾壬，許通一路；巽地怕兼辰已，只愛單行。直受無庇，曲來有玷。劉釋：乾與亥同宮，乾陽而亥陰；壬與亥交界，亥陰而壬陽，二氣本不相通，故亥氣犯乾壬者必絕。止宜直受，不宜曲折，故許通一路。如帶乾壬而來立穴，犯之不可，須避其所犯，疾歸亥上。其巽龍與辰已同行亦然：犯已氣未必盡絕，侵辰氣則人無子遺唉。

The亥 dragon is forbidden from mixing with乾 or壬, and at most it can only connect with one of them. The巽 direction fears being combined with辰 or巳, and only prefers to go alone. If the energy comes directly without obstruction, there is no problem, but if it twists and turns, there will be flaws. Liu Ji explains:乾 and亥 are in the same palace,乾 belongs to Yang and亥 belongs to Yin;壬 and亥 meet at the boundary,亥 belongs to Yin and壬 belongs to Yang. These two energies are originally not connected, so if亥 energy mixes with乾 or壬, it will certainly lead to no descendants. It is only suitable to descend straight and receive the energy, not to twist and turn, hence it can at most connect with one direction. If the dragon comes with the energy of乾 or壬 and establishes a site, it will be wrong if it violates this, and must avoid the offending place and quickly return to the亥 position. The situation with the巽 dragon and the辰 or巳 is the same: if it is mixed with the巳 energy, it does not necessarily mean complete failure, but once it invades the辰 energy, it will not even leave a single descendant.

原文：寅甲艮何堪並至，酉庚辛乃可雙行。乾坤二位到頭雖發福，而終歸敗絕；辰戌兩龍入首縱利達，而世受孤寒。劉釋：艮龍為六秀之尊，得之富貴極速，然與寅甲同界出其身八首，若有毫釐之差，則福咎頓異。若犯丑龍同行，雖為不吉，然不失陰陽一體，尚可裁穴，則寅甲之不可毫釐犯也。酉與庚辛總為一家，庚雖穴清，亦為同氣，故三龍雙行換互入局，亦成大地，不比寅艮之多庇也。乾坤老亢，退居西北南，以其生氣竭也，故龍自乾坤入首者，砂明水秀、外氣清靈，亦能發者；然老陰終無生息，故必歸於敗絕，敗亦其理之必然，故後天之卦以乾坤處西北西南，此之謂也。

How can the three elements of寅, 甲, and 艮 appear together? The酉, 庚, and 辛 can be paired in pairs. Although the乾 and 坤 may bring fortune at the end, they ultimately lead to failure. Even if the dragon of 辰 and 戌 appears at the beginning, they will bring success but the family will always suffer from loneliness. Liu Ji explained that the dragon of 艮 is the most noble among the six excellent dragons, and it brings wealth quickly. However, if 艮, 寅, and 甲 appear together in the same area, even a slight difference can lead to different outcomes of fortune and misfortune. If they are mixed with the dragon of 丑, although it is not auspicious, it is still considered as yin and yang being unified, so it is still possible to determine the site. This shows that 寅 and 甲 must not be mixed at all. The酉, 庚, and 辛 are all from the same family. Although 庚 is known for its clear site, it is still of the same nature. Therefore, these three dragons can be used together in the site, and they can form a great land, unlike 寅 and 艮 which cause problems everywhere. The乾 and 坤 belong to old and strong energy, which are placed in the northwest and southwest because their life energy has been exhausted. Therefore, even if the dragon starts from 乾 or 坤, as long as the terrain is clear and the water is beautiful, it can bring fortune, but old yin energy lacks the power of life and will eventually lead to failure, which is inevitable. The later heaven Eight Trigrams places 乾 in the northwest and 坤 in the southwest, which is exactly this principle. This preference for yin and rejection of yang has been refuted by Jiang Dahong in his work "Ping Sha Yu Chi Bian Wei."

原文：是故辨方定位，究二十四字之興衰；立穴朝迎，察七十二龍之關煞。龍落空亡，須明避忌；向如剋制，亦達推移。審陰陽相見之宜，察曜氣侵凌之咎。惟明覺不昧，領會通神。劉釋：五行之氣，土從水寄為四維，東木西金南火北水，各有方位，而其生其旺，並從一十二支辰之中配以四維八干，如水土生於申、旺如子之類，於二十四位上究之，知其興衰休廢，以為穴審龍之法，而為納水得氣之要也。十二支辰各配以渾天甲子甲丙戊寅壬乙丁已辛癸所屬之納音，如甲於乙丑金、丙寅丁卯火之類，及甲乙巽、丙丁坤、庚辛乾、壬癸艮四維八干之圭甲空亡，共七十二龍，以審來龍立穴之關殺，避其所侵，趨其所喜。更以六十龍均分于格盤，以辯坐穴之關殺：如癸龍當壬子已丑之間空亡，宜避；乙丑龍而坐於丁卯，是以金龍而坐火穴矣，火穴而受水同為何克，穴鬼氣侵穴法，即當避他。如三百六十五度穿山甲於透地渾之殺者，亦宜勾求。

Therefore, to discern directions, one must thoroughly examine the rise and decline of each of the twenty-four characters; when establishing a site and determining its orientation, one must observe the auspicious and inauspicious aspects of the seventy-two dragons. If the dragon line falls on the line of emptiness, one must understand the prohibitions and avoidances; if the orientation is subject to mutual control, one must know how to adapt and change. One must examine whether the yin and yang are properly matched and whether the celestial influences are without infringement. Only those with clear and enlightened minds can truly grasp the divine and profound principles. Liu Ji explains: regarding the five elements' energies, earth resides in the water position and is distributed among the four directions; east belongs to wood, west to metal, south to fire, and north to water, each having their respective positions; their growth and prosperity are derived from the twelve earthly branches combined with the four directions and eight heavenly stems. For example, water and earth are born in the hour of Shen and reach their peak in the hour of Zi. By examining each of the twenty-four positions in sequence, one understands their rise, decline, rest, and decay, which is both a method for determining the dragon line and a key to receiving the energy through water. The twelve earthly branches are also paired with the nayin sound elements of the sixty heavenly stems, such as Jiazi and Yichou belonging to metal, Bingyin and Dingmao belonging to fire, and so on. Adding the four directions and eight heavenly stems' qiuma (square and empty) and kongwang (empty), there are altogether seventy-two dragons used to determine the auspicious and inauspicious aspects of the coming dragon and the site. One should avoid what it invades and approach what it favors. Furthermore, the sixty dragons are evenly distributed on the luojing (compass) grid to discern the auspicious and inauspicious aspects of the site. For instance, the癸 dragon is exactly on the line of emptiness between Renzi and Yichou, so it should be avoided; and the Yichou dragon sitting on Dingmao is a metal dragon sitting on a fire site, which is further subject to water, resulting in mutual control, and thus the site is invaded by ghostly energy, which according to the principles of site selection should be avoided. As for the 365 degrees of the Chuanshan Jiazi (mountain passage Jiazi) and the Toudi Huntu (penetrating earth Huntu) evils, they should also be examined and considered together.

龍落空亡，即七十二龍之說、思圭甲空亡之法也。至如向制向生之訣，楊公用玄空五行以消息之，收二十四山八水四金五行之生克，以定避忌之方，此一法也；又有用縫針取渾天六十龍五行以消息之，此亦一法也；又有穿山透地用三百六十五度五行以消息之，此又一法也。立法多端，理難歸一，兼行並用，多莫取決，只從玄空五行，如楊公□□亦無不驗。仙曰：穿山渾天甲子園布三百六十五度，按二十八宿分金過度，配五克行，所屬是名星度五行。用之如穴配，如穴坐火，喜對面水火星度：水見火則相剋，火見火為比和，故曰若火見水為克，木見金為克出，所謂相戰則凶也。又如亥山入首，坐乾向巽，要得透地龍水度為生氣，主富貴雙全；坐火度則犯關殺，必傷人丁而敗財祿矣，城非細故，而庸師可苟且誤人哉。

The term "dragon falling into empty" refers to the concept of the seventy-two dragons and the method of calculating the empty and void positions using the Jiazi system. As for the rules of taking the controlling and generating elements, Master Yang used the Xuan Kong Five Elements to analyze and determine the messages. He incorporated the Five Elements of the twenty-four mountains, eight waters, and four metals, to identify the directions to avoid, which is one method. Another method uses the Luo Pan compass and the sixty dragons of the Hun Tian system to determine the Five Elements. Yet another method uses the three hundred and sixty-five degrees of the Through Mountain and Through Earth system to determine the Five Elements. There are many approaches in establishing the principles, and the reasons are difficult to unify. If they are used together, it becomes too complex to decide. It is better to rely solely on the Xuan Kong Five Elements, as Master Yang did, and there will be no failure. The sages said: the Through Mountain Hun Tian Jiazi system is arranged in a circle of three hundred and sixty-five degrees. According to the twenty-eight constellations, the metal degree is determined, and the Five Elements of generation and control are matched. This is called "star degree Five Elements." Using it is like matching the qi to the site. For example, if the site is in the fire degree, it prefers the opposite direction to be the water fire degree. Water controls fire, and fire with fire is like and harmonious. Therefore, fire meeting water is being controlled, and wood meeting metal is controlling. This is called mutual conflict, which is dangerous. Another example is when the mountain is亥 and the site faces乾 towards巽. It should take the water degree of the Through Earth dragon as the life qi, which leads to wealth and honor. If the site is in the fire degree, it will violate the rules and cause harm to people and loss of wealth. This is not a trivial matter. How could ordinary teachers be careless and mislead others?

艮見丙、巽見辛、兌見丁、震見庚、坤見乙、乾見甲、離見壬、坎癸，為陰陽相見。如艮龍到頭，別無山水可收可避，而丙上有山水相應，則向首宜指丙方，為陰陽相見，蓋艮自與丙配，意氣相悅，猶夫婦之翕合也，自然發福；若指他向，則與艮龍氣不相干矣，他放此。至如曜氣之侵凌，歌曰：坎龍坤兔震山猴，巽雞乾馬兌蛇頭，艮虎離豬為殺曜，犯之墓宅一齊休。假如巽龍到頭，酉為殺曜，其方有砂來應，或水歸堂，各為惡殺，向首亦宜忌之。若用雙山五行三合論之，則以生龍朝旺反受其禍；又向巽龍見酉水到，雖不向西水，則三合難收，故特舉之耳。餘仿此亦且餘仿此亦且有害，而況可以向之耶，獨巽龍。仙曰：坎龍忌辰水，坤龍忌卯水，震龍忌申水，巽龍忌酉水，乾龍忌午水，兌龍忌已水，艮龍忌寅水，離龍忌亥水，向亦相同。互相避忌者何也？殊不知坎水受辰土克，坤土受卯木克，震木受申金克，巽木受酉金克，乾金受午火克，兌金受已火克，艮土受寅木克，離火受亥水克，此名八曜殺，縱真龍古地，犯之召禍不輕，故八卦之刑害有如此。二十四山之興衰、七十二龍之關殺、甲之空亡、曜氣之侵凌，惟明覺者為能察之而不昧，或避或忌，領會於心，通其神妙，然後能盡美盡善，奪造化，改天命，救濟人貧。

The trigrams are paired with the heavenly stems as follows: Gen (Mountain) pairs with Bing (Bing), Xun (Wind) pairs with Xin (Xin), Dui (Lake) pairs with Ding (Ding), Zhen (Thunder) pairs with Geng (Geng), Kun (Earth) pairs with Yi (Yi), Qian (Heaven) pairs with Jia (Jia), Li (Fire) pairs with Ren (Ren), and Kan (Water) pairs with Gui (Gui). This is called "yin and yang meeting." For example, if a Gen dragon mountain comes to the head, there are no mountains or waters to collect or avoid elsewhere, but the Bing direction has corresponding mountains and waters, then the main direction should be pointed toward Bing, forming yin and yang meeting; since Gen naturally pairs with Bing, they are in harmony, like a couple in harmony, naturally bringing good fortune. If the main direction is pointed elsewhere, it would be unrelated to the Gen dragon's energy; the other mountains should be considered in the same way. As for the invasion of the bright stars, the rhyme says: Kan dragon, Kun rabbit, Zhen mountain monkey, Xun chicken, Qian horse, Dui snake head, Gen tiger, Li pig are the killing stars. If any of these are violated, both the tomb and the dwelling will suffer. For example, if a Xun dragon mountain comes to the head,酉 (You) is its killing star; if there are hills corresponding to that direction or water flowing into the courtyard, they are considered evil stars, and the main direction should avoid them. If we use the dual mountain five elements and triple harmony theory, it would actually lead the true dragon to its prosperity and bring disaster; moreover, if a Xun dragon meets a You water flowing into the courtyard, even if it does not face the western water, the triple harmony method is still unable to control it, so it is especially emphasized here. The other dragons should be considered in the same way—considering them is already harmful, let alone facing them directly. The sages say: Kan dragon should avoid the water of Chen, Kun dragon should avoid the water of Mao, Zhen dragon should avoid the water of Shen, Xun dragon should avoid the water of You, Qian dragon should avoid the water of Wu, Dui dragon should avoid the water of Si, Gen dragon should avoid the water of Yin, Li dragon should avoid the water of Hai, and the main direction should also avoid these. Why should we avoid and prohibit each other? It is necessary to know that the water of Kan is overcome by the earth of Chen, the earth of Kun is overcome by the wood of Mao, the wood of Zhen is overcome by the metal of Shen, the wood of Xun is overcome by the metal of You, the metal of Qian is overcome by the fire of Wu, the metal of Dui is overcome by the fire of Si, the earth of Gen is overcome by the wood of Yin, and the fire of Li is overcome by the water of Hai—this is called "eight bright stars killing stars." Even if it is a true dragon ancient site, violating these brings serious misfortune. The conflicts and harms between the eight trigrams are so severe. The rise and fall of the twenty-four mountains, the dangers of the seventy-two dragons, the emptiness of the Gui and Jia, and the invasion of the bright stars can only be clearly perceived by those with a clear mind, avoiding the harmful and prohibiting the forbidden, understanding it in the heart, mastering its subtleties, then one can achieve perfection, seize the creation of heaven and earth, change human destiny, and help the poor. The eight bright stars and the Yellow Spring and other types of evil methods were later refuted by Jiang Dahong in his work "Differentiating the False from the True in the Sand Form Book."

原文：詳觀先聖之遺言，方識尋龍之要訣。砂行水輔唱隨聯，夫婦之情；水繞砂回拜舞聯，君臣之象。劉釋：古先賢哲如楊筠松作《尋龍賦》，有平地青龍之要訣；楊向答有浪花滾月、蘆花三嫋等語；劉江東有鋪毯展席、田角兜筌之說。考其理，因得平地尋龍之訣，始與山龍同術，而水神出入尤緊于山也，故下文先以砂行水輔發之。經云：乘風則散，界水則止。外氣所以止內氣，為水之母，水為氣之子。水行則氣行，水止則氣止，水界乎處，則氣止於內。故凡龍行則水自隨，如夫婦之相隨，情諧意協，亦理之然也。凡龍之所止，則四方之砂自然回顧，雙雙顧局；砂回則水自然還繞局外，交流到堂，悠悠洋洋，止而不動，聚而不渙，如拜如舞，類臣之見君，肅然欽伏也。仙曰：砂回頭伏、盤舒如舞拜之象，而水之來去屈曲之玄亦若舞，聚畜不流亦如拜。又曰：其靜如拜，其動如舞。

Reading carefully the words left by ancient sages, one can understand the key principles of dragon seeking: the terrain follows the dragon's movement, while water assists from the side, moving in harmony, like the affection between husband and wife; water surrounds and the terrain encircles, like bowing and dancing, resembling the image of ministers before their sovereign. Liu Ji explained that in ancient times, sages such as Yang Yunsong wrote the "Seeking Dragon Essay," explaining the essentials of seeking dragons on flat land; Yang Xiangda used metaphors such as "waves rolling the moon" and "three swaying reeds"; Liu Jiangdong spoke of "spreading a carpet and unfolding a mat" and "cornering a net." By examining the underlying principles, one can derive the oral诀 for seeking dragons on flat land: it is essentially the same method as seeking mountain dragons, but the movement of the water spirit is more crucial than the shape of the mountains. Therefore, the following discussion begins with "terrain follows the water." The classic says: when qi meets wind, it disperses; when it meets water boundaries, it stops. The outer qi can stop the inner qi because qi is the mother of water, and water is the son of qi: when water flows, qi flows; when water stops, qi stops. Wherever water sets a boundary, qi gathers and stops within that boundary. Thus, as the dragon moves, water naturally follows, like husband and wife accompanying each other, which is a natural principle. Whenever the dragon stops, the surrounding terrain naturally turns back to look, protecting the hall and site; when the terrain encircles, water naturally flows around the site, converging into the hall, flowing gently and steadily, stopping without dispersing, gathering without scattering, like bowing and dancing, just as ministers show respect before their sovereign. The sages said: when terrain turns back and bows, it resembles dancing and bowing; the winding movement of water, like the character "之" or "玄," also resembles dancing, while its accumulation and stillness resemble bowing. They also said: when it is still, it resembles bowing; when it is moving, it resembles dancing.

原文：是故真龍發足之初，猶萬馬奔馳之勢；砂如浪湧，水如鱗交，簇擁向前，誰識方來之跡。劉釋：大低真龍之行，砂隨水輔，如萬馬奔馳之勢，不可遏也。真龍出身，其送從之砂夾輔推擁，如浪之湧，重重疊疊，順水流蹌，絕無回頭及反背之勢；水從砂去，如魚之鱗，或分或合，或合復分，如鱗之交，隨砂而行，滔滔向外，不蓄不聚。此真龍出身之勢如此，形體豈易得哉。今之術師一見砂頭方正，便指點曰某龍某穴，豈知龍有真體，出身發足有住不住，有正龍傍龍，有真氣偽氣，望砂點穴，亦誤人矣。

Therefore, when a true dragon first emerges, its momentum resembles ten thousand horses galloping; the ridges of earth move like waves surging, and the water flows like fish scales interlocking, all converging forward together, so that no one can tell where it is heading. Liu Ji explains: generally, when a true dragon moves, the ridges follow it and the water supports it, like ten thousand horses charging forward, unstoppable. When a true dragon first appears, the protective ridges flanking it push and support it on both sides, like waves rising layer upon layer, repeatedly following the water's flow, without any backward or reverse posture. The water follows the ridges, like fish scales, sometimes separating, sometimes merging, merging again and separating, like overlapping scales, following the ridges forward, flowing continuously outward, neither accumulating nor gathering. This is the form of a true dragon's emergence; such a form is rarely seen. Now, the current geomancers, upon seeing a square-shaped ridge, point to it and say this is a certain dragon, that is a certain site; yet they do not know that a dragon has its own true form. Its emergence and full development differ in whether it stops or continues; there is a distinction between the main dragon and the side dragon; there is a difference between true energy and false energy—only looking at the ridges to determine a site is misleading.

原文：水似橫弓，砂猶勒馬，軍屯戟列，孰知止扎之蹤。劉釋：凡龍到頭，則送從傍砂雙雙回頭相顧，猶如勒馬；四水交流過堂，橫聚環抱如弓，案應龍虎側列如戟，屯伏如軍。有此形勢，方見真龍止扎不去，乃結地也。今方術者一見砂頭水面方正，不出向之合流交會，而竟從點穴，亦誤人矣。大凡真龍結穴，不在長流大水之傍，亦不出大水之門，多結於兩水夾流之中，旁有獲送砂而來，直至入首之處，群砂顧局，或展開作案，或纏或繞，或選外遮後擁，必不出身露體、獻頭露面以洩真氣。古人云：好龍卻是閨中女，帳幕藏身不露體。正比謂也。

Water resembles a bow laid horizontally, and sand resembles a horse restrained. The surrounding area is like an army encamped, with spears and halberds arranged in order. Who can recognize where the true dragon has settled? Liu Ji explains: whenever a dragon reaches its end, the accompanying sand formations turn back and look at each other, as if restraining a horse. The water from all sides flows through the hall, gathering horizontally to enclose like a bow. The case mountain and the left and right dragon and tiger mountains are arranged like spears, lying in ambush like military formations. Only with such a situation can one see that the true dragon has stopped moving and settled down, forming a site. Nowadays, geomancers merely see the square head of the sand and the water, without considering whether the water flows upward to meet, and then arbitrarily select a point for burial, which is equally misleading. Generally, when a true dragon settles, it does not do so beside a long flowing river or at the mouth of a large river, but mostly between two streams. There are accompanying sand formations coming along with it, reaching the end, where the group of sands look back at the site, some forming the case mountain, some winding around, some blocking from the outside, some supporting from behind. In any case, it will never be exposed and bare, revealing the true energy. The ancients said: a good dragon is like a woman in her chamber, hidden behind curtains, not revealing her form. This is exactly what they meant.

原文：龍未住時，其來如逐；龍既住時，其止如伏。左砂右歸，右砂左錯，眾水朝堂，群龍躡足，注氣凝神，雖招之而不來；前後關鎖，拒之而不去。劉釋：龍未住時其來如逐，龍既住時其時止如伏，左砂右歸，右砂左歸，眾水朝堂，群龍躡足。真龍未住，其勢逐逐而行，不容止也；及其止也，其勢即伏，靜而不動。左砂到堂向右，或右砂過堂向左，而四畔環扼明堂，其送從之砂躡足而朝，拱護衛如此，方是真龍住歇之勢。

When the dragon has not yet stopped, its movement is like chasing and running; when it has stopped, it appears as if lying still. The left sand turns to the right, the right sand turns to the left, and all the waters converge towards the bright hall. The group of sands comes like a crowd of dragons stepping lightly. The qi gathers and the spirit becomes concentrated; even if you call it, it will not come forward again. There are also locks in front and behind. If you try to drive it away, it will not leave. Liu Ji explains: When the dragon has not yet stopped, it comes quickly and cannot be stopped; once it stops, the form immediately becomes still and quiet. The left sand turns to the right towards the hall, or the right sand turns to the left towards the hall. The surrounding sands encircle and block the bright hall, protecting it as if they are stepping lightly. This is the true form of a dragon resting and stopping.

原文：故之水交砂會之方，乃見真龍入首之地。勢或涓涓，情猶赴海，鴉飛雁行，極目天涯。流神渙散則不歸，龍尚去而不住；微垣星散而不顧，氣尚行而未收。雖或開門立面，須知風翼遊鱗。總然蓄水為關，亦是斬腰截氣。長砂展席，取一節於支流；大塊鋪氈，求至純於配合。參透玄機，實可挽回造化；古先秘訣，豈容輕度非人。劉釋：水交於局前，砂會於左右，此見龍勢歇泊之處。而尋龍必須先看其局前後左右之勢何如，然後詳其體制之美惡，方可以得其情狀吉凶休咎之跡也。涓涓赴海，言水去而不聚；鴉飛雁行，言砂去而不顧。此四句將以言龍行未住之勢。如下文所云，龍之由去觀水之行止：水行，則龍行；水聚，則龍住。故水神渙散不收，則知龍尚行去而未見其止泊也。龍氣凝住，在旁砂揖伏歸關而後可見；若微垣旁列，群砂向外而不顧堂局，則知氣尚行而未見其收拾也。

Therefore, one must reach the direction where water converges and sand gathers, to find the true dragon's entrance. If the water flows gently and continuously, like a single stream heading toward the sea; if the sand spreads like crows flying apart or geese in formation, stretching all the way to the horizon, then the flowing water is scattered and does not return, indicating that the dragon is still moving forward and has not stopped. If the surrounding small enclosures are scattered and do not look back, it shows that the qi is still moving and has not been gathered. At this time, even if there seems to be an opening and a clear front, one must know that it is merely a wing in the wind or a scale in the water, which cannot be retained. Even if a body of water is gathered to block the way, it is only cutting off a section of the qi. If the long sand stretches out like a spread-out mat, one can only take a section at the branch stream; if a large flat area is like a spread-out carpet, one must seek the purest point in the arrangement. Understanding this subtle principle can indeed reverse the workings of nature; how could the ancient secrets be easily passed on to the unworthy? Liu Ji explains: when water converges in front of the site and sand converges on both sides, one can see the place where the dragon stops. To search for the dragon, one must first examine the forms in front, behind, and on both sides of the site, then carefully assess the quality of its structure, in order to determine the signs of its auspiciousness or misfortune. "Gently flowing toward the sea" refers to water that flows continuously without gathering; "crows flying and geese in formation" refers to sand that moves far away without looking back. These four lines all describe the dragon still moving forward and not having stopped. As mentioned in the following text, one must judge the dragon's movement and stopping by the water: if the water is moving, the dragon is moving; if the water gathers, the dragon stops. Therefore, if the water spirit is scattered and does not return, one knows that the dragon is still moving forward and has not stopped. To see if the dragon's qi has gathered and stayed, one must observe whether the surrounding sand bows and kneels, or gathers to block and guard; if the small enclosures are arranged on the sides and all the sand faces outward without looking at the site, one knows that the qi is still moving and has not been gathered.

龍行而不住氣去，而未收中有砂頭分佈門面，似有穴場可指點者，此不過行龍上分支結穴耳，非氣鍾大地。如風林宿鳥，焉有益翼；急水游魚，豈有縱鱗。雖有發福，非久長也。真龍出身，中間或得水聚之處分頭立面，或支水揮肩破腹立頭，而此等場穴亦是斬截龍腰取氣立穴之法耳，終非正龍自此氣蓄之地也。如此形勢，必得目力之巧、心思之深者，善能作用，不失其法而獲福也。長砂直出，隨水而出去，如席之展，無有兜界收拾，不可立穴；中間有支水插破其腹，勾取其氣人局者，亦斬腰截脈之法也。融結真穴，否則一片巒皮，何所驗氣。此亦斬氣立穴之法，機巧玄微，能挽回天地自然之勢，凶者可轉為吉，非深於術者不能參透其奧也。得其奧者，足以參替造化，以與人生人立命，而便朝貧暮富也。東海聞歸至南陽，見臥龍，古人恐洩天機，秘而不言也。

The dragon still moves forward without stopping, its energy has already flowed away without being gathered, yet occasionally there are small hills scattered in the middle, forming a kind of entrance, seeming to have a site for a burial ground. But this is merely a small burial site formed along the path of the dragon, not a place where the vital energy is concentrated. It is like birds resting in the forest in the wind, their wings cannot be steady; fish moving in a rapid stream, their scales cannot be spread out. Such land may bring some fortune, but it will not last long. When a true dragon appears, it may branch out at a place where water gathers, forming a front, or have a branch of water flowing from the shoulder or abdomen, thus forming a burial site. These burial sites are only methods of cutting the dragon's waist to take its energy, and they are not the true places where the dragon stores its energy. When encountering such a situation, one must have keen eyesight and deep thinking, be skilled in application without losing the proper method, in order to gain fortune. If the long ridges stretch straight out, following the water to flow away, like a mat spread out, without any turning or boundary to contain it, then one should not establish a burial site. If there is a branch of water that cuts through its abdomen, drawing the energy into the site, this belongs to the method of cutting the waist and interrupting the pulse. Only in this way can the true burial site be formed; otherwise, it is just a bare mountain skin, how can one test its energy? This is also a method of cutting the energy to establish a burial site, which is subtle and mysterious, capable of restoring the natural form of heaven and earth, transforming bad into good. Without profound understanding of this art, one cannot comprehend its profound mysteries. Those who have grasped this profound mystery can participate in the workings of heaven and earth, help people establish their lives and destinies, enabling someone who is poor in the morning to become wealthy by evening. Long ago, a man from the East Sea heard the news and returned, arriving at Nanyang to meet the Sleeping Dragon Master —— ancient people were afraid of revealing heavenly secrets, so they kept it secret and did not speak of it.

原文：精靈聚於六秀之方，英粹誕於天門之上。劉釋：艮丙巽辛兌丁為六秀之位。以天市垣在艮，太微垣天貴星在丙，主天下之祿；天乙在辛，太乙在巽，主天下之福；少微在兌，壽星在丁，主天下之壽。福祿壽三者，《洪範》為五福之最，洪範之數上應天星，故其方之氣清貴純美，而龍體秀麗。若震則為雷門，主天下之威柄；庚如威斗，主四方之權行，以肅令萬物，故其方名為將星，亦貴龍也。但巽辛艮為文章之府，兌丙丁為司籍之地，故六秀龍多出文章之士，而艮丙則富貴雙全也；又不如巽辛為清貴樞要，卯庚則出人有謀略威權耳。至於亥為紫微之垣、天皇之帝座，其貴尤尊，故曰粹誕於天門。

The most refined spiritual energy gathers in the six excellent directions, and the most outstanding individuals are born from the heavenly gate. Liu Ji explains that the six directions called "six excellent" are Geng, Bing, Xun, Xin, Dui, and Ding. The celestial market is located in Geng, the heavenly noble star of Taiwei is in Bing, which governs the fortune of the world; the heavenly virtue star is in Xin, and the Taiyi star is in Xun, which governs the fortune of the world; the lesser micro star is in Dui, and the longevity star is in Ding, which governs the longevity of the world. The three aspects of fortune, merit, and longevity are the most important among the five blessings in the "Book of Documents: Hongfan." The numbers of Hongfan correspond to the stars in the heavens, so the energies of these directions are pure, refined, and noble, and the dragon forms are also elegant. As for Zhen, it is the gate of thunder, which governs the authority of the world; Geng is like the scepter of authority, which governs the implementation of power in all directions, used to discipline and command all things, so this direction is called "general star," which is also a noble dragon. However, Xun, Xin, and Geng belong to the repository of literature, while Dui, Bing, and Ding belong to the places managing documents, so the six excellent dragons often produce scholars. The direction of Geng and Bing is both wealthy and noble; when discussing the refined and important aspects, Xun and Xin are still superior, while卯 and Geng produce people who are rich in strategy and hold authority. As for Hai, it is where the Purple Micro Enclosure and the heavenly emperor's throne are located, making it even more esteemed, so it is said that the outstanding individuals are born from the heavenly gate.

若巳龍亦有發貴，特不顯大，不如六秀人將亥龍之美。丑未龍鬼牛之氣，雖有微秀，終亦敗絕。十二陰龍棄丑未巳而不取，蓋以此耳。至於陽龍為穴，如寅申亦發福，辰戌且能發財，而左衿仙人不取之者，非直以孤虛棄之：寅田為風磨之殺，風能拆物，況氣得風而散，雖發福其如孤寡瘋疾；向辰戌發財減門絕嗣，亦使不忍也。若坎離二山，雖為陽龍，乃陰陽之正位：乾於西北而坎繼之，坤退於西北而離繼之，雖曰交極，氣不盡廢，故二龍亦能發貴，但驟發驟廢，如可畏耳。至如坤亦有下後大發者，久亦大廢。故地理家貴陰而賤陽，且陽龍性氣緩弱，力微而輕；陰龍性急力厚而清。此陰陽之別，禍福應驗乃如此也。仙曰：陽山行龍，若體勢秀翼特違，入首洞厚方正，左右周密，三吉六秀方有砂水朝應尊嚴亦可。若點一則收外氣之利，一則收本山之吉，亦能發富貴而旺人丁；三四十年後必須另求吉地以代之，否則力退福衰，人丁必絕。至如辰戌二龍，決不宜下。

As for the dragon of the巳 (Si) branch, it can also bring about wealth, but it is not very prominent, and it cannot match the beauty of the Six Auspicious and the亥 (Hai) dragon. The dragons of the丑 (Chou) and未 (Wei) branches carry the qi of the Ghost Mansion and the Ox Mansion, although they have a little beauty, they ultimately result in failure. Among the twelve yin dragons, the丑 (Chou) and未 (Wei) and巳 (Si) are discarded, and the reason is exactly this. Furthermore, regarding the yang dragons forming a site: for example, the寅 (Yin) and申 (Shen) dragons can bring about blessings, while the辰 (Chen) and戌 (Xu) dragons can bring about wealth. However, the Left Immortal does not take them, not merely because of the concept of 'solitude and emptiness' (gu xu). The寅 (Yin) direction is the煞 of the wind mill, and wind can destroy all things; moreover, when qi meets wind, it disperses. Even if it brings blessings, it is inevitably accompanied by loneliness, widowhood, and madness. As for the辰 (Chen) and戌 (Xu) directions, although they can bring wealth, they will reduce the number of descendants, which is why they are not taken. As for the Kan and Li mountains, although they belong to the yang dragons, they are the proper positions of yin and yang. The Qian mountain is located in the northwest, and the Kan mountain follows it; the Kun mountain retreats to the southwest, and the Li mountain follows it. Although they have reached the extreme of the boundary, their qi has not yet completely disappeared, so these two dragons can also bring about wealth, but they rise and decline suddenly, which is quite alarming. For example, the Kun dragon may bring great fortune after burial, but eventually it will also result in great failure after a long time. Therefore, geomancers value yin and despise yang. Moreover, yang dragons have a slow and weak nature, weak power, and are light and floating, while yin dragons are quick-tempered, strong, and clear. The distinction between yin and yang is like this, and so is the result of fortune and misfortune. The Immortal said: if a yang mountain forms a dragon with an outstanding and unique form, and the entrance is deep and square, with the surrounding areas well-arranged, and the three auspicious directions and six excellent directions have hills and waters facing it, with a dignified atmosphere, it can still be used. When choosing a site, one should both receive the benefit of external qi and the auspiciousness of the mountain itself, which can also bring about wealth and prosperity, and a thriving population. However, after thirty to forty years, one must find another auspicious place to replace it, otherwise the power will decline, the fortune will fade, and the population will inevitably become extinct. As for the dragons of the辰 (Chen) and戌 (Xu) branches, they must absolutely not be used for burial. This book's general principle of 'valuing yin and despising yang' was later refuted by Jiang Dahong's 'Discerning the False in the Plain Sand Jade Scale'.

原文：震庚會而耀武，亦有輕重；坎離交而已極，焉無厚薄。劉釋：震庚二龍主武，說見前篇。然震為雷門，天定卦以為廉貞星在焉，故有威主，出大將，有鎮邊壓境之權；若庚方亦不失神將之職，此重輕之別。則若庚龍坐乾朝巽，則主出武文雙全；震龍坐乙朝辛，或庚辛二方山水相應，亦主少年科甲、掌兵權之職。

The trigram Zhen (Thunder) combines with Geng (Metal) to display martial prowess, but there is also a distinction between their strength; the trigram Kan (Water) and Li (Fire) meet and reach the extreme of yin and yang, so how could there be no difference in thickness and thinness? Liu Ji explains: The trigrams Zhen and Geng both represent martial affairs, which was discussed in the previous section. However, Zhen is associated with the gate of thunder, and according to the original trigram arrangement, the star Lianzhen is located here, so the authority of power lies in Zhen, capable of producing great generals who hold the power to defend the borders and subdue enemy states; although Geng is slightly inferior, it is still a position of a divine general—this is the difference in their strength. Specifically speaking, when the Geng dragon is located at the mountain of Qian facing the direction of Xun, it indicates the emergence of people who are both literary and martial; when the Zhen dragon is located at the mountain of Yi facing the direction of Xin, or when the mountains and waters of Geng and Xin are in harmony, it also indicates that young people will achieve success in the imperial examinations and hold military power.

原文：癸龍乘坎氣而有用，坤母西掖而未純。蓋以陰陽老亢，四墓藏金，寅甲遇風魔之列，巳申當二四之偏，乘生止積聚，雖有成胎之象，而窮陽剝本，終蹈孤虛之咎。劉釋：癸本陽山，而得坎於之正氣，故有用，更生坎穴向離亦利。坤亦陽山，而為太微垣所屬，故不以陽而以陰；坤龍亢陰在申未之間，少有曲折則不純矣，故曰未純。如乾為亢陽，坤為亢陰，老陰老陽不能生物，故退處而不用。辰戌丑未有亢婁午鬼四金暗殺藏焉。寅甲雷神風水，震威散氣，況火生在寅，風生於木，五行惟火性酷烈，木性而易焚，風能散氣拆物也。巳申當二四之偏，不識其意，皆明陽龍之穴。上言四墓、乾坤、寅申巳甲諸山，雖來乘生氣之方，而入首之處又得四獸攢聚、砂水會堂、止而有情者，亦能興發富貴；然終是陽龍氣散，犯孤虛之咎，不惟易興而易衰，其不利於人丁、刑禍穴疾，必所不免。其巳龍木屬陰而止於陽山之內者，以巳龍之禍與陽山同也。又曰：六秀之內惟巳亥為最，則己亦吉龍也；左衿仙人更不取巳者，以其興廢之不吉耳，非棄其才與德也，與丑未二山同，故下文云云。

The癸 dragon rides upon the correct vital qi of the Kan direction, thus being useful. The坤, as the old mother, is located in the southwest corner, and its qi is not pure. This is because the乾 and坤, both yin and yang, have become old and excessive. The four墓 (burial) directions, namely Chen, Xu, Chou, and Wei, contain hidden metal evils. The寅 and the甲 direction also meet the category of wind demons. The巳 and申 are located in the secondary and fourth positions. Even though they ride upon the vital qi and gather, seemingly forming a fetal shape, they are ultimately ruined by the exhaustion of yang qi and the damage to their roots, thus inevitably falling into the fault of being isolated and deficient. Liu Ji explains: the癸 is originally a yang mountain, but it receives the correct vital qi of the Kan palace, thus being useful; taking a cave in the Kan direction and facing the Li direction is also beneficial. The坤 is also a yang mountain, but it belongs to the Taiwei constellation, thus it is not treated as yang but as yin. The excessive yin of the坤 dragon is located between the Shen and Wei, and a slight bend makes it impure, hence it is said to be 'not pure'. For example, the乾 is excessive yang, and the坤 is excessive yin. Old yin and old yang cannot produce all things, thus they retreat and are not used. Among the four墓 directions, there are hidden evils such as the亢 mansion, the娄 mansion, and the午 ghost, which are all four kinds of hidden metal evils. The寅 and the甲 belong to the thunder god's wind and water, which are vigorous and disperse qi. Moreover, fire is born in the寅, and wind is born from wood. Among the five phases, only fire is fierce and wood is easily burned, while wind can scatter qi and destroy things. As for 'the巳 and申 are in the secondary and fourth positions', its exact meaning is no longer known. In any case, it refers to the yang dragon's cave. The four墓, the乾 and坤, the寅 and the申 and the甲 mountains mentioned above, although they come with the vital qi direction, and at the entrance they can gather the four animals, the sand and water gather in the hall, and stop with affection, they can also generate wealth and honor. However, they are ultimately yang dragons with dispersed qi, committing the fault of being isolated and deficient. They are not only easy to rise but also easy to decline, and the consequences of being harmful to people, causing punishment and illness, are inevitable. As for the巳 dragon, which is yin wood but is classified as a yang mountain, it is because the evils of the巳 dragon are the same as those of the yang mountain. It is also said that among the six excellent directions, the巳 and the亥 are the best, indicating that the巳 is also a good dragon. However, the Left Jacket Immortal does not take the巳, only because it is unstable in prosperity and decline, not because it lacks talent and virtue. This is the same as the mountains of the Chou and Wei, so the following text continues to discuss this.

原文：故地理家貴陽龍而取旺相，雖丑未巳龍為所棄；賤陽龍而避孤虛，縱寅甲申亦見難容。劉釋：結上文，地理之家貴陰龍者，取旺相之氣也；然氣雖旺相而德有不足，亦不為美，故丑未巳雖陰山而尤為所棄，雖貴龍而不盡取於陰。賤陽龍者，以孤虛之氣也；龍氣雖犯孤虛而德有可用，未嘗不取，如坎離二龍之發貴是也。若既以陽龍而秀氣又不能純厚，易興易衰，且啟禍絕人，是寅甲申三龍下之發則極速，宜若可取，而刑禍絕丁，故不敢用。

Therefore, geomancers value yin dragons for their prosperous and strong energy, even excluding branches like Chou, Wei, and Si which are also yin dragons; they look down upon yang dragons and avoid the deficiency and emptiness of energy, even though branches like Yin, Jia, and Shen are difficult to accept. Liu Ji explains: this is a summary of the previous text. Geomancers value yin dragons because they possess the prosperous and strong energy; however, although the energy is prosperous and strong, if the 'de' is lacking, it is not considered beautiful, so even though Chou, Wei, and Si are yin mountains, they are especially discarded—this shows that although yin is considered valuable, not all yin dragons are acceptable. Yang dragons are looked down upon because they carry the deficiency and emptiness of energy; but even if the dragon energy is deficient and empty, if its nature still has some usefulness, it may still be used, as the examples of Kan and Li dragons which can bring wealth illustrate. If a dragon is yang and its refined energy is not pure and thick, its rise and fall are unstable, and it may bring calamity and extinction of descendants, then it cannot be used—Yin, Jia, and Shen dragons, when used in burial, bring rapid success, seeming acceptable, but they bring punishments and extinction of descendants, so they are not used.

原文：用坎離而求一節之長，避丑未而廢四金之氣。雖云：龍無吉凶之異，亦惟氣有清濁之殊，清主貴而濁主賤，理之常也；陰必吉而陽必凶，氣使然焉。是故三吉六秀主富貴之樞機，而陰陽品配為作用之玄奧。劉釋：坎離二陽龍也，而取用之者，以坎離為太陽太陰之地，火南水北有既濟之美，下之發富貴顯達、人財兩旺，故亦可取。若丑未雖陰山，終為暗金所傷而不用。二十四龍吉凶之異無處考驗，氣有陰陽清濁之別，故貴賤吉凶應矣。三吉，古云以貪巨武為是；然九星貪巨武，有云定卦取用者，長生帝旺取配者，有三匝取用者，有坐方取用者，取用無一定之見，故此言三吉者，非九星貪巨武之謂也。

Using the dragons of Kan and Li, one should only focus on the section at the beginning that moves smoothly; avoiding Chou and Wei is equivalent to eliminating the influence of the four metal energies. Although the dragon itself has no distinction of good or bad fortune, the energy has clear and turbid differences: clear energy brings honor, turbid energy brings low status, this is the common principle; yin dragons are necessarily auspicious, yang dragons are necessarily inauspicious, this is also due to the energy. Therefore, the three auspicious and six excellent dragons are the key to wealth and honor, while the way of matching yin and yang is the profound mystery in application. Liu Ji explains: Kan and Li are both yang dragons, yet they are still used because Kan and Li are the lands of the sun and the moon, fire is in the south, water is in the north, possessing the beauty of water and fire complementing each other; burying a tomb here can bring about wealth, honor, and prosperity, so they can be used. As for Chou and Wei, although they belong to yin mountains, they are ultimately harmed by hidden metal and thus not used. The differences in auspiciousness and inauspiciousness of the twenty-four dragons cannot be tested anywhere, but only through the difference of yin, yang, clear and turbid energy, thus the corresponding manifestations of honor, low status, auspiciousness and inauspiciousness appear. As for the 'three auspicious' dragons, ancients said they are the three stars of Tanlang, Juming, and Wugui; however, among the nine stars, Tanlang, Juming, and Wugui, some people advocate using them according to fixed trigrams, some according to the growth and prosperity of the dragon, some according to the three layers, some according to the mountain where the dragon sits, and there is no fixed method for this; therefore, the 'three auspicious' mentioned here are not the Tanlang, Juming, and Wugui among the nine stars.

故《玉尺經》中無一言及九星，而此三吉者斷然不在九星上取也。此蓋言亥與震艮三龍為三吉矣。三吉三秀等龍實鍾秀氣，為富貴之樞機；而作用向指，要得陰陽相配，乃為可貴，如艮見丙、兌見丁、巽見辛之類，如陰陽相見。經云：陰陽相見，福祿永禎；陰陽相辛，禍咎踵門。蓋以此了。仙曰：艮丙、兌丁、巽辛，此卦氣五行，用之以收來山之吉；淨陰淨陽，以收納氣之秀，如巽龍而辛上有砂水秀麗，則以辛收之之謂也。然龍形有斜側之異，水神有來去之差，則納甲亦有不可盡合者，要不宜拘執於此也。又有三合五行，如寅午戌、艮丙辛之類，取一氣相見之義，以明砂水生旺休廢之情，收謂之向上五行、山音五行三合之常。

Therefore, the entire text of the "Juchijing" does not mention the nine stars at all, indicating that these three auspicious directions are not derived from the nine stars. Instead, they refer to the three dragons:亥 (Hai), 震 (Zhen), and 艮 (Gen) as the three auspicious directions. These three dragons and the three fine dragons indeed gather the essence of beauty, serving as the key to wealth and honor. When applying them in direction and orientation, one must also achieve the harmony of yin and yang, which is considered precious. For example, Gen (Geng) paired with Bing (Bing), Dui (Dui) paired with Ding (Ding), and Xun (Xun) paired with Xin (Xin) are called yin and yang meeting. The text states: When yin and yang meet, blessings and longevity follow; when yin and yang clash, misfortunes follow one after another. This is exactly what is being discussed. The immortal said: Gen (Geng) paired with Bing (Bing), Dui (Dui) paired with Ding (Ding), and Xun (Xun) paired with Xin (Xin), this refers to the five phases of the trigrams, used to receive the auspicious qi from the incoming mountain. Then, using the method of "pure yin and pure yang," one collects the refined beauty of the qi. For example, if a Xun (Xun) dragon has a beautiful and refined terrain and water in the Xin (Xin) direction, one uses the Xin (Xin) direction to receive it—this is precisely what is being explained. However, dragon forms may differ in slant or deviation, water spirits may vary in their direction of coming and going, and the method of Najia may not always align perfectly. In general, one should not be rigid. Additionally, there is the concept of triple harmony and the five phases, such as寅 (Yin), 午 (Wu), and 戌 (Xu), or 艮 (Gen), 丙 (Bing), and 辛 (Xin), which express the meaning of the same qi meeting. This is used to determine the prosperity, vitality, decline, and decay of the terrain and water. This is what is commonly referred to as the upward five phases, mountain sound five phases, and the regular method of triple harmony.

楊公取用以定龍穴之貴賤，向上五行楊公取用以避砂水吉凶。三合之法在人宜活動用，而不當偏執死法。今之術家用卦氣取用者，執納甲而不知變，雖凶殺而有所不顧；用三合取向者，執三合而不變，雖水神反逆而不知避。其有隨山行地勢立向，則曰有真龍必有真案真水之處，但取案應門面方正面，不究砂水龍向合法與否，此庸師識見，意何愚哉。

Master Yang uses the hexagram energy to determine the quality of a dragon site, and employs the Five Phases of the upper direction to avoid the fortune or misfortune of the terrain and water. The method of Triple Harmony should be flexibly applied by people, not rigidly followed. Nowadays, among the geomancers, those who use hexagram energy rigidly adhere to the Najia stem assignment without flexibility, ignoring even Inauspicious Sha (malevolent stars); those who use Triple Harmony for orientation rigidly follow it without adaptability, failing to avoid situations where the water deity is opposite or flowing against; and those who simply follow the mountain shape and terrain to set the direction claim that if there is a true dragon, there must be a true case and true water, only choosing the place where the case mountain faces the main door and is square, without examining whether the terrain, water, dragon, and direction are appropriate. The understanding of such mediocre geomancers is how foolish it is.

原文：離趨壬癸，癸向南離。坎得丁坤而發貴，丙逢辛艮以鍾靈。庚宜艮震，坤宜癸交。艮辛亥乃丁龍之樂許，丙巽癸為亥氣之必從。劉釋：離納壬，用壬向而坐丙穴，此卦氣也。然坐丁向癸，亦不失為坎離相見，而離山本音之氣，亦癸向收之矣。癸山用午向，癸配於坎，坎癸向方而上納於離，亦不失為坎離水火相射之意，以離向收癸氣而取貴也。借配於坤，以坎水長生於坤申方耳。丙艮本同一氣，生旺相關，正配也；辛在戌宮，三合類配亦足。庚喜震而穴坐酉，一氣也；而配於艮，則富貴並至。坤本納乙而不作乙曏者，以近卯也；借配於癸而坐丁，亦發大貴。丁山行龍，正配在酉，然酉與丁相隔四宮，雖卦氣得合而勢不可借，故棄兌而趨艮者，以艮亦兌之喜也。亥龍本與未配，而辰戌丑未四金之殺皆非可交，故棄未而取丙為正、巽癸為借，此三合皆能以貴致用。癸非可向，坐癸向丁亦是。

The dragon of the fire trigram (Li) tends toward the directions of Ren and Gui. When the dragon is Gui, it faces south towards the Li position. The dragon of the water trigram (Kan) gains prosperity when paired with Ding and Kun. The dragon of Bing benefits from being paired with Xin and Gen. Geng is suitable to be paired with Gen and Zhen. Kun is appropriate to be paired with Gui. The dragon of Ding prefers to be paired with Gen, Xin, and Hai. The dragon of Hai necessarily follows the directions of Bing, Xun, and Gui. Liu Ji explains: the Li trigram includes Ren, so using Ren as the direction and Bing as the site is in accordance with the trigram's energy. However, using Ding as the direction and Gui as the site is also acceptable, as it represents the meeting of Kan and Li. The mountain of Li itself has the energy of water, which can also be collected by facing Gui. Using the direction of Wu for the mountain of Gui is equivalent to pairing Gui with Kan, with the direction of Kan being included in the Li trigram, which also represents the mutual interaction between water and fire. Using the direction of Li to collect the energy of Gui brings prosperity. As for borrowing the pairing with Kun, it is because the water of Kan is born in the direction of Kun and Shen. Bing and Gen belong to the same energy, and their birth and prosperity are interrelated, making them a proper match. Xin is located in Xu, and according to the principle of triple harmony, it is also a suitable match. Geng prefers to be paired with Zhen, with the site located on the mountain of You, which belongs to the same energy. If paired with Gen, both wealth and honor will be achieved. Kun should naturally take the direction of Yi, but it does not use Yi as the direction because Yi is too close to Mao. Borrowing the pairing with Gui and using Ding as the direction can also bring great prosperity. The mountain of Ding, when the dragon moves, naturally pairs with You. However, You and Ding are separated by four directions, so although their trigram energies are compatible, they cannot be used in the form of the terrain. Therefore, it is better to choose Gen instead of Dui, because Gen is also favored by Dui. The dragon of Hai should naturally pair with Wei, but since the evils of the four earth directions (Chen, Xu, Chou, and Wei) are not suitable for connection, it is better to choose Bing as the main pairing and Xun and Gui as borrowed pairings. These various triple harmonies can all bring prosperity and practical benefits. Gui itself is not suitable as a direction, and using Gui as the site with Ding as the direction follows the same principle.

原文：兌丁本為正配，見亥艮而富貴尤奇。震庚猶如夫婦，見辛亥而文武雙全。巽見辛，辛見巽，兩承妙用。艮生壬，壬生丙，誠為上吉。劉釋：兌丁相見，兌宜向丁；然酉與丁相間四宮，體勢欹斜而氣貫不順，亦不吉，借配於亥艮，則富貴殊亦可。但巽非兌之所喜，故左衿仙人不取巽已於兌龍，犯曜氣侵害之故也。震與庚卦氣相見，而配合向指，所必發大貴；若辛亥，則文武相承而並顯。震庚主武，辛亥主文章之應：亥則光文而後武，辛則言語武全才也。巽辛相見，互用作向，主大貴、少年科第、文翰清奇，何其妙也。然辛龍尤配於卯，主亦先文而後武；亥亦主文翰官爵。若惡龍見辛，則大貴；而借配於艮亥二方，則福力便輕，中雖貴不顯。然用辛庚而尤貴，取丁兌而亦宜。艮山納卦於丙，作壬山丙曏者，大吉之環，極富極貴之向也。然用辛向則名馳天下，用庚向則才異過人，用丁向則祿與壽齊，用兌向則文與福齊，是皆亦為全美，而艮山又不當執丙向為定也。

The trigram Dui (Lake) and the stem Ding are naturally compatible; if they are further accompanied by Hai (Water) and Gen (Mountain), wealth and status will be especially remarkable. The trigram Zhen (Thunder) and the stem Geng are like a couple; if they are further accompanied by Xin (Metal) and Hai (Water), they will be both literary and martially accomplished. The trigram Xun (Wind) and Xin (Metal) complement each other, mutually supporting each other, each having its own special use. Gen (Mountain) generates Ren (Water), and Ren generates Bing (Wood), which is truly a most auspicious combination. Liu Ji explains: When Dui and Ding meet, Dui should face towards Ding; however, since You (Metal) and Ding are four trigrams apart, the form is crooked and the energy flow is not smooth, so it is not considered auspicious. Therefore, it is adjusted to pair with Hai and Gen, which also brings considerable wealth and status. However, Xun is not favored by Dui, so the Left Immortal Sage does not pair Xun and Si (Fire) with Dui Dragon, because that would cause harm from the celestial influences. When Zhen and Geng meet in the trigram energy, their orientation is determined, and great fortune will be achieved; if further accompanied by Xin and Hai, they will be both literary and martial, achieving success together. Zhen and Geng represent martial strength, while Xin and Hai are related to literature: Hai is first prominent in literary fame and then in martial affairs; Xin combines eloquence with military strategy. When Xun and Xin meet, they mutually support each other in determining the direction, leading to great fortune, early success in the imperial examinations, and remarkable literary talent, which is truly wonderful. However, Xin Dragon is especially suitable to be paired with Mao (Wood), which also indicates first literary then martial success; Hai also indicates literary achievement and official rank. If an evil Dragon meets Xin, it can instead bring great fortune; but if paired with Gen and Hai, the blessings will be lighter, although there may be noble status, it will not be prominent. In summary, using Xin and Geng is especially valuable, and using Ding and Dui is also appropriate. A Gen mountain, when paired with the stem Bing according to the method of Najia, forming a direction from Ren to Bing, is a very auspicious layout, extremely rich and noble. However, using a direction of Xin brings fame throughout the world, using Geng brings exceptional ability, using Ding brings both official rank and longevity, and using Dui brings literary fame and good fortune together—these are all perfect, showing that a Gen mountain does not have to strictly follow the direction of Bing.

原文：天市見庚，才堪文武；少男遇巽，福壽雙全。此實卦氣之攸宜，為陰陽相見。龍或神煞之交橫不一，砂水之隱見不齊，例難執乎納甲，法莫妙於變通。劉釋：天市艮山作庚向，艮本生氣貪狠之地，主生而不主殺；以庚向，則庚為威膽，主有武異，故出文武之才而富貴也。艮為少男，而巽為艮之所忌者，蓋艮土陷於東南也。若用巽向，雖主發富，而出人無壽，獨發中房，夫人賢美，以少女在巽矣。已上取穴立向，並從卦氣作用；然有不合於法而不客執一取裁，故於各山之下復取借配之意，亦皆與龍家本音相合，情性一氣而用之也。

The mountain of Heaven's Market (Tian Shi Yuan) located in the direction of Geng, if it appears, will produce people who are both literary and martial; the position of the young man (Shao Nan) in the mountain of Geng, if it meets Xun, will bring both fortune and longevity. This is indeed a harmonious situation in the hexagram qi, belonging to the meeting of yin and yang. However, sometimes dragons (dragon lines) may have conflicting auspicious and inauspicious influences, not just one aspect, and the terrain and water may be both visible and hidden, uneven, making it difficult to strictly follow the established rules of Najia. In terms of application, nothing is more effective than adaptability. Liu Ji explains: the mountain of Heaven's Market (Tian Shi Yuan) in the direction of Geng: Geng is a direction of fierce courage, governing martial skills and extraordinary abilities, so people born in this direction will be both literary and martial and achieve wealth and honor. Geng represents the young man, while Xun is what Geng should avoid, because Geng soil sinks into the southeast. If using the direction of Xun, although it may bring wealth, the people born in this direction may not live long, only the middle branch of the family will prosper, and women will be wise and beautiful—because the image of a young girl is in Xun. All these methods of selecting a site and determining a direction are based on the application of hexagram qi; but there are also cases that do not conform to the rules and should not be rigidly followed. Therefore, the intention of borrowing and matching is proposed under each mountain, and these borrowed matchings are also in harmony with the original dragon line's sound and qi, sharing the same nature and character before being used.

如砂水吉凶異宜，則棄正配而用借配，方向上消息之，務使龍向與砂水品定得旺相休囚之宜，而不失於偏廢榮枯，乃為妙用。卦氣不全，則用雙山三合五行收本山之音；本山之音不合，則用雙山收向上之音，三合之法互相斟酌，不換人。若曰某山必得某卦氣納甲作曏者，固不是理；某山龍必得某三合作曏者，亦不通變。必須旁觀龍氣及堂氣砂水相應，而後議立向，指某山之吉、出某水之凶，方善其法，並見前卷。

If the auspicious and inauspicious aspects of sand and water differ, one should abandon the main matching and instead use borrowed matching. One must carefully consider the direction and ensure that the dragon, direction, sand, and water are properly coordinated, each receiving their appropriate state of prosperity, strength, weakness, or confinement, so as not to be biased in one direction and cause imbalance between prosperity and decline. This is called the proper use. If the hexagram energy is incomplete, then use the triple harmony and five phases of the dual mountains to receive the qi of the main mountain; if the qi of the main mountain is not compatible, then use the dual mountains to receive the qi of the direction. The method of triple harmony should be carefully considered and applied, so as not to cause harm. If someone claims that a certain mountain must be aligned with a specific hexagram energy for the direction, this is baseless. Similarly, claiming that a certain dragon must be aligned with a specific triple harmony for the direction is also inflexible. One must refer to the dragon's energy, the hall's energy, and whether the sand and water correspond, and only then determine the direction. One should point out the auspicious aspects of a certain mountain and guide away the inauspicious aspects of a certain water, only then can this system be properly applied—see the previous volume for details.

黃泉曜氣皆為神殺，交橫於前後左右甚至不一；砂水之法，來於前後左右，隱見難齊。故尋龍容易，立向極難，向指一差，如隔萬山。所貴智者在於浩法，如執已私，拘於卦氣而不知神煞之在側，執於雙山而不知砂水之去來，犯煞如此議向，鮮不換人。古云：益與人家尋千龍，不與人間立一向。蓋以向之禍人甚大。世衛用雙山卦氣之法，少有不誤，則使移山塞水以強就之。不知以立向就砂水，而欲改砂水就立向，至愚亦甚矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Yellow Spring and Radiant Qi both belong to divine omens; they are scattered in front, behind, left, and right, with various forms. In contrast, the method of examining terrain and water flows extends throughout front, back, left, and right, appearing both clearly and subtly, making it difficult to align them neatly. Therefore, finding a dragon is easy, but determining the direction is extremely difficult: a slight error in the direction is like crossing ten thousand mountains. It is precious for wise people to understand the principles; if one is stubborn and insists on personal views, fixated on the yao qi of the trigrams without realizing the divine omens are nearby, and rigidly follows the dual mountains without considering the movement of terrain and water, then choosing the direction based on such errors will rarely fail to harm people. An old saying goes: it is better to find a thousand dragons for others than to set a single direction for people. Because an error in the direction causes great harm. People who follow the method of dual mountains and yao qi rarely avoid mistakes, so they move mountains and block water to force conformity. They do not understand that they should adjust the direction to conform to the terrain and water, instead trying to alter the terrain and water to conform to the chosen direction, which is extremely foolish.

先聖曰：愚而好自用，災必逮夫身。仙曰：有吉龍必有吉水相輔，然而世遠年湮，或為人開鑿填塞，有不合法者。若龍體真正，則又不得不開鑿剪裁以就向也，亦不過是大純而小疵者方可如此；若大勢不合，亦當棄之矣。若其龍來真正，而入首體制或欠齊整，或欠收拾，則又不可不裁剪。經曰：龍不足當培則培，龍有餘宜裁則裁。是亦成輔相之宜也。《易》曰：裁成天地之道，輔相天地之宜。此之謂也。

Ancient sages said: Those who are ignorant and stubborn will surely bring calamity upon themselves. Immortal sages said: If there is a fortunate dragon, there must be a fortunate body of water to support it; however, over time, it may be altered by human excavation or filling, leading to deviations from the proper principles. If the dragon's form is indeed genuine, it may be necessary to excavate and shape it to conform to the direction—this applies only when the overall form is basically correct but has minor flaws; if the overall trend is fundamentally unsuitable, it should be abandoned. If the dragon's origin is genuine but the form at the entrance is not well-ordered or properly contained, it is still necessary to make adjustments. The classics say: If the dragon's energy is insufficient, it should be cultivated; if the dragon's momentum is excessive, it should be trimmed. This is also to assist and complete its appropriate form. The Zhou Changes (I Ching), in its Great Treatise, says: To shape the way of heaven and earth, and to assist in their proper suitability. This is exactly what it refers to.

又曰：龍家入首有一定之方，而穴因龍形亦有或勢，或前或後，或左或右，不過因緩急曲直之間，及雙來單來之異，以為之異，以為之移就耳。若立向生穴，全在避堂氣之神煞與水神之去來、八方之秀氣，以為趨避耳。無殺可避，就卦氣而無害，用三合而不傷，則以三合卦氣、卦氣行字收八方之秀。若有所益則益，背秀氣則求福未得而反致大禍，況禍應神煞，而貪秀氣而避神煞也。禍去則福自生，如犯速而福應遲，未獲將來之福而先失已成之福，破財絕人；眼前之福且不可安，用將來之福哉。世之術者，戒之戒之。

It is also said that the dragon's entrance has a fixed direction, and the site must be determined according to the dragon's form, either in front or behind, left or right, each with its own approach, but it is merely a matter of adjusting according to the speed, curvature, and straightness of the coming trend, as well as the difference between dual and single coming trends. As for determining the direction and site, it is entirely about avoiding the divine evils and the coming and going of water spirits within the hall's energy, and taking the refined energies from the eight directions to decide the direction of approach and avoidance. If there are no evils to avoid, and using the hexagram energy is harmless, and using the triple harmony is not harmful, then one should use the triple harmony and hexagram energy, according to the position of the hexagram to receive the refined energies from the eight directions. Take what is beneficial; if it goes against the refined energies, then seeking blessings will not succeed and great misfortune will be brought about. Moreover, misfortune lies in the divine evils, so when seeking refined energies, one should first avoid the divine evils. Once the misfortune is removed, blessings will naturally arise; if one commits an evil quickly and the blessings come slowly, before one has received the future blessings, one will lose the existing blessings, leading to financial loss and the extinction of descendants. Even the present blessings cannot be preserved, how can one talk about future blessings? Those who study this art in the world must take this as a warning.

原文：砂明生死，脈辨陰陽。劉釋：亥龍氣脈趙東南巽已入首，而取穴西南東北角者，亦是生龍發足而下死穴。蓋亥歸東南，而西南東北房租氣不冠，為死絕之地。此法精妙，時師不知，多有向死絕點指者，貧絕之禍。立星龍派之來有陰陽：從左轉、陰從右轉，避其死絕，趙其旺生，則龍氣清和，結穴秀麗。故自各而左將入首者為陽龍，自左而右轉入首為陰龍；陰陽二氣俱得生旺，不犯死絕者吉。如甲卯入首者，木氣也：自午巽而至為陰木，自乾亥壬子癸丑而至為陽木。陰木生於陽，木生於亥，俱得生氣出身；若犯兌坤二方出身，則龍發源巳先絕矣，從雖砂水得局、讓托完固，終不發福。

From the shape of the terrain, one can clearly distinguish between life and death; from the flow of the water, one can discern yin and yang. Liu Ji explained: the dragon of the亥 (Hai) direction has its qi flowing towards the southeast, entering from the direction of 巽 (Xun) and 巳 (Si), yet the site is chosen at the southwest and northeast corners. This is a case of a living dragon fully developing but ending in a dead site. Since the qi of Hai belongs to the southeast, the area around the southwest and northeast lacks gathering and dominance, which is a place of death and decline. This method is very refined; at that time, many geomancers did not understand it, often choosing sites in the dead directions, leading to poverty and no descendants. When setting up stars and dividing the dragon lines, there are distinctions of yin and yang: those turning to the left belong to one path, while yin qi turns to the right. To avoid death and decline and to seek prosperity, the dragon qi must be clear and harmonious, resulting in a beautiful site. Therefore, if the dragon turns from right to left towards the entrance, it is yang dragon; if it turns from left to right towards the entrance, it is yin dragon. Both yin and yang qi must be prosperous and not violate death and decline, which brings good fortune. For example, if the entrance is from 甲 (Jia) and 卯 (Mao), it belongs to the wood qi: if it comes from the direction of 午 (Wu) and 巽 (Xun), it is yin wood; if it comes from the direction of 乾 (Qian), 亥 (Hai), and the combination of Renzi (Renzi) and Guichou (Guichou), it is yang wood. Yin wood is born from yang, and since the growth of wood is in Hai, both can bring life qi. However, if the dragon originates from the directions of 兑 (Dui) and 坤 (Kun), then the dragon has already declined at its source. Even if the terrain and water are well arranged and protected, it will never bring prosperity.

原文：水發城門，流詳出入。劉釋：龍行水隨，故水發源之地即龍神出身之地。或趨東或趨西，必須詳觀其所出之方。若流神從寅艮而出，則知龍自坤兌而來；則知水神必從寅艮而出，以艮寅為水口者，必兌龍成胎於正西，巽龍生息於東南。故郭氏云：入山觀水口，登穴看明堂。即此意也。

Water issuing from the city gate (water mouth) should be carefully examined regarding its direction of entry and exit. Liu Ji explains: When the dragon moves, the water follows, so the place where the water originates is where the dragon spirit is born. If the water flows east or west, one must carefully observe the direction it exits. If the water spirit is seen flowing out from the寅 or艮 directions, it indicates that the dragon comes from the坤 or兑 directions. Conversely, this also means that such dragons' water spirits must necessarily flow out from the寅 or艮 directions. Therefore, whenever the艮 or寅 directions are used as the water mouth, it must be either the兑 dragon forming its body in the due west or the巽 dragon resting in the southeast. Thus Guo Pu says: When entering the mountain, first examine the water mouth; when approaching the site, then examine the bright hall. This is precisely what he means.

原文：即行審來歷之因。劉釋：凡龍體到頭歸收入口之處，必考其本龍之來，要知從何發足、經歷何方。如東北到頭，向艮寅之方，其龍必自兌宮出身乃為真龍，自坤申而兌者亦吉。若從壬子癸丑而來，必得坎上有左水佐輔夾流，會合於坤申水左側，更得乙辰水佐輔夾流，會合於坤申水，向寅艮而去方的。若是離宮落頭，則水必不自坤申上來矣。故龍行來歷之因，須自流神上消息之，始可以得其情也。賴氏曰：平坡之地千里無盡，龍無一定之穴，而人無一定之見。假如一片方砂，四方八面無有收拾，似難取穴；若能審龍形來歷之因，真知灼見的繫坤申行龍出體，則知穴情龍脈趨東北，乘坤兌之氣而融結矣；巽巳行龍發源，則知穴情龍脈歸西北矣。

Next, one must examine the course and origin of the dragon's movement. Liu Ji explains: wherever the dragon's body comes to an end and the energy converges at the mouth, one must investigate where the dragon originally came from, and determine clearly from which direction it originated and through which directions it passed. For example, if the dragon ends in the northeast and faces the direction of Gen Yin, then the dragon must have originated from the Dui palace to be a true dragon; if it comes from Kun or Shen and then turns to Dui, that is also auspicious. If the dragon comes from Renzi and Guichou directions, then there must be water flowing from the Kan direction on the left to assist, converging with the water from Kun and Shen on the left, and then further assisted by water from the Yi and Chen directions, converging again with the water from Kun and Shen, and finally flowing together toward Yin and Gen. Only then is it accurate. If the dragon ends in the Li palace, then the water will not come from the Kun and Shen directions. Therefore, the origin and course of the dragon's movement must be examined through the direction of the water flow in order to understand its true nature. Lai Wenjun says: on flat and level land that extends for thousands of miles without end, the dragon has no fixed dwelling, and people have no fixed views. If there is only a flat and even ridge in front, with no convergence from all directions, it may seem difficult to determine the dwelling place; but if one can clearly understand the origin and course of the dragon's form, and accurately determine that it originates from a dragon moving along Kun and Shen directions, then one knows that the dwelling place and the dragon's movement tend toward the northeast, merging with the energy of Kun and Dui. If the dragon originates from a movement along Xun and Si directions, then one knows that the dwelling place and the dragon's movement tend toward the northwest.

原文：迎神定分合之自。劉釋：迎神者，朝會於堂局之水也。水來到堂，必有發源之處，從何方分流而來，又從何方會流而去。知流神分合之情，而龍脈結穴之真偽自見。若水來到堂，左畔分流交行前後，而右畔不見其合，兩派夾流，或橫去或直來，前無兜收，後無迴繞者，其龍尚未住紮，雖砂頭有情、方正端正，未結穴也。直至水砂交會之穴，龍脈始聚而融結真穴。

The water deity arriving can determine where the water divides and converges. Liu Ji explains:the so-called "迎神" means the water coming into the hall and the site. When water arrives at the front, it must have a source; it comes from which direction as a branch, and flows away from which direction as a convergence. By understanding the division and convergence of the water flow, the authenticity of the dragon pulse forming a site can be discerned. If the water arrives at the front, flows off to the left and moves forward, but there is no convergence on the right, with two streams of water flanking or crossing, or going straight, and there is no enclosure in front or a return behind, then the dragon has not yet settled down; even if the sand formations are affectionate and properly aligned, there is still no site formed. Only when the water and sand meet, will the dragon pulse gather and form a true site.

原文：是故五行品配於八方，萬象盡歸於四勢。劉釋：乾坤坎離艮震巽兌八方，各分隸於五行金木水火土。正五行則乾金、坎水、離火、兌金、巽震木、艮坤土，萬世不易之定氣也。然以生旺死絕之氣定之，則木生在亥而配乾，金生在巳而配巽，水土生在申而配坤，火生在寅而配艮；甲庚丙壬歷子午卯酉，為五行帝旺之鄉。是五行品配於八方者，盡天地自然之氣運行而不息，以化生萬物，非人為可得而品配牽合之義者也。若寅申巳亥，乃五氣發生之始，為龍家之四始、萬物之根基；五行之旺氣，必自寅申巳亥發生充盛而至於旺，猶兌金之氣其始生在巳也。《青直經》云：地有四勢，氣行八方。四勢行八方施生，正謂此也。

Therefore, the Five Phases are distributed among the eight directions, and all forms ultimately belong to the four powers. Liu Ji explains: the eight directions, Qian, Kun, Kan, Li, Gen, Zhen, Xun, and Dui, each belong to one of the Five Phases. According to the orthodox Five Phases theory, Qian belongs to metal, Kan to water, Li to fire, Dui to metal, Xun and Zhen to wood, and Gen and Kun to earth. This is an unchanging principle of the natural energies. However, if we determine based on the energies of birth, prosperity, death, and decline, it becomes: wood is born in Hai and is associated with Qian, metal is born in Si and is associated with Xun, water and earth are born in Shen and are associated with Kun; Jia, Geng, Bing, and Ren pass through Zi, Wu, Mao, and You respectively, which are the lands of prosperity for the Five Phases. Clearly, the distribution of the Five Phases among the eight directions is the result of the continuous movement of the natural energies of heaven and earth, used to generate all things, and not something that can be arbitrarily matched or combined by human effort. As for Yin, Shen, Si, and Hai, they are the starting points of the five energies, known as the 'Four Beginnings' in geomancy, the foundation of all things; the prosperity of the Five Phases must originate from Yin, Shen, Si, and Hai, develop and then reach prosperity, just as the energy of Dui metal first originates in Si. The Qingzhi Jing says: the land has four powers, and the energy flows through the eight directions. The four powers move, and the eight directions generate life. This is exactly what it refers to.

原文：隨形察體，觀象審龍。劉釋：隨地之形，難察其龍之體；觀砂之象，而審其龍之氣。象以氣形，以理變者也。如木之形必直而聳，火之形必尖而側，金之形必頂圓而腳闊，土之形必方正而尊，水之形必曲折而動。故觀其直而聳者，知其為木；尖而側者，知其為火；頭圓而腳闊者，知其為金也；水土亦然。如金之形圓而闊者，又當審其龍之自何方來：如兌方發足，則金形乘於旺氣而出，真金龍也；若自離方來，其出身巳被火制矣，縱雖結穴亦不久遠，餘龍皆仿。賴氏曰：天龍有形者，氣之所有鍾聚而成者也；有象者，形之所成類而取者也。如土形方，如玉幾屏、金櫃、天馬之類；金形圓，而覆鍾、復釜、半月、娥眉之類；木形真行，而玉尺、橫琴、展軸之象；水形曲，而生龍舞鳳、群帶旗之象也。如獅象之類、金魚之屈，莫非五氣之流行，而各有當然之則。如取火形於焰動，取木形於包節，取金形於開口，取水形於曲折，取土形於觚角。如此審詳以取中，則有以得其穴情之真也。

By following the terrain to examine the dragon's body and observing the sand formations to determine the dragon's energy. Liu Ji explains: merely following the shape of the land is difficult to discern the dragon's form; one must observe the sand formations to determine the dragon's energy. The form is created by the energy, and it changes according to principles. For example, the shape of wood is necessarily straight and tall, the shape of fire is necessarily sharp and slanting, the shape of metal is necessarily round at the top and broad at the bottom, the shape of earth is necessarily square and solemn. The shape of water is necessarily winding and flowing. Therefore, seeing something straight and tall indicates it belongs to wood; seeing something sharp and slanting indicates it belongs to fire; seeing something round at the top and broad at the bottom indicates it belongs to metal; water and earth are also determined in this way. For instance, if the shape of metal is round and broad, one must examine from which direction the dragon comes. If it comes from the direction of Dui (the West), then it is a true metal dragon, riding on its flourishing energy; if it comes from the direction of Li (South), it has already been subdued by fire, and even if it forms a site, it will not last long. Other dragons should be judged in the same way. Lai Wenjun says: the dragon has a 'form', which is formed by the gathering of energy; it has an 'image', which is formed by the shape and can be compared to give names. For example, if the shape of earth is square, it may resemble jade pillars, golden cabinets, or the Heavenly Horse; if the shape of metal is round and smooth, it may resemble a covered bell, a covered cauldron, a half-moon, or an eyebrow; if the shape of wood is straight, it may resemble a jade measure, a horizontal zither, or an unrolled scroll; if the shape of water is winding, it may resemble a living dragon dancing a phoenix, or a group of banners. As for images like lions and elephants, or goldfish coiling, they are all results of the flow of the five energies, each having its own proper rules. Therefore, one takes the shape of fire from its flickering, the shape of wood from its branches and twigs, the shape of metal from its opening, the shape of water from its winding, and the shape of earth from its sharp edges. By carefully examining and taking the proper ones, one can understand the true situation of the site.

原文：氣藏於左右，忌分洩於鬼劫之交橫。劉釋：龍體成形，水神交合，其地須已結穴；然氣之充固、興福力之輕重，則又在於左右這獲砂：或球抱有情，水城聚固，更不東西直竄，西重五重，節節包裹者方佳；或自本身分伎向前，環抱顧堂尤妙。若左右砂頭東西飛竄，或有本體抽出，從肋下、從腰內、肩肘之間，左牽右挈，東西亂竄者，乃名鬼劫，能分洩龍氣之英靈；如有此等，則須水交砂會亦不成穴矣。

The qi is stored in the depression of the site, and it is most undesirable for it to be scattered and leaked by the sand formations called "ghost" and "calamity" that protrude sideways. Liu Ji explained: when the dragon body takes shape and the water spirit converges, the site should already have formed a depression; however, the sufficiency of qi and the thickness of blessings still depend on the surrounding sand formations on both sides. It is best if they are embracing and harmonious, with the water city gathering closely and securely, not flowing straight east or west. It is even better if the sand formations branch out from the main body and encircle forward, looking back at the site. Conversely, if the sand formations on both sides fly off east or west, or if they are drawn out from the main body, pulling left and right from the ribs, waist, shoulders, and elbows, scattering in all directions, this is called "ghost" and "calamity." Such formations can scatter and leak the essence of the dragon qi. Once this occurs, even if the water and sand converge, a depression cannot be formed.

原文：脈承於前後，怕透漏於坐應之下渙。劉釋：龍行入首結穴，必前有案砂、後有坐托，則氣脈鎮重，方有收蓄。若坐托無砂，或有砂而瑣屑；前有應而斜欹反跳，不拜堂，不平正，或水來斜射者，其氣透漏而不聚也。原文：蕩為魚背，出似□，散漫而難收；圓若金般，平如仰掌，認高低而定取。劉釋：平坡之龍砂寬大，中高而四圍必低，如鱉之背；砂圓而四圍尖露，如龜之頭者，氣散而不聚也，此不可扦，扦之福絕。圓若金盤，幅高而中低；平如仰掌，前低而後高。成此形象，若龍氣分明，的知來歷，方可下。賴氏曰：有鱉背者，砂不出角，氣散難收者，砂頭微細而氣不藏蓄，二者皆不結穴。金般荷葉，傍高中卑，水在中亦必有出處，點穴當如仰月形，看角兜收而中取之；仰掌平坡，必有掌窩，認取窩穴而定之。揚公曰：認掌窩。正比法也。

The qi and energy must be connected and continuous before and after the burial site, otherwise it will leak and scatter from the mountain behind and the direction in front. Liu Ji explained: when a dragon line reaches the end and forms a burial site, there must be a case hill in front and a supporting hill behind, so that the qi can be held and accumulated. If there is no hill behind or although there is one, it is scattered and fragmented; or although there is a front hill, it is crooked and jumps back, not facing the hall properly, not square and upright, or there is water shooting in at an angle, then the qi will leak out and cannot be gathered. The classic says: if the terrain is broad and open like a fish's back, protruding and with unclear edges, the qi will scatter and be hard to collect; if it is round like a golden plate and flat like an open palm, then one should determine the burial site by identifying the high and low points. Liu Ji explained: when a dragon line is on a flat slope, the hills are wide and the middle is high while the surroundings are low, like a turtle's back; if the hills are round and the edges are sharp, like a turtle's head, these are all signs of scattered qi that cannot be gathered, and burial is not suitable, as it will cut off blessings. The phrase "round like a golden plate" refers to high edges and a low center; "flat like an open palm" refers to low in front and high at the back. When such a form is formed, if the dragon qi is clear and its origin is known, then the burial site can be chosen. Lai Wenjun said: the term "turtle back" refers to hills without sharp edges; the term "scattered qi that cannot be gathered" refers to fine and subtle hill tips that cannot hold the qi — these two forms do not form a burial site. The shape of a golden plate and a lotus leaf has high and low edges with water in the center, and there must be an outlet. The burial site should be chosen according to the shape of an upturned palm, looking at where the edges can gather and take the middle. For flat and open terrain, there must be a depression like the palm's center, and the burial site should be determined by identifying this depression. Master Yang said "recognizing the palm depression," which refers exactly to this method.

原文：因四正四維之去來，究枝分枝合之聚向。劉釋：水交流於子午卯酉四正之方，則寅申巳亥為寶地，又觀其水之出入，以審何龍之結穴，凡四至之地寶者多自生龍建乘旺穴。水交流於寅申巳亥四維之方，其子午卯酉為寶地，凡四正之地寶者多自旺龍送行生成穴。又須以水神辨之，看其水分水合、枝水之出入見。若水不分枝，作小分小合，則氣寬而不清者，亦不結也。

By examining the coming and going of water according to the four cardinal directions and the four intermediate directions, we can investigate the situation of water branches merging, dividing, gathering and flowing. Liu Ji explains: if water converges and flows in the four cardinal directions, namely Zi, Wu, Mao, and You, then Yin, Shen, Si, and Hai are considered auspicious places; further observe the entrance and exit of water to determine which dragon forms the site - generally, such auspicious sites in the four cardinal directions are mostly formed by a living dragon in its prime. If water converges and flows in the four intermediate directions, namely Yin, Shen, Si, and Hai, then Zi, Wu, Mao, and You are considered auspicious places; generally, such auspicious sites in the four cardinal directions are mostly formed by a strong dragon providing protection. In addition, we must discern by the water spirits: observe how the water divides and merges, and how the branch waters enter and exit. If the water does not branch out, but only makes small divisions and mergers, then the qi is broad and scattered, not pure, and thus cannot form a site.

原文：縱橫似織，方知眷戀之情；漚澤為湖，仍辨朝宗之勢。劉釋：入首結穴之處，前後左右若見水三橫四直、屈曲交流，猶如織帛然，此砂變水戀砂，猶夫妻相見而不忍違也。眾水到堂，或左或右，聚匯如湖，則知水交砂會矣。然又要辨水神之出向何方而朝會：或出於大江，或出於大湖，辨方定位，以明龍穴之美惡也。賴氏曰：水來到堂有聚必有洩，觀水之聚處，可以見龍脈之行止；水之去處，可以見結穴之倚著。凡龍結穴，必倚向水神流去一邊，蓋水神合流而去之地，雌雄交媾之處也，故穴必倚焉。

The watercourses crisscross like woven threads, revealing the affection and attachment of the water; when accumulated water forms a pond and then gathers into a lake, one must still discern the direction towards which it flows. Liu Ji explains: at the place where the dragon comes to rest, if there are three or four watercourses crossing in front and behind, twisting and flowing together like a loom, this is called the sand loving the water and the water loving the sand, just like a husband and wife meeting and unwilling to part. When many waters gather in the hall, some from the left and some from the right, converging into a lake, then it is known that the water meets the terrain. However, one must still determine the final direction of the water spirit: whether it flows out into a great river or a large lake. Clarifying the direction allows one to judge the quality of the dragon's resting place. Lai Wenjun says: when water arrives at the hall, there must be gathering and also dispersal; by observing where the water gathers, one can see the stopping point of the dragon's path; by observing where the water flows away, one can see on which side the resting place leans. Whenever a dragon forms a resting place, it must lean towards the side where the water spirit flows away, because the place where the water spirit converges and flows off is precisely where the male and female energies meet, so the resting place must be there.

原文：九曲入明堂，石崇富貴。劉釋：水曲則財祿聚，屈折朝入明堂者富貴雙全；水直如箭，射至明堂，不惟貧賤，而且孤絕夭亡。原文：是故流神合法者，龍體方真。劉釋：此總結上文，言水之去來合法，則龍脈結穴方見真正而無虛假。若砂頭端正、應托尊嚴、左右朝從周匝，雖云龍脈可觀，而水神去來一或不合其法，則此等總為虛假，所謂菩薩面者此也。

Water flowing in a winding course and entering the Bright Hall can bring wealth and honor similar to Shi Chong of the Western Jin dynasty. Liu Ji explained: when water bends, wealth and official rank gather; if the water bends and flows toward the Bright Hall, both wealth and honor are complete. If the water flows straight like an arrow, shooting directly into the Bright Hall, it does not only indicate poverty and low status, but also isolation and early death. The classic text also says: therefore, when the water flows in accordance with the rules, the dragon body is considered real. Liu Ji explained: this is a summary of the previous statements, meaning that when the water's coming and going follows the rules, the dragon pulse forms a true and genuine hill. If the ridges are upright, the front and back are respectful and dignified, and the left and right are well-arranged, although the dragon pulse may appear impressive, if the water's coming and going deviates from the rules even once, such land is entirely false — this is what is commonly called 'Buddha's face,' which appears solemn but is actually useless.

原文：戴九履一，而天地之中數居尊；鳳舞龍飛，而乾巽之陰陽交泰。劉釋：一者陽之始，九者陽之極，長者陽之中，五屬土而龍體方正居中，坐下長砂為托，面通橫水四道、直水四道，列砂九方，得天地之正氣，陽剛中上，為帝王建極之地，產明王、育賢相，非尋常可比之地。此蓋坎離交媾、震兌合氣而成者也。若亥上行龍，自天門而出，踴躍如飛；巽上行龍，自地戶而迎，揚砂如舞。亥巳交合，朝對有情，左右送從合法，則乾陽而巽陰，二氣交泰，翕受數旋，為明王聖帝臨民之地，聚賢才，會文武，此地原不易得。戴九履一，謂子午也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Liu Ji explains: One represents the beginning of yang, nine represents the peak of yang, and the middle represents the center of yang. Five belongs to earth, the dragon's body is square and resides in the center. The dragon comes to rest with long ridges of sand supporting it, and in front there are four horizontal streams of water and four straight streams of water. Nine directions are arranged with ridges of sand, receiving the righteous energy of heaven and earth. Yang is strong and resides in the center, which is the place for a sovereign to establish supreme authority. It can produce wise rulers and nurture virtuous ministers, which is not comparable to ordinary places. This pattern is formed by the union of Kan and Li, and the harmonious union of Zhen and Dui. If the dragon comes from the亥 direction, emerging from the heavenly gate (northwest), it leaps and flies; if the dragon comes from the巽 direction, it approaches from the earthly gate (southeast), with sand dancing like a dance. When亥 and巳 meet, the front is respectful and harmonious, and the left and right are properly protected. Then Qian belongs to yang and Xun belongs to yin, the two energies harmonize, converge and rotate, forming the land where a sage ruler governs the people, gathering talents and uniting scholars and warriors. Such a land is not easily found. The phrase "wearing nine and stepping on one" refers to the午 and 子 directions.

原文：雖有三關三峽之落，萬防左牽右摯之非。劉釋：龍脈出身，前無關鎖則行而不住，氣隨土行；砂不轉峽則氣散而不收。故真龍真地，又首到頭左右必有從送砂頭向前拱來，其中龍穿田渡水之處，不使其出體露風；到頭之左右，東環西抱，如拜如舞，則氣藏完固，無有漏洩，誠大地也。中龍入首，或為長砂曲折三里四里而來，固自有關峽，而氣恐陰礙，曲角恐傷，分洩於折處，而入首之氣反輕，則結穴亦薄；故曲折之間有支水界送，使氣從脈行，兜收到頭方真。又有真砂行龍三四里五六里隨水而出者，有方砂居中三五百畝、七八百畝成地者，龍脈之來歷固在水神之出入可考，而英氣這聚處何從而辨別？必得體賤而下有微水穿破關氣節脈，使渡峽在左在右，曲折活動而來；入首之處或在左右肩膊，水插界明白，其氣方聚，否則龍脈雖來，氣渙而不收，難以指點。三里四里來龍，或成曲折長砂，或為直木長砂到頭，其中腰與肩肘之下若有餘砂分臂而出，須要向前作本身之送從，拜舞朝堂方可；若東牽西摯，各自分逃於本砂界，無情意者，卻來分洩我氣，所謂飛散英靈者此也。

Even with the presence of three passes and three gorges, one must still be extremely cautious about the problem of left and right disturbances. Liu Ji explains: after the dragon pulse begins, if there is no lock in front, it will proceed straight without stopping, and the qi will follow the soil forward; if the terrain does not turn back at the pass, the qi will scatter and be unable to be gathered. Therefore, true dragon pulses and true land must have protective ridges on both sides that embrace and guard the front from the beginning to the end. At places where the dragon passes through fields or crosses water, it should not be exposed and vulnerable to the wind. At the end, if the left and right sides encircle and embrace like bowing and dancing, the qi will be well concealed without leakage, and that is truly a great land. In the middle part, when the dragon enters the head, sometimes it comes with long ridges that bend and twist for several miles, although there are natural passes, the qi may be obstructed by negative influences, and the bends may cause damage, leading to the dispersion of the qi at the turning points, resulting in a light and thin qi at the entrance, and thus a weak site. Therefore, between the bends, there must be a branch stream that separates and guides the qi, allowing it to follow the dragon pulse and be gathered all the way to the end. There are also cases where true ridges travel for three or four miles or five or six miles along the water, or where square ridges are located in the center, occupying three or five hundred mu or seven or eight hundred mu of land. Although the origin of the dragon pulse can be examined through the water spirits' entry and exit, where exactly the essence qi gathers and how to distinguish it must be determined. This requires that in low and depressed areas, there are subtle streams that break through the barriers and bind the pulse qi, allowing it to pass either on the left or the right, twisting and turning flexibly. At the entrance, if the water enters clearly on the left or right shoulder, the qi can be gathered. Otherwise, even though the dragon pulse comes, the qi is scattered and cannot be gathered, and there is nothing to point out. For a dragon pulse of three or four miles, it may form a twisted long ridge or a straight wooden-like ridge at the end. If there are extra ridges extending from its waist or shoulder and elbow, they must be allowed to proceed forward as protective ridges, bowing and dancing towards the front hall. If instead, they are pulled left and right, escaping from their own boundaries without any intention, they will instead divide and dissipate my qi — this is what is called 'scattering the spiritual essence'.

原文：生在發足，莫犯天罡；旺處出身，休逢死絕。劉釋：寅申巳亥為長生，丑辰戌未為天罡。蓋天罡所臨之地，祿馬不到，貴人不臨，故生龍出身帶辰戌丑未天罡而來者，皆不結地。如寅艮龍出脈轉過丑上未而行，是犯天罡矣。子午卯酉為帝旺，寅申巳亥為死絕，旺龍出身轉寅申巳亥者亦不結地。如卯木龍轉至午未方入首，是水死在午、絕在申，而卯龍受死絕。此天地陰陽之妙理、五行之真秘，地理家不明此道，則龍穴之生旺休囚且不知，何以驗吉凶休咎之兆。徐氏補釋曰：凡寅艮龍轉過丑行，巽巳龍轉過辰行，坤申龍轉過未行，乾亥龍轉過戌，此皆為生龍犯天罡也。凡甲卯行龍轉午未甲方結局，丙午龍轉酉戌亥方結局，庚西酉龍轉子午寅方結局，壬子龍轉卯辰巳方結局，此皆為旺逢死絕也。

When a dragon is in its long life position and begins to grow strong, it should not violate the Heavenly Gang; when it is in its prosperous position and originates, it should not meet death and decline. Liu Ji explains: Yin, Shen, Si, and Hai are the long life positions, while Chou, Chen, Xu, and Wei are the Heavenly Gang positions. The places where Heavenly Gang is present do not have the presence of禄 (favor), 马 (horse), or Nobleman (nobleman), so if a dragon is born with the Heavenly Gang of Chen, Xu, Chou, and Wei, it will not form a good site. For example, if a dragon originating from Yin and Gen moves to Chou and Wei, it is violating the Heavenly Gang. Zi, Wu, Mao, and You are the prosperous positions, while Yin, Shen, Si, and Hai (for prosperous dragons) are the death and decline positions. If a prosperous dragon moves to Yin, Shen, Si, or Hai, it will also not form a good site. For example, if a wooden dragon originating from Mao moves to Wu and Wei, then water is dying in Wu and declining in Shen, and the wooden dragon will be affected by death and decline. This is the subtle principle of heaven and earth's yin and yang and the true secret of the Five Phases; if geomancers do not understand this principle, they will not know the birth, prosperity, decline, and death of dragon and site, and how can they judge the signs of good and bad fortune? Xu's supplementary explanation says: whenever a dragon originating from Yin and Gen moves to Chou, or a dragon originating from Xun and Si moves to Chen, or a dragon originating from Kun and Shen moves to Wei, or a dragon originating from Qian and Hai moves to Xu, these are all cases of a growing dragon violating the Heavenly Gang. Whenever a dragon originating from Jia and Mao moves to Wu and Wei, or a dragon originating from Bing and Wu moves to You, Xu, and Hai, or a dragon originating from Geng and You moves to Zi, Wu, and Yin, or a dragon originating from Ren and Zi moves to Mao, Chen, and Si, these are all cases of a prosperous dragon encountering death and decline.

原文：用大從小，而祥雲捧月；以小輔大，而群雁實鴻。劉釋：群砂俱大，小者為尊。龍來到頭，結成三四畝地面，或圓或方生，傍有大砂重重交繞，節節包承，如祥雲捧月之狀。群砂俱小，特取其大。龍來入首，結成一二百畝地面，或圓或方，而旁列小砂如星如月，臂肩開翅，如飛如舞，雙雙砂頭向內朝堂顧局，出犀雁實鴻之勢也。賴氏曰：結穴之龍特大而眾砂特小者，必得小砂之外又有大砂，或長或方，關攔於左右前後之外，包承群砂在內，則局內之砂水方有歸束，不致散亂分流漏洩；否則砂雖整齊而水神渙散，能洩堂局之氣，其結穴亦不美也。若中砂細小而讓砂大者，其不自有兜收，雖本身輕微，而其力反重。

When there are large ridges surrounding, one should take the smaller ones as the main ones, like auspicious clouds surrounding the moon; when there are only small ridges surrounding, one should use the small ones to assist the large ones, like a group of geese surrounding a swan. Liu Ji explained: when all the ridges are large, the smaller ones are actually more respected. When a dragon comes to the end, it forms a piece of land of three or four mu in size, either round or square, with life qi clearly visible. On both sides, there are large ridges surrounding it repeatedly and supporting it step by step, which is like auspicious clouds surrounding the moon. Conversely, when all the ridges are small, one should take the large ones as the main ones. When a dragon enters and forms a piece of land of one or two hundred mu in size, either round or square, and on both sides there are small ridges arranged like stars and moons, like arms spreading out and wings flapping, like flying and dancing, with two ridges pointing inward to the hall and looking back at the site, this is the气势 of a group of geese surrounding a swan. Lai Wenjun said: when the dragon forming the site is particularly large and the surrounding ridges are particularly small, there must be large ridges outside the small ones, either long or square, surrounding the site on both sides and in front and behind, enclosing the group of small ridges inside. Only then can the ridges and water within the site be gathered and controlled, without scattering and flowing away and leaking away. Otherwise, although the ridges are neat, the water spirit is scattered, and the qi of the site will be lost, resulting in an unattractive site. If the central ridges are fine and small while the surrounding ridges are large, as long as they can contain and gather the site themselves, even though they are light, their power will be heavy.

原文：粗出細而細出粗，形奇鶴膝；橫取曲而曲取橫，嫋若蘆花。劉釋：粗中出細、細出粗，形如鶴膝，三關四鎖，入路而來者，其氣清奇；橫來曲展、曲來橫展，三折四曲，嫋形似蘆花，入路而到者，其脈活動。則龍脈真而穴情善，福之大而富貴還矣。賴氏曰：三關四鎖，似斷不斷，如鶴膝也；三折四嫋，似來不來，蘆花也。此言來情之善、龍脈之活、氣行之清，皆於此可見，左衿先師獨取之妙，發楊曾之所未到處。

The thick turns into thin, and the thin turns into thick, forming a shape peculiar like the knee of a crane; when coming across horizontally, take its curvature, and when coming in a curve, take its horizontal spread, appearing delicate and swaying like reed flowers. Liu Ji explained: when thick turns into thin and thin turns into thick, the form resembles a crane's knee, with three gates and four locks, and the qi along the path is certainly clear and extraordinary; when coming horizontally with a bend or coming in a curve with a spread, with three bends and four twists, it appears delicate and swaying like reed flowers, and the meridians along the path are certainly active. Thus, the dragon pulse is genuine, the site is favorable, and great blessings and prosperity are expected. Lai Wenjun said: three gates and four locks, appearing to be broken but not actually broken, that is the crane's knee; three bends and four sways, appearing to come but not actually coming, that is the reed flowers. This refers to the favorable coming of the terrain, the vitality of the dragon pulse, and the clarity of the qi flow, all of which can be observed here—this is a unique method developed by the master of the left robe, surpassing what Yang Yunsong and Zeng Wenchan had not yet reached.

原文：木沖天而包節，生處方成體制；火焰上而焰起，動處乃見精微。面方正大，掛腳留情，言土。劉釋：木星形長直而瘦，若無包節，乃為死水，無用處也，必得水合襟，左右有界水插入肩膊之內，界出門面，方成體制。火星成形，頭尖腳潤，若火焰不協，名照天火，無用處也，必得尖斜所向之處，界水插過一邊，使尖頭歸堂，方可立穴。土星方正，其情在角，界水斂氣，故曰留情掛角；若吐出金唇，則生氣更完，廖公言上角流金，正此謂也。賴氏曰：土為五氣之尊，中立不倚，其正性也，傍分界水，立穴在中，通受子午卯酉四正之氣，為坎離震兌之局尤妙。但不宜當局正心取穴，俗云中宮地者，謬甚矣。惟帝皇之都有如此取用者，取宅中以御天下，坐坎面離之義，開日月卯酉之門，而四海文明矣。

Jupiter appears straight and tall, with branches surrounding it, forming a structure only where life qi is present; Mars has a flame rising upward with flames bursting up, revealing subtle details only where movement occurs; Saturn is square and broad, with a foot hanging out and lingering affection—this refers to earth. Liu Ji explains: Jupiter's shape is slender and straight, but if it lacks branches surrounding it, it becomes a dead tree, useless; it must have water in front to join and enclose, with boundary waters on both sides entering the shoulders, defining the front face, thus forming a structure. Mars forms with a pointed head and rounded feet, but if the flame is not harmonious, it is called "heavenly fire," also useless; it must have boundary water crossing one side at the pointed end, directing the head toward the front hall, thus allowing a site to be established. Saturn is square, with affection expressed through its corners, and boundary water here gathers the qi, hence called "lingering affection hanging at the corner"; if it further protrudes a round edge (golden lip), the life qi becomes more complete. Liao Gong's statement "golden flow at the upper corner" refers exactly to this. Lai Wenjun says: Earth is the most respected among the five qi, residing in the center without bias, which is its proper nature; with boundary waters on both sides dividing, the site is established in the center, allowing reception of the four cardinal directions (子午卯酉) qi, especially effective in forming the structure of Kan, Li, Zhen, and Dui. However, it is not suitable to take the site directly facing the center of the front area, commonly known as "central palace land," which is greatly incorrect. Only the capital city of an emperor would use this method: taking the center of the world to govern all directions, taking the meaning of sitting in Kan facing Li, opening the卯酉 gates of the sun and moon, thus bringing civilization to the four seas.

原文：腳闊頭圓，開金取穴。劉釋：金星形體，腳闊頭圓，須得開口取穴。然要坐實，若坐下不實，名為懸鐘金，其氣在邊，如鍾之聲應在邊也。原文：雖四通八達之區，必有伏元歸氣之所。劉釋：此總言上文砂水雖四通八達、分枝散佈而去，然其到頭必有收拾之處，為伏元歸氣之根也。賴氏曰：龍體到頭，東西前後傍分枝腳，四通八達而去，似難收拾；至於入首之處，其眾砂分出者，皆要雙雙回頭顧拱：或為龍虎抱歸左右，或為案砂俯伏在前，或為攔砂回塞水口。其始雖四通八達，若與本方無情，及至到頭結穴之處，雙雙不虛收作用神，乃為伏降之氣而歸東堂局矣。眾水會流到堂，在前在後，或在左或右，東穿西渡，南來北去，一似四通八達，無所收拾；然其總括去處，眾水群聚合流於城門之口，重砂開塞於下者，見其合不見其去，此亦伏元歸氣之根，地有神氣而融結穴情始大。

A golden star with broad feet and a round head must open up to find the site. Liu Ji explains: the form of the golden star has broad feet and a round head, and it must open up to find the site; however, it must be solid. If it sits on a hollow and unstable base, it is called "suspended bell gold," its energy being on the sides, like the sound of a bell only echoing on the sides. The classic text also says: even in places that are four ways open, there must be a hidden source of vital energy and a place where the energy converges. Liu Ji explains: this is a summary of the previous statements—although the sand and water may be four ways open and spread out in branches, they will eventually converge at the end, which is the root of the hidden vital energy returning. Lai Wenjun says: when the dragon body reaches the end, branches and limbs extend to the east, west, front and back, spreading out in all directions, appearing difficult to control; but at the beginning of the site, all these branches and limbs will turn back and support the site: some forming dragon and tiger embracing on both sides, some forming case sand bowing in front, some forming barriers turning back to block the water mouth. Although they initially spread out in all directions, seeming indifferent to the main body, when they reach the site of convergence, they all act effectively and solidly, which is the hidden vital energy returning to the site. All waters flow into the site, coming from front and back, left and right, east crossing west, south coming north going, appearing four ways open and hard to control; yet they all have a destination: all waters gather and flow to the city gate (water mouth), with layers of sand opening and closing at the bottom, only seeing them converging but not flowing away—this is also the root of the hidden vital energy returning. The land has such divine energy, and the site of convergence is considered grand.

原文：來氣短，須防腰截；進氣長，尤怕直沖。劉釋：砂頭短折者，坐後不得有橫水截往來脈使氣，此蓋脈短而曲則氣反急疾不和，故砂短折者怕腰截曲折也。砂頭來若有三四里或五六里長者，中間須得曲折轉關，駁換過峽，或三重四重。如亥氣入艮，艮氣還亥，龍入震，震氣還亥，則非直沖矣。然亥氣趨艮，艮上又得支水兜激回亥，則艮宮不到散流各立門面以分洩其英靈，使復還亥而去乃妙。苦若艮宮無水兜激，在其自去，各立堂局，是亥入艮就火局結穴矣。亥入卯，卯宮無水兜激，任其自去，卯上立成堂局，是亥龍入卯就旺方木局結穴矣。若得艮入亥、亥入艮、艮又入亥，三關三出，仍作本龍出身結地，是以亥龍入亥穴，則發福綿遠，富貴雙全，百子千孫，無有極也。經云：龍來不脫龍來氣，三峽三開元復元。正比理也。

When the incoming energy is short and abrupt, one must be cautious of it being cut off at the waist; when the incoming energy is long and continuous, it especially fears a direct approach. Liu Ji explains: if the ridges are short and broken, after sitting on the mountain, there must not be a transverse water cutting across the pulse and blocking the energy. This is because the pulse is short and winding, causing the energy to become abrupt and uncoordinated. Therefore, short ridges particularly fear being cut off at the waist or injured by twists. If the ridges come with a length of three or four li or five or six li, there must be bends and turns in the middle, or changes in the terrain, with three or four such transitions. For example, if the亥 energy enters the艮, and the艮 energy returns to the亥, and the dragon enters the震, and the震 energy returns to the亥, this is not a direct approach. However, after the亥 energy enters the艮, the艮 side must have a branch water to enclose and urge it back to the亥. Otherwise, the energy of the艮 will not return, scattering and flowing out to form separate areas, thus losing its essence. To make it return to the亥 side again is the ideal. But if there is no water to enclose the艮, allowing it to flow freely and form its own area, then it becomes the亥 dragon entering the艮 and forming a fire formation to settle. Similarly, if the亥 energy enters the卯, and the卯 side has no water to enclose it, allowing it to flow freely, forming its own area, then it becomes the亥 dragon entering the卯 and forming a wood formation to settle. If it can achieve the艮 entering the亥, the亥 entering the艮, and the艮 entering the亥, with three passes and three exits, still settling according to the original dragon's origin, then it is the亥 dragon settling in the亥 area, bringing continuous blessings, wealth and honor, and numerous descendants without end. The classic says: the dragon comes without losing its own energy, three gorges and three openings, and the original energy returns to its origin. This is exactly the meaning.

原文：是故博換轉關，實龍行體勢之真；而左關右界，為入首成胎之要。劉釋：賴氏曰：上二句結上文龍行體勢須要博換之意，下二句發明入首結穴之體段。大凡砂頭到局將結穴之處，若頭平額闊，或左薄而右厚，或左厚而右薄，脈氣沖至到頭，在東在西，或左或右而倚於一邊，何以兜收其氣而取穴？故龍脈入首，必得枝水關界，使氣聚而不散，方成穴體。關者，關其氣使不走也；界者，界其氣使就局也。開水長而曲，界水短而真。

Therefore, the transformation and change of the dragon's form and the turning of the direction are the true evidence of whether the dragon's movement is genuine; while the obstruction on the left and the boundary on the right are the key to the formation of the embryo at the beginning. Liu Ji explains: Lai Wenjun said: the first two sentences summarize the previous discussion about the necessity of transformation in the dragon's movement, while the next two sentences explain the form and structure of the site where the dragon forms a hill. Generally, when the sand head reaches the site and is about to form a hill, if the head is flat and the forehead is wide, or if the left is thin and the right is thick, or the left is thick and the right is thin, and the energy line reaches the head either to the east or west, or leans to the left or right, then how can we collect the energy to take the site? Therefore, when the dragon line reaches the beginning, it must have a branch stream to obstruct and define the boundary, so that the energy gathers and does not scatter, thus forming the hill.the so-called「关」，is to close off the energy so that it does not escape;the so-called「界」，is to define the boundary so that the energy is directed into the site. The outgoing water should be long and winding, while the boundary water should be short and clear.

原文：一片蠻比，將奚取證？雲翔霧起，何處兜收？劉釋：此言到頭立穴之處，左右無關界水，只是一片蠻皮，無以證其氣之聚不聚難止，而又無以辨其歸向之定局也。賴氏曰：平洋之地與山龍之局，取氣驗穴最難。山龍落頭，有大小分水可辨其入首之真偽，有大小合水可考其氣止之精玄，固字定出脈之由，觀諸祥住結之根，蟬翼界子其傍，德水陰於其側，龍蹲虎踞，案棄面堂，有此取證，昭然可指。若其平砂一片，不仰不俯，若無關界，何以取證？至如龍行處勢，雲飛霧走，難有開峽，而前無砂頭回抱，又不得水來交合幹左右，則龍脈未見收拾之氣，必不聚矣。

If it is just a bare piece of rough land, on what basis can we verify it? If the situation is like clouds flying and mist rolling, scattered and vague, from where can we gather it? Liu Ji explains: This refers to the place where the dragon comes to rest in a hill. On both sides there are no waters to block or define the boundary, only a piece of rough land. There is no way to verify whether the qi is gathering or dispersing, nor can we determine to which definite situation it belongs. Lai Wenjun says: Compared with the mountain dragon situation, it is most difficult to take in qi and verify the site in flat land. When the dragon falls in a mountain, there are large and small water divides to distinguish the authenticity of the beginning, and large and small converging waters to examine the subtlest aspects of the stopping of qi; the origin of the outflowing pulse is definite, allowing us to see the source of the formation; the butterfly-shaped ridges are on both sides, and hidden waters protect on the side. The dragon sits and the tiger crouches, the case mountain faces the front and the front hall is in front—there are these evidences, clearly visible and recognizable. If on flat land there is only a piece of sand, neither rising nor falling, and no boundaries, on what basis can we verify it? As for the dragon's movement being like clouds flying and mist rolling, scattered and vague, it is hard to find a place where it opens up, and in front there is no sand head embracing, and on both sides there is no water to meet, then the dragon pulse cannot see the gathering of qi, and certainly cannot gather it.

原文：太極分而兩儀奠，二氣佈局順逆行。左陽右陰，龍行兩路，而陽順陰逆，氣本一源。劉釋：混沌之初，太極之氣未分，及輕清之氣開於子而上浮者為天，重濁之氣開於丑而下凝者為地。其日月星辰懸象於天者，即其清氣精而明者也；山川江河列於地者，即其濁氣凝而通者也。天象屬陽，地象屬陰。陰陽既分，五行兆布：陽氣左旋，春行於東，夏行於南，秋行於西，冬行於北，五氣順流，四時序而萬化生者，皆是氣也；陰氣右旋，夏行於南，春行於東，冬行於北，秋行於西，五氣逆流，時序正而品彙高，皆是物也。然陽氣長故進而左，陰氣消故退而右；陽長則陰消，陰長則陽消，進退消長，化育之機也，而一順一逆，本自然之運馬耳。故陽生於冬至甲於時之半而左行，陰生於夏至甲子時之半而右行，陰陽相禪，左右相湯，此之謂化機。知化機之理，則知山川列形，安非瑰然示人以象矣，故法象莫大乎天地。形雲列於地者，非瑰然之物，要亦陰陽二氣為之也。故土因氣形：陽氣左旋，則脈從而左轉；陰氣右旋，則脈從而右轉。故其地勢自右轉左入局者為陽龍，從左轉右入局者為陰龍，分陰陽而兩路，而順行逆行，其地氣自然之運也。

The Taiji splits into two principles, and yin and yang energies are arranged into a pattern. One moves in a clockwise direction and the other in a counterclockwise direction. The left belongs to yang, the right to yin, and the dragon divides into two paths; yang moves clockwise, yin moves counterclockwise, and the energy originates from the same source. Liu Ji explains: in the beginning of chaos, the Taiji energy had not yet been divided; later, the light and clear energy rose up in the Zi hour to form the heavens, while the heavy and turbid energy settled down in the Chou hour to form the earth. The sun, moon, and stars suspended in the heavens are the refined and bright parts of the clear energy; the mountains, rivers, and rivers on the earth are the condensed and connected parts of the turbid energy. Heavenly phenomena belong to yang, earthly phenomena belong to yin. Once yin and yang have been divided, the Five Phases follow in order: yang energy moves left, springing in the east, summer in the south, autumn in the west, and winter in the north, with five energies flowing smoothly, the four seasons in order, and all things being generated, relying on this energy; yin energy moves right, summer in the south, spring in the east, winter in the north, and autumn in the west, with five energies flowing in reverse, the sequence of time being correct and all creatures flourishing, forming these things. However, yang energy increases and thus moves left, while yin energy decreases and thus moves right; when yang increases, yin decreases, and when yin increases, yang decreases. One advances and one retreats, one decreases and one increases, which is the key to generation and transformation, and the movement of one clockwise and one counterclockwise is the natural course of things. Therefore, yang is born at the midpoint of the moment of the winter solstice and moves left, while yin is born at the midpoint of the moment of the summer solstice at the Jiazi hour and moves right. Yin and yang alternate, left and right interact, which is called "Hua Ji" (the mechanism of transformation). Understanding the principle of Hua Ji, one knows that mountains and rivers arranged in form all clearly display the forms of things, so the model taken from the heavens and the earth is the greatest. The forms and energies on the earth are not things arising without cause; ultimately, they are formed by the yin and yang energies. Therefore, the earth takes shape according to the energy: yang energy moves left, and the veins follow left; yin energy moves right, and the veins follow right. Thus, the terrain turning from right to left to enter the pattern is yang dragon, and the terrain turning from left to right to enter the pattern is yin dragon; dividing into two paths of yin and yang with clockwise and counterclockwise movement, this is the natural transformation of the earth's energy.

原文：陰用陽朝，陽用陰應，相見協室家之義；陽以蓄陰，陰以含陽，雌雄廢交媾之情。故陰交於陽，陽下濟而施生；陽交於陰，陰仰承而翕受。天根呈眾妙之門，月窟啟玄機之戶。劉釋：氣者水之母，氣行則水隨，水止則氣止，與母同情，水氣交逐，猶影之隨形也。蓋氣一也，溢於地外而有跡為水，行於地中而無形者為氣；水其表也，氣其裡也，表裡同運，內外同流，此造化必然之妙運。故欲知地中之氣趨東趨西，即水之來去亦可以既知矣。

Heavenly dragons require earthly water to converge, and earthly dragons require heavenly water to respond; when these two meet, it conforms to the principle of husband and wife forming a family. Yang can contain Yin, and Yin can contain Yang, thus achieving the intimacy between male and female. Therefore, when Yin meets Yang, Yang descends from above to generate and promote; when Yang meets Yin, Yin ascends to receive and hold. The heavenly root reveals the gate of profound mysteries, and the moon cave opens the door to hidden mechanisms. Liu Ji explains: Qi is the mother of water; when Qi moves, water follows; when water stops, Qi stops. Mother and child share the same sentiment, and water and Qi pursue each other, like a shadow following a form. One must know that Qi is originally one; when it overflows to the surface and leaves a trace, it is water; when it flows underground and remains invisible, it is Qi. Water is the exterior, Qi is the interior; both exterior and interior operate together, and internal and external circulate together, which is the essential function of creation and transformation. Therefore, to know whether the Qi in the earth tends east or west, one only needs to observe the flow of water and will understand everything.

訣曰：是性命非神氣，水鄉船隻一味。故曰善觀氣機之運者，觀諸水，川上之嘆亦可以觀宣尼見道之深焉。然龍行必有水輔，止氣必在水界；輔龍氣者則在於水，故察其水之所來，足以知龍氣發源之始；止龍氣者亦卒於水，故察其水之所交，足以知龍氣融聚之處。經曰：界水則止。又曰：外氣運行，內氣止生。誠哉言欲。然天地之氣，陰與陽而已，而曰一陰一陽之謂道，又曰陰陽互氣其宅，動靜互為其根，陰陽相禪，萬物化醇。郭子有云：獨陽不生，獨陰不長。由是觀之，則知沖陰和陽而後可以成化機也。

The mnemonic says: this passage speaks of life and destiny, not merely spirit and energy. It is like sailing on a water country, relying entirely on this one element. Therefore, those who are good at observing the movement of energy, need only observe the water; Confucius' lament on the river, "It flows on like this," shows how deeply he understood the Dao. When a dragon moves, there must be water to assist it; when energy stops, it must be at the boundary of water. The water that assists the dragon's energy is therefore the key to knowing where the dragon's energy originates; the water that stops the dragon's energy is also the key to knowing where the dragon's energy converges. The classic says: encountering a water boundary means stopping. It also says: external energy flows, internal energy stops and gives birth. These words are very accurate. The energy of heaven and earth is nothing but yin and yang. Therefore, the Zhou Changes say "yin and yang together are called the Dao," and also say that yin and yang are each other's dwelling places, stillness and movement are each other's roots, and yin and yang alternate, thus giving rise to the transformation and richness of all things. Guo Pu said: solitary yin does not grow, solitary yang does not thrive. From this, we can understand that only when yin and yang harmonize can the mechanism of transformation be formed.

故陰龍必得陽水來含，陽龍必得陰水來交，外氣與內氣相會，二氣感化而成物，猶夫婦媾而生育也。陽為龍，陰為雌，陽龍左行而陰水右來到堂合襟，為陰以合陽；陰龍右行而陽水左來到堂合襟，為陽以蓄陰，即雌雄龍相會、牝牡交媾之情也。陰陽相見，福祿永禎；沖陽和陰，萬物化生。此天地自然之化機，合而言之，即統體一太極之妙用；分而言之，隨物付物，又各具一太極之玄奧也。知太極之理，可與語化機之妙；知化機之妙，可與語彙形法之學矣。

Therefore, a yin dragon must be accompanied by yang water to embrace it, and a yang dragon must be met by yin water to converge: external and internal energies meet, and the two kinds of energy interact and transform to produce all things, just as a husband and wife unite to conceive. Yang acts as the male, yin as the female; when a yang dragon moves to the left and yin water comes from the right to meet at the hall, this is called yin combining with yang; when a yin dragon moves to the right and yang water comes from the left to meet at the hall, this is called yang containing yin—this is exactly the situation of male and female dragons meeting and male and female animals copulating. When yin and yang meet, blessings and longevity are long-lasting; when yin and yang harmonize, all things are generated. This is the natural mechanism of the heavens and earth for nurturing life: when considered as a whole, it is the subtle function of the Taiji; when considered separately, each thing has its own arrangement and possesses its own Taiji mystery. Only by understanding the principle of Taiji can one discuss the subtlety of transformation; only by understanding the subtlety of transformation can one discuss the study of form. This passage discusses "yin and yang copulating" specifically by judging according to the left and right movement of water. Later, Jiang Dahong's "Differentiating Falsehoods in the Ping Sha Yu Chi" refuted this.

以龍脈之來，土隨氣形，氣雖流行而不可微言，其龍脈之來止一定而難移，故龍形則轉而守位。若夫水則動而無常，或東或西，無一定之性，雖氣行水來固有自然之勢，然氣不能自止，必得水交而後止。故陽龍入首而陰水來會，陰龍入乎而陽水來會，是之謂陰陽交媾。言陰交於陽、陽交於陰者，皆以水言也。

In terms of the coming of the dragon pulse, the earth takes shape along with the qi; although qi flows continuously and cannot be fully described, the coming and stopping of the dragon pulse are definite and unchangeable. Therefore, once the form of the dragon turns, it remains fixed in its position. As for water, it is ever-moving and unpredictable, going east or west without a fixed direction; although the flow of qi and the natural course of water are connected, qi cannot stop on its own and must meet with water to come to rest. Therefore, when a yang dragon begins, it is met by yin water; when a yin dragon begins, it is met by yang water. This is called 'yin and yang intermingling.' What is meant by yin mingling with yang and yang mingling with yin is all about water.

經有云：形止氣蓄。氣之流行無往不到，何從言蓄？蓋以局前之水能止龍氣，如界水三叉是也，故楊公所以曰：水到三叉細認宗也。經義云：外氣橫行，內氣止生。內水隨土，土因氣形而脈止氣聚也者，蓋以橫行於前足以止內氣也。至於山龍得龍虎應接，橫行於前，亦為形止氣蓄，而內氣所由以止生者此也。由是觀之，則楊公所謂陰交陽交，以從水神立意向也。氣隨上形，形靜而有常；水則動而能運，轉則守位，動則流通，故能賴於龍，而龍不能進交於水勢也。故龍不可裁而水可裁。

The classic says: When the form stops, the qi gathers. Although qi can flow everywhere, how can it be contained? Actually, it is the water in front of the site that stops the dragon qi, like the case of water forming a triple fork. Therefore, Master Yang said: When water reaches the triple fork, one must carefully examine its origin. The classic also says: External qi flows horizontally, while internal qi stops and generates. Internal water follows the soil, and the soil follows the qi to form shapes and stops the qi to gather it. This is because the water flowing in front is sufficient to stop the internal qi. As for mountain dragons with dragon and tiger sands responding and arranged horizontally in front, it is also a case of form stopping and qi gathering. The reason why internal qi can stop and generate is the same here. From this, we can see that the terms yin jiao and yang jiao mentioned by Master Yang are both based on the water spirit for orientation. Qi forms according to the terrain, and when the form is still, it has a constant nature. Water, however, is dynamic and good at movement. When it turns, it holds its position; when it flows, it connects the pathways. Therefore, water can rely on the dragon to achieve its function, but the dragon cannot actively meet the water's trend. Hence, the dragon cannot be cut or shaped, but water can be cut and shaped.

陰交於陽，陽下濟而施生者，陽在下而陰在上，陽氣下濟而乘陰以施生也；陽交於陰，陰仰承而翕受者，陽在上而陰在下，陽氣下降而乘陰以翕受也。陰施陽受，胎息始成，蓋化育之妙、氣機必然之理也。天根者，陽氣所從出之門，即施生之竇，猶男於牡；月窟者，陰氣所發育之施，即翕受之戶，猶女於之牝。相對玄竅相通，男女交媾而生息自盛矣。

The phrase "yin meets yang, yang descends to nourish and generate life" means that yang is below and yin is above, with yang energy descending to give birth to life by relying on yin; "yang meets yin, yin receives and accepts" means that yang is above and yin is below, with yang energy descending to be received by yin. One gives and one receives, and the embryo begins to take shape, which is the subtle way of nurturing life and the natural principle of qi movement. "Tian gen" is the gate through which yang energy emerges, the opening for generating life, like the male organ; "yue ku" is where yin energy develops and is received, the entrance for receiving, like the female organ. The two are opposite yet connected, allowing for the union of male and female, thus ensuring the natural flourishing of life.

原文：乙丙交而趨戌，辛壬會而聚辰，斗牛納丁庚之氣，金羊收癸甲之靈。故有乙辛丁癸之婦，宜配甲庚丙壬之夫，夫夫婦婦，雌雄牝牡。劉釋：乙用丙交者，丙火生於寅，沐浴卯，冠帶辰，臨官巳，帝旺午，衰於未，病於申，死於酉，墓於戌者，丙之暮，即陽艮龍之天根、陰亥水之月窟也。丙用乙交者，乙木生於午，沐浴巳，冠帶辰，帝旺卯，臨官寅，衰於丑，病於子，死於亥，墓於戌，是戌得乙之墓，陰亥龍之月窟也，陽艮水之天根也。丙乙相見，玄竅相通，為雌雄交媾者此也，震離二龍同局。至於辛配壬者，巽兌之陰局也；壬配辛者，甲子之陽局也；丁配庚者，寅午之陰局也。以四龍水法皆在於辰土出路故耳。癸配甲，申子之陰局也；甲配癸，亥卯之陽局也。以酉龍水法皆在於未上出路故耳。行龍布氣，並做甲乙交配法例，其圖式並見後。

When the stems 乙 and 丙 meet and head towards the direction of Xu, and the stems 辛 and 壬 combine and gather at the direction of Chen, the two constellations Dou and Niu, located at Chou, receive the energies of 丁 and 庚, while the position of Jin Yang (We) absorbs the spirits of 癸 and 甲. Therefore, the stems 乙, 辛, 丁, and 癸, which are considered 'wives', should be paired with the stems 甲, 庚, 丙, and 壬, which are considered 'husbands'. Each has its own male and female counterparts, like male and female animals. Liu Ji explained that 乙 needs to meet with 丙 because 丙 fire is born in寅, bathed in卯, capped in辰, holds officialdom in巳, reaches its peak in午, declines in未, becomes ill in申, dies in酉, and is buried in戌—戌 is the tomb of 丙, which is the heavenly root of Yang Gen dragon and the monthly cave of Yin Hai water. 丙 needs to meet with 乙 because 乙 wood is born in午, bathed in巳, capped in辰, reaches its peak in卯, holds officialdom in寅, declines in丑, becomes ill in子, dies in亥, and is buried in戌—戌 is the tomb of 乙, which is the monthly cave of Yin Hai dragon and the heavenly root of Yang Gen water. When 丙 meets 乙, the hidden passage is connected, and the term 'male and female union' refers to this; the dragons of Zhèn and Lí belong to the same pattern. As for 辛 pairing with 壬, it belongs to the Yin pattern of Xùn and Duì; 壬 pairing with 辛 belongs to the Yang pattern of Jia Zi; 丁 pairing with 庚 belongs to the Yin pattern of寅 and 午—the water patterns of these four dragons all flow out through the earth storehouse at Chen. 癸 pairing with 甲 belongs to the Yin pattern of申 and 子; 甲 pairing with 癸 belongs to the Yang pattern of亥 and 卯—the water patterns of these dragons all flow out through the position of We. The movement of dragons and the distribution of energy should be deduced according to the example of the pairing of Jia and Yi. The diagram is attached here. This is exactly the 'Four Great Water Mouths' mentioned in this book: 乙 and 丙 return to Xu, 辛 and 壬 return to Chen, 丁 and 庚 return to Chou, 癸 and 甲 return to We. Later, Jiang Dahong's "Ping Sha Yu Chi Bian Wei" refuted this.

乙辛丁癸，陰也；甲庚丙壬，陽也。陽用陰應，陰用陽朝，故乙得丙、丁得庚、辛得壬、癸得甲，為陰用陽朝；丙得乙、庚得丁、壬得辛、甲得癸，為陽用陰應。陰陽相見，猶夫婦之獲，雌雄牝牡。原文：若陰遇陽而非其類，號曰陽差；陽見陰而失其偶，名為陰錯。劉釋：如乙亥龍用丙氣相合，乃為陰陽正配，而戌上出水，得相見之義；若辰與丑上出水，是見庚壬水口而非其偶，謂之陽差，陽差則傷男。丙寅龍用乙氣來合，為陰陽正配，而戌上出水，為陰陽相見之義；若辰與丑上出水，是見丁壬水而失其類，為之陰錯，陰錯則傷婦。

Yi, Xin, Ding, and Gui belong to the yin category, while Jia, Geng, Bing, and Ren belong to the yang category. Yang must correspond with yin, and yin must respond to yang; therefore, Yi corresponds with Bing, Ding corresponds with Geng, Xin corresponds with Ren, and Gui corresponds with Jia, which is yin using yang to respond. Bing corresponds with Yi, Geng corresponds with Ding, Ren corresponds with Xin, and Jia corresponds with Gui, which is yang using yin to correspond. The meeting of yin and yang is like a husband and wife finding their spouse, with male and female, male and female animals each finding their proper pair. The text also says: if yin meets yang but they are not of the corresponding type, it is called 'yang difference'; if yang meets yin but loses its proper spouse, it is called 'yin error'. Liu Ji explains: for example, a dragon of the Yihai type meets a dragon of the Bingyin type, which is a proper yin-yang pairing, and water flows from the Xu direction, thus fulfilling the meaning of yin and yang meeting. If the water flows from the Chen or Chou direction instead, it collides with the water mouths of Geng or Ren, not its proper spouse, which is called 'yang difference', and 'yang difference' harms the male. Similarly, a dragon of the Bingyin type meets a dragon of the Yihai type, which is a proper yin-yang pairing, and water flows from the Xu direction, fulfilling the meaning of yin and yang meeting. If the water flows from the Chen or Chou direction instead, it meets the water of Ding or Ren and loses its kindred, which is called 'yin error', and 'yin error' harms the woman.

原文：夫妻猶路遇，終強合而不諧；眷屬一家，縱輕微而有用。二女同居，孤陰不長；兩男並處，獨陽不生。劉釋：如丙乙相見為夫妻同情，眷屬一家，雖去來輕微，猶為有用，富貴福澤亦能及其所生。若丙不逢乙，而遇丁癸辛未水口出路者，是夫遇妻於路；乙不逢丙，而逢甲庚壬水口出路者，是妻遇夫於路。雖砂明水秀，終為強合無情，其發福亦不甚厚，蓋以玄戶不通也。銅山西崩，靈鍾東應；又云鶴鳴在陰，其子和子，以其同聲相應、同氣相求耳。先賢曰：氣和則形和，形和則氣和，形氣俱和，物乃化生。故陰陽和則萬物生，夫婦和則男女育。又若丙配乙於中途，乙配丙丁半道，如丙生於寅，而水卻不自寅來，卻於辰巳方來，至於水口卻在戌上出水，是育竇相通而來水只在中途中見也。此本為正配而發福遲緩，更主老年科第，凡百俱遲，主老夫少婦生子之應，不旺人丁，長房不利，特發中小房財祿。又有水從他處橫伏過堂而出，亦為路遇，此尤不合局，不發福祉，雖發亦輕，可以水立向，有於向上消息，則客水登堂亦能致吉。

If a husband and wife meet by chance on the way, they will eventually be forced together but not harmonious; originally they are family members, even if their interactions are slight, they still have some use. When two women live together, the isolated yin cannot grow; when two men live together, the isolated yang cannot produce offspring. Liu Ji explains: for example, if Bing meets Yi, they are a harmonious couple, family members, and even if the water flow is slight, it still has some use, and wealth and blessings can benefit descendants. If Bing does not meet Yi, but instead meets water from the directions of Ding, Gui, Xin, or Xu, then it is like the husband meeting the wife by chance on the way. If Yi does not meet Bing, but instead meets water from the directions of Jia, Geng, or Ren, then it is like the wife meeting the husband by chance on the way. Such landforms, even if the terrain is clear and the water is beautiful, will ultimately be a forced union without affection, and the blessings will not be thick, because the hidden passages and gates are not connected. It is like a copper mountain collapsing in the west while the magical bell in Luoyang rings in the east; or like the Zhou Changes saying that a crane calls in the shade of a tree, and its young birds respond in harmony. These are all examples of like sounds resonating together and like energies seeking each other. The ancients said: if the energy is harmonious, the form will be harmonious; if the form is harmonious, the energy will be harmonious; when both form and energy are harmonious, all things are generated. Therefore, when yin and yang are harmonious, all things are born; when husband and wife are harmonious, children are produced. Another case is when Bing meets Yi or Yi meets Bing only on the way. For example, Bing's growth is in the direction of Yin, but the water does not come from the Yin direction, but from the directions of Chen or Si, and the water outlet is still in Xu. This is called the birth passage being connected, but the water only meets halfway. This is originally a proper match, but the blessings come slowly, often indicating success in exams in old age, and all matters happening late. It is suitable for an old man marrying a young wife and having children, with fewer descendants, the eldest branch being unfavorable, and the blessings mainly benefiting the middle and younger branches. Another case is when water flows from elsewhere across the courtyard and exits, which is also considered a chance meeting, and this is especially unsuitable for the layout, unable to bring blessings; even if it does bring some blessings, they are light, and one can only establish the direction based on the water coming in, and carefully consider the direction, so that the external water entering the courtyard can still bring good fortune.

原文：化育本於龍家，盛衰繫於形應。劉釋：夫天地一男女也，男女一天地也，觀男女可以知天地矣。乾陽宰生物之機，而坤陰成生物之能，猶男女合而二氣感而孕育。故上龍雖能生萬物，富貴利達於茲焉出；然不得形應以觸，則化機不幾乎息矣。故陽用陰應，陰用陽朝，形以氣融，則固以生氣感而應，鬼福以及。由是論之，則生富貴、旺人丁，皆在於水神交會合法而後應也；主貧賤、受孤窮，亦惟水神來去失度使然也。故氣化之聚不聚、或盛或衰，繫於水而巳。龍陽而水陰，或龍陰而水陽，陰交媾則氣感而應，鬼福始生。舊本劉伯溫先生注云：化育雖本於陰陽龍氣，而所以發富貴貧賤，則又繫於形應，形應感觸，物隨而始。蓋言龍多凝結而不得穴，則形與氣不應而衰；穴乘生氣，則形與氣應而盛，此以乘生氣則形與氣應而盛，此以乘氣穴立法也。陰陽交媾而不得向，則向與氣不應而衰；向乘堂氣，則向與氣應而盛，此又以乘氣立向也而言。

The fundamental of transformation and generation lies in the dragon, and the key to prosperity or decline depends on the correspondence between form and qi. Liu Ji explained: Heaven and Earth are like a man and a woman, and a man and a woman are also a Heaven and Earth. By observing the man and woman, one can understand Heaven and Earth. The yang of Heaven governs the vital mechanism of life, while the yin of Earth completes the functions of life, just as a man and woman unite, and the two energies interact to produce offspring. Therefore, the dragon, though capable of generating all things and bringing about wealth, honor, and success, can only do so if it is triggered by "form correspondence." Otherwise, the opportunity for transformation and generation would almost cease. Thus, yang must be responded to by yin, and yin must be responded to by yang. Form merges with qi, and when the life qi is felt, there is a response, and blessings will reach future generations. Therefore, the generation of wealth and prosperity, and the flourishing of descendants, only manifest after the water spirits meet in accordance with proper principles. Conversely, poverty and isolation are caused by the improper movement of water spirits. Thus, whether the qi gathers or disperses, whether it is prosperous or declines, all depends on water. The dragon is yang and water is yin, or the dragon is yin and water is yang; when yin and yang meet, the qi is stimulated, and blessings are generated. The old commentary by Master Liu Bowen said: Although transformation and generation originate from the yin-yang and dragon qi, whether they bring about wealth or poverty depends on the form correspondence. When form and qi interact, all things begin. This means that although dragons may have many accumulations without a proper site, if form and qi do not correspond, they will decline; if the site captures the life qi and form and qi correspond, they will flourish. This is the principle of establishing a site by capturing the life qi. Although yin and yang have already met, if the direction is not properly aligned, the direction and qi will not correspond, leading to decline; if the direction captures the hall qi and corresponds with the qi, it will flourish. This is the principle of establishing direction by capturing the qi.

原文：此故左行從亥子而進，右行從子亥而旋。生旺互用，玄竅相通。劉釋：此言布氣以察盛衰、立向以求生旺之法。向指一明，則水神之生旺死絕暸然在目。故陽從左旋，自亥子丑；而陰從右旋，自子亥戌而進；各因陰陽朝應，以為順逆之法。正所謂：二十四山分順逆，認取陰陽祖與宗，陽從左邊團團轉，陰從右路轉相通。如乙丙相見，乙木生午旺丙，寅火生寅旺午，乙木所生之地即丙火帝旺之方，乙木帝旺之方即丙火所生之地，乙與丙故曰生旺互用。丙墓在戌，乙墓同之，故為玄竅相通，蓋以丙乙皆以戌上為水口也。楊公葬白龍潭乙亥龍主穴，乙生氣在午，乙用丙向生氣在寅，戌上出水，此正生旺互用、玄竅相通，故發大富貴，作丙向收寅甲水歸戌也。

Therefore, the left-moving sequence proceeds from亥 to 子 in order, while the right-moving sequence goes from 子 to 亥 in reverse order; the concepts of birth and prosperity complement each other, and the hidden passage connects them. Liu Ji explains: this discusses the method of distributing qi to observe prosperity and decline, and establishing directions to seek birth and prosperity. Once the direction is clearly determined, the birth, prosperity, decline, and extinction of the water spirit become immediately clear. Thus, yang qi moves left in a circular manner, from亥 to 子 to 丑; yin qi moves right in a reverse circular manner, from 子 to 亥 to 戌. Each direction is determined according to the yin and yang response. As the mnemonic says: the twenty-four mountains are divided into forward and reverse directions; recognize the origin and lineage of yin and yang. Yang qi moves in a circular way from the left, while yin qi comes from the right to connect. For example, 乙 and 丙 meet: 乙 wood's birth is in 午, which makes 丙 fire prosperous; 丙 fire's birth is in 寅, and its prosperity is in 午; the place where 乙 wood is born is exactly where 丙 fire is prosperous, and the place where 乙 wood is prosperous is exactly where 丙 fire is born—thus 乙 and 丙 are called 'mutual use of birth and prosperity'. 丙's burial is in 戌, and 乙's burial is also in 戌, so they are called 'hidden passage connected', because both 丙 and 乙 take 戌 as the water mouth. At the main tomb of the Yihai dragon at White Dragon Pond, where Liu Ji practiced burial, the life qi of 乙 is in 午, using a 丙 direction makes the life qi in 寅, and water flows out from 戌. This is exactly mutual use of birth and prosperity and connected hidden passage, thus bringing great wealth and honor—using a 丙 direction to collect the water from 寅 and 甲 into 戌.

原文：惟偶成於契合，勿樂交於兄妹。劉釋：乙丙、丁庚、癸甲、辛壬，皆契合而偶成者。右乙亥見甲水、辛酉水，癸龍見壬水，丁龍見丙水，則乙甲、辛庚、壬癸、丁丙皆為兄妹同氣，豈其所宜交乎。雖乙見甲為陰遇陽，而總為不樂。

Spouses should be formed through harmony, not through the union of siblings. Liu Ji explains: Yi and Bing, Ding and Geng, Gui and Jia, Xin and Ren are all harmonious pairs. Conversely, if a Yihai dragon meets the water of Jia, or a Xinyou dragon meets the water of Geng, or a Gui dragon meets the water of Ren, or a Ding dragon meets the water of Bing, then Yi and Jia, Xin and Geng, Ren and Gui, Ding and Bing become siblings with the same essence. How can they be considered suitable partners? Although Yi meeting Jia is also Yin meeting Yang, it is still not advisable.

原文：是故周公制禮，明家室所以別男女，聚異姓所以別夫婦。此蓋天經地義之常要，亦理氣自然之運。劉釋：此言周公制禮，男女相配俾有家室，異姓相合俾明嫌疑；禮不娶同姓者，所以辨族也。聖人心通乎天道，德明乎地紀，法天之經則地之紀，以立人極，要亦理氣自然之運也。此言聖人別男女、定夫婦者，法天經地懿之常要道，以立人紀，合理氣自然之運，要非強人情、違天地之道而為之制也。即聖人制禮以合男女陰陽，不外乎無經地懿之常，則知地理取陰陽相見、牝牡交媾，各有正配而不可亂也，乃天地自然六氣化育萬物之真機也。

Therefore, the Duke of Zhou established rites and regulations, setting up family units to distinguish between men and women, and arranging marriages between different surnames to distinguish between husband and wife. This is the natural and proper way of heaven and earth, and the natural movement of principle and qi. Liu Ji explained: this refers to the Duke of Zhou establishing rites so that men and women can be matched in family units, and that marriages between different surnames are arranged to avoid suspicion; the rites prohibit marriage within the same surname in order to clarify clan relationships. The sage's mind is in harmony with the heavenly way, and his virtue clearly records the principles, following the heavenly order and taking the earth's pattern as a model, to establish the standards for human conduct. In the end, this is also the natural movement of principle and qi. Here it is said that the sage distinguishes between men and women and determines the relationship between husband and wife by following the natural and proper way of heaven and earth, in accordance with the natural movement of principle and qi, and not by forcing human feelings or violating the way of heaven and earth. Since the sage established rites to match men and women according to the yin and yang, it is nothing but the natural and proper way of heaven and earth. Therefore, we can understand that the study of堪舆 (fengshui) takes the meeting of yin and yang and the union of male and female as its basis, each having their proper match and not being confused—this is precisely the true mechanism of the six qi of heaven and earth nurturing all things.

原文：乃若天開財源之門，地軸浚化生之竇。法顯玄空，神功莫測。劉釋：水神發源之處名天關，水神流出之處為地軸。天關主財祿，地軸管人丁；來水深長則才德悠遠，出水合法則人丁繁息，以玄空為化生之牝戶故也，法顯玄空，神功莫測。以水龍相交，得陰陽相見之義，而生旺到堂，則生水發人、旺水發祿，亦所必然者。或有陰陽背馳而向指難收，財祿人丁若有所虧，則又立玄空五行之法，取八水四金四火四木四土，佈列二十四山之中，用以消乎水路，取生我克我為吉，生出克出為凶。來水合法必發財祿，去水合度必旺人丁，吉以應，凶以凶應，神功莫測者也。

As for the opening of the heavenly gate to generate wealth and the clearing of the earthly axis to promote the generation of life, their methods are revealed in the Xuan Kong (Heavenly Void) system, whose profound functions are beyond measurement. Liu Ji explained that the source of the water spirit is called "Tian Guan" (Heavenly Gate), and the place where the water spirit flows out is called "Di Zhou" (Earthly Axis). Tian Guan governs wealth and official rank, while Di Zhou manages family prosperity. If the incoming water is long and far-reaching, a person's talent and virtue will be extensive; if the outgoing water follows proper rules, family prosperity will flourish. This is because Xuan Kong is the gateway of generation, so it is said, "the method is revealed in Xuan Kong, and its divine power is beyond measure." If water meets the dragon and attains the meaning of yin and yang meeting, and the water from the birth and prosperity directions reaches the hall, then the water of long life will generate family prosperity, and the water of prosperity will bring wealth and official rank, which is inevitable. However, if yin and yang are separated and it is difficult to control upwards, there may be a deficiency in wealth or family prosperity. In such cases, the Xuan Kong Five Phases method is established: taking eight waters, four metals, four fires, four woods, and four earths, distributing them among the twenty-four mountains, to eliminate water paths, with benefiting and controlling as auspicious, and benefiting and controlling as inauspicious. If the incoming water is in harmony, wealth and official rank will be obtained; if the outgoing water is in harmony, family prosperity will flourish. Auspicious will bring auspicious results, and inauspicious will bring inauspicious results, all of which are profound and hard to measure.

原文：五行實繫於龍家，禍福須取明於水路。顧我復我，為官為父。生之奪之，彼無心而曷濟。生入克入，情既去而復留。劉釋：玄空五行與龍家本音之義實無干繫。且本山五行以甲乙巽寅卯屬木，丙丁巳午屬火，庚辛申酉屬金，壬癸亥子屬水，坤艮辰戌丑未屬土之類；而玄空之氣則又以乙木酉金為火，巽木申金為水。訣曰：丙丁乙酉原屬火，乾坤卯午金同坐，亥癸甲艮是木神，戌庚丑未還屬壬，子寅辰水為名，辛巳壬申同水府。取用坐穴坐向與水口來去之地，是何字得何五行，以求生克也。

The Five Phases originally relate to dragons, but fortune and misfortune must be understood through water. When water flows back to me and circulates around me, it becomes "official" and "father"; when water generates me or takes me away and does not return, it no longer cares for me, how can it help me? Only when the phases generate or overcome me, even though the connection has ceased, there is still some lingering effect. Liu Ji explains: the Five Phases of Xuan Kong and the dragon school are actually unrelated. The native mountain Five Phases classify Jia and Yi, Xun, Yin, and Mao as wood; Bing and Ding, Si and Wu as fire; Geng and Xin, Shen and You as metal; Ren and Gui, Hai and Zi as water; and Kun and Gen, Chen, Xu, Chou, and Wei as earth. However, the Xuan Kong qi classifies Yi wood and You metal as fire, and Xun wood and Shen metal as water. The mnemonic says: Bing, Ding, Yi, and You originally belong to fire; Qian and Kun, Mao and Wu belong to metal; Hai, Gui, Jia, and Gen are wood spirits; Xu, Geng, Chou, and Wei return to Ren; Zi, Yin, and Chen are named water; Xin Si and Ren Shen belong to the water realm. When using these, one must look at the sitting point, facing direction, and the flow of water to determine which character and which Five Phase it belongs to, and then deduce the relationships of generation and overcoming.

克我為官，生我為父。凡五行之氣取相生、忌相剋，此反取克入者，蓋以水神之來，彼來交我，情自趨之，故生我克我者，情自彼入也。水神出去，情不欲絕，故生我克我亦情自彼入。若土龍體靜而專，雅靜故常守位，生克出則動矣；水龍動而真，惟動而直，故常運化，克入生入而化工自成矣。穴依龍，君道也，無為恭巳南面而出令者也；向依水，臣道也，行君之令而施仁者也。君則逸而有成，臣則勞而成功，此亦天地自然之運耳。如此則生入克入之義明矣。

The elements that control me are called "official stars," and those that generate me are called "parents." Generally, the five phases are considered favorable when they generate each other and unfavorable when they control each other. Here, however, we take "control entering" as favorable, because the water element comes to me with force, and its affection naturally tends toward me. Whether it generates me or controls me, the affection comes from the other side. When the water element flows away, the affection does not wish to be cut off, so both generating and controlling are considered as affection coming from the other side. As for the earth dragon, its nature is quiet and devoted, because it is refined and always stays in its original position. Once it generates or controls, it moves. The water dragon, on the other hand, is active and direct, precisely because it is active and straightforward, so it is constantly in transformation. Controlling and generating lead to the accomplishment of transformation. The site follows the dragon, which is the way of the ruler, like a king who is respectful and non-interfering, facing south and issuing commands. The direction follows the water, which is the way of the minister, like a minister who carries out the king's orders and implements benevolent governance. The ruler rests in ease and achieves success, while the minister labors and accomplishes tasks. This is the natural operation of heaven and earth. In this way, the meanings of generating and controlling are clear.

水神流出，勢不可回，我雖生之不以為德，我雖克之不以為怨，所謂彼無心而曷濟。然水神流出，勢雖不可回，而其情則不可失。我固不可失，我固不能為彼若何，而彼之情則不忘乎我，勢欲擊而生我克我，亦能為我作福矣。來既施恩，去猶貢福，豈不為吉。原文：相天地，贊化育，無非此道；回造化，改天命，術何妙焉。吉地每留於積德，善地豈授於邪淫。劉釋：形法之術，沖陽和陰，觀形審氣，辨方察音，故天經以立人紀，明尊卑，定上下，隨天時，順人事，建邦治國，百姓輔相天地宜，參贊化育不及，使天地位於上下，而萬物育於兩間者，亦不過此道焉巳矣。況於葬者乘氣立穴，收生氣，蔭死骨，召鬼福以及其所生，使鬼神不得以司吉凶之柄，造化不得以宰物之義，迴天命而改造化，其術亦妙矣哉。

When the water spirit flows out, its momentum cannot be stopped; even if I try to nurture it, it will not regard it as kindness, and even if I try to control it, it will not regard it as resentment. This is what is meant by "it has no intention, so how can it help?" However, although the water spirit has flowed out and its momentum cannot be reversed, its sentiment should not be lost. I cannot lose this sentiment, and I cannot do anything about it; but as long as its sentiment is not forgotten, that strong desire to flow away can still benefit me or control me, and can still bring me good fortune. When it comes, it has already shown kindness; when it goes, it still offers blessings. How can this not be auspicious? The classic text also says: assisting heaven and earth, helping in the process of nurturing life, depends entirely on this principle. Turning the course of nature and changing destiny, this art is truly marvelous. Auspicious land is often left for those who have accumulated virtue; how could good land be given to wicked people? Liu Ji explains: the art of form and method deals with the harmony of yin and yang, observing forms and examining qi, discerning directions and listening to sounds. Therefore, it follows the constant principles of heaven to establish human relationships and hierarchy, clearly distinguishing respect and hierarchy, and establishing the upper and lower ranks, following the timing of heaven and human affairs, and establishing states and governing the country. The people assist heaven and earth in what is appropriate, and complement the nurturing process where it is insufficient, so that heaven and earth each occupy their proper place and all things can grow among them. This is also based on this principle. Moreover, burial practices must seize the qi and establish the grave site, to receive the life qi, to benefit the deceased's bones, and to bring blessings to future generations. It can even make ghosts and spirits unable to solely determine good and bad fortune, and nature and destiny unable to solely control the fate of things. Turning the destiny of heaven and changing the course of nature, this art is indeed very marvelous.

至道精微，惟聖人然後能及此，非睿智孰能之。地理之學，本於太極之理，河圖以呈其源，洛書以發其微，乘陰陽五行之氣而順天地自然之運，反氣以入骨，其道至精至妙，惟聖人其孰能知此道之妙哉。道且不能知，沉又能穴之以乘氣、召鬼福以及其所生乎。異之仙人天神共怒，葬法有迴天改命之功，能召鬼神以及人如此。故吉地常留於積德之家，而善地不可授於為惡之徒，蓋福善禍淫是乃天道。順天之道以造福，則天必應之；若授之於邪淫之輩，則天固禍之而人固福之，是違天道而諱福矣，天地鬼神其肯容耶。天不罪為惡之人，而罪法蒙羞矣。

The ultimate truth is subtle and hard to grasp, only the sages can reach it; who else but the wise could understand it? The study of geomancy is based on the principle of the Taiji (Supreme Ultimate): the River Chart reveals its origin, and the Luo Square explains its subtleties. It follows the qi of yin and yang and the Five Phases, harmonizing with the natural transformations of heaven and earth. It channels life qi back into the bones, its way being extremely refined and profound. Who else but the sages could comprehend the subtleties of this doctrine? If one does not understand the principles, how could one possibly use them to select a site, harness qi, and bring blessings to descendants? If done recklessly, even immortals and heavenly spirits would be enraged. The practice of burial has the power to reverse fate and summon the power of ghosts and spirits to affect the living to such an extent. Therefore, auspicious sites are often left for families with accumulated virtue, and good land should not be given to wicked people—because bestowing blessings upon the virtuous and calamity upon the immoral is the natural order of heaven. To follow the way of heaven and do good, heaven will surely respond. But if one gives a good site to a wicked person, heaven intends to bring calamity, yet people demand blessings, which is to defy heaven and conceal the consequences of good and evil. How could heaven and earth, ghosts and spirits allow such things? If heaven does not punish the wicked, this art would be disgraced.

某雖不敏，幸淑師傅，戒言在通，焉敢忽諸。論天真戌嚴，總為天更立玄機耳。彼購大利、操大錢者，何君與？嗟乎，贖大作先鋒於為善惡兩家，呈功過纖籍，母寧為混善惡於千雷河海，而願為一網打盡之桃花漁也。

Though I am not intelligent, I have gained some understanding from my teacher. His warnings still echo in my ears; how could I dare to ignore them? The heavenly principles are inherently strict and true. In the end, it is merely to reveal this hidden truth once again. Those who are solely after profit and constantly haggling over money, what kind of gentlemen are they? Alas, it is better to be content to mix good and evil together in the thousand thunder rivers and vast seas, and willingly become the peach blossom fisherman who catches all in one net.

原文：嘗考尋龍之法，首看龍之盛衰，次觀向水之吉凶，審召瑞邀祥之妙，察陰陽朝應之情。劉釋：龍運以五行揆配於二十四山之上，如亥卯方到頭，是木龍之氣，用木生於亥起倒。然有陰陽之分：陽本起亥，陰本起午，順布各從陰陽行運，以審生旺休廢：生旺為吉，休廢為凶，而吉凶禍福可得而察矣。具召瑞邀祥之法，並以向上消之：如生方水來吉，則以向趨之；旺方水來吉，則以向邀之。楊公云：向依水立。正邀祥之法也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Liu Ji explained that the course of the dragon should be determined by the Five Phases and arranged on the twenty-four mountains. For example, if the dragon reaches the亥 and卯 directions, it belongs to the wood dragon energy, and the wood growth is started from亥, then the twelve palaces are followed in order. However, there is a distinction between yin and yang: the yang dragon begins from亥, while the yin dragon begins from午, and they are arranged in sequence according to yin and yang. This method is used to determine the birth, prosperity, decline, and decay of the dragon. Birth and prosperity are auspicious, while decline and decay are inauspicious, and thus the fortune and misfortune can be discerned. As for the specific methods of inviting auspiciousness and welcoming blessings, they are all determined by the direction. If the water coming from the birth direction is auspicious, the direction should be adjusted to follow it. If the water coming from the prosperity direction is auspicious, the direction should be adjusted to welcome it. Master Yang said, "The direction should be established according to the water," which is exactly the method of welcoming blessings.

原文：生旺墓吊合於三方，而孟仲季之公位攸分；十二宮配屬於五行，而貪武破之天星始定。劉釋：寅甲巳亥四孟也，而權刊艮與焉；子午卯酉四仲也，甲庚丙壬焉；辰戊丑未四季也，而乙辛丁癸焉。如長生在四孟，則吉凶應於長於；帝旺在四仲，則吉凶應於仲於；墓庫在四季，則吉凶應於幼子。長生則為貪狼，官旺為武曲，墓庫為破軍，並以孟仲季分配以公位。

The concepts of Growth, Prosperity, and Storage are in a remote triple harmony, thereby dividing the public positions among the first, second, and third sons of the three branches. Each of the twelve palaces is associated with one of the Five Phases, allowing the determination of the celestial stars such as Tuanlang, Wujue, and Pojun. Liu Ji explained that the four first branches, which include寅, 甲, 巳, and 亥, involve the mountain trigram as well; the four middle branches, which include子, 午, 卯, and 酉, include 甲, 庚, 丙, and 壬; and the four last branches, which include辰, 戌, 丑, and 未, include 乙, 辛, 丁, and 癸. Therefore, if the Growth position falls in the four first branches, the fortune or misfortune will affect the eldest son; if the Prosperity position falls in the four middle branches, it will affect the second son; and if the Storage position falls in the four last branches, it will affect the youngest son. The Growth position is paired with Tuanlang, the Officialdom and Prosperity positions are paired with Wujue, and the Storage position is paired with Pojun, all assigned to the respective public positions of the three branches. This method of dividing the public positions among the three branches was later refuted by Jiang Dahong in his work "Ping Sha Yu Chi Bian Wei."

原文：人丁實繫於長生，財祿必根於官旺，是以生水朝堂，螽斯千古；旺神聚局，食祿萬鍾。劉釋：長生帶人丁，帝旺主官祿，故長生水到堂則子孫繁盛，帝旺水朝堂則財帛豐盈。原文：貪富貴則棄生朝旺，圖嗣續則背旺迎生。劉釋：立向之法，先以水口為主，然後細察來水方位屬何生旺。如生水到堂而向乘生氣，則先發人丁；旺水到堂而向乘旺氣，則先發財祿。此楊公救貧之術：不必得吉地以為之處，即於水神之來去而向乘之，便龍發福如此。然則得吉地而向水合水，則亦不發福，況於無吉氣可乘者乎。

Human beings and descendants depend on the position of Longsheng (Growth), and wealth and official rank are rooted in the position of Lin'guan (Officialdom) and Diwang (Prosperity). Therefore, if the water of Longsheng flows into the courtyard, descendants will multiply for thousands of years; if the spirit of Diwang gathers within the area, wealth and official rank will be as abundant as ten thousand measures of grain. Liu Ji explains: Longsheng brings descendants, and Diwang governs official rank and wealth. Therefore, when the water of Longsheng reaches the courtyard, descendants will flourish; when the water of Diwang flows into the courtyard, wealth will be abundant. The classic text also says: If one seeks wealth and honor, one should face the direction of Diwang and welcome the water from that direction; if one seeks descendants, one should face away from the Diwang direction and welcome the water from the Longsheng direction. Liu Ji explains: The method of determining the direction of a building should first consider the mouth of the water, then carefully examine the direction from which the water comes and determine whether it belongs to a Longsheng or Diwang position. If the water of Longsheng reaches the courtyard and the direction faces the position of Life Qi (Life Qi), descendants will flourish first; if the water of Diwang reaches the courtyard and the direction faces the position of旺气 (Prosperous Qi), wealth and official rank will come first. This is the method used by Master Yang to relieve poverty: one does not necessarily need a favorable site, but can use the direction to receive and connect with the water spirit, and thus achieve prosperity. Conversely, even if one has a favorable site but the direction does not match the water, prosperity will not be achieved, let alone if there is no favorable Qi to receive.

原文：破軍侵帝旺之鄉，身無一命之寄；天罡犯貪狼之位，難招半子之榮。劉釋：墓方水逆流到堂，沖破官旺，則貧賤必矣。身無一命，言不貴也，不言貧者互見也。墓水也沖破長生，則損人丁，主少亡孤寡，女且不可招，況於子乎，甚言絕嗣之禍如此。

The water of Pojun invades the Prosperity position, causing a person to be unable to attain even a single official rank in their lifetime; the water of the Heavenly Gang confronts the position of Tanlang, making it impossible to even gain half the glory of a son. Liu Ji explains: if the water from the tomb flows against the hall, breaking the Officialdom and Prosperity positions, then poverty and low status are inevitable. The phrase 'body without a single destiny' means not being noble; poverty is not mentioned because poverty and low status are essentially the same. If the water from the tomb breaks the Growth position, it harms the family, leading to the death of young people, widows and orphans; even daughters cannot be brought in, let alone sons—this is a severe description of the disaster of no descendants.

原文：生來會旺，聰明之子方生；而旺去沖生，縱有富貴徒然。旺去迎生，富貴之期驟至；而生來破旺，雖有子何為。劉釋：長生水先到堂局，會旺水合流在庫，主葬後先發人丁，生貴子登科第；旺水先到堂局，會長生水合流聚庫，主葬後先發官貴，而後發人丁。若旺水逆流沖破長生，雖發官祿卻損人丁；生水逆流沖破帝旺，雖發人丁卻傷財祿，二者不定取也。如見此等水法，須以向上消息之，將去水撥在衰絕之方，則來水必在旺方矣。

When the water of long life arrives and meets the water of prosperity, a wise and intelligent son will be born; but if the water of prosperity flows away and conflicts with the water of long life, even if one has wealth and status, it is in vain. If the water of prosperity flows to meet the water of long life, then days of wealth and status will come suddenly; but if the water of long life flows and disrupts the water of prosperity, even if there is a son, what use is he? Liu Ji explains: if the water from the long life direction arrives first at the site and then joins the water of prosperity to flow into the storage area, it indicates that after burial, the family will first have sons who will achieve success in exams; if the water from the prosperity direction arrives first at the site and then joins the water of long life to gather into the storage area, it indicates that after burial, the family will first achieve official status and then have sons. If the water of prosperity flows against the current and disrupts the position of long life, although official rank may be achieved, the family members may be harmed; if the water of long life flows against the current and disrupts the position of prosperity, although sons may be born, wealth and status will be damaged—both situations are undesirable. When encountering such water patterns, one must use the direction of the compass to eliminate and regulate: by redirecting the flowing water to the direction of decline and extinction, the incoming water will naturally fall into the prosperous direction.

原文：未離胎而夭折，多因沖破胎神；才出世而亡身，蓋為擊傷生氣。劉釋：胎水流出明堂，主有墮胎之應及血崩淋瀝之災。蓋胎為生氣發萌之初，流出主女人不受胎，流入則墮胎。長生氣克而水來擊散其氣，則主有周期亡身之禍。蓋生氣為孩兒煞，俗為百日關者非也。

A fetus that dies before birth is mostly due to disturbing the "Tai" deity; a newborn who dies shortly after birth is mostly due to injuring the "Changsheng" qi. Liu Ji explains: the water from the "Tai" position flows into the "Mingtang," indicating a miscarriage or severe blood loss. Because "Tai" is the initial stage of life qi: if water flows out, it indicates the woman will not conceive; if water flows in, it indicates a miscarriage. When the "Changsheng" qi is overcome and water disrupts its energy, it leads to the death of the infant around one year old. This is because "Changsheng" qi is referred to as "Hai'er sha" (child's death); the common saying of "Bai ri guan" (hundred-day gate) is not accurate.

原文：冠帶失齠齡之男，臨官喪成材之子。劉釋：氣至冠帶則氣而長矣，擊散其生長之氣，則主損齬齡及將出幼之人；氣至臨官則長而盛矣，喪其充盛之氣，則主損弱及三十上下之人。蓋氣血方剛則中主，而損其氣則夭，亦必然之應也。且人至二三十之時則成材矣，以形應乃造化之本然故也。聖人順時為政，保養天和，使無乖戾，故雞豚狗氣之蓄無失其時，斧斤以時入山林，樽節愛養者矣，同不欲損折其方長之氣，而使之充長條達也，故早輔相之方。地理家忌傷生旺之氣而保全之以為造福，正所以運氣而發造化耳。

If the position of Capping is injured, it indicates the loss of a young boy; if the position of Officialdom is injured, it indicates the loss of a son who has already grown up. Liu Ji explains: when the energy reaches the position of Capping, it means that one has already grown up; if this growing energy is dispersed, it indicates injury to children and those about to reach adulthood. When the energy reaches the position of Officialdom, it means that one has grown strong and vigorous; if this vigorous energy is lost, it indicates injury to those who are weak and people in their thirties. Since the vital energy is strong and vigorous at this stage of life, once it is damaged, death is inevitable, which is a natural consequence. Moreover, when people are in their twenties or thirties, they have already become capable, and their form and energy correspond naturally, which is the result of nature's creation. The sage follows the seasons in governance, maintaining the harmonious energy of heaven and earth, so that it does not become discordant. Therefore, raising chickens, pigs, dogs and pigs does not interfere with farming seasons, and axes are only brought into the mountains at the proper time. There is moderation and care in all these activities, all aimed at not damaging the growing energy, but allowing it to grow fully and smoothly. Thus, they are assisted early on. Geomancers avoid injuring the vital and flourishing energy, and instead protect it to bring blessings, which is to promote the flow of energy and bring about the workings of nature.

原文：貪狼直步天罡，百年頤壽；破煞倒沖生氣，丁眷奚堪。劉釋：長生水向堂曲流，直至本音庫墓方聚蓄洋而去，別無他方分流破碎，則主子孫多壽。有此等水法，則堂局周密，內氣完固，故有此應。天罡水從坐後反沖生氣，亦主人丁夭亡。

The water of the Tanniang star flows directly to the position of the Heavenly Gang, indicating a long life of over a hundred years; the Shoujun evil star flows backward and invades the Life Qi, making it impossible for the family to sustain its population. Liu Ji explains: water flowing in the direction of Growth bends and curves towards the front of the hall, flows straight to the direction of its own musical tone's reservoir and tomb, gathering into a vast expanse before flowing away, without any other directions where the water branches off and breaks up. This indicates that the descendants will be numerous and long-lived. With such a water pattern, the hall layout is complete and the internal Qi is solid, hence this result. Conversely, if the water from the Heavenly Gang direction flows from behind the main mountain and invades the Life Qi, it indicates the premature death of family members.

原文：四敗傷生，雖有子而母明父暗；旺神投沐浴，縱居官而淫亂可羞。劉釋：子午卯酉為咸池水，又名桃花水。若水從子午卯酉土朝來，流至生方而去，不惟無子，且主雖得子亦是奸生，而母明父暗也。若帝旺水朝入穴，何子午卯酉方，是旺神投於沐浴之鄉，雖發富貴，亦是閨門淫亂而風聲可羞也。

The water from the directions of Zi, Wu, Mao, and You, which are called salty pool water or peach blossom water, harms the long life position. Even if there is a son, the mother knows who the father is not clear. When the prosperous god water flows into the bathing position, even if one becomes an official, it is hard to avoid scandal and disgrace. Liu Ji explains: Zi, Wu, Mao, and You are salty pool water, also called peach blossom water. If water comes from the directions of Zi, Wu, Mao, and You and flows towards the long life position, not only will there be no son, but even if there is a son, it will be a secret child, so the mother knows who the father is not clear. If the prosperous god water flows into the pit and then goes towards the directions of Zi, Wu, Mao, and You, that is when the prosperous god enters the bathing position; although it may bring wealth and honor, within the family there will inevitably be disorder and scandal, which is shameful to hear.

原文：遇陽差而剋夫，見陰錯而傷妻。劉釋：陽差，如己氣見壬庚甲子順去者是也，主婦人剋夫孤寡；若陰錯，則丙氣入辛丁亥水迎去者是也，主男子克婦鰥居無子，氣以類應故也。原文：雌雄路遇，而晚歲榮華；眷屬同情，而家門孝義。劉釋：法見圖注，詳觀圖式而可知矣。原文：情過而亢，呂望八旬方際會；交而不及，顏回三十便身亡。劉釋：交極則亢，故主暮年發達，如太公之遇文王也；不及則廢，故主少年夭折，如顏回。

When encountering a yang difference, it will harm the husband; when encountering a yin error, it will injure the wife. Liu Ji explains: the so-called yang difference refers to situations where the qi of Ji meets the qi of Ren, Geng, Jia, and Zi in a continuous flow, which indicates that a woman will outlive her husband and remain a widow. The so-called yin error refers to situations where the qi of Bing meets the qi of Xin, Ding, and Hai in a flowing manner, which indicates that a man will outlive his wife and remain a widower without children. Qi follows its own kind, hence the result. The classic text also says: when the male and female are like strangers meeting by chance, they will only achieve honor and prosperity in their old age; when they are originally family members with mutual affection, there will be filial piety and righteousness within the family. Liu Ji explains: the method is illustrated in the diagram notes, and careful examination of the diagram will make it clear. The classic text also says: when affection is excessive and overbearing, it is like Jiang Taigong who met King Wen of Zhou at the age of eighty; when union is insufficient, it is like Yan Hui who died at the age of thirty. Liu Ji explains: when union reaches its extreme, it becomes excessive, hence the result of success in old age, like Jiang Taigong meeting King Wen; when union is insufficient, it becomes a failure, hence the result of early death, like Yan Hui.

原文：秀水來而特朝破旺，應居官而卒任尸還。劉釋：旺方主官祿，秀水主榮貴。若三吉六秀特朝到堂，卻從向前官旺方流出，主子孫科甲而不善終，死於官而扛尸回家也。從至究房分之榮枯，品三方之等第，福有重輕，須明緩急，災祥驗應必有先後。房分公位及至生旺墓三方，配孟仲季以斷吉凶，法是前如：孟為長子，長生管長房，主人丁，若生水先到堂，主先發長房；仲為中子，帝旺管中房，主財祿，若旺水先到堂，主先發中房。生水先到先發人丁，旺水先到先發官祿，此緩急先後之應也，餘可類推。

Beautiful water comes specially to pay homage, but breaks through the Prosperity position, indicating that officials will die in office and be carried back home in a coffin. Liu Ji explains: The Prosperity position governs official rank, and beautiful water signifies honor and prestige. If water from the three auspicious and six noble directions specially flows towards the front hall, yet flows out from the front Officialdom and Prosperity directions, it indicates that descendants may achieve success in the imperial examinations but not have a good end, dying in office and being carried back home by people. Then one must investigate the prosperity and decline of each branch, and evaluate the ranks of the three directions: blessings have different weights, and one must distinguish between urgency and delay; the fulfillment of fortune and misfortune will certainly follow in order. For the public position, it falls on the Growth, Prosperity, and Burial directions. Combined with the first, second, and third sons, one can determine fortune and misfortune, as follows: The first son represents the eldest, and the Growth direction governs the eldest branch, governing people and population. If the Growth water arrives first, the eldest branch will prosper first; the second son represents the second, and the Prosperity direction governs the middle branch, governing wealth and official rank. If the Prosperity water arrives first, the middle branch will prosper first. If Growth water arrives first, people will prosper first; if Prosperity water arrives first, official rank will prosper first—this is the fulfillment of urgency and delay in order. The rest can be inferred similarly.

原文：是故孟兄寄位於貪狼，胎沐養生同斷；仲子取權於武曲，冠臨衰旺無殊；三子弟當叔季，病死墓絕同途。劉釋：此十二位分三札：貪狼管長房，而胎沐養三方繫焉；武曲管中房，而冠帶臨官衰繫焉；天罡管三房，而病死墓絕去則吉，應小房。但水神來去，審三吉六秀以斷之。

Therefore, the eldest brother's position is associated with the star Tianwang, and the four positions of Tai, Muyu, Yang, and Changsheng are all discussed together; the second son's authority comes from Wuqu, and the positions of Guandai, Lin官, Shuai, and Diwang have no distinction; the third son occupies the position of Shujì, and the positions of Bing, Si, Mu, and Jue are all considered as one. Liu Ji explains: these twelve positions are divided into three groups; Tianwang governs the eldest son, and the three positions of Tai, Muyu, and Yang are all under its jurisdiction; Wuqu governs the middle son, and the positions of Guandai, Lin官, and Shuai are under its jurisdiction; Tian Gang governs the third son, and the positions of Bing, Si, Mu, and Jue, if the water god comes from here, it is auspicious and should be associated with the younger son. However, the movement of the water god still needs to be judged based on the three auspicious and six excellent directions.

原文：是以迢迢生水貫天罡，不特長兄毓秀；屈曲旺神歸墓庫，也應仲叔均榮。劉釋：長生主長房，若生水朝堂，直貫墓方流長，則長子與中小三房皆吉，故曰不特長兄毓秀；中間或有雜流破向宮，則斷某房應凶。官旺水屈曲流業朝堂，向墓方出去，則主二房與三房應吉，其長房則不干預矣。若旺水與衰病水流來到堂，卻從養生方去，則中房吉而小房凶。

Therefore, the water of long life flows far away to the position of Heavenly Gang, not only the eldest son can be distinguished for his excellence; the water of prosperity bends and flows into the storage position, so the second and third sons also become prosperous together. Liu Ji explains: the water of long life belongs to the eldest house, if the water of long life flows into the front hall and continues straight to the storage position and flows for a long distance, then the eldest, middle, and youngest houses all benefit, so it is said that not only the eldest brother is distinguished for his excellence; if there is miscellaneous water breaking the direction of the hall, it will determine that a particular house will suffer misfortune. If the water of officialdom and prosperity bends and flows to the front hall and then flows towards the storage position, it indicates that the second and third houses will be prosperous, while the eldest house is not involved. If the water of prosperity flows together with the water of decline and illness to the hall, but flows out from the nourishment and long life directions, then the middle house will be prosperous while the youngest house will suffer misfortune.

原文：生與旺而同歸，人共財而咸吉；更從六秀方來，定擬滿門朱紫。劉釋：生旺方水同到堂朝，合流墓出，則人丁財帛皆吉。若生旺二水皆係三吉六秀方發流而到，則秀氣更佳，不特人財咸利，且主科第魁元、富貴雙全。

When water from the Longevity and Prosperity directions converges into the Storage direction, people and wealth will both be auspicious; if this water originates from the Six Auspicious directions, it indicates that the whole family will wear red and purple robes. Liu Ji explains: when water from the Longevity and Prosperity directions converges into the hall and flows towards the Storage direction, people and wealth will be favorable. If these two streams of water also originate from the Three Auspicious and Six Auspicious directions and flow in, the auspicious atmosphere is even better: not only will people and wealth benefit, but it also signifies success in exams, and both fame and fortune will be complete.

原文：如見曜方沖至，應知合室遭刑。劉釋：生旺二水雖見朝堂，若非吉秀等方來至，而復從八曜關煞等方及子午卯酉咸池、軍賊殆土流來，則雖係向上上旺，必主有刑戳之慘；若主休囚而龍身者猶驗，蓋在體賤百煞旺則化官為鬼故也。乃若龍觀入首，水看流頭：天干位上宜來，須防流破；地支位上宜去，切忌朝歸。凡龍只看入首一節屬何三吉六秀，以斷貴賤；水則觀發源之處及經流到頭一節屬何吉秀，以斷吉凶。水屬陽從天，故來朝則宜自天子乾坤艮巽、甲庚丙壬、乙辛丁癸方上則吉；若其去，則要自地支位上去，而不喜其來也。

If the water from the direction of the malevolent stars rushes toward the site, it indicates that the whole family will suffer from punishment and calamity. Liu Ji explains: although the water from the Longsheng and Diwang directions, which are considered auspicious, may reach the front hall, if they do not come from the favorable and excellent directions, but instead flow from the directions of the eight malevolent stars and the evil places such as Xianchi, Junzhe, and the malevolent earth, then even if they are considered extremely strong in terms of the upward direction, they will inevitably bring about severe punishments and calamities. If the dragon itself is in a weak and confined state and the dragon body is lowly, the prediction will be even more accurate—because the weak body combined with the strong malevolent directions will transform the official star into a ghostly evil force. When examining the dragon, focus on the initial part of its entry; when examining the water, focus on the source and the section that flows to the tomb site. Water is yang and comes from heaven, so the water coming to the site should come from the directions of the heavenly stems such as Qian, Kun, Gen, and Xun, and the stems like Jia, Geng, Bing, and Ren, as these are auspicious. However, if the water is flowing away, it should flow from the earth branches, and it is not favorable if it comes from the earth branch directions. When examining the dragon, only look at the initial part to determine which of the three auspicious and six excellent directions it belongs to, thus judging its status of wealth or poverty. When examining the water, look at the source and the section that flows to the tomb site to determine which of the auspicious and excellent directions it belongs to, thus judging its fortune or misfortune.

原文：是故小赦文進，則貢福於小男；大赦文進，則福臨於仲子。劉釋：乙辛丁癸為小赦文水，其方水朝則小房獲福；甲庚壬丙，大赦之文也，其方水朝則中子應吉。其子午卯酉四仲地支皆祿，二房來則凶禍；辰戌丑未四墓地支皆係三房，來則凶禍，此又不在生旺論也。原文：四柱有情，長房應福。劉釋：乾坤艮巽為維，為天地之四柱也，是水來朝，福應長房；而寅申巳亥水來，則孟子遭凶矣。

Therefore, when the water from the minor amnesty flows in, it brings blessings to the youngest son; when the water from the major amnesty flows in, the blessings fall upon the second son. Liu Ji explains: the directions of Yi, Xin, Ding, and Gui are the water of the minor amnesty; if water flows from these directions towards the hall, the youngest son will gain blessings. The directions of Jia, Geng, Ren, and Bing are the water of the major amnesty; if water flows from these directions towards the hall, the second son will be auspicious. As for the four central branches of Zi, Wu, Mao, and You, which are all associated with official rank, they belong to the second son, and water flowing from these directions instead brings misfortune. The four墓 branches of Chen, Xu, Chou, and Wei are associated with the third son, and water flowing from these directions also brings misfortune—these are not judged according to the principles of birth and prosperity. The classic text also says: if the four pillars are harmonious, the eldest son will receive blessings. Liu Ji explains: Qian, Kun, Gen, and Xun are the four cardinal directions, which are the four pillars of heaven and earth; if water flows from these directions towards the hall, blessings will be bestowed upon the eldest son; but if water flows from the directions of Yin, Shen, Si, and Hai, the eldest son will suffer misfortune.

原文：是以庚甲朝堂，腰懸金印；而寅丙到局，身披朱衣。劉釋：此言甲庚寅丙四水之吉。甲水主風疾，而此則責者，得庚金以洩制之，故吉；甲水獨流入堂則凶矣。原文：年少蜚聲魁第，必是水來寅甲；官榮侍郎之尊，多因朝是申庚。劉釋：寅甲水，天市垣星照臨，三吉六秀龍得寅甲朝堂，主少年登高科，以木文章也。申庚水，紫徵垣照臨，三吉六秀龍見之，主官居極品，為郎侍等職，以金主利而文籍在辛兌也；震龍得之則主武職，以秋金肅殺之氣。

Therefore, if water from the direction of Geng and Jia flows toward the front hall, one may hang a golden seal around the waist; if water from Yin and Bing flows into the area, one may wear red clothing. Liu Ji explains: This refers to the auspicious aspects of water coming from the directions of Jia, Geng, Yin, and Bing. Water from the direction of Jia originally signifies wind and illness, but here it can be used because it is controlled by Geng metal, thus becoming auspicious; if water from Jia flows alone into the hall, it becomes inauspicious. The classic text also states: Those who achieve fame and distinction at a young age and win the top rank in the imperial examination must have water flowing from Yin and Jia; those who attain the rank of Deputy Minister are mostly because water flows from Shen and Geng. Liu Ji explains: Water from Yin and Jia is illuminated by the celestial market star. Dragons of the three auspicious and six excellent directions that receive water from Yin and Jia in front of the hall indicate that the person will achieve success in the imperial examination at a young age, as wood represents literature. Water from Shen and Geng is illuminated by the purple micro constellation. Dragons of the three auspicious and six excellent directions that encounter this water will hold high-ranking official positions and serve as attendants, as metal signifies benefit and literary affairs are associated with Xin and the trigram Dui. If a dragon of the Zhen trigram receives this water, it indicates a military career, as autumn metal carries a solemn and destructive quality.

原文：亥壬為外任之司，巳丙為內應之職。劉釋：亥壬水本紫微垣所臨，在天門，理當為京職者；以亥雜壬，則當在外。若巽龍獨見亥水，必主有翰林之美。巳丙為太微垣所照，地戶為后妃之居，乃天子之掖庭也，故巳丙水朝，主有掖庭近侍之榮，三吉六秀見之更美。

The water of Hai and Ren is associated with official positions outside the capital, while the water of Si and Bing is connected to duties within the imperial court. Liu Ji explains: The water of Hai and Ren is originally under the influence of the Purple Micro Constellation, located at the heavenly gate, which by nature should be associated with positions in the capital. However, because Hai contains Ren, it indicates an assignment outside the capital. If a dragon of Xun is accompanied solely by the water of Hai, it is destined for a position of excellence in the Hanlin Academy. The water of Si and Bing is under the illumination of the Tai Wei Constellation, and the ground gate is where the imperial concubines reside, which is the inner court of the emperor. Therefore, when the water of Si and Bing flows towards the court, it signifies honor in serving as a close attendant in the inner court. This is even more favorable when accompanied by dragons of the three auspicious and six excellent types.

原文：酉巽發聰明之女，震庚產威武之兒。艮巽丙辛應世世魁元之貴，亥卯寅甲巽庚代膺將相之權。劉釋：巽為長女，兌為少女，二水來朝，主出聰明女人。然酉為沐浴，恐犯淫行，若得水清微則無患矣；若巽水來，則生女極美而貴，非酉水之不潔也。震庚為威武之地，三吉六秀龍得此來朝，主出將相之材；若離龍坤龍見之，則為將軍矣。艮巽丙辛，六秀之水也，艮巽主文章，故四水聚堂，主出神童狀元，為極品之貴。亥與寅甲巽庚，吉秀水也，然庚主武，甲卯為雷庭，巽亥主文，五水到堂，主出將入相、文武全才。

The water from酉 and巽 produces intelligent daughters, while the water from震 and庚 produces strong sons. The water from艮, 巽, 丙, and 辛 indicates generations of outstanding leaders. The water from亥, 卯, 寅, 甲, 巽, and 庚 signifies successive generations holding high official positions. Liu Ji explains: 巽 represents the elder daughter, and 兑 represents the younger daughter. When water from these two directions flows towards the site, it indicates the birth of intelligent women. However, 酉 is the position of bathing, which may lead to improper behavior; if the water is clear and subtle, there is no problem. If the water comes from 巽, the daughter will be extremely beautiful and noble, unlike the impure nature of 酉 water. The water from 震 and 庚 is a place of strength. When dragons of the three auspicious and six excellent types meet this water, it indicates the emergence of talents for military and civil leadership. If dragons from 离 or 坤 meet this water, they will produce generals. The water from 艮, 巽, 丙, and 辛 are the six excellent waters. 艮 and 巽 are related to literature, so when these four directions of water gather in front of the hall, it indicates the birth of prodigies and top-ranking scholars, achieving the highest rank. The water from 亥, 寅, 甲, 巽, and 庚 are also auspicious and excellent waters. 庚 represents military strength, 甲 and 卯 are the thunder court, 巽 and 亥 represent literature. When these five directions of water reach the hall, it indicates the emergence of individuals who are both skilled in military and civil affairs.

原文：元辰水到，功名白首；垣星入局，立霸封侯。劉釋：輔龍發源血脈大為元辰，曲屈隨龍到堂交合，會內外朝流而去，是元辰入局。此水最難遇，如得此水到堂合襟，則富貴悠鄉，壽考無疆，為白頭功名，言其久也。垣星，四垣水也，如寅巳丙、申庚、亥壬水入局朝堂，此水亦不易得，有此水法，主立霸封侯之應，大勇之象也。

The water of Yuan Chen reaches the hall, ensuring a lasting career and honor until old age; the water of Yuan Xing entering the layout can establish a dominant career and achieve a title of nobility. Liu Ji explains: the main blood line that assists the dragon pulse is called "Yuan Chen"; it meanders with the dragon to the hall, meeting and flowing together with the internal and external converging waters, which is called Yuan Chen entering the layout. This kind of water is very rare; if it reaches the hall and meets the other waters, one will have long-lasting wealth and honor, and a long life, which is referred to as "white-haired achievement," meaning lasting success. "Yuan Xing" refers to the waters from the four enclosures, such as the waters from寅 (Yin), 巳 (Si), 丙 (Bing), 申 (Shen), 庚 (Geng), 亥 (Hai), and 壬 (Ren) entering the layout to converge at the hall; such waters are also difficult to obtain. Having this kind of water pattern indicates establishing a dominant career and achieving noble titles, representing great courage.

原文：震庚朝而富堪敵國，巳丙至而武將英雄。劉釋：震庚主成斷，故其發則有斬砍自由之勢，所以大富。巳丙水來出武將，木盛火烈，其性威烈，故巳丙午三火水皆有是應，三吉六秀方好；若龍體弱，則丙戌水反為軍賊之資。

Zhen and Geng water coming to the site brings great wealth, capable of rivaling the state; Si and Bing water arriving at the site produces heroic generals. Liu Ji explains: Zhen and Geng signify decisive action and achieving success, so once success is achieved, one can act with ease and confidence, thus becoming very wealthy. Si and Bing water arriving brings forth generals: when wood is abundant and fire is fierce, the nature is fierce and powerful, so Si, Bing, and Wu water and fire all have such effects. This is only favorable when the dragon body is strong and the three auspicious directions and six excellent directions are present. If the dragon body is weak, then Bing and Xu water instead become resources that nourish bandits and rebels.

原文：乾戌為鼓盆之殺，坤流為寡宿之星。劉釋：乾，老陰也；戌，天罡殺也。乾戌水來，必主克妻壯子，妻死惠子吊之，壯子鼓盆而歌。坤為寡母，是水流入，主剋夫。天上有寡宿，只此星獨明，旁無別宿，故以寡宿名之，言孤而無夫也。

The water from Qian and Xu indicates the "Gupen" calamity, which brings about the loss of a wife. The water from Kun represents the "Guasuxu" star, associated with solitary living. Liu Ji explains that Qian belongs to old yin, and Xu is the Heavenly Gang煞. When water from Qian and Xu comes, it inevitably leads to the death of the wife and the husband losing his wife in his prime. After the wife's death, relatives come to mourn, but the young husband can only sing and drum on the coffin like Zhuangzi. Kun symbolizes a widow, and water flowing from this direction indicates the husband's death. In the sky, there is a star called Guasuxu, which shines alone without any other stars to accompany it, hence its name Guasuxu, meaning solitary and without a husband.

原文：卯酉本犯淫邪，悠洋清澈而女反賢貞。劉釋：卯酉為咸池，水來主淫；若來水悠洋清澈不濁，則生女子賢淑貞潔。原文：子午必招軍賊，源流浩大，而偏宜武職。劉釋：子午水來，本出軍賊大盜；若源頭盪漾湖渚，不至直流沖財，則主子孫有威嚴，出武將。若直射細小，惟武職人家葬之反吉；如士官之家見此，必出軍賊或大盜相干。

The branches卯 and 酉 are originally associated with licentiousness, but if the water flowing from them is distant, clear, and pure, the daughters born there may be virtuous and chaste. Liu Ji explains: the branches卯 and 酉 belong to the Salty Pool, and water coming from here usually signifies licentiousness; however, if the water is distant, flowing gently, and clear without being turbid, it can instead produce virtuous and refined women. The classic text also states that water from the branches子 and 午 is certain to bring about soldiers and thieves, but if the source is vast and expansive, it is actually favorable for military positions. Liu Ji explains: water coming from子 and 午 originally indicates the emergence of soldiers and thieves; but if the source is like a lake, broad and open, not rushing directly and breaking the wealth position, it will instead result in descendants who are authoritative and capable of becoming military officers. If the water flows straight and is narrow, only families engaged in military affairs will benefit from it; however, if a family of scholars or officials encounters such water, it will surely produce soldiers or thieves or be connected with major bandits.

原文：乙辰至，而投河自縊；丙丁來，壽考無疆。劉釋：辰為天罡，而乙為盛索，辰與乙並至，主出投河自縊死之人，否則少亡扛尸之禍。丙丁二方，南極長庚辛所臨，二水朝來，主有壽考。原文：赦文若帶桃花，難乘清白之風。劉釋：甲庚丙壬、乙辛丁癸為赦文水，單來則吉；水如混雜子午卯酉上並至，或向他方同朝，皆帶桃花，非淫亂則主軍賊，而清白之風少矣。

When water from the Yi and Chen directions arrives, it indicates someone will drown in a river or commit suicide by hanging. When water from the Bing and Ding directions arrives, it indicates a long and prosperous life. Liu Ji explains: Chen is the Heavenly Gang, and Yi is like a rope; when Yi and Chen arrive together, it indicates someone will drown or commit suicide by hanging. Otherwise, there may be misfortune such as the death of a young person and the return of a corpse. When water from the Bing and Ding directions arrives, it indicates longevity. The classic text also says: if water from the赦文 (pardon) direction is accompanied by peach blossom water, it is difficult to maintain a pure family tradition. Liu Ji explains: water from the directions of Jia, Geng, Bing, and Ren is considered赦文 water, and when it arrives alone, it is auspicious. However, if it is mixed with water from the Zi, Wu, Mao, and You directions arriving together, or if it comes from other directions simultaneously, it is considered to have peach blossom water. In such cases, it does not lead to immorality but rather to military bandits, and the family tradition of purity is reduced.

原文：六秀如遇曜氣，必出強梁之輩。劉釋：曜殺之氣最凶，六秀龍若犯曜星，非遭刑戮，必出□□之人，橫死扛尸應之。原文：少亡橫死，為犯黃泉。劉釋：辰戌丑未為黃泉四庫水，穴前若見此水，必主少亡橫死之應；辰戌二方主生背逆，丑未二方主出孤寡唸經師尼。原文：流通四庫，婦女撐家。劉釋：辰戌丑未為四庫，若水流來，男子少亡，女人寡居，獨撐家業；若水流來而堂外聚蓄，不至沖射，其禍稍輕，反主婦人起家。

Six秀 dragons, if encountering the radiance energy, will surely produce strong and fierce villains. Liu Ji explains: the radiance and malevolent energy is extremely dangerous. If the six秀 dragons are affected by the radiance star, they will either suffer punishment or produce fierce and violent people (the original text is missing two characters here), and the deceased should be carried home by others. The classic text also says: young people dying young and dying suddenly is due to violating the Yellow Spring. Liu Ji explains: Chen, Xu, Chou, and Wei are the four reservoirs of the Yellow Spring water. If such water is seen in front of the tomb, it will surely indicate the death of young people and sudden death; Chen and Xu directions will produce rebellious people, while Chou and Wei directions will produce orphans and widows as well as monks and nuns who recite scriptures. The classic text also says: the water of the four reservoirs flows smoothly, women will have to support the family alone. Liu Ji explains: Chen, Xu, Chou, and Wei are the four reservoirs. If water flows from here, men will die young and women will be widowed, having to support the family alone; if the water flows but gathers outside the courtyard without shooting towards the tomb site, the disaster will be lighter, and instead it will indicate that women will establish a family.

原文：寅申巳亥水朝，非瘟火則產難虛癆；戌乾辰兌來臨，非瘋疾則目盲音啞。劉釋：寅申巳亥四路水，主有瘟疫火災及產虛癆之病，蓋五氣初生而四水破地支，宜有是也。戌乾之氣凶烈，辰兌之氣孤惡，或有水來而應者，未知何義。

The waters coming from the directions of寅, 申, 巳, and 亥 indicate the occurrence of plague, fire, difficult childbirth, or consumption; while waters coming from the directions of戌, 乾, 辰, and 兑 indicate insanity or blindness and muteness. Liu Ji explains: the waters from the four directions of寅, 申, 巳, and 亥 indicate plague, fire, difficult childbirth, or consumption; because these four directions are the places where the five elements first arise, and these four directions of water break the earthly branches, so such events should occur. The qi of戌 and 乾 is fierce, and the qi of 辰 and 兑 is solitary and fierce; as for why the presence of water leads to these events, the exact reason is unknown.

原文：寅甲水來，那堪瘋疾纏身。劉釋：寅甲屬水，而寅為火生之地，而其宮分有實星陪之，其星屬木；況木盛則生風，而東方又木旺之鄉也，故寅甲水來主出瘋疾。原文：婁亢雙歸，應見持刀刎頸。劉釋：辰戌二宮水至，為天罡對射，主自刎之禍。

The water from寅 and 甲 flows in, where can it be restrained from causing madness? Liu Ji explains:寅 and 甲 belong to water in the invisible space, and寅 is also the place where fire begins to grow. There is also a real star in this palace, which belongs to wood. Moreover, when wood is strong, it produces wind, and the east is the land where wood is strong, so the water from寅 and 甲 indicates the occurrence of madness. The classic text also says: the water from the mansion of娄 and亢 comes back together, which is verified by self-inflicted wounds with a knife. Liu Ji explains: the water from the two palaces of辰 and戌 (which belong to娄 and亢) comes together, which is like the Heavenly Gang facing each other, indicating a disaster of self-inflicted wounds with a knife.

原文：寅亥午戌水歸垣，會乙辰而火災立至。劉釋：午，天火也；戌，地火也；寅，人火也；乙辰，木中火也。寅龍見午戌水入堂，而又遇乙辰，則主有回祿之災。原文：申地子壬辰會局逢亥水，而飄蕩無遺。劉釋：申，天河水也；子，大海水也；辰，池壙水也；亥，黃河水也。申龍見子壬辰水入堂，而更遇亥水，則主有水飄之患，否則生蕩敗之子，祖業廢而逃流也。原文：是故方位之純雜，有此吉凶之異應。劉釋：凡是皆因二十四方位之氣有清濁純雜不同，故其吉凶應於人有如此之異也，此結上文之斷，蓋以此而證之。

The waters of寅, 亥, 午, and 戌 return to their original territory, and when combined with 乙 and 辰, fire disaster will occur immediately. Liu Ji explains: 午 is Heavenly Fire, 戌 is Earth Fire, 寅 is Human Fire, and 乙 and 辰 are Fire within Wood. When the dragon of 寅 sees the waters of 午 and 戌 entering the hall, and meets 乙 and 辰, it indicates a fire disaster. The text also says: The territory of 申 combined with 子, 壬, and 辰 forms a water pattern, and when encountering 亥 water, the family's fortune will be completely ruined. Liu Ji explains: 申 is Heavenly River Water, 子 is Great Sea Water, 辰 is Pond Water, and 亥 is Yellow River Water. When the dragon of 申 sees the waters of 子, 壬, and 辰 entering the hall, and meets 亥 water, it indicates a flood disaster; otherwise, it will also result in the family's fortune being completely destroyed, the ancestral property ruined, and the family forced to leave their homeland. The text also says: Therefore, directions have pure and mixed aspects, leading to these different outcomes of good and bad fortune. Liu Ji explains: All the above are due to the differences in the purity and impurity of the qi in the twenty-four directions, which cause the differences in good and bad fortune on people. This is a summary of the previous statements, used to verify what was said before.

原文：賞聞英雄豪傑，實鍾嶽瀆之靈；富貴榮華，乃係山川之秀。是故龍來入局，固有清濁之殊途；而群砂翕聚，豈無吉凶之異應。或居於四維之地，或見於六秀之方，若見尖齊高聳，君子可以求官；低小方圓，士庶亦應致富。劉釋：郭子曰：嶽瀆鍾靈，產豪育英；山川毓秀，聚富及貴。《青囊經》曰：氣感而應，則生神靈，萃忠良。乃知富貴豪傑之家，必得山川之秀氣而致也。然山川不能美，有聚吉而吉，聚凶而凶，故龍體清貴而群魂聚堂，則亦有凶咎之應；是以尋龍立葬，又當視砂水之善惡何如也，龍貴而砂賤者來葬艮以此也。左右前後四應送從朝獲等山，不拘四維六秀之位，俱要尖齊聳拔，不宜欹斜破碎，故尖秀者多貴，破碎者多凶。或見於三吉六秀之方而尖聳侵云，則主科第之吉；若低小方圓，則但主富而已。

It is said that heroes and outstanding figures truly gather the vital energy of the Five Mountains and Four Rivers; wealth, honor, and prosperity are connected to the beauty of mountains and rivers. Therefore, dragons entering a site have different paths, clear or turbid; and when groups of hills gather, how could there not be different auspicious or inauspicious outcomes? These hills may be located in the four cardinal directions or in the six auspicious directions: if they are sharp, neat, and tall, gentlemen may attain official rank; if they are low, small, and round, common people and scholars may become wealthy. Liu Ji explains: Guo Pu said that the Five Mountains and Four Rivers gather vital energy, thus producing heroes and nurturing talents; mountains and rivers that nurture beauty bring about wealth and status. The "Qingang Jing" says: when energy is felt, it produces spirits and gathers loyal and virtuous people. Therefore, families of wealth and honor must have obtained the refined qi of mountains and rivers to achieve their success. However, mountains and rivers are not necessarily beautiful: if they gather good things, they bring good fortune; if they gather bad things, they bring misfortune. Thus, even if the dragon body is refined and noble, if the group of hills gathers in front of the site but have an unkind appearance, there will still be misfortune. Therefore, when seeking a dragon for burial, one must also examine the goodness or badness of the hills and water. Even if the dragon is noble but the hills are low, there are still people who choose to be buried there; the reason is to distinguish clearly. The hills on the left, right, front, and back, whether in the four cardinal directions or the six auspicious directions, should be sharp, neat, and tall, not crooked or broken. Therefore, those that are sharp and elegant mostly indicate nobility, while those that are broken often indicate misfortune. If they appear in the three auspicious directions or the six auspicious directions and are sharp and reach the clouds, they indicate good fortune in academic success; if they are low, small, and round, they only indicate wealth.

原文：馬陷祿空，虛名虛利。劉釋：氣騰而上為星辰，氣凝而下為山用，故山川在下，上應天星辰。而屬天市之垣，貨財所聚之處，而地下應之，為天祿之司也。若乾之與離，天既星臨照天帝行御之兵，故艮丙缺則祿山陷，乾午缺則為天馬倒。此三方缺陷破碎，雖乘龍穴之吉，亦虛名虛利而已，或有職而無祿，生出義官及壽官，或科裡面不用食祿，或食祿而不得善終也。

The positions of Heavenly Horse and Heavenly禄 are ruined and vacant, resulting in only empty fame and profit. Liu Ji explains: when qi rises, it forms the stars in the sky; when qi descends, it forms the mountain shapes on earth. Therefore, mountains and rivers below correspond with the stars above. Those belonging to the Heavenly Market Enclosure are places where wealth gathers; on earth, they correspond to the location that governs Heavenly禄. As for Qian and Li, there are stars above shining upon them, which are the places where the Heavenly Emperor commands his army. Thus, if Gen and Bing are defective, the mountain of禄 will collapse; if Qian and Wu are defective, the Heavenly Horse will fall. When these three directions are defective and broken, even if one rides on a dragon tomb's auspiciousness, it will only result in empty fame and profit: either holding an official position without salary, only receiving honorary titles like longevity officials; or being listed in the imperial examination but not receiving salary; or receiving salary but not a good end.

原文：天太兩峰不起，須知無貴扶持。劉釋：巽宮上應天乙貴人星煦，辛宮上應天乙星所臨。此二星主天下民物之福，扶貧拔賤，以翼上帝，專以芎賢為職者故也，應之也。若此二方缺陷不起，則主不得貴人之力；尖峰秀拔而更見龍穴真正，則必有大貴人攜挈玉堂，寅緣於權勢之家而取貴也。

The peaks representing Tianyi and Taiyi do not rise, indicating the absence of support from noblemen. Liu Ji explains: The wind trigram corresponds to the light of the Tianyi nobleman star, and the metal trigram corresponds to the position where the Tianyi star is located. These two stars govern the blessings of all beings under heaven, supporting the weak and elevating the humble, assisting the Supreme Deity, and specializing in recommending virtuous talents. Therefore, their influence is reflected on earth. If these two areas are lacking and the peaks do not rise, it indicates the lack of noble support. Conversely, if the peaks are sharp, tall, and upright, and the dragon-ridge and tomb site are genuine, then one is certainly supported by a great nobleman, gaining prestige through the assistance of a powerful family.

原文：薦元官貴，投空總是才高不第。劉釋：乾坤艮巽四垣星辰，這地官山特起，能發二十四在之秀氣，召催官生氣之曜。化龍結穴，必得乾坤艮巽四田聳拔，不致缺陷，則發貴極速。以至巽龍見辛、艮龍見丙、兌龍見丁、震龍見庚，亦名薦元峰。如巽龍得辛峰高應，則巽得辛而發秀，登科及第皆可必也；若辛峰缺，薦元已空矣，雖巽龍明淨、砂回水遠，亦未興發科甲，餘皆然。官謂甲鳧辛之類，貴者言尊重端壓也；如甲龍見辛峰、丙龍見癸峰，皆名官曜。或云案應秀山為官曜，亦是。凡此等方缺陷空碎，則雖才學過人，終雖及第，宜尼之老途，劉貴之下第，蓋以此也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Sheng Qi = Life Qi Gui Ren = Nobleman Liu Ji = Liu Ji If the places of Jian Yuan, official star, and nobleman are all empty, even with great talent, one will not pass the examination. Liu Ji explains: Qian, Kun, Gen, and Xun are the four enclosures of the stars. If the mountains in these areas are particularly prominent, they can activate the fine Qi of the twenty-four mountains and attract the stars that promote officialdom. When a dragon transforms its Qi and forms a hill, it must have Qian, Kun, Gen, and Xun directions rising prominently without any defects, thus achieving rapid success in officialdom. As for Xun dragons seeing Xin peaks, Gen dragons seeing Bing peaks, Dui dragons seeing Ding peaks, and Zhen dragons seeing Geng peaks, these are all called Jian Yuan peaks. For example, if a Xun dragon has a high peak in the Xin direction, it means Xun gets Xin and shows excellence, and passing the examination can be predicted. If the Xin peak is broken or incomplete, then Jian Yuan falls empty, and even if the Xun dragon is clear and the surrounding hills and waters are far away, it may not lead to success in the examination. The same logic applies to other dragons. The term 'official' refers to the pairing of Jia with Xin, and 'noble' refers to something dignified and imposing. For example, when a Jia dragon sees a Xin peak or a Bing dragon sees a Gui peak, these are called official stars. Some people also say that the fine hills facing the case mountain are official stars, which is also reasonable. If these directions are defective or fragmented, then even with outstanding learning, one will ultimately not pass the examination—just like monks and nuns dying on the road or those who are prominent falling short in the examination, and the reason is here.

原文：是故乾馬喧天，坤牛望月，艮狗依市，巽雞鳴關，天柱生四維之氣，而功名垂手。劉釋：聖人作《易》，隸卦以乾為馬，坤為生，艮為狗，巽為奚，物以象卦而各屬共類。是故曰乾馬天，以乾為天門也；坤牛望月，以坤為大陰也；艮狗依市，而以艮為天市也；巽雞鳴關，以惡為地關也。乾坤艮巽為天地之四柱，外四勢以行二十四龍之氣，所謂四勢行氣、八龍施生齊北也，故能發群龍之秀，為催行之第一吉也。凡龍三吉六秀之局，齊得此四方高聳，則科甲立成，而功名如垂手之易矣。

Therefore, the乾 direction has a horse neighing and stirring the heavens, the坤 direction has an ox gazing at the bright moon, the艮 direction has a dog guarding the market, and the巽 direction has a chicken crowing at the pass; the heavenly pillars generate the four cardinal energies, and success and fame can be easily attained. Liu Ji explains: the sages composed the Zhou Changes, using the乾 as a horse, the坤 as an ox, the艮 as a dog, and the巽 as a chicken, each pairing an object with a hexagram and classifying them accordingly. Thus it is said, "the乾 horse stirs the heavens," because乾 is the heavenly gate; "the坤 ox gazes at the moon," because坤 is the great yin; "the艮 dog guards the market," because艮 is the celestial market enclosure; "the巽 chicken crows at the pass," because巽 is the earth gate. The乾,坤,艮, and巽 are the four pillars of heaven and earth, with the outer four directions spreading the twenty-four dragon energies. It is said that the four directions move the energies and the eight dragons together generate life, thus activating the noble energies of the dragons, which is the first auspicious sign for promoting fame and success. If dragons form a layout of three auspicious and six noble energies, and also possess these four elevated directions, then academic success will come immediately, and fame will be easily attained as if reaching out to take it.

原文：大微臨御，南極星輝。金階步武，玉殿傳書。薦元催六秀之官，而丹墀獨對。劉釋：太徵垣在丙，南極星在丁，庚為金皆，辛為玉殿。如艮龍為天市之垣，見太徵峰起，為太徵臨御；兌龍過丁峰高聳，為南極星輝；震龍見庚山齊云，為金皆步武，謂之步武者，蓋庚震主武庫之司故也；巽龍見辛峰插天，為玉殿傳書，蓋辛為天帝文章之府故也。丙丁庚辛各以氣應，故辛山發異龍之秀，丙丁發庚龍之秀，庚丁之於震兌皆然。得此四山催動六秀之氣，則科甲立至，而丹墀獨對也必矣。若巽無辛應、辛無巽應，則秀氣不能奮發，雖穴可乘而官貴不顯矣。

The celestial palace presides above, with the Southern Pole Star shining brightly; on the golden steps, one moves with ease and composure, while in the jade hall, documents are passed on. The recommendation peak stimulates the six excellent energies, allowing one to stand alone before the emperor. Liu Ji explains: the celestial palace is located in the direction of Bing, the Southern Pole Star is in Ding, Geng represents the golden steps, and Xin represents the jade hall. For example, if a mountain dragon of Gen (Earth) is associated with the Heavenly Market Enclosure, and a peak rises prominently in the direction of Bing (the celestial palace), it is called "the celestial palace presides." If a mountain dragon of Dui (Lake) passes through the direction of Ding and has high peaks, it is called "the Southern Pole Star shines." If a mountain dragon of Zhen (Thunder) sees a mountain rising to the clouds in the direction of Geng, it is called "stepping on the golden steps," since Geng and Zhen govern the military storehouse. If a mountain dragon of Xun (Wind) sees a peak rising to the heavens in the direction of Xin, it is called "passing messages in the jade hall," since Xin is the imperial repository of writings. Bing, Ding, Geng, and Xin correspond with each other in energy: thus, a mountain of Xin can stimulate the excellent energy of Xun dragons, while Bing and Ding can stimulate the excellent energy of Geng dragons, and Geng and Ding also correspond with Zhen and Dui. If these four mountains are obtained to stimulate the six excellent energies, success in the imperial examinations will come quickly, and standing alone before the emperor is certain. If there is no Xin in the Xun direction or no Xun in the Xin direction, the excellent energy cannot be generated; even if the site is suitable for use, official prestige will not be prominent.

原文：巽見辛，為文章之士。更得乾艮沖宵，富貴依誰可並。劉釋：巽辛二方為天帝司文章典籍之地，故巽辛二龍得氣，皆出文章冠古之士。若乾艮二峰不起，則或文齊而貴不大，貴重富而不厚，雖中高科，止為清要翰林之職，未必止於極品也。如欲位三公、登臺閣、富貴雙全，必復得乾艮兩峰高聳始應。

The Wind Dragon meets the Metal Peak, producing scholars of literary talent; if further the Heaven Peak and the Earth Peak rise high into the clouds, then wealth and honor will be unmatched by anyone. Liu Ji explains: the Wind and Metal directions are the places governed by the Heavenly Emperor, who manages literary classics. Therefore, when the Wind and Metal dragons receive the right energy, they produce scholars who surpass all past and present. If the Heaven and Earth peaks do not rise, then either the literary talent is complete but the official rank is not high, or the official rank is high but the wealth is not abundant; although one may pass the imperial examinations successfully, one can only attain a prestigious but not the highest position in the Hanlin Academy, and may not reach the highest level of government. If one wishes to be listed among the Three Dukes, ascend to the government halls, and achieve both wealth and honor, it is necessary for the Heaven and Earth peaks to rise high.

原文：丙巽艮，食萬鍾之祿。再逢乾巽，同朝聲名王謝為儔。劉釋：艮丙為天市垣，財貨所居之處，地應是氣，必主食祿萬鍾，饒財富足，百貨具異。再見乾巽同朝聳枚，則魁元及第，富貴雙全，而有謝之聲名，王謝得中是地氣應之故也。

Bing, Xun, and Gen are all present, indicating a great fortune of ten thousand measures of grain; if further accompanied by Qian and Xun converging together, the fame will be comparable to that of the Wang and Xie families of the Eastern Jin dynasty. Liu Ji explains: Gen and Bing belong to the celestial market, which is the place of wealth and goods; when this energy is manifested on the ground, it surely indicates a great income of grain and abundant wealth, with all things complete. If Qian and Xun converge together with lofty peaks, one will achieve high rank, enjoy both wealth and honor, and attain the prestige of Wang Dao and Xie An—their success was precisely due to the manifestation of this earthly energy.

原文：雷動天橫，握重權於巽亥。劉釋：雷，震也；天橫，庚也。庚震二方本為威武，為天橫之兵器及庫之司，以為除殘勘亂之職也。若得巽辛二龍主穴，外有庚震二方起應之，則巽亥二龍之穴主周文章之貴，庚震秀峰卻應於武，是以文臣由科第之士而掌握重兵也。若龍體局秀，則貴至極品，有出入將相之尊；若壬子癸、坤申、寅甲等賤龍得此二山聳秀，而龍身氣聚，則不由科甲而取武職矣，或由他途而幸致武貴者有之，更見曜煞則武不保身。

Thunder and lightning shake the sky, and the heavenly crossbar spans the sky. The great power is held by the dragon of the Xun and Hai directions. Liu Ji explains: "Thunder" refers to Zhen, and "heavenly crossbar" refers to Geng. The directions of Zhen and Geng are originally associated with authority and strength, and they are in charge of the heavenly crossbar weapons and the military storehouse, used to eliminate cruelty and stabilize chaos. If the main site is formed by the dragons of Xun and Xin, and there are peaks rising from the directions of Geng and Zhen outside, then the dragons of Xun and Hai will produce officials who achieve fame through literary success and hold important military positions. If the dragon's form and structure are elegant and beautiful, they may attain the highest rank, enjoying the honor of both military and civil office. If low-grade dragons such as Renzi, Kunshen, and Yinji obtain these two fine mountains, and the energy of the dragon body can be gathered, they may attain military rank without relying on the imperial examination system; some may also obtain military prestige through other means. However, if there are also ominous stars and evil influences, those who practice martial arts may lose their lives.

原文：震庚奮武，正南面於坎離。丙午丁秀拔，擬獨占魁元。劉釋：震庚二峰起秀，若得坎龍結局，穴乘其氣，而又得南離高聳一峰，乾坤艮巽各起旗山鼓閣，軍屯戟列，重重密佈者，主出天下英豪，橫行四方也。凡見此地，勿得亂傳，點作反生禍奇。丙午丁三陽之地秀峰特起，主有魁元之貴；若艮亥之氣受之，其福力尤火。王龍得之亦奇；餘山見此，雖能發科第，未必得中魁元也，當再得木山催官等砂助之方應。

The peaks of Zhen and Geng rise proudly with martial power, precisely between Kan and Li, dominating the southern side. The peaks of Bing, Wu, and Ding stand tall and秀丽, capable of achieving the top position. Liu Ji explains: when the peaks of Zhen and Geng rise beautifully, if there is also a Kan dragon forming a suitable terrain and the site catches the energy of these peaks, and if there is another peak towering high in the southern direction of Li, with Qian, Kun, Gen, and Xun each rising as flag mountains and drum pavilions, like an army stationed and spears and halberds arranged in order, densely arranged — this indicates the emergence of outstanding heroes who will dominate the world. When encountering such a site, one must not casually transmit the knowledge, for a wrong point may lead to strange calamities. If the three yang lands of Bing, Wu, and Ding have outstanding peaks rising, it indicates a noble status of winning the top position; if these peaks are instead received by the energy of Gen and Hai, the blessings will be especially strong. A strong dragon receiving this is unique; other mountains encountering it may bring success in exams but not necessarily the top position, requiring further assistance from the star mountain and the official promotion hills to confirm the outcome.

原文：坤母峰高不起，幸題名於榜尾。劉釋：坤為老母，又名太陰星。坤龍本為元極，而其方高起作他山之應，亦催發秀氣而獲吉，故坤峰高聳秀拔，主科第低在榜之末耳。原文：是故本主興隆，煞曜變為文臨；龍身微賤，牙刀化作屠刀。劉釋：煞曜者，黃泉八曜之煞也，煞曜犯之，主出刑禍。然坐下龍穴或得巽方甲丙丁、兌庚辛等氣而送從，護應等砂聚秀可觀，則黃泉八煞等方高峰反能助我福力，化煞生權，而劫曜可以腹心矣。有此砂應，反主威權而斬斫自由。使龍賤砂散，則黃泉八煞為禍：重則刑戮，輕則夭亡抄括也，必然應之。牙刀，佩刀也；屠刀，殺鄶刀也。龍身貴則刀為佩刀，龍身賤則牙刀化作屠刀的，反致傷人。刀無屠牙之別，而龍有貴賤，故吉以吉應，凶以凶應矣。

The mountain peak representing the Earthly Mother, if it is high but not towering, can still be fortunate enough to be listed at the end of the list. Liu Ji explains: The Earth symbolizes the old mother, also called the Taiyin star. The Earth dragon belongs to the extreme yin of the Kangle, but if this mountain rises high and forms a response to another mountain, it can still promote refined qi and bring good fortune; thus, if the Earth peak is high and outstanding, it indicates the ability to pass the imperial examination, but only ranking at the end of the list. The classic text also says: Therefore, when the mountain where one sits is naturally prosperous, even harmful stars will become literary stars shining upon it; if the dragon body is lowly and humble, a dagger becomes a butcher's knife. Liu Ji explains: The so-called harmful stars refer to the eight harmful stars of the Yellow Spring, which cause punishment and misfortune. However, if the dragon site can receive the qi from the Xun direction with Jia, Bing, and Ding, and from the Dui direction with Geng and Xin, and if the protective hills facing the mountain gather refined qi, then the high peak in the direction of the eight harmful stars of the Yellow Spring can actually enhance my fortune, transforming harm into power, and even calamities into inner strength. With such hills corresponding, it indicates holding power and being able to act freely. Conversely, if the dragon is lowly and the hills are scattered, the eight harmful stars of the Yellow Spring will bring misfortune: severe cases result in punishment and execution, light cases lead to early death or loss of property, which will surely come to pass. "Dagger" refers to a dagger carried, while "butcher's knife" refers to a knife used for slaughtering. If the dragon body is noble, the knife is a dagger; if the dragon body is lowly, the dagger becomes a butcher's knife, which harms people. The knife itself has no difference between being a dagger or a butcher's knife; it is the dragon's nobility or lowliness that determines whether it brings good or bad fortune.

原文：庫櫃落於艮丙，富堪敵國。劉釋：艮丙二方，財貨之司，故庫山櫃山方平肥滿、形似庫櫃者，見於其方，則上應天星之氣，地氣得之，必主大發財祿，百貨具債而富主敵國，言無比也。原文：娥眉見於巽宮，女色傾城。劉釋：巽為長女，太微所臨之地，清而不雜。其娥眉山形如半月，低小長彎，巽山見之，主女人美貌，有傾城之資；若得坐下山龍秀麗清貴，則女為后妃之尊，或男婚駙馬也。離與兌為坤之少女中女，雖娥眉砂應，然離酉為沐浴之地，女色美而多淫，故只取其砂而已。其巽砂雖似娥眉，卯酉子午上砂來照應，則美貌亦所不免。

The mountains called Kushan and Guishan located in the directions of Gen and Bing indicate great wealth. Liu Ji explained that Gen and Bing directions are in charge of wealth and treasures. Therefore, if the mountains are square, flat, and plump, resembling warehouses and money cabinets, and appear in these directions, they correspond to heavenly stars and bring great fortune and wealth, with all kinds of goods available, making one rich enough to rival a country. The text also says that the蛾眉 mountain in the Xun direction indicates the birth of a beautiful woman who can captivate the whole country. Liu Ji explained that Xun represents the elder sister, and is the area where the Taimei垣 is located. Its energy is clear and pure. The蛾眉 mountain is shaped like a half-moon, low and long. If Xun direction mountains have this mountain, it indicates that the woman in the family is beautiful and can captivate the whole country. If the mountain dragon behind is also elegant and noble, the woman may become a queen or the man may marry a princess and become a驸马. Li and Dui represent the middle daughter and the young daughter respectively. Although they may also have the蛾眉 mountain, Li and You are the bathing directions, so the women may be beautiful but also prone to promiscuity. Therefore, only the shape of the mountain is considered. As for the mountain in the Xun direction that resembles the蛾眉 mountain, if there are also mountains in the卯,酉,子,午 directions to correspond, the beauty will also bring about the consequence of promiscuity.

原文：見文筆於巽辛，在坤申乃為詞訟之凶。劉釋：文筆峰高拔如筍，插於巽辛二方，主文翰馳譽；若在坤申之地見之，則雖插天如筍，反主詞訟，為筆之凶也。得坐下乘亥艮巽丙等龍受之，亦主出科第，有刀筆之才、按斷之美也。原文：顯旌旗於庚震，在子午則為劫賊之資。劉釋：旌旗刀戟本為凶器，如見於庚震之方，坐下得三吉六秀龍氣受之，則出文武全才，握兵權於困外；若在子午二方見之，則子午為劫煞之鄉，主出軍賊，而更有旗劍應之，則執兇器以殺物而不可騰言矣，大則背父背君，小則劫鄉劫財。

The peak of Wenbi (literally "literary brush") appears in the directions of Xun and Xin, which is auspicious; but if it appears in the directions of Kun and Shen, it becomes a凶 (adverse) sign for lawsuits. Liu Ji explained: A high and sharp Wenbi peak, resembling a bamboo shoot, appearing in the directions of Xun and Xin indicates that the person will have a wide reputation in literature and calligraphy. However, if it appears in the directions of Kun and Shen, even if it rises high like a bamboo shoot, it will instead lead to disputes and lawsuits, which is an adverse outcome for the peak. If the peak is supported by dragons coming from the directions of Hai, Gen, Xun, or Bing, it indicates that the person will achieve success in the imperial examinations and possess talent for handling official documents and the ability to clearly judge and resolve cases. The classic text also says: The sand formations resembling banners and flags appearing in the directions of Geng and Zhen are auspicious; but if they appear in the directions of Zi and Wu, they become the capital for bandits. Liu Ji explained: Banners and flags and weapons like daggers and spears are originally凶 (adverse) objects. If they appear in the directions of Geng and Zhen, and the base is supported by the triple auspicious and six excellent dragons, then a person with both literary and military talents will emerge, holding military power in the border regions. However, if they appear in the directions of Zi and Wu, which are the native directions of Robbery Sha (robbery sha), they indicate the emergence of military bandits. If there are further corresponding formations of flags and swords, they will lead to the use of凶 (adverse) weapons to kill people, resulting in untold disasters. In the worst case, they may cause betrayal of parents and sovereigns; in the lesser case, they may lead to robbery in the village and the theft of property.

原文：劍戟牙刀，六秀因之而取貴；四金八曜之方，反作殺身之害。劉釋：刀劍銳戟，兵器也，六秀龍見之，必主武威兵形之職；若在辰戌丑未四金之位及八曜之方，反主殺身亡家。八曜即坎龍、坤兔、震山猴、巽雞、乾馬、兌蛇頭、艮虎、離豬，為煞曜之類，卦氣剋制之煞也。原文：龜鶴琴劍，三吉得之而文雅；丑未坤申之地，多為仙聖之風。劉釋：龜鶴琴劍，玩戲之器，而龜鶴乃永年靈瑞之物，三吉龍見之，主出大臣清雅之職，為翰林馳譽。若在丑未坤申四方，則丑未主出神仙，而坤申又生孤耿，地氣應之，其產神聖也必矣。

Sands representing swords, spears, and daggers, when found by the dragon of six excellent formations, bring honor and prestige; but if they fall in the directions of the four metals and the eight ominous stars, they can lead to death and destruction. Liu Ji explains: swords, spears, and sharp weapons are all weapons. When the dragon of six excellent formations encounters them, it indicates military power and command. However, if they fall in the directions of the four metals—Chen, Xu, Chou, and Wei—or the eight ominous stars, they instead lead to death and destruction of the family. The eight ominous stars refer to the pairing of Kan with the dragon of Chen, Kun with the rabbit of Mao, Zhen with the monkey of Shen, Xun with the rooster of You, Qian with the horse of Wu, Dui with the snake of Si, Gen with the tiger of Yin, and Li with the pig of Hai. These are all ominous stars, arising from the mutual control between the hexagrams. The classic text also says: sands representing turtles, cranes, zithers, and swords, when encountered by the three auspicious dragons, bring refinement and culture; but if they fall in the directions of Chou, Wei, Kun, and Shen, they often indicate a spiritual and saintly nature. Liu Ji explains: turtles, cranes, zithers, and swords are all refined and elegant objects. Turtles and cranes are also symbols of longevity and auspiciousness. When the three auspicious dragons encounter them, they indicate a position of refinement and elegance among officials, with a reputation in the Hanlin Academy. However, if they fall in the directions of Chou, Wei, Kun, and Shen, then Chou and Wei indicate the emergence of immortals, while Kun and Shen produce solitary and principled individuals. When the earth energy corresponds, the emergence of sages and spiritual beings is inevitable.

原文：掀裙舞袖，不堪於沐浴之鄉；偃月臥尸，最忌於黃泉之地。劉釋：掀裙砂，一般長宜一肥反長，東西不相向者是也；舞袖砂，來長曲折，東西繞繞如風之飄舞者是也。此等砂法，若見於午卯酉方位，必主婦人淫亂無恥；若在他方，其禍略輕。偃月砂，狀蛾眉而斜昃低長；臥尸砂，低小長直、頭高頭低者是也。此二砂不拘何方見之皆不美，若在辰戌丑未及八煞遇之，立主害人，不客扛死則主刑戮。

Sand that causes skirts to be lifted and sleeves to flutter is most unbearable when it falls in the area of bathing; sand resembling a crescent moon or a lying corpse is most taboo when it falls in the land of Yellow Spring. Liu Ji explains: the so-called skirt-lifting sand is one that is long on one side and wide on the other, sloping backward and dragging out, with the two sides not facing each other. The so-called sleeve-fluttering sand is long and winding in its approach, winding east and west like sleeves fluttering in the wind. If such sand appears in the directions of午 (Wu), 卯 (Mao), or 酉 (You), it will certainly indicate disorderly behavior by women; if it appears in other directions, the calamity will be less severe. Crescent moon sand resembles a crescent moon but is slanted, low, and long; lying corpse sand is low, small, and straight, with one end high and the other low. These two types of sand are bad no matter which direction they appear in; if they appear in the directions of 辰 (Chen), 戌 (Xu), 丑 (Chou), 未 (Wei), or the eight evil directions, they immediately cause harm to people, either resulting in corpses being carried back or suffering from punishment and execution.

原文：八曜重遇刀砂，難逃憲法之誅。劉釋：八曜，八煞方也。如坎龍而辰上有刀砂見，則辰本坎之曜煞方也，而又見尖砂如刀，其刑戮之禍豈能免耶。曜煞方若有高山尖秀，且不可向；尖如刀而不至殺身者哉。坐下龍體清秀，群砂皆吉，而曜地逢乃武則陣亡，文罪戮。原文：乙辰交加水路，未免懸河之厄。劉釋：乙辰宮，軫木、角木二星所占，且辰為水龍之庫。若乙辰位上有流入，或有路道踏破崩橫碎滔，不拘何龍，並出投河自縊之災；若坎龍見之立應。

The eight luminaries meet with a knife-shaped hill, making escape from punishment by the state impossible. Liu Ji explains: the eight luminaries are the eight evil directions. For example, if a dragon comes from the Kan direction but there is a knife-shaped hill in the Chen direction, Chen is originally the evil direction of Kan. Now, with a sharp hill like a knife, how can calamity from punishment be avoided? If there is a high and sharp hill in the evil direction, it is already not advisable to face it directly; how much more so if it is sharp and dangerous, which would surely lead to death. If the dragon body is clear and elegant, and all the hills are auspicious, but the evil direction meets such a hill, then those who practice martial arts will die in battle, and those who practice literature will be punished and executed. The classic also says: if the positions of Yi and Chen are crossed by a waterway, there is inevitably disaster from drowning. Liu Ji explains: the positions of Yi and Chen are occupied by Zhen water (wood) and Jiao wood stars. Chen is also the storage place of water dragons. If there is water flowing into the positions of Yi and Chen, or if a road is broken through, causing the water to overflow, regardless of which dragon it is, there will be disaster from drowning; if it is the dragon from Kan, it will immediately come to pass.

原文：水瓢孟缽落坤申，為僧尼乞丐。劉釋：水瓢砂，一山有柄，長員欹側者是也；盂缽，低圓如覆盆盤而小者也。他方見之，主出僧尼乞丐之徒；若在坤申二方應之，坤申之氣主出看經念佛之人，又為孤神煞，必有是驗也。僧尼念佛經於卷，定有山形盂缽之應。原文：鬼牛寅甲遇葫蘆，而瘋殘痼疾。劉釋：葫蘆山，頭高低中凹而圓者是也。丑未寅申乙辰方應瘋疾，更葫蘆砂見於其方，則樂不利口矣。

Water pail and bowl-shaped hills falling in the directions of Kun and Shen indicate the emergence of monks, nuns, and beggars. Liu Ji explains: Water pail hills refer to hills that have a handle, are long, round, and slanted. Bowl-shaped hills refer to low, round hills that resemble an inverted bowl and are smaller. Such hills appearing in other directions indicate monks, nuns, and beggars. However, if they appear in the directions of Kun and Shen, these directions naturally indicate people who recite scriptures, and they also belong to the solitary spirit煞. Therefore, such outcomes are certain. Monks and nuns recite scriptures daily, so the mountain range must have corresponding bowl-shaped hills. The classic text also states: If the positions of Gui Xiu and Niu Xiu, which correspond to the direction of Yin and the stem of Jia, coincide with the shape of a gourd hill, it indicates insanity and chronic illness. Liu Ji explains: A gourd hill refers to a hill with a high and low peak, a central depression, and a round shape. The directions of Chou, Wei, Yin, Shen, Yi, and Chen naturally correspond to insanity. If a gourd hill appears in these directions, it will even make speech and communication difficult.

原文：高峰獨出南離，恐驚回祿之禍。劉釋：離，南方火位也，火性炎烈，易發威氣。若南方獨峰迴秀，而亥乾之砂不聳，必有火燒之變；若離山高、寅龍戌水來，其禍立至；已辰砂會、寅午戌局全者亦然，否則目盲之禍。

A single peak rising alone in the southern direction, which corresponds to the Fire trigram, may bring about a fire disaster. Liu Ji explained that the southern direction is the position of Fire, and Fire is fierce and intense, easily giving off a powerful and fierce energy. If there is only one isolated mountain peak emerging in the southern direction, while the sand ridges of the亥 (Hai) and乾 (Qian) directions are not high, there will certainly be a fire disaster. If the mountains in the southern direction are high, and there are also寅 (Yin) dragons and戌 (Xu) waters coming to meet them, the fire disaster will arrive immediately. If the sand ridges of巳 (Si) and辰 (Chen) also converge, and the complete Fire trigram of寅 (Yin),午 (Wu), and戌 (Xu) is present, the same result will occur. Even if it does not lead to a fire disaster, it will result in blindness.

原文：星印如當日馬，必遭瞽目之殃。三吉凌雲，雖十數里，何嫌於遠；六秀插漢，縱數百步亦不為疑。劉釋：印者，砂平方圓如印也；星者，散亂細小如星也。二砂見於正午，應主眼目之殃。蓋離者，日月當空之麗明之地，故萬物至離為明，暈如人之兩目明燭事物也；若有星印遮掩兩目，光萬緣離翥矣，故有是應。以故辛峰雲雖十餘里何嫌於遠，六秀插漢從數百步亦不為近，巽辛位有秀峰矣，天高卓不嫌於十里二十里之遠，只尖圓端聳嶙峋，見之便呈秀氣；來秀方有峰凌漢，數千百步亦不疑其近，勿違也，只要不至於壓眉遮掩，堂局寬平，穴明朝迎，便生秀氣。

If the forms of stars and seals are located in the position of Due South and Heavenly Horse, there will certainly be a calamity of losing sight. Mountains of the three auspicious types that rise high into the clouds, even if they are ten miles away, are not considered too far; peaks of the six excellent types that reach straight into the Milky Way, even if they are hundreds of steps away, are not considered too close. Liu Ji explains: The "seal" refers to a form of land that is flat and round like a seal; the "star" refers to a form of land that is scattered and small like scattered stars. If these two types of landforms appear in the position of the noon, they indicate disaster to the eyes. Because Li is the place where the sun and moon shine brightly and light is attached, so all things at the Li position become bright, just like a person's two eyes that can see all things. If the forms of stars and seals block these two eyes, the light will scatter and disappear, hence this result. Therefore, a high peak in the Xin direction, even if it is ten miles away, is not considered too far; a peak of the six excellent types that reaches into the Milky Way, even if it is within hundreds or even thousands of steps, is not considered too close. If there are fine peaks in the Xun or Xin directions, high and prominent, they are not considered too far even if they are ten or twenty miles away, as long as they are sharp, round, upright, and rugged, and appear elegant at a glance. If there are peaks that reach into the Milky Way in the direction from which the land comes, even if they are within hundreds or thousands of steps, there is no need to doubt their proximity. Do not exclude them because of this— as long as they do not press on the eyebrows or block the view, the site is wide and flat, the front of the site is bright and welcoming, it will naturally produce elegance.

原文：只喜愛幸於昭昭，大忌藏奸於隱隱。劉釋：凡三吉六秀等方如有秀砂，皆要送情拜舞，拱向局前，或在局後挺身俯伏，謂之愛幸於昭昭；若藏身露爪，探頭隱體，謂之出奸於隱隱，皆不吉也。原文：露忠獻赤，賓主識心；面面送情，方為奇貴。劉釋：秀砂挺出拜舞局前者，名露忠獻赤，其心事彼識此見，無有隱匿也。

It prefers to express affection openly and honestly, and it most dislikes being secretive and hiding malicious intentions. Liu Ji explains: if there are auspicious hills in the three beneficial directions and six excellent directions, they should show affection and protect the main area, bowing and dancing towards the front of the main area; or stand upright and bow towards the back of the main area. This is called "affection shown clearly." If they hide their bodies and only show their claws, or peek out while hiding, this is called "malice hidden secretly," which is not auspicious. The classic text also says: revealing sincere loyalty and offering heartfelt devotion, the guest and the host understand each other's intentions; when all directions send affection, this is considered an extraordinary noble pattern. Liu Ji explains: if the excellent hills stand upright and bow towards the front of the main area, this is called "revealing loyalty and offering heartfelt devotion," their intentions are clearly visible to each other, with no concealment.

原文：若或抱頭側面，既非忠厚之風；閃跡拋蹤，必是險邪之輩。劉釋：蓋君子之風，立正坐必端；抱頭側面，容貌無有河象之儀者，皆人之態也，喻砂抱頭斜面、欹側而不正者也。閃跡拋蹤，半藏半露也，如小人之險邪，無可矣之威儀，側不可法之德行矣。

If the sand forms a shape of holding the head and turning the face sideways, it does not indicate a loyal and sincere appearance; if it appears and disappears unpredictably, with a furtive and elusive presence, it certainly represents a sinister and wicked character. Liu Ji explains: the virtue of a gentleman is to stand upright and sit properly; those who hold their heads and turn their faces sideways, lacking solemnity and composure in their appearance, are merely expressions of human demeanor, here used to symbolize the sand forming a head-holding and slanted shape, which is crooked and not upright. What is called 'fleeting traces and scattered tracks' refers to being half-hidden and half-revealed, similar to the cunning and wicked nature of small people: they possess neither proper dignity nor commendable virtue to emulate.

原文：輕微瑣碎，似山非山；或羅列於四旁，或星散於左右；瞻之在前，視之而不見；顧之在後，逐之而不去。劉釋：輕微渺小，似山非山，或上埠，或砂堆，不長不方，無形無像，欹斜尖曲；或羅列於四方，或如星之散見於左右；望之似有而閃，中跡在帝，不向堂局；顧之在後，近身涉足，撥之而不去。如此砂法皆不吉，如上險邪，不足取也。

Those small and trivial things, resembling mountains but not quite mountains: some are arranged around the four sides, others are scattered like stars on the left and right. Looking at them from the front, they seem to be there but upon careful inspection they disappear; looking back, they appear behind, yet when you try to catch up, they do not move. Liu Ji explains: these are small and insignificant, resembling mountains but not truly mountains. Some are small hills, others are sand heaps, neither long nor square, without form or shape, crooked, pointed, or curved. Some are arranged around the four directions, others appear like scattered stars on the left and right. They seem to be present when viewed from afar, but vanish instantly; their presence is in the center but do not face the main area. Looking back, they appear behind, close at hand, within reach, yet when you try to move them, they do not move. Such types of sand formations are not auspicious, similar to the sinister and perverse sands mentioned earlier, and are not advisable.

原文：隨形步影，非穿窬則鬼崇為妖；摸背推肩，非私淫則奸奴謀主。劉釋：如上文土堆星，近身步影，視之而不見，撥之而不去，此等砂法為穿窬鬼崇之應；閃跡在旁，摸背推肩，無形無像，此等砂法為私淫陰謀之應。凡正人君子堂堂可見，彼此識心；若此藏頭閃跡等輩，心地闇昧，陰邪害物，故砂頭像之，必主出穿窬之盜，否則遭穿窬盜賊，或鬼崇如妖，及妻謀夫、奴謀主，以至婦人淫亂，業中之期、上宮之要，無所不至也。

That kind of sand which follows a person's form step by step and moves with their shadow is either a thief who can pass through walls or a ghost causing trouble. That kind of sand which seems to touch from behind or push on the shoulder is either a family member committing adultery or a cunning servant plotting against the master. Liu Ji explains: as mentioned above, the earth heap stars which are close by, like shadows following, visible yet not visible, unable to be moved, such sand patterns indicate thieves who can pass through walls or ghosts causing trouble. Those that flicker beside the person, like touching the back or pushing the shoulder, invisible and formless, such sand patterns indicate private affairs and plots. Honest and upright people are open and sincere, with mutual understanding; but those who hide their intentions and act secretly have murky hearts and are harmful. Therefore, if the sand patterns resemble these, it will surely indicate the presence of thieves who can pass through walls, or else be troubled by thieves, or encounter ghosts and strange phenomena, or have the wife harming the husband, the servant plotting against the master, or even women committing adultery, and all the private matters within the family, nothing is hidden.

原文：是故砂如圓淨，定產忠貞；勢若欹斜，必生淫佞。地與人符，氣通物應。劉釋：由是觀之，則砂如圓淨高超清潔者，必出人方正秀雅；欹細碎者，必出陰人生魂惡。此蓋地氣自然之符，而一定不易之理也。原文：見地可以知人，而察來驗於已往。劉釋：觀地之形象，以及其龍氣之吉否，便可以知其家之子孫。如砂圓端正，則子孫之主大端厚；欹斜側向，則子孫陰佞魂惡，不必見子孫而後知之也。則知將來之事，即於其祖墓之龍砂驗其已往之事，則將來可見矣。

Therefore, if the terrain is round, smooth, and clean, it will produce loyal and sincere people; if the shape is crooked and distorted, it will produce licentious and cunning individuals. The land and people correspond with each other, and the qi and objects connect and respond to each other. Liu Ji explains: thus, if the terrain is round, smooth, clean, and tall with clear and bright appearance, it will certainly produce upright and refined people; if the shape is crooked and fragmented, it will certainly produce sinister and evil people. This is the natural verification of the land's qi, and an unchanging truth. The classic text also says: by observing the land, one can know about people; examining the future can also verify the past. Liu Ji explains: by observing the form of the land and the auspicious or inauspicious nature of the dragon qi, one can know about the family's descendants. If the terrain is round, smooth, and proper, the descendants will be upright and solid; if the terrain is crooked and leaning, the descendants will be sinister and wicked in heart—there is no need to wait until seeing the descendants to know. One can foresee the future and verify the past through the dragon and terrain of the ancestral tomb; once the past is clear, the future can also be seen.