Ru Di Yan Quan Shu (入地眼全書)

同里茂才萬君仁村，好學士也。自失怙後，為買山計，讀《禮》之暇，究心地理，本之形勢以立其體，參之河洛以妙其用，非尋常言青烏者所能逮。庚辰，餘乞假南旋為先大夫卜吉。延至家甫一歲，以丁內艱。服將聧，欲閉戶為舉子業，遂辭去。余每購得一山一址，猶資商榷焉。茲有辜託長老地理全書之刻，請余言。長老生宋時，扦葬建造，迭著神異，其遺址猶有存者。此編向無刻本，傳寫數百年，堪輿家秘如珍寶。萬君得之，梓以行世，可謂公矣。

My fellow townsman, Master Wan Renchun, is a man of great learning. Since his father's death, he has been diligently planning and purchasing a burial site for his family, while in the spare time of observing mourning rites and studying rituals, he has devoted himself to the study of geomancy. He has established the fundamental principles based on the terrain and topography, and further explored its profound applications by referring to the River Chart and the Lo Book. His understanding surpasses those ordinary people who merely talk about the "Qingwu" geomantic methods. In the year Gengchen, I took leave to return south and selected a favorable burial ground for my late father. I had invited him to stay at my home for just over a year when I was suddenly stricken with the sorrow of my mother's death. As the mourning period neared its end, he intended to close the door and focus solely on the imperial examinations, so he bid farewell and left. Since then, every time I purchased a piece of mountain land or a plot of residential land, I still consulted him for his opinions. Now he intends to publish the complete book of geomancy written by Elder Tan, and has asked me to write a preface. Elder Tan was a man of the Song dynasty; wherever he selected a burial site and performed the burial rites, or chose a place for construction, the results were often miraculous and verified. The sites he once selected still exist to this day. This book has never been printed, but has been passed down through generations by copying. Geomancers have treated it as a precious treasure. Master Wan obtained it and is willing to publish it for the benefit of the world, which can be considered an act of public spirit.

地理之說，餘素未研究，不知是書之善。然每見萬君適墓登壟，考驗得失無差謬，豈非遵守其說而有明效哉？他日出所學以問世，其樹立必有可觀。吾以是編之刻，信之矣。時而不靈者，比使仁孝之儔不忍於薄其親者，相度原野有所依據，而不至於眩惑。其為益也，豈有涯哉？他日樹華得志，科名快談，纂述石渠芸閣之間，必有鴻篇揚聲儒雅。而其書之梓，亦足以見其存心矣。建昌周兆熊臥餘序。

Divination through geomancy is a subject I have never studied, and I cannot explain why this book is good. However, every time I see Wan Jun go to cemeteries and mountains to examine burial sites, assessing the success or failure of previous burials without error, is this not because he follows the teachings in the book, thus achieving clear results? In the future, when he shares his knowledge with the public, his achievements will certainly be remarkable. Because of the publication of this book, I have become even more convinced of this. Even if there are occasional instances where it does not work, it can provide a basis for those who are kind-hearted and unwilling to wrong their relatives when they survey the land and choose burial sites, preventing them from being confused by the multitude of conflicting opinions. What boundless benefits does this book offer? In the future, when Wan Shu Hua realizes his ambitions, gains fame in the imperial examinations, and writes and discusses in state libraries such as the Stone Channel Hall and YunTai, he will surely produce great works that spread the virtues of Confucianism. His willingness to publish this book also shows his sincere intentions. Zhou Zhaobing, a native of Jianchang, who goes by the courtesy name Woyu, wrote this preface.

地理之說，繁雜不一，今與古殊，甲與乙異。同師之學，或彼此各鳴其長；一人之身，或前後頓易其義。善於立論者，辭達而理未舉；妙有心得者，語晦而筆不靈。理氣明晰，未必貫穿形勢；龍脈審辨，甚且錯謬陰陽。擅其長者，瞭然於心目，燦然於口舌矣。又復吝惜珍秘，移易顛倒，使讀者茫然眩惑，失所依據。非有聰明才辨之實，不能分別而抉擇之也。

The various theories of geomancy are diverse and inconsistent: modern people differ from ancient ones, and each school of thought differs from the others. Even those who study under the same teacher often boast about their own strengths. Even the same person may change his explanations and reasoning over time. Those who are good at formulating arguments may have fluent expressions but fail to explain the underlying principles clearly. Those who truly have insights may speak in obscure terms and find it difficult to write coherently. Those who explain clearly the principles of yin and yang in terms of directions, hexagrams, and lines may not be able to integrate them with the study of physical forms and terrain. Those who are skilled in analyzing the flow of dragon lines may even make mistakes in distinguishing yin and yang. Those who are truly proficient in one particular area may have clear understanding in their minds and be able to explain things well in words, yet they are reluctant to share their secrets, deliberately altering the order and causing confusion for readers, leaving them lost and without a clear basis. Without truly intelligent and discerning individuals, it is impossible to distinguish these various theories and choose the best ones to follow.

雖然，儒者之言，可以折衷是非。晉之郭景純、唐之卜則巍、宋之蔡牧堂、明之劉青田皆以儒者而精地理者也。以術士言之，說或囿於俗；以儒者言之，藝可進於道。南昌萬子樹華識性爽朗，曩從余遊，講業論文之餘，旁涉堪輿，便有契悟。

Although this is true, the discussions of scholars can be used to determine right and wrong. Guo Pu of the Jin Dynasty (style name Jingchun), Bu Zewei of the Tang Dynasty, Cai Yuanding of the Song Dynasty (style name Muting), and Liu Ji of the Ming Dynasty (from Qingtian), were all scholars who were proficient in fengshui. The same skill, when explained by itinerant diviners, is easily limited by popular beliefs; but when explained by scholars, the skill can be elevated to the level of "Dao." Wang Shu'hua of Nanchang has a broad mind. He used to study with me, and in addition to discussing lessons and refining writings, he also studied fengshui. He quickly gained a deep understanding.

篋中藏有宋托長老《入地眼》一書，地無遁形，理有實際，異於世之惝恍支離其說者。所謂釋其行而儒其言者，長老有焉。樹華不復吝惜珍秘，梓而行世，索序於餘。餘老困名場，疲事舉業，窮愁所寄，瀏覽葬經，性之所欣，時有創穫，欲編輯一書，融會眾說，自愧不文而未果。今得托長老所著，諸家之言皆有所折衷，雖其間有未雅馴，而理舉辭達非晦。道光辛已秋，法授奉政大夫掌廣西道監察御史前翰林院編修加三級範亭黃中模拜撰。

He had a book titled "Entering the Earth's Eye" by the Song dynasty monk Tuolongzhang in his box. The book analyzes mountains, rivers, and landforms with clarity, and the principles it presents are practical and grounded, differing greatly from the vague and fragmented explanations found elsewhere. As for those who act like monks but speak in accordance with Confucian principles, Tuolongzhang was exactly such a person. Wan Shuxue no longer treated the book as a secret treasure, but instead wanted to print and circulate it, and asked me to write a preface. I have been stuck in the examination system for most of my life, exhausted from taking exams, and without anywhere to express my worries and sorrows. I then read books like the "Burial Classic," which matched my interests, and from time to time I gained some unique insights. I had originally intended to compile a book that synthesized the views of various schools, but I felt ashamed of my poor writing skills and was unable to complete it. Now that I have obtained this work by Tuolongzhang, there is now a standard for reconciling the various schools of thought. Although the language is not very refined, the principles are clearly explained and the sentences are not obscure. Written in the autumn of the Xinsi year of the Daoguang era, by Huang Zhongmo, who holds the title of Fengzheng Da Fu, Inspector of Guangxi Road, former Compiler of the Hanlin Academy, and promoted to the third rank.

曩為先君謀窀穸，日隨青烏家登山陟嶺，足蹇甚。比暮，萃先賢地理書，剪燭讀之。更闌燼落，弗輟也。如是者有年。然以所見證所讀，率皆牽強附會，遠於自然，心竊疑之。東鄉徐壽山先生者，積學士也。遊癢序有聲，家故豐，以葬父故，絕意進取，專攻堪輿藝，然不屑以術鳴。歲丁卯，來會城，餘獲從遊者七年。既為餘卜葬先君，而餘亦追隨杖履，口講指畫，得以聞所未聞。然後知山川河嶽自有真性情，剪裁作用自有真識力，牽強附會無當也。

Long ago, I sought a burial site for my late father, following the geomancer day after day over mountains and hills, until my legs were crippled. In the evening, I gathered the ancient geomantic texts left by predecessors, trimmed the candle wick, and read them carefully, not stopping even when the candle had burned down to ashes and the night was deep. This continued for several years. However, when I compared what I had seen with what I had read, most of it seemed forced and far from the natural principles. I began to doubt in my heart. Xu Shoushan from the eastern town was a man of profound learning, well known in the county school. Originally wealthy, he gave up pursuing officialdom because of the burial of his father, and devoted himself entirely to the study of geomancy, yet he did not wish to gain fame through this craft. In the year Dingmao, he came to the provincial capital, and I had the opportunity to study under him for seven years. He selected the burial site for my late father, and I followed him closely, listening to his oral explanations and observing his practical demonstrations, thus hearing many truths I had never encountered before. After that, I finally understood: mountains, rivers, hills, and ranges have their own genuine nature and disposition; the selection and adjustment of sites require true discernment; forced interpretations are not feasible.

既又得托長老《入地眼全書》凡十卷，書皆寫本，秘弗傳。伏而誦之，其旨宗《河》、《洛》法，用挨星於理氣為神妙，恍然如披雲霧睹青天，驗之故家巨族陰陽兩宅，其盛衰隆替，罔不畢合。向之竊竊然疑者，至是不覺渙然冰釋也。

Later I also obtained the "Complete Book of Subterranean Eyes" by Elder Tuolong, a ten-volume set, all hand-copied manuscripts, kept secret and not passed on outside. Sitting at my desk reading it, I saw its principles based on the theories of the River Chart and the Lo Shu Square, applying the method of "star sequence" (determining fortune and misfortune by the movement of nine stars), which was extremely profound and marvelous. Reading it made me feel as if I had cleared away the clouds to see the blue sky. Then I compared it with the tombs and residences of prominent families, and found that the rise and fall of those families matched exactly with what was written in the book. All my previous doubts and hesitations in my mind melted away like ice without any conscious effort.

雖然，地理之學微矣。餘何人斯，知識淺陋，涯涘未窺，敢竊先賢緒餘哉！且思獵取科名，玷墨弗暇，何暇及此？第念附於棺者，必誠必信，人子皆有是責。則餘曩所盡心力而為之，諒必有同情者。餘既獲是編，何忍自秘？爰付剞劂，用公同好，或亦韓子所謂“以之為己順而祥，以之為人愛而公”者歟？刻既成，述其緣起如此。道光元年歲次辛巳仲夏月望後五日，南昌萬樹華仁村氏謹跋於省垣之宗祠。

Though this is true, the study of geomancy is indeed profound and subtle. What am I, a person of shallow insight, who has not even glimpsed its boundaries, daring to claim the legacy of previous sages? Moreover, I am entirely preoccupied with pursuing fame and fortune, and I have no time even for the busy work of writing and examinations, let alone such matters. However, thinking about the fact that all things related to burial must be carried out with sincerity and trust, as children we all bear this responsibility. Therefore, the effort I once devoted to this matter must surely be shared by others who feel the same. Since I have obtained this book, how could I bear to keep it hidden alone? Thus, I have entrusted it to the engraver, making it available to those who share my interest. Perhaps this is what Han Yu meant when he said, "Using it for oneself brings ease and auspiciousness; using it for others brings benevolence and fairness." After the book is engraved, I have recorded its origin as above. Written on the fifth day after the fifteenth day of the fifth lunar month in the first year of Daoguang, the year of the Snake (Xinsi), by Wan Shu Hua, courtesy name Ren Cun, at the provincial city's ancestral temple.

一、是書自宋迄今，巨族大家抄寫成帙，秘之已久。或前後失次，或散軼不全，愚不揣固陋，留心匯正，曆數寒暑，方成全集。至間有欠雅馴處，字字坦然明白，故不敢妄為刪易。

First, this book has been passed down from the Song dynasty to the present day, copied privately by noble families and kept hidden for a long time. Some copies have their order of contents mixed up, while others are scattered and incomplete. I, with my own shallow understanding, have carefully collected and corrected them, spending several years of cold and hot weather to compile this complete collection. Occasionally, the language may not be very refined, but every word is plain and clear, so I dare not make arbitrary deletions or changes.

二、是書理透法巧，言簡意賅。其他書有相為表裡者，如賴之催官、陳之撥砂、吳之夾竹梅花、葉之理氣三訣、張陳之四彈子是也。但諸家坊刻傳書不傳訣，或且讀其書而不能用其書。茲集條分縷析，妙諦俱現，能使閱者瞭然，易於學習。

Second, this book explains the principles clearly, applies the methods skillfully, and uses concise language while conveying complete meaning. Among other works, those that can be considered complementary to it include Lai Wenjun's "On Hastening Officialdom," Chen's "The Book of Dividing the Sand," Wu's "The Bamboo and Plum Flowers," Ye's "Three Essentials of Principle and Qi," and Zhang and Chen's "Four Little Balls." However, the printed editions of these works available in the shops only transmit the written text and not the oral instructions. Therefore, some people, after reading the books, still do not know how to apply them. This book, however, breaks down the content into separate sections and analyzes each sentence thoroughly, presenting all the subtle essentials clearly and openly, so that readers can understand it at a glance and easily get started.

三、地理之書，言巒頭者或遺理氣，言理氣者又遺巒頭，彼此偏勝，多無應驗；至於立向之法，更未有詳言及者。是編將龍、穴、砂、水並向五字互相發明，言巒頭即兼講理氣，言理氣即帶講巒頭，體用賅備，洵為全璧。

Third, in geomancy books, those that talk about "Luan Tou" (mountain and river forms) often neglect "Li Qi" (the calculation of卦爻 directions), while those that focus on Li Qi usually ignore Luan Tou. Each emphasizes only one aspect, so their methods often fail to be effective. As for the method of "Li Xiang" (determining the direction of a tomb or house), no one has explained it in detail. This book integrates the five elements of dragon, site, sand, water, and direction, using them to verify and elaborate on each other. When discussing forms, it also includes Li Qi, and when discussing Li Qi, it also includes forms. Both theory and application are complete, and it can truly be considered a complete jade tablet.

四、是書引用古經，在他書或因奧語難明，致有妄加批註，強為牽合者，茲集證佐詳明，見解獨出，於古經意義無不透徹。學者切勿以引用處多習見語，視為尋常坊本。愚蓋逐字逐句細心體認，每於巒頭合理氣處，尤多聞所未聞，讀此真可力破疑。

Fourth, this book cites ancient classics. Other books often arbitrarily add interpretations and force connections because the classical texts are obscure and difficult to understand; this book provides detailed and clear evidence, with unique insights, and there is nothing in the original meaning of the ancient texts that it fails to explain. Learners should not regard this book as a common street reading material merely because the quoted passages are mostly familiar sentences. I have carefully pondered each word and sentence. Especially where the circumstances and the principles and energies coincide, there are many ideas that have never been heard before. Reading this book can truly resolve all doubts in one go.

五、是書已經考驗。凡富貴名墓，高山平洋，無不符合。況長老手作甚多，陰陽二宅經彼建造，至今不替。學者試觀其巒頭作法，再審其理氣應用，方知此書神效。

Fifth, this book has been tested in practice. All famous tombs that have produced wealthy families, whether located on high mountains or in 'Pingyang' areas (flat land without mountains), conform to what is described in the book. Moreover, many sites selected personally by the elder are still flourishing today, both for ancestral tombs and for residential buildings. Scholars should first examine his methods of assessing terrain, then investigate his approach to using qi and principles, and they will realize how effective this book is.

六、是書先熟看巒頭，然後細玩理氣。蓋陰陽五行微妙難言，巒頭即理氣之著也。若舍巒頭而重理氣，開卷瞭然，登山茫然，便是屋裡先生。惟深知巒頭，又能明理氣，知所先後，而技乃至於神。

Sixth, when reading this book, one should first thoroughly study the section on form and shape (lun tou), and then carefully consider the principles of qi (li qi). The principles of yin and yang and the Five Phases are subtle and difficult to convey in words, while the forms and features of mountains and rivers are the external manifestations of these principles. If one neglects the forms and focuses only on the principles, they may be able to talk fluently when reading the book, but when going out to the mountains, they would be at a loss, becoming a scholar who can only talk about things in the comfort of his room. Only by first understanding the forms and then grasping the principles, and knowing the proper sequence between the two, can this art reach a level of mastery and perfection.

天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩，一陰一陽，一上一下，一外一內，或上臨下，或下臨上，變化而莫測。是以鼓之以雷霆，潤之以風雨，一寒一暑，日月光明，運化不已。故乾，健也；坤，順也；震，動也；巽，入也；坎，險也；離，麗也；艮，止也；兌，說也。是故雷以動之，風以散之，雨以潤之，日以暄之，艮以止之，兌以說之，乾以君之，坤以藏之。

Heaven is above and exalted, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. With high and low clearly arranged, the order of honor and humility is determined. Motion and stillness each have their regularity, and the distinction between yang and yin can be discerned. Things gather by their kind, and all things are classified into groups, from which fortune and misfortune arise. In the heavens, the sun, moon, and stars form the "image" (xiang), while on Earth, mountains, rivers, hills, and valleys form the "form" (xing). Thus change becomes apparent. Therefore, the strong lines and the yielding lines interact, and the eight trigrams move and interact with each other: one yin and one yang oppose each other, one above and one below alternate, one outside and one inside correspond. Sometimes the upper trigram is over the lower trigram, sometimes the lower trigram is over the upper trigram, and change is unpredictable. Thus thunder is used to stir things, wind to disperse stagnation, rain to moisten the land, the sun to warm the earth,艮 to hold back vitality,兑 to bring joy,乾 to govern all things, and坤 to gather all things.

乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。易簡而天地之理得矣，天地之理得而成位乎其中矣。蓋天晝夜旋轉而不停，日月五星隨之。天帝順行十二宮，布四時之令；太陽逆行十二宮，宣八節之功。是以八卦陰陽變動，應四時八節交會於天地矣。

The principle of Qian generates male, and the principle of Kun generates female. Qian oversees the creation of all things, while Kun is responsible for nurturing and shaping them. Qian communicates in an accessible manner, and Kun operates in a simple way. Accessibility makes things easy to understand, and simplicity makes them easy to follow; when things are easy to understand, people are drawn to them, and when they are easy to follow, achievements can be made. When people are drawn to one, longevity is achieved; when achievements are made, expansion is possible. Being able to last long is the virtue of the virtuous, and being able to expand is the career of the virtuous. When accessibility and simplicity are mastered, the principles of heaven and earth are grasped; when the principles of heaven and earth are grasped, people can establish their place within heaven and earth. In general, celestial bodies rotate ceaselessly day and night, and the sun, moon, and the five planets move along with them. The "Celestial Emperor" (the directional deity indicated by the handle of the Big Dipper, which shifts with the seasons) proceeds through the twelve palaces in order, distributing the commands of the four seasons. The sun moves in the opposite direction within the twelve palaces, announcing the functions of the eight solar terms. Therefore, the yin and yang of the Eight Trigrams change accordingly, corresponding with the four seasons and eight solar terms as they meet and interact in heaven and earth.

大寒，天帝在丑，太陽臨子，交會於子丑之間，故子與丑合，萬物成終成始。《易》曰：“成言乎艮。”雨水，天帝到寅，太陽在亥，寅亥交會，故寅與亥合，丑寅輔艮，東北之卦也。春分，天帝臨卯，太陽在戌，故卯與戌合，卯戌交會，甲乙輔震，正春之令也，萬物發生。《易》曰：“帝出乎震。”

At the time of Dahan, the position of the Heavenly Emperor is in Chou, and the sun is in Zi. The two meet between Zi and Chou, so Zi and Chou combine, and at this point, all things are both ending and beginning. The Zhou Changes (I Ching) says: "It is said of Gen." At the time of Yushui, the Heavenly Emperor moves to Yin, and the sun is in Hai. Yin and Hai meet, so Yin and Hai combine; Chou and Yin support the Gen trigram, which is the trigram located in the Northeast. At the time of Chunfen, the Heavenly Emperor is at Mao, and the sun is in Xu. So Mao and Xu combine, and Mao and Xu meet; Jia and Yi support the Zhen trigram, which is the season of spring, and all things sprout and grow. The Zhou Changes say: "The Emperor comes forth from Zhen."

穀雨，天帝在辰，太陽到酉，故辰與酉合，辰酉交會，萬物潔齊。《易》曰：“齊乎巽。”小滿，天帝到巳，太陽在申，故巳與申合，申巳交會，辰巳輔巽，東南之卦也。夏至，天帝到午，太陽臨未，故午與未合，午未交會，丙丁輔離，正夏之令也，萬物皆茂。《易》曰：“相見乎離。”大暑，天帝在未，太陽居午，午未交會，萬物致養。《易》曰：“致役乎坤。”

At the time of Gu Yu, the Heavenly Emperor is in Chen, and the Sun is in You, so Chen and You combine, and Chen and You meet, resulting in the orderly and clean state of all things. The Zhou Changes say: "Harmonize with Xun." At the time of Xia Man, the Heavenly Emperor is in Si, and the Sun is in Shen, so Si and Shen combine, and Si and Shen meet; Chen and Si support Xun, which is the卦 located in the Southeast. At the time of Xia Zhi, the Heavenly Emperor is in Wu, and the Sun is in Wei, so Wu and Wei combine, and Wu and Wei meet; Bing and Ding support Li, which is the season of the summer, and all things are flourishing. The Zhou Changes say: "Meeting at Li." At the time of Da Shu, the Heavenly Emperor is in Wei, and the Sun is in Wu, so Wu and Wei meet, and all things receive nourishment here. The Zhou Changes say: "Employing the power of Kun."

處暑，天帝到申，太陽到巳，申巳交會，申未輔坤，西南之卦也。秋分，天帝到酉，太陽在辰，酉辰交會，庚辛輔兌，正秋之令，萬物悅成。《易》曰：“悅言乎兌。”霜降，天帝到戌，太陽居卯，戌卯交會，陰陽相薄。《易》曰：“戰乎乾。”小雪，天帝在亥，太陽在寅，亥寅交會，戌亥輔乾，西北之卦也。冬至，天帝迴歸北極，入於垣，太陽復命告功，壬癸輔子，正冬之令也，萬物歸藏。《易》曰：“勞乎坎。”夫由出而齊，而相見，帝之鼓乎出機也。而成由人，以向乎出焉。起震終艮，一歲之終也，而循環之妙在中矣。

At the beginning of the heat retreat season, the Heavenly Emperor arrives at Shen, and the Sun reaches Si, with Shen and Si meeting; Shen and Wei support the Kun hexagram, which is located in the southwest. At the autumn equinox, the Heavenly Emperor arrives at You, and the Sun is at Chen, with You and Chen meeting; Geng and Xin support the Dui hexagram, which is the season of autumn, when all things are joyful and mature. The Zhou Changes say: "Joy is expressed in Dui." At the frost's descent season, the Heavenly Emperor arrives at Xu, and the Sun is at Mao, with Xu and Mao meeting; the Yin and Yang energies clash. The Zhou Changes say: "Struggle is expressed in Qian." At the light snow season, the Heavenly Emperor is at Hai, and the Sun is at Yin, with Hai and Yin meeting; Xu and Hai support the Qian hexagram, which is located in the northwest. At the winter solstice, the Heavenly Emperor returns to the North Pole, entering the Ziwei Enclosure, and the Sun also returns to resume its duties; Ren and Gui support the Zi position, which is the season of winter, when all things retreat and store away. The Zhou Changes say: "Toil is expressed in Kan." From the Zhen hexagram's "Emergence," to the Xun hexagram's "Alignment," and then to the Li hexagram's "Meeting," these represent the Heavenly Emperor's stirring of vitality and promoting the sprouting of all things; the final achievement relies on people, who follow this growth energy to receive it. Starting from Zhen and ending at Gen marks the completion of a year, and the subtle cycle is contained within this.

《易》曰：“乾道行健。元亨，利貞。”其性燥急，陽之亢也。位居西北。乾以君之，六子皆統攝而分職以聽，又孰翕受時令於冬，曰：“戰乎乾。”陰陽相薄，肅殺相攻，即純陽克陰也。霜降，天帝到戌，太陽居卯，戌卯交會，陰陽相薄。《易》曰：“戰乎乾。”小雪，天帝在亥，太陽到寅，亥寅交會，戌亥輔乾，西北之卦。

The Zhou Changes say: "The trigram Qian moves with vigorous strength, never ceasing, it is great in communication and favorable for maintaining correctness." The nature of Qian is fierce and impetuous, representing an excess of yang energy, and it is located in the northwest. Qian governs all the other trigrams as a sovereign, and the six subordinate trigrams—Zhen, Xun, Kan, Li, Gen, and Dui—are all subject to its command, each taking charge of their respective duties and obeying its authority. Who would not submit to its orders? In terms of the seasons, Qian corresponds to winter, hence the saying "battle in Qian": yin and yang energies press against each other, and the cutting and killing energy of winter confronts the yang. At the time of Frost Descent, the heavenly ruler is at Xu, and the sun is at Mao; the meeting of Xu and Mao causes yin and yang to press against each other, and the Zhou Changes say "battle in Qian." At the time of Light Snow, the heavenly ruler is at Hai, and the sun is at Yin; the meeting of Hai and Yin occurs. Xu and Hai support Qian, and Qian is the trigram of the northwest.

天星曰陽機，又曰天璣，奎宿十六星赤居其所。今五星聚奎，則天下世盛文明。又曰封豕，主文章之府。又主天子武庫，故主兵權，所以禁暴橫行。又主溝瀆。其星下九尺乃日、月、五星之中道。乾在天皇之左，是以聖人畫卦，以乾為八卦之首，為天、為父、為龍、為馬，故天地萬物亦以乾為首。乾三爻俱陽，萬物資始。坤三爻俱陰，萬物資生。是以聖人以乾、坤為天地定位，地理家用之為權衡。

The star named "Yang Ji" is located in the position of Qian, also called "Tian Ji." In the Twenty-Eight Mansions, the mansion of Kui contains sixteen stars, which are red in color and located here. If the five planets gather in the mansion of Kui, the world will experience flourishing culture and education. The mansion of Kui is also called "Feng Shi," which governs the repository of literary works; it also oversees the weapons storehouse of the Son of Heaven, thus controlling military power to suppress chaos and disorder. It also governs canals and waterways. The star below this point is exactly the middle path where the sun, moon, and five planets travel. The position of Qian is on the left side of Tian Huang Star, so the sage arranged the eight trigrams with Qian as the first, symbolizing heaven, father, dragon, and horse. Therefore, all things in heaven and earth begin with Qian. The third line of the Qian hexagram is entirely yang, representing the beginning of all things; the third line of the Kun hexagram is entirely yin, representing the growth of all things. Thus, the sage used the Qian and Kun hexagrams to determine the positions of heaven and earth, and geomancers used them as a standard for measuring geography.

凡乾龍起祖，卓立雲霄如龍樓鳳閣者，出脈過蛺，起伏盤旋，布氣行度，到頭結穴，與眾不同。其龍不可與亥同行，亥乃龍之曜鬼，先賢所忌，切宜詳細。若得單清過脈，地局端正，砂水全備，為龍之上格。若得主星高聳，功垂社稷，澤及生民，恩榮奕世。中格龍結穴者，翰院聲價，日近天顏。

All dragons originating from the乾 direction (northwest) start with a high and towering ancestral mountain, resembling grand palaces and pavilions. From this ancestral mountain, the mountain range branches out, passes through a section called "over ridge" (a narrowing and contracting part of the dragon's path between its undulations), and winds along, twisting and turning, spreading out life qi according to measured distances, until it finally forms a burial site. The appearance of this dragon is distinctly different from other dragon lines. This dragon must not travel along the亥 direction, because亥 is the "shining ghost" of the乾 dragon (a凶煞 direction that conflicts and controls it), which is most disliked by previous sages. It is essential to distinguish carefully. If one obtains a single, pure, and unmingled dragon line without mixed energies, with a proper terrain, and with both hills and water present, it is considered an excellent pattern of dragon. If further accompanied by a prominent main star, the family will achieve great accomplishments for the country, extend their kindness to the people, and enjoy continuous honor through generations. For medium quality dragons forming a burial site, the family will have members enter the Hanlin Academy, enjoy high prestige, and frequently have the opportunity to approach the emperor.

下格龍結穴者，亦發科甲、鉅富、人丁。若得殿上貴人者，聚氣火星也。上格龍主出將入相，大有功勳，名聞四海。中格龍結穴者，主尚書、侍從，翰院榮封。下格龍結地者，主科第大富。或火星變土結穴者，產狀元、宰輔。或木星結者，出尚書、侍郎。或金星結者，主科甲屏翰。水星結者，定出翰林學士。土星結者，主科貢秀士，百萬之莊，富壓一郡。

Low-grade dragon formations that form a dwelling place can still result in passing imperial examinations, becoming extremely wealthy, and having a thriving population. If they can obtain a star peak like the "Nobleman in the Hall," which stands upright, it indicates a gathering of energy, represented by a fire mountain (a sharp, upward-pointing mountain shape resembling a flame). High-grade dragons produce generals and ministers, with remarkable achievements and a reputation spreading throughout the four seas; medium-grade dragons forming a dwelling place lead to positions such as the Minister of Works and attendants in the imperial court, receiving honors and favor in the Hanlin Academy; low-grade dragons forming a dwelling place result in passing imperial examinations and becoming extremely wealthy. If the fire mountain transforms into a earth mountain (a flat-topped, square-shaped mountain, heavy and substantial like granaries), it produces top-ranking scholars and prime ministers; if a wood mountain (a straight, round, and towering mountain, resembling a brush or bamboo) forms a dwelling place, it produces ministers and deputy ministers; if a metal mountain (a round, full, and elevated mountain, resembling a covered bell) forms a dwelling place, it results in passing imperial examinations and holding important ministerial positions; if a water mountain (a continuous, undulating mountain resembling waves) forms a dwelling place, it certainly produces Hanlin scholars; if an earth mountain forms a dwelling place, it leads to producing candidates for the imperial examination and local scholars, with a family owning millions of acres of farmland, becoming the wealthiest in the entire prefecture.

總看龍之強弱，穴之有無砂之拱峙，水之澄清，案之朝拱，五種俱備，方為是地；而有缺陷，便是鬼氣。庸師到此，歡天喜地，假者好看，真者天秘。明師到此，圓規方矩，自有道理。有德之家遇著此地，無德之家反是掏氣。

In summary, one must examine whether the dragon vein is strong, whether the site is suitable, whether the surrounding hills form a protective embrace, whether the water is clear, and whether the case mountain (a low hill close to the site) faces and embraces the site. Only when all five conditions are fulfilled can the land be truly excellent. If any one of them is missing, it is merely false ghostly energy. An ordinary geomancer would be delighted to find such a place, not realizing that fake lands often look good while true lands are hidden by heavenly patterns. A skilled geomancer, upon arriving at such a place, would measure it like using a compass to draw a circle or a square with a square ruler, with a clear set of criteria in mind. A virtuous family would be able to bear the true land, while an unvirtuous family would be punished by the land's energy.

《易》曰：“亥乃屬水，西北之隅。”納卦於震。地支之十有二數，木之長生位。時令於冬，太陽驚蟄到亥，白露到巳向，天帝小雪到亥山。天星曰天皇，壁宿二星，一東一璧，其名東璧。二星赤居其所，下九星尺為天之中道，主文章圖書之秘府也。又主土工。明則圖書集，道術行，小人退，君子進，天下士子多賢良，世上詩翁賽謫仙。

The Zhou Changes say that亥 belongs to the water element, is located in the northwest corner, and in the Najia stem assignment it belongs to the Zhen trigram.亥 is the twelfth of the twelve earthly branches and also the position of the wood element's "growth" (the initial direction where the wood energy begins). In terms of the seasons, the sun reaches亥 at the time of the Start of Awakening Insects, and faces巳 at the time of the White Dew. The heavenly emperor reaches亥 mountain at the time of the Light Snow. The heavenly star corresponding to亥 is called "Heavenly Emperor." Among the twenty-eight mansions, the Wall Mansion has two stars, one to the east and one to the west, facing each other like two walls, hence called "Eastern Wall." These two red stars are located at the亥 position. Nine feet below them is the middle path of heaven, which oversees the secret repository of books and manuscripts, and also oversees earth and wood construction. When these stars are bright, there will be a gathering of books and manuscripts, the spread of doctrines and skills, the retreat of petty people, and the promotion of gentlemen. Many scholars throughout the world will emerge as virtuous and capable individuals, and poets of the world may be able to compete with Li Bai, who is called the "Banished Immortal."

《易》曰：“亥在天門之左，紫微傍照之所，天極太乙常居也。”木之長生，又得天皇之星下照亥地。若亥龍起祖，單清過脈，為龍之上吉。凡亥龍過峽出脈，到頭結穴，束咽處必須要一亥字，到頭結穴者為吉。二十四龍惟有五龍難下：一亥龍，左乾右壬；一辛龍，左酉右戌；一午龍，左丙右丁；一巽龍，左辰右巳；一卯龍，左甲右乙。此五龍陰陽駁雜，兼帶煞氣。若得單清過脈，發福更大、更悠久。不但來龍如此，五向必作正向，方得房分不偏；而若兼左兼右則三房受害，無三則二房受害矣。

The Zhou Changes say that the亥 position is on the left side of the heavenly gate, where the Purple Micro Enclosure's radiance shines beside it. The Heavenly Pole Star and the Taiyi Star usually reside there. The亥 is also the position of growth for wood, and the Heavenly Emperor Star shines down upon the亥 land. If the亥 dragon originates from the ancestral mountain and has a single, pure ridge line, it is considered the best among dragons. Whenever the亥 dragon passes through a pass and forms a ridge, its 'bundle throat' (the narrowest part of the dragon ridge before it reaches the site) must still be within the亥 position. Only then can the site be considered auspicious. Among the twenty-four dragon lines, five are most difficult for burial: first, the亥 dragon, which is closely adjacent to the乾 on the left and the壬 on the right; second, the辛 dragon, which is closely adjacent to the酉 on the left and the戌 on the right; third, the午 dragon, which is closely adjacent to the丙 on the left and the丁 on the right; fourth, the巽 dragon, which is closely adjacent to the辰 on the left and the巳 on the right; fifth, the卯 dragon, which is closely adjacent to the甲 on the left and the乙 on the right. These five dragon lines have mixed yin and yang attributes and also contain harmful energies. If one can obtain a single, pure ridge line, the prosperity it brings will be greater and longer lasting. Not only should the coming dragon be like this, but these five directions must also be set with correct orientation, so that the descendants of each branch will not suffer from imbalance. If the orientation is biased to the left or right and also takes in neighboring positions, the third branch will suffer. If there is no third branch, then the second branch will suffer.

凡亥龍起祖，由亥旋入艮結穴者，定主科甲及第，富貴顯耀。若卯龍起祖，入丙轉亥結穴者，主文武雙全，宰輔三公。如兌龍起祖轉丙入庚者，主鉅富，又主翰苑才名。如正亥結穴者，主科甲連綿，官居臺閣。

If a dragon from the亥 position originates the ancestral mountain and spirals around to the艮 position to form the climax, it will certainly indicate success in the imperial examinations and great wealth and prominence. If a dragon from the卯 position originates the ancestral mountain, turns to the丙 position, then turns back to the亥 position to form the climax, it will indicate that the descendants are both literary and martial talents, achieving high official positions such as the chancellor and the Three Excellencies. If a dragon from the兑 position originates the ancestral mountain, turns to the丙 position, then enters the庚 position, it will indicate great family wealth and a reputation for literary talent in the Hanlin Academy. If the climax is exactly located at the亥 position, it will indicate continuous success in the imperial examinations across generations, with officials reaching high positions in the central government.

《易》曰：“壬屬北方。”陽水納卦於離，為天干之九數。故《卜易》曰：“離火己卯己酉親。”己、壬二干隸離。時令仲冬，太陽雨水到壬山，處暑到丙向，天帝大暑到壬山。天星曰陰權，室宿二星赤居其所，為太廟，天子之宮也。又為元宮，一曰清廟，又為軍糧之府，又土工事。其下九天為日、月、五星之中道。土一星，為天子宮；下一廟為太廟，故羽林以衛之，將有土工之事。占於營室，其星明正則國昌，文明四海；不明則鬼神不享祭祀，天下多生疾疫。

The Zhou Changes say: Ren belongs to the north. It is yang water, and in the Najia system it is assigned to the Li hexagram. It is the ninth among the ten heavenly stems. Therefore, the Book of Divination says: "Fire of Li hexagram is closely related to Ji Mao and Ji You." Both the heavenly stems Ji and Ren belong to the Li hexagram. In terms of the seasons, it corresponds to the middle of winter. The sun reaches the Ren mountain at the time of the Rain Water solar term, and at the time of the Beginning of Autumn it faces the direction of Bing. The heavenly emperor reaches the Ren mountain at the time of the Dog Days of Summer. The celestial star corresponding to the position of Ren is called "Yin Quan." The two red stars of the Shi Xu (Encampment Mansion) constellation are located here, symbolizing the imperial temple, which is the palace of the Son of Heaven. It is also called Yuan Gong, or Qing Miao, and it also governs military provisions and construction projects. Below this, there are nine heavens, which are the middle path of the movement of the sun, moon, and five planets. The star of the Shi Xu constellation that belongs to the earth symbolizes the palace of the Son of Heaven, and the temple below it symbolizes the imperial temple, so there is the protection of the Yu Lin army, indicating that there will be construction projects. Whenever one divines about building palaces or houses, one should look at the stars of Shi Xu. If the star is bright and upright, the state will flourish, and the culture will spread throughout the four seas. If the star is dim and obscured, the spirits will not receive worship, and there will be many epidemics in the world.

紫微帝座，一白星傍照壬地，又得四輔六相左右輔之，為龍之上吉。其龍不可與亥同行，謂之龍身帶曜，先賢所忌，切宜詳細。若乾龍起祖，由坤入午，正出面結穴者，定主科甲翰苑，官居極品。如坎龍起祖，由甲出乙，轉壬結穴者，主富貴雙全，科甲聯登。若午龍起祖，入坤轉乙，向甲結穴者，主鉅富，田聯阡陌，官居臺省。

The star called Wei is located beside the Imperial Seat of the Purple Micro Enclosure, with a white star shining nearby on the position of Ren. There are also four assistants and six ministers surrounding it on both sides, so the dragon of Ren is considered the most auspicious among dragons. This dragon must not travel along the same path as the亥 position, which is called "dragon body with malevolent stars" (the dragon pulse carrying the energy of malevolent stars), something previously avoided by sages, and must be carefully distinguished. If the dragon of Qian originates from the ancestral mountain, passes through the position of Kun and turns to the position of Wu, then forms a site directly facing forward, it will certainly result in success in the imperial examinations, entering the Hanlin Academy, and holding a top official position. If the dragon of Kan originates from the ancestral mountain, emerges from the position of Jia, turns to the position of Yi, then bends into the position of Ren to form a site, it will bring both wealth and honor, with continuous success in the imperial examinations. If the dragon of Wu originates from the ancestral mountain, enters the position of Kun, then turns to the position of Yi, and faces the position of Jia to form a site, it will result in great wealth, contiguous fields forming continuous ridges and furrows, and holding a high-ranking official position in the central government.

《易》曰：“坎，陷也。習坎，有孚維心，亨。行有尚。”位居正北，雨以潤之而枯槁滋息。時令仲冬。曰：“勞乎坎”，以終歲勤動，慰勞於斯，一陽藏蓄而休息也。冬至，天帝迴歸北極於子垣，太陽復命告功於丑所，壬癸輔子。坎，冬之令也，萬物歸藏，帝既慰勞而一元告成。《易》曰：“勞乎坎。”

The Zhou Changes say: "Kan represents a pit. Being in a situation of great peril, as long as one holds sincere integrity in heart, one can achieve success, and one's actions will be praised." The position of Kan is in the direction of Due North, where rainwater nourishes it, causing withered grass and trees to revive again. In terms of the seasons, it corresponds to the middle of winter. The Sayings on the Trigrams mention "toil in Kan," meaning that throughout the year, people have been working hard, and here they receive rest and reward, with a hidden yang energy concealed and cultivated to rest. At the winter solstice, the heavenly emperor returns to the Zi enclosure in the northern pole, and the sun also renews its duties in the Chou position, with Ren and Gui assisting the Zi position. Kan governs the season of winter, when all things retreat and conceal themselves. Since the heavenly emperor has already rewarded all beings, the cycle of one year's energy is thus completed. The Zhou Changes say: "Toil in Kan."

天星曰陽光，虛宿二星赤居其所，冢宰之象，主北方城邑、廟堂祭祀之事。又主風雲、死喪、哭泣。下九尺是日、月、五星之中道，其星明大則天下安泰。又危宿三星赤，亦居其所，為天府，一曰天市；又曰架屋，為天子廟堂。下九尺由日、月、五星之中道。主架屋受藏風雨、墓墳祠禮，亦為冢宰之官。主天下五穀豐稔，以象海涵珠滋萬物之所。一白正臨，九紫對照，八白居左，六白居右，兩相輔佐，天帝成始之宮也。

The celestial star corresponding to the Kan position is called "Yangguang" (Sunlight). In the Twenty-Eight Mansions, the Xu mansion contains two red stars, symbolizing the Grand Minister (the chief minister overseeing all officials), who is responsible for northern cities and temple worship, as well as clouds, winds, death, mourning, and weeping. Nine feet below this star is the central path along which the sun, moon, and five planets move. This star is bright and large, bringing peace and tranquility to the world. The Wei mansion also has three red stars in this position, symbolizing the Heavenly Treasury, also known as the Heavenly Market or the House with a Roof, representing the Son of Heaven's palace. Nine feet below this star is also the central path of the sun, moon, and five planets; it governs building houses to shelter from wind and rain, the rites of tombs and temple worship, and is also a type of Grand Minister's position, overseeing the harvest of the five grains. Among the nine stars, the White Star of the First is directly in this position, while the Purple Star of the Ninth shines opposite, with the White Star of the Eighth on the left and the White Star of the Sixth on the right, flanking it. This is the palace where the Heavenly Emperor initiates the beginning of the year.

凡坎龍起租，骨脈分明，地局端正，到頭結穴者，為龍之上吉。若轉坤龍結穴者，定主雙生之兒，富貴可許。如旋申起勢，轉正坎出面結者，亦主科甲富貴。又有翻身逆勢，旋申由午結回龍顧租，必得局法端正，砂水秀麗，定主翰苑才名，日近天顏，富而好禮。又主雙生之兒，又生六指之人。如壬癸起祖，旋申入辰，轉乙出面者，主產武略將帥之職，英俊雄偉之才。若巽山起祖，由坎出面結者，主生雙女。兌龍亦同，主家財消散。

Whenever the dragon of the Kan (Water) direction originates from the ancestral mountain, with clear main ridges and branches, and the landform is upright and proper, and it finally forms a site, it is considered the best among dragons. If it turns into the dragon of the Kun (Earth) direction and forms a site, it will certainly produce twin children and may achieve wealth and honor. If it winds around to the Shen (Metal) position and then turns back to the original Kan direction to form a site, it also indicates success in the imperial examinations and wealth. There is another type where the dragon turns back and moves against the original trend, winding from the Shen position through the Wu position to form a "returning dragon to pay respects to the ancestral mountain" pattern, where the site faces back towards the ancestral mountain. As long as the site is properly arranged and the surrounding hills, water, and streams are beautiful, the person will certainly enter the Hanlin Academy, be known for literary talent, often be close to the emperor, have a wealthy and refined family, and also produce twin children, and even people with six fingers. If the ancestral mountain originates from the Ren or Gui direction, winds into the Chen position, and then turns to the Yi position to form a site, it indicates the emergence of outstanding talents who understand military strategies and are capable of commanding generals. If the ancestral mountain originates from the Xun (Wind) direction and forms a site facing the Kan direction, it indicates the birth of twin daughters. The same applies to the dragon of the Dui (Lake) direction, which also indicates the dispersal of family wealth.

《易》曰：“癸屬北方之陰水，納卦於坎，為天干之十數。”故《卜易》曰：“坎水戊寅外戊申。”癸、戊二干隸坎，時令仲冬之末。太陽大寒到山，大暑到向；天帝小寒到山。天星曰陰光，女宿四星赤居其所，為天之少府，掌管書機。又為須女、賤妾之稱，婦職之小也。主布帛、裁制、嫁娶。下九尺為日、月、五星之中道。其星明則文士現，五穀豐，女工昌盛，府庫充盈。

The Zhou Changes say: Gui belongs to the northern Yin water, and in the Najia stem assignment it is included in the Kan trigram, occupying the tenth position among the ten heavenly stems. Therefore, the Book of Divination says: "Kan water is Wuyin outside and Wushen inside." Both Gui and Wu heavenly stems belong to the Kan trigram. In terms of the season, it corresponds to the end of the second lunar month. The sun reaches the Gui mountain direction at the beginning of the Great Cold solar term, and faces the Gui direction at the beginning of the Great Heat solar term. The heavenly emperor reaches the Gui mountain direction at the beginning of the Lesser Cold solar term. The star corresponding to the Gui position is called "Yingguang." Four red stars of the female mansion are located here, symbolizing the heavenly Lesser Treasury, which manages documents and confidential affairs. It is also called "Xunü," implying a lower status of a concubine, referring to the lower rank among women, who is in charge of textiles, cutting and sewing, and marriage affairs. Nine feet below this star is the middle path where the sun, moon, and five planets travel. When this star is bright, it brings forth many literary men, abundant harvests of grain, thriving textile work, and well-filled treasuries.

凡癸龍起祖，旋申入辰轉乙出面結穴者，主生英雄豪傑，才堪將帥。如旋申起勢，轉正坎出面結者，主科甲富貴。若轉坤龍結穴者，富貴雙全。如翻身逆勢，旋申由午結回龍顧祖，定主科甲翰苑，又主雙生之兒、六指之人。與坎宮同推。

If the癸 dragon originates from the ancestral mountain, winds around and enters the申 position, then turns into the辰 position, and finally turns to the乙 position to form a front-facing site, it indicates the birth of heroes and outstanding talents capable of assuming command. If it winds around in the申 position and turns back to the正坎 position to form a front-facing site, it signifies success in the imperial examinations and wealth. If it turns into the坤 dragon to form a site, it brings both wealth and honor. If it turns around and faces back, moving against the usual trend, winding from the申 position through the午 position to form a returning dragon looking back at its ancestors, it certainly indicates success in the imperial examinations and entering the Hanlin Academy, as well as the birth of twins or people with six fingers. These methods of interpretation are the same as those used for the Kan palace.

《易》曰：“丑屬陽土，東北之界，納甲於兌，金庫於丑。”地支之二數，時令季冬。太陽小寒到丑山，小暑到未向。天帝大寒到丑山。天星曰金牛，又曰斗牛。牛宿六星赤居其所，為天之關梁，主犧牲之事。日、月、五星貫之為中道。上二星，主道路；次一星，主關梁；又次二星，主南夷。其上二星，一曰積路，一曰積火，主道路；中間一火星，主關梁、牛馬；次下三星，主南越。星明大則王道，天下安，牛馬廣；不明，則牛馬瘟疫。

The Zhou Changes say that the Earthly Branch Chou belongs to Yang Earth, is located at the boundary of the Northeast direction, and is assigned the Heavenly Stem according to the Najia system, entering the Dui trigram. In the Five Phases, the "m墓库" of Metal is located at Chou. Chou is the second position in the twelve Earthly Branches, and corresponds to the season of late winter. The sun reaches the Chou direction during the Xiaohan solar term, and faces the Wei direction during the Xiaoshu solar term. The heavenly emperor reaches the Chou direction during the Dahan solar term. The celestial star corresponding to the Chou position is called "Jin Niu," also known as "Dou Niu." Among the twenty-eight mansions, the Niu mansion has six red stars located here, symbolizing the heavenly pass and bridge, overseeing the sacrificial livestock used in worship. The sun, moon, and five wandering stars pass through this area, forming the central path. The two stars above the Niu mansion govern roads, the next one governs the pass and bridge, and the following two govern the southern barbarians. The two stars above are named "Ji Lu" and "Ji Huo," both governing roads. The middle star, which is a fire star, governs the pass and the cattle and horses. The three stars below govern the southern Yue region. When these stars are bright and large, it is a sign of the king's path being smooth, the world at peace, and cattle and horses flourishing; when the starlight is dim, there are many epidemics among cattle and horses.

《易》曰：“丑居東北。”以八白同宮，貪狠一星，在紫微之北下照丑地。在天為四金，在時為四季。然天市垣中，天機一星傍照丑地。故丑龍起祖，骨脈分明，為龍之上吉，定產富貴之人。其龍不可與癸同行，切宜詳細。如兌龍起祖，入艮由震出面結穴者，主產文武全才之士，威鎮邊夷。若艮龍起祖，由丙入庚結穴者，主科甲奕世、丁財大旺。若亥龍起祖，入艮轉未結穴者，主大富，乃得牛羊發家。

The Zhou Changes say that the Chou position is located in the Northeast. It shares the same palace as the eight white star, and also has the star 'Tanlang' shining down upon it from the north of the Purple Micro垣. Tanlang belongs to the category of four metals in the heavens, and corresponds to the last month of the four seasons, which is the earth month. Additionally, the star 'Tianji' in the Tianshi垣 also shines beside the Chou position. Therefore, if a dragon originates from Chou with clear ancestral mountains and distinct main and branch veins, it is an excellent dragon, destined to produce wealthy and distinguished people. This dragon must not run together with the Gui position's vein, and it must be carefully distinguished. If a dragon originates from the Dui position, enters the Gen position, and then emerges at the Zhen position to form a nest, it will produce men of both literary and military talent, whose fame will subdue the border tribes. If a dragon originates from the Gen position, moves from the Bing position to the Geng position to form a nest, it will produce generations of successful candidates in the imperial examinations, with a flourishing population and great wealth. If a dragon originates from the Hai position, enters the Gen position, and then moves to the Wei position to form a nest, it will bring great wealth, and the prosperity will be based on raising cattle and sheep.

《易》曰：“艮，止也。艮其背，不獲其身。行其庭，不見其人，無咎。”位居東北，艮以止之，而生意收斂於不過。時令於春，曰：“成言乎艮。”生克嗣續，成終開始，則一陽凝止於外，而為之有待也。此帝之無為而為，不為也。大寒，天帝司丑，太陽臨子，交會於子丑之間，萬物成終成始。太陽逆行，天帝順行，故丑寅輔艮。艮得上爻一陽初生，故春之時令得艮之陽爻而發。

The Zhou Changes say: "Gen signifies stopping. When stopping occurs at the back, one becomes unaware of one's own existence; entering his courtyard, one does not see anyone, thus there is no error." Gen is located in the Northeast, used to stop the vital energy, making the vitality converge rather than excessive. In terms of the seasons, it corresponds to spring. The Sayings on the Hexagrams state "the statement is made in Gen": the continuous generation and mutual overcoming, descendants following one another, a year here both ending and beginning again, a single line of yang energy solidifying externally, quietly waiting for the right moment. This is precisely the heavenly emperor doing nothing yet achieving everything, appearing inactive yet actually acting. At the time of Great Cold, the heavenly emperor governs the Chou position, the sun is at the Zi position, and both meet between Zi and Chou. All things have both an end and a beginning. The sun moves backward, the heavenly emperor moves forward, so Chou and Yin support the Gen position. The topmost line of the Gen hexagram is the first emergence of yang, thus the season of spring is initiated by this single yang line of the Gen hexagram.

天星曰陽機，又曰陽樞。斗宿六星赤居其所，為天廟也。五星貫其中，為日、月之正道。五帝坐其宮，天市垣中其星最明赤者主之。天市，全貨之府，為丞相、太宰之位，酌量政事之宜，褒進賢良，永受爵祿。南二星魁，天梁也。中央二星，天相也。北二星，天府庭也。亦為受命之期，將有天子之事占於南斗。其魁第一星主吳，第二星主會稽，第三星主丹陽，第四星主豫章，第五星主廬江，第六星主江州。六星欲其均明，則天下安泰，風雨順時，君民安康，五穀豐熟。

The heavenly star corresponding to the position of Gen is called "Yang Ji," also known as "Yang Shu." The six red stars of the Dipper mansion are located here, symbolizing the heavenly palace. The five planets pass through this area, representing the correct path of the sun and moon. The five heavenly emperors preside over this palace. The brightest and red star in the Tian Shi Yuan (Heavenly Market Enclosure) oversees this area. Tian Shi Yuan is the repository of all goods, symbolizing the positions of the prime minister and the grand steward. It weighs the appropriateness of governance, rewards and promotes virtuous officials, and ensures long-term honor and salary. The two stars to the south of the Dipper are called Tian Liang, representing the Dipper's handle. The two in the center are called Tian Xiang, and the two to the north are called Tian Fu Ting. This area also symbolizes the timing of receiving heavenly mandate. Whenever there is an event concerning the Son of Heaven, one should observe the Southern Dipper. The first star of the Dipper's handle governs Wu, the second governs Huiji, the third Danyang, the fourth Yuzhang, the fifth Lujiang, and the sixth Jiangzhou. These six stars should be evenly bright for the world to be peaceful and prosperous, with harmonious weather, the sovereign and people in health, and abundant harvests of grain.

凡艮龍起祖，卓拔高拱如華蓋、如文筆、如玉印、如武金、如貪狼、華蓋者，蓋下出木星如此，出脈過峽，一起一伏，一灣一曲，起伏盤旋到頭結穴者，為龍之吉。其龍不可與寅同行，謂之八煞龍，切宜詳細，先賢所忌。若得單清過脈，地局端正，砂水全備，主星拱峙者，為龍之最吉者也。

Whenever the dragon mountain (Geng) originates from the ancestral mountain, the mountain shape is upright and towering, with forms resembling "Huagai" (a mountain with a flat top and hanging sides like a carriage canopy), or "Wenbi" (a sharp, pointed mountain like a pen), or "Yuyin" (a square mountain like a seal), or "Wujin" (a strong and round mountain resembling gold), or "Tanlang" (one of the nine stars, a mountain with a rounded head and straight body, sharp and cone-like). The "Huagai" refers to a mountain with a canopy shape, from which another peak resembling a Jupiter mountain is drawn. When such an ancestral mountain draws its dragon pulse and travels through the "guoxia" (a narrow and contracted part of the dragon pulse between its undulations), it moves up and down, bends and turns, winding down to the end where it forms a cluster, this is considered a good dragon. This dragon must not travel together with the pulse from the寅 position, which is called "Bashashen" (a forbidden position in the hexagram that should not be shared by the dragon). It is essential to distinguish carefully, as this was a caution from previous sages. If one can obtain a single, pure pulse, with a proper terrain, surrounding hills, water, and streams all complete, and the main star surrounding and facing, this is the most auspicious dragon.

如華蓋下出脈，有木星結穴者，主出侍郎、尚書之官；中格龍科甲、翰林；下格龍主科貢秀士。如文星上木下水結穴者，上格龍主文章顯達，職兼文武；中格龍主科甲道院，下格龍主科貢人才。如玉印方正之山，小土星出脈結穴者，上格龍主科名高顯，爵祿萬鍾；中格龍主腰金五馬；下格龍主富，出重義之人。

If a mountain shaped like a heavenly canopy has a vein emerging from its base, and the site is formed by the Wood Star Peak, it indicates a person who will hold the rank of Deputy Minister or Minister. A medium quality dragon will produce someone who passes the imperial examination and enters the Hanlin Academy. A lower quality dragon will produce a candidate for the imperial examination or a scholar. If the mountain peak is shaped like a literary brush, with the upper part forming a wooden shape and the lower part a water shape (sharp at the top and undulating below), and the site is formed by this, the top quality dragon will result in literary success and a position combining both civil and military roles. A medium quality dragon will result in passing the imperial examination and serving in a Taoist temple. A lower quality dragon will produce candidates for the imperial examination or scholars. If the mountain is square and shaped like a jade seal, and the site is formed by a small hill with a flat top and square body, the top quality dragon will result in prominent academic achievements and abundant titles and honors. A medium quality dragon will result in holding a golden seal and traveling in a carriage pulled by five horses. A lower quality dragon will result in wealth and people of strong sense of justice.

如武金者，其星雄偉，體勢尊嚴，故謂之武，即獻天金。雲中金出脈結穴者，上格龍主出大將，征伐邊境，名傳四海；中格龍主田聯阡陌，出臺鎮閫府；下格龍主鉅富，主出蠢俗燥烈之人。如華蓋，蓋下有木星而出結穴者，上格龍主翰林臬臺，中格龍主尚書侍從，下格龍主科甲府道。如金星結者，主科甲屏翰，大發文章。如木星結者，主臬臺開府。如水星結者，主出科貢秀士。如火星結者，主生燥烈之人。如土星結者，主鉅富。

The term "Wu Jin" refers to a type of mountain peak that is majestic and dignified in appearance, hence called "Wu," which also means "Celestial Gold." If the mountain ridge originates from "Yunzhong Jin" (a golden-shaped mountain rising high into the clouds), the top-grade dragon mountain produces great generals who serve on the frontier and gain fame throughout the land; the middle-grade dragon mountain produces landowners with extensive fields and local commanders; the lower-grade dragon mountain produces wealthy families but also individuals who are rough and impetuous. If the mountain forms a "Huagai" shape with a Jupiter peak originating from beneath, the top-grade dragon mountain produces scholars entering the Hanlin Academy and serving as provincial inspectors; the middle-grade dragon mountain produces officials holding high-ranking positions and attendants to the emperor; the lower-grade dragon mountain produces candidates who pass the imperial examinations and hold positions as prefects or regional governors. If the mountain forms a Jupiter peak, it indicates success in the imperial examinations and a prominent position as a key minister, with great literary achievements. If the mountain forms a Wood peak, it indicates serving as a provincial inspector and establishing a government office. If the mountain forms a Water peak, it indicates producing candidates for the imperial examinations and scholars. If the mountain forms a Fire peak, it indicates a person with a fierce and impetuous temperament. If the mountain forms a Earth peak, it indicates great wealth in the family.

《易》曰：“寅屬東北之陽木。納卦於離，地支之三數，火土之長生位。”時令於春。太陽大雪到寅，芒種到申向；天帝雨水到寅山。天星曰天培，又曰功曹。箕宿四星赤居其所。箕為天津，又為後宮，后妃之府。上六尺為日、月、五星之中道。若五星臨箕、壁、參、軫四官，則風雨驟至；纏度不開，則久雨不晴。又主口舌之神，前二星為舌端，動則大風，不出三日即應。其星明則五穀熟，其星赤則大旱。

The Zhou Changes say that the earthly branch Yin belongs to the Northeast direction and is yang wood. In the system of Najia stem assignment, it is associated with the trigram Li (Fire). Yin is the third position among the twelve earthly branches, and it is also the place where the qi of fire and earth first begins to grow. In terms of the seasons, it corresponds to spring. The sun reaches the Yin position at the beginning of the Great Snow solar term and faces the Shen direction at the Grain in Ear solar term. The heavenly emperor reaches the Yin mountain at the Rain Water solar term. The heavenly star corresponding to the Yin position is called Tianpei, also known as Gongcao. Among the twenty-eight mansions, the Ji mansion has four red stars located here. The Ji mansion is also called Tianjin, and it symbolizes the palace of the queen, the residence of the concubines. The Six at the Top of the Ji mansion is the middle path where the sun, moon, and five planets travel. If the five planets pass through the Ji, Bi, Shen, and Zhen star officials, there will be sudden storms and heavy rains. If their movement is blocked and does not disperse, there will be prolonged rain without clearing. The Ji mansion is also the deity governing disputes and words, with the first two stars symbolizing the tongue. Once they become restless, there will be strong winds, and within three days, the event will surely occur. If this star is bright, the five grains will mature; if it turns red, there will be a great drought.

寅乃天培所居之位，又得貪狼天樞一星下照寅地，北斗之天柱八白之傍照，為龍之上吉者也。其龍不可與艮同行，謂之八曜行龍，先賢所忌，切宜詳細。若坤、乙二龍起祖，由坎入離結穴者，定產富貴顯宦之人。若乾龍起祖，轉坎入乙結穴者，主發福貴，出顯宦。如離龍起祖，由壬轉寅正出結穴者，主離鄉發貴。

Yin is the direction where the celestial stem star resides, with the stars Tanlang and Tianshu shining downward over Yin, and the Big Dipper's pillar and the star Baibai supporting it on the side, making it an upper auspicious dragon. This dragon must not travel together with the Gen direction's ridge, which is called "Bazhao Xinglong" (the eight malevolent stars of the primary hexagram accompanying the dragon), which is disliked by previous sages and must be carefully distinguished. If the Kun dragon or the Yi dragon originates from the ancestral mountain, and then turns from the Kan direction to the Li direction to form the climax, it will certainly produce wealthy and prominent officials. If the Qian dragon originates from the ancestral mountain, turns from the Kan direction to the Yi direction to form the climax, it will bring about wealth and honor, producing prominent officials. If the Li dragon originates from the ancestral mountain, turns from the Ren direction to the Yin direction, forming a straight pulse and climax, it will indicate success and prominence away from the hometown.

《易》曰：“甲屬東方陽木。納卦於乾，為天干之首。”故《卜易》曰：“乾金甲子外壬午。“時令仲春。驚蟄節，二月也。天帝司甲，太陽臨亥。八月太陽到庚向。天星曰陰璣。尾宿九星赤居其所，后妃之府。北一丈為天之中道。室宿、尾宿二星，是九子星也。其星明大，則主壬、甲二方墳塋多子孫。

The Zhou Changes say: Jia belongs to the yang wood of the east, and through the Najia stem assignment it is included in the Qian trigram, which is the first among the ten heavenly stems. Therefore, the Book of Divination says: "Qian metal corresponds to Jiazi, and Renwu." In terms of the seasons, it corresponds to the middle of spring, the Jiashen solar term, which is the second month. When the heavenly emperor governs the position of Jia, the sun is located at the亥 position; by the eighth month, the sun is directly facing the direction of Geng. The heavenly star corresponding to the Jia position is called "Yin Ji." Among the twenty-eight mansions, the Tail mansion contains nine red stars, symbolizing the dwelling place of the empress. To the north of it, one zhang is the central axis of heaven. The Tail mansion and the Encampment mansion are collectively called "Jiu Zi Xing." When these two groups of stars are bright and large, they indicate that the descendants of tombs in the directions of Ren and Jia are numerous.

《易》曰：“甲陽木。納卦於乾，天干之陽木。”帝宿初出北斗，若五權星下照其旁，主文章之府、宰相之官。凡甲龍起祖，單清過脈，地局端正，砂水全備，正出面者，為龍之上吉。若乾龍起祖，由坤轉乙正甲出面結穴者，定主少年科甲、蜚聲魁第。若坤龍起祖，入坎轉寅結穴者，主產文武雙全之才，科甲才名之貴。若午龍起祖，轉乾入坎，由辰出脈結穴者，產狀元宰相，出王侯太尉之官。若坎龍起祖，由坤入癸轉申結穴者，主大富小貴，人丁不旺。

The Zhou Changes say that Jia is a yang wood stem, and through the process of Najia, it is assigned to the Qian trigram, belonging to the category of yang wood in the heavenly stems. When the imperial mansion star emerges from the Big Dipper, if five authority stars are nearby shining downward, it indicates the presence of a repository of literary achievements and the position of a prime minister. Whenever a dragon mountain originates from Jia, with a single and pure ridge line, the terrain is upright, the surrounding hills and waters are complete, and the mountain shape is clearly visible, it is considered an excellent dragon. If a dragon originates from Qian, passes through the Kun position, then turns to the Yi position, and finally forms a hill at the Jia position, it certainly indicates that the person will achieve success in the imperial examination at a young age, ranking high and gaining widespread fame. If a dragon originates from Kun, enters the Kan position, then turns to the Yin position, and forms a hill there, it indicates the emergence of a talented person who is skilled in both military and literary fields, achieving fame through the imperial examination and literary reputation. If a dragon originates from Wu, turns to the Qian position, enters the Kan position, and then forms a hill at the Chen position, it indicates the emergence of a top scholar, a prime minister, and high-ranking officials such as kings, marquises, and generals. If a dragon originates from Kan, enters the Ji position, then turns to the Xin position, and forms a hill there, it indicates great wealth but not high official rank, and a lack of prosperity in family lineage.

《易》曰：“震，動也。震，亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。”位居正東，雷以動之，發其生意。《易》曰：“帝出乎震而陽始，而氣機於是萌動焉。”時令正春。春分天帝到卯，太陽在戌，卯戌交會，故卯與戌合，甲乙輔震，正春之令也。萬物發生，故曰：“帝出乎震。”

The Zhou Changes say: "Zhen represents movement. The Zhen hexagram is smooth and unimpeded. When thunder suddenly roars, people are startled and trembling, but after the thunder has passed, they resume talking and laughing freely. Thunder shakes a hundred miles, yet the person performing the ritual does not lose his spoon or the wine called chang." The Zhen position is in the direction of Due East, and thunder is used to stimulate it, awakening the vitality of all things. The Zhou Changes also say: "The Emperor comes forth from Zhen." Yang energy begins here, and the vital energy starts to stir. In terms of the seasons, this corresponds to the beginning of spring. At the time of the Vernal Equinox, the Emperor arrives at Mao, and the sun is at Xu, with Mao and Xu meeting, so Mao and Xu are combined; Jia and Yi support the Zhen hexagram, which is the season of the beginning of spring. All things begin to sprout and grow, hence it is said, "The Emperor comes forth from Zhen."

天星曰陽衡，又曰天沖、天命。氐宿四星赤居其所，是天子休解之宿宮、后妃之府，又為天根。下五尺為日月五星之中道。其星明，君臣百姓共享太平。房宿四星赤居其所，為明堂，天子佈政之宮也。又為四輔，又為天駟，又為天馬，主車駕，主武，大將軍之位，掌管眾兵、三軍號令。其星明大，則天下太平，人民樂業。乃乾坤之長子，得天地之正氣。天地火星主宰輔。帝乃震也，為廉貞，皆從日之方升。帝出，得一陽初升。

The star associated with the Zhen position is called "Yangheng," also known as "Tianchong" and "Tianming." Four red stars of the Fourteenth Mansion (Di Xu) are located here, which is the dwelling place for the Son of Heaven to rest and relax, as well as the residence of the concubines. It is also called "Tiangen," and five feet below it is the central path along which the sun, moon, and five planets travel. When this star is bright, the king and his subjects will enjoy peace and prosperity. The four red stars of the Fourth Mansion (Fang Xu) are also located here, symbolizing the Bright Hall, which is the hall where the Son of Heaven issues decrees. It is also called "Sifu," "Tiansi," and "Tianma," governing chariots and military affairs, symbolizing the position of the Grand General, who commands the army and the orders of the three armies. When this star is bright and large, the world will be peaceful, and the people will live in peace and contentment. Zhen is the eldest son born from Qian and Kun, inheriting the righteous energy of heaven and earth; the fire star in the world governs the role of assisting. The place where the Heavenly Emperor emerges is precisely Zhen, paired with the ninth star "Lianzhen," both symbolizing the moment when the sun is just rising. The Heavenly Emperor departs from here, obtaining the energy of the first yang.

凡震龍起祖，出脈過峽，地局端正，震龍行度，骨脈分明，火星結穴者，主產文武全才，三公將相之人。若廉貞起祖，震山出面，庚水朝來，定產燥烈之人，必為上將，斬砍自伏，武鎮邊奪。如艮龍起祖，出面由亥入庚，骨脈分明，地局端正結穴者，主產文武，定出賢士。若亥龍起祖，一峰獨出，由丙入艮結出脈穴者，定出科甲翰苑才名之貴。

Whenever a dragon mountain originates from the Zhen direction, if its pulse is drawn and passes through a pass, the terrain is upright and proper, and the degree of the Zhen dragon's movement is appropriate, with clear main ridges and branches, and if the hill forms a knot with a fiery mountain (a mountain shape sharp and towering like a flame), it will produce a person who is both literary and martial, capable of holding high official positions such as the Three Excellencies and generals. If the origin is from the Lianzhen star (one of the nine stars, with a mountain shape resembling a flame rising, steep and rocky), and the mountain in the Zhen direction is prominent, with water from the Geng direction coming to face, it will certainly produce a person with a fierce and strong character, who will certainly become a top general, making enemies submit upon his arrival, and using martial skills to guard the borders and gain military achievements. If the origin is from the Gen dragon, after the mountain appears, it turns towards the亥 position and then to the Geng position, with clear ridges and branches, and a proper terrain forming a knot, it will produce literary and martial talents, certainly producing virtuous scholars. If the origin is from the亥 dragon, with only one peak rising alone, and the pulse turns from the Bing position to the Gen position to form a knot, it will certainly produce a person who gains fame through the imperial examination and enters the Hanlin Academy, achieving prestige through literary talent.

震龍出脈，左不可兼甲，右不可兼乙，甲納於乾為孤，乙納於坤為虛。震為坤之八煞，惡人來了，是以甲孤乙虛，帶乾坤龜甲之氣，必主滅門絕門。古云：“陰陽相乘，禍咎踵門。”言龍不可陰陽雙來，故禍咎踵門，切宜慎之。如卯龍不可兼甲乙之類。

The dragon pulse of Zhen (Thunder) is drawing out, and on the left side it must not be accompanied by the Jia stem, while on the right side it must not be accompanied by the Yi stem. The Jia stem, when assigned according to the Najia system, belongs to Qian (Heaven), which indicates 'solitude'; the Yi stem, when assigned according to the Najia system, belongs to Kun (Earth), which indicates 'emptiness'. Zhen is also located in the eighth evil direction of Kun, so evil energy follows. Therefore, the presence of Jia (solitude) and Yi (emptiness) together with the energies of Qian and Kun, forming a path of the tortoise shell and the dragon scale, inevitably leads to the decline and extinction of the family. An old saying states: 'When yin and yang multiply together, calamity follows closely.' It refers to the fact that the dragon pulse must not have both yin and yang energies coming together, otherwise calamity will follow one after another. Therefore, one must be cautious. For example, the卯 (Mao) dragon must not be accompanied by Jia or Yi, and similar rules apply to others.

“陰陽相配，福祿永貞。”言水與向宜陰陽相配。如坤水來，立乾向；乾水來，立坤向。巽水來，立卯向；卯水來，立巽向。午水來，立子向；子水來，立午向。酉水來，立艮向；艮水來，立酉向。此陰陽相配之法。老父配老母，長男配長女，中男配中女，少男配少女，此水配向是八卦夫婦相配法。

"The yin and yang complement each other, bringing lasting blessings and sincerity" refers to the principle that incoming water and the facing direction should be yin and yang complements. For example, if water comes from the坤 (Kun) direction, then the facing direction should be乾 (Qian); if water comes from the乾 (Qian) direction, then the facing direction should be坤 (Kun); if water comes from the巽 (Xun) direction, then the facing direction should be卯 (Mao); if water comes from the卯 (Mao) direction, then the facing direction should be巽 (Xun); if water comes from the午 (Wu) direction, then the facing direction should be子 (Zi); if water comes from the子 (Zi) direction, then the facing direction should be午 (Wu); if water comes from the酉 (You) direction, then the facing direction should be艮 (Gen); if water comes from the艮 (Gen) direction, then the facing direction should be酉 (You). This is the principle of yin and yang complementation: the old father is paired with the old mother, the eldest son is paired with the eldest daughter, the middle son is paired with the middle daughter, and the youngest son is paired with the youngest daughter. This method of matching incoming water with the facing direction is the way of the couples in the Eight Trigrams.

水是生成，向是人立，是以立向有轉移之巧。乾坤，老父母，是八十之數；震巽，長男長女，是六十之數；坎離，中男中女，是四十之數；艮兌，少男少女，是二十之數。數者，壽也。所以云：“艮龍酉水立向丙，少年科甲須文章。”又云：“巽水滔滔走入庚，震龍未向狀元生。”故陰陽相配，福祿永貞。“水是天地生成，向是先賢傳度。”可知矣。

Water is naturally formed by heaven and earth, but direction is established by human beings, so setting a direction can have flexible and adaptable methods. Qian and Kun are the old father and mother, paired with the number eighty; Zhen and Xun are the elder son and daughter, paired with the number sixty; Kan and Li are the middle son and daughter, paired with the number forty; Gen and Dui are the young son and daughter, paired with the number twenty. The numbers mentioned here refer to lifespan. Therefore there is a mnemonic saying: "Gen dragon from the west, direction set to Bing, young man will pass the examination through his writings." This means that if the dragon comes from the Gen direction and the water comes from the west, and the direction is set to Bing, then a young man can pass the examination through his writings. Another saying is: "Water from Xun flows endlessly into Geng, dragon from Zhen with direction set to Wei, will produce a状元." This means that if the water from the Xun direction flows endlessly into the Geng direction, and the dragon comes from the Zhen direction with the direction set to Wei, then a状元 will be produced. It is evident that yin and yang must be properly matched for blessings and honors to be long-lasting and firm. "Water is naturally formed by heaven and earth, direction is the law passed down by predecessors," this principle can now be understood.

這等看來，雙山長生水法全不用了。長生水法，世人未索其解，半假半真。

According to this, the method of double mountain long life water is completely unnecessary. As for the method of long life water, people have never thoroughly investigated its principles, with half of it being true and half being false.

其法謂之左右旋，左水到右為甲、庚、丙、壬四陽局。甲木生在亥，丙火生在寅，庚金生在巳，壬水長生在申。如亥水來，立甲向，未水去為歸墓；而不在未上去，則又曰“水出辰巽是衰方”，曰“惟有衰方可去來”，謂之甲木局。若依八卦水法算，犯祿存水上堂。祿存一名孤曜，一名絕體，不吉明矣。

That method is called left rotation and right rotation: water flowing from the left to the right belongs to the four yang directions of Jia, Geng, Bing, and Ren. Jia wood is born in Hai, Bing fire is born in Yin, Geng metal is born in Si, and Ren water is born in Shen. For example, if water comes from the Hai direction, then the direction of the building should be set to Jia. If the water flows out from the Wei direction, it is called returning to the storage; however, it is not allowed for the water to flow out from Wei, so they instead say "water flowing out from Chen and Xun is the declining direction," and also say "only the declining direction can be the place for water to come and go," which is called the Jia wood direction. If we calculate according to the eight trigrams water method, this exactly violates the straight flow of禄存 water into the bright hall.禄存 is also called "solitary bright star" and "absolute body," and its inauspiciousness is obvious.

又寅甲水來作火局，立丙向，丙火生在寅，水出戌；而不能出戌者，則曰“出未坤是衰方”。依八卦水法，寅是廉貞，甲是破軍，必生癆病惡疾，人命、官事、家財不了，官事不休。偽書云：“亥龍丙向夾蛇扦，富貴旺牛田。寅甲水來逐，穿紅並著綠。”庸師一見亥龍入首，寅甲水來，就言此四句俗話，殊不知賣盡牛田，惡疾染身，身上紅紅綠綠，果如穿紅著綠的郎君，一世也不脫下，除死方休。

For example, if water comes from the寅 (Yin) and甲 (Jia) directions and forms a fire formation, the direction of the house should be set towards丙 (Bing). This is because the fire element's growth (长生) is in寅, so the water should flow out from the戌 (Xu) direction. However, it is also said that water should not flow out from戌, so it mentions 'flowing out from未 (Wei) and坤 (Kun) is the declining direction'. According to the Eight Trigrams water method, the寅 position belongs to the star 廉贞 (Lianzhen), and the甲 position belongs to 破军 (Pojun), which will certainly bring about tuberculosis and other diseases, legal troubles, depletion of family wealth, and continuous disputes. Some fake books say: 'When the亥 (Hai) dragon enters the site and the direction is towards丙 (Bing), with the snake cut in between, it brings wealth and prosperity to the fields of cattle.' A mediocre geomancer, upon seeing the亥 dragon entering the site and water coming from寅 and甲, will immediately recite these four lines. But he doesn't realize that after burial, the cattle fields will be sold off completely, and the person will suffer from chronic illness, with red and green patches on their body, looking like a nobleman dressed in red and green all his life, unable to get rid of it unless he dies.

又巳水來作庚金局，立庚向。庚金生在巳，水出丑。此局為後天夫婦相配則上吉；而若放戌乾衰方水，則重妻瞽目，不吉矣。又申水來，作壬水局，立壬向，壬水生在申，水出辰，則大富大貴之局。此水不可出衰方，丑艮水一去，則主乞丐、出僧道。

For example, if water comes from the Si direction and forms a Geng metal pattern, facing towards Geng, since Geng metal is born in Si, and the water flows out from the Chou direction, this pattern is considered very auspicious according to the later Heaven and Earth Trigrams' concept of harmonious pairing. However, if the water flows away from Xu or Qian, which are directions of decline, it indicates the need for a second wife and the occurrence of blind people in the family, which is inauspicious. Another example is when water comes from the Shen direction and forms a Ren water pattern, facing towards Ren. Since Ren water is born in Shen, and the water flows out from the Chen direction, this is a pattern of great wealth and honor. This water should not flow towards declining directions; if it flows away from Chou or Gen, it will lead to becoming a beggar and the sons and daughters leaving home to become monks or Taoist priests.

又有右水到左為乙、丁、辛、癸四陰局，乙木生在午，丁火生在酉，辛金生在子，癸水生在卯。如午水來，立乙向，為乙木生在午，水出戌；而不能出戌，子水去為病水去，最妙；若出衰方，則不吉矣，謂之吉地葬凶，反生禍矣。酉水來，立丁向，為丁火生在酉；水出丑，上吉；丁納於兌，為納甲水，最秀，主少年發達，男清女秀；若放辰水去，則不吉矣，主投河自縊，缺唇露齒。

There are also cases where water flows from the right to the left, belonging to the four yin sectors: Yi, Ding, Xin, and Gui. Yi wood is born in Wu, Ding fire is born in You, Xin metal is born in Zi, and Gui water is born in Mao. For example, if water comes from the Wu direction, the house should face Yi. Since Yi wood is born in Wu, the water should flow out from Xu. If it cannot flow out from Xu, then the water from Zi should be considered as the sick position, which is the most skillful. If it flows out from the decline position, it is not auspicious, which is called a good place but causing misfortune, leading to calamity. If water comes from the You direction, the house should face Ding. Since Ding fire is born in You, the water should flow out from Chou, which is the best. Ding in Najia belongs to Dui, which is the water of Najia, very clear and refined, indicating early success in youth, handsome men and beautiful women. If the water flows out from Chen, it is not auspicious, indicating someone drowning or hanging themselves, and the family may have people with protruding mouths and teeth.

子水來，立辛向，為辛金生在子；水出辰，則不吉；子坎卦，坎為中男，四十歲；辛，巽卦，巽為長女，六十歲；四十歲男子娶六十歲婦人，有生育乎？無生育乎？子水來破了陰局，子為沐浴之水，又為軍盜之水，主男為盜、女為娼，說也嚇人！若水出未方，則二房有救了。辛，巽卦，巽為風，為長女；未，震卦，震為雷，為長男；得夫婦相配之義，又得雷風相薄之局，則主丁財大旺，富貴綿遠。

The water comes from the Zi direction, and the direction facing is Xin. Because the metal of Xin is born in Zi; if the water flows out from the Chen direction, it is not auspicious. Zi belongs to the Kan hexagram, which represents the middle son, and is paired with the number forty; Xin belongs to the Xun hexagram, which represents the elder daughter, and is paired with the number sixty. A man of forty marrying a woman of sixty, can he still have children? It is feared that he cannot. The arrival of Zi water breaks this yin structure. Zi is water that is in the stage of bathing, and it is also water that signifies military conflict and banditry, indicating that men may become bandits and women may become prostitutes, which is frightening to speak of. If the water is placed to flow out from the Wei direction, then the two sons and daughters will be saved: Xin belongs to the Xun hexagram, which represents wind and the elder daughter; Wei belongs to the Zhen hexagram, which represents thunder and the elder son. This matches the meaning of a husband and wife being paired together, and forms a situation where thunder and wind interact, thus leading to a flourishing population and wealth, and long-lasting prosperity.

若論歸藏一事，全在一局。見陽水來、陽水去，立陽向；陰水來，陰水去，立陰向，則萬無一失。雖無龍與穴，卻無禍到也，平安。而癸水生在卯者，與此同推。可恨呂才作《銅函經》，用此雙山五行，將來日後預習成風，不知要害幾多良民，則知其心大不良也。

As for the matter of water converging and settling, it depends entirely on the overall situation. If yang water comes and goes, then a yang direction should be established; if yin water comes and goes, then a yin direction should be established. This method is infallible. Even if the dragon pulse and the site are not particularly outstanding, it will not bring about misfortune, but ensure safety. As for the case of癸 water's growth in卯, this should also be examined using the same method. It is regrettable that Lü Cai compiled the "Tonghang Jing," adopting this dual mountain five phases system. Later generations followed this practice, leading to widespread harm to many innocent people. This shows that his intentions were not upright.

雖奉上諭，欲害蠻夷，古語云：“害人終害己。” “殺人一萬，自損三千。”又標出歌句以哄人：“乙丙交而趨戌，辛壬會而聚辰，斗牛納庚丁之氣，金羊收癸甲之靈。”詞句雖好，讀則甘甘有味。這多書，駝子習地者，無一人不遵其法。貧衲力止不聽，苦口逆耳，無奈我和尚學問不佳，眼睛又瞎，文理不通，叫貧衲那裡去講起？是以只得各從天命，事且由他。

Even if he was acting on the emperor's orders, his original intention was to deceive and harm the outsiders. But the old saying is clear: "Harming others will eventually harm oneself," and "killing a thousand will cost you three hundred." He also quoted a few lines of rhymes to deceive people: "When Bing and Yi meet, they head toward Xu; when Xin and Ren meet, they gather at Chen. The constellation Dou and Niu absorb the energy of Ding and Geng; the golden sheep gather the spirit of Ji and Jia." The words sound nice and pleasant to hear. Just based on these writings, those hunchbacked men who carry compasses and study geography all follow his methods. I tried my best to dissuade them, but no one listened. My earnest advice was not welcomed. Unfortunately, I, a poor monk with poor knowledge, poor eyesight, and poor understanding of literature, don't know how to explain it. I can only leave everything to fate and let things take their course.

《易》曰：“乙屬東方之陰木，乙納於坤，為天干之二數。”故《卜易》曰：“坤土乙未癸丑憑。”乙、癸二干隸坤。時令仲季之間。太陽霜降到乙山，穀雨到辛向；天帝清明到乙山。天星曰天官。氐宿四星赤居其所，為天子休解之宿宮，后妃之府也。前二星大，主后妃；後二星小，主妾媵。又為天根，下二尺五寸為日、月、五星之中道。其星明，則后妃奉君命，天下棉花熟，貯布廣賢。

The Zhou Changes say: Yi belongs to the yin wood of the east, and in the Najia stem assignment it is included in the Kun hexagram, which is the second of the ten heavenly stems. Therefore, the Book of Divination says: "Kun earth Yiwei Guichou." The heavenly stems Yi and Gui both belong to the Kun hexagram. In terms of the seasons, it is between the middle spring and the late spring. The sun reaches the Yi mountain direction at the time of the frost descent, and faces the Xin direction directly at the time of the rain valley. The heavenly emperor reaches the Yi mountain direction at the time of the clear and bright. The Yi position corresponds to the heavenly star called "Tian Gao." Among the twenty-eight mansions, the Dishi mansion has four red stars here, which is the dwelling place of the Son of Heaven to rest and relax, as well as the residence of the empress. The two stars in front are large, governing the empress; the two stars behind are small, governing the concubines, maids, and attendants. The Dishi mansion is also called "Tian Gen." Below it by two feet five inches is the central path along which the sun, moon, and five planets travel. When this star is bright, the empress can obey the king's orders, the world's cotton harvests are abundant, the supply of silk and cloth is ample, and virtuous talents are widespread.

《易》曰：“太乙一星赤在右，陽衡一星赤在左。”二星夾輔，下照乙地，其星在紫微之北，下照先天之坤。凡乙龍起祖，骨脈分明，地局端正，單清過脈，為龍之上吉。其龍入脈必須單乙，切不可相兼，左是卯，右是辰，卯為八煞，辰亦然也。若得坤龍起祖，由坎入離結穴者，定主名利科甲雙全。得乾龍起祖，入甲轉壬結穴者，主官居極品，又主女貴。若子龍起祖，由午入申結穴者，主丁財大旺，富貴綿遠。坤龍入穴，辛山乙向，乙水朝來，催官第一。壬龍入首，乙水坤向，當朝宰相。

The Zhou Changes say: A single red star called Taiyi is on the right, and a single red star called Yangheng is on the left. The two stars guard each other on left and right, shining downward upon the area of Yi. These stars are located to the north of the Purple Micro Enclosure, shining precisely on the position of the trigram Kun in the Earlier Heaven Trigrams. Whenever a dragon of the Yi type originates from the ancestral mountain, its main body and branches are clear and distinct, the terrain is upright and proper, and the ridge line is single and pure, this is considered the best type of dragon. When this dragon enters the ridge line, it must be pure Yi, and must not be accompanied by other positions: on the left is Mao, on the right is Chen, both of which are places of bad influence. If a dragon of the Kun type originates from the ancestral mountain, entering from the position of Kan and turning to the position of Li to form the burial site, it will certainly bring about both official rank and wealth, as well as academic success and reputation. If a dragon of the Qian type originates from the ancestral mountain, entering the position of Jia and then turning to the position of Ren to form the burial site, it will bring high official rank and also bring about the prosperity of women in the family. If a dragon of the Zi type originates from the ancestral mountain, entering from the position of Wu and turning to the position of Shen to form the burial site, it will bring about great prosperity in people and wealth, and long-lasting wealth and honor. When a Kun dragon enters the burial site, facing the direction of Xin with the mountain facing the direction of Yi, and water from the Yi direction flows in, this is the first class pattern for promoting official rank and bringing good fortune. When a Ren dragon enters the burial site, receiving water from the Yi direction and facing the direction of Kun, it will produce ministers who are prime ministers of the current dynasty.

《易》曰：“辰屬陽土，居東南之界。納甲於坎，地支五數，時令季春。”太陽寒露到辰，清明到戌；天帝穀雨到辰山。天星曰天罡，又曰亢金。亢宿四星赤居其所，是日、月之中道，為天府，天子之內朝，總理天下卿大夫之治，猶尚書也。亦為疏廟，又主疾疫。其星明，則卿大夫清正，賢士加爵，士庶樂業，疾病無。

The Zhou Changes say: The Earthly Branch Chen belongs to the yang earth element, is located at the boundary of the southeast direction, and is assigned the Heavenly Stem Kan in the Najia system. It is the fifth position among the twelve Earthly Branches, and corresponds to the season of early spring. The sun reaches the Chen position at the Cold Dew solar term, and faces the Xu direction at the Qingming solar term. The heavenly emperor reaches the Chen mountain at the Grain Rain solar term. The celestial star corresponding to the Chen position is called "Heavenly Gang," also known as "Kang Jin." The four red stars of the Kang mansion in the Twenty-Eight Mansions are located here, exactly on the middle path of the sun and moon's movement, symbolizing the imperial court, and representing the inner court of the emperor, overseeing the affairs of ministers and officials, like the Secretariat of the court. It is also called "Shu Miao," and is associated with plague and disease. When this star is bright, the ministers and officials are upright and just, virtuous men receive promotions and honors, common people live in peace and prosperity, and disease does not arise.

《易》曰：“辰在地支五位之尊，天罡所治之宮，太乙旁照之所，又得亢金一星下照辰地。”辰屬龍，亢金亦龍也。故辰龍過峽，必結大地。凡辰龍起祖，必踴躍而來，大開帳幔，起勢跌峽，大頓小伏，一行數百里，方結一穴。小則數十里，極小者數里，兩旁分枝開椏，不計其數。今以小者言之。

The Zhou Changes say: The Earthly Branch Chen is the fifth among the twelve Earthly Branches and is esteemed. It is the territory governed by the Heavenly Gang star, and the Taiyi star shines beside it. There is also the star Kangleung shining downward upon Chen. Chen corresponds to the dragon in the zodiac, and Kangleung is also associated with the dragon. Therefore, when the dragon of Chen passes through a pass, it must form a great landform. Whenever the ancestral mountain of the dragon of Chen begins, it must surge forward and rush in a grand manner, opening up a 'curtain' (a formation where the two sides of the ancestral mountain spread out like a curtain). After the formation begins, it descends into a pass, with a large drop followed by a small dip, continuing for hundreds of miles to form a single burial site. Smaller ones may travel tens of miles, and the smallest ones may cover only a few miles. On both sides, numerous branches and offshoots branch out, countless in number. Let us take the smaller ones as an example.

辰龍出脈，起伏盤旋，入甲轉乾結穴者，為龍之上吉，主產狀元，出宰相。如乾龍起祖，由坤入甲結穴者，主科甲翰苑，官居開府。若坤龍起祖，由乾入甲轉乙出面結穴者，主大富大貴，人興位顯。凡結大地，必是辰戌丑未四龍，所有辰戌丑未四龍出脈，必是幹龍，不信看京都、省郡、州城、府縣所結之處，皆是辰戌丑未龍所結，方知辰戌丑未四龍為大龍，不知何人將此為墓龍而輕之？

The dragon of the辰 (Chen) branch draws a pulse and travels, rising and falling, winding around, entering the Jia position and then turning to the Qian position to form a climax, which is the best among dragons, indicating the emergence of a top scholar and a prime minister. If the dragon originates from the Qian position, moving from the Kun position into the Jia position to form a climax, it indicates success in the imperial examinations, entering the Hanlin Academy, and holding high official positions with the authority to establish offices. If the dragon originates from the Kun position, moving from the Qian position into the Jia position and then turning to the Yi position to form a climax, it indicates great wealth and honor, a thriving family, and prominent status. Any formation that results in a large territory must be formed by the dragons of the Chen, Xu, Chou, and Wei branches; whenever the dragons of these four branches draw a pulse, they must be the main dragon, known as the "Qian dragon" (the main large dragon). If you don't believe this, look at the locations of the capital, provincial capitals, prefectural cities, and county seats, which are all formed by the convergence of the Chen, Xu, Chou, and Wei dragons. Only then will you realize that these four dragons are truly great dragons. Who is it that has mistakenly regarded them as "mourning dragons" and looked down upon them?

《易》曰：“巽，入也。小亨，利有攸往，利見大人。”位居東南，風以散之，解其鬱結，生萬物之功也。時令於夏。曰巽：“齊乎巽。”一陰順，二陽並行出，整齊而氣俱均布。穀雨天帝在辰，太陽到酉，故辰與酉合，辰酉交會，萬物潔齊。《易》曰：“齊乎巽。”小滿天帝到巳，太陽在申，故巳與申合，申巳交會，辰巳輔巽，東南之卦也。天星曰陽璣，又曰天乙。角宿二星赤居其所，主造化萬物，布君威信，為天關，其門為天門。其內又為天庭，故黃道徑其中，七曜之所行也。其星明大則貴人出，天下安泰。

The Zhou Changes say: "Xun is entering. There is slight success, favorable for going forward, favorable for meeting a great person." The Xun trigram is located in the southeast. Wind is used to disperse it, to relieve blockages, which is the function of nurturing all things. It corresponds to the season of summer. The Sayings on the Trigrams state "Harmonize with Xun": the Xun trigram has one yin line at the bottom, lying in submission, and two yang lines proceeding together, so all things are orderly and life qi is evenly distributed. At the time of Grain Rain, the heavenly emperor is at Chen, and the sun is at You, so Chen and You combine, Chen and You meet, and all things become pure and orderly. The Zhou Changes say "Harmonize with Xun." At the time of Grain Full, the heavenly emperor is at Si, and the sun is at Shen, so Si and Shen combine, Si and Shen meet; Chen and Si support the Xun trigram, and Xun is the trigram located in the southeast. The celestial star corresponding to the Xun position is called "Yang Ji," also called "Tian Yi." Among the twenty-eight mansions, the Angle Mansion has two red stars here, which govern the creation of all things and the dissemination of the sovereign's authority, and it is the heavenly gate. The gate is called the heavenly gate; within the gate is the heavenly court, so the Yellow Path passes through the middle, being the path of the sun, moon, five stars, and seven luminaries. When this star is bright and large, a nobleman will emerge, and the world will be peaceful and tranquil.

凡巽龍起祖，一峰並出或雙峰拱峙，卓立雲霄如薦者，或帳下貴人，或蛾眉鳳輦，如玉圭、鏡臺一切等龍出脈布氣，行度過峽，起伏屈曲，盤旋結穴者，為龍之上吉。其龍不可與辰同行，謂之龍身帶煞，先賢所忌，大不祥也。此八煞之外之八煞也。若龍身兼巳亦不可用，皆宜詳細。巽龍左是辰，右是巳，巳納卦之八煞，辰卦外之八煞，故不吉。世人未索其解，故不知之。正五行辰屬土，巽屬木，木克土為煞。巳納於兌，兌屬雞，巽忌雞。

Whenever a dragon mountain (巽龙) originates from its ancestral mountain, it may appear as a single peak rising alone, or two peaks facing each other and standing in reverence, towering high into the clouds like a raised sacrificial tray. It may also appear as "a nobleman beneath the tent" (a graceful peak standing beneath the tent canopy), or as "the eyebrows of a蛾眉" or "the imperial carriage of a凤辇" (a mountain shape curved like a fine eyebrow or resembling an imperial carriage). It may also resemble a jade bi disc or a mirror stand. Such a dragon mountain carries its energy in a flowing manner, following the degree measurements through narrow passes, rising and falling, twisting and turning, and spiraling downward to form a burial site. This is considered the best type of dragon mountain. This dragon mountain must not run parallel with the pulse of the辰 position, for that would be called "the dragon body carrying a curse," which is strongly avoided by previous sages and is extremely inauspicious, belonging to another layer of the eight curses beyond the usual eight curses. If the dragon mountain also carries the pulse of the巳 position, it is also not acceptable. One must carefully distinguish between them. The left side of the巽 dragon is the辰 position, and the right side is the巳 position: the巳 position corresponds to the eight curses in the Najia stem assignment, while the辰 position corresponds to the eight curses outside the primary hexagram, hence it is inauspicious. People have not thoroughly explored this principle, so they do not understand it. According to the correct five elements theory, the辰 position belongs to earth, while the巽 position belongs to wood, and wood overcoming earth creates a curse. The巳 position, in the Najia stem assignment, corresponds to the兑 trigram, which in the zodiac is the chicken, and the巽 position particularly dislikes the chicken.

凡遇此等雙行之龍，縱好美施，不能獲福。往古冢間考證，方知道藝未精。有等庸師，不明此理，與人安葬，曰：“好個倉板水在面前。”立乾山巽向兼戌辰，或曰兼亥巳，包管發財。殊不知面前倉板水是兩股煞水流來，則三房先害先絕，次絕二房，再次絕長房。若龍真力飽氣旺，則二房不絕。雖有子孫，卻主貧窮徹骨。

Whenever encountering a dragon line that carries both yin and yang energies, even if the terrain is beautiful and the layout is well arranged, no blessings will be obtained. Only by visiting ancient tombs and conducting actual investigations can one realize that one's skill is still not sufficient. Some mediocre geomancers do not understand this principle and, when burying the dead, say, "In front there is a wide expanse of water!" Then they set the direction as Qian mountain and Xun direction, combined with Xu and Chen, or combined with Hai and Si, promising wealth. But they do not realize that the so-called wide expanse of water in front is actually the confluence of two harmful waters. As a result, the third son's family suffers first, followed by the second son's family, and finally the eldest son's family. If the dragon line is truly strong and vigorous, the second son's family might still survive, but even if there are descendants, they will be extremely poor.

豈非巽巳雙流水克水，何能一勾救貧哉!又云：“巽向辰水主文曲，遊蕩無依絕人丁。巽水來為水克向，巽水去為向克水。”又云：“山向克水禍遲緩，水克向重禍速來。”這等看來，龍也絕人，水也絕人，水關禍福更速。

This is not far from the situation where the wind trigram and the snake branch both flow as water, with water controlling water, so how can there be a source of wealth to relieve poverty? There is also a mnemonic that says, "When the wind direction meets the dragon branch water, it indicates the literary star, which leads to wandering without support and the extinction of descendants," meaning that if the wind direction is set and the dragon branch water comes from that direction, it corresponds to the literary star in the nine stars, indicating that descendants are wandering and drifting, and the family line is cut off. Another saying states, "When water comes from the direction, it is the direction controlling the water; when water goes away from the direction, it is the water controlling the direction," explaining the different directions of control in the two situations of water coming and water going. It also says, "When the mountain and direction control the water, the misfortune comes slowly; when the water controls the direction, the misfortune comes quickly." According to this, the dragon pulse can cut off the descendants, and water can also cut off the descendants, and the misfortune related to water comes more quickly.

若論乾山巽向地，必須作正向。左不可兼辰，右不可兼巳。庸師不知天星理氣，原是亂來。庸師不知，就是作書者，能有幾人？有等俗師，見有正向者，曰：“落了空，坐了戊己煞，不能管事。”獨不知古來明師與人卜一地，獨曏者廣多，房房均勻，家家獲福。請往古冢間考證，方進學問。

If discussing a site facing the Qian trigram and oriented towards the Xun trigram, it is necessary to establish the correct main direction: the left side must not be combined with Chen, and the right side must not be combined with Si. Ordinary geomancers do not understand the principles of celestial stars and qi, and they are just acting blindly; not only do ordinary geomancers not understand, but even those who write books, how many truly understand? There are some vulgar geomancers who, seeing others establish the correct main direction, will say, "This is falling into an empty position, sitting on the Wu Ji sha, it will not bring any benefit." They do not know that since ancient times, outstanding geomancers have often selected sites with single directions, and each branch of the family receives an even share, so every family receives blessings. One should go to ancient tombs and conduct practical investigations to truly advance one's knowledge.

巽為天帝文章之府，居河洛四龍之貴，為龍之上吉。若兌上起祖，由丙入丁，轉辛出亥，往巽出面者，骨脈分明，地屬端正，上格，主產公卿之職、文秀之士、金玉之貴，又產大富之人。如震山起祖，由庚結穴，如帳下貴人出脈者，入艮由巽，到頭八將峙立，四神高聳，朝與巽山齊云，雙峰侵漢，龍真局正，定主出將入相。

The trigram Xun is the repository of the heavenly emperor's writings, holding a place among the four noble dragons established in the River Chart and the Lo Book, and is considered the most auspicious of the dragons. If the ancestral mountain originates from the Dui position, proceeds through the Bing position into the Ding position, then turns to the Xin position and exits at the Hai position, and subsequently reaches the Xun position, as long as the bone and vein are distinct and the terrain is properly aligned, it forms an excellent pattern, which is destined to produce officials and high-ranking government officials, outstanding scholars with literary talent, and wealthy individuals of great status, as well as those who become very rich. If the ancestral mountain originates from the Zhen position, and the spirit mound forms at the Geng position, resembling a nobleman in the retinue drawing the vein, entering the Gen position and then coming from the Xun position, with eight generals' peaks surrounding it, and the four spirits (front Vermilion Bird, rear Black Tortoise, left Azure Dragon, right White Tiger) towering high, and the mountain facing the Xun position being as high as clouds, with two peaks reaching straight into the heavens, then the dragon pulse is genuine and the pattern is correct, which certainly leads to the emergence of generals and ministers.

如只一峰獨出，亦出狀元；小可峰巒，亦出參軍、司戶、經略之士。一峰秀出一登科，雙峰拱峙同科舉。低圓方正錢無數，娥眉山現女為妃。六巽中獨巽山宜高，不宜低及凹風射穴，又不宜朝流而去，主人亡財散，殺戮之事。雖龍真局正，犯此水者，亦不可用，或轉丙向、立別向乃可。在乎活法，否則必敗，切宜詳細。

If there is a single peak rising alone, it can produce a top scholar; if the peaks are slightly smaller, they can produce officials such as military advisors, county magistrates, and strategists. A single elegant peak indicates one person passing the imperial examination; two peaks facing each other indicate brothers achieving success in the same examination. If the mountain shape is low, flat, round, and square, it signifies great wealth. If there is a delicate mountain resembling a crescent moon, it indicates a woman in the family entering the palace as a concubine. Among the six directions governed by the Wind Trigram (Xun), the mountain itself should be high, not low or sunken, and there should be no concave wind blowing directly into the site from a gap. It is also undesirable for the water from the front to flow away rapidly, as this signifies death of family members, loss of wealth, and even bloodshed. Even if the dragon is true and the site is correct, if such water conditions are present, it cannot be used, or the direction should be changed to face south or another direction. It all depends on flexible application; otherwise, it will surely fail. One must be very careful in distinguishing these matters.

“巽山無足不堪行，惟向蛇頭斬腳筋。辰龍惟怕兼巽走，巳山不要巽同行。”孫臏家祖瑩，巽巳雙來龍脈，故刖足。

The mnemonic says: "When the wind mountain (Xun) loses its remaining energy beneath it, it is not suitable for a dragon to pass through. If the burial is directed towards the 'snake head' position (Si), it is like cutting the tendon of the foot. The dragon of the辰 (Chen) is most afraid of accompanying the Xun direction, and the mountain of Si should not be accompanied by Xun. " This indicates that if the Xun mountain loses its residual energy beneath it, it is not suitable for a dragon to pass through. Once the burial is directed towards the Si position (the snake head), it is as if the foot tendon is cut. The dragon of Chen is most afraid of accompanying the Xun direction, and the mountain of Si should not be accompanied by Xun. The ancestral tomb of Sun Bin's family during the Warring States period was exactly a dragon ridge that combined both Xun and Si energies, so he later suffered the punishment of having his legs amputated.

《易》曰：“巳乃屬火，居東南之界，納卦於兌。”地支之六數，金之長生位。時令於夏。太陽白露到巳，驚蟄到亥向；天帝小滿到巳山。天星曰天屏，軫宿四星赤居其所。其四星為天之四輔，又為冢宰，又為輔臣，主察殃害之事。又主車騎、任載、賊盜、征伐、喪事、輬輴。亦主風雨，軫乃水星也。北上五尺為日、月、五星之中道。其星明則天下安康，萬民和樂，風調雨順，賢人疊出。

The Zhou Changes say: The branch Si belongs to the element fire, is located at the boundary of the southeast direction, and is assigned the stem Jia according to the Najia system. It is the sixth position among the twelve earthly branches, and is also the position of the growth of metal in the Five Phases. In terms of the seasons, it corresponds to summer. The sun reaches the Si position at the White Dew solar term, and faces the亥 direction at the Awakening of Insects solar term. The heavenly emperor reaches the Si position at the Grain Full solar term. The Si position corresponds to the heavenly star called Tianping. Among the twenty-eight mansions, the Chariot Mansion has four red stars located here. These four stars are the heavenly ministers, also symbolizing the prime minister, and represent the officials who oversee the investigation of calamities and misfortunes. They also govern carriages, transportation, theft, warfare, funerals, and funeral vehicles. The Chariot Mansion also governs rain and wind, because it belongs to the water star. Five feet to the north of it is the central path where the sun, moon, and five planets travel. When this star is bright, the world is peaceful, the people are harmonious, the weather is favorable, and virtuous people emerge one after another.

《易》曰：“巳得天屏一星，在紫微之東。”雖不合河洛之貴，天常照臨，又是金之長生，地中之福德，可謂上吉。其龍行度骨脈分明，地局端正，為龍之上吉。其龍不可與巽同行，謂之曜鬼帶煞，先賢所忌，切宜詳細。若卯龍起祖，由亥入艮結穴者，主出科甲及第，產鉅富之人。如艮龍起祖，入亥轉卯結穴者，主出文武全才之士，腰懸金印。如亥龍起祖，由艮轉卯結穴者，定主富貴雙全，田聯阡陌。

The Zhou Changes say: The Si position receives the star of the celestial screen, located to the east of the Purple Micro Enclosure. Although it is not among the noble dragons defined by the River Chart and the Lake Chart, it often receives the illumination of heavenly stars. It is also the position of the growth of metal in the Five Phases, and is the location of virtue and fortune on the earth, thus it can be considered as an excellent auspicious position. This dragon has clear degrees and distinct bones and veins, with a proper earth formation, making it an excellent dragon. It must not be combined with the Xun position's vein, which is called "Yao Gui Dai Sha" (a malevolent star and ghost accompanied by evil qi following the dragon), which is disliked by previous sages and must be carefully distinguished. If the卯 dragon originates from the mountain, and turns from the Hai position to the Gen position to form the climax, it indicates success in the imperial examinations and the emergence of wealthy individuals. If the Gen dragon originates, and enters the Hai position then turns to the卯 position to form the climax, it indicates the emergence of talented individuals who are skilled in both literature and martial arts, who will wear golden seals. If the Hai dragon originates, and turns from the Gen position to the卯 position to form the climax, it certainly indicates both wealth and honor, with fields connected in orderly rows.

龍者何，山之脈也。山脈曷以為龍名？取其如龍之神也。龍之神見而在於田，飛而在於天，躍而在於淵，變化莫測，山龍亦取其理也。山龍自峻嶺而下，落脈於平崗、平洋，亦似變化以神其靈也。然神龍純陽無陰，山龍純陰無陽，平崗則為太陰，平洋又為少陰，曰有間矣。至若土乃龍之肉，石乃龍之骨，草乃龍之毛；穴有五色者，乃龍之心、肝、脾、肺、腎也。四圍纏護之砂為龍之雲。龍必要得水，龍無水不行，左右隨龍之水亦如龍之御天，雲行而雨施也。先賢以山取象於此者，夫亦可以得觀龍之法矣。

What is meant by "dragon"? It refers to the ridges and veins of a mountain. Why are mountain ridges called "dragon"? Because they resemble the dragon in their mysterious and wondrous nature. The dragon, a mythical creature, appears in fields, soars in the sky, and leaps in deep waters, its transformations unpredictable. Similarly, mountain ridges, as they descend from high peaks to gentle hills and flat plains, also change in countless ways, displaying a kind of spiritual mystery. However, the mythical dragon is purely yang with no yin, while mountain ridges are purely yin with no yang; flat hills belong to "great yin," and flat plains belong to "minor yin," and there is a distinction between them. As for the idea that soil is the dragon's flesh, stone is its bones, and grass is its hair; the five colors of soil in a site are the dragon's heart, liver, spleen, lungs, and kidneys; and the surrounding hills that guard the site are like the dragon's clouds and mist. The dragon must have water; without water, the dragon cannot move. The water that flows alongside the dragon's path, on either side, is like the clouds and rain that the dragon controls when it soars through the sky. Ancient sages used mountains as a symbol for the dragon, and from this we can understand the method of observing the dragon.

尋龍先尋祖與宗，不辨祖宗何足語？大山高聳是真龍，踴躍奔騰誰可比！龍脈自太祖而下有遠祖、有太宗、有少宗、少祖，以至父母。去穴近者，關禍福亦近；去穴遠者，關禍福亦遠。故論祖者以少祖為主。而不必推極其遠者。以龍氣長則福澤長，龍氣短則福澤短。

To find a dragon mountain, one must first locate its ancestral mountains and main mountains. If one cannot distinguish between ancestors and main mountains, how can one talk about anything else? A true dragon mountain is tall and majestic, its surging and flowing momentum unmatched. The dragon's energy originates from the "Great Ancestral Mountain" (the highest and farthest source mountain), then proceeds through distant ancestors, great main mountains, lesser main mountains, and lesser ancestors, until it reaches the "Parent Mountains" (the nearest section of mountain behind the site). Those closer to the site are related to near-term fortune and misfortune, while those farther away relate to distant fortune and misfortune. Therefore, when discussing ancestral mountains, one should focus mainly on the lesser ancestors, rather than endlessly tracing back to the farthest points. Because a long dragon energy brings long-lasting blessings, while a short dragon energy brings short-lived blessings.

其在高山則看起伏，其在平地則看收斂。若一望平洋，必須有水流不過之處，即是龍脊。平洋龍來亦有起伏，龍過處必微微隆起，是為龍脊。亦必有高平之阜而為祖宗，不拘幹流，地面之水，所謂低一寸即為水。溼流兩邊有明水即為溼流。亦必有上分下合之處，中間即龍。

When a dragon is in a mountainous area, one should observe its undulations; when it is in flat land, one should look at its convergence. If one looks across a vast plain, there must be a place where the water cannot flow through, and that is the dragon's spine. Even in flat land, the dragon has undulations, and where the dragon's path passes, there is certainly a slight elevation, which is the dragon's spine. There must also be a slightly higher and flat hill serving as the ancestral mountain. Whether it is a dry stream or surface water, what is called water is any depression of an inch or so; when there are clear water marks on both sides of the wet trace, it is called a wet stream. There must also be a place where the upper part splits and the lower part converges, and the area in between is the dragon.

次自父母上尋至少祖者。少祖山乃龍出身處，父母山乃龍入首處。出身處要聳拔，要開帳，要合星休，要中出，要轉換，要過峽，要看柱廊，要看纏護，要著迎送，要看生死、強弱、順逆、進退，要看其有無定穴處。要知父母山一路貫串而來。

Then one should trace back from the parents mountain to the less ancestral mountain. The less ancestral mountain is where the dragon begins to rise, and the parents mountain is where the dragon enters and settles in a site. The starting point should be lofty and upright, with a spread out like a canopy, conforming to the standard forms of the five stars. It should emerge from the center of the canopy, with changes and turns, with a passage through a valley. One should observe the pillars on both sides, the mountains that encircle and protect, the hills that welcome and send off in front and behind, and whether they are alive or dead, strong or weak, following or opposing, advancing or retreating. One should also check if there is a suitable place to determine the site, and clearly see that the parents mountain is a continuous line coming from one direction.

所謂父母山者，在元武山頂之後，穴中所來之氣，正是此山之氣。父母山下發脈處為胎，如稟父母之血脈為胎也。其下束氣為息，如父母懷胎養息也。再看星面起伏，為元武頂，即化生腦，即太極星，即土縮，是所謂孕也。如孕之成，如人之有頭面、手腳、形體也。融結穴處為育，即毬髯之中即羅紋如子之出胎而育也。此乃龍之入首處要看來勢，要看束脈，要看有氣無氣，要看形勢，要看結局。

The parents mountain is located behind the peak of the Black Tortoise; the qi gathered at the site of the穴 comes from this mountain. The place where the qi emanates from the foot of the parents mountain is called "T'ai" (womb), similar to a child receiving the blood and qi from its parents to form a fetus. Further down, where the qi converges is called "Xi" (breath), like the parents nurturing and resting during pregnancy. Observing the undulations of the star peaks, this is the peak of the Black Tortoise, also known as "Hua Sheng Nao" (the brain of transformation), also called "Tai Ji Xing" (the pole star), also called "Tu Suo" (earth contraction). This is what is referred to as "Yun" (pregnancy). Once the pregnancy is formed, it is like a human having a head, face, hands, feet, and body. The place where the life qi converges to form the穴 is called "Yu" (nurturing), which is the pattern of the roof ridge above the穴, like an infant being nourished after birth. This is where the dragon enters: one must observe the coming trend, the converging qi, whether there is qi or not, the form and structure, and the final outcome.

尋龍總以少祖為主，少祖之中要明五星，五星之中要識五障，龍身展托處，再兩邊分明，有山去，為開障。水、火定為元宰，金、土多旺田牛。能清能大，亦主文章高貴。水星多貴，粗濁為輕。不問何星，高而秀者貴，低而濁者福微。

Looking for a dragon ridge (dragon line) should always focus on the main ancestral mountain. Among the main ancestral mountain, one must distinguish the five types of star forms: gold, wood, water, fire, and earth. Among these five stars, one must also recognize the five types of 'obstacles' (zhang). Where the dragon ridge extends, the boundaries on both sides should be clearly defined. If there are mountains extending outward, they are called 'opening obstacles'. The water star and fire star are usually associated with noble and prominent status, while the gold star and earth star often indicate prosperity in fields, livestock, and wealth. As long as they are clear, elegant, and spacious, they also indicate high literary achievement. The water star usually indicates noble status, but if its form is coarse and turbid, its weight is light. Regardless of which type of star, if it is tall and elegant, it indicates nobility; if it is low and flat, it indicates a thin fortune.

一方有一方之祖先，審其祖起於何處，水源發於何處，分枝何處，水從何處來、何處合，砂自何處起、何處交，則知水來處是背，合處是面，砂身向外是背，砂頭向內是面。既知面背，再看隨龍水趨向何處，護龍砂彎抱何方，則知砂水有情處是龍，無情處非龍矣。又有回顧龍祖結者，以祖山作案，有大回受、小回受，多是盡龍所結者。翻身送勢，收本身砂水，其力愈大。靜道諄諄指點，無非言山言水，所以認龍一道，此為頂門之針。

A piece of land has its own ancestral mountains. To examine its ancestral mountains, one must determine where they originate, where the water source begins, where the water branches off, from where the water comes, and where it converges. Also, one must find where the ridges start and where they converge. In this way, one can tell: the side from which the water comes is the back, and the side where the water converges is the front. Ridges facing outward are the back, and ridges facing inward are the front. Once the front and back are clearly identified, one should look at the direction in which the dragon ridge flows and the direction in which the surrounding ridges embrace it. The place where the ridges and water are harmonious is where the dragon resides; where they are not harmonious, it is not the dragon. There is another type of site formed by the dragon returning to its ancestral mountains, using the ancestral mountain as the case mountain. This is divided into two types: large return and small return. Most of these sites are formed at the end of the dragon ridge. In such cases, the dragon turns back to welcome and send off its original direction, gathering its own ridges and water into the site, thus increasing its power. Jing Dao has repeatedly emphasized and pointed out, and all along it has been about mountains and water. Therefore, in the art of identifying the dragon, these few words are like a decisive point.

托長老曰：地理一道有何難？義取陰陽兩字間。全在明師親指點，打破元機好看山。戀頭理氣兩般先，不明此理最堪憐。待衲獨傳奇妙訣，無愧人間行地仙。

Master Tu said: What is difficult about geomancy? The principle lies only in the two characters yin and yang. It relies entirely on a wise master to explain it face to face, breaking through its mysteries so that when looking at mountains, everything becomes clear at a glance. One must distinguish clearly between the methods of form analysis and qi theory, and those who do not understand this principle are most pitiable. Now, while I am alone, I will pass on to you this wonderful mnemonic, and thus I will have no regrets about being a mortal immortal on earth.

山本屬陰水屬陽，水動山靜兩般看。陽為夫兮陰為婦，夫婦恩愛兩相當。夫主施兮婦主承，婦不承兮息不成。山無水界氣不住，譬如夫婦不交，終無孕、若山無水界，則龍不住。夫婦相交孕始生。山水交時真氣聚，一動一靜互相根。陰中有陽陽有陰，乾坤配合《易》之門。若是山飛並水走，二氣不交地不真。

Mountains are naturally yin and water is yang; water is active while mountains are still, so they should be viewed separately. Yang is like a husband and yin is like a wife; only when husband and wife love each other can they be harmonious. The husband is the one who gives and the wife is the one who receives; if the wife does not receive, offspring cannot be formed. If mountains are not separated by water, the energy cannot be retained, just as a husband and wife who do not unite will never become pregnant. If mountains are not separated by water, the dragon pulse will not be held. Only when husband and wife unite does the embryo begin to form. When mountains and water meet, true energy is gathered; movement and stillness support each other as roots. Yin contains yang and yang contains yin; the union of heaven and earth is exactly the gateway of the Zhou Changes. If the mountain spreads out and the water flows straight, the two energies of yin and yang do not meet, and this land is not a true land.

千言萬語，總要山動水靜，砂交水會，龍真穴確，四山環抱，堂局端正，藏風聚氣。有此，不是地也是地。看地至此，方有把柄。若山勢順走，頭足向前，曰飛；水城內小外寬，一竟直去曰走。是謂陰陽不交，難以結地。看地至此，要知此處是山水之病，切不可胡說亂扦。

No matter how many words are spoken, the key is to have the mountains with dynamic energy and the water with stillness, the ridges and hills interlocking and the water converging, the dragon line being true and the burial site definite. The surrounding mountains should encircle from all sides, the bright hall should be properly formed, capable of holding wind and gathering energy. When these conditions are met, even land that was not suitable becomes suitable. Only when one reaches this level of understanding can one truly grasp the essence of site selection. If the mountain trend flows straight ahead, with head and feet moving forward, this is called 'flying'; if the water flows out narrow within and wide outside, flowing away without returning, this is called 'running away'. This is when yin and yang do not meet, making it difficult to form a suitable site. When one reaches this level of understanding, one should realize that this is the illness of the mountain and water, and must not recklessly open a grave or proceed with burial.

陽體高兮陰體平，高山為陽平地陰。乳突陽也。窩鉗陰也。同此義，陰陽顛倒此之因。此以形體論龍。陰性翕兮陽舒散，壠龍凝聚枝散漫。此等論用義攸深，窩鉗陽也。乳突陰也。同茲判。此以氣脈論龍。

Yin is characterized by being flat, while Yang is characterized by being elevated: high mountains belong to Yang, while flat land belongs to Yin. In terms of the form of asite, "ru" (a slight protrusion hanging down like a breast) and "tu" (a protrusion) belong to Yang, while "wo" (a depression like a hollow) and "qian" (two parts clasping together) belong to Yin, which is the same meaning; the reason why Yin and Yang seem to be inverted is here — this is discussing the form of the dragon. Yin is characterized by being inward and restrained, while Yang is characterized by being outward and diffused: the dragon of the ridge has concentrated energy, while the dragon of the branch has diffused energy. This level discusses the relationship between form and function, and the meaning is deeper: here, "wo" and "qian" belong to Yang, while "ru" and "tu" belong to Yin, and the same judgment applies — this is discussing the dragon in terms of its energy flow.

古人論砂詳矣。有以形體而辨吉凶者，如尖圓方正，結成珍貴之物類者為吉，歪斜破碎，生成凶惡之器品者為凶是也。有以方位而定吉凶者，如震庚、巽辛、兌丁、艮丙等方為吉，寅甲、坤申、辰戌、丑未等方為凶是也。有以理氣而辨吉凶者，如金、木、水、火、土各星俱喜於生、旺之垣，不喜於克洩之地是也。又有以某龍應配某砂、某砂當配某向，此亦理氣之說，如文俊《催官》之書是也。

Ancient scholars have discussed "sand" (the mountains surrounding a site for a dwelling) in great detail. Some distinguish between good and bad based on the shape of the mountains, for instance, if the mountain shape is sharp, round, square, or regular, resembling precious objects, it is considered auspicious; if it is crooked, broken, or resembles evil objects, it is considered inauspicious. Others determine good and bad based on direction, for example, if the mountains stand in the directions of Zhen and Geng, Xun and Xin, Dui and Ding, or Gen and Bing, it is considered auspicious; if they stand in the directions of Yin and Jia, Kun and Shen, Chen and Xu, or Chou and Wei, it is considered inauspicious. There are also methods that distinguish good and bad based on the principles of qi, for example, the various stars of metal, wood, water, fire, and earth prefer to be located in the palace where their own qi is flourishing, and they dislike being located in places that overcome or drain them. There are also discussions about which kind of dragon should be paired with which kind of sand, and which kind of sand should be paired with which orientation, which also belongs to the school of principles of qi. Works like Lai Wenjun's "On Hastening Officialdom" are examples of this.

凡論砂，各有師傳，堅持一說，應用形骸為是，應用方位是高，應審理氣為妙，而砂法遂無不合一之致矣。衲得師傳，全在撥砂法內應用。閱古今墓，乃知砂以形體為主，而方位亦未始不重，理氣亦未嘗不靈，故砂形吉而在於吉方，則應驗愈速；若凶砂而居吉位，福未必全。砂形吉生於凶方，則休祥減力。若凶砂而居凶位，禍不旋踵。龍向之喜而吉砂森列，則富貴愈盛。故撥砂之法，全在作者善於體認形體、方位，理氣必運用精細，撥吉則吉，撥凶則凶。合觀而趨避之，則庶為全美耳。凡二卷。

When discussing the assessment of terrain features, different schools have their own teachings, each holding a particular view: some believe one should focus on the shape, others think considering the direction is more refined, and some claim examining the flow of energy is the most subtle. Thus, the methods of terrain assessment remain scattered and inconsistent. The teachings I have received from my master are all applied in the practice of "adjusting terrain" (a method of guiding the energy of surrounding hills according to the orientation of the site). After examining numerous ancient tombs, I have come to realize that terrain features are primary, while direction is also important, and the flow of energy is also effective. Therefore, if the terrain is auspicious and the location is also favorable, the effects will be more rapid; if a harmful terrain occupies a favorable position, the blessings may not be complete. If the terrain is auspicious but located in an unfavorable direction, the positive influence will be weakened; if a harmful terrain is placed in an unfavorable position, misfortune will arrive quickly. If both the dragon ridge and the orientation are suitable, and auspicious terrains are arranged in a line, prosperity will be even more flourishing. Therefore, the method of adjusting terrain depends entirely on the practitioner's ability to recognize the shape and direction, and the flow of energy must be applied with precision: adjusting to auspicious results in auspicious outcomes, adjusting to harmful results in harmful outcomes. Only by comprehensively considering and balancing these factors to seek auspiciousness and avoid misfortune can the method be considered complete and perfect. This passage is divided into two volumes.

靜道和尚曰：凡看砂，先認星體為主。砂分三等看法：富、貴、賤。肥圓正主富，尖麗秀主貴，斜臃腫主賤。又認星體形象所屬何星，方知其富貴之大小、壽夭與窮通。總之，在天看纏舍，在地看情勢，則吉凶在掌握中矣。纏舍即二十八宿所屬。

Master Jingdao said: When examining the landforms, one should first identify the star bodies. Landforms are divided into three categories: those indicating wealth, those indicating honor, and those indicating poverty. Thick, round, and well-proportioned landforms indicate wealth. Sharp, bright, and elegant landforms indicate honor. Crooked and clumsy landforms indicate poverty. Then one should determine which of the five stars the star body corresponds to, in order to know the extent of wealth and honor, the length of life, and the success or failure in life. In summary, from above, one looks at the star mansion it is associated with; from below, one observes its form and situation. Thus, the fortune and misfortune are fully known. The term "chanshe" refers to its belonging among the twenty-eight star mansions.

如火星體尖而利，稍示偏欹，其焰欲動，正火體也，一名廉貞，又名燥火。其焰不動，兩峰並出者名曰雙薦，砂名文筆。此等星體，屹立雲霄，居正印，產宰輔三臺。

For example, the star Mars has a sharp and pointed shape, slightly slanting, with a flame-like appearance that seems to sway, which represents the true form of fire, known as "Lianzhen" or "Zao Huo." If the flame remains still and two peaks stand side by side, it is called "Shuang Jian," and when it appears as a hill, it is referred to as "Wen Bi." Such stars stand tall in the sky, and if they are precisely located in the "Zheng Yin" direction in front of the site, they indicate the emergence of high-ranking officials such as chancellors and ministers.

如木星體圓而直，身聳而起，正木體也，一名貪狼，又名紫氣，砂名貴人。此等星體，沖天入云，定主狀元宰輔。

For example, the star Jupiter has a round and upright form, with a tall and rising body, which is the true shape of the wood star, also known as "Tanlang" (the first among nine stars, with a rounded head and straight body, sharp and conical like a bamboo shoot), and also called "Zi Qi". When it appears as a hill, it is referred to as "Guiren" (Nobleman). Such stars that reach up to the clouds are certainly indicative of someone becoming a top scholar or a high-ranking minister.

如金星體高而圓，金之正體，一名太陽，又名左輔，砂名大武金、獻天金、雲中金。惟金星最多，各變不同：方而帶圓，金變土肩，土之變也，一名右弼，又名太陰，砂名主釜；低而長者名娥眉，曲則帶圓，金變水腰，水之變也，一名武曲，又名金水，砂名三臺。尖起為華蓋，圓起為寶蓋，兩翅垂下為飛鳳，糊而小者為席帽。若高金身圓頭亦圓，亦金正體，但比大武金加文秀，砂名覆鍾。如此星體，若一二峰起，或遠峰列筍居正印，定出翰苑才名、臺省官貴。

For example, the star Jin Xing, which is large and round in shape, represents the true form of metal, also known as "Tai Yang" or "Zuo Fu." When used as a hill, it is called "Da Wu Jin," "Xian Tian Jin," or "Yun Zhong Jin." Jin Xing has many variations, each with distinct characteristics: those that are square with rounded edges represent metal transformed into earth, belonging to the earth category, also known as "You Bi" or "Tai Yin," and when used as a hill, they are called "Zhu Fu." Those that are flat and narrow are called "E Mei." Those that are curved with rounded edges represent metal transformed into water, belonging to the water category, also known as "Wu Qu" or "Jin Shui," and when used as a hill, they are called "San Tai." Those with a sharp top are called "Hua Gai," those with a rounded top are called "Bao Gai," those with two wings hanging down are called "Fei Feng," and those with blurred outlines and small size are called "Xi Mao." If Jin Xing is tall and round both in body and head, it is still the true form of metal, but more refined and elegant than Da Wu Jin, and when used as a hill, it is called "Fu Zhong." If such stars have one or two peaks, or if distant hills are arranged like bamboo shoots and fall exactly in the position of the official star, they are sure to produce scholars of the Hanlin Academy and high-ranking officials.

如土星體圓而方，土正體也，一名巨門，一名天財，砂名御屏，低者名御書臺。即兩肩起角者為展誥，低而長者名玉幾。開窩之內有包者為藏金，一頭高一頭低為天馬。若如此星體聳起，高者居正印，主鉅富，人丁大旺，小貴馳名。

For example, the planet Saturn has a shape that is both round and square, representing the true form of earth, also known as "Jumen" and "Tiancai". When it appears as a hill, it is called "Yuping"; if it is shorter, it is called "Yushutai". Those with two shoulders and protruding angles are called "Zhanhao" (shaped like an unfolded decree), while those that are low and narrow are called "Yujiji". If it has a hollow shape with a small bump inside, it is called "Cangjin"; if one side is high and the other is low, it is called "Tianma". If such planetary formations are tall and prominent, especially if the large ones are positioned in the correct official position, they indicate great wealth, a large family, and a reputation for small officials and minor titles in the local area.

如水星勢如生蛇，或如波浪，正水體也，一名清奇，又名掘曲，砂名文曲。如此星體，上高下低，居正印，出人清秀，聰明、富秀而已。若破、祿、文、廉之砂，乃大山中星體，食而看之，名漲天水星。頭似廉貞，身似巨門，腳似破軍，分股處似祿存。若此等星辰在老山中，為祖宗分支出者，到水口作天雄星，或到塢底作天權星，火之變體。若居正印，產威武燥烈之人，文武兼全之士。

For instance, the star of the water planet appears like a living snake moving or like undulating waves, which represents the true form of water, also known as "Qingqi" and "Juequ." When it forms a hill, it is called "Wenqu." This type of star has a high upper part and a low lower part, and when it falls in the position of the official star, the people born under it are refined and intelligent, but they are only somewhat wealthy and refined. As for the stars of Pojun, Luchun, Wenqu, and Lianzhen, they are stars within large mountains, and when viewed together, they are called "Zhang Tian Shui Xing." The head resembles Lianzhen, the body resembles Jumen, the feet resemble Pojun, and the place where it branches off resembles Luchun. If such stars are located in old mountains, they are branches of the ancestral mountains, and when they reach the water mouth, they become "Tianxiong Xing," or when they reach the bottom of a mountain valley, they become "Tianquan Xing," which belong to the variant form of fire. If they fall exactly in the position of the official star, they produce people who are fierce and resolute, as well as those who are both literary and martial.

五星砂體形象既明，然又要分高、中、低三等看法。若入雲霄之砂，高數百丈者，為第一等，最為有力；高數十丈者，為中等之砂，力稍次之，定主科甲富厚；亂峰低小之砂，高數丈者，為下等之砂，其力又次之，定主富秀人丁。此言山龍之結地也。又有平崗龍結地者，其砂高數丈，亦作高山論。

The forms of the five stars and their bodies have already been identified, and they should also be classified into three categories: high, medium, and low. Those that rise straight into the clouds, reaching hundreds of zhang in height, belong to the first class and are the most powerful; those that are several dozen zhang high belong to the medium class, with slightly less power, and are sure to indicate success in the imperial examinations and a wealthy family; while those with chaotic peaks that are low and small, not exceeding a few zhang in height, belong to the lower class, with even less power, and are sure to indicate a wealthy family with many talented people and a thriving population. This refers to mountain dragon convergence sites. For flat ridge dragon convergence sites, the hills there may only be a few zhang high, but they are still evaluated according to the standards of high mountains.

又有平洋龍結地者，比高山更秀、最大、最悠久。若得前後左右之砂高數丈，亦作高山論。山龍結地，以高山為主；平崗龍結地，以中砂為主；平洋龍結地，以低砂為主。若以平洋之地得平崗之砂，更加有力；平崗之地得高山之砂，其福加倍。若高山之地得平洋之砂，謂之有若無，乃砂之餘氣，非砂也。

There are also cases of dragon formations on flat plains, which are clearer and have a grander pattern than mountainous areas, and bring longer-lasting prosperity. If the surrounding ridges on all sides are several zhang higher, they can be treated the same as mountain formations. For mountain dragon formations, the main ridge should be a high mountain; for flat ridge dragon formations, the main ridge should be of medium height; for flat plain dragon formations, the main ridge should be low and short. If a flat plain area can have ridges like those of a flat ridge, it becomes even more powerful; if a flat ridge area can have ridges like those of a mountain, the prosperity is doubled. If a mountain area only has ridges like those of a flat plain, it is considered as if there were none, merely the remaining residual energy of the ridges, and it cannot be counted as real ridges.

凡龍結地，龍與砂兩相配合，砂雖好，還要龍好。龍好砂又好，總喜開面有情，向我勢親，實為我用，全在消納工夫。若是反背無情，雖有何益哉？以龍辨砂，若結大地，天生地成，亦有自然之理。依砂坐度，依水立向。故古仙師有內外兩曏者：內向消砂，外向納水。是以富貴雙全，房分均勻，方見仙人手段。

Whenever a dragon ridge forms a site, both the dragon and the surrounding hills must complement each other: even if the hills are good, the dragon must also be good. When both the dragon and the hills are good, the best is when the hill faces inward, shows affection, and appears close and approachable, being truly useful to us. The key lies in the skill of 'elimination and reception' (using orientation to resolve and gather the energy of the hills and water). If the hills turn their backs and show no affection, even if they exist, what benefit do they bring? To judge the hills according to the dragon ridge, if the site is a large and natural formation, it is naturally designed by heaven and earth, following its own inherent logic. Therefore, the site's orientation is determined by the hills, and its direction is determined by the water. Hence, ancient sages set both inner and outer directions: the inner direction is used to eliminate the hills' energy, and the outer direction is used to receive the water's energy. Only in this way can wealth and honor be achieved, and all descendants benefit equally, demonstrating the skill of the sages.

水從天，其性動，為乾，為陽，禍福之應最速。故古人論葬，龍、水並重。論厝專論水，蓋以厝不取地脈而惟取天氣，以其易於應驗而發財。但天行健，易發易衰，故葬以龍為主，而水亦其要也。水法之書，紛紛不一。衲得白鶴仙師之遺師，全賴邱公之門人青衣子仙師指點，明白授受，則言形象、方位、納甲、先天後天、淨陰淨陽、理氣吉凶，瞭然心目。總以形象為第一。

The source of water comes from heaven, and its nature is active, belonging to the Trigram Qian and being yang. Its effects of fortune and misfortune manifest quickly. Therefore, ancient people discussed burial, giving equal importance to the dragon (dragon line) and water; if only discussing temporary burial (stopping the coffin without immediate burial), then water is the main concern, because temporary burial does not take the earth's energy but only the heavenly energy, which is easy to manifest and bring wealth. However, the heavenly way is ever active and unceasing, so when fortune comes quickly, it also declines quickly. Therefore, formal burial still takes the dragon as the main concern, while water is also an essential element. There are many books on water methods, each different. The poor monk has inherited the teachings left by the White Crane Immortal, relying entirely on the guidance of Qingyizi Immortal, a disciple of Qiu Gong. The transmission was clear and explicit, so he understood clearly the forms, directions, Najia stem assignment, the principles of the先天 (primordial) and 后天 (postnatal), the concepts of 净阴 (pure yin) and 净阳 (pure yang), and the auspicious and inauspicious aspects of the qi's flow. In the end, the forms are the first priority.

如斜飛直沖之水，雖合理氣，又在吉方，終不免禍。故知之元屈曲為上格。夫水與砂，不相離者也。水曲則砂抱，水直則砂硬，水斜則砂飛。水沖於穴之前後左右，則災禍立見矣。業是術者，當先擇其形像善者以迎之，形像惡者以避之。更兼加以理氣之法、方位之辨，而立向以消納之，則吉無不利，而禍不侵之矣。凡上下卷。

For example, water flowing obliquely away or rushing straight towards us, even if it conforms to the principles of qi and falls into a favorable direction, will ultimately not avoid calamity. From this we can understand that water in the form of the character '之' or '元', which is winding and meandering, is the best pattern. Water and terrain features are inseparable: when water is winding, the terrain features encircle it; when water is straight, the terrain features become rigid; when water flows obliquely, the terrain features scatter. If water rushes directly towards the front, back, left, or right of the site, disaster will arrive immediately. Those who practice this art should first choose beautiful water forms to welcome them and avoid ugly water forms. In addition, they should apply the principles of qi and the methods of directional discernment, determine the orientation and layout to dissipate and receive the water, thus ensuring success in all endeavors and preventing calamity from intruding. This passage is divided into two volumes, upper and lower.

堪輿首重詳龍身，“詳”字妙。詳龍勢之強弱、偏正以及榮枯休旺等形。倚斜側出，不是龍矣。精峻岡巒秀氣凝。精峻自然秀，有凝自然發福。亦有平原結穴者，靜深蛾眉最親人。世俗紛紛滋論說，究來禍福總無憑。卻不知水秀砂明即是地，誰識得消砂納水法中尋。

Feng Shui first emphasizes the careful examination of the dragon body—the word "xiang" (详) is well chosen. One must carefully assess the strength, direction, and condition of the dragon's form, whether it is vigorous, balanced, flourishing, or declining. If it extends in a slanted or歪斜 manner, then it is not a true dragon. Mountain ridges and peaks that are sharp and lofty can gather refined energy, for a refined form naturally leads to clarity and grace, and when the energy is gathered, it naturally brings blessings. There are also cases where the site is formed on plains, and the gentle, quiet, and steady low hills resembling the eyebrows of a beauty are most approachable. Common people often argue and discuss, yet when it comes to determining fortune and misfortune, there is no clear evidence. They do not realize that places with clear water and bright soil are good sites, but who can recognize them? One must seek the method of eliminating harmful influences and gathering beneficial ones.

水秀者，或凝聚，或彎抱，或層層朝拜，並來大去小，來長去短，止見來不見去，更無駁雜是也。砂明者，峰頭開爽，情向親勢，低穴其頭俯臨，高穴其頭仰顧。穴砂差等，如賓主坐談，語笑殷勤是也。凡砂高穴，不過丈許，離穴不過兩尋。八尺曰尋，此言兩旁龍、虎是也。

Water being clear and beautiful refers to water either gathering into a pond, winding around and embracing the site, or coming in layers to pay homage. The source of the water has a wide mouth, while the outlet is narrow; the incoming water has a long path, while the outgoing water is short. One can see the incoming water but not the outgoing water, and there is no confusion or disorder. As for the clarity of the landforms, it refers to the peaks being open and bright, with their forms facing the burial site and showing affection. When the burial site is low, the landforms bend down to cover it; when the burial site is high, the landforms look up to face it. There is a difference in height between the burial site and the surrounding landforms, just like guests and hosts sitting facing each other, chatting and laughing happily. Any landforms that are higher than the burial site should not exceed about ten feet in height, and they should not be more than two zhen away from the burial site—eight feet make one zhen. Here, we are referring to the Qinglong landforms on one side and the Bahu tiger landforms on the other side of the burial site.

如砂腳端正，砂頭圓淨，砂身潤澤，饒有悃悃款款之形，不出半紀而發也。十二年為一紀。“凡砂”句四十二字，字字要訣。總之，人在穴中，砂之頭腳俱見者，其力最重。第一逆朝好，速發地多逆水。次之橫過水停蓄。橫過水停蓄，得砂關即發。

If the sand ridges are upright, their heads are round and smooth and clean, their bodies are moist and lustrous, showing a sincere and gentle appearance, they will bring good fortune within six years. Within twelve years, this is called one jì. The following forty-two characters under "All Sand" are all essential points. In summary, when a person sits in the pit, if both the head and the foot of the sand ridges are visible, their power is strongest. The best is when the sand ridges face against the incoming water, as most places that bring good fortune have reverse water. The next best is when the sand ridges cross in front of the pit and the water can be retained. If the water crosses and is retained, as long as there are sand ridges to block it, it can bring good fortune.

人言大地多順局，初運貧寒怎救人。若得一案，緊緊橫開亦好。砂與水分先後，砂遲發，水速行。每見青龍砂甚好，右邊惡水長飄零。水先管事矣。朝主兩山本無砂妙處，二房似不利矣。二來繼大二乃興。長絕則二承矣。溪澗江湖固是水，田源塘沼亦同情。堂平而低砂即應，稍有曲折水先輪。龍為根本水為用，兩者由來無輕重。尋龍立穴水為先，詳將要法把君傳。

People often say that the land is mostly favorable, but when a person's fortune begins, if the family is poor, how can it be saved? If there is a hill called the case hill that tightly blocks the way, it would be quite good. The effects of terrain and water come in different orders: terrain takes effect later, while water acts more quickly. It is common to see good terrain on the left side, the Azure Dragon, but bad water on the right side flowing continuously for a long time — this is when water takes effect first. In the past, two mountains in front did not have the same effect as terrain, and the second branch seemed to be unfavorable; but when the first branch became extinct, the second branch took over and became prosperous — when the first branch had no descendants, the second branch inherited and became successful. Streams, mountain springs, rivers, and lakes are all water; the water sources in fields, ponds, and marshes are the same principle. If the bright hall is flat and low, the terrain will take effect quickly; if the water channel is slightly winding, the water will take effect first. The dragon is the root, and water is the function; they have never been able to distinguish between light and heavy. When searching for the dragon and establishing the site, water is always considered first. I will now explain these important principles one by one in detail to you.

人皆以龍、穴、砂、水為地理之用，而四者之中，獨以龍為首者，何也？龍為根本。故常觀龍。苟有真龍，必有真穴。結穴之處，砂必抱。砂抱之處，水必聚。是龍真穴的而砂水隨之矣。看地之要領，此數句已說盡了。

Everyone considers dragon, site, sand, and water as the four main aspects of geomancy. Yet among these four, dragon comes first. Why is that? Because dragon is the fundamental element, so it must be carefully observed. If there is a true dragon, there must be a true site; where the site is formed, the sand will surely surround it; and where the sand surrounds it, water will surely gather. This is why when the dragon is true and the site is accurate, the sand and water naturally follow. These few words have already summarized the key points of examining land.

地理由來分四用，第一龍為重。吉凶禍福此中生，須要察真情。龍止管得地氣或暖或冷，吉凶禍福不能自主，以其靜故也。砂水得天之氣，人善承之則吉則福，人不能善承之則凶則禍，以其動故也。故《周易》曰：“吉凶侮吝生乎動。”

Feng Shui has traditionally been divided into four functions. The first is to focus on the dragon. Good fortune, misfortune, blessings, and calamities all originate from here, so it is essential to understand its true nature. The dragon can only control the earth's warmth or cold, but it cannot determine good or bad fortune itself, because the dragon is static. The hills and water receive the energy of heaven; if people are good at receiving it, they will gain good fortune and blessings, but if they are not, they will invite misfortune and calamity, because hills and water are dynamic. Therefore, the Zhou Yi's Great Treatise says: "Good fortune, misfortune, regret, and anxiety arise from movement" — good fortune, misfortune, regret, and anxiety all come from movement.

或曰：龍亦恆動，二十四龍，不拘其何龍入首，時而轉乾，又忽而轉坤，時而入艮，又忽而向巽，詎曰不動？砂疊水亦靜，如巽砂侍側，則終古是巽，不見其為丙，酉水朝來則終古是酉，安見其為辰乎？是砂水亦靜。

Some people object: Dragons are also constantly moving. Among the twenty-four dragons, no matter which one leads, it turns to Qian in a moment, then suddenly to Kun, then to Gen, then suddenly to Xun. How can it be said to be still? Meanwhile, the terrain and water are said to be still: for example, the terrain of Xun is standing by the side, it has always been Xun for thousands of years, and will never become Bing; the water coming from You has always been You for thousands of years, how could it ever become Chen? According to this, terrain and water are actually still.

托長老曰：二十四龍，看龍逶迤，至於入首在亥則止於亥，入首在卯則止於止，詎非靜乎？若夫砂水，則變動無方。同一卯龍，有砂水見於乾亥者，有砂水見於丙午者。同一丙龍，有砂水聚於丑艮者，豈非動而難拘者乎？惟其動而難拘，則有喜忌分於其間矣。喜者為吉為福，忌者為凶為禍，理固然也。

Master Tu answered: There are twenty-four dragon lines; when they meander, they come to their terminus, stopping at亥 if they fall on亥, or at卯 if they fall on卯. Is this not stillness? As for the terrain and water, those are what change and have no fixed place. The same卯 dragon may have terrain and water coming from the乾 and亥 directions, or from the丙 and午 directions. Similarly, the same丙 dragon may have terrain and water gathering from the丑 and艮 directions. Is this not movement that cannot be confined? Because it is movement that cannot be confined, there are distinctions of what is favorable and what is to be avoided: what is favorable brings good fortune and blessings, while what is to be avoided brings misfortune and calamity. This is the nature of things.

地氣動，龍主之；天氣動，砂水主之。天施地承，夫倡婦隨，不易之理也。此可知四者之中，龍為根本也。然既曰龍為跟本，而獨以水話於龍、穴與砂之後者，又何說也？蓋以水者，尋龍之要法也。古人云：氣為水之母，水為氣之子。

The movement of the earth's energy is governed by the dragon; the movement of the sky's energy is governed by the ridges and water. The heavens give, and the earth receives, just as a husband leads and the wife follows. This is an unchangeable principle. From this we can understand that among the four elements, the dragon is the fundamental. Yet if the dragon is fundamental, why is water mentioned after the dragon, the site, and the ridges? Because water is the essential method for seeking the dragon. The ancients said: energy is the mother of water, and water is the son of energy.

來水所以導龍行，界水所以止龍住。水源有長短，而龍之遠近可卜；水勢有大小，而龍之枝幹可分。察水勢之返彎，而朝與穴之賓主判然於此；觀水流之來去，則龍與砂之順逆辨別於斯。未看山，先看水。真龍落處水聚，真穴結處水纏。若有曲流之水，定有曲轉之砂。此可知尋地之法，水為要也。水有形勢，其所以看水之法，詳見下文。水中亦有巒頭，有曲流水定有曲轉砂，可見水之行止由於砂也。而“真龍落處水聚，真穴結處水纏”，此二句實得看地之要訣也。

Water is used to guide the dragon's movement, and boundary water is used to stop the dragon's rest. The length of the water source indicates the distance of the dragon; the size of the water flow distinguishes the main body and branches of the dragon. By examining the winding and turning of the water flow, we can determine which mountains are the main ones and which are the secondary ones in the surrounding hills and the site of the grave. By observing the coming and going of the water, we can distinguish the direction of the dragon and the sand. Before looking at the mountains, we should first look at the water. Where the true dragon descends, water must gather; where the true grave is formed, water must flow around. If there is a winding and flowing water, there must be corresponding winding and turning sand. From this, we can know that the method of seeking a site is primarily based on water. Water has its own form and shape; the specific method of examining water is detailed below. Water also has its own form and shape, and where there is a winding water flow, there must be corresponding winding sand. This shows that the movement and stopping of water are determined by the sand. The saying "Where the true dragon descends, water gathers; where the true grave is formed, water flows around" truly captures the essential key to examining a site.

辨水須當論分合，有分有合穴無錯。合前合後及兩旁，氣止水交方可作。水之分合有三，其一，自立穴球頂，水從上分而合於穴暈下龍虎內者，此一合也，名曰小分合，地之有無於此定。

Identifying water must involve the discussion of "division" and "convergence." There must be both division and convergence, so that the site of the穴 is not wrongly chosen. If water converges in front of the穴, behind the穴, or on both sides, and the qi stops and the water flows together, then one can proceed to choose the穴. The division and convergence of water have three levels. The first level is that from the top of the site of the穴, the water divides above and converges below the穴's aura, within the two ridges of the Azure Dragon and White Tiger. This is called "small division and convergence," and it is here that the existence of a true穴 is determined.

其二，自主山起頂，水從上分而合於龍虎外案山內者，此二合也，名曰次分合。不可苛求，自然有的。其三，自起祖分枝，水從兩邊分而合於案山外，合於大水口出者，此大合水也，名曰大分合。此老祖公產業，眾家子孫都有分的，不比自己獨產。

The second level, starting from the peak of the main mountain, the water splits from above, meeting between the dragon and tiger sands and within the case mountain, this is the second level of convergence, called "secondary division and convergence." It does not need to be overly pursued, as it naturally occurs. The third level, starting from the branch of the ancestral mountain, the water splits on both sides, converging outside the case mountain and eventually flowing out through a large water mouth, this is the great converging water, called "great division and convergence." This is like the property left by the ancestors, which all family members share, not like private property owned by one's own family.

然會水又有前後左右之不同，以下逐層講進，講到妙處。順結者，水合於前；回結者，水合於後；橫結者，或合於左右。至於左右旁水勝於前合，然旁合又不如後合。蓋前合順局，水皆前去，不能收住凝蓄。旁合者水橫過穴前，未必皆洋洋水口。至於後合，則翻身逆潮，隨後之水，無不入口矣。

However, the convergence of water varies according to front, back, left, and right. I will now explain this step by step, proceeding to the refined details. A converging depression with a smooth slope has water converging in front of the depression; a converging depression with a reverse slope has water converging behind the depression; a horizontally converging depression has water converging either on the left or the right. As for convergence on both sides, it is superior to convergence in front; yet convergence on the sides is still inferior to convergence behind. This is because convergence in front belongs to a smooth flow, where the water flows forward, unable to be retained or accumulated. Water converging on the sides passes across the front of the depression, and may not necessarily form a grand water mouth. As for convergence behind, the water turns back to meet the flow, and all subsequent water will inevitably flow into the water mouth.

前合水易得，後合水難求，以其得水之蓄也。總之，有分有合，則穴之結作始真；否則，水去而不合，龍去而不住，其穴結而不真。此察水之分合，辨水之第一法耳。又辨水勢論結局，逆朝橫抱堆金玉。次取合襟及順流，山高無水共五局。君今認局既分明，大聚小取皆堪錄。

Water that converges in front of the site is easy to obtain, but water that converges behind the site is the most difficult to find, for it is precisely this kind of water that can retain water. In summary, there must be both division and convergence for the site to be truly formed; otherwise, if the water flows away without converging, or the dragon passes by without stopping, then the site may appear formed but is not genuine. This method of observing the division and convergence of water is the first way to distinguish water. Furthermore, to distinguish the momentum of water, one should consider its final destination: water flowing against the site and converging towards it, or water flowing across and embracing the site brings great wealth like gold and jade. Next comes "meeting water" (two streams of water converging like the front of a robe in front of the site), and then flowing water. If the mountains are high but there is no water, that is another pattern. In total, there are five patterns. Now that you have clearly recognized these patterns, whether it is a large gathering or a small selection, you can take them into account.

昔禹王時，天降神龜，負紋而出。王見此紋，方知治水。能知水之性情，故葬厝以水為第一。水性動，陽也，管事速，故言朝貧暮富，取其快也。以向配之，其水來，卻在二十四山方位而來。如陽水來立陽向，陰水來立陰向，則吉。若陰水來立陽向，則凶。先聖知水之性情，水無吉凶，方位不同。方位乃天地之使用，水乃天地之血脈。水無吉凶，方位與向皆有吉凶。是以納吉則吉，納凶則凶。

During the time when Great Yu was controlling the floods, heaven sent down a divine turtle, which emerged from the water carrying inscriptions and diagrams. Yu the King saw these inscriptions and diagrams, and thus understood the principles of flood control. Because he could comprehend the nature of water, both burial and resting places were determined primarily by water. Water is dynamic in nature and belongs to yang, and it acts swiftly, so it is said that one may still be poor in the morning but rich by night, taking advantage of its quick results. Using direction to match it: water comes from a certain direction, which corresponds to a specific direction among the twenty-four mountains. If yang water comes, then a yang direction should be chosen; if yin water comes, then a yin direction should be chosen, resulting in good fortune; if yin water comes but a yang direction is chosen, then misfortune is invited. Previous sages understood the nature of water: water itself has no inherent good or bad, it is only the direction that differs. Direction is where heaven and earth operate, and water is the blood of heaven and earth. Water itself has no good or bad, but directions and orientations each have their own good or bad. Therefore, if good qi is received, it brings good fortune; if bad qi is received, it brings misfortune.

陰宅不外《河》、《洛》之理，配合不外八卦之法。龍、穴、砂、水、向，不外五字之真。龍認生死，穴認有無，砂認粗秀，水認曲直，向辨純疵。此五法亦為緊要。知此五者，改天命，奪神功，有一不測之機。伏羲畫先天之卦為《河圖》，得乾一、兌二、離三、震四、巽五、坎六、艮七、坤八，識天地之陰陽，知世上之吉凶。禹王畫後天之卦，故戴九履一，左三右七，二四為肩，六八為足，以定八方之正、隅，知天地四時八節之氣候。文王之卜易用後天之八卦：乾、坎、艮、震、巽、離、坤、兌。二卦合而為一，則知天地之氣數，世間之禍福。

The principles of yin and yang in the selection of burial sites are not outside the scope of the River Chart and the Lo Book. The method of coordination is not outside the Eight Trigrams. The five elements of dragon, site, hills, water, and direction are all based on the true meaning of these five words: when observing the dragon, one must determine whether it is alive or dead; when observing the site, one must determine whether it has energy or not; when observing the hills, one must determine whether they are coarse or refined; when observing the water, one must determine whether it is winding or straight; when observing the direction, one must determine whether it is pure or flawed. These five principles are extremely important. Understanding these five aspects allows one to change the heavenly mandate and seize the power of creation, with hidden mechanisms that are beyond measure. Fuxi drew the trigrams of the Earlier Heaven (primordial) and created the River Chart, arranging them in the order of Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight, to understand the yin and yang of heaven and earth and to know the auspicious and inauspicious of the world. King Yu drew the trigrams of the Later Heaven (later heaven), thus forming the nine palace numbers: "nine on top, one below, three on the left, seven on the right, two and four as shoulders, six and eight as feet," to determine the main directions and the corners of the eight directions, and to understand the climate of the four seasons and the eight festivals of heaven and earth. King Wen used the later heaven trigrams in his divination: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Combining the primordial and later heaven trigrams allows one to understand the qi of heaven and earth and the misfortunes and blessings of the world.

黃石公作翻卦，乾、離、艮、巽、坎、坤、震、兌，定水之陰陽，知人家之興廢。惟翻卦無一定之規，總以斗柄七星為主。貪、巨、祿、文、廉、武、破，此七星之名。七星之外，又有左輔、右弼二星，加入七星之內，共成九星。卦只八方，星有九星，故輔、弼二星共一卦。

The Duke of Yellow Stone invented the method of "flipping trigrams" which follows the order of Qian, Li, Gen, Xun, Kan, Kun, Zhen, and Dui to determine the yin and yang of water and to predict the rise and fall of families. However, the method of flipping trigrams does not have fixed rules; it always takes the seven stars of the Big Dipper's handle as the main reference. These seven stars are Tangan, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, and Pojun, which are the names of the seven stars. In addition to these seven stars, there are also two more stars, Zuo Fu and You Bi, which are added to the seven stars to form a total of nine stars. Although there are only eight trigrams, there are nine stars, so the two stars Zuo Fu and You Bi together occupy one trigram.

其卦乾、離、坎、坤為四陽卦，艮、巽、震、兌為四陰卦。四陰向要四陰水路吉，四陽水路凶；四陽向要四陽水路吉，四陰水路凶。其翻卦從向上起輔，是輔、武、破、廉、貪、巨、祿、文。陰向四吉星在艮、巽、震、兌，四凶星在離、乾、坎、坤。陽向四吉星在乾、離、坎、坤，四凶星在艮、巽、震、兌。其星輔、武、貪、巨四星吉，破、祿、文、廉四星凶。吉星便以吉來斷，凶星便以凶來推。翻卦之法，神乎其神，烏有不神驗者哉。九星斷語列於後。

Among the eight trigrams, Qian, Li, Kan, and Kun are the four yang trigrams, while Gen, Xun, Zhen, and Dui are the four yin trigrams. When establishing a direction based on the four yin trigrams, the water flow should come from the four yin directions to be auspicious, and water from the four yang directions would be inauspicious. Conversely, when establishing a direction based on the four yang trigrams, the water flow should come from the four yang directions to be auspicious, and water from the four yin directions would be inauspicious. The method of flipping the trigrams begins with the "Fu" star from the established direction, in sequence as Fu, Wu, Po, Lian, Tan, Ju, Lu, Wen. For a yin direction, the four auspicious stars fall on Gen, Xun, Zhen, and Dui, while the four inauspicious stars fall on Li, Qian, Kan, and Kun. For a yang direction, the four auspicious stars fall on Qian, Li, Kan, and Kun, while the four inauspicious stars fall on Gen, Xun, Zhen, and Dui. Among the nine stars, Fu, Wu, Tan, and Ju are considered auspicious, while Po, Lu, Wen, and Lian are considered inauspicious. If an auspicious star falls, it should be interpreted as auspicious; if an inauspicious star falls, it should be interpreted as inauspicious. This method of flipping the trigrams is so miraculous that how could it not be effective? The interpretations of the nine stars are listed below.

是以聖人知天地陰陽，畫卦以示後人。遵其教者，習而明之，無有不驗。奈地理一道，百不得一。而用之者不以為德，反以為仇，貶而削之，所云“用卦不用卦，用卦還是錯”。殊不知自不明其理，胸無點墨，先聖豈有哄人者哉!今特標明，請列位老師往人祖山考驗，看其字向，辨其水路，用翻卦訣知其吉凶，方信用卦之妙，總以淨陰淨陽為主，故云：紅黑一盤詳水路，究來不必辨龍神。

This is why the sages understood the yin and yang of heaven and earth, and created hexagrams to guide future generations. Those who follow their teachings and repeatedly practice until they fully understand will find that nothing fails to come true. Unfortunately, in the field of geomancy, among a hundred people, only one truly understands it. Those who use it do not appreciate its benefits, but instead treat it as an enemy, belittle and cut it down, saying things like "Whether you use hexagrams or not, using them is still wrong." They do not realize that it is their own lack of understanding and ignorance that causes this. The ancients, the sages, would never deceive people. Now, I specially emphasize this: please gentlemen go to ancestral tombs and examine them on site, see which character the site faces, determine which water route comes from it, and use the formula for turning hexagrams to judge its fortune and misfortune. Only then will you believe in the wonderful aspects of using hexagrams. All of this should focus on "pure yin and pure yang" (yin and yang each forming their own category, not mixed together). Therefore, it is said that one should carefully examine the water routes using the red and black characters on the compass, trace them to the end, and there is no need to distinguish further about dragon spirits.

《八宅周書》由來已久，乾、坎、艮、震、巽、離、坤、兌，一卦管三山。凡戌乾亥，皆乾宅也；壬子癸，皆坎宅；丑艮寅，皆艮宅；甲卯乙，皆震宅；辰巽巳皆巽宅；丙午丁，皆離宅；未坤申，皆坤宅；庚酉辛，皆兌宅；名曰連山卦。

The "Ba Zhai Zhou Shu" has been passed down for a long time: the eight trigrams, Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui, each govern three directions. Those facing Xu, Qian, or Hai are considered Qian dwellings; those facing Ren, Zi, or Gui are considered Kan dwellings; those facing Chou, Gen, or Yin are considered Gen dwellings; those facing Jia, Mao, or Yi are considered Zhen dwellings; those facing Chen, Xun, or Si are considered Xun dwellings; those facing Bing, Wu, or Ding are considered Li dwellings; those facing Wei, Kun, or Shen are considered Kun dwellings; and those facing Geng, You, or Xin are considered Dui dwellings. This method of classification is called the Lian Shan Trigram system.

以陰陽對待之理，運消息盈虛之氣。理全則氣足，而造化神矣。其卦以乾、坤、兌、艮為西四宅，三吉俱右，此內門、路、灶切勿犯東；坎、離、巽、震為東四宅，三吉俱左，此內門、路、灶切勿犯西。至大門，又必於三吉中擇。陰陽配合，而後生息蕃昌。故先天乾坤定位之理，即後天坎離既濟之氣，此萬古不易之《河》、《洛》，昭昭可考矣。其遊星以七政而加九曜，貪、巨、祿、文、廉、武、破，此七政之名，又加左輔、右弼，共為九曜，即生、天、延、絕、五、禍、六、伏也。內有竹節貫井、宮星生克方位要訣，詳載於後，宅法庶無餘蘊乎。

It operates according to the principle of yin and yang opposing and complementing each other, regulating the ebb and flow and fullness and emptiness of qi. When the principle is complete, the qi becomes abundant, and the transformative power becomes marvelous. Among the Eight Trigrams, the ones of Qian, Kun, Dui, and Gen are considered the Western Four Directions, with three auspicious directions on the right side; the doors, paths, and stove inside the house must not be placed on the eastern side. The ones of Kan, Li, Xun, and Zhen are considered the Eastern Four Directions, with three auspicious directions on the left side; the doors, paths, and stove inside the house must not be placed on the western side. As for the main gate, it must be selected from among the three auspicious directions. When yin and yang are properly coordinated, the descendants will flourish and thrive. Therefore, the principle of the original Heaven and Earth Trigrams positioning Qian and Kun is the same as the transformative power of the later Heaven Trigrams Kan and Li being in a state of completion. This is the unchanging principle of the River Chart and the Lo Shu Square, clearly evident and capable of being studied. Its "moving stars" are determined by matching the seven stars of the Big Dipper with the nine luminaries: Tanlang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, and Pojun, which are the names of the seven stars, plus Zuo Fu and You Bi, forming the nine luminaries. These are also the star positions of Shengqi (Life Qi), Tianyi (Heavenly Doctor), Yannian (Longevity), Jieming (Death), Wugui (Five Ghosts), Huahai (Disaster), Liusha (Six Evils), and Fawei (Covering Position). There are also the methods of the bamboo joint through the well and the principles of the palace stars and their generating and overcoming directions, which are detailed in the following sections. The methods for the positive dwelling place are thus largely complete without any omissions.

乾六天五禍絕延生，坎五天生延絕禍六。艮六絕禍生延天五，震延生禍絕五天六。巽天五六禍生絕延，離六五絕延禍生天。坤天延絕生禍五六，兌生禍延絕六五天。

These eight lines are the formula for arranging the stars in the Eight Mansions system. The first character of each line indicates the main mansion, and the following seven characters are assigned in a fixed order to the other seven trigrams. "Liu" refers to the Six Evils, "Tian" refers to the Heavenly Doctor, "Wu" refers to the Five Ghosts, "Hu" refers to the Harmful Influence, "Jue" refers to the Death Mansion, "Yan" refers to the Longevity Mansion, and "Sheng" refers to the Life Qi. For the Qian mansion, the order is Six Evils, Heavenly Doctor, Five Ghosts, Harmful Influence, Death Mansion, Longevity Mansion, Life Qi; for the Kan mansion, it is Five Ghosts, Heavenly Doctor, Life Qi, Longevity Mansion, Death Mansion, Harmful Influence, Six Evils; for the Gen mansion, it is Six Evils, Death Mansion, Harmful Influence, Life Qi, Longevity Mansion, Heavenly Doctor, Five Ghosts; for the Zhen mansion, it is Longevity Mansion, Life Qi, Harmful Influence, Death Mansion, Five Ghosts, Heavenly Doctor, Six Evils; for the Xun mansion, it is Heavenly Doctor, Five Ghosts, Six Evils, Harmful Influence, Life Qi, Death Mansion, Longevity Mansion; for the Li mansion, it is Six Evils, Five Ghosts, Death Mansion, Longevity Mansion, Harmful Influence, Life Qi, Heavenly Doctor; for the Kun mansion, it is Heavenly Doctor, Longevity Mansion, Death Mansion, Life Qi, Harmful Influence, Five Ghosts, Six Evils; for the Dui mansion, it is Life Qi, Harmful Influence, Longevity Mansion, Death Mansion, Six Evils, Five Ghosts, Heavenly Doctor.

前一字是本宅，名伏位，後七字乃七政也。七政者，以生、天、延為三吉，三吉之方宜開門、放灶、擇房、安床，而大門尤重。絕命最凶，五鬼次之，禍與六又次之，謂之四凶。此四凶方再以卦地參之，而輕重始辨。如絕命凶矣，然惟克宅者真凶；若生宅與宅比和及為宅所克者，皆凶不甚惡。

The first character of each sentence indicates the position of the house, called "伏位" (hidden position), and the following seven characters are the seven stars. Among the seven stars, the three good ones are Life Qi (life qi), Heavenly Doctor (heavenly doctor), and 延年 (prolonged life). The directions where these three good stars are located are suitable for opening a door, installing a stove, choosing a room, and installing a bed, especially the main door. The most凶 (dangerous) is 绝命 (cutting life), followed by 五鬼 (five ghosts), then 祸害 (calamity) and 六煞 (six evils), collectively known as the four凶 (dangerous) directions. These four dangerous directions should also be referred to in relation to the trigrams' five phases of generation and overcoming to determine their degree of severity. For example, although 绝命 is inherently凶, only those that overcome the house's position are truly dangerous; if it generates the house's position, or is like and harmonious with it, or is overcome by the house's position, its harmful nature is not as severe.

從大門起遊星，數至向上第一棟，逆生而入，以辨某棟為三吉宜高，某棟為四凶宜低也。如正中開大門，則大門即第一前重也。如大門在一邊，必要大門數頭棟，然後逆生而入。靜宅不用竹節貫井之法。惟動宅、變宅、化宅始用之。取金生水、水生木，木生火、火生土、土生金。如此逐棟生入。各舉一局為式。

Starting from the main gate, count the buildings in the direction they face, then move inward in the order of mutual generation to determine which building falls in the favorable three auspicious positions, suitable for high construction, and which falls in the four inauspicious positions, suitable for low construction. If the main gate is in the center, then the main gate is considered the first building. If the main gate is on one side, start counting from the main gate, taking the first building, then move inward in the order of mutual generation. The method of bamboo joints through the well is not used for a quiet house, but only for a moving house, a changing house, or a transformed house. When arranging, take the order of metal generating water, water generating wood, wood generating fire, fire generating earth, earth generating metal, and proceed building by building in this sequence of mutual generation. Below are examples of each pattern.

三棟至五棟，無牆隔斷者為動宅，如坎宅離門，門為延年金星，二棟六水凶，三凍生木吉。或傍角開門，如坎宅巽門，則用巽天五六之法。巽至離向，天醫吉星為第一棟土，生第二棟延年金吉，第三棟六煞水凶，此為動宅。

A house with three to five buildings without walls separating them is called a moving house. For example, in a house facing the north (Kan), if the door faces the south (Li), and the door is located where the延年 (prosperity) golden star is, the second building has the six evils star which belongs to water, which is凶 (unfavorable); the third building has the Life Qi (life energy) star which belongs to wood, which is吉 (favorable). Alternatively, if the door is opened on the side corner, such as in a house facing the north (Kan) with the door facing the east (Xun), then the "Heavenly Doctor" formula "天五六祸生绝延" is used: starting from the number of the Xun trigram and counting to the Li direction, the Heavenly Doctor star falls on the first building which belongs to earth, generating the second building with the延年 (prosperity) star which belongs to metal, which is favorable; the third building has the six evils star which belongs to water, which is unfavorable—this is how the calculation is done for a moving house.

五行相生之法，六棟七棟名變宅。謂五行生盡而變也。蓋五鬼火生禍害土，不生天醫土；天醫土生延年金，不生絕命金；禍害土生絕命金，不生延年金。吉生吉，凶生凶，此常理也。惟六煞水單生貪狼木，貪狼木單生五鬼火，亦常理也。

Now explaining the principle of mutual generation in the Five Phases: houses with six beams and seven beams are called changing houses, meaning that when the Five Phases generate each other to the end, they change. Originally, the Five Ghosts belong to fire and generate the Harmful Star which belongs to earth, but do not generate the Heavenly Doctor which belongs to earth; the Heavenly Doctor which belongs to earth generates the Longevity Star which belongs to metal, but does not generate the Destiny Star which belongs to metal; the Harmful Star which belongs to earth generates the Destiny Star which belongs to metal, but does not generate the Longevity Star which belongs to metal—good stars generate good stars, evil stars generate evil stars, which is the usual principle. Only the Six Evils which belong to water generate the Greedy Wolf which belongs to wood alone, and the Greedy Wolf which belongs to wood generates the Five Ghosts which belong to fire alone, which is also considered the usual principle.

變宅前五棟內生，如人常法。至六七棟則五鬼火生天醫土，天醫土反生絕命金，禍害土反生延年金，故曰變也。如坎宅巽門，用巽天五六之法，向上第一重天醫土吉，第二棟延年金吉，第三棟六水凶，第四棟生木大吉，第五棟五鬼火凶，至第六棟天醫土吉，是凶火生吉土矣。第七棟絕命金凶，是吉土反生凶金矣。五棟之後，吉變凶，凶變吉，此為變宅相生之法。

In a transformed dwelling, the first five buildings follow the usual pattern of mutual generation, just like a regular dwelling. However, starting from the sixth and seventh buildings, the situation changes. The five ghost fire elements generate the heavenly doctor earth, which in turn generates the fatal metal. The harmful earth element generates the prolonging metal, hence it is called "transformation." For example, in a dwelling facing the kan direction with a xun gate, using the xun dwelling's "heaven five six" route: the first building facing that direction is heavenly doctor, which is favorable; the second building is prolonging, which is favorable; the third building is six evils, which is unfavorable; the fourth building is life qi, which is very favorable; the fifth building is five ghosts, which is unfavorable; the sixth building again is heavenly doctor, which is favorable, thus the unfavorable fire generates the favorable earth; the seventh building is fatal, which is unfavorable, thus the favorable earth generates the unfavorable metal. From the fifth building onward, the favorable becomes unfavorable and the unfavorable becomes favorable, which is the method of mutual generation in transformed dwellings.

八棟九棟名化宅，謂最後一棟為輔弼，星隨門而化也。法以雙木、雙金、雙土並進，以全貪、巨、祿、文、廉、武、破、輔、弼九星之用。蓋靜、動、變宅無輔、弼星，止名七政，與化宅異也。如坎宅巽門九棟，亦用巽天五六之法，大門數至向上第一重天土，次吉；二棟禍土，此雙土也，凶；三棟絕命凶；四棟延年，此雙金也，吉；五棟六水，不吉；六棟生木大吉，七棟左輔木，此雙木也，次吉；八棟五火凶；九棟右弼，原巽門生氣木，此右弼亦生氣木也，大吉。如止八重，即右弼生氣木大吉，此為化宅相生之法。

The houses of the eighth and ninth buildings are called transformed houses. This means the last building is assigned to Left Assistant and Right Assistant, and the star positions change according to the main gate. The method involves arranging pairs of wood, metal, and earth in sequence to complete the functions of all nine stars: Greedy Wolf, Giant Gate,禄存, Literary Talent, Integrity, Martial Virtue, Breaking Army, Left Assistant, and Right Assistant. Because static houses, dynamic houses, and changing houses do not include Left Assistant and Right Assistant, they are only called seven stars, which is different from transformed houses. For example, a house facing the Kan direction with a gate facing the Xun direction has nine buildings, and it uses the Xun house's "Heaven Five and Six" route. Starting from the main gate and counting to the direction it faces, the first building is Heavenly Doctor, which belongs to earth and is secondary good; the second building is Harm, which also belongs to earth, forming a double earth, which is bad; the third building is Destiny, which is bad; the fourth building is Longevity, which forms a double metal, which is good; the fifth building is Six Evils, which belongs to water and is not good; the sixth building is Life Qi, which belongs to wood and is very good; the seventh building is Left Assistant, which belongs to wood, forming a double wood, which is secondary good; the eighth building is Five Ghosts, which belongs to fire and is bad; the ninth building is Right Assistant, which originally starts with Life Qi belonging to wood for the Xun gate, and this Right Assistant is also Life Qi belonging to wood, which is very good. If there are only eight buildings, then the last one is Right Assistant, Life Qi belonging to wood, which is very good. This is the method of mutual generation in transformed houses.