Ling Cheng Jing Yi (靈城精義)

《靈城精義》二卷，舊本題南唐何溥撰。溥字令通，履貫未詳。是編上卷論形氣，主於山川形勢，辨龍辨穴。下卷論理氣，主於天星卦例，生克吉凶。自宋以來，諸家書目皆不著錄。

The Essential Meaning of the Numinous City consists of two volumes, and the old edition is attributed to He Pu of the Southern Tang dynasty. He Pu, whose courtesy name was Lingtong, is unknown in terms of his background and experiences. The entire book's upper volume discusses "shape and qi," mainly focusing on the terrain and topography of mountains and rivers, distinguishing the origin of "dragon" and the location of "穴"; the lower volume discusses "principles and qi," mainly dealing with the calculation methods of celestial stars and trigram positions, as well as the auspicious and inauspicious implications of the Five Phases' generation and overcoming. However, since the Song dynasty, this book has never been recorded in the bibliographies of various families.

觀其言宇宙有大關合，氣運為主。又言地運有推移，而天氣從之。天運有轉旋，而地氣應之。蓋主元運之說者。考元運之說以甲子六十年為一元，配以《洛書》九宮。凡歷上中下三元為一周，更歷三周五百四十年為一運。凡為甲子九，每元六十年為大運，一元之中，每二十年為小運，以卜地氣之旺相休囚。如上元甲子一白司運，則坎得旺氣，震巽得生氣，乾兌得退氣，離得死氣，坤艮得鬼氣，大抵因《皇極經世》而推演之。

The book says, "The universe has great cycles, with the flow of qi as the main factor," and also states, "The movement of the earth's qi influences the heavenly qi; the turning of the heavenly qi influences the earth's qi." This shows that the book is based on the theory of "yuan yun" or "great cycles." To examine the method of "yuan yun": a sixty-year cycle of the Jiazi is called "one yuan," paired with the nine palaces of the Luo Shu. The three periods of "shang yuan," "zhong yuan," and "xia yuan" form one cycle, and three such cycles add up to five hundred and forty years, called "one yun," which contains nine Jiazi cycles. Each yuan is sixty years and is called "da yun." Within each yuan, every twenty years is divided into a "xiao yun," used to determine the strength, prosperity, decline, and captivity of the earth's qi. For example, in the first yuan of Jiazi, the "yi bai" palace is in charge, the Kan palace receives strong qi, the Zhen and Xun palaces receive life qi, the Qian and Dui palaces receive retreating qi, the Li palace receives death qi, and the Kun and Gen palaces receive ghost qi. This method is largely derived from Shao Yong's "Huang Ji Jing Shi" which discusses the numerical calculations of yuan, hui, yun, and shi.

其法出自明初寧波幕講僧，五代時安有是說？其非明以前書確矣。其注題曰劉基撰。前列引用書目凡二十二種，如《八式歌》之類，亦明中葉以後之偽書，則出於贗作，亦無疑義。但就其書而論，則所云大地無形看氣概，小地無勢看精神，水成形，山上止，山成形，水中止，龍為地氣，水為天氣諸語，於彼法之中頗為近理。註文亦發揮條暢，勝他書之鄙，猶解文義者之所為。術數之書無非依託，所言可採，即錄存以備一家，真偽固無庸辨，亦不足與辨也。

But this system of yuan yun (great cycle) is actually from the early Ming dynasty, originating from the "mu jiang seng" (幕讲僧) in Ningbo. How could there be such a concept in the Five Dynasties period? This clearly shows that it is not a work from before the Ming dynasty, and this is certain. The book's annotations are attributed to Liu Ji (Liu Bowen), and the list of cited sources before the annotations includes twenty-two works. Among them, works like the "Ba Shi Ge" (八式歌) also appeared only in the mid-Ming dynasty and later as forgeries. Therefore, this annotation is also likely a later forgery, and there is nothing suspicious about it. However, considering only the content of the book, the statements such as "a large site is judged by its atmosphere, a small site by its spirit," "water forms a shape and stops on the mountain; the mountain forms a shape and stops in the water," and "dragon represents the earth's qi, and water represents the heavenly qi" are quite reasonable within the practices of geomancy. The annotations also explain the content in a clear and logical manner, surpassing the crude works of similar books, and seem to be written by someone who truly understands the meaning. In the realm of divination, it is common for books to falsely attribute their origins to ancient figures. As long as the content has some merit, it is worth preserving for reference. The true or false nature of such works does not need to be deeply debated, nor is it worth the effort to distinguish.

宇宙有大關合，氣遠為主；山川有真性情，氣勢為先。

In the space between heaven and earth, there are great key points where things converge, and among these, the movement of "Qi and destiny" holds the main role. Mountains and rivers each have their true nature, and when recognizing them, the first thing to consider is "Qi's momentum." This is the fundamental principle introduced at the beginning of the entire text: the study of geomancy is not about dead earth and stone, but about the flowing and ever-changing life Qi. Therefore, one must first establish oneself based on the movement of Qi and destiny and focus on the momentum of Qi.

此首章，乃堪輿家之論氣者第一機竅也。昔云：有地非人不下，有人非時不下。蓋以氣遠言也。又云：察以眼界，會以性情，若能了此，天下橫行。此以氣勢言也。如彼前哲，一睹形勢，便知禍福之大小，世數之先後，全在氣遠上之。夫山川有真性情，何以辨也？昔人有云山乘秀氣，水乘積氣，石乘煞氣，平乘脊氣。又云：山谷異形，平原一氣，此山川之大勢，乃山川之真性情也。

This opening chapter is the first key point for geomancers discussing "qi." Former scholars said, "Good land requires people to descend upon it, and people require the right time to descend upon it." If there is good land but no blessed person, the burial cannot proceed; if there are people but the right time has not come, the burial also cannot proceed. This speaks to "qi and fate." They also said, "Observe with vision, comprehend with temperament; if one can understand this, he can roam the world." Use vision to examine the terrain, use temperament to grasp the qi movement. If one can fully understand this, he can travel anywhere. This speaks to "qi movement." Therefore, previous masters could look at the terrain and know the extent of future fortune or misfortune, and the order of generations when fortune arises, all focusing on "qi and fate." Then, how should we distinguish the true temperament of mountains and rivers? Former scholars said, "Mountains carry refined qi, water carries accumulated qi, stones carry evil qi, plains carry ridge qi." They also said, "Valleys have different forms, plains have one qi." This is precisely talking about the grand trend of mountains and rivers, which is their true temperament.

山何以獨取秀氣也？山之勢，類多剛猛幣頑硬，惟患不秀麗，若見秀麗所叢，穆是真氣所聚。且上聚地惟天清之氣居多，所謂收山不收水者，正用之此處，故以峰巒之秀氣為生氣耳。水何以獨取積氣也？水之勢，類多流走而散逸，惟患不澄凝，若見諸水所積，便是真氣所鍾。且下聚地惟取凝蓄之氣居多，所謂收水不收山者，正用之此處，故以水之積氣為生氣耳。

Why is the "refined qi" taken from mountains alone? Mountains usually have a strong and rugged form, and they most fear being unrefined and ungraceful; once a cluster of graceful peaks is seen, that place is where true qi gathers. Moreover, the areas where qi converges above are mostly formed by the clear yang qi from the heavens. The geomancers say "collecting mountains but not water," which applies exactly to such places, so the refined qi of peaks is considered as life qi. Why is the "accumulated qi" taken from water alone? Water usually flows away and disperses, and it most fears not being clear and still; once a place where many waters converge is seen, that is where true qi gathers. Moreover, the areas where qi converges below mostly take in the accumulated and stored qi. The saying "collecting water but not mountains" applies exactly to such places, so the accumulated qi of water is considered as life qi. Clearly, the focus on gathering qi differs between mountains and water. Those who recognize qi should not treat them as the same.

石何以獨取煞氣也？山有山之喜氣，亦有山之怒氣。怒則山之威靈所在。威靈之氣，多露為石。若石山而徒剛猛，壓逼不成體勢，不作威儀，則徒有煞而無生矣。從而下之，禍不旋踵。故石貴乘煞氣者，取其威而成體，有生氣也，最宜細認。平何以獨取脊氣也？如平陽一派之土，純陽無陰，生氣不斂，苟得一骨脊之處高起，便為斂而有生氣矣。昔人有“沒牛吹氣，如酥在湯”之喻，正如此。

Why is "sha qi" (destructive energy) specifically chosen for stones? Mountains have their own auspicious qi and their own anger; the place where anger resides is precisely where the mountain's authority and power manifest, and this power often takes the form of stone. If a stone mountain is merely harsh and oppressive, lacking form and dignity, then it has only sha qi and no sheng qi (life energy). Burial in such a place would bring misfortune quickly. Therefore, the value of stone lies in "cheng sha qi," taking its aspect of authority that forms a structure and contains life within the destructive energy. This requires careful discernment. Why is "ji qi" (ridge energy) specifically chosen for flat land? In areas like Pingyang, the soil is purely yang with no yin, and the sheng qi spreads out and does not gather. If there is a high ridge, the qi will gather and gain vitality. An old saying compares this to "a water buffalo exhaling steam, like butter floating on hot soup"—a water buffalo submerged in water only shows its back and exhales through its nostrils, while butter floats on hot soup slightly rising. This is exactly the kind of atmosphere being described.

山谷又何以稱異氣乎？如今山谷之間，各自起勢，各自開局，各自成門戶，其氣各異，故凡江南一帶，不當與江北同看，只見一個星辰特起，一個局面特開，有蓋有送，有朝有迎，或如專城，或如停釋，倘得兩三重水口，特特關鎖，便為有結，便當著眼。試觀閏、廣、吳越之間，各村各社，各有名族，亦各有名家，諸幾語言習尚，又各不同風，惟異氣然也。

Why are valley areas called "different qi"? In valleys, each area has its own rising trend and starting formation, each forming its own entrance, with qi flows that are not the same. Therefore, mountains in the Jiangnan region cannot be judged by the standards used for those in the Jiangbei region. As long as one sees a special peak mountain rising prominently and a special layout unfolding, with a "covering" mountain above, a "sending" mountain behind, "facing" mountains in front, and "welcoming" mountains on the sides, or a formation that encloses like a special city, or a situation that gathers and stores like a post station, and further has two or three water mouths specially closing off, then it indicates a convergence of qi, and one should pay attention to it. Look at the areas of Fujian, Guangdong, Wu-Yue, where each village and community has its own prominent families and famous clans, and even language and customs differ from village to village. This is precisely due to the "different qi."

平原又何以稱一氣乎？如今四望廣漢之地，有何大分別，只見有一方岡脊起處，便作城池市鎮，其為廬舍墳墓，盡聚於此，即幾語言習尚，雖數百里多為通同，謂非一氣然乎。倘居異氣處而漫以漠然四望之勢求之，則以眼界太寬而失矣；倘署一氣處而必以山谷分結之勢求之，則又以眼界太窄而失矣。此認氣以認氣勢為難也。

Why is a flat land called "one qi"? Looking around, it is vast and uniform, with no significant distinctions. One only sees a raised ridge, and there people build cities and towns, gather houses and tombs. Even language and customs within hundreds of miles are largely the same. This is not precisely "one qi" flowing through? If one is in a valley of "different qi," yet tries to seek with the boundless view of the flat land, it is too broad in vision. If one is in the flat land of "one qi," yet insists on seeking according to the branching and converging patterns of a valley, it is too narrow in vision. Therefore, recognizing qi to understand the "qi flow" is the most difficult.

地運有推移，而天氣從之；天運有轉旋，而地氣應之。天氣動於上。而人為應之；人為動於下，而天氣從之。

The qi of the earth changes and shifts, and the stars in the sky respond accordingly; the qi of the stars changes and turns, and the qi of the earth beneath changes in response. The heavenly qi moves first above, and human affairs correspond below; human affairs move first below, and the heavenly qi turns accordingly. The qi of heaven, earth, and humanity is fundamentally connected and continuous. Therefore, those who are skilled in observing the flow of qi can foresee human affairs from celestial phenomena and understand the direction of heavenly qi from the activities of human affairs.

此言宇宙氣運，天地人皆相與於有成，一有轉移舉動，氣即以異，此識時觀變者之一大樞紐也。何謂地運有轉移而天氣從之？如黃河是天地間一大血脈，據黃虞時河由龍門而轉呂梁，由呂梁而轉太行，由太行而轉褐石乃入海，是河從西轉南，從南轉東北，而巽居其中，則所謂黃河如帶，五嶽俱朝，為天下第一大風。水者，此也。此巽都一時而堯舜禹三聖人出焉，千古莫盛矣。

This refers to the flow of qi in the universe, where heaven, earth, and humanity interact to achieve harmony. If there is any shift or movement in one aspect, the qi will change accordingly. This is a key point that discerning and observant people must grasp. What does it mean by "the movement of the earth's qi leads the heavenly qi"? The Yellow River is a major artery between heaven and earth. It is said that during the time of the sage kings Yao, Shun, and Yu, the Yellow River flowed from the龙门 (Lungmen) to Lüliang, then to Taixing, then to Jieshi, and finally into the sea. The river's course turned from west to south, then from south to northeast, with the Xun direction exactly in the middle. This is called "the Yellow River like a sash, the five mountains all facing it," representing the finest fengshui in the world. Due to this qi flow in the Xun direction of the imperial capital, three sage kings—Yao, Shun, and Yu—emerged successively, an unparalleled era in history.

夫惟黃河經其北，長江繞其南，而泰嶽夾於其間，則泰山為華山以來大盡之龍，乃中國之一大干也。若論中國形勝，則泰山為中盡，當時孔聖起而群賢濟濟並生，千古亦莫盛焉。此開闢以來未有轉徒之山水也。自漢黃河漸徒而南，乃至穿斷部魯之墟，宜走準泅，則泰山反居北，而黃河乃居南矣。巽州之水勢傾，鄒魯之地脈斷，而北地之氣運衰矣。

Because the Yellow River flows past its northern side and the Yangtze River winds around its southern side, with Mount Tai situated between the two rivers, Mount Tai is a great dragon that has traveled all the way from Mount Hua, a "big complete" dragon, and is a major dragon of China. In terms of the country's geographical features, Mount Tai is the central and most complete place. When Confucius began his activities there, many virtuous scholars emerged together, and there has never been a more flourishing time in history. This is a mountain and river that have never moved since the beginning of the world. However, after the Han dynasty, the Yellow River gradually shifted southward, even cutting through the old ruins of Zou and Lu, and changed its course to flow into the Huai and Si rivers. Thus, Mount Tai moved northward, while the Yellow River moved southward. The water flow from the Xun direction poured down, cutting off the underground energy of Zou and Lu, and the northern vitality also declined accordingly.

我朝祖陵鍾於中都，大業起於滁陽，正在準泗之間，豈非黃河南徒，氣運固使之然乎！人言江南之盛，以宋南渡而然，不知黃河徒而之南，則天運亦從而之南，人不能為之挽也。夫天氣一從地運之轉者如女人何謂天運有轉旋而地氣亦應之？如秦太史占金陵有天子氣，乃疏秦淮跌洩之，不知奏港一疏，地運乃動，溺後小而六朝之建都。大而我朝之鼎奠，果應於此。

The imperial tombs of this dynasty (the Ming) are spiritually blessed by the central capital Fengyang, and the founding of the dynasty began in Chuzhang, both located in the area around Huai and Si rivers. Is this not precisely the result of the Yellow River's southward shift and the movement of the heavenly mandate? Everyone says that the prosperity of the Jiangnan region is due to the Southern Song dynasty's migration, but they do not realize that the Yellow River first moved south, and with it, the heavenly mandate also shifted south, something that human effort could not reverse. This is an example of how the weather follows the movement of the earth's energy. What does it mean to say "the heavenly mandate changes and the earthly energy responds"? For instance, the historian of the Qin dynasty predicted that Jinling had the aura of a heavenly sovereign, so they dug the Qinhuai River to drain it away. But instead, the excavation of the Qinhuai River actually triggered the movement of the earthly energy. Later, small-scale, the Six Dynasties established their capitals here, and on a larger scale, this dynasty laid the foundation of its rule here, which indeed proved the prediction correct.

又如洛陽素未有杜鵑，及杜鵑啼而天氣行於南矣，商人自是果作相，是地運未到而天運先到，則地乃從天轉也。何謂天氣動於上而人為應之？如陳希夷一夕見小星居帝星之左，及旦而亞覓其所，見宋太祖與趙普同坐酒肆間，而趙居其左。陳乃曰：小星何敢居帝座左哉！推而易之。此宋太祖微時事。今人多以星氣為渺茫，而不知天動人應，其不爽如此。

For example, Luoyang has never had the cuckoo bird. When the cuckoo bird began to sing in Luoyang, it was a sign that the weather had already begun to move southward. Later, people from the south indeed came to serve as ministers in the imperial court. This is a case where the earthly cycle had not yet arrived, but the heavenly cycle had already come first, and the earthly energy reversed itself to follow the heavenly cycle. What does it mean by "the heavenly energy moves above and people respond below"? For instance, Chen Tuan (the Master of Xiyi) once saw a small star to the left of the Emperor's star one night. The next day, he followed the star and found Song Taizu and Zhao Pu sitting together in a tavern, with Zhao Pu sitting on the left. Chen Tuan then said, "How dare the small star sit to the left of the Emperor's seat!" He then switched their positions. This was when Song Taizu was still in humble circumstances. Modern people often regard celestial phenomena as vague and uncertain, but they do not realize that when the heavens move, the human world responds, and the accuracy is this precise.

何謂人事動於下而天氣認之？如洛陽花石，何大關係，而元史占之，以為花石不會，由宋之旺氣不絕，及一旦移去花石，而航海之舟遂覆。今人多以前哲按星勢為作用。似為怪涎不經。而不知一舉一動，天即為應。氣何不貫通也？夫論氣運者而苟拘拘於定格，不及於轉徒幻化之不常，抑何以定其變哉！夫古大哲望氣而可預占。察時而可觀變，蓋通此竅耳，自非神仙道眼，烏足語此！

What does "human actions below move the weather above to follow" mean? For example, the flowers and stones in Luoyang were originally not of great significance. However, the historians of the Yuan dynasty observed them and believed that as long as the flowers and stones remained, the flourishing energy of the Song dynasty would not cease. When one day the flowers and stones were moved away, the sea ships transporting them immediately capsized. Nowadays, many people regard the actions of predecessors based on star patterns as strange and absurd, but they do not realize that every action taken by humans is immediately responded to by heaven. How could the energy not flow through? Therefore, those who discuss the flow of energy should not rigidly adhere to fixed patterns, ignoring the constant movement and change of energy. Otherwise, how could they determine its transformations? Ancient sages could predict events by observing the atmosphere and discern changes by examining the times, relying precisely on this understanding. Without a divine eye like that of a sage, one is not qualified to discuss such matters.

有聚講、行講、坐講，則氣聚於龍；有權星、尊星、雄星，則氣聚於勢；有蓋鉛、夾胎、乘胎，則氣聚於穴；有收襟、收堂、收關，測氣聚於局。

The origin of the dragon has "gathered discourse" (聚讲), the path has "traveling discourse" (行讲), and the destination has "sitting discourse" (坐讲); when all three are present, the qi gathers on the dragon's body. There is also "authority star" (权星), the great peak that originates all mountains; "respect star" (尊星), the peak that surpasses the surrounding area as the ancestral peak; and "hero star" (雄星), the upright peak that guards the water mouth and entrance. When all three stars are present, the qi gathers in the form and terrain. The site has "covering embryo" (盖胎), the covering seat on top; "flanking embryo" (夹胎), the left and right dragon and tiger hills that flank and protect; and "riding embryo" (乘胎), the small bright hall in front of the site that receives the qi. When these are present, the qi gathers in the site. The surrounding area can "gather the robe" (收襟), the subtle boundary water converging within the site; "gather the hall" (收堂), the converging boundary water of the dragon and tiger hills; and "gather the gate" (收关), the locking water mouth of the city and territory. When these are present, the qi gathers throughout the entire situation. These four layers identify the qi from the dragon, form, site, and overall situation, forming the general principle of the discipline of form and qi.

此四段，乃認氣者第一關鍵也。夫龍忌孤單，人所共知，然亦但知看到頭數節耳，不知龍有起有止有行度，起處必要聚講。如層雲疊霧，合氣運形，大以數百里，小以數十里，橫亙綿延，或五星聚而不分，謂之聚講。如都會之地，萬食所聚，萬民所止，乃樞要之會也。

These four paragraphs are the first key to recognizing the qi. Dragons most dislike being alone, which is well known to everyone, but ordinary people only look at the few sections before and after the entrance, without knowing that dragons have a beginning, a stopping point, and a course. The origin of the dragon must have a "convergence and discourse."the so-called convergence and discourse refers to mountains gathering like layers of clouds and mist, with qi and form intersecting and converging. Large ones span hundreds of miles, small ones also cover dozens of miles, continuing without interruption, or five stars gathering together without separation. This is called convergence and discourse. It is like a major city, where all goods converge and all people gather, serving as the central hub and meeting point of the region.

既之後，則分枝劈脈而去，條分縷析，正幹從中，徐支分左分右而行。以渡峽，或以定閃，兩邊夾護，各帶峰巒，帶印、帶筆、帶旗、帶鼓、帶倉、帶庫，各各不一，總之叢聚拱護，不孤不露，謂之行講。龍之行度既歷剝換，必有歸宿，譬則行者之赴家，其一家骨肉必為團聚，又譬則貴人之登堂，其所屬僚佐必為拱護，決無孤立獨坐之理，謂之坐講。有此三講，其龍乃真，若或不然，則孤單二字，不特在入穴之所矣。

After the gathering of the ridges is completed, they branch out and divide into distinct paths, analyzed in detail: the main ridge runs straight in the center, while the other branches spread to the left and right, some crossing over the pass, others turning to take position, with mountains on both sides enclosing and protecting them. Each branch carries its own peak and hill, some resembling a seal, some a brush, some a banner, some a drum, some a granary, some a storehouse, each with different shapes. In general, they are gathered together, supporting each other, neither isolated nor exposed. This is called "running ridge." Once the dragon has traveled through successive transformations, it must have a resting place: just as someone returning home reunites with family, or a nobleman entering his hall is naturally surrounded by his subordinates, there can be no situation of being alone and isolated. This is called "sitting ridge." When all three ridges are present, then the dragon is truly a dragon. If not, the problem of being "alone" is not only in the entrance to the resting place.

何以謂之權星？吳公《鉗龍經》中所稱都權之星也。蓋以其勢正盛正大，祖宗二字不足以盡之。高大如雪山之齊天，不見其頂，綿亙如雲中之雁，不見其來，叢集如艮侖，八方之播踞，不見其分，則天下萬派之山，皆祖於此，此亦何可以祖言，故以都權之星名也。大抵權星多土金之體，蓋惟土金能綿豆也。若水木火多作祖星，以其活動而卓立，則為分形矣，則宇宙間惟土石為大為盛，蓋石即金也。

What is meant by "Quan Xing" (the Star of Authority)? It refers to the "Du Quan Zhi Xing" (the Supreme Authority Star) as mentioned in Wu Jingluan's "Qian Long Jing" (Classic of the Dragon's Tail). Because its form is extremely prominent and vast, the term "zu zong" (ancestral origin) is insufficient to describe it: it is tall and grand like a snow mountain reaching the heavens, so its peak is invisible; it stretches endlessly like a flock of geese flying in the clouds, so its origin is unseen; it is dense and clustered like the Kunlun Mountains, spreading out in all directions, so its source is indistinct. All the myriad branches and streams of mountains in the world take it as their ancestor, and thus a single term "zu" (ancestor) is inadequate to describe it, hence it is called the "Du Quan Zhi Xing" (Supreme Authority Star). Generally, Quan Xing is mostly of earth or metal form, because only the forms of earth and metal can stretch far and wide. As for water, wood, and fire forms, they are mostly only able to serve as local ancestral stars, since their forms are active and independent, thus belonging to the category of derived forms. Therefore, in the universe, only earth and stone are the largest and most prominent—stone is also considered metal.

經云權星宜大不宜秀，祖星臨來要起峰。正此之謂。從此而推，一郡有一郡之權星，幾論佛仙候王相公之大結構，必本於此。至如尊星，則或祖或宗，高出於一方，為眾山所首出者，從此而知龍之正幹正結，皆肇於此。又如雄星，則於城廓交關之處，有卓立星辰，可以應尊星而當門戶者，則以雄星稱、即今所謂北辰羅侯之類。蓋交牙織結，不如以禽獸成形，物形守關，又不如以人守關之為大也。有此三星，方為勢大。

The classic text says, "The authority star should be grand rather than delicate, and the ancestral star should form a peak when it comes." This precisely expresses the meaning. By analogy, each prefecture has its own authority star. All significant formations of Buddhist sites, immortal traces, and the great officials and generals of the past must originate from this principle. As for the "respect star," it may be the ancestral mountain or the main mountain, towering above the surrounding mountains as the leader among them. From it, one can know that the main ridge and the main formation of the dragon all originate here. For example, the "valiant star" is a prominent peak standing out at the intersection of city walls and gates, capable of resonating with the respect star to guard the entrance. This is called the valiant star, which is what modern people refer to as "Beichen" and "Rohu." Generally, water mouths are only formed by the meeting and intertwining of ridges, but they are not as powerful as mountains shaped like animals or beasts guarding the pass. The forms of animals or beasts guarding the pass are not as grand as a majestic peak shaped like a person guarding the pass. When the three stars are all present, the form becomes truly grand.

胎星是結穴之所，何謂蓋胎？即蓋座是也。蓋無蓋勢，胎必不結。華蓋盡為上，冠蓋寶蓋次之，即個字飛蛾亦是蓋樣。蓋有蓋則脈不露不孤，而穴必藏風聚氣矣。何謂夾胎？如今龍虎夾耳之說，使風門不動，所以衛穴者也。何謂乘胎？如今小明堂是也。蓋上蓋則氣注於下，下乘則氣墮於上，兩旁夾則氣蓄於中，方謂有氣之穴。

"The 'tai xing' refers to the location where the energy converges, known as the 'xue' or 'convergence point.' What is 'gai tai'? It refers to the covering structure above the convergence point. If there is no covering structure, the convergence point cannot form properly. The best form of covering is the 'hua gai' shape, followed by 'guan gai' and 'bao gai,' and even shapes like the 'ge' character or the 'fei e' form of branch lines are considered types of covering. With a covering structure, the energy lines do not become isolated and exposed, allowing the convergence point to naturally retain wind and gather energy. What is 'jia tai'? It refers to the method of 'long hu jia er' used today, where the left and right wind passages are stabilized to protect the convergence area. What is 'cheng tai'? It refers to the small 'ming tang' today. With a covering structure above, energy naturally flows downward from above; with a supporting structure below, energy naturally rises upward from below; with protective structures on both sides, energy is gathered in the center. Only then can it be considered a convergence point with energy."

何謂收襟？則穴中微茫，界水所會，如人之襟領所交，名曰襟合。何謂收堂？則龍虎界割之水所會，如居室之明堂，為四水之所聚，名曰堂合。何謂收關？以龍之分來作城作郭之水所會，小如居室之門戶，大如城郭之關鎖，名曰關合。古人所謂小合收囊，以堂合言也；大合收局，以關合言也。穴情低小者，收堂以內之水；穴情高大者，收關以內之水。

What is called "shou jin"? It refers to the place where a faint line of boundary water converges in the pit, resembling the meeting of a person's collar and neck, hence called "jin he". What is called "shou tang"? It refers to the place where the waters cut off by the dragon and tiger ridges converge, resembling the bright hall in front of a house, where waters from all sides gather, hence called "tang he". What is called "shou guan"? It refers to the place where the various waters branching out from the dragon body, forming walls and enclosures, converge, small ones resembling the door of a room, large ones resembling the gates of a city, hence called "guan he". The ancients said "xiao he shou nang" refers to "tang he", and "da he shou ju" refers to "guan he". For a small and low-lying qi situation, only the waters within "tang he" are collected; for a tall and grand qi situation, the waters within "guan he" are collected.

至如穴前小明堂合襟之水，無論高低穴皆所當收也。幾論局者，必準諸此，合而論之。昔人有云：有穴方言地，無局不言龍。則局又龍之所以定背面也。廖公洩天機，分龍穴砂水，而又加之以堂，正此之謂與！

As for the small bright hall in front of thesite that is joined together, the water there must be collected regardless of the height of thesite. Whenever discussing the 'situation' or 'layout', this should be the standard. Former people said, 'There is a穴位 only then there is a place, without a layout, there is no talk of the dragon.' The layout is exactly the place where the dragon's direction and back are determined. Liao Yu wrote the "Xie Tian Ji", adding a 'hall' to the four elements of dragon,site, sand, and water. This is probably the meaning he was referring to.

陰勝逢陽則止，陽勝逢陰則住。雄龍須要雌龍御，雌龍須要雄龍簇。

When a dragon with excessive yin energy meets a situation of opening yang, it will stop. When a place with excessive yang energy encounters a form that initiates yin, it will halt. A strong and upright dragon must be accompanied by a gentle and compliant female dragon to guide and control it; a soft and delicate female dragon requires the support of a strong and majestic hill to flank and assist it. This shows that a dragon must be in a place where yin and yang, male and female, interact and combine, in order to form a site for a dwelling.

此二段言龍勢必得陰陽雌雄媾會之處而始成胎，認氣者所當審也。如山谷之間，陰氣嘗勝，故一卸平洋，脫胎換骨，局面亦且開陽舒暢，此便有結，所謂陰勝逢陽而止是也。大開大結，小開小結，萬萬不爽。又如平洋之地，陽氣嘗勝，故忽然起一岡阜、一山脊，謂之吉氣所起，乃四面陰砂，未纏未護，便是淺露，亦自成局。故平原之處，只要分局得明，骨脈顯示露為證，所謂陽勝逢陰而住也。

The dragon power must reach a place where yin and yang, male and female, meet and combine in order to form a fetus. Those who recognize the qi should examine carefully. For example, in mountain valleys, yin qi tends to be dominant, so once it descends into flat land, it transforms and takes on a yang character, resulting in an open and smooth situation, which allows for formation. This is exactly what is meant by "when yin prevails, yang stops it." If the situation is large, the formation is large; if it is small, the formation is small, without any mistake. Another example is flat land, where yang qi tends to be dominant. If there suddenly rises a hill or a ridge, this is called the emergence of auspicious qi. Even if the surrounding yin sands have not yet enclosed it completely and appear somewhat exposed, it can still form a complete situation. Therefore, in flat land, as long as one can distinguish the situation and there is a visible ridge or spine as evidence, this is what is meant by "when yang prevails, yin stops it."

又如龍勢之來，正幹雄強，謂之雄龍，有自天而降、御風而行之勢，乃兩護送之山須要柔順婉轉，遠纏遠護，不與爭強，則正幹乃結。昔人所云雄龍坐大將以握重兵是也。要之所御之砂若果秀雅，亦出文士，或以文臣握兵權耳。又如龍勢之行，一派軟嫩為雌，必兩邊擁護，拱夾有力，作起氣勢，乃見精神。夫雌龍固主文秀，然四面砂如筆、如笏、如鼓、如旗，亦主威嚴，豈止文秀哉！此雌龍以夾從雄勢為佳，幾雌雄貴交媾如此。

For example, if the main dragon ridge is strong and powerful, it is called "Xiong Long" (the mighty dragon). It has the气势 of descending from heaven and moving with the wind. At this time, the mountains on both sides must be gentle and winding, far away and surrounding it, not competing with the main ridge. Only then can the main ridge form a climax. The ancients said, "Xiong Long sits like a great general holding heavy troops," referring to this pattern. However, if the surrounding hills are indeed elegant and refined, they can also produce scholars or officials who wield military power through their literary skills. Another example is when the dragon ridge moves gently and tenderly, which is called "Ci Long" (the gentle dragon). In this case, the mountains on both sides must support and enclose it strongly, supporting its气势, so that its spirit becomes evident. Although Ci Long mainly signifies literary grace, if the surrounding hills are like brushes, like jade tablets, like drums, or like flags, they also indicate authority and dignity, not just literary grace. Therefore, Ci Long is best when it is flanked by strong and majestic hills. The importance of Xiong and Ci lies in their mutual complementation, which is exactly what this means.

大地無形看氣概，小地無勢看精神。水成形山上止，山成形水中止。

The land often does not display ready-made穴 shapes, and one must look at the overall气势; for small land, which lacks grand气势, one should look at the gathering and containment within the surrounding area. A flat ridge dragon forms its shape by relying on the water boundary, and the qi stops at a raised and firm high place, hence it is said, "Water forms the shape, and the mountain stops there." A mountain ridge dragon forms its shape by relying on the mountain form, and the qi stops at a flat place where the water boundaries meet, hence it is said, "Mountain forms the shape, and the water stops there."

此言立穴當先認其形神止聚之處而穴之，不可一概論也。今人於入首作穴處，便看窩鉗乳突四字，一有此四者，便稱好穴，不知形乃穴之證佐耳。至其生機真結之處，全在大勢上理會。如大地之形，嘗隱嘗拙，何有形之巧媚動人。只於大象上察其氣勢，認其性情，苟得生機，便成穴法，不在拘拘於窩鉗乳突之常法也。至若小地，既無氣概，必須形局合度，聚氣藏風。出局觀之，似無氣勢，入局觀之，卻有精神，則便可於精神聚處穴之，亦可成一器局也。

This passage explains that establishing a site for a grave must first clearly identify the form and the place where the spirit gathers, then decide where to place the grave. It cannot be treated in a general way. Nowadays, when people reach the entrance of a site for a grave, they only look at the four terms "wo, qian, ru, tu," and if they see these four forms, they call it a good site. But they do not realize that "form" is only a secondary indication of the site. As for the true convergence of vitality, it must be understood from the grand trend. The shape of great land is often subtle and simple, where there is no graceful or attractive form. One can only observe its momentum and recognize its nature from the grand scale. As long as vitality is captured, a site can be established, without rigidly following the conventional forms of "wo, qian, ru, tu." For small sites, which lack grandeur, they must have proper form and gather energy while preventing the escape of wind. From outside the site, it may seem to have no momentum, but when entering the site, it has its own spirit. Then one can place the grave at the place where the spirit gathers, and it can still form a complete structure. Thus, great land focuses on grandeur, while small land focuses on spirit, and their points of emphasis are inherently different. Using a single perspective to apply to both will inevitably lead to mistakes.

此管氏立穴以認形勢為先，最為至要。乃論形之止宿處，又要辨支攏高下，乃不失其性情也。如平支之龍，全以水為界合而成，陽氣嘗勝，其勢柔婉，穴當從其起處剛而乘之，所謂山上止者是也，即《葬書》支葬其瘍之意。如山攏之龍陰氣常勝，其勢雄急，穴當從其坦處而乘之，所謂水中止者是也。謂之水中只是界水會而止處，古所云：來不來，坦中裁，住不住，坪中取。此與《葬書》攏葬其麓之意同。

This is the principle of the Guan school, which prioritizes recognizing the terrain when selecting a site. It is most important. When discussing where a form stops, one must distinguish between "branch" and "ridge," as well as the high and low terrain, in order not to lose the true nature of the mountains and rivers. A flat branch dragon forms its shape entirely through the convergence of water, with abundant yang energy, its trend being gentle and soft. Therefore, the site should be chosen at its raised and firm part, which is called "stopping on the mountain," exactly matching the meaning in the "Book of Burial" that "the branch is buried at its peak." A mountain ridge dragon has abundant yin energy, its trend being strong and urgent. Therefore, the site should be chosen at its flat place, which is called "stopping in the water." The term "water" here simply refers to the place where the boundary waters meet and the energy stops. Ancients said, "Whether it comes or not, it is cut in the flat center; whether it stays or not, it is taken from the flat area," which is the same as the meaning in the "Book of Burial" that "the ridge is buried at its foot."

認氣於大父母看尊星，認氣於賓子富看主星，認氣於方交搏看胎伏星，認氣於胎育看胎息星，認氣於化煞為權看解星，認氣於逢絕而生看恩星。

In identifying the qi of a dragon hill, when looking at the "great parents" of the ancestral origin, one should observe the "honored star" — that is, the highest and most prominent peak in an area. When the master and guest are clearly distinguished, one should look at the "master star." When yin and yang meet, one should observe the "fetal star" — that is, the section where the dragon dips and turns, with one part bending down and the other rising up. When the fetal qi is formed and nurtured, one should look at the "fetal breath star." When evil stars are transformed and made to serve one's benefit, one should observe the "resolving star." When the qi is about to be cut off but regains vitality, one should look at the "favoring star." These six stars correspond to the various stages of the dragon's qi from its origin, movement, turning, forming a fetus, and transforming evil into benefit. This is a sequence for identifying qi along the dragon's body.

此數段乃龍氣中認氣第一法門也。幾看龍須認尊星為主，蓋到一方看是何山最高最大，專擅一方，便以之為大父母。看尊星是何星辰，如土星起頂垂肩，大開蓋帳，則為土龍勢，其所育之子孫，土是本氣，金是生氣。如木則為煞，如火則為其所洩，如水則又為其所刑。故凡自上而下，遇生旺為子息，遇克害則為其煞。其法當祖《河圖》，一以順生為序，蓋父母不可克子孫也。李家《龍經》云：息星克母子榮昌，母星克子死絕亡。蓋下可克上，上不可克下也。

This passage describes the first method of recognizing qi in dragon-like formations. When examining a dragon, one must primarily identify the "honored star": upon arriving at a particular area, observe which mountain is the highest and largest, dominating the region, and consider it the "great parent." Then examine the type of star this honored star belongs to. For example, if it is a star resembling the earth star, with its peak extending downward and a wide spread, it indicates a soil dragon formation. The mountains generated by this dragon will have earth as their fundamental qi and metal as their life qi. If it produces wood, it is a harmful influence; if it produces fire, it is being drained; if it produces water, it is being punished. Therefore, all formations descending from above, when encountering a beneficial and prosperous qi, are considered descendants, and when encountering a harmful and damaging qi, they are considered harmful influences. This method of analysis follows the sequence of the River Chart, always proceeding in the order of generation. Parents cannot harm their descendants. The Li Ji (Dragon Classic) states, "When the descendant star overcomes the parent, the descendants flourish; when the parent star overcomes the descendant, the descendants perish." A lower element can overcome a higher one, but a higher one cannot overcome a lower one. This is the fundamental principle of analyzing dragons in terms of generation and overcoming.

凡山一到入首之處，看是何星辰，如金星入首，祖宗原是土勢出脈，則為真子孫矣。若干入首蓋覆之星或帶木，不兔相剋。然息為金而覆胎之星帶木，則子息破母胎而出，原有此理。便是金木相接之處，微有水意，便不隔絕矣。此即合前所云息星克母子榮昌之說，有何妨乎！其法出於《洛書》，一以逆克為序。而吳公解義云：木星入土星，一甲輔明廷。亦以從下克上之不畏也。如今術家所稱屏下貴人，夫以木星貴人而在屏土之下，非木入土之說乎！

Whenever a mountain range reaches its final point, one should examine what kind of star is present there. For example, if the final star is the metal star, and the original mountain ridge comes from the earth type, then it is truly the descendant. If the final star is covered by a star that carries the intention of wood, it will inevitably conflict with metal; however, if the resting star is metal and the covering star carries the intention of wood, this is like the child breaking out of the mother's womb, which is a natural occurrence. As long as there is a slight presence of water between metal and wood, they will not be completely separated. This is exactly what was mentioned earlier, 'the resting star controls the mother, and the descendants flourish,' so what is the problem? This method of deduction comes from the 'Lo Shu' and follows the order of reverse control. Wu Jingluan explained it by saying, 'the wood star enters the earth star, one Jia supports the Ming廷,' which also refers to the idea of the lower controlling the upper without fear. For instance, today's geomancers refer to 'the nobleman beneath the screen,' where the nobleman peak of the wood star stands beneath the earth screen, which is precisely the concept of wood entering earth. Therefore, the use of generation and control must be viewed flexibly, and one should not be rigid in its application.

又如大父母既佈勢降脈而來。若干其間不遇雌雄交媾，何以成胎？故當行到氣盛處。須要跌斷過峽，一俯一仰而成胎伏，乃成交磺。此去方有生育。若無胎伏，放去必不變化，便是純陽純陰，無生機矣。楊公論龍。必以胎伏，意正如此，此於龍腰認氣之第一機竅也。龍既跌斷，過峽則再起，必有好星辰或開蓋覆，必成胎育。蓋覆之下，一線起脈為胎。所謂鶴膝蜂腰龍已成，正指此處。

Now that the great parents have spread out their energy and descended the ridge, if along the way they do not meet the male and female energies, how could they form a site for a fetus? Therefore, when arriving at a place with strong energy, it must break through a pass, with a bend up and down to form the "fetus lying in a nest," which signifies the successful meeting of male and female energies. Only then can there be further development and growth. If there is no "fetus lying in a nest," and the energy continues straight without change, it will certainly not transform, resulting in pure yang or pure yin, with no vitality at all. Yang Yunsong discussed the dragon's energy and always emphasized the "fetus lying in a nest," intending precisely this. This is the first key point in recognizing the energy on the dragon's waist. Once the dragon has broken through, after passing the pass it must rise again to form a star peak, or create a covering shape, thus achieving "fetus nurturing." Under the covering shape, a single line of energy descends, which is the "fetus." The phrase "the dragon is formed with the鹤膝蜂腰" refers exactly to this place.

此一線垂落，必要水體乃成胎，所謂萬物皆生於水是也。此即束氣之處胎之下，再起便是息星，或於一節即結，或數節乃結，在所不拘。然喬不可節數太多，以氣離胎不可緩，亦不可脫也。息星便是入首，入首之下。再看入手成河穴法。或即貼於息星之本體，或脫落而為另體。乃穴場也。此認真氣於父母。相合處正在此。

This line of energy descending must be a water body in order to form a fetus, which is what is meant by "all things arise from water." This is also where the energy is gathered. Below the fetus, another star appears, which is called the "Breath Star." Some form a mound immediately, while others require several sections before forming a mound, but there is no fixed number. However, it is generally not desirable for there to be too many sections, because once the energy leaves the fetal position, it cannot be too slow or too detached. The Breath Star is the entrance, and below the entrance, one should examine how the energy forms a mound: either closely attached to the body of the Breath Star, or detached to form a separate form, which is the site of the mound. Recognizing the true energy at the place where the great parent and its offspring combine is the key here.

凡龍行度。豈能盡無駁雜。如土龍行度。遇木則為煞，然以木星貴人之峰而在土屏之下，雖為煞而有權。若於貴人峰下少轉水而頓起金星，則金可制木之煞，而水為貴人秀矣，豈不化煞為權乎！謂之解星，從此行去，必為生旺，便結穴矣。凡龍行察，必不變換，湖雖生旺，未免太過，反致剛煞矣。

All dragon lines have some degree of imperfection. For example, if a dragon line made of earth encounters a wooden element, it becomes a harmful influence. However, if this wooden element is a nobleman's peak standing beneath an earth screen, even though it is harmful, it actually gains authority. Suppose a small body of water turns slightly from the nobleman's peak, then a mountain made of metal rises abruptly. The metal can control the harmful energy of the wood, while the water enhances the clarity of the nobleman's peak. This is precisely the concept of "transforming harm into authority." This metal mountain is called the "resolving star," and from this point onward, the dragon line will turn into a favorable one and can form a site. Conversely, if the dragon line continues without change throughout its journey, even if it is consistently favorable, it may become excessive and turn into a harsh influence.

如土龍陣勢，金星為生，乃一派金星，三五不同，不生支腳。渾是堅剛，則純陽不化，反為陽龍之絕，必須卸下，或轉天虹之土，兩邊開掙，以分堅剛之氣，是以母救子為恩也，或卸下轉折，如三奧之水，經洩剛直之氣。是以子救母。亦恩也。得此方去結穴，若不得此，便是香火之居，或為鉸戈之窟矣。

For example, the formation of a soil dragon relies on the metal star as its life qi. However, if the entire formation consists of metal stars, with similar shapes and no branches, and the whole body is rigid and hard, then it is pure yang without transformation, becoming a dead place for a yang dragon. At this point, it is necessary to reduce the intensity or turn out a section resembling a long rainbow across the sky, spreading out on both sides to disperse the rigid qi—this is using the mother (earth) to save the child (metal), called "en." Alternatively, after reducing the intensity, it may twist and turn out like a deeply curved water body, dispersing the straight qi—this is using the child (water) to save the mother (metal), also called "en." Only with such transformation can a site be suitable for a climax; if not achieved, it can only serve as a place for temples and shrines or become a battlefield.

九一方起一尊星，必有一結。或於盡處正受。便為正格。或盡處皆受到煞，則於解星思星之有生機處。或作騎龍，或作斬關，須要詳認。覆蓋峽前峽後之處，每有結作，正數脫卸處而得，解星恩星之有氣也，從龍認氣，妙法在此。

Whenever a尊星 arises in a certain area, there must be a corresponding formation. Some form at the end of a dragon ridge where it receives the energy directly, which is called the standard pattern. Others form where the end of the ridge is affected by bad influences; in such cases, the site should be chosen where there is life qi from the 解星 or 恩星, either as a "riding the dragon" site or a "cutting the gate" site, and this must be carefully discerned. Often, formations can also appear before and after the ridge's narrow passage, precisely where the energy is released and where the life qi from 解星 or 恩星 is received. The skill in recognizing qi along the dragon ridge lies entirely in this.

認龍之氣以勢，認穴之氣以情。

To recognize the dragon's energy, one must examine the form along its entire path; to recognize the qi of the site, one must observe its relationship with the surrounding mountains and waters, noting whether they face or turn away from it.

昔人云：望氣存乎勢，立穴乘乎情。大要看龍以勢為方。其局有五：曰直，曰橫，早回，曰飛，曰潛。《入式歌》云：直龍原是撞背來，中出貴徘徊。言直來之龍勢多宜硬，妙在徘徊，乃有氣也。橫龍原是從例落，逆轉須磅礴。言橫來之龍，其勢不正，氣須逆轉，而勒定乃收住也。回龍原是逆翻身，顧祖要逡巡。言回龍之勢多湊促，其氣不舒，必得寬暢逮巡。氣乃和也。

Ancient scholars have said, "The observation of qi depends on the form, and the establishment of a grave depends on the sentiment." Basically, the determination of a dragon (dragon line) is based on "form." There are five types of dragon forms, called straight, horizontal, turning, flying, and hidden. The "Entry Song" says, "A straight dragon originally comes directly, with a noble and lingering movement in the middle," meaning that a straight dragon has a strong and rigid form, but its excellence lies in the middle part where it can still turn and move gracefully, thus having qi. It also says, "A horizontal dragon originally comes from the side, and the reverse movement must be grand and powerful," meaning that a horizontal dragon has an uneven form, and the qi must be reversed and restrained to be contained. It also says, "A turning dragon originally turns back, and the reverence for the ancestral mountains must be slow and deliberate," meaning that a turning dragon's form is often cramped and narrow, and the qi is not free, so it must look back at the ancestral mountains in a broad and leisurely manner to make the qi harmonious. These three dragon forms, one seeks flexibility within rigidity, one seeks reversal within slant, and one seeks spaciousness within constraint, all focus on the art of recognizing qi through form.

飛龍原是結上聚，昂首真奇異。言飛龍既屬上勢，須要軒昂，收得眾山水，制得眾山水，氣象始為奇也。潛龍原是落平洋，撒脈自悠揚。言平洋多撒漫，病在脈不到，故須撒脈悠揚，有分有合。有擺有折，則氣乃真耳。從龍論氣，大約在此五者。穴法大要有天地人三停，不論高下，只要收得山水，便是真情向也。即如以飛龍而作天穴，情在上聚。法當以龍之氣勢與上聚峰巒配合為是。昔人斷天穴之吉凶，專以龍斷，以上聚專主於龍勢也，若下面砂水，不為用事，則不必論矣。

"The flying dragon originally belongs to the gathering of upper terrain, and it rises proudly with a unique appearance," meaning that when the flying dragon is in the upper gathering trend, it should rise proudly and distinctly, able to control both mountains and waters, thus forming a remarkable atmosphere. "The hidden dragon originally lies in the flat land, spreading out with a leisurely and flowing manner," meaning that in flat land, the terrain is often scattered and loose, the problem lies in the pulse not reaching its end, so it must spread out with a flowing manner, having division and union, movement and turning, so the energy is truly formed. In terms of dragon analysis, the main types are these five. As for the methods of selecting a site, there are generally three divisions: heaven, earth, and human. Regardless of the height of the site, as long as it can hold the mountains and waters, it is truly the direction of affection. For example, using the flying dragon to form a heavenly site, the affection lies in the upper gathering, and the method should be to match the dragon's momentum with the peaks of the upper gathering. The ancients judged the fortune of heavenly sites based solely on the dragon, because upper gathering areas mainly depend on the dragon's momentum; as for the lower sands and waters, they are not important and do not need to be considered. It is clear that the distinction between heavenly, human, and earthly sites lies entirely in whether the energy is gathered at the top, middle, or bottom, and the object to be matched accordingly varies.

幾收山納水，只以眼中得力用事者為緊要也，至如雌雄相半之龍，可扦人穴，情在中聚，則以中聚拱揖之砂為應，取人首之脈與之配合，以其後龍之勢尚緩，而歸堂之水尚低，惟取中聚之砂收而納之，其氣聚，其應速也。至如柔婉之龍，所謂潛龍，多作地穴，則以入口之水為主矣。蓋平洋之地，一以水之界合為龍，故聚水歸堂，乃為有情，故收下聚之氣者，妙在用水。昔人斷中聚之地以砂，下聚之地以水者，誠有見也。

Whenever taking in the mountain and water, the most important part is the one that is truly effective and visible in the eyes. For dragons that are equally strong and weak, they can be used for human graves, with affection concentrated in the middle. In such cases, the surrounding hills that bow and embrace towards the grave should be taken into account, and the incoming ridge line should be matched with them. Because in such places, the coming of the dragon is still gentle, and the water returning to the hall is still low. Only by taking the middle gathering hills to receive the energy can the energy be gathered and the response be quick. For soft and gentle dragons, also known as hidden dragons, which are mostly used for earth graves, the main focus should be on the incoming water. In flat land, the entire dragon is determined by the boundary of water, so gathering water into the hall is considered as having affection. The secret of gathering energy lies in using water. The ancients said that for middle gathering places, they look at the hills, and for lower gathering places, they look at the water. This is indeed a wise observation. In general, upper gathering looks at the dragon's momentum, middle gathering looks at the hills, and lower gathering looks at the water. Each has its own focus and cannot be mixed. This is exactly where the concept of 'affection' is applied in the method of grave selection.

龍備五行之全，故山之形體象龍。龍極變化之神，故山之變換象龍。龍之體純乎陽，故山逢陽而化，遇陽而生；龍之性喜乎水，故山夾水為界，得水為住。龍之行御乎風，故山乘風則騰，藏風乃歇。龍必得巢乃棲，故山以有局有關乃聚，以無局無關為散。龍凡遇物則配，故山以有配有合而止，以無配無合而行。

The dragon possesses all five phases, so the form of a mountain is taken as the image of a dragon; the dragon is extremely changeable and mysterious, so the transformation and variation of a mountain are also taken as the image of a dragon. The dragon's essence is purely yang, so when a mountain encounters yang activities, openness, flatness, and completeness, it can change and generate; the dragon's nature prefers water, so a mountain must be flanked by water to form a boundary and can stop only with water; the dragon moves by riding the wind, so a mountain rides the wind and rushes forward, and stops only when it can contain the wind; the dragon must have a nest to rest, so a mountain must have a site and a relationship to gather energy, and if there is no site or relationship, the energy will scatter; the dragon mates when it meets compatible things, so a mountain must have a match and a union to stop, and if there is no match or union, it will continue on its way. These six sentences use the nature of the dragon to compare with the nature of a mountain, which is precisely an image of the concept of "shape stops while energy is stored."

此言論龍者必深得龍之性情，乃能得其精神血脈之所聚。此認龍氣者第一吃緊處也。幾宇宙間物理，雖各有五行，以一體而具五行者惟龍。龍之鱗為金，角，與爪為火，身為木，擺折為水，腹之黃為土。今人取天罷星亦備五行，又以辰為罷星，正以亢為金龍，正謂五行之全局也。龍能潛能見，能大能小，能升能降，山之行動，貴有起伏，有變換，正象乎龍，故以龍名。

This passage explains that to properly identify a dragon's spirit and its gathering place, one must deeply understand the nature of the dragon. This is the most critical aspect of recognizing dragon qi. Although all things in the universe have the Five Phases, only the dragon possesses all five elements in one body: its scales belong to metal, its horn and claws to fire, its body to wood, its movements of bending and stretching to water, and the yellow color beneath its belly to earth. Modern people also refer to the heavenly star "Tian Gang" as possessing all five elements, and associate the earthly branch "Chen" with the Gang star, because the mansion "Kang Su" is the golden dragon, representing a complete configuration of the Five Phases. The dragon is capable of potential and manifestation, of being large or small, of rising or descending. Mountains are also valued for their undulating forms and transformations, which resemble the dragon. Hence, the term "dragon" is used. Clearly, when discussing dragons, one must first view the mountain as a living entity, rather than merely its physical form.

夫辰肖龍，以辰居五陽之地，而龍之氣純乎陽，辰則肖之，故山之行度，遇活動開暢則為陽，乃龍變換之處，山之結穴，遇平坦圓滿則為陽，乃龍棲止之處，以其體本屬陽也。且以時序論，逢到三陽，則為驚蟄而龍動，及到四陽，則為飛龍在天，非以陽為得令之候乎！若逢夏至，以後漸及五陽，龍則藏之重淵之下矣。龍之性喜水，故山有界水，有大界水則為大界合，有小界水則為小界合。又如金魚，如蝦鬚，如蟹眼，皆以水言，正以象龍之得水為喜，得水而住也。

The Earthly Branch 辰 belongs to the dragon because 辰 is located in the area of five yang, and the dragon's energy is entirely yang. Therefore, when a mountain range encounters a place that is open and smooth, it is yang, which is where the dragon changes direction; when a mountain forms a rounded and flat area, it is also yang, which is where the dragon stops to rest—this is because the dragon's body is originally yang. Considering the seasons: when the three yang (the first lunar month, the Qian hexagram) arrives, it is the time of Awakening of Insects and the dragon becomes active; when the four yang (the second lunar month, the Dazhuang hexagram) arrives, it is the time of "a dragon in the sky," showing that yang is the time when the dragon is in command. However, after the summer solstice, yang begins to decline and yin increases, so the dragon retreats to the deep abyss. The dragon loves water, so mountains must have boundary waters: large boundary waters form large boundary unions, and small boundary waters form small boundary unions. Also, terms like "golden fish," "shrimp whisker," and "crab eye" all refer to water, symbolizing the dragon's joy at finding water and settling there. Therefore, the yin and yang of a mountain are not determined by direction but by form: open and smooth areas are yang, while steep and straight areas are yin; the size of the boundary water determines the size of the boundary union.

龍之起，必風雲從之，龍之藏，必其云散風靜，是故山之止處，亦必藏風乃為止也。龍有龍之巢穴，其巢穴必且深沈建密，乃為龍居。其在山谷，必有巖洞之深逮，其在平洋，必有江湖洲諸，為眾水所聚，淵深莫測之處，豈是洩露迫隘。故今堪輿家必取堂局之完密，四獸之俱來，有開有合，有關有鎖，正以象龍之巢穴，不得渙散而洩露也。今人論穴，只以安棺八足之所為穴，不知合龍穴砂水局面城垣而論之，乃為穴也。

When a dragon rises, there must be clouds and winds accompanying it; when a dragon hides, the clouds disperse and the winds calm. Therefore, the place where a mountain stops must be able to hold wind in order to be a true stopping point. A dragon has its own nest, and that nest must be deep and hidden, suitable for a dragon's dwelling: in mountainous areas, it must be a deep cave within a rocky mountain; in flatlands, it must be in the gathering of rivers and lakes, on islands, where the water is deep and unpredictable. How could it be a place that is exposed and narrow? Therefore, today's geomancers must select a site where the terrain is complete and secure, with the four animals—Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—arriving together, with openings and closures, with gates and locks. This is taking the form of a dragon's nest, preventing dispersion and leakage. Nowadays, people discuss a "xue" (a burial site) only by considering the small area where the coffin is placed, but they do not realize that one must consider the entire situation, including the dragon, the xue, the surrounding hills, and the water, as well as the overall terrain and city walls. This is the true concept of a xue, and this point is most easily overlooked.

龍氣純陽，其性至淫，凡遇物之雌者則配，是其所喜則與配合，故山家於龍穴砂水皆取其配合，即是此義。今人論龍穴砂水以四件備，不知只以龍為主，今其所謂配合之意，又只是一個他來有惰於我耳。如朝案，如龍虎，只是一個開面轉腳，拱揖環抱，便是與我配合，若有一山走去，一水傾流，不我回顧，便是不配，便非真龍之住，便不可言穴矣。

The dragon's energy is purely yang, and its nature is most inclined to union. Whenever it encounters an object of the feminine type, it pairs with it, and whenever it likes something, it combines with it. Therefore, geomancers emphasize the concept of "cooperation" in the aspects of dragon, site, sand, and water. This is exactly what is meant. Modern people discuss dragon, site, sand, and water, knowing only that all four should be present, but they do not understand that everything should be based on the dragon. As for the concept of cooperation, in essence, it simply means "it is affectionate toward me." For instance, facing mountains, case mountains, the azure dragon, and the white tiger, as long as they turn their faces and feet, bow and embrace, they are considered to be cooperating with me. If a mountain goes off on its own or a stream rushes away without turning back to look at me, then it is not cooperating, and it is not the true resting place of the dragon, so there can be no true site.

辨龍生死，須分三陰三陽；辨穴生死，須識陽多陰少。

To distinguish between the life and death of a dragon, one must understand the "three yin and three yang": the three elements of metal, wood, and fire belong to yang, while the two elements of water and earth belong to yin. A dragon's movement must involve the alternation of yin and yang to show change. To distinguish between the life and death of a site, one must recognize "more yang and less yin." The site should be open and flat to allow yang to flow, and even in yin, there must be some yang present for it to be suitable for burial.

此二段乃以脈絡之陰陽而認氣為一法。吳公間星之說，以金木火為陽，水土為陰，謂之三陰三陽。行龍必陰陽互換，乃為變化，乃能生物，故以此為間星。間者，脫換變化之謂也。龍不變化，不成真龍，故必金木火得水土，水土得金木火，兩相互濟，以成胎育，方結好穴。不然則純陰不生，純陽不成，不涸澡而為香火之居，則濫溢而為蛟龍之窟矣。

This passage discusses a method of identifying qi based on the yin and yang of the meridians. Wu Jingluan's concept of "jian xing" (interchangeable stars) classifies metal, wood, and fire as yang, and water and earth as yin, collectively known as "san yin san yang" (three yins and three yangs). A dragon-like energy (long) must alternate between yin and yang to show change and thus be able to generate all things, which is why it is called "jian xing" — "jian" means interchange or transformation. A dragon that does not change cannot be a true dragon, so after metal, wood, and fire come water and earth, and after water and earth come again metal, wood, and fire. The two must balance and harmonize with each other to form a good site (xue). Otherwise, if it is purely yin or purely yang, it will not be able to produce life. It will either be dry and barren, suitable only for temples and incense altars, or have excessive water leading to a place where a dragon might dwell.

今人立穴，但於入首結作之處，如金開口，木生芽，土掛角，則為陰來陽受，或入首之脈斂而急，至入穴乃平而舒，有腦有窩，有小明堂，亦為陰來陽受，此所謂之葬口，如陽來陰受亦然。《三寶經》所謂陰少陽多得葬法，陰多陽少莫強求，何其專取陽多乎！

Nowadays, when establishing a grave site, one only looks at the place where the energy converges at the entrance: if it resembles a golden star opening, a wooden star sprouting, or a soil star with a horn, it is considered "yin coming, yang receiving." Alternatively, if the incoming energy converges and becomes tight and urgent, but at the grave site it turns into a flat and smooth area, with a brain-like formation, a depression, and a small bright hall, it is also considered "yin coming, yang receiving," which is referred to as the "gravesite entrance." Conversely, "yang coming, yin receiving" follows the same principle. The "Three Treasures Classic" states, "When yin is scarce and yang is abundant, one can apply the burial method; when yin is abundant and yang is scarce, one should not force it." Why is yang given priority in this case?

不知經云惟取乎陽，不犯乎陰，大要萬物生於陽和，死於陰肅，故穴情以陽為主，總是陽來陰受，畢竟陰中又有陽，乃可葬也。如平地之突，是陽來陰受，必突頂平坦，乃有陽氣而無煞，如突頂削尖，則是純陰有煞矣，便不可葬，只宜於突旁坦氣為陰陽交攜之所，方可受穴。前段論龍之陰陽，後論穴中陰陽，皆以陰陽而論生氣者也。

To understand the main idea of the classic texts, one must take only the yang and not violate the yin. The main point is that all things are born from the harmonious yang energy and die from the severe yin energy. Therefore, the choice of a burial site should focus on yang. Although it is said that yang comes and yin receives, it is essential that yin still contains some yang, so that burial is possible. For example, a hill on flat land is naturally yang coming and yin receiving. However, the top of the hill must be flat and smooth, in order to have yang energy without malevolent forces. If the top is sharp and pointed, then it is purely yin with malevolent forces, and burial is not suitable. Instead, one should choose a place near the hill where the energy flow is smooth and yin and yang meet. The first part discusses the yin and yang of the dragon (mountain range), and the second part discusses the yin and yang within the burial site. Both use yin and yang to discuss the life energy. It is clear that the distinction between life and death depends entirely on whether yin and yang can harmonize.

龍有變體，或為頓住勒住；穴有變格，則為墜官纂官。

Dragons have their variations: those that move slowly and then suddenly rise high, gathering true energy, are called 'stopping'; those that run wildly and suddenly break and rise again, looking back and turning as if a horse is held back, are called 'held back'. Also, graves have their variations: those where the coffin is lowered several feet to receive distant morning light, are called 'falling into the palace'; those where soil is piled to fix the grave in a flat area where many dragons converge, are called 'adding to the palace'.

此二段乃以大勢之緩急浮沈而為論氣者之變律也。凡龍之行度，如強弱相間而來，便能多結，有如枝條太長，節數太多，名為長行。金水行到十數節，是困憊無力，但一向行來，手足亦不偏枯，頭面亦不峻贈，似乎無力，不謂無體。及到立穴處，忽然頓起高山，巍然成一主星，其手足盡能轉翻扛起，則兩邊枝節皆為有力。若得左右山水湊集，朝案局、面拱注，及所去未盡之龍，又轉關有力而作水口，便是大地。

This passage discusses the gradual changes and fluctuations of qi in large-scale formations. Whenever a dragon-like terrain moves, if its strength and weakness alternate, it can form many burial sites. However, if the branches are too long and the number of joints is excessive, it is called "long movement." A dragon of metal and water type, when it travels for more than ten joints, its qi becomes exhausted and weak. But as long as its branches do not dry up and its head and face are not overly steep, even though it seems weak, it cannot be said to have no body. When it reaches the site for a burial, if suddenly a high mountain rises abruptly, becoming the main star, and its branches can all be lifted and supported by it, then the branches on both sides will also gain strength. If further supported by converging mountains on both sides, with facing mountains and case mountains embracing and looking towards the whole scene, and the remaining dragon turns effectively to form a water mouth, then it is a great site. Therefore, a long-moving dragon does not necessarily lack a burial site; the key is whether it is willing to suddenly rise at the end.

此所謂內旺之格也。忽然頓起，故為頓住，此以緩嫩而得頓起，真氣自聚，其與穴之緩不取急者同義。又如龍之行來一向狂猛，其勢飛騰，收住不得，忽然跌斷，再起星辰，婉婉有駐足之意，接下二三節，手足盡為回顧翻轉，恰如勒馬之狀，此與急中取緩之義同其為有結無疑矣。此皆龍之變態，不可不細察也。

This is what is called "internal prosperity pattern." Since it arises suddenly, it is called "sudden stop." When a gentle, weak, and soft momentum suddenly arises, the true energy naturally converges, which is the same principle as "slow does not take haste" in the methods of site selection. For example, if a dragon moves with extreme fierceness and momentum, soaring forward, but cannot control its momentum, it suddenly breaks down and rises again as a star peak, turning back with a sense of stopping, and the following two or three branches all look back and turn around, just like a horse that has been stopped by a rein. This is the same principle as "taking slow from haste." Both "sudden stop" and "reining in" are methods of gathering and releasing, aiming to let the flowing energy stop and converge. These are all variations of the dragon's movement, which must be carefully examined.

幾立穴必取陰陽沖和、神氣融洽為主，若於立穴之處界割深而蝦鬚不明，朝對遠而拱揖不密，然真氣所在，不得改移，縱穴場至高，亦須深取至一丈許，或至一文五六尺許，惟取前朝外照、雌雄交度處為深淺，此之謂乘除假借，全以外照為主也。以其墜下而按遠砂遠水，故法謂之墜宮。經曰：低藏高點納前朝，深淺得乘真氣聚。蓋如此。

When selecting a burial site, the main consideration is the balance of yin and yang and the harmonious flow of spiritual energy. If the boundary water is cut too deeply and the shrimp-vein water is not clearly visible, or if the facing mountain is too far away and the supporting hills are not closely arranged, yet the true energy is present and the location cannot be moved, then even if the burial site is very high, one must dig down to about one zhang or one and a half to one and six-tenths zhang. The depth should be determined based on the facing mountains, the outer illumination, and the meeting of the yin and yang lines. This is called "chengchu jiajie" (adjustment and borrowing), with the outer illumination being the main factor. Since this method lowers the coffin to receive the distant ridges and waters, it is called "zhui gong" in burial practices. The classic text says, "Low concealment and high point receive the front facing mountains, depth and shallowness are determined by the gathering of true energy," which describes exactly this situation.

又如諸山輻揍，於平洋有大池湖隱注之處，名天仙大會格，以諸龍會於中也。然深廣難下，須要認定氣勢，會定精神，的確何處，可收諸龍之會，可納四方之氣，乃於此立穴培土成墳。其取堂局，立向座，一從諸山之擁護朝案為憑，以其穴乃由聚會處纂定，故法謂之纂宮。經日：飢得飽而陰回，疾遇舒而陽住。蓋如此。幾此皆廖公之大作用處，亦穴法中之變體也。

For example, if there are many mountains surrounding from all sides like spokes of a wheel, and in the flat land there is a large pond or lake that quietly accumulates water, this is called the "Great Assembly Pattern." Because all the dragons gather there. However, the water surface is deep and wide, making it difficult to handle. One must determine the momentum and fix the spirit, accurately identifying where the gathering of dragons can be captured and where the qi from all directions can be collected, and then establish the tomb there and build a mound. Its hall and orientation are entirely based on the support and facing of the surrounding mountains. Since this site is determined from the gathering place, it is called "Cuan Palace" in burial methods. The classic says, "When hunger is relieved, yin returns; when illness meets ease, yang stops," which explains this principle. These are the great applications of Liao Yu, also representing a variation in the art of site selection.

星體有正有附，兼襯貼之當辨；穴情有顯有晦，形氣影之宜詳。

The stars at the beginning have both main forms and attached forms. "Jian" refers to the main star clearly accompanied by another star beside it. "Chen" refers to another object beside it serving as a supporting element. "Tie" refers to a slight appearance of the star form on the main body. These three should be clearly distinguished. The situation of the site has both obvious and subtle forms. "Xing Xue" refers to visible forms such as a hollow, hook, breast, or peak. "Qi Xue" refers to a site with energy but no visible form. "Ying Xue" refers to a site where the spiritual light is only visible in the shadow. These three layers should be carefully examined.

此言入首星辰形體不一，氣各有聚有變，不可不細認也。如今人於入首之星辰，只知五星九星合是何體，便為指籲，不知星辰多無正形。如金星到頭只是全全一個太陰太陽，有何難辨，不知一個星辰有三體之分，曰兼、日襯、曰貼。兼者如金星而轉土轉水，則為兼土兼水，又如金星而拖火拖木，則為兼火兼木。相生則吉，相剋則凶，此於本體上或左或右，或前或腰，明帶而易見者。

This refers to the fact that the forms of the initial stars vary, and their energies also differ in their concentration and transformation, so they must be carefully examined. Nowadays, people look at the initial stars and only compare them with the five planets and nine stars to determine which form they belong to, and they think they have identified them clearly. However, they do not realize that most stars do not have pure forms. For example, when a planet of metal appears, it is merely the form of Taiyin or Taiyang, which is easy to distinguish. But they do not know that a single star can have three different forms, called 'jian', 'chen', and 'tie'. 'Jian' means that, for instance, a metal star turns into the intention of earth or water, thus combining earth and water; a metal star dragging out the intention of fire or wood, thus combining fire and wood. Mutual generation brings good fortune, while mutual control brings misfortune. Such cases appear either above, to the left, to the right, or in front of or around the main body, clearly emerging and easy to see.

如貼體則於穴情處僅僅微貼一些，星象乃形之微露處，須細認乃見，如所謂氣塊之類，又如所謂湯中酥、雲中雁之類，此一體而不分者也。正謂星辰之靈光發露處，最宜體認其美惡，俱自本體論生克也。若襯與貼不同，貼不分二件，襯猶分二件也。如所稱視衣之樣，實是二物而又相依，此於依靠襯貼最為親切，其吉凶亦以生克論。論氣者須於襯之得力、貼之有情、兼之有生處精而辨之，乃能得真氣也。

As for "tie" (贴), it refers to a slight emergence of the star form at the site of the qi gathering, where the star image is only faintly visible and requires careful observation to discern. It is like the so-called "qi block" or "butter in soup" and "geese in clouds," which are integrated with the main body and cannot be separated. It is precisely where the luminous energy of the stars is revealed, and one must particularly recognize its good or bad qualities, judging them entirely based on the main body. "Chen" (衬) differs from "tie": "tie" cannot be distinguished as two separate things, while "chen" still allows for the distinction of two entities. For example, a shirt is clearly two separate items yet mutually dependent. This kind of mutual support is most intimate in terms of reliance, and both good and bad fortune are still judged by the principles of generation and overcoming. Those who discuss qi must carefully distinguish between effective chen, affectionate tie, and mutual generation, in order to grasp the true qi. "Jian" (兼) is clear, "chen" is half clear and half obscure, and "tie" is almost entirely in the subtle and indistinct. The three gradually transition from the obvious to the subtle, becoming increasingly difficult to recognize as one proceeds.

又如穴場所在，其證佐有窩鉗乳突，是形之可見者也。古人即依形葬之，所謂形葬是也。至有形而無窩鉗乳突之可證，只微微有凸有塊，又微微有塊有弦，謂之氣穴，以其有氣而無形也，古人便用氣葬之。又有本體星辰全無形亦無氣，帶飽而不開面，然真龍既到，必有真氣，乃至脫落平洋，或在田，或在坪，或在湖渚，隱隱隆隆，靈光若露，如所謂烏月沈江、其光在影之類，此即窗外月明窗內白，水邊花發水中紅之意，全於影上著精神也。

As for the location of the burial site, wherever there are depressions, clasps, swellings, or protrusions that can serve as evidence, these are visible forms, and ancient people would bury according to these forms, which is called "form burial." However, if there is a burial site but no depressions, clasps, swellings, or protrusions to rely on, and only slight elevations or blocky shapes, along with slight blocks or strings, this is called "qi hole," because it has qi but no form. Therefore, ancient people used the method of "qi burial." There is another type, where the original form of the stars has neither form nor qi, is full but not open, yet since the true dragon has arrived here, there must be true qi. Until it reaches flat land, or fields, or plains, or lakes, it appears subtly elevated, with a faint, luminous presence, like "a black moon sinking in a river, its light reflected in the water," which is similar to the meaning of "the moon shines bright outside the window, making the room white; flowers bloom by the water, their redness reflected in the water." The essence lies entirely in the shadow. This type of burial site is not sought in the actual form but in the virtual, making it the most difficult to recognize. Therefore, ancient people established another method besides form burial and qi burial.

以此古人又有影光之穴。夫氣穴無形，猶不離乎本體，乃影穴則脫本體而在影向之間。此等微茫，極精極妙，自非道眼，未易言此。今人只知葬形，蓋拘拘蝦鬚、蟹眼說耳，豈知造化之妙變化固無窮哉！

Therefore, ancient people also spoke of "shadow and light pits." Although the qi pit is formless, it is still connected to the original body; the shadow pit has already separated from the original body, existing only between the shadow and the light. This kind of subtle and indistinct phenomenon is extremely refined and profound. Without a spiritual eye, it is difficult to discuss. Nowadays, people only know about burying the form, blindly adhering to the old ideas of shrimp-vein and crab-eye, without realizing the subtlety of nature's transformations, which are endless and ever-changing.

蓋帳不開龍不窠，輪暈不覆穴不住，束咽不細氣不聚，泥丸不滿氣不充。

If the dragon does not open up the cover, there will be no nest to dwell in, and it cannot stay; if the site of the dwelling is not covered by a circle of 'wheel aura' (the Taiji circle), the dwelling cannot be settled; if the 'binding throat' at the entrance is not extremely narrow, the qi cannot be gathered; if the 'mud sphere' (the transformed brain) at the site of the formation is not full and smooth, the qi will not be sufficient. These four sentences explain that both the dragon and the dwelling have specific places where true qi condenses, and none can be missing.

此言龍穴各有真氣凝結之處所，必不可少者。今人但見山勢所來，便以為龍，不知有龍之蟠，則有龍之巢，必須有帳有蓋，成得一個勢帳，而龍乃止。且龍一經蓋帳，則一向直來狂奔之氣，得此而開肩展翅，暢朗舒徐，煞氣盡脫，生氣自融，乃可結穴。若非蓋帳之龍，不為純陰，必為孤露，自然不結，縱結亦不大也。

This refers to the fact that both the dragon and the site have true qi凝聚 points, which are essential. Modern people merely see mountain trends coming together and take it as a dragon, but they do not realize that if there is a dragon's presence, there must also be a dragon's nest. There must be a canopy and a cover, forming a complete "canopy formation," so that the dragon will stop. Moreover, once the dragon opens the canopy, the straight and wild qi that was rushing forward can spread its shoulders and wings, becoming open and smooth, completely eliminating evil qi and allowing life qi to naturally merge, thus forming a site. If it is not a dragon that opens the canopy, and it is not purely yin, then it must be isolated and exposed, naturally unable to form a site; even if it does form one, it will not be large. Therefore, the canopy is the first evidence of the dragon stopping and qi accumulating.

輪暈之說何盼乎？以穴場之所，上有橫紋細路。圓而且彎，若車之輪，然則陰氣不沖，陽氣自暢，昔人所謂穴有三輪，其貴無倫是也。暈即日之暈，有其形，無其形，圓而不缺，滿而不傾，今人所稱太極圈是也，以此認氣，則必不犯乎陰，而穴乃真矣。

The concept of "wheel and halo" should be understood in this way: on the site of a q穴, there are horizontal fine lines that are round and curved, resembling a wheel. With this feature, yin energy does not interfere, and yang energy flows naturally. The ancients said, "A q穴 has three wheels, its value is unparalleled," referring to this. A "halo" is like the halo around the sun, appearing as if it has form yet is almost formless, round without being broken, full without spilling over, which is what modern people call the "taiji circle." By recognizing the energy through this, one will certainly avoid yin energy, and the q穴 is truly valid. The "wheel" refers to the edge of the horizontal lines, while the "halo" refers to the circular glow. One is tangible, the other is nearly intangible; both are traces of true energy covering the q穴.

夫結咽之說，乃入首束氣之處，如人之喉然。昔人所謂結花結蒂，又譬之吹管者，眾竅齊開，必不成響，惟閉眾孔而放一孔，則可中律而響音乃成，此善喻也。是故龍之結束氣處不可不細。蓋氣不貴聚不能發散，必須束之至細。則氣方聚而穴可結，乃至結穴之處，則又要充滿光潤，如孩兒頭，然必其泥丸精髓滿足，而後頭面之間氣乃充溢，其色乃華，若有一缺陷薄削，則必枯稿，而不可穴矣。於此氣脈入首結作之處，最為緊要，不可不細認者。

As for the concept of 「结咽」, it refers to the place where the qi converges at the beginning of the dragon line, resembling the human throat. Former scholars spoke of 「结花结蒂」, comparing it to blowing a pipe: if all the holes on the pipe are open at the same time, it cannot produce sound; only when all the holes are closed except one can it conform to the musical scale and produce sound—this analogy is very apt. Therefore, the place where the dragon line converges its qi must be carefully examined. Qi cannot spread out unless it first gathers, and it must be tightly bound to be retained, allowing the site to form a proper qi convergence. When reaching the site of convergence, it must be full and smooth, like the top of a child's head: the essence in the brain must be abundant, allowing the qi to fill the area between the head and face, resulting in a moist and radiant appearance. If there is any deficiency or thinness in a particular area, it will appear dry and withered, and thus cannot be considered a suitable site. The section where the qi converges at the beginning of the dragon line is especially critical and must be carefully identified. In the end, the four aspects of帐, 轮晕, 束咽, and 泥丸 are merely four manifestations of the same life qi on the dragon line and at the site.

五星不離水土體，九星常帶輔弼隨。土星不作倚，五星皆有撞，火木不可益，水土豈能粘。

The convergence of the Five Stars (Metal, Wood, Water, Fire, Earth) always relates to water and earth formations—smooth and round areas represent earth (generating the brain), and areas where boundaries meet represent water (shrimp whiskers, crab eyes). Among the nine stars, the Assistant Star and the Attendant Star often accompany the other seven stars. As for burial methods: the Earth Star should not be used with "leaning," but all five stars can be used with "collision." The Fire and Wood Stars should not be used with "covering," and the Water and Earth Stars certainly cannot be used with "adhesion." This refers to the application of burial methods according to the overall and individual forms of the stars, in order to capture life qi.

此二段乃認星辰之總體分體而葬，以乘氣為一法。夫宇宙間無水不生，無土不成，龍非此不成龍，穴非此不成穴，故凡龍脈入首五星雖各有體，而要之水土必不可無。古人云：或結乳，或結鉗，且要從頭頂蓋圓。凡圓平處即是土體，所謂化生腦是也。又云：不管從頭來不來，只要金魚水蔭腮。幾水界合處便是水體，所謂蝦鬚、蟹眼是也。

These two passages discuss the determination of burial methods based on the overall and differentiated aspects of stars. They are a method of riding the qi. In the universe, without water there can be no life, and without earth there can be no formation; a dragon without water and earth cannot become a dragon, and a site without water and earth cannot become a site. Therefore, when the dragon pulse enters the beginning, although the five stars each have their own form, ultimately water and earth are indispensable. Ancients said, "It may form a nipple or a clamp, but it must cover the top roundly"—any flat and round place is the earth body, which is called "huashengnao" (the transformed brain). They also said, "Regardless of whether it comes from the head or not, as long as there is golden fish water shading the cheek"—any place where water meets is the water body, which is called "xiaxu" (crab eye) and "xieyan" (shrimp whisker).

如輔兩二星亦是水土之義。蓋輔星屬金，弱星屬水，在九星中隱而不見，常隨七星之左右，故凡立穴不拘食巨武，勁頭須要輔為之。蓋兩為之承，所謂來金相水，正是此意。此是星辰之總體化合處，最當體認者也。

For example, the two stars in the nine stars, Fu Xing and Bi Xing, also represent water and earth: Fu Xing belongs to metal, and Bi Xing belongs to water. These two stars are hidden among the other seven stars and usually accompany them on either side. Therefore, when establishing a site, regardless of whether it is governed by Tan Wang, Ju Men, or Wu Qu, at the end it must always have Fu Xing to cover and Bi Xing to support. The phrase "come with metal to meet water" precisely expresses this meaning. This is where the overall combination of stars occurs, and it is most important to carefully recognize and understand it.

又如葬法中曰：蓋粘倚撞，今人只相剛柔緩急之勢而施之，便為的當，不知古人作則用星，仍要於星體上體認，如土葬其飢，豈可脫而粘，水葬其湧，豈可緩而粘，土星倚葬則崩，木星蓋腦則破，火星當峰則烈，一或犯此，不為關煞，則為脫氣，此於星辰之分體處各有真機也。

For example, the four terms "cover, adhere, lean, and collide" mentioned in burial methods, modern people only apply them according to the hardness, softness, speed, and slowness of mountain shapes, thinking it appropriate. But they do not realize that ancient methods were based on the forms of stars. Therefore, one must still recognize them according to the forms of the stars: for earth bodies, burial should be done in full and flat places, how can "adhere" be used separately? For water bodies, burial should be done where the water rises, how can "adhere" be used slowly? If earth stars are buried by leaning, they will collapse; if wood stars are buried with covering on the top, they will be damaged; if fire stars are buried directly at the peak, they will be too hot. Once these are violated, one will either meet with bad luck or lose the vital energy flow. This is the true principle of each star's form.

坐定坐旺坐煞，是謂坐法；全胎保胎破胎，是為作法。

"Zudeng" refers to sitting in a level place to avoid the harmful effects of anger and urgency, "Zuwang" means sitting in the prosperous and strong position of a gentle dragon, and "Zusha" means the site is exactly at a place where the energy is fully mature or where metal and fire meet, so one can only ride on the harmful energy to take advantage. These three are called "Zufa" (sitting methods). "Quantai," "Baotai," and "Pota" are three types called "Zufa" (making methods). "Zufa" determines where the site is located, while "Zufa" determines how to cut and shape when making the site.

此條特語坐穴之法。何謂坐壽？如今強急之能，其氣正怒，怒不可犯，則於坦表之處看其四應，可以穴則穴。昔人所謂脫煞坐宕是也。何謂坐旺？如今平鋪緩嫩之龍，其氣正弱，弱不習一乘，當於旺相處乘之，此是葬法。如蘇湖一帶，凡見岡脊堆阜起處，即為村墳墓，亦是坐旺之法也。

This passage specifically discusses the method of selecting a site for a burial mound. What is meant by "sitting firmly"? For instance, if a dragon line is strong, rapid, and fierce, its energy is in a state of intense anger, which should not be provoked. In such a case, one should look for a flat area where the surrounding terrain responds harmoniously, and if a suitable site is found, one should immediately establish the burial mound there. This is what the ancients referred to as "escaping the evil influence and sitting firmly." What is meant by "sitting on the prosperous and strong"? For example, if the dragon line is gentle, weak, and soft, its energy is declining and weak, unable to support or sustain. In such a case, one should choose a place where the energy is strong and prosperous to take advantage of it. This is another method of burial. For instance, in areas such as Suzhou and Huzhou, whenever a ridge or hill rises prominently, villages and tombs are established there, which is precisely the method of sitting on the prosperous and strong.

何謂坐煞？有如金以剛飽為煞，而剛飽之上下又無穴情，只得從剛處開金取水而坐之。又如金以火為煞，而穴情又在金火相交之處，只得挨金剪火，劈火嘴而騎之，即如騎形之法是也。何謂全胎？如龍卸平洋，則煞氣盡脫，至入首之處，如印拿金盆之穴，又屬純陽，則用客堆培成坡，即古開井怕見土之法，是謂全胎。

What is "sitting on a煞"? For example, if the golden star is considered a煞 due to its hardness and fullness, and there is no suitable site for a grave in the hard and full area, then one must dig into the hard place to take water and sit there. Another example is when the golden star is considered a煞 due to fire, and the site is exactly where gold and fire meet, then one must cut the fire and split the fire mouth along the gold body and sit on it, which is called "riding the form." What is "full embryo"? For example, when the dragon descends into a flat area and the evil qi has already been removed, and at the entrance of the site, the form is like "seal" or "golden basin," which is purely yang, then one uses guest soil to build a slope, which is the method of "opening a well and fearing to see soil" used by ancient people. This is called "full embryo."

何謂保胎？如金珠嵌花答之類，半吞半吐而乘之，珠從旁入，花從正入，一廣分之氣，只取其四，是謂保胎。何謂破胎？如今頑金孤裡之類，陰氣居多，不大開深取水而成陽穴，則不可下，是謂破胎。全胎如梧桐子之結於葉上，輕浮而胎全露也；保胎如連子之藏於逢房，微露而大半合胎中；破胎如栗子之包於刺包，胡桃肉之藏於堅殼，必破胎而出，乃得髓體也。

What is called "protecting the embryo" (保胎)? For example, if a gold jewel is embedded in the flower's stamen, it is taken in a way that is half swallowed and half exhaled — the shape of the jewel enters from the side, and the shape of the flower enters from the front. A broad and expansive energy takes only a small portion of it. This is called protecting the embryo. What is called "breaking the embryo" (破胎)? For example, if there is a hard metal body or a solitary star body, with more yin energy, if one does not greatly open and deeply extract it to form a yang grave, it cannot be buried. This is called breaking the embryo. A complete embryo is like a walnut seed attached to a leaf, light and floating, with the embryo fully exposed; protecting the embryo is like a lotus seed hidden in the lotus pod, slightly exposed but mostly still enclosed within the embryo; breaking the embryo is like a chestnut enclosed in a spiky shell or a walnut's flesh hidden in a hard shell, which must be broken open to extract it, in order to obtain the inner essence.

挨生旁氣，成為脫殼借胎，或為子投母腹；脫煞連生，或為借母養子，或為以子救母。

By following the life qi to take the qi from the adjacent area, some cases become "shedding the shell to borrow a new body" — shedding the isolated and hard shell to take water and borrow another body; others become "child entering the mother's abdomen" — wood is buried in a place with flowing water, and water is buried in a place as solid as gold. Removing the evil qi and connecting with the life qi, some cases become "borrowing the mother to nurture the child" — wood with metal, breaking the metal to take water to benefit the wood; others become "using the child to save the mother" — metal with fire, opening a water hole to control the fire. These four methods are all practical applications of following the qi and transforming evil qi into life qi.

此為乘氣中挨生化煞之妙用也。何謂脫殼借胎？即九星論，如天罷乃孤罡，何以成胎？必開孤取水，則受氣斯脫，而水乃成胎，放謂之脫殼借胎也。何謂投母腹？如木星而帶蕩，水星而帶金，則原有胎育而子可投，故木不葬木，而莽木之搖盪有水處，水不葬水，而葬水之堅實如金處，非謂子投母腹乎I

This refers to the subtle application of the principle of receiving and transforming vital energies. What is meant by "shedding the shell and borrowing a new womb"? In terms of the nine stars, for example, the Heavenly Gang is a solitary and rigid star; how can it form a womb? It must open the solitary to receive water, shedding the rigid energy, and allowing water to form a new womb, hence called shedding the shell and borrowing a new womb. What is meant by "the child entering the mother's womb"? For instance, if the wood star is accompanied by the intention of a fluctuating water, or the water star is accompanied by the intention of a firm metal, they originally have the ability to nurture a child, so the child can enter. Therefore, the body of wood is not buried on wood, but on a place where wood is fluctuating with water; the body of water is not buried on water, but on a place where water is firm like metal—this is not precisely the concept of the child entering the mother's womb?

何謂借母養子？即以五星論，如木體帶金者，必破金取水以蔭木，是木受病不能養其子，而特借取水穴以蔭之，所謂借母養子也。何謂以子救母？如金體而帶火者，必於金火相間之處，大開水穴以制之，昔人有取水鎮火之法，正謂此耳。

What is called "borrowing a mother to nourish a child"? In terms of the Five Elements, if the wood element is accompanied by the metal element, one must break the metal element and take water to nourish the wood. This is because the wood itself is sick and cannot nourish its child, so it specially borrows a water pit to protect it. This is called borrowing a mother to nourish a child. What is called "using the child to save the mother"? If the metal element is accompanied by the fire element, one must open a water pit in the area where metal and fire meet to control the fire. The ancients had the method of "taking water to suppress fire," which refers exactly to this principle.

夫金母遇火難而得水之為子者，且解且制，則煞不為我害而可化為權，又合作用中留煞為官之說矣。此非謂煞不必去也，以能剪鏟刑煞而制之，測在前可作官星，在左右便可作暖氣耳。夫造化無全功，安得星辰盡是純粹，只要曉得超生而避死，蛻煞而逢生，乃為裁成造化之殊功也。

Gold is the mother and encounters fire trouble; with the Water branch 'Zi' coming to both relieve and control it, the harmful influence is no longer harmful but can be transformed into power, which aligns with the concept of 'retaining the harmful as official power'. This does not mean that the harmful influence should not be removed, but rather that after cutting off and restraining the harmful influence, if it appears before the site, it can function as 'official star', and if it appears on the sides, it can function as 'celestial energy'. Nature does not have perfect functions, how could the stars all be pure? As long as one understands to seek beneficial influences and avoid harmful ones, to transform harmful influences into beneficial ones, that is the special skill of utilizing nature's forces. Therefore, those who are good at using such influences do not fear the presence of harmful ones, but fear not knowing how to use them.

脫龍就局納前朝，只為半偽半真；撩山劈硬處平基，只畏直來直受。

To adjust the approach and adapt to the current terrain, taking in the preceding mountain ranges in front, is because the incoming ridge is half real and half fake—the facing mountain is genuine, but the coming ridge is mixed and impure. To remove the soil, cut through the hard ridge, and retreat to form a flat base is because the concern is precisely about 'straight approach and direct reception'—the ridge is dark and hard, coming straight and forcefully, with excessive malevolent energy. The first sentence discusses the choice between advancing, retreating, and accommodating, while the second sentence explains the method of cutting and avoiding malevolent energy.

此以前朝後勢而為乘氣中之進退消納，亦一法也。凡葬貴棺不離脈，而此之脫龍就局者，乃入首之脈，駁雜不純，直到一二節上乃為真脈，而前朝卻可取，是朝真而入首之脈非真也，如必直頂其脈，則初年不利，當於穴中放出棺二三尺，大作堆金以納前朝，且受水法之吉，以發初年為是。

This discusses the relationship between the preceding facing mountains and the subsequent coming trends, explaining the principles of advancing and retreating within the flow of qi. It is another method. When burying a body, it is important that the coffin does not leave the qi line. However, the concept of "escaping the dragon to form the site" applies when the initial qi line is mixed and not pure, and only in the last one or two sections does the true qi line appear. In such cases, the preceding facing mountains can still be effectively used. This is because the facing mountains are true while the initial qi line is not. If one insists on burying directly along that qi line, it will be unfavorable in the early years. Therefore, the coffin should be placed two or three feet outside the site, with a large amount of earth piled up to receive the benefits of the facing mountains, thus also benefiting from the water pattern, allowing prosperity to manifest early on.

凡葬貴氣不脫脈，而此盲撩山劈硬、退出平基以為穴者，乃入首之脈陰來直硬則煞重。又如子龍作午向，謂之子午淋頭煞，則葬之必凶，故須撩山劈硬以作平基，將棺退出平基立穴，則無關煞沖棺之禍。或穴從兩邊微斜，又或上砌虛擴，下葬真棺，庶可避煞，乃為直來直受之作法也。古人有形葬，有法葬，夫順其穴之生成而葬者為形葬，或劈削或堆培而葬者為法葬，此皆古人作用之妙處，不可不理會也。

When burying the dead, it is especially important that the energy does not break away from the main ridge. Here, the method of "scraping the mountain and cutting through the hard ridge, then forming a flat base" is used to create the grave site, because the incoming ridge is of yin nature and comes straight and hard, carrying heavy evil energy. For example, if a dragon comes from the direction of Zi and the grave is oriented towards Wu, it is called "Zi-Wu head-drenching evil," and such a burial will certainly bring misfortune. Therefore, one must remove the mountain soil, cut through the hard ridge, and create a flat base, then place the coffin on this flat base to form the grave, thus avoiding the danger of evil forces hitting the coffin. Alternatively, the grave site can be slightly sloped from both sides, or the upper part can be built as a hollow space while the lower part is where the real coffin is placed, which can also avoid evil influences. This is the method used to deal with "straight incoming and direct reception." Ancient people had both "form burial" and "method burial": burying according to the natural formation of the site is called form burial, while cutting or building up the site before burial is called method burial. These are the ingenious methods used by ancient people, which should not be overlooked.

平洋之氣，嘗舒嘗散，須要湯中浮酥；山壟之氣，嘗急嘗斂，當看水面蟠蛇。

On flat and open land, the qi tends to be expansive and easily dispersed, so one should look for a place that rises slightly, like a piece of melted butter floating on hot soup, subtly and gently gathered. On mountain ridges, the qi tends to be quick and convergent, so one should observe a place that winds around, like a snake moving on water, lively yet not dead, coiling without being straight or rigid. This is how one recognizes the subtle indications of qi gathering and dispersing, moving slowly or quickly within the site.

此以氣之聚散緩急而認穴之微茫。《葬書》中所云葬乘生氣者，正在於此。夫平洋之地，陽勝乎陰，故以斂而聚為有氣，如所云：“隱隱隆隆，穴在其中”之說，須要體認。蓋所謂隆隆者，正謂隱隱之中而有此豐露之象，古人取象於如酥在湯，艮有見也。《葬書》云吉氣所起，起即隆隆之謂、酥在湯之謂也。不然則亦鋪氈展席，散漫無收而已，何謂穴乎！

This refers to identifying the subtle aspects of a site based on the gathering, dispersing, slow or rapid movement of qi. The "burial in accordance with life qi" mentioned in the "Book of Burial" precisely applies here. In flat land where yang is stronger than yin, one should regard convergence and gathering as indicative of the presence of qi, as expressed by the saying "subtle and prominent, the site lies in the middle." One must carefully discern this. The term "prominent" refers to a slight richness and visibility amidst obscurity; ancient people compared it to "melted butter floating on soup," which is indeed insightful. The "arising" mentioned in the "Book of Burial" as "the origin of auspicious qi" refers precisely to this prominent appearance, like butter floating on soup. If not so, it would be like spreading a carpet or mat, scattered and without gathering, how could it be called a site? The difficulty in identifying a site in flat land lies precisely in this slight prominence.

至如山壟之勢，陰勝乎陽，不嫌脈之不到，而嫌氣之不和，所以多煞，故須結穴之所圓融平坦，不險不迫，有如水面播蛇之狀，活而不死，靜而不動，盤旋而無直硬，渾渾一個太極之圈，則形舒氣和而煞盡脫矣。古人所謂山壟之龍，葬氣不葬形者，正謂此意，此認穴之秘訣也。

As for the form of mountain ridges, where yin prevails over yang, it is not afraid that the qi line does not reach its end, but rather that the qi is not smooth and harmonious. Therefore, such places often carry a sharp and harmful energy. Hence, the chosen site for a burial should be round and flat, neither steep nor oppressive, resembling a snake coiling on the water's surface: alive yet not dead, still yet not moving, winding and turning without being straight or rigid, forming naturally a complete circle like the Taiji symbol. In this way, the form is relaxed and the qi is harmonious, and the harmful energy is completely dispelled. The ancients said, "For mountain ridges, we bury the qi rather than the form," which exactly expresses this idea. This is the secret of identifying the right burial site. Clearly, in flat land, we must seek convergence among the scattered features; in mountain ridges, we must seek harmony amidst abrupt convergence: one is seeing presence from absence, the other is seeing softness from hardness.

沒水之牛，氣仰而吹，宜乘其氣；出洞之龍，氣直而吐，宜乘其餘。精華外露之氣如花，宜葬其皮；精華內釀之氣如果，宜葬其骨。

Like a bull submerged in water, only its nose is raised to blow air, and the breath is concentrated at the nostrils, so one should take the breath directly when it is steady—slowly coming pulses should be taken shallowly and directly. Like a dragon emerging from a cave, the breath is forcefully expelled, and the fiery energy is strong and should not be disturbed; it is better to receive the remaining heat after the outburst—quickly coming pulses should be let go of and received gently. The vital essence that is exposed is like a flower, with its essence on the surface, so it should be buried shallowly near the skin. The vital essence that is contained within is like a fruit, with its flavor stored inside, so it should be buried deeply near the bone. These four lines determine the method of burial based on the speed and depth of the qi's movement.

此四段以氣之緩急深淺而為葬之緩急深淺，乃作法也。如平坦之龍脈，潛於地而微露毛脊，至結穴處特起一氣，乃吉氣之所起也。其氣從沈緩而僅浮，不宜緩乘，其為緩來，不妨安絕頂乎！譬如牛之沒水，身藏水中而偶露毛脊，特一仰而吹氣，則盡在鼻中，若稍脫之便失氣矣。此緩來之法也。

This passage discusses the determination of burial depth and timing based on the speed and depth of the qi. It belongs to the practice of geomancy. For example, if a flat dragon ridge travels underground, only slightly revealing a line of its spine, and then at the point where it forms a mound, it suddenly gathers a cluster of qi, that is the auspicious place where the qi originates. Its qi comes from being deep and slow, yet only slightly rises to the surface; it is not suitable to continue to ride upon it slowly. Since it comes slowly, why not place the burial at the highest point? It is like a water buffalo submerged in water, its body hidden in the water, only occasionally revealing a line of its spine, and then lifting its head to exhale a breath, with all the qi concentrated in its nostrils. If it slightly separates from that, it would lose that breath. This is the method for dealing with a slow-moving ridge.

又如高隴之龍，脈行於山而勢奔氣湧，至結穴處，須要脫卸，落在平洋，氣乃沖和，所謂“來不來，坦中裁，住不住，坪中取”也。其氣從盛急而乃舒，不宜急承，其為急來，不怕葬深泥乎。譬如龍之出洞，其氣焰方盛，何可犯之；乃其氣之吐而有餘焰處，則精靈之可掬者也。故宜脫球而葬榜，緩以承之。

For example, a dragon-like hill that rises high, its energy flows through the mountains and its momentum is strong and vigorous. When it reaches the place where it forms a mound, it must release its energy, settling on a flat plain, so that the energy becomes harmonious. This is what is meant by "if it does not come, it is cut in the flat center; if it does not stay, it is taken from the flat area." Its energy changes from being strong and urgent to becoming gentle and smooth. It is not suitable to quickly accept it. Since it comes urgently, why should it be dangerous to bury it deeply in the mud? Just like a dragon that has just emerged from its cave, its energy is still strong. How can one dare to offend it? Only the area where it exhales its energy and the remaining heat reaches is where the spirit can be captured. Therefore, one should detach from that ball of energy and bury it in the part where it exhales the remaining energy, gradually accepting it.

又如氣浮於上，而靈光已露，深葬之則氣從上過，故宜淺葬。如木之有華，之之有珠，其英華盡露於外，深之則傷其質矣。又如氣沉於下，而皮膚粗剛，美含於內，不以深取，則氣從下過，故宜深葬。如頑金之開孤取水。厚土之破角見金，皆於深而得之也。譬如果實之味，皮不佳而肉佳，其精釀在內，所宜深取。

For example, if the energy is floating on top, the spiritual light is already visible, so shallow burial is suitable. If buried too deeply, the energy would flow over the coffin. This is similar to a tree blooming flowers or a clam producing pearls; their essence and brilliance are fully exposed on the outside. If buried too deep, it would damage their essential qualities. Another example is when the energy is settled below, with rough skin but good quality inside. If not dug deeply, the energy would flow beneath the coffin, so deep burial is suitable. Just as hard metal requires a single point to extract water, and thick earth requires breaking the corner to reveal gold, these are obtained from the depths. Like the taste of a fruit, if the skin is bad but the flesh is good, and the essence is contained within, it should be taken from the inside. Therefore, the depth has no fixed rule; it depends on where the energy is floating.

今人不察氣之浮沉，而概用淺葬深葬者，皆非也。古人謂深葬發遲淺葬發速，所見誠然，但欲速發而概用淺葬，則失古人之意矣。水木龍多易發，正以其氣之可淺葬耳。此又論氣之久遠者不可不知也。

Modern people do not examine the rise and fall of qi, but instead use shallow burial or deep burial indiscriminately, which is incorrect. Ancient people said, "Deep burial brings delayed success, shallow burial brings quick success," and this view is indeed correct. However, if one uses shallow burial solely for quick success, then one loses the original meaning of the ancients. Dragons of water type and wood type are mostly easy to produce success, precisely because their qi can naturally be shallowly buried. This is something those who discuss long-term prosperity must not be unaware of.

龍穴有陰陽，砂水亦有陰陽；龍穴有生死，砂水亦有生死。

Dragon and site are divided into yin and yang, as are the ridges and water: ridges with open faces and smooth contours are yang, while those with reverse, steep and hard features are yin. Water with winding and flowing courses is yang, while straight, abrupt and crooked water is yin. Dragon and site are also divided into life and death, as are ridges and water: those that embrace and encircle, showing affection and facing towards me are life, while those that are straight, hard and fierce, indifferent and uncooperative are death.

此以砂水之陰陽生死而論氣者也。龍穴之陰陽生死，前已論之詳矣，砂何以分陰陽乎？亦開面而舒坦者為陽，以反背而峻贈者為陰。譬之人然：其在正面之間，自然開面平坦而為陽，其在背面，自然反背頑硬而為陰。有面則為向我而有惰，無面則為背我而無情。非惟龍穴貴陽，而砂亦貴開陽也。

This discussion concerns the yin and yang, life and death of the sand and water. The yin and yang life and death of the dragon and tomb have already been discussed in detail before. Then, how should the sand be divided into yin and yang? It is also divided by whether it is open and expansive or not. Taking a person as an analogy: the front of a person is naturally open and flat, which is yang; the back of a person is naturally opposite and hard, which is yin. Having a face means facing towards me with affection, while not having a face means facing away from me without affection. Therefore, not only is the dragon and tomb valued for having yang, but the sand is also valued for being open and yang. In the end, the yin and yang of the sand depends on whether it is willing to turn its face towards the tomb.

水何以分陰陽乎？如水之來去屈曲，悠悠洋洋，沉沉渾渾，則舒徐沈凝而為陽；其細如繩，其直如矢，其急如瀑布，其斜如反弓，則急透斜反而為陰。譬之人然：其血脈流通條暢，則呼吸之間自然和平，吐納之際自然調適，不疾不徐，無反無逆，乃可無病驟然而入，顛讀而出，不見安閒沉靜，便是病到。非惟砂貴開陽，而水亦貴開陽也。

Water also distinguishes between yin and yang. Water that flows and meanders, is broad and deep, and has a calm and heavy quality is slow and steady, thus belonging to yang. Water that is fine like a rope, straight like an arrow, rapid like a waterfall, and slanting like a reverse bow is quick and slanting, thus belonging to yin. Taking a human being as an example: if the blood flows smoothly, breathing is natural and peaceful, and inhalation and exhalation are in harmony, neither too fast nor too slow, neither reversed nor inverted, then there is no illness. If the qi rushes in suddenly and exits in reverse, without showing a peaceful and calm state, then illness has occurred. Therefore, not only do sands value openness and yang, but water also values openness and yang. In the end, the yang of water is characterized by being slow, steady, and expressive, while the yin of water is characterized by being rapid, straight, slanting, and unfeeling, which is the same principle as the classification of sands.

砂之生死何分也？砂無論龍虎案對只是情。向朝我，有面有目有手有足，拱揖環抱，直若僕之從主，婦之從夫，有唱有隨，有呼有應，豈不是個有情有意有生發的！譬如人之相見，有卑於我而畏敬我者，有等於我而親愛我者，其面目雖各不同，而要一氣喜喜歡歡雍雍肅肅之意，無不同也。看其面目開發，情意頗戀，則為活動而生，否則直硬頑悍，呼之不來，驅之不去，則為無情無氣而死矣。水之死亦以直急返逆，不顧不凝而然。

How do we distinguish the life and death of a sand formation? Whether it is a dragon or tiger, or the case mountain or facing mountain, we look only at the "affection" it shows. If it faces towards me, it has a face and eyes, hands and feet, bows and embraces, surrounding me like a servant following his master or a wife following her husband, with harmony and response, this is not affection and intention, but a source of vitality. It is like people meeting, some lower in status but respectful, others equal and affectionate. Though their expressions may differ, the overall meaning of joy and dignity is the same. If it shows an open and affectionate expression, it is active and alive; otherwise, if it is stiff and fierce, unresponsive to calls and not willing to leave, it is without affection and vitality, thus dead. The death of water is similar, due to straightness, urgency, reversal, and lack of return or gathering. Therefore, the life or death of sand and water is not determined by their beauty or ugliness in form, but by whether they show a little affection and attachment towards the site.

要之砂水生死又總在陰陽上見。蓋宇宙間物，總是逢陽則生，逢陰則死。又如人之結胎，男精屬陽。女血屬陰，陽貴有餘，陰貴不足，是故精盛則結，血虛則受，一以陽為主也，又如人之既死，母血先敗，父骨猶存，其可收納天地之氣而廕生人者，全在父骨，非一以陽為主乎！

In the end, the life and death of sand and water ultimately depend on yin and yang. All things in the universe are born when encountering yang and die when encountering yin. For example, the formation of a fetus: the male's essence belongs to yang, and the female's blood belongs to yin. Yang is valuable in excess, while yin is valuable in deficiency. Therefore, abundant essence can form a fetus, and deficient blood can receive the fetus. Everything is dominated by yang. Another example is after a person's death: the mother's blood decays first, while the father's bones remain. The ability of the father's bones to receive the qi of heaven and earth and to benefit the living lies in this, which is not also dominated by yang? The reason why burial in accordance with life qi can benefit future generations is exactly here.

又如大而天地，天氣為陽，地脈為陰，若非天行至健，頃刻不停，三光為照，雨露為潤，一陽來復，萬筋乃吹，則地何能生乎？是天地一以陽為主，此乃堪輿家論生死之大關係也。古來大哲見實主此間，亦論及而未嘗揭以示人，豈以千古不傳之秘，帳以神會而非以言傳者乎！

If we look at a larger perspective, between heaven and earth, the heavenly energy is yang, and the earthly energies are yin; without the ceaseless movement of heaven, the illumination of the sun, moon, and stars, and the nourishment of rain and dew, how could the return of yang energy lead to the sprouting of all things, allowing the earth to nurture all living beings? This clearly shows that heaven and earth are fundamentally based on yang. This is a key point in geomancy concerning life and death. Ancient sages actually advocated this principle and discussed it, but did not clearly reveal it—perhaps they considered it a secret passed down through the ages, something that can only be understood spiritually and not easily expressed in words.

氣有虛實，法當以實投虛，以虛乘實；氣有先後，法當先到失收，後到後收。

Qi can be either empty or full: in the initial formation of the fetus, yang essence is dominant, the Qi is abundant but the form is not yet solid, which is considered empty and yang, so one should take it directly from the center; after the fetus is formed, yin blood becomes dominant, the form becomes solid and the Qi has already converged, which is considered full and yin, so one should take it from the sides, away from the pulse, to receive it. Qi can arrive before or after: the side that arrives first should be taken first, and the side that arrives later should be taken later, following its inclination to the left or right. This is the living method for advancing, retreating, adding, and reducing in acupoint selection.

此二段乃以主穴之進退饒減而乘氣為一法。前段言幾風息之成，初結胎時，以陽精為主，氣為勝而形未實，故虛而屬陽，陽則不宜緩承，宜中正以乘之.如平面太陽作金盤堆果、如百般花味總居心之類是也。既成胎後，以陰血為主，形為實而氣已斂，故實而屬陰，陰則不宜急湊，宜脫脈以乘之，如珠則穴其旁、乳不可當頭是也。此以進退虛實之間論者也。

This passage describes a method of using advancement and retreat, as well as reduction and addition, when establishing a site for a grave. The first part states: whenever the wind and qi settle to form a site, during the initial formation of the embryo, yang essence is the main factor. At this time, the qi is dominant but the form is not yet full, so it is considered "empty" and belongs to yang. Since it belongs to yang, it is not suitable to slowly receive it; instead, one should directly and properly take advantage of it, like a flat sun shape forming a "golden plate piled with fruits" site, or like the flavor of various flowers being concentrated in the flower's center, which is the case. After the embryo is fully formed, yin blood becomes the main factor, the form is full and the qi has gathered, so it is considered "full" and belongs to yin. Since it belongs to yin, one should not rush to approach it; instead, one should take advantage of it by stepping away from the qi flow, like the pearl shape requiring the site to be on the side, or the breast shape not being directly on top of the head, which is the case. This is speaking about the aspect of advancement and retreat, emptiness and fullness.

後段言結穴之所如左插先到，則氣歸於右，則宜挨右以收左砂；如右插先到，則氣歸於左。則宜挨左以收右砂。古人謂兩官齊到中乘平。氣雖耐久而發常遲，先到先收，氣從挨倚.乃迎財就祿而發常速，正是引此意。此乃饒減收放之間而論者也。

The next passage says: When the site of the mound is determined, if the sand on the left arrives first, the qi will flow to the right, so the grave should be dug near the right to receive the sand from the left; if the sand on the right arrives first, the qi will flow to the left, so the grave should be dug near the left to receive the sand from the right. The ancients said, "When both sides arrive at the center, it is considered level and balanced," and such qi may endure for a long time, but its benefits are often delayed. If the arriving sand is first received, the qi follows the leaning direction, which is like welcoming wealth and securing official rank, thus bringing quick benefits. This is exactly what is meant. This discussion is about the principles of surplus, reduction, reception, and release.

傍城借主，須詳審乎樂托；就向鋤龍，當消詳乎明堂。

When a dragon falls sideways or turns over, it has lost its original correct trend, and must instead take a site near the Luo Cheng, Shui Cheng, or Lu Chu peaks, using external features to serve as the main star. This is called "Banging Cheng Jie Zhu." Therefore, one must carefully examine the "Le Shan" and "Tuo Shan" behind. If the entrance lacks a clear face and the main direction is not properly formed, then one should look at which side of the Ming Tang begins, and bend the dragon to accommodate it, which is called "Jiu Xiang Niu Long." Therefore, one must carefully examine the Ming Tang.

此二段皆借外氣以乘內氣，乃坐向中之作法。以龍之來不宜正受。有側落。有翻身落，不無脫去本來之勢而傍羅域或旁水城或傍祿儲峰。此皆借樂托以為主，而憑外氣以為聚散者也。故曰傍城借主。

These two passages both refer to using external qi to multiply internal qi, which belongs to the methods used in the orientation and positioning of a site. Some dragon lines are not suitable for receiving qi directly from the front; some come from the side, and others fall back in a reversed manner, inevitably losing their original momentum. In such cases, they rely on the surrounding city walls, or on the water city, or on the peak of wealth and fortune. All of these use "le tuo" to serve as the main star, determining the convergence and dispersion of qi based on external momentum. Therefore, this method is called "bàng chéng jiè zhǔ."

又有龍氣直來，似宜正受，乃入首之處無面目，向方之處則無情，使不成局，故當看其明堂何堂開局，便當揪龍而就之，所謂以龍定穴，以水定向者，正謂水之聚處，則有明堂而成局，便當準此以定向方，不必拘拘於正受也。《撥砂經》云：無局不言龍。可見局之所在，即龍之所止，故有就向拗龍之法。

There is another situation: the dragon energy comes straight, seemingly suitable for a direct reception, but the entrance lacks form and the correct direction is devoid of affection, making it impossible to form a complete situation. In such cases, one should look at which side the bright hall opens up, and then bend the dragon to conform to that side. The saying 'determine the site based on the dragon, and determine the direction based on the water' means that where the water gathers, there is a bright hall and a complete situation, so the direction should be determined accordingly, without rigidly adhering to the direct reception. The 'Classic of Divining the Terrain' states 'without a situation, do not speak of the dragon,' indicating that where the situation exists, the dragon stops there. Therefore, there is a method called 'bending the dragon to conform to the direction.' This is similar to borrowing the main body from the city's side, both being flexible methods that do not strictly follow the direct reception but instead determine the internal energy based on external conditions.

點穴須求三靜一動。認氣須要百死一生。

Selecting asite should seek 'three stillnesses and one movement': the case facing should be still, the dragon and tiger should be still, and the water city should be still, while the centralsite field alone has a single active pulse showing vitality. Recognizing qi should seek 'hundred deaths and one life': all the surrounding qi are completely still and lifeless, but only this single point still has vitality, which is the true life qi.

此以動靜生死而識氣脈之真假，最為關要。何謂三靜？案對要靜，開面朝拱而無壓逼走竄；龍虎要靜。內向懷抱而無他顧飛騰；水城要靜，繞環凝聚而無反背沖激。中間惟見穴場之所。一脈活動而有精神，此則三靜一動，其穴乃真。

This method identifies the authenticity of qi pulses by distinguishing between stillness and movement, and vitality and death, which is most crucial. What is called "three stillnesses"? The case mountain facing the site must be still, requiring an open face with a bowing embrace without pressure, intrusion, or disturbance; the Azure Dragon and White Tiger must be still, requiring them to face inward with a hugging embrace without looking elsewhere or flying away; the water city must be still, requiring it to encircle and gather without reversing or colliding. All four surrounding areas are still, while in the center, only the pulse of the site is lively and spirited—this is called three stillnesses and one movement, and the site is truly a good one. If all four surrounding areas are also chaotic and moving, then the qi has not yet stopped; if the site center is also dead and silent, then the qi has not yet arrived.

而認氣則於穴場中看其精神。何者是其精神發越處？即如孩兒頭一般，頭上之骨皆堅，而怪囪門獨柔，一呼一吸，可浮可沉，此真生意處。古人以化生腦不取象於頭而取象於孩兒頭者，極有味也。他如厚中取薄，薄中取厚，靜中取動，動中取靜，必皆餘氣盡死，而惟此一點獨有生機，乃為生氣。不然則亦今人所稱菩薩面死鱉背之說而已，最宜細察之。

When identifying the life qi, one must observe within the site of the grave where the spirit is manifest. Where is the place where the spirit is most active? It is like the head of a child: all the bones on the head are hard, but the fontanelle is the softest part, rising and falling with each breath, floating and sinking, and that is where the true life qi resides. The ancients spoke of "the brain of transformation" not by taking the image of an adult's head but that of a child's head, which is indeed very meaningful. Other principles such as taking the thin from the thick, the thick from the thin, the movement from the stillness, and the stillness from the movement, must all be situations where the surrounding qi has completely died away, and only this single point still has vitality, and that is called the life qi. If it is not like this, then it is merely what modern people call "the face of a Bodhisattva" and "the back of a dead turtle," which should be carefully examined.

有弦有稜則形真，若湧若凸則氣到。認氣難於認脈，葬脈豈如葬氣。

There are ridges and edges on the site, with Cicada-Wing Sha and Ox-Horn Sha distinguishing Crab-Eye Water and Shrimp-Whisker Water—the form is what is real; at thesite center, it appears as if rising or bulging without sinking, indicating the presence of qi. Recognizing qi is more difficult than recognizing the qi line: the qi line is converging with a ridge, belonging to the yin and carrying ill fortune, and its form is easy to see; qi is flat and full, belonging to the yang and capable of being used, yet extremely hard to discern. Therefore, burying along the qi line is ultimately less effective than burying where the qi is present.

此乃於入首微茫處認出一點靈光之氣，為堪輿家至要，亦至訣也。前段言一入穴場當先認形，隨即認氣。如穴場必有弦稜，則蟹眼、奸須之水乃見，始能成胎。蟹眼是凸穴，其中圓滿而起，如蟹眼然，外有蟬巽砂為之陰護，而水微見，謂之蟹眼水也。一有蟬翼砂則弦稜成矣。

This refers to recognizing a faint spiritual light in the very beginning of a site, which is the most important matter for geomancers and also the most crucial principle. The previous part explained that upon entering a site, one should first recognize the form, then the energy. On a site with a pit, there must be a string and a ridge, and only then can the crab's eye water and shrimp's whisker water be clearly seen, allowing the site to take shape. "Crab's eye water" refers to a convex pit, round and elevated in the center, resembling a crab's eye, with a hidden protection of cicada wing ridges outside, and water barely visible, hence called crab's eye water; once there are cicada wing ridges, the string and ridge naturally form. The string and ridge refer to the form, while crab's eye water serves as the true evidence of the form.

蝦鬚是窩穴，其中翕聚，如蝦鬚之抱掏然，外有牛角砂為之明護。而水明見，謂之蝦鬚水也。一有牛角砂則弦稜成矣。弦稜成則氣聚而不散，天心自然湧凸，乃成胎息。若天心沉陷，乃是花假，不成穴矣。氣脈何以分別？幾脈之行，必須斂而有脊，乃見草蛇灰線。形雖不甚露，而未嘗無形也。

"The 'Shaxu' is a type of pit or hollow, where the center naturally converges and gathers, resembling the ring-like embrace of a shrimp's whiskers. Outside, there are clearly visible 'niu jiao sha' (ox horn ridges) protecting it, and the water is clear and visible, hence it is called 'Shaxu water'. Once there are 'niu jiao sha', the 'xian leng' (string-like ridges) naturally form. When 'xian leng' is formed, the energy gathers and does not disperse, causing the central pit to rise slightly, thus forming a 'tai xi' (fetal breath). If the central pit instead sinks down, it is a 'hua jia' (false) pit, and cannot form a true pit. How do we distinguish between qi and the pulse? Any pulse must necessarily converge and have a ridge, thus showing the 'cao she hui xian' (grass snake gray thread) pattern. Although the form may not be very obvious, it cannot be said to be invisible."

幾形之有脊而斂處便屬陰，陰則有煞不可犯。平坦圓滿則為氣，如人之身服，猶按之有脊氣，則充滿遍而無凝滯，乃屬陽，陽所宜乘也，但脈易見而氣難認耳。謂葬脈不夕葬氣者，正以脈犯陰而氣為陽，當葬氣也。如前所稱太極暈及天輪之說，正是氣體耳。時師多能葬脈而不能葬氣者，以其原未明此，故禍常多而福常少也。夫苟形真穴正，而又能辨乎氣脈，測為人造福，百不失一矣。

Any form that has a spine and is converging is considered yin, and yin carries evil influences and should not be disturbed. If it is flat and full, it is qi, like the human body, which still feels a spine when pressed, with qi filling everywhere without obstruction, which is yang. Yang is what should be used. However, the pulse is easy to see while qi is hard to recognize. The reason why burying the pulse is less favorable than burying the qi is because the pulse belongs to yin while qi belongs to yang, and thus one should bury the qi. The so-called "Taiji huen" and "Tian lun" refer precisely to the qi. Nowadays, most geomancers can bury the pulse but not the qi, because they have not clearly understood this principle, leading to frequent misfortunes and few blessings. If one can truly identify the correct form and site, and clearly distinguish between qi and pulse, then benefiting people will naturally be without fail.

法葬之葬，法在形裡；會意之葬，意在形表。

"Methodical burial" is formed by human effort, such as opening a solitary point to take water or filling a hollow and leveling the ground, adding soil where needed and cutting away where necessary, with its rules still within the form; "meaningful burial" has no hollows, ridges, or prominences on the form to rely upon, and the site is determined solely by the convergence of spirit and energy, with its intention existing beyond the form.

此以穴情變態不一，有穴藏於拙，以人力而剪裁之者，有穴隱於微，以意向而融會之者，此之謂仙蹤，凡論氣者不可不神會也。夫論穴先論形，乃有形不足以成穴者，如頑金而不少開窩，其剛飽豈可言穴，則當細認其中之微凹處，便為生氣，須以開孤法，大用人工，取出水窩以葬之，此全以人力而成，謂之法葬。

This refers to the varied nature of qi patterns in a site: some sites are hidden in plain sight and require human effort to shape; others are subtle and require intuitive understanding to grasp. This is what is called "Xian Zong" (divine traces). Anyone discussing qi must carefully comprehend it. When discussing a site, one must first consider its form, but there are cases where the form alone is insufficient to constitute a site: for example, a hard metallic mass with no hollow, how can such a rigid and full form be considered a site? In such cases, one must carefully identify the slight depression in the center, for that is where the life qi resides. One must then use the method of "kai gu" (opening the isolated), investing considerable labor to excavate a water pit for burial. This is entirely achieved through human effort, hence it is called "fa zang" (method burial).

又如水窩太深，乃陽中之陽，不可言穴，然真氣既蓄，必然有結，則宜於窩內或填以土，或墊以石，如龍強，又或墊之以木，須用填實其窩，成個陽中之陰，取披架於其上而葬，此乃虛而實之之法。亦所謂法葬也。他如騎刑剪燥，開孤截蕩，各各有法，亦當培則培，當削則削，宜虛而虛，應實而實之法度也，是以楊公有法葬之條。

For example, if a water pit is too deep, it is considered yang within yang, and cannot be considered a suitable site for a grave; however, if true energy has already gathered there, it must surely form a mound. In such a case, one should fill the pit with soil or stone, and if the dragon power is strong, even wood can be used. The main thing is to make the pit solid, forming a yang within yin structure, and then place a cover board over it for burial. This is the method of 'making the empty into the real,' which is also part of the 'method of burial.' Other techniques such as riding the刑, cutting the燥, opening the孤, and intercepting the荡 also have their own rules: where cultivation is needed, it should be cultivated; where cutting is needed, it should be cut; where emptiness is appropriate, it should be left empty; where solidity is appropriate, it should be made solid. Therefore, Yang Yunsong specifically established the 'method of burial' as a category. It is evident that if the form is lacking, human effort can make up for it, as long as the added part is exactly where the true energy flows out.

又如有真龍正脈盡鍾於此，情勢局面亦盡會於此，乃考之穴情，測無真正入相形穴，古人一惟會其精神所聚之意。如官坑樑上掛金斗地，乃在窮源僻塢高嶺絕頂之上，兩邊山勢俱是不止，行去且有十數里餘，此亦形穴所不相者，但觀其氣勢，則兩邊龍回虎抱，前面朝對，自近案橫欄之外，一望可百里許，遠遠見鵝子尖為正朝，鴉峰峙左，大茅峙右，三陽並聳，萬峰俱朝，去水雖有一二十里，然一折一回之玄，九曲不見其去，穴下餘氣。

There is another situation: the true dragon lineage is entirely concentrated here, and the overall situation and terrain also converge here. However, when examining the site carefully, it is not possible to find a form that fully conforms to the principles of geomancy. The ancients therefore determined the site based solely on the meaning of where the spirit converges. For example, the "Hanging Gold Bowl" site on the official pit ridge is located in a remote and secluded mountain peak, with both sides of the mountains not stopping, extending for several miles. This site does not conform to the form of a proper geomantic site. However, looking at its momentum: both sides have the Azure Dragon circling back and the White Tiger embracing it, with a facing mountain in front. From a distance, beyond the nearby case mountain, it can be seen for hundreds of miles. In the distance, the Gezi Peak stands straight ahead, the Yafeng Peak stands to the left, and the Damao Peak stands to the right, with three peaks rising together and countless mountains facing the site. Although the water flows away for about twenty miles, it turns and twists in a mysterious shape, winding and coiling so that its flow is not visible. There is still residual energy remaining at the site.

亦自成個小明常，如在平地，不見其傾，立在穴內，惟見上聚之派，天清之氣，高朗恢弘，森嚴翕聚，滬然一聖賢清高氣象，故當時則用頂門百會之穴而葬之。龍是橫來，入首處微有土金貼體，取象金斗則亦以意會之耳。

This residual energy also forms a small Bright Hall, just like on flat ground, without any obvious flow; standing inside the tomb, one can only see a gathering of clear heavenly energy from above, lofty and grand, solemn and concentrated, forming a completely saintly and noble atmosphere. Therefore, at that time, the tomb was established at the top of the head, at the Baihui point. This dragon comes horizontally, and at the entrance, there is a slight presence of earth and metal, symbolizing a 'Golden Basin'. This is merely something to be understood by implication.

又如坑口麻榨形，龍自高山脫下平洋，闊有十餘畝，下脈處雖亦有來龍發到，前面卻是一片鋪陽，其於窩鉗乳突四字，全無佐證，又無龍虎渙風掃來，不可為穴，然真龍既到，卻是大結作，當時賴仙只會其中氣正聚之處，大開深槽，闊一二丈，一長有三五丈，深辦五六足許，取象油槽，喝作麻榨形，穴頂槽頭，一取槽溝以聚氣，一取槽溝當作龍虎以蔽其風。若論穴豈有此等？蓋亦會意作之耳，此其法又在形之外矣。

For example, the "Ma Zha shape" at the mouth of a pit, the dragon comes down from a high mountain to a flat plain, covering several acres in width; although there is a coming dragon and the terrain is suitable for a site, the front is a wide open sunny area, with no evidence of the four forms of窝, 钳, 乳, and 突. Also, there are no dragon and tiger ridges to block the wind, and the wind is scattered and sweeping in, making it originally unsuitable for a site. However, since the true dragon has already arrived here, it is a major convergence. At that time, Lai Buyi only understood the place where the qi is properly gathered, and he dug a deep groove, about one or two zhang wide, three or five zhang long, and five or six chi deep, taking the shape of the groove in an oil press, and called it the "Ma Zha shape," setting the site at the head of the groove. This method, on the one hand, uses the groove to gather qi, and on the other hand, uses the groove as a dragon and tiger to block the wind. If we follow the usual methods of site selection, where could such a site be found? This is merely a method formed by intuition—this method is even beyond the form itself.

龍之貴賤以格辨，龍之正餘以祖辨，龍之大小以幹辨，故同龍論格，同格論祖，同祖論幹。龍之去住以局辨，龍之偏正以堂辨，龍之真偽以座辨。故同龍論局，同局論堂，同堂論座。

The distinction between a dragon's nobility and commonness is determined by its "pattern" — examine whether the site forms a pattern of five brains, three platforms, bright hall, jade screen, and various axes, etc., which are noble patterns. The distinction between a dragon's main and secondary course is determined by its "ancestral source" — check whether the ancestral source is the main descent or a branch. The distinction between a dragon's large and small scale is determined by its "main body" — check whether it is a main body within the main body or a branch within the branch. Therefore, for the same dragon, first consider its pattern; if the pattern is the same, then consider its ancestral source; if the ancestral source is the same, then consider its main body. The distinction between a dragon's departure and residence is determined by its "enclosure" — if there are city walls and barriers forming a nest-like enclosure, the dragon will settle there. The distinction between a dragon's bias and correctness is determined by its "hall" — if the bright hall is on one side, the main site will be on that side. The distinction between a dragon's authenticity and falsehood is determined by its "seat" — check whether there is a true covering seat at the entrance. Therefore, for the same dragon, first consider its enclosure; if the enclosure is the same, then consider its hall; if the hall is the same, then consider its seat. The first three sentences discuss the dragon's origin, while the last three discuss its resting place.

前一段論龍之來處，後一段論龍之止處，皆認氣者不可不辨。夫龍何以分貴賤也？如龍之體勢，或以五腦，或以三臺，或以華蓋，或以玉屏，或以諸軸，成何貴格則不論，龍之二三五節，或長或短，而有此狀樣，便以貴論矣。要之以穴後一節為主。廖公云“穴後一節為龍格”是已。

The previous section discusses the origin of the dragon, and the following section discusses where the dragon stops; these are matters that those who study qi must not fail to distinguish. How does a dragon determine its rank? For example, the form of the dragon may be 'five brains', 'three platforms', 'Huagai', 'Juping', or 'Zhu zhou'; regardless of which noble form it takes, if the dragon is between two or five sections, regardless of its length, and has such a shape, it can be considered 'noble'. In the end, the main factor is the last section after the pit. Liao Yu said, 'the last section after the pit determines the dragon's rank,' which means exactly this.

然龍有貴格而官不尊、福不永者，則多承祖分家之處不得其正耳，故須看其分祖之處為正為餘，而後官之尊卑、福之遠近可辨也。分祖之處，必須起祖垂肩，成何星辰，成何品格，方為正降。又有祖龍得其正脈，而貴不列於上卿，富不侔乎敵國者，則其枝中之幹，而非幹中之於，故其力量終不足以攬全勝、當大任耳。

However, there are cases where a dragon with a noble form does not hold a high official position or enjoy long-lasting blessings, mostly because it inherits from the ancestral mountain and the branch where it splits off is not properly aligned. Therefore, one must determine whether the place where it splits off from the ancestor is the main trunk or a secondary branch. Only then can the rank of officials and the distance of blessings be discerned. The place where the ancestor splits off must originate from the main trunk, forming a specific star or character, to be considered a proper descent. There are also cases where the ancestral dragon has the correct main pulse, yet it cannot attain the highest rank or rival a nation in wealth, because it is merely the trunk within a branch, not the trunk within the trunk. Thus, its strength is insufficient to control the entire situation or shoulder great responsibilities. The three layers—form, ancestor, and trunk—each become more fundamental than the previous.

蓋有百里之幹，始收百里之形勝，有千萬里之幹，始收千萬里之形勝，又豈可以眼前之器局分大小也。凡論龍之來處，一當以此為準。龍何以定去住也？夫龍必有巢穴乃播，故凡一到方所，看其城垣關鎖，局面寬圓，成個巢穴，則知龍之歸宿在此，然有於此則為正、於彼則為偏者，以堂在此不在彼也。苦人所謂山歸成龍，水歸成穴，正以堂之聚處為水所歸耳。

To determine the resting place of a dragon, one must consider that a long dry dragon of hundreds of li can encompass a hundred li of terrain, and a dragon of thousands of li can encompass thousands of li. How can one judge based merely on the size of the immediate situation? When discussing the origin of a dragon, this principle applies universally. But how does one determine where the dragon goes or stays? A dragon must have a nest to rest, so when examining a place, if its city walls and surrounding structures form a rounded and enclosed area, creating a nest, then one knows the dragon's resting place is here. However, the same place may serve as the main or secondary location depending on the presence of the Bright Hall. The ancients said, "Mountains gather to form a dragon, waters gather to form a cave," meaning that the convergence of water at the Bright Hall is where all waters come together. Therefore, to determine where the dragon stops and which side is the main one, one should first examine the overall situation and then the Bright Hall.

乃又有堂正而穴不真、葬不發者，以入首之蓋座在此不在被也。蓋座如木秀華蓋、i秀冠蓋、金秀寶蓋之類，猶是眾所共倚，又如樂托、祿儲、襯貼之類，亦是顯而易見，只如化生之腦、天輪之蓋、太極之暈，任其左閃右倚，俱有隱隱蓋覆之意，此是入首真蓋座也。必有蓋座而穴乃真。譬如都邑之間以龍之垣局，即城郭也，以龍之穴場，即堂廳也，以龍之座向，即臺座也。凡論龍之止處，一當以此為準。

However, there are cases where the Mingtang is correct but the site is not genuine, and the burial does not produce results. This is because the "cover seat" at the entrance is not here but elsewhere. The cover seat is like the "flower cover" that emerges from a wooden body, the "crown cover" from a jade body, or the "treasure cover" from a metallic body; it is something that everyone relies upon. It is also like "musical support," "favorable storage," and "padding," all of which are clearly visible. As for the "transformed brain," the "heavenly wheel" cover, and the "taiji haze," no matter how they shift left or right, they always have an implicit covering effect. This is the true cover seat at the entrance. There must be a cover seat for the site to be genuine. For example, in a city, the dragon's enclosure is the city walls, the dragon's site is the hall, and the dragon's orientation is the seat. When discussing where the dragon stops, everything is based on this. The enclosure, hall, and seat are from outside to inside, and the more inward, the clearer the true and false become.

凶星不無夾雜，只要有胎有化；吉曜縱然雄聳，亦要有精有神。

Dragons may inevitably contain some malevolent stars, but as long as they "have a fetus" — meaning a slight sign of mutual generation appears among the malevolent elements — and "have transformation" — the malevolent energy can be released and transformed — they are not considered as failures. Conversely, even if auspicious stars are grand and towering, they must "have spirit and essence": wood should have beauty, metal should have color, fire should have light, earth should form a barrier, and water should have patterns. Beyond their forms, they must also display a grand appearance.

此言認生氣於微茫者所當致審也。如五星得共正體無論矣，有如直硬之木而微帶泡節，有水之意，如掃蕩之水，而微露墜塊，有金之意，是為逢胎，則就其母而子有靠，不為敗也，又如火金相戰為天裡，但看其中微有水窩，則從其微窩而大開深取，以成水體。蓋金剛飽而用水以洩之，則以洩而化其凶也；火傷金而以水制之，則以制而化其凶也。此以人力而為化者。

This refers to what one should carefully examine when recognizing the life qi in subtle places. If all five stars are of pure and proper form, that goes without saying. For example, if a wooden form is straight and hard but slightly has some knots and bubbles, it contains the meaning of water; or if a flowing water form is slightly exposed with some lumps, it contains the meaning of metal—this is called "meeting the womb," like the child relying on the mother's body, so it is not considered a failure. Another example is when fire and metal clash, called "heavenly gang," but as long as there is a slight water depression in the middle, one should follow that small depression to dig deeply and form a water form: the hard and full metal is drained by water, thus transforming its harshness through drainage; fire damaging metal is controlled by water, thus transforming its harshness through control. These cases rely on human effort to transform, known as "having a womb and transformation," where the womb is natural and the transformation is achieved by human effort.

又如粗版之土而微露金意，則以生而洩其氣為化，如太陰之角帶火然。金盛而火微，可周以陶熔乎金，而金反粹，則以制而成其美為化，此又生成之自然而化氣者。如出身自不逢胎，又不逢化，則難下手矣。又如沖天之木本美，然望之而險峻，不秀不雅，是木無華。又如獻天之金至聳，然望之而頑蠢，無體無儀，是金無色。

For example, if the earth is thick and solid but slightly reveals the essence of metal, then we can use mutual generation to release its energy and resolve the situation; just as a too-yin metal form with a touch of fire: when metal is strong and fire is weak, the fire can actually melt the metal, making it even more refined. This is a method of transformation that leads to beauty through control. Such cases are naturally formed and can naturally release energy. However, if the origin does not meet the conditions of birth or transformation, it becomes difficult to handle. Moreover, a towering wooden form is originally a good pattern, but if it appears too harsh and lacks grace and elegance, then the wood lacks brilliance. A high and towering metal form is also excellent, but if it looks clumsy and heavy, without form or dignity, then the metal lacks luster.

又如焰天之火亦至難得，然望之而峻贈，非筆非劍，無影無焰，是火無光。又如平天之土、漲天之水，皆是尊貴，然望之而非屏非閣，無波無紋，是土為奎而水為蕩也，何足貴哉！又如貴人在衙，形便要有個堂堂之氣象，將軍接劍，形便要有個威權模樣。又如仙人跨鶴，形便要有個清風高韻，若文而不雅，秀而不嚴，清而不高，便是無精神，亦不發福，何足貴邪！此證星辰者尤當證其精神。大抵山有體魄，有精神，認體魄易，認精神難，此非別有大竅，未易語此。

For example, the fire form of the Flame Heaven is extremely rare, yet when viewed from afar, it appears only steep and sheer, neither like a brush nor a sword, without shadow or flame, meaning the fire has no light. Similarly, the earth form of the Level Heaven and the water form of the Rising Heaven are inherently noble, yet when viewed from afar, they appear neither like a screen nor a pavilion, without waves or patterns, so the earth becomes just a dull mass and the water merely a floating surface, what is there to value? Again, for the form of "the Nobleman in the Official's Office," it should display a dignified appearance; for the form of "the General Receiving the Sword," it should show a commanding presence; for the form of "the Immortal Riding a Crane," it should convey a graceful and lofty demeanor. If it is literary but not refined, elegant but not strict, clear but not lofty, then it lacks spirit and will not bring prosperity, so what is there to value? Therefore, when examining stars, especially their spirit is crucial. Generally, mountains have form and spirit; recognizing the form is easy, but recognizing the spirit is difficult; here is another major secret, which is not easily explained to others.

陵谷變遷，山川改色，造物固自有時；控制山川，打動龍神，作用亦自有法。

High places become deep valleys, and mountains and rivers change their appearance; this is the natural course of things that occurs at its own time, beyond human effort. Yet controlling the terrain and moving the dragon spirits to bring about water, the methods used by ancient sages had their own established principles, not mere nonsense. The first line speaks of "time," the second of "method": when the time is not ripe, the method cannot be applied; when the method is not established, even when the time comes, it cannot be responded to.

今人但見先賢作用，有甚奇甚隱又甚；王而不可測度者，便以為幻妄而肆譏說，不知造化尚無定體，尚無全功，不無與時推移，豈以人為而不隨時隨俗以為之裁成者乎！昔人所謂“人不天不因，天不人不成”者，非虛語也。大如黃河南徒而氣運亦南，小如金沙灘出見而牛僧果應內召；又大如黃河清而聖賢出，小如壺，公以時易色而兩郡人材興替隨之，此非造物固自有時乎！

Modern people see the actions of past sages as extremely strange, extremely hidden, and extremely mysterious and unpredictable, and thus regard them as nonsense and mock them freely, but they do not realize that the workings of nature have no fixed form and no perfect function; they change with the times. How can human affairs be any different, requiring no adaptation to the times and customs? The saying of the ancients, "Man and heaven do not act independently; heaven without man is not complete," is not empty talk. Greatly, like the Yellow River changing its course to the south and the trend of the times also shifting southward; small examples, like the appearance of the golden sand beach and Niangong Shengru indeed being summoned to the court. Even greater, like the Yellow River becoming clear and sages emerging; small examples, like Hugong changing color according to the time, and the rise and fall of talents in two commanderies following suit. This is not precisely the workings of nature having their own timing? Clearly, when the time is not ripe, human effort cannot be applied.

又如微郡之城設努樓以射五鬼，丁源之墓開油槽以應麻榨，楊公所謂如睡如蒙，或發以鍾，廖公所謂滅火滅瘟，則鑿其地，至今其應如響，此非作用亦自有法乎！凡如一枝一派山水，則可眼前而定，至於大形大勢，或以近應，或以遠應，其應驗固自有時。蓋山水既非眼前點檢得盡，則福澤赤非眼前計量得盡也。且如前賢作用，有應之當年，亦有應之數十年及千百年者，皆不可以尋常耳目窺測。磋乎，差乎，自非神心慧識，孰能當此乎？

For example, in the city of Huizhou, they set up crossbow towers to shoot at the "five ghosts," and Ding Yuan's tomb had an oil groove dug to correspond with the shape of "ma zha." Yang Yunsong said, "Like sleeping or being confused, or using a bell to awaken it"—the stagnant earth energy can be awakened by the sound of a bell. Liao Yu said, "To extinguish fire and plague, dig the ground"—to eliminate fire and plague, one should dig that area. Until today, these predictions have been verified like echoes, which clearly shows that there is a method to these actions. Small hills and streams can be judged right here and now; as for large forms and trends, some responses appear nearby, others far away, and their fulfillment comes at different times. Mountains and waters cannot be fully examined in the present moment, and so too the blessings they bring cannot be fully measured. Moreover, the actions of previous sages sometimes showed results immediately, sometimes took decades or even hundreds of years to manifest, and these are not things ordinary eyes and ears can perceive. How pitiful! Without a divine mind and enlightened wisdom, who could shoulder such a responsibility?

地無精氣，以星光為精氣；地無吉凶，以星氣為吉凶。

The earth itself does not possess the vital energy of light; its vital energy comes from the starlight above. The earth itself has no inherent fortune or misfortune; its fortune or misfortune depends on the corresponding star energy. This is the fundamental principle of the section on "reason and energy" in the lower volume: the form is on the earth, but the vital energy comes from the heavens. When divining the earth, if one does not connect it with the star energy in the heavens, one is merely looking at a piece of dead soil.

夫今之論堪輿家者，類以形體為體，天星為用，甚至以形體為實，天星為虛，而竟置星學於不講，豈知宇宙間精光在天，體魄在地，卜地而不及天星，則體魄止死塊耳。蓋下之河嶽，即上之天辰，原非二物。如天東有蒼龍，在九天謂之蒼天，其下即為東嶽，北有玄武為玄天，其下即為北嶽；南有朱雀謂之炎天，其下即為南嶽；西有白虎謂之昊天，其下即為西嶽；中有北極謂之鈞天，其下即為中嶽。

Today, those who talk about feng shui mostly regard form as "body" and celestial stars as "function," even considering form as real and celestial stars as imaginary, completely neglecting the study of star lore. They do not realize that in the universe, the refined light exists in the heavens, while the physical form exists on the earth; if one only examines the earth without considering the celestial stars, then the physical form is merely a piece of dead soil. The mountains and rivers on the earth correspond to the stars in the sky; they are not two separate things. For example, in the east of the sky there is the Azure Dragon, called "Celestial Azure," and below it is the Eastern Mountain; in the north there is the Black Tortoise, called "Celestial Black," and below it is the Northern Mountain; in the south there is the Vermilion Bird, called "Celestial Heat," and below it is the Southern Mountain; in the west there is the White Tiger, called "Celestial Vastness," and below it is the Western Mountain; in the center there is the North Pole, called "Celestial Balance," and below it is the Central Mountain.

又如上有天河天漢，而下即有長江大河；上有三垣九野，而下即有垣局以域王城，有分土以域九州；上有十二次舍三百六十五度，而下即有十二支辰分限。又如人之生也，頭頂圓而象乎天，趾履地而肖乎方，手足象四裔，腹心象中土，兩昨象日月，遊行運動象四時。又如一物一器之類，任地所有，皆天之所為，豈有天光地德而不相蒙者哉！乃若星家若稗若甘之所占，其於災祥有符契券，地氣所鍾，其吉其凶有不與天通乎？

For example, if there are the Milky Way and the Celestial River in the heavens, there are the Yangtze River and the Yellow River on earth; if there are the Three Enclosures and Nine Wilds in the heavens, there are enclosures on earth to demarcate the royal city and divisions of land to define the Nine Provinces; if there are the twelve mansions and three hundred and sixty-five degrees in the heavens, there are the twelve earthly branches on earth to mark the boundaries. Similarly, when a person is born, the head is round and corresponds to the heavens, the feet touch the earth and correspond to the square, the hands and feet resemble the four directions, the abdomen and heart correspond to the central earth, the two eyes correspond to the sun and moon, and movement corresponds to the four seasons. Furthermore, all things and objects on earth are created by heaven; how could there be a reason for heaven's light and earth's virtue not to be connected? As for the star scholars like Shi Shen and Gan De, their predictions regarding calamities, portents, and auspicious signs are like matching seals; then how could the areas where the earth's qi gathers not be connected with heaven in terms of fortune and misfortune?

是故古人有云：神仙之地，多發天門。以乾為天，而且氣為純陽也。帝王之地，多起金龍，以角亢首二十八宿，且天角帝席所在，又以乾陽到此，正在九五之宮也。後紀之地多從地戶，龍飛鳳舞，乃在乾巽之交也。翰苑文章之客，類多太乙天乙，以兩貴人為天司文章之府也。臺輔宰執之器，類多離壬，以三臺在離，最近太微，四輔在壬，最近紫微，皆在帝座之左右也。

Therefore, ancient people said that the land of immortals often arises from the "Heavenly Gate," because Qian represents Heaven, and the energy of Qian is pure yang. The land of emperors often originates from the "Golden Dragon," because the constellations Jiao and Kang are the first among the Twenty-Eight Mansions, and they are located at the heavenly horn and imperial seat. Moreover, the yang energy of Qian reaches here, which is exactly the Nine in the Fifth position. The land for empresses often comes from the "Earthly Gate," where the dragon soars and the phoenix dances, precisely at the intersection of Qian and Xun. Those who achieve fame in the Hanlin Academy through literature often correspond to the stars Taiyi and Tianyi, because these two noblemen are the offices in heaven that govern literary affairs. Those who reach high positions such as the Grand Council and ministers often correspond to the Li direction and the Ren direction, because the star San Tai is in Li, closest to the Taimei Enclosure; the star Sifu is in Ren, closest to the Ziwu Enclosure, both located on the left and right of the imperial throne. The distinctions of high and low on earth originally come from the distribution of the star positions in heaven.

忠艮仙聖之風，唯良為多，以艮宮一星，最為明赤，其光異常，故異人異氣多產於此地也。又如將帥邊臣，武奔悍卒，多產於婁金度，以婁金為煞，而且魁罷所陸也。神壇古剎，寡宿孤神，多出於井鬼度，以鬼金為暗，而且太陰所棲也。又如太陽在午，而諸凶俱不敢臨，有君之象，以故建都立郡，一皆向離而居，蓋象天星焉。他如諸星各各有主，而各各有應，豈曰渺茫乎哉！

A spirit of loyalty, integrity, purity, and saintly virtue is most commonly found in the direction of Gen. This is because the Gen palace has a star that is exceptionally bright and red, with an unusual glow, so extraordinary people and unusual energies are often born in this direction. Similarly, generals, military officials, and soldiers known for their bravery and fierce combat are mostly found in the degrees of Lou Jin mansion, since Lou Jin governs calamity, and it is also where Tiankui and Tian Gang are located. Divine temples, ancient monasteries, and solitary deities are mostly found in the degrees of Jing Su and Gui Su mansions, because Gui Jin governs darkness and is also the dwelling place of Taiyin. For example, the Sun Star resides in the Wu position, where all evil stars dare not approach, symbolizing a sovereign ruling over the world. Therefore, capitals and prefectures are all built facing the Li direction, taking their form from the celestial stars. Other stars also each have their own governing aspects and corresponding influences. How can one say they are baseless and indistinct?

故《葬書》中雲乘生氣者，人但知認有形之生氣，而不知認無形之生氣，正在天光下臨、地德上載之二語也。楊氏看行龍多用斗樞之九星，如貧狼、巨門云云，以斗構居中而運方，故行龍取象馬。廖氏看入首則用流行之七政，如太陰、太陽云云，以七政運行有常有變，而吉凶最切，故人首致詳焉。其法一準諸天星，非臆見也。

Therefore, the "Book of Burial" says, "Burial should follow the life qi." People only know how to recognize the visible life qi, but they do not know they should also recognize the invisible life qi, and that invisible life qi is contained in the two phrases, "Heavenly light descends and earthly virtue ascends." Yang Yunsong often used the nine stars of the Big Dipper's pivot when examining the dragon-like terrain, such as Tanniang and Julu, because the handle of the Big Dipper is in the center and moves in all directions, so the dragon-like terrain takes its form from it. Liao Yu examined the beginning of the terrain using the seven celestial bodies in motion, such as Taiyin and Taiyang, because the movement of the seven celestial bodies has regularity and change, and their relationship with fortune and misfortune is most intimate. Therefore, they paid special attention to the beginning of the terrain. Their methods all took the heavenly stars as the standard, and were not based on arbitrary assumptions.

用先天以統龍，當詳明於四龍天星；用後天以佈局，尤宜審乎三盤卦例。

Using the Earlier Heaven Trigrams to govern the Dragon Vein, one must understand the 'Four Dragons Heavenly Stars': among the Earlier Heaven Trigrams, only the Qian, Dui, Zhen, and Xun Trigrams have yin and yang lines that match in upper and lower positions, allowing for generative potential. These correspond to the Heavenly Stars: Qian represents the Greedy Wolf, Dui represents the Martial Curve, Xun represents the Great Gate, and Zhen represents the Integrity and Rectitude. Using the Later Heaven Trigrams to arrange the layout, one must examine the 'Three Plates Trigram Examples': each of the Heaven Plate, Earth Plate, and Human Plate uses the four auspicious stars and three marvels, along with the Nobleman,禄 and 马 to determine the auspiciousness and inauspiciousness of directions. The former is used to determine the Dragon Vein, while the latter is used to determine the overall layout.

此二段以先天後天為定龍定穴之綱領，乃乘氣中第一務也。大抵先天分位，乾南坤北，離東坎西，震巽艮兌居四隅，乃陰陽對待之體。然乾坤雖云天地定位，實為陰陽之老；坎離雖云水火不相射，亦為陰陽之極。以四分上下二又皆純陰純陽，無化氣也。唯艮兌震巽四身上下二艾皆陰陽相配，乃合沖和之象，有化生之機，且以地法翻勢配合天星，則民為食狼，兌為武曲，巽為巨門，震為廉貞，經以貪巨武為三吉，又云：大地若無廉作祖，為官也不至三公，曾文遍所云龍看地起祖，有降勢，有入路，有出面，有氣健而形吉，有脈息而枝分，大要不出四龍天星之外，正謂此也。

These two passages use the concepts of the Earlier Heaven (primordial) and Later Heaven (later heaven) as the main principles for determining the dragon's origin and the site of a dwelling, which is the most important aspect of capturing the qi. Generally, the positions of the Xiantian (pre-heaven) are: Qian (Heaven) in the south, Kun (Earth) in the north, Li (Fire) in the east, and Kan (Water) in the west, with Zhen (Thunder), Xun (Wind), Gen (Mountain), and Dui (Lake) located in the four corners. This represents the fundamental principle of yin and yang in opposition. However, although Qian and Kun are said to "position heaven and earth," they are actually the extremes of yin and yang; similarly, although Kan and Li are said to "water and fire not opposing each other," they are also the extremes of yin and yang—these four trigrams have both upper and lower lines that are entirely yin or entirely yang, and thus have no transformative qi. Only the four trigrams Zhen, Xun, Gen, and Dui have both upper and lower lines that are yin and yang in harmony, thus conforming to the harmonious image and having the potential for transformation. By combining the principles of the Difa Fan hexagram (earth method of turning trigrams) with the celestial stars, Zhen corresponds to Lianzhen (Honesty), Xun to Jumen (Great Gate), Dui to Wuge (Martial Virtue), and Zhen to Guanwu (Greed Wolf). The classic texts consider Lianzhen, Jumen, and Wuge as the "three good stars," and also say, "If a great land lacks Lianzhen as its ancestor, one will not reach the rank of a minister of the third rank." Zeng Wenchan said that when observing the dragon, one should look at its origin, its descending trend, its entrance, its outward appearance, its strong qi and favorable form, and its pulse and branches. In essence, all these points are within the scope of the "four dragons and celestial stars." This is exactly what he meant. Clearly, the pre-heaven eight trigrams here is not used to determine directions, but rather to distinguish which trigram's qi can be transformed and which cannot.

龍歌中云：二十四山艮兌亥，此是乾坤正龍格，艮亥江南奇，江北宜西兌，庚辛丙丁是天干，尋得真龍實為最，震巽二撲看東西，百里之間妙相會，陽貴離與壬，陰貴艮箕兌。此於四龍之外，而又取乎亥，又取庚辛丙丁，又取離與壬者，何也？從天星也。

The Dragon Song says: "Among the twenty-four mountains, the mountain of Gen, Dui, and Hai belong to the Dragon pattern of Qian and Kun; Gen and Hai are extraordinary in Jiangnan, while Jiangbei prefers Dui to the west; Geng, Xin, Bing, and Ding are the heavenly stems; finding the true dragon is most important; the trigrams Zhen and Xun indicate east and west, and within a hundred li, their subtle correspondences are harmonious; the yang noble is Li and Ren, while the yin noble is Gen, Ji, and Dui." Here, in addition to the four dragons, Hai is taken, as well as Geng, Xin, Bing, and Ding, and Li and Ren are also taken. This is because they are derived from the celestial stars. It is evident that the "four dragons" form the main framework, while the other positions are supplementary derivations from the celestial stars.

艮兌巽一為天市垣，一為太微垣，一為少微，亦列垣局，所以為貴，況亥為紫微垣，位居北極之草，尤垣局中之最貴者乎！乃庚辛丙丁之亦貴者，則以艮納丙而稱食狼，巽納辛而稱巨門，兌納丁而稱武曲，震納庚而稱廉貞也。夫離與壬何足貴乎？以離居正陽之位，諸星到此，俱為拱狀，實擅其尊。如壬與亥同宮，最近微垣，亦為最貴。又如巳為紫微垣之對宮，稱帝座之明堂，今人以辛丙丁合艮兌巽而稱六秀，又以亥巳六秀稱八貴，又以離壬而稱陽六秀之首吉，皆從天星也。昔所謂統龍法者，推而行之，大義實不外女。

The trigrams Gen, Dui, and Xun correspond to one of the celestial palaces, the Tian Shi Yuan, another the Tai Wei Yuan, and the third the Shao Wei, all of which are considered palace structures, hence regarded as noble. Moreover, the亥 position corresponds to the Zi Wei Yuan, located beneath the North Pole, making it the most esteemed among the palace structures. As for the directions of Geng, Xin, Bing, and Ding, they are also considered noble because the Gen trigram accepts Bing and is called Tan Lang, the Xun trigram accepts Xin and is called Ju Men, the Dui trigram accepts Ding and is called Wu Qu, and the Zhen trigram accepts Geng and is called Lian Zhen. Then why is the Li trigram and the Ren considered noble? Because the Li trigram occupies the central position of Yang, with all the stars surrounding it in a protective formation, thus holding supreme status. The Ren direction shares the same palace with亥, being closest to the Zi Wei Yuan, hence also considered the most noble. For example, the巳 position is the opposite palace of the Zi Wei Yuan, known as the Ming Tang of the Imperial Seat. Modern people combine Xin, Bing, Ding with the trigrams Gen, Dui, and Xun to form the "Six Auspicious" and add the亥 and巳 to these to form the "Eight Noble Directions." They also regard the Li trigram and Ren as the most auspicious among the Yang Six Auspicious, all based on celestial stars. The ancient concept of "Tong Long Fa" essentially derives from these principles. Clearly, the determination of the dragon's direction in the Earlier Heaven system ultimately depends on the celestial palace structures and star mansions to judge the nobility on the ground.

夫後天之勢，乃分陰分陽之義，從乾至坎至艮至震，皆為陽，列於東北，從巽至離至坤至兌皆為陰，列於西南，其意以為乾坤為老陰老陽，退處西北，以六子施生布列於東南，乃致用之學也。辨方定位，古人用乎後天，意取諸此。然古人又有三盤升例之說者云何？正以方位中有吉有凶，有貴有賤，不可以無辨耳。

As for the later heaven trigrams, they are based on the concept of "dividing yin and yang": from Qian to Kan, to Gen, to Zhen, these are all yang trigrams, arranged in the northeast; from Xun to Li, to Kun, to Dui, these are all yin trigrams, arranged in the southwest. The purpose is to regard Qian and Kun as old yang and old yin, retreating to the northwest, while the six child trigrams are arranged in the southeast to exert their generating function. This is about practical application. To distinguish directions and determine orientation, ancients used the later heaven trigrams, with this meaning in mind. However, ancients also spoke of the "three circles trigram examples." Why is this so? Because among directions there are both auspicious and inauspicious, noble and humble, and it is necessary to distinguish them.

故《素書》以渾天六十龍裝卦取本來山水中四吉三奇貴人祿馬以定坐穴之吉凶。昔人所謂用內分審山水，以定坐穴之純駁者，即此勢也。《寶鏡》以七十二龍裝分取坐向山水中四吉三奇以推本來山水之吉凶，昔人所謂用本分審入穴，以推山水之吉凶者，即此勢也。又如龍脈不合渾天天盤中之四吉三奇，則求之地盤坐向，又如坐向不合四吉三奇，則又於坐向內所串之天盤看是何屬，叉於此勢取四吉三奇，所謂外勢是也。

Therefore, the "Su Shu" uses the "Hun Tian Liuyi Long" to arrange the trigrams, selecting the four auspicious directions, three marvels, nobleman, and禄马 from the original mountains and waters to determine the auspiciousness or inauspiciousness of the site; what the predecessors said, "using the inner plate to examine the mountains and waters, to determine the purity or confusion of the site," refers to this plate. The "Bao Jing" uses the "Qi'er Liuyi Long" to divide and arrange, selecting the four auspicious directions and three marvels from the mountains and waters facing the site, to infer the auspiciousness or inauspiciousness of the original mountains and waters; what the predecessors said, "using the original plate to examine the entering site, to infer the auspiciousness or inauspiciousness of the mountains and waters," refers to this plate. For example, if the dragon pulse does not match the four auspicious directions and three marvels in the Hun Tian Heaven Plate, then it seeks the directions in the Earth Plate; if the directions also do not match the four auspicious directions and three marvels, then it looks at the position of the Heaven Plate within the directions, and takes the four auspicious directions and three marvels from this plate—this is called the "outer plate." The three plates support each other in layers, precisely to prevent the loss of qi in any one place.

然要之吉凶貴賤，一當以龍為主，如四吉三奇祿馬貴人，俱當以龍定之。至於乘氣中緊要處，又全在平分六十龍上探討，當以蔡西山氏所定詳節天表六十龍之分度為準的也。蓋天盤盈縮，則六甲有多寡之差，穿山七十二，則六甲有斷續之間，以之乘氣，豈為當乎？故三盤卦例，古人用之以取四吉三奇貴人神通馬則可，若以此法用之乘氣，非其旨也。故乘氣分度，用蔡氏之平分，乘氣分金，用賴氏之挨加，乘氣分金算度納秀迎官，則《素書》渾天之分例，斯於堪輿之學，思過半矣。

However, in the end, whether good or bad, noble or humble, everything should be determined by the dragon: the four good aspects, the three marvels, the禄 and 马, and the nobleman all should be decided by the dragon. As for the most important aspect of riding the qi, it lies entirely in exploring the "equal division of the sixty dragons." This should be based on the sixty dragon divisions established by Cai Yuanping (Xishan) in his "Detailed Examination of the Celestial Chart." Because the Heaven Plate has expansion and contraction, the degrees of the six jia (Heavenly Stems) vary in number; the seventy-two dragons for mountain penetration have breaks and continuities between the six jia, so using these to ride the qi is not accurate. Therefore, the three plates and their examples, the ancients used them to obtain the four good aspects, the three marvels, the nobleman, and the禄 and 马, which is acceptable. But if one uses this method to ride the qi, it is not in line with its original purpose. Therefore, when determining the division of degrees for riding the qi, use Cai's method of equal division; when determining the division of gold for riding the qi, use Lai Wenjun's method of sequential addition; when dividing gold, calculating degrees, incorporating excellence, and welcoming the official, use the division method from the "Plain Book" based on the浑天 system. If one can understand these points, then one has already thought through more than half of the study of堪舆.

以龍定穴，須審入路陰陽；以水定向，須看歸路陰陽。

Using a dragon to determine the site, one must examine whether the dragon's "entry path" is yin or yang: if it is a亥 dragon coming from 庚, 酉, or 辛 (the left side), it is yang, and 亥 is considered yang wood; if it comes from 壬, 子, or 癸 (the right side), it is yin, and 亥 is considered yin wood, thus distinguishing the generation and prosperity of the five phases. Using water to determine direction, one must observe whether the water's "return path" is yin or yang: check where it flows into a storage area, and based on that, determine the direction to eliminate water.

此二段乃以龍上入路歸路之陰陽而乘之為一法。如一亥也，從庚酉辛而來，是左邊來，為陽，則亥為陽木，從壬子癸而來，是右邊來，為陰，則亥為陰木。其五行生旺便以此而分，此楊公以龍之來路分陰陽也。

This passage describes a method of determining the yin and yang of a dragon's path based on its direction of approach. For example, a dragon of the亥 (Hai) type coming from the direction of 庚 (Geng), 酉 (You), or 辛 (Xin) comes from the left and is considered yang, so亥 is treated as yang wood. If it comes from the direction of 壬 (Ren), 子 (Zi), or 癸 (Gui), it comes from the right and is considered yin, so亥 is treated as yin wood. The generation and prosperity of the five elements are thus differentiated. This is the method used by Yang Yunsong to determine yin and yang based on the direction of the dragon's approach.

又如庚為陽金，墓在丑，丁為陰火，亦墓在丑，此所謂斗牛食庚丁之氣也。又如乙丙交而趨戌，辛壬會而聚辰，金羊收癸甲之靈，俱是此義。昔人所謂墓合者如此。故如亥龍從南轉東而入北為陰，即為乙木，或有丙水朝來歸戌而去，即宜立丙向。此真陰陽交媾之法，劉公《天機秘要》消水立向之法，全在於此，以龍之歸路分陰陽也。

For example, Geng is yang metal, and its burial place is Chou; Ding is yin fire, and its burial place is also Chou. This is referred to as "Dou Niu Na Geng Ding Qi." Similarly, expressions like "Yi Bing Jiao Er Qu Xu," "Xin Ren Hui Er Ju Chen," and "Jin Yang Shou Kui Jia Ling" all follow the same principle. The ancients called this "Mu He," meaning the convergence at the burial place. Therefore, if a dragon from the south turns east and enters the north, which is yin, it should be considered as Yi wood; if there is Bing water coming from the front and flowing toward Xu, then the direction should be set as Bing. This is the true method of yin and yang meeting. The method of eliminating water and setting the direction in Liu Ji's "Tian Ji Mi Yao" is based entirely on this principle—determining yin and yang by the dragon's path. The coming direction determines the dragon's yin or yang, and the going direction determines where the water flows. One entering and one exiting determines the orientation of the site.

入首入手，則龍與脈之所由辨；分金分經，則來與坐之所由分。

"Rushou" refers to the last section of the dragon, while "Ruren" refers to the true segment of qi and blood that is received in the grave - these two distinguish between the dragon and the qi pulse; "Fenjin" determines the prosperity and strength of the sixty dragons that the incoming pulse is riding upon, while "Fenjing" determines the affiliation of the twenty-eight constellations that the sitting degree is facing - these two distinguish between the incoming pulse and the sitting degree. The first pair is the initial effort in determining the grave site, while the second pair is the effort in capturing the qi to promote life and avoid death.

此二段一為初定穴時工夫，乃來脈坐度之緊要在此。何云入首？今人所稱到頭是也。凡到頭看是何龍，如入首是陰，卻審後龍多陰，則陰為真落；如後龍多陽，則陰為偽落。古人作法多從大勢，以後龍為主，故多舍去偽落，雖不利於初年，所不恤也。如初一節星體甚秀，又有向合，又有水合，則初年可以催官，先哲亦間取暫福而用之，此一山一水之作用也。若大地則不以暫福為福矣。此人首為開山立向之最緊要也。

This passage discusses the initial determination of a site, emphasizing the importance of the incoming ridge and the direction. What is meant by "入首" (entering the head)? It refers to the current concept of "到头" (arrival at the end). When reaching the end, one should first determine what kind of dragon (ridge) it is. If the entering part is yin, then examining the following ridge usually reveals that it is also yin, which indicates a true fall. However, if the following ridge is mostly yang, then the yin here is a false fall. Ancient practitioners mostly relied on the main trend, taking the following ridge as the main consideration, so they often discarded false falls, even if they were unfavorable in the early years. If the first section of the star body is very clear and refined, with a suitable direction and converging water, then it can bring official success and blessings in the early years. Some predecessors sometimes used this temporary blessing, but this is only the effect of a single mountain and a single stream. For a great site, however, they do not regard temporary blessings as true blessings. Therefore, the entering part is the most crucial aspect in determining the mountain and direction.

何云人手？如人之取物入手，乃其實受用處，蓋指穴中之氣脈言也。古人所謂草蛇灰線之脈，正以人手言耳，若有草蛇灰線，則脈絡分明，真有氣到。然氣與脈又有分者，以斂而活動處則為脈，既有斂聚，則氣從脈行，但不免終屬陰耳，陰不可乘，故必到有員暈處，乃陰不到而屬陽，方可葬也。此入手之至精至微處，尤為緊要，初定穴時，全在此處加功。

What is meant by "handing in" (入手)? It is like when a person takes something into their hands, which is the actual place where one can benefit — it refers to the qi flow in the pit. The ancients spoke of "grass snake and ash line" (草蛇灰线) as a type of qi flow, which is precisely what is referred to by "handing in." If there is truly a grass snake and ash line, with clear and distinct lines, then it is indeed that the qi has arrived. However, there is a distinction between qi and the flow: a place that is converging and active is called "flow" (脉). When there is convergence and gathering, the qi follows the flow, but ultimately it belongs to yin. Yin is not something that can be ridden upon, so one must proceed to a place with a round hill (圆晕), where the yin qi has completely ended and has turned into yang. Only then can one bury the body. This is the most subtle aspect of the "handing in" point, especially important, and when first determining the site, all efforts are focused here. The "entry" (入首) discerns the authenticity of the dragon (龙), while "handing in" discerns the yin and yang of the qi. These two are one external and one internal, and must not be confused.

何謂分金？如亥有五亥，一以辛亥丁亥為瞪相，而巳癸為孤虛。孤虛不可入，旺相所當乘，蓋從甲子乙丑之金分來，而其吉凶美惡不可不審擇也。此乘氣中之最緊要處。何謂分經？二十八宿乃天之經星，渾天五行於二十八宿中又各有分屬焉。其與分金納音五行相為生剋制化者也。穴中有來脈，有坐度，來脈重分金，，坐度重分經。然坐度為寄寓，來脈為本生，而寄寓又所以佐本主者也。此乘氣中趨生避死之最緊要處也。

What is "fengjin"? For example, under the position of Hai, there are five Hais (Yihai, Dinghai, Jihai, Xinhai, Guihai). Among them, Xinhai and Dinghai are prosperous and strong, while Jihai and Guihai are isolated and weak. Isolated and weak cannot be used, and only the prosperous and strong should be chosen. This is because they are derived from the Nayin metal of Jiazi and Yichou. The auspiciousness and inauspiciousness must be carefully selected, which is the most important aspect of riding the qi. What is "fengjing"? The twenty-eight constellations are the celestial meridians. The five phases of the浑天 system are assigned to each of the twenty-eight constellations, and they interact with the Nayin five phases of fengjin through generation, control, and transformation. A site has "laimai" (coming pulse) and "zuodu" (sitting degree): the coming pulse focuses on fengjin, and the sitting degree focuses on fengjing. However, the sitting degree is only a secondary aspect, while the coming pulse is the primary origin. The secondary aspect is used to support the main aspect. This is the most important aspect of promoting beneficial qi and avoiding harmful qi.

脈有左右落，則脈可辨真偽；氣審左右加，則氣可別淳漓。

Pulse patterns can be classified as falling on the left or the right, and this distinction helps determine the authenticity of the pulse. For example, a pulse that follows both Qian and Hai, if it falls on the left, indicates an excess of Qian energy and is therefore not suitable. If it falls on the right, there is an excess of Hai energy, which can still be assessed. When establishing a site, one must also examine whether the energy should be adjusted to the left or the right, allowing differentiation between pure and thin energy. Only with careful adjustment to the left or right can the pulse be properly aligned and avoid being affected by impure energies.

此審落脈處用挨加剪裁，為乘氣中最要緊處。《地理筌蹄》云：璣皇左落那堪用，若遇右落可裁暈。皇源左落真貴顯，右落壬七產荒涼。言亥之單行，則純粹不雜為吉，若乾與亥雙行，須看所落何如，左落則乾多不可作，如右落則亥多，猶可裁量，若壬亥雙行亦然。夫乾為反而亥為右者，以面對來脈而看，則乾左而亥右也，凡認落脈當如此辨。

This is about examining the falling of the qi lines and using the method of "ai jia jian cai" (a method of adjusting and trimming), which is the most important aspect in the process of harnessing qi. The book "Di Li Quan Ti" says: "If the heavenly emperor (Heavenly Stem 'Hai') falls on the left, it is not suitable; but if it falls on the right, it can be trimmed. If the imperial source (Heavenly Stem 'Gan') falls on the left, it is truly valuable and prosperous; but if it falls on the right, it will result in desolation and coldness." This means that if "Hai" (the Heavenly Stem representing the Heavenly Emperor) is alone in the line of qi, it is auspicious if it is pure and unadulterated. However, if "Qian" (Heavenly Stem) and "Hai" are both running together, one must determine which side they fall on—left or right. If it falls on the left, then "Qian" qi is dominant, and it is not suitable. If it falls on the right, then "Hai" qi is dominant, and it can be trimmed and adjusted accordingly. The same applies to "Ren" and "Hai" running together. So, "Qian" is considered to be on the left and "Hai" on the right, facing the incoming qi line. Therefore, "Qian" is on the left and "Hai" on the right. Whenever identifying the falling of the qi lines, one should distinguish them in this way: for the same double-line qi, whether it falls on the left or the right determines whether it is prosperous or desolate.

賴公《催官篇》云：天星氣射天廊星，微挨西獸加壬行。天廊穴空始為吉，左耳受氣官資榮。言乾與亥縱非雙行，其立穴處須要挨加得法，乃不為雜氣所侵。如以天皇而穴乾向巽，要微於右邊加壬，則全受亥氣而不沾乾，則天廊之穴始空也。凡言西獸者，皆以右之自虎為吉，非以西獸為乾也。

Lai Wenjun's "On Hastening Officialdom" says: "The heavenly emperor's qi shoots toward the celestial corridor star, slightly adding the壬 (Ren) in the west beast direction; when the celestial corridor pit is empty it becomes auspicious, and the left ear receives qi, bringing official honor." This means that even if the乾 (Heaven) and亥 (Hai) are not paired, the site of the pit must be properly adjusted with added qi, to prevent interference from miscellaneous qi. For example, if the heavenly emperor (Hai) is seated facing the巽 (Xun), then slightly adding Ren on the right side is needed, so that the entire qi comes from Hai and not from乾, making the celestial corridor pit truly "empty." Whenever "west beast" is mentioned, it refers to the auspicious right side, the White Tiger, and not the乾 position. The term "celestial corridor pit being empty" means that the qi of乾 does not enter the pit, leaving only the qi of Hai, making the qi in the pit pure.

今人解作穴挨乾而氣加壬者，原不知加壬即是穴場中氣線移加壬邊立心標也。蓋心標既立，則坐向可任轉移，或為天星，或為分氣，皆聽裁酌，特穴場中之心標不動耳。古人云：用並不用勢，分向穴中作。夫謂穴中作者，正以在穴場之中從勢氣，非於穴場之外從勢氣也。來山與坐下有辨，來山是指來龍入首，坐下是指穴場中入手。此云挨加者，指坐穴之脈細微入手處也。

Modern people interpret it as "the qi line is added to Ren," but they do not understand that "adding to Ren" means shifting the qi line in the site to the Ren position to establish the heart marker. Once the heart marker is set, the orientation can be adjusted freely: one may take the heavenly star or the branch qi, as desired, but the heart marker within the site remains fixed. Ancient texts say, "Do not rely on the form, but divide the direction within the site." The phrase "within the site" refers to adapting to the form and qi within the site, not outside of it. "Coming mountain" and "sitting mountain" are distinct: "coming mountain" refers to the main ridge arriving at the site, while "sitting mountain" refers to the entry point within the site. The concept of "adding" here specifically refers to the subtle entry point of the ridge at the site, not moving the entire site around.

父母之下，束氣結咽，乃成胎息，此為入首之山，所謂主星是也。入首即是到頭，一節到頭，開面又必草蛇灰線之脈，天輪太極之暈，此為穴場，即為人手之脈，所謂穴情是也。故凡定坐向，以龍之入首定穴情，以脈之入手欲乘生氣，此其緊要，吳、賴二公之所最為究心處也。

Below the parents mountain, the qi is bound and constricted, thus forming the fetal breath and respiration. This is the initial mountain, also known as the "main star." "Entering the head" means reaching the end; when a section reaches the end and opens up, there must be a hidden thread of energy, and a circular pattern resembling the Taiji of the celestial sphere. This is the site of the qi gathering, also called the incoming pulse, referred to as "qi situation." Therefore, when determining the direction, one should use the incoming pulse of the dragon to determine the qi situation, and ride on the incoming pulse to capture the life qi. This is the most crucial point, and also the main focus of study by Wu Jingluan and Lai Wenjun: the main star is the initial mountain, and the qi situation is the incoming pulse. The order should first determine the main star and then the qi situation; the sequence must not be reversed.

龍脈有順逆，乘氣自當有辨；五行有顛倒，作用各自法。

Dragon veins may run in a forward or reverse direction, and the qi they carry must be treated accordingly; the Five Phases have various applications such as the correct Five Phases and dual mountain Five Phases, with different methods used by different schools. Lai Wenjun used the correct Five Phases, while Yang Yunsong used the dual mountain Five Phases. Although they appear to be different, they both ultimately fall under the principle of 'riding the life qi'.

此言來龍生旺之氣不同，而乘之者亦不同也。如同一亥也，《催官篇》云：迢迢西兌入天皇，清貴翰苑誇文章。益亥屬水，兌屬金，從西兌入天皇，是金能生水，則亥氣為旺，此用正五行而論生旺者也。《青囊經》又云：坎癸騰騰入亥乾，丙向夾蛇阡。何也？益以癸丑屬金，壬子屬水，乾亥屬木，丙屬火，今由癸丑金而生壬子水，水生乾亥木，木生丙向之火，此又用雙山五行而論生旺者也。賴公用正五行，楊公用雙山五行，作用各自有法，一主於乘生氣而已。

This refers to the fact that the life qi of the dragon and the thriving qi vary, so the method of taking them also differs. For example, the same亥 dragon: The "On Hastening Officialdom" says, "The distant western lake enters the heavenly emperor, clear and noble, praised for literary achievements" — since亥 belongs to water and兑 belongs to metal, the western兑 metal enters亥 (heavenly emperor), metal generates water, so the亥 qi is thriving. This uses the "correct five phases" to discuss thriving qi. The "Qingang Jing" also says, "The癸 of kan rises and enters the亥 qian, with the丙 direction between the snake path" — why is this so? Because according to the dual mountain nayin,Guichou belongs to metal,Renzi belongs to water,乾亥 belongs to wood, and丙 belongs to fire; now the metal of Guichou generates the water of Renzi, water generates the wood of乾亥, and wood generates the fire of丙 direction, a continuous generation — this uses the "dual mountain five phases" to discuss thriving qi. Lai Wenjun uses the correct five phases, Yang Yunsong uses the dual mountain five phases, each school has its own method, but in the end, it all comes down to "riding the life qi."

氣有乘本脈而不容他雜者，氣的借旁脈而可隔山取者，氣有合初分脈而不為遙遠者，氣有串渡峽脈而不邀截者。

There are cases where the qi must be exclusively derived from the main ridge and cannot be mixed with adjacent ridges. For example, the ridge of Hai is flanked by Qian and Ren, neither of which can intrude. There are also cases where qi can be borrowed from adjacent ridges or taken from across a mountain. For example, Xun, Si, and Bing all belong to the yin category, so Bing can borrow from Si, and Si can borrow from Xun. There are also cases where the qi is in harmony with the original ridge, even if it is far away, and it is still considered close. For instance, if the ancestral mountain is of the Hai ridge and the point of convergence is also of the Hai ridge, the qi is in harmony with the ancestral mountain. There are also cases where the ridge continues through a pass without being interrupted halfway. For example, if the Hai ridge passes through a pass and reaches the point of convergence still as the Hai ridge. These four cases are all methods of first identifying the true ridge and then riding the qi.

此乃認脈之真正而乘氣為一法。《梅花院纂》云：亥無鱗甲用心安。又云：隔山取氣君須參。益以亥之兩旁為乾為壬，皆不可侵，所謂無鱗甲也。此以本脈宴氣也。隔山取氣，如巽巳丙原屬陰，丙可借巳，巳可借巽，皆可隔山而借氣，此以隔山而取真氣也。

This is a method for identifying the purity of a pulse and then riding the qi. The "Meihua Yuan Zuan" says, "The亥 (Hai) has no scales or armor, so be calm in mind," and also says, "To take qi across mountains, you must consult carefully." Because on both sides of the亥 (Hai) are the乾 (Qian) and the壬 (Ren), which are both not to be disturbed. The phrase "no scales or armor" refers to this, meaning it is specifically taking qi from the original pulse. As for "taking qi across mountains," for example, the巽 (Xun), 巳 (Si), and 丙 (Bing) originally belong to the yin category. The 丙 (Bing) can borrow from the 巳 (Si), and the 巳 (Si) can borrow from the 巽 (Xun), and they can take qi across one mountain, which is the method of taking true qi across mountains.

《玉尺經》云：來龍不脫來龍氣。此乘初分之氣言也。如以亥脈起祖，至入穴仍復亥脈，其氣與祖合也。又云：三峽三關元復元。此以渡峽之氣言也。如以亥脈過峽渡關，至入穴處仍復亥脈也，亦為真氣。何者？過峽處實為束氣受胎之所，所以為真耳。蓋凡氣脈之真，自有父子公孫相肖處，此認氣者不可不加察也。

The *Yu Che Jing* says, "The dragon does not lose its dragon energy," which refers to the initial branch of the energy when the dragon is taken. For example, if the亥 pulse starts the ancestor mountain, when it reaches the site of the tomb, it is still the亥 pulse, and its energy thus matches the ancestor mountain. It also says, "Three gorges and three gates return to their original form," which refers to the energy crossing the gorges. For example, if the亥 pulse passes through the gorges and gates, and when it reaches the tomb site it is still the亥 pulse, that is true energy. Why? Because the place where it crosses the gorges is exactly where the energy is gathered and conceived, so it is considered true. In general, the true nature of the energy has inherent similarities between father, son, ancestor, and grandson; distant mountains can be borrowed, but the original pulse must not be mixed. This is the principle, and those who recognize energy must not fail to examine it carefully.

龍穴無足寸之移，受氣有耳腰之異，分金有轉移之巧，氣線無毫髮之差。

Dragonsite are naturally formed and cannot be moved even by an inch; the areas where the qi is received can be from the 'ear' or from the 'waist,' varying according to whether the dragon line proceeds in a favorable or unfavorable direction, or in a straight or lateral manner; the dividing line for the sitting line can shift left or right without any fixed pattern; but the 'qi line'—the single true line of qi entering the head—is fixed and cannot be altered by even half a hair's breadth.

此二段乃以挨生棄死、存真去偽、凝承貫棺、蔭骨一線之氣為一法。前段言穴之凝結，或以正穴而為窩鉗乳突，或以怪形而為騎形剪火，開孤截蕩，或以正落而為本山本氣，或以偽落而為斬關借寓，要皆有不可移易之穴場也。豈可尺寸移哉 ？乃受氣則不然，或於行龍出脈，有順有逆，有橫有直，有隔一宮，有隔數宮。其受氣或耳或腰，內接生氣，外接堂氣，甚不可拘泥也。先賢以人力而敵天工，全在於此。若謂星分用事，並其生成之穴法而移之，則謬矣。

This passage establishes principles based on the single line of qi that connects the living and the dead, entering the coffin and benefiting the bones. The first part explains that the convergence of a site, or qi point, must be fixed and unchangeable. It may be a standard form such as a basin, clamp, nipple, or protrusion, or an unusual shape like a horseback or a fire-cutting form, or it may be a direct fall from the mountain's own qi or a false fall with a cutting gate and borrowed qi. In any case, there is an unchangeable site, and it cannot be moved even by an inch. However, the reception of qi is different: the dragon line may come out in a straight or winding manner, or it may pass through one or several sections. The place where it receives qi may be at the 'ear' or the 'waist,' receiving internal life qi and external hall qi. It is not rigidly fixed. Earlier masters used human effort to counteract natural formations, precisely in this aspect. If one were to say that because the star patterns determine the method, even naturally formed qi points must be moved, that would be a great mistake.

氣線以人手束氣處為主，如艮龍人首，戊寅為正氣，且戊寅為土，亦為本氣，所謂坐下自旺，無待女助矣。若或丙寅七艮之氣則屬火，反生艮土為洩，乃失之弱，宜用分金生養穴。如作甲山庚向，宜用庚寅分金，以庚寅之木可生丙寅之火為生旺也。蓋二十四字為父母，六十龍為胎急。凡胎息以生，父母為洩，故丙寅之氣坐艮中為弱也。

The main focus of the qi line is where it is gathered and controlled. For example, if a mountain dragon (Geng) enters the site with Wuyin (Wu Yin), it is the main qi. Since the Nayin of Wuyin belongs to earth, it is the original qi, meaning it is strong in its own position, and does not need external assistance. However, if the qi comes from Bingyin (Bing Yin), which belongs to fire, it would instead nourish the earth and cause a loss of qi, making it weak. In such a case, it is necessary to use a dividing gold (fen jin) to enhance the qi at the site. For instance, if the site is oriented towards Geng from Jia, it is suitable to use Gengyin (Geng Yin) dividing gold, because the Nayin of Gengyin belongs to wood, which can generate the fire of Bingyin, thus creating a thriving qi. Remember that the twenty-four mountains are the 'parents', and the sixty dragons are the 'fetus and breath'. Whenever the breath is used to generate life, it is auspicious; but if it instead generates the parents, it becomes a leakage. Therefore, the qi of Bingyin sitting in the Geng position appears weak.

此於坐線之分金，可以轉移而無定格，若氣線不可有差者，以在束氣入首之處生定此氣，不可改移，及至穴中掛線乘氣，如稍浸癸丑，則居三丑之地，便非艮矣，豈可毫髮差哉故凡氣既定，乃掛坐線，坐線既定，又當掛雜氣線。

This shows that the division of the sitting line can be adjusted and is not fixed; as for the difference in the qi line, it is because at the point where the qi is gathered and enters the head, this qi has already been determined and cannot be changed. When the line at the grave site is aligned with the qi, if it slightly deviates towards Guichou, it will fall into the area of Chou, thus no longer being Gen. How can there be any difference as small as a hair's breadth? Therefore, once the qi is fixed, the sitting line should be hung; once the sitting line is fixed, the miscellaneous qi line should also be hung. The three lines are layered and interlocked, and there must be no disorder at any step.

如艮龍入首有三分寅氣，便當掛寅氣一線，若作甲山庚向，則掛甲庚坐線，至於氣線坐線交界之所，便為右耳乘氣之所，又當子交界受氣處看寅氣何如，如有寅氣沖入，便當趨避，脈路來急，當退下一分以避寅氣，脈路來緩，當進上一分以避寅氣，則艮之真氣乃貫棺而無夾雜矣。此則至精至微不可毫髮差者也。乘氣之吃緊處在此。

For example, if the mountain ridge (Gèn) enters the site with three parts of the Yin (寅) energy, then a Yin energy line should be hung. If the site is oriented towards the Jia mountain and Geng direction, then a Jia-Geng sitting line should be hung. At the place where the energy line and the sitting line meet, that is where the right ear receives the energy. One should examine the Yin energy at this intersection point: if the Yin energy rushes in, it should be avoided. If the ridge comes quickly, retreat one part to avoid the Yin energy; if the ridge comes slowly, advance one part to avoid the Yin energy. In this way, the true energy of Gèn can enter the coffin without any mixture. This is the most subtle and precise technique, where even a half part difference is unacceptable. The critical point of receiving energy lies here. The site itself may remain still, but the line position can move, which is the practical application of "the division of gold can shift skillfully." Although the line position may move, the true energy line must not be moved at all, which is the exactness of "the energy line must not differ by a single hair."

乘氣當避中氣，故取三七放棺；分金宜乘旺氣，亦取三七加向。

The concept of "multiplying the qi" requires avoiding the "middle qi" at the boundary between two trigrams. Once the coffin is placed over the middle qi, it marks the beginning of decline. Therefore, when placing the coffin, the "seven-third" division is used, favoring the seven parts rather than placing it exactly on the central seam. For dividing the gold, one should take advantage of the flourishing qi, also using the "three-seven" division aligned with the direction. More emphasis is placed on the three parts, ensuring it falls on the directions of Bing, Ding, Geng, or Xin, avoiding the empty void of Wu and Ji and the middle seams between adjacent directions.

此二段言氣線坐線但當避煞迎生，乃乘氣中之第一緊要。宇宙間一逢中氣，即為衰漸，故羅經中以戊子已丑為太空亡正，以其度數界在五分中氣之間，為無生機也。如《催官篇》亥龍坐壬向丙，疇加乾位，慎入巳亥，坐乾向巽，略加壬位，受癸亥之七亥三壬，正合此意。

This passage states that the lines of qi and the lines of sitting should only avoid evil influences and welcome beneficial ones, which is the first and most important matter in riding the qi. In the universe, whenever the "middle qi" occurs, it marks the beginning of decline. Therefore, the Luojing (compass) designates Wuzi and Jichou as "void of space," because their degrees precisely fall between the five divisions of the middle qi, with no vitality. For example, the "On Hastening Officialdom" mentions that a dragon of亥 (Hai) sitting facing 丙 (Bing) should slightly add the Qian position, being cautious to avoid falling into巳 (Si) and亥 (Hai); and a dragon sitting at Qian facing Xun should slightly add the Ren position, receiving the qi of Guihai "seven Hai and three Ren"—which exactly matches this meaning.

又如分金加左加右，多用三分，正以三分則在丙丁庚辛之上，不犯戊已雜煞及兩邊交界之中縫也。分金用丙丁庚辛，原陰陽正所源載實取分氣之在兌艮震巽者，為陰陽相交，故稱旺相。要之論乎乘氣，則從丙丁庚辛作分金，亦不犯沖中之破，而一切空亡關煞可無患矣。

For example, when dividing the golden direction, either left or right is added, mostly using three parts. This is because the three-part division precisely falls on the positions of Bing, Ding, Geng, and Xin, avoiding the interference of Wu and Ji's mixed evils and the central seam between the two sides. Using Bing, Ding, Geng, and Xin for the golden direction is based on the correct positions of yin and yang, and in reality, it refers to the division of qi falling on the four trigrams of Dui, Gen, Zhen, and Xun, which represent the meeting of yin and yang, hence called prosperous and strong. In summary, when considering the qi, using Bing, Ding, Geng, and Xin as the golden direction avoids the breaking of the central conflict and all the empty and harmful influences can be free from worry. Whether placing the coffin or taking the direction, the intention is always to "deviate slightly to avoid the center" in these five words.

脈不直而氣直，何畏直來直受；氣不斜而棺斜，乃為正貫正承。

If the pulse entering the body is not hard and straight, but simply comes directly, then "straight coming and straight receiving" need not be feared—by slightly adding Xun to the left and Bing to the right, and receiving it diagonally, it will not conflict with the brain. The qi itself is not diagonal, but by placing the coffin diagonally, the correct qi can enter the ears diagonally, which is truly "correct passage and correct transmission." The first sentence explains that there is no need to fear straightness, while the second sentence explains taking correctness from a diagonal approach.

此二段正《催官篇》中承氣之妙訣。《催官篇》云：赤蛇頭向天門北，直來直向神功烈。巽丙受向最為艮，富貴榮華人英傑。夫直來直向為氣沖腦散，然或左而加巽，右而加丙，微微斜受，便非沖腦。且看入手之脈脊何如，一有草蛇灰線之玄，曲折而入手，不為犯陰，則以挨加之法而裁之，何畏其直。所謂脈不直而氣直，不為害也。若果入手亦是硬直，則所謂撩山劈勢倚加插粘之法，豈可少哉！

These two passages are the key points on controlling qi from the "On Hastening Officialdom." The "On Hastening Officialdom" states: "A red snake's head faces the northern gate of heaven, coming straight to the divine merit; the best is when the wind and wood direction is received by the fire direction, leading to wealth, honor, glory, and outstanding people." Normally, a straight approach would cause the qi to rush to the top of the head and scatter, but if the direction is slightly adjusted to the left with wind and wood or to the right with fire, the qi is received at an angle, thus not hitting the head directly. Then one must examine the incoming qi line: as long as it has a subtle and winding path, even if it is curved, it does not violate the yin, and one can use the method of aligning with the main line to adjust it. So what is there to fear about straightness? This is called "the qi is straight even if the line is not," and it does not cause harm. If the incoming qi line is indeed hard and straight, then methods such as cutting through mountains, splitting the momentum, leaning against, and attaching closely are indispensable. Clearly, what is feared is not "straightness" itself, but the rigid and unchanging dead qi.

又云：背一面九，乘天補氣，從右耳為合矩，穴宜挨左，加天皇富貴，榮華震鄉土。此言壬龍坐子向午，得丙子正壬之氣，以貫右耳為合法，穴宜挨左，以取甲子七壬三亥之氣。放棺合丙子正氣為左輔。夫不取正壬而取七壬之氣者，正為捱過七壬則正壬之氣斜斜貫耳，正氣為無虧矣。此棺斜受而氣乃能正受之法。蓋貫耳是一定之氣，放棺是左右挨加，而為乘氣之活法也。《催官篇》之妙訣正在於此。

The "On Hastening Officialdom" also says: "Facing one side with nine, riding the heavenly energy to supplement the vital force, following the right ear as the square measure; the grave should be aligned to the left, adding the heavenly emperor's wealth and honor, bringing glory to the homeland." This refers to a dragon of壬 (Ren) sitting facing子 (Zi) and午 (Wu), obtaining the correct energy of丙子 (Bingzi) 正壬 (Zhen Ren). Only when the energy enters through the right ear is it considered proper; the grave should be aligned to the left to obtain the energy of甲子 (Jiazi) "seven Ren and three Hai," and when placing the coffin, it should align with the correct energy of丙子 (Bingzi) to serve as the left assistant. The reason for not taking the direct energy of正壬 (Zhen Ren) but instead the energy of seven Ren is that after passing through seven Ren, the direct energy of Ren will enter the ear diagonally, thus without any loss of vital force. This is the method of receiving the energy even when the coffin is placed at an angle. One must understand that the position of the ear is a fixed energy point, but the placement of the coffin can be adjusted left or right, which is the flexible way of riding the energy. Although the coffin appears to be placed at an angle, the energy is actually received properly. This is the secret technique of the "On Hastening Officialdom."

龍以脈為主，穴以向為尊。水以向而定，向以局而分。

Discussing the dragon (dragon line) should focus on the "pulse" — within the practice of burial methods, all aspects of capturing qi are centered on the pulse and the correct five phases; when discussing the site (xue), the "direction" is most important — although setting the direction appears to be about aligning with the dragon, in reality it is about controlling the water. The fortune or misfortune of the water is determined by the chosen direction, while the selection of the direction is determined by the overall situation.

此以水與穴皆以向為重，凡論氣者不可不論也。凡葬法內之乘氣，一以脈為主，亦以正五行為主，別無他門。若坐穴立向，則雖內以乘龍，而實外以消水，其法多端，不可不詳審也。如亥入首，水自寅艮來，由戌乾去，若以雙山五行屬木，則沖破胎養，以正五行屬水，則沖破冠帶，俱不合度，當立丙丁向，則水可消。蓋以玄空五行論，則丙丁屬火，其墓在戌，乃可收寅艮之水而發福，此以玄空行收向上之水也。

This passage explains that both water and the site of a grave should emphasize the direction, and anyone discussing the qi must not neglect this. In the internal methods of burial, all the methods of capturing qi are based on the main ridge and the correct five phases. There are no other approaches. As for sitting the site and determining the direction, although it is said that internally it is about capturing the dragon's qi, in reality it is about the method of receiving water, which has many variations and must be carefully examined. For example, if a dragon comes from the亥 direction and the water comes from the寅 and艮 directions and flows away from the戌 and乾 directions: if we use the dual mountain five phases, which assign亥 to wood, then it would clash with the positions of the fetus and the nurturing phases; if we use the correct five phases, which assign亥 to water, then it would clash with the capping position. Both are not in harmony. In such a case, one should set the direction towards丙 or丁, allowing the water to be received. This is because, according to the Xuan Kong five phases,丙 and丁 belong to fire, and the burial of fire is in戌, which is exactly where the water from寅 and艮 can be collected, thus bringing good fortune. This method uses the Xuan Kong five phases to receive the water flowing towards the site.

水有息道漏道。從人而成，至山向而折之，乃漏道，則生成之局非人為也，故古人定向在於收局，當用雙山定之。如卯龍巽庚，水朝金局也，出艮方則金氣已成，當立庚向。蓋從煞正為迎神避煞之法。又如卯龍見寅艮，巽巳丙水朝，是成火局，當遷辛向。蓋木龍見火局不免為洩，然遷辛向對看去流，此從休囚出水，亦乘生脫煞之一法也。

Water is divided into "息道" (channels of rest) and "漏道" (channels of leakage): the "息道" is formed by human effort, and the "漏道" is where the water turns back at the mountain's direction. For naturally formed situations, they are not man-made. Therefore, ancient geomancers emphasized "收局" (collecting the situation) and used the dual mountains and Five Phases to determine it. For example, if a dragon from the卯 (Mao) direction has water from 巽 (Xun) and 庚 (Geng) flowing towards it, this forms a metal situation. If the water flows out from the 艮 (Gen) direction, the metal energy is complete, and one should face the 庚 (Geng) direction. This is following the position of the evil force, which is the method of welcoming the divine and avoiding the evil. Another example is when a dragon from the卯 (Mao) direction has water from 寅 (Yin), 艮 (Gen), 巽 (Xun), 巳 (Si), and 丙 (Bing) flowing towards it, forming a fire situation. In this case, one should change to the 辛 (Xin) direction. A wood dragon encountering a fire situation will inevitably lose its energy, but changing to the 辛 (Xin) direction facing the outflowing water is exiting from a weak position, which is also a method of taking advantage of the productive and escaping the evil.

昔人云：無絕水，有絕向。蓋山水巳結，未有不可葬者。或水有不合，當於向上轉移而消之。自古立向消水，有許多法度，非以滋後人之惑，只是令人有個法度，以合山川之性情，不至拂逆而有敗地耳。是故法度不必盡合，只合得一種便可作福。若合諸家，而曰吾用某種水法，自以為確不可移，夫山水性情變態不一，而苟執一法以合之，豈不謬哉？

Ancient people said, "There is no absolute water, but there is an appropriate direction." Once the mountain and water have formed a structure, there is no inauspicious place for burial; the only thing to consider is if the water is not harmonious, in which case it should be redirected upwards to receive and assimilate it. Since ancient times, there have been many methods for determining the direction to eliminate water, and these are not meant to confuse later generations, but to provide a standard for harmonizing with the nature of the mountains and waters, avoiding contradiction and creating a bad site. Therefore, these methods do not need to be fully compatible; as long as one is suitable, it can bring blessings. If one tries to combine the methods of various schools and claims, "I use a certain water method," believing it to be unchangeable, that would be wrong. The nature of mountains and waters varies, and insisting on one method rigidly would be absurd. Therefore, determining the direction to eliminate water is valuable in being flexible, not in being rigid.

來路看四生，坐下看中絕，局內看三合，向上看雙金。

The source of a dragon depends on the "Four Generations": a dragon that originates from the direction of growth and reaches its peak in the direction of prosperity is considered a vital and powerful dragon, using the standard Five Phases. To examine the sitting position, one looks at the "Four Extinctions": the position of extinction and fetal development in the Five Phases is called the禄存, and water flowing from there is considered appropriate, using the Hongfan Five Phases. To examine within the surrounding area, one looks at the "Triple Harmony": the dragon, water, and orientation all converge into one area, using the Shuangshan Five Phases. To examine the direction, one looks at the "Double Metal": if the dragon and the direction share the same storage position, it forms the Double Metal煞, using the Xuan Kong Five Phases. Each of the four methods uses a different system of Five Phases to analyze energy, all serving as methods to receive the mountain's energy and eliminate negative influences.

此四段乃以各家五行論氣而為收山出煞之法也。來路何以看四生？昔人所謂地有四勢是也。如水土龍從坤申庚兌而來，至壬結穴，是從生方發足，旺方到頭，此為生旺之龍。其發福必大久。又如水土從東方來，則為克洩之地，一發便衰矣。凡看龍用正五行法當如是。

This passage discusses the use of the Five Phases from different schools to analyze energy, serving as a method for controlling mountain formations and eliminating harmful influences. Why is the origin of the dragon considered in terms of the "Four Generations" (四生)? It is as the ancients said, "the land has four directions of power." For example, if a dragon made of water or earth comes from the directions of坤 (Kun), 申 (Shen), 庚 (Geng), or 兑 (Dui), and forms a hill at the direction of 壬 (Ren), it starts from the Growth direction and reaches the Prosperity direction, which is a dragon of Growth and Prosperity, destined to bring great and enduring blessings. However, if a water or earth dragon comes from the east direction, it will fall into a place of control and drainage, and its power will quickly decline. When examining dragons, one should use the correct Five Phases, and this is the proper method.

坐下何以看四絕？如艮龍入首，作壬山丙向，水從乾亥方出，則為火絕胎之地。絕胎是祿存，所謂四個祿存流盡，必富貴者也。蓋坐下壬屬火，艮寅乃火生長之地，而以壬為坐下，則火居火地為得位。又或水從寅甲來，則生養方為食狼，長房必發；或水從丙午方來，則官旺為武曲，中房必發；又或水從丁未方來，則衰方為巨門，小房必發。

Why is it important to look at the "Four Absolute Points" in divination? For example, if a dragon line (Geng) starts with the direction of Ren (N) and the compass is set to N facing C (C), and the water flows from the directions of Qian (Heaven) and Hai (Hai), then this is the place where fire reaches its end and begins anew, known as the "Absolute" and "Nourishment" points. The "Absolute" and "Nourishment" points belong to "Lu Cun," and the saying "Four Lu Cun points flowing completely lead to wealth and honor" refers to this situation. Because the direction of Ren, as the base, according to the Five Elements in Hong Fan, belongs to fire, and the directions of Geng and Yin are the birthplace of fire, placing fire in the fire direction makes it proper. Alternatively, if the water comes from the directions of Yin and Ji (A), this is the direction of birth and growth, known as "Tan Lang," and the eldest son will prosper; if the water comes from the directions of C (C) and Wu (W), this is the direction of official power, known as "Wu Qu," and the middle son will prosper; if the water comes from the directions of Ding (D) and Wei (W), this is the direction of decline, known as "Ju Men," and the youngest son will prosper.

合此三吉，從乾亥方出，則絕胎為祿存，三房併發，必為富貴悠遠之地。若或水從乾亥方出，而誤作癸山丁向，為土坐土，則乾亥為臨宮之地，沖破臨官，中子必敗矣，此坐下所繫甚不小也。今人但知立向，而不知坐下為當慎，所以十有九敗耳。坐下用洪範五行法，當如是。亦有以此用之看來脈者，如董氏明旨亦用此法。凡看來脈，當用正五行，至用洪範五行參而合之，尤為的當理法。

Three auspicious waters converging together and flowing out from the Qian and Hai directions, with the绝胎 (cessation and birth) indicating the禄存 (fortune storage), then three branches will flourish simultaneously, indicating a place of enduring wealth and honor. Conversely, if water flows from the Qian and Hai directions but is mistakenly taken as the Gui mountain facing the Ding direction, resulting in earth sitting on earth, then the Qian and Hai directions become the Officialdom (officialdom) position, and the breaking of the Officialdom position will lead to the son of the middle branch inevitably failing. This shows how crucial the sitting position is. Nowadays, people only focus on the direction but neglect the importance of the sitting position, leading to nine out of ten failures. The sitting position should be analyzed using the Hongfan Five Phases. This method is the proper way. Some people also use this approach to examine the coming pulse, such as in the book Mingzhi by Dong. When examining the coming pulse, the correct Five Phases should be used, and the Hongfan Five Phases should be combined for a more accurate analysis. The direction governs the manifestation of blessings, while the sitting position governs the stability of the foundation; both should not be neglected.

局內何以看三合？如亥龍入首，水從卯甲方來，至坤未方出口，是亥卯未三合，此真木局也。又如亥龍至庚結穴，作卯向，水從坤方出口，則龍水坐向皆從木局，合為一家，更生旺矣。看局用雙山五行法當如是。向上何以看雙金？以辰戌丑未乃四金之地，如丑宮為金牛，則稱睹金煞。或作坤向，則玄空五行坤屬金，木亦在丑，是丑為一金，坤又為一金，合之則為雙金矣。

Why do we look at "Triple Harmony" within a site? For example, if a dragon from the亥 direction enters the site, water comes from the卯 and 甲 directions, and exits towards the坤 and 未 directions, this forms the Triple Harmony of亥, 卯, and 未, which is a true wood pattern. Another example: if a dragon from the亥 direction reaches the庚 direction to form a site, facing the卯 direction, and water exits from the坤 direction, then the dragon, water, sitting, and facing directions all belong to the wood pattern, forming a unified pattern, which enhances vitality. When examining the site, we use the dual mountain five phases method, and this is the proper way. Why do we look at "Dual Metal" for the upper direction? Because the four墓 (burial) directions of metal are 辰, 戌, 丑, and 未. For instance, the 丑 direction is called "Golden Ox," which is referred to as "hidden metal evil." If we also face the坤 direction, according to the玄空 five phases,坤 also belongs to metal, and its burial is in 丑. Thus, 丑 is one metal, and坤 is another metal, combining to form "Dual Metal."

此謂龍向，皆屬墓便為雙金煞也，犯之必定損丁。即地甚吉，不妨發貴要之人，丁終受傷也。丑左有艮，右有癸，皆屬丑分，或艮七分而丑三分，則可不作丑論；若艮丑平分，便有暗金侵之，俱不可作坤向，癸之相兼亦然。又乾坤卯午皆屬金，則丑艮之龍於此四向皆為雙金矣。凡大墓皆屬破軍金，推之他龍皆然。蓋玄空五行專用以收山出煞法當如是，若陰作陰向，陽作陽向，猶不沖激，或可免禍；若以丑而作坤向，則陽來沖陰，禍更速矣。

This refers to the case where both the dragon and the direction belong to the Storage (mùkù), forming the "Double Metal Harm" (shuāngjīn shà), which inevitably causes loss of descendants: even if the land is very auspicious, it will not hinder the emergence of prominent individuals, but the population will still suffer damage. The left side of Chǒu is Gèn, and the right side is Gui, both of which are considered within the domain of Chǒu: if Gèn accounts for seven parts and Chǒu only three, it can still be treated as Chǒu; but if Gèn and Chǒu are evenly divided, there will be hidden metal intruding, and in such cases, it is altogether inappropriate to use the direction of Kūn. The same applies to the case of combining with Gui. Furthermore, Qian, Kūn, Mǎo, and Wǔ, according to the Xuan Kong Five Phases, all belong to metal. Therefore, the dragon of Chǒu and the dragon of Gèn will form Double Metal with these four directions. All major tombs belong to the Breaker General Metal, and the same applies to other dragons. The Xuan Kong Five Phases are specifically used to receive the mountain and eliminate evils, and this is the proper method. If a yin dragon is used for a yin direction and a yang dragon for a yang direction, it will not cause conflict and may avoid misfortune; but if the dragon of Chǒu is used for the direction of Kūn, that is yang coming to conflict with yin, which will bring disaster more quickly.

凡五行顛倒，今人多不併用，不知古人作法各有取義，原屬一家，只用之各當，不失古人作用之意耳。洪範五行如丑山未向坐，山屬土，坤申為長生，壬亥為旺地，子癸為衰地，放古，人有“丑山高未水滔滔，壬亥拱揖穴堅牢，丙巳出口產賢豪”之說。養生為貪狼，屬長，官旺為武曲，屬中，衰為巨門，屬幼。如破長生則損長，長生來則益長。凡官旺衰水來去，於中小皆然。凡龍與水俱宜來，生旺也。外有八分五行從納甲中來，用之合局為當。又有渾天卦爻，其五行用之以推煞曜，以推子父才官，極為有準，此皆五行中當究心者。

All methods involving the reversal of the Five Phases are nowadays mostly not used together, but people do not realize that ancient sages established their systems with specific meanings, originally belonging to the same school. As long as they are applied appropriately in their proper places, they will not lose the original intention of the ancients. The Five Phases in the Hongfan system, for example, take the case of a mountain facing the direction of Wei: the mountain belongs to earth, with Kun and Shen as the position of growth, and Ren and Hai as the position of prosperity. Therefore, the ancients said, "A high mountain of Chou with a flowing water of Wei, the convergence of Ren and Hai supports the穴 firmly, and the mouth of Bing and Si produces virtuous and talented people." The position of growth is associated with the star Tanlang, which governs the eldest son; the position of prosperity is associated with the star Wugui, which governs the middle son; and the position of decline is associated with the star Jumen, which governs the youngest son. If the position of growth is broken, it will harm the eldest son; if the water of growth converges, it will benefit the eldest son. The movement of water from the positions of prosperity and decline also follows the same principles for the middle and youngest sons. In general, both the dragon and the water are favorable when they converge, as they bring about vitality and prosperity. In addition, there are eight divisions of the Five Phases derived from the system of Najia, which are most appropriate when used in combination. There are also the celestial hexagrams and their yao, whose Five Phases are used to determine the effects of malevolent stars, descendants, parents, spouses, officials, and ghosts, and they are extremely accurate. These are all aspects of the Five Phases that should be carefully studied.

制煞莫如乘旺，脫煞正以扶正，從煞乃化為權，留煞正爾迎官。

There are four ways to deal with bad qi: "Controlling the bad qi" is best achieved by making oneself strong, so that when one's own qi is strong, the bad qi becomes a source of vitality; "Eliminating the bad qi" involves letting the bad qi flow away rather than accumulating it within the environment, thus supporting the life qi; "Following the bad qi" means going along with it and joining forces with it, turning the bad qi into power; "Leaving the bad qi" means not completely removing it, but instead welcoming it as an official star. All four methods rely on the principles of generation, control, transformation, and regulation to dissipate the bad qi.

此二段以生剋制化為消納之法，乃乘氣中補洩之一玄機也。如離龍入首，乾亥水朝來正為煞曜，當坐丁向。癸收甲水，以合乾亥，而為乾甲丁之木局，木能生火故也。氣合而離火旺，則乾亥不為煞曜，而反為生旺矣。此乘旺制煞之一法也。

These two passages use the principle of generation, control, restriction, and transformation as a method of harmonizing and regulating energy. It is a subtle principle within the process of riding the qi. For example, if a dragon line begins with the trigram Li (Fire), and water from Qian and Hai comes to meet it, these waters are originally harmful stars. At this point, one should face towards Ding and sit facing癸, thus capturing the water from the east. This water combines with Qian and Hai to form the wooden trinity "Qian Jia Ding," since wood can generate fire. Once the energy is harmonized, the fire becomes strong, and the originally harmful Qian and Hai waters become beneficial instead. This is a method of controlling harmful influences by riding the strong energy. Harmful influences are harmful because they come to control me; once my original energy becomes strong, what was once controlling me turns into something that supports me.

又如卯龍入首，布什水與艮水從辛而去，一派火局洩木之氣，即為煞矣。當作辛向，令煞水宜去，而不蓄於局中，則火氣洩而木氣不傷矣，此脫煞扶生之一法也。又如亥龍入首。後龍帶子癸而來，以雙山論屬木，水從庚辛方入堂，一派金氣，則煞水滿局矣，當立巽向。蓋巽庚癸原為一家，今以巽與庚辛合，而又與亥子癸合。夫黨與合而煞化，則煞反為權，不為我之仇矣，此從煞為權之一法也。

For example, if a dragon from the卯 (Mao) direction enters the site, and water from the 丙 (Bing) and 艮 (Gen) directions flows away towards the 辛 (Xin) direction, the entire fire pattern drains away the wood's energy, thus forming a harmful influence. In this case, one should face the 辛 (Xin) direction, allowing the harmful water to flow directly without being retained within the site. This way, the fire energy is released while the wood energy remains unharmed, which is a method of removing harmful influences and supporting beneficial ones. Another example is when a dragon from the 亥 (Hai) direction enters the site, and the following dragon brings along 子 (Zi) and 癸 (Gui), which according to the dual mountain theory belong to wood. However, if water flows into the courtyard from the 庚 (Geng) and 辛 (Xin) directions, this creates a strong metal energy, forming a harmful water pattern throughout the site. In such a case, one should face the 巽 (Xun) direction. This is because 巽 (Xun), 庚 (Geng), and 癸 (Gui) are originally related, and now 巽 (Xun) combines with 庚 (Geng) and 辛 (Xin), as well as with 亥 (Hai), 子 (Zi), and 癸 (Gui). When allies unite and the harmful influences are combined, the harmful energy transforms into a beneficial one, turning the harmful into a tool that no longer opposes us. This is a method of transforming harmful influences into beneficial ones. Removing harmful influences involves letting them go, while transforming harmful influences involves incorporating them, and their purposes differ.

又如巽龍入首，辛水當面朝來，所謂一條辛水向東流也。但以正五行論，巽屬木，辛屬金，則辛金為巽木之煞矣。獨以勢氣論，則巽辛相納為配合，以天星論，則天乙太乙為星垣中之兩貴人，若山水可作辛向，則辛不為煞而為官星矣，此迎官就祿之一法也。山有山之煞，水有水之煞，其消納工夫，全在生剋制化上探討耳。

For example, if a dragon of the Trigram Xun (Wind) enters the site with a Xin (Metal) water flow facing towards it from the front, this is referred to as "a single Xin water flows eastward." If we consider only the standard Five Phases, Xun belongs to Wood and Xin belongs to Metal, so Xin Metal would be considered a harmful influence (煞) for Xun Wood. However, if we consider the momentum and energy (势气), Xun and Xin complement each other and form a harmonious combination. According to the celestial stars, Tianyi and Taiyi are two esteemed officials (贵人) within the star system. If the terrain allows for a Xin direction, then Xin becomes an official star (官星), which is a method of seeking official position and wealth (迎官就禄). The same Xin water, considered a harmful influence according to the standard Five Phases, becomes a noble influence according to the celestial stars. This shows that harmful and official influences have no fixed names; they depend on the method used. Mountains have their own harmful influences, and waters have their own harmful influences. The key to harmonizing and transforming lies in exploring the principles of generation, control, restraint, and transformation (生克制化).

客水客砂，尚可招邀取氣；真夫真婦，猶嫌半路相逢。

External "guest water" and "guest soil" can still be invited to bring energy into the site — even though the area itself is wild and unbounded, as long as the surrounding soil and water are harmonious, the dragon energy will naturally gather. However, the proper "true husband and true wife" are still considered to meet only halfway — although they are the right match, they are not a couple from youth to old age, so their blessings will come slowly. The first sentence says that external energies can be borrowed, while the second sentence says that internal harmony cannot be forced.

此二段言外合可借，內合不可假，乃以砂水而乘氣之一法也。昔劉公為潘氏作祖地，一片方砂不開頭面，而東西闊二三百步，並無界水插兜，卻於東南角上有水從巽巳曲折而來，到右從丙上合流，與橫水交流到左出丑艮而去，劉公即從東南角上點穴作巽向。人皆疑其渺茫無收拾，氣散不聚，葬下不數年而科第顯。何也？此乃巽水邀亥兌之氣入穴，且艮出水作巽向接堂氣耳。此以外合之客氣而取內之真氣為一法。

This passage explains that external coordination can be borrowed, but internal coordination cannot be falsely assumed; this is a method of using sand and water to carry the qi. In the past, Liu Ji selected the ancestral site for the Pan family. There, a piece of square sand did not clearly mark the front, stretching east-west for two or three hundred steps, with no boundary water or enclosure; only at the southeast corner did water come winding from the directions of Xun and Si, flowing to the right and converging at the Bing position, then meeting with cross water, and flowing out to the left from the Chou and Gen directions. Liu Ji selected the site at the southeast corner, facing the direction of Xun. Everyone doubted that it seemed vague and uncontrolled, with scattered and uncoalesced qi. But within a few years after burial, the family achieved academic success and prosperity. Why was this so? Because the water from Xun attracted the qi from Hai and Dui, and the water flowing out from the Gen direction, combined with the facing direction of Xun, received the堂气 (hall qi). This is a method of borrowing external guest qi to obtain the true internal qi.

又如砂頭自東趨西北，本是坤申來龍，然東南巽丙上水來，左右兩砂交牙，巽丙之朝屈曲，到堂有情，雖本身蠻曠無界，然朝上砂水有情，兌氣自聚，蓋客砂能邀龍氣入局也。經云：蠻氣一片難收拾，卻把朝山識幸心。此見尋龍乘氣自有巧處，內氣難認，當以外氣而認之，此為一法。

For example, if a ridge line comes from the east toward the northwest, it is originally a Kun and Shen dragon; however, there is water coming from the southeast direction of Xun and Bing. The two ridges on either side intersect and lock together, and the water from the Xun and Bing direction bends and turns gracefully, reaching the hall with affection. Even though the area itself is vast and open without a boundary water, as long as the ridges and water in front are harmonious, the qi from the Dui direction will naturally gather. This is how a guest ridge can attract the dragon's qi into the site. The classic text says, "A wild piece of qi is hard to collect, yet recognizing the facing mountain brings good fortune." From this we can see that seeking the dragon and capturing its qi has its own skill and subtlety: when internal qi is difficult to recognize, one should use external qi to identify it. This is also a method.

又如丙乙相見為夫婦，若丙逢丁癸辛水來，乙逢甲庚壬水來，則配非其偶，縱朝向得情，終難發福。又有乙配丙於中途，如丙火生於寅水，不自寅來，卻是巳午方來朝出戌，此雖正配，終非自少至老之夫妻，亦為路通，當主衰年科第，其發福終遲緩也。此以真氣而非真正交媾，氣為輕淺，乃奪神功改天命者，又當自有補弱扶衰之法也。此在乘氣者不可不察。

For example, if Bing (fire) meets Yi (wood), they form a proper husband and wife relationship. However, if Bing meets water from the directions of Ding, Gui, or Xin, or if Yi meets water from the directions of Jia, Geng, or Ren, then the match is not appropriate. Even if the directions are harmonious, they will not bring good fortune. There is another case where Yi and Bing meet only halfway. For instance, Bing fire is supposed to be born in the direction of Yin, but if water does not come from Yin but instead from Si or Wu directions and flows out from Xu direction, this is considered a proper match, but it is not a lifelong partnership. It is only a partial connection, indicating success in the imperial examinations and good fortune coming late in life. This is a case where there is true energy but not a true union, so the energy is light and shallow. As for those who can take control of fate and change destiny, they have other methods to strengthen the weak and support the declining. This point is something that those who ride the energy must be careful to understand.

陰用陽朝，陽用陰應，合之固眷屬一家；山運收山，水運收水，分之亦互為生旺。

On the yin side, yang should come to pay homage, and on the yang side, yin should respond: for example, if a dragon from the west (兑) comes and belongs to yang, it should be paired with yin癸 water, which is exactly "the golden sheep gathers the spiritual energy of Jia and Gui," forming a family-like relationship. For mountain dragons, they are collected by the mountain's cycle; for water dragons, they are collected by the water's cycle: the growth of yi wood is in午, and its prosperity is in寅. A peak in午 brings prosperity to people, and a peak in寅 brings wealth and official rank, which is "mountain governing mountain." The growth of bing fire is in寅, and its prosperity is in午. Water coming to寅 brings prosperity to people, and water coming to午 brings wealth and official rank, which is "water governing water." When viewed separately, mountain and water also mutually generate and promote each other's prosperity.

此二段以朝迎收納而為乘氣之妙訣也。如亥龍從西兌而來為陽，亥則為甲木，以甲木為陽，生亥旺卯，而墓未當用陰，而墓未者配之，唯癸水為陰，生卯旺亥墓未，乃為正配，所謂金羊收癸甲之靈也。陽木用陰水來配，則為陽用陰應。若申子辰水局從右轉，則為陰癸之水，宜用甲來配，乃為陰用陽朝。

These two passages emphasize that the secret of capturing the qi lies in the approach and reception of the direction. For example, if a dragon from the west, specifically the direction of Dui (Lake), comes from the west, it is yang. Then the亥 (Hai) direction is considered as Jia wood. Since Jia wood is yang, its growth is in Hai, its prosperity is in Mao, and its burial is in Wei. Therefore, it should be paired with something yin that has the same burial in Wei. Only Gui water, which is yin, has its growth in Mao, prosperity in Hai, and burial in Wei, making it a proper match. This is called "Jin Yang receives Gui Jia's spirit." Pairing yang wood with yin water is called "Yang uses Yin to respond." If the water formation of Shen, Zi, and Chen comes from the right side, it is yin癸 water, which should be paired with Jia, called "Yin uses Yang to face."

蓋陽用陰應，陽靜而守，陰運而用也；陰用陽朝，陰靜而守，陽運而動也。陰陽互藏其宅，動靜互為其根。氣從左行，從生趨旺，氣從右旋，從旺趨生也。生旺互交，玄竅相通，而化育成矣。此為堪輿家乘氣之第一關竅也。

In general, when the Yang is used and the Yin responds, the Yang is still and holds, while the Yin moves and acts; when the Yin is used and the Yang approaches, the Yin is still and holds, while the Yang moves and acts. Yin and Yang mutually conceal and store within each other's positions. Movement and stillness mutually serve as the foundation for each other. The energy flows from the left, moving from Growth to Prosperity; the energy turns from the right, moving from Prosperity to Growth. The interaction between Growth and Prosperity is interconnected. Once this subtle principle is opened, the function of nurturing and transforming becomes established. This is the first key principle in the art of geomancy concerning the flow of energy.

又如亥龍從坎入亥者為陰，亥則為乙木，以乙木為陰，生午旺寅，墓戌當用陽，而墓戌者配之，乃為正配，所謂乙丙交而趨戌是也。陰陽交媾，氣始凝聚，然後以向合之當迎，寅午之生旺，而為朝迎。穴液龍以乘內氣，向依水以乘外氣。山龍以山運收山，水龍以水運收水。如乙木生於午，故午上高峰，則旺人丁；旺於寅。故寅上有高峰，則發財祿，所謂山管山也。丙火生於寅，故寅上水來，主旺人丁；旺於午，故午上水來，主發財祿，所謂水管水也。

For example, if a dragon from the Kan direction enters the Hai position and is considered yin, then Hai is treated as Yi wood. Yi wood is yin, with its growth in Wu and prosperity in Yin, and its burial in Xu. Therefore, it should be paired with something yang that also has its burial in Xu, which is correct pairing, known as "Yi and Bing meet and head toward Xu." Yin and yang must meet and combine so that the energy can gather; then the direction is used to harmonize with it, welcoming the vital and prosperous energies from Yin and Wu, which is called "Facing towards and welcoming." The site follows the dragon to receive internal energy, and the direction follows the water to receive external energy. For mountain dragons, the mountain's movement is captured by the mountain's movement; for water dragons, the water's movement is captured by the water's movement. Since Yi wood's growth is in Wu, there is a high peak in the Wu direction which brings prosperity to people; since its prosperity is in Yin, there is a high peak in the Yin direction which brings wealth and official rank, which is called "mountain governing mountain." Since Bing fire's growth is in Yin, there is water coming from the Yin direction which brings prosperity to people; since its prosperity is in Wu, there is water coming from the Wu direction which brings wealth and official rank, which is called "water governing water." Mountains govern people's descendants, while water governs wealth and official rank, each following their own movement without conflicting with each other.

乙木以丙火為配，故其朝向收納，並認火局，宜用寅午為得全旺，則水與太之氣並與向合而為其收納矣。若陰遇陰則為純陰不長。躥遇陽則為純陽不生，縱砂明水秀，終非大地。唯顧外堂水法，隨水立向。消其去水以避凶殺而已，安能造大福哉！如白龍記坎亥入乾陰龍右旋之法，寅甲水來，長生會帝。旺水也，辛戍水去，玄竅合也。用丙向，以帝旺收寅戌也，故葬下五子皆顯。後取辛戌逆沖丁離，則沖破官祿矣，故五子皆敗。若沖破長生，則人丁絕，此不知妄作者之所以取禍也。

Yi wood takes Bing fire as its match, so its orientation and water collection should also take into account the fire element. It is most favorable to use the directions of Yin and Wu to achieve full prosperity. In this way, the energies of water and fire will both harmonize with the direction and be collected by it. If Yin meets Yin, it becomes pure Yin and fails to grow; if Yang meets Yang, it becomes pure Yang and fails to generate. Even if the terrain is clear and the water is beautiful, it can never be a great site. It can only take care of the water patterns of the outer courtyard and set the direction according to the water, eliminate outgoing water to avoid bad influences, but it cannot bring great blessings. For example, the method of Yin dragon turning right in the "White Dragon Record" where Kan and Hai waters enter Qian: waters coming from Yin and Ji are the long life and prosperity waters that meet; waters going towards Xin and Xu are the hidden openings that connect. Using the direction of Bing to collect the prosperity of Yin and Xu, so after burial, five sons became successful. Later, when changing to take the direction of Xin and Xu against the direction of Ding and Li, it broke the official position, so the five sons all declined. If the long life position was broken, it would cause the extinction of descendants. This is exactly the reason why those who change things without understanding the principles bring misfortune.

主有主氣，內宜秘於五行；堂有堂氣，外宜觀乎四勢。龍為地氣，當從骨脈實處竅其內而注之；水為天氣，當從向方虛處竅其外而引之。

The main star has its own energy, which should be carefully guarded internally according to the generation and overcoming relationships of the Five Phases, without being easily revealed. The Bright Hall has its own energy, which should be observed externally by looking at the surrounding terrain. A dragon is earth energy, being substantial, so an "inner passage" should be opened at the solid bone and vein areas to guide the energy in. Water is heavenly energy, being subtle, so an "outer passage" should be opened at the empty and open directions to draw the energy in. The inner passage is used to connect with the rear dragon, transforming disorder into purity and supporting weakness into strength. The outer passage is like a person's breathing through the nose, inhaling clear energy brings good fortune, while inhaling turbid energy brings misfortune.

此乃控制山川，裁成造化，以補洩有餘不足之氣，乃改天命奪神功之秘要也。凡葬法得金井一與門戶為一向，乃正法也。有如外就堂氣，則先到之砂水不可不收，聚會之堂氣不可不納，此眾口以為必然者，卻與龍法之生向不合，則當以天星勢氣為主，作內外二向。假如亥龍宜作巽向，外面砂水又宜作巳向，則內用要向以乘生氣，外用巳向以接堂氣，亦何嫌於作兩向也。此正所謂“四勢任君談，五行當自守”者。

This passage discusses controlling mountains and rivers, shaping and transforming nature, to supplement or release excess or deficiency of qi. This is the essential secret for changing destiny and seizing divine power. In burial practices, the gold well (burial site) and the entrance and exit should share the same direction, which is the correct method. However, if one wishes to follow the natural flow of the hall's qi, then the first arriving hills and waters must not be neglected, and the gathered hall qi must not be excluded—this is what everyone considers inevitable. Yet it often conflicts with the direction determined by the dragon method. In such cases, one should take the celestial star's momentum and qi as the main consideration, establishing two directions internally and externally. For example, if a亥 dragon is suitable for a巽 direction internally, but the surrounding hills and waters are suitable for a巳 direction externally, then one should use the巽 direction internally to capture the life qi, and the巳 direction externally to connect with the hall qi. Having two directions is not a problem. This is precisely what is meant by "four directions can be discussed at will, but the Five Phases must be adhered to": the internal direction guards the purity of the dragon's qi, while the external direction follows the reality of the hall's qi, and the two are not conflicting.

先哲有云：龍之氣未到，向之氣先到。則佈置之法，正為改奪之神功也，豈易言哉！要在察山川之性情，審氣脈之強弱，或宜補，或宜洩，或以扶山，或以助命，或以發乎當代，或以應乎後人，各各有法，不可不精詳焉。蓋竅辦所以導內氣，凡所以貫串後龍，而使之仲，駁為純、扶衰為旺者，皆在此也。昔人所謂佈置從龍是已。

Ancient sages have said: "When the dragon's energy has not yet arrived, the energy of the preceding area arrives first." Therefore, this method of arrangement is a divine technique to transform destiny, not something easily explained. The key lies in observing the nature of mountains and rivers, and assessing the strength of the energy flow: sometimes it is suitable to supplement, sometimes to release, sometimes to support the mountain, sometimes to assist the destiny, or to seek manifestation in the present generation, or to seek realization in future generations. Each has its own rules, which must be carefully examined. Opening the "inner passage" is to guide the internal energy; whatever can connect with the rear dragon, transform disorder into purity, and turn weakness into strength, is included here. What the ancients called "arranging in accordance with the dragon" refers to this.所谓 "inner passage" means to create a path for the internal energy to flow continuously to the central point.

竅外之法，若人鼻息然，昔人所謂息道通氣不通水者是也。如人之一呼一吸，得其清氣則吉，得其濁氣則凶，所繫不小，是故竅外之法其法最玄，亦以扶山助命為主耳。乃其生剋制化。用以化煞為權，轉凶為吉。固自各各有法，大抵在向方砂水上精詳之。看砂水之吉凶純駁與龍身之骨脈配合何知，合則順其自然而以正合，不合則用剪裁制化之法而以變合。蓋導外氣，實以扶內氣也。有如外氣乖戾，內氣必損傷。可不值哉！

As for the method of opening the "outer openings," it is like human breathing; what the ancients said, "the breath channel is open to air but not to water," refers to this. Just as when a person inhales, taking in clear air is auspicious, while taking in turbid air is inauspicious, which is of great importance. Therefore, the method of outer openings is most profound and still primarily aims to support the mountain and sustain life. Its generating, controlling, overcoming, and transforming principles are used to transform malevolent forces into authority and turn misfortune into fortune. Originally, each has its own rules. Generally speaking, one must carefully examine the direction and the surrounding waters: observe whether the auspicious and inauspicious qualities of the surrounding landforms and waters are pure or mixed and how they harmonize with the dragon's body and its bones and veins. If they harmonize, it is called "correct harmony," while if they do not, one must use methods of trimming and transforming to achieve "changed harmony." Guiding the external air is actually to support the internal air; if the external air is discordant, the internal air will inevitably suffer damage, how could this not be taken seriously! Therefore, "external openings" are not another system of water methods, but still aim to find a clear air for the internal air to breathe.

在天成象，在地成形，同一氣，故天象以太陽為尊，而地法以廉貞為主，同以火星為萬象之宗；象垂吉凶，形分禍福，同一域，故星光以歲星為德，而地法以食狼為貴，同以木星為萬象之華。

In the heavens it becomes "image" (xiang), and on the earth it becomes "form" (xing); they are essentially the same qi. Therefore, heavenly phenomena take the sun as the supreme, and earthly methods take the star Lianzhen as the main star; both share the fire star as the ancestor of all phenomena. Among the Five Phases, only earth can form things, and only fire can generate earth; thus fire is the great ancestor of the universe. That point of true yang is true fire, in the heavens it is the sun, in the hexagram it is Li (Fire), in the direction it is Wu, in the star it is Lianzhen, and in the five animals it is the yellow dragon. Heavenly phenomena indicate auspicious and inauspicious signs, and earthly forms distinguish misfortune and fortune, both operating within the same domain. Therefore, starlight takes the Jupiter (the planet of wood) as the virtue star, and earthly methods take Tanlang as the noble, both sharing the Jupiter as the essence of all phenomena. Wood arises in spring and thrives in summer, representing a flourishing and beautiful image of civilization.

此以舉木火二端。以見天象地形之配合不可峻而二也。諸如三垣九野，同於輿圖之畫井分疆；遲留順逆，同於龍脈之向背行止；吉凶災詳，同於國家之安危禍福，惡乎有毫髮之爽！唯舉其緊要者而言，則五行唯土為能全物。唯火為能生土，是火為宇宙之大祖宗也。何者為奏火？唯一點真陽為真火。太陽是已。於天為日，於卦為離，於方為午，於星分康貞。於五獸為黃龍。

Here only the wood and fire are cited to illustrate that the coordination between celestial phenomena and terrestrial features cannot be divided into two separate matters. For example, the three enclosures and nine fields in the sky correspond to the demarcation of wells and borders on a map; the slow movement and reverse direction of stars correspond to the direction and stopping of dragon veins; the auspicious and ominous signs in the heavens correspond to the safety, danger, and fortune of the state. How could there be the slightest difference? To speak of the most important aspects: among the five phases, only earth can produce all things, and only fire can generate earth, so fire is the great ancestor of the universe. What is true fire? Only that single true yang is true fire, which is the sun. In the sky it is the sun, in the trigrams it is li (fire), in the directions it is午 (noon), in the stars it is lianzheng, and in the five beasts it is the yellow dragon. The sun in the sky and lianzheng on the ground are essentially the same true yang, differing only in that one takes form and the other takes shape.

且五行餘各有冕、唯火無所不寓，激石激金則火出，是土金有火也；木能生火，是木有火也；泉有溫泉，海島之中，時見火光，是水中亦有火也。即如人之結胎，非得一點陽精真火，則不能結而為形，此看地法必以火星為祖，方能化生。方能遠大，亦其理固然耳。諸九都城郡邑，必向南離，正以午為太陽所居之位，次則太陰與日同之。又次則金水附曰月而行，皆以近日為貴。放凡結穴太陰太陽，又多金水者。兒以此也。

Moreover, the Five Phases each have their own boundaries, but fire is present everywhere. Striking stone or metal can produce sparks, showing that fire is present in earth and metal. Wood can generate fire, showing that fire is present in wood. Hot springs exist in water, and firelight is often seen on islands, showing that fire is also present in water. Even human conception requires a bit of yang essence and true fire to condense into form. Therefore, when examining land, one must take fire as the ancestor. Only then can life be generated and things become enduring and grand. This is the natural principle. All capitals and cities must face south, the position of Li (Fire), because Wu is the position where the sun resides. Next is Taiyin, which is similar to the sun. Then comes Venus and Mercury, which follow the sun and moon, and both are esteemed for being close to the sun. Therefore, most landforms are of Taiyin and Taiyang (Sun) nature, and often accompany metal and water. This is the reason. Clearly, "taking fire as the ancestor" is not empty talk. Without this true yang, form cannot be generated.

古太史多稱歲星所在，其國不可伐，豈非以木星為最吉乎！九星中以貧狼為首吉者，亦以貴狼屬木耳。且宇內何者最秀最華？豈非木邪？夫木發於春而盛於夏，謂之華夏，煥乎一文明之象。以此木星無論沖天紫氣，曲直縱橫，窯是秀體，亦無論花芽節苞，皆是全機。蓋地形與天星同，以木之精華秀麗為吉象耳。由此以推，則今人之以天星為渺茫，而有絕口置之不道者，艮可怪也。

In ancient times, the Grand Astrologers often said that the country under the domain of the planet Jupiter (the star of wood) should not be attacked, which seems to indicate that Jupiter is the most auspicious. Among the nine stars, the first and most auspicious is the Greedy Wolf, which also belongs to the category of wood. Moreover, what is the most refined and splendid in the world? Is it not wood? Wood emerges in spring and flourishes in summer, hence the term "Huaxia" (China), which conveys a flourishing civilization. Therefore, whether Jupiter appears as a purple aura reaching the heavens or as a complex and varied form, it always represents a refined and excellent essence. Whether it appears as a flower bud or a branch bud, it always embodies complete vitality. The terrain and the celestial stars are fundamentally the same, both considering the refined and elegant essence of wood as auspicious signs. From this, it follows that modern people regard celestial stars as distant and vague, even avoiding discussing them altogether, which is truly strange. Heaven values wood as its virtue, and earth values the Greedy Wolf as its precious element; these are merely two different names for the same vital energy present both above and below.

先天一陰一陽，對配為主，故四龍天星，唯取相配，陰與陽會，陽與陰合；後天分陰分陽，致用為主，故八方坐向，可借為配，坐陽收陰，坐陰收陽。

The Earlier Heaven hexagrams are based on the pairing of one yin and one yang, so the "Four Dragon Celestial Stars" only select those hexagrams where the upper and lower lines are yin and yang paired together—yin and yang meeting, yang and yin combining. Only the hexagrams Zhen, Dui, Gen, and Xun are like this, while Qian, Kun, Kan, and Li are purely yin or purely yang and lack vitality. The Later Heaven hexagrams focus on distinguishing yin and yang and emphasizing practical application, so the eight directions can be used for matching—sitting in a yang position to receive yin energy, sitting in a yin position to receive yang energy, which is called "yin and yang meeting." The former is the unchangeable essence, while the latter is the changeable application.

此言先天後天勢氣，有以為體而不可易者，有以為用而可移易者，此論龍論局之辨也。先天之體，乾坤以老陰老陽相配，坎離為中男中女相配，震巽為長男長女相配，艮兌為少男少女相配，則八龍皆有陰陽相配合，而何獨取於四龍也？以乾坤純陰純陽，為陰陽之老，坎離上下皆陰皆陽，亦為陰陽之極，殊乏生機耳。唯震兌上陰而下陽，艮巽上陽而下陰，乃為陰陽之交，宇宙生機，並從此出。經云四龍天星，正以此也。諸凡孤虛旺相之說，皆原於此，非所謂久天統龍法者乎！

This refers to the distinction between the original and the transformed aspects of form and energy. Some are considered as "body" and cannot be changed, while others are considered as "function" and can be altered. This is precisely the difference between discussing dragons and discussing the terrain. The original form of the trigrams: Qian and Kun are paired as old yin and old yang; Kan and Li are paired as middle yang and middle yin; Zhen and Xun are paired as the elder yang and elder yin; Gen and Dui are paired as the younger yang and younger yin. All eight trigrams have yin and yang paired, so why are only four dragons selected? Because Qian and Kun are purely yin and purely yang, belonging to the extreme of yin and yang; Kan and Li have both upper and lower lines of the same yin or yang, also belonging to the extreme of yin and yang, and are lacking in vitality. Only Zhen and Dui have the upper line yin and the lower line yang, while Gen and Xun have the upper line yang and the lower line yin. This is where yin and yang meet and generate life. The text refers to "four dragons of the heavenly stars" for this reason. All concepts such as solitude, vacancy, prosperity, and strength originate from this. This is not precisely the method of "using the original trigrams to govern dragons"? Clearly, selecting the four dragons is not due to favoring those four directions, but because their lines of yin and yang can meet and generate vitality.

後天自乾至震為陽，自巽至兌為陰，所謂分陰分陽是已。其意亦以乾坤為老，退居西北之地，而置六子於東南施生之方，所以用也。且以《洛書》而布，後天陰陽，當可隨方而就，或以卦氣，或以天干，不媾交配。如艮龍而作兌向，是為正配，雖作丁向，亦是從兌所納，即作丙向，不從卦氣而認天星，亦是配合。且坐癸向丁，坐壬向丙，亦不失為坐陽配陰之法。所謂陰陽相見是也。

The posterior trigrams from Qian to Zhen belong to yang, and from Xun to Dui belong to yin, which is called "dividing yin and yang." Its purpose is also to regard Qian and Kun as the parents, retreating to the northwest, while placing the six children trigrams in the southeast direction of generation, for practical use. By arranging the posterior yin and yang according to the Luo Book, one can align them with their respective directions: either following the trigram energies or the heavenly stems, and they can all be matched accordingly. For example, if a mountain dragon (Geng) is used with a Dui direction, this is a proper match; even if a Ding direction is used, it still corresponds to the heavenly stem included in Dui. Even if a Bing direction is used without following the trigram energies but recognizing the heavenly star, it is still considered a match. Similarly, sitting facing Ding from癸 or facing丙 from壬 is also considered a method of matching yang with yin, which is called "yin and yang meeting." This shows that the use of posterior trigrams is flexible and broad, unlike the fixed nature of the anterior trigrams.

先天之體無變，後天之用有變，即地法中無怪龍而有怪穴之意。昔人所謂地理尚其變，意正如此。此用卦大肯綮處，不可不理會者也。諸如翻卦多門，五行顛倒劇。豈無謬戾，何必拘拘為哉！

The inherent nature of the Earlier Heaven is unchanging, while the practical application of the Later Heaven is subject to change. This is equivalent to the meaning of "there are no strange dragons but there are strange caves" in the principles of geomancy. What the ancients said, "geomancy values its transformations," refers precisely to this principle. This is the most crucial aspect of using the hexagrams, and it must be thoroughly understood. As for the numerous methods of reversing the hexagrams and the confusion caused by inverted Five Phases, how can there not be errors and inconsistencies? Why then should one rigidly adhere to a single school of thought and refuse to adapt?

先天後天，先為體而後為用，貴通其變；陰陽二氣，陽非賤而陰非貴，在適其宜。

Heavenly and earthly principles are divided into original and transformed. The original is the essence, and the transformed is the application. The value lies in understanding its changes. Within the two energies of yin and yang, yang is not inferior, and yin is not superior; the key is to use them appropriately. Today, some diviners claim that a yin dragon is superior in geomancy, but actually, ancient scholars viewed yin and yang based on suitability, without the notion of deeming yin superior or yang inferior.

今始輿家一論地法，則以陰龍為勝，不知古人視原關相陰陽，各隨所宜，豈有貴陰而賤陽之義？蓋《洛書》之義，一九三七居於四正，適合先天乾坤坎離之位，二四六八居於四隅，適合先天艮兌震巽之位，奇數屬陽，偶數屬陰，配以乾坤坎離，亦從乎陽，配以震兌艮巽，亦從乎陰，此今術家以奇耦論陰陽，而非先天本來之陰陽也。

Nowadays, geomancers who talk about the methods of land divination tend to favor yin dragons, but they do not realize that ancient people regarded yin and yang according to the situation, and there is no reason to regard yin as superior and yang as inferior. The meaning of the "Lo Shu" is that the numbers one, nine, three, and seven are located at the four cardinal directions, which correspond exactly to the positions of the Heaven, Earth, Water, and Fire trigrams in the Earlier Heaven (primordial) system. The numbers two, four, six, and eight are located at the four corners, which correspond exactly to the positions of the Mountain, Lake, Thunder, and Wind trigrams in the Earlier Heaven system. Odd numbers belong to yang, and even numbers belong to yin: when paired with Heaven, Earth, Water, and Fire, they follow yang; when paired with Mountain, Lake, Thunder, and Wind, they follow yin. This is merely how modern geomancers use odd and even numbers to discuss yin and yang, which is not the original yin and yang of the Earlier Heaven system. Mistaking the geomancers' distinction between odd and even for the original yin and yang of the先天 system is exactly the origin of the idea of "favoring yin and despising yang."

古人建都立國，南面而治，位於四正，正以乾南坤北，正天地之位，離東坎西，應日月之門，於天道為正，於地勢為宜，非故去陰而取陽，抑亦先天之身體宜爾也。至如安墳屠骨，古人多取艮兌震巽四卦，亦以先天勢體，風雷相為動盪，山澤互為流通，用以蔭枯骨則易以生發焉耳，豈以位居二四六八之陰而即為貴哉！

Ancient people established their capitals and states facing south, occupying the four cardinal directions, because Qian (Heaven) is in the south and Kun (Earth) is in the north, which are the proper positions of heaven and earth. Li (Fire) is in the east and Kan (Water) is in the west, corresponding to the gates where the sun and moon rise and set. In terms of the heavenly way, this is correct; in terms of terrain, it is suitable. It was not intentional to abandon yin for yang, nor was it merely because of the natural order of the original heaven. As for the selection of sites for tombs and burial of bones, ancient people often chose Gen (Mountain), Dui (Lake), Zhen (Thunder), and Xun (Wind) trigrams, because according to the original heaven's structure, wind and thunder interact dynamically, and mountain and lake communicate freely, which helps to nourish and promote the growth of the remains. It was not because these trigrams are located in the second, fourth, sixth, and eighth yin positions that they are considered valuable. Choosing the four cardinal directions is to properly align with the positions of heaven and earth, while choosing the four intermediate directions is to allow the energies of mountain, lake, wind, and thunder to circulate freely, each having its own purpose.

若論地位，則所謂神仙之地發自天門，帝王之地起自金龍者，非乾與震乎？且後天震兌為先天之坎離，後天乾坤即先天之巽艮，亦安得以後天之位而易先天之氣也！大要地法當以龍勢為主，其大小貴賤只在龍勢上定之。乃如勢氣逢陽則陽，逢陰則陰，或宜陽而從陽，或宜陰而從陰，若拂四勢之宜而強以從勢，此膠柱鼓瑟、刻舟求劍之迂術也，豈能合山川情性，而通地之靈、僥地之福哉！

If we talk about directions, then the saying "the land of immortals originates from the heavenly gate, and the land of emperors arises from the golden dragon" refers precisely to the two yang positions, Qian and Zhen. Moreover, the Zhen and Dui in the later heaven correspond to Kan and Li in the earlier heaven, and the Qian and Kun in the later heaven correspond to Xun and Gen in the earlier heaven. How can we replace the qi of the earlier heaven with the directions of the later heaven! In general, the method of geomancy should be based on the dragon's momentum. The size, value, and status of the land are determined by the dragon's momentum. As for the momentum and qi, when encountering yang it is yang, when encountering yin it is yin: use yang when it should be yang, and use yin when it should be yin. If one forcefully conforms to a fixed momentum against the suitability of the four directions, that is the foolish method of sticking to a fixed peg to play the zither or searching for a boat in the same place. How can it harmonize with the nature of mountains and rivers, connect with the spirit of the land, and invite the blessings of the land? Therefore, the importance of body and use lies in adaptability, and the importance of yin and yang lies in appropriateness. This is the conclusion of this section.

地以八方正位，定坤道之輿圖，故以正子午為地盤，居內以應地之實；天以十二分野，正躔度之次舍，故以壬子丙午為天盤，居外以應天之虛。

The earth uses the eight cardinal directions to define the map of the坤 (Earth) path, so it uses the correct Zi and Wu directions as the "Earth Plate," located in the inner layer of the compass, to correspond to the earth's "substance." The heavens use the twelve regions to correct the movement of celestial bodies, so it uses the area between Renzi and Bingwu as the "Heaven Plate," located in the outer layer of the compass, to correspond to the heavens' "emptiness." Since earthly energy is still, seeking dragons and capturing pulses should use the Earth Plate; since heavenly energy is dynamic, receiving water and establishing directions should use the Heaven Plate. This is the fundamental principle behind the use of the true needle and the interwoven needle on the compass.

今人論針，乃有正針逢針之分，且有彼是此非，又有專用此而不用彼者，蓋不知二針各有取義，相為用而不相為悼耳。地盤何取於正子午也？原地盤分屬，以八分為分屬。一從《河》《洛》中來，《河圖》之象，列以八方，《洛書》之數，亦有四正四隅，舍此之外，則無理氣。經之所謂氣從八方，混元子所謂八定位，《靈轄經》所謂內立八極以統八方之氣是也。

Nowadays, when people talk about the needle in the Luo Pan, they distinguish between "Zheng Zhen" and "Feng Zhen," and each side insists on their own view, even to the point of using one exclusively and rejecting the other. This is because they do not understand that the two needles each have their own meaning and are meant to complement each other rather than interfere with one another. Why does the Earth Plate use the "Zheng Zi Wu" (True Meridian)? Originally, the Earth Plate is divided according to the eight directions, and everything comes from the "He Tu" and "Luoshu": the "He Tu" arranges the eight directions, and the "Luoshu" has four cardinal and four intercardinal directions. Outside of these, there is no rationality or qi flow. The classic text says "qi comes from the eight directions," and Huyuanzi says "eight fixed positions," while the "Lingxia Jing" says "establishing the eight extremes within to unify the qi of the eight directions." All of these refer to this principle. The Earth Plate uses the "Zheng Zi Wu" precisely because the qi of the eight directions originates from this central line.

夫既以八方分位，則壬子癸共一坎也，丙午丁共一離也，一卦三山，其以正子午為地之中，夫何疑乎！古人用以測地，正為氣從八方，故以正子午之針打龍，所謂龍從地下求者，指地盤言也。夫地氣何以分貴賤？乃從天星也。天之躔度以十二次舍為分，壬子共一子也，保以辨之？

Since the eight directions are used to divide the positions, the heavenly stems Ren, Zi, and Gui all belong to the same Kan trigram, while the heavenly stems Bing, Wu, and Ding all belong to the same Li trigram, with one trigram governing three mountains. Taking the true Zi-Wu line as the central axis of the Earth, what is there to doubt? The ancients used it to measure the land, precisely because the qi comes from the eight directions. Therefore, using the true Zi-Wu needle to control the dragon, as said "the dragon is sought from beneath the earth," refers to the Earth Plate. Then, by what standard is the Earth qi divided into high and low? It is based on the heavenly stars. The celestial degrees are divided into twelve sections, and since Ren and Zi both belong to the Zi position, by what means can they be distinguished?

凡次舍十二，每次分得三十度，合考之，玄枵次舍自女八度起至危十五度方成三十度，夫女四星十一度半屬癸，今玄梧起於女八度，是僅侵癸之三度而已；虛二星九度半屬坎，危三星十八度屬壬，今玄根止於危十五度，亦僅成剩壬之三度而已，則玄枵子分，豈非壬子之間乎？故以壬子之間為天盤之子，又復何疑。即子而推丙午，亦共一午，則壬子丙午之間，正為天之中矣。

Each of the twelve mansions is divided into thirty degrees. When considered altogether: the mansion of Xuanxiao begins at eight degrees of Nu Xiu and reaches fifteen degrees of Wei Xiu to complete thirty degrees. Nu Xiu has four stars covering eleven and a half degrees, belonging to Gui. Since Xuanxiao starts at eight degrees of Nu Xiu, it only intrudes into Gui by three degrees. The two stars of Xu Xiu cover nine and a half degrees belonging to Kan, and the three stars of Wei Xiu cover eighteen degrees belonging to Ren. Since Xuanxiao ends at fifteen degrees of Wei Xiu, there remains three degrees of Ren. Therefore, the portion of Xuanxiao that governs Zi is not in the middle of Ren and Zi, but between them. So taking Ren Zi as the Zi position of the Heaven Plate, is there anything to question? By extending from Zi to Bing Wu, they are all part of the same Wu position. Therefore, the area between Ren Zi and Bing Wu is the central line of Heaven. The reason the Heaven Plate is offset by half a position from the Earth Plate is because the division of the twelve mansions and the twenty-four mountains are not consistent.

古人向從天中立，正以應天之虛，從天盤也。蓋地氣靜，故尋龍捉脈當從地盤之靜定為主；天氣動，故收水立向當以天盤之旋動為主。且貴賤在天星，若不從天盤而定，則天星無據，將何以發用乎？是故收生旺之氣於坐下，而又迎吉曜之氣於向方，則天與地通，而動與靜合，斯可以召福而迎祥也。然則正針逢針，豈有偏重偏用之理，但龍是一定之龍，向無一定之向，縱龍脈有挨加，亦是因方而有挨加。昔人云：立穴易，立向難。正以動體之難捉摸耳。夫所謂神而明之，存乎其人者，其在天盤乎！

Ancient geomancers established directions based on the central line of the Heaven Plate, precisely to respond to the "void" of Heaven, using the Heaven Plate. Since the earth energy is still, seeking the dragon and capturing the pulse should primarily rely on the stillness of the Earth Plate; since the weather is dynamic, receiving water and establishing directions should primarily depend on the movement of the Heaven Plate. Moreover, the distinction of wealth and poverty depends on the heavenly stars; if not determined by the Heaven Plate, the heavenly stars would have no basis and would have no way to function. Therefore, in the sitting position, one gathers the vital energy of life and prosperity, and in the direction, one welcomes the auspicious stars. In this way, Heaven and Earth connect, and movement and stillness harmonize, thus summoning blessings and auspiciousness. If this is the case, how can the true needle and the interwoven needle have any particular emphasis or exclusive use? The dragon is fixed, but the direction is not fixed; even if there are additions along the dragon line, they are due to the directional positions. The ancients said, "Establishing a site is easy, establishing a direction is difficult," precisely because things that are dynamic are hard to grasp. What is meant by "to grasp the subtle and make it clear lies in the person himself" is probably the effort made on the Heaven Plate. In summary, the dragon is still and the direction is dynamic; the Earth Plate determines the stillness, and the Heaven Plate responds to the movement. The principles of reasoning and energy flow are thus fully connected here.