Tian Yu Jing · Nei Zhuan (天玉經·內傳)

江東一勢從來吉，八神四個一。

The "Jiangdong Hexagram" line of dragon qi has always been considered auspicious. Among the twenty-four mountains, eight mountain positions fall under its jurisdiction, collectively known as the "Eight Spirits." Within these eight positions, four of them share the same parent hexagram and belong to the first dragon line, so they are called the "Four Ones." When collecting terrain and water, the focus should be on these four positions.

古以天卦為東分，地卦為西卦。楊公養老看雌雄，以二十四龍分為三卦，江東一卦，江西一卦，震兌始交共一父母，江南江北一針，水火既濟共一父母。四經五行以二十一四位列為四龍，一龍六位，亦分三卦，而東西南北之四方始定，天卦皆準於此。東多自寅至丙止，為江東一卦，收貪巨武三吉砂水。其曰，八神四個一者，言自寅至丙位是八掉，而寅辰丙乙四個在一龍也。舊以丑艮辰巽未坤戌乾為八神，而此以支維俱謂之神，泥舊說不得其解。

Ancient people referred to the "Heavenly Trigram" as the Eastern Trigram and the "Earthly Trigram" as the Western Trigram. The "Yang Gong养老看雌雄" from the "Preface to the Green Satchel" refers to dividing the twenty-four dragon directions into three trigrams for analysis: the Eastern Trigram, the Western Trigram, and the Zhen and Dui trigrams which initially intersect and share the same parents. The Jiangnan and Jiangbei directions are aligned along the same needle line, with water and fire in harmony, also sharing the same parents. The "Four Classics and Five Phases" arrange the twenty-four mountain positions into four dragon lines, each line governing six positions, and they are all incorporated into the three trigrams. Thus, the four cardinal directions are established. The arrangement of the Heavenly Trigram is entirely based on this. The Eastern section starts from the寅 mountain and ends at the丙 mountain, forming the Eastern Trigram. When selecting, one should take the sand and water of the Sanhe (Three Auspicious) directions: Tanlang, Jumen, and Wuqu. The phrase "eight gods and four ones" means that from寅 to丙 there are eight mountain positions, among which寅, 辰, 丙, and 乙 belong to the first dragon. The old saying refers to the eight positions: Chou, Gen, Chen, Xun, Wei, Kun, Xu, and Qian as the "eight gods." However, this book treats both the earthly branches and the four cardinal directions as "gods." If one strictly adheres to the old saying, it will not make sense.

江西二並排龍位，八神四個二。

"The Jiangxi Trigram" is the second dragon path. Among the eight mountain positions under its jurisdiction, four belong to the second trigram's parents, so it is called "four twos." The direction and water collection should be arranged according to the order of the second dragon.

江西八龍，申庚酉辛戌乾亥壬為第二卦，收食巨武三吉砂水。而八神之中，甲戌壬辛四神俱在二卦。

Jiangxi covers eight dragon directions, namely Shen, Geng, You, Xin, Xu, Qian, Hai, and Ren, forming the second trigram. When selecting, one should take the sand and water from the three auspicious directions: Tanlang, Jumen, and Wuqu. Among the eight directions, the positions of Jia, Xu, Ren, and Xin are included in the second trigram, which is referred to as 'four twos'.

南北八神共一卦，端的應無差。

The eight mountain positions of Jiangnan and Jiangbei combined are considered as one hexagram. Both sides share the same parents. According to this pattern, the verification is indeed accurate without any discrepancy.

江南午丁未坤、江北子癸丑艮八神共為一身，逢貪巨武砂水，應局查驗，富貴一毫不差。《青囊序》云：江南龍來江北望，江西龍去望江東。南北相望者，火艮、水歸坤也，東西相望者，木歸乾、金歸巽也。

In the south of the Yangtze River, the positions of Wu, Ding, Wei, and Kun are paired with the positions of Zi, Gui, Chou, and Gen in the north of the Yangtze River. These eight mountain positions form a single diagram, belonging to the same hexagram. Whenever the three auspicious directions of Tanlang, Jumen, and Wuqu have hills and water, they should be verified according to the layout, which will indicate wealth and honor, and the prediction will be accurate without error. The "Preface to the Green Satchel" says, "A dragon from the south comes to look toward the north; a dragon from Jiangxi goes to look toward Jiangdong," referring precisely to this relationship of facing across the river. North and south facing each other means the fire energy belongs to Gen and the water energy belongs to Kun; east and west facing each other means the wood energy belongs to Qian and the metal energy belongs to Xun. Therefore, when determining the direction, one must look across the opposite side, not just stay at the original position.

二十四龍管三卦，莫與時話。忽然識得便通仙，代代教駢闐。

The twenty-four dragon paths on the compass are ultimately governed by three trigrams. This principle should not be casually shared with contemporary geomancers. Once one truly understands the distinctions and combinations of these three trigrams, it is equivalent to obtaining the secret teachings of the immortals. Using this knowledge to select a tomb site or establish a dwelling will ensure that descendants flourish generation after generation, with continuous prosperity and a steady stream of people coming and going.

二十四龍不出三針二父母，坎離震兌四生四旺，乾坤艮巽四生四墓，而南北東西陰陽會合之情，盡於此矣。

Twenty-four dragon paths cannot escape the scope of three needle paths and two parents. The four cardinal trigrams, Kan, Li, Zhen, and Dui, govern the four directions of birth and prosperity. The four cardinal trigrams, Qian, Kun, Gen, and Xun, govern the four directions of birth and burial. All the principles of yin and yang meeting in the north-south and east-west directions are included in this pattern.

吳公發揮曰：上古以寅卯辰列東，巳午未布南，申酉戌置西，亥子丑莫北。惟取十二支以布四方者，蓋方以象地，則法《河圖》乃東西南北之正位了。後復加乾艮坤要於四隅，取十干除戌巳為中土，以甲乙輔東辰，丙丁輔南離，庚辛輔西兌，壬癸輔北坎。蓋圓以象天，則法《洛書》而東西南北四維始定。以二十四位折為江東江西江南江北，約為三卦，合為二父母者，取五行八分從合從生從墓從類之義，寅甲卵乙辰巽巳丙，其為江東卦者，巽位東南，以木而從乎木類也，申庚酉辛戌乾亥壬，其為江西卦者，乾位西北，以金而從乎金類也。午丁未坤壬癸丑艮共為一卦者，午丁屬火，逢未坤而衰，亦從午丁而屬火；壬癸為水，逢丑艮而衰，亦從子癸而屬水也。

Wu Gong further explained that in ancient times, only the twelve earthly branches were used to mark the four cardinal directions. The branches Yin, Mao, and Chen were placed in the east, Si, Wu, and Wei in the south, Shen, You, and Xu in the west, and Zi, Chou, and Hai in the north. The twelve branches alone were used to mark the four cardinal directions because the square shape symbolizes the earth, following the principles of the River Chart. The four cardinal directions were thus established. Later, the four cardinal directions were supplemented with the trigrams Qian, Gen, Kun, and Xun, and the eight heavenly stems excluding Wu and Ji, which represent central earth, were used. The stems Jia and Yi were used to support the eastern trigram Zhen, Bing and Ding for the southern trigram Li, Geng and Xin for the western trigram Dui, and Ren and Gui for the northern trigram Kan. The circular shape symbolizes the heavens, following the principles of the Luo Book. The four cardinal directions and the four cardinal points together form the complete system. These twenty-four positions were divided into Jiangdong, Jiangxi, Jiangnan, and Jiangbei, forming three trigrams and combining into two parents. This was based on the principles of the Five Phases: like, following, generating, and resting. The eight positions of Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing belong to Jiangdong trigram because Xun is in the southeast and follows the wood class. The eight positions of Shen, Geng, You, Xin, Xu, Qian, Hai, Ren belong to Jiangxi trigram because Qian is in the northwest and follows the metal class. The positions of Wu, Ding, Wei, Kun, along with Ren, Gui, Chou, Gen form one trigram because Wu and Ding belong to fire, and when they reach Wei and Kun, they decline, so Wei and Kun are counted as fire together with Wu and Ding. The positions of Ren and Gui belong to water, and when they reach Chou and Gen, they decline, so Chou and Gen are counted as water together with Ren and Gui.

東西南北雖各殊途，然乾坤老亢，艮要不雜，震兌妙始交之初，故東西合為一父母，坎離交演，水火既濟，故南北合為一父母，凡三卦各從本生父母，收貪巨武吉星，是為大玄空。

Though the four directions—east, west, south, and north—each follow their own course, Qian and Kun represent old yang and old yin, reaching their peak without change, while Gen and Xun are pure and unmingled. Zhen and Dui are subtle in their initial meeting, so the two trigrams of east and west combine into one parent. Kan and Li interact, water and fire meet, resulting in Ji Ji, so the two trigrams of south and north combine into one parent. The three trigrams each return to their own parents, and within the primary hexagram, they gather the auspicious stars of Tengwang, Jumen, and Wugui in the directions of sand and water. This is called "Da Xuan Kong."

天卦江東掌上尋，知了值千金。

"The Heaven Trigram" belongs to the Jiangdong system, and its arrangement can be found by tracing the palace positions on the palm. Truly understanding this palm technique is worth thousands of gold.

天卦者古東卦，前兼後也。自子癸丑艮寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌乾亥壬，以地支從天干，故曰天卦，名曰挨星，五行從掌上分陰陽順逆，起生死旺墓，排九星以定水神吉凶。

The so-called "Heavenly Trigram" refers to the Eastern Trigram as described by ancient scholars, arranged in the order of "front and back combined." It proceeds as follows: Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai, Ren, in sequence. This method allows the Earthly Branches to follow the Heavenly Stems, hence it is called the Heavenly Trigram, also known as "sequential stars." The Five Phases are divided into yin and yang, moving in both clockwise and counterclockwise directions on the palm. The positions of growth, death, strength, and burial are established, and based on these, nine stars are arranged to determine the auspiciousness or inauspiciousness of the water deity.

天卦即天干，以地支從天干，水之用也，是為四經之祖。吳公曰：天卦本自東卦來，故曰江東掌上尋。

"The heavenly stem trigram" refers to the heavenly stems, with the earthly branches following the heavenly stems. It is a method used for water, and also the original method of the "Four Classics and Five Phases." Wu Gong said: The heavenly stem trigram is originally derived from the eastern trigram, so the classic text says "seek it on the palm of the eastern hand."

地畫八卦誰能會，山與水相對。

The eight trigrams drawn on the earth, how many people can truly understand? The key lies in the mutual opposition between mountain and water: mountain governs descendants, discussed in relation to the dragon; water governs wealth and official rank, discussed in relation to the direction. One is the principle, the other is the application; both are indispensable.

地卦者古西卦，後兼前也。自壬子癸丑艮寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌乾亥，以天干從地支，故曰寺卦，名曰雙冊，三合五行，亦天人能會，此五行陰陽順逆生死之訣。地卦即地支，以天干從地支，山與水相對之用也，是為三合之祖。吳公曰：上文以天卦從向論水神旺墓，此節以地卦從龍論山水生死，二卦體用相兼，故曰相對。三合之法，原是十二支盤乾甲丁屬亥卯未，內盤亥卯即外盆之乾甲丁也。若乾有一半屬戌，只後半截屬亥，則前位屬戌火，不得為木後。劉伯溫等以辛屬陰企墓神辰，壬屬陽水墓神辰等法，用外盤庶幾得之，僅用內盤，前一半不幾錯耶？

The so-called "earth trigram" is what the ancients referred to as the western trigram, arranged in the order of "after following before." It proceeds as follows: from Ren, Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai, in sequence. This method allows the heavenly stems to follow the earthly branches, hence it is called the earth trigram, also known as "double mountain." It uses the principle of triple harmony and the five phases, which is not something everyone can easily understand. Within it lies the key to the order and reversal of the five phases and yin and yang, as well as the concepts of birth and death. The earth trigram represents the path of the earthly branches, with the heavenly stems following the earthly branches. It is a method of using mountains and water in opposition, and is the original method of the triple harmony system. Wu Gong said: the previous passage discussed the water spirit's strength and burial place based on the heavenly trigram and the direction. This section, however, discusses the birth and death of mountains and water based on the dragon's body through the earth trigram. The two trigrams work together as one principle and one application, hence the classic text says "opposite." The calculation of triple harmony originally involves the twelve branches, where Qian, Jia, and Ding all belong to the same group of Hai, Mao, and Wei. The inner circle's Hai and Mao correspond to the outer circle's Qian, Jia, and Ding. If one says that the Qian position is only half belonging to Xu and the other half to Hai, then the front half should be counted as Xu fire, not the latter part of wood. The Liu Bowen school assigns Xin as yin metal with its burial place at Chen, and Ren as yang water with its burial place at Chen. Such calculations can still be understood when applied to the outer circle. However, if only the inner circle is used, would the front half not be entirely wrong?

父母陰陽仔細尋，前後相兼定。前後相兼兩路看，分定兩邊安。

The yin and yang of the parents' hexagram must be carefully examined to determine whether it is "front and combined with the back" or "back and combined with the front." First, the correct determination must be made. "Front and combined with the back" and "back and combined with the front" each form their own separate path, and must be viewed as two separate paths. Once the two paths are divided, the placement of dragon and direction, left and right, will each have their fixed positions and cannot be confused.

此一節論天地之本源。父母不同而有陰陽之異，前後相兼而有左右之分。吳公日：東西卦陰陽父母不同途，如子癸丑民寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌巽乾亥壬，前兼後為東卦，即天卦也；如壬子癸艮寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌乾亥，後兼前為西卦，即地卦也。東西二卦各分陰陽順逆之不同，而一則關於向首，一則繫乎龍家，其作用亦有兩邊之異。

This section discusses the origin of the heavenly trigrams and earthly trigrams. When the parents' trigrams differ, there is a distinction between yin and yang; when the front and back are combined differently, there is a distinction between left and right. Wu Gong said: the eastern trigrams and western trigrams differ in their yin and yang parents. For example, the sequence of Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Xun, Qian, Hai, Ren is arranged with the front preceding the back, belonging to the eastern trigram, which is the heavenly trigram. The sequence of Ren, Zi, Gui, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai is arranged with the back preceding the front, belonging to the western trigram, which is the earthly trigram. The eastern and western trigrams each have their own yin and yang in reverse order, and their uses differ: one determines the water spirit by falling on the direction, and the other determines the mountain sentiment by being attached to the dragon, so it is said that each side has its own function.

卦內八卦不出位，代代人尊貴。向水流歸一路行，到處有聲名。龍行出身無官貴，不用勞心力。只把天醫福德裝，未解見榮光。

The eight mountain positions within the primary hexagram should not exceed the boundaries of the primary hexagram; dragons, direction, and water should all remain within these limits, ensuring that descendants will attain prestige in successive generations. If the incoming and outgoing waters converge along the same path of the hexagram, it indicates widespread fame. If the dragon's body does not originally carry the energy of officialdom and prestige, there is no need to waste effort trying to force it. As for current geomancers who only use the small year cycle to flip the hexagram, creating the two auspicious positions of 'Heavenly Doctor' and 'Fortune Virtue' in pursuit of fame, this is an incorrect method of interpreting the great hexagram, and ultimately will not lead to honor and success.

前言二十四龍中是八龍管三卦，三八二十四也。此則備方三分山向。若水自宮旺來朝，流歸本卦父母而行，則富貴聲名顯揚天下。如無本分官旺砂水應局，則不必勞心以求宮貴。世俗以小流年翻卦，尋貪為生氣，巨為天醫，武為福德，以要官貴，豈能見榮顯哉！誤矣。

Before, it was explained that among the twenty-four dragons, every eight form one hexagram, making a total of twenty-four positions. Here, we elaborate on how the three hexagrams are determined for the mountain and direction. If the incoming water comes from the officialdom and prosperity directions of the primary hexagram and flows finally to the parents' direction of the same hexagram, it indicates great wealth and fame spreading throughout the world. If within the main area there is no corresponding terrain and water from the officialdom and prosperity directions, there is no need to trouble oneself in seeking official positions and prestige. The common people only use the small year cycle method of hexagram transformation, taking the green wolf as life qi, the great gate as heavenly doctor, and the military virtue as fortune virtue, relying on this to seek officialdom and prestige. How can they ever achieve honor and distinction? This is wrong.

金木水火陰陽左右，急在八神之內，則向水歸一路矣。

Metal, Wood, Water, and Fire each have their own yin and yang, and each has left and right rotation. The key is to confine them within the eight mountain positions of the primary hexagram; as long as they do not go beyond the scope of the eight spirits, the flowing water will naturally converge in the same direction, and the overall pattern will be complete.

倒排父母蔭龍位，山向同流水。十二陰陽一路排，總是卦中來。

Arrange the parents hexagram in reverse order to indicate the position where the dragon body resides. The mountain, direction, and incoming and outgoing waters should all converge on the same path. The twelve yin and yang mountain positions are arranged in a sequence, and no matter how they change, they cannot go beyond the scope of the primary hexagram.

前言天卦地卦，此則備言龍向，共一父母合向卦，水朝流歸龍卦為倒排父母。金在西而生於巳，墓於辰，水在東而生於亥，墓於戌，東北水火無不皆然。此則倒排蔭龍之說也。吳公曰：二十四位陰陽各闐，天卦從陽轉，地卦從陰旋。天卦從陽轉者，分十二陽位順推五行，地卦從陰旋者，分十二陰位逆排九星，其吉凶不出天地二卦之中。

Previously, the text discussed the heavenly trigram and the earthly trigram separately. Here, it combines them to elaborate on the dragon and the direction: the dragon and the direction originate from the same parent, and they harmonize with each other. After the water flows in and converges, it flows back to the trigram position of the dragon, which is called "reversing the parents." For a metal formation located in the west, its growth is in Si and its burial is in Chen; for a water formation located in the east, its growth is in Hai and its burial is in Xu. All water and fire formations in the east and north follow the same principle. This is referred to as the method of reversing to benefit the dragon. Wu Gong said: the twenty-four directions are divided into yin and yang. The heavenly trigram follows yang and turns, while the earthly trigram follows yin and rotates. The heavenly trigram following yang means pushing the five elements in the order of the twelve yang positions. The earthly trigram following yin means reversing the nine stars in the order of the twelve yin positions. The method of determining fortune and misfortune is always within the scope of the heavenly and earthly trigrams.

關於關地定雌雄，富貴此中逢，翻天倒地對不同，秘密在玄空。

The two gates of Heaven and Earth are used to determine the Yin and Yang arrangements, and the destiny of wealth and honor lies here. By reversing Heaven and Earth and placing them opposite to each other, the result is entirely different from the usual arrangement. The secret lies entirely in the term "Xuankong."

承上關天關地者，即左關右關、陰陽二局也。陽從左旋順行為雄，陰從右轉逆行為雌。以地卦倒加天卦隨流神陰陽順逆起九星為翻天倒地，此玄中更玄，空中又空，名玄空八卦。至若丙丁乙酉屬[闕]之類，名玄空小五行，先師以之究小路，為收山出殺之用。關天關地者，辰戌丑未也；翻天倒地者，陰陽生[闕]也。餘介石曰世人誤以玄空小五行加向上論水神生死，何水土獨占十二向生死，豈可一例而推之哉？其如未知先師玄玄之妙用何也？李濱湖曰：丙丁乙酉原屬火等語，乃玄空五行，此古人步水論生克、量山論雙金之法也。楊公云用此步水與量山，言足徵矣。今人未得其旨，設為水法，遂執四火向生於寅，四金向生於巳，四水向生吞疹，四土八水共十二向，俱生於申。

The concept of "governing heaven and earth" refers to the left and right gates, the two yin and yang patterns. Yang energy moves in a clockwise direction and is considered strong, while yin energy moves counterclockwise and is considered weak. By placing the earth trigram upside down over the heaven trigram, and using the nine stars according to the flow of water's yin and yang, this method is called "flipping heaven and reversing earth." This is a highly profound and abstract technique, known as "Xuan Kong Ba Gu." As for the classification of Bing, Ding, Yi, and You into specific Five Phases, this is called "Xuan Kong Xiao Wu Xing." Elders used this method to examine detailed paths, for controlling the mountain and eliminating harmful influences. The term "governing heaven and earth" refers to the four burial stars: Chen, Xu, Chou, and Wei. "Flipping heaven and reversing earth" refers to the reversal of the order of yin and yang generation. Yu Jie Shi said: people mistakenly apply the Xuan Kong Xiao Wu Xing to the directions to determine the life and death of water spirits. Why do water and earth alone occupy twelve directions for life and death? How can they be treated as a single case? This shows they do not understand the profound and subtle use of the elders. Li Binhu said: the classification of Bing, Ding, Yi, and You as belonging to the fire element is part of the Xuan Kong Wu Xing, which is the method used by ancients to step on water and examine its generation and overcoming, and to measure mountains and examine the dual metal. Master Yang mentioned using it for stepping on water and measuring mountains, which serves as evidence. Modern people fail to grasp the essential meaning and instead establish it as a system of water methods, thus rigidly believing that the long life of the four fire directions is in Yin, the long life of the four metal directions is in Si, and the long life of the four water directions and the four earth directions, totaling twelve directions, is all in Shen.

羅經二十四字，水土已去一半矣，法果驗乎？不驗乎可想見矣。蓋水法當以雙山連珠為的，其法員神不滯，位位有長生，山山有玄竅，彼此不相假借，其法玄之又玄，必口傳始得真訣，非聰明才辨之士可臆度也。

The compass has a total of twenty-four characters, with water and earth accounting for half of them. How effective is such a method? Its ineffectiveness is evident. The method of water should be based on "double mountains in succession": this system is circular and unobstructed, allowing growth at every position, and each mountain has its own hidden passage, without mutual borrowing. It is profound and mysterious, and can only be obtained through oral transmission and inner understanding, not through cleverness or argumentation.

三陽水口盡源流，富貴永無休。三陽六秀二神當，立見入朝堂。

Water in the three yang directions flows from the water mouth upstream to the source and belongs to the main hexagram, indicating long-lasting wealth and prosperity. If the water of the three yang is also in the position of the six excellent directions, and the beginning and end do not go beyond the range of the two deities of the main hexagram, then the descendants will soon hold official positions in the court.

以下十八句，以水中小貴格言之。三陽者，貪巨武也，六秀者，艮丙巽辛兌丁也，二神者，凡一卦首尾二神也。言三陽水朝流歸墓地，收盡源頭水，富貴萬代無休。若三陽水符六秀之位，入局不出本卦二神之外，立見居於廟廊之上。

The following eighteen sentences all refer to small prosperity patterns observed in water. "Three Yang" refers to the three auspicious stars: Tanlang, Jumen, and Wugui. "Six秀" refers to the six directions: Gen, Bing, Xun, Xin, Dui, and Ding. "Two Spirits" refer to the two mountain positions at the beginning and end of a hexagram. When the water from the Three Yang directions flows into the area and then returns to the storage, it collects the source water completely, indicating prosperity that lasts for generations. If the water from the Three Yang is exactly aligned with the Six秀 positions, entering the layout without exceeding the two Spirits at the beginning and end of the primary hexagram, immediate success is seen with descendants holding high official positions.

水到玉街官便至，神童狀元出。印授若然居水口，玉御近臺輔。

When water flows to the 'Jade Street' direction, official luck follows, indicating the emergence of a prodigy or a top-ranking scholar. If the 'Imperial Seal' star precisely falls on the water mouth, it signifies high favor from the emperor, leading to a high-ranking position in the court.

韓艮巽一名玉街，一名御街。上二句言水中玉街，謂玉街水自官旺方來朝，主出神童狀元。下二句言水出玉街，謂玉街水自四墓方位流出，主爵位臺鼎。

The trigrams Qian, Gen, and Xun are also known as "Yu Jie" and "Yu Jie." The first two lines refer to the water of Yu Jie in the water, meaning that the water of Yu Jie flows from the directions of Lin Guan and Di Wang, indicating the emergence of prodigies and top scholars. The last two lines refer to water leaving Yu Jie, meaning that the water of Yu Jie flows out from the four墓 directions of Chen, Xu, Chou, and Wei, indicating high official rank up to the level of the imperial court.

喀喀鼓角隨流水，豔豔紅妝貴。

Grains of sand shaped like drums and horns are arranged along the water flow, while grains of sand shaped like red makeup are vivid and striking. Both complement each other and indicate auspicious signs of high status.

山家大五行長生前一位為鼓角，後二位為紅妝，有水朝砂秀，主出顯官。承上玉街水外又有此水，以起下文。

According to the great Five Phases calculation of mountain families, the position before the Long Life position is called "Gu Jiao," and the two positions after are called "Hong Zhuang." If water flows towards these two positions and if fine soil protrudes, it indicates the emergence of prominent officials. This follows up on the previous discussion about the Jade Street water: outside the Jade Street there is another stream of water, used to introduce the following discussion on the Three Heavens and Six Foundations.

上按三才並六建，排定陰陽算。下按玉葷捍門流，龍去要回頭。

The upper layer is arranged according to the 'Three Categories' and 'Six Foundations', determining the positions of yin and yang; the lower layer is examined according to the 'Jade Carriage' and 'Gate Defender' water paths to see their direction. If the dragon energy leaves the primary hexagram, the water must turn back and flow around to return to the parents of the primary hexagram to be considered good.

三才即三陽，今見習期武也。六建，天地人財鬼祿也。玉輦五行逆行，衰位也。癸艮乙木衰位，乙巽丁火衰位，丁坤辛金衰位，辛乾癸水衰位。一名捍門水，宜澤於衰方，故曰下按。一日子寅辰乾丙乙子為捍門，寅為旗鼓，辰為華表，乾為印緩，丙為玉街，乙為玉輦，曰六建。此名六宿，非六建也。龍去回頭者，言水流或出卦外，必回頭歸本卦父母為美。

"The three heavens" refer to the three yang, namely Tanlang, Jumen, and Wuqu. "Six constructions" refer to Tianjian (heavenly construction), Di Jian (earthly construction), Renjian (human construction), Caijian (wealth construction), Guijian (ghost construction), and Lujian (fortune construction). "Yu Lian" is the declining position reached by the five phases in reverse order: for the wood phase, the declining position is in the area of Gui, Gen, and Yi; for the fire phase, it is in the area of Yi, Xun, and Ding; for the metal phase, it is in the area of Ding, Kun, and Xin; and for the water phase, it is in the area of Xin, Qian, and Gui. This kind of water is also called "Hamen water," which is suitable to be stored in the declining position, so the classic text refers to it as "xia pan." Another view states that among the six positions of Zi, Yin, Chen, Qian, Bing, and Yi, Zi is Hanmen, Yin is Qigǔ, Chen is Huabiao, Qian is Yinshou, Bing is Yujie, and Yi is Yu Lian, collectively known as the six constructions. In reality, this group should be called "six hosts," not six constructions. The saying "the dragon should return to its origin" means that even if the water flows out of the primary hexagram, it must return to the parents' direction of the primary hexagram to form a good pattern."

吳公曰：五行以長生為天建，乃陰陽化育之氣；沐冠為地建，乃陰陽脫授之氣；陸官為人建，乃陰陽中和之氣；帝旺為財建，乃陰陽勱極之氣；死墓絕為鬼建，乃陰陽凝結之氣；胎養為祿建，乃陰陽剝復之極之氣。故來宜自祿天人建來朝，流財鬼入墓，繞本卦父母，方合全格。

Wu Gong said: The Five Phases take the Longsheng position as "Tian Jian," which is the vital energy of yin and yang generating and nurturing; the Muyu and Guandai positions are "Di Jian," which is the vital energy of yin and yang shedding their forms and receiving their shapes; the Lin Guan position is "Ren Jian," which is the harmonious energy of yin and yang; the Dìwang position is "Cai Jian," which is the energy of yin and yang reaching their peak; the Si, Mu, and Jue positions are "Gui Jian," which is the condensed energy of yin and yang; the Tai and Yang positions are "Lu Jian," which is the energy of yin and yang overcoming exhaustion and renewing. Therefore, incoming water should come from the Lu Jian, Tian Jian, and Ren Jian directions to flow into the Cai Jian and Gui Jian directions, then flow into the Mu ku and circle around the primary hexagram's parents, which is in accordance with the complete pattern.

六建卦明號六龍，名姓達天聰。正山正向流支上，寡夭遭刑杖。

The six establishment positions are clearly divided among the trigrams, collectively known as the 'Six Dragons'; water paths follow this arrangement, leading to the attainment of a distinguished name before the emperor. If the mountain is aligned with the correct deity and the direction is also correct, and the water flows into the proper earthly branch position, it will bring about the calamities of widowhood, early death, and corporal punishment.

此承上文水上排龍由天人建來朝，流財鬼入墓，主姓名達於天朝。若正神龍作正支向，見正神水，必主刑獄寡夭之禍。

This sentence continues from the previous text: water arranged in a dragon pattern, allowing water to flow naturally from the heavenly and human-made directions into the area, sending the water of wealth and ghosts into the storage, indicating that the name reaches the imperial court. If the dragon of the correct deity is used to align with the proper direction of the earthly branch, and the water coming from the correct deity's direction is also present, it will surely lead to calamities such as legal troubles, widowhood, and early death.

向若回山是父母，水流回向首。水若上山父母同，定見出三公。

The upward flow of energy, if it looks back to its original mountain and shares the same parents, will cause the water to flow around and return to the source. If the water flows against the mountain and still shares the same hexagram as its parents, it will certainly indicate a high status of a minister of the highest rank.

此以四經天卦言。臺亥龍作丙向回山，東西共一父母也。見丁水去合墓庫為水流回向，若見巽丙水來合陰水局，流戌乾歸庫，繞本父母，曰上山，亦同父母，主出三公之貴，發福綿遠。

This passage discusses the theory of the four classics of the heavens. Taking the dragon line from乾 and亥 and facing towards丙, the water from the direction returns to the main mountain, with the eastern and western trigrams both originating from the same parents. If water from the direction of丁 flows away and merges with the storage, it is called 'water flowing back towards the source'; if water from the directions of巽 and丙 flows in to form a yin water pattern, and then flows to the directions of戌 and乾 to reach the storage, circling back around the parents of the main hexagram, it is called 'mountain returning', which also aligns with the same parents, indicating the emergence of high officials and long-lasting blessings.

共路兩神為夫婦，認取真神路。仙人秘密定陰陽，使是正龍岡。

Two mountain positions traveling along the same path are paired as husband and wife; one must identify which one is truly the path taken by the divine spirit. Once the secret method of determining yin and yang, passed down by the immortal sages, is applied, the position established will be the genuine main ridge hill.

此以三合地卦言。雙山三合五行以支為陽為夫，以干為陰為婦，干支同行，夫婦共路，如壬子坤申乙辰為水神，即夫婦共路。吳公曰：雙山幹從支神分五行者，乃陰從陽、婦從夫之義，但以正神為主，如寅午戌陽炎神，艮丙辛陰炎神隨之，申子辰陽水神，坤壬乙陰水神隨之，亥卯未陽木神，乾甲子陰木神隨之也。

This passage discusses the Triple Harmony in the context of the Earthly Branches. In the method of dual mountains and Triple Harmony, the Earthly Branches are considered yang and represent the husband, while the Heavenly Stems are considered yin and represent the wife. When a Heavenly Stem and an Earthly Branch share the same position, husband and wife walk together on the same path. For example, Renzi, Kunshen, and Yichen all belong to the water element, indicating that husband and wife are on the same path. Wu Gong said: the method of dual mountains allows the Heavenly Stems to follow the Earthly Branches in determining the Five Phases, based on the principle that yin follows yang and wife follows husband. However, the main focus is on the correct deities. Yin and yang fire elements: Yinwu Xu (寅午戌) are the yang fire deities, and the Yin fire deities, which include Gen, Bing, and Xin, follow them. Yin and yang water elements: Shenzi Chen (申子辰) are the yang water deities, and the Yin water deities, which include Kun, Ren, and Yi, follow them. Yin and yang wood elements: Hai Mao Wei (亥卯未) are the yang wood deities, and the Yin wood deities, which include Qian, Jia, and Ding, follow them.

陰陽二字看零正，坐向須知病。若電正神正位裝，發水入零堂。零堂正向須知好，認取來山腦。水上排龍點位裝，積粟萬餘倉。

Yin and yang, when applied practically, are divided into 'zero spirits' and 'correct spirits'. If the sitting mountain and the direction of the building cannot distinguish between zero and correct spirits, it becomes a problem. The correct spirit should be placed in its correct position, and the water should be directed to the zero spirit direction. When the water in the zero spirit direction matches the correct direction, the layout is considered good. It is also necessary to recognize the Five Phases of the initial segment of the mountain's approach. When arranging water according to the dragon's position, it leads to a prosperous accumulation of grain and wealth.

此又以雙山三合言，陰陽十二支正神屬陽，八干四維零神屬陰，立向不可不知。支神不可作正向，必發水入於干神。干神可正向，必發水入於干神。干神可正向，亦要審來龍是何五行入首以消納之。吳公曰：朱雀源於生氣，派於未盛朝於大旺，澤於將衰，流於休謝，即水上排龍位也。

This passage continues the discussion of dual mountains and triple harmony: the twelve earthly branches belong to the main deities and are yang in nature, while the eight heavenly stems and four directions belong to the auxiliary deities and are yin in nature. Those establishing the direction should be aware of this. The positions of the earthly branches cannot be used as the main direction; if they are used, water must be directed towards the heavenly stem position. The positions of the heavenly stems can be used as the main direction, but it is also necessary to clearly determine the five elements of the coming dragon and its initial point, so as to properly receive and discharge the qi. Wu Gong said: the water from the Vermilion Bird direction originates from the position of life qi, branches out where the qi is not yet strong, converges where the qi is most vigorous, accumulates where the qi is about to decline, and flows away where the qi has declined. This is the position of "water dragon arrangement."

正神百步始成龍，水短便遞凶。零神不問長何短，吉凶不同斷。

The water in the main direction should flow for a full hundred steps to form a dragon, and a short water path will instead bring misfortune. For the auxiliary direction, the length of the water does not matter; the determination of fortune and misfortune should follow a different set of criteria, and cannot be discussed in the same way as the main direction.

言正神行水合官旺，源流遠大，主大貴顯。在田澗必百步之遠始吉，短則帶煞。零神行水則不拘源流遠近，惟以五行生旺休墓論吉凶。若折水自正神出者，必招橫禍，不可不慎。正神上冊，零神下水，山上龍神不下水，水底龍神不上山，而此言正神行水吉，恐百步成龍還自山言，非水也，姑存之。

The correct direction for water flow, if it aligns with the Officialdom or Prosperity positions, indicates a long and continuous source, leading to great wealth and prominence. In fields or streams, the water must flow at least a hundred paces to be considered auspicious; if it is shorter, it brings ill fortune. For the secondary direction of water flow, there is no strict requirement regarding the distance of the source, only the judgment based on the Five Phases' generation, prosperity, rest, and burial. If water is discharged from the correct direction, it will certainly bring sudden misfortune, so one must be cautious. Originally, the rule was that the main direction should ascend the mountain and the secondary direction should descend the water; mountain dragons do not descend into water, and water dragons do not ascend the mountain. However, here it says that the correct direction flowing water is auspicious, perhaps the phrase 'a hundred paces to form a dragon' still refers to the mountain rather than the water. Therefore, both interpretations can be considered.

父母排來到子媳，須去認生克。水上排龍照位卦，兄弟更子孫。

By arranging the parents' hexagram to the position of children, one must distinguish between the generating and overcoming relationships. When arranging dragons on water, refer to the hexagram positions to determine which belongs to brothers and which belongs to descendants, so that the fortune and misfortune of each family can be clearly identified.

此以四經折水，言乾金為父，坤木為母，艮水為兄弟，巽炎不子媳，須認五行論生克，排水路公位以分禍福。水上二句則自艮水至巽火言。吳公曰：折水宜乾卦，生山則吉，克山則凶。

This passage discusses the method of four meridians and water flow: Qian belongs to metal as the father, Kun belongs to wood as the mother, Gen belongs to water as the brothers, and Xun belongs to fire as the children. One must distinguish the generating and overcoming relationships according to the Five Phases, and arrange the positions of the main line according to the water flow, thereby determining the fortune and misfortune of each branch. The phrase "water flow along the dragon" refers to the transition from the water of Gen to the fire of Xun. Wu said: when bending the water, one should take the trigrams of the heavenly stems. Water that generates the mountain is auspicious, while water that overcomes the mountain is inauspicious.

二十四山分兩路，認取五行主。龍中交戰水中裝，便是正龍傷腦。前面若無凶交破，莫斷為凶禍。凶星看在何公頭，仔細認蹤由。

The twenty-four mountains are divided into yin and yang paths, and one must first determine which of the five phases is dominant. The dragon has already shown a conflict among the five phases, and the water also carries the same conflicting energy, which indicates a defeat for the main dragon. If there are no凶 stars breaking the bright hall in front, it should not be judged as a calamity. One must carefully trace the origin of the凶 star to determine which family's public position it falls on.

此又以天地玄空三卦交流，而公位則專以天卦四經為主，言二十四位分陰陽順逆以別吉凶，必究天地玄空三卦是何五行主之，以定禍福。於中又‘已正神水路互相交戰，前面無凶交破者，謂如水路不值祿破謙文凶位，不可逮作凶斷，如在凶位交戰，看值何公位，若在子寅辰宮，禍擴長子。吳公曰：子午卯酉辰戌丑未八路相見交互，定主刑傷。子午見辰戌損男人，卯酉見丑未損陰人。卯酉見辰戌為陰陽不交，主公訟上口之災，寅中巳亥四水與子午卯酉戰，悉主刑傷。

This passage discusses the interaction between the heavenly trigrams, earthly trigrams, and the three trigrams of Xuan Kong, and the determination of auspicious positions is mainly based on the heavenly trigrams. The twenty-four directions are divided into yin and yang, and their order is used to distinguish between good and bad fortune. It is necessary to trace which of the five phases is dominant in the heavenly, earthly, and Xuan Kong trigrams in order to determine fortune and misfortune. It also mentions the conflict between the water paths in the direction of the main god. The phrase "no evil water path intersects in front" means that if the water path does not fall on the positions of禄存, 破军, 廉贞, or 文曲, which are considered凶 stars, it cannot be judged as bad fortune. If the water path conflicts in a凶 position, it should be checked which family's public position it falls on, for example, if it falls in the Zi, Yin, or Chen palace, misfortune will affect the eldest son. Wu Gong said that the eight paths of Zi, Wu, Mao, You, Chen, Xu, Chou, and Wei intersect and cross each other, which will inevitably lead to injuries. If Zi and Wu meet Chen and Xu, male children will be harmed; if Mao and You meet Chou and Wei, women will be harmed; if Mao and You meet Chen and Xu, it indicates an imbalance between yin and yang, leading to legal troubles and disputes. The water paths from the four directions of Yin, Shen, Si, and Hai, when they clash with the paths of Zi, Wu, Mao, and You, will also lead to injuries.

先定來山後定向，聯珠不相放。須知細覓五行蹤，富貴結全龍。

First determine the main mountain at the head of the dragon, then establish the direction faced. These two should be connected smoothly, like linked pearls, without interruption. It is also necessary to carefully trace the movement of the Five Phases. The dragon, direction, and water must all harmonize, so that wealth and honor can be formed along the entire dragon line.

此論雙山三合立向，如亥乾龍立甲卯丁未向，庚酉龍立巽巳癸丑向，名聯珠三合，必須審龍向二家，五行合生官旺，砂水應局歸庫，則知富貴結於全局矣。

This passage explains the method of establishing orientation based on double mountains and triple harmony. For example, if the dragon line comes from亥乾, the direction should be set to甲卯 or Dingwei; if the dragon line comes from庚酉, the direction should be set to巽巳 or Guichou, which is called "linked pearl triple harmony." It is necessary to clearly examine both the dragon line and the direction, ensuring that the five elements align with growth, officialdom, and prosperity. The terrain and water should form a complete pattern and converge into the storage position, thus determining the wealth and status of the entire layout.

五行若然翻值向，百年子孫旺。陰陽配合亦同論，富貴此中尋。

If the Five Phases arrangement exactly points to the prosperous and flourishing position facing upwards, there will be flourishing descendants within a hundred years. Yin and Yang complementing each other appropriately follows the same principle, and wealth and honor are found in this.

吳公曰：以龍家五行翻值生官旺位，立向不拘方位陰陽純疵，只要流神合度，則生方旺人丁，官旺主富貴。若五行陰陽配合，立向亦不拘淨陰淨死套。餘介石曰：古人以陰巽龍並壬曏者取辛金配壬水，日配亥龍，作寅曏者取寅與亥合曰合。賴公云：胎灑養生官旺墓，不須更論陰陽疵者是也。

Wu Gong said: According to the Five Phases of the Dragon School, when the direction is determined based on the positions of Growth, Officialdom, and Prosperity, there is no need to strictly adhere to whether the yin and yang are pure. As long as the water flow is appropriate, the Growth direction will promote population growth, the Officialdom and Prosperity directions will bring wealth and honor. If the yin and yang are naturally compatible, the direction does not need to strictly follow the pure yin and pure yang approach. Yu Jie Shi said: Ancients used a Yin Xun Dragon with a Ren direction, taking the combination of Xin metal and Ren water; they used a亥 Dragon with a寅 direction, taking the compatibility between寅 and亥. Lai Gong said, "Tomb, Bathing, Nurturing, Growth, Officialdom, Prosperity, and Burial, there is no need to further discuss the purity of yin and yang," which explains exactly this principle.

東西父母三般卦，筆值千金價。二十四路出高官，排紫入長安。父母不是未為好，無官只富豪。

The trigrams of East and West combine to form three trigrams, and these lines of mnemonic are worth more than a thousand pieces of gold. If all twenty-four dragon paths align with this, it indicates the emergence of high officials, wearing purple robes and entering the capital of Chang'an. However, if the parents' paths do not match properly, the overall structure is not good, and at most, it results in becoming a wealthy merchant, but not achieving official status or noble rank.

此又以三般卦結之。挨星卦、玄空卦俱有三般卦，東西二卦共一父母，南北二卦共一父母。若二十四山合本分官旺水潮，流繞本父召’者，主世居尊爵，衣紫長安。若無本身官眨水潮，則父母不是，主富而不貴，縱六秀砂水應局，不過一二代官員而已。吳公曰：坎離震兌四卦夫婦配合，互相立向，不論納甲明陽方位，但合本父母，武曲水朝歸庫，主富貴。若三吉六秀水自外卦來去，不過暫時官貴，不能世享。故三合催官挨星救貧合此者，富貴全且悠久。

This passage concludes with the concept of the three trigrams. Both the star compass and the Xuan Kong trigrams include the three trigrams: the eastern and western trigrams share the same parent trigram, and the northern and southern trigrams also share the same parent trigram. If the twenty-four mountains all align with their respective officialdom and prosperity directions, and the water flows around the parent trigram of the hexagram and then flows away, it indicates that the family will hold high official positions and enjoy prestige in the capital. If the officialdom and prosperity directions do not have incoming water, then the parent trigram is not properly matched, resulting in wealth but not high status; even if the six excellent directions have sand and water that form a complete pattern, it may only produce one or two generations of officials. Wu Gong said: the trigrams Kan, Li, Zhen, and Dui form a harmonious couple, and can be used to determine the direction, regardless of the stem assignments of the yin and yang positions. As long as they align with the parent trigram of the primary hexagram and have water flowing from the Wu Qu direction to the reservoir, it indicates wealth and honor. If the three beneficial and six excellent waters come from the outer trigram and then flow away from the outer trigram, it only brings temporary official status and honor, not lasting generations. Therefore, if the methods of Sanhe催官 (three harmonies to promote officialdom) and Aixing救贫 (star compass to relieve poverty) align with these principles, wealth and honor will be both complete and enduring.

父母排來看左右，向首分休咎。雙山雙風吹草動水零神，富貴永無貧。若遇正神須敗絕，五行當分別。隔向一神仲子當，千萬細推詳。

After the parents' hexagram is determined, one should examine both the left and right sides. The judgment of fortune and misfortune depends on the main direction. If the water flows from the zero spirit direction, it indicates long-term wealth and prosperity without poverty. However, if the water is in the main spirit direction, it leads to decline and extinction. The influence of the five phases' generation and overcoming should also be considered in terms of their relative strength. The direction opposite to the main direction should be assigned to the middle son, and this must be carefully examined.

五行父母分左右陰陽順逆，然必向家。以天卦定水神休各，立向須要干支兼作，而發水必自干神，主富貴綿遠。若立正支向折水正神，主敗絕退落。亦必以五行較論禍福輕重，若係向家死絕之宮，其禍必重，在官旺之位，誰不利於初年。以公位論之，見午申戌官，禍及仲子。其曰隔向者，自一龍隔二龍言也。吳公日：大抵支神行水多帶殺。若自三吉之位來，長合水路玄空收山出殺，符山家大五行生入克出，龍神雄偉，主大富貴。若龍弱帶殺，大不利於初年，更逢水路交戰，吉凶不可不慎。

The Five Phases parents are divided into left and right, distinguishing yin and yang and their directions. However, in the end, everything comes down to the main direction. Using the Heaven Trigram to determine the water spirit's fortune and misfortune, the main direction should take both the heavenly stem and earthly branch into account. The water must flow in the direction of the heavenly stem, which brings about long-lasting wealth and prosperity. If the main direction is set according to the earthly branch and the water is directed towards the main spirit direction, it will lead to failure, decline, and loss. One should also compare the severity of fortune and misfortune according to the Five Phases. If the direction falls in the dead or absolute decline palace, misfortune will be severe. If it falls in the Officialdom or Prosperity palace, the first few years will not be perceived as unfavorable. In terms of the official position, if the direction falls in the Wu, Shen, or Xu palace, misfortune will affect the middle son.the so-called「隔向」 refers to the direction from the first dragon to the second dragon. Wu Gong said: generally, the directions of the earthly branches often carry a sharp and harmful energy. If the water comes from the three auspicious directions, the path is long and conforms to the water route of the Xuan Kong system, which collects the mountains and eliminates harmful energies, and also conforms to the Five Phases of the mountain family, with a strong dragon spirit, it will bring great wealth and prosperity. If the dragon body is weak and carries harmful energy, the first few years will be extremely unfavorable, and if the water route is in conflict, one must be very cautious about the fortune and misfortune.

若行官位看順逆，接得方廳特。宮位若來見逆龍，男女失其蹤。

If water flows in the position of the primary hexagram, it should be determined whether it flows in the right or wrong direction. If it receives the vital and prosperous energy, the structure will be outstanding. If the water coming from the position meets an inverse dragon, yin and yang cannot interact, and the male and female elements will lose their proper pairing.

水流本卦曰行宮位，須看五行陰陽須逆，接得生官旺，砂水應局，方廳特而速發富貴。吳公曰：水出本卦宮位，又與五行水路生旺相反逆，乃陰陽不交，男女失配，雖龍真穴正，必不能發福。

The flowing water remains within the primary hexagram, called "Xing Gong Wei," and one must examine whether the five phases and yin and yang are in order or reversed. If it connects with the energies of growth, officialdom, and prosperity, and if the sand and water correspond to the layout, then the pattern becomes distinctive and wealth and honor will come quickly. Wu Gong said: If the water flows out of the primary hexagram's position and goes against the order of generation and prosperity in the water pathways of the five phases, this is a case of yin and yang not meeting and male and female not being properly matched. Even if the dragon is true and the site is correct, it will certainly not bring about good fortune.

更看父母下三吉，三般卦第一。

Now look further down at the three auspicious positions of the parents' hexagram: the Greedy Wolf, the Great Gate, and the Martial Curve. Among all the schools of thought, the three hexagrams of East, West, North, and South remain the primary principle.

言五行父母要合貪巨武三吉之砂水，又看東西南北三卦父母方為第一。其日下者，以在父母之下也。

The Five Phases parents should harmonize with the three auspicious directions of Tanlang, Jumen, and Wuqu, and also check whether the parents of the East, West, South, and North trigrams are in harmony. Only then can it be considered the first class. It is called 'Xia' because the three auspicious positions are placed below the parents.

二十四山起八宮，食巨武輔雄。四邊盡是逃亡穴，下後令人絕。

On the twenty-four mountains, eight palaces and nine stars are established. Only the four stars, Greedy Wolf, Great Gate, Martial Curve, and Assistant Minister, are most vigorous and suitable for use. The remaining positions around the four are all escape and failure positions, which, when buried, will cause the descendants to become extinct.

此以小游年引起挨星，二十四龍各隨五行起，貪、巨、祿、文、康、武、破、輔之星，惟星、巨、武、輔四星最吉，外皆逃亡敗絕之位。亦如小游年八宮惟貪、巨武、輔穴可下，其餘四邊俱逃亡敗絕，不可下矣。其法雖有顛倒乾坤逆順陰陽之不同，而，急不若本分官旺水朝臨庫，得傳生本分父母為真龍之應。

Here, using the method of turning the hexagrams from the small year cycle, the concept of sequential stars is introduced: each of the twenty-four dragon directions generates the eight stars—Tanan, Juming, Luchun, Wenqu, Lianzhen, Wujue, Pojun, and Fubì—based on their own Five Phases. Among these, only Tanan, Juming, Wujue, and Fubì are most auspicious, while the others are considered places of escape and decline. This is similar to the method of the eight palaces in the small year cycle, where only the four palaces of Tanan, Juming, Wujue, and Fubì are suitable for a site, and the other four surrounding directions are considered escape and decline areas, not to be lightly chosen. Although this method may involve various reversals of heaven and earth and reversals of yin and yang, it is ultimately inferior to the case where water flows from the official and prosperous direction, converges towards the site, reaches the storage area, and receives the life qi transmitted to the original parents. That is the true manifestation of a true dragon.

惟有挨星不最貴，洩漏天機秘。天機若然安在內，家活常富貴。天機若然安在外，家活漸退敗。五星配出九星名，天下任橫行。

Among all methods, the method of sequential stars is the most valuable; explaining it is like revealing heavenly secrets. If the heavenly secret is placed within the primary hexagram, the family's livelihood will always remain prosperous and wealthy; if the heavenly secret is placed outside the primary hexagram, the family's livelihood will gradually decline. By matching the five elements of gold, wood, water, fire, and earth with the nine stars of Tanlang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, and Fubì, one can apply this method anywhere in the world.

此明挨星雖貴，亦以三合五行為本，若天機在三合之外，亦不足貴。

Here it points out that although the star sequence is valuable, it still relies on the Triple Harmony and the Five Phases as its foundation; if the Heaven's Mechanism falls outside the Triple Harmony, it is not considered valuable.

挨星之法，即天卦也。若安五行之機於卦內，則立主富貴；若安五行之機於卦外，則漸至退敗。苟能明五行生旺墓絕之理，配合九星貪、武、破、祿之位，以別水神休咎，斯四海任邀遊矣。

The method of star sequence is based on the heavenly trigram. If the pivot of the Five Phases is placed within the trigram, it immediately brings about wealth and honor; if placed outside the trigram, it gradually leads to decline. As long as one understands the principles of the Five Phases' growth, prosperity, burial, and decline, and combines them with the positions of the nine stars—namely, the Star of Greed, the Star of Martial Valor, the Star of Destruction, and the Star of Accumulation—it is possible to discern the fortune or misfortune of the water deity. With this knowledge, one can travel throughout the world and freely utilize it.

幹維乾艮巽坤壬，陽順星辰輪。支神坎震離兌癸，陰卦逆行取。分定陰陽歸兩路，順逆推排去。知生知死亦知貧，留取教兒孫。

Heavenly Stems and the four directions proceed in sequence, selecting Qian, Gen, Xun, Kun, and adding Ren, which belongs to yang. The stars follow in order. For the Earthly Branches, selecting Kan, Zhen, Li, Dui, and adding Gui, which belongs to yin, the hexagram energies are pushed backward. Once yin and yang are divided into two paths, each proceeds according to its own order. From this one can know birth and death, poverty and status. This set of rules is worth passing down to future generations.

乾坤艮巽即寅申巳亥，幫用一壬字，陽生處也。坎離震兌即子午卯酉，幫用一癸字，陰生處也。知死知生則陰陽兩路矣。挨星以乾坤艮巽從陽干順推五行，以震離坎兌從陰干逆排九星，故有陰陽順逆兩路之分，苟能明此訣，則生死富貴貧賤皆可以預知，故云留取教兒孫。

The four trigrams Qian, Kun, Gen, and Xun correspond to the four birth positions of Yin, Shen, Si, and Hai. Adding the character Ren, it represents the place where yang energy is generated. The four trigrams Zhen, Li, Kan, and Dui correspond to the four strong positions of Zi, Wu, Mao, and You. Adding the character Gui, it represents the place where yin energy is generated. Knowing both birth and death, yin and yang are divided into two paths. The method of sequential arrangement follows the yang stems in the order of Qian, Kun, Gen, and Xun to push the five phases, and follows the yin stems in reverse order for the nine stars of Zhen, Li, Kan, and Dui. Therefore, there are two paths of yin and yang, one in the order of progression and the other in the order of regression. Truly understanding this secret allows one to foresee birth and death, wealth, poverty, and social status. That is why it is said to be passed down to descendants.

天地父母三般卦，時師未曾話。玄空大卦神仙說，本是此經訣。不識宗枝俱亂傳，開口莫胡言。若還不信此經文，但復古人墳。

The three trigrams composed of the Heaven trigram, the Earth trigram, and the parents' trigram are never mentioned by current practitioners. The Xuan Kong Da Gu is a teaching passed down by immortals, and it is the main essence of this scripture. If one cannot distinguish between the main lineage and the branches, then spreading it around will only cause confusion. If one does not believe this scripture, one may go and examine old ancestral tombs; a simple verification will make it clear.

天卦即挨星五行，地卦即三合五行，父母卦東西南北分三卦，共二父母是也。時師未知此訣，而以一行彈師所作天父地母二卦翻生氣，天醫福德以定吉凶，而不知此門路溝渠之用耳。玄空大卦者，即以地卦倒加天卦之玄空。時師不控其本，妄以小玄空五行論水神生死，而不知其收山出殺之運用，致卦亡源，五行失皆，使後人敗絕，可勝惜哉！殊不知天地父母玄空大卦，乃古人克驗之玄術，故又以復墳言之，乃援古證今之意。

The heavenly trigram corresponds to the Five Phases of the sequence of stars, while the earthly trigram corresponds to the Triple Harmony Five Phases. The parents trigram divides the four cardinal directions into three trigrams, making a total of two parents. Currently, geomancers do not understand this principle, and instead use the Five Phases trigrams created by Master Yixing to flip the life qi, the Heavenly Doctor, and the fortune virtue to determine good or bad fortune, without realizing that this is merely a superficial method. The so-called Xuan Kong Da Gua is the system of Xuan Kong that places the earthly trigram over the heavenly trigram. Currently, geomancers fail to grasp the fundamental principles and wrongly use the small Xuan Kong Five Phases to discuss the life and death of water spirits, without understanding the application of controlling the mountain and removing evil influences. This has led to the loss of the source of the trigrams and the disorder of the Five Phases, causing later generations to suffer misfortune, which is truly regrettable. They do not realize that the Xuan Kong Da Gua of the heavenly and earthly parents is an ancient technique repeatedly verified by our ancestors. Therefore, the classic text mentions "looking at ancient tombs again," which is meant to refer to ancient examples to confirm the current method.

分卻東西兩個分，會者傳天下。學取仙人經一宗，切莫亂談空。五行山下問來由，入首便知蹤。

Distinguish clearly the eastern and western trigrams, and those who can understand them can spread their knowledge throughout the world. If you wish to learn, learn the teachings passed down by the immortal sages, and do not engage in empty talk. The origin of the Five Phases should be sought at the dragon ridge beneath the mountain, looking at the first section of the ridge to know its course.

東西兩卦者，即天地二卦也，乃仙人秘授玄文後學，不可視為空談。必察二分五行之所由來，方識九星之蹤跡。如用天分，當加向上定水神吉凶，用地卦當加龍家看砂水旺廢，乃二分作用之玄竅，召富貴貧賤易如反掌。

The so-called eastern and western trigrams refer to the heavenly trigram and the earthly trigram, which were secretly passed down by immortals to later generations as profound texts, not to be treated as mere talk. One must investigate the Five Phases of each trigram to recognize the traces of the nine stars. When using the heavenly trigram, it should be placed on the front direction to determine the auspiciousness or inauspiciousness of the water deity; when using the earthly trigram, it should be placed on the dragon's territory to examine the prosperity or decline of the terrain and water. This is the profound key to the function of the two trigrams, by which one can attract wealth and prosperity, distinguish between poverty and nobility, and achieve success as easily as turning over one's palm.

分定子孫十二位，災禍相連值。千災萬禍少人知，克者論宗支。

The descendants are fixed in the twelve positions, and calamities follow one after another in sequence. The origins of myriad calamities are rarely known. Whenever there is mutual control, it should be traced back to the distinction between the main line and the branches for discussion.

此言五行各定陰陽一十二位，分子孫枝派之異，吉凶侮吝互相連值。然災禍交；院，犯之而閣覺者，蓋因不察五行本自何針之蹤由，不究子孫繫何宗派之克害也。

Here it speaks of the Five Phases each establishing yin and yang in twelve positions, distinguishing different branches and descendants, with fortune and misfortune interconnecting and influencing each other. However, when calamities attack simultaneously and one is caught in the midst of them yet remains unaware, the reason lies in not examining the original path of the Five Phases, nor investigating which lineage the descendants belong to and which direction is affecting them.

五行位中出一位，仔細秘中記。假若來龍骨不真，從此誤千人。

In the sequence of the Five Phases, there is an additional element that must be carefully remembered as a secret. If the bone structure of the dragon's movement is not genuine, relying on it for judgment will lead to mistakes that affect thousands of people.

五行金木水火土，而玄空天身地卦除士位曰四經五行，後學不可不知。設若來龍察方位不真，則五行氣脈失主，而吉凶禍福錯亂，誤人不淺。

The Five Phases originally consist of metal, wood, water, fire, and earth. In Xuan Kong divination, the heavenly trigrams and earthly trigrams exclude the earth position and use only the four remaining phases, known as the "Four Essentials of the Five Phases." Later learners must not be unaware of this. If the direction of the coming ridge is not accurately observed, the Five Phases energy will lose its main control, leading to confusion in fortune and misfortune, causing great harm.

一個排來千百個，莫把星辰錯。龍要合向向合水，水合四吉位。合祿合馬合官星，本笛官旺尋。合凶合吉全祥瑞，何法能趨避？但看太歲是何神，立地見分明。成敗定斷何公位，三合年中是。

When a parent hexagram is laid out, it gives rise to hundreds of offspring positions; one must not mistake the stars. The dragon should align with the direction, the direction should align with the water, and the water should align with the positions of the four auspicious stars. It should also align with the禄 (favor), the马 (horse), and the官星 (official star), all of which should be found in the directions of the officialdom and prosperity of the primary hexagram. In times when good and bad are mixed, how can one seek good and avoid bad? Just look at the current year's heavenly stem and earthly branch, and it will be clear. As for whether success or failure occurs in a particular branch of the family, it will be verified in the year of triple harmony.

此言父母一卦排至子孫，千百之多，各有五行九星主之，不可錯認宗枝。幾龍要合父母卦，並取珠配屬官旺立向，向要本分水路，水要合食巨武輔四吉星，或合正借祿馬薦元官星，推本卦帝旺院官之位，水朝峰峙，主富貴光顯。若斷吉凶，遇太歲加防，即發禍福，逢三合之年，立應以公位論之，在申午戌辛壬之位，吉凶成敗見於二房。

Here it says that a parent hexagram is arranged to the descendants, with numbers reaching into the hundreds or thousands, each governed by the Five Phases and the Nine Stars, and should not be confused with the main branches. All dragons must harmonize with the parent hexagram, and take the linked pearl matching, and the position of officialdom and prosperity to determine the direction. The direction should collect the water paths that belong to it, and the water should harmonize with the four auspicious stars: the Greedy Wolf, the Great Gate, the Martial Curve, and the Assistant and Minister, or with the official stars of the correct salary, borrowed salary, post horse, and recommended origin. Then, further examine the position of prosperity and officialdom in the primary hexagram; if there is water facing or a peak standing, it indicates wealth and honor. As for judging good or bad fortune, when the current year's heavenly stem and earthy branch arrive, it brings about good or bad fortune, and when it meets the year of triple harmony, it immediately manifests. Regarding the position of the public, it should be in the positions of Shen, Wu, Xu and the stems Xin and Ren; the good or bad fortune and success or failure will be seen in the second son.

排星仔細看五行，看自何卦生。來山八攔不知蹤，八分九星空。順逆排來各不同，天卦在玄空。

When arranging the nine stars, one must carefully examine the Five Phases to determine from which trigram they originate. If the mountain directions are obstructed and the traces are unclear, then the division of the Eight Trigrams and the arrangement of the nine stars become mere talk. The order of arrangement, whether in the direction of the trigrams or against them, varies, but the key to the Heaven Trigram ultimately lies in the Xuan Kong.

此以挨星卦言。挨星從向家推九星以定水神吉凶，必先看五行金木水炎自何卦父母而來，始吉凶響徹雲霄應，苟不究其本源，測八身九星皆虛而無驗矣，天卦在玄空者，言挨星卦即天並，天卦即大玄空卦，大玄空金木水炎各有所屬，挨星陰陽順逆推排雖各不同，而以大玄空為主，故曰在玄空。吳公曰：大抵合天卦者水多歸庫，其應極速，合玄空者水神多出巨門，其應必緩。必依天卦總制，始可超發，否則公位有偏聽偏信兼，不利於初年。向家陰陽若宗大玄虛，則與三合不相蒙矣。此須口授，不可臆度。如子山午向，大玄空屬木屬陰，從未上起破軍，今注以天卦玄空分言，令人難解。

This passage discusses the theory of the Star Arrangement Trigram. The Star Arrangement method determines the auspiciousness of water by pushing nine stars from the direction of the main building. It is essential first to identify the Five Phases of metal, wood, water, and fire, and determine which trigram they originate from, so that the auspiciousness and inauspiciousness can be clearly established. If the origin is not traced, then the positioning of the Eight Trigrams and the arrangement of the nine stars are all empty formalities, with no real effect. The saying "the celestial trigram is in the Xuan Kong" means that the Star Arrangement trigram is the celestial trigram, and the celestial trigram is the great Xuan Kong trigram. In the great Xuan Kong, metal, wood, water, and fire each have their own归属. Although the arrangement of yin and yang in the Star Arrangement method may differ, it still follows the great Xuan Kong as the main principle, hence it is said "in the Xuan Kong." Wu Gong said: generally speaking, those that conform to the celestial trigram will have more water flowing into the reservoir, and the effects will be very quick. Those that conform to the Xuan Kong will have more water associated with the Giant Gate, and the effects will be slower. It is necessary to use the celestial trigram to oversee the entire situation in order to achieve success, otherwise there will be imbalance in the public position, leading to difficulties in the first few years. If the yin and yang of the main direction is solely based on the great Xuan Kong, it will have nothing to do with the Triple Harmony. This point must be passed down orally and cannot be guessed at randomly. For example, a direction of Zi mountain and Wu facing, in the great Xuan Kong it belongs to wood and yin, and the start should be from the position of Wei. However, current commentators separate the celestial trigram and the Xuan Kong, making it difficult to understand.

逐男位上算經遊，富貴易收。胎灑養生貪長共，冠臨衰旺仲。仲子排來病死位，墓絕亦皆是。向陰陽順水裝，三子一齊昌。

According to the positions of male descendants in each branch, calculating one by one makes it easy to determine where prosperity and wealth will fall. The positions of fetal stage, bathing, nurturing, and growth belong to the eldest branch. The positions of capping, officialdom, decline, and prosperity belong to the second branch. The second branch continues with the positions of illness and death, and the positions of burial and cessation also belong to it. If water is arranged properly according to the order of yin and yang, the descendants of the three branches will all flourish.

承上文言，用天分五行起九星分公位，看得何吉水先到，則富貴先歸天其房，若向依天卦排定陰陽順逆，令水路生旺來朝，流衰病人墓，則主公位凶發而三子並昌。

By using the heavenly trigrams and the five phases to determine the nine stars, we assign positions to each branch. We then observe which auspicious water flows first, and the family that receives this water will attain wealth and honor first. If the water paths are arranged according to the heavenly trigrams, with yin and yang in proper order, allowing the flowing water to come from the prosperous direction, and directing the declining and diseased waters into the storage, then all the branches will be free from evil influences, and the descendants of all three branches will flourish together.

子寅辰乾共同丙乙，長男排此位。午申戌與坤壬辛，二男此位真。卯巳丑用艮庚丁，三男位相生。酉亥未兼巽甲癸，四男位北際。

The positions of Zi, Yin, and Chen, along with the trigrams Qian, Bing, and Yi, are assigned to the first branch; the positions of Wu, Shen, and Xu, along with the trigrams Kun, Ren, and Xin, are assigned to the second branch; the positions of Mao, Si, and Chou, along with the trigrams Gen, Geng, and Ding, are assigned to the third branch, which is in mutual generation; the positions of You, Hai, and Wei, along with the trigrams Xun, Jia, and Gui, are assigned to the fourth branch.

此論折水公位。公位見上文，而此以一二三四配孟仲叔季，蓋折水以子寅辰乾丙乙為一龍，管長房；午申戌坤壬辛為二龍，管二房；卯巳丑艮庚丁為三龍，管三房；酉亥未要癸甲為四龍，管四房。乃古四龍折水之法。凡折其龍干神水主其房吉福，折其龍支神水主其房，災禍，仍審天地二卦五行，起九星以消急之方一二三四龍名，四經五行、挨星三合皆以此為主，其用最大，不止公位，而此因公位及之，詳見天玉經下。

Here we discuss the public position in the method of folding water. The public position was mentioned earlier, and here the first, second, third, and fourth are matched with Meng, Zhong, Shu, and Ji, the four branches: when folding water, the first dragon includes Zi, Yin, Chen, Qian, Bing, and Yi, governing the first branch; the second dragon includes Wu, Shen, Xu, Kun, Ren, and Xin, governing the second branch; the third dragon includes Mao, Si, Chou, Gen, Geng, and Ding, governing the third branch; and the fourth dragon includes You, Hai, Wei, Xun, Jia, and Gui, governing the fourth branch. This is the ancient method of folding water with four dragons. If water is folded to the heavenly stem of a particular dragon, it brings good fortune to that branch; if water is folded to the earthly branch of a particular dragon, it brings misfortune to that branch. One must also examine the Five Phases of the Heaven and Earth Trigrams to determine the Nine Stars for direction and elimination. The terms first, second, third, and fourth dragons are widely used in the four classics, the sequence of stars, and the Triple Harmony, and they are of great importance, not limited only to the public position. Here, because we are discussing the public position, we briefly mention them; for detailed information, see the lower volume of the "Tianyu Jing."

千里來龍問祖宗，支水來去凶。惟有寅申巳亥水，生旺福無比。

A dragon ridge coming from a thousand miles should be traced back to its ancestral origin. Water on the earthly branch's proper position, whether coming or going, brings misfortune. Only water from the four directions of birth—寅, 申, 巳, and 亥—when harmonized with growth and prosperity, brings unparalleled blessings.

凡水不宜支神來去，俱有凶殺。惟寅申巳亥四生水路合五行，生官旺位，源流長遠，主富貴興隆。

All water should not come from or go to the earthly branches' original positions, as those places conceal Inauspicious Sha. Only the water paths of the four birth directions,寅, 申, 巳, and 亥, conform to the Five Phases. When water flows through the positions of Growth, Officialdom, and Prosperity, it has a long and enduring source, which brings about wealth and flourishing.

甲庚丙壬俱屬陽，順推五行詳。乙辛丁癸俱屬陰，逆推論五行。陰陽逆順不同途，須向此中求。九星雙起雌雄異，玄關真妙處。

The four heavenly stems Jia, Geng, Bing, and Ren are all yang, and their five phases should be arranged in a forward order for detailed analysis. The four heavenly stems Yi, Xin, Ding, and Gui are all yin, and their five phases should be considered in a reverse order. The difference between yin and yang lies in their forward and reverse directions, and the key to understanding this lies here. The nine stars rise in pairs with distinctions of male and female, which is precisely the wonderful aspect of the "mysterious gate."

此以三合地卦言。甲庚丙壬屬陽，俱順扒五行，乙辛丁癸屬陰，俱逆推五行，故不同途。而九星亦有順逆雙起雌雄之異，玄關者陽左旋，陰右旋，二關也，如乙丙交戌、辛壬會辰，則打破玄關，盡善盡美矣。

This passage discusses the Triple Harmony in the context of the Earthly Branches. The Heavenly Stems Jia, Geng, Bing, and Ren are yang and follow the order of the Five Phases. The Heavenly Stems Yi, Xin, Ding, and Gui are yin and follow the reverse order of the Five Phases, hence they differ from the yang stems. The Nine Stars also have both forward and reverse movements, with distinctions between male and female aspects. The term "Xuan Guan" refers to the two gateways of yang energy rotating left and yin energy rotating right. When Yi and Bing meet at Xu, and Xin and Ren meet at Chen, this is called breaking through the Xuan Guan, resulting in a perfect structure.

東西二卦真奇異，須知本向炎。本向本水四神奇，代代著排農。

The use of the eastern and western hexagrams is indeed remarkable; the key is to recognize the direction of the primary hexagram. The main direction matches the main water flow, with all four divine spirits present, forming the most unique pattern, indicating generations of prominence and continuous scholarly lineage.

此言天地東西二卦誠為奇妙，更要合父母卦本向，官旺水朝流本庫御街四維而去，則主代代不絕。

Here it says that the heavenly and earthly trigrams, or the eastern and western trigrams, are indeed remarkable, and they must also align with the parents' trigrams' original direction. The water from the official prosperity direction should flow in and return to its original reservoir, departing from the positions of the four cardinal directions along the imperial street, which indicates a continuous lineage without end.

水流出身有何全，一代作官員。一折一代為官祿，二折二代福。三折父母共長流，馬上錦衣遊。馬上斬頭水出卦，一代為官罷。直山直水去無翻，場國小官班。

Water that flows away as soon as it is born cannot form a complete pattern, and can at best produce an official of one generation. If the water is obstructed once, it governs the official fortune of one generation; if obstructed twice, it governs the blessings of two generations. If obstructed a third time, it still flows together with the parents, indicating that descendants will ride in fine clothes and ride horses. If the water arrives only to be cut off at the horse's front and then goes out of the hexagram, one can only be an official for one generation. If the mountain is straight and the water is straight, flowing away without turning back, one can only be a minor official in the government office.

水流不宜出外，宜依四龍折水流本分父母，主代代為官。馬上斬頭水出卦者，水自本分官旺來朝，即流出卦外而去是也，但主一代富貴。若自向卦直流，不之玄流繞向卦父母而去，則雜職卑官，不足言矣。

Water should not flow outside the primary hexagram; it should follow the method of four dragons turning the water, flowing to the direction of the parents' area, which indicates generations of official status. The phrase "water cutting off the head immediately upon leaving the hexagram" means that water originally comes from the direction of the official旺 area but quickly flows out of the hexagram, which only indicates one generation of wealth and honor. If the water flows directly downward from the direction hexagram without forming a winding path around the parents' area, it can only result in miscellaneous and low-ranking positions, which are not worth mentioning.

乾山乾向水朝趲，乾峰出狀元。卯山卯向迎源水，驟富石崇比。午山午向午來堂，大將鎮邊疆。坤山坤向水坤流，富貴永無休。

When the mountain is Qian and the direction is Qian with water flowing from the Qian direction to gather in the Bright Hall, it indicates the emergence of a top scholar. When the mountain is Mao and the direction is Mao with water coming from the Mao direction, it signifies sudden great wealth, comparable to Shi Chong. When the mountain is Wu and the direction is Wu with water flowing from the Wu direction into the Bright Hall, it indicates the birth of a great general who guards the borders. When the mountain is Kun and the direction is Kun with water flowing away from the Kun direction, it signifies enduring wealth and prosperity.

此卷首以乾坤震離分陰陽二局，其他仿此。乾山向上水朝乾，而乾峰大高方出狀元，非乾山又作乾向也。或曰：此回龍顧祖第一大地之格。如女女關天大斗。亦是此意。

This section begins by using the four trigrams Qian, Kun, Zhen, and Li to distinguish between yin and yang layouts, and the other trigrams are similarly categorized.the so-called乾山 refers to water flowing towards the Qian direction and the peak in the Qian direction being particularly high, which leads to becoming a top scholar, not meaning that another Qian direction is established on top of the Qian mountain. Some people also say: this is the first class of great land layout known as "returning dragon to ancestral mountain," which is the same meaning as the grand layout where the dragon body returns to embrace and faces the ancestral mountain from a distance.

辨得陰陽兩路行，五星要分明。泥鰍浪裡跳龍門，渤海便飛身。

He who can clearly distinguish the paths of yin and yang and clearly understand the attributes of the five stars is like a eel leaping over the Dragon Gate in the waves, transforming into a dragon and flying over the Bohai Sea in an instant.

陰陽有順逆之不同，五行有倒顛之異路，苟能究其源而折納之，闢若泥鰍之輩自能變化崢嶸。

Yin and Yang have distinctions of proceeding in the right direction or the wrong direction, and the Five Phases have different paths of reversal and disorder; if one can trace back to their origins and properly reconcile them, even a creature as small as a mud eel would be able to transform and rise.

依得神為第一，官職無休息。穴上八分要知情，穴內卦裝清。

It is most important to use the four divine beings according to their principles. In this way, official positions will be continuous. One should understand the conditions of the eight directions around the site, and clearly distinguish the hexagram energies within the site.

四神，四維也。水由生旺入四金墓地，則富貴悠久，乃穴上之卦耳。至若先天連山，後天歸藏，人元周易三卦，為穿山透地折納之用，所以收四吉，發三廳，取六親，定貴人祿馬，以集天地靈秀，乃穴內所裝之卦，必清其本源而用之，亦可助吉。

The so-called "Four Gods" refer to the four trigrams Qian (Heaven), Kun (Earth), Gen (Mountain), and Xun (Wind). When water flows from the directions of Growth and Prosperity into the four metal Storage (storage) areas, it signifies enduring wealth and honor, which is the卦 (trigram) discussed in the context of a site. As for the three trigrams, the Earlier Heaven《连山》 (Heavenly Mountains), the Later Heaven《归藏》 (Returning Concealment), and the人元《The Zhou Changes (I Ching)》 (Human Origin Zhou Changes), they are used during the process of penetrating mountains and penetrating the earth, for receiving the four auspicious energies, manifesting the three periods of prosperity, responding to the Six Relations, determining the Nobleman and the禄马 (favorable horses), and gathering the spiritual essence of heaven and earth. These are the trigrams contained within the site. They must be clearly understood in their origin before being used, as they can assist in achieving auspicious results.

要求富貴三般卦，出分家貧乏。寅中巳亥水來長，五行向中藏。辰戌丑未叩金龍，動得永不窮。若還借庫富後貧，自庫樂長春。

The pursuit of wealth and honor depends entirely on the three trigrams; once one leaves their proper position, the family will become impoverished. The four generative directions of Yin, Shen, Si, and Hai bring flowing water, and the vitality of the Five Phases is hidden within the direction. The four burial directions of Chen, Xu, Chou, and Wei awaken the golden dragon; once activated, blessings will never run out. If one merely borrows from another's trigram reservoir, they will first become rich but then poor; if they return to their own reservoir, they can enjoy springtime prosperity forever.

三般卦者，乃東西南北三卦也水神自本分父母合官旺來朝，主大富貴。若水自卦外來，不合官旺，主家渭退敗。水流四金墓地曰動金龍，發福悠久。自庫者水合天地二卦，乙丙趨戌、辛壬會辰是也。潔庫者水歸天卦庫，不合地卦庫，主驟富貴，而後代興廢不常。若水歸地卦庫，不合天卦庫，則公位發福有差，必以四龍折水之法控制，方為全美。

The so-called three trigrams refer to the trigrams of east, south, west, and north. If the water spirit comes from the parents' direction and combines with the official and prosperous energy, it indicates great wealth and honor. However, if the water comes from outside the trigram and does not align with the official and prosperous energy, it indicates the decline of the family. When water flows into the four metal storage areas, it is called "moving golden dragon," which brings long-lasting blessings.所谓 "self-storage" means the water combines with both the heaven and earth trigrams' storage areas, such as yi and bing converging towards xu, or xin and ren converging towards chen.the so-called "borrowed storage" means the water enters the heaven trigram's storage area but does not align with the earth trigram's storage area, which brings sudden wealth but with uncertain fortune in later generations. If the water enters the earth trigram's storage area but does not align with the heaven trigram's storage area, each branch of the family will have different blessings, and it is necessary to use the four dragons to control the water flow, which is considered complete.

大都是起何方是，五行長生旺。大旆相對起高岡，職位在學堂。捍門官國華表起，山水亦同例。水秀峰廳出大官，四位一般看。

The "Great Star" begins in the direction of the Five Phases' Growth and Prosperity. Two prominent ridges resembling a large flag facing each other and rising high indicate a prominent official position, and this position should be in the "Academy" direction. When the stars of Homen, Official State, and Huabiao are prominent, mountains and water are treated in the same way. Clear water and outstanding peaks indicate the emergence of high-ranking officials, and these four positions are all viewed according to the same principle.

山家長生峰峙為大都星起，同水朝合局，主出大貴。對官病方為炎旗，冠帶為學堂，衰為捍門，死為官國，墓為華表，合龍回食巨武方，水朝峰秀，主大富貴盈顯，發福極遠。

The long life position of the mountain site has a peak standing upright, which indicates the emergence of the "Great Capital Star." If this is combined with water flowing towards and forming a harmonious pattern, it signifies the emergence of great wealth and honor. In contrast, the sick direction is "Inflamed Banner," the capping direction is "Academy," the decline direction is "Gatekeeper," the death direction is "Official State," and the burial direction is "Hua Bi." If these positions align with the direction where the dragon qi turns back towards the positions of Tanlang, Jumen, and Wujue, and if there is also water flowing towards and forming fine peaks, it will bring about great wealth and honor, great fame and brilliance, and the blessings will last for a very long time.

坎離水炎中天過，龍墀移帝座。寶蓋鳳閣四維朝，寶殿登龍樓。罡劫吊殺休犯著，四墓多消鑠。金枝玉中四盂裝，金箱玉印藏。

The energies of the Water Trigram (Kan) and the Fire Trigram (Li) pass through the central heavens, and the star of the Dragon Platform moves toward the position of the Imperial Seat. The stars of the Pavilion Cover and Phoenix Pavilion gather from the four cardinal directions to support and surround, enabling one to ascend from the Hall of Treasures to the Dragon Tower. Several ominous stars such as Heavenly Gang, Heavenly Calamity, Heavenly Suspension, and Heavenly Execution must not be disturbed. The four earthly墓 positions (Chen, Xu, Chou, and Wei) are most likely to dissipate auspicious energy. If the stars of Golden Branches and Jade Leaves are properly arranged in the four corners, it is as if the Golden Chest and Jade Seal are stored within.

大凡折納天星。以子為帝座，午為龍墀，卯為將星，金水酉為華蓋，太陰乾為龍樓，太陽坤為寶蓋，佐尊艮為風閣，不曜巽為寶殿，紫氣寅為金箱，申為玉印同感財已為金枝，亥為玉中，紫微辰為天呈，戌為天劫，丑為天吊，未為天殺，申為鬼劫，庚為劫殺，丙為帝釋。炎烈壬為玄武，咸池乙為功曹，辛為直符，丁為帝輩，帝軟癸為鑾駕。其行龍折水得吉星逢生旺而貴顯，合凶殺死逢死墓而多災，乃吉凶禍福之玄竅也。

In general, when considering the celestial stars, the Zi (rat) is considered the Imperial Seat, the Wu (horse) is the Dragon Platform, the Mao (rabbit) is the General Star, the You (rooster) belongs to metal and water and is called the Auspicious Cover, the Qian (Heaven) is the Great Yin and is called the Dragon Hall, the Kun (Earth) is the Great Yang and is called the Imperial Cover, the Gen (Mountain) is the Assistant to the Supreme and is called the Phoenix Hall, the Xun (Wind) is the Unluminous Star and is called the Imperial Hall, the Yin (tiger) is the Purple Qi and is called the Golden Chest, the Shen (monkey) is the Jade Seal, the Si (snake) is the Metal Branch, the Hai (pig) is the Jade Leaf, the Chen (dragon) is the Purple Micro and is called the Heaven's Display, the Xu (dog) is the Heaven's Catastrophe, the Chou (ox) is the Heaven's Suspension, the Wei (sheep) is the Heaven's Punishment, the Shen (monkey) also involves the Ghost Catastrophe, the Geng (metal) is the Catastrophe Punishment, the Bing (fire) is the Imperial Buddha, the Ren (water) belongs to fierce fire and is called the Black Tortoise, the Yi (wood) belongs to Salty Pool and is called the Meritorious Official, the Xin (metal) is the Direct Symbol, the Ding (fire) is the Imperial Carriage, the Gui (water) is the Imperial Robe and is called the Imperial Procession. When the dragon line bends and the water is taken, if auspicious stars are encountered and the vital energy is strong, it leads to wealth and prominence; if malevolent stars are encountered and the vital energy is weak, it brings many calamities. This is precisely the hidden key to good and bad fortune.

帝釋一神定州府，紫微同八武。倒排父母養龍神，富貴萬餘春。

The deity Shishuo can determine the orientation of the administrative center of a state or prefecture. The Purple Micro and the Eight Wu stars are both considered to represent honor and prestige. By reversing the parents' hexagram, it nourishes the dragon spirit, indicating continuous wealth and prosperity for generations.

帝釋即丙也，多為州府縣治之向。亥為紫微，壬為八武。倒排父母者，如陰亥未作丙向，合寅申巽丙，官旺水朝同歸戌乾，繞本分父母而去，為倒排父母，同養龍神，主富貴世享。

The heavenly stem Bing corresponds to the direction of the south, and it is often used for the orientation of state, prefecture, and county administrative centers. The earthly branch Hai represents the Purple Micro, and the heavenly stem Ren represents the Eight Martial. The concept of "reversed parents" refers to a method where, for example, a dragon line originating from Yin Hai and Wei is used to establish a direction of Bing. This aligns with the energies of Yin, Shen, Xun, and Bing, allowing water from the official prosperity direction to flow into and converge at Xu and Qian, then circling back to the parents' direction. This is called "reversed parents," and it also nourishes the dragon spirit, indicating generations of wealth and enjoyment.

識得父母三般卦，便是真神路。北斗七星去打劫，離宮要相合。

Recognizing the parents' three trigrams is the true path to the divine. The phrase "the Big Dipper Seven Stars go to take the劫" refers to using the line between子 and午 to seize the qi from other trigrams. The key lies in the离trigram needing to harmonize with the坎trigram, achieving the state of water and fire in harmony, so that the qi does not leak out.

父母卦即東西南北三卦共二父母也。真神路者，南北水火真神共一途，東西金木真神則殊途而同歸。北斗者，子也，折納天星以子午為天劫，子午相對，故曰打劫。相合者，坎離交嫡，水火既濟，南北八神共一父母，山向水流但不出本分，為父母同途，故曰相合。

The parents' hexagram refers to the three hexagrams of east, west, north, and south, with two parents in total. The term "true god's path" means that the true gods of water and fire in the north and south travel along the same path, while the true gods of metal and wood in the east and west have different paths but the same destination. The term "Big Dipper" refers to the position of Zi. Folding the heavenly stars, the Zi and Wu positions are considered the heavenly calamity. Zi and Wu are opposite each other, so it is called "taking the calamity." The term "mutual harmony" refers to the union of Kan and Li, resulting in the hexagram Ji Ji, with the eight gods of north and south originating from the same parents. Mountains, directions, and water flow should all remain within their proper bounds, so the parents travel along the same path, hence called "mutual harmony."

更有一星佐尊貴，坤是金神位。甲庚丙壬四龍神，俱屬陽干行。艮巽乾坤水向同，富貴足興隆。辰戌丑未一路行，驟富振家聲。

There is another star that supports the尊位 and governs wealth, which is the坤 position, belonging to the metal deity. The four dragon deities, Jia, Geng, Bing, and Ren, all advance in the order of the yang stems. The water of the four directions, Gen, Xun, Qian, and Kun, flows in the same direction as the orientation, naturally bringing prosperity and wealth. The four墓 positions, Chen, Xu, Chou, and Wei, all proceed in the same direction, indicating sudden wealth and great fortune, as well as the restoration of family prestige.

坤為佐尊星，天分屬金，甲庚丙壬屬陽干，乾坤艮巽從陽向俱順起五行以排九星，如合得三陽水朝，主富貴興隆，若流歸四墓，合天地二卦夫婦同歸一路而行，主驟然富貴而家聲遠振也。昆舉天分五行之陽位，則陰位可類推矣。

The trigram Kun represents the auxiliary noble star, and in the celestial trigram it belongs to the metal element. The yang heavenly stems, namely Jia, Geng, Bing, and Ren, are associated with yang. The trigrams Qian, Kun, Gen, and Xun follow the yang direction and are arranged in the five phases in order. If water flows towards the three yang directions, it indicates prosperity and wealth; if water flows into the four burial grounds, it aligns with the union of the heavenly and earthly trigrams, leading to sudden wealth and a far-reaching family reputation. Here, only the yang positions of the heavenly trigram's five phases are mentioned; the yin positions can be inferred in the same way.

依得卦中為第一，失卦軍賊出。不依方卦失真傳，何必乳談天。

Everything should be based on matching the trigrams first and foremost. If the trigram position is lost, the family will face travelers and thieves. Not following the principles of direction and trigrams is losing the true transmission, so what is the use of talking about heaven and earth without substance?

言依天地玄空三卦立向。消納水為第一吉福，失卦則貧賤閏生而軍賊雜出矣。不遵父母東西南北務作用，則失地理正傳，何必浮文妄談天地也。

By establishing the direction based on the Heaven Trigram, Earth Trigram, and the Xuan Kong Trigram, and by harmonizing the incoming and outgoing water, this is the highest level of auspicious fortune; once the Trigram position is lost, poverty and low status will follow, along with the emergence of soldiers, bandits, and thieves. If one does not follow the functions of the parents' East, West, South, and North Trigrams, then the correct transmission of geomancy is lost, so why bother using empty words to falsely discuss heaven and earth.

子午卯酉四龍岡，作祖人財旺。水長百里佐君王，水短便道傷。

The four dragon ridges of Zi, Wu, Mao, and You are used as the ancestral mountains, which bring prosperity in descendants and wealth and honor. If the water flow extends for hundreds of miles, it signifies assistance to the sovereign; if the water flow is short, it may instead cause harm.

子午卯酉乃五行自專旺位，來龍本此，大旺人財。吳公曰：子午名天劫星，卯為將星，酉為坐蓋，其行水若自江河溪澗流神長遠，合本分官旺應局，龍神雄壯，主出將相權臣。若水短帶殺，初年必損人財，過沐洛之鄉，主男女淫亂，風聲醜陋。不合天卦，先出軍職。兼龍弱主盜劫殺傷之禍。

The directions of Zi, Wu, Mao, and You are the positions where each of the Five Phases is most vigorous. If the dragon ridge originates from these directions, it is most beneficial for people's descendants, wealth, and official rank. Wu Gong said: Zi and Wu are called heavenly calamity stars, Mao is the general star, and You is the sitting cover. If water flows from rivers, streams, and springs, and the water flow is long and harmonious with the local official rank, and the dragon spirit is strong, it indicates the emergence of generals, prime ministers, and powerful ministers. If the water is short and accompanied by evil influences, there will be loss of people and wealth in the first few years. If the water passes through the bathing area, it leads to disorder among men and women, and rumors of immorality. If it does not match the heavenly trigrams, military officials will appear first; if the dragon body is weak, it will result in theft, robbery, and injuries.

識得明陽兩路行，富貴達京城。不識陰陽兩路行，萬丈火坑深。

One who understands both yin and yang methods can achieve wealth and status reaching the capital; one who does not understand yin and yang methods will step into a pit of ten thousand feet of fire with just one step.

此承上文。開山立向，能明五行陰陽順逆生死之法，主富貴顯達於京華。不能明此陰陽五行顛倒之理，則誤人陷於萬文火坑，即經云“顛顛倒，二十四山有珠寶，逆順行，二十四山有火坑”。

When setting the mountain and direction, if one understands the principles of the Five Phases and the reversal of yin and yang, it leads to wealth and prominence in the capital; if one does not comprehend this principle of inverted yin and yang, it will harm people and lead them into a pit of fire. This is exactly what the classic text says: "Reversing and inverting, the twenty-four mountains hold treasures; following the correct order or disorder, the twenty-four mountains hold fire pits."

前兼龍神前兼向，聯珠莫相放。後兼龍神後兼向，排定陰陽算。明得零神與正神，指日入青雲。不識零神及正神，代代絕除根。

The dragon spirit takes the preceding combination, and the chosen direction must also take the preceding combination; the two are like linked pearls that cannot be separated. If the dragon spirit takes the following combination, the chosen direction must also take the following combination, and based on this, yin and yang are arranged to calculate. If one can clearly distinguish between the zero spirits and the main spirits, success and fame will rise rapidly within a short time; if one cannot distinguish between the zero spirits and the main spirits, the family will face extinction and root loss from generation to generation.

前兼後兼者，即天分前兼後、地卦後兼前。凡從五行陰陽順逆而推吉凶禍福，皆由乎此。零神正神者，支為正，干為零，山向折水宜從零神五行而推，則指日可得富貴，若誤用正神消納，主一代暫富，而遂至敗絕。乾甲丁聯殊，即前兼後也，亥口未聯珠，即後兼前也。

The concept of "front and rear conjunction" refers to using the Heaven Trigram to take the front and rear conjunction, and the Earth Trigram to take the rear and front conjunction. All calculations of fortune and misfortune based on the Five Phases and yin and yang are determined by this principle. The terms "zero spirits" and "main spirits" refer to the Earthly Branches as main spirits and the Heavenly Stems as zero spirits. Mountains, directions, and water flow should be calculated according to the Five Phases of the zero spirits, leading to quick success in official positions. If the main spirits are mistakenly used for elimination, wealth may be achieved in one generation but will quickly decline. The sequence of乾, 甲, and 丁 forming a chain is called front and rear conjunction. The sequence of亥, 卯, and 未 forming a chain is called rear and front conjunction.

倒排父母是真龍，子息達天聰。順排父母到子息，代代人財退。

If the parents' hexagram is reversed, the true dragon is obtained, and the children may achieve fame and recognition. But if the parents' hexagram is arranged in the usual order to reach the children's hexagram, the family lineage and wealth will decline generation after generation.

女二節論四龍折水之法。古法以一龍為父母，二龍為子息，三龍為兄弟，四龍為孫嗣。折水宜由孫子以達父母，為倒排父母，吉；由父母以達子孫，凶。吳公曰：父子相生旺財帛，兄弟同生強官祿；父子相剋主刑傷，兄弟相剋換妻媳。乃折水關殺也。

These two sections discuss the method of folding water, known as four dragons folding water. According to ancient methods, the first dragon represents parents, the second dragon represents children, the third dragon represents brothers, and the fourth dragon represents grandchildren. Folding water should flow from the grandchildren and children upstream to reach the parents, called reversing the parents, which is auspicious. If water flows from parents downstream to grandchildren, it is inauspicious. Wu Gong said: if parents and children mutually generate, it brings wealth; if brothers and sisters mutually generate, it strengthens official positions. If parents and children mutually control each other, it leads to injuries; if brothers and sisters mutually control each other, it results in changing wives or remarrying. This is the key aspect of folding water.

一龍宮中水便行，子息受艱辛。四三二一龍逆去，四子均榮貴。龍行位遠主離鄉，四位發經商。

Water once entering the first dragon's position flows straight away, causing the children to suffer hardship. If it flows in the reverse order of the fourth, third, second, and first dragon positions, all four generations of descendants will achieve honor and success. If the water turns at the beginning and flows to a distant position, it indicates leaving the hometown to go elsewhere. If it turns at the fourth position, it indicates success in business and wealth.

一折水初步自一龍而去，主子孫貧苦；自四三二一折水而行，則公位均發。折水出身曰龍行位遠，主出外離鄉；若復折歸本分父母而去，則主經商得外財而歸。此言折水要四三二一逆行。後言折水要一二三四順去，同一《天玉》。同一《內傳》，而所言不同，姑兩存之。

The first step of water bending starts directly from the first dragon, which indicates that descendants will be poor. If the water is bent in the order of the fourth, third, second, and first dragon, each branch will prosper equally. When the water bends away from its origin, it is called "dragon position far away," indicating that people will leave their hometowns. If the water then bends back to the parents' original direction, it indicates that one will gain wealth from business and return. Here it says the water should be bent in the reverse order of four, three, two, and one, but later it says the water should be bent in the order of one, two, three, and four. Both are from the "Tianyu Jing" and "Nei Zhuan," yet they are inconsistent. Therefore, both interpretations are accepted.

詳味本文要四三二一逆行，又云一二三四順行。總要順不紊順之序，逆不紊逆之序，更當酌之。

Carefully reading the text, one place says to proceed in the order four, three, two, one in reverse, while another says to proceed in the order one, two, three, four in the normal direction. The overall requirement is that when proceeding in the normal order, one should not disrupt the normal sequence, and when proceeding in reverse, one should not disrupt the reverse sequence. Readers must also decide for themselves which method to use.

時師不識挨星學，只作天心措。東邊財穀引西歸，北到南方推。老龍終日臥山中，何嘗不易逢。止是自家眼不的，亂把山岡覓。

At present, geomancers do not understand the study of star arrangement, and only arrange according to the ten directions of the heavenly heart: they deliberately direct wealth and grain from the east to be collected in the west, and push the incoming energy from the north towards the south. The old dragon lies across the mountain all day, how difficult is it to encounter? It is only that their own eyesight is inaccurate, so they randomly search everywhere on the mountain ridges.

此言時師不明挨星之法，只依天心十道立向，生旺水在東而誤向收西，臨冠水在北而妄向縱南。雖龍真穴正，流神失度，與棄尸同焉，能發富貴以福人哉？復云時師目不明，妄指山岡言禍福者，深戒之也。

Here it is said that current geomancers do not understand the method of aligning with the stars, but only follow the ten directions of the heavenly heart to determine orientation: the flowing water of prosperity and vitality is clearly in the east, yet they wrongly collect it from the west; the water of officialdom and capping is clearly in the north, yet they foolishly let it flow southward. Even if the dragon is true and the site is correct, the loss of water's proper course leads to disorder, akin to abandoning a corpse in the wilderness, how can it bring about wealth and honor to benefit families? It then goes on to say that geomancers have unclear eyesight, recklessly pointing to hills to discuss fortune and misfortune, which is a deep warning to the world.

世人不知天機秘，洩破有何益。汝今傳得地中仙，玄空妙難言。翻天倒地更玄玄，大外不易傳。更有收山出殺訣，亦兼為汝說。相逢大地能幾人，個個是知心。若還求地不種德，隱口深藏舌。

People do not know the secret of heavenly mechanisms, so what benefit is there in revealing them? Now that you have received the true teachings from the immortal of the earth, the subtle mysteries of the profound void are hard to explain. The methods of turning heaven and reversing earth are even more profound and mysterious. Besides these, they are not easily passed on. There is also the secret technique of gathering mountains and removing evil influences, which I will also tell you. How many people in a lifetime can meet the earth? Those who do meet are all sincere friends. If one seeks the earth but does not accumulate virtue, then one should keep silent, close one's mouth, and hide one's tongue without speaking.

此一節乃楊公授曾仙之喝語，言玄空之妙，其體玄而理微，用空而功神，不可以言語形容。翻天倒地者，玄空大分也；收山出殺者，玄空小五行也，復重言以結之。

This section contains Master Yang's earnest instructions given to Master Zeng, explaining the subtle nature of Xuan Kong: its essence is profound and subtle, its principles deep and intricate, its application operates in the void yet produces miraculous results, beyond the reach of words. The phrase "turning heaven and reversing earth" refers to the great Xuan Kong hexagrams; "capturing the mountains and removing evils" refers to the small Five Phases of Xuan Kong. Finally, it is reiterated once more to conclude the entire passage.

卦號玄空理最幽，乾坤艮巽問蹤由。坎了震兌分天地，五行更在位中求。第一《天寶經》最妙，第二要看《龍子經》。第三一經名《玄女》，第四《寶照經》為名。乾丙乙與子寅辰，六位排來俱屬金。艮庚丁卯巳丑，六位屬水由人數。以上數者盡屬陽，陽山陽水始相當。

This hexagram is called Xuan Kong, and its principles are most profound. To understand its origin, one must seek it in the four directions of Qian, Kun, Gen, and Xun. The hexagrams Kan, Li, Zhen, and Dui belong to the two major trigrams of Heaven and Earth, and their Five Phases affiliations must be determined by their respective mountain positions. Among all the classics, the first to study is the Tianbao Jing, followed by the Longzi Jing, then the Xuan Nu Jing, and finally the Baozhao Jing. The six positions of Qian, Bing, Yi, Zi, Yin, and Chen all belong to metal. The six positions of Gen, Geng, Ding, Mao, Si, and Chou belong to water. One can follow this pattern to calculate further. All these mountain positions are yang, so yang mountains must be paired with yang water to be appropriate.

坤壬辛與午申戌，六位屬木無人識。共甲癸與亥酉未，六位屬火君須記。以上數者盡為陰，陰山陰水正相應。此是陰陽天地卦，五行這內號四經。不破旺方財祿聚，流破生方損少丁。長生位上黃泉是，干化之年定見刑。此是九天真品訣，毋得經傳薄行人。

The mountains corresponding to坤, 壬, and 辛, along with the directions 午, 申, and 戌, belong to the Wood element, but few people recognize this. The mountains corresponding to 巽, 甲, and 癸, along with the directions 亥, 酉, and 未, belong to the Fire element, so please remember them. All these mountain directions are yin in nature. Yin mountains must correspond with yin water. This is the yin and yang of the Heaven and Earth trigrams, where the Five Phases are referred to as the 'Four Classics'. If the direction of Prosperity is not disrupted, wealth and official rank will naturally gather; but if the direction of Growth is broken, there will be harm to young children. The Growth position is where the Yellow Spring is located. When there is a combination of heavenly stems, there will certainly be punishments and injuries. This is the secret oral transmission from the Nine True Immortals. Do not pass this on to those with poor virtue and conduct.

正神上山，零神下水，一也。支神為正，干神為零，正神為龍，零神為水。山上龍神不下水，水底龍神不上山。零山作零向發財祿，而抱養零山作正向，當進舍而奸生，雖然，支在龍貴兩相生，相生家當貴，相剋絕人丁，須看大五行，五行配定吉凶名，知了便橫行。山管人丁，水管財祿，二也。四龍分四房，如子寅辰不在山，則是長房無山，乾丙乙不在水，則是長房無水。山向水路在順一二三四之次序，三也。如子一龍在山，午二龍在向，則可以行。二龍水順而吉，若三龍在山而行，二龍水謂之逆，凶災立至。如壬丙向，金克水，是向克山，為逆，雖發福人丁不旺。若子山午向，金克木，是山克向，為順，主大富貴，百子千孫。以大五行論山不論向。

The first rule: the main spirit ascends the mountain, and the secondary spirit flows into the water. The earthly branches represent the main spirit, and the heavenly stems represent the secondary spirit. The main spirit should be regarded as a dragon, and the secondary spirit as water. A dragon spirit on the mountain cannot descend into the water, and a dragon spirit in the water cannot ascend the mountain. If a mountain is oriented towards the secondary spirit, it brings wealth and official rank; but if the mountain is oriented towards the main spirit, it may lead to adoption or outsiders entering the household. Although this is the case, if the earthly branch falls on the dragon and they are mutually generating, the family will become prosperous; if they are mutually controlling, it will lead to the extinction of descendants. First, one must examine the great five phases. Once the five phases are properly matched, the fortune and misfortune will be evident. Understanding this allows one to proceed confidently. The second rule: mountains govern descendants, and water governs wealth and official rank. Four dragons manage four branches. For example, if the branches of zi, yin, and chen are not on the mountain, the eldest branch has no mountain; if the branches of qian, bing, and yi are not on the water, the eldest branch has no water. The third rule: the mountain, direction, and water path should follow the order of first, second, third, and fourth. For example, if zi is the first dragon on the mountain, and wu is the second dragon on the direction, it is acceptable. If the water follows the order of the second dragon, it is auspicious. If the third dragon is on the mountain but follows the water of the second dragon, it is called reversal, and misfortune will immediately arrive. Another example: if the direction is set as ren and bing, metal controls water, which is the direction controlling the mountain, indicating reversal. Although it may bring blessings, the descendants will not be prosperous. If the mountain is set as zi and the direction is wu, metal controls wood, which is the mountain controlling the direction, indicating a favorable situation, leading to great wealth and prosperity, and many sons and grandsons. This rule only considers the great five phases for the mountain, not the direction.

山向水皆在卦內主貴，出卦不出貴，四也。二十四山分為三卦，寅甲卯乙辰要巳內為東分，申庚酉辛戌乾亥壬為四卦，午丁未坤子癸丑艮為南北一卦。水去要回頭，五也。四龍中皆要見一龍水則出貴，無一龍水富而不貴。如乙丙放水，當三四折再昌乙水，方得人財長久。或本向有來水，亦謂之回頭。

Rule four: Mountains, direction, and water must all be within the primary hexagram to indicate wealth. If any of them is outside the hexagram, wealth cannot be achieved. The twenty-four mountains are divided into three hexagrams:寅, 甲, 卯, 乙, 辰, 巽, 巳, 丙 form one hexagram in the east; 申, 庚, 酉, 辛, 戌, 乾, 亥, 壬 form another hexagram in the west; 午, 丁, 未, 坤, and 子, 癸, 丑, 艮 form the third hexagram in the north-south direction. Rule five: Water should flow back. Among the four dragon directions, the water of the first dragon must be seen to achieve wealth. If the water of the first dragon is not seen, then wealth may be obtained but not high status. For example, if water is released from the direction of 乙 or 丙, it should turn back and meet water from the direction of 乙 again after the third or fourth turn, then descendants and wealth can be long-lasting. If there is another incoming water in the original direction, it can also be considered as flowing back.

一龍金位家富貴，百子千孫。

The first dragon falls on the metal position, with similar elements supporting each other, indicating the family will be wealthy and prosperous, with numerous descendants, reaching hundreds or even thousands of offspring.

如辰山乾向放乾水，又乾山乙向放乙水，皆是金見金，主富而且貴。

For example, if a site facing the乾 direction is located on a 辰 mountain and water is directed towards the乾 direction, or if a site facing the乙 direction is located on a乾 mountain and water is directed towards the乙 direction, both cases involve metal meeting metal, with similar elements supporting each other, leading to prosperity and high status.

二龍行來到本鄉，外保置田莊。

The second dragon reaches its own native land and position, the energy returns to the primary hexagram, indicating the expansion of family businesses, capable of acquiring land and estates elsewhere.

如坤山壬向放壬水，是木見木，主富貴。

For example, if the mountain is oriented towards the Ren direction and water is released from the Ren direction, it belongs to wood and meets wood, indicating mutual attraction of the same kind, which signifies wealth and honor.

三龍行從本位去，金玉家天數。

The third dragon proceeds from its original position, indicating wealth in gold and jade, and the family's prosperity is determined by fate.

如艮山丁向放丁水，庚向放庚水。是水見水，主富貴。

For example, if the mountain is oriented towards the Ding direction and water is released from the Ding direction, or if the mountain is oriented towards the Geng direction and water is released from the Geng direction, both cases involve water meeting water, which is a harmonious match of the same type, indicating wealth and honor.

四龍行位到火中，富貴出三公。

The fourth dragon reaches the fire position, where the energy is properly situated, indicating extreme wealth and honor. It is the destiny of those who can rise to the rank of the Three Dukes.

如酉山甲向放甲水，是火見火，主富貴。

For example, if the direction is set towards the East with the stem Jia and the direction is酉 (You), then the water is released towards the East. This is a case of fire meeting fire, which is harmonious and indicates wealth and honor.

正神山上水交值，百子千孫出。零神前來水上交，富貴出官僚。零神正神相交著，兒孫遭跌薄。正神百步始成龍，水短便道凶。零神不問長和短，凶吉不同斷。每見時師錯用心，便謂來主真。若將入首為端的，陰陽何處覓？則取過龍來作主，真龍卻無了。須要真龍來卦真，錯認誤殺人。

The true dragon's path and its corresponding trigram must both be genuine. If they are mistaken, it can lead to serious errors. The true dragon is located on the mountain and meets with water, which brings about many sons and grandsons. The scattered dragon is in front and meets with the atmospheric energy above the water, which brings about wealth and official positions. When the scattered dragon and the true dragon are mixed together, the descendants will decline. The water in the true dragon's direction must flow for a hundred steps to form a dragon, and if the water path is too short, it becomes dangerous. However, the water in the scattered dragon's direction does not need to be long or short; its fortune and misfortune must be judged separately. Many modern geomancers mistakenly take any incoming water as the true dragon's path. If they only rely on the initial section, where can yin and yang be distinguished? They also take passing dragons as the main dragon, while the true dragon is overlooked. The true dragon's path and its trigram must both be correct; otherwise, it can lead to fatal mistakes.

此言正神宜在山，零神宜大水，而歸重正神百步一句，欲人認龍要真，不可草草。

Here it says that the main spirit should be on the mountain, and the auxiliary spirit should be on large water, with the emphasis of the whole passage falling on the sentence "the main spirit begins to form a dragon only after a hundred steps." The intention is to remind people to recognize the dragon with care and accuracy, and not to be careless or hasty.

五行若水克向上，百子千孫旺。遇向若然行雨神，代代富無貧。

If the Five Phases indicate that water overcomes the upper direction, it actually signifies numerous descendants and a thriving population. If the chosen direction is supported by two strong energies, it will bring prosperity generation after generation without poverty.

凡本山克向，出百子千孫。如子山午向，即為長克。次又為金克木，金一神，水一神，即遇向行兩神也。又巳山亥向，巳屬水，亥屬火，亦為行兩神，可見山克曏者吉。

If the mountain can overcome the direction, it indicates the generation of many sons and grandsons. For example, if the mountain is Zi (Water) and the direction is Wu (Fire), first we consider that Zi is overcome by Wu, which belongs to the first branch. Then we examine that Zi belongs to metal and Wu belongs to wood, and metal overcomes wood. Metal is one god and water is another god, which is called moving two gods upward. Another example is when the mountain is Si (Water) and the direction is You (Fire), Si belongs to water and You belongs to fire, which also counts as moving two gods. From this we can see that when the mountain overcomes the direction, it is considered auspicious.

一龍生處有三龍，世代富無窮。更知三是五行主，本身原屬土。水重一土在五行，生旺墓同情。三龍三個人家富，銀瓶多盞著。三龍位上若當凶，三子絕根宗。四龍得位人肥滿，開庫有錢典。

The first dragon's birthplace is accompanied by the third dragon, indicating that the family will be prosperous and wealthy for generations. It is also important to know that the third dragon is the master of the Five Phases and belongs to the earth element. When water and earth combine, they form one phase, and their positions of growth, prosperity, and burial are the same. When all three dragons are present, the family will be wealthy and prosperous, with expensive items such as silver bottles and fine bowls filling the hall. However, if the positions of the three dragons are occupied by malevolent stars, the third generation of descendants will lose their lineage. The fourth dragon's position brings strong and healthy descendants, and when the granary is opened, there will be money to sell.

一龍生處有三龍，言四龍順序自然均發，惟三龍兼土，水土生旺墓皆同，故吉則三家均吉，節則三這均凶。如卯乙山卯乙向，水上寅甲，出簾幕，官無辰水，出提刑。如巳山本向本水，亦出龍圖學士，八位公卿。乾坤艮巽山水出，無乙水不出。乙辛丁癸山水長，出節綸，見乙水出，無丙水不出。卯巳丑山見艮庚，丁水長，出紹衣和尚，短不出。艮庚丁山見卯巳，丑水長，出道士，短不出。酉亥未山見巽甲，癸水長，出尼姑，短出尼童。巽甲癸山見酉亥，未水長，出女貞潔。

The saying "One dragon's birthplace gives rise to three dragons" means that four dragons in sequence naturally distribute their blessings evenly. Only the third dragon carries the nature of earth. The growth, prosperity, and burial of water and earth are the same, so when it is auspicious, all three are auspicious; when it is inauspicious, all three are inauspicious. For example, if a mountain is oriented toward the卯乙 direction and the water flows toward the寅 and甲 directions, it indicates officials who serve in the court. If there is no water from the辰 direction, then officials who serve in the judicial department will emerge. Another example is when a mountain is oriented toward the巳 direction and the water is collected from the same direction, it indicates scholars who reach the rank of dragon-tower scholars and become high-ranking officials. Mountains in the乾,坤,艮, and巽 directions will not produce noble officials without water from the乙 direction. Mountains in the乙,辛,丁, and癸 directions with long flowing water indicate officials who hold important positions, and they will emerge only if there is water from the乙 direction; without water from the丙 direction, they will not emerge. Mountains in the卯,巳, and丑 directions with water coming from the艮 and庚 directions and long flowing water from the丁 direction indicate monks who take religious vows; if the water is short, they will not emerge. Mountains in the艮,庚, and丁 directions with water coming from the卯 and巳 directions and long flowing water from the丑 direction indicate Taoist priests; if the water is short, they will not emerge. Mountains in the酉,亥, and未 directions with water coming from the巽 and甲 directions and long flowing water from the癸 direction indicate nuns; if the water is short, they will not emerge. Mountains in the巽,甲, and癸 directions with water coming from the酉 and亥 directions and long flowing water from the未 direction indicate women who maintain chastity; if the water is short, they will not emerge.

財水財山財易發，七通並八達。資財鉅富出聰明，只是少人丁。且要順龍順水去，人才從此至。順龍來去子孫昌，代代足衣糧。

Mountains and water both fall in the wealth position, making it easy for wealth to arise, with all paths open and no obstructions. Wealthy families can produce intelligent offspring, but the only drawback is a sparse population. Therefore, the dragon (representing the terrain's energy) should follow the water and flow smoothly towards the direction of the land. Only then can talent come from this direction; when both the dragon's coming and going are smooth, descendants will flourish, and each generation will have abundant food and clothing.

如金克木為財，因相剋，少人丁，須水與龍順方好。

For example, if metal overcomes wood, it is considered as wealth, since it comes from mutual control. Therefore, the population is sparse, and it is necessary for water and the movement of the dragon to be harmonious, so that the overall structure is good.

排冊喬嚮明堂水，折心諸道理。小心但看四龍經，一經各一名。五行無根水上折，時師那會得。放水與冊山同路行，世代坐專城。

Arrange the mountain and its direction, examine the water flow in the bright hall, and apply various principles in the process of controlling the water. Carefully observe the methods of the four dragons, each of which has its own name. The five phases themselves have no root; they rely entirely on the water to transform and be used. How can current geomancers understand this? If the path of releasing water follows the same direction as the mountain, it indicates that the family will be in charge of a region, holding a specific position in a city.

此總結上文。

This section is a summary of the previous points.

子寅辰與乾丙乙，長子真端的，午申戍與坤壬辛，次男此位真。卯巳丑與艮庚丁，三男從此分。酉亥未與巽甲癸，四昌當其位。第一折水長房折，乾丙更要乙。第二折水二男情，坤辛壬同行。第三折水長，仔細分明講。一龍行宮水口去，兒孫多不吉。龍行位遠主防鄉，水位卻無妨。三龍先行一龍上，入舍兼把養。四龍行位不分明，父子絕人丁。

The branches Zi, Yin, and Chen and the trigrams Qian, Bing, and Yi are indeed the positions of the eldest son; the branches Wu, Shen, and Xu and the trigrams Kun, Xin, and Ren are the positions for the second son. The branches Mao, Si, and Chou and the trigrams Gen, Geng, and Ding are the positions for the third son; the branches You, Hai, and Wei and the trigrams Xun, Jia, and Gui are the positions for the fourth son. The first water division should be in the eldest son's position, taking Qian, Bing, and also Yi. The second water division relates to the second son, with the trigrams Kun, Xin, and Ren involved. The third water division is far away, requiring careful distinction and explanation. When water enters the first dragon's position, it flows directly to the water mouth, leading to mostly unfavorable outcomes for descendants. If the water division is distant, it indicates the need to leave the hometown, but the water position itself is not problematic. When the third dragon leads and then connects to the first dragon, it indicates matters of marriage by adoption or fosterage. The fourth dragon's position is unclear, leading to the extinction of descendants in both generations.

凡二十四字，父母子孫兄弟孫息，要尊卑順序下關先行，插上關則為尊卑不順，五行內反，主子孫過房抱養。

Among these twenty-four characters, they are divided into layers such as parents, children, brothers, and grandchildren, and one should first arrange the lower gate in the order of respect and hierarchy; if the upper gate is arranged first, it indicates a disorder in hierarchy and a reversal of the Five Phases, leading to matters of adopting or fostering a child as a successor.

金木水火各一官，生命亦不同。查得四行合生命，自然發福盛。

The four elements of metal, wood, water, and fire each have their own positions. A person's birth year and destiny belong to different elements. If the positions of these four elements align exactly with the person's life element, prosperity and flourishing will naturally follow.

子寅等山屬金，如艮山丙向，流丁及流庚，金生水也，金水命人富貴。午中等山屬木，如壬山午向，水流坤流午，木命人富貴。如午山甲向癸向，乃木生火，木火人富貴。卯巳等山屬水，如民山丁向庚向，水土命人富資，丙亥等山屬火，如酉山共向，水流共歸乾順，水命人富貴。

The mountains of the Zi and Yin directions belong to metal. For example, if a mountain facing towards Bing is located at Gen, and the water flows towards Ding or Geng directions, it is metal generating water, and people with metal or water destinies will achieve wealth and honor. The mountains of the Wu and Shen directions belong to wood. For example, if a mountain facing towards Wu is located at Ren, and the water flows towards Kun or Wu directions, people with wood destinies will achieve wealth and honor; another example is when a mountain facing towards Jia or Gui is located at Wu, which is wood generating fire, and people with wood or fire destinies will achieve wealth and honor. The mountains of the Mao and Si directions belong to water. For example, if a mountain facing towards Ding or Geng is located at Gen, people with water or earth destinies will achieve wealth and honor. The mountains of the Hai and You directions belong to fire. For example, if a mountain facing towards Xun is located at You, and the water flows from Xun direction smoothly towards Qian direction, people with water destinies will achieve wealth and honor.

於支二水要相依，更把天星分例推。震宮長男邀福應，兌宮少位吉凶知。中宮離坎從天定，子息排來位卻移。

The waters from the Heavenly Stems and Earthly Branches should support each other and be calculated according to the distribution of celestial stars. The Zhen Palace corresponds to the elder son, and blessings belong to him; the Dui Palace corresponds to the younger son, and fortune or misfortune can be known from this. The Central Palace and the Li and Kan trigrams are determined by heaven, but the order of parents and children follows sequentially, with their positions shifting accordingly.

公位見上。震長兌少離坎中，此形家常談，若父母兄弟子息排來，與此不同。

The method of dividing the positions of the five elements is mentioned above. Zhen represents the elder brother, Dui represents the younger brother, and Li and Kan are in the middle, which is a common saying in the school of formative geography; however, if arranged according to the order of parents, brothers, and children, the result would be different.

金木水火四龍位，生克無窮極。相生為吉相剋凶，禍福在其中。

The positions of the four dragons of metal, wood, water, and fire are constantly changing through mutual generation and mutual control. Mutual generation brings good fortune, while mutual control brings misfortune. Both calamity and blessing arise from these interactions of generation and control.

子寅辰乾丙乙六山屬金，金水相生為順龍。假如責任風吹草動宜放丁水，乃金生水，放庚水亦同；放辛水乃是金克木，相剋便為凶，是上同一字陽。午中戌坤壬辛六山屬水，來山立向切忌相剋。假如戍向不宜放乾水，金克木也，是下同一字陰。卯巳丑艮庚丁六山屬水，如未山丑向，不宜放癸水，未山火丑向水，癸又是火，是水克火也。經云：水克火，人少死。若艮山午向，放丁水，水不相生，為順龍。酉亥未甲巽癸六山屬火，如酉山甲向，不宜放艮水，申屬火，艮屬水，是水克火也，克者損人丁。

The mountains of Zi, Yin, and Chen belong to the metal element, and when metal and water interact through mutual generation, it is considered a favorable dragon flow. For example, in this direction, water should be placed in the Ding direction, which is metal generating water; placing water in the Geng direction is also acceptable. However, if water is placed in the Xin direction, it becomes metal controlling wood, which is a mutual control and considered凶 (unfavorable). This is the case of the same character belonging to the yang aspect in the upper level. The mountains of Wu, Shen, and Xu belong to the water element, and when the mountain is chosen as the direction, it is important to avoid mutual control. For example, if the direction is Xu, water should not be placed in the Qian direction, which is metal controlling wood; this is the case of the same character belonging to the yin aspect in the lower level. The mountains of Mao, Si, and Chou belong to the water element. For example, if the mountain is Wei and the direction is Chou, water should not be placed in the Gui direction: the mountain Wei belongs to fire, the direction Chou belongs to water, and Gui also belongs to fire, resulting in water controlling fire. The classic says that water controlling fire leads to few descendants and loss of children. If the mountain is Gen and the direction is Wu, and water is placed in the Ding direction, even though water and mountain do not interact through mutual generation, it is still considered a favorable dragon flow. The mountains of You, Hai, and Wei belong to the fire element. For example, if the mountain is You and the direction is Jia, water should not be placed in the Gen direction: Shen belongs to fire, Gen belongs to water, which is water controlling fire, and mutual control leads to loss of descendants.

金至火宮人死絕，火入金宮定損妻。金火相刑人自紹，縱然不縊也相離。

The metal element reaches the fire palace, indicating the person's丁 is in a state of death and decline; when fire enters the metal palace, it certainly harms the wife. Metal and fire mutually harm each other, leading to the person taking their own life. Even if they do not hang themselves, they will inevitably face separation from family.

如亥山丙向，是火到金宮，乾山要向，是金到火電廠宮，雖然如此，又有移宮順龍之法，不可拘執。如亥山丙向，木流箕甲，酉山乙向，水流巽甲，世代三公。午山癸向，水歸甲，若流庚甭辛，發福久長，流乾亦發，主子孫疾病。

For example, if a house is built facing the direction of Bing on a亥 mountain, it is considered that fire reaches the metal palace; if a house is built facing the direction of Xun on a乾 mountain, it is considered that metal reaches the fire palace. Although this is the case, there is another method called shifting palace in accordance with the dragon, which should not be rigidly followed. For instance, if a house is built facing the direction of Bing on a亥 mountain and the water flows towards Xun or the direction of Jia, or if a house is built facing the direction of Yi on a酉 mountain and the water flows towards Xun or the direction of Jia, it indicates that the family will produce generations of ministers of state. If a house is built facing the direction of Gui on a午 mountain and the water flows towards the direction of Jia, and if it flows towards the directions of Geng or Xin, it brings long-lasting prosperity; if it flows towards the direction of Qian, it also brings prosperity, but the descendants may suffer from many diseases.

子寅辰並乾丙乙，切是巽水出。午申戌與坤辛壬，乾水破長生。卯巳丑及民庚丁，坤水要留停。酉亥未兼巽甲癸，艮水下宜去。

The trigrams Zi, Yin, Chen and the stems Jia, Bing, Yi should avoid water flowing from the Xun direction. The trigrams Wu, Shen, Xu and the stems Xin, Ren, Ji should avoid water from the Qian direction as it will disrupt the Growth. The trigrams Mao, Si, Chou and the stems Geng, Ding, Guan should have water held back in the Kun direction. The trigrams You, Hai, Wei and the stems Jia, Gui, Xin should avoid water flowing from the Gen direction.

子寅戌辛壬屬木，生在亥，乾亥同宮，為流破長生，來則吉。卯巳丑艮庚丁屬水，生在申，坤申同宮，為流破長生，來則吉。酉亥未巽甲癸屬火，生在寅，艮同宮，為流破長生，來則吉。

The branches Zi, Yin, and Xu, along with the stems Xin and Ren, belong to wood, and their long life is in Hai. Qian and Hai share the same palace, so water flowing from the Qian direction is considered to destroy the long life, and water coming from the Qian direction is beneficial. The branches Mao, Si, and Chou, along with the stems Gen, Geng, and Ding, belong to water, and their long life is in Shen. Kun and Shen share the same palace, so water flowing from the Kun direction is considered to destroy the long life, and water coming from the Kun direction is beneficial. The branches You, Hai, and Wei, along with the stems Xun, Jia, and Gui, belong to fire, and their long life is in Yin. Gen and Yin share the same palace, so water flowing from the Gen direction is considered to destroy the long life, and water coming from the Gen direction is beneficial.

庚丁坤上是黃泉，乙丙須防巽水先。甲癸向中忱見艮，辛壬水路怕當乾。

Those facing the direction of Geng or Ding should be cautious of the Kun direction as it is the Yellow Spring. Those facing the direction of Yi or Bing should be careful of the Xun direction's water. Those facing the direction of Jia or Gui should avoid seeing the Gen direction. Those facing the direction of Xin or Ren should be wary of the water flowing directly towards the Qian direction.

張宗道《青囊經》謂：自庚至丁皆忌坤，自己至丙皆忌巽，自癸至甲皆忌艮，自辛至壬皆丟乾。其法立向開門折水放水行水，無一不忌，犯之近則六年、十二年見，遠則二十四年內見。邑去不忌來，蓋水從此地過者必祝。如庚向水流丁，卻十二年，流坤止量其長短以定年數，過到未字即無事矣。若已向坤，水長流主絕。

Zhang Zongdao's "Qingang Jing" says: All directions from Geng to Ding are to be avoided for the坤 trigram, all directions from Yi to Bing are to be avoided for the巽 trigram, all directions from Gui to Jia are to be avoided for the艮 trigram, and all directions from Xin to Ren are to be avoided for the乾 trigram. This system of avoidance applies to all aspects of setting the direction, opening the door, folding water, releasing water, and flowing water. If violated, the consequences will manifest within six or twelve years, or even up to twenty-four years. Avoidance is about the outgoing direction, not the incoming one, because water flowing over this land will certainly carry away life qi. For example, if a house faces Geng and the water flows toward Ding, a disaster will appear within twelve years; if it flows toward the坤 direction, the number of years is determined by the length of the water path, and once it reaches the position of Wei, there will be no problem. If the direction is Si and the water continuously flows toward the坤 direction, it will result in the extinction of the family line.

卯辰巳午伯巽宮，午未申酉坤莫連。酉亥子當乾是，子丑寅卯艮水凶。

The directions of卯, 辰, 巳, and 午 should avoid the Xun direction. The directions of午, 未, 申, and 酉 should not be connected with the Kun direction. The directions of酉, 亥, and 子 should be cautious of the Qian direction. The directions of子, 丑, 寅, and 卯 should be wary of water from the Gen direction.

來宜生旺，去宜病死，陽干立向，水口絕胎流去主富貴，此真催官水，攻墓為陰，得陰而後發。屋宅屬陽，要戴天覆地，如甲寅庚申壬子丙午，上於下支。

Water coming in should be from the direction of Growth and Prosperity, while water going out should be from the direction of Sickness and Death. For a Yang dry branch as the main direction, the water outlet should flow from the directions of绝 and 胎, which indicates wealth and officialdom, and this is the true official-promoting water. Attacking the Storage, which belongs to Yin, requires receiving Yin energy before it can flourish. A house belonging to Yang should have a Yang heavenly stem above and a Yin earthly branch below, such as Jiayin, Gengshen, Renzi, and Bingwu. The heavenly stem is above and the earthly branch is below.

辛入乾宮百萬莊，癸歸艮位發文章。乙向要流清富貴，丁坤終是萬斯箱。

Xin water flows into the Qian palace, indicating wealth of a million and fields; Gui water reaches the Gen position, indicating descendants achieving success through literature. Yi direction water should flow clear and pure to indicate wealth and honor; Ding water reaching Kun ultimately signifies a granary filled with stored grain.

此名救貧黃泉，皆主向上，論來水吉，去水凶。《新安府志》：壬山丙向甲門開，五百年中產大才。定了紫陽山下水，乙庚之歲損嬰孩。注曰：子寅辰乾丙乙屬金，紫陽水流巽巳之位，是射破生方也，乙庚化金，故其年見禍。其曰損嬰孩，養生之位主小兒，且箕位有獄因，可當黃泉之殺，故不殺壯丁耳。其法以向為主，門路，池井溝壘折水皆莫犯之。若箕巳方有行路，謂之踏破長生，故曰入黃泉。

This passage is called "Rescue the Poor from the Yellow Spring," and it discusses matters concerning the direction of water flow: incoming water is auspicious, while outgoing water is inauspicious. The "New An Prefecture Annals" records a诀 (rule), stating that for a site facing south with a ridge in the direction of Jia (甲), an opening in the direction of Jia (甲) will produce great talents within five hundred years. However, if the water flows in the area of Ziyang Mountain, it will cause harm to infants during the years of Yi (乙) and Geng (庚). The commentary explains that Zi, Yin, and Chen belong to metal, along with Qian and Jia, and the flow of water from Ziyang Mountain towards Xun and Si directions is directly opposite the direction of growth (长生). Yi and Geng transform into metal, hence calamity occurs in the years of Yi and Geng. The term "damage to infants" refers to the positions of "Nourishment" and "Growth" which are associated with children. Moreover, the Xun position has an indication of imprisonment, which can withstand the evil influence of the Yellow Spring. Therefore, it does not harm adult males. This system primarily focuses on the direction. The paths, ponds, wells, ditches, and water channels must not be disturbed. If there is a road passing through the Xun or Si directions, it is called "breaking the direction of growth," hence it is said to have entered the Yellow Spring.

更有一神難為說，時師會不得。辰山戌向戌山辰，驚動世間人。寅歸甲水乙歸巽，長流為[闕]。寅為虎他細尋根取巽丙壬正為[闕]代無煩惱。卯山辛向水為乾，富貴出官員。

There is another divine spirit that is difficult to explain, and contemporary diviners fail to understand it. When a hill of Chen faces Xu, or a hill of Xu faces Chen, once applied correctly, it will alarm the people. The water from the寅 direction flows to Jia, and the water from the卯 direction flows to Xun; if it flows continuously, it forms a specific pattern. The寅 belongs to the tiger, so one must carefully seek its origin; taking the positions of Xun, Bing, and Ren as the main directions will ensure generations without worries. When a hill of卯 faces Xin and the water is in the Qian direction, it signifies wealth and the emergence of officials.

此俱以相剋言，另是一格。辰為天羅，戌為地網，最稱不吉，舉二神而其他可知矣。

These statements are based on the principle of mutual control, forming a separate category. Chen is considered the Heavenly Net and Xu the Earthly Net, both highly inauspicious; by citing these two, the others can be inferred similarly.

金遇戌為鐵，火向未申絕。木辰枝葉枯，水上丑寅滅。

The metal element becomes stubborn iron when it reaches the戌 position, the fire element ceases when it reaches the未 and申 positions, the wood element withers when it reaches the辰 position, and the water element is completely extinguished when it reaches the丑 and寅 positions.

五行逢衰為關，又，丟五舷水形：金圓、木直、水曲、火斜、土橫，方水城出口處犯前項關煞，主少亡。此經名《天玉》，觀經中所言多與《內傳》相重，則其經必《內傳》而非《外傳》也，因於重者刪之，而次第其文，自成一書。第同一《天玉》，同一《內傳》也，前所云水要四三二一逆行，此所言折水要一二三四順去，竟不可曉。竊意折水順行為是，而前前說亦並仍其文，以俟知者。

When the Five Phases reach their declining position, it becomes a critical point. According to the five types of water forms: metal forms are round, wood forms are straight, water forms are curved, fire forms are slanting, and earth forms are horizontal. If the outlet of a water city violates the aforementioned critical points, it indicates early death in youth. This text is called "Tianyu" (Heavenly Jade). The content in this text is found to be largely repeated in the "Neichuan" (Inner Transmission), which suggests that "Tianyu" must be the "Neichuan" rather than the "Waiyuan" (Outer Transmission). Therefore, the repeated parts have been deleted, and the text has been rearranged in a new order to form a separate book. However, although both are called "Tianyu" and "Neichuan," the former says that water should be arranged in reverse order, four, three, two, one, while the latter says that the water should be arranged in the order one, two, three, four. This is difficult to understand. In my private opinion, the water should be arranged in the forward direction. However, the previous statement is also retained in the original text, leaving it for those who understand to determine.