Di Li Ren Zi Xu Zhi (Gang Yao) (地理人子須知（綱要）)

一、是編為人子術，非為術家設，故凡不傳之秘，一一敷陳口訣而作詩歌，以為不記誦便。二、是編惟務通俗，俾易知識，初無意於組織文辭，以絢觀美。是以直敘其旨而不嫌於鄙，詳述其奧而不慮乎繁。即於前後之重複，辨證之瑣屑，與夫照應不齊，言論膚淺，俱弗暇恤耳。

The first point is that this book is a practical study intended for sons to fulfill their filial duties, not a treatise for professional diviners. Therefore, all the secret oral formulas that have been traditionally kept confidential are presented one by one, compiled into poems, so that readers may avoid the hardship of memorizing them by rote. The second point is that this book aims solely for clarity and simplicity. It is only concerned with making the content easy to understand, and has no intention of elaborating on the language or striving for a refined style. Therefore, it directly states its main points without fearing that they may seem crude, and thoroughly explains the profound aspects without worrying about appearing tedious. As for repetitions in the text, the triviality of discussions, and shortcomings such as incomplete coverage or superficial arguments, these are all disregarded.

三、是編所收諸名地圖，不過為釋疑設耳。故於緊要相關處，援古證今，具圖詳說以發明之。其間或因論龍穴而略于于砂水，或因論砂水而略於龍穴，惟所重處特加詳焉，其它莫能悉及。蓋寸箋半簡間，摹數百十里山川，烏可兼備哉！闇者或病其不類，緣識見不同耳。祝觀物先生云：“圖圖圖，模糊模糊復模糊。一人摹一樣，十人畫九圖。”信哉！善觀者當自得其妙，又安可按圖索驥？

Thirdly, the maps of famous tombs collected in this book are merely for the purpose of resolving doubts and difficulties. Therefore, in crucial areas, ancient examples are cited to verify current situations, accompanied by diagrams for detailed explanation, so as to clarify the principles. Some focus on "dragon and tomb site" and briefly mention "sand and water," while others emphasize "sand and water" and briefly mention "dragon and tomb site." Only the important aspects are elaborated, and other details cannot be fully covered. After all, how can hundreds of miles of mountains and rivers be accurately depicted on a small piece of paper? Those with limited vision may complain that the maps do not resemble the real mountains, but this is simply due to differing levels of insight. Zhu Guanwu said, "Map, map, map, blurry, blurry, and blurry again. One person copies one style, ten people draw nine different maps." These words are indeed accurate. Those who know how to read maps can naturally grasp the subtleties beyond the diagrams, so how can one simply follow the maps like searching for a horse by its picture?

四、凡諸名地圖，皆予兄弟足目所經涉者，或名師扦點，或課驗不爽，或發越確應，必有明徵可為法則者斯收之。否則，無徵不信，何可泛收？五、凡諸地圖，必著其土名山向，某師所卜，及詳所出人物官爵，不以瑣屑自嫌者，固所以徵其實跡，亦欲人子因此可以索微探頤，得意於筆舌之外，毋以是而反啟疑議焉。

Rule four: All the maps of famous tombs collected are ones that our brothers have personally visited and seen with their own eyes: some aresite chosen by master teachers themselves, some have been repeatedly tested and never failed, and some have indeed proven effective as the families have prospered. These are certainly collected only because there are clear evidence to serve as a model. Otherwise, without proof and evidence, they are not trustworthy, and how can they be collected carelessly? Rule five: All the maps must clearly state the local name of the land, the direction of the mountain, the name of the geomancer who chose the site, and in detail record the people who have come from this family and their official ranks. We do not fear being considered too detailed, for the purpose is to confirm the real evidence. It is also intended to enable descendants to explore the subtle aspects and deeply study the profound meanings, understanding the meaning beyond words and not to raise doubts or criticism because of these records.

六、凡引用諸名師語，或稱姓氏，或稱書名，或稱號，或稱字，或止稱某氏某公，從便也。其不著者，闕疑耳。多吾鄉者，考據切實雲。七、凡折衷諸說是非，亦惟據於已驗仙蹟，及名師議論之長者取證也。

Article six, when quoting the words of various renowned masters, sometimes their surname is mentioned, sometimes their book title, sometimes their honorific, sometimes their given name, and sometimes only "a certain family" or "a certain gentleman." This is done conveniently as needed. Whenever there is no specific source cited, it is regarded with doubt and not rashly decided. The most frequently quoted are the local masters from the same hometown, because matters related to the local area are most verifiable. Article seven, when making a balanced judgment on the correctness of various schools of thought, it is based only on the verified traces of famous ancient sites and the parts of the discussions of renowned masters that stand firm, without making up theories out of nowhere.

八、凡收諸名地圖，既有敘說矣，又間有補義釋義，及有傳奇傳疑者，或以取證，或以申明，非瑣也。九、凡設龍穴砂水諸圖式，立法有不得不然者，但不可執泥耳。生山不與畫山同，固有山水奇妙處，雖良工不能施其巧，在智者觸類旁推可也。

Rule eight: All the maps of famous tombs included are accompanied by explanatory texts. Among them, there are often supplementary explanations, interpretations, entries recording strange stories and doubtful points, which are either used as evidence or to clarify principles. These are not trivial or useless. Rule nine: All kinds of diagrams concerning 'dragon', 'grave site', 'sand', and 'water' are established according to certain principles, but readers should not be rigid in their adherence. A living real mountain is different from a mountain drawn on paper. Mountains and waters have their marvelous and hard-to-capture aspects. Even the most skilled painters cannot fully express their ingenuity. It all depends on wise people who can infer from one instance and apply it to others.

十、凡名地，有遠至數百年後而方有福應者，有近只數年而即有福應者，世俗多泥葬地後所生人方能受蔭，即此太遠太近，豈不荒唐哉？予兄弟初嘗深疑，久而徧徵，灼然不爽。蓋驟發遲發，亦猶悟學有頓門漸門之義，漸發乃常理共知，不必辨。其驟發者，如陶氏之牛眠穴、王氏之折臂三公地，固已彰彰明驗於世，不可謂無此理也。茲於編中所收諸地，惟取其眞是應蔭者，不以年代遠近拘，特書諸此，以告觀者毋疑焉。

Rule ten states that for any place named, some will bring about their blessings only after hundreds of years, while others will manifest within a few years. The common belief is that only those born after the burial can benefit from the blessings, so how can the manifestation of blessings be either too distant or too close? At first, we brothers also deeply doubted this, but after verifying everywhere over time, we found that everything was exactly as described. The manifestation of blessings can be fast or slow, just as in the practice of Zen Buddhism, there are the 'sudden' and 'gradual' paths. The slow manifestation is a common understanding, so there is no need to argue further. As for sudden manifestations, such as the 'Niu Mian Xu' (ox-sleep grave) of Tao Kan of the Jin Dynasty, or the site of the Wang family that was supposed to produce a high official with a broken arm, these have clearly manifested in the world, and cannot be said to lack this principle. Now, the places collected in this book are only those that have indeed shown clear blessings, without being restricted by the time span, and are specially recorded here to allow readers to have no doubts.

十一、不佞嘗謂地學須致力三多，而究心地書不與焉。何謂三多？多參明師則傳授眞而所聞博，多觀古格則所見廣而是非明，多經窀穸則歷練精而眞見定。地書固已多覽，然紙上陳言又在三多之外矣。且人子安能盡此三多？故於是編多載名圖，俾人子精加紬繹，虛心詳究，三多在其中。久之，自有心領神會，豁然貫通，而俗師淺巫莫能誑之，不於慎終之者有補矣夫！

Article 11: I often say that studying geography must focus on the three 'more's, and merely reading geography books is not enough. What are the three 'more's? To visit many outstanding geomancers, thus gaining genuine knowledge and broad understanding; to observe many famous ancestral tombs, thus seeing a wide range of patterns and clearly distinguishing right from wrong; and to personally participate in the burial and excavation processes, thus gaining mastery through experience and establishing true insight. Of course, one should read many geography books, but the old sayings in books are still outside the scope of the three 'more's. Moreover, as a son, how could one possibly achieve all three 'more's? Therefore, this book includes many diagrams of famous tombs, so that sons can carefully study and earnestly investigate them. The efforts of the three 'more's are thus included within these diagrams. With time, one will naturally understand and grasp the concepts, and be able to see through the deceptions of ordinary geomancers and shallow fortune-tellers. Is this not a great help for those who need to handle funeral matters with care and seriousness?

十二、凡巨室，美地固非一穴。楊公所謂“眾墳合力卻成大”，又云“取眾墳參互議”，斯確論也。故茲所收之圖，有一家而二三地者，職此耳。十三、地理家諸書繁浩，條緒多端，眞贗並列，未易悉辯。緣督仙翁所謂“得訣歸來好看書”，確論矣！茲於編中撮其精當者，取以質證。或摘一二句，或採一二節，或間摭庶人之言，或備錄一家之說，或斷章而取義，或檃括以為辭，意在發明，非敢務博也。編中曰右、曰按、曰已上、曰補議，皆理有未盡，而復申明之，特變其發語之辭耳。

Article twelve, for large families, good land is not only one burial site. Yang Yunsong said, "Many tombs working together can form a great one," and also said, "Taking many tombs into mutual consideration," which are all accurate statements. Therefore, the maps collected in this book sometimes cover more than one site for a single family, and this is the reason. Article thirteen, the writings of geomancers are numerous and complex, with genuine and false books mixed together, making it difficult to distinguish them one by one. Master Zhao Yuandu said, "Once you have the诀, you can read the books carefully," which is indeed a correct statement! This book selects appropriate parts from various writings to verify right and wrong. Sometimes only one or two sentences are quoted, sometimes a couple of paragraphs are taken, sometimes common sayings from the people are casually picked up, sometimes an entire passage from a particular school of thought is fully recorded, sometimes a passage is taken out of context to extract its meaning, and sometimes the original meaning is summarized into one's own words. The intention is to explain the principles, and not to boast about being well-versed. The terms "right," "note," "above," and "supplementary remarks" that appear in the book are all because the principles have not been fully explained, and further explanation is given, only changing the introductory phrase.

德興徐維志、維事兄弟蓋孿雲。少為邑諸生。遭家難，棄去，治形家言。德興故多堪輿家，見，以為未慊於志，更走四方，求勝己者而師事之。所歷燕、齊、吳、楚、閩、粵，名城大都偉麗之觀，絶嶂幽壑猿鳥之徑，遺墟荒隴，狐兔之宮，皆窮躋翔覽然後已。凡三十年而業成，著書曰《人子須知》。

Xu Weizhi and Xu Weishi, brothers from Dexing, Jiangxi, were twins. When they were young, they were both students at the county school, but later their family encountered misfortunes, so they gave up pursuing the imperial examinations and turned to the study of geomancy, specifically the form school. Dexing has always been a place with many geomancers, but after visiting many of them, they still felt unsatisfied. Therefore, they traveled to various regions, seeking out those who were better than themselves and拜师 (became their disciples). Their travels included present-day Hebei, Shandong, Jiangsu, Hubei and Hunan, Fujian, and Guangdong. They climbed every mountain, visited every grand city and capital, explored narrow paths in steep cliffs and deep valleys accessible only to apes and birds, and examined ruins, old tombs where foxes and rabbits often appeared. They did not stop until they had thoroughly seen and experienced everything. After thirty years of study, they completed a book, which they named "The Essential Knowledge for a Human Child."

學士大夫雅好之，造請無虛日，庭中羔雁為群矣。先通奉公居王父喪，取其書置几上，手校讎，紙弊墨渝弗釋也。無何，先通奉不祿。諸孤藐焉懼不足以襄大事，則迎致維事來與計之。君故儒者，恂恂若不能言。比登覽，即千里在指顧中。聚訟可否，眾莫能決，君徐出詞組而定，人人遜弗如也。

Scholars and officials greatly admired this book, and people came to seek its teachings without interruption, bringing flocks of young sheep and geese as gifts. My late father, Master Tongfeng, placed this book on the desk while observing the mourning period for his grandfather, personally checking and correcting it until the paper was worn out and the ink had faded, yet he still did not put it down. Soon after, my father passed away. As several young orphans, weak in both body and strength, feared they could not manage this important matter, they invited Xu Weishi to discuss it. Xu, originally a scholar, was humble and quiet in speech; but when he went to inspect the mountainous terrain, he could point out and assess thousands of miles of mountains and rivers with ease. When people argued over whether a particular site was suitable, no one could reach a decision. Xu calmly gave a few words of judgment, and the matter was settled. Everyone felt they could not match his insight.

間嘗請曰：“述兄弟三十年功緒，盡在斯編矣。今又十年，而聞見日益。太史公幸為我忠臣。”不佞謝不敏。會君有郢曾司空聘，而維志適從荊南來，遞出所新得，相資損益殆半。司空遂以付剞劂焉，而謂不佞與聞首事，屬序以遠其傳。不佞竊嘆夫術業之難工，而盛名不易居也。

He once privately asked me to say: "All the achievements of our thirty years' efforts are in this book. Now another ten years have passed, and our knowledge has been increasing day by day. If you, Master Taisi, would be a faithful recorder for me, that would be good." I declined, saying I lacked the ability. Just then Xu Jun was invited by Ceng Songkong of Yingzhong, and Xu Weizhi was also coming from Jingnan. The brothers each presented their newly acquired materials to cross-reference and verify, and the additions and deletions almost accounted for half the book. Ceng Songkong then handed the book over to the carver for printing, and since he said I had participated in initiating this matter, he asked me to write an introduction so that the book could be spread further. I privately felt that achieving mastery in a subject is so difficult, and that a great reputation is so hard to bear.

君恆言家世受《尚書》，學古有獲，多聞事。建始，吾求堪輿於書而不合也，自用則小，好問則裕。中，吾求之人而不合也，晚而求之古今墓宅成敗已驗之格，而合者十六七矣。夫兩戒山河，首西北而竟東南，其形勢利便，豈一端而已？自吾涉淮北，渡漢南，以窺中原秦蜀而驗吾格，與前代名家擘畫無不合者矣。胼手胝足，勞心焦思，其成之難如此。

Xu Jun often said that his family has passed down the study of the Book of Documents through generations, having gained some understanding of ancient learning and possessing much knowledge. He said: At first, I sought the principles of geomancy in books, but they did not match up. When one acts on one's own assumptions, the results are limited, but when one is willing to ask others, the results are more abundant. In the middle period, I sought the principles in human bodies, but they also did not match. It was not until my later years that I turned to examine actual cases of ancestral tombs, dwellings, and their successes and failures, and only then did about six or seven out of ten match up. One must know that the two 'prohibitions' of north-south mentioned by Yixing, the Buddhist monk of the Tang dynasty, begin in the northwest and end in the southeast. The convenience of the terrain in between, how could it be only one kind? Since I crossed the Huai River to the north and the Han River to the south, to explore the lands of Zhongyuan and Qinshui, verifying my own established patterns, I found that they matched exactly with the plans and arrangements of previous masters. My hands and feet became calloused, and I labored over it with my mind, thus understanding the difficulty of learning.

君兄弟名藉甚，而忌者之口亦無所不至。初以不佞招入郢，人或詬曰：“是商顏郜首而儒衣冠者，英雄欺人耳！”市虎杯蛇，轉相扇惑，君幾無以自解。斯名為謗囮矣。嗟夫！無論君所執，無論今之人，漢子云氏作《大玄》，羽翼聖經，而舉世莫能知，獨桓譚奇其辭，謂“五百歲而後興”。老氏不云乎，“知我希者貴”。彼其之子，雖戶說以眇論，終不能化，復何有於不佞之言？君第藏之名山可矣！萬曆癸未歲孟春之吉，賜進士出身亞中大夫河南布政使司右參政前陝西按察司副使奉勅提督學校翰林院國史修撰雲杜利瓦伊禎敘。

The Xu brothers were well known, but there were many jealous people who spread all sorts of rumors. At first, when I invited them to Yingsheng, some people slandered them, saying, "These are just emaciated men dressed in Confucian robes, pretending to be heroes to intimidate others!" Rumors spread and multiplied, and the slanderous words were passed on and incited, making Xu Jun almost unable to defend himself. The very reputation they had acquired became the means by which they were slandered. Alas! I need not speak of the learning Xu Jun upheld, nor of the people of today: Yang Xiong of the Han dynasty wrote the "Tai Xuan" to support the classics of the sages, but no one could understand it, except Huan Tan, who praised his writing, saying that the book would only be understood five hundred years later. Did Laozi not say, "The fewer people who understand me, the more precious I am"? Such a person, even if one went door to door explaining the subtle theories to him, would never be able to enlighten him. What use are my few words? Xu Jun should just keep his book in the mountains! On the first day of the first lunar month in the year Guiwei of the 11th year of Wanli, Li Weizhen, a conferred imperial scholar, assistant middle minister, right deputy provincial commissioner of the Henan Department of Civil Administration, former deputy inspector of the Shaanxi Department of Judicial Administration, appointed by imperial decree to oversee schools, and compiler of the national history in the Hanlin Academy, wrote this preface.

嘉靖辛酉春，餘從京邸會星橋金太史，談堪輿家書不下數十百種，類皆繁雜，互相牴牾。仁人孝子一旦當大事，悲傷慘怛之餘，取其書而覽之，無所適從，往往以弗克盡心為憾。惟德興徐氏兄弟所著《人子須知》一書，會諸書而折衷之，足以破群疑，當大事也。然餘聞其言，未見其書。

In the spring of the Xinyou year of the Jiajing fortyth year, I met the historian Jin Taishi at my residence in the capital. We discussed the numerous books written by geomancers, which number dozens or even hundreds, yet they are mostly complicated and conflicting, contradicting each other. When benevolent people and filial sons encounter the important matter of burying their relatives, they are already overwhelmed with grief, and when they consult these books, they find themselves completely at a loss, often regretting that they could not do their best for their loved ones. Only the book "The Must-Know for Human Offspring" written by the brothers Xu of Dexing collects the writings of various schools and reconciles them, thus dispelling many doubts and being suitable for handling major matters. However, at that time I only heard Jin Taishi say this, but had not yet seen the book itself.

比自商於致政歸，訪其書於坊間，兩見刻本，深嘉二子用心之當，而服金太史之言非誣。惜字多訛舛，欲為厭觀也。辛巳冬，雲杜李太史為尊人方伯公卜地，乃移書中丞王公，為訪二子來雲杜。時伯子已入閩越，迎其季子來。

When I finally resigned from my post in the Shangyu area and returned, I sought this book in the bookshop and came across two printed editions in succession. I deeply admired the careful effort of the two brothers and was also convinced that the words of Jin Taishi were not empty talk. Unfortunately, there were too many errors in the printed editions, which made them unpleasant to read. In the winter of the Xinsi year, which was the ninth year of the Wanli era, Li Taishi from Yundu asked his father, the Fangbo Gong, to select a place for burial. He wrote a letter to the Zhongcheng Gong, requesting him to invite the Xu brothers to Yundu. At that time, the elder brother Xu Weizhi had already gone to Fujian and the eastern part of Zhejiang, so only the younger brother Xu Weishi was invited.

既襄大事，餘後自太史廬迎季子及高第弟子塗子於郢中，亦為卜地計。見季子儒雅蘊籍，迥異俗師。相與遊處幾一載，暇日出手錄善本示余。未幾，伯子亦自閩越至，更相是正者久之。餘因念茲會不偶，所著述已精，從而校定入梓，使海內之仁人孝子覽之而從事，庶無弗克盡心之憾矣乎！旹萬曆十有一年癸未孟夏月望日，郢中陽白居士曾璠子玉甫譔。

After the funeral rites were completed, I invited Xu Weishi and his senior disciple Tu Zi from Li Taishi's residence to Yingzhong, also to select a suitable burial site. Seeing that Xu Weishi was refined and restrained, quite different from the vulgar geomancers of ordinary people, we stayed together for nearly a year. In our spare time, he showed me copies of rare and valuable editions that he had personally transcribed. Soon afterwards, my elder brother Xu Weizhi also arrived from Fujian and eastern Zhejiang, and the two brothers spent a long time checking and correcting each other's work. Therefore, I thought that such an opportunity was not accidental, and their writings had already been carefully examined. I thus revised and published them, so that the benevolent and filial people throughout the land could read them and follow the proper procedures for funerals, and thus probably would not have any regrets of not having done their best. Written on the fifteenth day of the fourth lunar month in the fourth month of the spring season of the eleventh year of Wanli, by Yang Bai Ju Shi Ceng Fan, who goes by the name Zi Yu, in Yingzhong.

江右徐維志、維事氏伯仲，著資孝堪輿書曰《人子須知》，因通家仰湖費大人馳請余言。適客有在座者，遽矍然曰：“人子之所當知者，豈惟是哉！且孝亦未易以言也。若大舜終身之慕，武周之繼述，曾參之養志，斯孝矣。顧屑屑於一藝一能，謂之曰孝，吾惑焉。”

Two brothers from Jiangxi, Xu Weizhi and Xu Weishi, wrote a book on supporting filial piety called "The Must-Knows for a Son," and through their family connection, they specially asked me to write a preface for it. Just then, a guest was present and immediately exclaimed, "What a son should know, is it only this? Moreover, filial piety is not something easy to explain. For example, Great Yu thought of his parents all his life, King Wu of Zhou and the Duke of Zhou could carry on and complete their ancestors' cause, Zeng Shen could fulfill his father's wishes, this is called filial piety. Now, being meticulous about a single skill or a particular ability, and calling it filial piety, I can't understand it."

餘解之曰：“人子之於親也，固當無所不用其極，況地理尤切於送終以當大事者乎！《傳》曰‘事死如事生’，茍於其親之沒也，置蟻泉沙礫中，無異委壑，孝安在哉？是故風水之說固不足信，而厝親之舉則當重也；生人之禍福不足計，而化者之安危則所當慮也。

I explained to him, "As a son, one should naturally do everything to the utmost for one's parents, especially since the matter of geography is particularly relevant to the important matter of sending off the deceased. The Book of Rites says, 'To serve the dead should be as if serving the living.' If, after the parents' death, their bodies are placed in ant hills, springs, or sandy places, that is no different from abandoning one's relatives in mountain gullies. Where is the filial piety in that? Therefore, although the doctrine of风水 regarding fortune and misfortune is not entirely trustworthy, the matter of burying one's parents should be taken seriously. The fortune or misfortune of the living is not worth worrying about, but the safety of the deceased's body should be a concern."

曾謂舜之大孝，武周之達孝，曾參之純孝，厥念乃不逮此與？誦夫子宅兆之訓，程子五患之戒，則地理固人子當知之切務，而非彼一藝一能者比也。謂之曰資孝亦宜矣。且觀其書，分條析類，明切該博，闢諸家之陋習，啟天下以孝誠，信有補於世教者，不可以其術而忽之也。”客唯唯而退。因書以歸之。賜進士及第光祿大夫左柱國少師兼太子太師吏部尚書建極殿大學士知制誥經筵國史總裁華亭存齋徐階撰。

Is it possible that the great filial piety of Shun, the complete filial piety of King Wu and the Duke of Zhou, and the pure filial piety of Zeng Shen did not consider this aspect? Just by recalling Confucius' teaching, "Choose a suitable place for burial and lay the deceased to rest there," and Cheng Yi's warning, "Avoid the five evils," one can understand that geography is an essential matter for a son to know, something not comparable to a single skill or ability. To call it a book of "filial piety resources" is indeed appropriate. Looking at this book, it is well-organized, clear, and comprehensive, eliminating the shortcomings of various schools, guiding the people with filial piety and sincerity, and truly contributing to the moral education of the world. It should not be dismissed merely because it deals with numerology. The guest repeatedly agreed and then left. I thus wrote these words to give to them. Written by Huateng Cunzhai Xu Jie, who was conferred the title of Jinshi Jiji, Grand Counselor of the Imperial Academy, Left Column Officer, Minister of the Imperial Academy, Minister of Personnel, Grand Secretary of the Imperial Academy, Director of the Imperial Academy, and Director of the Imperial History.

世所論堪輿家，率以相地之術易視之。夫勘輿非術也。昔神禹敷土，隨山刊木，因九河之勢，奠厥民居；公劉之遷都，相陰陽，觀流泉；周公卜洛營周，居於洛邑，自古重之久矣。自左僊著《龍經》，郭景純著《葬書》，俚談曲說之士，遂各以所見售世，流為藝術，則世之易視之也固宜。

People often criticize geomancers, generally looking down upon the study of site selection. In fact, geomancy is not merely a kind of magical art. In ancient times, when Great Yu was managing the land, he cut trees and set markers along mountain ridges, following the course of the nine rivers to settle the people's dwellings. When the ancestor of the Zhou dynasty, Gong Liu, moved the capital, he needed to "assess yin and yang and observe flowing springs." When Duke Zhou divined the site for the capital at Luo, he planned the construction of Chengzhou and fixed the capital at Luoyi — the importance of this matter has been recognized since ancient times. Since Left Xian wrote the "Dragon Classic" and Guo Pu wrote the "Book of Burial," those who spread vulgar and wrong ideas have each taken their own limited views and sold them to the world, and thus geomancy has become a means of making a living. It is therefore not surprising that people look down upon it.

夫宇宙亦大矣！術家者既不能長騖萬里，窮章亥之所步，復泥俚談曲說，不取正於大方家，如執蹄涔議絳虯，安可得乎！論法象者莫辨於《易》，其曰“天地定位，山澤通氣。”夫位有定而氣實通焉。絪縕磅礡，游魂靈怪，氣也。蒸為風雨，應為列星，流形於山川草木，亦氣也。氣也者，載天地而浮之也。是故山氣多勇，澤氣多瘖，谷氣多痺，險阻氣多壽。

How vast the universe is! Yet the practitioners are unable to travel thousands of miles, visiting the ancient landmarks measured by the great figures like Shu Hai, and they are stuck in vulgar and incorrect theories, unwilling to seek guidance from true masters. This is like trying to discuss a mighty red dragon in the deep abyss by merely looking at a puddle in a cow's hoofprint. How could they ever understand clearly? The "Zhou Yi" (I Ching) is the most clear exposition of the principles of heaven and earth. The "Shuo Gua" says, "Heaven and earth are positioned, mountains and marshes communicate through their energies." This shows that positions are fixed, but "qi" flows through and connects everything. The wandering spirits and strange entities that pervade everywhere, the winds and rains formed by the rising and condensing of qi, the stars that respond above, and the forms that take shape in mountains, rivers, grasses, and trees—all are manifestations of qi. Qi is what carries heaven and earth and keeps them suspended. Therefore, people living in mountains tend to be strong and brave, those living by water and marshes tend to be speechless, those in deep valleys tend to suffer from paralysis, and those in dangerous and rugged areas tend to live longer.

郭景純曰“啟陳發新，朝海拱辰”。左僊以北戒山起于闐，左支極之於，南戒山自右支極五嶺。其言曰“山行有斷，脈不中絕”，山澤通氣之說也。世之業堪輿者能知之乎？夫建都立邑，載諸經者，吾無論已。郭景純論葬法曰：“葬者藏也，乘生氣也。”世遂以氣休咎論禍福，不揆葬義所自起。孟軻氏不云乎，“且比化者，無使土親膚。”於人心獨無恔乎？吾以是知葬之起也，蓋仁人孝子之心也。

Guo Pu said, "Opening the old and bringing forth the new, facing the sea and gathering towards the star." Left Xian believed that the mountain called "North Restriction" originates from Yutian in the Western Regions, and the branch extending to the left stretches all the way to the extreme distance; the mountain called "South Restriction" comes from the right branch and extends all the way to the five ridges. He said, "Mountains may have breaks, but the energy flow does not completely cease," which precisely reflects the principle in the Zhou Changes that "mountains and marshes communicate through Qi." Do those who now practice feng shui understand this level? As for the matter of establishing a capital and founding a city, the classic texts have already recorded it, so I will not elaborate further. Guo Pu spoke about burial methods, saying, "Burial is to conceal, and it is to connect with the life Qi." People then use the fortune or misfortune of the Qi to discuss human misfortune or happiness, yet they do not investigate the origin of the true meaning of burial. Did not Mengzi say, "For the dead, one is always unwilling to let the earth directly touch their skin"? Is this not precisely the place where people's hearts cannot pass? From this, I understand that the origin of burial is indeed the sincere heart of benevolent and filial people.

不乘生氣，避五患，萬一奪烏鳶而飼螻蟻，其與委溝壑者何殊哉！夫善愛親者，疾必擇名醫，葬不敢以付庸術，蓋慎之也。是故乘生氣，避五患，以寧吾親，以畢吾終天之願，此仁人孝子所為心也，非徒以禍福論休咎也。彼堪輿者，倘能以其所嘗試者藏遺器於造化，而畢吾仁人孝子之心，其道亦大矣哉！世烏得而易視之？

If one does not take advantage of the life qi and does not avoid the five evils mentioned by Cheng Yi, then even if one merely rescues the body from crows and eagles only to feed it to ants, it is no different from abandoning the corpse in a ditch! A person who truly cherishes his parents would certainly select a renowned physician when his parents are ill and would not dare entrust the burial to an ordinary practitioner, for the sake of caution. Therefore, taking advantage of the life qi and avoiding the five evils enables my parents to rest in peace, fulfilling my lifelong wish. This is the sincere intention of a benevolent and filial son, not merely judging fortune and misfortune. Those who practice geomancy, if they truly possess the skills they have tested, should properly place the deceased's body within the transformations of heaven and earth, fulfilling the heartfelt wish of the benevolent and filial. In that case, this discipline would indeed be great! How can the world lightly regard it?

吾饒有儒生徐維志、維事伯仲，嘗輯堪輿書曰《人子須知》，就正於餘。閱其議論該博，發理精詳，會百用於一原，析貳疑於百氏，眞足以挽俚談曲說而歸之正者，因書此以序之雲。賜進士及第南京國子監司業前翰林院國史編修浮梁星橋金達撰。

There are two brothers, Xu Weizhi and Xu Weishi, from Raozhou, who compiled a book on geomancy called "The Essential Knowledge for Human Offspring." They presented it to me for review. After reading it, I found their discussions broad and their explanations of principles detailed and thorough. They could unify hundreds of methods into a single fundamental principle and resolve doubts that were ambiguous and difficult to decide among various schools of thought. Truly, this work is capable of guiding vulgar and incorrect ideas back onto the right path. I have therefore written these remarks as an introduction. Written by Jin Da, who was granted the title of Jinshi (imperial examination graduate), former official in the National Academy of Scholars, and former compiler of the imperial history at the Hanlin Academy, from Fuliang, Xingqiao.

予謝仕二十餘年，於六經外，百家之書，靡不探究，惟庖犧氏之卜筮，岐黃氏之醫藥，郭景純之葬法，誠可以利天下者，皆得謂之仁術。宜乎其河江屢變，浮雲芻狗，而三術之衍，於萬世者不廢也。蓋制作之美則愛，愛則傳，人情理勢其固然與。

I have been out of office for more than twenty years, and I have studied all the writings of the hundred schools of thought outside the Six Classics. Among them, only the divination methods of Fuxi, the medicine of Qi Bo and the Yellow Emperor, and the burial practices of Guo Pu are truly beneficial to the world, and can be called "the benevolent arts." It is no wonder that rivers and streams often change their courses, and worldly affairs are as changeable as floating clouds and straw dogs, yet the transmission of these three disciplines has never ceased through the ages. Perhaps whenever something is beautifully created, people naturally love it; and when they love it, it will be passed down. This is the inevitable trend of human nature and affairs.

吾邑徐君，少峰仰峰二難。握其所譔資孝堪輿書出以示余，皆精神獨得之妙也。餘閱而繹之，見其廣搜乎天下山川脈絡之源，旁及乎遠近名家仙蹟之式，參之以古先鴻儒大方家之緒論，摹寫乎伍星變換不一之形體，逐節斷以己意，一理貫通而宜葉乎人情，誠有深得夫晉室明賢“乘生氣”之肯綮者。

The two brothers of the Xu family in our county, known as Shao Feng and Yang Feng, are two outstanding talents who are hard to distinguish between them. They showed me their own compiled book on geomancy, which contains profound and unique insights. I read it carefully and analyzed it thoroughly. I saw that they extensively searched for the origins of mountains and rivers throughout the country, also referring to the forms of famous graves left by renowned masters near and far. They also consulted the discussions of ancient great scholars and genuine experts, describing the varying forms of the "Five Stars" and expressing their own views on each section. Their reasoning is consistent throughout and closely related to human nature, truly grasping the essence of Guo Pu's saying from the Jin Dynasty, "riding the life qi."

要皆明切簡易，暢於辭華。譬之翰墨家人稱為布帛菽粟，飫之而不厭者，覽之易入，習之易趨。允矣通世之寶訓，可愛而傳也！且其教人安厝以當大事，舉所珍重而得隆其孝，示所勿犯而得全其仁，端持身之德本，衍國家之風化者，由此而出矣。

In general, these explanations are clear, practical, simple and easy to understand, surpassing the elegance of ornate language. Using the words of a literary writer, this is what people call things like cloth, rice, beans and millet, which are eaten every day without tiring of them; they are easy to read and easy to learn. This is truly a valuable teaching that circulates throughout the world, worthy of being loved and passed down. Moreover, the book teaches people how to properly bury the dead in order to handle the great matter of mourning, pointing out what should be cherished, so that people may cultivate their filial piety; pointing out what should be avoided, so that people may preserve their benevolence. The fundamental basis of upright conduct and the extension of national customs and education all arise from here.

矧二君以穎敏之資，有聲藝苑，行可大鋪張，而乃幡然，浮雲軒冕，放情山水，發其所蘊，以資孝道於天下後世，是二君雖遯世，而尤闡達者。及物之事功，謝上蔡所謂幾，枉一生之根，二君可免也。猗與休哉！一時賢士大夫，各出金石，固已有公論矣，又奚餘之喋喋乎？

Moreover, these two men, with their sharp intellect and quick understanding, had already gained a reputation among the scholars. They could have achieved great things in the world, yet they changed their path, regarded official positions and titles as mere clouds, and instead indulged themselves in the mountains and rivers, expressing their inner feelings and using their writings to support the virtue of filial piety for future generations. Though they are said to have retreated from society, they are actually those who thoroughly explained and clarified principles. As for the faults of wasting one's life in vain, as mentioned by Xie Liangzuo, these two men have avoided such mistakes. How wonderful! At that time, the virtuous scholars and officials each wrote enduring words to praise them. The general opinion was already established, so why should I here speak at length?

雖然，智者作法，愚者咻焉。賢者更制，不肖者拘焉。安得天下孝子慈孫誦君之書，超然陳跡之外，通其巧於心目之間，不遇以書而遇以目，不遇以目而遇以神，洞其眞而契其妙，以廣二君仁孝教天下之本心？此二君未露之美意也。餘固因其請而並以及之。二君生同一乳，宋太師忠愍公裔，理學秋谷先生八世孫，銀邑世家雲。隆慶己巳，八十四歲叟眷張琨書於銀麓精舍。

Though this is so, the wise establish laws and regulations, while the foolish clamor beside them; the virtuous change old customs, while the unworthy cling stubbornly to the old ways. How can we make the world's filial sons and virtuous descendants recite Xu Jun's writings, transcend the old conventions on paper, and integrate the subtle insights in the book into their own minds? They should not only understand the book through reading but also verify it with their eyes; they should not only verify it with their eyes but also harmonize it with their hearts. They should see through the true essence and grasp the subtle harmony within, thus spreading the original benevolent and filial hearts of these two gentlemen throughout the world. This is precisely the unspoken beauty of their intent. I was originally invited to speak on this matter, and I have mentioned it by the way. These two gentlemen are twins, descendants of the esteemed Minister of the Song Dynasty, Zhongmin Gong, and the eighth-generation grandson of the Neo-Confucian scholar Qiugü Xiansheng. They are from the scholarly family of De Xing County. Written by Zhang Kun, an in-law relation and an elderly man of eighty-four years old, in the sixth year of Longqing, in the year Jisi, at the Silver Hill Study Hall.

古昔聖人握造化之樞，探陰陽之竅，仰觀俯察，以闢天文地理之蘊。故璣衡察而象緯之數莫爽。夫惟坤厚載物，山澤通氣，沖和鬱靈，微妙鮮測。粵自遷歧相洛，時其陰陽，而風水之說實肇其端。三代以上，遐哉邈矣。漢晉而下，哲人繼踵，其著名於世，有若郭、卜、曾、楊、吳、廖、賴傳者。稽其授受，有巒頭、天星之傳。觀其著述，有《青囊》、《葬經》等作。歷世漸遠，敷詞益繁，然皆逞其臆說，狃於偏習，而末能會其全也。

In ancient times, sages mastered the key to creation, explored the essentials of yin and yang, observed celestial phenomena above and examined geographical features below, thus uncovering the profound secrets of astronomy and geography. Therefore, they used the Xuanji Yuheng to measure the positions of the sun, moon, and stars, ensuring there were no errors. Because the earth is substantial and can support all things, the atmosphere between mountains and marshes is interconnected, and the harmonious qi gathers and condenses into spiritual beauty, which is subtle and hard to measure. Since the Zhou people moved to Mount Qi and surveyed Luoyi, determining the seasons based on yin and yang and cold and warmth, the concept of fengshui really began at that time. Events before the Xia, Shang, and Zhou dynasties are too distant to be verified. After the Han and Jin dynasties, wise men emerged one after another. Notable figures include Guo Pu, Bu Zewei, Zeng Wenchan, Yang Yunsong, Wu Jingluan, Liao Yu, and Lai Wenjun, among others. Examining their lineage and transmission, they are divided into two schools: "Luan Tou" and "Tian Xing." Looking at their writings, there are works such as the "Qingang Jing" and "Zang Jing." As time passes, their expressions become more elaborate, but mostly they only express their own speculations, clinging to a single school of thought, without being able to integrate the whole picture.

饒郡徐君伯仲，少負奇穎，馳譽芹泮。因襄大事，雅志山水，而於堪輿諸書研究底蘊巳，自諗曰：是局聞見，未悉大觀。乃遍歷寰宇，日與薦紳諸大夫遊，凡名山形勝，世族宅兆，登覽摹圖，相為印證，克然有得。

The Xu brothers from Raozhou were young and already known for their remarkable intelligence, gaining a good reputation in the county school. Later, due to the need to handle their father's funeral affairs, they decided to devote themselves to the study of geomancy. They thoroughly studied all the various schools of geomantic theory. After completing their studies, they reflected on themselves and realized that the knowledge they had gained was limited and did not encompass the broader picture. Therefore, they traveled extensively throughout the country, constantly interacting with local gentry and scholars. They visited and examined famous mountains and sacred sites, as well as the tombs of prominent families, drawing maps and comparing their observations. Through these efforts, they clearly gained a deep understanding and insight.

由是厭諸說之汗漫，乃旁稽博採，撮要刪繁，闡幽彰微，而凡形勢、天星不傳之秘，悉皆列欵圖形，分條析類，辭義備具，殆邃乎聖人俯察之理，而發前賢未發之秘者矣。編成示予，爰定其名曰《心學統會》。蓋取夫發揮純粹，而獨得乎心悟；芟祛偏臆，而統集乎大成者耳。授吾鉛王上舍梓傳，善乎二君之志也！其錫類於天下之仁人孝子者，厥功深矣哉！厥惠溥矣哉！隆慶戊辰仲冬之長至日奉直大夫南京刑部廣東清吏司員外郎鉛山東泉餘鋐譔。

Therefore they rejected the boundless claims of various schools, and instead extensively collected and selected the essentials, omitting the redundant. They clarified the hidden and made the subtle evident. All the secret teachings of the two schools, "Form and Situation" and "Celestial Stars," were listed in points, drawn in diagrams, categorized, and expressed with complete words and meanings. They almost reached the depth of the sage's observation of the earth, uncovering secrets that previous sages had not discovered. After the book was compiled, they showed it to me, and I thus gave it the title "Heart Learning Unified." The title reflects the pursuit of pure principles through inner understanding, and the elimination of prejudice to unify and compile into a comprehensive whole. They entrusted the book to Wang Shangshe of Lian Mountain for printing and circulation. What a noble intention of these two men! Their extension of education to all benevolent and filial people across the land has been of profound merit and wide benefit. How deep their kindness! On the winter solstice of the second year of Longqing, Wuchen, the author, Yu Hui, a respectfully addressed official of the Guangdong Qingli Office in the Ministry of Justice, Nanjing, wrote this.

三才一理，而天其宗乎？地匪天，塊然已，何以效厥能？人匪天，蠢然已，何以效厥靈？故地必曰理，有以哉！夫天言乎其氣，地言乎其形。而地之所以為地，則生生之氣。氣之所以為氣，則生生之理。《傳》曰“天包地外”，吾則曰天入地中。不特虛靈屬天，而盡九垓之下皆天也，亦徵矣。世之求地者，苟不從事乎天，則本先撥矣，又安足語此？

Heaven, Earth, and Humanity all originate from the same principle, and Heaven is their sovereign. If Earth were separated from Heaven, it would merely be a piece of stubborn soil, by what right could it display its capabilities? If Humanity were separated from Heaven, it would merely be a dull creature, by what right could it manifest its wisdom? Therefore, when we speak of "geography," there is a reason. Heaven is discussed in terms of qi, while Earth is discussed in terms of form. The reason Earth becomes Earth is because of the ceaseless flow of qi; and the reason qi becomes qi is because of the ceaseless flow of principle. The old saying says "Heaven encompasses Earth," but I would say Heaven also permeates the middle of Earth. Not only the empty and spiritual places belong to Heaven, but even nine layers beneath the Earth's surface are all Heaven, and this has evidence to support it. Those who seek Earth on earth, if they do not start from Heaven, they have already uprooted the fundamental, and how can they talk about geography?

稽諸古聖，未有以地言者。堯都平陽，舜都蒲坂，禹都安邑，湯都亳，天下之大地理歸焉。迨周公洛邑之營，夫子宅兆之訓，二聖人豈徒然哉。營洛為民，民安而國安。宅兆為親，親安而子孫安。是皆本天星，察地理，所謂仁人孝子之用心也。故人子卜宅兆，要當以安親為念，豈惟求諸地哉？必求諸吾靈臺方寸之天可也。

Examining ancient sages, none spoke solely about the land. Yao established his capital at Pingyang, Shun at Pusan, Yu at Anyi, and Tang at Bo. The largest geographical areas in the world were all concentrated in these places. When the Duke of Zhou built Luoyi and Confucius left the instruction "choose a proper place for burial and rest," these two sages surely did not act in vain. Building Luoyi was for the people; when the people are secure, the state is secure. Choosing a burial site was for the parents; when the parents are secure, the descendants are secure. These were based on the heavenly stars and observed the earthly forms and principles. This is precisely the concern of benevolent and filial people. Therefore, when a son chooses a burial site, he should always keep in mind securing his parents' peace. It is not merely about seeking on the earth, but also about seeking within his own heart, that small piece of heaven.

眷家徐維志、維事伯仲，少為邑弟子。未幾以家難棄去，因葬親不忍委庸術，遂雅志山水，偏遊四方。歷涉歲久，聞見日博，乃出心得，著堪輿書，命曰《人子須知》。鉛邑王上舍壽梓廣其傳，徵言於予。首誦十戒，良契吾天，特表之，以為外天言地者勸。若其論斷、圖形，觀者當自得之。二君與予際沙兄友善，嘗從海內諸大君子究性命學，此特其緒餘雲。隆慶己巳端陽後三日同邑暖川南山祝眉壽譔。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) In-law relatives Xu Weizhi and Xu Weishi are brothers who were young county students. Soon after, due to family misfortunes, they abandoned their pursuit of the imperial examination. Also, because they could not bear to entrust the burial of their father to ordinary fortune-tellers, they devoted themselves to the study of geomancy, traveling extensively throughout the land. After many years of experience, their knowledge became increasingly broad, and they eventually wrote down their insights, composing a book on geomancy called "Human Children Must Know." Lead Mountain Wang Shangshe funded the printing of the book to promote its wider circulation, and he asked me to write a preface. I first read the ten precepts at the beginning of the book, which deeply aligned with my concept of "Heaven." I particularly highlighted these precepts to encourage those who talk about the Earth without referring to Heaven. As for the arguments and diagrams in the book, readers will naturally gain their own insights. Both Xu Weizhi and Xu Weishi have a close friendship with my elder brother Ji Sha, and they once followed various great scholars throughout the country to explore the study of human nature and destiny. This book is merely a byproduct of their efforts. Written on the third day after the End of the First Month in the fourth year of Longqing, by Zhu Meishou from the same county, Wannchuan, Nan Shan.

擇地一事，人子慎終切務也。孔子有“卜宅兆”之訓，孟子謂“比化者無使土親膚”，程子有“避五患”之戒，朱子謂“必慎必誠，不使稍有他日之悔”。聖賢垂教，其慎如此。欽惟我皇朝以孝治天下，迄今二百餘年，聖聖相承，仁恩磅礴，大臣命婦，咸有卹典，親親之教，視古尤加。誠以生事死葬，禮之大焉。

Selecting a proper place for the burial of a relative is a crucial duty for a son to ensure proper end-of-life rites and to honor ancestors. Confucius taught, "Choose a suitable place for burial and properly inter the deceased." Mencius said, "Consider the deceased's comfort, so that the earth does not directly touch his skin." Cheng Yi established the "five dangers to avoid" as a warning. Zhu Xi emphasized that burial must be done with utmost care and sincerity, so as not to cause regret in the future. The teachings of the sages are treated with such seriousness. We respectfully acknowledge that our dynasty has governed the country based on filial piety, and this has continued for more than two hundred years. Successive virtuous kings and ministers have inherited this tradition, extending broad benevolence. Ceremonies of mourning and care for the deceased are more profound than in ancient times. This is indeed because providing care during life and proper burial after death are the most important aspects of the rites and rituals.

且事死如事生，而葬必慮夫親魂之安危。又天性有不可解者，豈惟拘拘於彼術家所謂禍福之說哉！但化者既寧，則生者自昌。先正謂由根達枝，斯定理也。予不幸早孤，思得善土以奉先靈，不敢付諸術。讀易之暇，因究其理，求其據且確者，盡安厝之誠，以塞人子當知之分，與夫分內之可為事耳。

Moreover, serving the dead should be as careful as serving the living, and during burial one must consider the safety of the deceased's spirit. There is a natural sentiment that cannot be resolved, which is not merely clinging to the superstitions of diviners regarding fortune and misfortune! If the departed are properly laid to rest, the living will naturally flourish. The ancients said this is like nutrients flowing from the roots to the branches, a fixed principle. Unluckily, I lost my father in childhood, and I have always wanted to find a good piece of land to properly bury my ancestors. I dared not entrust this matter to diviners. Therefore, during my spare time reading the Yi Jing, I explored its principles, seeking verified and solid statements, and devoted myself wholeheartedly to burial practices, in order to fulfill the filial duty I should have, and to do what I can within my capacity.

然天地大父母，則有生天地間者，皆吾同胞類也。吾不欲苟於窀穸以畢子職，而天下獨非盡人之子與？矧推親親之愛，大無我之公，尤吾儒所謂理一焉者，其寧恝然於斯耶？於是忘其僭陋，與弟善述日加鑽研，會諸說而折其衷，芟繁蕪而歸其要，合形勢方位於一家，以龍穴砂水為四例，輯成一書，簡易明切，頗有便於慎終者之探索。

However, heaven and earth are the great parents of all things; whatever is born under heaven and earth is of the same kin as me. I myself would not be careless in handling the tomb to fulfill the duty of a son, so how could the people of the world not all be sons to their respective parents? Moreover, expanding the love for one's relatives and broadening the spirit of universal concern is precisely what Confucianism teaches as "one principle, many manifestations." How could we then remain indifferent to this matter? Thus, I disregarded my own inadequacy and, together with my younger brother Xu Shanshu, studied diligently day by day, integrating the views of various schools and reaching a balanced conclusion. We eliminated the redundant and focused on the essentials, combining the two schools of "form and site" and "direction" into one school. We established the four main categories of "dragon," "tomb," "sand," and "water," compiling a book that is concise and practical, providing great convenience for those who are arranging funerals.

目曰《人子須知》，蓋欲天下之為子者各親其親，而吾之所知不獨為一人之知雲。昔人謂芻蕘之言，聖人擇焉。苟自其人心之有知與不可不知者，須以求之，則於卜宅兆，避五患，以畢夫安厝之大事者，斯有以得其要領，而不為邪說所惑，庶上可以敷聖君賢相，澤及枯骨之仁，下可以盡肖子賢孫，厚本慎終之孝，亦國家孝治天下之一端，吾儒窮理盡性分內事也。若概視為術家之說，非予兄弟搜輯之本意矣。嘉靖甲子孟春德興山人徐善繼書於雙芝堂。

The title of this book is "The Must-Know for a Human Son," hoping that all sons throughout the world will love and care for their parents, and also that what I know will not remain only my own knowledge. The ancients said that even the words of a person who cuts grass or gathers firewood can be chosen and adopted by the sage. If everyone starts from what they already understand in their hearts and what they should not be ignorant of, and seeks knowledge according to this book, then in choosing a burial site, avoiding the five evils, and properly handling the burial, they can grasp the essentials and not be misled by false doctrines. Thus, above, it can extend the benevolence of sage kings and virtuous ministers who extend their grace even to the bones of the dead; below, it can fulfill the filial piety of the virtuous descendants who honor their roots and carefully attend to the final rites. It is also one aspect of the state governing by filial piety, and it is within the duty of Confucian scholars to investigate natural principles and fully realize human nature. If one treats it entirely as the words of a quack, then it is not the original intention of our brothers in collecting and compiling this work. Written in the first month of the Jiazi year of the forty-third year of the Jiajing era, by Xu Shanji, the scholar from Dexing Mountain, at the Double Chrysanthemum Hall.

予嘗觀宋儒牧堂蔡先生家訓云：“為人子者，不可不知醫藥、地理。”惕然心動。不幸先君早逝，生無以為養，所可圖者，惟宅兆一事耳。於是與季兄棄舉子業，治堪輿家言。所過名山大川，古今陵墓，必周覽久之而後去。更事師亦不啻數十人。如此者垂三十年，而後稍有端緒。

I once read a family precept by Master Cai Mutang of the Song dynasty, which said, "A son should not be ignorant of medicine and geography." After reading this, I felt a sudden sense of alarm and was deeply moved. Unfortunately, my father passed away at an early age, and I was unable to properly care for him in his lifetime. The only thing I could do was to select a suitable place for his burial. Thus, I and my elder brother gave up our studies for the imperial examinations and devoted ourselves entirely to the study of geomancy. We made it a point to thoroughly examine every famous mountain and great river, as well as ancient tombs, before leaving them. We also sought out teachers, and the number of those we had the opportunity to learn from reached into the dozens. After nearly thirty years of this, I had only just begun to grasp the rudiments of the subject.

夫術家妙契陰陽，明通觀察，雖代不乏人，然各私相授受，其流之弊，遂致矛盾冰炭，言天星者黜巒頭，言形勢者闢方位，穿鑿附會之說，與詆譭聚訟之談，紛然莫可究詰。人子欲葬其親，茫無所據，有遺憾者多矣。予竊取而權衡之，形勢審於未穴之先，先天之本體也；方位察於倒杖之後，後天之妙用也。先天之體出乎自然，天也；後天之用盡乎當然，人也。體用不可偏廢，天與人相峙並行，烏得執彼廢此耶？

Among those skilled in divination, there have never been a lack of those who skillfully harmonize yin and yang and observe clearly. However, due to private transmission among different schools, the consequences have led to contradictions and mutual hostility: those who focus on "celestial stars" exclude those who focus on "terrain," and those who emphasize "form and structure" attack those who focus on "direction." Fabricated interpretations and mutual accusations abound, making it impossible to determine the truth. Children wishing to bury their parents are left in confusion without a clear basis, and many are left regretful. I have privately weighed both schools: "form and structure" is examined before a site is fixed, belonging to the "Earlier Heaven" essence; "direction" is verified after the site is fixed through "reverse staff" methods, belonging to the "Later Heaven" application. The essence of Earlier Heaven comes from nature, representing heaven; the application of Later Heaven lies entirely in human affairs, representing humanity. Essence and application should not be neglected, and heaven and humanity are originally equal and complementary. How can one focus on one side and discard the other?

乃以平昔所講求經涉而有得者，定為成書。先列巒頭之要，次附天星之法，形勢方位，各有攸當，天人體用，不相背違。俾孝子慈孫欲安其先靈者，不為偏見所誤，命之曰《人子須知》。夫舉千古不決之疑，而撊然兼總其全，僭越之罪，何辭可解？乃私心要在於資孝云爾，世當有諒我者矣。嘉靖甲子孟春德興山人徐善述書於怡怡軒。

Thus, I compiled the things I have learned through my daily inquiries and personal experiences into a book. First, I outlined the essentials of "Luan Tou" (mountain form), then added the methods of "Tian Xing" (celestial stars). The forms and directions are each placed in their proper positions, and the relationship between heaven and humanity, as well as the interplay between principle and application, are not contradictory. This is to help the filial descendants who wish to settle their ancestors' souls from being misled by one-sided views. Therefore, I titled the book "The Must-Knows for Human Offspring." I aimed to comprehensively summarize the unresolved doubts that have lingered for thousands of years. What excuse can I offer for this overreaching act? My only intention was to support filial piety. May there be those in the world who understand my motives. Written in the first month of the Jiazi year of the forty-third year of the Jiajing era by Xu Shanshu, a mountain dweller from Dexing, at the Yiyi Pavilion.

不侫曩以先人襄事，與季兄究心堪輿家，間有一得，筆之為書，名曰《人子須知》。鉛山見溪王君、書林餘氏雖嘗兩刻，病其未備，每欲再訂，弗暇也。辛巳夏，中丞王公、太史李公召入郢。明年春，又知遇司空曾公，客郢兩寅，頗多隙日。乃取前書緒正之。會季兄亦自荊南來，更相與討論潤色，刪繁補遺，較昔所著，合者十又四五。錄成，司空不鄙，校梓廣傳。

I once, in handling the funeral affairs of my ancestors, studied geomancy together with my elder brother. Occasionally, I had some insights, which I recorded in a book called "The Essential Knowledge for a Human Child." Although the book was printed twice by Wang Jun of Jianshan and the Yu family of Shulin, I always felt it was incomplete and often wanted to revise it, but lacked the time. In the summer of the Xinsi year of the Wanli Ninth Year, I was summoned to Yingzhong by the official Wang Gong, and in the spring of the following year, I was also favored by the official Ceng Gong. Staying in Yingzhong for two years, I had plenty of spare time, so I took out the old book to revise and organize it. Fortunately, my elder brother also came from Jingnan, and together we discussed and polished it again. We deleted the redundant parts and filled in the omissions. Compared with what I had written before, only about four or five tenths remained consistent. After finishing the draft, Ceng Gong did not mind its simplicity and helped revise and publish it to spread it more widely.

第蠡測管窺，極知不可以為訓。念吾兄弟，自少遨遊四方，今顛毛種種矣。三十年間，心力盡在此編。敝帚千金，不忍遽棄耳。或誚余嘗從薦紳談性命之學，何屑屑於此，迷而不返？余謂西山先生父子及草廬吳公，皆儒者宗，嘗著《發微論》，發揮《玉髓》，刪定《葬書》，君子不以此少之。即朱子所上《山陵議狀》，有味哉其言之也！

But my own understanding is like measuring the sea with a ladle or seeing the sky through a tube; it is clearly insufficient to be regarded as a standard. Thinking of how my brother and I have been traveling around the country since childhood, now our hair is already white and thin. Over these thirty years, all our life's efforts have been spent on this book. We regard our own broken broom as more valuable than a thousand gold pieces, and we really can't bear to throw it away just like that. Some people mock me, saying: You have once discussed the study of principles and destiny with the gentry, why are you so particular about this minor subject and stuck to it without returning? I answer: Master Cai Xishan and his son, as well as Master Wu Cheng of Caolou, are all great masters among the Confucian scholars. They wrote the "Fa Wei Lun," elaborated on the "Yushui Zhenjing," and revised the "Zangshu." The virtuous gentleman does not therefore look down upon them. Even Zhu Xi's "Shanling Yizhuang," the words in it are also of great weight and worth pondering.

且送終，人子大事，而付之庸師之手，天親之謂何？餘為此舉，凡以共子職而已。天下豈有無親之人哉！敬與為人子者共之。高明之士，竄定紕繆，出特見以相長，尤所願也。萬曆癸未春月吉旦山人徐善述書於郢中之陽春書屋。

Moreover, the task of accompanying one's parents in their final moments is a great responsibility for a son. To entrust it to an ordinary and vulgar teacher is to treat the natural relationship between family members as nothing. I do this merely to fulfill my duty as a son. How could there be a person without parents in the world? I respectfully present this book for all sons to share. If there are enlightened individuals who can correct any errors or omissions in it, and offer unique insights for mutual learning and improvement, that would be even more what I hope for. Written by the mountain recluse Xu Shanshu on a fine spring day in the Guiwei year of the Wanli era, at Yangchun Book House in Yingzhong.

《青囊經》秦之隱君子體易而作，陳希夷註釋稱《天機書》。按：世言堪輿家為青囊術，蓋祖此耳。《青烏經》秦青烏子著。《搜山記》漢朱桃仙著。《赤霆經》漢留侯張子房著。《六甲配卦圖》漢京房著。《狐首經》按：曾葛溪謂得之沈氏萬卷樓中，無作者名氏。郭璞《葬書》所引之《經》即一也。《錦囊經》即《葬書》，晉叅軍河東郭璞著，宋西山蔡文節公訂定，草廬吳文正公刪定。《捉脈賦》晉太尉長沙公鄱陽陶侃著。侃將葬母，失牛，遇異人指牛眠穴，位至三公。今催官說始此。

The *Classic of the Azure Crow* was composed by a reclusive gentleman of the Qin dynasty who studied the principles of the *Book of Changes*. When Chen Tuan annotated it, he called it the *Book of Heavenly Mechanism*. Note: The term "Sealing Bag Method" (青囊术) used for geomancy originates from this book. The *Classic of the Azure Crow* was written by the Qin dynasty scholar Qingwu Zi. The *Search of the Mountains Record* was authored by Zhu Taoxian of the Han dynasty. The *Red Thunder Classic* was written by Zhang Liang, the Marquis of Liu. The *Six Celestial Stems and Trigram Diagram* was composed by Jingfang of the Han dynasty. The *Fox Head Classic*: Note: Yuan dynasty scholar Ceng Xi said this book was obtained from Shen's Collection of Ten Thousand Volumes, and it has no known author. The "Classic" cited by Guo Pu in his *Book of Burial* as "the Classic says" is this very text. The *Sealed Bag Classic* is the same as the *Book of Burial*. It was written by Guo Pu, a military officer from Hedong during the Jin dynasty, and later edited by Cai Xishan (Wenjie Gong) of the Song dynasty and Wu Cheng (Caolou, Wenzheng Gong) of the Yuan dynasty. The *Treatise on Pulse Detection* was authored by Tao Kan, the Grand Tutor of Changsha during the Jin dynasty. Tao Kan was about to bury his mother when he lost his ox. He met a mysterious person who pointed out a place called "Ox Sleep Pit." Later, he rose to the rank of a high official. The concept of "officiating the official position" (催官) in modern times originated from this.

《小卷陰陽正要》唐司天李淳風著。《大衍曆分度》唐內供奉一行禪師著。《理氣心印》唐亞父聞喜丘延翰著。《雪心賦》唐昭文館學士章貢卜則巍著。《疑龍經》、《撼龍經》、《畫筴圖》、《筴四大穴法》、《立錐賦》、《撥砂圖》、《胎腹經》、《望龍經》、《倒杖法》俱贛州楊筠松著。筠松名益，號救貧仙，南唐時人，曾文辿師也。《心鏡》、《尋龍記》、《陰陽問答》雩都曾文辿著。《一粒粟》楊筠松著，劉誠意伯批註。《游氏家傳啟蒙》南唐僉判新安遊潛著。潛，國師何令通婿也。《金鎖秘訣》五代陳摶著。摶，字圖南，豪州人，受業曾文辿，隱居西華山。宋徵不起，賜號希夷先生。

"The Small Volume on Yin and Yang Essentials" was written by Li Chunfeng, a Tang dynasty official in charge of celestial observations. "The Great Derivation Calendar and Degrees" was authored by Yixing, the Buddhist monk and inner court official of the Tang dynasty. "The Principles of Qi and Yin" was written by Qiu Yanhan, a man from Yaxi during the Tang dynasty, who was known as the Second Father. "The Snow Heart Essay" was composed by Bu Zewei, a scholar of the Zhaowen Academy and native of Zhanggong during the Tang dynasty. "The Classic of Doubtful Dragons," "The Classic of Shaking the Dragon," "The Drawing Stick Diagram," "The Four Great Points Method," "The Cone Essay," "The Sand Adjustment Diagram," "The Embryo Classic," "The Dragon Viewing Classic," and "The Reverse Staff Method" were all written by Yang Yunsong of Ganzhou. Yang Yunsong, whose name was Yi, was known as the Poor Relief Immortal, and he lived during the Southern Tang dynasty, being the teacher of Zeng Wenchan. "The Mirror of the Heart," "The Dragon Search Record," and "Questions and Answers on Yin and Yang" were authored by Zeng Wenchan of Yudu. "One Grain of Millet" was written by Yang Yunsong, with annotations by Liu Ji, the Ming dynasty Minister of Sincerity. "The Family Transmission启蒙 of You" was written by You Qian, a judge of the Southern Tang dynasty and native of Xin'an; You Qian was the son-in-law of the Grand Master He Lingtong. "The Golden Lock Secret" was written by Chen Tuan of the Five Dynasties period. Chen Tuan, whose name was Tunan, was from Bozhou, studied under Zeng Wenchan, and lived in seclusion in Xihua Mountain; the Song dynasty summoned him but he refused to take office, and the court bestowed upon him the title of Xiyi Master.

《黑囊經》五代范越鳳著。一雲楊筠松著。《洞林秘訣》、《尋龍入式歌》范越鳳著。《葬經》六卷隋肅吉著。《龍經》三卷左仙著。《太華經》太華眞人許亮著。《撥沙經》陳亞和著。《吳氏家傳口訣》五代德興吳克誠著。誠，南唐國師吳法旺子，受業陳希夷先生。《玉髓眞經》宋國師張子微著。子微名洞玄天師，張道陵三十三代孫。蔡西山先生增發揮。《吳公解義》批註心印。《龍格通玄歌》、《吳氏秘訣》俱宋國師景鸞著。克誠子。

The "Black Bag Classic" is attributed to Fan Yuefeng of the Five Dynasties, although some say it was written by Yang Yunsong. "The Secret Methods of the Hidden Forest" and "Song of Entering the Dragon Style" are also attributed to Fan Yuefeng. The "Classic of Burial" in six volumes was written by Xiao Ji of the Sui Dynasty. The "Classic of the Dragon" in three volumes was authored by Zuo Xian. The "Classic of Taishan" was written by Xu Liang, the immortal of Taishan. The "Classic of Sand Divination" was composed by Chen Yahu. "The Family Transmission Oral Secrets of Wu" was written by Wu Kecheng, a person from Dexing during the Five Dynasties; Wu Kecheng was the son of Wu Fawang, the state master of Nan Tang, who studied under Chen Tuan, the master Xiyi. The "True Classic of Jade髓" was written by Zhang Zimiao, the state master of the Song Dynasty; Zhang Zimiao, whose name was Dongxuan Tianshi, was the thirty-third descendant of Zhang Daoling. Cai Xishan once added explanations and elaborations to it. "Wu Gong's Interpretation" is a commentary on "The Heart Seal of Qi Li". "The Song of the Dragon's Grid Communicating with the Profound" and "Wu's Secret Methods" are both written by Wu Jingluan, the state master of the Song Dynasty; Wu Jingluan was the son of Wu Kecheng.

《洩天機》前廖瑀著。按：元曾葛溪《俯察要覽》云：“有兩廖瑀，前廖樂平人，後廖雩都人，俱號金精，術俱神。《洩天機》本前廖著，因餘芝孫增入後廖《地課》及《入式歌》，增首尾衍文，世遂莫知有前廖禹矣。”今考前廖著述，重巒頭；後廖著述，重天星。後廖乃張公道明為虔倅時拔者，卒傳吳氏學。

The book "Xie Tian Ji" was written by Liao Yu before. According to the Yuan dynasty scholar Zeng Ge Xi's "Fu Cha Yao Lian," there were two Liao Yus in history: the earlier Liao was from Leping, and the later Liao was from Yudu, both known as Jinjing, and their divination methods were highly accurate. Originally, "Xie Tian Ji" was written by the earlier Liao Yu, but Yu Zhi Sun added the later Liao Yu's works "Di Ke" and "Ru Shi Ge" into it, and also added some supplementary text at the beginning and end. Because of this, people no longer knew there was also an earlier Liao Yu. Now, upon examination, the writings of the earlier Liao Yu focused mainly on "Luan Tou," while those of the later Liao Yu focused mainly on "Tian Xing." The later Liao Yu was selected by Zhang Daoming, who served as the chief official of Qianzhou, and the final transmission belonged to the Wu school of learning.

《陰契陽符》、《師門心法》、《金精口訣》、《懷玉經》、《赤人圖》後廖禹著。《司馬頭陀水法》馬仙著。荊門州馬仙觀有臺基尚存，即其成道之所也。《發徵論》宋閩蔡牧堂先生著。觧注十數家，惟明鄱陽方伯余佑注本最善。《囊金》一名《心經》，上牢劉謙著，新安謝子期批註。《光明大照圖》司馬大士著。《催官篇》、《旅寓集》宋賴文俊著。俊官建陽，棄職浪遊，號布衣子。後修眞太乙峰下，世傳仙去。《玄樹經》宋浙右方斗南著。《海底眼》劉白頭著。《分金斷訣》厲伯韶著。《三寳經》珏齋謝子逸著。

"The Yin Covenant and Yang Symbol," "The Heart Method of the Teacher's Gate," "The Golden Essence Formula," "The Jade Embrace Classic," and "The Red Man Diagram" were written later by Liao Yu. "The Water Method of Sima Touduo" was authored by Ma Xian; the Ma Xian Temple in Jingmen Prefecture still has the remains of its platform, which is where he attained enlightenment. "The Elucidation Treatise" was written by Cai Muting from Fujian during the Song Dynasty; there are over ten commentaries on it, with the best being the commentary by Yu You, the governor of Poyang in the Ming Dynasty. "The Bag of Gold," also known as "The Heart Sutra," was written by Liu Qian of Shangao, with annotations by Xie Ziqi of Xin'an. "The Bright Illumination Diagram" was authored by Sima Dashi. "The On Hastening Officialdom" and "The Traveler's Collection" were written by Lai Wenjun during the Song Dynasty; Lai Wenjun once held an official post in Jiaying, later abandoned his post and traveled freely, adopting the name "Bujizi," and in his later years he practiced cultivation at Taibiyi Peak, and it is said that he ascended to immortality. "The Divine Tree Classic" was written by Fangdounan from Zhejiang during the Song Dynasty. "The Eye at the Bottom of the Sea" was authored by Liu Baotou. "The Dividing Gold Decision" was written by Li Beshao. "The Three Treasures Classic" was authored by Xie Ziyi of Juozhai.

《陰陽正源》宋德興紫瓊張眞人著。《堪輿要約》南宋國師德興傅伯通著。《大理歌》南宋國師鄒仲容著。容，名寬，德興人，與伯通同師廖金精。《祝氏秘鉗》宋觀物先生祝秘著。《堪輿微義》元齋易巖著。《俯察元機》元學士傅文懿公立著。立，伯通玄孫，祝觀物甥，精皇極數，學通天文地理。《革象新書》元德興趙緣督眞人友欽著。《俯察要覽大全》元曾葛溪著。《平沙玉尺經》元太師劉秉忠著，明誠意伯劉伯溫解釋，賴敬迪補註，為當世所宗。《地理件目》吳折著。一名集解，又名眞指、快捷方式、指南。折，景鸞裔也。《金斗訣葬法》、《一掌金》云外老人傅地著。地，傅伯通後裔。《金函經》、《天玉經》俱未詳所著。

"The Source of Yin and Yang," written by Zhang Zhenren, a true person from De Xing in the Song Dynasty. "Essentials of Divination," authored by Fu Botong, a national master of the Southern Song Dynasty from De Xing. "The Great Song of the Great Capital," written by Zou Zhongrong, a national master of the Southern Song Dynasty; Zou Zhongrong, also known as Zou Kuan, was from De Xing and studied under Liao Jinjing along with Fu Botong. "The Secret Clasp of the Zhu Family," written by Zhu Mi, the Master of Observing Things in the Song Dynasty. "Subtle Meanings of Divination," authored by Zhai Yiyan in the Yuan Dynasty. "Observing the Original Mechanism," written by Fu Li, a scholar of the Yuan Dynasty, also known as Fu Wenyi Gong; Fu Li was the great-great-grandson of Fu Botong and the nephew of Zhu Guanwu, skilled in Huangji numbers, and his knowledge spanned astronomy and geography. "New Book of Transformation of Forms," authored by Zhao Youqin, a true person from De Xing in the Yuan Dynasty. "Comprehensive Guide to Observing the Essentials," written by Zeng GeXi in the Yuan Dynasty. "The Jade Scale of the Flat Sand," authored by Liu Bingchong, the Grand Master of the Yuan Dynasty, with explanations by Liu Ji, the Honest Gentleman of the Ming Dynasty, and annotations by Lai Jingdi, highly esteemed in his time. "Catalogue of Divination," written by Wu Zhe, also known as "Collection of Explanations," or "True Direction," "Short Path," and "Guide"; Wu Zhe was a descendant of Wu Jingluan. "The Golden Basin Decree Burial Method" and "One Hand Gold," written by Fu Di, the Elder of Cloud Outside; Fu Di was a descendant of Fu Botong. "The Golden Case Classic" and "The Heaven Jade Classic" have unknown authors.

《分金瀛海經》明德興董德彰注。《四神秘訣》、《天卦》、《青囊》、《南針論》《分金解》董德彰注。《三易三元編》李玄緒著。《叢珠素書》陳彥繹著，遊潛湄齋註疏。《何家沙法》明豐城南塘何德宏著。《地理摘奇》樂平洪理著。《大地圖》松江徐長谷著。《陰陽定論》泰和周視著。《陰陽決疑》蜀太守南泉羅青霄著。《堪輿正要》泰和龍巖樵著。《堪輿管見》閩副憲雙湖謝延桂著。以下俱不詳著者姓名：《昏衢炬燭》、《萬萬山心法》、《趙緣督瑣錄》、《祝氏神龍經》、《水經》、《張落魄口訣》、《空山老人穴法》、《天涯海角經注》、《寸金穴法》、《四十字穴法》、《沙竹圖穴法》、《銅人穴法》、《相山骨髓》、《三式全書》《地脈經》《地理指南》、《堪輿指南》、《山海經》。

"The book 'Fen Jin Ying Hai Jing' was annotated by Dong De Zhang from Dexing in the Ming Dynasty. 'Si Mi Xue Jue', 'Tian Gua', 'Qing Nang', 'Nan Zhen Lun', and 'Fen Jin Jie' were all annotated by Dong De Zhang. 'San Yi San Yuan Bian' was written by Li Xuan Xu. 'Cong Zhu Su Shu' was written by Chen Yan Yi, with annotations and commentary by You Qian (Mei Zhai). 'He Jia Sha Fa' was written by He De Hong from Fengcheng Nan Tang in the Ming Dynasty. 'Di Li Zhai Qi' was written by Hong Li from Leping. 'Da Di Tu' was written by Xu Chang Gu from Songjiang. 'Yin Yang Ding Lun' was written by Zhou Shi from Taihe. 'Yin Yang Jue Yi' was written by Luo Qing Xiao, the governor of Sichuan's Nanquan. 'Kan Yu Zheng Yao' was written by Longyan Qiao from Taihe. 'Kan Yu Guan Jian' was written by Xie Yan Gui, the deputy governor of Fujian's Shuanghu. The following books have unclear authorship: 'Hun Qu Ju Zhu', 'Wan Wan Shan Xin Fa', 'Zhao Yuan Du Su Luo Lu', 'Zhu Shi Shen Long Jing', 'Shui Jing', 'Zhang Luo Po Kou Jue', 'Kong Shan Lao Ren Xue Fa', 'Tian Ya Hai Jiao Jing Zhu', 'Chun Jin Xue Fa', 'Si Shu Zi Xue Fa', 'Sha Zhu Tu Xue Fa', 'Tong Ren Xue Fa', 'Xiang Shan Gu Mei', 'San Shi Quan Shu', 'Di Mai Jing', 'Di Li Zhi Nan', 'Kan Yu Zhi Nan', and 'Shan Hai Jing'."

孔子曰“卜其宅兆而安厝之”。程子曰：“卜其宅兆者，卜其地之美惡也。地之美者，則神靈安，子孫盛。若培植其根而枝葉茂。”又曰：“祖父子孫同氣，彼安則此安，彼危則此危。”朱子曰：“葬之為言藏也，所以藏其祖考之遺體也。以子孫而藏其祖考之遺體，則必致其謹重誠敬之心，以為安固久遠之計。使其形體全而神靈得安，則其子孫盛而祭祀不絕。”

Confucius said, "Choose a good place for burial and arrange the funeral properly." Cheng Yi said, "What is meant by divining the location for a tomb is to select a good piece of land. If the land is good, the spirits of the ancestors will be at peace, and the descendants will flourish; this is like nurturing the roots of a tree, so the branches and leaves will naturally thrive." He also said, "The ancestors and descendants share the same vital energy; if the ancestors are secure, then the descendants will be secure; if the ancestors are in danger, then the descendants will be in danger." Zhu Xi said, "The character 葬 means to hide. Since descendants are to hide the remains of their ancestors, they must surely approach it with solemnity and reverence, making long-term and secure arrangements. By preserving the remains and ensuring the peace of the ancestors' spirits, the descendants will flourish and the rituals of worship will never be interrupted."

又曰：“其或擇之不精，地之不吉，則必有水泉、蟻螻、地風之屬以賊其內，使其形神不安，而子孫亦有死亡絕滅之憂，甚可畏也。”陸象山曰：“通天地人曰儒。地理之學雖一藝，然上以盡送終之孝，下以為啟後之謀，其為事亦重矣。親之生，身體髮膚皆當保愛，況親之歿也，奉親之體厝諸地，固乃付之庸師俗巫，使父母體魄不得其安，則孝安在哉！”

Zhu Xi also said: "If the selection is not precise, then even if the land is not auspicious, there must be things like water springs, ants, and underground winds inside that will harm the remains and the spirits, causing both the body and the spirit to be restless, and leading to worries of death and extinction among the descendants, which is very terrifying." Lu Jiuyuan said: "Only those who can integrate heaven, earth, and humanity deserve to be called Confucians. Although the study of geomancy is just a skill, when viewed from above, it is about fulfilling the filial duty of sending off the deceased, and when viewed from below, it is about making provisions for future generations. This matter is indeed significant. When parents are alive, we should protect and cherish their bodies and hair, let alone after their death, when we place their remains in the earth, handing them over to ordinary geomancers and common fortune-tellers, causing their bodies and spirits to be restless. Where is the filial piety in that?"

夫觀聖賢所論如此，則擇地殯親之道，誠仁人孝子之不可忽者。若平居視地理為末務，而不之問，一旦有大故，則不免倉卒苟且為之，幸得吉地，固所願矣；不幸而置親體於蟻泉沙礫中，無異委之於壑坵，不孝孰甚？故人子須於平時講明其說，庶幾他日臨事不悞，而親魄得安於地下矣。

Looking at the discussions of sages and virtuous men, we can see that choosing a proper place for burying one's parents is indeed something that the benevolent and filial must not take lightly. If one has always regarded geomancy as a trivial matter and never paid attention to it, then when there is a major funeral in the family, one is likely to be hurried and careless. Although it is fortunate to find a good site, if by misfortune the parents' bodies are placed in an anthill, a spring source, or among sand and gravel, it is no different from leaving the deceased in a mountain ravine or a hillside. Is there a more unfilial act than this? Therefore, as a son, one must understand these principles thoroughly in daily life, so that when the time comes, one will not make mistakes, and the spirits of one's parents can rest in peace beneath the earth.

雖然，三折臂然後稱明醫，地之理又非膚淺及鮮傳者所能究竟也。苟曰予既已知之矣，而自用自專，悞凶為吉，牢不可破，則其害奚異於庸師俗巫哉！噫，萬鎰之玉，必付之玉人而後可也。

Though this is true, an old saying says that a good physician must have his arm broken three times, implying that true mastery requires great hardship. The principles of geomancy are not something that can be fully understood by those who only skim the surface or lack genuine transmission. If someone were to say that he already understands it, and then become arrogant and stubborn, misjudging凶地 as吉地, and refusing to be convinced by anyone, the harm he causes would be no different from that of a common fortune-teller or a vulgar local geomancer. Alas, a jade worth ten thousand taels must be entrusted to a skilled jade carver to be properly worked.

司馬溫公曰：“今人有喪親者，往往久而不葬。問之，曰歲月未利也。又曰未有吉地也。遊宦遠方未得歸也。貧未能辦葬具也。至有終身累世而不葬，遂有棄失尸柩不知其處者。嗚呼！可不令人深嘆愍哉！人所貴於身後有子孫者，為能藏其形骸也。其所為乃如是，曷若無子孫死於道路，猶有仁者見而殣之耶。

Sima Guang said: "Nowadays, when people die, their parents are often left unburied for a long time. When asked the reason, they say the year and month are inauspicious, or that they have not yet found a good place for burial, or that they are far away in official service and cannot return, or that they are poor and cannot afford the funeral expenses. There are even cases where people do not bury their parents throughout their lives, and even across several generations, until the coffin is lost and its whereabouts are unknown. Alas! Is this not deeply lamentable and pitiful? People value having descendants after death because they hope someone will properly bury their bodies. Their actions have reached such a point that it is better to have no descendants and die on the roadside, for then there would still be kind-hearted people who would bury them."

且先王制禮，葬期遠不過七月，自王公以下，皆三月而葬。又禮，未葬不變服，食粥，居倚廬，哀親之未有所歸也。既葬，然後漸有變除。今之人背禮違法，未葬而除喪，從宦四方，食稻衣錦，飲酒作樂，於心安乎？”吳草廬曰：“喪不即舉，年代已遠，或子孫參差而人事不齊，或罹兵亂而水火不測，或貧病兼併而不能舉，或是非爭兢而害成，或官事牢獄而不可為，或日怠日忘而竟成棄置，皆停喪久遠而變見多端也。”

Moreover, the former kings established rites and regulations, setting the longest period for burial at seven months, while princes and ministers below were to be buried within three months. The rites also stipulated that before burial, mourning clothes should not be changed, one should only eat thin porridge, live in a simple hut against the wall, and grieve for one's parents without a resting place. Only after burial could one gradually change and end mourning. Now, people violate these rites, removing their mourning clothes before burial, seeking official positions everywhere, eating good food and wearing fine clothes, drinking and enjoying themselves. Can they feel at ease in their hearts?" Wu Cheng said, "If funeral arrangements are not handled promptly, over time, there may be cases where descendants are scattered and unable to gather people, or where wars and disturbances cause unpredictable calamities, or where poverty and illness make it impossible to hold the funeral, or where disputes lead to conflicts, or where legal troubles prevent the funeral from being held, or where neglect and forgetfulness lead to complete abandonment. These are all causes of many misfortunes resulting from delaying the funeral for too long."

愚按：二公所言，極其痛切。蓋今時之俗，平居多不講夫地理，及有變故，則懵無所措，停柩以侍擇地。初心雖切，久必因循，遂至醉夢過時，不知為天地間極大罪人。有子不能葬其父，有孫不能葬其祖，至於年代深遠，誠有如二公之所慮者。嗚呼！為人子者可不懍懍然而知所戒懼乎？

I remarked: Sima Guang and Wu Cheng both spoke with extreme sincerity. Today's customs are such that people usually do not pay attention to geomancy in daily life, but when there is a funeral in the family, they are confused and helpless, and have to stop the coffin waiting for a suitable place to bury. Although their initial intentions are sincere, as time goes on, they inevitably become careless and procrastinate, finally missing the opportunity in a state of confusion, without realizing they have become great sinners in the world. A son cannot properly bury his father, a grandson cannot properly bury his grandfather, and if this is delayed for a long time, the consequences that the two gentlemen worried about will indeed appear. Alas! Can sons not be cautious and aware of the danger?

夫地理之法雖繁，而“葬乘生氣”一言，足以盡其肯綮。故千里來龍入首，惟融八尺之穴。諺云“陰地一線”是也。祖冢既已乘乎一線生氣，則其左右上下皆為死氣，葬之徒為蟻穴泉窟而已。不惟新葬之柩將為禍患，且又洩祖宗之生氣，驚祖宗之體魄，其為害不小也。

The methods of geomancy are numerous, but the phrase "burial in life qi" captures its essence entirely. Therefore, even a long-distance "dragon" arrives at the "entrance" and condenses into a single grave site of about eight feet square. The saying "there is only a thread of life qi in the阴地 (burial ground)" means exactly this. Once the ancestral tomb has occupied this thread of life qi, then all around it is death qi. Burial there is merely finding a place for the family's ancestors like an ant hole or a spring cave. This not only brings misfortune to the newly buried coffin, but also leaks the life qi of the ancestors and disturbs their bodies, causing significant harm.

或曰：中州之地，始葬者南面，後竁左右昭穆而殯，謂之族葬。有一穴安數十冢者，有一冢安十數柩者，似於侵葬，未聞其禍何也？予曰：中州之地，千里平洋，水深土厚，若得一穴，可安十數柩者有之，可安十數冢者有之。張子微所謂“也有一龍十數穴，也有一穴十數塋”者是耳。東南山叢，水駛土薄，易泉而多石，螻蟻生之，安可與中州比也？

Someone asked: In the Central Plains region, the first burial is oriented with the body facing south and the head facing north. Later graves are arranged to the left and right according to the order of昭 and穆, and this is called "family burial." There are cases where one grave site contains dozens of tombs, and one tomb contains more than ten coffins. It seems like they are all intrusive burials, yet there is no mention of any misfortune. Why is that? I answered: The Central Plains region has thousands of miles of flat land, deep water levels and thick soil layers. If a good burial site is found, it can accommodate dozens of coffins, and also dozens of tombs. Zhang Zimo said, "There is also a dragon with several burial sites, and also a single burial site with several tombs," which exactly describes this situation. In the southeast region, mountains are densely clustered, rivers are swift, and the soil is shallow. It is easy to have water and there are many stones, with insects proliferating. How can this be compared to the Central Plains?

或又曰：附葬祖側，及父母必合葬，皆古禮，有不可議者。答曰：禮貴通變。附葬既有侵祖之嫌，而合葬或不得已，亦不必拘。予兄弟嘗遊閩至考亭，拜文公朱夫子遺像。及徧觀其先世坵壟，文公之祖退翁，名森，字良材，墓在政和縣感化裡護國寺西。父韋齋先生，名松，諡獻靖，墓在崇安縣上梅里寂歷山。母祝氏夫人，墓在建陽崇泰裡寒泉嶺仰天湖形。文公墓在建陽嘉禾裡九峰山下，風吹羅帶形。

Someone else asked: It is an ancient custom to bury the deceased beside the ancestors' tombs and to have parents buried together, and these practices should not be criticized. I replied: Ritual values flexibility and adaptability. Since burying a deceased beside the ancestral tomb may be suspected of encroaching upon the ancestral tomb, and if there is an unavoidable situation for burying parents together, one need not be overly rigid. My brothers and I once traveled to Fujian to visit the site of Master Zhu Xi's former residence, paying homage to his portrait, and also visited the tombs of his ancestors. Zhu Xi's grandfather, Master Tui翁, named Sen, with the courtesy name Liangcái, was buried west of the Huguo Temple in Ganhuacun, Zhenghe County. His father, Master Weizhai, named Song, with the posthumous title Xianjing, was buried in Shangmei Village, Chong'an County, on Jilì Mountain. His mother, Madame Zhuushì, was buried in Chongyang County, Choutaicun, Hanquan Ridge, with the shape of "Looking Up at the Sky Lake." Zhu Xi himself was buried at Jiuheng Mountain, Jiay禾 Village, Chongyang County, with the shape of "Wind Blowing a Silk Ribbon."

退翁以前墓皆在徽婺源，去考亭固已甚遠。而退公、韋齋、文公之墓，又各在一縣，去考亭皆百餘里，何嘗拘於附近祖冢之說？又，考文公葬父，亦嘗三遷，而最後遷處，與葬母同年按文公年譜，乾道六年正月葬母，八月改葬父，亦未嘗拘於父母合葬。噫！此見我文公先生燭理之明，不狃於俗，足可為法矣！

The tombs of several generations before Tuweng were in Wuyuan, Huizhou, which is far from Kaoting. The tombs of Tuweng, Weizhai, and Zhu Xi were each in different counties, each over a hundred li away from Kaoting. How could they be bound by the idea that tombs must be near the ancestral graves? Moreover, when Zhu Xi buried his father, he moved the grave three times, and the final relocation of his father's grave was in the same year as the burial of his mother (according to the "Chronological Record of Zhu Wenzhong," in the first month of the sixth year of Qiandao, he buried his mother, and in the eighth month he moved his father's grave). This shows that he did not strictly adhere to the custom of burying parents together. Alas! From this we can see that Zhu Xi's understanding of matters was clear and profound, not conforming to the prevailing customs, and thus can be taken as a standard!

按：《文公年譜》云：紹興十四年，葬韋齋於西塔山，其後改葬於寂歷山中峰之原。及考韋公，《遷韋齋墓記》曰：初，府君將殆，欲葬崇安之五夫。卒之明年，遂定於靈梵院側。時熹幼未更事，卜地不詳。懼體魄之不安，乾道六年，遷於白水之鵝峰山下。又考文公慶元五年撰《韋齋行狀》云：公卒之明年，熹奉其柩葬於崇安縣之五夫。然公所藏，地勢卑溼，懼非久計，乃奉而遷武夷鄉上梅里寂歷山中峰僧舍之北。即此而觀，乃是三遷葬也。見《建寧郡志》。

According to the "Yearly Record of Zhu Wen Gong," in the fourteenth year of the Shaoxing era, the Master Wei Zhai was buried on the west tower mountain, but later was moved to the middle peak of Jilis Mountain. Further examining the "Record of Relocating the Master Wei Zhai's Tomb" written by Zhu Xi, it says that when his father was seriously ill, he originally intended to be buried in Wufu of Chong'an; but in the second year after his death, the tomb was decided to be near the Lingfan Temple. At that time, Zhu Xi was young and had not experienced much, so the land was not carefully selected. He was worried that his father's body would not be at peace, and thus in the sixth year of the Qiandao era, he moved the tomb to the foot of Epeng Mountain in Baisui. Also examining the "Biography of Master Wei Zhai" written by Zhu Xi in the fifth year of the Qingyuan era, it says that in the second year after his father's death, Zhu Xi carried the coffin to be buried in Wufu of Chong'an County; but the place was low-lying and damp, and he feared it was not a permanent solution, so he carried the coffin again to the north of the Buddhist monastery in the middle peak of Jilis Mountain in Shangmei Village, Wuyi Township. According to these records, it is indeed three times that the tomb was moved. This matter is recorded in the "Annals of Jianning Prefecture."

曾葛溪曰：“圖葬舊穴，惑之甚也。嘗見一舊穴，雖前已發大貴，子孫不肖鬻之，凡三易主，葬二百餘年，卒無顯者。人但指而言曰：‘此某氏祖冢，徙墎賣與某氏。不利，又轉賣某氏，皆不利’。即此可知，舊穴無重發達之驗。

Ceng Ge Xi said: "To intend to bury someone in an old grave that has already been used is the height of foolishness. I have once seen an old grave which, although it had once produced a great nobleman, later because the descendants were wicked, it was sold. It changed hands three times, and for more than two hundred years, no one from that family became prominent. People only point to it and say: 'This is the ancestral tomb of a certain family, the coffin was moved and sold to another family; it is inauspicious, then it was sold again to another family, also inauspicious.' Just by looking at this one case, we can know that an old grave does not have the evidence of renewed prosperity."

又有葬後風遷水易者，難以殫舉，竟未聞葬舊穴而獲福者。況憑福恃勢，發他人之墳，誅其用心，已不為天所佑，地何能福之哉？且地脈初興，如火之始然；及其既敗，如灰燼已冷。欲於冷灰中求炙手熱，決無是理。此古人謂圖葬舊穴，如求嗣續於鶴髮婦人耳。”

After the grave is buried, if the wind direction changes and the water flow becomes easier, there are countless such cases, yet no one has ever heard of someone gaining blessings by burying in an old grave. Moreover, relying on one's wealth and power to dig others' graves, if we consider this heartlessly, such an intention has already lost the protection of heaven, how could the land grant him blessings? Furthermore, when the earth energy is just beginning to rise, it is like a fire that has just been lit; but when it has already declined, it is like cold ashes. To seek warmth from cold ashes is utterly unreasonable. Therefore, the ancients said that attempting to bury in an old grave is like asking an old woman with white hair for children.

按：葛溪所論，誠皆切當。蓋人子求地葬親，當先修其德。謀葬已發之穴，徙人之親而葬其親，伐人之冢而為已冢，忍心害德，莫此為甚，縱得地理，天理何在？予嘗謂：人人難保百年墳，徙墎重扦太忍心。莫道天公無報應，後來還有伐墳人。求地者宜知所戒。

The remarks of Zeng Gexi are indeed very appropriate. A son seeking a place for burying his parents should first cultivate his own virtue. To seek an already blessed old grave, to move another's ancestors to bury one's own ancestors, to dig up another's tomb to use as one's own tomb, is an act of extreme cruelty and deep violation of morality; even if one obtains good geomancy, where is the heavenly justice? I once wrote a few lines saying: it is hard for everyone to preserve their own tomb for a full hundred years; to move another's coffin and re-bury one's own is very cruel; do not say that heaven does not take revenge, for later people will also dig up your tomb. Those seeking a burial site should be warned accordingly.

世俗拘泥公位之說，兄弟眾多，各懐私意，爭論不決，遂有終身不殯其親者。噫！為人父母者，每以子多為幸。今若此，則是不若少子者，無房分之爭，得歸全於土，而免久暴之患矣！是故求地惟當辨眞偽，不可拘泥公位。地誠眞美，而於公位或有不齊，此亦付之子孫緣，不可挾私而久暴其親，亦不可信邪師之言，妄有作為而反壞其地。

People are stuck in the idea of "public position" (gongwei). With many brothers, each has their own private interests, and they argue endlessly, so there are even people who cannot bury their parents for their whole lives. Alas! Parents always consider having many sons as a blessing; now things have turned out this way, and it is actually worse than families with fewer sons: there is no quarrel over property shares, and the parents can be buried intact, avoiding the misfortune of having the coffin exposed for a long time. Therefore, seeking a burial site should only distinguish between true and false graves, and not be bound by the concept of public position. If the land is indeed true and beautiful, even if it cannot equally serve all the branches, this can only be attributed to the fortune of each descendant. One must not act out of private interest and leave the parents exposed for a long time. Nor should one listen to false teachers and recklessly alter the layout, which would ruin a good site.

且欲房分之均，不可拘於一穴，宜別求一穴以補襯之，則得均矣。楊公云“豈可一墳分公位，必取眾墳叅互議”是也。大抵公位之說，只可置之勿論。蔡文節公云：“今人動爭公位之說，以致久不葬親，何所見之謬耶！造化者自區處，豈伊人力所能巧計？地不可不擇，當使亡魂安處。至於自求多福，乃在地理以外，非可以徇私為心。

One should not rigidly adhere to a single burial site if the intention is to ensure that each branch of the family benefits equally. Instead, another site should be sought to complement the first, thereby achieving balance naturally. Yang Yunsong said, "How can a single tomb serve the interests of all the family branches? It is necessary to consult and consider the situation of multiple tombs," which conveys exactly this idea. In general, the concept of 'public position' should be set aside. Cai Yuan ding (Wenjie Gong) said, "Modern people often argue over the concept of public position, leading to the prolonged delay in burying their parents. What an absurd view! The natural order has its own arrangement, which cannot be controlled by human cunning. Choosing a suitable site is essential, so that the spirits of the deceased may have a resting place. As for seeking personal blessings, that is a matter beyond the scope of geomancy. One must not harbor selfish intentions."

才有私心，其計必左。世人以此誤自己，誤子孫者甚多。及不如意，從而遷徙，愈更愈錯，非地誤人，用心之誤也。”程子曰：“不以奉親為計，而專以利後為謀，非孝子安厝之用心。”誠為至論。故人子但以安親為念可也。若曰期生人之受蔭，冀富貴於將來，但末務耳。況有葬後沙水變易，而公位之說亦多不驗。為人子者，須知大義，豈可專泥於茲乎。

As soon as there is a selfish thought, calculation will certainly fail. Many people thus waste themselves and their descendants. When things do not go as desired, they follow the remains and change the burial site, only making things worse. This is not the land that has wasted people, but the wrong intention that has wasted people." Cheng Yi said: "If one does not regard the proper burial of parents as a matter of concern, but only seeks to benefit future generations, this is not the sincere intention of a filial son in burying his parents." This is truly a profound statement. Therefore, as a son, one should only be concerned with ensuring that one's parents are properly buried. As for hoping that the living will be protected and expecting future wealth and honor, these are merely secondary matters. Moreover, there are cases where after burial, the shape of the sand and the course of the water change, making the theory of official positions mostly inapplicable. Sons must understand the great principles; how can they be overly attached to such matters?

孔子曰：“古者不修墓。”非不修墓也，蓋必誠必信已。當葬時而豫為一成不動之計，其慎重尚如此，況舉既葬之親而欲改遷之，何可以慎重不如是乎？今之人有輕信人言，或為富貴而動其念，或為禍患而惕其衷，往往易於改葬，彼其事得已耶？抑不得已耶？如其不得已，而有水蟻及他患也，改之無不可也。然亦有為野師所惑，誤改吉地者，令親體不免暴露，吾恐仁人孝子當不止其顙之有泚矣。

Confucius said, "In ancient times, they did not repair tombs." This does not mean they did not want to repair tombs, but rather that when they buried the deceased, they fulfilled their sincerity and faithfulness. At the time of burial, they had already made a plan to do it once and for all, without any future changes, with such seriousness. How much more so should we be serious when we want to dig up the already buried parents and move their graves? How can we be careless about such a matter? Nowadays, some people easily believe others' words, some are motivated by the desire for wealth to think about moving graves, and some, due to encountering misfortunes, become anxious and often lightly decide to move graves. Are these things really something they should do or something they must do? If it is indeed unavoidable, and there are waters, ants, or other troubles in the grave, then moving the body is not improper. However, there are also those who are deceived by charlatans, who mistakenly change the original auspicious site, causing the remains of their parents to be exposed. I think that a benevolent and filial person would feel not only sweat on their forehead at that time.

《青烏經》云：“凡地有五不祥者可改：一冢無故自陷；二冢上草木枯死；三冢有淫亂風聲，少亡孤寡；四男女忤逆顛狂，刼害刑傷瘟火；五人口死絕，家產耗散，官訟不息。改之。如見三祥瑞則勿改：一見生龜蛇生氣物；二見紫藤交結棺木；三有水珠玸色如乳溫暖，或有氣如霧，穴中乾燥無水蟻，並吉。”甚哉，有味乎其言之也！

The Classic of the Azure Crow says: "There are five ominous signs that indicate a grave should be moved. First, the tomb mound collapses without cause. Second, the grass and trees on the tomb wither and die. Third, there is disorder in the family, such as immoral talk, the death of young people, or the continuous presence of orphans and widows. Fourth, there is rebellion between men and women, madness, calamities, injuries, epidemics, and fires. Fifth, the family's population dies out, property is wasted, and lawsuits never cease. In such cases, the grave should be moved. However, if three auspicious signs are present, do not move the grave. First, seeing living turtles or snakes that have vitality. Second, seeing purple wisteria entwined around the coffin. Third, seeing water droplets that are milky in color and warm, or mist-like vapors, with the grave site dry and no stagnant water or ant damage. These are all favorable signs." This passage is truly excellent and worth reflecting on repeatedly!

予茲推廣其意，特立五戒：曰人丁蕃衍者不遷，年代深遠者不遷，無五不祥者不遷，不犯五患者不遷程子曰：“須使他日不為道路，不為城郭，不為溝池窯灶，不為貴勢所奪，不為耕犂所及，家道平康者不遷。誠欲其人之慎之也。

My purpose in promoting this is to specifically establish five rules: do not move if the family is prosperous, do not move if the site is ancient, do not move if none of the five ominous signs appear, do not move if it does not violate the "five dangers" (Cheng Yi said: "It must ensure that the burial ground will not become a road, not become a city or town, not become a ditch or pond or kiln or stove, not be taken by the powerful and wealthy, not be plowed or turned over."), and do not move if the family is safe and prosperous. Establishing these rules is indeed to make people treat this matter with seriousness.

雖然，禮有改葬之服緦麻，歷頒啟攢之日，古人亦未嘗不遷。如不得已，須得明師再三商確。大抵地無全美，只當察其輕重緩急。如有財無人，須求溫暖之穴；有人無財，宜尋得水之地。審有其地果勝舊墳，然後議遷。如舊墳無大禍患，可以平穩，則當別求吉地接福於後，未為不可，奚必於改葬哉！是故“慎之”一字，改葬者所當繹思也。

Although this is the case, the rites originally included provisions for wearing the mourning clothes of缌麻 when relocating a grave, and the almanac also announced auspicious days for starting the gathering of bones and opening the grave. This shows that ancient people did not entirely avoid moving graves. If it is indeed unavoidable, one should consult a highly skilled geomancer repeatedly to decide. In general, there is no place that is perfectly suitable in every aspect; one should weigh the importance and urgency of the situation. If the family is wealthy but has few descendants, one should look for a warm grave site; if there are many descendants but no wealth, one should seek a place that can obtain water. Only after carefully examining and confirming that the new site is indeed superior to the old grave can one consider relocation. If the old grave does not have major misfortunes and is relatively stable, then one should seek another auspicious site to continue the blessings of future generations, which is also acceptable. Why must one necessarily relocate the grave? Therefore, the word "caution" is something that those who intend to relocate graves should think over repeatedly.

求地須辨眞偽，不必拘大小。若龍穴眞的，縱力量輕，猶能發越。徒慕大地，而不能辨眞偽，葬於假穴之中，是置親體於水泉蟻穴，求福得禍，顧何益哉！蓋大地難識，且有鬼神司之，不可強求。往往圖大地者，雖小地亦不得，而竟被假地所誤。

To seek a good burial site, one must distinguish between true and false, without being overly concerned about its size. As long as the 'dragon' is genuine and the '穴' (burial site) is correct, even if its power is small, it can still bring blessings. If one is only fond of large sites but cannot discern true from false, and ends up burying in a false site, it is like placing one's parents' remains in a water spring or ant hole. Intending to seek blessings, one ends up causing misfortune. What benefit is there? One must know that large sites are hard to identify, and there are spirits governing them, so one should not force matters. Those who seek large sites often fail to obtain even small ones, and eventually are misled by false sites.

彼蓋不知安穩小地，在在有之，易於求索。況小地既眞，數穴併力，亦能致大。楊筠松云：“大地難得小易求，積累不已成山邱，眾墳合力卻成大，人說小地生公侯。”又云：“是眞不必問大小，積小成大最為好。”又云：“圖大不得且思次，此事當與智者議。”旨哉言乎！人子求地，且知辨眞偽，慎毋為圖大所惑。

They probably don't realize that small, stable sites are everywhere and easy to find. Moreover, even a true small site, when several points work together, can achieve a great result. Yang Yunsong said, "Large sites are rare and small ones are easy to find; accumulating them continuously forms mountains and hills. Many graves working together can create great achievements; people say that small sites can produce dukes and marquises." He also said, "Truth does not depend on size; accumulating small things to form the great is best." He further said, "If you cannot achieve the great, think of the next best thing; this matter should be discussed with the wise." These words are very reasonable! As a son seeking a site, one should only learn to distinguish true from false sites and must not be misled by the desire for a large site.

夫地理之學，有道眼，有法眼。道眼生知，不可尚矣。所謂法眼者，必從師授，徧觀名墓，何為而吉，何為而凶，龍穴何為而入格，砂水何為而合局，一一檢點，以之為法，故曰法眼。卜氏云：“追尋仙蹟，看格尤勝看書。”楊氏云：“勸君且去覆舊墳，勝讀十卷撼龍文。”又曰：“見格多時心易曉，見多勝耳千回聞。”又云“若不看格信人說，俗師不曉能惑人”是也。

The study of geography has both "Dao Yan" and "Fa Yan." Dao Yan is an innate insight, something not attainable by ordinary people. Fa Yan, on the other hand, must be learned through a teacher's guidance, by examining famous ancestral tombs throughout history. One must understand what constitutes good and bad sites, how a dragon and a site qualify as proper, and how surrounding terrain and water flow form a harmonious layout. By comparing and verifying each site, one can establish a standard, hence the term Fa Yan. Bu Ze Wei said, "Seeking the traces of famous sites left by predecessors and observing their actual layouts is more effective than reading books." Yang Yunsong said, "I urge you to visit old tombs, which is better than reading ten volumes of the text 'Hàn Lóng'." He also said, "After seeing many patterns, the mind becomes clear; seeing more is better than hearing a thousand times." He further stated, "If one does not understand the patterns and relies solely on others' words, common teachers who lack understanding may mislead people." All these statements convey the same principle.

故將欲營宅兆，必須先去多觀仙蹟名墓，以彼為法，則庶幾心目有主，不被假地所惑，誠一緊要事也。為人子者，當念厝親是平生第一大事，上為親體安寧之謀，下保子孫久遠之計，而不可憚其登渉之勞也。

Therefore, before planning to build a tomb, one must first visit many famous ancient tombs left by predecessors and take them as a standard. In this way, one will have clear ideas in mind and eyes, and will not be misled by fake sites. This is indeed a crucial matter. As a son, one should think about the fact that burying one's parents is the most important matter in one's lifetime. Above all, it is for the peace of the parents' remains, and below all, it is for the long-term security of the descendants. Therefore, one must never be afraid of the hardship of climbing mountains and crossing rivers.

曾葛溪曰：“求地必先擇良師，師非其人，為害不淺。”誠哉言也！蓋得地非難，得師為難。得其師，不患不得其地。苟師非其人，毀瓦畫墁，雖有美地，而或扦失其穴；雖得美穴，而或葬乖其法，況欲其尋地乎？故擇師又為求地之先務也。

Zeng Ge Xi said, "To seek good land, one must first select a competent geomancer. If the geomancer is not the right person, the harm can be great." These words are indeed correct. Obtaining good land is not difficult, but obtaining a good geomancer is. As long as one obtains a good geomancer, there is no worry of not getting good land. If the geomancer is not such a person, it is like destroying someone's roof tiles or scribbling on walls at random: even if there is beautiful land, he might miss the correct spot for thesite; even if he finds a goodsite, he might violate the proper procedures during burial. And how much more so can one expect him to find land? Therefore, selecting a geomancer is the first essential task before seeking land.

然地學之師亦難矣哉，非通儒不能窮理格物以致其知，非眞授受不識榘矱微妙以盡其奧。通儒術，得傳授，苟蔑其德，吾恐指鹿為馬，誑鳥為鸞，而為害尤甚。是故備斯三者，然後始為良師。雖然，師固不可不擇，擇而得其人，又須謁誠以感之，故曰取人以身。

However, becoming a master of geomancy is truly difficult: one cannot thoroughly understand natural principles and gain true knowledge without being a well-versed Confucian scholar. One cannot recognize the subtle rules and profound aspects without genuine transmission from a teacher. Even if someone is knowledgeable in Confucianism and has received true instruction, if he lacks virtue, I fear he might mislead others, such as mistaking a deer for a horse or a wild bird for a phoenix, causing even greater harm. Therefore, a good teacher must possess learning, proper transmission, and virtue. Although this is the case, a geomancer must not be chosen carelessly. Once a suitable person is found, one must approach him with sincere诚意 to win him over. Hence, it is said, "Take a person by oneself"—first rectify oneself, then one can attract talent.

蔡文節公曰：“積德為求地之本也。凡人慾為子孫永遠計者，當以公心處世，方便行事。一念合理，百神歸向，擇地論穴又其次也。不然，吾德之不修，而徒責効於祖宗父母之遺骨，朝移夕改，愈更愈謬，其悖逆不孝之罪，適足以取誅譴於造物，顧何益哉！”

Cai Yuan Ding (Wenjie Gong) said, "Accumulating virtue is the fundamental basis for seeking a proper place. Those who wish to plan for their descendants in the long term should act with a public heart, be kind to others, and act conveniently for people. As long as one's thought aligns with the principles of heaven, all the spirits will be attracted to him. As for choosing a site and discussing the grave, that is secondary. Otherwise, if one does not cultivate his own virtue, but instead一味ly seeks verification from the remains of his ancestors and parents, moving the grave in the morning and changing it in the evening, becoming more absurd with each change, the sin of rebellion and ingratitude would be sufficient to invite the punishment of the creator of all things, and what benefit would that bring?"

吳文正公曰：“嘗見人家求得吉地，而後不蒙其福，反見凶禍者，何哉？若非立穴之誤，便是立向之差。又有掘鑿大過，傷龍傷穴，變吉成凶。又有已得吉地，又得明師，而乃固執己見，移穴易向。相地者惟務承順，不復執術，遂至防誤。又或術者憸心詭行，不肯盡術。又有既得吉地，葬之不差，而子孫輕信人言，輒遷改，他姓得之，因以獲福。凡此未必盡皆術者之過，往往冥冥中有使然者，由不積德之故也。不積德而求地，譬之不耕而求獲，寧有是理哉！”

Wu Cheng (the Literatus of Wenzheng) said: "It is common to see families who have obtained a favorable burial site, yet later do not receive good fortune, but instead suffer misfortune. Why is this so? It is either because the穴位 was incorrectly selected, or the direction was improperly established. There are also cases where excavation was excessive, injuring the 'dragon' and the '穴', turning a favorable site into an unfavorable one. There are also instances where a favorable site was already obtained, yet the family hired a skilled geomancer, but insisted on their own will, insisting on moving the穴位 and changing the direction. The geomancer, in order to please the family, gave in and did not adhere to his own methods, thus causing mistakes. There are also cases where the geomancer had evil intentions and acted deceitfully, unwilling to use his full skill. There are also cases where a favorable site was already obtained and the burial was properly conducted, yet the descendants easily believed others and frequently changed the site, allowing another family to take possession of it, thus gaining prosperity. These things are not necessarily all the fault of the geomancers; often there is some unseen force at work. The root cause lies in the lack of accumulated virtue. To seek a good site without accumulating virtue is like expecting a harvest without sowing seeds; how could such a thing be possible!"

按：二公所論切當。蓋欲陰地好，先要心地好。先大父存耕公嘗勸人不可以勢力營風水，因作詩云：踏破鐵鞋無覓處，得來全不費工夫，牛眠鶴舉獲奇遇，只存方寸地中求詩見《存耕稿》。鄉達松軒葉先生以之為名言。

Note: The discussions of Cai and Wu are both very appropriate. If one wishes for a good "yin ground," one must first have a good "heart ground." My grandfather, Cun耕 Gong, once advised people not to seek good fengshui by relying on power, and he composed a poem for this purpose: "After wearing out my boots I find no trace, but I get it all without effort; a cow sleeping in a meadow and a crane taking flight bring good fortune, all sought only in a square inch of land." (The poem is found in "Cun耕 Drafts.") A respected local scholar, Mr. Ye Songxuan, has cited this poem as a famous saying.

又宋謙父詩曰：世人盡知穴在山，豈知穴在方寸間。好山好水世不欠，尚非其人尋不見。我見富貴人家墳，往往葬時皆貧賤。迨其富貴力可求，人事極時天理變。故得吉地，必有德可以膺福，然後神以吉地畀之。神之俾以吉地，即天之報善故也。欲求吉地，為祖父宅兆，俾先人之體魄安而後世之榮盛不替者，當先積德以端其本焉。

Song Qianfu also wrote a poem saying: "The world knows that the grave is in the mountain, but does not know that the grave is in the space between the heart. Good mountains and good waters are not lacking in the world, yet they cannot be found if it is not the right person. I have seen the tombs of wealthy families, which were often buried when their ancestors were poor. When they became wealthy and had the power to seek, the human affairs had reached their peak and the heavenly principles changed." Therefore, those who can obtain a good burial site must certainly have virtue sufficient to deserve the blessing, and then the spirits would grant them a good site. The spirits grant them a good site precisely because heaven is rewarding their good deeds. If one wishes to seek a good burial site to build a tomb for one's ancestors, ensuring the rest of the family's prosperity continues without decline, one should first accumulate virtue to correct this fundamental aspect.

或曰：求地必本於德，則亦修德而已，擇地之術，又焉用哉？予曰：擇地以藏親為計。人子之於親也，固當無所不用其極。苟慮夫親魄之安危，則豈容不慎重而廣擇之哉！修德以竢天，擇地以盡人，並行而不悖，仁人孝子之為心也。

Some people say: Since seeking a proper place fundamentally depends on virtue, then cultivating virtue is enough, and what is the use of geomantic methods for choosing a site? I reply: Choosing a site is to properly enshrine one's parents. As a son, one should naturally strive to do everything to the utmost for one's parents. Since there is concern for the safety and well-being of one's parents' spirits, how can one allow carelessness or neglect in choosing a site? Cultivating virtue is waiting for heaven's will, while choosing a site is fulfilling human effort. Both should be carried out together without contradiction, which is the sincere intention of a benevolent and filial son.

嘗觀琥珀繫草，磁石引針之事而怪之。夫琥珀、磁石無知之物也。草既枯死，而針經火煅煉，生意何在？一被引繫，則舉躍動盪如生，而針則鋒鋒相連，可自變量個，墜而復躍。即此，則風水之說，信乎其有。枯骨無知，而未敢以為盡然。然琥珀、磁石其山川乎？針草，其遺骸乎？

I once saw that amber could attract straw and magnetite could draw iron needles, and I found this strange. Amber and magnetite are lifeless things; the straw is already dead, and the iron needle has been through intense heat, so how could they have any vitality? Yet when they are attracted, the straw moves about as if alive, and the iron needles link together end to end, connecting several in a row, then falling down and rising again. Just from this, the idea of feng shui seems to have some basis. As for the idea that dead bones are lifeless, I am not yet sure that this is entirely true. But perhaps amber and magnetite are like mountains and rivers, and the straw and iron needles are like remains?

謂風水不可信者，蓋以世人不修厥德，惟以是為務，至有傾人身家，忍心害理，專謀風水，以昌子孫者。卻不知地理與天理相為流通，茲一等人，又在天理處責他，而非地理之不驗也。

Those who say fengshui is not reliable are probably because they see people neglecting moral cultivation and instead treating fengshui as the top priority, even to the point of overturning others' families and lives, and deliberately violating heavenly principles just to seek good fengshui for their descendants' prosperity. They do not realize that "geography" and "heavenly principles" are interconnected. For such people, heaven punishes them from the side of heavenly principles, not because geography is not effective.

曾聞一人謀人葬地，百計覓人訟害。其家諸禍並臻，思所以致之者。彼又買托卜者，向伊妄言曰：“某葬地不佳也，能遷之則安矣。”既而，伊家如其說遷之，彼即謀其故地以葬其父。葬未踰年，所得禍更甚。後疑而遷之，發土至棺，有白蟻蛀木成文曰：“此地若靈，是無天理；此地不靈，是無地理。”夫天產佳地，必待有德者得之，世人遺天理而求地理，惑哉！

There was once a man who schemed to take over another family's burial ground. He went to great lengths to bribe people to file lawsuits against them. The family suffered a series of misfortunes and couldn't understand why they had been punished. The scheming man then bribed a fortune teller to tell the family, "Your burial ground is bad. If you move the grave, you will be safe." Later, the family followed the fortune teller's advice and moved their ancestors' graves. Immediately after, the man took possession of the old burial ground to bury his father. Less than a year after the burial, the man's family suffered even greater misfortunes. Eventually, he became suspicious and decided to move the grave again. When he dug up the earth, he found the coffin, and saw the marks of white ants had formed words: "If this place is auspicious, there is no heaven's justice; if it is not auspicious, there is no earth's reason." Heaven creates a good place, but it must wait for a person of virtue to claim it. People who abandon heaven's justice and seek earth's benefits are truly foolish!

按：戚少保所引琥珀吸草、磁石引針之說，與《葬書》“木華於春，栗芽於室；銅山西崩，靈鍾東應”之意相符，皆所謂氣之相感者也。祖父子孫同氣，更復何疑！末引地理本於天理之證，尤所痛快。予兄弟又嘗聞閩人言：朱子之同安，憇於途，見一墳地山水甚美，因問其樵者曰：“是墳子孫何如？”答曰：“先是富貴，今葬後退敗。”公嘆曰：“山有理，水有理，此地不發，是無地理。”樵者告公曰：“此山原是某家業，富家某貪其地占葬之。某貧弱不能爭辨。”公又嘆曰：“山有理，水有理，此地若發，是無天理。”一夕為雷所震。今閩鄉猶有能道其詳者。已上所言，皆慎終者所當先知，故特揭諸首，仰仁孝君子加察雲。

According to Qi Jiguang, the Grand Chancellor, the idea that amber attracts grass and magnet attracts needles, as cited, is the same as what Guo Pu wrote in The Book of Burial, that when spring comes and trees bloom, the chestnuts stored indoors also sprout; when the copper mountains in the west collapse, the bell in the east rings by itself. Both are examples of the mutual influence of qi. An ancestor and his descendants are of the same qi, so there is nothing to doubt. The conclusion at the end, which cites the evidence that geography is based on heavenly principles, is especially clear. We brothers once heard a Fujian person say that Zhu Xi went to Tong'an and stopped by a place where the mountain and water were very beautiful. He asked a nearby woodcutter, "What is the situation of the descendants of the family who are buried here?" The woodcutter replied, "They were once wealthy, but after burial, they have declined." Zhu Xi sighed, "Mountains have their principles, water has its principles. If this land does not bring fortune, it is because there is no geography." The woodcutter told him, "This mountain originally belonged to a family. A rich man took it by force and buried someone there. The family was poor and could not fight back." Zhu Xi sighed again, "Mountains have their principles, water has its principles. If this land brings fortune, it is because there is no heavenly principle." That night, the tomb was struck by lightning and destroyed. To this day, people in Fujian villages can still tell the whole story. All these things are things that those who handle funerals carefully should know first, so they are specially mentioned at the beginning of this book, and I earnestly request the virtuous and filial gentlemen to pay close attention and reflect.

地理家以風水二字喝其名者，即郭氏所謂“葬者乘生氣也”。而生氣何以察之？曰：氣之來有水以導之，氣之止有水以界之，氣之聚無風以散之，故曰要得水，要藏風。又曰：氣乃水之母，有氣斯有水。又曰：噫氣惟能散生氣。又曰：外氣橫形，內氣止生。又曰：得水為上，藏風次之。皆言風與水，所以察生氣之來與止聚云爾。

Geographers use the term "feng shui" to refer to this discipline, which is about Guo Pu's statement that "burial should connect with life qi." So how do we observe this life qi? The answer is: the arrival of qi depends on water to guide it, the stopping of qi depends on water to separate it, and the gathering of qi should not be dispersed by wind. Therefore, it is necessary to "get water" and to "conceal wind." The "Book of Burial" also says: qi is the mother of water; there is water only because there is qi. It also says: blowing qi can scatter life qi. It also says: external qi crossing over forms the shape, while internal qi can stop and accumulate to generate vitality. It also says: getting water is the highest priority, concealing wind is the next. All these discussions are about wind and water, and their purpose is to observe where the life qi comes from and where it stops, gathers, and accumulates.

總而言之，無風則氣聚，得水則氣融，此所以有風水之名。循名思義，風水之法無餘蘊矣。或曰：天地初分，混沌之始，只有風與水，兩相推蕩，故曰風水。又曰：風所以揚萬物，水所以滋萬物，故曰風水。此則皆不切於葬理。而又有水去則風來，水來則風去之說，益又舛矣。

In summary, without wind the energy cannot gather and stay, and with water the energy can be blended and condensed, which is the origin of the term 'fengshui'. By understanding the meaning through the name, the essence of fengshui is fully explained. Some people say that when heaven and earth first separated and chaos began to be divided, there were only wind and water interacting with each other, hence the term fengshui. Others say that wind can lift all things and water can nourish all things, hence the term fengshui. These explanations have nothing to do with the principles of burial. As for statements like 'when water goes, wind comes; when water comes, wind goes', they are even more absurd.

地理家以山名龍，何也？山之變態千形萬狀，或大或小，或起或伏，或逆或順，或隱或顯。支壟之體段不常，咫尺之轉移頓異。驗之於物，惟龍為然，故以名之，取其潛、見、飛、躍，變化莫測云爾。

Geographers refer to mountains as "dragon" because mountains change in countless forms: they are big or small, rising or falling, going against or following the trend, hidden or visible; flat ridges and high ridges vary constantly, and the situation changes dramatically within a short distance. Comparing this to all things, only the dragon has such characteristics, so they use "dragon" to name it, drawing on the unpredictable changes described in the Qian hexagram of the Zhou Changes, such as hidden, appearing, flying, and leaping.

曰脈者何也？人身脈絡，氣血所由運行，而一身之稟賦繫焉。凡人之脈，清者貴，濁者賤，吉者安，凶者危。地脈亦然。善醫者，察人之脈而知其安危壽夭；善地理者，審山之脈而識其吉凶美惡，此不易之論也。然龍與脈兩者相因，有龍則有脈，無脈則無龍。但龍兼指乎形之顯著，而脈又專主乎氣之隱微，故曰山尤難於認脈。

Then what is called "mai" (meridian)? The meridians in the human body are the channels through which qi and blood circulate; all the constitution and disposition of a person depend on them. For a common person, a clear pulse indicates nobility, a turbid pulse indicates low status, a fortunate pulse indicates safety, and an ominous pulse indicates danger; the same applies to the earth's meridians. A highly skilled physician can determine a person's safety, danger, longevity, or short life by examining their pulse; a highly skilled geomancer can discern the fortune or misfortune and beauty or ugliness of a mountain by examining its meridians. This is an unchangeable principle. However, the dragon and the meridian depend on each other: there is a dragon only when there is a meridian, and without a meridian there is no dragon. The term "dragon" refers to the visible parts of the mountain shape, while "meridian" specifically refers to the subtle and hidden qi movements. Therefore, recognizing the meridian is the most difficult part in examining a mountain.

穴者蓋猶人身之穴，取義至精。楊公云：“譬如銅人針灸穴，穴穴宛然方始當。”朱子云：“定穴之法，譬如針灸，自有一定之穴，而不可有毫釐之差。”此皆善狀穴之名義也。沙者，古人授受，以沙堆撥山形，因名沙耳。

The term "xue" is like the acupoints on the human body, and its meaning is extremely precise. Yang Yunsong said, "Just as the copper man's acupoints for acupuncture are clearly defined and accurate." Zhu Xi said, "The method of determining a site is like acupuncture, with specific points that must not be off by even a fraction." These statements well illustrate the meaning of the term "xue." As for "sha," it refers to the practice of ancient masters and disciples using sand to shape and demonstrate the form of mountains, hence the term "sha."

此一冊専論天下大幹龍。龍居地理四科之首，堪輿家莫要於論龍。論龍而不知天下大干，則所見者近而不遠，所究者淺而不深，所窺者狹而不廣，烏乎可哉？故首論天下大幹龍，庶幾識其大者。

This volume specifically discusses the "great dragon" of the world. "Dragon" is the first among the four main categories in geomancy (dragon, site, terrain, and water), and geomancers have nothing more important than the study of dragons. However, if one talks about dragons without understanding the great dragon of the world, they can only see the near and not the far, investigate only the shallow and not the deep, glimpse only a narrow corner and not broaden their vision. How can that be acceptable? Therefore, this book first discusses the great dragon of the world so that readers may first understand the larger pattern.

《性理大全》臨川吳氏曰：“天下之山脈起於崑崙。”蔡牧堂《發微論》曰：“凡山皆祖崑崙。”陶公《捉脈賦》云：“大智察脈，起自崑崙。”《明山寳鑑》云：“山脈之起，本於崑崙。”郭氏《錦囊經》云：“葬者原其始，乘其止。”誠以地理之法，龍則原其始，穴則乘其止，故不可不審山之起祖處也。

The Xingli Daguang cites Linchuan Wu Cheng's words: "All the mountains in the world originate from Kunlun." Cai Yuanding (Mutang) in his "Famei Lun" says: "All mountains take Kunlun as their ancestor." Tao Kan's "Zhu Mai Fu" states: "A wise person examining mountain ridges should start from Kunlun." The Mingshan Baojian says: "The origin of mountain ridges is fundamentally from Kunlun." Guo Pu's "Jinnang Jing" (that is, the "Zangshu") says: "Burial should trace its origin and connect with its termination." This is indeed due to the principles of geography: when discussing "long" (mountain ridges), one must trace where they originate; when discussing "xue" (the site of burial), one must connect with where they terminate. Therefore, it is necessary to examine the origin of the mountain ridges.

然觀山之所始，必究其水之所起；觀龍之所終，必察其水之所界。今以輿圖考之，天下之水皆原於西北。是可見山起於西北矣。蔡文正公曰：“山水皆原於西北，故禹敘山敘水，皆自西北而東南”是也。或云崑崙在西海戌地，北海亥地，東南接積石圃，西北接北戶之室，東北臨太活之井，西南至城南之谷，亦荒遠莫稽。

However, to determine where the mountains begin, one must investigate where the water originates; to find where the dragon ends, one must observe where the water boundary is. Now, by comparing with the map, all the water in the world originates from the northwest, thus indicating that the mountains also begin in the northwest. Cai Shen (Wenzheng Gong) said: "Both mountains and water originate from the northwest, so Da Yu described mountains and water starting from the northwest and proceeding to the southeast." This is exactly what is being discussed. There is also a view that Kunlun is located at the Xu position of the Western Sea and the Hai position of the Northern Sea, extending to the southeast to Jishi Field, and to the northwest to Beihu Room, facing the northeast towards Taohuo Well, and reaching the southwest to Chengnan Valley—these places are too remote and cannot be verified.

而楊公又云須彌山生四龍，崑崙山特其南肢。葛溪氏述其說曰：“須彌山是天地骨，中鎭天心為巨物。四肢分作四世界，惟有南龍入中國。南龍入自崑崙山，龍子龍孫皆可別。”雖據佛經，人所罕見，闕之可也。今但以中國山川之可考者論之，則崑崙誠諸山之祖，在中國之西北。九峰蔡氏云：“中國山勢岡脊，大抵皆自西北而來。”蓋可見矣。

Yang Yunsong also said that Mount Sumeru gives birth to four dragons, and Mount Kunlun is merely its southern limb. Zeng Ge Xi recounted this statement: "Mount Sumeru is the backbone of heaven and earth, standing in the center of the heavens as a great mass. Its four limbs divide into four worlds, but only the southern dragon enters China. The southern dragon comes from Mount Kunlun, and its sons and grandsons can all be distinguished." Although these statements are based on Buddhist scriptures, they are rare to find in human knowledge, so they can be set aside for now. Now, focusing only on the parts of China's mountains and rivers that can be examined, Mount Kunlun is indeed the ancestor of all mountains, located in the northwest of China. Cai Shen (Jiu Feng) said: "The ridges of China's mountain ranges mostly come from the northwest direction." This is clearly observable.

《崑崙說》曰：崑崙之山三汲，下曰樊桐，一名板松；二曰玄圃，一名閬風；上曰層城，一名天庭。是謂大帝之居，去嵩高五萬里，地之中也。《禹本紀》與此同。高誘稱河出崑崙，伏流地中萬三千里。禹道而通之，出積石山。按《山海經》，自崑崙至積石，一千七百四十里，自積石出隴西郡至洛，凖地志可五千餘里。

The "Kunlun Say" states that the Kunlun Mountains have three levels. The lowest level is called Fan Tong, also known as Ban Song; the second level is called Xuan Pu, also known as Lang Feng; and the highest level is called Ceng Cheng, also known as Tian Ting. This is where the heavenly emperor resides, located five ten-thousand li away from Song Mountain, at the center of the earth. The "Yu Ben Ji" describes it in the same way. Gao You said that the Yellow River originates from Kunlun, flows underground for thirteen thousand li, and Yu疏导 it to make it flow, emerging from Ji Shi Mountain. According to the "Shan Hai Jing," the distance from Kunlun to Ji Shi is one thousand seven hundred and forty li; from Ji Shi to Longxi Commandery to Luoyang, calculated according to the "Di Li Zhi," is approximately five thousand li.

又按《穆天子傳》，天子自崑崙入於宗周萬里。西土之數，自宗周瀍水以西，北至於河宗之邦。陽紆之山，三千有四百里。自陽紆西至河首四千里，合七千四百里。外國圖又云，從大晉國正西七萬里得崑崙之墟，諸仙居之。”數說不同。其高萬一千里。《山海經》稱方八百里，高萬仞。郭景純以為自上二千五百餘里。《淮南子》稱高萬一千一百里一十四步二尺六寸。

Again, according to the "Transmission of the Travels of the Son of Heaven Mu," King Mu of Zhou traveled from Kunlun back to his capital, Zongzhou, covering a distance of ten thousand li. The distance in the western land is: from the Li River west of Zongzhou, going north to the state of Hezong and the mountain of Yangyu, totaling three thousand four hundred li; from Yangyu west to the source of the Yellow River, four thousand li, making a total of seven thousand four hundred li. The "Map of Foreign Lands" also states that from the great Jin State, seven ten-thousand li to the west leads to the Kunlun Mountains, where all the immortals dwell. Different accounts differ from each other. As for its height, one account says one ten-thousand and one hundred li; the "Classic of Mountains and Seas" says it is eight hundred li in diameter and ten thousand chi high; Guo Pu thought it was more than two thousand five hundred li from the mountain top; while the "Huainanzi" says it is ten thousand one hundred and ten li, plus fourteen bu, two chi, and six cun in height.

朱子曰：“河圖言崑崙為地之中，中國至於闐音田二萬里。于闐貢使自言西去四千三百餘里即崑崙。今中國在崑崙東南，而天下之山祖於崑崙，惟派三干以入中國。其入夷國之山無可考，亦不足論。今以中國言之，其河北諸山，則自北寰武、嵐憲諸州，乘高而來，山脊以西之水，流入龍門西河，脊東之水，流於幽冀，入於東海。

Zhu Xi said: "The Yellow River Chart speaks of Kunlun as the center of the earth. China is two ten-thousand-li away from Yutian (pronounced Tian). The envoys from Yutian themselves said that from Yutian westward for more than four thousand three hundred li is Kunlun. Now China is located to the southeast of Kunlun, and all the mountains in the world originate from Kunlun, branching out into three 'dry dragons' entering China. Those mountains that enter the lands of the barbarians are beyond our scope of investigation and need not be discussed. Now focusing only on China: the mountains to the north of the Yellow River come from the areas of Huanzhou, Wuzhou, Lanzhou, and Xianzhou, flowing down from high ground. The waters to the west of the mountain ridges flow into the western river of Longmen, while the waters to the east flow through Youzhou and Jizhou and eventually reach the East Sea."

其西一支為湖口泰嶽。次一支包汾晉之原而南出，以為析城、王屋，而又西折為雷首。又一支為恆山，又一支為太行山。太行山一千里，其山高甚。上黨在山脊，河東河北諸州在山支。其最長一支為燕山，盡於平梁。大河以南諸山，則闗中之山，皆自蜀漢而來。一支至長安而盡。闗中一支生下函谷。以至嵩、少，東盡泰山。一支自嶓冡、漢水之北生下，盡揚州江南諸山，皆祖於岷江，出岷山。

Among them, one branch is the Hukou and Ta Yue; the second branch encircles the plain of the Fen River and the area of Jin, extending southward to become Xicheng Mountain and Wangwu Mountain, then turning westward to become Leishou Mountain; another branch is the Heng Mountain; another is the Taihang Mountain. The Taihang Mountain extends for a thousand li, with very high peaks, Shangdang is located on its ridge, and the states of He Dong and He Bei are situated on its branches. The longest branch is the Yanshan Mountain, ending at Pingliang. The mountains to the south of the Yellow River are all derived from the mountains of Guanzhong, which come from the area of Shu Han: one branch reaches to Chang'an and stops there; another branch of Guanzhong extends downward to Henggu, continuing all the way to Song Mountain and Shaoshi Mountain, and then stops eastward at Taishan Mountain; another branch comes down from Boshan Mountain and the north of the Han River, ending at Yangzhou. The mountains of Jiangnan all originate from the Min River, issuing from the Min Mountain.

岷山夾江兩岸而行，那邊一支，去為江北許多去處。這邊一支，分散為湖南、閩、廣，盡於兩浙、建康。其一支為衡山，而盡於洞庭、九江之西。其一支度桂嶺，則包湘源，而北經袁筠之地，以盡於廬阜。其一支自南而東，則包彭蠡之原，度歙黃山，以盡於建康。又自天目山分一支，盡於浙江西之山，皆自五嶺贛上來，自南而北。閩廣之山，自北而南。一支則又包浙江之原，北首以盡會稽，南尾以盡閩粵。此中國諸山祖宗支派之大綱也。

The Min Mountains run along both banks of the Yangtze River. On one side, a branch goes to many places in the north of the river; on the other side, another branch spreads out to Hunan, Fujian, and Guangdong, ending in the areas of two Zhejiangs and Jiankang. One branch becomes the Mount Heng, ending west of Dongting Lake and Jiujiang. Another branch crosses the Gui岭, encircles the source of the Xiang River, goes north through Yuanzhou and Yunzhou areas, and ends at Mount Lu. Another branch goes from the south to the east, encircles the source of Poyang Lake, crosses the Huangshan in Shexian, and ends at Jiankang. Another branch branches off from the Tianmu Mountains, ending at the mountains west of Zhejiang. These mountains all come from the Wu岭 and the upper reaches of the Gan River, flowing from south to north; the mountains in Fujian and Guangdong flow from north to south. There is also another branch that encircles the source of the Zhejiang River, with its northern end at the Huiji Mountains and its southern end at Fujian and Guangdong. This is the general outline of the ancestral branches of the mountains in China.

上特舉天下山而言，未及水也。復輯山水總說於後雲。按仁山金氏曰：天地常形，固相為勾連貫通，然亦各有脈絡。自崑崙而東北言之，則自積石而北，為涅水、星海、青海，以至浩亹，皆河源也。入匈奴以東，為陰山。又東南，自代北、雲朔，分而南趨，為北嶽，以至太行，是為河北之脊。壼口、雷首、太嶽、析城、王屋，皆其群峰。汾晉、涿易、滱漳、洹衛，則皆其諸水也。分而東趨者，行幽燕之北，為五闗之險。以至營平而為碣石，此北絡也。

The above only mentions the mountains of the world, but has not yet discussed the waters, so here we will compile a summary of both mountains and waters. According to Jin Luxiang (Ren Mountain), the fixed forms of heaven and earth are originally connected and communicated with each other, yet each has its own network of veins. Starting from Kunlun towards the northeast: from Jishe Mountain northward, it is Nie Water, Xingxu Sea, Qinghai Lake, all the way to Haowei, which belongs to the source of the Yellow River; entering the territory of the Xiongnu to the east, it is Yin Mountain; then heading southeast, from Daidi and Yunzhou Shuozhou, it branches off and flows southward, becoming the Northern Mountain Hengshan, all the way to Taihang Mountain, which is the mountain ridge of Hebei. Hu Kou, Leishou, Ta Yue, Xicheng, and Wangwu are all its peaks; Fen Water, Jin Water, Zhuo Water, Yi Water, Cong Water, Zhang Water, Huan Water, and Wei Water are all its rivers. The branch that flows eastward passes through the north of Youyan, forming the dangerous passes of the Five Passes, and reaches Yingzhou and Pingzhou to become Jieshi, this branch is called 'Bei Luo'.

自崑崙以東言之，則自西傾而洮水出自北，入河。恆水出其南，入江。又東，為朱圉、鳥鼠諸隴，則為渭之源。以北即夾河源而北。以東，若岍岐，若荊山諸峰，涇水、漆、沮諸源也。自渭以南，即西傾而下諸峰亙為絡，南屹為太華，東北為殽陜，東南為熊耳、方外、嵩高、伊、洛之源。又南，為桐柏、淮源，以達於淮西諸山。此中絡也。

From Kunlun Mountain heading due east: Starting from Xiqing Mountain, the Tao River flows out from its northern side and flows into the Yellow River, while the Heng River flows out from its southern side and flows into the Yangtze River; further east are Zhuyu Mountain and Niushu Mountain among Long Mountain, where the Wei River originates; going further north, it runs alongside the Yellow River's source heading north; going east, there are Qian Mountain and Qishan, as well as Jing Mountain and other peaks, which are the sources of the Jing River, the Pi River, and the Ju River. To the south of the Wei River, there are continuous mountain ranges from Xiqing Mountain onwards: the high and towering Taishan to the south, Northeast is Xiaoyao Mountain and Shandian, Southeast is Xiong'er Mountain, Fangwai Mountain, and Songgao Mountain, which are also the sources of the Yi River and the Luo River; further south is Tongbai Mountain and the source of the Huai River, extending all the way to the mountains in the western part of Huai River region. This branch is called 'Zhongluo'.

又自西傾朱圉而南分，是為嶓冡漢源，夾漢而趨者，北即終南、華、熊諸隴。南則蜀東諸峰。說者謂蜀東諸山皆嶓冡，正謂其岡岫綿亙耳。又東南言之，是為岷山江源，夾江而東者。北支即西傾以南，嶓冡以西之脈，為洹水，西漢水，如江陵諸源。其南支即南趨為蒙蔡諸山，青衣、大流、馬湖、江諸源。

From the western side of the Xiqing Mountains and Zhuwu Mountains, heading south, we reach the Boshan Mountains and the source of the Han River. Running alongside the Han River: to the north are the Zhongnan Mountains, Hua Mountains, Xiong'er Mountains and other mountains of the Long mountain range; to the south are the peaks of eastern Sichuan. Some say that all the mountains in eastern Sichuan belong to Boshan, referring to their continuous mountain ranges. Moving further to the southeast, we have the Min Mountains and the source of the Yangtze River. Running alongside the Yangtze River to the east: the northern branch is the mountain range south of Xiqing Mountains and west of Boshan Mountains, which is the source of the Huan River, the western Han River, and the rivers around Jiangling; the southern branch runs southward to become Meng Mountains and Cai Mountains, which are the sources of the Qingyi River, Daliu River, and Malu River.

又東包涪、黔，一盤而北，為三峽。其出者包絡九江之源。中盤中為衡山。其再盤而北，為廬阜。其嶺之東出者，又為袁、吉、章、貢、旺信諸江之源。至分水魚梁嶺，三盤而北趨，過新安，峙天目，盡升潤。再盤之間，其水聚洞庭。三盤之間，其水聚彭蠡。三盤以東，則南為閩浙，北為震澤。此南絡也。惟泰山則特起東方，橫亙左右，以障中原。此所以為異與。

Going eastward, it encircles Fuzhou and Qianzhou, winding around once to the north, forming the Three Gorges; the part that goes out from there encircles the water sources of Jiujiang. In the middle of the second winding, there is Hengshan Mountain; after the second winding, going north, there is Lushan Mountain; the mountain ranges extending eastward from this area are the sources of Yuanjiang, Jishui, Zhangshui, Gongshui, Wangshui, Xinyang, and other rivers. Reaching the Fenshui Ling and Yuliang Ling, the third winding goes northward, passing through Xian'an, rising up the Tianmu Mountains, and ending at Shengzhou and Runzhou. Between the second winding, water gathers to form Dongting Lake; between the third winding, water gathers to form Poyang Lake; to the east of the third winding, to the south is Fujian and Zhejiang, and to the north is Taihu Lake. This branch is called "Nanluo." Only Mount Taishan rises specially to the east, stretching across left and right to guard the Central Plains, which is its unique feature.

又曰泰山特起東方，為中國水口表鎭。禹貢道水略云：“導河至同，為逆河，入於海。導漾至東，為北江，入於海。導江至東，為中江，入於海。導沇水至東北，會於汶，又東入於海。導淮至東，會於泗、沂，東入於海。導渭至東，過漆、沮入於河。導洛至東，會於伊，又東北入於河。此中國山水大勢也。

Jin Luxiang also said: Mount Tai rises specially in the east, serving as a landmark mountain at the "water mouth" of China. The "Shangshu · Yugong" discusses the general plan for guiding water, saying: "Guide the Yellow River to Tongdi, forming the reverse river, flowing into the sea; guide the Yang water eastward, forming the Bei Jiang, flowing into the sea; guide the Yangtze River eastward, forming the Zhong Jiang, flowing into the sea; guide the Yuan water northeastward, meeting the Wen water, then flowing eastward into the sea; guide the Huai River eastward, meeting the Si and Yi rivers, then flowing eastward into the sea; guide the Wei River eastward, passing through the Chi and Ju rivers to flow into the Yellow River; guide the Luo River eastward, meeting the Yi River, then flowing northeastward into the Yellow River." This is the general trend of China's mountains and rivers.

朱子曰：河圖言：“崑崙者，地之中也。”《素問》曰：“天不足西北，地不滿東南。”《水經》云：“崑崙取嵩山五萬里。”看來不會如此遠。葢中國至於闐二萬里。于闐至崑崙無緣更有三萬里。《文昌雜録》記于闐遣使來貢獻。使者自言其地四千三百餘里即崑崙山。今中國在崑崙之東南，而天竺諸國在其正南。大抵地形如饅頭然，其尖則崑崙也。

Zhu Xi said that the He Tu describes "Kunlun is the center of the earth." The "Su Wen" section of the "Huang Di Nei Jing" states "the sky is lacking in the northwest direction, and the earth is insufficient in the southeast direction." The "Shui Jing" says "from Kunlun to Songshan is five ten-thousand li." It seems unlikely to be that far. Because China to Yutian is only two ten-thousand li, and from Yutian to Kunlun cannot be another three ten-thousand li. The "Wenchang Zalu" records that envoys from Yutian came to pay homage, and the envoys themselves said that from their place westward for more than four thousand three hundred li is Kunlun Mountain. Now China is in the southeast of Kunlun, while the countries of Tianzhu are in the due south of Kunlun. In general, the shape of the earth is like a steamed bun, and the pointed top is Kunlun.

九峰蔡氏曰：河北諸山，根本脊脈皆自代北寰武、嵐憲諸州乘高而來。其脊以西之水，則西流以入龍門。西河之上流，其脊以東之水則東流而為桑乾、幽冀，以入於海。其西一支，為壼口、泰嶽。次一支，包汾晉之原而南出，以為析城、王屋。而又西折，以為雷首。又次一支，乃為太行，又次一支，乃為恆山。此大河北境之山也。其江漢南境之山，則岷山之脈，其北一支為衡山，而盡於洞庭之西。其南一支度桂嶺，北經袁筠之地，至德安之敷淺源。二支之間，湘水間斷，衡山在湘水西南，敷淺源在湘水東北。

Cai Shen (Jiu Feng) said: The mountain ranges in northern Hebei are all derived from the main ridge of Daidi's Huanzhou, Wuzhou, Lanzhou, and Xianzhou, coming down from the highlands. The water to the west of the mountain ridge flows westward into the Longmen, which is the upper reaches of the West River; the water to the east flows eastward to become the Sanggan River, passing through Youzhou and Jizhou and flowing into the sea. Among these, the western branch is Hukou and Ta Yue; the second branch encompasses the plain of the Fen River and Jin area and extends southward to become Xicheng and Wangwu, then turns westward to become Leishou; the next branch is Taihang; and the next is Hengshan. These are the mountains to the north of the Yellow River. As for the mountains to the south of the Yangtze and Han rivers, they originate from the Minshan range: the northern branch becomes Hengshan, ending west of Dongting Lake; the southern branch crosses Guilin Ridge, goes north through Yuzhou and Yunzhou, and reaches Fushen Plain in De'an. The two branches are separated by the Xiang River: Hengshan is to the southwest of the Xiang River, and Fushen Plain is to the northeast of the Xiang River.

朱子曰：天下之山，西北最高。自闗中一支生下函谷，以至嵩少，東盡泰山。此是一支。又自嶓冡漢水之北，生下一支，至揚州而盡。江南諸山，則又自岷山分一支，以盡於兩浙、閩廣。又曰：大凡兩水夾行，中間必有山；兩山夾行，中間必有水。江出岷山，岷山夾江兩岸而行，那邊一支去為江北許多去處，這邊一支為湖湘南。又一支為建康，又一支為福建二廣。

Zhu Xi said: The mountains in the world are highest in the northwest. One branch starts from Guanzhong, goes down through Hangu, all the way to Songshan and Shaoshi Mountain, and stops at Taishan to the east. Another branch starts from Boshan and Han River to the north, and stops at Yangzhou. The mountains in Jiangnan are another branch that splits from Mount Min, stopping at the two Zhe regions and Fujian and Guangdong. He also said: Generally, if two rivers run side by side, there must be mountains in the middle; if two mountains run side by side, there must be water in the middle. The Yangtze River originates from Mount Min, which runs along both banks of the Yangtze. On one side, the branch goes to many places in the north of the river; on the other side, it becomes the area of Hunan and Xiangzhong; another branch becomes Jiankang; another branch becomes Fujian and the two Guang regions.

又曰：岷山之脈，其一支為衡山者，已盡於九江之西。其一支又南而東度桂嶺者，則包湘源，而北經袁筠之境，以盡於廬阜。其一支又南而東度庾嶺者，則包彭蠡之源，以北盡於建康。其一支則又東包浙江之原，而北其首以盡會稽，南其尾以盡於閩粵。

Zhu Xi also said: The mountain range of Min Mountain branches out, one branch has already stopped west of the Nine Rivers; another branch, going south and then east across the Gui Ling mountains, encircles the source of the Xiang River, going north through the areas of Yuanzhou and Yunzhou, and stops at Lu Mountain; another branch, going south and then east across the Da Yu Ling mountains, encircles the water source of Poyang Lake, going north and stopping at Jiankang; there is another branch that goes east to encircle the water source of the Zhejiang River, with its northern end stopping at Huiji and its southern end at Fujian and Guangdong.

《朱子語録》云：佛經云：崑崙山頂有阿耨大池，水流四面出，東南流入中國者，為黃河。其三方流者，為弱水、黑水之類。《東坡指掌圖》云：西域在匈奴之西，烏孫之南。南北有大山，中央有河，東則接漢。所以玉門、陽闗西，則限以蔥嶺。其南山東出金城，與漢南山屬焉。其河有兩源，一出蔥嶺，一出于闐。于闐在南山下，其河北流，與蔥嶺河合，東注浦昌海。其水停居，冬夏不増減。世皆以為潛行於地下，南出於積石山，為中國河雲。

Master Zhu Xi's Records state: Buddhist scriptures say that on the top of the Kunlun Mountains there is a great lake called Anavatapta. Water flows out from all four sides. The water flowing toward the southeast becomes the Yellow River, which enters China. The water flowing in the other three directions becomes the weak river and the black river, and so on. Su Shi's Map of the Hand says: The Western Regions are located west of the Xiongnu and south of the Wusun. There are great mountains both north and south, and in the middle there is a river, which connects to the Han territory in the east. Therefore, west of the Yuzhong Pass and Yangguan Pass, the boundary is the葱岭. To the south of it, the mountains stretch eastward to Jincheng, connecting with the southern mountains of the Han territory. That river has two sources, one from the葱岭 and one from Yutian. Yutian is at the foot of the southern mountains. The river there flows north and meets the river from the葱岭, then flows east into the Puchang Sea. The water of the Puchang Sea remains still, neither increasing nor decreasing in winter or summer. Everyone believes that it flows underground and emerges southward from the Jishe Mountains to become the Yellow River of China.

臨川吳氏曰：水發自崑崙者，其源為最遠。惟中國之河為然。漢之發源於嶓冡，江之發源於岷山以西，視他水亦可謂遠，而非極于山脈初起之處，則不得與河源並也。故天下有源之水，河為第一。古人祭川，先河後海，重其源也。朱子曰：女眞起處有鴨緑江。傳云：“天下有三處大水，曰黃河，曰長江，曰鴨緑江是也。

Wu Cheng of Linchuan said: Water that originates from Kunlun Mountain has the farthest source, and only the Yellow River in China is like this. The Han River originates from Boshanzhou Mountain, and the Yangtze River originates from west of Min Mountain. Compared with other rivers, they are also quite far, but they do not trace back to the very beginning where the mountains first arose, so they cannot be placed on par with the Yellow River's source. Therefore, among all rivers that have a source, the Yellow River comes first. Ancient people worshipped rivers and seas, first worshipping the river and then the sea, because they valued the source. Zhu Xi said: The Jilu River originates from where the Jurchens rose to power. It is said that "there are three great rivers in the world, namely the Yellow River, the Yangtze River, and the Jilu River."

蔡牧堂曰：凡山皆祖崑崙，分支分脈，愈繁愈細，此一本而萬殊也。凡水皆宗大海，異派同流，愈含愈廣，此萬殊而一本也。臨川吳氏曰：天下之山脈起於崑崙。山脈之所起，即水源之所發也。

Cai Yuan Ding (Mutang) said: All mountains originate from Kunlun, branching out layer by layer, becoming more numerous and finer as they divide, which is called "one root and myriad branches"; all rivers flow into the sea, with different tributaries converging at one place, becoming more abundant and widespread as they merge, which is called "myriad branches and one root". Linchuan Wu Cheng said: The mountains of the world originate from Kunlun; the beginning of a mountain range is also the source of a river.

《水經》云：江水出岷山，在蜀氐道縣，大江所出，東南過其縣北。岷山，即瀆山也，水曰瀆水。又謂之文阜山，在徼外，江水所導也。《益州記》曰：大江泉源，即今所聞始發羊膊嶺下。緑崖散漫，小大百數，殆未濫觴矣。東南下百餘里，至白馬嶺而歷天彭闕，亦謂之天谷。秦昭王以李冰為蜀守。冰見氐道縣有天彭山，兩山相對，其形如闕，謂之天彭闕，亦曰天彭門。江水自此以上，至微弱，所謂發源濫觴者。

The Water Classic says: The river Jiang originates from Min Mountain, in the territory of Shu, in the county of Di Dao, flowing southeast past the northern side of the county. Min Mountain is also called Du Mountain, and the water there is called Du Water; it is also called Wen Fu Mountain, located beyond the frontier, and it is from here that the river Jiang begins to flow. The Record of Yizhou says: The source of the great river, according to what is heard today, first emerges from beneath the Yangbo Ridge, flowing out in a scattered manner along Qingya, with hundreds of streams of varying sizes, almost not enough to float a cup. Flowing southeast for over a hundred li, it reaches Bai Ma Ridge and passes through Tianpeng Qu. This place is also called Tian Valley. King Zhao of Qin appointed Li Bing as the governor of Shu Prefecture. Li Bing saw that in Di Dao County there was Tianpeng Mountain, with two mountains facing each other like a gate, and he called it Tianpeng Qu, also known as Tianpeng Gate. From here, the river flows upstream, with extremely weak current, which is referred to as the "originating stream" mentioned in the saying.

淮水淮水出南陽平氐縣胎簪山東北，過桐栢山。《山海經》曰：淮出餘山，在朝陽東久鄉西。《尙書》“導淮自桐柏。”《地理志》曰：“南陽平氐縣，王莽之平善也。”《風俗通》曰：“南陽平氐縣，桐栢大復山在東南，淮水所出也。”淮，均也。《春秋說題辭》曰：“淮者，均其勢也。”《釋名》曰：“淮，韋也，韋統揚州北界，東至於海也”。

Now let us talk about the Huai River. The Huai River originates from Taisan Mountain in Pingshi County, Nanyang, and flows northeast past the Tongbai Mountains. The Shanhai Jing says: The Huai River originates from Yushan, east of Chaoyang and west of Jiuxiang. The Shangshu · Yugong says: "Guide the Huai River from Tongbai." The Han Shu · Dili Zhi says: "Pingshi County in Nanyang is the same as Pingshan County during Wang Mang's time." The Fengsu Tong says: "Pingshi County in Nanyang has the Da Fu Mountain of Tongbai to its southeast, which is the source of the Huai River." "Huai" means evenness. The Chunjiu Shetici says: "Huai means making the water flow evenly." The Ximing says: "Huai means surrounding, as it surrounds and bounds the northern boundary of Yangzhou, flowing eastward all the way to the sea."

河水《春秋說題辭》曰：“河之為言，荷也。”《釋名》曰：“河，下也。隨地下處而通流也。”《考異郵》曰：“河者，水之氣，四瀆之精也。”《孝經援神契》曰：“河者，水之伯，上應天漢。”《新論》曰：“四瀆之源，河最高而長。從高注下，水流激浚，故其流忽。”徐幹《齊都賦》曰：“川瀆則洪河洋洋，發源崑崙；九流分遊，北朝滄淵。驚波沛厲，望海揚奔。”

Now talking about the Yellow River. The "Spring and Autumn Sayings on the Title" says: "The character 'He' (river) comes from 'He' (lotus), taking the meaning of carrying and bearing." The "Explanation of Names" says: "He means downward, flowing along the low ground." The "Verification of Differences" says: "He is the qi of water, the essence of the four great rivers: Jiang, He, Huai, and Ji." The "Supplement to the Classic of Filial Piety" says: "He is the master of water, corresponding to the Milky Way in the sky." The "New Discourses" says: "Among the four great rivers, the source of the Yellow River is highest and longest; it flows down from a high place, with swift and deep currents, so it flows quickly." Xu Gan's "Eulogy of Qi" says: "When talking about rivers and streams, it is the mighty Yellow River, originating from Kunlun; nine tributaries branch out and flow northward to meet the sea. Its waves are fierce and turbulent, rushing toward the sea with great speed."

《物理論》曰：“河色黃者，眾川之流，蓋濁之也。百里一小曲，千里一曲一直矣。”漢大司馬張仲議曰：“河水濁，清澄一石水，六斗泥。而民競引河溉田。今河不通利，至三月桃花水至，則河決，以其噎不洩也。禁民勿復引河。”是黃河兼濁河之名矣。《述徵記》曰：“盟津、河津恆濁，方河為狹，此淮濟為闊。寒則氷厚數丈。氷始合，車馬不敢過，須要狐行。雲狐善聽，氷下無聲，乃過。人見狐行，方渡。”

The "Treatise on Things" says: "The Yellow River appears yellow because many streams flow into it, making it turbid. It bends slightly every hundred li, and turns straight every thousand li." The Grand Commandant of the Han Dynasty, Zhang Zhong, suggested: "The river water is turbid, and one stone of river water will settle six dou of mud. However, people are competing to divert Yellow River water for irrigation. Now the river channel is not smooth, and when the peach blossom flood comes in March, the river breaks out. This is because the water is blocked and cannot flow out. Therefore, we should prohibit people from diverting Yellow River water any longer." This shows that the Yellow River is also called the "Turbid River." The "Record of Traveling" says: "The water at Mengjin and Hejin is always turbid. The river is narrow in these areas, but compared to the Huai River and the Ji River, it is wider. In cold weather, the ice is several zhang thick. When the ice first forms, carriages and horses dare not cross. They must wait until foxes have crossed first. It is said that foxes are good at listening. They will cross only when they hear no sound under the ice. When people see the foxes have crossed safely, they dare to cross."

又《河水說》、《山海經》曰：“河水出渤海。”又海水西北入。禹所導積石山，山在隴西郡河間縣西南羌中。余考群書，咸言河出崑崙源，潛發淪於蒲昌，出於海水。故《洛書》曰：“河自崑崙出於重野。”謂此矣。經積石而為中國河，故成公子安《大河賦》曰：“覽百川之弘北，莫尙美於黃河。潛崑崙之峻極，出積石之嵯峨。”釋氏《西域傳》曰：“河自蒲昌潛行地下，南出積石。”而經文在此似乎不同。積石宜在蒲昌海下矣。

There are also the "River Water Account" and the "Classic of Mountains and Seas" which say, "The river originates from the Bohai Sea." It also says that the sea flows in from the northwest. The mountain that was guided by Da Yu, the Great Yu, is located in the southwest of the River Interval County in Longxi Prefecture, on the territory of the Qiang people. When I examined various texts, they all say that the Yellow River originates from Kunlun Mountain, flows underground and is submerged in the Puchang Sea, then emerges from the sea. Therefore, the "Luo Writing" says, "The river flows out from Kunlun through the vast wilderness." This refers to this very thing. It becomes the Yellow River of China after passing through the Jishi Mountain, so Cheng Gong sui (Zi'an) in his "Ode to the Great River" says, "Surveying all rivers, none are as magnificent as the Yellow River flowing northward. It flows secretly in the highest reaches of Kunlun, and bursts forth between the rugged peaks of Jishi Mountain." The Buddhist "Record of the Western Regions" says, "The river flows underground from the Puchang Sea, and flows southward out of the Jishi Mountain." However, the account here seems to differ from this. According to reason, Jishi Mountain should be downstream of the Puchang Sea.

漢水漾水，即漢水發源也。漾水出隴西氐道縣嶓冡山東，至武都沮縣為漢水。又東南，至廣魏白水縣西。又東南，至葭萌縣東北，與漾水合，沔水即漢水。沔出武都沮縣東狼谷中，沔水一名沮水。闞駰曰：“以其初出沮洳然，故曰沮水。此縣之受名焉。導源南流，泉街水注之。出河池縣東南，流入沮縣，會於沔。沔水又東南，徑沮水成而東南流，注漢。而沮口所謂沔漢者也。

Now talking about the Han River. The Yang River is the source of the Han River. The Yang River flows out from the east side of the Bō Tǒng Mountain in Longxi Dídào County, and when it reaches the Zǔ County in Wudu Commandery, it is called the Han River. Then it flows further southeast to the west of the Bái Shuǐ County in Guangwèi Commandery, and then further southeast to the northeast of Jiāmeng County, where it meets the Yang River. The Mian River is also the Han River. It originates from the east of the Lang Valley in the Zǔ County of Wudu Commandery, and the Mian River is also known as the Zǔ River. Kan Yīn said: "Because when it first flows out, the ground is marshy and damp, it is called the Zǔ River, and the name of Zǔ County comes from this. It flows southward from its source, with the Quán Jiē River flowing into it. The Quán Jiē River originates from the southeast of the Héchí County, flows into Zǔ County, and meets the Mian River. The Mian River then flows further southeast, passing through the confluence of the Zǔ River and heading southeast to flow into the Han River, and the mouth of the Zǔ River is what is called the Mianhan."

《尙書》曰：“嶓冡導漾東流為漢。”《山海經》所謂漢出鮒賂山也。東北流，得獻水口。庚仲雍云：是水南至闗城，合西漢水。漢水又東，北合沮口，同為漢水之源也。故如湻曰：“此方為漢水，為沔水。”故孔安國曰“漾水東流為沔”，葢與沔合也。至漢中為漢水，是互相通稱矣。濟水濟出王屋山，今孟州。始禹導水流而為濟，截河南渡，東流與汶水會。又北，東入於海。兗州在濟河之間，濟發源為名。今濟州乃發源也。濟水自王莽時入河，同流入海，濟河之地無濟水矣。

The Book of Documents says: "The Baozhong Mountain leads out the Yang Water, which flows eastward to become the Han River." This is what the Classic of Mountains and Seas says about the Han River originating from the Fulu Mountain. It flows northeast to the Xian Water mouth. Geng Zhongyong said: this water flows south to the Guan City, where it joins the western Han River; the Han River then flows east, meeting the Ju mouth on its northern side, thus forming the source of the Han River. Therefore, Suo Cheng said: "Only here is the Han River, only here is the Mian River." Therefore, Kong An Guo said "the Yang Water flows eastward to become the Mian River," because it joins the Mian River; when it reaches the Hanzhong section, it is called the Han River, showing that the two names are interchangeable. As for the Ji River, it originates from the Wangwu Mountain, which is today's Mengzhou. Originally, Da Yu guided the water flow to become the Ji River, crossing the Yellow River to the south, then flowing east to join the Wen River, and then flowing north and east to the sea. Yanzhou is named after the Ji River, as it lies between the Ji River and the Yellow River; today's Jizhou is its source. Since the time of Wang Mang, the Ji River merged into the Yellow River and flowed into the sea together, and since then, there has been no Ji River in the Ji River area.

按《周禮職方氏》曰：東南曰揚州，其山鎭曰會稽，其澤藪曰具區五湖也，在吳南，其川三江，其浸五湖。正南曰荊州，其山鎮曰衡山，其澤藪曰云夢，其川江漢，其浸穎湛湛未聞。河南曰豫州，其山鎮曰華山，其澤藪曰莆田在中牟，其川熒雒，其浸波音播溠。

According to the "Rites of Zhou · Officials in Charge of the Territories," the southeastern region is called Yangzhou, its central mountain is the Mount Kuaiji, its marsh is Juqu (which is the five lakes, located to the south of the Wu region), its rivers are the Three Rivers, and its moistening waters are the five lakes. The southern region is called Jingzhou, its central mountain is the Mount Heng, its marsh is Yunmeng, its rivers are the Yangtze River and the Han River, and its moistening waters are the Ying River and the Zhan River (the location of the Zhan River is unknown). To the south of the Yellow River is Yu State, its central mountain is the Mount Hua, its marsh is Putu (located in Zhongmu), its rivers are the Xing River and the Luo River, and its moistening waters are the Bo River (where "bo" is read as "bo") and the Zha River.

正東曰青州，其山鎮曰沂山蓋在沂水所出，其澤藪曰望諸在睢陽，其川淮泗，其浸沂沐沐出東浣。河東曰兗州，其山鎮曰岱山，其澤藪曰大野在鉅野，其川河泲，其浸盧維盧維昔為雷雍，《禹貢》雷夏、雍沮是也。雷夏在城陽。正西曰雍州，其山鎮曰嶽山吳嶽也，在沂，其澤藪曰弦在汧蒲，其川涇在涇陽、汭在豳地，其浸渭、洛洛出懐德。

The region to the due east is called Qingzhou, its central mountain is Yishan (probably near the source of Yishui River), its marsh is Wangzhu (in Suyang), its rivers are Huai River and Si River, and its moistening waters are Yishui and Shui River (Shui River originates from Dongduan). To the east of the Yellow River is Yanzhou, its central mountain is Daishan (Mount Tai), its marsh is Daye (in Juyi), its rivers are Yellow River and Jishui, and its moistening waters are Lu River and Wei River (Lu and Wei were formerly called Leiyong, which are the Leixia and Yongju mentioned in the Classic of Yao's Contributions; Leixia is in Chengyang). The region to the due west is Yongzhou, its central mountain is Yuanshan (i.e., Wuyue, in Qian area), its marsh is Xianpu (in Qian area), its rivers are Jing River (in Jingyang) and Rui River (in Binyi area), and its moistening waters are Weishui and Luoshui (Luoshui originates from Huaidi).

東北曰幽州，其山鎭曰醫無閭在遼東，其澤藪曰貕養在長廣，其川河、泲，其浸菑出萊蕪、時出般陽。河內曰冀州，其山鎭曰霍山在彘，其澤藪曰陽紆所在未聞。其川漳拙長，其浸汾出汾陽、潞出歸德。正北曰幷州，其山鎮曰常山在上曲陽，其澤藪曰昭餘祁在鄔，其川呼池出滷城、嘔夷出平舒，其浸淶出廣昌、易出故安。注曰：此九州島川界。揚、荊、豫、兗、雍、冀，與禹貢略同。青州則徐州之地，幽並則冀州之地，獨無樑雲。

The Northeast region is called Youzhou, its sacred mountain is Ywu Lu Mountain (located in Liao Dong), its marsh is Xian Yang (located in Chang Guang), its rivers are the Yellow River and Jishui, and its moistening waters are Zi Water (originating from Lai Wu) and Shi Water (originating from Ban Yang). Within the Yellow River is Jizhou, its sacred mountain is Huo Mountain (located in Zhi), its marsh is Yang Yu (location unknown), its rivers are Zhang Water, and its moistening waters are Fen Water (originating from Fen Yang) and Lu Water (originating from Gui De). The northern region is called Bingzhou, its sacred mountain is Changshan (located in Shang Qu Yang), its marsh is Zhao Yu Qi (located in Wu), its rivers are Hu Tu Water (originating from Hu Cheng) and Ou Yi Water (originating from Ping Shu), and its moistening waters are Lai Water (originating from Guang Chang) and Yi Water (originating from Gu An). The commentary says: This is the division of rivers and streams among the Nine Provinces. Among them, Yang, Jing, Yu, Yan, Yong, and Jizhou are largely consistent with the Shang Gong. Qingshou is the territory of Xuzhou in the Shang Gong, Youzhou and Bingzhou are the territories of Jizhou in the Shang Gong, except that Liu Zhou is missing.

按：唐一行以天下山河之象存乎兩戒。北戒自三危、積石，負終南地絡之陰，東及太華，逾河，並雷首、底柱、王屋、太行，北抵常山之右，乃東循塞垣，至濊貊、朝鮮，是謂北紀，所以限戎狄也。

According to the Tang dynasty monk Yixing, the forms of mountains and rivers throughout the world are contained within the northern and southern "two boundaries." The northern boundary begins at Sanwei Mountain and Jishe Mountain, runs along the northern side of the Zhongnan Mountains' terrain, proceeds eastward to Taishan Mountain, crosses the Yellow River, connects to Leishou Mountain, Dizhu Mountain, Wangwu Mountain, and Taixing Mountain, then goes north to the right side of Changshan Mountain, and continues east along the Great Wall's fortifications until it reaches the Huimo and Chosun regions. This section is called the "Northern Record," and it serves to demarcate the boundary of the Rongdi tribes.

南戒自岷山、嶓冡，負地絡之陽，東及太華，連商山、熊耳、外方、桐柏，自上洛南逾江、漢，攜武當、荊山，至於衡陽，乃東循嶺徼，達東甌、閩中，是謂南紀，所以限蠻夷也。故《星經》謂“北戒為‘胡門’，南戒為‘越門’。”

"The 'Southern Boundary' starts from Mount Min and Mount Bozhong, runs along the southern side of the Earth's meridian, and goes eastward to Mount Taihua, connecting with Mount Shang, Mount Xiong'er, Mount Waifang, and Mount Taoping. From Shangluo, it proceeds southward across the Yangtze River and Han River, including Mount Wudang and Mount Jing, all the way to Hengyang. Then it continues eastward along the borders of the Wuling Mountains to reach the eastern regions of Dong Ou and Minzhong. This route is called the 'Southern Record,' used to demarcate the boundary between the Huaxia and the southern barbarians. Therefore, the Star Classic states, 'The Northern Boundary is the 'Hu Gate,' and the Southern Boundary is the 'Yue Gate.'"

河源自北紀之首，循雍州北徼，達華陰，而地絡相會，並行而東，至太行之曲，分而東流，與涇、渭、濟瀆相為表裡，謂之“北河”。江源自南紀之首，循梁州南徼，達華陽，而與地絡相會，並行而東，及荊山之陽，分而東流，與漢水、淮瀆相為表裡，謂之“南河”。

The source of the Yellow River begins at the start of "North Ji," flowing along the northern border of Youzhou, reaching Hua Yin, where it meets the terrestrial meridian, then flows eastward together. It reaches the bend of the Taihang Mountains, splitting off to flow eastward, intermingling with the Jing River and Wei River as well as the Ji River, and this section is called "North River." The source of the Yangtze River begins at the start of "South Ji," flowing along the southern border of Liangzhou, reaching Huayang, where it meets the terrestrial meridian, then flows eastward together. It reaches the southern side of Jing Mountain, splitting off to flow eastward, intermingling with the Han River and Huai River, and this section is called "South River."

故於天象則弘農分陜為西河之會，五服諸侯在焉。自陜而西為溱涼。北紀山河之曲為晉、代，南紀山河之曲為巴、蜀。皆負險用武之國也。自陜而東，三川、中嶽用為成周。西距外方、大伾，北至於濟，南至於淮，東達鉅野，為宋、陳、鄭、蔡。河內及濟水之陽為都、衛；漢東濱淮水之陰為東隨。皆四戰用文之國也。

Therefore, in terms of celestial regions, the areas of Hongnong and Shangdi are where the western river meets, and the feudal states of the five ranks are located there. To the west of Shangdi is Qin and Liang; to the north, where the mountain rivers bend, is Jin and Dai, and to the south, where the mountain rivers bend, is Ba and Shu—these are all regions relying on natural fortifications and established by military strength. To the east of Shangdi, the area around San川 and Zhongyue becomes Chengzhou; to the west reaches Wafang Mountain and Da Pi Mountain, to the north reaches Ji River, to the south reaches Huai River, and to the east reaches Juyě—this area includes Song, Chen, Zheng, and Cai; within the Yellow River and north of Ji River is Yu and Wei, while east of Han River and south of Huai River is Dong Su—these are all regions surrounded on all sides and established by cultural virtue.

北紀之東，至北河之北，為邢、趙。南紀之東，至河南之南，為荊、楚。自北河下流，南距岱山，為三齊，夾右碣石為北燕。自南河下流，北距岱山，為鄒、魯。南渉江、淮，為吳、越。皆負海之國，貨殖之所阜也。自河源循塞垣北，東及海，為戎狄。自江源循嶺徼南，東及海，為蠻越。觀兩河之象，與雲漢之所終始，而分野可知矣。

To the east of the Northern River and extending north to the Northern Sea, there are Xing and Zhao; to the east of the Southern River and extending south to the south of the Yellow River, there are Jing and Chu. Starting from the lower reaches of the Northern River and extending south to Mount Tai, there is San Qi; to the right of which lies Beiyan, bordered by Jieshi. Starting from the lower reaches of the Southern River and extending north to Mount Tai, there are Zou and Lu; further south across the Yangtze and Huai River, there are Wu and Yue—these are all countries backed by the sea, places where commerce and wealth flourish. Following the source of the Yellow River along the frontier to the north and east to the sea, there are the Rongdi; following the source of the Yangtze River along the Wuling Mountains to the south and east to the sea, there are the Man Yue. Observing the forms of the Northern and Southern Rivers and the positions where the Milky Way begins and ends, one can determine the celestial regions to which each area belongs.

朱子曰：天下有三處大水，曰黃河，曰長江，曰鴨緑江。今以輿圖考之，長江與南海夾南條，盡於東南海。黃河與長江夾中條，盡於東海。黃河與鴨緑江夾北條，盡於遼海。按：鴨緑江，近時使朝鮮諸臣至其地見之。回，謂其源甚短淺，必別有一水來送北幹。然荒溟莫之能考矣。

Zhu Xi said: The world has three great rivers, namely the Yellow River, the Yangtze River, and the Yalu River. Now checking the map: the Yangtze River and the South Sea enclose the "South Dragon" main river, ending at the Southeast Sea; the Yellow River and the Yangtze River enclose the "Middle Dragon" main river, ending at the East Sea; the Yellow River and the Yalu River enclose the "North Dragon" main river, ending at the Liaodong Sea. Note: The Yalu River, as reported by officials who have recently visited there, is very short and shallow. Therefore, there must be another river to supply the North Dragon. However, that area is remote and vague, making it impossible to investigate further.

此則自其水原極遠者言之耳。若其分幹之條猶多，難以盡舉。如以江淮河漢四瀆論，則中幹又自分三條。大扺河源極長，江次之，淮漢又次之。故有三條四列之說，不過概論其大而已。

The above discussion refers only to the main sources of water. If we consider the branches and stems that branch out, there are many more, which cannot all be listed. For example, taking the four great rivers—Yangtze River, Huai River, Yellow River, and Han River—each main dragon line itself divides into three branches. Generally speaking, the Yellow River has the longest source, followed by the Yangtze River, then the Huai River and Han River. Therefore, there is a saying of "three branches and four lines," which is merely a general description of the overall trend.

按廖氏金璧玄文云：“大江以南之龍，其脈起自岷山在茂州岷山縣。遶行向西，自西而南，至雲南之境，又東趨夜郎，踰桂嶺，至零陵，為九疑山，入桂連。”《撼龍經》云“五嶺分星入桂連”是也。過大庚嶺，出南雄山汀，從邵武抵信走徽，東行為天目。

According to Liao's "Jinbi Xuanwen," the dragon vein in southern China flows from Mount Minshan (in Miao County, Maoshui Prefecture), winds westward, then turns southward into Yunnan Province, proceeds eastward toward Yelang, crosses Guilin Ridge, and becomes Jiuyi Mountain in Lingling, entering Guyang and Lianzhou. Yang Yunsong's "Hanging Dragon Classic" mentions "Five Ridges divide the stars entering Guizhou and Lianzhou," referring to this same section. It passes through Dayu Ridge, emerges in Nanxiong and Tingzhou areas, reaches Shaowu, then proceeds to Xinzhou and moves toward Huizhou, eventually turning eastward to become Tianmu Mountain.

一枝為錢塘。《經》云“一枝分送入海門”凡稱經者，即楊公三龍經。後仿此，又云“海門旺氣連閩粵，南隴支龍交相纏。此是海門南脈絡，貨財文武交相錯”是也。一枝為建康今南京應天府，盡江陰。《經》云“幹龍盡在江陰濱”是也。一枝逆長江盡鄱湖。其水源，自蜀岷山至於九江，會彭蠡，下而過秣陵，出京口，以入於海。

One branch became Qiantang. The Classic of Shaking the Dragon says, "A branch flows into the sea gate" (Whenever the term "Classic" is mentioned, it refers to Yang Yunsong's three Dragon Classics, and the following references will be to the same), and also says, "The sea gate's prosperous energy connects Fujian and Guangdong, the southern branch of the dragon intertwines with the southern ridge. This is the southern ridge of the sea gate, where wealth, military power, literature, and culture intersect," referring to this branch. Another branch became Jiankang (now Nanjing, Yingtianfu), and it stops at Jiangyin. The Classic says, "The dragon's ridge ends at Jiangyin's shore," referring to this. There is another branch that flows upstream along the Yangtze River, stopping at Poyang Lake. The water sources in this area flow from the Min Mountains in Sichuan to Jiujiang, where they meet the waters of Poyang Lake, then flow past Moling, exit through Jingkou, and flow into the sea.

大河以南，大江以北，乃中條幹龍。其脈起自西傾在洮州臨草縣，行隴右，《經》云“山來龍右尖如削，盡是貪狼更高卓”是也。過鳯翔，《經》云“行行退卻大散關在鳯翔府寳雞縣，百二山河在此間。大纏大護到函谷在宏農縣，水遶黃河如玦環”是也。為長安。

The central dragon runs through the area south of the Yellow River and north of the Yangtze River. Its ridge originates from the Xiqing Mountains (located in LinTan County, Taozhou), passes through Longyou, and as described in The Classic of Shaking the Dragon, "the dragon comes with a sharp tip on the right like a knife, entirely representing the greedy wolf, which is the highest and most prominent," refers to this section. It then proceeds through Fengxiang, where the Classic says, "proceeding step by step, retreating past the Dashanguan (located in Baoji County, Fengxiang Prefecture), the hundred and two mountains and rivers lie within this area. Great encircling and protection reach Hangu (located in Hongnong County), with water winding around the Yellow River like a jade ring," which describes exactly this region. Further down, it becomes Chang'an.

一枝出熊耳在高州，《經》云“低平漸漸出熊耳，萬里平洋漸如砥”是也。為嵩嶽，為汴，《經》云“大梁形勢亦無山，到此尋龍何處是？若無河流與淮水，渺渺茫茫不見山”是也。此處脈亂於河，《經》云“河流沖決山斷絶，又無石骨又無脈。君若到彼說星峰，一句不容三寸舌”是也。

Among them, one branch originates from Xiong'er Mountain (in Guo State), and the Classic says, "Gradually emerging from Xiong'er, a vast plain stretches for ten thousand li, gradually level as a grindstone," referring to this. It then becomes Song Mountain and eventually reaches Bianliang. The Classic states, "The terrain of Daliang has no mountains, where can one seek the dragon's body? Without the Yellow River and Huai River, the landscape is vast and indistinct without mountains," describing this area. The dragon line here is disrupted by the Yellow River. The Classic says, "The river's flood cuts off the mountains, neither stone bones nor mountain veins exist. If you go there to talk about star-shaped peaks, not even three inches of tongue can utter a word," precisely describing this place.

出兗為泰嶽，《經》云“黃河在北大江南，兩水夾行勢不絶。行到魯齊忽起峰，兗州東嶽揷天雄。分枝擘脈鍾靈氣，聖賢多在魯邦中”是也。一枝盡於滄棣，一枝盡於登萊。其水源則濟水出綘州垣曲縣，至孟州溫縣入河。復出河之南，溢而為滎。又東北，至於青州入海。自宋元以來，河水穿淮，黃河故道淤，而東嶽泰山今在河北矣。

The area around Yanzhou became the eastern mountain, Mount Tai. The classic text says, "The Yellow River flows to the north of the Yangtze River, with the two rivers enclosing a continuous course. When reaching Lu and Qi, peaks suddenly rise, with Mount Tai in eastern Yanzhou piercing the sky with its might. Branches and veins spread out, concentrating spiritual energy, and many sages and virtuous men are found in the state of Lu." This describes the region. Another branch ends at Cangzhou and Dizhou, while another ends at Dengzhou and Laihou. The water sources in this area come from the Ji River, which originates in Jiaoguan County, Juanshui County, Jiusong, flows into the Yellow River at Wenchuan County, Mengzhou, then rises again on the southern bank of the Yellow River, overflowing to form Xingze Lake, and flows northeast to Qizhou to enter the sea. Since the Song and Yuan dynasties, the Yellow River has taken the course of the Huai River, causing the old Yellow River channel to silt up. Therefore, Mount Tai, the eastern mountain, is now located to the north of the Yellow River.

又一枝自嶓冡西行湄州、漢水之間，出武闗，由裕過唐，抵信陽，行淮水之南，趨廬，行淮水之東，為揚，盡於通。其水源，漢水出嶓冡，至漢陽縣入江。淮水出桐柏山在唐州桐柏縣，至淮安入海。此中幹分而為二，故曰三條四列。

Another branch flows westward from the Baozhong Mountain, passing between Meizhou and the Han River, exiting the Wuguan Pass, passing through Yuzhou and Tangzhou, arriving at Xinyang, then proceeding south along the Huai River to Luzhou, and then continuing east along the Huai River to become the Yangzhou, finally ending at Tongzhou. The water sources in this area: the Han River originates from Baozhong Mountain and flows into the Yangtze River at Hanshanyang; the Huai River originates from the Taoping Mountain (in Tangzhou Taoping County) and flows into the sea at Huainan. This is the reason why the central dragon divides into two branches, hence it is said, "three lines and four rows."

大河以北之龍，其脈起自崑崙。《經》云“崑崙山腳出闐顏闐音田，西戎國名，只只都是破軍山。連綿走入瀚海北北海名，風俗強悍人粗頑。生兒五歲學騎射，骨鯁方剛是此間”是也。至白登山名，在大同府白登縣，西一枝為壺口在隰州吉鄉縣、太嶽在晉州霍邑。

The dragon of the Yellow River to the north originates from Kunlun Mountain. The Classic of Shaking the Dragon says, "At the foot of Kunlun Mountain lies Tianyan (Tian is read as Tian, a Western Rong state), where all the mountains are broken by the military mountain. They continue in a connected manner into the northern sea (the Northern Sea), where the customs are strong and the people are rough and stubborn. Children learn to ride and shoot at the age of five, and their bones are stiff and strong, which is the nature of this region." This describes exactly this section. It reaches Baoding Mountain (a mountain in Baitong County, Datong Prefecture), where a branch to the west becomes Hukou (located in Jixiang County, Xizhou) and Ta Yue (located in Huoyi County, Jinzhou).

次一枝南出為析城在澤州陽城縣、而又西折為雷首在河中府河中縣。又次一枝為太行在懐夢河內，北至幽州，九嶺綿亙一十二州之界，有八陘。又次一枝為恆山在定州曲陽縣。又次一枝為燕山，盡於平灤碣石山在平州廬縣。《經》云“若以幹龍論大盡，太行碣石至海堧 ”是也。其水源則汾水，出管州管涔山，至綘州入於海。

The second branch extends southward to become Xicheng Mountain (located in Yangcheng County, Zezhou), then turns westward to become Leishou Mountain (located in Hezhong Fu, Hezhong County). The third branch becomes Taixing Mountain (located in Heinni County, Huaiqing), extending northward to Youzhou, with nine mountain ranges spanning twelve states, and eight passes through which one can travel. The fourth branch becomes Hengshan Mountain (located in Quyang County, Dingshou), and the fifth branch becomes Yanshan Mountain, ending at Jieshi Mountain in Pingzhou and Luoniu County (located in Pingzhou). The Classic says, "If considering the dragon-like mountain ranges, Taixing and Jieshi reach the coastal area," referring to this region. The water source here is Fen River, originating from Guanzhou Guancen Mountain, flowing to Jiaozhou and then into the Yellow River and the sea.

以上中國諸山，皆始崑崙，分脈四列，以遍九州島。北條出河北，入雲中，過雁門、代郡，復回南而太原帝邱，循太行、恆山，派九河。東北渡遼海以入於海，為冀燕之分。中條出河南，自秦、隴、三輔入豐、沛、汾、晉，派伊、洛，東而淮泗，以入於海，為雍、豫、青、徐之分。南條出江南，自陜右分出西鄙，回巴蜀，踰荊衡，入黔中。東而匡阜，南極嶺。復東北，渡閩粵，跨三吳，自浙右以入於海。為梁、荊、揚之分。此三干之佈於九州島也。

The mountains mentioned above all originate from Kunlun and branch out into four major mountain ranges spreading across the Nine Provinces. The northern range starts in Hebei, enters Yunzhong, passes through Yanshan and Dajun, then turns south to reach Taiyuan and Diqu, following the Taihang Mountains and Hengshan Mountains, branching out into nine rivers; it then goes northeast across Liao Sea and enters the sea, belonging to the territories of Jizhou and Yandì. The central range originates in Henan, starting from Qin, Long, and Sanfu regions, entering Feng, Pei, Fen, and Jin, branching out into Yi River and Luo River, then heading east through Huai River and Si River to enter the sea, belonging to the territories of Yong, Yu, Qing, and Xu. The southern range originates in Jiangnan, branching out from Shaanxi's western part to the western frontier, circling around Bashu, crossing Jing Mountain and Heng Mountain, entering Qianzhong; it then goes east to Lu Mountain, south to the end of the Wu Mountains; then turns northeast, crossing Fujian and Guangdong, spanning Sanwu regions, entering the sea from the western part of Zhejiang, belonging to the territories of Liang, Jing, and Yang. This is the general distribution of the three major dragon mountains across the Nine Provinces.

三干之龍，中幹為最尊。次北幹，又次南幹。歷代以來，如漢高祖之泗上，漢光武之白水村，宋太祖之夾馬營，我太祖之鍾離鄉，我世宗肅皇帝之龍飛承天，皆在中幹。而唐虞之君，俱為北產。南幹至宋高宗南渡來，運氣方興，萃產朱子，為萬世儒宗。而邇來人物，東南頗多，其最長者為金陵，我國朝根本重地，太祖高皇帝龍興之畿也。

Among the three dragon lines, the central dragon line is the most esteemed, followed by the northern dragon line, and then the southern dragon line. Throughout history, emperors such as Han Gaozu emerged from the泗上 region, Han Guangwu from Bai Shui Village, Song Taizu from Jia Ma Camp, and our dynasty's Taizu from Zhong Li Town, while our dynasty's Shizong Suzhu Emperor ascended the throne from Cheng Tian. All these were from the central dragon line. The northern dragon line produced the two sage-kings Yao and Shun. The southern dragon line only began to flourish after the Southern Song Emperor Gaozong's southern migration, gathering energy to produce Zhu Xi, who became the ancestor of Confucian scholars for all generations; in recent times, people have been more numerous in the southeastern region. The longest and most significant formation of the southern dragon line is Jinling, which is our dynasty's fundamental stronghold and the core area where Taizu Emperor ascended the throne.

中幹之最長者盡東泰，翻身顧祖，東海外蕩，河江前回。萃產孔聖，及賢貴凝聚。宋末河徙，截其來脈者三，會通河復加截之，其力遂微。而中幹之旺氣乃萃於四州鳯陽。我皇朝熙祖仁祖二陵在焉。

The longest branch of the central trunk ends at Mount Taishan, the Eastern Peak. There it turns back and looks toward the ancestral mountain, while the East Sea ripples outside. The Yellow River and the Yangtze River flow in front and encircle the area. Here, the gathering of vital energy produced Confucius, and throughout history, virtuous men and noblemen have gathered here. In the late Song dynasty, the Yellow River changed its course, cutting off its source at three places. Later, the excavation of the Huaitong River added another cut, thus weakening its strength. As a result, the vital energy of the central trunk shifted to the areas around Suzhou and Fuyang. The tombs of two imperial ancestors, the Xizu and Renzu, are located there.

按王文祿《龍興慈記》云：“泗州有楊家墩，墩有窩。熙祖嘗臥其中，有二道士過，指臥處曰：‘若塟此，出天子。’其徒曰：‘何也？’曰：‘此地氣暖。試以枯枝栽之，十日必生葉。’告煕祖起曰：‘汝聞吾言乎？’熙祖佯睡。乃以枯枝揷之去。熙祖候之十日，果生葉。熙祖拔去，另以枯枝揷之。二道士復來。其徒曰：“葉何不生？”是時熙祖在傍，睨之。道士指曰：‘此必人拔去矣。’熙祖知不能隱。道士謂之曰：‘汝有福，歿後當塟此，出天子。’

According to Wang Wenlu's "Longxing Ci Ji," it is said that in Sizhou there was a Yang family mound, and on top of the mound there was a hollow. Xi Zu once lay inside it. Two Daoists passed by and pointed at his lying place, saying, "If someone were buried here, a prince would emerge." His apprentice asked, "Why is that?" The master replied, "The earth qi here is warm. Try inserting a dry branch into it; in ten days it will certainly sprout leaves." Then he told Xi Zu to get up and said, "Have you heard my words?" Xi Zu pretended to be asleep. The Daoist then inserted a dry branch and left. After ten days, the branch indeed sprouted leaves, so Xi Zu pulled it out and inserted another dry branch. The two Daoists came again, and the apprentice asked, "Why haven't the leaves grown?" At that time, Xi Zu was watching from the side, and the Daoist pointed and said, "This must be because someone pulled it out." Xi Zu knew he could not hide it anymore. The Daoist then told him, "You have good fortune; after your death, you should be buried here, and a prince will emerge."

熙祖語仁祖。後果得塟，塟后土自壅為墳。半載，陳太后孕太祖，皆言此墩有天子氣。仁祖徙鳯陽，生太祖於盱眙縣鍾離靈鄉，方圓丈許，至今不生草木。仁祖崩，太祖奉神柩至中途九龍崗，風雨大作，索斷，土自壅成墳。人言塟九龍頭上。”

Xizuo told this to Renzu. Later, they indeed buried him there, and after the burial, the soil rose on its own to form a mound. After half a year, Chen太后 became pregnant with Taizu. People said that this mound had the aura of a heavenly ruler. Renzu moved to Fengyang, and in the Zhongli Ling village of Xuyi county, he gave birth to Taizu. That area was about one zhang in size, and to this day, no grass or trees grow there. When Renzu died, Taizu was carrying the coffin halfway to the Jiulonggang. Suddenly, a storm came, the ropes broke, and the soil rose on its own to form a mound. People said that this was burying on the head of Jiulong.

按松江徐長谷大地圖云：“熙祖陵龍脈發自中條，王氣攸萃。前瀦水成湖作內明堂。淮河、黃河合襟作外明堂。淮上九峰揷天，為遠案。黃河西遶。元末，東開會通河復遶之，而聖祖生矣。”仁祖陵即吳景鸞獻宋室者。宋不能用，葢天留以待我皇朝之厚福無疆也，豈偶然哉？

According to Song Jiang Xu Changgu's "Great Map," the dragon pulse of the Xizuo Mausoleum originates from the Zhongtiao dry dragon, and the imperial aura converges there. In front of the mausoleum, accumulated water forms a lake, serving as the "inner bright hall"; the Huai River and the Yellow River converge to form the "outer bright hall"; nine peaks upstream of the Huai River rise up to the sky, forming distant "case mountains"; the Yellow River encircles from the west. In the late Yuan dynasty, a canal was dug to the east, adding another encirclement, thus enabling the birth of the saintly ancestor. The site of the Renzu Mausoleum was the one presented by Wu Jingluan to the Song imperial family. The Song dynasty did not have the fortune to enjoy it; perhaps heaven was preserving it for the endless great fortune of our dynasty. Is this not a coincidence?

北幹最長，為燕京，今京師也。朱子曰：“冀都是正天地中間，好個大風水。山脈從雲中發來。雲中正高脊處，自脊以西之水，則西流入於龍門、西河；自脊以東之水，則東流入於海。前面黃河環遶。右畔是華山聳立，為虎。自華來至中為嵩山，是為前案。遂過去為泰山，聳於左，是為龍。淮南諸山是第二重案，江南諸山及五嶺南安大庾嶺、桂陽騎田嶺、九眞都龐嶺、臨賀萌治嶺、治安越城嶺是也。又為第三四重案。”正謂此也。

The longest formation of the northern ridge is Yancheng, which is today's capital city. Zhu Xi said, "The Ji capital is exactly in the center of heaven and earth, possessing excellent fengshui. Mountains originate from the clouds, and the clouds represent the highest ridge; the water to the west of the ridge flows westward to Longmen and Xihexi, while the water to the east flows eastward to the sea. In front there is the Yellow River encircling it; on the right, the Hua Mountains stand tall, forming the 'White Tiger'; from the Hua Mountains to the center is the Song Mountains, forming the front 'case mountain'; beyond that is the Taishan Mountains, standing tall on the left, forming the 'Azure Dragon'. The mountains of Huainan form the second layer of case mountains; the mountains of Jiangnan and the five岭 (Nan' an Daguiling, Guiyang Qitieling, Jiuzhen Doupangling, Linhe Mengzhuling, and Shian Yu Chengling) form the third and fourth layers of case mountains." This is precisely referring to this place.

吳興唐子鎮以燕京為枝結，謂朱子所論冀都指作堯都，非也。彼葢未考舜分冀東為幽州，而幽燕古通稱冀耳。徜如所指，則朱子又何復曰“堯都中原，風水極佳，左河東太行諸山相繞，海島諸山亦皆相向”云云？此不待辨說而明矣。故邱文莊公《循義補》直以朱子所稱為今京師，誠確見也。其以燕京為枝結者，不為妄談乎？

Wuxing's Tang Zi town believes that Yanjing is merely a branch, saying that Zhu Xi's reference to Ji Du refers to Yao's capital, which is incorrect. He probably did not investigate thoroughly that Yu and Shun divided the eastern part of Ji State to establish Youzhou, and that Youyan was originally called Ji in ancient times. If it were truly as he suggested, then why did Zhu Xi also say separately that "Yao's capital was in the Central Plains, with excellent风水, the mountains on the left such as Hedong and Taixing surrounding it, and the islands' mountains all facing it"? This point does not need to be argued; it is clear. Therefore, Qiu Jun (Wen Zhuang Gong) in his "Supplement to the Great Learning" directly regarded Zhu Xi's Ji Du as today's capital, which is indeed an accurate view. To say that Yanjing is merely a branch, is it not sheer nonsense?

夫南幹正結為南畿，及我大祖高皇帝孝陵在焉。中幹正結為我熙祖泗州、仁祖鳯陽二陵。中結為我承天獻宗皇帝顯陵。北幹正結為今日京師暨天壽山昌平州列聖陵寢。三干之盡，惟我朝獨會其全。回視唐虞以來，或得正幹之一，或得分幹之一者，亦能衍數百年之基，則我皇朝三大干之全福力量，眞億萬斯年可預卜於茲也。草茅之士，躬逢其盛，寍不為聖朝之深慶哉。

The main convergence of the southern dragon is Nanjing's capital region, where the Xiaoling, the mausoleum of the High Emperor of our dynasty, is located. The main convergence of the central dragon is the Xizuo Mausoleum of the dynasty's Xizu and the Rinzuo Mausoleum of the Renzu, with the middle convergence being the Xianling, the mausoleum of the Chengtian Xianzong Emperor. The main convergence of the northern dragon is the present capital and the tombs of the various sage emperors on the Tianshoushan mountain in Changping County. Among the three dragon lines, only our dynasty has fully attained their convergence. Looking back to the time of the Yao and Yu emperors, some only obtained one convergence from the main dragon, and others only one from the branch dragons, yet they could still establish dynasties lasting hundreds of years. Therefore, our dynasty, having fully inherited the blessings of the three dragon lines, can truly predict an imperial lineage lasting for millions of years. As an ordinary person from the countryside, I have personally witnessed such a prosperous era, how could I not deeply rejoice for the holy dynasty?

此一冊専論天下古今帝都及星垣所合形勢。頋草茅之士何敢僭議及此？且非人子求風水者之事。但欲論地，必先識大幹龍。而大幹龍之所鍾，必天下大都會大垣局，亦君子所當知者，爰輯其大概於左。

This volume specifically discusses the imperial capitals of the world throughout ancient and modern times, as well as the forms that correspond with the celestial constellations. However, I, a mere commoner, how dare I presume to discuss such matters? Moreover, this is not something needed by those seeking风水 for their descendants. Nevertheless, to discuss geography, one must first understand the great dragon lines; and where these great dragon lines converge, there must certainly be the great capitals and grand celestial formations of the world. This is also something that the virtuous should know, so I have compiled the general situation below.

夫地理之大，莫先於建都立國。稽古之先哲王，將營都邑，罔不度其可居之地以審其吉凶。如公劉將居豳也，其《詩》曰：“於胥斯原”。太王將居岐也，其《詩》曰：“聿來胥宇。”武王將居鎬京，其《詩》曰：“宅是鎬京。”成王將營洛邑，《書》曰：“召公既相宅。”衛文公將營楚丘，其詩曰：“升虛望楚。”見於經者如此，則宅都誠不可不重也。

Among the greatest matters in geography, none is more important than establishing a capital and founding a state. When examining the wise ancient kings, those who planned to build a city always first measured suitable land to determine its auspiciousness. For example, when Gong Liu was about to settle in Bin, the Book of Songs, Gong Liu says, "Yu xu si yuan" (look at this plain); when Tai Wang was about to settle in Qi Mountain, the Book of Songs, Mian says, "Yu lai xu yu" (come and look at the dwelling place); when Wu Wang was about to settle in Haojing, the Book of Songs, Wen Wang You Sheng says, "Zhai shi Haojing" (establish this as Haojing); when Cheng Wang was about to build Luoyi, the Book of Documents says, "Zhao Gong ji xiang zhai" (Zhao Gong had already surveyed the site); when Wei Wen Gong was about to build Chuqiu, the Book of Songs, Ding Zhi Fang Zhong says, "Sheng xu wang Chu" (climb the old city to view Chu). As seen in the classics, it is clear that choosing the capital must be done with great care.

雖然，張子微有云：“帝王之興也，以德而不以力；其守也，以道而不以地。”堯舜聖人，其所建立，未必慮及於風水之說。但聖人之興，自合造化，聖人所作，動為法則，風水固不拘，而密協於龜卜，即天造地設之自然者也。故《易》曰：“王公設險以守其國”，此理固先天地而有，即風水之攸始矣。

Although this is the case, Zhang Ziwēi said, "The rise of a sovereign depends on virtue rather than force; the consolidation of a sovereign's rule depends on the Way rather than geographical advantage." Yao and Shun were sages, and they did not necessarily consider the principles of fengshui when establishing their capitals and states. However, the emergence of sages inherently conforms to the workings of nature, and their actions often become standards. Though not bound by fengshui, their deeds coincided mysteriously with the results of divination with turtle shells, which is precisely the natural order of heaven and earth. Therefore, the I Ching says, "Kings and princes set up defenses to guard their states," and the principle behind this has existed prior to heaven and earth, which is the beginning of fengshui.

予嘗稽諸歷代建都之地，得正龍之所鍾而合天星之垣局者，則傳代多，歷年久；非其正龍而不合星垣者，則皆隨建隨滅，豈非地理之明徵乎。謹將歷代建都之所詳録以備參考云爾。

I have examined the sites of ancient capitals: wherever the "correct dragon" (zhenglong) was concentrated and the celestial star formations were in harmony, the dynasties that ruled from there lasted longer and had more generations. But where the correct dragon was not present and the star formations were not in harmony, the dynasties usually collapsed soon after their establishment. Is this not clear evidence of the efficacy of geomancy? Now I carefully record the locations of the capitals of successive dynasties for reference.

伏羲都陳今河南開封府陳州，在位一百一十五年。神農都陳河南，徙曲阜今山東兗州府曲阜縣，在位一百四十年。黃帝都涿鹿今北直隸涿州，傳四世，共三百九十年。堯都平陽今山西平陽府，在位七十二年。舜都蒲坂今山西蒲州，在位六十一年。禹都安邑今山西安邑縣，傳十七世，共四百五十八年。湯都亳今河南歸德府，傳二十八世，共六百四十四年。周都鎬闗中，東遷洛陽，傳三十七世，共八百七十三年。

Fuxi established his capital in Chen (now Henan Kaifeng Fu Chenzhou), ruling for 115 years. Shen Nong established his capital in Chen (in Henan), later moved his capital to Qufu (now Shandong Yanzhou Fu Qufuxian), ruling for 140 years. The Yellow Emperor established his capital in Zhuolu (now Beizhilu Zhuozhou), passed through four generations, totaling 390 years. Yao established his capital in Pingyang (now Shanxi Pingyang Fu), ruling for 72 years. Shun established his capital in Pusan (now Shanxi Puzhou), ruling for 61 years. Yu established his capital in Anyi (now Shanxi Anyixian), passed through seventeen generations, totaling 458 years. King Tang of Shang established his capital in Bo (now Henan Guide Fu), passed through twenty-eight generations, totaling 644 years. The Zhou dynasty established its capital in Hao (in Guanzhong), later moved east to Luoyang, passed through thirty-seven generations, totaling 873 years.

秦都咸陽今陜西西安府，傳三世，共稱帝一十五年。西漢都闗中今陜西西安府，傳十二世，共二百一十四年。東漢都洛陽今河南府，傳十二世，共一百九十六年。三國漢都成都四川，二主，四十三年；魏都鄴，五主，四十六年；吳都建康，四主，五十二年。西晉都洛陽今河南府，傳四世，共三十七年。東晉都建康今應天府，傳十一世，共一百四年。南朝宋、齊、梁、陳皆都建康，宋八帝，五十九年；齊五主，二十三年；梁四主，五十六年；陳五主，三十三年。

Qin established its capital at Xianyang (now in Shaanxi Xianfu), passed through three generations, and reigned as emperor for fifteen years. The Western Han established its capital in Guanzhong (now in Shaanxi Xianfu), passed through twelve generations, and reigned for two hundred and fourteen years. The Eastern Han established its capital at Luoyang (now in Henan Fu), passed through twelve generations, and reigned for one hundred and ninety-six years. During the Three Kingdoms period, Shu Han established its capital at Chengdu (in Sichuan), with two monarchs, ruling for forty-three years; Cao Wei established its capital at Ye, with five monarchs, ruling for forty-six years; Sun Wu established its capital at Jiankang, with four monarchs, ruling for fifty-two years. The Western Jin established its capital at Luoyang (now in Henan Fu), passed through four generations, and reigned for thirty-seven years. The Eastern Jin established its capital at Jiankang (now in Yingtianfu), passed through eleven generations, and reigned for one hundred and four years. The Southern Dynasties of Song, Qi, Liang, and Chen all established their capitals at Jiankang: Song had eight emperors, ruling for fifty-nine years; Qi had five monarchs, ruling for twenty-three years; Liang had four monarchs, ruling for fifty-six years; Chen had five monarchs, ruling for thirty-three years.

隋都長安今陜西，傳三世，共三十八年。唐都長安，傳一十八世，共二百六十九年；昭宗徙洛陽，傳二世，共十八年。宋都汴今河南，傳九世，共一百六十七年；高宗徙杭，傳九世，共一百五十三年。元都燕今京師順天府，傳九世，共八十八年。明太祖高皇帝都金陵今南京應天府，成祖文皇帝徙燕今京師即元故都。

Sui established its capital at Chang'an (now Shaanxi), passed through three dynasties, lasting thirty-eight years. Tang established its capital at Chang'an, passed through eighteen dynasties, lasting two hundred and sixty-nine years; Emperor Zhaozong moved the capital to Luoyang, passed through two dynasties, lasting eighteen years. Song established its capital at Bianjing (now Henan), passed through nine dynasties, lasting one hundred and sixty-seven years; Emperor Gaozong moved the capital to Hangzhou, passed through nine dynasties, lasting one hundred and fifty-three years. Yuan established its capital at Yanjing (now Beijing, the capital of Shunfeng Prefecture), passed through nine dynasties, lasting eighty-eight years. Our dynasty, the Taizu Emperor, established the capital at Jingling (now Nanjing, Yingtian Prefecture), and the Chengzu Emperor moved the capital to Yanjing (now Beijing, which was the former capital of the Yuan dynasty).

夫帝都者，天子之京幾，萬方之樞會。於以出政行令，蒞中國，撫四夷，宰百官，統萬民，天下至尊之地也。地理之大，莫先於此。必上合天星垣局，下鍾正龍王氣，然後可建立焉。葢在天為帝座星宮，在地為帝居都會，亦天象地形自然理耳。楊公云：“大抵山形雖在山，地有精光屬星次。體魄在地光在天，識得星光眞精藝。”故為地學，奚直俯察地理已哉！又須仰觀天文，始盡其奧。

The so-called imperial capital is the territory surrounding the Son of Heaven, the central hub where the entire realm converges. Here, imperial decrees are issued, the Son of Heaven rules over China, pacifies the four barbarian regions, commands the officials, and governs the people. It is the most exalted place in the world. Among all matters related to geography, nothing is more important than this. The capital must harmonize with the celestial constellations above and gather the "central dragon" aura below, only then can it be established. Because in the heavens, it corresponds to the star palace where the throne of the emperor is located; on earth, it is the imperial capital where the emperor resides. This is the natural correspondence between celestial phenomena and terrestrial forms. Yang Yunsong said, "Generally, although the mountain shape is in the mountains, the land's essence shines according to the stellar sequence. The body is on the earth, but the light is in the sky; recognizing the starlight is the true skill." Therefore, studying geography is not merely about observing the land below; one must also observe the heavens above to fully understand its mysteries.

按《天文志渾象》：中外官星凡二百四十六名，千二百八十一星。微星萬一千五百二十，分佈中外為垣者，曰紫薇、太薇、天市。垣之中皆有帝座，凡建都處，山川形勢，須與此合。楊公云：“要識垣中有帝星，皇都坐定甚分明。”廖氏云“帝都必要合星垣，紫薇在中天。其次太微與天市，皆有帝座位”是也。

According to the "Celestial Officials and Outer Officials" section of the "Astronomical Annals ·浑象": there are a total of 246 names of stars and 1,281 stars, plus 11,520 small stars. Those distributed inside and outside to form the "Enclosure" (yuan) are the Purple Micro Enclosure, Taiwei Enclosure, and Tianshi Enclosure. Among the three enclosures, there is always an "Imperial Seat." Whenever a capital city is established, the mountains and rivers must correspond with it. Yang Yunsong said, "To recognize the Imperial Star within the Enclosure, the imperial capital is clearly determined." Liao Yu said, "The imperial capital must correspond with the star enclosures; the Purple Micro is in the middle of the sky. Next are Taiwei and Tianshi, which also have Imperial Seats," which explains this principle.

今以三垣天星地形述後。外少微垣為士大夫權天帝文章之府。天苑、天園為天子養獸植菓之所。雖亦有垣，而無帝座正位，地形縱合，亦非統一寰宇，享有久遠之都在。

Now the celestial stars of the Three Enclosures and their corresponding terrestrial features are described below. In addition, there is the Xiaowei Enclosure, which is the office where officials of the scholar-official class manage the imperial documents; Tianyuan and Tianyuan are the places where the Son of Heaven keeps animals and plants fruit trees. These areas, although they form enclosures, do not have the central position of the Imperial Seat. Although their terrain may correspond, they are not the capitals that can unify the country and ensure a long-lasting reign.

按《天文志》，中天北極紫薇星垣，天皇之宸極，太乙之常居也。北極五星正臨亥地，為天帝之最尊，所以南面而治者也。三光迭運，極星不移。孔子所謂“北辰居其所而眾星拱之”是也。

According to the "Astronomical Records," the Purple Micro Constellation in the middle of the sky, the Northern Celestial Pole, is the dwelling place of the Heavenly Emperor's throne and the permanent abode of the Taiyi deity. The five stars of the Northern Pole face the earthly position of Hai, and they are the most esteemed among the heavenly deities, hence sitting facing south from the north to govern the world. The sun, moon, and stars rotate ceaselessly, but the pole star remains unmoving, which is exactly what Confucius said, "The northern star remains in its place while all the other stars revolve around it."

後有四輔四星居壬，勾陳六星居幹，天綱八星居戌，華葢九星居北，閣道五星居癸，咸池五星居丑，八轂八星居艮，天將軍四星居寅，內陛六星居甲，司命六貴人在震，三師三星在乙。

Behind it are four assistants and four stars located at the Ren position, six stars of Gou Chen located at the Qian position, eight stars of Tian Gang located at the Xu position, nine stars of Hua Gai located to the north, five stars of Ge Dao located at the Gui position, five stars of Xian Chi located at the Chou position, eight stars of Ba Gu located at the Gen position, four stars of Tian General located at the Yin position, six stars of Nei Bi located at the Jia position, six noblemen including the Director of Destiny located at the Zhen position, and three teachers located at the Yi position.

又有天理四星居辰，五諸侯五星居巽，內廚二星居巳，四貴人四星臨丙，帝座二星居午，大理二星居丁，天槍三星居未。天床三星居坤。天梧五星居申，陽德、陰德二星居庚。內屏二星居兌。天乙、柱史、女史三星居辛。而有左衛七相、右衛七將以藩屏帝室。泰階、六符輔治北斗七政以翼垣。此紫微垣星局之懸象於天者也。

There are four stars of Heavenly Principle located at the position of Chen, five stars of the Five Ministers located at the position of Xun, two stars of the Inner Kitchen located at the position of Si, four stars of the Nobleman located at the position of Bing, two stars of the Imperial Seat located at the position of Wu, two stars of the Great Justice located at the position of Ding, three stars of the Heavenly Spear located at the position of Wei, three stars of the Heavenly Bed located at the position of Kun, five stars of the Heavenly Willow located at the position of Shen, two stars of Yang Virtue and Yin Virtue located at the position of Geng, two stars of the Inner Screen located at the position of Dui, and three stars of Tianyi, Column Historian, and Female Historian located at the position of Xin. In addition, the seven ministers of the Left Guard and the seven generals of the Right Guard are used to guard the imperial court; Taijie and the Six Symbols assist in governing the seven affairs of the Big Dipper, used to protect the star enclosures. This is the image of the Purple Micro Enclosure hanging in the sky.

《步天歌》：中元北極紫微宮，北極五星在其中。大帝之座第二珠，第三之星庶子居。第一號曰為太子，四為後宮五天樞。左右四星是四輔，天以太乙當門路。左樞右樞夾南門，兩面營衛一十五。上宰少尉兩相對，少宰上輔次少輔。上衛少衛次上丞，後門東邊大讚府。門西喚作一少丞，以次卻向前門數。

The "Step-by-Step Song of the Heavens" says: The Middle Heaven is the Purple Micro Palace of the Northern Pole, where the Five Stars of the Northern Pole are located. The throne of the Heavenly Emperor is the second star, the third star is the position of the common son, the first star is called the Crown Prince, the fourth star is the palace of the Empress, and the fifth star is the Heavenly Pivot. The four stars on both sides are the Four Ministers, and on the heavenly realm, Taiyi is regarded as the gate. The Left Pivot and Right Pivot enclose the Southern Gate, with a total of fifteen stars on both sides. The Chief Minister and the Deputy Commander face each other, followed by the Deputy Chief Minister, the Chief Assistant, and the Deputy Assistant; then comes the Chief Guard, the Deputy Guard, and the Chief Chancellor. To the east of the rear gate is the Grand Praise Office, and to the west of the gate is called the Deputy Chancellor—proceeding in order towards the gate.

陰德門裡兩黃聚，尚書以次其位五。女史柱史各一戶，御女四星五天柱。大理兩星陰德邊，勾陳尾指北極顛，勾陳六星六甲前。天皇獨在勾陳裡，五帝內座後門是。華蓋並槓十六星，槓作柄象蓋傘形。蓋上連連九個星，名曰傳舍如連丁。垣外左右各六珠，右是內階左天廚。階前八星名八轂，廚下五個天棓宿。

In the Yin De gate, two yellow stars are gathered. The Minister of Works has five stars arranged in order. The female historian and the official recorder each occupy one position. The four stars of the imperial concubine and the five stars of the heavenly pillar are each in their own place. The two stars of the Grand Court are located beside Yin De. The tail of Gou Chen points to the top of the North Pole. The six stars of Gou Chen are positioned before the six Jia. A single star of the Heavenly Emperor is alone within Gou Chen. The five Emperors' inner seats are located at the rear gate. The Huagai is connected with the Gang star, making a total of sixteen stars. The Gang forms the handle and the Huagai forms the umbrella shape. On top of the Huagai, there are nine connected stars called Chuan She, arranged like the character "丁". Outside the enclosure, there are six stars on each side. On the right side is the Inner Stair, and on the left side is the Heavenly Kitchen. Before the Inner Stair, there are eight stars called Ba Gu. Below the Heavenly Kitchen, there are five stars called Tian Bang.

天床六星左樞右，內廚二星右樞對。文昌斗上半月形，稀疏分明六個星。文昌之下曰三公，太尊只向三公明。天牢六星太尊邊，太陽之守四勢前。一個宰相太陽側，更有三公相西偏。即是天戈一星圓，天理四星斗裡暗。輔星近著闓陽淡，北斗之宿七星明。第一主宰名樞精，第二第三璇璣星，四曰權星第五衡，闓陽搖光六七星，搖光左三天槍明。

The six stars of Tianchuang are located to the right of the left pivot. The two stars of Neichu are opposite the right pivot. The Wen Chang stars are above the Big Dipper, forming a crescent shape, sparse and distinct, with six stars. Below Wen Chang is San Gong. Tai Zun shines only towards San Gong. The six stars of Tianlao are beside Tai Zun, with the sun guarding before the four directions. A minister star is on the side of the sun guard, and three ministers are located to the west, forming the round star Tian Ge. The four stars of Tianli are hidden within the handle of the Big Dipper. The Fu star is close to Kaiyang, with a fainter light. The seven stars of the Big Dipper are all bright: the first star is Zhujing (Tianshu), the second and third are Xuan and Ji, the fourth is Quan (Tianquan), the fifth is Heng (Yuheng), the sixth and seventh are Kaiyang and Yao Guang. The three stars of Tianqiang on the left side of Yao Guang are also bright.

左紫微垣列形於地之局勢大略也。楊公云：“紫微垣外前後門，華蓋三臺前後衛。中有過水名御溝，抱城屈曲中間流。”又云“直朝射入紫垣氣”。廖氏云“紫垣西藩星有七，東藩八星出。華蓋槓星在後門，天床前面陳。中央一水直朝入，抱城九回屈。萬山簇擁晝朝迎，拱極不虛稱”是也。

The above describes the general layout of the Purple Micro垣 on the ground. Yang Yunsong said, "The Purple Micro垣 has front and rear gates, with the Huagai and Sanchai stars forming its front and rear guards. In the middle there is a stream called the Imperial Ditch, which embraces the city and flows in a winding manner." He also said, "A straight line of energy shoots into the Purple Micro垣." Liao Yu said, "The Western Fence of the Purple Micro垣 has seven stars, while the Eastern Fence has eight. The Huagai star is located behind the rear gate, and the Tianchuang stars are in front. In the center, a body of water flows straight into the area, winding around the city nine times. Mountains surround it on all sides, welcoming the morning light, and the concept of 'all stars bowing to the pole' is truly justified." These statements all refer to the same pattern: there must be a straight flowing body of water in the center that enters the area, winding around the city nine times, with surrounding mountains gathering to welcome it, which is what makes the phrase "all stars bowing to the pole" appropriate.

右南宮太微星垣，三光之庭，天帝受釐告功之室也。中有五帝座，正居北地。太乙、五尚書正居巽地。內有郎官、即位、三公、謁者、九卿、五侯以輔導帝極。

The next is the Taiwei Star Enclosure of Nan Gong, which is the courtyard of the three luminaries, the sun, moon, and stars, and also the hall where the heavenly emperor receives the sacrificial offerings and announces the completion of his deeds. Within the enclosure there are the thrones of the Five Emperors, located directly corresponding to the earthly north; Taiyi and the Five Grand Secretaries are located directly corresponding to the direction of Xun. Inside the enclosure there are stars representing officials such as the attendants, the ministers of state, the Three Dukes, the petitioners, the Nine Ministers, and the Five Marquises, used to assist and guide the imperial throne.

前有明堂三星居巳，靈臺三星居午，常陳為耳目之官，西將、東相各四星為藩垣。東華、西華為門掖。掖左右二星為執法。後有太陽守、太陰守各二星，為衛。前有張、翼、軫三宿為侍，此太微垣星局之懸象於天者也。

The Bright Hall has three stars located at the Si position, and the Ling Tai has three stars at the Wu position. The Chang Chen stars serve as the emperor's eyes and ears. On the west side, there are four general stars, and on the east side, four minister stars, acting as barriers around the enclosure. The East Hua and West Hua are the two side gates, with two stars on each side of the gates serving as officials who enforce the law. Behind the enclosure, there are two stars each of the Sun Guardian and the Moon Guardian, acting as guards. In front of the enclosure, the Zhang Su, Yi Su, and Chen Su constellations serve as attendants. This is the celestial image of the Taimei Enclosure star formation hanging in the sky.

《步天歌》：上元天庭太微宮，昭昭列象在蒼穹。端門只是門之中，左右執法門西東。門左皂衣一謁者，以次則是烏三公。三黑九卿公背旁，五黑諸侯卿後行。四個門星主後屏，五帝內座於中正。倖臣太子並從官，烏列帝后從東定。郎將虎賁居左右，常陳郎位屈其後。常陳七星勿相誤，郎位陳東一十五。兩面宮垣十星布，左右執法是其數。宮外明堂布政宮，三個靈臺候雲雨。

"The Step Heaven Song" says: The celestial court of the Upper Origin is the Taiwei Palace, with bright stars arranged in the vast sky. The main gate is in the center of the main door, with the left and right officials living apart to the west and east. To the left of the gate is a black star called the Envoy, followed by three black stars representing the Three Excellencies. Behind the Three Excellencies are three black stars representing the Nine Ministers, and behind the Nine Ministers are five black stars representing the feudal princes. Four gate stars govern the rear barrier, with the Five Emperors seated inside the palace, occupying the central position. The favored ministers, the crown prince, and their attendants are arranged behind the throne of the emperor, positioned from the east. The Commander of the Guards and the Tiger's Banner soldiers live apart on the left and right, with the Regular Guards and the Officer's Position following behind them in a winding manner. The Seven Stars of the Regular Guards should not be mistaken, and the Officer's Position is located to the east of the Regular Guards, totaling fifteen stars. On both sides of the palace walls are ten stars, with the left and right officials included in this number. The Bright Hall outside the palace is the Palace of Administration, with three stars of the Ling Platform waiting for clouds and rain.

右太微垣列形於地之局勢大略也。楊公云“方正之垣號太微”。又云“橫城水繞太微勢”。又云“東華西華門水橫，水外四圍列峰位。此是垣前執法星，卻分左右為兵衛。”廖金精《洩天機》云“太微垣局最方正，左右執法並。西藩上將次將先，次相上相連。東藩上相及次相，次將與上將。兩藩九門分十星，一水繞城橫”是也。

The above describes the general formation of the Taiwei Yuan (Celestial Palace) as it is arranged on the ground. Yang Yunsong said, "The square-shaped Taiwei Yuan is called Taiwei," and also said, "A horizontal city with water surrounding the Taiwei formation." He further stated, "The eastern and western gates of the Eastern and Western Palaces are crossed by water, with peaks surrounding the water on both sides. This is the Taiwei formation in front of the legal stars, with the left and right sides serving as guards." Liao Jinjing's "Xie Tianji" says, "The Taiwei Yuan formation is most square, with the legal stars on both sides. The western guard includes the chief general and the deputy general, followed by the deputy minister and the chief minister connected in sequence. On the eastern side, there are the chief minister and deputy minister, followed by the deputy general and chief general. The two guards have nine gates divided into ten stars, with a single body of water flowing horizontally around the city." All these descriptions refer to the same pattern: the Taiwei formation should be square, with opposing features on both sides like the legal stars, and a body of water flowing horizontally in front of the city.

右東府天市星垣，天帝泉貨之府也。中有帝座，正臨艮地。有秤、斗、車、舟、府庫、市樓、市肆以貫其中，貫索、宗人、左右侍衛。匡衛《列國分野二十二星》曰：宋、南海、燕、東海、徐、吳越、齊、中山、九河、河間、晉、鄭、周、秦、巴、蜀、梁、楚、韓、西河等藩以列四方。

The next is the Eastern Palace's Tianshi Star Cluster, which is the treasury managed by the Heavenly Emperor for wealth and goods. Within the cluster there is the Imperial Seat, corresponding to the earthly position of Gen. The cluster includes stars representing scales, measures, carts, boats, treasuries, market buildings, and market stalls, connected together. There are also stars representing the Binding Rope (binding rope), the clan, and the left and right attendants. According to "Lieguo Fenyi Ershiwushixing," the stars of the states of Song, Nanhai, Yan, Donghai, Xu, Wuyue, Qi, Zhongshan, Jiuhé, Hejian, Jin, Zheng, Zhou, Qin, Ba, Shu, Liang, Chu, Han, and Xihé are arranged around, surrounding and protecting the area.

貴人一星旁照庚地，為捍衛庫之宮。司命一星正臨丁位，為五福壽命之司。此天市垣星局之懸象於天者也。

The Nobleman star is positioned beside the Geng position, illuminating and guarding the palace of the treasury; the Director of Destiny star is directly at the Ding position, overseeing the five blessings and lifespan. This is the image of the celestial market垣 star formation hanging in the heavens.

《步天歌》：下元一宮名天市，兩扇垣牆二十二。當門六個黑市樓，門左兩星是車肆。兩個宗正四宗人，宗星一雙亦依次。帛度兩星屠肆前，侯星還在帝座邊。帝座一星常光明，四個微茫宦者星。以次兩星名列肆，斗斛帝前依其次。斗是五星斛是四，垣北九個貫索星。索口橫者七公成，天紀恰似七公形。數著分明多兩星，紀北三星名女床。此座還依織女旁，三元之象無相侵。二十八宿隨其陰，火水木土並與金，以次別有五行吟。

"The Stepping Heaven Song" says: The first palace of the lower heaven is called Tian Shi, with two walls containing twenty-two stars. Right at the gate, six black stars are the Shi Lou, and two stars on the left of the gate are the Che Si. The Zong Zheng has two stars, Zong Ren has four stars, and Zong Xing has a pair of stars arranged in order. Bo Du has two stars before Tu Si, and Hou Xing is still beside Di Zuo. Di Zuo is one bright star, while four faint stars are the Huan Zhe stars. Then two stars are called Lie Si, and Dou and Hu are arranged in order before Di Zuo: Dou consists of five stars, and Hu consists of four stars. To the north of the wall there are nine Guan Suo stars, with seven Gong stars arranged horizontally above the mouth of Guan Suo. The shape of Tian Ji is exactly like seven Gong, but it clearly has two more stars. To the north of Tian Ji, three stars are called Nu Cang, and this palace is still beside Zhi Nu. The star patterns of the three periods do not interfere with each other, and the twenty-eight constellations are arranged according to their yin positions. Fire, water, wood, earth, and metal are arranged in order, and there is another poem called "The Five Phases Song" to sing about them.

右天市垣列形於地之局勢大略也。楊公云“垣有四門號天市。”又云“百源來聚天市垣。”廖公云“天市垣星二十二，名參國與地。國地中間有四門，東西南北分。眾水分流來此聚，大河在東注。帝座居北市樓南，垣局總為祥”是也。

The above describes the general formation of the Tian Shi Yuan (Heavenly Market Enclosure) as it is arranged on the ground. Yang Yunsong said, "The Tian Shi Yuan has four gates called Tian Shi (Heavenly Market)." He also said, "Numerous sources converge into the Tian Shi Yuan." Liao Yu said, "The Tian Shi Yuan consists of twenty-two stars, named Cang Guo and Di (Celestial State and Earthly State). Between Cang Guo and Di, there are four gates, located in the east, west, south, and north. Numerous streams flow and converge here, with a great river flowing in from the east. The Imperial Seat is located to the north, and the Tian Shi Building is to the south. The overall structure of the Tian Shi Yuan is auspicious." All these statements refer to the same pattern: the four sides must have gates, with numerous streams converging here, and a major river flowing in from the east. Such a structure of the Tian Shi Yuan is always considered auspicious.

已上三垣天星之圖則本於《天文志》，地形之圖則本於廖氏《金璧玄文》，茲特合而一之，庶易於考索。然亦不必深泥圖局形象，膠柱鼓瑟。但依經文，以山形水勢取之。

The three enclosures above, the star charts of the celestial phenomena are taken from the "Tianwen Zhi" (Records of Celestial Phenomena), and the terrestrial forms are taken from Liao Yu's "Jinbi Xuanwen" (The Secret Text of Gold and Jade). Here they are specially combined into one for reference. Although the original text included star maps of the three enclosures—Ziwei, Taimei, and Tianshi—and their corresponding terrestrial forms, now only the textual description remains, and the images are no longer visible. However, one need not be overly concerned with the specific shapes and configurations of the stars on the map, like being stuck to a zither's pillar while playing the se. It is sufficient to follow the classic text and use the shape of the mountains and the flow of the water to achieve harmony.

如曰“紫微垣外前後門”，“華蓋三臺前後衛”，“方正之垣號太微”，“垣有四門號天市”。又曰“直城射入紫微氣”，“橫城水繞太微勢”，“百源來聚天市垣”之類，則以山水形勢之大象言之，楊筠松固已說得明白。其它星宿形象，又不必盡泥也。

For example, phrases such as "the front and back gates outside the Purple Micro Enclosure," "the three platforms and their guards before and after the Huagai," "the square enclosure called Taiwei," and "the four gates of the enclosure called Tianshi," as well as statements like "straight city shooting into the Purple Micro energy," "horizontal city water surrounding the Taiwei form," and "a hundred sources converging into the Tianshi enclosure," all refer to the grand forms and structures of mountains and waters. Yang Yunsong has already explained clearly that Purple Micro should have front and back gates and protective surroundings, Taiwei should have a square enclosure shape with water circling around it, and Tianshi should have all four gates and numerous converging sources. As for the specific forms of other star mansions, there is no need to rigidly apply them one by one.

北龍有燕山，即今京師也。以燕然山脈盡於此，故曰燕山。昔昭王築黃金臺以招賢者，因又稱金臺。古冀州地。舜分冀東北為幽州，故又謂之幽都。按邱文莊公《大學衍義補》云：“虞夏之時，天下分為九州島。冀州在中國之北，其北最廣，舜分冀為幽、並、滎，故幽與並、滎皆冀境也。”

The northern dragon mountain is Yanshan, which is today's capital city. Because the mountain range of Yanyan Mountain ends here, it is called Yanshan. In ancient times, Yan Zhao Wang built the Golden Platform here to attract talented people, so it is also called the Golden Platform. This area belongs to the ancient Ji State; Yu Shun divided the northeastern part of Ji State to establish Youzhou, so it is also called Youdu. According to Qiu Jun's "Supplement to the Great Learning," during the time of Yu and Xia, the world was divided into nine states. Ji State was located in the north of China, and its northern part was the largest; Shun divided Ji State into Youzhou, Bingzhou, and Yingzhou, so Youzhou, Bingzhou, and Yingzhou all belonged to the territory of Ji State.

楊公云“燕山最高象天市”，蓋北幹之正結。其龍發崑崙之中脈以華夷共視為中原，蓋鴨綠江外又有大干為護，綿亙數千里，至於闐，歷瀚海，之玄屈曲，出夷入貊。又萬餘里，始至燕然山，以入中國，為燕雲北京為山前曰燕，大同為山後曰云。復東行數百里，起天壽山，乃落平洋，方廣千餘里。

Yang Yunsong said, "Yanshan is the highest and symbolizes Tianshi," showing that this is where the main dragon of the northern dry land converges. Its dragon originates from the central channel of Kunlun. (If we consider both Huaxia and Yidi together, this area is indeed the Central Plains.) There is another major dragon to the north of the Yalu River to guard it. The dragon pulse extends for thousands of miles, reaching Yutian, passing through the Great Desert, winding like a "Z" or "Xuan" character, entering the land of Yidi and Mole, then traveling another ten thousand miles to reach Yanyan Mountain and enter China, becoming "Yanyun" (Beijing is called Yanshan in front of the mountain, Datong is called Yun behind the mountain). Continuing east for hundreds of miles, Tianshou Mountain rises, then the dragon enters the flat land, covering an area of over a thousand square miles.

遼東、遼西兩枝開截黃河，前繞鴨綠，後纏而陰、恆、太行諸山，與海中諸島相應。近則灤河、潮河、桑河、易河並諸無名小水，夾身數源，界限分明。以地理之法論之，其龍勢之長，垣局之美，幹龍大盡，山水大會，帶黃河，扆天壽。鴨綠纏其後，碣石錀其門，最是合風水法度。

The two branches of the Dragon, Liao Dong and Liao Xi, spread out, with the Yellow River cutting through the middle. In front, the Yalong River surrounds it, while behind, the Yin Mountains, Heng Mountains, and Taihang Mountains enclose it. It also corresponds with the islands in the sea. Nearby, the Luan River, Chao River, Sanggan River, Yi River, and many unnamed streams flow on both sides of the Dragon's body, forming several water sources with clear boundaries. According to geographical principles, the length of the Dragon's body and the beauty of the surrounding terrain here mark the great end of the Dragon and the convergence of mountains and rivers. The Yellow River acts as the Dragon's waistband, the Tianshou Mountains serve as its back screen, the Yalong River winds around its rear, and the Jieshi Mountains guard its entrance and exit, perfectly conforming to the principles of风水.

又按《衍義補》云：“《朱子語錄》：‘冀都，天地間好個大風水！脈從雲中發來，前面黃河環繞，泰山聳左為龍，華山聳右為虎，嵩山為前案，淮南諸山為第二重案，江南五嶺諸山為第三重案。故古今建都之地，皆莫過於冀都。’”就朱子所謂風水之說觀之，謂無風以散之，有水以界之也。冀州之中，三面距河處，是為平陽、蒲坂，乃堯舜建都之地。其所分東北之境，是為幽州。

Again, according to the "Supplement to the Great Learning" which cites the "Collected Sayings of Master Zhu," it says: "The capital of Ji is truly a magnificent site of风水! The mountain ranges come from the clouds, with the Yellow River circling in front, Mount Tai standing on the left as the 'Azure Dragon,' and Mount Hua standing on the right as the 'White Tiger.' Mount Song serves as the 'case mountain' in front, while the mountains of Huainan form the second layer of case mountains, and the mountains of the five ridges in Jiangnan form the third layer. Therefore, among all the capitals established throughout history, none surpasses the capital of Ji." From the perspective of the风水 discussed by Master Zhu, it refers to the absence of wind to scatter and the presence of water to divide. In the middle of Ji, the areas facing three rivers are Pingyang and Pusan, which were the sites of the capitals of Yao and Shun; the northeastern part of Ji is the state of Youzhou.

太行自西而來，演迤而北，綿亙魏、晉、燕、趙之境，東而極於醫無閭。重開疊阜，鸞鳯峙而蛟龍走，所以擁護而圍繞之者，不知幾千萬里也。形勢全，風氣密，堪輿家所謂藏風聚氣者，此地有之。其東一帶，則汪洋大海。稍北，乃古碣石淪入海處。稍南則九河既通，所歸宿之地，浴日月而浸乾坤，所以界之者，又如此其直截而廣大焉。堪輿家所謂“得水為上”者是也。

The Taihang Mountains come from the west, winding northward, stretching across the territories of Wei, Jin, Yan, and Zhao, and extending eastward all the way to Yiwulu Mountain. Layer upon layer of mountains and hills stand like a pair of phoenixes facing each other or a dragon rushing forward, surrounding and protecting this land, covering an area of several million miles. The terrain is complete and the atmosphere is dense, fully embodying what geomancers call "concealing wind and gathering qi." To the east, there is a vast ocean; slightly to the north lies the ancient site where Jieshi Mountain was submerged by the sea; slightly to the south is where the nine rivers converge and the water flows to its final destination. The sea bathes the sun and moon and moistens the heavens and earth—thus forming a clear and vast boundary for this land. What geomancers call "having water is the best" precisely refers to this situation.

按：此皆以風水之美言之也。若以形勝論，則幽、燕自昔稱雄，左環滄海，右擁太行，南襟河濟，北枕居庸，蘇秦所謂天府百二之國，杜牧所謂王不得不可為王之地。楊文敏謂西接太行，東臨碣石，鉅野亙其南，居庸控其北，勢拔地以崢嶸，氣摩空而崱屴。又云：燕冀內跨中原，外控朔漠，眞天下都會。桂文襄公謂形勝甲天下，扆山帶海，有金湯之固。

Note: All the above are speaking about the beauty of风水. If we discuss it from the perspective of "form and advantage," Yoyang has always been renowned for its strength: on the left it is surrounded by the Bohai Sea, on the right by the Taihang Mountains, to the south it is bordered by the Yellow River and the Jishui River, and to the north it is protected by the Juyong Pass. This is the "Tianfu Country of a hundred and two dangers" mentioned by Su Qin, and the "place where a king cannot rule without it" mentioned by Du Mu. Yang Shiqi (Wenmin) said that Yanyi is west connected to the Taihang Mountains, east adjacent to Jieshi, with Juyeyi stretching across to the south and Juyong Pass controlling the north, the mountain ranges rising abruptly and towering, and the grandeur reaching towards the sky and towering high. He also said that Yanyi spans the Central Plains internally and controls the northern deserts externally, truly being the great hub of the world. Gui E (Wenxiang Gong) said that its geographical advantages are the best in the world, with mountains as a screen and the sea as a belt, possessing the solidity of a golden city and a soup pool.

蓋眞定以北至永平，闗口不下百十，而居庸、紫荊、山海、喜峰、古北、黃花鎮，險隘尤著。會通漕運便利，天津又通海運，誠萬世帝王之都。自昔之都燕者，始於召公，而極於金元。然召公諸侯也，金元乃夷狄雜氣，皆不足以當其大。惟我皇朝，得國之正，同乎堯舜；拓地之廣，過於漢唐。功德隆盛，上當天心，下乘地氣，眞萬世不拔之洪基也。

From Zhending to the north to Yongping, there are more than a hundred passes, among which Juyong, Zijing, Shanhai, Xifeng, Gubei, and Huanghuazhen are particularly famous for their strategic importance. The Huian River facilitates the transportation of grain, and Tianjin can connect with maritime transport, making it truly a capital for emperors throughout the ages. Since ancient times, the Yan region has been the site of capitals, with Zhao Gong being the earliest, and the Jin and Yuan dynasties the most prosperous. However, Zhao Gong was merely a feudal lord, and the Jin and Yuan dynasties were only the mixed influences of barbarian tribes, insufficient to match the grand scale of this land. Only our dynasty has obtained the throne in a just and righteous manner, equal to Yao and Shun, and its territorial expansion surpasses that of the Han and Tang dynasties. Its virtue and merit are abundant, aligning with the will of heaven above and the energy of the earth below, forming an immense and unshakable foundation for all future generations.

而議者乃謂北太近胡，距塞不二百里，無藩籬之固，而天子自為守。不知今之四夷，北虜為急，倏忽來去，邊備須嚴。若畿甸去遠而委守將臣，則非居重馭輕之道矣。故我成祖文皇帝，睿意建都於此，良謨遠猷，豈凡愚之所能及哉！

But those who criticized it said that the capital was too close to the northern barbarian lands, less than two hundred miles from the frontier, without any barrier like a fence, as if the Son of Heaven were personally guarding the border. They did not realize that among the four directions of夷狄, the northern nomads are the most urgent threat, coming and going swiftly, so the border defenses must be strict. If the capital were too far away and all the defense was entrusted to generals and ministers, that would not conform to the principle of "using weight to control light." Therefore, the brilliant decision of the Chengzu Emperor to build the capital here was based on profound strategy, which ordinary and foolish people could never comprehend.

然當時未必慮及風水之說，而默契若此，是蓋聖王之興，動與法合，天地造化，有自然相符之理。昔堯舜禹三聖之都皆北龍。今我朝畿甸亦北龍，而形勝與風水法度又皆邁之，宜其駕唐虞，迫二代，全盛如此，是固我列聖之茂德神功鴻休駿烈之不可及。然地理之應亦或然也。愚何幸，躬逢其盛。

But at that time, they may not have considered the theory of fengshui, yet it coincided with this to such an extent. This is precisely because the sage kings arose, and their every action naturally conformed to the principles of law and order. The natural harmony between heaven and earth inherently corresponds. In the past, the capitals of Yao, Shun, and Yu, the three sages, were all located in the northern dragon position. Now, the capital of our dynasty is also in the northern dragon position, and its geographical advantages and fengshui regulations surpass those of the past. It is no wonder it can surpass the Tang and Yu dynasties and approach the Xia and Shang, reaching such a peak. This is certainly due to the virtuous deeds, extraordinary achievements, and great legacy of the successive sage kings, which are unparalleled. However, perhaps there is indeed a connection between geography and destiny. How fortunate I am to personally witness such a prosperous era.

北龍之次，有平陽、蒲坂、安邑，亦冀境，乃堯舜所都之地。按：朱子曰：“河中地形極好，乃堯舜禹故都。今晉州河中府是也。左右多山，黃河繞之，嵩河列其前。”又曰：“河東、河北皆繞太行山，堯舜禹所都，皆在太行山下。”又曰：“上黨，太行山之極高處。平陽、蒲阪，山之盡頭。”

Among the secondary areas of the northern dragon, there are Pingyang, Pusan, and Anyi, which are also within the territory of Jizhou and were the capitals of Yao and Shun. It is noted that Zhu Xi said, "The area around the Yellow River has extremely good terrain and was the former capital of Yao, Shun, and Yu, which is today's Jinzhou and Hezhong Fu. It is surrounded by many mountains on both sides, with the Yellow River circling around it, and the Song Mountains and the Yellow River arranged in front." He also said, "Both the eastern and western sides of the Yellow River are surrounded by the Taihang Mountains, and the capitals built by Yao, Shun, and Yu were all located below the Taihang Mountains." Furthermore, he said, "Shangdang is the highest part of the Taihang Mountains, while Pingyang and Pusan are at the end of the mountains."

又曰：“堯舜都中原，風水極佳。左河東、太行諸山相繞，海島諸山亦皆相向。右河南繞，直至泰山湊海。第二重自蜀中出湖南，出廬山諸山。第三重自五嶺至明、越。又黑水之類，自北纏繞，至南海。”此皆以其大形勢而言之也。

Zhu Xi also said: "Yao and Shun established their capitals in the Central Plains, where the feng shui is extremely good. On the left, there are the Hedong and Taixiang mountains surrounding it, and the islands also face towards it; on the right, the Yellow River flows southward and reaches as far as the Taishan Mountains approaching the sea. The second layer comes from the Sichuan region, extending through Hunan and Lushan; the third layer comes from the Wuling Mountains to the Mingzhou and Yuezhou areas. In addition, there is the Hei Water, which flows from the north and winds all the way to the South China Sea." These are all talking about its overall situation.

張子微曰：“河中之地，右則西河，左則東河，前則南河。逾河而為壺口，近河而為覃懷，入河而為衡漳。三面距河，一面背山，所背恆山，相去甚遠，逶迤而下，其平如砥。方廣千里，夾水之外，四面皆有名山巨鎮迎送護衛。但堂局寬闊，非凡俗所能檢點。

Zhang Ziwei said: "This land in the middle of the river, on its right is the West River, on its left is the East River, and in front is the South River. Beyond the river is the Hukou, near the river is Tanhuai, and the river flows into Hengzhang. It is surrounded by rivers on three sides and backed by mountains on one side; the mountain it is backed by, the Hengshan, is far away, with its mountain ranges stretching down gradually, and the ground is flat like a whetstone, covering an area of a thousand li. Outside the water, there are famous mountains and great towns on all four sides to welcome and guard it. However, the layout of the Bright Hall is too vast, not something ordinary people can examine one by one."

若兩腋無水夾截，即是水不交會，大龍如何得住？故夾身之左有小東河，右有西恆河。南有小南河闗截於內，而大河經之，龍將焉往？其它橈棹手腳，得無名之水界夾分明者，又不可數計。但眼目難於檢點，舉其堂局，形勢可以周知。此則以其親近者而言之也。雖然，堯舜禹聖人，道化天下，未必繫於風水。然天造地設，亦自然默契之理，有不可誣者。但今風水變遷，王氣銷竭，無復可都矣。

If there is no water between the two sides, the water does not meet, so how can the dragon stay? Therefore, on both sides of the dragon's body, there is a small eastern river on the left and a western river on the right, with a small southern river inside the inner gate blocking it, and a large river outside passing through—where else can the dragon go? As for the other branches, like the oar and hands and feet, which are divided clearly by unnamed small streams, they are countless. However, it is difficult to examine them all with the eye, but by pointing out their main features, the overall situation can be roughly understood. This is talking about the details nearby. Although this is so, Yao, Shun, and Yu were sages who governed the world with the Way, and they did not necessarily rely on fengshui. However, the natural formation of heaven and earth also has an inherent harmony that cannot be denied. But now, the fengshui has changed, the royal aura has exhausted, and it is no longer possible to build a capital there.

中龍有關中曰豐、曰鎬、曰咸陽、長安，皆今陜西地，通曰關陜，古雍州也。楊公云“關中原是太微垣”，又曰“長安落在垣宿中。”蓋中幹之尊也。其龍發於崑崙。《經》曰：“黑水綿絡西河，橫山始起祖宗，轉滎、貊、澤，自西而東，盡於雍州。”

The central dragon is associated with the area around Zhong, including Feng, Hao, Xianyang, and Chang'an, all located in today's Shaanxi province, commonly referred to as Guan-Shan. This region is known as the ancient Yongzhou. Yang Yunsong said, "The area of Guan is originally part of the Taimei constellation," and also said, "Chang'an lies within the constellation of the Host." This shows that this is the most prestigious convergence of the central dragon. Its dragon originates from Kunlun. The Classic of Shaking the Dragon states: "Black water flows continuously along the western river, with the mountain range beginning to form the ancestral origin, turning through the regions of Xing, Mo, and Ze, moving from west to east, ending at Yongzhou."

張子微曰：“長安之龍起於橫山，其山皆黃石，綿亙八百餘里，不生草木。及至雍州之地，涇水出安定，在雍州之西，自西而南入渭水。而北是為渭、汭。渭水出鳥鼠同穴，西為雍州之西山。至涇水所屬之地則為北。惟此依山挾水，號為天府之國。”

Zhang Ziwei said, "The dragon of Chang'an originates from Hengshan. The mountains there are all of yellow stone, stretching for more than eight hundred li, without any vegetation. When it reaches the territory of Yongzhou, the Jing River flows out from Ding'an, located to the west of Yongzhou, flowing from west to south into the Wei River, while to the north is the area of Wei and Rui. The Wei River flows out from the Niao Shu Tongxue Mountain, and to the west of that is the western mountain of Yongzhou. When it reaches the territory of the Jing River, it is considered the northern side. Only this area relies on mountains and is flanked by water, and is known as the land of the heavenly treasury."

又曰：“秦都咸陽，非長安。以宮屬渭，跨渭為飛橋複道，以象天闕道而屬阿房。如驪山溫泉，又長安之枝龍也。長安之下則有岐、梁、荊諸山為護，灃、涇、漆、沮、河水界限為衛。”蔡文節公曰：“咸陽之地，龍合之玄格，前後左右，諸山包護。”此皆謂其風水之美也。

Zhang Ziwei also said: "The Qin dynasty established its capital at Xianyang, not Chang'an. It connected its palaces along the Wei River, built flying bridges and elevated paths across the Wei River, symbolizing the celestial gallery in the sky, extending all the way to the Afang Palace. The area around the Lishan hot springs is also considered the branch dragon of Chang'an. Below Chang'an, there are the Qishan, Liangshan, and Jingshan mountains serving as guards, while the Feng River, Jing River, Pi River, Ju River, and the Yellow River form the boundaries and protect it." Cai Yuanding (Wenjie Gong) said: "The land of Xianyang has a dragon pulse conforming to the 'zigzag' and 'dark' pattern, with mountains surrounding and guarding it on all sides." These are all talking about its favorable aspects in terms of fengshui.

若以形勝言之，則婁敬所謂“被山帶河，四塞為固。”張良所謂“左殽函，右隴蜀，沃野千里。南有巴蜀之饒，北有胡宛之利，阻三面而守，獨以一面東制諸侯，乃金城千里，天府之國”者是也。故史稱關中“阻山帶河，四塞之險，東有函關，西有散關，南有武關，北有蕭關。”呂成公亦謂關中是形勢之地。欲據形勢，須都關中。桂文襄公謂其山河四塞，形勢甲天下。《易》曰“天險不可升”。地險山川丘陵，王公設險以守其國，惟此為然耳。

If we consider it from the perspective of "form and advantage," it is what Lou Jing mentioned: "surrounded by mountains and accompanied by rivers, with all four sides blocked and secure." Zhang Liang also said, "to the left is the Xiaoshan Mountains and the Hangu Pass, to the right is Longdi and Shuyu, with thousands of miles of fertile land; to the south is the richness of Bashu, to the north is the convenience of Hu land and the breeding of horses; three sides are dangerous and secure, controlling the feudal lords only from the east, this is a thousand-mile golden city and a land of abundance." Therefore, historical records call Guanzhong "blocked by mountains and accompanied by rivers, with all four sides blocked and secure: to the east is the Hangu Pass, to the west is the Dashanguan Pass, to the south is the Wuguan, and to the north is the Xiaoguan." Lu Zuxian (Chenggong) also said that Guanzhong is a place with favorable terrain, and to rely on such terrain, one must establish the capital in Guanzhong. Gui E (Wenxiang Gong) said it is surrounded by mountains and rivers, with the best terrain in the world. The Zhou Changes say, "heavenly danger cannot be climbed," while earthly danger refers to mountains, rivers, hills, and ridges. Kings and princes set up dangerous positions to defend the country, and only here is it worthy of such description.

故關陜之地，形勝全，龍局美，王氣攸萃，而文武周公列聖篤生。自文王都岐徙豐，武王遷鎬京，成王實都於鎬，以據天下形勢。當西周全盛時，特往來朝諸侯於洛邑。至平王避犬戎，始遷都於洛陽，號曰東周，則周日微弱，而雍州王氣為秦得之。

Therefore, the area around Guan and Shang had a complete strategic advantage, with a beautiful dragon formation, and the royal aura gathered there, so that sages such as King Wen, King Wu, and the Duke of Zhou were born consecutively. After King Wen established his capital at Qishan and later moved to Feng, King Wu moved to the Hào capital, and King Cheng actually established his capital at Hào, using it to control the strategic situation of the whole country. During the height of the Western Zhou, the court only came to Luoyi to receive the homage of the feudal lords. It was not until King Ping moved the capital to Luoyang to escape the Qun Rong that the Eastern Zhou era began, and from then on, the royal house gradually declined, while the royal aura of Yongzhou was taken by the state of Qin.

蓋秦先世有非子者，善育馬，為周孝王主馬。馬大蕃息，分土為附庸，邑居秦。歷三世，至秦仲始大。歷莊襄，犬戎弒周王，襄公救周有功，封為諸侯，賜以西周畿內八百里之地。秦即其地，日以強盛，兼併天下，統一區宇。然無功德，肆暴虐，不足以當其地王氣之大。漢與，以婁敬、張良之議，遂因其故都而都之，傳十二帝，厯二百一十四年。其後，唐又都之，傳十八帝，厯二百六十九年。

During the time of the Qin dynasty, there was a man named Feizi in their ancestral lineage who was skilled in raising horses. He managed the horse breeding affairs for King Zhao of the Zhou dynasty. Because the horses multiplied greatly, King Zhao granted him land as a vassal state, with its capital at Qin. After three generations, it was during the time of Qin Zhong that the state became strong. Later, the Qiong Rong killed King You of Zhou, and Qin Xianggong rescued the Zhou dynasty and thus was granted the status of a feudal lord, receiving a territory of 800 li within the western capital of the Western Zhou dynasty. Qin occupied this territory and gradually grew powerful, eventually conquering the whole world and unifying the realm. However, Qin lacked virtue and acted tyrannically, unable to sustain the great momentum of the land. The Han dynasty rose to power, adopting the suggestion of Lou Jing and Zhang Liang, and established its capital at the former Qin capital. This lasted for twelve emperors and 214 years. Later, the Tang dynasty also established its capital there, ruling for eighteen emperors and 269 years.

宋人亦嘗議欲都此，而以橫山未入版圖，故都大梁，以經營橫山。蓋橫山當宋時，諸戎所依，為戎夏必爭之地，不得之則不可都，故爾。邱文荘公曰：“秦地被山帶河，四塞以為固。所謂金城千里，天府之國，得天下之百二者也。周人初起於邠，繼都豐鎬，天下形勢之地，蓋莫有過焉者也。至平王東遷而棄其地與秦，秦地始大。戰國之世，山東之國六而秦居其一。六者為縱，而秦獨為衡焉。卒能以少制眾，並而有之，非獨人力，亦地勢然也。自高帝用婁敬言，西都關中，後世言形勝者必歸焉。唐起晉陽，亦都於斯。自宋人都汴之後，王氣消歇者五六百年於今矣。”

In the Song dynasty, people also discussed the idea of building the capital here, but they first established the capital at Daliang because the Hengshan Mountains were not yet under their control. They wanted to manage Hengshan first. During the Song dynasty, Hengshan was a key area relied upon by various ethnic groups, and it was a crucial territory contested between the Rong people and the Han Chinese. Without controlling it, it was impossible to establish the capital here, hence the decision. Qiu Jun (Master Wen Zhuang) said, "The land of Qin is surrounded by mountains and rivers, with natural barriers on all sides, making it strong and secure. It is called a thousand-li golden city and the land of abundance, possessing two-thirds of the strategic advantages of the world. The Zhou people first rose in Bin, then established their capital at Feng and Hao, and there was no place in the world with a better geographical advantage than this. When the Son of Heaven moved east to Luoyi, this area was given to the state of Qin, and thus the land of Qin began to expand. During the Warring States period, the eastern part of the崤 Mountains had six states, while Qin controlled one of them. When the six states formed alliances against Qin, Qin alone adopted the strategy of connecting with others, eventually being able to overcome the majority with fewer forces and conquer the six states — this was not only due to human effort, but also due to the terrain. Since Han Gaozu adopted Lou Jing's suggestion to establish the capital in Guanzhong, later generations who discussed geographical advantages always pointed to this area. The Tang dynasty began in Jin Yang and also established its capital here. Since the Song dynasty established its capital in Bianjing, the imperial aura of this area has declined for more than five hundred years."

詳究文莊茲論，確有所見，而議者乃謂漕運不便。不知周與漢唐各數百年，而其儲積豈無其道？且《禹貢》“若雍州，厥田惟上上”，史稱沃壤千里，可以儲貯。而秦號富強，顧所處之如何耳！大抵雍州非直形勢險固，風水融聚為美已也。且其水深土厚，民性質樸，易於從化，尤為可嘉。

Careful examination of Qiu Wen Zhuang's argument indeed reveals his insightful perspective. However, those who criticize it say that the Grand Canal transportation in the Guanzhong region is inconvenient. They do not realize that the Zhou, Han, and Tang dynasties each ruled for hundreds of years, yet they surely had methods for storing grain. Moreover, the Classic of Yu says, "It reaches the Yongzhou region, where the fields are of the highest quality," and historical records call it a vast fertile land, sufficient for storage. The state of Qin was renowned for its wealth and strength, indicating that the key lies in how people manage and cultivate the land. Generally speaking, Yongzhou not only has a strategic and secure location with favorable geographical features, but also has deep water, thick soil, and a populace that is simple and easy to educate, which is especially valuable.

朱子曰：“岐豐之地，文王用之以興，二南之化，如彼其忠且厚也。秦人用之未幾，而一變其俗，尚氣概，先勇力，忘生輕死，悍然有招八州，朝同列之氣。其故何哉？誠以雍州土厚水深，其民重厚質直，無鄭、衛驕惰浮靡之習。以善道之，則易興起而篤於仁義；以猛驅之，則其強毅果敢之資，亦足以強兵力農而成富強之業，非山東諸國所及也。後世欲為定都立國之計，誠不可不監乎此。而於導民之路，尤不可不慎其所之。旨哉言乎！

Zhu Xi said: "The land of Qi and Feng, King Wen used it to establish the royal cause. The moral teachings of the Zhou Nan and Zhao Nan were loyal and sincere. The Qin people used it for a short time, yet they changed the customs to value spirit and strength, to value bravery and disregard death, and to have the boldness to attract the eight states and make the vassal states come to court. Why was this so? It is really because the land of Yongzhou has thick soil and deep water, and its people are honest and straightforward, without the idle and frivolous customs of Zheng and Wei. If guided by virtue, they would easily rise up and earnestly practice benevolence and righteousness; if driven by severity, their strong and resolute nature would be sufficient to strengthen the military and cultivate agriculture, achieving a prosperous and powerful state, which no other state east of the Xiang Mountains could match. Later generations who plan to establish a capital and a country must surely not fail to take this as a lesson; and in guiding the people, they must especially be cautious about where they lead them." These words are truly insightful!

中龍之次有洛陽，即周營洛邑之地也。前值伊闕，後據邙山，左瀍右澗，洛水貫其中，以象河漢。此紫微垣局也。張子微曰：“洛邑是飛龍格勢，腳手本自分明，迎送卻從外假合。凡大地，迎送皆取諸外而不取諸本身。所謂本身手腳，一曲屈縈迴輒五六十里，或七八十里，故人不見其為手足。況遠外迎送，其得見乎？此其平夷之地，一望無際，惟審其水源而後識之也。

In the middle of the dragon-like terrain, the next level is Luoyang, which was the site of the Western Zhou Dynasty's capital, Luoyi. It faces directly the Yique Pass in front, relies on the Mang Mountain behind, has the Chanyin River on its left and the Jian River on its right, with the Luo River flowing through the center. This layout symbolizes the celestial Milky Way, forming the pattern of the Purple Micro Enclosure. Zhang Zimo said, "Luoyi has the 'Flying Dragon' pattern. The dragon's limbs are originally distinct, but the welcoming and sending ridges are borrowed from outside. In general, for large landforms, the welcoming and sending ridges are taken from outside rather than from the land itself. The original limbs of the land, when they curve and turn, can extend for fifty to sixty li or even seventy to eighty li, so people cannot easily recognize them as the dragon's limbs. Moreover, the welcoming and sending ridges far away are even less recognizable. This area is flat and vast, so one can only recognize it by examining its water source."

然洛邑居天下之中，為大龍之腹，四望平夷，近則熊耳居其右，西京在其左。取諸遠則上洛在其西，太華在其東，終南惇物在其北，內方則在河南。周公所以取制天下之中，猶腹為人身都會之所也。以水而言，則洛水自西而經其前，瀍、澗界其東，汾、 繞其後，伊水陳其面，最合風水法度。

However, Luoyi is located in the center of the world, being the belly of the great dragon, with flat terrain all around: near it is the Bear Ear Mountain on its right, and the western capital Chang'an on its left; looking further, Shangluo is to its west, Taishan is to its east, the Zhongnan Mountains and Dunwu Mountains are to its north, and Neifang Mountain is in Henan. The Duke of Zhou chose it to control the center of the world, just as the belly is the gathering place of all parts of the body. In terms of water, the Luo River flows from the west passing in front of it, the Cian River and the Jian River cut off its east side, the Fen River and other rivers encircle its back, and the Yi River is arranged in front of it, which is most in accordance with the principles of fengshui.

但以形勝論之，則平夷無險，四面受敵，故周營洛邑，特以宅中圖治，道里適均之故，乃於此以朝諸侯，非建都也。按《大學衍義》，陳大猷曰：“成王實都鎬京，特往來朝諸侯，祀清廟於洛。故鎬京謂之宗周，以其為天下所宗也。洛邑謂之成周，以周道成於此也。

But considering the geographical advantages, the area is flat and lacks natural defenses, so the Zhou dynasty built Luoyi mainly because it is centrally located, convenient for governance, and equidistant from all directions. It was here that the feudal lords came to pay homage and the ancestral worship took place. It was not made the capital. According to The Great Learning Derivation, Chen Dayou said: "King Cheng actually established his capital at Haojing, visiting Luoyi only to receive the homage of the feudal lords and to hold the ancestral worship in the Qingtemple. Therefore, Haojing is called Zongzhou, because it is the center of the world's reverence; Luoyi is called Chengzhou, because the Way of the Zhou dynasty was completed here."

洛邑天下之至中，豐鎬天下之至險。成王於洛邑定鼎，以朝諸侯，所以成天地中和之氣。宅中以蒞四海，其示天下也公。於鎬京定都以壯基本，所以據天下形勝，據上游以制六合，其慮天下也遠。”誠哉言也！後平王避犬戎，徙都於洛，則周室日衰，馴至不可為矣。

Luoyi was the most central place in the world, while Feng and Hao were the most strategic locations. King Cheng placed the Nine Tripods in Luoyi and received the homage of the feudal lords, aiming to achieve the harmonious balance of heaven and earth; ruling from the center and governing the four seas, he demonstrated to the world the concept of "publicness." Establishing the capital in Haojing was to occupy the strategic advantages of the land, to be in a superior position and control the Six Harmonies, considering the long-term interests of the world. This statement is indeed accurate! Later, when King Ping moved the capital to Luoyang to escape the Qianrong, the Zhou dynasty gradually declined, eventually reaching a point from which there was no recovery.

漢初，高祖亦欲都洛，以婁敬、張良之言，都於關中。光武中興，始於洛建都，謂之東都洛陽。卻在周都河南，又隔伊水，有諸水在後，而地方之備差完，頗為可取。然皆平夷，曠洋無蔽，有德易以王，無德易以亡，不可用也。

In the early Han dynasty, Emperor Gaozu wanted to build his capital in Luoyang, but after the advice of Lou Jing and Zhang Liang, he decided to establish the capital in Guanzhong. Emperor Guangwu of the Eastern Han revived the dynasty and began to build the capital in Luoyang, calling it the Eastern Capital. Its location is in Henan, the former capital of the Zhou dynasty, and it is separated by the Yi River, with several rivers behind it, making the defense of the area somewhat complete and having some merits. However, the surrounding area is flat and open, with no natural barriers, so a virtuous person may easily achieve a kingdom here, but a person without virtue may also easily lose power here, so it is not advisable to adopt this location.

故東周都洛而能延數百年之久者，誠以文武之德，民不忍忘故爾。溫公《厯年圖》曰：“周自平王東遷，日以衰微。至於戰國，又分而為二。其土地人民不足以比強國之大夫。然天下猶尊而事之，以為共主，綿綿然久而不絕，其故何哉？文武之德植，本固而發源深也。不然，以區區數邑，處七暴國之間，一日不可存，況數百年乎？”此確論也。

Therefore, the Eastern Zhou dynasty was able to establish its capital in Luoyang and last for several hundred years, truly because of the deep virtue of King Wen and King Wu, and the people's unwillingness to forget it. Sima Guang's "Years Diagram" says: "Since the Eastern Zhou dynasty moved its capital eastward under King Ping, it has gradually declined, and by the Warring States period it had split into the Eastern and Western Zhou. Its territory and people were even less than those of a single minister in a powerful state. Yet the world still revered and served it, treating it as the common sovereign, and it lasted long without interruption. Why was this so? Because the virtue planted by King Wen and King Wu was deep-rooted and had a long source. Otherwise, with just a few city-states surrounded by seven powerful states, it could not have survived even a single day, let alone several hundred years." This is a correct statement.

中龍之又其次者，有汴梁。其龍自熊耳至此，平坦萬里。大河在其北，淮河在其南，亦天苑垣也。五代梁、漢、晉、周皆都於此，年代不永。宋都之，傳九帝，厯一百六十七年而南遷臨安。是時汴梁在河之南，猶差可取。今河水沖決而在於河之北，無復當時風水形勝矣。

The second best place for a dragon ridge is Bianliang. Its dragon ridge comes from the Xiong'er Mountains and extends here, where the terrain is flat and stretches for ten thousand li. The Yellow River lies to its north, and the Huai River to its south, forming a layout similar to the celestial constellation Tianyuan Yuan. The Later Liang, Later Han, Later Jin, and Later Zhou dynasties all established their capitals here, but none lasted long. The Song dynasty established its capital here, passing through nine emperors and lasting one hundred and sixty-seven years before moving south to Lin'an. At that time, Bianliang was on the south side of the Yellow River, and its auspicious terrain was still acceptable. Now, however, the Yellow River has changed its course, and Bianliang is on the north side of the river, no longer possessing the former favorable geographical features.

舊黃河在開封城北四十里。宋元以來，河徙穿淮。馴及我朝洪武二十四年，河決原武，東經開封城北五里，又南行至項城，經頴川以入淮。而舊河故道遂淤。正統十三年，又決滎陽，過開封城之西南，而城北之新河又淤。自是汴城在河之北，龍脈經河穿壞，形勝亦無，河繞可恃不可用也。

The old Yellow River was forty miles north of the Kaifeng city. Since the Song and Yuan dynasties, the Yellow River changed its course and flowed into the Huai River. By the 24th year of the Hongwu era of the Ming dynasty, the river broke through at Yuanwu and flowed eastward five miles north of the Kaifeng city, then southward to Xiangcheng, passing through Yingchuan and flowing into the Huai River. The old river course thus silted up. In the 13th year of the Zhengtong era, another breach occurred at Xingyang, with the river flowing southward past the southwest of the Kaifeng city, and the new river to the north of the city also silted up. Since then, the Kaifeng city has been located to the north of the Yellow River, with its dragon vein disrupted by the river's erosion, and its favorable geographical features destroyed. The pattern of the Yellow River encircling the city to provide defense is no longer applicable.

蓋河源於崑崙星宿海，又入地伏流數百里，不見其派。禹之所導，始於積石，初未曾窮河源也。河至於此，其勢橫放沖溢。外則涇、渭、漆、沮之會於渭、汭，又有伊、洛、瀍、澗、汾、 之會於底柱，所洩惟汝、泗二流。

The Yellow River originates from the Star Mansion Sea in the Kunlun Mountains, then flows underground for hundreds of miles, with its tributaries invisible. The great Yu was the one who diverted the river, starting from the Jishi Mountains, and he did not trace the source of the river. When the Yellow River reaches this area, its water spreads out widely and overflows. Outside, the Jing River, Wei River, Qi River, and Ju River converge into the Wei and Rui, while the Yi River, Luo River, Chan River, Jian River, and Fen River converge into the Dizhu. However, only two rivers, the Ru River and the Si River, can discharge the water.

內則淡、濟內河，滹沱、恆、洚從而益之，至於九河逆河，勢雖遠而愈勝。故有河患，非人所能制者。自三代已然。由漢、唐、宋、元迄今，頻年沖決，而沿河之民悉魚鱉矣，況可都乎？

Inside there were rivers such as the Freshwater River and the Jishi River, and then the Hetu River, the Heng River, and the Jiong River kept adding to the flow. By the time it reached the area of the Nine Rivers and the Reverse River, although the water flowed far, its power became even stronger. Therefore, the flood of the Yellow River could not be controlled by human effort; it has been this way since the Xia, Shang, and Zhou dynasties. From the Han, Tang, Song, Yuan dynasties up to the present day, the river has broken through its banks every year, turning the people living along the river into fish and turtles. How could it be possible to build a capital there?

南龍有金陵，即今之南畿，我太祖高皇帝建都之地也。戰國楚威王時，以其地有王氣，埋金以鎮之，故稱金陵。漢改曰秣稜。吳曰建業。晉曰建康。其形勢，前輩謂與洛陽同。廖氏云：“建康形勢洛陽同，王氣古云鍾。”蓋紫微垣局，南幹之盡也。

Nanlong has Jinling, which is today's Nanjing area, the place where the present dynasty's Taizu Gaohuangdi established his capital. During the Warring States period, the Chu Wei Wang, because he thought this place had royal aura, buried gold to suppress it, hence it was called Jinling. In the Han dynasty, it was renamed Maoling, and during the Wu kingdom it was called Jianye, and during the Jin dynasty it was called Jiankang. Its terrain, as said by predecessors, is the same as Luoyang. Liao Yu said, "The terrain of Jiankang is the same as Luoyang, the royal aura was said to be concentrated here." This area belongs to the structure of Ziwēi Yuan, and is the final convergence of the southern dry dragon.

蘇伯衡謂劉迪簡云：“金陵地脈，自東南朔長江而西，數百里而止。其止也，蜒蜿磅礴，既翕復張。中脊而下，降為平衍。所謂土中於是乎在。西為雞籠、覆舟諸山，又西為石頭城。而鐘山峙其東，大江回抱，秦淮、玄武湖左右映帶，兩淮諸山合沓內向，若委玉帛而朝焉。

Su Boheng told Liu Di Jian: "The land ridge of Jingling runs from the southeast against the Yangtze River towards the west, for hundreds of miles until it stops. Where it stops, it winds and stretches broadly, first gathering in and then spreading out; the central mountain ridge descends into a flat area, which is called 'the central land'. To the west are the Jilong Mountain and Fuzhou Mountain, and further west is the Shitou City; while the Zhongshan Mountain stands towering to its east. The Yangtze River winds around it, and the Qinhuai River and the Xuanwu Lake lie on both sides, forming a surrounding. The mountains from both Huai regions come in layers towards the center, like presenting jade and silk to pay homage."

諸葛孔明謂鐘山龍蟠，石城虎踞，眞帝王都。昔始皇見金陵有王氣，東遊以壓之。其後三國吳都之，傳四世。東晉又都之，傳十一世，歷百餘年。南朝宋、齊、梁、陳、南唐皆都之，而年代不永，蓋以其雖合垣局，而垣氣多洩，故爾。楊筠松云“長江環外有三結，垣前中水列。垣中已是帝王都，只是垣城氣多洩”是也。

Zhuge Liang said that Zhongshan is like a dragon coiling and the Stone City is like a tiger crouching, truly forming a capital fit for an emperor. In ancient times, Qin Shi Huang saw that Jinling had the aura of a king, so he specially toured eastward to suppress it. Later, the Wu Kingdom of the Three Kingdoms established its capital here, passing through four generations; the Eastern Jin Dynasty also established its capital here, passing through eleven generations, lasting over a hundred years; the Southern Dynasties' Song, Qi, Liang, Chen, as well as the Southern Tang, all established their capitals here, but none lasted long. This is probably because although the city conforms to the layout of the terrain, the aura of the city leaks too much. Yang Yunsong said, "The Yangtze River encircles with three converging points, with water arranged in the front and center. The city in the middle is already a capital of an emperor, but the aura of the city leaks too much," which exactly refers to this point.

若以形勝論之，則江限南北，古今恃為天險。朱子曰：“東南論都，必要都建康者，以建康正諸方水道所湊，一望則諸要會地都在面前，有相應處。”劉誠意謂“襟帶長江，勢甚險固。”桂文襄謂“金陵，江北則有徐、穎二州，地跨中原，瓜連數省，並稱雄鎮，為藩離，有控扼之勢。江南則有安慶，當長江委流，西控全楚，為江表門戶。”

If we consider it from the perspective of "shape and advantage," the Yangtze River separates the north from the south, and throughout history, capitals have relied on it as a natural barrier. Zhu Xi said, "When considering the establishment of a capital in the southeast, it must certainly be Jiankang, because Jiankang is where all the waterways converge. From a single view, all the strategic points are in sight, and they can support each other." Liu Ji (the Marquis of Chengyi) said it "has the Yangtze River as its sash and belt, with an extremely secure and formidable terrain." Gui E (the Marquis of Wenxiang) said, "Jingling has Xu Zhou and Ying Zhou in the north of the river, spanning the Central Plains, connected to several provinces, all of which are strongholds, serving as its barriers, with a controlling position; in the south, it has Anqing, located at the lower reaches of the Yangtze River, controlling all of Chu to the west, and serving as the gate of the Jiangbei region."

按諸君子所論形勢，是誠英雄用武之地，可以駕馭四方，號令天下而興王業者。我太祖高皇帝以之定鼎，良有以也。但以地理家言之，雖合紫微垣局，奈垣氣多洩，故成祖文皇帝再建燕京，為萬世不拔之基，豈偶然哉！蓋天眷皇朝，故二祖動即合法，而非有意於地理之說也。猗與盛哉！

According to the views of the various gentlemen, this place is indeed a land where heroes can display their talents, capable of controlling all directions and commanding the world to establish a great cause. The High Ancestral Emperor established his capital here, which had its own reasons. However, from the perspective of geography, although it conforms to the Purple Micro Constellation arrangement, the energy of the constellation leaks too much. Therefore, the Wenxiang Emperor rebuilt the capital at Yanjing, establishing an unshakable foundation for future generations. Is this not a coincidence? Perhaps it is the heavens favoring our dynasty, so the two ancestors' every action conforms to the principles, not intentionally focusing on geomancy. How magnificent!

南龍之次有臨安今浙江杭州府。其龍脈自天目山入錢塘，而海門有龍赭二山在其中。郭景純紀云：“天目山前兩乳長，龍飛鳳舞到錢塘。海門更點巽風起，五百年間出帝王。”《經》云：“海門環合似天市，天目天池生侍衛。萬里飛來垣外挹，海外諸峰補垣氣。”廖氏云：“大江以南天目峙，海門似天市。”故臨安亦天市垣耳。

South Dragon of the second rank is Lin'an (now Hangzhou Prefecture in Zhejiang Province). Its dragon vein comes from Tianmu Mountain into Qiantang, with Longshan and Zhesan mountains forming a narrow passage at the sea gate. Guo Pu wrote: "Before Tianmu Mountain, two peaks stretch long, the dragon flies and the phoenix dances to Qiantang. At the sea gate, the wind of Xun rises, and emperors emerge every five hundred years." The Classic of Shaking the Dragon says: "The sea gate forms a ring like the celestial market, the Tianmu Heavenly Lake produces attendants. A dragon vein comes from ten thousand miles, outside the wall, it is embraced by the celestial market's energy." Liao Yu said: "To the south of the great river, Tianmu stands, and the sea gate resembles the celestial market." Therefore, Lin'an also belongs to the pattern of the celestial market wall.

若以形勝論之，則僻處一隅，子朱子謂“如入屋角房中，坐視外面，殊不相應。”宋高宗南遷建都於此，其卜相京畿國師，吾邑傳公少華伯通也。有臨安行在表，謂其地只可駐蹕，不宜建都，不過偏安之地。且主奸相弄權，武臣多咎。後宋竟未能恢復，而奸相如秦檜、賈似道諸人迭出，皆操弄國柄，武臣多不善終，果符傅公之言。

If we consider it from the perspective of "shape and location," it is situated in a corner, and Zhu Xi said it is "like sitting in a small room at the corner of a house and looking out, which is very inappropriate." When the Song Emperor Southern Song moved his capital here, the imperial astrologer who was responsible for selecting the capital area was Fu Botong, a man from our county, who was known as Shaohua. Fu submitted a document called "The Memorandum on the Southern Capital," stating that this place was only suitable for temporary residence, not for establishing a capital, and that it was merely a place of temporary security. Moreover, it would lead to the dominance of corrupt ministers and many military officials suffering misfortune. Later, the Song dynasty was unable to recover the Central Plains, and corrupt ministers such as Qin Hui and Jia Shidao appeared one after another, seizing power, while many military officials did not end well, which indeed fulfilled Fu's prediction.

其表畧曰：顧此三吳之會，實為百粵之沖。錢氏以之開數世之基，郭璞占之有興王之運。天目雙峰屹立乎斗牛之上，海門一點橫當乎軫翼之間。臨安集秀氣於軒轅，吳會孕祥光於樞府。會稽、北固，堂堂乎天外之山；京口、姑蘇，眇眇兮域中之澤。四神具足，八景寬容。山勢北來，有朝海拱辰之象；水流東去，無鬼刼凌奪之憂。

The passage roughly says: This place is where the three Wu regions converge, and indeed it is a vital passageway of the hundred Yue. The Wu-Yue Qian氏 relied on it to establish dynastic foundations for several generations. Guo Pu predicted that it possesses the fortune for the rise of a king. The two peaks of Tianmu Mountains stand high above the celestial regions of Dou and Niu. The single point of Hai Men lies between Zhen and Yi constellations. Lin'an gathers the refined essence to the position of Xuan Yuan star, while Wu Hui nurtures auspicious light in the position of Shu Fu star. Mount Kuaiji and Mount Beigushan are grand mountains beyond the heavens; Jingkou and Gusu are vast lakes within the world. The four divine creatures (Qinglong, Baihu, Zhuque, Xuanwu) are all present, and the eight directions offer broad scenery. The mountain ranges come from the north, displaying the grandeur of facing the sea and surrounding the northern star; the waters flow eastward, without the worry of being robbed or oppressed by ghost stars.

鳳閣龍樓，正當辛地；捍門華表，恰值星河。上合東宮天市之垣，下接揚州禹貢之域。然而金匱凌雲，雖少府有積年之聚；廉貞妬主，必大臣多持柄之虞。昴日星虧，武臣多咎；鬼金位起，閹寺施權。文曲多山，俗尚虛浮而詐；少微積水，人多文飾而貪。雖云自昔稱雄，實乃形局兩弱。只宜為一方之巨鎮，不宜作百祀之京畿。駐驆暫足偏安，建都難奄九有。

"The 'Phoenix Pavilion and Dragon Tower' type of precious terrain should be located at the Xin position, while 'Guardian Gate' and 'Floral Pillar' should face the Milky Way directly. Above, they connect with the Eastern Palace and the Tian Shi Yu (Celestial Market) constellation, and below, they link to the territory of Yangzhou as defined in the Yu Gong (Book of Yu). However, the 'Golden Chest' rises high into the clouds, although it may indicate a long accumulation of treasury resources; the 'Lianzhen' star is envious, inevitably causing concern about long-term control by ministers. The昴 star (昴日星) is lacking, leading to many troubles for military officials; if the position of the Ghost Metal rises, eunuchs will gain power. The area around the Wen Qu (Literary Merit) star is mountainous, with a local custom of being superficial and deceitful; where the Shaomie star is located, there is water accumulation, and people tend to be hypocritical and greedy. Although this place has been renowned since ancient times, both its form and structure are weak, suitable only for being a major stronghold, not for being the capital of a hundred generations. It can勉强 serve as a temporary residence for the emperor, but it is not suitable to be the capital encompassing the whole country."

按：傅公表上，乃升杭州為臨安府而稱行在，遂寢建都之義。又數年，秦檜專權，建和議而無恢復之志。當時諸臣亦有議都建康者，竟如檜議，定都臨安。而有宋卒不能克復舊物，令人有餘憾。雖然，天下事莫不有數。《宋史》記徽宗夢吳越武肅錢王鏐入宮而誕生高宗，則臨安之都，豈非數有預定者？吳錢王鏐，唐末封吳越王，梁篡唐，鏐遂據杭州。

Note: After Fu Gong's memorial was submitted, the court elevated Hangzhou to the status of Lin'an Prefecture and called it "xingzai" (the provisional capital), thus abandoning the plan to establish the capital. A few years later, Qin Hui held power, advocating for peace talks without the ambition to recover the Central Plains. At that time, there were also ministers who suggested establishing the capital at Jiankang, but ultimately the decision was made to set the capital in Lin'an according to Qin Hui's opinion. The Song dynasty ultimately failed to recover its former territories, which was deeply regrettable. Nevertheless, the affairs of the world are not beyond the influence of fate. The "Song Shi" records that Emperor Huizong dreamed of Wu Yue Wu Su Wang Qian Liu entering the palace and then gave birth to Emperor Gaozong. Therefore, establishing the capital in Lin'an was not a matter of choice, but fate predetermined. (Wu Yue's Qian Liu was granted the title of Wu Yue King during the late Tang dynasty; after the Later Liang usurped the Tang throne, Qian Liu controlled Hangzhou.)

已上建都之地，其概如此。唐虞之都，以河溢為患。周洛邑以備守之難。大梁平夷無險。臨安僻處一隅。金陵形勝雖優，而垣氣多洩。兩淮龍氣大盡，而地勢卑下。東魯中幹雖尊，而已鍾孔聖。且今河水穿龍，皆非建都之宜。他如許昌、成都、南粵等處不足論矣。惟我京師為上，而關中次之，東漢所都之洛又次之。

The various places mentioned above for establishing a capital are roughly as follows: The capitals of the Xia and Shang dynasties suffered from frequent floods of the Yellow River; the Western Zhou capital Luoyi was difficult to defend; Daliang was flat and lacked natural defenses; Lin'an was located in a remote area; Jinling had good geographical advantages, but the qi was leaking too much; the two Huai regions had strong dragon qi but were low-lying; Eastern Lu was a noble place for the central dragon, but the spiritual energy had already gathered and produced Confucius; and moreover, the Yellow River has now cut through the dragon's meridian, making these places unsuitable for a capital. Other places such as Xuchang, Chengdu, and Nan Yue are even less suitable. Only the current capital is the best, followed by Guanzhong, and then the Western Han capital Luoyang.

雖然，聖帝明王，要必有所重也。昔魏武侯浮西河而下，中流顧謂吳起曰：“美哉！山河之固，魏國之寶也。”起對曰：“在德不在險。昔三苗氏左洞庭，右彭蠡，禹滅之。桀之居，左河濟，右太華，伊關在其南，羊腸在其北，湯放之。紂之國，左孟門，右太行，恆山在其北，太河經其南，武王殺之。若不修德，舟中之人皆敵國也。”武侯善之。

Although this is true, a wise ruler must surely value something else. Once, Wei Wu Hou was traveling by boat down the Xi He River. When they reached the middle of the river, he turned around and said to Wu Qi, "How beautiful! The strength of the mountains and rivers; this is the treasure of the State of Wei." Wu Qi replied, "The safety of the state depends on virtue, not on natural barriers. In the past, the San Miao people had on their left the Dongting Lake and on their right the Peng Li Lake, yet King Yu still destroyed them. The residence of King Jie of Xia was on the left with the Yellow River and Ji River, and on the right with Mount Tai Hua, with Yique to the south and Yangchang to the north, yet King Tang still exiled him. The territory of King Zhou of Shang had on its left the Mengmen and on its right the Taixing Mountains, with Mount Heng to the north and the Yellow River flowing to the south, yet King Wu of Zhou still killed him. If virtue is not cultivated, all those on the same boat will become enemies of the state." Wei Wu Hou thought his words were correct.

愚謂君子不以人廢言。起雖不足道，若斯者誠確論哉！不然，秦、隋嘗都關中矣，金、元嘗都燕京矣，風水之美，形勝之固，何獨於彼不驗哉！是故風水之說在於地，固有國者所當擇。而禍福得喪之機存乎人，尤有國者所當慎也。

I think a gentleman should not discard someone's words merely because of his character. Though Wu Qi's character was not commendable, his remarks were indeed accurate. Otherwise, why did the Qin and Sui dynasties establish their capitals in Guanzhong, and the Jin and Yuan dynasties in Yanjing, where the风水 was so good and the strategic position so strong? Why did the fortune not come true for them? Therefore, the theory of风水, when applied to the land, is something that rulers should choose carefully; but the key to fortune and misfortune lies in people, which is something rulers should be even more cautious about.

江右山人徐善繼述 同著。此篇專論幹龍枝龍。夫龍之枝幹，形勢不一，茍無眞見，則登山汗漫，貿貿莫分。且辨龍枝幹，乃地理第一關鍵。此而不知，則大本已失。如宮牆外望，不得其門，何由升堂以入其室乎？故首論枝幹，蓋亦開關啟鍵意也。

This volume was jointly compiled by Xu Shanji and Xu Shanshu, brothers from Jiangyou (modern Jiangxi). This section specifically discusses "Gan Long" and "Zhi Long." Mountain dragons have both main and branch forms, with a variety of shapes and气势, differing greatly. Without genuine discernment, one would be completely confused upon entering the mountains, unable to distinguish between the main and branch forms. Identifying the main and branch dragons is the first crucial step in the study of geography. If this step is not passed, the fundamental principles have already been lost. It is like standing outside a palace, unable to find the main gate, how could one ever enter the hall and reach the inner chamber? Therefore, this book begins with the distinction between main and branch dragons, intending to open the door for the reader.

夫乾龍枝龍者，乃龍之有大有小，猶木之有幹有枝也。蓋幹為木之身，而枝柯所附以立。枝為木之衍，而條葉所自以蕃。論龍大小，取象莫辨於此。但枝幹之中，又各有大小之別。故有大幹龍、小幹龍，大枝龍、小枝龍。所謂幹中有幹，幹中有枝；枝中有幹，枝中有枝是也。吳國師有云：“枝幹明而嫡庶分，嫡庶分而力量見。”故論龍不可不辨枝幹，論枝幹又不可不辨大小，以審其力量之輕重也。

The terms "dry dragon" and "branch dragon" refer to the fact that mountain dragons can be large or small, just as trees have a main trunk and branches. The main trunk is the body of the tree, and all the branches depend on it to stand firm. Branches are extensions of the main trunk, from which branches and leaves sprout and flourish. To distinguish between large and small dragons, there is no clearer analogy than this. However, within both the main trunk and the branches, there are further distinctions of size, so there are "great main dragons" and "small main dragons," as well as "great branch dragons" and "small branch dragons." This is what is commonly referred to as a main dragon containing another main dragon, and a main dragon containing a branch; a branch containing a main dragon, and a branch containing another branch. Master Wu Jingluan once said: once the distinction between branches and trunks is clear, the distinction between legitimate and illegitimate descendants is established; once the legitimate and illegitimate distinctions are fixed, the strength of each branch's dragon pulse becomes evident. Therefore, when discussing dragons, one must first distinguish between branches and trunks, and after distinguishing branches and trunks, one must again distinguish between large and small, only then can the relative strength be measured.

然審辨之法，以水源為定。故大幹龍則以大江大河夾送，小幹龍則以大溪大澗夾送，枝龍則以小溪小澗夾送，小枝龍則惟田源溝洫夾送而已。楊公云“水源亦自有長短，長作軍州短作縣”是也。故觀水源長短而枝幹之大小見矣。然此亦惟舉其大綱言之。至於節目之詳，即其行度形勢，亦自有別。具見下文。

The method of distinguishing between different types of dragon lines depends on the size of the water source that accompanies the dragon line. For a major dragon line, large rivers and streams on both sides serve as its escorts; for a minor dragon line, large streams and gullies provide the escort; for a branch dragon line, only small streams and gullies are present; and for a small branch dragon line, there is merely the water from the fields and ditches that run alongside it. Yang Yunsong said that the water source itself also has length and shortness. A long water source can form a military and administrative center of a state, while a short one can only support a county. This is exactly the principle being explained. Therefore, by observing the length of the water source, one can clearly discern the size of the dragon line. However, this is only a general approach. As for the more detailed classifications, such as the rhythm and form of the dragon line's movement, each has its own particularities, which will be discussed in detail later.

夫乾龍有二，前所云大干小幹是也。所謂大幹龍者，即幹中之幹者也。其祖皆出名山，跨州連郡，延袤幾千百里，乃正氣所聚，鍾靈孕秀，頴異殊常，敻然高廣，而每有雲霧發現。《經》云“先尋霧氣識正龍”，又云“尋龍望氣先尋脈，雲霧多生在龍脊。春夏之交與二分，夜望雲霓生處覓”是也。蓋幹龍之祖極高大，故每有雲霧生其巔。此察識幹龍祖宗之大法也。

The dry dragon comes in two types, namely the great dry dragon and the small dry dragon. The great dry dragon is the dragon within the dry dragon. Its ancestral mountains all originate from famous mountains throughout the land, spanning across several states and connecting several prefectures, stretching for hundreds or even thousands of miles. It is the place where the vital energy of heaven and earth converges, where the land is endowed with extraordinary talents and beauty, different from ordinary mountains. From a distance, they appear high and broad, with clouds and mist often rising from the peaks. The Classic of Shaking the Dragon says, "First seek the mist to identify the true dragon," and also says that when searching for a dragon, one should first look for the ridge. Clouds and mist mostly appear on the dragon's back. In the spring and summer, especially around the time of the spring equinox and autumn equinox, one should go to the place where the clouds and霞 rise at night. This refers precisely to this method. The ancestral mountains of the great dry dragon are exceptionally high, so the water vapor in the mountains is blocked by the high peaks, causing clouds and mist to often form on the peaks. Observing where the clouds and mist appear is the most important method for identifying the ancestral mountains of the great dry dragon.

知其祖，又當於離祖分行，審其出身。聳拔雄偉，氣勢宏大，規模尊重，如王者駕出而百職咸隨，如大將赴敵而三軍聽命，巍峨卓異，豈若枝龍之出身，惟以細嫩活動，逶迤磊落為美哉！及其出身以來，則多牽連而行，不起星峰，惟兩旁枝腳、護衛、關峽等山，則星峰聳拔。俗眼不識幹龍形體，惟以星峰秀麗為愛，縱有所得，不過枝葉小穴而已。豈知正幹龍稟氣渾厚，不起正體星辰。

After identifying the ancestral mountain, one must examine the "origin" of the dragon ridge where it departs from the ancestral mountain and branches off. The great main dragon's origin is lofty and majestic, with grand momentum and solemn scale, like an emperor traveling with all officials accompanying him, or a general rushing to battle with the entire army obeying his command, towering and upright, distinct from others. How different this is from the origin of a branch dragon, which is considered beautiful only for being delicate and flexible, winding and open. After the great main dragon leaves its origin, it mostly proceeds in a continuous line, without itself rising into a "star peak." Instead, it is the side branches, protective mountains, and key passes along the way, these subordinate mountains, that rise into high star peaks. Common people cannot recognize the form of the main dragon, they only favor the beauty of delicate star peaks. Even if they gain something, it is only a small opening on the branches. They do not know that the main dragon receives a thick and simple qi, and itself does not manifest "main body stars."

《經》云：“尋龍何處使人疑，尋得星辰卻是枝。枝葉亂來無正穴，眞龍到處又疑非。只緣不識兩邊護，卻愛飛峰到腳隨。飛峰斜落是龍腳，腳上生峰一邊卓。眞龍平處無星峰，兩邊生峰至難捉。”又云：“疑龍何處最難疑，尋得星峰卻是枝。關峽從行並護托，矗矗旗槍左右隨。乾上星峰全不作，星峰龍法盡虛辭。”

The Classic of Shaking the Dragon says: What most causes doubt when seeking a dragon? Often one finds a beautiful star peak, but it is merely a branch dragon. The branches spread out in disorder, and there is no true穴 in them; when the true dragon comes close, people doubt it is not. This is because one does not recognize the protective mountains on both sides of the dragon's body, but instead favors those flying peaks that follow the dragon's feet. One must know that the flying peaks that slope down are actually the dragon's feet, and the peaks that arise from the feet stand alone on one side. The true dragon does not produce star peaks in its gentle parts, but instead has dense mountain ranges on both sides, which are hard to grasp. It also says: Where is the hardest place to distinguish a dragon? It is also when one finds a star peak but it belongs to a branch dragon. The pass follows the dragon, and the protective mountains accompany it on both sides, standing tall like flags and spears, following left and right. The true main dragon does not have star peaks on its body. If one insists on using star peaks to fit the dragon method, all those statements will be invalid.

又云：“凡有好山隨幹去，枝龍盡處有旗槍。旗槍也是星峰作，圓凈尖方高更卓。就中尋穴穴即無，幹去未休枝早落。”又云：“問君州縣大幹龍，似浪橫江那有峰？起峰皆是兩邊腳，去為小穴為村落。”又云：“兩邊起峰為護從，正龍低平最貴重。”又云“幹龍身上不生峰，有峰皆是枝葉送”是也。故凡幹龍，不可以星體拘之。

The Classic of Shaking the Dragon also says: all good mountains follow the main dragon's path, and at the end of the branch dragons, there are often peaks resembling flags and spears; these flags and spears are also transformed from star peaks, either round and clean or sharp and square, and especially tall and prominent. However, when searching for a site, there is no site, because the main dragon has not yet finished, while the branches have already ended. It also says: asking about the great main dragons that form states and counties, their shape is like waves spreading across the river surface; where would there be high peaks? All peaks arise from the side branches, which extend out only to form small sites and villages. It also says: the mountains that rise on both sides are the protective attendants, while the main dragon is actually low and flat, which is most valuable. It also says: the main dragon does not have peaks, and any peaks are formed by the branches to guard it. Therefore, whenever encountering the main dragon, one must never rigidly apply the forms and shapes of stars.

惟是崇山大壟，如白浪湧波，層巒疊嶂，牽連而行，或百餘里，或七八十里，或二三十里只一斷。而斷處必是驛路通衢，人跡絡繹不絕之處。古人以人跡往來多寡驗峽之大小，以峽之大小定龍之大小，誠為有理。蓋幹龍脊脈，多為疆域界限，故其過峽斷處，必是省郡通衢。

The form of the dry dragon is characterized by high mountains and continuous ridges, resembling surging white waves, with layered peaks extending continuously. It may travel over a hundred li, or seventy to eighty li, or twenty to thirty li before breaking off. The places where it breaks off are always at important crossroads of postal roads, where people come and go continuously. Ancients used the number of people passing through to determine the size of the "over ridge" (over峡), and then judged the size of the dragon based on the size of the ridge. This approach is indeed reasonable. Because the backbone of the dry dragon is often the boundary between states and prefectures, the places where it breaks off must be the main thoroughfares between provincial and prefectural cities.

然其斷亦有一伏或十餘里，或數十里平坦，了不知其去，而蹤跡詭異。或穿田渡坂，而有藕斷絲連；或石樑渡水，而為崩洪過脈；或拋蹤閃跡，而有馬跡蛛絲；或撒落平田，而藏形隱跡。前去忽起高山，又復牽連而行。行而又斷，斷而復起，延蔓廣袤，橫亙連綿，極其長遠，或千餘里，或數百里。

However, its interruption can also occur in another way: when it sinks down, it covers several tens or even hundreds of miles of flat land, making it completely impossible to see where the ridge goes, and its path is extremely mysterious. Some pass through fields and cross hills, leaving only "藕断丝连" (a metaphor for a faint connection) like traces. Some cross rivers by stone bridges in the water, forming "崩洪" (a sudden flood-like) ridges. Some flicker back and forth, leaving traces like "马迹蛛丝" (horse tracks and spider threads). Others simply scatter in flat fields, hiding their traces entirely. Then, ahead, it suddenly rises into high mountains, reconnecting and continuing. It goes, then breaks; breaks, then rises again, spreading widely and stretching continuously, extremely long, some traveling over a thousand miles, others hundreds of miles.

《經》云：“尋龍千里非迢遞，其次五百三百里。”子微云：“大龍千里費推尋，一二百里作郡邑。”廖氏云“幹龍住處分遠近，千里為大郡。二三百里可為州，過此即封侯。百里只堪為縣治，下此為鎮市”是也”。故幹龍之行度，極其長遠，愈長遠則力量愈大。其分去之龍，亦隨其正幹之大小而有差別。

The Classic of Shaking the Dragon says: Seeking a dragon trail that spans thousands of li is not considered far, while the next level may be five hundred or three hundred li. Zhang Zimei says: A great dragon often spans thousands of li, requiring much effort to analyze, while a dragon trail of one or two hundred li can form a prefecture or county. Liao Jinjing says: The resting place of a main dragon should be judged by the distance it has traveled. A dragon that travels a thousand li can form a large prefecture, while one that travels two or three hundred li can form a state capital. If it exceeds these distances, it can produce families of marquises, while a dragon that travels only one hundred li is sufficient for a county, and shorter distances can only form towns and markets. This shows that the journey of a main dragon is extremely long, and the farther it travels, the greater its power. The branch dragons that branch off along the way also differ in rank according to the size of the main dragon itself.

如正幹龍去作京師，則其龍身分去小幹為省城，而省城龍身分去為郡邑，郡邑龍身分去為鄉村市井之類。《龍髓經》云“大龍行度自非常，離祖生來手腳長。橫亙鋪舒千百里，至微三百里中藏。一彎一觜皆開廣，終日循行尚未央。細葉猶為府州縣，巨枝畿甸植君王”是也。

For example, if the main dragon mountain ultimately forms the capital city, then the smaller branches of this dragon will form the provincial capitals. From the body of the provincial capital dragon, further branches will form prefecture and county towns, and from the body of these smaller dragons, further branches will form villages and towns, each level descending step by step. The "Dragon Essence Classic" says: the movement of a great dragon is inherently extraordinary. From the moment it leaves its ancestral mountain, its limbs and branches extend far and wide. It spreads out over hundreds or even thousands of miles, and even the smallest scale is at least three hundred miles. Every bend and every mountain turn of this dragon is broad and open, and it takes the whole day to traverse just a part of it. Even the smallest branches and twigs can form the administrative centers of prefectures and counties, while the larger branches support the imperial capital and foster the emperor's rule. This is exactly what is meant.

且其從山及枝腳橈棹，皆有融結。爰是幹龍，氣勢雄大，佈置精巧，故隨從之龍，與本身透漏，皆能有穴。子微云“手腳橈棹皆有穴，此是大龍多餘氣”是也。然此等大龍，亦有行至將結穴處無手足橈棹，撒落平陽，單行獨出。而一屈一曲，動數十里，隔州隔水之山，遠來迎接，在數十里外，自相照應。

Moreover, the accompanying mountains of the great dragon ridge, as well as the 「branches」 and 「oars」, each have their own formations. Because the main dragon ridge is grand in scale and meticulously arranged, the accompanying dragons along with the residual qi emanating from it can formsite everywhere. Zhang Zimwei said that there aresite on the hands, feet, branches, and oars, which are transformations of the excess qi of the great dragon, referring precisely to this situation. However, such great dragons sometimes fail to show hands, feet, branches, or oars when approaching the point of forming asite: they fall onto flat and fertile land, moving alone and distinctly, bending and twisting for dozens of miles. They are supported by distant mountains across rivers and states, which come to meet and support them from dozens of miles away.

《龍髓經》云：“不知大龍百十里，臨到作穴如蛇虺。單單灣環數十程，無手無腳如流水。若論纏護隔溪港，一望遮來數十里。若拘纏托與橈棹，不知此龍何者是。”故幹龍入首，必是外山隔水為迎為送，為纏為托。子微云：“小地結果論迎送，大地迎送隔江水。”楊公云：“大凡幹龍行盡處，外山隔水來相顧。”

The Long Bone Classic says: People do not know that a great dragon travels hundreds of miles, and when it comes to the point of forming a burial site, its shape is like a snake. It winds alone for dozens of turns, without hands or feet, flowing like water. If we talk about wrapping and supporting, it is a mountain across a stream, which can block the view for dozens of miles. If one insists on looking for wrapping and support nearby, one would not be able to recognize where the dragon is. Therefore, when a great dragon "enters the head," it must be supported by outer mountains that are separated by water, serving as welcoming, sending, wrapping, and supporting. Zhang Zimai said: Small sites form their shapes near by, while large sites have their welcoming and sending across rivers. Yang Yunsong said: Whenever a great dragon reaches its end, it is always supported by outer mountains that are separated by water, mutually supporting each other.

《發揮》云“譬之大貴人將至，不是自己帶來護衛，乃是千百里外係指揮。部屬之人，翕然聚集，刻日限時，罔敢不至”是也。《雪心賦》云：“求吾所大欲，無非逆水之龍。”此特枝龍而已。幹龍兩水夾送，安有逆水？惟是將及入首，翻身逆水，數十里或數里數節結穴為妙。所謂“順勢翻成逆勢”是也。

The "Fa Hui" uses an analogy: imagine a great nobleman is about to arrive, and his attendants are not those he brings along himself, but subordinates stationed hundreds of miles away under his command, who upon receiving orders gather quickly, arriving by a set time and place without hesitation. The escort and welcoming of a dry dragon is exactly like this. Bu Ying Tian's "Xue Xin Fu" says: when considering what I most desire, it is nothing but a dragon going against the current of water. But this refers only to branch dragons. A dry dragon is originally carried along by water on both sides, so how could it go against the current? Only when it is about to "enter the head" does it turn back and go against the water flow, for a few tens of miles or a few miles, passing through several sections to form a climax, which is considered excellent. This is called "changing from a favorable trend to an adverse one."

其結穴際，必然山水大會，或山大曲，水大轉，而水口交固，明堂平廣，左右周迴，內局團聚，外陽寬暢，水朝山拱。有此形勢，即可尋穴。《經》云：“凡山大曲，水大轉，必有王侯居此間。”又云“到此先看水口山，水口交牙內局寬。便就寬容平處覓，左右周迴無空閒。斷然有穴在此處，更看朝水與朝山”是也。

When a dragon mountain (dry dragon) forms a burial site, it must be where many mountains and waters gather together: either the mountain trend makes a large bend or the water flow makes a significant turn, with the water mouth flanked by mountains that lock tightly together, the bright hall flat and wide, and the surrounding mountains encircling it on both sides, forming a compact and gathered area. The outer area should be open and spacious. Water comes to embrace and mountains surround it. With such a situation, one can search for the burial site within. The Classic of Shaking the Dragon says: wherever there is a large bend in the mountain or a significant turn in the water, there must be a noble family residing there. It also says: when arriving at such a place, first look at the mountains at the water mouth. If the mountains at the water mouth interlock tightly and the inner area is flat and wide, then look for the site in that flat and wide area. If the surrounding mountains encircle it without any gaps, then there must be a burial site there. Further examination should consider the converging water and the surrounding mountains that come to pay homage.

然幹龍正脈，將及結穴，必然連斷幾斷，脫卸殺氣，方有融結。不然，則撒落平洋結聚為佳。皆須依近大河耳。雖是依近大河，卻不暴頭露面，必居擁從之中。《龍髓經》所謂“萬卒影從成禁衛，千官環列是朝廷。”諺語云“好地如閨中美女”是也。

But when the main line of a dragon mountain is about to form a burial site, it must necessarily break off several times, shedding layer by layer the coarse and fierce energy, only then can a true formation be created. If not like this, it is better to gather into a burial site after scattering over flat land, and they all need to be near a big river. Although near a river, it should not be overly exposed, but must be hidden among surrounding mountains. The "Dragon Essence Classic" says, "Ten thousand soldiers follow in shadow, forming a guard; thousands of officials line up, forming the court," and the folk saying, "Good land is like a beautiful maiden in her chamber," all refer to this principle.

亦有翻身朝祖而結穴者，《經》云“請君看水交纏處，水外有山來會聚。翻身顧母顧祖宗，此是回龍轉身處。宛轉回龍似掛鉤，未作穴時先作朝。朝山皆是宗與祖，不拘千里遠迢迢”是也。亦有不迴轉而直受結穴者。《經》云“也有幹龍來兩水，更不回身直為地。只是兩護必不同，定有纏關交結秘”是也。亦有橫落入首，借鬼安穴者。《經》云“幹龍若是有鬼山，橫轉一邊寛處安”是也。

The heavenly stem is Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The earthly branch is Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The trigrams are Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The Classic of Shaking the Dragon says: Look at where the water flows together, outside the water there are mountains gathering; the dragon turns back to look at its mother mountain and ancestral mountains, this is where the "returning dragon turning around" occurs. The returning dragon twists and turns like a hook, before forming the site, it first prepares the facing mountains; these facing mountains are originally its ancestors, regardless of being thousands of miles apart, it is fine. There are also cases where the dragon does not turn back but directly accepts the coming pulse to form the site. The Classic of Shaking the Dragon says: There are also dry dragons sandwiched between two waters, without turning back, directly forming the site; only the surrounding protective mountains are certainly different, there must be hidden secrets of winding and protecting, locking and connecting. There are also cases where the dragon spreads laterally to the front, using the "ghost mountain" to form the site. The Classic of Shaking the Dragon says: If the dragon has a ghost mountain, it turns sideways to a wide area to form the site.

雖是數等結穴不同，要之，皆必以兩河交劍處為盡。而其正受之穴，又不可以大窮盡處求索。《經》云：“君如尋得幹龍窮，二水相交穴受風。風吹水刦卻非穴，君如到處是疑龍。”又云：“大地皆從腰裡落，迴轉餘枝作城廓。”范越鳳云“大貴大富之地，必不在大窮盡處。大窮盡處多是風吹水刦”是也。

The various methods of determining the site of a dragon's termination are different, but in the end, they all must take the place where two rivers meet like two swords crossing as the dragon's final resting place. However, the true site of a good location cannot be found at the very end of the dragon's path. The Classic of Shaking the Dragon says: if you find the end of the main dragon, where two waters meet, the site will be exposed to wind, and will be robbed by water, thus not being a good site; if you search in this way, everywhere will become a doubtful dragon. It also says: the great land comes down from the dragon's waist, and the returning branches form the city walls. Fan Yuefeng says, the places of great wealth and honor are certainly not at the very end of the dragon, and the very end is mostly where wind and water damage occur. They all speak of the same thing.

故幹龍氣勢雄盛，結穴之外，必有餘氣之山，或去數十里，或去數里，皆暗拱，為正穴用神，或作下手，或作托樂，或反繞於身為關峽，或奔走於水口為門戶之類。其間又各有小穴，隨其力量，皆有發越，然莫得與正結比耳。

The dragon ridge is strong and majestic, and beyond the main hill there must be other hills formed by the residual energy. Some are far away, dozens of miles, while others are only a few miles away. They secretly encircle and support the main hill, acting as the "useful god" for the main hill. They may serve as the hand hills to receive water, or as the back hills to support and comfort the main hill, or they may reverse around the dragon ridge to form a pass, or rush to the water mouth to act as the gate. Among these residual hills, there are also small hills hidden, each capable of bringing blessings according to their strength, but they cannot be compared with the main hill's formation.

但此等幹龍正結之穴，天珍地秘，多是丑拙隱怪，或在高山而結仰高天巧，或落平地而結藏龜沒泥，或為騎龍，或為石巧，奇蹤異跡，隱晦殊常。或有沙水飛走，或有殺氣錯雜，或有曜星奔竄，或有氈褥鋪展，或有元辰直長，故多有不利初代，及公位不均，離鄉遠去等事。

However, such true convergence points of dry dragons are treasured secrets hidden by heaven and earth, often appearing clumsy and located in obscure and strange places: some form the "Looking Up to High" or "Heavenly Skill" type of site on high mountains; others form the "Hidden Turtle" or "Submerged Mud" type on flat land; some form the "Riding Dragon Site" by sitting on the dragon's back; others form the "Stone Skill Site" by relying on the oddity of stones. Their traces are peculiar and extremely obscure. They may have sand and water flying away externally, or mixed with unclean killing qi, or have "Shooting Stars" scattered everywhere, or have a large carpet-like area in front of the site, or have the "Original Star Water" in front of the site flowing straight away. Therefore, such sites often result in adverse effects for the first generation, uneven blessings among different branches, and descendants leaving their homeland.

惟龍眞而不可舍，穴的而不可移，乃是造化無全功，亦須扦葬，不必以小嫌而去大地。但此又當詳審精察，切勿被圖大所惑。蓋庸師多以龍眞穴拙之說籍口，亂下有龍無穴凶惡假地，悞人最甚。

But if the dragon is indeed a true dragon, it should not be abandoned, and if the site is indeed a proper site, it should not be moved. This is because the natural formation is inherently difficult to be perfect in all aspects. Therefore, it is still appropriate to proceed with burial and tomb construction, without letting a minor flaw prevent us from utilizing the great land. However, here it is also necessary to examine repeatedly, and one must never be misled by the notion of 'seeking for great land'. Because ordinary fortune-tellers often use the phrase 'true dragon but poor site' as an excuse, and recklessly bury the deceased in false sites that have dragons but no proper site, which are extremely dangerous and misleading.

大抵幹龍眞穴，雖是隱怪，卻是穎異，如玉蘊山輝，珠藏淵媚，自然秀氣迸露，門戶迥別。或龜蛇交結，或獅象盤旋，或日月捍門，或劍戟羅列，或羅星重疊，或旗鼓把截。或華表聳於雲霄，北辰鎮居地戶；或樓臺鼓角列於羅城，金箱玉印塞於水口；或石筍游魚之忽見，平湖秀水之汪洋；或禽星獸星蹲居於水口，天關地軸佈置於局內。自有許多貴秀證佐，異於尋常。識者見之，則知其中融結不凡。

In general, the true site of a dry dragon (dry dragon refers to a type of dragon in geomancy) may be obscure and strange, yet it has its own extraordinary features. It is like a beautiful jade hidden in a mountain, making the whole mountain shine; or a pearl hidden in a deep pool, making the water particularly graceful and elegant, naturally displaying its beauty. The entrance and layout of such a site are entirely different from others. Around it, there may be turtle-shaped hills and snake-shaped hills meeting, or two mountains shaped like a lion and an elephant circling and guarding it, or mountains shaped like the sun and moon standing at the entrance. Or there may be peaks like swords and spears arranged in rows, or "Luoxing" hills piled up repeatedly. Or there may be hills shaped like flags and drums crossing and blocking the way. Or there may be high hills shaped like "Huabiao" reaching the clouds, and "Beichen" hills guarding the water outlet. Or there may be buildings and drums and horns-shaped hills arranged on a "Luocheng" (a type of defensive structure), and hills shaped like golden boxes and jade seals blocking the water outlet. Or there may suddenly appear stone笋 (bamboo shoots) and fish-shaped hills, with a vast and peaceful lake in front. Or there may be hills shaped like flying birds and running animals sitting at the water outlet, with "Tian Guan" and "Di Zhou" hills distributed within the site. All these are extraordinary signs of wealth and elegance. A skilled practitioner can immediately recognize that the formation here is of exceptional quality.

但此等正幹大龍，其所結作，力量極大，或為畿甸，或結禁穴，或結省城藩鎮，或為名賢墓宅。雖有遺穴，天珍地秘，鬼神呵護，以俟有德，不可強求，不可妄指，況非時師所能尋曉。楊公云：“圖大不得且思次。”是故又當加意於小幹龍焉。

This kind of main dragon line with a strong formation has great power, possibly becoming the central area of the capital, or forming a royal tomb, or the location of a provincial city or a regional governor's seat, or the burial place and residence of famous ministers and virtuous men. Even if there are still unused sites left, they are heavenly treasures and earthly secrets, protected by ghosts and gods, waiting for those with virtue. They should not be sought after forcefully, nor should they be carelessly pointed out. Moreover, they are not something that ordinary geomancers can understand. Yang Yunsong said, "If you cannot seek the great, think instead of the secondary." Therefore, those seeking land should focus more on the smaller dragon lines.

夫小幹龍者，即幹中之枝也。亦自大幹龍分來。分龍之際，必有大星辰、崇山高壟為祖宗。張子微云“分龍定起大星辰”是也。自此離祖而行，辭樓下殿，迢遞奔走，亦與夫大幹龍氣勢相類，特長短不同。大幹龍極長，動踰千里，或數百里。小幹龍只二三百里，或百餘里。又其次者，或七八十里。

The so-called "small dry dragon" refers to the branch of the main dry dragon, which also originates from the main dry dragon. At the point where the dragon branches off, there must be a great star or a high mountain serving as its ancestral mountain. Zhang Zimei said, "The branching of the dragon determines the emergence of a great star," referring precisely to this. The small dry dragon starts from the ancestral mountain, "leaves the palace and departs the hall," and travels far away, with an aura similar to that of the main dry dragon, though differing in length. The main dry dragon is extremely long, often exceeding thousands of miles or hundreds of miles. The small dry dragon, however, is only two or three hundred miles, or one hundred and several miles. The next level is only seventy to eighty miles.

而其龍身行度，大略皆與大幹龍無異。所分枝腳，亦多結鄉村市井。其水源有長短不同，大聚小聚亦別。《經》云“水源亦自有長短，長作軍州短作縣。枝枝節節是鄉村，乾上時時斷復斷。分枝擘脈散亂去，幹中有枝枝有幹”是也。其龍稟氣亦自渾厚，亦不可以星體拘之。

The way the small dry dragon moves is largely the same as the great dry dragon; its branches and offshoots mostly form villages and towns. However, the water sources vary in length, and the scale of convergence of mountains and water differs between large and small gatherings. The Classic of Shaking the Dragon says: water sources have long and short ones; long ones form military states, short ones form county seats; branches and offshoots form villages. The main dragon continuously breaks and reappears; its branches and pulses scatter away in disorder, with branches within the main body and main body within the branches. This precisely describes the small dry dragon. It also inherits a thick and solid qi, which cannot be rigidly applied with star patterns and body forms.

必多延蔓廣袤，橫亙牽連，行五六十里，或二三十里，其次者或十餘里始一斷。而斷處亦是大關峽、大道路。而枝葉之山甚蕃衍，擁從護應峽場。此處龍氣甚旺，枝葉間必有融結小穴。《口訣》云“峽前峽後去尋地”是也。

It is mostly extensive and sprawling, stretching across fifty or sixty li, or twenty or thirty li, and the next level is only a dozen li before it breaks off. The places where it breaks off are also major gorges and main roads. The mountain sides on both sides are very lush with branches and leaves, clustering around and protecting the area where the ridge passes through. This area has extremely strong dragon qi, so there must be small graves formed among the branches and leaves. The geographical mnemonic says, "Seek land before and after the gorge," referring exactly to this place.

其龍行盡處，必以水大會為止，兩河交劍處為盡。《經》云“百里各有小幹龍，兩水生來尋曲岸。曲岸隨水抱龍頭，抱處好尋氣無散”是也。亦是兩水夾送，不可必其逆水。惟是結作之際，翻身曲轉，逆勢作穴，故有曲岸之水抱其龍頭耳。

A small dragon ridge comes to an end necessarily where a gathering of waters meets. The meeting point is where two rivers converge like two swords meeting. The Classic of Shaking the Dragon says: within a hundred li, each has its own small dragon ridge; between two waters, one should look for a curved river bank. The curved bank follows the water's flow and embraces the dragon's head. The place where it is embraced is exactly where the site is found, and the energy there does not disperse. This is also the pattern of two waters enclosing, and it is not necessary to require the dragon to go against the water flow. However, when the formation is completed, the dragon turns back and bends against the water flow to form the site, hence the appearance of the curved bank embracing the dragon's head.

其穴亦不在大窮盡處，亦多隱怪。將及結作之間，亦必連有脫卸，閃跌度峽，或連起峰巒，開帳穿心，而其手腳橈棹亦皆融有小穴。迎送護托之山亦是隔水相衛，遠來聚會。水口之山亦有數十里之遠。而門戶亦須穎異，有華表、北辰、游魚、石曜、龜蛇、獅象等沙。

The small dry dragon's nest is not located at the far end, and its form and appearance are mostly hidden and strange. When it is about to form, it will certainly successively shed off, flashing and falling through the pass, or successively rise as mountain peaks, opening up and emerging from the center of the account. Its hands, feet, paddles, and oars each have their own small nests. The mountains that welcome, send off, and protect are also separated by water to guard, coming from afar to gather together; the mountains at the water mouth are also far away, dozens of miles distant. The portal sands must be outstanding, with 'Huabiao' (ornamental pillars), 'Beichen' (North Star), as well as sand forms such as 'youyu' (swimming fish), 'shiyao' (stone lights), 'guishe' (tortoise and snake), and 'shixiang' (lion and elephant).

入局之際，亦必山水大會，朝案特達，左右周迴明堂舒暢，內局緊固，外陽寬闊，羅城秀列，禽曜出現，多結郡邑市鎮、衝要繁劇衙門，及王侯極貴基址。若結為陰地，則主分茅胙土、出將入相、皇親國戚、文武全材、忠臣烈士、清修賢儒、神童狀元，及鉅萬之富。子孫蕃衍，世代榮顯，滿門朱紫，與國同休，身後英靈，血食百世。

When entering the site of a good burial ground, there must be a gathering of mountains and waters, with the facing mountains and the case mountains particularly prominent. The surrounding hills embrace it on both sides, the bright hall is open and spacious, the inner area is tight and solid, and the outer area is wide and bright. The city walls are beautiful and neatly arranged, and the birds' stars and bright stars are visible. Such a site is mostly formed as the foundation of towns, cities, important military and administrative centers, and the estates of princes and high-ranking nobles. If used as a burial ground, it indicates the person will be granted fiefdoms, become a general or a minister, produce royal relatives and distinguished officials, talented individuals who are both literary and military, loyal ministers and heroic martyrs, virtuous scholars, prodigies, and wealthy men with vast fortunes. Their descendants will multiply, and their family will be honored generation after generation, with all members holding high official positions wearing red robes and purple sashes, sharing peace and prosperity with the country. After death, their spirits will remain, enjoying sacrifices and worship for generations.

又有一等幹龍，稟氣凶惡而不清，本身帶殺而可畏。雖經脫卸，不改粗頑；雖見變剝，愈見雄悍。卻亦開帳穿心，分牙布爪，諸般貴格備具，亦有融結，但大福大禍，每每相半，或貴如淮陰而卒夷其族，或富如季倫而不善其後。

There is also another type of dragon known as the dry dragon, which carries a fierce and unrefined energy. The dragon itself naturally carries a killing aura, making people fear it. Although it has undergone shedding and transformation, its rough and stubborn nature remains unchanged; although it has experienced changes and transformations, it appears even more fierce and powerful. Nevertheless, it still exhibits various noble forms such as opening its account, passing through the heart, dividing its teeth, spreading its claws, and possesses all the qualities of noble dragons. It is indeed capable of forming land. However, this kind of land brings great fortune and great misfortune equally: some become as powerful as Han Xin, the Marquis of淮阴, but eventually meet a tragic end with their entire family destroyed; others become as wealthy as Shi Chong, whose courtesy name was Jilun, yet do not end their lives peacefully.

其最凶者，或如王莽之纂位，或如趙高之擅權，或為割據偏方之偽主，或為草冦大盜之頭目。雖皆有富貴權爵、烜赫威名，一時榮耀而不得其正，不令其終，反得罪於天地間，遺臭無窮，君子不取也。此幹龍之不美者，尋幹龍者又須識此。

Among them, the most dangerous ones are those who seize the throne by force, like Wang Mang, or those who monopolize power in the court, like Zhao Gao, or those who become regional usurpers, or those who become the leaders of bandits and outlaws. Although these people may possess wealth, status, and great prestige, enjoying a moment of glory, their means are unjust and they do not end well. Instead, they incur the wrath of heaven and earth, leaving behind endless disgrace. This is not the path of a gentleman. These are the bad types found in the dry dragon lines, and those who seek dry dragon lines must be able to recognize them.

上幹龍雖有大幹龍小幹龍之不同，然其體勢亦多相似，但以水源夾送之長短而驗其大小。故除中國三大正幹外，其幹龍之大者猶至千餘里，次者數百里，又其次者或百餘里，或七八十里，皆以山之發祖，水之大會，原其起止也。

The dry dragon mentioned above, although distinguished as great dry dragons and small dry dragons, generally has similar appearance and气势. Its size can only be determined by the length of the water source it accompanies. Therefore, aside from the three major central dry dragons in the country, large dry dragons can still extend for more than a thousand li, the next level hundreds of li, and the next level perhaps a hundred li or seventy to eighty li. The method of judgment is always based on the origin and the convergence of the water to determine its starting and ending points.

然大龍則論大祖宗，小龍則論小祖宗。《玉髄經》云“祖宗勢大子亦大”是也。大龍論大纏護，小龍論小纏護。故曰“大龍迎送隔江水”，曰“外州外縣山為伴”。又曰“護纏亦自有大小，大小隨龍長短來。龍長纏護亦長遠，龍短纏山亦近挨”是也。

However, the great dragon must be assessed based on the great ancestral mountains, while the small dragon is judged by the small ancestral mountains. The "Jade Spleen Classic" says, "If the ancestral mountains are grand, the offspring will also be grand," which is exactly this principle. The great dragon is evaluated by the large surrounding mountains, while the small dragon is judged by the small surrounding mountains. Therefore, there is a saying, "The great dragon is welcomed and sent off across the river," and another saying, "Mountains from other regions and counties accompany it." It is also said that the surrounding mountains themselves have sizes, which are determined by the length of the dragon body; if the dragon is long, the surrounding mountains are also extensive; if the dragon is short, the surrounding mountains are close by.

大龍論大水源，小龍論小水源。故曰“水源亦自有長短，長作軍州短作縣”。如中國三大幹龍，則論長江、黃河、鴨綠江之水以為夾送也。大龍論大關攔，小龍論小關攔。故曰“大龍關攔數十里”。又曰“大地必有大關攔”。其規模愈大，則堂局愈闊。堂局愈闊，則關攔愈遠。如冀州關攔，乃在碣石；長安關攔，乃在荊山；洛邑關攔，乃在泰華之類是也。舉此為論，其它大小，皆可以類而推矣。

The great dragon must be considered with a great water source, while the small dragon is considered with a small water source. Therefore, water sources also have long and short ones. Long ones form military states, while short ones form counties. For example, the three major dry dragons of the country must be accompanied by great rivers such as the Yangtze River, the Yellow River, and the Yalu River. The great dragon must be considered with a great "obstruction," while the small dragon is considered with a small obstruction. Therefore, it is said "the great dragon's obstruction is dozens of miles away," and also "great land must have a great obstruction." The larger the pattern and scale, the more open the hall and site; the more open the hall and site, the farther the obstruction mountains are. For example, the obstruction of the Ji Zhou is far away at Jieshi Mountain, the obstruction of Chang'an is far away at Jing Mountain, and the obstruction of Luo Yi is far away at Taishan Mountain and Huashan Mountain, all belonging to this category. These examples are given for illustration, and other various cases of large and small can be inferred in the same way.

故凡幹龍入局之際，山水大聚，或結為垣，或結為局，大者為京畿，為禁穴，為聖賢之地；次者為省城、藩鎮，為郡邑市井，為王侯極貴之穴。所謂陽基則立郡建都，陰地則分茅胙土，惟幹龍為然，枝龍之地，斷然無此力量也。

Therefore, whenever the dry dragon enters a converging area, the mountains and waters gather on a large scale, either forming a pattern like the celestial enclosure or creating a local hall-like formation. The grand ones become the capital region, the royal forbidden ground, or the burial sites of sages and virtuous men; the next level becomes provincial cities, fiefdoms, or prefectures and towns, or the burial grounds of kings and dukes of supreme rank. It is said that a yang dwelling site can establish a prefecture or capital, and a yin burial site can be granted land and titles, and only the dry dragon can achieve this; the branches of the dragon cannot form such powerful sites.

然其行度之間，穿落傳變，出帳入帳，亦不計其重。辭樓下殿、聚講疊雲、屯蜂聚蟻、尊極帝座、生龍紫微、天弧、天角、龍車、鳳輦、鼓角、樓臺、負扆、御屏、霞帔、雲錦、鶴駕、鑾輿、華蓋、寶蓋、冠蓋、芙蓉、罣罳、金花、飛蛾、三臺、九腦、冕旒、玉尺、千絲墜、萬石倉、金橋、仙橋、展誥、展帳、玉枕、玉屏、玉幾、頓笏、連璧、御階、幞頭、席帽、金鐘、玉磬、寶幢、降節、龍樓、寶殿、帝釋、堆甲、疊帳、穿珠、走馬、飛絲、捲簾、玉陛、飛帛、舒練、拋梭、佩珂、蘆花、蘆鞭、樓船出峽、紅船出海、閣門傳宣、推車進寶、天駟出廄、仙鶴垂喙、玉蟬脫殼、群仙出洞、群羊出棧、群雁穿云，諸般貴格，靡所不有。

As the grand dragon proceeds along its path, four kinds of transformations—passing through, falling, transmitting, and changing—alternately appear. It emerges from one layer of enclosures and enters another, with the number of layers countless. The grand dragon possesses numerous noble forms and dignified patterns, such as descending from the palace terrace, gathering clouds in layers, gathering bees and ants, occupying the supreme throne, and the celestial dragon with purple micro. It also includes heavenly bow, heavenly horn, dragon carriage, phoenix sedan, drum and horn, tower and platform, carrying the imperial screen, wearing a cloud robe, dragon carriage, gilded carriage, gongs and bells, precious banners, lowering the imperial decree, and spreading the pavilion. It also includes jade pillow, jade screen, jade table, holding the imperial tablet, connected jade discs, imperial steps, the headgear, silk hat, golden bell, jade磬, precious banner, lowering the decree, dragon palace, precious hall, celestial deity, stacked armor, layered pavilions, passing through pearls, galloping horses, flying silk, rolling curtains, jade steps, flying silk, spreading silk, throwing the shuttle, wearing the jade beads, lotus flowers, lotus whips, and also includes grand ships leaving the gorge, red ships leaving the sea, gate doors announcing the emperor's will, pushing carts bringing treasures, heavenly horses leaving the stable, immortal cranes lowering their beaks, jade cicadas shedding their shells, groups of immortals emerging from caves, groups of sheep leaving the stable, and groups of geese flying through the clouds. These numerous noble forms and dignified patterns are all present on the grand dragon.

剝變骨節，過峽脫卸，穿田度坂，橫亙擺折，樓閣逶迤，珠絲馬跡，藕斷絲連，偷藏脈絡，奇蹤異跡，崩洪怪石，天漢天潢、左侍右衛、養蔭靈泉，諸般巧妙，無所不備。而其橈棹枝腳，虎踞龍翔，鸞飛鳳舞，頓旗列鼓、垂簾掛幙、文官武庫、天以太乙、列屏列幙、帶印帶劍、垂珠垂纓、排倉排庫、侍人從馬、金童玉女、旌節旗旄，諸般擁從，無所不具。分牙布爪，脫骨換胎，自尊而卑，自粗變細，千形萬狀，難於畢舉。

As for its "peeling and transforming" of its bones and joints, crossing fields, passing over slopes and ridges, winding and twisting like a pagoda, leaving behind traces like pearls connected by threads or lotus roots still connected, it hides its pathways secretly, with an unusual course. It also features strange water scenery such as collapsing floods and strange rocks, the Milky Way and celestial rivers, with protective mountains on both sides and nourishing springs that provide blessings. All these ingenious features are fully present. Its branches and offshoots resemble a tiger crouching and a dragon soaring, phoenixes flying and dancing. There are formations like a flag raised and drums beaten, curtains hanging and pavilions set up; there are officials and warriors, celestial generals and great generals; there are screens and pavilions, with seals and swords, hanging pearls and缨, warehouses and granaries; there are attendants and horses, golden children and jade girls, banners, flags, and staffs. All kinds of accompanying hills are present without exception. It branches out and transforms, gradually descending from noble to humble, from coarse to delicate, with countless changing forms that cannot all be described.

蓋其行度之遠，故能備具諸格之奇；氣勢之宏，故能發現英華之妙；垣局之廣，故可受乎眾山眾水獻奇列秀之繁華；纏送護從之多，故能盡乎重岡疊帳、揷戟列屏、交結門戶、開鎖羅城之完美。

This is because its journey is long, allowing it to encompass all kinds of unique formations; its grand scale enables the full expression of its inner essence; its wide enclosure can accommodate numerous mountains and waters presenting a splendid array of wonders; and with many protective mountains surrounding it, it can fully display the perfect arrangement of repeated hills and ridges, spear-like peaks, screen-like formations, interconnected gates, and the opening of a walled city with a lock.

《葬書》所謂“貴若千乘，富如萬金”，又云“若懷萬寶而宴息，若具萬膳而潔齊”。卜氏所謂“三千粉黛，八百煙花”；子微所謂“萬卒影從成衛禁，千官擁護是朝廷”；范越鳳所謂“若相公之升堂，若大將之登營”，此皆幹龍結作之規模耳。故其力量宏大，發福悠久，不可限量。

Guo Pu's "Zang Shu" says, "The noble is as if possessing a thousand chariots, the wealthy as if possessing ten thousand gold pieces," and also describes a situation like embracing ten thousand treasures while resting in peace, or preparing ten thousand kinds of food while purifying oneself; the "Bo Yin Tian" mentions "three thousand beauties and eight hundred fireworks"; Zhang Ziwei says, "Ten thousand soldiers following in formation form the guard, a thousand officials supporting form the court"; Fan Yuefeng describes a scene like a chancellor entering the hall or a general entering the military camp—these all refer to the grandeur and scale of a dry dragon forming a site. Therefore, the power of a dry dragon is great, its blessings enduring and boundless.

《經》云：“凡言大地多大話，下士聞之心已怕，中士聞之心信疑，上士聞之心欲為。何不觀之富貴家，子孫累世享榮華。蓋緣祖龍勢力大，食祿襲爵名世家。小地雖然亦小發，未及三世即歇滅。到此方知小易衰，大地富貴世不絕。”此幹龍之所以為貴也。

The Classic of Shaking the Dragon says: When discussing great land, people often speak in grand terms. Those with shallow understanding are immediately frightened, while those of average insight are doubtful. But those of superior discernment are inspired to take action. Why not look at the wealthy families, whose descendants have enjoyed prosperity for generations? This is because the power of the ancestral dragon is great, allowing them to inherit titles and enjoy honor, becoming prominent families. Small land may bring temporary success, but often fades away within three generations. At this point, one realizes that small land is prone to decline, while great land brings enduring wealth and status. This is why the great dragon is so valuable.

楊筠松《龍經》千言萬語，皆歸重於幹龍，蓋舉其力量之大而言之耳。然山脈分枝分派，幹龍最少，枝龍極多。故論地只可以眞偽辨，不可以大小拘。《經》云“大地難得小易求”，烏可謂枝龍地小而忽之？況幹龍大地，有鬼神所司，苟無陰德，未可睥睨。而枝龍之地，在在有之，易於求索。故枝龍尤當究竟。

Yang Yunsong's "The Classic of Shaking the Dragon" contains thousands of words, but the emphasis is always on the main dragon. This is because the main dragon has the greatest power. However, mountains have branches and offshoots, and main dragons are rare while branch dragons are numerous. Therefore, when evaluating a piece of land, it should be judged by its authenticity rather than by its size. The "Classic of Shaking the Dragon" says, "Great land is hard to find, small land is easy to seek." How can we look down on land formed by branch dragons just because it is small? Moreover, great dragons are governed by spirits and deities; if a person has not accumulated Yin Virtue, they do not even have the right to covet such land. In contrast, land formed by branch dragons is everywhere and easy to find. Therefore, branch dragons are even more worth studying.

然枝龍亦有大枝小枝，不可不辯。夫所謂大枝龍者，即枝中之幹也。觀之，亦先其祖山。但幹龍則論大祖大宗，枝龍則論小祖小宗。故雖大枝龍，祖山亦不是遠高山巒，只小幹龍駐蹕處即龍祖矣。於此審其離祖分派，以原其始。要此處起有星辰，合五星正體中一星，或水或木，或漲天水、焰天火，或御屏土之類。

However, branch dragons also differentiate between large branches and small branches, and it is necessary to distinguish them.the so-called「large branch dragon」refers to the trunk within the branch. It is examined in the same way as the main trunk, but the large branch dragon concerns the great ancestor and main lineage, while the small branch dragon concerns the minor ancestor and subordinate lineage. Therefore, even for a large branch dragon, its ancestral mountain is not a distant high mountain, but merely the mountain where the small trunk stops and rests. This is considered its dragon ancestor. Here, one should examine the situation of its departure from the ancestral mountain and trace back its origin. It is required that there be a prominent star formation here, conforming to the true form of one of the five stars—gold, wood, water, fire, or earth—or perhaps the water star, or the wood star, or a pattern such as 「expanding heavenly water」, 「flaming heavenly fire」, or 「imperial screen earth」.

葢其發脈，中落為上。自離祖以後，又連起有星辰，謂之應龍，亦曰應星。有此應星合格，落脈更是中出，即謂之出身好，前去必結美地。自出身後，迢遞行度，看其穿落傳變等格何如，若眞是結地之龍，自然合格。

Its way of branching out is best when it comes straight down from the center of the stars. After leaving the ancestral mountain, if it continues to rise with successive star formations, this is called "Yinglong" or "Yingxing." If there is a qualified Yingxing and the branching out comes again from the center, it is called "good origin." Then, moving forward, it will surely form a fine land. After the origin, as it travels far, one should look at its patterns of "penetration," "falling," "continuation," and "change." If it is truly a dragon capable of forming land, it will be qualified everywhere.

或起或伏，有剝有變，或大頓小跌，或左棲右閃，或橫開闊帳而穿心中出，或之玄屈曲而擺折流行，或如生蛇之出洞，或如琢木之飛空，斷而復續，伏而再起，兩邊枝腳隨身擁護，不令風吹，或反借幹龍作遮護幛托。及其過峽之際，或穿田度脈，拋蹤閃跡，藕斷絲連。

It may rise and fall, with changes and transformations, sometimes rising and falling abruptly, or swaying left and right; sometimes spreading wide like a tent and emerging straight from the center, or flowing in winding patterns like the character '之' or '玄'; some resemble a live snake emerging from a hole, others like a woodpecker flying swiftly through the air; it may break off and then continue, sink down and then rise again. Branches on both sides support and surround it, preventing the wind from reaching it; sometimes it simply uses the dry dragon to serve as a covering and protective canopy. When it reaches a pass, it may pass through fields, tracing its path, with intermittent traces, like the threads of a lotus root still connected.

脫卸之後，復起星辰，磊磊落落，或飛蛾降勢，或華蓋中抽，其本身枝腳擺列均勻，或帶倉庫，或帶旗鼓，或帶印笏，或帶劍戟，或成天乙、太乙，或成文官武將，左侍右衛，前呼後擁。

After being thoroughly cleaned, the stars were once again raised clearly and distinctly; some appeared to descend like "fireflies," while others extended rays from the center of the "Imperial Canopy." Its branches were evenly arranged, some accompanied by "granary-shaped" formations, others by "banner and drum-shaped" formations, or by "seal and scepter," or by "swords and spears," or forming the shapes of "Tianyi" and "Taiyi" stars, or the forms of civil and military officials, with attendants on both sides, preceding and following in groups.

及將結作之際，又起高大星辰，以為少祖。自此山下，或二三節，或四五節即作穴場，而穴後一節之山，或束氣結咽，或細嫩委曲，或閃斷為峽，頓起穴星，融結天然之穴，乃為最貴。其兩邊纏送護托之山，欲其重疊擁從，或住於穴後，或侍立左右。而朝迎之山，則應聳穴前。下手之山，則逆水數重，抱轉有力，乃為眞結。

When nearly forming the site, another tall star is raised to serve as the 「Lesser Ancestral Mountain」. From this mountain, either two or three sections, or four or five sections, are formed to create the site. The mountain immediately behind the site, either gathers the energy to form a throat-like structure, or is fine and winding, or suddenly breaks off to form a pass, then abruptly rises as the site star, consolidating naturally into a true site. This is most valuable. The mountains flanking and protecting the site should be layered and clustered, some stopping behind the site, others standing on both sides. The mountain facing the site should be tall and prominent in front of the site. The mountain on the lower side should follow the water flow layer by layer, embracing and turning around, with strong containment, only then can it be considered truly formed.

《經》云“枝龍身上亦可截，半是虛花半是開。若是虛花無朝應，若是結實護纏回。護纏尚要觀疊數，一疊回來龍身顧，莫便將為眞寔觀，恐是護龍葉交互。三重五重抱回來，此就枝龍身上做”是也。

The Classic of Shaking the Dragon says: A site can also be taken from the body of a branch dragon, but half of it is false and does not form a true site, while the other half is true and forms a real site. If it is false, there will be no facing mountain to respond; if it is true, the protective and winding mountains will encircle inward. When examining the protective mountains, count how many layers they have: if there is only one layer that encircles and guards the dragon body, do not immediately consider it as true, for it may only be the branches and leaves of the dragon intertwining with each other; only when there are three or five layers that encircle and turn back is it a true site formed on the body of the branch dragon.

枝龍結穴多在盡處，則要天然明白為上，多是得水處結穴，故曰“未看山，先看水，有山無水休尋地”。多是下手之山有力，故曰“看地有何難？先觀下手山”。又曰“有地無地，先看下臂”是也。

Branch dragons form their graves mostly at the end of the dragon line, where the terrain is natural and the grave situation is clear. They often form graves in places where water is present, so there is a saying: "Before looking at the mountains, look at the water; if there are mountains but no water, do not seek a grave." Such graves usually rely on the mountain on the lower side being strong, so it is also said: "What is difficult about looking for a grave? First observe the lower mountain." It is also said: "Whether there is a grave or not, first look at the lower arm." All these statements refer to the same principle.

龍之貴者，則有貴應。或印浮水面，或龜蛇交結，或車馬聯駢，或樓臺鎮塞，或羅星關鎖，或旗鼓羅列，或日月對峙，或華表高聳。若此雖云枝龍，結作不及幹龍悠久，然有此規模，亦非中下地也。若安揷得法，主翰苑尙書侍從，方面文武之職，及富冠鄉邑，一時榮盛，朱紫滿門。

All true dragon ridges must have corresponding auspicious sands indicating their noble quality: either an imprint-shaped stone rising from the water surface, or a turtle-shaped and a snake-shaped sand forming a connection, or a series of mountain ridges shaped like carriages and horses arranged in line, or a pagoda-shaped mountain blocking the important water mouth, or a "Luo Xing" (a type of ridge) closing off the water passage, or flags and drums shaped sands arranged on both sides, or two mountains shaped like the sun and moon facing each other, or a "Hua Biao" (a type of ridge) rising high. With these features, even if it is only a branch dragon, the blessing it brings will not be as long-lasting as that of a main dragon. However, such a scale is still not considered mediocre land. If the burial is properly aligned with the downward direction, it will bring forth officials of the Hanlin Academy and the Ministry of Works, high-ranking ministers and generals governing a region, and wealthy families who become the richest in their town or county, experiencing a sudden rise in fortune, with the whole family adorned in red robes and purple sashes.

其次又有小枝龍，即枝中之枝者也。其大龍行去尙遠，而於行龍身上，或大龍峽邊，分落一枝，自起星辰，峰巒磊落，遠者三五里，近者十數節。子微云：“卻有枝龍但數節，不作穿心人易識。譬如丞參簿尉衙，豈似正衙門戶密。三節四節交節分，分得英華為子孫。”

The next level is called "small branch dragon," which is a branch within a branch. At this stage, the main dragon still needs to travel a long distance, but a branch will branch off from the body of the dragon or from the side of the main dragon's passage. This branch rises with its own stars and mountains, clearly distinct and arranged in order. The distant branches may travel three or five miles, while the nearby ones are only a few dozen sections. Zhang Zimo said: there is also a type of branch dragon that only travels a few sections, without forming a central passage, making it easy to recognize. It is like the offices of county deputy, military advisor, chief clerk, and county commander, which cannot be as solemn and imposing as the main hall of the county magistrate's office. The branches alternate in sections of three or four, and the essence divided off becomes the blessings for descendants.

須要成星體，合龍格，有起伏，有夾送，而龍虎、應案、堂氣、水城、下關、門戶皆合法度，穴情十分明白，始為眞結，亦主富貴。若此者雖是枝中之枝，來龍甚短，富貴不大，然發越極快，所謂寅葬卯發者，惟此為然矣。蓋此等龍氣結作力量輕，故多在龍大盡處成穴，必得水，必近堂，或臨田蘸水之穴，故財祿易發。惟是龍短而無大力量，雖富貴亦不久遠矣。

Small branch dragons must form their own star bodies and conform to the dragon pattern, with ups and downs, and with flanking and guiding features. They must also have the Azure Dragon and White Tiger properly aligned, the front and case mountains responding, the atmosphere in the hall being clear, the water surrounding the site, the lower gate closing off, and the water mouth and gate conforming to proper rules. The site must be clearly defined to be considered a true formation, and it can bring about wealth and honor. Although this type is a branch within a branch, with a short dragon coming from afar, the wealth and honor it brings are not great, but they manifest very quickly. It is said that "the burial takes place at寅 (Yin) time, and the fortune manifests at卯 (Mao) time," which is only possible with such a site. Because the dragon energy of this type is weak, the site is usually formed at the end of the dragon's body. It must have water, be close to the bright hall, or be located on land that is adjacent to water, thus making it easy for wealth, official rank, and fortune to be generated. However, since the dragon body is short and lacks strength, even if wealth is achieved, it cannot last long.

又其次，有小枝中之尤小者，謂之旁枝。或五六節，或三四節，結為小小形穴。若星辰秀美，穴情明白，明堂平正，下手有力，四山團聚，水口關攔，亦能發福，但不長久，亦無大富貴耳。

Further down, there is another kind of small branch, called 'Pangzhi' (side branch). It may have five or six sections, or three or four, and forms a very small shape of a burial site. As long as the stars are beautiful, the burial site is clear, the Bright Hall is level and peaceful, the sand on one side of the entrance is strong, the surrounding mountains gather together without scattering, and there are mountain barriers at the water mouth, it can still bring blessings. However, the blessings are not long-lasting, and it cannot produce great wealth or high status.

《發揮》云：“小小形穴，或得三四節，或得五六節，不拘穿心，不限腳手，出節便做形穴，仍有朝對關纏。若此者亦可安葬，貴可一二人，富可數十年，隨其力量，皆能有驗。但不廣大久遠。”蓋出於大龍分漏秀氣，可以刦效取應，而不可憑恃，以為子孫綿遠計。然隨材取用，亦不可以其龍短力輕而棄之也。

The "Fa Hui" says: Small forms of graves may have only three or four sections, or five or six sections. They do not pay attention to whether they pass through the center and emerge with a pulse, nor do they limit the number of branches. Once they have sections, they are considered formed graves, as long as there are facing mountains, matching cases, and surrounding barriers. Such graves can also be used for burial. They may bring about a few outstanding individuals or maintain wealth for several decades, depending on their strength, and they will have effects, though they will not be long-lasting or extensive. This is because they come from a small branch of a great dragon, which can be used to achieve temporary results, but cannot be relied upon for long-term benefits, expecting continuous descendants. However, using them according to their materials, they should not be entirely discarded just because the dragon is short and weak.

上枝龍雖有大枝、小枝、旁枝之不同，然要之，均稟於造化而有融結者，則亦不可棄也。惟要星峰秀麗，穴情明白。其穴多在龍氣盡處。其大枝亦有龍氣旺盛者，不在盡處。而結穴之外，有餘氣之山，轉為用神，此其力量差勝。

The branches of the dragon, whether large, small, or side branches, are all ultimately endowed with the transformations of heaven and earth and thus produce certain formations; therefore, none should be lightly discarded. The requirement is that the stars and peaks be elegant and the site be clear. Such sites are mostly located where the dragon energy comes to a stop. Among them, large branches may have particularly strong dragon energy, so the site is not at the end but rather outside the formation, where another mountain turns back to serve as the 'useful god'. This kind of power is slightly superior.

大抵枝龍之地，必要星辰聳拔，起伏分明，屈曲盤桓，逶迤走弄，枝腳橈棹均勻，護從纏托齊整，穴場藏聚，證佐分明，前有朝迎，後有蓋送，左右周密，明堂平正，水城彎抱，四獸有情，下砂有力，水口交鎖，羅城稠疊，乃為吉也。如或龍無起伏，星峰不秀，穴道模糊，下手無力，堂氣不聚，朝案無情，水口寬曠，則無融結，不必顧矣。

In general, a good site for a dragon ridge must have lofty and distinct peaks, with the terrain undulating and winding, curving and twisting as it moves. The branches should be evenly distributed on both sides, with supporting hills neatly surrounding and protecting the site. The site should be able to gather and retain qi, with clear evidence supporting this. There should be mountains facing forward to welcome the site and mountains behind to guard it. The surrounding hills should be well arranged, the bright hall should be level and clear, and the water should form a circular embrace around the site. The four animals, Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise, should all be in harmony and facing inward. The hill at the lower part should be strong and effective in blocking the water, the mountains at the water mouth should be close and intersecting, and the city walls should be dense and layered. Only then can it be considered a good site. If the dragon ridge lacks undulation, the peaks are not elegant, the site is unclear, the hill at the lower part is weak, the qi in the hall is not gathered, the facing and case mountains are indifferent, and the water mouth is open and not locked, then there is no formation, and there is no need to look further.

已上所論幹龍枝龍詳矣。卻又有等美地，只數節即結形穴，既非幹龍，又非枝比，謂之隨龍穴。依近省郡城市，即大干結作，山水大聚處結穴，龍氣大旺，寸寸是玉，只要穴眞，又不必拘。雖來龍或只數節，亦結大地，以其與大幹龍共祖同宗，朝應固已貴秀，局面亦自繁華。猶之近帝貴人，故曰隨龍穴，不可以長短論也。但要結穴處自立門戶為眞矣。如福建楊太師祖地，近城里許，乃隨龍穴格也，圖下。

The discussion above about dry dragon and branch dragon has already been very detailed. However, there is another type of fine site, which forms a good site after only a few sections, neither belonging to the dry dragon nor comparable to the branch dragon. It is called "dragon following site." It is located near the provincial or prefectural city, exactly where the great dry dragon forms a site and mountains and waters converge. In that area, the dragon qi is extremely strong, so it can be said that every inch is like fine jade. As long as the site is genuine, there is no need to be strict about the length of the coming dragon. Although the coming dragon may only be a few sections long, it can still form a great site, because it shares the same ancestor as the great dry dragon. The auspicious hills facing the site are naturally noble and beautiful, and the overall pattern is naturally grand and prosperous. This is like a nobleman close to the emperor, hence it is called "dragon following site," and cannot be measured by the length of the coming dragon. All that is required is that the site itself establishes its own pattern, and that is genuine. For example, the ancestral tomb of Yang the Grand Tutor in Fujian is only one li away from the city, which is exactly the pattern of a dragon following site, as shown in the diagram below.

楊氏又有白狸窩祖地，尤美。但此地葬後數年，文敏即發解，連第登宰輔，發越似乎太速。彼地三百年後始有應驗，又似太遲。此造化之妙，不可謂無此理也。白狸窩地見水法卷。

Yang's family also had another ancestral site called the White Cat's Nest, with an even more beautiful layout. However, after this site was used for burial, Yang Wenmin quickly passed the local examination and then went on to achieve successive success in the imperial examinations, eventually rising to the position of prime minister. The results seemed to come too quickly. In contrast, the White Cat's Nest site would only show its effects three hundred years later, which seemed too slow. This is the subtle nature of fate, and one cannot say there is no such principle. The White Cat's Nest site is described in the "Water Method" volume.

右地在建寧府城東里許白鶴山，繫府龍分脈，數節結隨龍穴。入首頓起御屏土星。中垂正脈，鋪展而下。左有白鶴寺，右有東嶽廟，穴結山麓，臨田蘸水，前吐氈唇。帖身白虎橫抱過穴，成玉帶文星，逆收溪水，以關內氣有力。內堂緊小，外洋寬暢，前朝拱揖，得水藏風，眞催官之地。

The land shown in the diagram is located one and a half miles east of the city of Jianning, on White Crane Mountain. It is a branch of the main dragon of the city, having traveled several sections to form a following dragon site. At the entrance, it suddenly rises into a shape resembling an imperial screen, with a central line descending vertically, spreading out and settling down. On the left side there is the White Crane Temple, and on the right side the Eastern Peak Temple. The site is located at the foot of the mountain, adjacent to fields and surrounded by water, with a piece of land extending forward like a carpet. The White Tiger terrain, close to the site, wraps around the front of the site, forming a shape like a jade belt, a literary star, which collects the stream water against the direction and effectively controls the internal energy. The inner hall is compact and small, while the outer area is wide and open. The front mountain bows forward in a respectful manner, thus both receiving water and retaining wind. This is indeed a good site capable of promoting official rank and status.

葬時文敏公年十三歲，不數年即發解進士，登宰輔三十三歲入內閣。子曰恭尙賓少卿。孫士倧、士偉，俱進士。曾孫旦進士吏部尙書、易進士副憲、亙南京戶部郎中，曰昉、曰昂，俱知縣。玄孫曰邁、宗、崇、疑、成、名、棐進士諸公，皆登科甲，躋膴仕封蔭奏名，登仕版者又數十人，福祉未艾。

Yang Wenmin was thirteen years old when he was buried, and within a few years he became the top candidate in the local examination, then passed the imperial examination as a jinshi, later rising to the position of prime minister and entering the cabinet at the age of thirty-three. His son, named Gong, held the position of associate undersecretary of the imperial household. His grandson, Shizong and Shiwei, both passed the imperial examination as jinshi. His great-grandsons: Dan, who became a jinshi and served as minister of the Ministry of Personnel; Yi, who became a jinshi and served as deputy grand censor; Gen served as a magistrate in Nanjing's Ministry of Revenue; Fang and Ang both served as county magistrates. His great-great-grandsons, Mai, Zong, Chong, Yi, Cheng, Ming, and Fei, all became jinshi and entered the imperial examination system, achieving official positions, receiving official honors, and being listed in the official records. There were dozens more who entered the official ranks, and the family's good fortune has not yet faded.

右地在蘭谿縣東二里，地名瑞壟。其龍自金華峰作祖而來，五星聚講，復辭樓下殿，開帳磊落。正龍過峽去結縣治。其左枝分落後，復開金水帳。中抽出一脈，逶迤成垂頭紫氣貴格。《經》曰“垂頭紫氣號文星， 天下盡馳名。”面前大小雙峰，成天馬之格。斷曰：“大馬趕小馬，富貴傳天下。”葬後出唐漁石公唐龍，登進士，官至吏部尙書。其子小漁公汝楫，登嘉靖庚戌狀元。至今富貴未艾。

This piece of land is located two miles east of Langxi County, with the name Ruilong. Its dragon comes from the Jinhuafeng mountain as its ancestral range, where the five stars gather and discuss, then leaves the palace and proceeds openly and clearly. The main dragon passes through the ridge and goes on to form the county's administrative center. On its left side, a branch descends and then opens another layer of golden water shape, from which a vein is drawn out, winding and turning to form the "Crown of Purple Qi" which is a noble pattern. The Classic of Shaking the Dragon says: "Crown of Purple Qi" is called the literary star, which can make a person famous throughout the country. In front of the site, there are two peaks, large and small, forming the pattern of "Heavenly Horse." The conclusion says: the big horse chases the small horse, and wealth and honor spread throughout the world. After burial, Tang Yushishi, the father, passed the imperial examination and became the Minister of Personnel; his son, Tang Ruiji, won the状元 in the Gengxu year of the Jiajing era. To this day, the family's wealth and honor have not declined.

其盡結者，為趙探花公志皋祖地，與狀元地共帳。入首大飛蛾頓起太陽金星，開鉗結穴。兩股直硬，元辰流長，虎沙順水尖竄，不利初代。將及百年，乃出貴先。是探花之祖，精堪輿學，自擇此地。至今人才富貴鼎盛。二妻各卜一地，一富一貴。

This dragon's furthest end forms the ancestral tomb of Tanhua Zhao Zhigao, which comes from the same account as the land where the状元 (top-ranking scholar) was buried. At the entrance, it presents a strong "fly moth" shape, suddenly forming a Sun Metal Star, opening a钳口 (claw mouth) to form a hill. However, the two sides of the钳口 are straight and hard, and the original water flow in front of the hill is too long. The White Tiger terrain follows the water flow and sharply extends outward, so it is not favorable for the first generation. Nearly a hundred years later, it first produced prominent and wealthy people. This Tanhua's ancestors were skilled in geomancy and chose this land themselves. Up to now, this family has produced many talents and has been prosperous and wealthy. His two wives each occupy a piece of land, one for wealth and the other for status.

傳奇 探花公之祖官縣佐，精堪輿學，愛蘭谿山水秀麗，自衢遷蘭。二妻各卜一地，一貴一富。貴者乃飛鳯沖霄形，課云：“一木沖天勢挺然，文章四海有名傳。雖然衣紫腰金貴，畢竟家無二頃田。”其富者乃仰天湖形，課云：“分明一穴仰天湖，倉庫重重又秀孤。粟陳貫朽房房有，若要求官半個無。”今二房子孫貴者少富，富者少貴，果皆如其言。

There is a note about this matter: The ancestor of the third-place candidate once held a secondary official position as county assistant and was skilled in geomancy. He loved the beautiful mountains and rivers of Lanxi and moved from Quzhou to Lanxi. He selected land for his two wives, one for prestige and one for wealth. The land for prestige was shaped like "A Flying Phoenix Soaring to the Heavens," and the interpretation said: A star tree rises straight to the sky, tall and upright, with fame and literary reputation spreading throughout the four seas; although one could wear purple robes and gold belts, holding a high position, the family would ultimately have no two hundred mu of farmland. The land for wealth was shaped like "Looking Up at the Sky Lake," and the interpretation said: Clearly a grave site of a sky lake, with sand formations resembling granaries piled up repeatedly, beautiful and lofty; the stored grain and the ropes of coins had rotted away, and every house had wealth, but there would be no official position to seek. Now, the descendants of the prestigious branch are poor, and those of the wealthy branch are not prestigious, exactly fulfilling his words.

右地在杭州府，土名江頭九曜。但其龍乃自九曜逆生一脈，穿田過峽，頓起玉屏。屏中一脈，委迤清巧，復作金土結穴。穴星兩臂橫展，中開一坪。坪中立穴太闊，似乎散漫。且右臂牽拽遠去十餘里，以作江頭街陽基。此則橫龍落脈，一節而已。俗眼觀之，莫識其妙。爰是龍氣大旺，寸寸是玉處。

The land depicted in the diagram is located in Hangzhou Prefecture, known locally as Jiangtou Jiuyao. Its dragon line originates from Jiuyao Mountain and flows in the opposite direction, passing through the field and forming a ridge, then suddenly rises to form a hill shaped like a jade screen. In the center of this screen hill, a line descends, winding and elegant, eventually forming a site with the form of a golden star accompanied by a soil star. The two arms of the site star spread out horizontally, leaving a flat area in the middle. A site is established in this flat area, but the space is too wide, making it seem as if the energy is scattered and not concentrated. Moreover, the right arm extends for several miles, becoming the site of Yang residence for Jiangtou Street. In reality, this is a case of a horizontal dragon line with only one section, which ordinary people fail to recognize its subtlety. The reason is that the dragon energy here is extremely strong, so every inch is like fine jade.

葬後生江公玭，登進士，官大參。子文昭公瀾，官南京禮部尙書。孫曉會魁，官工部侍郎，贈尙書；暉，會魁，翰林修撰。曾孫曰圻，登鄉魁進士，官提學副憲。玄孫曰鐸，登進士，現任北部正郎，福祉方隆。

After his burial, a son named Jiang Pin was born, who passed the imperial examination and held the position of参政. His son, Jiang Lan, known as Wen Zhao Gong, served as the Minister of Rites in Nanjing. Jiang Xiao, his grandson, was the top scorer in the metropolitan examination and later served as Deputy Minister of Works, posthumously promoted to Minister. Jiang Hui, another grandson, also ranked first in the metropolitan examination and held the position of compiler in the Hanlin Academy. Jiang Qi, his great-grandson, ranked first in the provincial examination and passed the imperial examination, serving as Deputy Chancellor of the Imperial Academy. Jiang Duo, his great-great-grandson, passed the imperial examination and currently holds the position of a minister in a department in Beijing, enjoying great blessings.

右地在承天府東北。其龍發於大洪山，旺氣融結為府龍大干。又分注到此，入首橫列大帳，帳中抽出嫩條。廖氏謂之垂頭紫氣，清秀穎異。大凡木星，不下當頭。此地左右兩穴，虛中，正合倚杖葬法。張子微謂之天鼻穴。左右龍虎回抱，內外明堂環聚。近有玉帶砂關收內氣，遠有三臺峰獻秀，外洋北湖寬暢，漢水盤旋，四勢和平，三陽具足，龍旺穴奇，藏風得水，眞美地也。曾氏曾祖指揮公始葬其地，繼葬其祖知縣東莊公。今陽白公父子進士，通顯嗣續之蕃，詳見彭澤祖地第二十冊內。

This piece of land is located in the northeast of Chengting City. Its dragon originates from the Dahan Mountain, with its vital energy condensing to form the main dragon of the city; it also branches out to flow here, entering the site with a broad, flat ridge, from which a young vein emerges. Liao Jinjing refers to this configuration as "Chuitou Ziqi," which is elegant and outstanding. Generally, mountains shaped like the planet Jupiter are not suitable for burial directly beneath them; however, this site has two burial sites on either side, with the central area left empty, which matches the burial method known as "Yizhang," also called "Tianbi Xue" by Zhang Zimwei. On both sides, the Qinglong and Baihu mountains encircle and protect the site, while the internal and external Mingtang areas are layered and enclosed. Nearby, there is a "Yudai Sand" mountain that controls the internal energy, and in the distance, the San Tai peaks offer a refined view. Outside, the northern lake is broad and open, while the Han River winds around, creating a gentle and level terrain. The internal yang, central yang, and external yang are all present, with a strong dragon and an extraordinary site, both sheltering wind and receiving water, making it a truly excellent place. The ancestor of the Zeng family, Zhi Gong, first buried here, followed by his grandfather, Zongxiang Gong, who was the county magistrate of Dongzhuang. Now, Yang Bai Gong and his son have both passed the imperial examination and achieved success, with a prosperous lineage. Details can be found in the twentieth volume of the Pengze ancestral land records.

右地在休寧治北一里，地名尼姑庵。其龍與縣龍共祖，不悉述。分龍後開帳出脈，細嫩奇巧，為蘆鞭，連起兩節太陰文星，清秀均勻，展翅垂腳，俗呼雄牛趕雌牛形。正脈棲閃轉身，逆水結穴。穴下鋪坦餘氈，蘸水臨田，穴後抱托有力，前朝大小雙峰秀異。但明堂水過穴返去無情，水口不交為疵耳。葬後出襄毅公信，登進士，官至兵部尙書。子篁墩公敏政，登榜眼，官至禮部右侍郎、翰林學士，贈禮部尙書。

The land in the diagram is located one mile north of the county seat of Xiu Ning, with the name Ni Gu An (Nun's Temple). Its dragon mountain and the main dragon mountain of the county share the same ancestral mountain range, and this part is not elaborated upon. After the division of the dragon, the mountain branch spreads out and forms a subtle and delicate shape resembling a "reed whip," continuing to rise as two sections of the Tai Yin (yin) form of literary stars, which are clear and evenly proportioned. The two sides spread out like wings with hanging feet, commonly known as the "bull chasing the cow" shape. The main ridge suddenly turns and twists, facing against the water flow to form a cluster. Below the cluster, there is a flat and even remaining carpet of land, soaked with water and adjacent to fields. Behind the cluster, there are mountains that embrace and support it strongly, while in front, there are two秀丽 peaks, one large and one small. However, the water in the bright hall flows past the cluster and then turns back, appearing unfeeling. The water mouth on both sides does not lock together, which is its weakness. After burial, it produced Xiangyi Gong Cheng Xin, who passed the imperial examination and became a minister of war affairs; his son Huangdun Gong Cheng Minzheng passed the second place in the imperial examination, became a deputy minister of rites, a scholar of the Hanlin Academy, and was posthumously honored as a minister of rites.

按：是地乘縣龍旺氣，格甚精俊。但繫戌乾轉坤申作穴，於天星非久永之兆。篁墩不察，襄毅之葬又卜南山乙辰，竟以受害。公言談地理四書，極詆天星，既以自誤，又以誤人，惜哉！

I remarked: This piece of land is riding on the prosperous energy of the county's main dragon, and the overall structure is very refined and upright. However, the dragon comes from the戌 position, turns to the坤 position, and forms the grave at the申 position. From the perspective of the 'celestial star,' this is not a long-lasting sign. Cheng Huangdun did not notice this, and when he helped his father, the Marquis Xiangyi, choose another burial site, he selected the direction of Yi Chen in the South Mountain, which ultimately led to his own misfortune. He once wrote four books discussing geography, strongly criticizing the theory of celestial stars. This not only misled himself but also others, which is truly regrettable!

左地在錢唐萬松嶺聖國寺後。其龍與杭州府龍共祖。此即數里之外，分出一脈，出身御屏高聳。屏下連珠數節，走馬到頭，起仰高太陽開口做穴。吐唇平坦，二十餘丈，地復峻陡。陡下卻是寺宇。登穴從左手一傍入，到穴中不見寺宇並陡峻處，但見四面遠峰矗矗，錢塘江水洋洋。對岸金馬門，門中貴人秀立。海門三山渺如拳。四神八將、三陽六秀皆相拱照。葬後出南宇公儀，登進士，入翰林，官至內閣大學士。今富貴未艾。

This plot of land is located behind the Saint National Temple on the Wansongling Hill in Qiantang. Its dragon is of the same origin as the main dragon of the Hangzhou prefectural city, but branches off a few miles away, originating from the high "Imperial Screen." Below the screen, several sections are connected like pearls in a string, forming a "galloping horse" trend until the head, rising up to form the "Looking Up High" solar planet. The site opens up with a flat lip mat extending over twenty odd zhang. Further ahead, the terrain suddenly drops steeply, and below the steep slope is the temple. To reach the site, one must go in from the left side. Once at the site, neither the temple nor the steepness can be seen, only towering distant peaks and the vast flowing waters of the Qiantang River. On the opposite bank is the "Golden Horse Gate," where the nobleman peak stands gracefully and upright. Beyond the sea, three mountains appear small, like fists. The four divine generals, eight generals, three yangs, and six beauties all surround and support the site. After burial, the South Yu Gongyi emerged, passed the imperial examination, entered the Hanlin Academy, and held the position of Grand Secretary in the cabinet. The family's wealth and prestige have not yet declined.

江右山人徐善繼述 同著。此一卷專論龍分支、壟。蓋高山平地，形勢不同，故支、壟之說不可不辯。故《葬經》云：“支、壟之辯，眩目惑心，毫釐之差，禍福千里。”是故尤當致辯於支、壟焉。

This volume was compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the distinction between "branches" and "ridges" in the context of dragon-like terrain. High mountains and flat lands have different forms, so it is essential to clearly differentiate between branches and ridges. Guo Pu's "Zang Jing" states that distinguishing between branches and ridges is easily misleading and can confuse the mind; a slight error leads to a vast difference in fortune and misfortune. Therefore, special effort should be made to accurately discern between branches and ridges.

夫支者，平地之龍也；壟者，高山之龍也。其融結為地，力量輕重，大小貴賤，不以支壟而分優劣，但其形體有山峰平地之不同，故察識其情性之術亦各有異耳。蓋壟龍有星峰形勢，脈絡分明，易於尋索。支龍千里平夷，一望無際，難於追求。

The "branch" refers to a dragon of flat land; the "ridge" refers to a dragon of high mountain. When they form the land, the weight and strength, as well as the size and value of the terrain, do not differ based on whether it is a branch or a ridge. They only differ in form, with the ridge dragon having star-like peaks and clear ridges, making it easy to trace; while the branch dragon is flat and stretches for thousands of miles, appearing boundless, making it difficult to track.

然壟龍則以磊落起伏、逶迤奔走為美，軟弱、瘦削、醜惡、崚嶒為凶。支龍則以相牽相連、隱隱隆隆、界水明白、脊脈分曉為妙；高低不明，來勢斷截，分水模糊為假。大凡壟欲峙於地上，支欲伏於地中；壟最忌於風吹，支尤嫌於水劫；壟結穴于山麓，支結穴於巔頂。《葬經》云：“卜支如首，卜壟如足。”又云“支葬其巔，壟葬其麓。”此支、壟龍穴不同之大法也。

Long dragons are considered beautiful when they are solid, undulating, and flowing continuously, while weak, thin, ugly, or skeletal forms are considered凶. Branch dragons are best when they are connected continuously, with slight elevations, clear boundaries of water on both sides, and distinct ridges. If the elevation is not clear, the trend is interrupted, and the water division is unclear, then it is false. In general, long dragons should stand prominently on the ground, while branch dragons should be hidden beneath the surface. Long dragons are most afraid of wind erosion, while branch dragons are most vulnerable to water damage. Long dragons form the burial site at the foot of the mountain, while branch dragons form the burial site on a slightly raised top. The "Zang Jing" says: judging branch dragon sites is like examining the head, and judging long dragon sites is like examining the feet. It also says that branch dragons should be buried on their peak, and long dragons should be buried at their mountain base. This is the fundamental difference in the methods of selecting sites for branch and long dragons.

其間變態不一，咫尺頓殊。眞支眞壟固所易辯，柰何有似支之壟，似壟之支，或支來而壟止，壟來而支止；或壟變為支而復為壟，支變為壟而復為支。亦有以支為壇垜而行壟於上，以壟為壇垜而行支於上者。又有壟內而支外，支內而龍外者。

The changes are numerous and complex, differing greatly even within a short distance. True branches and true ridges are easy to distinguish, but there are also cases where ridges appear like branches and branches appear like ridges. Some start as branches but end as ridges, while others start as ridges but end as branches. Some ridges turn into branches and then back into ridges, and branches turn into ridges and then back into branches. There are also instances where branches are considered as the base and ridges move upon them, or ridges are considered as the base and branches move upon them. There are also cases where the inside is a ridge and the outside is a branch, or the inside is a branch and the outside is a ridge.

復有強支弱壟、急支緩壟、高支平壟、隆支隱壟、石支土壟、老枝嫩壟、偏支偏壟、半支半壟，及夫非支非壟，不可辯者。故郭氏云“支、壟之辯，眩目惑心”，自非明師耳提面命，莫能別也。學者先須察此，此而有得，尋龍之能事思過半矣。

In addition, there are strong branches and weak ridges, urgent branches and slow ridges, high branches and flat ridges, raised branches and hidden ridges, stone-like branches and earth-like ridges, old branches and young ridges, biased branches and biased ridges, half branches and half ridges, and even cases that are neither branches nor ridges and cannot be distinguished at all. Therefore, Guo Pu said, "The distinction between branches and ridges dazzles the eyes and confuses the mind." Without the guidance of a highly skilled teacher, it is really difficult to distinguish them. Those studying geography must first make efforts in this area. Once this point is understood, they have already mastered most of the skill in seeking the dragon (dragon line).

夫壟者，山也。山壟之龍，祖宗欲其高大，來勢欲其雄偉，星峰欲其秀麗，剝換欲其相生，過峽欲其周密，枝腳欲其蕃衍，蓋送欲其重疊，行度欲其活變，護從欲其稠密，穴場欲其藏聚，四勢欲其和平。此皆山壟尋地之要訣耳。然壟龍勢險而有也，故於險中求平，所謂高山之窩是也。葬當避殺乘生，《經》曰“壟葬其麓”，為正法也。

the so-called "long" refers to a hill or mountain. For a mountain dragon, the ancestral mountains should be tall and majestic, with star peaks that are elegant and graceful. During the "bōhuàn" transformation, the Five Phases should mutually generate, the passage through the ravine should be well guarded, the branches and feet of the mountain should be abundant and flourishing. The mountains should overlap and gradually change their form, with flexible movement, dense protective mountains, and the burial site should be able to retain wind and gather Qi. The surrounding terrain should be gentle and level. These are the essential principles for searching for a burial site in the mountain ridge area. However, the form of mountain dragons is often steep and rugged, so one should seek a gentle area within the danger, which is called a "wōxué" or a hollow in a high mountain. When burying, one should avoid killing Qi and instead receive the Life Qi. The "Zàng Jīng" states "long zàng qí lù," which means to bury at the foot of the mountain, and this is the correct method.

卻又有等以壟為體，而得支之情性者，則大山垂脈，落下平地，變為支體。此陰中含陽之義也，時師往往粘葬山麓，而以前拖平地為裀褥。殊不知龍勢未住，微有龜脊，隱隱隆隆，穴落平地，法當枕球而葬。然陰者為強，固宜避球湊簷。柰何性慢？以此要揷上，急其緩性。劉氏所謂“壟緩則入簷而湊球”是也。苟以壟法扦之，則敗絕立應。此高壟之至難體認者，不可不察也。

But there is another type where the main ridge forms the body but carries the nature of the branch: when a great mountain descends its pulse and reaches flat land, it takes the form of a branch. This belongs to the principle of 'yin containing yang.' Nowadays, geomancers often bury near the foot of the mountain, taking the flat land in front as a cushion. They do not realize that the dragon's momentum has not yet stopped, and the ground still has a slight ridge-like spine, subtly elevated and undulating, with the site actually lying on the flat land. According to the method, one should bury by resting on the 'ball' (the place where the pulse energy converges). Yin is strong by nature and should avoid the ball and approach the 'eave' instead. However, this kind of ridge is slow in nature, so one needs to lift it a bit higher to hasten its slow disposition. Liu's statement 'when the ridge is slow, it enters the eave and converges on the ball' refers to this. If one still uses the usual ridge method to select the site and bury, immediate failure will follow. This is the most difficult aspect to recognize in high ridge areas, and must be carefully examined.

夫支龍者，平地之龍也。平地之龍，其祖宗父母、剝變過峽，與夫枝腳橈棹、纏托護從，大段與壟龍無異。吳公《口訣》有云“臥倒星辰豎起看”，故亦有開帳穿心，亦有華蓋、三臺、御屏、玉枕等格，但龍行地中，皆平面，倒地多闊大，難於檢點，惟以相牽相連步其龍脈。

The so-called "branch dragon" refers to a dragon that runs across flat land. The ancestors, transformations, and changes of the branch dragon, as well as its branches, arms, and protective features, are largely similar to those of the mountain dragon. Wu Jingluan's "Oral Instructions" state, "When a dragon lies flat, look at it as if it were standing upright." Therefore, flat land dragons also have formations such as "Huagai" (Crown Star), "Santai" (Three Platforms), "Yuping" (Imperial Screen), and "Yuzheng" (Jade Pillow). However, since the dragon moves beneath the earth, everything appears flat and wide, lying horizontally on the ground, making it difficult to identify each feature individually. Instead, one must follow the traces that connect and link together, step by step, along the dragon's path.

高一寸為山，低一寸為水，察其隱隱隆隆之脊，或直或曲，動輒數十里，或數里，始有水分八字之峽，或有石骨微露蹤跡，或有銀錠束氣之脈。若前面遇水界截，則審隨龍之水，及諸水聚處為明堂，以求穴向。

On flat ground, a rise of one inch is considered a mountain, and a depression of one inch is considered water. One should examine the subtle ridges, whether straight or curved, which often extend for dozens of miles or several miles before a place with two sides dividing the water in the shape of the character 「八」 appears. There may also be faint traces of stone ridges or a narrowing in the middle resembling the shape of a silver ingot, which binds the qi flow. If water is encountered blocking the way ahead, one should examine the water flowing along with the dragon-like terrain and the place where many waters converge, taking that as the Bright Hall, and using it to determine the position and orientation of the site.

其結穴處自然氣聚，或平中有突，或開鉗口，或吐唇氈，或微有靨，如雞窠，如旋螺之狀，必有龜脊牛背、草蛇灰線之脈，入首束聚結穴。而此處須要高低分明，有水纏繞，或水溶注，或水朝入，方為的實。又須審其來歷，有珠絲馬跡、貼地梅花、落地金錢等格，決是美地。扦得穴眞，葬得如法，富貴悠久。

The location where the dragon branch forms a mound is where life qi naturally gathers: it may be a slight elevation in the middle of flat land, or an opening like a钳口, or a protrusion like a lip and a mat, or a slight depression resembling a chicken's nest or a spiraling shell. Here there must certainly be a subtle ridge like a turtle's back or an ox's back, and a hidden vein like a grass snake's thread or a gray line. At the entrance, the terrain must converge and gather to form a mound. This place must also have clear distinctions in elevation, with water surrounding it, or water pooling there, or water flowing towards it, to be genuine. It is also necessary to examine its origin: if it has patterns like "pearl threads and horse tracks," "flowers pressed to the ground," or "coins falling to the ground," it is certainly a good site. Accurate point selection and proper burial according to the method will ensure long-lasting wealth and honor.

若來歷不明，切勿妄下，平地無氣，易於絕滅。所謂來歷不明者，乃來脈龍勢一坦平陽，無脊可據，高低不分，全無界水，無過峽，無石骨證脈，無銀錠束氣，無龜背分水，無草蛇灰線、藕斷絲連之脈入穴；或已經斷而不相牽連，散漫無氣，必無融結。

If the origin is unclear, do not bury the deceased carelessly: on flat land where there is no life qi, it is most likely to lead to the extinction of the family line. By "unclear origin," it is meant that the coming ridge is flat and there is no discernible ridge to rely on, with no clear distinction between high and low areas, no boundary water, no bend in the ridge, no stone ridge to confirm the ridge line, no silver ingot shape to bind the qi, no turtle back style to divide the water, and no subtle thread-like ridge lines leading into the site. If the ridge has already broken off and there is no connection before and after, and it is scattered and lacks qi, then it is certainly not a proper site for burial.

其父母兄弟之脈各自分飛，平地之上，雖或忽起墩埠，孤單無應，必作他龍之用神；或是龍腳所帶之秀氣，為印，為笏，為金箱、環佩之類，或是水口羅星、游魚等砂。故廖氏云“走珠墩阜在平地，三個五個是。”若孤單一突，又無分水度脈來歷，未可便作平中之突而有融結。

In such a place, the lines of parents and brothers each scatter separately. Even if a hill suddenly rises on flat land, being isolated without any corresponding features, it must certainly be the "useful god" of another dragon; or perhaps a bit of refined qi from the dragon's foot, transformed into forms such as seal, jade tablet, golden box, and rings and ornaments; or perhaps the "luoxing" and "youyu" sands at the water mouth. Therefore, Liao Jinjing said that on flat land, rolling hills and small mounds always appear in groups of three or five. If there is only a single isolated hill without any source of water division or pulse measurement, it should not be hastily regarded as a sudden emergence from flat land and considered as a site of formation.

卜氏云：“星散孤村，秀氣全無半點”；又云：“滾浪浮花，隨風落葉，皆是無蒂無根，未必有形有氣。”此皆平支龍尋地之要訣耳。然支龍平坦夷曠，故於散中求聚，所謂平地之突是也。蓋當揭高就脈。《經》曰“支葬其巔”，為正法也。

Bushi Tien Shuo: Like a lonely village scattered and isolated, the earth ridges have no slightest elegance; he also said: the floating flowers on rolling waves and the leaves drifting with the wind are all things without stems or roots, perhaps not really having form or energy. These are the key points for seeking the dragon line on flat land. The dragon line on flat land is a single expanse of flatness, so one must seek convergence within the scattered and loose appearance, which is called the slight elevation on flat land. When choosing a site, one should slightly raise the position to follow that subtle ridge. The "Zang Jing" says "branch dragons are buried at their peak," which is the correct method.

卻又有等以支為體，而得壟之情性者，則直如擲槍，急如繃線，術中謂之倒火硬木，此陽中含陰之義，法當避殺粘簷，架折而葬。劉氏所謂“直急則避球而湊簷”是也。但陽者為弱，本合湊入，柰何性急？以此要縮下，緩其急性。苟以支法扦之，則凶禍立應。此平支之至難體認者，不可不知也。

There is another type where the earthly branch forms the body but carries the nature of the ridge: the pulse is straight like a long spear thrown forward, and urgent like a taut string. The geomancers call this 'reversing fire' and 'hard wood'. This belongs to the principle of 'Yang containing Yin'. According to the method, one should avoid killing energy and get close to the 'eaves', using a method of folding and bending for burial. Liu's statement 'when straight and urgent, one should avoid the ball and approach the eaves' means exactly this. Yang is inherently weak and should naturally approach the pulse energy, but since this pulse is too urgent, one must lower it a bit to temper its abrupt nature. If one were to use the usual method for selecting a site and burying, misfortune would immediately occur. This is the most difficult aspect to recognize in the case of a dragon line on flat land, and it should not be overlooked.

已上所論支、壟，大法如此。但壟之星峰易辯，支之脈絡難明，前輩謂支龍難於壟龍，尤當細察。茲故特集諸家平支之說附下，庶互有發明雲。《葬書》云：山貴平夷，土貴有支。支之所起，氣隨而止；支之所終，氣隨而鍾。觀支之法，隱隱隆隆，微妙玄通，吉在其中。又云：地有吉氣，土隨而起。支有止氣，水隨而比。勢順形動，回復終始。法葬其中，永吉無凶。

The above discussion covers branches and ridges, roughly as such. However, the star peaks of ridges are easy to distinguish, while the pulses of branches are difficult to see. Elders all say that branch dragons are more difficult than ridge dragons, especially requiring careful observation. Therefore, here we specially collect the various opinions on flat land branch dragons from different schools, so that they can complement each other. The Book of Burial says: mountains are valued for their gentle and smooth appearance, and soil is valued for having branch pulses; where branch pulses begin, the qi stops there; where branch pulses end, the qi gathers. To observe branch pulses, look at the subtle and slight elevations, which contain subtle and profound meanings, with auspiciousness hidden within. It also says: when there is good qi in the land, the soil rises accordingly; when there is stopping qi in the branches, water follows accordingly. The form is smooth and unobstructed, the shape is lively and flexible, winding and turning, having a beginning and an end. According to this, burial should be carried out in the middle, resulting in perpetual auspiciousness without misfortune.

楊筠松《龍經》云：坪中還有水流坡，高水一寸即是阿。只為時師眼力淺，到彼茫然無柰何。便云無處尋蹤跡，直到有山方始識。如此之人豈可言，有穴在坪先自失。只來山下覓龍虎，又要乳頭始雲吉。不知山窮落平處，穴在坪中貴無敵。痴師誤了幾多人，又道藏埋畏卑溼。不知穴在水中者，如此難憑怕泉瀝。蓋緣水漲在中間，水退即同乾地力。且如兩淮平似掌，也有軍州落窠瀝，也有英雄在彼中。豈無墳墓與宮室，只將水注與水流，兩水夾來是龍脊。

Yang Yunsong's "The Classic of Shaking the Dragon" says: Even in flat land, there is still a slope of water flow. A rise of one inch above the water is considered a hill. It is only because today's geomancers have shallow eyesight, when they arrive there they are completely confused and helpless, so they say there is no trace to be found, and they must see a mountain before they can recognize it. Such people talk about geography? In flat land, there is clearly a grave site, but they have already missed it. They only look for the Azure Dragon and White Tiger at the foot of the mountain, and they insist on having a nipple-like shape before they say it is auspicious. They do not know that when the mountain reaches its end and falls into flat land, the grave site is in the flat land, and it is of great value. How many people have been misled by foolish geomancers? They also say that burying in a low place is afraid of dampness. They do not understand that graves can also be in water. This kind of site seems difficult to rely on, but the fear is that spring water will soak it. In reality, it is only that during high water it is submerged in the middle, but when the water recedes, it is just as dry land. It is like the area around the two Huai rivers, which is flat as a palm, yet there are still military and administrative centers located in low洼 areas, and heroes also emerge from there. How can there be no tombs and palaces? There, they only take the accumulation and flow of water as the standard, and the place where two streams meet and flow towards each other is the dragon's spine.

又云：莫道山高方有龍，卻來平地失其蹤。平洋龍從高處發，高起星峰低落穴。高山既認星峰起，平地兩傍觀水勢。兩水夾來是眞龍，枝葉周圍抱處是。莫令山返枝葉散，山若返兮水散漫。外山百里作羅城，此是平洋龍局段。星峰頓伏落平去，外山隔水來相護。平洋仰面似雞窠，隱隱微微立高埠。便從立埠覓回窠，或有勾鉗或如螺。勾鉗是案螺是穴，水揖明堂氣聚多。

The Classic of Shaking the Dragon also says: Do not think that dragons only appear on high mountains and disappear when reaching flat land. Dragons in flat plains also originate from high places. High places rise with star peaks, while low places form the site of the dwelling. On high mountains, one identifies dragons by the ups and downs of the star peaks, but on flat land, one must observe the water flow on both sides: when two streams converge, it is a true dragon, and when branches encircle around, it is where the dragon settles. Do not let the mountain turn its back or scatter its branches; once the mountain turns its back, the water becomes scattered and uncontrolled. The surrounding mountains form a walled city at a distance of hundreds of li, which is the pattern of dragons in flat plains. When star peaks suddenly descend and enter flat land, they rely on outer mountains across the water to guard them. Flat plains appear like a chicken's nest when viewed from above, with a subtle and slight high mound. From this high mound, one searches for the circular shape of the nest, or a hook and tongs shape, or a spiral shell shape. The hook and tongs shape is the case, the spiral shape is the site, and when water flows towards the bright hall and bows respectfully, the life qi gathers abundantly.

四傍水勢如城裹，水繞山回聚一窩。霜降水涸尋不見，春夏水高龍皆現。此是平洋捉龍法，過處如絲或如線。高水一寸即為山，低土一寸水回還。水纏便是山纏樣，纏得眞龍如仰掌。窩心掌裡如乳頭，端然有穴明天象。水繞山纏在平坡，遠有山岡近有河。只愛水環抱身體，不愛水返去尋地。水抱方有山來抱，水不抱兮山不到。莫道高山龍易識，行到平洋失蹤跡。藕斷絲連正好尋，退卸愈多愈有力。

The water surrounds on all four sides like a city wall, circling the mountains and gathering into a hollow. After the frost descends, the water dries up and the dragon's path cannot be found, but during spring and summer when the water level rises, the dragon's path becomes visible. This is the method of finding the dragon in flat land, where the path is as fine as a thread or a strand of silk. If it is one inch higher than the water surface, it is considered a mountain; if it is one inch lower than the ground, the water will flow around it. The way the water winds around is similar to the way mountains wind around. When the water winds around truly, it resembles a palm with the palm facing up. In the hollow of the palm, if there is a slight protrusion like a nipple, that is the true site, corresponding to the heavenly phenomena. Water winding and mountains winding occur on flat land, with distant hills and nearby rivers. It is preferred when water surrounds the dragon's body, not when water flows away from it, for then there is no need to search for land. Only when water surrounds will mountains come to surround; if water does not surround, mountains will not come to surround. Do not think that the dragon in high mountains is easy to recognize, for once it reaches flat land, its trail disappears. At this time, one should look for it in the traces left behind, like threads from a broken藕. The more the qi of the dragon retreats, the stronger its power becomes.

又云：大梁形勢亦無山，到此尋龍何處是？識得星峰是等閒，平地尋龍最是難。若無河流與淮水，渺渺茫茫不見山。河流沖決山斷絕，又無石骨又無脈。君若到彼說星峰，一句不容三寸舌。又云：十里半程無岡嶺，平洋沙漬煙塵迷。到此君須看水勢，水勢莫問江與溪。只要兩源相夾出，交鎖外結重重圍。又云：凡到平洋莫認蹤，只看水繞是眞龍。又云：高山大壟峰多秀，不似平原一錐卓。又云：也曾見穴在平洋，四畔周圍無高岡。

The Classic of Shaking the Dragon also says: In the area of Da Liang (Bengfang), there are no mountains. When arriving there, where should one look for the dragon? Recognizing star peaks is not a skill, but finding the dragon on flat land is the most difficult. If there is no Yellow River or Huai River there, one would be lost in a vast expanse and unable to see a single mountain. The rivers have eroded, the mountain shapes have been broken, there is no stone skeleton, and the ridges cannot be seen. If one goes there to talk about star peaks, one would be unable to say a single word with three inches of tongue. It also says: Walking ten or fifteen li without any ridges, on the flat plains, sand, dust, and mist obscure the view. When arriving there, one only needs to look at the water flow. The water flow does not need to be distinguished as a river or a stream; as long as there are two sources flowing out and enclosing each other at the intersection, forming a series of enclosed areas, it is sufficient. It also says: When arriving at the flat plains, one should not look for the traces of mountains, but only look at the places where water surrounds, which are the true dragons. It also says: High mountains and large ridges have many beautiful peaks, unlike on the plains where there is only a single conical mound. It also says: I have also seen the dragon's nest formed on the flat plains, with no high ridges surrounding it at all.

又云：上智尋龍觀氣脈，指望高山散蹤跡。相連相接下鄉村，失跡遺蹤細尋覓。氣逢水界有住期，如緝悠悠細消息。平洋大地無影形，如灰拋線要君識。相粘相牽尋斷絕，盡是平洋眞口訣。過時如雁列深云，藏時猶似泥中鱉。平洋相併盞中酥，落在坪中誰辯別？

The Classic of Shaking the Dragon also says: Those of superior wisdom seek the dragon by following the qi flow, focusing solely on high mountains, and thus lose the trail. The qi flow connects and continues, descending all the way to the village, with its traces intermittent and broken. One must carefully search for it. When the qi encounters a body of water, it stops, like chasing a thread by feeling its movement. On flat plains, the dragon pulse has no visible form, like a thread thrown onto ash, requiring one to recognize it oneself. In the midst of interwoven connections, one must find the place where the flow is broken and then continues again; this is the true secret of the flat plains. When the pulse passes, it is like geese arranged in the deep clouds; when hidden, it is like the turtle shell in the mud. On flat plains, the pulse is like layers of butter floating in a cup, falling onto the plain, who can distinguish it?

楊公《畫筴圖》云：平地之脈，如草中之蛇，灰中之線。只看水分水聚之中，便是眞氣融結去處。又曰：臨田觀穴，不問大小八字，只看上面形勢，分曉下面證佐。或唇或口，便為眞氣正穴。又曰：平坡之脈如掌窩，水聚交而不流，鎖斷眞氣，便是關門立穴之處。仰看上面脈，必有翅翼，如燈影穿壁，輕薄而不動，自有高卑。

Yang Yunsong's "Hua Ce Tu" says: The qi lines on flat ground resemble snakes in grass or lines on a pile of ash; one should only look at where the water divides and converges, for that is where the true qi gathers. It also says: When selecting a site near a field, there is no need to be particular about the size of the water dividing into eight characters; instead, one should observe the shape above and clearly identify the supporting evidence below; when one sees a lip-like or mouth-like shape, that is the true qi site. It also says: On flat slopes, the qi lines resemble a depression in the palm, where water gathers and converges without flowing away, thus blocking the true qi, which is the place to establish the site. Looking up at the qi lines above, they must necessarily have two wings like a lamp's shadow on a wall, thin and still, naturally distinguishing high and low.

又曰：高山落落平田，若有火嘴，要看尖盡處；若開鉗口，謂闇火開紅。此是火放灰中，似見火紅。如尖嘴不開鉗口，謂之死火帶殺，不可葬。又曰：龍到平洋臨田結穴者，上有來，下無出腳，但見田塍面前兜轉，似帶，似娥眉拱護，此上是穴。

It is also said that when a high mountain slopes down to a flat field, if there is a sharp tip resembling a flame, one should look at the end of that tip. If the tip opens into a claw-like shape, it is called 'dark fire opening red,' like fire buried in ashes, faintly showing a red glow. If there is only a sharp tip without the claw-like opening, it is called 'dead fire with killing energy,' and burial is not suitable. It is also said that when a dragon moves into a flat area and forms a mound near a field, there is an incoming ridge above, but below it does not extend further. Instead, only the field's edge curves around the mound, like a belt or a crescent moon protecting it, and the mound is located above.

又曰：龍落平坡，日久年深，人開成田地，要看兩邊形勢，田墈一層低一層，如急浪下灘。細尋前面水勢迴環，兩田如月角兜轉，始是眞龍作結之處，謂之浪花裡滾月。又曰：高山行龍，勢落平地，無蹤無跡無龍虎，形如鋪氈展席，散如碧玉之紋、浪花滾月、雪裡飄梅，如灰中之拽線，如草裡之尋蛇，詳加目力，細辯陰陽。切要諸水聚堂，朝對尊嚴，球簷下合分明，氣脈自然融結，沙水來去得位，門戶重重關閉，坐下賓主有情；又要明堂如鍋底，四圍不傾瀉，水口不通舟，可謂吉地矣。

It is also said that when a dragon descends onto a flat slope and over time is cultivated into farmland, one should examine the situation on both sides—the farmland slopes layer by layer lower, resembling a rapid wave rushing down a shoal; then look carefully at the flow of water ahead, and if the two sides of the farmland curve like the two horns of a crescent moon embracing each other, that is the true location where the dragon forms a structure, called "waves rolling the moon." It is also said that when a dragon moves across high mountains, its momentum descends to flat land, becoming invisible and without trace, and there are no clear shapes of the Azure Dragon or White Tiger. Its form resembles a spread-out carpet or an unfolded mat, scattered like the patterns on green jade, like waves rolling the moon, like plum blossoms falling in snow, like a line dragged across ash, or like searching for a snake in grass; one must carefully observe with the eyes and distinguish yin and yang. Most important is that all the waters converge into the bright hall, the facing mountains and the case are solemn and dignified, the "ball" and "eave" are clearly aligned above and below, so the qi naturally gathers; the coming and going of the landforms and waters are each in their proper places, the entrance and exit are heavily guarded, the seat mountain and the main and secondary mountains are in harmony with each other. The bright hall should be like the bottom of a pot, gathering in a concave shape, with no water flowing out on all sides, and the water mouth is narrow enough to prevent a boat from passing through; this can then be called a favorable site.

陶公《捉脈賦》云：支阜平夷，如灰拽線，悠悠而縮瓜藏形，隱隱而無頭無面。豈知遇水為眞，乘風則散。又曰：大地平洋迴環，四顧得水藏風，時人罕遇。又曰：雞鳴犬吠，鬧市煙村，隆隆隱隱，孰探其原？若乃斷而復續，去而復留，奇形異相，千金難求。折藕貫珠，眞機茫漠。臨穴坦然，誠難攔摸。障空補缺，天造地設，留與至人，先賢難說。

Tao Kan's "Zhuo Mai Fu" says: On flat land, the ridges and depressions are low and level, like dragging a line across ash, slowly shrinking in form and hiding their faces, faintly visible neither beginning nor end. Who would know that such a qi line is truly formed only when it meets water boundaries, and once exposed to wind it disperses. It also says: On flat plains, the land is circular and embracing, with water on all sides and wind held in, but nowadays few people can encounter such a situation. It also says: In places where chickens crow and dogs bark, and in bustling markets where smoke rises from cooking fires, the earth's qi is thick and hidden, who can trace its origin? As for those qi lines that are broken and then connected, gone and then retained, with strange shapes, they are priceless. The qi resembles a broken lotus root or a string of pearls, its true nature obscure and hard to grasp; when it reaches the site, the ground is flat and there is no way to grasp it. To block gaps and fill shortages, these are naturally formed, left for those of the highest virtue, even the wise of previous generations could not fully explain.

張子微云：中原平地及湖鄉，行龍入地至難詳。尋得龍來無穴下，茫茫闊遠何相當？此名天平只看水，水繞回環是穴中。若還舍水去尋穴，望望皆平無定蹤。龍如逢水穴方止，無水攔斷去不窮。諸公記此水龍訣，不與岡山一例同。

Zhang Ziwei said: In the Central Plains, on flat land and marshy areas, the dragon's path is hidden underground and hard to see clearly. If the dragon is found but there is no suitable site for the burial, looking around shows vast openness, and it is hard to find a proper place. This kind of terrain is called "Tian Ping." In such cases, only water should be considered: where the water surrounds and embraces, the site is there. If one ignores the water and searches for the site in the open flat land, one will never find a fixed place. When the dragon meets water, the site stops; without water to block, the dragon continues endlessly. Remember this water dragon rhyme. It cannot be treated the same as the views in mountainous areas.

劉氏云：中原，百里千里皆為平地，雖有高形可尋龍脈，無穴可下。蓋龍之隆隆隱伏，間有得見處。然到作穴，又無定蹤，只看水之曲折如何。水若環繞，攔截穴頭，固為易見。不然，水亦在前或在後，彎曲之處相當，即可定穴法。如無水處，雖有穴，亦必非龍脈盡處，不為端的。若以山鄉之法取之，則失之矣。

Liu Shi said: In the Central Plains region, within hundreds or even thousands of li, there is mostly flat land. Although there are occasionally elevated formations that can be used to trace the dragon pulse, it is often difficult to find a proper site for the burial of the spirit. The dragon pulse is hidden and subtle, with some visible parts in between; however, when it comes to the actual site for burial, there is no fixed trace to follow. Instead, one should look at the meandering of the water. If the water flows around and blocks the site, it is easy to identify. If not, the water may be in front of or behind the site, but as long as it is in a properly curved position, it can be used to determine the site. As for places with no water at all, even if they appear to have a site, they are certainly not the end of the dragon pulse and cannot be considered genuine. If one applies the methods used in mountainous areas, that would be incorrect.

廖氏《洩天機》云：更有平洋局又別，傾廩為君說。星辰原出在高崗，撒脈下平洋。高岡聚講與過峽，行龍皆一法。撒落平洋始不同，切莫失眞蹤。地有高低即山水，節目同一體。遠山近水兩旁纏，脈似藕絲連。倒身龍格隱復現，脈上行時見。隱隱隆隆正好尋，尋得值千金。又曰：平地龍神觀水勢，認取原無異。

Liao Jinjing's "Xie Tianji" says: There is another kind of terrain called Pingyang, which is different from others. I will now fully reveal the details without any concealment. Stars originally appear on high hills, but their pulses descend and spread out onto flat land. The principles of mountain gatherings and the methods of passing through ridges on high hills are the same as in mountainous areas; only after the pulse spreads out onto flat land do things change. One must not lose the true trail. On flat land, as long as there are high and low areas, it is equivalent to having mountains and water, and all the elements are essentially the same as in mountainous areas. Distant mountains and nearby waters surround on both sides, with the pulse fine as藕丝. The dragon pulse lies horizontally, appearing and disappearing intermittently, visible only when walking along the pulse. The subtle and indistinct places are exactly where one should search; once found, it is worth a thousand gold. He also says: On flat land, recognizing the dragon spirit is based on the water's momentum, and the principles are the same as in mountainous areas.

范越鳳《洞林秘訣》云：平原曠野，茫然數百里之遠，視水所歸，則知來山。左右兩阜拱接分明，可以藏車隱馬。有盤曲之水，朝向之流，乃第一地也。高山平原本無二說，要以形勢為本。觀其來歷綿遠，氣象環合，高山無懸崖崩破之害，平原無斷壟橫塹之絕，乃葉吉卜。故陰陽家貴於心得意解，不可執一。又曰：相平地之法，四顧審其土脈，觀其流泉，得水為上也。

Fan Yuefeng's "Donglin Mijue" says: On plains and open fields extending hundreds of miles, one should look at where the water finally flows to, thereby knowing where the mountain comes from. If the two sides have hills embracing and connecting clearly, they can conceal vehicles and horses. Also, if there are winding and twisting waters and flowing water facing the site, then it is the best land. High mountains and plains originally have no separate methods; both should be based on form and appearance. One should look at their origins being long and continuous, and their appearance being enclosed and harmonious. High mountains should not have the disaster of cliffs collapsing, and plains should not have the obstruction of broken ridges and cross ditches. Only then can they be considered auspicious. Therefore, the school of yin and yang values intuitive understanding, and should not be rigidly fixed on one aspect. It also says: The method of examining flat land is to look around and examine its soil veins, observe its springs and streams, and the priority is to obtain water.

吳公《指南》云：古人謂大地落平洋，蓋以其祖宗發脈而來，中間剝變過度處多，氣脈既全，便無力亦水深土厚，此平洋所以為大地。然而平洋龍法，非俗眼所能尋識，多是高山大壟，忽然撒下平坦，人但見山勢已盡，而不知水分八字，界過護從，送出正龍，一脈如絲如線，在此處藏蹤閃跡，直拋過前面去，卻微微突起三五七個平低山阜出來，或土洲之類，牽連而行。

Wu Jingluan's "Guide" says: Ancient people spoke of great landforms appearing in flat plains because they originated from the ancestral mountains, with many transformations and transitions in between, and the qi had already become complete; even though it may seem weak, it is due to deep water and thick soil, which is why plains can form great landforms. However, the method of identifying dragon lines in plains is not something ordinary people can recognize. Usually, high mountains and large ridges suddenly spread out into a flat area. People only see that the mountain trend has ended, but they do not realize that water divides into eight characters on both sides, cutting off and protecting the line as it proceeds, bringing out the main dragon line. This line is as thin as a thread, hiding its trail and flashing by here, continuing forward until it reaches ahead. Then it gradually rises slightly, forming three or five low and flat soil hills, or shapes resembling sandbanks in water, continuing forward.

又復跌斷，卻去前面，或作突中窩，或作窟中突，宛然成一天然之穴。其做穴處，四神八將，自然應副，堂局水城，自然回抱。乍看似無好處，細玩卻有妙理。故平洋地所以難尋而又難識也。

Then it falls and breaks off, moving forward again, or forming a depression within a protrusion, or a protrusion within a depression, clearly forming a natural pit. At the location where it forms the pit, the four divine generals and eight generals are naturally complete, with the bright hall pattern and water city naturally surrounding and protecting. At first glance, it seems to have no particular advantage, but upon careful consideration, there is its own subtle principle. Therefore, flat land is both difficult to find and difficult to recognize.

《明山寶鑑》云：平洋大地，認水為龍。水勢若回，龍亦隨住。一丈之山，勝彼千丈；一尺之山，勝彼千尺。《尋龍歌》云：平洋大地無龍虎，杳杳渺渺尋何處？東西只把水為龍，下後出三公。《入式歌》云：茫茫四畔無龍虎，君欲尋龍向何處？地師只把水為龍，交流便是龍歸路。

The Mingshan Baodian says: On flat plains, the land should be regarded as a dragon through water; when the water turns back and flows in a loop, the dragon will stop there. A one-zhang-high hill on flat land is better than a thousand-zhang mountain in the mountains; a one-foot-high mound is better than a thousand-foot mountain in the mountains. The Xunlong Ge says: On flat plains, there are no azure dragon or white tiger; where should we look for the dragon? In the four directions, only water is regarded as the dragon; after burial, it can produce officials of the highest rank. The Rushi Ge says: If all around is vast and there are no azure dragon or white tiger, where should we look for the dragon? The master of geomancy should regard water as the dragon; where two waters meet, that is the path where the dragon returns.

卜則巍云：窮源千仞，不如平地一堆。又曰：水星多出平地，妙處難言。又曰：或隱顯於茫茫迥野。又曰：平中得一突為奇。又曰：彷彿高低，依稀繞抱。又曰：地卑處切忌泉流。又曰：平地起培塿，一東一西。又曰：平洋地當斟酌，不宜掘地及泉。又曰：平沙落雁偏宜水，泊岸浮簰不畏風。又曰：勢如波湧，何須卓立之峰？脈若帶連，何必高昂之阜。

Bushi Tian said: Running to the source of a mountain thousands of feet high is not as good as a small hill on flat land. He also said: Land shaped like a water star is often found on flat ground, and its subtlety is hard to describe. He also said: Sometimes the ridge is hidden among distant and vast wilderness. He also said: A small hill rising on flat land is considered special. He also said: The high and low can be roughly distinguished, and the surrounding hills can be faintly seen. He also said: Low-lying areas are most dangerous if there is flowing spring water. He also said: Small hills rising on flat land are often one to the east and one to the west. He also said: When burying on flat land, one should be careful not to dig to the depth where spring water appears. He also said: The form of "wild geese landing on flat sand" is especially suitable for having water, while the form of "floating rafts along the shore" does not fear wind. He also said: If the momentum is like waves rolling, why must there be a tall peak? If the ridge is like a belt connected, why must there be a high hill?

《二十六脈歌》云：仙掌脈，少人知，平洋不怕八風吹。但尋眞脈堪埋玉，休管傍人說是非。水若抱龍龍抱水，背劍斬砍自由伊。《三十六穴歌》云：平洋尋取地中凸，覆鼎眞奇絕。頂上安墳最可求，迎取水來朝。

The "Twenty-six Pulse Song" says: "The 'Immortal's Palm' pulse is rarely recognized. It does not fear winds coming from all directions on flat land. Once the true pulse is found, it is worth burying the ancestors' remains there like a precious jade. There is no need to pay attention to others' gossip. As long as water embraces the dragon and the dragon embraces the water, those taboos such as 'back sword' and 'cutting' can be disregarded. The "Thirty-six Burial Sites Song" says: On flat land, one should look for ground protrusions that resemble an inverted cauldron, which is truly extraordinary. It is most suitable to build a tomb on its top, which is ideal for welcoming water to gather around."

曾葛溪云：大山撒下一龍，穿田過峽，失脈失蹤，不見融結。曠野茫茫，無可捉摸。此乃愈剝愈精，愈換愈嫩，不肯暴頭露面，一向藏蹤隱跡。或奔溪澗江河，或入人村鬧市，或趨湖泊田塘，或出曠野田州。隱藏出沒，如江中拖練；藕斷絲連，如蜘蛛墜樓，流星渡漢。拋球走珠，鋪氈展席，金盆荷葉，如此等象，只看安穴處有無皮肉頭面。如明堂藏聚，水路迂迴，近應有情，纏護相照，此等之地，最為綿遠。

Zeng Ge Xi said: A great mountain casts down a dragon, passing through fields, crossing gorges, its pulse and trail disappear, and it is impossible to see where it forms. In the vast wilderness, it is hard to grasp. In fact, this is exactly when the transformation becomes more refined, more delicate, it does not want to show itself, but keeps its trail hidden. Sometimes it rushes toward streams, rivers, and lakes, sometimes enters villages and bustling markets, sometimes moves toward ponds and fields, sometimes goes out into open plains and sandy shores. It hides and appears in such a way, like a white ribbon dragged across the river surface; like a lotus root severed but still connected, like a spider hanging a thread to descend, like a meteor crossing the Milky Way. It also resembles a ball thrown out, a rolling pearl, a spread-out carpet, an unfolded mat, a golden basin, or a lotus leaf. When encountering such forms, one should only look to see if there is a head and face appearance at the site of the tomb. If the Bright Hall can retain wind and gather energy, the water path is winding and twisting, the nearby responding ridges are affectionate, and the surrounding mountains support and correspond with each other, then this land will bring the longest lasting blessings.

吳公《口訣》云：平洋之地，坦蕩迥野，蹤跡隱伏，散渙依稀。雖無峰巒之可證，亦有脈絡之可求，須要辯其來歷祖宗，以看出身。降勢撒落平洋，分毫之高者即為山，分毫之低者即為水。或隆隆似有，或隱隱如無。及至落穴之際，亦必微有形勢之可指。山水趨迎，氣脈藏聚，如露珠注在荷葉之中，乃為眞結作也。

Wu Jingluan's "Oral Transmission" says: On flat and open land, the terrain is broad and distant, with traces hidden and scattered, vague and indistinct. Although there are no peaks to confirm, there is still a ridge line to be traced. One must clearly determine its origin and ancestors, and examine its source. When a dragon ridge descends and spreads out over flat land, even a slight elevation is considered a mountain, and a slight depression is considered water; some appear to rise and exist, while others are hidden and seem to vanish. When the site is chosen, there will still be some subtle form to guide. Mountains and waters both come to meet, the qi converges and gathers, like a single dewdrop on a lotus leaf, only then is it truly formed.

張紫瓊《俯察》云：平地龍雖曰愈剝愈嫩，愈換愈精，也要穿田過峽處不被風吹，不遭水劫。出身太長，須要旁有金箱玉印、偃月七星、太陽太陰夾照為吉。左右隨龍水交會入首，或作鋪氈土、棋秤土、倒地木、浮簰水、水泡金、波浪金、波浪水及落地梅花、落地金錢、蜘蛛結網、沒泥龜、沒泥蛇之類，方是融結。若平田渺渺，更無高下，雖有堂氣，亦不結地。

Zhang Ziqiong's "Fuchan" says: Although the dragon of flat land, though it becomes more refined and pure as it undergoes more transformation, still requires that the areas where it passes through fields and ravines are not exposed to wind or water disasters. If the dragon has traveled too long after its origin, it must be flanked by stars such as "Jinxiang" (golden box), "Yuyin" (jade seal), "Yanyue" (reclining moon), "Qixing" (seven stars), and the sun and moon for good fortune. The waters accompanying the dragon on either side should converge at the entrance. The shape of the site may be "puzhentu" (spread-out mat soil), "qichengtu" (chess scale soil), "daodi mu" (upside-down fallen wood), "fupai shui" (floating raft water), "shuopaojin" (water bubble gold), "bolangjin" (wave gold), "bolangshui" (wave water), or "luodi meihua" (fallen plum blossoms), "luodi qianqian" (fallen money), "zhizhu jienet" (spider's web), "memi gu" (mud turtle), or "memi she" (mud snake) patterns, only then can it truly form a site. If the flat land is vast and featureless, with no elevation changes, even if the bright hall has some grandeur, it cannot form a site.

趙緣督《穴法》曰：平地有突，氣湧而生，絕勝萬仞。仙眼難明，只觀水勢，便見眞情。水如不繞，穴法無憑。謝子期云：迥野之脈，體段不一，有平坡渺渺茫茫，如鋪氈展席而來者；有田堘層層級級，若水之波而來者；有起峰墩，如星珠龜魚而來者；有微露毛脊，如浮漚鳧鳥而來者。是皆地之吉氣湧起，故土亦隨之而起凸也。其來也，兩邊有水以送之；其止也，左右有砂以衛之。且明堂寬正，又得橫水攔之。外陽、遠案在於縹渺之間，而四圍陰沙僅高數寸而已。此皆平洋龍之貴也。

Zhao Yuan Du's "Xue Fa" says: On flat land, if there is a protrusion, it is formed by the movement of life qi, and it is superior to ten thousand仞 high mountains. This layer is even difficult for the eyes of immortals to perceive; one only needs to observe the water flow to see the truth. If the water does not encircle, the method of finding the site has no basis. Xie Zi Qi says: The pulses in the distant fields have different forms: some are flat and vast, coming like a spread-out carpet or an unfolded mat; some are tiered ridges, coming like waves layer by layer; some rise as peaks, coming like stars or turtle fish; some only slightly show a line of ridge, coming like ripples on water or a wild duck gliding. These are all manifestations of auspicious qi rising from beneath the earth, so the soil also rises accordingly. When it comes, there is water on both sides to guard it; when it stops, there are ridges on both sides to protect it. Moreover, the bright hall is wide, flat, and upright, with a transverse stream of water blocking it. The outer yang and distant formations are in a misty and indistinct manner, while the surrounding yin ridges are only slightly higher by a few inches. These are the precious features of the flat land dragon.

張落魄云：平湖之脈，坦夷曠蕩，卻是支龍行度。其體段若盞中之酥、雲中之雁、灰中之線、草裡之蛇。或沈潛，或無影無形，或藏幸而失跡遺蹤。生氣行乎其間，微妙隱伏而難見，全在心之智，目之明。以高一寸為山，低一寸為水，察其支之所起，辯其支之所終。起則氣隨之而始，終則氣隨之而鍾。若脈盡而水止，界合分明者，此平洋之大地也。

Zhang Luopuo said: The ridge line in the flat lake area is broad and open, which is actually the way a branch dragon moves. Its form resembles the thick butter floating in a bowl, the geese arranged in the clouds, the thread dragged across the dust, and the snake moving through the grass; sometimes it sinks down, sometimes it is invisible, sometimes it hides without leaving a trace. The life qi flows in between, subtle and hidden, difficult to see, relying entirely on the sharpness of the mind and the clarity of the eyes. One should take a rise of an inch as mountain, and a drop of an inch as water, to observe where this branch ridge begins and where it ends: at the beginning, the qi starts to flow, and at the end, the qi gathers. If the ridge line reaches its end and the water also stops, and the boundary waters on both sides and the converging waters are clearly defined, then it is a vast plain of land.

觀物祝公泌云：郭景純曰“支葬其巔”，蓋以平支龍必須起微突處，謂陽來陰受，方是結穴。若無突，要開鉗口方有穴。故曰“平地不開口，神仙難下手。”永和周氏云：平洋則山不拘於高，水不拘於深。但遇有尺寸高低，即可以辨。又云：在山者頗易看，在平洋者最難識。陶公所謂“頓起則時人曉會，牽連非達士難言”是也。蓋如灰中拽線，草裡尋蛇，沙裡揀金，泥中藏鱉，雲中騰雁，盞裡浮酥，隱而不露，斷而復續，並以兩邊導送之水為驗也。

Master Zhu Bi said: Guo Pu explained "the branch dragon is buried at its peak" because on flat land, the branch dragon must be buried at a slightly elevated place, which is called the yang pulse coming and the yin pit receiving, only then can the pit be formed. If there is no elevation, one must dig out a mouth-like opening to find the pit. Therefore, it is said "on flat land, without an opening, even the immortal cannot act." Yonghe Zhou said: On flat land, mountains do not need to be very high, and water does not need to be very deep; as long as there is a slight difference in height, it can be used to distinguish. He also said: On mountainous land, it is easier to recognize, but on flat land, it is the most difficult to understand. Tao Kan said, "A suddenly raised terrain is understood by ordinary people, but the continuous subtle pulses are difficult to explain even for the enlightened ones," which is exactly this meaning. Such pulses resemble a line dragged on ash, searching for a snake in grass, picking gold from sand, a turtle hidden in mud, geese flying in the clouds, or butter floating in a lamp, all hidden and not obvious, breaking and reconnecting, all of which must be verified by water guiding and protecting from both sides.

廖氏穴法中有沒牛吹氣穴詩云：沒牛吹氣失來蹤，隱隱伏眞龍。昂頭些子如吹氣，沒牛泅水勢。左回右抱脈微高，大則公侯小富豪。又云：龜魚螺蚌形，宛如水中生。水中自有眞龍聚，此地傳千古。梁箬溪云：龍勢洋洋落大坪，連天接野不分明。隆隆隱隱尋蹤跡，曲曲彎彎斷復生。忽然有突聯三五，認取開鉗是穴情。定要水來環抱穴，砂如牛角兩邊迎。

In Liao Jinjing's method of locating gravesites, there is a poem called "The穴 of No Ox Blowing Air" which says: The site of "No Ox Blowing Air" cannot be seen clearly where the dragon comes from; it is hidden and subtle, with a true dragon lying concealed. Only a little bit of the head is raised, like an ox blowing air, exactly resembling the way a water ox shows its nose when swimming. On the left it turns back, on the right it embraces and protects, the ridge is slightly raised, and the pattern is grand enough to produce a marquis or duke, or even a wealthy person if smaller. It also says: shapes like turtles, fish, snails, and clams seem to rise from the water; there is a true dragon gathering in the water, and such a site can be passed down for generations. Liang Ruoxi said: the dragon's momentum is vast and flows down to a large flat area, connecting the sky and the fields, making it hard to see clearly; one must look for its traces in the swelling and subtle, where it winds and turns, breaks and continues. Suddenly there appear three or five connected protrusions, and there one should recognize the opening of the钳, which is the site of the穴. It is also essential to have water surrounding the site, with the sand resembling ox horns coming from both sides to welcome it.

上諸家之說，各有攸當。大概平洋龍法，以高一寸為山，低一寸為水，隱隱隆隆，看兩邊分水，以認來龍之過度，突起支阜，以認穴道之融結。又須有四畔羅城秀峰，前應後照，如列屏鋪障，相與擁護，乃為盡善。大抵以得水為上。卜氏云“如在平洋，先須得水”，兼陰陽二宅言之矣。平支龍穴最難辯認，故引證諸家之說以明之，當詳察焉。

The various schools of thought each have their own reasoning. Generally speaking, the method of dragon patterns in flat land is: taking a height of one inch as mountain, and a depression of one inch as water, and looking at the water divides on both sides in a subtle and gradual manner to determine the path of the dragon coming out; then looking at the protruding earth mounds to identify the location of thesite. In addition, there should be surrounding round hills and fine peaks, with something in front to respond and something behind to support, like a screen or curtain arranged in order, jointly protecting the site of the穴. Only then can it be considered complete. The general principle is to prioritize getting water. Bu Ying Tian said, "In flat land, one must first obtain water," which applies to both ancestral graves and residential sites. Thesite in flat land with dragon patterns are the most difficult to identify, so this passage specially cites the views of various schools to clarify them. Readers should carefully observe and understand.

江右山人徐善繼述 同著。此冊專論龍身行度節目。蓋龍之節目有太祖、少祖，以及父母、胎息、孕育、入首諸格，皆觀龍之大旨。審龍者誠於此而有得，庶幾知其要歸雲。

This volume was compiled by the brothers Xu Shanji and Xu Shanshu, known as Jiangyou Shanren. This section specifically discusses the various aspects of the dragon's body movement. The dragon's features include the Tai Zu mountain, the Xiao Zu mountain, as well as the parents, embryo, breath, gestation, birth, and the initial hill. These are all the main points for observing the dragon's energy. If someone examining the dragon truly understands these points, they will have grasped the essential characteristics of its destination.

夫尋龍之法，當原其所始，故先察祖宗山。《經》云：“尋龍鬚尋祖與宗，不辯祖宗何足語。”《賦》云：“問祖尋宗，豈可半途而止！”蓋山之有祖，亦猶木之有根，水之有源。根大則枝遠，源深則流長，自然理也。是故尋龍之法，必先究祖宗。知其祖宗，則龍之遠近長短，氣之輕重厚薄，力量大小，福澤久暫，皆可於此而察識之矣。

The method of seeking a dragon mountain should trace its origin, so first one must examine the ancestral mountains. The Classic of Shaking the Dragon says: To seek a dragon mountain, one must first seek the ancestral and the main mountain. If one cannot distinguish between the ancestral and the main mountain, then what is the point of studying geography? The Snow Heart Assignment says: To inquire about the ancestral mountain and to search for the main mountain, how can one stop halfway! Mountains have ancestral mountains, just as trees have roots and rivers have sources. Thick roots allow branches to extend far; deep sources allow water to flow long, this is natural law. Therefore, seeking a dragon mountain must first trace its ancestral origins. Knowing its ancestral origins, then the distance and length of the dragon, the lightness or heaviness, thickness or thinness of its qi, the size of its power, and the duration of its blessings can all be discerned from this.

《龍髓經》云：“只用源流來處好，起家須是好公婆。”公婆即祖山也。卜則巍曰：“祖宗聳拔者，子孫必貴。”子孫指穴而言。皆謂有特異祖龍，必結富貴美地。故尋龍必先觀祖宗山。

The Long Bone Classic says: As long as the source and flow of the dragon are good, whether a family will rise or not depends on whether there are good grandparents. Here, "grandparents" refers to the ancestral mountains. Bu Ying Tian says: If the ancestors' mountains are high and upright, the descendants will certainly become prominent. Here, "descendants" refers to the site of the burial. Both statements mean that if there is an outstanding ancestral dragon, it will certainly form a prosperous and wealthy site. Therefore, when searching for a dragon, one must first examine the ancestral mountains.

即其遠者而名之，有所謂太祖山焉，也曰始祖，以其去受穴處甚遠，如人之有始祖遠宗也。然此太祖山，必須高大迥異，或跨州連郡，延袤數百里，大者如名山五嶽，小者亦必高大冠於一州一郡，又小者，亦須冠於一邑一方，乃可謂之太祖山。其形則巍然高大，聳入雲霄。或如龍樓寶殿、千絲墜、萬石倉等格。其發出枝派蕃衍，不可悉數。如人之太祖，子孫眾多，未易歷舉者也。

Naming it according to the farthest layer, there isthe so-called「Too Zu Mountain」, also called「Shi Zu」, because it is far away from the place where the spirit rests. This Too Zu Mountain must be exceptionally tall and outstanding: either spanning several states, connecting several prefectures, and extending for hundreds of miles; large ones may resemble the five great mountains, famous mountains of the world, while smaller ones must still be tall and prominent as the leading mountain of a single state or prefecture. Even smaller ones must at least dominate a single county or area. Only then can it be called Too Zu Mountain. Its shape is majestic and towering, reaching straight up to the clouds, with forms such as「Dragon Palace and Imperial Hall」「Thousand Threads Hanging Down」「Ten Thousand Stones Warehouse」and so on. The branches extending from it are very abundant and numerous, countless, just like the Too Zu of a person, whose descendants are numerous and cannot be listed one by one.

祖山既高大異常，其天時將陰晦，則有雲霧生其巔。廖氏云“祖宗高頂名樓殿，常有雲氣現。”楊筠松云：“先尋霧氣識正龍。”又云：“尋龍望氣先尋脈，雲霧多生在龍脊。春夏之交與二分，夜望雲霓生處覓。雲霓先生絕高頂，此是龍樓寶殿定。”故觀雲霧之所生，以察山龍之太始，亦一訣耳。既能認太祖山，以次審其出身行度，及父母胎息，以至受穴之山，皆於此原其始矣。

The ancestral mountain is exceptionally high, and whenever the sky is about to turn gloomy, clouds and mist arise from the summit. Liao Jinjing said that the highest peak of the ancestral mountain is called "Lou Dian," and clouds often appear above it. Yang Yunsong said that one must first look for the mist to identify the main dragon. He also said that when searching for the dragon and observing the atmosphere, one should first find the ridge. Clouds and mist mostly appear on the dragon's back; during the spring and summer transition, as well as around the spring and autumn equinoxes, one should look for the place where the clouds and霞 rise at night. The霞 first appears at the highest mountain peak, which must be the dragon's palace and treasure hall. Therefore, observing where the mist arises can be used to examine the origin of the mountain dragon, which is a key point. Once one can recognize the great ancestor mountain, one can then successively examine its origin, movement, parents, embryo, breath, and finally the mountain that bears the tomb, all of which can be traced back to their beginning from here.

尋龍之法，須究祖宗。然太祖遠宗猶恐未眞，又當於少祖察其來歷，審其美惡，庶為親切，故不可不論少祖山也。夫少祖山者，即近祖次宗，廖氏又謂之主山。龍行既長，離祖已遠，各分枝派。將結穴處，忽起高大山巒，不過數節，即結穴場。其高大山巒，謂之少祖山也。

The method of seeking a dragon must trace back to its ancestral origins, but the remote ancestors are too far away, and it is difficult to recognize them clearly. Therefore, one should also examine the origin of the "minor ancestor mountain" and assess its qualities, in order to be accurate. Thus, it is necessary to discuss the minor ancestor mountain. The minor ancestor mountain refers to the closer ancestral mountain, the next level of the main mountain, and Liao Jinjing also calls it the "main mountain." When the dragon travels a long distance and has moved far from the ancestral mountain, it branches out along the way. When it approaches the area where it will form a site, a tall mountain suddenly rises, and after a few more sections, it forms the site. This tall mountain is called the minor ancestor mountain.

若其山分枝尚多，結穴尚遠，猶未可為少祖，乃是駐蹕山。住腳星辰猶是遠祖。若是少祖山，則自此山下，去穴不過數節。如節數太多，便謂離主星遠，力輕氣弱，又須再起主星方好。廖氏云：“若是山家結穴龍，定起主星峰。”言結地龍必有少祖山作主星也。

If this mountain is to branch out into many parts further down and is still far from the location where the energy converges, it cannot be considered the少祖 mountain, but rather the "驻跸山," which is a star representing a resting place for the dragon along its journey, still belonging to the category of distant ancestors. The true少祖 mountain, from it down to the site of the convergence, is only a few sections. If there are too many sections, it is called being too far from the main star, resulting in weak energy and diminished momentum, and another main star peak would need to be raised. Liao Jinjing said: if a dragon is capable of forming a site, it will surely raise a main star peak. This means that a dragon capable of forming a site must have the少祖 mountain serving as the main star peak.

又云：“二三節內穴星成，福力實非輕。節數遠時福力少，再起主方妙。”言穴不宜去主山太遠也。又云：“主星大小合龍格，造化便可測。”言少祖山須合得龍家諸格，方有融結造化。故凡美地，必起近穴少祖山。

Liao Jinjing also said: When the hill forming thesite appears within a few sections, the power of fortune is indeed substantial; if the number of sections is extended too far, the power of fortune becomes less, and another main hill should be raised. This means that thesite should not be too far away from the main hill. He also said: If the size of the main hill matches the dragon's pattern, the fortune of this land can be predicted. This means that the less ancestral hill must conform to various patterns recognized by geomancers, in order to have genuine formation and transformation. Therefore, any beautiful land must have the less ancestral hill rising close to thesite.

而少祖之山，必然奇異特達，秀麗光彩，或開大帳，或起華蓋寶蓋，或作三臺、玉枕、御屏諸般貴格，或成沖天木、獻天金、漲天水、焰天火、湊天土等星辰。既有此少祖山合星體，成龍格，必不虛生，定有融結。

But the mountain known as Shaozu must necessarily be unique and outstanding, beautiful and radiant: it may spread out like a great canopy, or rise up as a "Huagai" or "Baojia," or form "Santai," "Yuzheng," or "Yuping," and so on, all of which are noble patterns. Alternatively, it may become a "Chongtian Mu," "Xiantian Jin," "Zhangtian Shui," "Yantian Huo," or "Coutian Tu," which are types of celestial stars. Since there is such a mountain that conforms to the celestial bodies and forms the dragon pattern, it will certainly not be formed in vain; it must surely produce a result.

若此少祖山倚斜不正，孤露崚嶒、瘦削破碎、臃腫粗惡、巉巖帶殺、醜陋委靡、軟弱困頓，種種凶惡之形，不成星體，不合龍格，則無融結。縱有穴場、堂局諸般可愛，亦為不吉，的主凶禍。或誤下之，行至此節，各以類應，禍不爽矣。

If this mountain, known as the Lesser Ancestral Mountain, is crooked and not upright, isolated and rugged, thin and broken, swollen and coarse, with steep rocks and a killing atmosphere, ugly and weak, soft and exhausted, all these evil shapes, neither forming celestial bodies nor conforming to the dragon pattern, will not produce a formation. Even if the site of the tomb and the surrounding area look pleasant, it will ultimately be inauspicious and will certainly bring about misfortune. If someone is buried here by mistake, when the fortune reaches this point, it will correspond to each type of shape and disaster will occur exactly as predicted.

右圖：此則將結穴，先起高大星辰作少祖山。自少祖山下，數節即結穴，極有力，為吉地也。左一：此則起少祖山以下節數已多，離少祖遠，卻又再起高大山，又為少祖，一節即入穴。此地力大福厚，極吉。左二：此則離太祖山以下迢迢而去，更無高大星辰作少祖山，委靡入穴，力輕氣弱，乃凶地也。

Here there were originally three diagrams, but now only the titles and explanations remain. The diagram on the right shows a pattern: when about to form a climax, a high and prominent star is first raised to serve as the少祖 mountain, and after a few sections from the少祖 mountain, the climax is formed, which is very powerful and a good site. The first pattern on the left shows that after raising the少祖 mountain, the number of sections downward is already too many, and it is too far from the少祖 mountain. Then another high and prominent mountain is raised to serve as the少祖 mountain again, and it only takes one section to reach the climax. This site has great power and abundant blessings, making it extremely auspicious. The second pattern on the left shows that from the太祖 mountain downward, it goes far without any high and prominent stars to serve as the少祖 mountain, and the energy is weak and萎靡, entering the climax in a feeble manner. This is a site of bad fortune.

右則自少祖山下，如生蛇擺動，入首結穴，亦為吉地也。不必拘其大起伏，只要曲動，龍格中謂之水木蘆鞭，極貴。吳公《口訣》云：“入首節內有蘆鞭，當代兒孫中狀元。”左則雖有少祖山，而醜惡不成星體，不合龍格。出脈又是偏落受風，縱有形穴，亦不可下，的主敗絕。

The two diagrams mentioned also only contain descriptions. On the right side: from the less important mountain, the ridge line comes down like a living snake, bends and turns, and finally forms a good burial site. This does not need to be strictly straight or undulating; as long as it is winding and lively, it is considered "water and wood芦鞭" in the dragon pattern, which is extremely valuable. Wu Jingluan's "Oral Instructions" says: if there is the shape of芦鞭 in the initial sections, the descendants of the family will be able to pass the imperial examination and become a top scholar. On the left side: although there is a less important mountain, it is ugly and not a star shape, which does not conform to the dragon pattern; the ridge line also deviates to one side, making it easily exposed to wind. Even if it appears to have form and a burial site, it should not be chosen for burial, as it will certainly lead to decline and no descendants.

不論後龍長短，只入局忽起少祖，高大尊嚴，挺秀冠乎群山，以作主星。自此山下，只一節或二三節即結穴，而穴場正座此星，貼近枕靠有力者，其地力量大，發福速，如建寧陳副憲祖地其格也。

No matter how long or short the preceding terrain is, as long as when entering the area where the land forms a gathering, a small ancestral hill suddenly rises, high, majestic, upright and beautiful, surpassing all other mountains, serving as the main star; from this hill, the land forms a burial site within one or two sections downward, and the burial site is exactly beneath this star, closely supporting and strongly relying on it. Such a site has great power and brings blessings quickly. For example, the ancestral tomb of Chen Fudushiyu, a deputy grand councilor of Jianning, is of this pattern.

右地在建寧府西北河西。其龍來遠不詳述。入首頓起主星，高大尊嚴，挺秀迥異，護從周密。正脈從中落下平地，穿峽起平坡即結穴。穴場正座主星有力，開鉗吐唇明白。前案低伏，近身如眠弓，抱穴有情，以關內氣，逆收大溪之水。內堂水口石墩如印。左右映帶，前朝秀麗，內堂緊巧，外洋寬暢。葬後即出羽泉公紀壬午年葬，甲申年羽泉生，登嘉靖丙辰進士，官副憲，封君縱遐壽康寧，累膺誥封。諸孫濟濟，福祉未艾。

The land in the diagram is located to the northwest of Jianning Prefecture, in the western river area. Its dragon line is long and does not need detailed explanation. At the entrance, a main star suddenly rises, tall and dignified, upright and graceful, different from others. The protective mountains around it are dense. The main ridge comes directly from the center of the main star to the flat land, passes through the gorge mouth, then rises again into a flat slope where the burial site is formed. The burial site is squarely located under the main star, with strong energy. It opens a钳口 (claw mouth) and protrudes a唇毡 (lip mat), with a clear and distinct pattern. The case mountains in front are low and close to the burial site, like a lying bow, embracing the burial site with affection, used to block internal energy and also facing the opposite direction to collect the water from a large stream. The stone pile at the inner courtyard water mouth is shaped like a seal. The left and right sand hands are complementary, the front facing mountains are graceful, the inner courtyard is compact and exquisite, and the outer area is wide and open. After burial, the person named Yuquan Gong Chen Ji appeared. He was buried in the year Renwu, and Yuquan was born in the year Jiashen. He passed the imperial examination in the third session of the Jiajing era, Bingchen, and became a deputy grand censors. The elder who received the honor lived a long and healthy life, repeatedly receiving imperial honors. The descendants are full of talents, and the blessings have not ceased until now.

又德安楊方伯母地、承天張進士祖地，皆是少祖山近穴，當代出貴。二圖具下：左地在德安府東北六十里。其龍自槎山作祖，磊落奔騰二十餘里，乃大斷過峽，翻身逆盤，為回龍顧祖之勢。忽起主星，高大尊嚴，挺秀迥異，冠於群山。正脈從中逶迤落下，平坡結穴。穴前吐出氈唇，左右掬抱有情。前對祖山如唐帽，近有文星正應，下關緊固，水城繞帶，明堂寬平，後座主星尊重，得水藏風。離龍，扦丁山癸向。葬時次泉公芷方三歲次泉丙戌生，戊子年葬母，後登嘉靖癸丑進士，官至江西右佈政，福祉未艾。

In addition, the land selected for the mother of Yang Buzhengshi of De'an, and the ancestral tomb of Zhang Jinshi of Chengtian, are both examples of sites where the less ancestral mountain is close to the site of the tomb, and where prominent officials emerged in the same generation. The two diagrams are listed below. The land on the left is located sixty li northeast of De'an Prefecture. Its dragon mountain originates from the Cha Mountain, spreads out and runs for more than twenty li, then makes a major break in the ridge, turns back and winds around in a reverse direction, forming the "returning dragon to look at its ancestor" pattern. Suddenly, a main star rises up, tall and dignified, outstanding and surpassing all other mountains. The main ridge flows down from the center, winding through the flat slope to form the site of the tomb. In front of the site, there is a cushion-like hill, and the left and right hills embrace the site like hands holding something, showing affection. In front, the ancestral mountain facing directly is shaped like the cap of a Tang dynasty official, and nearby there is a literary star that corresponds well. The lower gate is tightly enclosed, the water city is like a belt surrounding the site, the bright hall is wide and flat, and the main star behind is dignified and noble, both receiving water and sheltering wind. It belongs to the dragon of the Li trigram, facing in the direction of Ding Mountain and癸 direction. When the tomb was buried, the son, Tsuquan, was only three years old. Tsuquan was born in the year Bingxu, and his mother was buried in the year Wuzi. Later, he passed the imperial examination in the Kaichou examination of the Jiajing period and became the Right Governor of Jiangxi, and his blessings have continued to this day.

右地在承天府北五十里，土名蒿河安平沖。其龍來遠不詳述。入局磊落，踴躍十餘里。將到頭，大斷過峽，翻身頓起主星，挺然端秀，冠於群峰，為華蓋貴格。中抽正脈，逶迤而下，一節即過，復起大突結穴。穴後正座主星，勢甚尊嚴。左右兩掬包顧有情。下關重疊。前朝群峰列秀，三尖卓筆正朝。近案拜伏，羅城水口周固。繫西兌庚辛龍，扦卯乙向，當代即出明宇公時照、載寰公坤，連登科甲。嘉靖乙巳年葬地，戊申年張明宇生，庚申年載寰公生，癸未進士。

This piece of land is located fifty miles north of Chengtianfu, with the local name Haohe Anping Chong. Its dragon line is very long and will not be described in detail. Upon entering the site, the terrain is open and grand, with a dynamic and vigorous flow for more than ten miles. As it approaches the end, there is a major break in the ridge, followed by a sudden rise of the main star, which is upright and elegant, surpassing all other peaks, forming the "Huagai" noble pattern. From the center of the main star, the central line extends smoothly downward, passing through one section, and then another large protrusion forms the burial site. At the back of the burial site, the main star sits in a dignified manner; the surrounding ridges on both sides embrace and protect the site with affection; the lower gate is layered and dense. In front, the facing mountains are arranged in a beautiful and orderly manner, with three sharp peaks like upright brushes facing the burial site directly. The nearby case mountains bow and kneel, with the Luo city and water mouth surrounding the site tightly. It belongs to the Western Dui trigram, with the direction of卯 mountain and乙 direction. In the current era, two famous people, Mingyu Gong Zhang Shizhao and Zaihuan Gong Zhang Kun, emerged consecutively and passed the imperial examinations. The burial site was established in the year Yisi of Jiajing, with Zhang Mingyu born in the year Wushen, and Zaihuan Gong born in the year Gengshen, and the person who passed the imperial examination in the year Guiwei.

凡平岡之龍，多隻逶迤而來。若行度擺折屈曲，亦不必拘其必有少祖山方為大地。只要將入穴際，二三節內跌斷束氣，結咽過脈，此即同有少祖山也。蓋山之一起氣固旺，而山之一伏氣尤旺，故不必拘於頓起高山為少祖耳。但其斷處的以近穴為貴，一節即入穴尤妙。切忌受風，必須從山相夾護也。

All dragons on gentle hills mostly come in a winding manner. As long as their movement is well folded and curved, they do not necessarily need a small ancestral mountain to form a large terrain. As long as within the two or three sections before entering the site, there is a place where the energy is cut off and gathered, forming a throat and then continuing the energy line, this is equivalent to having a small ancestral mountain. Because when mountains rise, the energy is strong; when mountains bend, the energy becomes even stronger. Therefore, it is not necessary to strictly follow the idea that a small ancestral mountain must be a sudden high mountain. However, the place where the energy is cut off should indeed be close to the site, and if the section after the cut directly leads into the site, it is even better. The most undesirable situation is being exposed to the wind, and it must be protected by two accompanying mountains on both sides.

平地之龍亦然，必於穴後有束氣脈為妙。而其束處要微高，有分水明白，則束氣入穴有力，方為眞切。蓋平陽氣多散漫，貴於收斂。既無墩阜可為少祖，必當以斷處束氣為準。或成銀錠之脈，或有珠絲馬跡、草蛇灰線、藕斷絲連、龜脊牛背等形，則氣束得聚也。穴場乘得氣之聚處，乃是眞融結。否則，散漫無證，縱有坪中突窟，亦認脈不眞，不可下矣。

The dragon in flat land is also like this; it is best if there is a place at the back of the site where the qi is gathered. The gathering place should be slightly raised, with clear water division on both sides, so that the qi contained within can enter the site with strength, which is considered genuine. In flat and sunny areas, qi tends to be scattered and loose, so the valuable aspect lies in its ability to be gathered. If there is no earth mound or hill to serve as the minor ancestor, then the place where the qi is cut off and gathered must be used as the standard. If it can form a silver ingot shape, narrow in the middle and wide at both ends, or if it appears in forms such as 'pearl thread and horse tracks', 'grass snake and grey thread', 'cutting the藕 and still connected by a thread', or 'turtle spine and ox back', then the qi can be contained and gathered. The site should be located where the qi is gathered; only then is it a true convergence. Otherwise, if the qi is scattered and there is no evidence, even if there are bumps or depressions in the flat land, it indicates that the dragon is not truly recognized, and burial should not be done.

《經》曰“萬里之山，各起祖宗，而見父母胎息孕育，然後成形。”是以認形取穴，明其父之所生，母之所養。卜氏云：“問祖尋宗，豈可半途而止？”又云：“胎息孕育，神變化於無窮。”是皆言龍之有祖宗父母胎息孕育，然後始成穴也。

The classics say: Within a distance of ten thousand li, each mountain has its own ancestral mountain rising up, then displaying several stages such as "parents," "womb," "breath," "conception," and "nurturing," before finally taking form. Therefore, when identifying the form and selecting the site, one must clarify from which stage it originates and from which stage it is nourished. The Book of Divination says: To inquire about the ancestral mountain and seek the ancestral mountain, how can one stop halfway? It also says: Between conception, breath, and nurturing, there are infinite subtle transformations. These words all refer to the dragon must possess the entire sequence of ancestral mountains, parents, womb, breath, conception, and nurturing before it can form a site.

或曰：“先起高峰謂之祖，次起一峰謂之宗，再起左右雙峰謂之父母。”誠如其說，則是父母置之無為之地，而其所生，皆祖宗耳。張子微已嘗極辯其非。而洪悟齋又拘於節數，謂自玄武頂一節為父母，二節為少祖，三節為曾祖，四節為高祖，亦太泥耳。若用其說，則自四節已上之龍又將何名？

Some people say: the first peak that rises is called "zu" (ancestral), the next one is called "zong" (descendant), and the two peaks rising on either side are called "fu mu" (parents). If we follow this view strictly, the parents are placed in a position of inaction, and all the merit of producing offspring is attributed to the ancestors. Zhang Ziwēi had already strongly refuted this error. However, Hong Wuzhai insisted on counting the number of sections, saying that one section above the peak of Xuanwu is the parents, two sections are the lesser ancestor, three sections are the grandfather, and four sections are the great grandfather. This is too rigid. If we follow his view, then what should the peaks above the fourth section be called?

大抵龍之起身發脈處，必有高山大巒，謂之太詛。自此而下，辭樓下殿，迢遞而行，又起高峰，即謂之宗。復行逶迤，奔騰磊落，其間小可星峰則不必論。直至將及結作，必要再起高峰，迥然聳拔，超異眾山，謂之少祖。自此少祖山下，或起或伏，或大或小，或直或曲，但以玄武頂後一節之星名父母。父母之下落脈處為胎，如稟受父母之血脈為胎也。其下束氣處為息。如母之懷胎養息也。再起星面玄武頂為孕，如胎之男女有頭面形體也。融結穴處為育，如子之成，出胎而育也。

In general, the origin of a dragon's movement and its main ridge must be located on high mountains and great ranges, known as 「Tai Zu」. From here, it descends gradually, with the palace and halls decreasing in scale, and then rises again to form another peak, called 「Zong」. Continuing forward, the terrain meanders and stretches out, with minor star peaks in between that are not important. When approaching the point of formation, another peak rises distinctly, surpassing all other mountains, known as 「Shao Zu」. From the Shao Zu mountain, the terrain may rise or fall, be large or small, straight or winding. Only the section of stars immediately behind the Black Tortoise's head is called 「Fu Mu」. Below the Fu Mu, where the ridge terminates, is called 「Tai」, like a fetus receiving the blood and qi from the parents. Further down, where the qi converges is called 「Xi」, like the mother nurturing the fetus slowly. Then, when stars rise again to form the peak of the Black Tortoise, it is called 「Yun」, like the fetus having already formed its head and body. Finally, where the energy settles and forms the site is called 「Yu」, like the child being born and receiving care and nourishment.

自少祖山至此，最關緊要，須是合諸吉格，束氣清切，護衛周密，乃以為吉。諸家喋喋之論，總不必拘，無非欲其尊卑有序，大小有倫，自高落下，自粗變細，自老抽嫩，星辰之生克不逆，橈棹之長短合法，則得祖宗父母胎息孕育之妙。乃有生氣融結而鍾靈孕秀，造化存焉。依法葬之，福應如響。其或祖宗當高而反低，當大而反小，胎息當細而反粗，當嫩而反老，此則尊卑失序，大小無倫，凶氣所集，不可下也。

From the lesser ancestral mountain to this point is the most crucial section, which must conform to various auspicious patterns. The qi should be clear and distinct, with thorough protection, to be considered favorable. Various families argue endlessly, but in the end, one should not be overly rigid. What they are really seeking is order in hierarchy, proper sequence in size, descending from high to low, transforming from coarse to fine, and from old to new. The stars should not contradict the Five Phases' generating and overcoming relationships. The length of the oar and the pole should conform to proper standards. If these are achieved, one will have grasped the subtle essence of the ancestors' origin and nurturing. Only then can vital qi gather, and the gathering of spiritual beauty occur, with the forces of creation and transformation present. Following the proper method for burial, the blessings will manifest as quickly as an echo. However, if the ancestral mountains should be high but are low, or should be large but are small, and the origin should be fine but is coarse, or should be new but is old, this indicates disorder in hierarchy and sequence, and a gathering of malevolent qi. Such a place is not suitable for burial.

“未論千里來龍，且看到頭融結。”故凡觀龍之美惡，及諸般龍格，只於入首穴後二三節、四五節內以至少祖山為緊切。審其龍勢，若有起有伏，逶迤走弄，活動棲閃，而頭面端正，星峰秀麗，枝腳隨身，及有落、穿、傳、變、臺、屏、帳、蓋、走馬、珠串、蘆鞭、王字、個字、之字、拋梭、展翅、飛蛾種種貴格，而隨從之山及本身枝腳又起峰巒，如倉庫，如旗，如鼓，如天馬、貴人、笏印、金箱、寶劍、文官、武庫、天乙、太乙等形以夾送之，此為眞來。

It is commonly said: first do not worry about the long coming of the dragon, but rather see whether there is a conclusion at the end. Therefore, whenever examining the beauty or various forms of the dragon, only the part from the entrance of the pit to two or three sections, or four or five sections, up to the few ancestral mountains is most important. When examining this section of the dragon's trend: if it rises and falls, meanders and turns, flexibly appearing and disappearing, with a dignified head and face, star peaks elegant and refined, and branches and feet accompanying and protecting the body; and also possessing the forms of 'falling', 'passing through', 'transmitting', and 'changing', as well as platforms, screens, tents, covers, galloping horses, pearl chains, reed whips, the character 'wang', the character 'ge', the character 'zhi', throwing a shuttle, spreading wings, flying moths, and other noble forms; and the surrounding mountains and the branches and feet of the body also rise into peaks, shaped like granaries, flags, drums, heavenly horses, noblemen, hand fans, golden boxes, swords, literary officials, military depots, Tianyi, and Taiyi, accompanying on both sides — this is the true dragon arriving.

此處融結，是我所用，親切無疑，以其在近穴數節間也。似此之地，結作眞，力量大，發福速。若少祖至近穴節內並無吉星，不合諸格，或懶緩怯弱，死硬臃腫，粗惡直長無枝腳，或枝腳拖洩，散亂尖利而成鬼劫，任是龍虎、明堂、朝案件件皆美，奈何坐下無龍，眞氣不鍾，諸般美利，種種成空。

The site formed here is something I can actually use, close and reliable, because it is within a few sections near the near穴. Such land forms truly, with great power, bringing blessings quickly. Conversely, if from the少祖 to the near穴 there are no auspicious stars at all, not conforming to various patterns, or if it is lazy and slow, weak and powerless, or stiff and bulky, or coarse, evil, straight and long without branches, or if the branches descend, scatter, and become sharp and pointed, forming a「ghost disaster」—then regardless of how good the Azure Dragon, White Tiger, Bright Hall, 朝山, and 案山 are, it is impossible to have a true dragon sitting here, the true energy has not gathered, and all the benefits will be wasted.

切不可認少祖以上之龍特達可愛，而信庸師之言，謂“遠龍奇好，必後代有貴，但初代不吉”，恕近慕遠，希圖後代之富貴而誤下偽地，反消已福。不知千里來龍看到頭。若到頭近穴處龍既不好，其遠處雖有好龍，不能受用，或別有結作。

Do not be misled by the extraordinary appearance of the dragon ridge coming from beyond the ancestral hill, and believe the words of an ignorant teacher who says, "A distant dragon ridge is rare and good; the descendants will surely become noble, though the first generation may not be auspicious." Thus, neglecting the nearby and envying the distant, hoping for the wealth of future generations, and mistakenly choosing a false site for burial, which instead consumes the existing fortune of the family. Remember that a dragon ridge coming from a thousand miles must ultimately be seen at its head. If the dragon at the near end of the site is already bad, even if there is a good dragon ridge far away, it cannot be used. Those good dragon ridges may be forming elsewhere.

其好龍固非虛生，但不來此處融結。此山既非眞龍，必是眞龍正穴之奴從，或為纏托，或為夾送，或作下手關攔，或作捍門水口之砂，或是正龍枝腳橈棹倉庫等件。尤須檢點，再去審其少祖分行之處，某枝委是眞龍受穴之山。若是眞龍，自然尊貴特異，宜於此山追尋正穴，必有眞結。故審龍之要，必於入首近穴數節內為緊。

Fine dragons indeed do not appear without purpose, but they do not come here to form a true dragon hill. Since this mountain is not a true dragon, it must be a servant or attendant of the true dragon's main hill: it may serve as a protective mountain, or as a mountain that accompanies and sends off the main hill, or as a mountain that blocks the way, or as a mountain that guards the water mouth, or simply as a branch, a limb, or a storage area of the main dragon. This point is especially important to examine carefully. Then, return to the place where the main hill branches off, and determine which branch is the true dragon hill that forms the site. If it is indeed a true dragon, it will naturally be noble and prominent, and one should follow that mountain to find the true site, which will certainly have a true formation. Therefore, the key to identifying the dragon lies in the few sections closest to the site.

譬如人之遠祖，雖為王侯顯貴，已在數十代之前。至於其祖父，貧困無聊，遂為賤役。及其身，益伶仃不振，則其遠祖之王侯顯貴，安能庇及數十代後之子孫哉！遠祖雖或貧困，至於祖父而崛起，為王侯顯宦，則其一二代之子孫或受蔭為官，或貲產鉅富，必能藉其餘澤以享富貴，遠祖雖貧何害焉？此好龍所以欲其近穴，而遠龍雖美，不可恃也。故凡觀龍美惡及諸貴格，的於少祖山以下審之，合吉則吉，類凶則凶，禍福親切，不差毫末也。

For example: Although a person's distant ancestor once held a high rank and was prosperous, that was many generations ago. By the time his grandfather's generation came, they were poor and fell into lowly occupations. And by the time he himself came, he was even more destitute and helpless. How could the prosperity of his distant ancestor benefit his descendants hundreds of generations later? On the contrary, if his distant ancestor was poor, but his grandfather rose to prominence and became a high official, then his descendants in the next one or two generations might gain official positions through his influence or accumulate great wealth. They would certainly enjoy prosperity through the remaining influence of his ancestor. So, the poverty of the distant ancestor makes no difference. This is the reason why a good dragon must be close to the tomb site. Even if the distant dragon is excellent, it cannot be relied upon. Therefore, when examining the quality of a dragon and various auspicious forms, one must carefully assess the section from the less distant mountain onwards. If it matches a favorable form, then it will be favorable; if it resembles an inauspicious shape, then it will be inauspicious. The fortune and misfortune will be precise and accurate, without any error.

圖一：此遠龍不好，將入首近穴，剝變好龍，是吉地。但年代行到跌斷後龍氣不好處，即敗，宜別求吉地接福。圖二：此則遠龍好，將及入首近穴，變得不好，乃為不吉，主凶不可下也。

Here are two diagrams, but only their descriptions remain. The first diagram: the distant dragon is not good, but as it approaches the entrance of the tomb and nears the burial site, it changes into a good dragon, indicating a favorable site. However, when the era and destiny reach a period of decline where the dragon energy becomes poor, the site will deteriorate, and one should seek another favorable site to continue the blessings. The second diagram: the distant dragon is good, but as it approaches the entrance of the tomb and nears the burial site, it turns bad, which is not favorable and indicates misfortune; thus, it is not suitable for burial.

上審龍入首美惡，定地吉凶，乃緊關口訣，甚為簡要。大凡美地，皆以入首龍吉而致福應。如浮梁戴尚書祖地，後龍甚弱，而入首為美，亦出尚書。鉛山費狀元祖地，來龍甚遠，而近以入首三者為課，可見尋龍固當究遠，而尤必以入首為準也。二圖具下：右地在浮梁東鄉，後龍甚弱。惟到頭起三臺，一節結穴。左右抱衛，明堂平坦，內外應證。葬後初代出恭簡公珊，官至尚書。又進士數人，科第不替。出一神仙，名曰鐵仙。左地在鉛山縣二十八都，地名烏石山。其龍起自黃旗峰，迢遞百餘里，歷上七峰至徐源嶺，過峽頓起合珠山，重重開帳，不及詳述。將入首，穿田起玉枕落脈。左右小山夾照，狀如日月。正脈中起穿心，成三臺。兩畔均勻可愛。中落一節結穴，龍格甚貴。

The above explains that judging the fortune of a place by examining the beauty or ugliness of the dragon at the entrance is a very important rule, and also very clear. Generally, good land is because the dragon at the entrance is auspicious, bringing blessings. For example, the ancestral tomb of Dai Shangan, the Minister of Rites of Fuliang, had a weak dragon coming from behind, but the form at the entrance was beautiful, and it still produced a Minister of Rites. The ancestral tomb of Fei Yuan, the状元, had a dragon coming from far away, but the result was determined by the three sections at the entrance. This shows that although seeking a dragon should trace back to the distant origin, it is especially important to focus on the entrance. The following are explanations of these two maps. The land on the right is in the eastern town of Fuliang County. The dragon coming from behind is weak, but at the end it rises as 'San Tai' (Three Platforms), forming a hill and immediately forming a burial site. There are hills on both sides to protect it, the Bright Hall is flat, and there are signs both inside and outside. After burial, the first generation produced Dai Shan, the Gongjian Gong, who became a Minister of Rites; there were also several jinshi (imperial examinees) and continuous success in the imperial examination system. It also produced a god, known as the Iron Immortal. The land on the left is in the twenty-eighth town of Yanshan County, named Wushan Mountain. Its dragon originates from Huangqi Peak, travels over a hundred miles, passes through the seven peaks to Xuyuan Ridge, then after the river bend, it suddenly forms the Huzhu Mountain, with repeated openings and accounts, which cannot be explained in detail here. As it approaches the entrance, the pulse passes through the fields and rises as 'Yuzheng' (Jade Pillow), then the pulse falls. Two small hills on both sides support and correspond, forming the shape of the sun and moon. The main pulse rises from the center, forming 'San Tai', with both sides evenly beautiful. The pulse falls in the middle and forms a burial site, with a very noble dragon pattern.

只是穴星獨高，似露。上聚似峻。護山低伏，穴上左右，一望青天，似寒。穴前右砂俯水，似攛。闊坂明堂，似曠。橫峰前朝，群山似亂。下關大琛山甚遠，似寬。對面觀之，本身下手無情，諸山順奔，勢隨流水，似不團聚，不入俗眼。

The burial mound of this site is isolated and elevated, appearing exposed; the convergence of the spirit point is located at the upper gathering place, making it appear steep and abrupt. The protective mountain is low and subdued; standing at the spirit point and looking left and right, one sees only open sky, giving an impression of coldness and lack of wind retention. The sand on the right side of the spirit point rushes toward the water, appearing to flee. The bright hall is a wide slope, appearing empty and open. The mountain facing the front is arranged in disorder, with the peaks appearing chaotic. The lower gate's large hill is far away, appearing loose and spacious. Looking from the opposite side, the side where the body of the mountain is located appears emotionless, and all the mountains follow the water to flow away, with the momentum following the water, appearing not to gather together, thus not meeting the eyes of ordinary people.

殊不知穴山獨高眾山低者，高為尊也。穴前雖峻，“上聚星辰若開口，穴下不畏陡。放棺定有坦平坡，微乳或微窩。”正合此也。左右雖低，微窩緊夾，藏車隱馬，不畏寒也。虎沙順水，乃是明曜，而非攛也。外堂雖闊，內堂已聚，不為曠也。

They do not realize that the hill where the grave is located is uniquely high while all the surrounding hills are low, which is exactly the sign of high status. Although the front of the grave site is steep and abrupt, the rule says, "If the stars that gather above open up, the grave below does not fear steepness; the place for placing the coffin must certainly have a flat slope, either slightly rounded or slightly hollowed," which exactly fits the condition of this land. Although the left and right sides are low and short, there are slight hollow shapes tightly enclosing them, sufficient to conceal vehicles and horses, so it is not afraid of being isolated and cold. The White Tiger terrain follows the water flow, which is called "bright brilliance," not running away. Although the outer hall is wide, the inner hall has gathered energy, so it is not considered empty and vast.

前朝雖亂，然皆堆堆累累，如狀元旗，如筆，如笏，如貴人誥軸、天馬、席帽，皆合貴格。《葬書》所謂“若具萬膳而潔齊”也。下關雖遠，“幹龍纏護隔江河也”。況信河之水朝入明堂，而河中大腳石截有力，又有綣績石塞鎮，叫巖山與大琛山交固關鎖，眞至吉之地。

The front facing mountain although seems disorderly, is piled up in heaps and layers, some resembling the scholar's flag, some like a writing brush, like a笏, like the official's scroll of a nobleman, like the Heavenly Horse, like the cap of a scholar, all conforming to the noble grade. This is exactly the situation described in The Book of Burial as "possessing myriad delicacies yet clean and orderly." The lower pass, though distant, corresponds to the saying "the dragon's embrace and protection naturally separate by rivers and streams." Moreover, the water of the Xinxie River flows towards the Bright Hall, with large stone blocks across the river, strongly intercepting the flow. There are also stones blocking and guarding the river, making the rock mountain and the big treasure mountain interlock and secure, indeed a very auspicious place.

葬後四紀，長房三中科第，連喪其二，議欲改葬。豐城何巡司見而奇之曰：“玉枕龍，日月峽，隱隱三峰向前插，狀元宰輔此中生，兄弟叔侄同科甲。狀元出世矣，何可改也！”是時，文憲公宏已十歲餘，不數年果大魁天下，官至太保。

Forty-eight years after the burial, the eldest son's family had three sons who passed the imperial examination, but two of them died consecutively. The family discussed changing the burial site. Hu Xunsi of Fengcheng saw the land and found it unusual, saying: This is the Jade Pillow Dragon and the Sun-Moon Pass, with three peaks subtly extending forward. A状元 and a prime minister will emerge from here. The brothers and cousins will all pass the examination together. The状元 has already been born; how can the burial be changed! At that time, Wenxian Gong Fei Hong was only about ten years old. Soon after, he indeed became the top scorer in the imperial examination, renowned throughout the country, and held the position of Grand Tutor.

子懋賢登進士，官郎中；懋良官太守。玄曾諸孫皆貴。文憲公弟清湖公與侄探花懋中同科，九子皆貴。望湖公懋文與兄懋尹同科，參政公瑄與兄珣同科。禮部尙書鍾石公宷與侄懋和同科。尙書公子懋學官太守。侄懋樂官郎中。今唐衢公堯年登進士，躋顯宦，延之太僕寺丞。華，禮部主政。懋謙、懋稷諸公俱任京職。父子兄弟叔侄同朝，果符何氏之言云。

His son, Fei Maoxian, passed the imperial examination as a jinshi, and held the position of langzhong; his brother Fei Maoliang held the post of taishou. His descendants, including his grandsons and great-grandsons, also achieved prominence. Wenxian Gong's younger brother Qinghu Gong and his nephew Tanfei Maozhong all passed the examination in the same year, and his nine sons all attained high status. Wanghu Gong Fei Maowen and his elder brother Fei Maoyin passed the examination together; Cengzhi Gong Fei Xuan and his elder brother Fei Xun also passed together; the Minister of Rites Zhongshi Gong Fei Cai and his nephew Fei Maohé passed the examination in the same year. The son of Shusheng Gong, Fei Maoxue, held the position of taishou, and his nephew Fei Maoluo held the post of langzhong. Now, Tangqu Gong Fei Yaonian has passed the imperial examination and entered the ranks of high officials; Fei Yanzhi holds the position of taipusi cheng; Fei Hua holds the post of lilu zhushi; and Fei Maoshen and Fei Maojie, among others, are all serving in the capital. Father, son, brother, and nephew all hold official positions in the court, which indeed fulfills the prediction of He Xunshi.

按：是地也，來龍雖遠，至入首，穿田而起玉枕，又大斷而起三臺。中落一節結穴，為至貴之格，狀元由此而鍾，宰輔由此而孕。故觀龍的以入首三節為準也。前砂子峰獨秀，應文憲公戊子生。三臺繫丁未龍，故公以成化丁未狀元也。

I remarked: Although the dragon line of this land originates from a distant place, when it reaches the entrance, it passes through fields and rises up as a jade pillow, then after a large break, it rises again as three platforms, with a section in the middle forming the climax. This is a very noble pattern, gathering the qi of a top scholar and nurturing the destiny of a high official. This shows that examining the dragon should focus on the three sections at the entrance. Among the hills before the site, the hill at the son's position is particularly elegant, indicating that Wen Xian Gong was born in the year of Wuzi. The three platforms belong to the dragon in the direction of Dingwei, so he became a top scholar in the year of Dingwei during the Chenghua period.

江右山人徐善繼述 同著。此一卷專論龍之出身，及剝換、過峽、橈棹、護送之詳。夫觀龍之法，既明其太祖、少宗、父母之節目，又當審其出身、剝換、度峽、橈棹、護送之玄微。蓋自祖而宗，自高而下，迢遞奔走，雖奴從之龍，凶惡之山，其勢相類。苟無術以鑑之，則吉凶莫辨。故必於其出身處以原其所始，於剝換處以察其所變，於過峽處以審其所度，於橈棹、護送處以觀其貴賤美惡，則龍之眞偽吉凶情狀自判然矣。

This volume was jointly compiled by the brothers Xu Shanji and Xu Shanshu, both from Jiangyou. This section specifically discusses in detail the origin of the dragon, as well as its transformation, passage through ridges, its movement, and its escort. When examining the dragon, after clarifying the main aspects such as the ancestral mountain, the younger branch, and the parent mountains, one should also investigate the subtle and profound aspects of its origin, transformation, passage through ridges, movement, and escort. Because from the ancestral mountain to the younger branch mountain, descending from a high position and traveling far away, even a servant or fierce mountain may appear similar to a true dragon in appearance. If one cannot distinguish, then the fortune and misfortune cannot be discerned. Therefore, one must trace back the origin to understand its beginning, examine the transformation to observe its changes, analyze its passage through ridges to determine how it crosses, and observe its movement and escort to judge its dignity and quality. In this way, the true nature, authenticity, and fortune or misfortune of the dragon will become clearly distinguishable.

龍之出身，乃祖山發脈離祖分行處也。蓋一祖之下，必分數龍，其間美惡吉凶，端倪已兆。若此出身之際特異不凡，前去必有穿落傳變，融結富貴之穴。如或此處出身不美，縱去結有形穴，亦非吉地，不必追尋。

The "origin" of a dragon refers to the section where the main mountain range branches off from its ancestral mountain. Beneath a single ancestral mountain, several dragons must necessarily branch out. The auspiciousness or inauspiciousness, and the fortune or misfortune of these dragons are already evident at this origin. If the origin is particularly extraordinary, then as it proceeds forward, there will be changes such as penetration, descent, transmission, and transformation, which can form a site of wealth and honor. But if the origin is already unfavorable, even if it later forms a seemingly proper site, it will not be a favorable place, and there is no need to search further.

其出身吉者，或宏開闊帳而穿心出脈，或連起數峰而聳拔不凡，或辭樓下殿而磊落，或疊雲集蟻而繽紛，或五星聚講，或七政連班，正穿正出，中起中落，夾護拱照，氣象軒昂，枝葉蕃衍，步驟活動。

Those born from auspicious origins, or those that spread widely like a large canopy with a central line emerging, or those that rise consecutively with several peaks standing tall and extraordinary, or those that descend from the hall and palace with an open and noble appearance, or those that form layered clouds and gather like a swarm of ants, or those where the five stars gather for discussion, or where the sun, moon, and seven celestial bodies form a group together; the lines are straight and clearly emerging, straight and clearly issuing, rising from the center and falling back to the center, with both sides supporting and guarding, showing a grand and dignified appearance, with abundant branches and leaves, and flexible steps.

《玉髓經》云：“祖宗生龍百龍共，生出來時有輕重。大龍重處在中央，其次龍行枝葉長。”吳白雲云：“尋地須先認祖宗，更於離祖察行蹤。辭樓下殿峰巒秀，預識前途異氣鍾。”董德彰云：“大凡龍脈初發處，若屈曲如生蛇之下嶺，而兩邊有蟬翼護帶者，前去必結大地。其出身之不吉者，則瘦弱萎靡，不起不伏，不活動折擺。”子微云：“龍無星曜低低去，此是賤龍出身處。”

The *Yu Sui Jing* says: A single ancestral mountain can produce hundreds of dragons, but when they are born, their weight varies; the heaviest dragon walks in the center, while the next in rank has particularly long branches. Wu Yunwen says: To seek a good site, one must first recognize the ancestral mountain and also examine its path away from the ancestral place; if it is seen to leave the palace and descend from the terrace, with秀丽 peaks, one can foresee that unusual qi will gather ahead. Dong Dezhang says: Generally, when a dragon vein first emerges, if it twists and turns like a living snake descending a hill, and has thin sand like cicada wings on both sides, it will surely form a great site ahead; if the origin is not auspicious, then it will be weak and withered, neither rising nor falling, and without flexible bends. Zhang Zimou says: If a dragon has no stars and moves low, this is where a lowly dragon originates.

大抵龍之出身，如人之出處，出身不正，必非賢良，縱有顯位，奸邪誤國，天下受其禍。出處之光明正大者，必完名全節，天下受其福。龍脈出身何以異此！然又不可拘，固有前出不美，而後復變吉者；亦有前出大吉，而後卻變凶者。

In general, the origin of a dragon is like the origin and conduct of a person: a person with an improper origin is certainly not virtuous, even if he holds a high position, he will bring corruption and misfortune to the country, causing harm to the people. A person with a proper origin will certainly preserve his integrity and virtue, bringing blessings to the people. How different is the origin of a dragon pulse from this! However, it cannot be universally applied: there are indeed cases where the origin was not favorable but later became auspicious, and also cases where the origin was very favorable but later turned into misfortune.

如人之先雖凶惡，而後能改過遷善，不害其為君子；先雖正大，而後乃變節為惡，終不免為小人。凡此之類，尤當詳辨，不可忽略。此而有誤，則認凶為吉，指吉為凶，是非顛倒，禍福謬戾矣。”上列龍脈出身圖，姑以為式，理難定拘，智者觸類而長之可也。

Just as some people may have been wicked at first but later change their ways to become virtuous, and thus can still become gentlemen; others may have been upright at first but later turn to evil, eventually inevitably becoming petty people. Such cases should be carefully distinguished, and not overlooked. If one judges incorrectly here, one may mistake misfortune for good fortune and good fortune for misfortune, reversing right and wrong, and turning calamity into blessing and blessing into calamity. The diagrams of the origins of dragon lines mentioned above are merely examples; their principles are not fixed. The wise can understand the underlying principles and apply them flexibly to similar situations.

《發揮》云：“大凡開幛穿心，須是旁起而肩末如弓稍，肩如人有肩，稍如弓有稍，橫鋪闊遠，始為正穿心。”故此開幛穿心極貴，闊者或十數里，或五六里，狹者一二里，或三四里之遠。大龍佈置，百里、二三百里者，不在此例也。凡此方為正穿心。三五丈間不足謂之正穿心，不過為中心正出之龍耳。

The "Fa Huai" says: Whenever there is an opening account and a central passage, it must have both sides raised and the shoulders ending like the tip of a bow - the shoulders are like the shoulders of a person, and the tip is like the tip of a bow - spread out horizontally to be broad and distant, only then can it be considered a true central passage. Therefore, an opening account and central passage is extremely valuable: wide ones can be dozens of li or five or six li; narrow ones can be one or two li or three or four li. As for large dragons with grand arrangements, they often span hundreds of li or two or three hundred li, which are not included in this scale. Only those that meet the above conditions can be considered a true central passage; if the width is only three or five zhang, it cannot be considered a true central passage, but rather a dragon emerging directly from the center.

但此開幛穿心亦不多見，間見三五節，或止一二節，但要其地傳變不雜，氣脈不散漫，帳中而行，或之玄飛走，或拋梭嫋鞭，或蜂腰鶴膝，或鸞鳳飛翔，或蛇回蟬蛻，或登梯降階，不一而足。只須龍眞脈的，不必全泥穿心，此皆吉地。

However, the phenomenon of the dragon line passing through the heart of the account is not common, and when it occurs, it is usually seen in three or five sections, or sometimes only one or two. As long as the land has a clear transmission without confusion and the qi flow is not scattered, the line may move within the account, or move in a 'Z' shape or 'Xuan' shape, or in the manner of casting a shuttle or a whip, or form a bee waist and crane knee, or resemble the flight of a phoenix, or like a snake turning around, a cicada shedding its skin, or like climbing a ladder or descending steps. The forms vary widely. In conclusion, as long as the dragon line is genuine and the qi flow is correct, there is no need to strictly adhere to whether it passes through the heart or not; all these are auspicious lands.

又有一種穿心，稍頭又起圓峰，高峻豐厚者，自帶倉庫隨行也，主大富盛。又有一種，開幛之後，絲線穿出，特立秀峰者，幛內貴人也，主大尊貴。又有一種，開幛之後，兩腋特起秀峰，不與本身聯屬，兩旁高聳端正，此暗庫星也，主其家富盛，愛妾寵妃，自收典質之狀。然此等龍極為希罕，蜈蚣節已為難遇，況開幛穿心乎？至於貴人、倉庫，尤為少見矣。

There is another type called 'piercing the account,' where a round hill rises at the top of the ridge, high and thick, indicating a dragon accompanied by its own storehouse, signifying great wealth and prosperity. Another type is when after the ridge opens, a thin vein like a thread extends out, with a particularly outstanding hill standing beside it, known as 'nobleman within the account,' indicating great dignity and high status. There is also another type where after the ridge opens, two hills rise prominently on both sides, not connected to the main body of the dragon, but standing tall and upright on either side, known as 'hidden storehouse star,' indicating that the family will be prosperous, the concubines will be favored, and the household will engage in business such as pawnshops and lending. However, such dragons are extremely rare; even encountering a 'centipede joint' is difficult, let alone 'piercing the account.' As for 'nobleman within the account' and 'accompanying storehouse,' they are even rarer.

然此開幛穿心，故為貴格，亦未可便定前是何地，又須看前後穿變應帶。有一種祖宗不好，胎息偏傷，中間或有開障穿心，或一二節氣旺者。及至穿出處，或分枝分柯散亂，或為斷絕空亡，終不融結。此為假龍作假穿心也。

However, even if there is an opening in the center (kai zhang chuanxin) which indicates a noble pattern, it is still not possible to immediately determine what kind of land will form ahead. One must still examine the changes in the preceding and succeeding sections and the shape of the accompanying ridges. There is a type of dragon ancestor (long zu zong) that is originally not good, with its birth place (tai xi chu) skewed and injured. Occasionally, there may be an opening in the center or one or two sections with strong energy. But once it extends outward, it may branch off disorderly and fail to converge, or simply break off and fall empty, ultimately failing to form a proper landform. This is called a false dragon with a false central opening.

然何以辨龍作假穿心也？蓋從祖宗以來，已覺偏斜醜陋，此可見一也；穿出之後，又復緩漫散亂，此可見二也；入穴之際，無神無氣，臃腫昂雄，輕重不等，收拾不勻，堂局破碎，朝應無情，此可見三也。三者無取，雖有穿心，蓋游龍遠出，中間偶有一二節妙合貴格，然前後無足觀，縱有開幛穿心，起肩結稍，亦何用也？

Then how can one recognize false central penetration? First, if the mountain from the ancestral ridge is already crooked and ugly, this is the first obvious flaw; second, after penetrating, it becomes loose, scattered, and disorderly, which is the second flaw; third, when reaching the burial site, there is no spirit or energy, it is bulky and elevated, with uneven weight on both sides, not properly arranged, the surrounding area is broken, and the facing scenery is emotionless, which is the third flaw. If all three are not acceptable, then even if there is central penetration, it is merely a dragon that wanders far away, with only a couple of sections by chance meeting the noble pattern, while the front and back are not worth considering; even if it opens an account, penetrates the center, raises the shoulder, and forms the tip, what use is it?

廖氏曰：“龍開幛而出者，最為有力。金水腦為上，水星次之。要形如幛幙而角分明，有帶下垂方是。中出者為上，兩角出者次之。巨石在右為天關，在左為地障。形類龜蛇、串珠、印劍等格尤妙。得此護脈方可。如無，得障角遮護過亦可”。開帳原是龍格部，但此既論出身，則開帳亦是相連的，姑言其概。諸帳格詳見龍格部下。

Liao Jinjing said: The most powerful is when the dragon opens its tent and emerges. The best is when the top of the tent is formed by a combination of gold and water, and the next best is when it is purely water. The shape should resemble a tent with two distinct angles, and there should be sand hanging down like a belt. The best is when the ridge comes out from the tent, and the next is when it comes out from the two angles. A large stone on the right is called "Tian Guan," and one on the left is called "Di Zhang." Stones shaped like turtles, snakes, beads, or seals are especially good. These features are necessary to protect the ridge; if they are not present, the ridge can still pass through with the protection of the tent's angles. Although opening the tent belongs to the category of "dragon quality," since we are discussing origin here, the opening of the tent is connected to origin, so I will briefly mention it. Details on various tent patterns are discussed in the section on "dragon quality" later.

剝換者，變化也。龍之形體，自老變嫩，自粗變細，自凶變吉，皆造化之妙。楊公云：“一剝一換大生細，從大剝小眞奇異。剝換如換好衣裳，如蠶蛻殼蛾脫筐。”廖氏云：“脫卸剝換粗變細，凶星變吉氣。”卜氏云“星以剝換為貴”。是皆謂龍貴於有剝換也。

the so-called "peihuan," refers to change. The form of the dragon transforms from old to young, from thick to thin, from凶 to吉, all demonstrating the subtle workings of nature. Yang Yunsong said: one peels and one changes, transforming from large into fine, from large into small, truly remarkable; peihuan is like putting on a fine garment, or like a silkworm shedding its skin or a moth emerging from its cocoon. Liao Jinjing said: shedding and changing, transforming thick into thin,凶 stars turning into吉 qi. Bu Ying Tian said: stars are esteemed for their ability to peihuan. All these statements emphasize the importance of peihuan in the dragon's value.

且如金星發祖，剝出水星，水星又剝木星，木生火，火生土，土生金之類，迢迢生峰，節節合格，是為富貴之地。若遇相剋，貴有救星。如金星行龍，木星作穴，金克木，本凶，左右得火星以制之，或得水星以助之，亦為吉也。以類而推，萬不失一。

For example, if the golden star (Jin Xing) originates from the ancestral mountains and transforms into the water star (Shui Xing), which then transforms into the wood star (Mu Xing), wood generates fire, fire generates earth, earth generates metal, and so on, continuing in a cycle of mutual generation, forming continuous peaks and ridges that conform to a proper pattern, this is considered a place of wealth and honor. If along the way there is an instance of the Five Phases (Wu Xing) mutually controlling each other, the key is to have a star that can assist. For instance, if the golden star is the main ridge and the wood star is the burial point, the gold star normally controls the wood star, which is considered凶 (unfavorable). However, if there is a fire star on either side to restrain the gold star, or a water star to connect and assist, it can turn into a favorable situation. By following this logic, there is no risk of error.

《九星變》篇云：“凡觀一星便觀變，識得變星知近遠。遠從貪狼至破軍，換盡龍樓生寶殿。一剝一變形不同，豈可盡言顧祖宗。君如識得變星法，千里百里尋來龍。”然九星之變，只取貪、巨、武、輔、弼五者為吉，謂其體勢端正，頭面光彩，尖則清秀，圓則肥滿，方則平正，故吉。而文、廉、祿、破四者為凶。以其體勢欹斜，頭面臃腫，崚嶒竄險，惡石巉巖，故爾。此五星九星變剝吉凶之大概也。

The "Nine Stars Transformation" section says: When examining a single star, one must look at its transformation. Recognizing the changing stars allows one to determine the distance of the dragon (dragon line). From afar, counting from the Greedy Wolf star through the Broken Army star, the dragon palace changes completely and gives rise to the treasure hall. One transformation after another produces different shapes, so how can one simply talk about looking back to ancestors? If you understand the method of transforming stars, you can find the dragon line even from thousands or hundreds of miles away. Among the nine stars' transformations, only the five stars - Greedy Wolf, Great Gate, Martial Field, Left Assistant, and Right Assistant - are considered auspicious, because their forms are upright, their heads and faces are bright, sharp ones are refined, round ones are full, square ones are level, hence they are auspicious; while the four stars - Literary Curve, Integrity and Honor, Wealth and Honor, and Broken Army - are considered inauspicious, because their forms are crooked, their heads and faces are swollen, rugged and dangerous, like evil rocks and steep cliffs, hence they are inauspicious. This is the general idea of the transformation and auspiciousness or inauspiciousness of the five and nine stars.

凡遠祖高峰是凶星發龍，卻跌斷過脈，退皮換骨，變出吉星作少祖山而結穴者，亦為美地。若後龍節節是吉星，中間一二節吉凶不明者，只小凶而已。若遠祖是吉星，而剝出凶星作少祖山結穴者，乃為凶地，不可下也。

Any dragon mountain originating from a distant ancestor peak that is a凶星, if it breaks its pulse and sheds its skin and bones along the way, transforming into a吉星 to serve as the minor ancestor mountain and forming a site, is also a good place. If the dragon mountain consists of吉星 throughout, but only one or two sections are unclear in terms of fortune, it is merely a minor misfortune. However, if the distant ancestor mountain is originally a吉星, but transforms into a凶星 to serve as the minor ancestor mountain and forms a site, it is a bad place and should not be chosen for burial.

後龍節節是凶星，只退換入首一二節是吉星結穴而葬者，亦得一代二代發福。駁到凶星，即主禍敗。後龍節節是吉星，只入首結穴一節是凶星，若穴情好，初代雖見退敗，至二三代剝到吉處，卻又發福久遠矣。此以剝換星體吉凶，觀前後節數，占年代、驗禍福之大概也。

After the main dragon is composed of consecutive凶stars, if only the first one or two sections change to吉stars to form a site for burial, it can bring blessings for one or two generations. However, when the time comes and the凶stars come into play, it will bring misfortune and failure. Conversely, if the entire main dragon consists of吉stars, but the section where the site is formed is a凶star, and the site is well chosen, the first generation may experience some decline, but after two or three generations, when the time changes and the凶stars are replaced by吉stars, it can continue to bring long-term blessings. This method determines the approximate time periods and verifies the fortune or misfortune by examining the changing stars and their positions in the sequence.

若其起祖迢迢，行至入穴，全無跌斷過峽，則是無變化，必不融結。《發揮》云：“龍無傳變穿落，則無造化；不經退卸，則無秀氣。”雖有奔走之勢，擺折之形，亦為偽龍，多是奴從之山，不必尋穴。縱有形穴、龍虎、案對、明堂諸般合法，奈何龍無脫卸，無變剝，氣不全，脈不眞，徒有殺氣凶惡，乃花假之地。故凡尋龍，見無過峽剝變，決無融結造化，不必追尋矣。

If a dragon comes from the ancestral mountain and moves far away without any break or change in its course until it reaches the site, there is no transformation, and it will certainly not form a good site. The "Development" says: if the dragon does not change or fall, there is no vitality; if it does not retreat or shed, there is no refined energy. Such a dragon, even if it has the appearance of rushing forward and turning, is a false dragon, mostly being a servant mountain, and there is no need to look for a site there. Even if the form of the site, the azure dragon and white tiger, the case mountain facing, and the bright hall are all proper, the problem remains that the dragon has not retreated or shed, the energy is not complete, the pulse is not real, and it leaves only evil and harmful energy, which is a false and deceptive site. Therefore, whenever looking for a dragon, if it is found that there is no break or change, we can definitely conclude that it has no vitality and will not form a good site, and there is no need to search further.

相地之法，固妙於觀龍。觀龍之術，尤切於審峽。峽者，龍之眞情發現處也。未有龍眞而無美峽，未有峽美而不結吉地。審峽之美惡，則龍脈之吉凶、融結眞偽，皆可預知也，眞地理家不刊之秘訣也。

The method of examining land is indeed wonderful in observing the dragon (dragon line), but the means of observing the dragon are especially crucial in examining the pass (xiá).the so-called「峡」 refers to the true expression of the dragon. There is no true dragon without a beautiful pass, and no beautiful pass that does not produce auspicious land. As long as we clearly discern the beauty or ugliness of the pass, we can foresee the auspiciousness or inauspiciousness of the dragon line and the authenticity of its formation. This is indeed an unchangeable secret for geomancers.

蓋龍行延長，必須多有跌斷過峽，則氣脈方眞，脫卸方淨，力量方全。《經》云：“一斷二斷斷了斷，鶴膝蜂腰眞吉地。”又云：“十條九條亂了亂，若是眞龍斷了斷。”卜氏云：“一起一伏斷了斷，到頭定有奇蹤。”皆謂眞龍之過峽多也。

A true dragon ridge must have many breaks and turns in its course, so that the qi is genuine, the transformation is complete, and the power is full. The Classic of Shaking the Dragon says: "One break, two breaks, breaking again and again, forming the shape of a crane's knee and a wasp's waist, this is a true auspicious site." It also says: "Out of ten ridges, nine are chaotic and confused, but a true dragon must break and turn repeatedly." Bu Ying Tian says: "Alternating rises and falls, breaking again and again, in the end there must be a remarkable trace." All these indicate that a true dragon's ridges must have many breaks and turns.

然峽亦有吉有凶，尤當細察。過峽之脈，欲其逶迤嫩巧、活動悠揚，如梭帶絲，如針引線，如蜘蛛過水，如躍魚上灘，如馬跡渡河，如藕斷絲連，如草蛇灰線之類為美。然須有送有迎，有扛有夾，護衛周密，分水明白，不被風吹水劫為吉。

However, the ridges in a pass can be either auspicious or inauspicious, and it is especially important to examine them carefully. The best ridges in a pass should be gentle, flexible, and flowing, like a shuttle with a thread, like a needle guiding a thread, like a spider crossing water, like a fish leaping onto a shoal, like a horse's hoofprint crossing a river, like lotus root cut but fibres still joined (藕 is lotus root, 断丝连 means the thread continues after the lotus root is broken), or like a grass snake leaving a faint trail. These types are considered beautiful. At the same time, there should be both welcoming and guiding ridges, with 'supporting' (supporting) and 'flanking' (flanking), with thorough protection, clear water division on both sides, not being blown by wind or suffering from water disasters, which is considered auspicious.

楊氏云：“一剝一換尋斷處，斷處兩邊生擁護。”廖氏云：“蜂腰鶴膝最為奇，大忌被風吹。”范越鳳云：“度峽斷跌，切忌水劫。”祝觀物公《八段錦》云：“龍過脈，認蹤由，高低脊脈莫模糊。最要兩邊生護轉，卻愁一水過橫流。”《龍經》云“莫令四缺被風吹，切忌溜牙遭水刦”是也。蓋龍之過峽處，其氣束聚，最怕風吹水刦，故必有護峽之山，八字之水，乃以為眞護峽山。

Yang Yunsong said: One must look for the place where the dragon breaks off and changes direction, where there are mountains on both sides to support it. Liao Jinjing said: A waist-like or knee-like shape is most peculiar, and it is most dangerous when exposed to wind. Fan Yuefeng said: At the place where the dragon passes through a valley and breaks, it is especially dangerous if there is water cutting through. Zhu Bi, the Master of Observing Things, in his "Eight Sections of Silk" said: At the place where the dragon passes over a ridge, one must clearly recognize its trail and origin; the high and low ridges must not be vague; most important is that there are protective mountains on both sides that turn back, and most dangerous is when a single stream flows straight through. The "Classic of Shaking the Dragon" says, "Do not allow the four sides to be missing, and avoid being cut by water." All these are referring to this point. Because the dragon's energy is gathered and concentrated at the place where it passes through a valley, it is most afraid of wind and water cutting through, so there must be protective mountains along the valley and water flowing in a wide, spreading pattern to form a true protective mountain for the valley.

又喜合形像。廖氏云“兩邊遮護喜成形”是也。或如日月、旗鼓、天馬、貴人、金箱、玉印、垂纓、串珠、龜蛇、獅象、劍笏、戈矛等形者，貴格也，前去必結貴地。或如倉庫、廚櫃、穀堆、爛錢、辨錢、攤衣、質庫、銀瓶、盞筯、倒罍金罇等形者，富格也，前去必結富地。然亦不必過泥形狀，但以遮護周密、夾從有情為吉。

The mountains that guard the pass are considered good if they can form certain shapes. Liao Jinjing said, "The two sides should provide protection and form a shape," which means this. If the shape resembles the sun and moon, flags and drums, heavenly horse, nobleman, golden box, jade seal, hanging tassels, string of beads, turtle and snake, lion and elephant, sword and handboard, or spear and矛, it is considered a noble pattern and will surely form a noble land ahead. If the shape resembles granaries, kitchen cabinets, grain piles, scattered coins, counted coins, clothes drying out, pawnshops, silver bottles, cups and chopsticks, or overturned wine vessels like golden chalices, it is considered a wealthy pattern and will surely form a wealthy land ahead. However, one should not be overly rigid about the shape. As long as the protection is thorough and the accompanying mountains are affectionate and supportive, it is considered auspicious.

若是眞龍過峽度脈，自有兩邊護照之山遠來相應。《經》云“天弧天角龍欲度”者是也。其有峽不全美，而左邊不足，則穴之左亦有虧；峽之右有空缺，則穴之右亦不周。及有峽中定穴高下、左右，並向首之說，皆天造地設，自然之應也。

If a true dragon passes through a pass and crosses a ridge, there will naturally be mountains on both sides accompanying it from a distance to respond accordingly. The Classic of Shaking the Dragon says, "Heavenly arc and heavenly horn indicate the dragon's passage," referring precisely to this. If the pass is not perfect, and the left side is lacking, then the left side of the site will also be deficient; if the right side of the pass is missing, the right side of the site will also be incomplete. There are also methods to determine the height, left and right sides, and orientation of the site based on the pass. All these correspond naturally and are set by heaven and earth.

峽正出則穴亦正，左出則穴居左，右出則穴居右。又有正出而斜過者，則穴亦正出而斜倒；有側出而正過者，則穴亦側出而正倒；透頂出脈者，則穴居腳下；腳下出脈者，則穴居頂上。峽中左沙短，則穴前左沙必先到；峽中右沙短，則穴前右沙必先到。池湖過峽，前逢池住；幹墠過峽，逢幹墠住；石脈過峽，逢石曜住。旗鼓峽逢旗鼓住，龜蛇峽見龜蛇住。子午卯酉出脈，必作子午卯酉向，乾坤艮巽出脈，必作乾坤艮巽向，不離四字之中，餘皆以例推。

A ridge line emerging from the center will have its穴 (burial point) also in the center; if it comes from the left, the穴 will be to the left; if from the right, the穴 will be to the right. If the ridge line comes from the center but slopes off, the穴 will be straight but the burial point will slope; if the ridge line comes from the side but goes straight, the穴 will be to the side but the burial point will be straight. If the ridge line emerges from the mountain top, the穴 will be at the mountain foot; if the ridge line comes from the mountain foot, the穴 will be at the mountain top. If the sand on the left side of the ridge is short, the sand on the left side in front of the穴 will arrive first; if the sand on the right side of the ridge is short, the sand on the right side in front of the穴 will arrive first. If the ridge line passes through a pond or lake, it will stop when encountering another pond or lake; if it passes through a dry terrace or flat land, it will stop when encountering a dry terrace; if it passes through a stone ridge, it will stop when encountering a stone peak. A flag and drum ridge will stop when encountering a flag and drum formation; a tortoise and snake ridge will stop when encountering a tortoise and snake formation. If the ridge line comes from the directions of Zi, Wu, Mao, or You, it will be oriented in one of these directions; if it comes from the directions of Kan, Qian, Gen, or Xun, it will be oriented in one of these directions. It will not go beyond these four directions; other cases follow the same pattern.

且其為格，有陽過，有陰過，有平地過，有穿田過，有池湖過，有草坪過，有半嶺過，有高山過，有正過、斜過、明過、偷過、長過、短過、硬過、直過、大過、小過、遠過、闊過。又有雙脈過、渡水石樑過，及張子微《峽訣》有所謂妝臺峽、臺星峽、幢節峽、華蓋峽、天池峽、平田穿珠峽、金箱玉印峽、雙溪峽、寶劍峽、雙龍峽、禁衛峽、圭璧峽、牛眠峽、石洞峽、驚蛇峽、亂茅峽、玄魚峽、貫魚峽、柳葉峽、重尸峽，凡二十格。

There are many forms of the "over the ridge" (过峡) pattern: there are yang over, yin over; flat land over, through fields over, through ponds and lakes over, through grassland over, half mountain over, high mountain over; there are straight over, slant over, clear over, secret over, long over, short over, hard over, straight over, big over, small over, far over, wide over; there are also cases where two ridges pass over together, and cases where they cross over by relying on a stone bridge in the water. In addition, Zhang Zimo's "Xia Jue" (Xia诀) lists other twenty types of over the ridge patterns, including Zhuangtai Xia, Taixing Xia, Chuangjie Xia, Huagai Xia, Tianchi Xia, Pingtian Chuanzhu Xia, Jinxiang Yuyin Xia, Shuangxi Xia, Baojian Xia, Shuanglong Xia, Jinwei Xia, Guibì Xia, Niuyian Xia, Shidian Xia, Jingshe Xia, Luanmao Xia, Xuanyu Xia, Guanyu Xia, Liuyè Xia, Chongshi Xia.

蔡西山《峽訣》有所謂雙魚峽、垂珠峽、蓮花心峽、迎送峽、井欄峽、方勝峽、飛絲峽、三臺飛電峽、金魚佩峽、流星峽、釵股峽、玉帶峽、方城峽、玉池峽。除刪正外，凡五十九格。又有陽星九峽、陰星八峽，及三十六峽、七十二峽、陰陽臺伏之說，高齊雲、低印水等像，不可盡舉。

Cai Yuan ding (Xishan) listed in his "Xia Jue" such forms as dual fish gully, hanging pearl gully, lotus heart gully, welcoming and sending gully, well rim gully, square victory gully, flying silk gully, three platforms and flying lightning gully, golden fish pendant gully, meteor gully, hairpin leg gully, jade belt gully, square city gully, and jade pool gully; excluding those that were deleted, revised, or corrected, there were fifty-nine forms in total. In addition, there were nine yang stars gullies, eight yin stars gullies, as well as thirty-six gullies, seventy-two gullies, and classifications such as yin yang platform and hidden gullies. There were also various forms such as high ones reaching the clouds and low ones reflecting into water, and the number is too great to be fully listed.

大抵龍之過峽，惟欲其脈之中出，勢之飛揚，形之活動，星之秀異，護從周密，分水伶俐，迎送均勻，扛夾照應，高過而不悍硬，低過而無傷殘，長過而不受風吹，短過而脈不粗腫，闊過而不懶散，直過而不死硬，遠過而有包藏，穿田而無水刦，渡水而有石樑，斯為美矣。若或奇巧異常，有池湖、靈泉、怪石之類，尤貴。

In general, the dragon's passage should have the energy flowing from the center, with a grand and vigorous momentum, flexible form, outstanding stars, complete protection from all sides, well-arranged water channels, balanced welcoming and sending, mountains on both sides supporting each other; when passing high places, it should not be coarse or harsh, when passing low places, it should not be damaged, when passing over long distances, it should not be affected by wind, when passing over short distances, the energy should not be thick and swollen, when passing through wide areas, it should not be lazy and scattered, when passing straight, it should not be rigid and unyielding, when passing far away, there should be cover and concealment, when crossing fields, it should not be cut by water, when crossing water, there should be stone bridges—this is considered beautiful. If there are any extraordinary and ingenious features, such as accompanying pools, lakes, holy springs, strange stones, it would be even more valuable.

其或龍雖可觀，而過峽不美，或空缺凹風，懶散死直，偏旁過脈，水刦傷殘，太長而無鶴膝蜂腰，太闊而無草蛇灰線，渡水而無石樑，穿田而無正脈，過阪而無珠絲馬跡，及其兩旁無迎送，無扛夾，或雖有護而低不及脈，有夾而低不及峽，前去必無融結，多有偽穴，切不可下。

If the dragon appears good at first glance, but the ridge does not look beautiful, for example, if the sides are empty and the concave areas are exposed to wind, or if the ridge is lazy, straight, and stiff, or if the ridge passes by the side, or is damaged by water; if it is too long but lacks the narrowing of a crane's knee or a bee's waist, or too broad but lacks the subtle ridge like a grass snake's thread or a gray line; if it crosses water without a stone bridge, crosses fields without a central ridge, or passes over hills without traces like horse tracks and silk threads; and if there are no welcoming or sending ridges on both sides, no supporting ridges, or although there are protective mountains they are too low to touch the ridge, or although there are flanking mountains they are too low to touch the ridge—then this site will certainly not form a proper burial spot, and is mostly a false site, and must not be chosen for burial.

又有一等凶龍，迢迢而來，更不跌斷，全無過峽，直至穴場，雖極屈曲奔走之勢，然無峽則無脫卸，殺氣未除，不知者貪其氣勢之雄，星峰之美，而誤下之，必主凶禍惡逆。若抽脈落下平地，脫盡殺氣，變換而作穴者，不以此論。然平地亦有平地峽，與山峽無異，只看水分為凖。若平洋無峽，亦非眞龍也。

There is another type of凶龙 which comes from afar without ever breaking or bending, with no meandering course at all, directly rushing to the burial site. Although it has a very strong and winding momentum, because there is no meandering section, it cannot release its destructive energy; those who do not understand it may mistakenly choose this site because of its powerful momentum and beautiful star peaks, and will surely invite misfortune and rebelliousness. If this dragon draws out its pulse to fall on flat land, completely removing its destructive energy, and then transforms to form a burial site, it cannot be judged by this rule. However, flat land also has its own meandering sections, which are similar to mountain meanders, but they are determined by the water dividing on both sides. If in a flat area there are no meanders at all, then it is not a true dragon.

故審峽之訣，為地學關鍵，尋龍快捷方式。知此則龍亦易辨，穴亦易求，美惡吉凶，胚胎在此。此而得訣，則相地之能事畢矣。予嘗謂：尋龍妙訣不難知，但向峽中究隱微。師若肯傳峽裡訣，傾囊倒篋洩天機。

Therefore, the key to examining the pass is the essence of geographical study and the shortcut to finding the dragon. Once this is understood, the dragon becomes easy to distinguish, and the site becomes easy to find. The embryo of beauty and ugliness, fortune and misfortune is all contained here. If one masters this secret, the skill of examining the land is complete. I have once said: the secret of finding the dragon is not difficult to grasp, as long as one investigates the subtle aspects within the pass; if the teacher is willing to pass on the oral teachings of the pass, that would be revealing the secrets of heaven and earth.

此為陽峽，凹中出脈，或凹腦坦中出脈。此為陰峽，其脈自頂有脊而出，或起突。此為曲峽，其脈屈曲活動，如生蛇渡水，至貴。小者尤佳。過峽之脈要曲，不宜直。直為死脈，不吉。中間有泡者，雖直亦吉。此為長峽，太長則易受風，宜遮護周密。又忌直長。若長而直，則為死脈，不吉。

The following gorges are now only represented by their titles and descriptions, with the actual diagrams lost. The first type is "Yang Xia" (Yang Gorge): the ridge line comes out from a depression or from a flat area on top of a depression. The second type is "Yin Xia" (Yin Gorge): the ridge line emerges from the top of a mountain along with the mountain's spine, or slightly protrudes. The third type is "Qu Xia" (Curved Gorge): the ridge line is flexible and winding, resembling a living snake crossing water, which is extremely valuable; especially those with a small form are particularly good. The fourth type states that the ridge line passing through a gorge should be curved and not straight; straight lines are considered dead ridges and are inauspicious; however, if there is a bubble-like protrusion in the middle, even a straight line is considered auspicious. The fifth type is "Chang Xia" (Long Gorge): if it is too long, it is prone to being affected by wind, so it should be well protected; it is also undesirable if it is both long and straight; if it is both long and straight, it is considered a dead ridge and is inauspicious.

此為短峽，峽短雖不受風，亦要斷跌明白，若模糊則非峽矣。闊峽氣散不聚，要中間有草蛇灰線、微高之脊則美。兩邊名氈褥，亦謂之霞帔峽，主大富貴。高峽者，山大而斷處未至平地也，多是人行之嶺。凡高過之峽，要護山周密。大龍峽亦有數十里坦過者，或數里塌過，亦曰遠峽。要兩邊迎送護應。此龍去甚遠，小龍無此峽。穿田峽，要兩邊皆低，中央過脈之田獨高，則分水明白。廖氏謂之青苗中過骨，此峽最吉。

The sixth style is "Short Gorge": although a short gorge is not affected by wind, it must have a clear and distinct break. If it is vague and indistinct, it cannot be considered a gorge. The seventh style is "Broad Gorge": the energy is scattered and not concentrated, and it is beautiful if there is a slight elevated ridge line in the middle, like a faint thread. The flat areas on both sides are called "Zhan Ru", and such a gorge is also known as "Xia Pi Gorge", indicating great wealth and honor. The eighth style is "High Gorge": the mountain body is large, and the place where it breaks off has not yet descended to flat land, mostly being mountain ridges used by people. Any gorge passing through high areas requires careful protection from surrounding mountains. The ninth style mentions that the gorge of a great dragon may also pass through flat land for dozens of miles, or descend several miles, and is called "Far Gorge". It requires both sides to have welcoming and sending features, with mutual protection and response. Such a dragon travels far, and small dragons will not have such a gorge. The tenth style is "Through Field Gorge": the fields on both sides should be low, while the central field that the ridge passes through should be distinctly high. This makes the water divide on both sides clear. Liao Jinjing refers to this as "Qing Miao Zhong Guo Gu", and this type of gorge is the most auspicious.

渡水峽，要水中有石樑，謂之崩洪脈。《葬書》云“脈界水即止”。此謂渡水何也？蓋水不界石脈，而界土脈。邵子曰：“水即人身之血，石即人身之骨，土即人身之肉。”故血行於肉，不行於骨。血以資肉，肉以養骨以成身。惟氣則無往而不通者也。

"The 'crossing water pass' requires that there be a stone bridge in the water, called 'the broken flood vein.' The Book of Burial says, 'When the vein meets water and is cut off, it stops,' so why can it still cross water here? Because water can only cut off the earth vein, but not the stone vein. Shao Yong said: water is like blood in the human body, stone is like bone, and earth is like flesh. Blood flows through flesh, not through bone; blood nourishes flesh, and flesh nourishes bone, together forming a complete body. As for qi, it flows everywhere without obstruction."

上峽圖九格，皆以脈言之也。而其脈又須有蜂腰鶴膝之形為美。末一格石脈，則有術家所謂崩洪十格，俱具圖於後。蜂腰鶴膝圖。凡龍脈束聚而成蜂腰鶴膝之形，其處氣旺，結穴必近，楊筠松云“蜂腰鶴膝龍欲成”是也。故凡見此形，則知龍將結作，可以求索穴場矣。

The above nine patterns of the ravine are all referring to the characteristics of the qi line itself; however, this qi line must also have the shape of a bee waist and a crane knee to be considered beautiful. The last pattern discusses stone qi lines, and there is another method known as the "Ten Patterns of Collapse and Flood," which are all illustrated in the following pages. Here is the "Bee Waist and Crane Knee Diagram," although the image is lost, only the description remains: whenever a dragon qi line converges and gathers to form the shape of a bee waist and a crane knee, the qi there is most vigorous, and the site of the burial mound must be nearby. Yang Yunsong said, "When a dragon qi line forms a bee waist and a crane knee, it is about to become a site," which means exactly this. Therefore, whenever such a shape is encountered, it indicates that the dragon qi is about to form a site, and one can search for the burial site in that area.

石樑散亂，如手摸捉，在於水面者是也。石樑相牽相連，如瓜瓠在於水中是也。石樑如馬足跡在於水中是也。石樑如螺蚌之形在水是也。石樑生來如交角之形是也。石樑屈曲，如之玄字在水是也。石樑回抱如也字形是也。石樑三條如川字形是也。石樑縱橫如十字是也。石樑斷而復續是也。

The following ten figures now only have titles, the actual diagrams are lost. First figure: stones in water form a broken bridge, resembling a hand reaching out to grasp, with parts visible above the water. Second figure: the stone bridges are connected to each other, like a row of gourds lying across the water. Third figure: the stone bridges resemble horse hoof prints, arranged one after another in the water. Fourth figure: the stone bridges look like snail shells, scattered in the water. Fifth figure: the stone bridges naturally form a right angle. Sixth figure: the stone bridges bend and twist, resembling the character '之' or '玄' lying across the water. Seventh figure: the stone bridges wind around, forming the shape of the character '也'. Eighth figure: three stone bridges are parallel, resembling the character '川'. Ninth figure: the stone bridges cross each other in a grid, resembling the character '十'. Tenth figure: the stone bridges are broken but continue again.

上十大崩洪，乃石樑渡脈過水，其形有此十格。然亦難以此盡其形，舉此為式，觸類而長可也。蓋崩洪者，朋山共水之義也。廖氏云“朋山共水難尋脈，石上留眞跡。喚作崩洪有十名，官貴此中生”是也。其說出於楊筠松。《三十六脈歌》云：“崩洪之脈幾多般，朋山共水寔堪安。氣逢水界誰能別，眞龍偏向此中蟠。有人會得崩洪脈，腰懸金印入朝端。”

The above ten types of broken floods refer to the method of crossing water by means of a stone beam, with shapes approximately following these ten patterns. However, it is difficult to exhaust all the variations, so these examples are given merely as models for readers to understand by analogy. The term "broken flood" refers to the concept of "two mountains enclosing a stream" (two mountains enclosing a single body of water). Liao Jinjing said: the place where two mountains enclose a stream is the most difficult to find the qi line, yet there are true traces left on the stones; this pattern is called broken flood, and it has ten different names, from which officials and nobles emerge. This statement originates from Yang Yunsong. The "Thirty-six Pulse Songs" say: how many types of broken flood pulses are there? With two mountains enclosing a stream, a tomb can indeed be established. When the qi meets the water boundary, who can distinguish it? The true dragon is precisely coiled in the middle. If someone understands the broken flood pulse, he will be able to hang a golden seal around his waist and hold a position in the court.

其本旨則謂石脈之過水耳，後來因“眞龍偏向此中蟠”之句，遂誤謂脈中有穴，殊為可笑。矧此崩洪名目，以吾儒循名求義論之，亦當在擯斥之例，何也？山傾曰崩，水潰曰洪，乃惡名也。而術家乃為龍脈之美稱，何其背戾之甚。故張子微謂此乃術家以此暗藏機幸，闢之而不道。予於此收之，亦姑從俗借名，以證龍脈之渡水云耳。按：十大崩洪，李淳風《小卷》無十字、斷續二名，而有筋血、交劍，與楊公小異。以上所論過峽之脈，復有護峽之山圖具於後。

This explanation originally refers only to the idea of stone veins crossing water. Later, because of the phrase "true dragon tends to coil here," it was misunderstood to mean that there is a cave within the stone beam, which is really laughable. Moreover, the term "benghong" should, according to our Confucian scholars' principle of matching names with reality, be discarded. Why? "Beng" refers to mountain collapse, and "hong" refers to water breaking through, both are negative terms. However, geomancers use them as beautiful names for dragon ridges, which is completely against common sense. Therefore, Zhang Zimei thought that geomancers used this term to secretly express their侥幸 and cunning intentions, and he simply excluded it. I still include it here, merely using the term for the sake of convention to explain the matter of dragon ridges crossing water. I note: Among the ten types of benghong, Li Chunfeng's "Small Scroll" does not include the categories "crossing" and "interrupted," but instead has "sinew and blood" and "crossing swords," which differ slightly from Yang Yunsong's transmission. The above discussion concerns the ridge passing through a pass. There is also the mountain protecting the pass, which is illustrated in the following diagram.

迎送凡脈離山而出，兩臂有護從之山，謂之送脈出身，亦曰送峽。脈起頂而上，兩臂有迴轉之山，謂之迎脈過峽，亦曰迎峽。此單迎單送也。迎送多者曰雙。此雙迎雙送，愈多愈好。大龍過峽，迎送有至數十重者，故以多為貴也。此有送無迎也。

First, we discuss 'yingsong' (迎送). Whenever a ridge line leaves the mountain body and goes out, with mountains on both sides following along, it is called 'songmai shushen' (送脉出身), also known as 'songxia' (送峡). When a ridge line rises to its peak and goes upward, with mountains on both sides turning back to follow, it is called 'yingmai guoxia' (迎脉过峡), also known as 'yinxia' (迎峡). The following diagrams are only described here: this pattern is single ying and single song. When ying and song are paired, it is called 'shuang' (双), and this pattern is double ying and double song, with more being better. For a great dragon ridge passing through a valley, the mountains for ying and song can be dozens of layers, so more is considered valuable. This pattern has song but no ying.

此有迎無送也。凡有迎無送，有送無迎，若周密護得峽過，不受風吹，亦貴。此交互迎送也，也有吉有凶。此亦交互迎送也，力量差勝。上迎送峽，其迎龍之枝雖是逆轉迎峽，然不可認為逆龍。蓋逆龍枝腳一一望後，而正身前去，挺然獨出，故曰逆龍。此則惟是枝腳逆轉一二山顧峽，其正龍則自向前順去，隨身枝腳尤多且長也。胡直云“一種逆龍是迎接，反手雙雙開兩脅。接取龍來好處傳，此是龍生好枝葉。逆龍雖逆亦無害，一種交加是護峽。此等皆為富貴龍，左右均平龍在中”是也。

This pattern involves receiving without sending. Whenever there is receiving without sending or sending without receiving, as long as the protection is thorough and the ridge is safely guided past without being exposed to wind, it is considered a noble pattern. This pattern involves mutual receiving and sending, which can be both auspicious and inauspicious. This pattern also involves mutual receiving and sending, but with slightly more strength. The above discusses the receiving and sending ridge. The branch that receives the dragon, although coming from the opposite direction to welcome the ridge mouth, should not be considered as 'reverse dragon'. True reverse dragon is when each branch of the mountain points backward, while the main body still moves forward proudly. This is called reverse dragon. Here, only a few of the branches reverse back to protect the ridge mouth, while the main dragon continues forward naturally, with more and longer branches accompanying it. Hu states directly: there is a type of reverse dragon that comes to welcome, like a reverse hand with both sides spread open to receive the dragon and send it to a good place, which is exactly the good branches and leaves produced by the dragon; reverse dragon, although reverse, does not cause harm. Another type of cross-over is the mountain that protects the ridge. All these belong to noble dragons. As long as the left and right are balanced, the dragon will walk in the center.

凡脈從中過，兩旁客山或本山特起，高卓相應者謂之扛。外山隔水遠來護峽而相夾映者，謂之夾。凡扛、夾之山，最喜成形，如前所謂太陰、太陽、金箱、玉印、龜蛇、旗鼓之類，左右俱有極吉。若左右兩峰高聳峙立，又名曰天弧、天角，《經》云“天弧天角龍欲渡。”此本山扛峽，吉格。此外山扛峽，吉格。此外山隔水遠來扛峽，最吉格。此不成格，非峽。

Whenever the ridge line runs through the center, and there are mountains coming from the sides either from outside or from the local area that rise specially high and stand out, facing each other, it is called "gāng." When mountains from outside, separated by water, come from afar to guard the pass, and stand opposite each other, it is called "jiā." If the mountains that support the pass are shaped into forms such as Taiyin, Taiyang, Jinxiang, Yuzhen, Guishe, Qigǔ, etc., and are present on both sides, it is extremely auspicious. If two peaks rise high and face each other, it is also called "tiānhú" or "tiānjio." The Classic of Shaking the Dragon says, "Tiānhú tiānjio, the dragon wishes to cross." The following diagrams are for illustration only: this one is the mountain itself supporting the pass, an auspicious pattern. This one is an external mountain supporting the pass, an auspicious pattern. This one is an external mountain coming from afar across the water to support the pass, the most auspicious pattern. This one does not form a pattern and is not considered a pass.

雙魚峽。如此乃為正出之峽，吉格。如此乃偏出脈，非峽。此偏出脈，非峽，亦謂之來去魚，主凶。垂珠峽。如此乃為正出之峽，吉。如此亦為正出之峽，吉。如此乃為偏出，不得為峽，主凶。如此則為偏寒，不吉，不可言峽。左右同。如此雖是峽，亦係偏斜，主奸險。

"The Double Fish Gorge": nowadays only the diagram title and interpretation remain. This pattern is a gorge where the ridge runs straight down the center, which is a favorable pattern; this pattern is a ridge that branches off to one side, and is not considered a gorge; this pattern is also a ridge that branches off, not considered a gorge, and is also called "Coming and Going Fish," which indicates misfortune. "Hanging Pearl Gorge": this pattern is a straight ridge forming a gorge, which is favorable; this pattern is also a straight ridge forming a gorge, which is favorable; this pattern is a ridge that branches off, and is not considered a gorge, indicating misfortune; this pattern is a ridge that branches off and is isolated and cold, not favorable, and cannot be called a gorge, with the same situation on both the left and right sides; this pattern although considered a gorge, is slanted, indicating a person who is deceitful and treacherous.

大凡峽，欲其脈從中出，而兩畔護送停均。如脈雖中出，而兩畔護山不勻，或邊有邊無，邊長邊短，邊多邊少，皆同偏論，有吉有凶。蓮化心峽。如此眞蓮花心峽，最為至貴。如此即小偏，力量輕減。如此全是偏斜，不可言峽。左右同。如此乃眞峽，極貴格。如此亦可言峽。如此亦可言峽。如此偏出，不可言峽矣。如此亦不可言峽，無用之龍耳。

In general, a good gully should have the main ridge emerging from the center, with the surrounding mountains on both sides balanced and proportional. If the main ridge does emerge from the center but the surrounding mountains on both sides are uneven, or if one side has something and the other does not, or one is longer and the other shorter, or one has more and the other less, it should be considered as 'biased', which may bring both good and bad fortune. The 'Lotus Heart Gully' is now only described by the title and a brief judgment: this pattern is the true Lotus Heart Gully, the most valuable; this pattern is slightly biased, thus its power is reduced; this pattern is completely skewed and cannot be considered a gully, as the situation on both sides is the same; this pattern is a true gully, of extremely high value; this pattern can also be considered a gully; this pattern can also be considered a gully; this pattern is biased and cannot be considered a gully; this pattern is also not a gully, but merely a useless dragon.

迎送峽。如此則眞為有迎有送，至貴之峽。如此迎送尤佳，乃眞峽也，至貴。如此亦是眞峽，結貴地。如此即為偏出，非峽也。如此乃為交互迎送，半吉。如此全是偏出，大凶。如此極為偏枯，大凶。

"The 'Ying Song Xia' (Reception and Dispatch Pass)" now only remains as a diagram title and commentary: this pattern indeed has both reception and dispatch, making it a very prestigious pass; this pattern has even better reception and dispatch, making it a true pass, extremely prestigious; this pattern is also a true pass, capable of forming a prestigious location; this pattern is a partial departure, not considered a pass; this pattern is mutual reception and dispatch, half good; this pattern is completely biased and barren, extremely凶 (fateful misfortune).

玉井欄峽。如此眞玉井欄峽格，吉。如此名交互玉井欄，亦吉。如此亦是井欄迎送正格，吉。如此名右旋井欄，亦為正格吉。左旋同。如此係偏斜下品。如此名方旋井欄，亦為正格，吉。如此係偏出凶脈。如此乃迎接井欄，亦為正格，吉。

"The 'Jade Well Enclosure' pattern," today only remains as a diagram title and judgment: this pattern is the true 'Jade Well Enclosure' form, auspicious; this pattern is called 'Interwoven Jade Well Enclosure,' also auspicious; this pattern is also the correct form of 'Well Enclosure Welcoming and Sending,' auspicious; this pattern is called 'Right Rotating Well Enclosure,' which is also the correct form, auspicious; the left rotating form is the same; this pattern is slanted, considered inferior; this pattern is called 'Square Rotating Well Enclosure,' also the correct form, auspicious; this pattern is a harmful ridge that deviates; this pattern is called 'Welcoming Well Enclosure,' also the correct form, auspicious."

方脈峽。如此乃脈從中出，謂之正峽，吉。如此乃偏出，不可言峽，左右同。如此乃中出正峽，吉。如此為偏出，不得言峽，凶。飛絲峽。此但為飛絲脈，亦是偏出，不吉。此偏出之脈，不可言峽。飛絲雖從中出，兩旁不勻，亦不是峽。

"The 'Fang Mai Xia' (Square Ridge)" is now only represented by the title and the judgment: this pattern has the ridge emerging from the center, called the 'Zheng Xia' (Straight Ridge), which is auspicious; this pattern is biased and cannot be considered a ridge, with the same situation on both sides; this pattern is the straight ridge emerging from the center, which is auspicious; this pattern is biased and cannot be considered a ridge, which is inauspicious. "The 'Fei Si Xia' (Flying Thread Ridge)": this pattern can only be considered a 'Fei Si Mai' (Flying Thread Ridge), and it is also biased, which is not auspicious; this pattern is a biased ridge and cannot be considered a ridge; this pattern, although the flying thread ridge emerges from the center, the two sides are not symmetrical, and it is still not a ridge.

三臺飛電峽。此三臺飛電之峽，第一上格。此偏出之脈，非峽也。金魚佩峽。此為正峽，主一品侯王，極貴。此為偏出之脈，不可言峽，大凶。此亦是脈從中出之峽，大凶。流星峽。此眞流星峽也，至貴，主出神童。此偏出之脈，不可言峽，大凶。此亦不謂之峽。此為偏出之脈，不謂之峽。

"The Three Peaks and Lightning Gorge": nowadays only the diagram title and interpretation remain. This pattern is a true Three Peaks and Lightning Gorge, the first class; this pattern is an offshoot ridge, not a gorge. "Golden Fish with Gorge": this pattern is a true gorge, indicating the emergence of a high-ranking marquis, extremely prosperous; this pattern is an offshoot ridge, not a gorge, extremely凶; this pattern, although also a ridge emerging from the center, is judged as extremely凶. "Meteor Gorge": this pattern is a true Meteor Gorge, extremely prosperous, indicating the emergence of a prodigy; this pattern is an offshoot ridge, not a gorge, extremely凶; this pattern cannot be called a gorge; this pattern is an offshoot ridge, and is also not a gorge.

釵股峽。此乃正釵股峽格也，吉。此為偏出，不可言峽。玉帶峽。此為玉帶峽正格，主貴。此偏尤甚，何可言峽？此偏脈，極凶。方城峽。此為正峽，最貴。此亦正峽，最貴。此偏出之龍，不問左右，皆凶。玉池峽。此池當脈，至貴。此脈從池中過，兩畔皆水，大貴。此脈偏出，不可謂峽，凶。

"The Chai Gu Xia" pattern: nowadays only the diagram title and judgment remain. This pattern is the correct Chai Gu Xia form, which is auspicious; this pattern is a deviation, and cannot be considered Xia. "Yu Dai Xia" pattern: this pattern is the correct Yu Dai Xia form, which indicates high status; this pattern is even more deviated, how can it be called Xia? This pattern is a deviated pulse, extremely凶. "Fang Cheng Xia" pattern: this pattern is the correct Xia form, which is the highest status; this pattern is also the correct Xia form, which is the highest status; this pattern is a deviated dragon, regardless of whether it deviates to the left or right, it is凶. "Yu Chi Xia" pattern: this pattern has a pond directly in front of the pulse, which is extremely auspicious; this pattern has the pulse passing through the pond, with water on both sides, which is very prosperous; this pattern has the pulse deviating, and cannot be called Xia, which is凶.

按：蔡西山曰：“峽之為格，其名不一，茲但舉其形體與正格相類，而脈從旁落者辨明之。大抵迴環如峽，而脈從中出，則乃所謂峽也。若迴環如峽，而脈從峽兩旁出，則是偏行之龍，不可謂之峽。今世俗之見，不問脈在中及在左右，但形體如峽，即以峽名，何其謬耶！夫所謂峽者，謂關峽之類。峽以蔽龍，關以收局。今脈在旁而猶謂之峽，則是兩旁惟一旁有蔽，一畔孤露風寒，何以謂之峽與？故錄諸格以見其旨焉。”

I remarked: Cai Yuan Ding said that the forms of "xiá" (a type of terrain in geomancy) vary in name and form, and here I only give examples that resemble the standard form but have the qi line coming down from the side, in order to clarify the distinctions. Generally speaking, if both sides form a loop like a valley and the qi line comes out from the middle, that is called a "xiá"; if both sides form a loop like a valley but the qi line goes out from the sides of the valley, then it is called a "pianxing long" (a dragon that deviates), and it cannot be called a "xiá". Now, the common misconception is that as long as the form resembles a valley, it is called a "xiá", regardless of whether the qi line is in the middle or on the sides. How absurd! The term "xiá" originally refers to a pass or a gorge that blocks the dragon. A "xiá" is used to block the dragon, and a "guan" (pass) is used to gather and control the situation. Now, if the qi line is on the side and it is still called a "xiá", it would be like having a block on only one side, while the other side is left exposed to the wind and cold. How can this be called a "xiá"? Therefore, I record these forms so that their meaning can be clearly understood.

子微《峽訣》共二十格圖。幕內美女照妝臺，出皇后、貴妃及一品夫人。出臺鼎大貴。此出神仙、清高貴人，吉。出大貴。此至貴。主大富貴，王侯地位。出內相翰苑才名。出豪貴。出將入相，先斬後奏。至貴。出禁穴。出王侯。濁富。大貴大凶。出妖術賊將等，大凶。出草冦大盜，極凶。主貴。半吉。半吉。大凶。

Zhang Ziwei's "Xia Jue" contains twenty categories of diagrams, but only the explanatory statements for each diagram remain. The first: within a tent, a beautiful woman is facing the mirror by the makeup table, indicating the emergence of a queen, a noble lady, or a first-rank lady. The second: emergence of a high-ranking official, a great noble. The third: emergence of a deity and a nobleman of high rank, which is auspicious. The fourth: emergence of a great noble. The fifth: extreme nobility. The sixth: great wealth and nobility, reaching the rank of a king or a marquis. The seventh: emergence of officials in the imperial court and scholars of literary fame in the Hanlin Academy. The eighth: emergence of a powerful and prominent family. The ninth: emergence of a general who later becomes a minister, with the authority to act first and report later. The tenth: extreme nobility. The eleventh: emergence from a forbidden imperial site. The twelfth: emergence of a king or a marquis. The thirteenth: wealthy but not pure, belonging to the category of corrupt wealth. The fourteenth: great nobility but also great misfortune. The fifteenth: emergence of sorcerers and generals who commit theft, which is extremely ominous. The sixteenth: emergence of bandits and great thieves, which is extremely ominous. The seventeenth: indication of nobility. The eighteenth: half auspicious. The nineteenth: half auspicious. The twentieth: extreme misfortune.

上張子微《峽訣》二十格，皆以左右護峽之形狀吉凶，定峽之美惡者也。以上峽圖，載為式耳。山形變化，豈止於斯？智者察其情性之眞，觸類而長之可也。夫蔡氏之論龍脈者，固有偏中之正，正中之偏，有似偏而實正，似正而實偏。有正出而偏落，有偏出而正落，有前偏而後變於正者，前正而後變於偏者。有脈雖偏於一邊，而外山照應親切，不至風吹者。有星頂正於左邊，而脈則出於右畔者。有星體偏於右邊，而左邊枝腳反多者。有雙脈相合者，有三脈五脈隱怪難明者，有石脈奇異及閃跡偷蹤偏正難辨者，有微而至於無形者，豈圖之所能盡哉！

The twenty categories of gully forms in Zhang Ziwēi's "Xia Jue" all determine the beauty or ugliness of a gully based on the auspicious or inauspicious shapes of the mountains that guard it on either side. The various gully diagrams mentioned earlier are merely examples. How can the forms of mountains be limited to these? A wise person only needs to observe the true nature and authenticity of the mountain's characteristics, and then apply this understanding to similar situations. Cai Yuanding's discussion of dragon veins includes both true and false, and there are cases where something appears false but is actually true, and vice versa. There are cases where the main vein comes from the correct direction but branches off incorrectly, and where the main vein comes from the incorrect direction but falls correctly. There are cases where the front part is incorrect but the back part becomes correct, and where the front part is correct but the back part becomes incorrect. There are cases where the vein is slightly off to one side, but the surrounding mountains are close and do not allow wind to enter. There are cases where the star peak is on the left, but the vein comes from the right. There are cases where the star body is on the right, but the left branch is more abundant. There are cases where two veins join together, and cases where three or five veins are hidden and strange, making them hard to discern. There are cases where the vein is made of stone, and where the vein appears suddenly and disappears suddenly, making it difficult to determine whether it is correct or not. There are also cases where the vein is so subtle that it is almost invisible. How can a few diagrams possibly cover all these possibilities!

其張子微之論護山者，則有不切之弊。如所謂玄魚、圭璧之吉應於兩旁，而或龍脈偏枯死弱，豈可以圭璧而謂之吉哉！蓋必以蔡氏為主，而子微之說兼之可也。大抵山形之微妙無窮，龍脈之變化不一，可以理推，難以形定。固有似吉而凶，似凶而吉者，有半吉半凶及可吉可凶者，有先吉後凶，有先凶後吉者。毫釐之間，禍福所繫，豈按圖索驥者可窺測哉！神而明之，存乎其人。

As for Zhang Ziwei's exclusive focus on protecting mountains, there are shortcomings in its practicality. For instance, if there are forms resembling "Xuanyu" and "Gui Bi" on both sides, it is considered auspicious. But what if the dragon pulse itself is weak and dying? Can we really judge it as auspicious merely because of the forms of Gui Bi? Therefore, we should mainly follow Cai Yuan ding's theory and take Zhang Ziwei's ideas into account as well. In general, the subtle aspects of mountain shapes are endless, and the changes of the dragon pulse are not limited to one type. We can only seek understanding through reason, and it is difficult to determine solely based on shape. Indeed, there are cases where something appears auspicious but is actually inauspicious, and vice versa. There are also cases that are half auspicious and half inauspicious, or may be either auspicious or inauspicious. Some are auspicious at first and then inauspicious, while others are inauspicious at first and then auspicious. A slight difference can mean the difference between fortune and misfortune, which is something that cannot be grasped by those who merely follow diagrams mechanically. Whether one can intuitively understand and fully comprehend it depends entirely on the individual.

龍有貴賤美惡之不同，觀其枝腳橈棹而可見。蓋枝腳橈棹，龍之分氣也，其形體各以類從。故龍之長遠者，其枝腳橈棹亦長遠；龍之短小者，其枝腳橈棹亦短小。龍之吉者，其發為枝腳亦起星辰，帶貴氣；龍之凶者，其見於枝腳亦必惡陋，類凶形。是蓋龍氣吉凶不同，故迸露發洩於枝腳橈棹間，美惡情狀亦自不可掩耳。

Dragons may be noble or humble, beautiful or evil, and one can distinguish them by their "branches and feet" and "oars." These branches and feet are the manifestations of the dragon's energy, and their forms correspond to their categories. Therefore, if a dragon travels far, its branches and feet also extend far; if a dragon is small, its branches and feet are also small. A fortunate dragon will have its branches adorned with stars, exuding nobility; a malevolent dragon will display ugliness and rudeness in its branches, resembling evil forms. This is because the fortune or misfortune of the dragon's energy differs; once it is revealed through its branches and oars, the nature of its beauty or ugliness cannot be concealed.

姑就易見者論之，如枝腳之山廣袤起伏，蕃衍擁從，或如倉如庫，如劍如印，如旗如鼓，或成天乙、太乙而侍立兩邊，或成御屏、展帳而蓋樂於後，或帶金箱玉印，或帶簡笏牙刀，或結天關地軸，或如武將文官，或類天馬貴人，或類龜蛇獅象，或如玉帶金章，或如玎璫珂佩，或拔若文筆，或連如串珠，或圓如覆釜傾鍾，或方若列屏貯櫃，或森若排衙唱喏，或擁如隊仗儀從，或濟濟如子孫丁壯之繁，或簇簇如奴僕畜養之眾，雲從霧集，侍衛森嚴，護定我身，不敢他往，此皆吉氣之發見者也。

If we consider the more obvious aspects, a mountain branch that is broad and continuous, undulating gracefully, and densely clustered with accompanying hills, or resembling a granary or a storehouse, a sword or a seal, a flag or a drum; or forming the shapes of "Tianyi" and "Taiyi" standing on both sides; or forming "Yuping" and "Zhanzhang" behind as a protective mountain or a joyful mountain; or carrying a golden box and jade seal, or a bamboo tablet, a staff, and a dagger; or forming "Tian Guan" and "Di Zhou"; or resembling a general and an official, or a Heavenly Horse and a Nobleman, or a tortoise, a snake, a lion, and an elephant; or resembling a jade belt and a golden emblem, or a clinking jade pendant; or standing upright like a writing brush, or connected like a string of beads; or round like an inverted cauldron or a tilted bell, or square like an array of screens or a storage cabinet; or solemn like a line of guardsmen saluting, or clustered like ceremonial attendants; or crowded like numerous descendants and sons, or dense like a multitude of servants and animals—appearing like a gathering cloud, with strict guards surrounding the dragon body, not daring to move elsewhere. These are all manifestations of auspicious energy.

《明山寶鑑》云：“天以太乙者，富貴之本原；天祿天馬者，富貴之任用；文官武庫者，富貴之應驗；左輔右弼者，富貴之維持；男倉女庫者，富貴之設施。”廖氏云：“惟有本身枝腳重，隊仗眞得用。”大凡好砂，列於前者是客山，眾人所共。其在本身枝腳者，乃自家之物，一己之受用親切者也。故傅伯通云：“不貴其見而貴其不見”。廖氏云：“誰知不見乃為奇，福應沒差移。”

The Mingshan Baodian says: The stars Tianyi and Taiyi are the origin of wealth and honor; Tianlu and Tianma are the means of achieving wealth and honor; Wen Guan and Wu Ku are the manifestations of wealth and honor; Zuo Fu and You Bi are the supports of wealth and honor; Nan Cang and Nu Ku are the embellishments of wealth and honor. Liao Jinjing says: Only when the branches of the body are thick and solid can this set of ceremonial symbols be truly used. Generally speaking, good sands that are placed in front of the tomb are guest mountains, shared by all; those growing on one's own branches are personal possessions, things one can personally use. Therefore Fu Botong says: It is not the visible that is precious, but the invisible. Liao Jinjing says: Who knows that the invisible is actually extraordinary, and the fulfillment of blessings is precise without error.

其或龍無枝腳橈棹者，謂之奴；雖有枝腳，不踴躍拔卓者，謂之弱；散漫委靡而無收拾者，謂之虛；反背無情而不顧本身者，謂之逆；凶惡尖利而反射本身者，謂之殺；拖拽太重而奔走東西者，謂之刦；及有枝腳不均，或邊有邊無，邊長邊短，邊順邊逆，邊美邊惡者，謂之病。

In reverse, if a dragon has no branches, limbs, paddles, or oars, it is called 'nú' (servant); if it has branches but does not rise up vigorously, it is called 'ruò' (weak); if it is scattered, lazy, and lacks control, it is called 'xū' (hollow); if it turns its back and shows no affection, disregarding itself, it is called 'nì' (reversal); if it is fierce and sharp, and turns to attack itself, it is called 'shā' (kill); if it drags heavily and moves about restlessly, it is called 'jié' (plunder); and if the branches are uneven, or one side has them while the other does not, one side is long while the other is short, one side is smooth while the other is rough, one side is good while the other is bad, it is called 'bìng' (illness).

又或兩旁垂落，如拋槍揷竹、臥尸提籮，如繩如刀，如斬指斷頭，如茅葉之亂，死蛇之靡，灰囊投算、鵝頭鴨頸，種種不吉之形，皆凶氣之發見者也。似此龍神，縱有形穴，皆為不吉。若誤下之，主長病癆瘵而枉死少丁，或瘟癀災火而莫可援救，或官訟連年而田產退盡，或淫亂風聲而敗壞人倫，亦各以其類而應也。故橈棹枝腳為龍身發洩吉凶之驗，詎不信夫！具圖於後。

On both sides, the hanging branches resemble spears thrown out, bamboo inserted, corpses lying down, baskets carried up, ropes, knives, severed fingers, beheaded bodies, tangled grass blades, dead snakes lying limp, bags of ashes thrown out for counting, the heads and necks of geese and ducks—various ominous shapes, all manifestations of evil qi. Such a dragon spirit, even if it has form and a cave, is entirely inauspicious. If someone is buried there by mistake, it will result in long-term illness, consumption, and the premature death of young people, or outbreaks of plague and fire with no way to save, or continuous lawsuits leading to the loss of property, or the spread of immoral reputation damaging human relationships—each of these misfortunes will correspond to the specific shape. Therefore, the branches of the桡棹 are the true signs revealing the fortune or misfortune of the dragon spirit. How can one not believe in them! The diagram is listed below.

此龍身枝腳間所帶諸貴格之略也。傅國師云：“凡後龍節節枝腳垂落處，要起星辰，成形像，如天馬、倉庫、交床、旌鼓、劍印、展帳、列屏、天乙、太乙、文官、武將等件，而順護龍身，前去必結大地。”《一粒粟》云“不貴其見而貴其不見”者，乃此謂矣。天乙、太乙主位居臺閣，日月、輔弼主位至公孤，玉佩、文武主王侯極品，男倉、女庫主人財富盛，展旗、頓戟主威武，左右侍從主尊榮，旗旄、誥軸、御屏、錦帳、馬旗、相臺主出將入相，印笏主神童狀元。

This diagram (the image is now lost) shows roughly the various noble forms found on the body and limbs of the dragon. Fu Guoshi said: wherever the dragon's body branches out, there should be stars rising and forming images, such as Heavenly Horse, granary, folding bed, banners and drums, swords and seals, unfolded tents, arranged screens, Heavenly Ethical Principle, Supreme Ethical Principle, civil officials, and military generals, and these forms should follow the trend to protect the dragon's body. Ahead, they must surely form a great land. The saying in "Yili Su" that "it is not the value of being seen but the value of not being seen" refers exactly to this. The fulfillment of each image is: Heavenly Ethical Principle and Supreme Ethical Principle indicate holding a high official position; sun and moon, and assistants indicate reaching the rank of the Three Dukes and Three Ministers; jade pendants and forms of civil and military officials indicate being a king or a marquis of the highest rank; male granary and female granary indicate abundant people and wealth; unfurling flags and halting spears indicate authority and power; attendants on both sides indicate honor and prestige; banners, imperial scrolls, imperial screens, silk tents, horse flags, and ministerial platforms indicate being a general and a prime minister; seals and hand fans indicate the emergence of a prodigy or a top scholar状元.

右龍身枝腳所帶諸凶之大略也。《快捷方式》云：“凡後龍枝腳節節垂落處，或尖利帶殺，或瘦弱崚嶒，或臃腫醜惡，反背走攛，或拖拽太重，或大小無倫，或長硬如槍，或細繞如索，或如重尸，或如斷頭，或如煙包，或如投算，種種丑形，則為凶惡，縱有形穴，亦不可下。

The figure (the image is now lost) shows roughly the various ominous shapes found on the dragon body and its branches. The "Short Cut" states: wherever the dragon's branches and limbs hang down, if they are sharp and cruel, or thin and bony, or fat and ugly, or turn backward and run away, or drag heavily, or are out of proportion in size, or are long and hard like a spear, or are thin and twisted like a rope, or resemble piled-up corpses, or broken heads, or tobacco packs, or cast dice—these various ugly shapes are all ominous. Even if there is a shape and a grave site, burial should not be allowed.

左回龍顧祖之地，本身秀氣呈露於前，作我朝對。《經》云“未作穴時先作朝”是也。前謂“不貴其見而貴其不見”，若此者，見又何害？大抵貴通活變，莫泥陳言可也。以上所論龍身枝腳吉凶大概，皆以垂落之形言之，未及自身發出均勻、長短、有無之親切也。並述於後。

The left diagram (the figure is now lost) represents a place where the dragon turns back to its ancestor: its refined and delicate appearance is revealed in front, serving exactly as its facing mountain and opposite hill. The Classic of Shaking the Dragon says, "Before forming the grave, first form the facing mountains," which is exactly this situation. Previously it was said, "It is not valuable to see clearly, but valuable to see indirectly," but in such a case, seeing clearly is not a problem. In summary, what is important is clarity and adaptability, not rigidly following old sayings. The above discussion on the auspiciousness or inauspiciousness of the dragon's branches and limbs is based on the shape of the branches and limbs hanging down. It has not yet discussed more intimate issues such as whether the branches and limbs are evenly distributed, their length, and their presence or absence. These will be discussed later.

右龍身枝腳對節均勻之格，至貴。蓋龍身枝腳，貴其對節生出，兩邊均勻，有無、長短、大小相同，正脈中出，乃為上格。術家名曰梧桐枝。張子微曰“停均惟有梧桐枝，雙送雙迎兩平勢。對節分生作穿心，祖宗兒子都相類”是也。

The diagram on the right (the image is now lost) depicts a structure where the branches of the dragon body grow in pairs from the same node, with both sides evenly balanced, which is extremely valuable. The branches of the dragon body are most esteemed when they grow in pairs from the same node, with both sides evenly proportioned: same presence or absence, same length, same size, and the main vein passes through the center. This is considered the highest grade, and geomancers refer to it as "Wutong branches." Zhang Zimwei said: only the Wutong branches are truly balanced, with both sides facing each other and the forms on both sides level and equal; the branches grow in pairs from the same node, with the main vein passing through the center, and the appearance of ancestors and descendants resemble each other. This is exactly referring to this pattern.

蔡西山云：“龍之所以貴其枝腳對生，如梧桐枝為龍中第一貴者，其理易見。今不問名花卉木，對生為貴。凡野生草木花卉，若對節間生枝發葉者，皆可為醫藥，用以拯疾。此可見天地間凡對生者，皆受天地之靈氣。人之手足筋骨，鳥獸之足翼，皆對生者也。其有藥中木瓜、荳蔻、縮砂、大黃、黃連、黃芩等，皆不對生，然卻有奇處，終與凡草有異。龍之奇者亦然。故之玄屈曲，與特地聳拔，又皆不可以穿心論。此惟圓機通變，知識過人者可與語此。”余按：西山此論精當明切，論龍枝腳之妙思過半矣。

Cai Yuan ding said: The reason why dragons are considered valuable when their branches and feet grow in pairs is easily understood. For example, the branches of the paulownia tree are considered the most valuable among dragons. Today, no matter what kind of flowers and plants, those that grow in pairs are considered the most precious. In the wild, if plants and flowers grow branches and leaves at opposite points, they are mostly used for treating illnesses. From this, we can see that all things in the universe that grow in pairs have received the vital energy of heaven and earth. The hands and feet, tendons and bones of humans, as well as the two legs and wings of birds and beasts, are also all in pairs. Although some medicinal herbs such as wood apple, cardamom, sand ginger, rhubarb, coptis, and scutellaria do not grow in pairs, they have their own unique qualities and are different from ordinary plants. Similarly, the unique features of dragons are also like this. Therefore, dragons with sinuous shapes like the character '之' or '玄', and those that are exceptionally tall and upright, cannot be judged solely by whether they have a straight passage through the middle. This point can only be understood by those with flexible and adaptable minds and extraordinary insight. I comment: Cai Yuan ding's discussion is precise and clear. In explaining the wonderful aspects of dragon branches and feet, he has already explained most of it.

右龍身枝腳橈棹雖長短不對，而交互停均，脈卻穿心，術家名曰芍藥枝格也。張子微云“一等名為芍藥枝，左右相生亦相似。分處光圓有枝葉，交互亦有停均理”是矣。愚謂此龍格枝腳雖長短不同，然左股或先一節長，必後一節短；右股雖先一節短，必後一節長。兩相抵對，卻有停均之理。況節節正脈穿心，雖左右長短不齊，不害其為貴龍也。

The dragon depicted in the diagram (the image is now lost) has branches and limbs that, although of unequal length, are interwoven in a roughly balanced manner, with the main vein still passing through the center. The geomancers call this the "Peony Branch" pattern. Zhang Zimo said: there is another type called the "Peony Branch," where the branches on both sides are similar in their mutual generation; at the points where the branches divide, they are smooth and round, with leaves attached, and the interweaving also follows the principle of balance. I believe that although the branches of this dragon pattern may vary in length, if the left side has a longer section in front, the following section must be shorter; if the right side has a shorter section in front, the following section must be longer. The two sides balance each other, maintaining the principle of balance. Moreover, since each section has the main vein passing through the center, even if the left and right sides differ in length, it does not prevent it from being a noble dragon.

左圖龍身枝腳雖不對節，而左右交互停均，術家名曰蒹葭葉。子微云：“左有右無過一節，右有左無本非異。此名原是蒹葭樣，但要星辰得地位。”愚按：此與梧桐枝對節力量殊異，而與芍藥枝頗同，其枝葉亦是來去開枝，但枝末多生丫丫，帶力差重者也。此蒹葭葉枝末無丫，故力輕耳。然力量雖有不同，融結本無二理，烏可以其力輕而棄之？

The dragon in the left diagram (the image is now lost) has branches that, although not paired in joints, are roughly symmetrical on both sides, and diviners call this form "Jianjia leaf." Zhang Zimwei said: if there is a branch on the left but not on the right, and then it reverses after one joint; if there is a branch on the right but not on the left, this is not unusual. The name itself is "Jianjia leaf," and as long as the positions of the stars are appropriate, it is acceptable. I comment: this pattern differs greatly from the symmetrical branches of the paulownia tree, but is quite similar to the branches of the peony. The branches and leaves of the peony also alternate in growth, but the tips of the branches have small branches, so its power is slightly stronger. In contrast, the tips of the "Jianjia leaf" have no such small branches, so its power is lighter. However, although the power may vary, the principle of forming the structure is essentially the same. How can it be discarded simply because its power is lighter?

右龍一邊有枝腳而長，一邊微有枝腳之狀，術家名曰楊柳枝。子微：“又有偏生楊柳枝，邊有邊無極乖異。”又謂：“若有形穴，纏送山周密，亦可下。”愚謂此等龍，公位不均，一位富足多子，一位貧寒廢疾絕嗣，偏枯太甚，縱有形穴，亦不可下。公位雖不必泥，然若此者，計子孫利害之重，亦當審擇可也。

The dragon in the diagram (the image is now lost) has one side with long, branching legs and the other side only slightly branching, which geomancers refer to as "Willow branches." Zhang Zimwei says: there is another type of skewed Willow branch, where one side has it and the other does not, which is extremely abnormal. He also says: if there is a visible form and a suitable burial site, with surrounding mountains that closely encircle and protect, it may still be acceptable for burial. I believe such a dragon will cause unequal fortune among the different branches of the family: one branch may become wealthy and have many descendants, while another may become poor and disabled, eventually leading to extinction. The imbalance is too extreme, so even if there is a form and a suitable site, burial should not be carried out. Although the concept of "public position" does not need to be taken too literally, when encountering such a situation, considering the great importance of the family's future, one should be cautious in choosing.

左龍一邊有枝腳，一邊全無枝腳，乃是奴龍，不結地也。其有腳邊乃為山面，以顧乎主，無腳邊乃為山背耳。張子微謂此格合柳星亦能出貴，但公位偏枯。愚謂此等龍是奴僕之山，決無融結道理。雖合柳星，有形穴，亦當棄置，不可下也。子微雖或有見，予不敢附和耳。

In the left diagram (the figure is now lost), this dragon has branches on one side but none on the other, which is called the "servant dragon" and does not form a suitable site. The side with branches faces the mountain directly, serving to attend to the main dragon it serves; the side without branches is merely the back of the mountain. Zhang Zimwei thought that if this configuration coincides with "Willow Star," it could produce nobility, but the fortune of each branch would be uneven. I believe this dragon is originally a servant mountain, and there is absolutely no possibility of forming a suitable site. Even if it coincides with Willow Star and appears to have form and a site, it should be discarded and not used for burial. Zhang Zimwei may have his own opinion, but I dare not agree with him.

大抵龍之枝腳，貴於均勻為美。如人手足，如鳥獸之翼腳，缺一邊則不能飛走，其不至於廢棄也寡矣。此理勢之必然，不待智者而後知也。地理之與物理，相為流通者也，奚可以差殊觀哉！

In general, the branches of a dragon should be even and uniform to be beautiful. This is like the hands and feet of humans, or the wings and legs of birds and beasts; if one side is missing, they cannot fly or run, and rarely do they avoid ending up in ruin. This is a natural truth, and does not need wise people to point it out. The principles of geography and the principles of all things are inherently connected, so how can they be treated as separate matters?

右龍枝腳一邊長一邊短，本自不均。卻是節節中出，其枝短一旁又有一大枝纏送到頭，亦為貴格。術家謂之捲簾殿試格。張子微云“卻有偏生極貴龍，名為捲簾登殿試，不問偏斜，黃甲及第”是也。

The dragon in the diagram (the image is now lost) has one side of its branches longer and the other shorter, making it inherently uneven. However, each section of the dragon emerges from the center, and on the side with the shorter branch, there is another major branch that winds around and protects it all the way to the head. Therefore, it is still considered a noble pattern, known as the "Rolling Curtain Palace Examination" pattern. Zhang Zimo said: There is also a type of extremely noble dragon called "Rolling Curtain Palace Examination," which, regardless of its leaning, can still achieve success in the imperial examination. This is exactly referring to this pattern.

右龍雖一邊枝腳長，一邊枝腳短，本自不均。然短邊卻傍祖山，貼身障護，又不可以長短不均論也。諺云“一祖當千山”，如人之奴僕、護從雖多，不若祖宗之庇廕福澤所及為大也。

The dragon in the diagram (the image is now lost) has one side with long branches and the other with short ones, making it uneven. However, the shorter side is exactly against the ancestral mountain, which closely guards and protects it, so we cannot criticize it for being uneven. There is a saying, "One ancestral mountain is worth a thousand mountains," just as a person's many servants cannot compare to the deep blessings brought by their ancestors.

左龍枝腳一畔美一畔惡也。大凡龍神枝腳，欲其兩邊均勻為美。若一邊好，一邊不好，或邊有邊無，邊長邊短，邊順邊逆，邊多邊少，皆為不吉，縱有形穴，亦不可下。龍之枝腳橈棹，亦如人之手足，固宜其長而忌其短。然亦有短而吉者，須是節節均勻，從中出脈，兩邊護山貼身纏從方可。即術家所謂蜈蚣節龍格也（如右圖）。張子微云：“兩旁有護，極清極貴。”《發揮》云：“此格腳短，必假外山纏護周密，而後可以極其清貴。”愚謂此等龍須要到頭穴星開窩開鉗，有龍有虎，不假外山護衛而穴場自暖方可。否則不吉，不可下也。

The dragon in the left diagram (the figure is now lost) has one side beautiful and the other evil. Generally, the branches of a dragon spirit are considered beautiful when both sides are even. If one side is good and the other is not, or if one side exists and the other does not, one is long and the other is short, one is smooth and the other is twisted, one is numerous and the other is few, these are all inauspicious. Even if there is a shape and a grave site, it should not be chosen for burial. The branches of the dragon, like the hands and feet, should be long rather than short; however, there are cases where short branches can be auspicious, provided that each section is even, the pulse comes from the center, and there are mountains on both sides that closely follow and protect it. This is what the geomancers call the "centipede joint" dragon pattern (as shown in the right diagram). Zhang Zimei said: When there are protective mountains on both sides, it is extremely clear and noble. The "Development" says: For this pattern, although the branches are short, they must be protected by surrounding mountains to be extremely clear and noble. I believe that such dragons must also have a窝 or钳 at the end, with the star of the grave opening, and have both the Azure Dragon and the White Tiger naturally, without needing external mountain protection, for the grave site to be naturally warm. Otherwise, it is inauspicious and should not be chosen for burial.

左龍全身活動擺折，如生蛇出洞、仙帶飄空，即蘆鞭嫋、之玄龍、九天飛帛等格也。此等龍不論枝腳，但要纏從周密，又必起頂結穴，有本身龍虎，不藉外山而穴自暖，乃為眞結。此格最貴。若出自臺屏帳蓋之下者，主神童狀元，才名冠世。

The dragon in the left diagram (the image is now lost) is flexible and winding throughout its body, resembling a live snake emerging from a hole or a ribbon of a immortal dancing in the air, that is, a pattern like "芦鞭袅" (a willow whip swaying), "之玄龙" (a mysterious dragon), or "九天飞帛" (a silk ribbon flying through the nine heavens). Such a dragon does not need to have branches or feet; as long as it closely wraps around and protects the attendant, and certainly forms a peak and a nest, with itself having both the Azure Dragon and the White Tiger, without relying on external mountains, the site naturally becomes warm and comfortable, which is considered a true formation. This pattern is the most valuable. If it comes from a noble pattern such as a platform, screen, canopy, or cover, it indicates the emergence of a prodigy who becomes a top状元 (top imperial examiner) and whose talent surpasses all contemporaries.

以上所論龍身枝腳橈棹之美惡，及均勻、長短、有無等說，姑就淺近者言耳。至於大龍，又難如此拘執。蔡文節公曰：“迎送、交互、手腳、橈棹，此看龍之常法也。然大龍漸近融結處，多是單行，無手腳橈棹可見。其逶迤轉折，平行低度，狀如流水。或忽然斷絕，無蹤可尋；或小如引線，不認悠往。

The above discussion concerns the beauty or ugliness of the dragon's body, branches, arms, and oars, as well as their uniformity, length, presence or absence, and these are considered from a superficial perspective. However, regarding great dragons, it is difficult to adhere strictly to such rules. Cai Yuanping (posthumously styled Wenjie) said: "Reception and farewell, mutual crossing, hands and feet, and oars are the usual methods for observing the dragon." But when a great dragon approaches the place where it forms, it is mostly seen as a single body moving alone, without visible hands, feet, or oars. It winds and turns, moving along a low and flat path, resembling flowing water; sometimes it suddenly stops, leaving no trace; sometimes it becomes so thin, like a thread, making it hard to recognize where it goes, drifting away quietly.

其低平之處，或為平田曠野，橫闊多至數十里。或為溝池田疇，或為人煙園塹，或為小關墟市。或迥無人居，彌望無際；或渺茫沙阜，不堪步履；或隱隱隆隆，忽似黿鼉；或堆堆累累，忽如古墓。前去則逢瀰漫巨浸，江湖交會，然無山可依，無形可辨。此大龍之大盡處也。巨眼見此，知為大地，或可為京畿，或可為藩鎮。從頭檢點，來龍分明，纏護無缺，之玄曲屈，手足擺佈，無不具備，特人不識造化之廣狹耳。”

Its low and flat section, whether it is a broad plain or open field stretching for dozens of miles, or ditches, ponds, fields, or villages with gardens, ditches, and small passageways, or small gateways and market towns, may be desolate and uninhabited, stretching endlessly; or it may be vast sandy dunes, where one's feet cannot even touch; or it may appear suddenly as a large turtle or crocodile; or it may be piled up in heaps, suddenly resembling an ancient tomb. As one proceeds further, one encounters vast bodies of water where rivers and lakes meet, but there is no mountain to rely on, and no distinct shape to recognize—this is the end of the great dragon. Those with keen eyesight can tell that this place is the earth, possibly suitable for the capital region or a vassal state. If one examines it carefully from the beginning, the dragon's origin is clear, with no gaps in its encircling and protecting features. It twists and turns in a zigzag or a character '玄' (a mysterious character), with all its limbs and branches properly arranged. However, ordinary people are unable to recognize the vastness and narrowness of the divine pattern.

愚按：此論大龍，不可以枝腳橈棹常法拘之，最為切當。子微亦云：“且如龍行看送迎，手腳交接如蟹動。”不知大龍百十里，或數十里，俗眼以常法拘之，豈能識此？是故龍身橈棹枝腳之說，又須辨認龍之枝幹大小，而後始盡其微妙。若徒以常法拘之，則未免坎蛙之見矣。

I remarked: This passage states that the method of examining the dragon's branches, feet, arms, and oars is not applicable to the great dragon, and this is most appropriate. Zhang Zimo also said: When observing the dragon's movement, one should look at its welcoming and sending aspects, and the connection between its hands and feet resembles the movement of a crab. However, people do not realize that a great dragon can travel for hundreds or tens of miles, while the common person's eyesight only applies the usual method, so how could they recognize it? Therefore, regarding various statements about the dragon's body, arms, branches, and oars, one must first distinguish whether this dragon is a branch or a main trunk, whether it is large or small, before one can fully understand its subtle aspects. If one insists on applying the usual method rigidly, one will inevitably have the narrow vision of a frog at the bottom of a well.

《黑囊經》云：“龍要有蓋送，蓋送龍神重。”《發揮》云：“貴龍全在護從多。”卜氏云：“德不孤，必有鄰，看他護從。”《龍經》云：“眞龍身上多護衛，山水有情來拱揖。”又云：“只有眞龍坐局內，亂山卻在外為纏。”又云：“纏多不許外山走，那堪長遠作水口？送從托山若兩全，富貴雙全眞罕有。”是皆言眞龍融結，必有護從迎送諸山以衛區之。

The Black Bag Classic says: A dragon must have covering mountains and sending mountains; only with covering and sending mountains can the dragon spirit be substantial. The Commentary says: A noble dragon is entirely determined by the many protective mountains accompanying it. Bu Ying Tian says: A person of virtue will not be alone, there must be neighbors to accompany him; this is looking at the protective mountains accompanying it. The Classic of Shaking the Dragon says: A true dragon has many protective mountains on its body, and the mountains and waters all affectionately come forward to bow and pay respects. It also says: Only a true dragon sits within the area, while the chaotic group of mountains outside serve as the winding and protective mountains. It also says: When there are many winding and protective mountains, outer mountains must not scatter; how much more so when they have to go far to form the water mouth? If the mountains that accompany and send and the mountains that support behind can both be present, then the land that brings both wealth and nobility is indeed rare. All these words are saying that when a true dragon forms its shape, there must be many accompanying and protective mountains coming to guard this area.

如大貴人出入，必前呼後擁，行者辟易，觀者環堵。居則侍妾數百人，或兵卒數千輩，披堅執銳，以護衛之。張子微云：“王侯簇衛須隨從，出入坐起多迎送。”又云：“萬卒影從成禁衛，千官環列是朝廷。”莫非取諭眞龍有眾山之擁從耳。

This is like a great nobleman traveling, certainly with attendants preceding and following him, with passersby all avoiding him and onlookers gathering to form a wall around him; at home he has hundreds of concubines or thousands of soldiers, clad in strong armor and wielding sharp weapons to guard him. Zhang Ziwei said: The guards accompanying a prince or king must have attendants, and there are many courtesies and greetings for his coming and going. He also said: Ten thousand soldiers accompanying him like a shadow form the palace guards, while a thousand officials standing around him represent the court. All these are merely metaphors for the true dragon being supported by a group of mountains.

其單獨孤寒之龍，如貧賤之人，家徒四壁，室如懸磬，妻子且無，況奴僕使令者乎？及其出外，遍國中無與立談者，況隨從呵殿者乎？故單寒之龍，最為無用，前去多作神壇社廟而已。楊公云：“若是孤行無護衛，定作神祠佛道宮。”張子微云：“孤生獨活無人伴，只好焚香作廟居。”

As for those solitary and impoverished dragons, they are like poor and lowly people: their homes are only four walls, and the rooms are empty like a hanging bell, with no wife or children, let alone servants. When they go out, there is no one in the whole city willing to stop and talk to them, let alone attendants following them. Therefore, the solitary and poor dragons are of little use, and they are mostly destined to become altars or village shrines. Yang Yunsong said: if a dragon travels alone without any escort, it will surely become a shrine, temple, or Daoist hall. Zhang Zimoi said: if one is born alone without a companion, it can only be worshipped by people building temples and burning incense there.

然龍固貴於有護從，尤貴於護從多。蓋護從多則地愈大。《經》云：“護從多愛到穴前，三重五重福綿延。一重護衛一代貴，護衛十重宰相地。兩重亦主典專城，一重只出丞簿尉。”又云：“尋龍千萬看纏山，一重纏是一重關。關門若有十重鎖，定有王侯居此間。”

Although dragons are valued for having protective mountains, they are even more valued for having many protective mountains, because the more protective mountains there are, the larger the land. The Classic of Shaking the Dragon says: protective mountains that best accompany the dragon should extend forward to the tomb site, with three or five layers, bringing long-lasting blessings; one layer of protection brings a generation of noble officials, ten layers of protection make it the land of a prime minister; two layers indicate control over the governance of a city, while only one layer can only produce officials such as county magistrates, clerks, and county police officers. It also says: when searching for a dragon, one should look carefully at the surrounding protective mountains, for one layer of protection is like one gate; if there are ten layers of locks at a gate, there must be a king or a marquis living there.

范越鳳云：“大富大貴之地，如大官行衙，前呼後擁之多。小地如小官出入，從者不過數人而已。”又有長短大小之分。龍大則纏護山亦大，龍長則纏護山亦長。短小之龍，纏護之山亦只短小而已。《經》云“護纏亦自有大小，大小隨龍長短來。龍長纏護亦長遠，龍短纏護亦近挨”是也。

Fan Yuefeng said: A place of great wealth and high status is like a high official touring the city, with many people following ahead and behind; a lesser place is like a low-ranking official going in and out, with only a few attendants. There is also a distinction between long and short, big and small: if the dragon is big, the mountains that encircle and protect it are also big; if the dragon is long, the mountains that encircle and protect it are also long; if the dragon is short and small, the mountains that encircle and protect it are also short and small. The Classic of Shaking the Dragon says, "The protection and encircling mountains also have big and small; the size of the protection and encircling mountains comes with the length of the dragon; if the dragon is long, the protection and encircling mountains are also long; if the dragon is short, the protection and encircling mountains are only close by," which means exactly this.

枝龍必須纏護周密，朝迎秀異，送從齊整，下手重疊，方有結作。不可以一山有情而取之。《經》云：“枝龍身上亦可裁，半是虛花半是開。若是虛花無朝應，若是結實護纏回。護纏定要觀疊數，一疊回來龍身顧，莫便將為眞實看，恐是護龍葉交互。三重五重抱回來，此就枝龍身上做。”

A branch dragon must have closely surrounding hills, beautiful and prominent front hills that face it, and orderly hills that follow behind. The hill at the end of the site should be layered and dense. Only then can a true site be formed. It is not enough to just find a hill that shows affection. The Classic of Shaking the Dragon says: a site can also be chosen on a branch dragon, but half of it is false and half is true. If it is false, there will be no hill facing it. If it is true, the surrounding hills will encircle and face inward. When looking at the surrounding hills, one must count how many layers they have. If there is only one layer that encircles and protects the dragon body, do not immediately consider it as a true site, for it may only be the branches and leaves of the dragon that cross each other. Only when there are three or five layers that encircle and turn back, can it be considered a true site formed on the branch dragon.

幹龍則取遠迎遠送、大纏大護，在眼界寬闊中認之。張子微云：“大地迎送隔江水。”又云：“大龍行到水盡頭，或作州縣回迤逞。必有高山作外纏，不在身旁數十里。”《龍經》云：“不知幹長纏亦長，外州外縣山為伴。”又云：“大凡幹龍行盡處，外山隔水來相顧。”

The dry dragon requires the recognition of distant approaches and wide-ranging enclosures, and must be identified in an open view. Zhang Zimei said: the earth's approach and farewell are separated by rivers. He also said: when the great dragon reaches the end of the water, it sometimes forms the site of a state or county, winding and spreading out; there must be high mountains surrounding it externally, and these mountains are not nearby, often far away, dozens of miles away. The Classic of Shaking the Dragon says: people do not know that the dry dragon is long, and its enclosures are also long, with mountains from outside the state and county coming to accompany it. It also says: wherever the dry dragon reaches its end, outer mountains cross the water to mutually support and care for it.

《玉髓經》云：“大龍迎送、倉庫，皆非本身自帶。如大官出入，自有部封屬境，節次措辦供帳、次舍、倉庫、委積，以候其求，而貴人不過隨帶騶從而往耳。”每經過處，無不聚起觀瞻，翕集迎送。大龍之行，無以異此。小龍如小官出入，凡需用之物，莫不自帶。又如富人出入，器皿帷幙，莫不畢備。然皆自己之物，不容取於他人。但車馬齊整，人從偉燁，經過未嘗不起觀瞻，或有莊佃參覿也。

The *Yusui Jing* says: The mountains that welcome and send off the great dragon and the sandy ridges that store grain are not inherent to the dragon itself. It is like a high official traveling, who along the way has his affiliated prefectures and counties prepare tents, guesthouses, granaries, and supplies at each station in advance, waiting for him to use as needed. The nobleman himself only brings a few attendants and horsemen. Every time he passes through a place, people gather to watch and welcome and see him off. The movement of the great dragon is exactly the same. The small dragon, however, is like a minor official traveling, who carries all the necessities himself; it is also like a wealthy person going out, with all kinds of utensils and curtains fully prepared. These are all his own belongings, which he cannot take from others. Although his carriage and attendants are well arranged and his entourage is well dressed, when he passes through, people still watch him, or peasants and tenant farmers come to pay their respects.

大小龍之別如此，故大龍迎送、纏護諸山，各有龍脈奔來，與正龍隔水相會以為用。然不可一概取遠者為護，而於空曠受風處，亦指遠山為侍從。竊恐無識者睥睨大地，被野師所誑，而以單獨凶龍為結大地，強指遠山作纏護，執《玉髓》之說以藉其口。是又為圖大所惑也，切要入穴不受風為眞。

The distinction between a great dragon and a small dragon is like this. Therefore, the mountains that welcome and escort the great dragon each have their own dragon pulses flowing in, crossing water to meet the main dragon, providing it with resources. However, not all distant mountains should be considered as protective companions; even in open and exposed areas, some people mistakenly point to distant mountains as attendants. What I am worried about is that people without proper knowledge and insight wrongly assume the land's form, being deceived by itinerant diviners, who claim a single inauspicious dragon as a great dragon, forcefully point distant mountains as protective ones, and even cite the sayings from the《the Yushui Jing (Jade Marrow Classic)》as an excuse. This is again being misled by the term 'the phrase tu da (craving greatness)'. The most important thing is that the place where the dragon enters the nest should not be exposed to wind, which is truly essential.

故凡護山，必有近者為侍為從，而又有遠者為纏為迎方可。且其緊要過峽關節去處，必以近者為準。譬如奴僕，近在身側，則驅使得力。若去身已遠，則呼喚未及，使令不便，安能得其力哉！又須稍高大，不可太低小，如幼童侍衛我旁。彼幼無知，不能勝我驅使之任矣；然亦不可太高大，有奴來欺主之狀。只宜相稱於大小高低遠近之間，斯盡其妙。智士胸中自當有活潑之機也，豈筆端所能悉哉！

Therefore, whenever discussing the protection of a mountain, it is essential that there are nearby mountains serving as attendants and distant mountains providing surrounding protection and welcoming the main mountain, only then can it be considered complete. Moreover, in critical areas such as the passage of a mountain ridge, the nearby protective mountains must be taken as the standard. This is like a servant; only when he is close at hand can he be commanded. If he is already far away, it is impossible to call him, and it is inconvenient to give orders, how can he offer assistance? The protective mountains should be somewhat tall and substantial, not too low and small. Otherwise, it is like assigning a young child to stand by one's side—he is young and ignorant, unable to bear the responsibility of being used as a servant. However, they should not be too tall and imposing, for that would make the servant appear to be bullying the master. The protective mountains should be in harmony with the main mountain in terms of size, height, and distance, only then can the subtlety be fully understood. A wise person naturally possesses a flexible and adaptable mind; how could this be fully expressed in words?

江右山人徐善繼述　同著。此一卷專論龍有旁正、老嫩、長短、眞偽、貴賤諸體之殊。蓋行龍之形勢不同，至其結作之吉凶亦異。於此諸體辨別之眞，則涇渭以明，而取舍始有定也。否則，差之毫釐，謬以千里，而吉凶混淆矣，可不知所察乎？

This volume was compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the differences in the forms of dragon lines in terms of "side and central," "old and young," "long and short," "true and false," and "noble and humble." The forms of dragon lines vary, and when they converge into a site, the fortune and misfortune become evident. If these aspects are clearly distinguished, the good and bad will be as clear as the waters of Jing and Wei, making it possible to know which to choose and which to abandon. Otherwise, a slight difference at the beginning may lead to a great error in the end, resulting in confusion between good and bad fortune. How could those studying geography not pay close attention to this?

夫龍一也，而有旁正之分。蓋正龍者，稟受得正氣而行，而其旁受諸山皆來拱衛者也。故一祖之下必有數龍，觀龍者須審其孰為正龍受穴之山，孰為旁龍從衛之山，於此分別明白，則取舍有正見也。夫所為旁正之分者，有數說焉。

The dragon pulse is essentially the same thing, but it is divided into 'main dragon' and 'side dragon'. The main dragon is the one that carries the righteous energy of the mountains and rivers, moving along its course. The mountains on both sides that receive secondary energies come to embrace and protect it. Therefore, under the same ancestral mountain, there are certainly several dragons branching out. Those who examine the dragon must clearly distinguish which one is the main dragon, the mountain that will eventually be chosen for a tomb, and which one is the side dragon, the mountain that accompanies and guards it. Once this distinction is clearly understood, there will be a correct judgment in choosing and rejecting. As for the methods of distinguishing between side and main dragons, predecessors have proposed several different approaches.

《葬經》曰：“重岡疊阜，群壟眾支，當擇其特大則特小，特小則特大。”此則以大小特異者為正龍也。一行禪師云：“數龍並出孰為先？長短高低是妙玄。眾短要從長處覓，眾長須向短中扦。高下亦當依此訣，石山元在土星邊。君今但指朝山看，朝應無情定是偏。”此則以長短、高低、土石及朝應之特異者為正龍也。

The *Zang Jing* says: When ridges are layered upon each other and hills are arranged in tiers, with large ridges and small branches interweaving, one should select the one that stands out. If all the mountains are large, choose the one that is particularly small; if all are small, choose the one that is particularly large. This method determines the main dragon based on its size. The Buddhist monk Yixing of the Tang dynasty said: When several dragons emerge, which one is the leader? The secret lies in length, height, and the combination of stone and soil. If all the dragons are short, seek the long one; if all are long, then the short one is the right one. The same principle applies to height and the relationship with the facing mountain. The true essence of the stone mountain is originally close to the soil star; just look at the facing mountain. If the facing mountain shows no affection towards it, then this dragon is definitely crooked. This method determines the main dragon based on its length, height, soil and stone, and the relationship with the facing mountain.

吳公云：“數龍隨出孰為奇？貴賤尊卑總要知。三五七龍同發跡，正龍必定是中枝。更看星體還特異，又審穿峽有護持。若是從龍俱不應，便於此處別玄微。”此則以龍之居中而星辰特異、過峽周密者為正龍也。要之，諸說各有攸當，而吳為密。

Wu Gong said: When several dragons emerge successively, which one is the most extraordinary? One must first distinguish between the noble and the humble, the superior and the inferior; when three, five, or seven dragons start at the same time, the true dragon must be the central one. Then one should examine whether its 'star body' is particularly unique, and also observe whether it is well protected by peaks when passing through mountain gorges. If the accompanying dragons do not respond to it, one must then discern the subtle and profound meaning here. This method identifies the true dragon as the central one with a particularly unique star body and well-guarded passage through mountain gorges. In general, various schools of thought have their own reasonable aspects, but Wu Gong's explanation is the most meticulous.

蓋中即正也，旁即偏也。特小特大、特長特短、特高特低，亦須居中為正。不但三枝五枝並出而居中，但自離祖出身，行度過峽，其脈常不離中，乃為至美。或三臺九腦而中抽，或華蓋個字而中出，或玉枕御屏而中落，皆謂之中。其偏龍稟氣之偏，故凡出脈行度，自是偏斜，多為正龍從衛。

Being in the center means being correct, while being on the edge means being biased. The previous discussion about particularly small, large, long, short, high, or low forms must all be measured against the central line as the standard. Moreover, the concept of being in the center does not merely refer to the middle branch among three or five branches emerging together. It also requires that, after leaving the ancestral mountain, the ridge line travels continuously, passes through the valleys, and maintains its energy without deviating from the central line. This is considered the highest standard. Some lines emerge from the center of stars like "San Tai" (Three Platforms) and "Jiu Nao" (Nine Brains), others pass through the center of formations like "Hua Gai" (Crown Cap) and "GeZi" (Single Character), and others descend from the center of forms like "Yu Zheng" (Jade Pillow) and "Yu Ping" (Imperial Screen). These are all considered central lines. Biased dragons receive biased energies, so when they emerge and travel, they naturally tend to be crooked and slanted. They are mostly only suitable to serve as attendants and guards for the main central dragon.

《地理集解》云：“凡自祖山上發出五七枝龍者，須仔細辨認某枝是正龍受穴之山。”若是正龍，自出身離祖以來，自然尊重。及到過峽處，兩旁必有峰巒遮護，不令風吹水射。其行動曲折處，皆活動逶迤；其起伏頭面，皆端嚴秀麗；其手腳橈棹，皆光彩圓淨，自與眾山不同。

The "Geographical Interpretations" says: Whenever there are five or seven branches of dragon mountains issuing from the ancestral mountain, one must carefully identify which branch is the main dragon capable of receiving a site. If it is indeed the main dragon, from the time it departs from its ancestral mountain, its appearance is naturally noble and dignified. When it reaches a place where it turns, there must certainly be peaks on both sides to guard and protect it, preventing wind from blowing and water from shooting. In its winding and turning course, it is flexible and winding, continuous and well-arranged; in the ups and downs of its hills and faces, they are dignified and neat, clear and elegant; and the branches extending from both sides, called "branch feet" and "oar-like limbs," are smooth, round, and clean, clearly different from the surrounding mountains.

或眾山高大此獨低小，或眾山低小此獨高大。又且兩旁山之形勢，皆顧定我身，不敢有離動別去之狀。至入穴處，其旁龍山若不是住在正龍穴後作送托、夾照之山，必是繞出穴前，堰取左右數源之水，聚在面前，為正龍穴前聚作明堂，及作護關、案山，或作捍門、水口。故正龍自是尊重，而旁龍必為正龍之用神也。

Sometimes all the mountains are high and large, but this one is low and small; sometimes all the mountains are low and small, but this one is high and large. Moreover, the surrounding hills all face towards the main dragon, looking back and guarding it firmly, without daring to scatter or depart. When it reaches the place where the main dragon settles and forms a mound, if the side dragons are not stopping behind the main dragon's mound to serve as 'sending support' or 'flanking hills,' they must circle around the front of the main dragon's mound, gathering the water from several sources on the left and right, converging in front of the main dragon's mound to form a 'Bright Hall,' or acting as 'guarding gates' or 'case mountains,' or serving as 'gatekeepers' to guard the water entrance. Therefore, the main dragon naturally holds a noble position, while the side dragons must inevitably become the 'useful gods' that the main dragon can command and utilize.

大抵正龍之於旁龍，猶麒麟之於走獸，鳳凰之於飛鳥，自然出類拔萃，繫山川正氣所鍾，故融結孕育，多為賢人君子、忠臣烈士、崇儒碩輔。而先天地間一切正人，皆正龍中出之地所能鍾孕。是亦氣相感召，自然之理也。

In general, the main dragon is superior to the side dragons, just as the qilin is outstanding among land animals and the phoenix among flying birds. It is connected to the concentrated vital energy of mountains and rivers, so the figures it produces are mostly virtuous men, loyal ministers, and esteemed ministers who support Confucianism. All upright individuals in the world can be born from the vital energy concentrated in the main dragon's mountainous areas. This is the principle of mutual attraction between energies, which is natural and inevitable.

其有雖居貴顯，而心術不正，或為奸臣，為妬後，為邪侫之流者，則是其地雖美，而非正氣所鍾，或星辰欹側之不尊，或五行克戰之不美，或沙水奔流之不純，故爾。及有父子兄弟祖孫而賢愚不一，邪正不齊者，則又當於龍之節數、年代及砂水之方位中求之。或美中有疵，醇中有醨，未能純粹，故值其吉者為吉人，值其凶者為凶人。此亦天地無全功，造化無全能耳。

There are also those who hold high positions yet have improper intentions, becoming villains, jealous ministers, and wicked advisors. This is because although the land may appear good, it is not where righteous energy gathers: either the stars and peaks are crooked and lack dignity, or the Five Phases mutually control each other and lack harmony, or the ridges and waters flow improperly and lack purity. Hence, such outcomes occur. As for within the same family, where sons and fathers, brothers, and ancestors differ in virtue or wickedness, one must examine the number of dragon ridges, the order of years when effects manifest, and the directions where ridges and waters reside. Often, there is a mixture of good and flaw, with pure quality tainted by thin wine, making it impure. Thus, the branch that receives auspicious energy produces virtuous people, while the branch that receives inauspicious energy produces wicked ones. This is merely because heaven and earth do not have perfect functions, and the workings of nature do not have complete abilities.

至於旁龍，亦雖有穴如大貴人，所至之地，必有從行隨帶部屬，及卑職小官，然力量為輕，卻多與正龍共祖宗，共門戶，共堂局、羅城、案對者，尤宜詳辨，不可以旁為正，以正為旁。然一登正穴，觀正龍之規模、態度，自然氣象不侔。

As for the side dragon, although it can also form a hilltop, it is like a nobleman who, when he arrives somewhere, necessarily brings along his attendants and some lower-ranking officials. However, its power is weak, and it often shares the same ancestor and origin as the main dragon, coming from the same lineage. It even shares the same "hall and layout," "encircling city," and the opposite "case mountain" with the main dragon. Therefore, it is especially important to carefully distinguish between them; one must not mistake the side dragon for the main dragon, nor the main dragon for the side dragon. However, once you reach the main hilltop, you can observe the scale, structure, and demeanor of the main dragon. Its grandeur and appearance are naturally incomparable to those of the side dragon.

蓋旁龍自有俯伏揖讓退遜之狀，及奴顏婢膝顧主之形不可掩者，雖二龍並出，亦有尊卑之殊，不難見也。其旁龍之有融結者，必須本身亦有起伏頓跌，亦有橈棹枝腳，亦有傳變穿落，特正龍尊貴證得，旁龍不尊耳。固雖優劣不同，未可謂其全無融結造化也。若是旁龍別無護從，而全身是為正龍所用，則無融結，縱有形穴不足取也。

The side dragon always carries a posture of bowing low and yielding, its attitude of servility and looking back at the master is unmistakable. Even when two dragons are both present, the distinction of rank and hierarchy is clear. Among the side dragons, those that can form a landform must also have undulations and changes, with features such as "rào zhào" (a type of movement), "zhī jiǎo" (branching limbs), and transformations like transmission and falling. However, the main dragon has various signs of its noble status, while the side dragon lacks such dignity. Thus, although there is a distinction of superiority and inferiority between the two, it cannot be said that the side dragon is entirely incapable of forming landforms. If the side dragon has no accompanying support and its entire body is entirely used by the main dragon, then there will be no consolidation. Even if there appears to be a landform, it would not be worth taking.

夫龍一也，而有老嫩之殊。廖氏云：“老是大山毛骨粗，嫩是換皮膚。”其說雖發於《穴星篇》內，然論龍老嫩，亦不外是。蓋粗大者為老，巧小者為嫩；綿亙者為老，退卸者為嫩。老龍山巒蠻蠢，星體渾濁，枝腳縮短，無有脫卸剝換，徑直而不活變，粗飽而不發揚，崚嶒醜陋而無嫵媚之態。如老婦形容枯槁，顏色憔悴，無有生育之理者，故不可以求穴也。

The dragon pulse is essentially the same thing, but it can be distinguished as either "old" or "young." Liao Jinjing said: "Old" refers to the rough appearance of a large mountain's structure; "young" refers to having shed a layer of skin. Although these words appear in the "Xue Xing Pan" (Burial Star Chapter), they are equally applicable when discussing the old and young of a dragon pulse. Generally speaking, the thick and large is old, while the delicate and small is young; the continuous and unbroken is old, while the segmented and gradually thinning is young. An old dragon pulse has mountains that appear clumsy and dull, with unclear star formations, short and contracted branches, and no transformation from thick to thin through shedding and changing. It moves straight ahead without flexibility, is bulky and swollen without grace, and is rugged and unattractive, lacking any signs of elegance. It is like an old woman who is emaciated and pale, with no possibility of bearing children, so one should not seek a burial site on such a dragon pulse.

嫩龍則有起有伏，有大有小，一高一下，一頓一跌，左棲右閃，之東走西，活變百端，奇巧萬狀，斷而復起，起而又斷。自粗變細，自凶換吉，脫卸清巧，如樹木新發枝柯，自然條暢，開花結實，生意不息。故此龍可以索穴也。然嫩龍亦自老龍變出，故曰：“老龍抽出嫩枝柯，跌斷不嫌多。”

The young dragon is full of ups and downs, big and small, rising and falling, sometimes high, sometimes low, sometimes resting on the left, sometimes darting to the right, sometimes heading east, sometimes west, with countless flexible and ingenious changes. It breaks and then rises again, rises and then breaks again. It becomes thinner and thinner, changes from fierce to auspicious, shedding layer by layer in a clear and light manner, just like new branches growing out of a tree, naturally spreading out and flowing smoothly, able to bloom flowers and bear fruits, with continuous vitality. Therefore, such a dragon can be used to search for a site. However, the young dragon comes from the old dragon, so it is said: the old dragon draws out young branches, the more breaks in the middle, the better, and the more, the better.

大抵老龍如巨家老宿，氣象厚重，容貌質樸，不事修飾。然含蓄儲峙，養育子孫，皆此人也。嫩龍如千金之子，嬌脆細膩，承師就保，衣服鮮明，容貌美好，享有厚福。娶名家女，生貴顯孫，乃此人也。故老龍多是未經脫卸，可以為祖。而嫩龍則有穿落傳變之巧，而為受穴之山也。若老龍一向不變細嫩，則為老亢，無生成之理，不必尋地。俗亦謂之老椿，以其如老枯之木，而無有枝葉之發暢也。又有一等眞龍，結穴已完，猶有餘氣山延袤而去者，亦名曰老，是又以脈盡氣絕為老。李淳風謂“龍有歸於老者”是也。此處亦不結穴，不須著眼。

In general, an old dragon is like an elder of a wealthy family, with a dignified appearance and simple demeanor, not overly concerned with adornment. However, the accumulation of wealth and the upbringing of descendants depend on such individuals. A young dragon is like a son of a rich family, delicate and refined, with teachers and nannies from a young age, dressed in bright clothes, with a handsome appearance, enjoying abundant blessings. Those who will later marry daughters from noble families and have sons of high status are precisely this kind of person. Therefore, old dragons are mostly not yet refined, and can only serve as the ancestral mountains. Young dragons, however, possess the subtle changes of passing through the mountain pass, descending the ridge, and transforming, thus being able to become the mountains that form the site of a good burial. If an old dragon remains unrefined throughout, it is called 'old and arrogant,' lacking the ability to generate new vitality, so there is no need to search for a burial site on it. The people also call it 'old pine,' likening it to a withered tree that can no longer grow lush branches and leaves. There is another kind of true dragon, whose burial site has already been formed, and there is a continuation of the mountain ridge extending beyond, this section is also called 'old.' This refers to the situation where the qi of the ridge has reached its end and the life qi has ceased. Li Chunfeng said, 'dragons may return to old age,' precisely referring to this situation. This section also does not form a burial site, so there is no need to pay attention to it.

夫龍一也，而有長短之異。楊公云：“尋龍千里非迢遞，其次五百三百里。”張子微云：“大龍千里費推尋，一二百里作郡邑。”顏氏云：“幹龍住處分遠近，千里為大郡。二三百里可為州，過此則封侯。百里只堪為縣治，下此為鎮市。”是皆言龍之長者結作大，短者結作小，理固然矣。

The dragon pulse is essentially the same thing, but differs in length. Yang Yunsong said: seeking a dragon should normally cover a thousand li, which is not too far, and the next level may be five hundred or three hundred li. Zhang Zimoi said: a dragon of a thousand li requires great effort to find, while a dragon traveling one or two hundred li can form a county or city. Yan said: the place where a dry dragon stops should be considered according to distance—those traveling a thousand li can form a large prefecture, those traveling two or three hundred li can form a state, and those exceeding this number can produce places of noble rank; only those traveling a hundred li can form a county, and shorter ones can only form towns or markets. All these sayings indicate that longer dragons produce larger formations, while shorter ones produce smaller ones, which is indeed the natural principle.

但此等長龍，大者即大幹龍，小者即小幹龍。或結禁穴，或為郡邑市鎮，雖有遺穴，天珍地秘，鬼神呵護，以俟有德，不可妄意睥睨。今尋龍只須得百里，或五七十里，或三四十里，其次或一二十里，又其次或二三十節，亦可謂之長矣。《玉髓經》云：“小龍不下五十里，二十三十皆好地。”又云：“龍行五里亦有地，何必千里百里蹤？”凡求地，當辨其結穴眞偽，不必拘其龍之長短遠近也。

However, this type of long dragon, if large, is called a great "dry dragon," and if small, a small dry dragon. They may form the hidden resting place of emperors' tombs, or serve as the foundation for cities and towns. Even if some sites remain unused, they are treasures of heaven and earth, guarded by spirits and ghosts, waiting for those of virtue, not to be casually sought after. Today, when searching for a dragon, if one can find a site within a hundred li, or fifty to seventy li, or thirty to forty li, or even a lesser one of twenty to twenty li, or twenty to thirty sections, it can be considered long enough. The "Yusui Jing" says: a small dragon should not be less than fifty li; twenty or thirty li can also form good sites. It also says: a dragon traveling five li can still have a site, so why must one seek its origin for hundreds or thousands of li? Whenever seeking a site, one should first determine whether it is genuine or false, rather than fixate on the length and distance of the dragon.

且眞龍融結，分牙布爪，其長者多為纏護，為下手，為水口關攔。正穴藏縮居內，又不可一概取長者為貴。《經》云“龍無貴賤只論長，纏龍纏過前更強。君若論長不論貴，纏龍有穴反為良”者是也。況龍變化不一，固有望之似長而步之又短者。《發揮》云：“龍望之若近，尋之卻遠，此是龍勢之玄屈折，逶迤擺佈，所以若近而寔遠。此為上等之龍。若龍雖遠而行易至，此是龍徑直而無活動擺佈，非美龍也。”是故論龍遠近、長短，又當如此審究，大抵不可執一。

Moreover, when a true dragon consolidates into a site, the branches on both sides branch out like the teeth and claws of a dragon. Among these branches, the longer ones are mostly used to encircle and protect, guard the lower arm, or block the water mouth. The main site is actually concealed within. Therefore, it is not proper to regard length as the only measure of value. The "Dragon Classic" says: If we discuss dragons without distinguishing between noble and humble, only comparing their length, then the winding dragons that encircle the site are stronger than those in front of the site. If we only consider length without considering value, then the site on the winding dragon is better. Moreover, the changes of dragons are not limited to one form; there are cases where a dragon appears long from a distance but is actually short when it moves. The "Development" says: Some dragons appear close from a distance but are far when you follow them, because the dragon's momentum twists and turns like the character "之" or "玄," extending and arranging itself continuously, so it seems near but is actually far, which is the superior dragon. Conversely, some dragons seem far from a distance but are easy to reach when you follow them, because they go straight without flexible movement, which is not a good dragon. Therefore, when discussing the nearness, length, and distance of dragons, we must examine them carefully. In conclusion, we must not be rigid in our judgment.

譬如人之受氣於父母，有頎而長者，有縮而短者。然賢不肖非在長短。湯九尺，而曹交九尺四寸。以長固無補於智愚，何長短之拘哉！但龍節長者受氣多，福力必深遠；短者受氣淺，福力易止歇。此則有之，其於融結則無異也。

This is like people receiving the qi from their parents to be born, some with tall stature and some with short stature, but virtue and lack of virtue are not determined by the length of their bodies. King Tang of Shang was nine chi tall, and Cao Jiao was nine chi and four cun tall; being tall does not necessarily bring wisdom or foolishness. So why should we be overly concerned about the length of a dragon's body? The difference is that a dragon with more segments receives more qi, thus its fortune and power are profound; a dragon with fewer segments receives less qi, so its fortune and power are easily exhausted. There is a difference in this aspect, but whether or not it can form a mound of earth has no distinction.

《靈臺明堂經》及《寶鑑》諸書乃謂貴龍有七十二骨節，釋之者又謂應七十二候，節數不足者非眞龍。其謬益甚。蓋龍自有骨節，如左仙《七星經》所謂“行度須觀骨節奇，入穴須教骨節稱”者是也。然亦特論其美惡耳，非謂拘其節數也。若必拘其七十二節，及三百六十節之說，以定龍之長短，決優劣，是執一而不通矣。子微云：“若是執一去尋龍，行遍江湖無一地。”此類是也。

The books such as the "Classic of the Bright Hall" and the "Treasure Mirror" say that a noble dragon has seventy-two joints, and interpreters further say this corresponds to the seventy-two phases of the year. If the number of joints is insufficient, it is not a true dragon, which is even more wrong. A dragon indeed has joints, as mentioned in the "Seven Stars Classic" by Zuo Xian: when a dragon moves, one should look at whether its joints are peculiar, and when it enters a site, one should look at whether its joints are even. But this is only to evaluate its quality, not to fixate on the number of joints. If one insists on determining the length of a dragon and judging its superiority or inferiority based on seventy-two joints or three hundred and sixty joints, then one is clinging to a single aspect and failing to understand change. Zhang Zimwei said: if one rigidly adheres to a single rule in searching for a dragon, one would never find a suitable site even after traveling across rivers and lakes. This is exactly what he was referring to.

夫龍一也，而有眞偽之辨。蓋地理之說無他，大要只在辨得眞偽明白。人子求地，上以安父母，下以保子孫，顧乃往往窀穸蟻泉砂礫中，豈其願哉！良由不能辨眞偽以致此耳。是故辨龍眞假，乃地理第一義。

The dragon pulse is essentially the same thing, yet there is a distinction between true and false. The study of geography has no other important aspect except to clearly distinguish between true and false. Those who seek land for their ancestors do so for the purpose of burying their parents and preserving their descendants. However, they often end up burying their ancestors in places such as ant holes, spring eyes, and gravel. Is this what they desire? It is indeed because they are unable to distinguish true from false that they reach such a situation. Therefore, discerning the true from the false dragon is the primary principle of geography.

凡龍之眞者，祖宗迥異，出身活動。其行度間，或開帳穿心，或星峰秀麗，有橈棹枝腳，有起伏頓跌，有剝換轉變，有過峽束脈，有擺佈攸揚，有屈曲奔走可愛之勢。及其入首，穴情明白，下手有力，明堂平正，前案特達，四獸有情，水城水口，俱合法度。皆天造地設，生成自然之妙，初無一毫勉強。才有勉強，便非眞結作。惟辨得龍眞，扦得穴的，則諸般自然皆應副矣。

All true dragons have their ancestral mountains unlike others, and their emergence is flexible and lively. As they proceed, they may spread out like a tent, emerging from the center, or they may have star peaks that are refined and elegant, with "rào zhào" and "zhī jiǎo" extending to both sides. They display a rhythm of ups and downs, layers of transformation, a gathering of energy when passing through a pass, a grand and spreading momentum, and a graceful, pleasing posture of winding and running. When they reach the entrance, the situation of the site is clear, the downward arm is strong, the "Míngtáng" is level and steady, the "àn shān" in front is prominent and distinct, and the four animals, Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise, all face the site with affection. The "shuǐ chéng" and water mouth are all in accordance with the rules. These are all natural wonders created by heaven and earth, originally without any forced effort. If there is even a little forced effort, it is not a true formation. As long as the dragon is truly identified and the site is accurately chosen, all other aspects will naturally harmonize.

奈何天地間凡物有眞便有偽，有正即有邪。而假偽之龍亂眞眩正者，亦有祖宗，亦有開帳，亦有秀麗星峰，亦有手腳橈棹，亦有起伏頓跌，亦有剝換轉變，亦有過峽束脈，亦有擺佈攸揚，亦有屈曲奔走可愛之勢。入首之際，亦有下手，亦有明堂，亦有龍虎，亦有朝對，奇峰羅列，逞異獻秀，登局快目。昧者不察而葬之，往往求福得禍。起而視之，非螻蟻囓其棺，則黃泉浸其骨，其故何哉？蓋不識龍有眞偽，不能辨認，為庸師所誤耳。

Unfortunately, between heaven and earth, all things have true ones and false ones, right ones and wrong ones. False dragons that mimic the true ones and deceive the right ones also have ancestral mountains, they also open accounts, they also have beautiful star peaks, they also have branches and limbs, they also have ups and downs, changes, transformations, they also have bends and twists, they also have arrangements and expansions, they also have graceful and lively appearances. When they reach the entrance, they also have the downward arm, the bright hall, the dragon and tiger sands, facing mountains and case mountains, strange peaks arranged in order, competing to be unique and showing their beauty, looking very pleasant when viewed from within the site. Those who are confused do not carefully examine and then bury the body, often seeking blessings but getting curses; later when they lift the coffin, it is either that ants have eaten the coffin or that underground water has soaked the bones. Why is this so? It is because they do not understand that dragons can be true or false, and they are unable to distinguish them, thus being misled by ordinary geomancers.

《玉髓經》云“亦有龍勢，侵天如登，落地如墜，起星甚秀，行地如宛，而不結地”是也。噫！天下事正而勝者常少，不正而勝者常多。故紫常以奪乎朱，鄭聲常亂乎雅樂，樲棘有類乎美檟，而稊稗有似乎良苗。苟非胸中有一定之見以勘破之，鮮不以是為非，以非為是，以眞為偽，以偽為眞者矣。然眞眞與眞偽皆易識，惟似是而非，似眞而偽者，眩人心目，最難察識。凡物皆然，不特地也。

The *Yusui Jing* says: There is also a kind of dragon that rises upward into the sky like climbing, and descends downward to the earth like falling. Its star peak is very elegant and graceful. When it moves across the land, it twists and turns, yet ultimately does not form a solid landform. How pitiful! In the world, the time when the correct path prevails is often rare, while the time when the incorrect path prevails is often frequent. Therefore, the purple of mixed color often surpasses the red of pure color. The靡靡 music of Zheng often disturbs the refined and elegant music. The sour jujube tree looks like the beautiful Chinese catalpa, and the稗 grass looks like good seedlings. If one's mind lacks firm discernment to see through these, few are those who do not confuse right with wrong, true with false, and genuine with fake. The genuine and the clearly false are still easy to distinguish, but only those that seem correct yet are wrong, and appear genuine yet are false, can most easily deceive people's eyes and are hardest to recognize. All things are like this, not only in geography.

但此等假偽之龍，縱然可觀，終覺勉強。姑揭其概而論之：假龍雖有祖宗，而出脈不美，或強硬突露無逶迤，或崚嶒帶殺無秀媚，雖有開帳而脈不穿心，或有穿心而無迎送。雖有秀麗星峰而孤削無枝葉，或偏斜帶石無蓋從。雖有枝腳橈棹而兩臂不均，或反逆帶殺而尖利，或臃腫粗惡而醜陋，或拖拽太重而不顧本身。

However, such fake dragons, although appearing impressive, ultimately seem forced. Here I will briefly illustrate the general situation: fake dragons may have a grand ancestral mountain, but the emerging ridge is not beautiful, either being stiff and abrupt without continuity or curling, or rugged and harsh without grace; although they may have a spreading branch, the ridge does not come out from the heart of the branch, or even if it does, there is no welcoming and sending sand on both sides. Although they may have elegant star peaks, they are isolated and sharp without branches and leaves to accompany them, or they are leaning and rocky without following mountains to cover and support them. Although they may have branches and arms, the arms are not balanced, or they are reversed and go against the natural flow, harsh and sharp, or bulky and ugly, or dragged too heavily outward, neglecting their own form.

雖有起伏而過脈無線，或懶緩不明。雖有過峽而無遮護，水劫風吹，或長腰硬直，或斜出偏落。雖有剝變而愈剝愈粗，或先吉而剝後反凶，或先強而剝後反弱。雖有擺佈攸揚，而軟弱委靡，雖有屈曲奔走可愛之勢而護從不周。

Although there are fluctuations, the pulse does not extend a fine thread beyond the ridge, or it is slack and slow, with an unclear path. Although there is a ridge, there is no protection on both sides, leaving it exposed to water and wind erosion; or the ridge is too long and stiff, or it extends obliquely or falls off to one side. Although there is transformation and change, it becomes coarser as it transforms, or it was favorable before but turns unfavorable after transformation, or it was strong before but becomes weak after transformation. Although there is a posture of spreading and stretching, it is weak and limp; although there is a graceful and winding appearance, the protective mountains are not complete.

及其入首之際，多是穴情模糊，或無穴可下，或有乳而直硬臃腫，或有鉗而開闊直長，或有窟而深曠空亡，或有突而孤露懶散。雖有星體而飽硬峻急，粗大雄頑，或欹頭破面。雖有下手而直懶無情，或凶惡高壓，或低遠無力。

At the time of the main point, the situation is often unclear, or there is no suitable spot to take the point; or there is a 'mound' that is stiff and upright, bulky and indistinct; or there is a 'claw' that is too wide open, straight and long without a conclusion; or there is a 'pit' that is deep and empty; or there is a 'projection' that is isolated and scattered. Although there are star forms, they are full and stiff, abrupt and difficult to approach, coarse and strong, or their heads are crooked, and their mountain faces are broken. Although there is a downward arm, it goes straight and lazily without feeling, or it is fierce and oppressive towards the point, or it is low and distant without strength.

雖有明堂，或傾側破瀉，或直牽捲簾。雖有水城，或牽鼻割腳，或反跳翻弓，或沖射穿箭。雖然有龍虎，或反走無情，或曲腰折臂。雖有朝山，頭或尖圓而可愛，腳則走攛而可嫌。蓋大本已失，龍既不眞，則融結花假，自然件件不美。所謂一事假，其餘皆假，縱使龍虎、對案、堂局、砂水一一合法，文筆插天，秀水特朝，亦無甚益，況背戾者哉！

Although there is a bright hall, it may be leaning and broken, leaking energy, or stretch continuously like a rolled-up curtain. Although there is a water city, it may run closely along the front of the site, cutting the foot and flowing away, or jump back outward like an inverted bow, or rush straight ahead or shoot diagonally like an arrow penetrating through. Although there are dragon and tiger ridges, they may turn away and show no affection, or their bodies may be bent and their arms broken. Although there are facing mountains, the mountain peaks may be sharp and round, but the mountain bases may run away, causing annoyance. Once the fundamental principle is lost, the dragon will not be genuine, and the resulting site will be false and illusory, naturally lacking beauty in all aspects. It is said that if one part is false, all other parts will be false as well; even if the dragon and tiger, facing mountain, bright hall, and surrounding ridges and water all conform to the rules, with a high literary peak piercing the sky and a special stream coming to pay homage, there will be little benefit, let alone those that are contrary and wrong.

然此假偽之龍，多是為大龍作應護於數十里之外，或為正龍作關峽於數里之間，或孕育蛟龍而有潭窟靈湫，或結為巖岡而有奇怪仙宮，或發洩精氣而有硃砂礦石，或迸露英華而為湯泉醴井，此其形體甚美，而星峰甚秀者耳。

But these false dragons are mostly stationed dozens of li away to support and guard the true dragon, or stationed a few li away to guard the passageways of the main dragon; some give rise to jiulong by nurturing them, forming deep pools and hidden caves with spiritual springs, some condense into rock ridges and produce strange palaces and temples of immortals, some leak their essence and qi to form cinnabar and ore deposits, and some burst forth their brilliance to produce hot springs and sweet wells. These are all false dragons with beautiful forms and exquisite star peaks.

其次者，但為結穴眞龍作侍衛、朝案、羅城、水口、關攔、纏托、照樂及諸般用神而已。以眞龍力量大，故其從衛之龍亦長遠，逆水奔走赴局以供服役。而其行度假冒，似亦可觀。只是入首結穴，必無足取。故今辨龍眞偽要訣，只入首近穴數節內察之。遠龍雖尋常，入穴數節合格者，決為眞；遠龍雖美，入穴數節內不吉者，決為假。又須以穴辨之。假龍必無穴，眞龍必有穴。此又至緊要的切法也。蔡西山云：“假龍誤人甚多，其擺佈精神，起人眼目，與眞龍無異，只是到頭結果無取。故世俗之人止謂其氣秀特，而時師又以眞龍丑穴之說文之，鮮有不為所惑者。”誠確論也。

The next best category consists of those that can only serve as attendants, accompanying mountains, surrounding barriers, water mouths, gatekeepers, winding supports, and protective mountains known as "useful gods." Because the true dragon is powerful, the dragons accompanying it can travel far, going against the water flow to reach the site where they serve the true dragon. These dragons may appear to be true dragons along the way, but when they reach the final point where they form the site, they are clearly inferior. Therefore, the key to distinguishing between true and false dragons lies in examining the few sections of the dragon closest to the site. Although distant dragons may be ordinary, if the sections near the site are proper, they are definitely true dragons. Conversely, if the sections near the site are improper, even if the distant dragons are beautiful, they are false. Additionally, one should verify through the site itself: false dragons will not have a site, while true dragons will have a site. This is the most important and accurate method. Cai Xishan said: false dragons mislead many people. They create an impressive appearance, similar to true dragons, but ultimately they are of no use. Common people often praise them for their extraordinary appearance, and the old geomancers even use the phrase "true dragon with an ugly site" to describe them, which easily misleads people. This is indeed a very accurate observation.

夫龍一也，而有貴賤之別。是故觀龍貴賤之法，當先察其祖宗父母。如人之祖考繫貴人賢士，其子孫亦多肖其先世。《龍經》云：“生子生孫巧相似。”又云“蓋由種類生出來。”卜則巍云：“祖宗聳拔者，子孫必貴。”《玉髓經》云：“貴龍胎息已非常，生出兒孫踵祖光。巧妙多傳愈精細，愈遠愈清貴巨量。”亦此意也。

The dragon pulse is essentially the same thing, yet it has distinctions of nobility and commonness. Therefore, to determine the nobility of a dragon, one should first examine its ancestral mountains and parental mountains. Just as if a person's ancestors are noble and virtuous, his descendants are likely to resemble them. The "Dragon Classic" says: descendants are skillfully similar to their ancestors. It also says: this arises from its own kind. Bu Ze Wei says: if the ancestral mountains are lofty and majestic, the descendants will certainly achieve distinction. The "Jade髓 Classic" says: noble dragons are extraordinary even in their embryonic state, and their descendants inherit the brilliance of their ancestors; the more refined and skillful patterns are passed down, the more distant and noble they become, and the greater their capacity. All of these statements convey the same meaning.

故凡貴龍，其祖山必秀麗巍峨，軒昂俊偉。或寶殿龍樓，或御屏負扆，或金鑾綺閣，必侵雲之高，延袤之廣。及其離祖出身，辭樓下殿，精神卓絕，氣象尊嚴。行度之間，重重開帳。《經》云：“貴龍多是穿心出。”又云：“帳中過脈中央行，不出中央不入相。”又云：“穿心中出是眞龍，龍不穿心力量細。”楊公云：“龍不穿心，官不入相。”

Therefore, any noble dragon must have its ancestral mountain majestic and秀丽, lofty and dignified: either forming the shape of a "palace hall" or "dragon pavilion," or appearing as an "imperial screen" or "backing screen," or resembling the golden hall with rich decorations, certainly high enough to pierce the clouds and wide enough to extend for dozens or hundreds of miles. When it leaves its ancestral mountain, departs from the palace hall, and descends, it carries an extraordinary spirit and a dignified aura; along its journey, it unfolds layer upon layer of tents. The "Dragon Classic" says: noble dragons mostly emerge from the center of the tents. It also says: the pulse passing through the tent must go through the center; those that do not come from the center cannot attain the position of prime minister. It also says: only those that emerge from the center are true dragons; those that do not pass through the center have weak power. Yang Yunsong said: if a dragon does not pass through the center, it cannot reach the position of prime minister.

大抵貴龍雖千變萬化，若不可以一律拘之，然未嘗離乎中也。如行度之間，自出身至入首結穴處，或起或落，凡有走弄屈曲，過峽度脈，頓跌飛舞，之東走西，棲閃萬態，而皆不離於中。子微云：“三臺出龍三公位，華蓋出龍並高貴。”亦必以中出為美。故龍格中凡玉枕、御屏、飛蛾、個字、帳幕，種種貴格，必是脈從中出，方是貴龍。若或偏落旁出，縱有貴格，亦不足取。

In general, although the noble dragon may change in countless ways and seems impossible to define with a single rule, it always remains centered around the concept of 'center' or 'zhong'. As it moves along its path, from its origin to its final resting place, whether rising or falling, whenever it turns and twists, crosses ridges, drops suddenly, dances about, or shifts direction east and west, the energy of the dragon never strays from the central line. Zhang Zimo said: dragons originating from the 'Santai' star peak are associated with the positions of the Three Grand Ministers, and dragons originating from the 'Huagai' star peak are equally noble. This also emphasizes the beauty of emerging from the center. Therefore, in the patterns of dragons, all noble forms such as 'Yuzheng', 'Yuping', 'Fei'e', 'Gezi', and 'Zhangmu' must originate from the central line to be considered noble dragons. If they emerge from the side or deviate to one side, even if they display noble forms, they are not worth considering.

又須星辰秀媚，護從迎托重疊。一行禪師云：“青山一樣並頭行，貴賤須分兩等名。貴者星辰多秀麗，更看纏護別眞情。”又云“賤龍亦自有中穿，腳似蜈蚣不盡偏。惟乏迎送不開帳，縱饒有穴不端然”是也。

In addition, the star peaks should be beautiful and graceful, with protective mountains in front and behind, forming layers upon layers. Master Yixing said: several ridges of green mountains may appear in a straight line, but they are divided into two categories in terms of status; the noble ones usually have beautiful and graceful star peaks, and their true nature can only be discerned by observing the surrounding mountains that wrap around and protect them. He also said: even a humble dragon may have a central pulse that extends out, with branches resembling the legs of a centipede, which are not entirely biased; however, they lack the welcoming and sending mountains, and do not form a canopy. This is precisely the meaning he was explaining.

至於龍有天池者，有侍衛、養蔭者，尤貴。《經》云：“高山頂上有池水，此是眞龍樓上氣。”又云：“池平兩水夾又清，此處名為天漢星。天漢天潢入閣道，此星入相居中庭。”且貴龍自然迥異，如鶴立雞群，如沙中金礫。《經》云：“十山九水雖同聚，貴龍居中必異常。”

As for dragons with a 'Tianchi' pool on their bodies, those with attendant guards and nurturing mountains, they are especially precious. The "Dragon Classic" says: a pool of water on the top of a high mountain is the spiritual energy of the true dragon's pavilion. It also says: when the surface of the pool is calm, and the water on both sides flows clearly between them, this place is called 'Tianhan Xing'; Tianhan and Tianhuang connected with the image of Ge Dao, such a star pattern indicates a person who holds a high official position and resides in the central court. Moreover, the noble dragon is naturally different, like a crane standing among chickens, or gold grains in sand. The "Dragon Classic" says: among ten mountains and nine streams converging, the central stream of the noble dragon is certainly extraordinary.

及至入穴之際，前迎後擁，左侍右衛。或秀水潮入明堂，奇峰列於天表；或龜蛇禽曜之發露，印劍旗鼓之羅列。所謂“三千粉黛、八百煙花”，莫不有之。《葬書》云：“若懷萬寶而宴息，若具萬膳而潔齊。”其氣象規模鬧熱如此，此貴龍出身行度結穴之大規模矣。

When the dragon comes to its conclusion and forms a resting place, there is someone welcoming it in front, someone supporting it behind, someone attending on its left, and someone guarding it on its right. Either beautiful streams flow into the "Bright Hall," with strange peaks arranged in the distance; or forms of "turtle," "snake," "bird," and "radiant star" appear, while symbols of nobility such as the "seal," "sword," "banner," and "drum" are arranged around. This is the scene of "three thousand beauties and eight hundred fireworks," with everything present. The "Book of Burial" says: it is like a dragon resting with ten thousand treasures in its arms, or like a dragon preparing ten thousand delicacies for a ritual. The grandeur and scale reach such a level, which represents the overall pattern of the noble dragon from its origin, movement, to its conclusion.

至於賤龍，自出身以來，星峰不見，起伏不明，頭面破碎而醜惡，過脈偏斜而受風，巒頭帶石而巉巖，枝腳尖利而反逆。或左空右曠，或邊生邊死。其起者，或臃腫粗頑，或崚嶒瘦削。其伏者，或散漫無收，或長腰直硬。

As for the lowly dragon, since its emergence, there are no decent stars or peaks to be seen, and the undulations are not clear. The mountain peaks and faces are broken and ugly, the ridges are crooked and exposed to wind, the terrain is rocky and rugged, and the branches are sharp and turn back against the main body. Sometimes the left side is empty and the right is open, sometimes one side has life qi while the other is stagnant. Where it rises, it may be bulky and coarse or jagged and thin; where it sinks, it may be scattered and uncontrolled or have a long, stiff waist.

其過峽之際，出脈偏斜，無迎無送。或長闊散撒而不明，或風吹水劫而多害。其行度之間，無穿落傳變之諸體，無臺屏蓋帳之諸格。護從不隨其身，托送不衛其主。或如死鰍死鱔之直長，或如餓馬瘦牛之委靡，或粗雄而無脫卸，或分擘而成鬼劫。

When it passes through a narrow passage, the ridge appears crooked and deviates from the right path, with no welcoming hills in front and no protective hills behind; or the body of the ridge is long and wide, scattered and unclear; or it is affected by wind and water disasters, causing many troubles. As it moves along, it lacks the forms such as passing through a mountain pass, falling off the ridge, or changing its shape. It also lacks the patterns such as a platform, a screen, a cover, or a canopy. The protective hills do not follow along its body, and the supporting hills do not guard it as the main ridge. It may appear stiff and long like a dead eel or a dead mud eel, or weak and listless like a starving horse or a thin cow. Or it may be thick and strong but not yet refined, or branch out and split into branches, forming 'ghost' and 'disaster' patterns.

及至入首，或懶坦無收，或散亂無序，四勢不交，八風相射。或如灰囊，或如投算，此皆不入相之龍，不受穴之山也。登局之間，砂飛水走，明堂傾瀉，下手無力，水口空曠，決無融結，不足觀也。

When reaching the point where the dragon enters, it may be slack and flat, with no convergence, or scattered and disorderly, with the mountain forms not meeting from all sides, and winds coming from eight directions colliding with each other; some resemble a bag filled with ash, others look like scattered counting sticks. These are all dragons that cannot be ranked among the prime ministers, and mountains that cannot receive the spirit. Looking from above, the ridges scatter, the water flows rapidly, the bright hall tilts and leaks, the lower arm is weak, the water mouth is open and not enclosed, and there will be no gathering, so it is not worth considering.

然此等之龍，本體既賤，或為貴龍作傳送，或為貴龍作朝迎，或作護衛關峽，或作門戶水口。如奴僕隸卒，奔走供役於貴人而無所取裁矣。子微云：“貴龍自祖宗父母而次，胎息渾厚。及子孫脫胎出世，便如貴家子弟，未嘗單獨出入。其出入，必有儀從車騎呵殿，先驅行者辟易，觀者環堵。

This type of dragon is inherently lowly, so it can only serve as a messenger for the noble dragon, or as a welcoming attendant, or as a guardian and gatekeeper, or as a gate and water mouth. It is like a servant or subordinate serving the nobleman, with no independent significance. Zhang Zimou said: The noble dragon descends from the ancestral mountain and parent mountain in sequence, with thick and solid vitality; when its descendants are born, they are like the sons of a wealthy family who never go out alone. Whenever they go out or come back, they are always accompanied by attendants, carriages and horses, with loud cries preceding them. When the vanguard arrives, people on the road make way, and crowds gather to watch.

或有時微行，則其侍衛必在前後觀瞻伺候，不敢相遠。一聞號召，趨奔翕合。有時過關度險，如孟嘗脫厄於秦關，狗盜雞鳴，爭先效力；高祖解圍於白登，獻奇書策，兢為釋憂。一旦出關，千駟馬騎，兵衛愈壯。

Sometimes he traveled incognito, with his attendants always keeping watch ahead and behind, not daring to get too far away. They would immediately gather and rush to his call. When passing through border posts or dangerous areas, it was like Meng Changjun's escape from the Hangu Pass in the state of Qin, relying on his disciples who could commit petty theft or imitate a rooster's crow to take the lead in helping him out. It was also like Han Gaozu's being surrounded by the Xiongnu at Baideng, depending on his advisors to offer ingenious strategies and secret plans, with everyone striving to relieve his worries. Once past the border, thousands of chariots and groups of horsemen followed, and the military escort became even more formidable.

又如見羽鴻門，劍盾交進，而沛公已在九霄之外。渡兵滹沱，千騎俱脫，蕭然僅有一騎之遺。一旦脫離患難，奄六合，統八荒，萬國貢珍，八蠻款塞，此貴龍之氣象如此。其賤龍，祖宗父母，如寒戶老翁，終日兀坐，無人侍奉。指望兒孫逐日經紀求趁供菽米。

It is like Liu Bang meeting Xiang Yu at Hongmen, where swords and shields clashed and advanced, while Peigong had already escaped to the heavens; it is also like Emperor Guangwu crossing the Hu沱 River with his army, where thousands of horsemen scattered, leaving him alone with just one horse companion. But once he escaped from danger, he could encompass the Six Harmony and control the eight directions, with all nations offering treasures and the four barbarian tribes submitting to his rule. This is the grandeur of the noble dragon. As for the humble dragon, its ancestral mountain and parental mountain are like an old man from a poor family, sitting idle all day, receiving no care, hoping only that his sons and grandsons go out each day to do small trades, earning a little rice and beans to survive.

子孫初生，胎養之時，母心憂愁，營衛乖戾。及胎成形，狀貌瘦瘠，骨相迷邅，皮膚焦粗，氣宇愁戚，日出趁食，亂走散行，初無委曲詳緩之勢；問米求財，定非寬和靜定之容。如包胥乞師，倚牆孤泣，范睢脫難，出廁尸行。又如僕隸隨人，看他飲食，亦似吏卒從官，供應唯喏。此賤龍之態度如此矣。”愚按：子微此論貴賤龍神之祖宗、父母、行度、關節，形容殆盡，無復餘蘊。精詳玩索而體認之，斯得其妙矣。

When a person's descendants are just born and still in the womb, their mothers are anxious and worried, leading to disharmony in their blood and qi, and their defensive and nutritive energies. When the fetus takes shape, it is weak in form and appearance, with a bony and uneven constitution, dry and rough skin, and a spirit full of sorrow and distress. At dawn, they rush out to make a living, wandering about aimlessly without composure or grace. When they beg for rice or money from others, they will never display a calm and peaceful expression. It is like Shen Baoxu going to the State of Qin to seek help, crying alone against the wall; or Fan Ju escaping from disaster, crawling out from a toilet like a corpse. It is also like a servant following his master, eating according to the master's mood; or a low-ranking official following his superior, only nodding and agreeing. This is the posture of a贱龙 (low dragon). Xu氏 remarks: Zhang Ziwēi's discussion of the ancestors and parents of noble dragons and low dragons, their movement and joints, is described thoroughly and vividly, leaving no further meaning to be added. By carefully savoring and understanding it, one can grasp its subtle essence.

江右山人徐善繼述　同著。此一卷專論龍有駐蹕、行止及分劈、餘氣、背面之所當辨，乃堪輿中奧旨，故著其要以決疑雲。

This volume was also compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the principles that should be clarified regarding the dragon pulse in terms of 'staying', movement and stillness, branching and splitting of the pulse, residual energy, and facing and backing. These are profound and essential aspects of geomancy, so the key points are written out here to help resolve doubts and difficulties.

駐蹕山者，乃行龍暫止，如王者之駐蹕也。亦謂之住腳星辰。蓋此處分龍雖多，而正龍特起高大之山，暫爾停息，猶去未住。其分龍則以此山為太祖耳，故有大駐蹕、小駐蹕。大者延袤數百里，跨州連郡。其數百源小水於此分派，數百枝分龍於此發軔。小者亦冠一州一郡一府，或數十里。又小者冠一邑一鄉，不過數里，亦必有數十源水、數十枝龍從此去也。

The so-called "Zhubi Mountain" is a place where a dragon temporarily stops, like a royal carriage pausing during a journey, hence the term "Zhubi," which also means "star of stopping." Although many dragons branch out from here, the main dragon only specially rises to form a high mountain as a temporary resting place and continues forward, not really stopping. Those branching out consider this mountain as their ancestral mountain. Zhubi can be large or small: large ones stretch for hundreds of miles, spanning states and prefectures, with hundreds of small streams branching out here and hundreds of dragon branches starting from here; small ones can control a state, a prefecture, and a county, covering tens of miles; even smaller ones can control a county and a town, only a few miles in size, but they must still have dozens of water sources and dozens of dragon branches branching out from here.

然皆巍峨高大，群峰攢聚，萬嶺嵸巃。又為分龍之太祖。其大小雖有不同，不可認為少祖山也。以其大龍尚去未住，故曰駐蹕。以其自此分出眾龍，故曰太祖。如王者尊居帝位，而百僚咸集，萬姓觀瞻。其分出力量輕重，猶之朝廷，尊卑並列，可得其概。

These mountains are all tall and majestic, with peaks gathering together and countless mountains rising high. They are all the main ancestral mountains from which the great dragons branch out. Although their scale varies in size, they must not be mistaken for "minor ancestral mountains." This is because the great dragon still proceeds forward and has not stopped, hence the name "驻跸" (staying for a while); and since all the dragons branch out from here, it is called "太祖" (great ancestor). This is like a king residing on the throne, with officials gathered around and the people looking up in reverence; the various dragons branching out from it have different levels of strength, just as officials in the court are ranked according to their status, and the general situation is clearly visible at a glance.

所貴於觀龍者，見其駐蹕之山，看其某枝是正龍分派，某枝是從龍分派，前去結作大小、美惡，察其貴賤吉凶，一見了然。楊公《畫筴圖》所謂源派者是也。但人多畏其登高陟遠，縱有眼力，每憚陟履之勞，只在眼前山麓間尋地，已失要領。

The value of a dragon lies in the ability to recognize, when seeing the mountain called Zhubi, which branch is the main dragon and which is the subordinate dragon. It also involves discerning the size, quality, and fortune of the land ahead, distinguishing between good and bad, and high and low, all at a glance. This is what Yang Yunsong mentioned in his "Hua Ce Tu" as "yuan pai." However, most people fear climbing high and traveling far. Even if they have the eyesight, they often avoid the effort of long journeys and only search for land near the foot of the mountain. In this way, they have already lost the essential principle.

縱得龍之枝腳，或亦有穴情，不過些須小地而已。豈知專龍正氣，鍾孕融會，宏遠廣邈，動收數百里山川，酰雞井蛙之見，何足語此？楊公云：“誰人識得大龍脊，山正好觀無腳力。裹費不惜力不窮，其家世代腰金公。”誠確論耳。

Even if one finds the branches of the dragon, there may be some depressions there, but they are merely small spots. How could one know that the true dragon's righteous energy gathers, nurtures, converges and integrates, with a vast and grand scope, capable of encompassing hundreds of miles of mountains and rivers? Those with the narrow vision of insects in a wine jar or frogs at the bottom of a well are incapable of understanding this. Yang Yunsong said: Who can recognize the main ridge of the great dragon? Although the mountain is beautiful, one cannot reach it with one's strength. Those who are willing to spend money and effort to travel there will have generations of family members who become noblemen wearing golden seals. This is indeed a practical and solid statement.

紫瓊云：“山去水去隨送去，此是龍行猶未住。山走斜飛水不停，不是眞龍作穴處。”誠以龍行未止，不可尋穴，謂之行龍，又謂之過龍。《葬書》云：“氣以勢止，而過山不可葬也。”蓋龍原其所起，穴乘其所止，必須辨認龍止處，方可求穴。《青囊奧語》云：“第一議，要識龍身行與止。”

Zhang Ziqiong said: When mountains go forward and water also goes forward, following each other all the way, this indicates that the dragon is still moving and has not stopped; when the mountain trend is slanting and rushing forward, and the water does not stop, it is not a true dragon site. Indeed, if the dragon is still moving, one cannot seek a site. Such a dragon is called "Xinglong" or "Guolong." The "Zangshu" says: Life Qi follows the mountain trend to stop, so mountains that merely pass by cannot be chosen for burial. To examine the dragon, one must trace where it originates; to seek a site, one must catch where it stops. One must identify where the dragon stops before seeking a site. The "Qingnang Aoyu" says: The first thing to consider is to recognize whether the dragon is still moving or has already stopped.

故凡山勢奔走不停，水勢峻急不環，門戶不關，羅城不衛，水山不團聚，皆是龍行之處，未為止息。雖有奇形巧穴，而山水無情，亦不足論。若乃龍之眞止者，則玄武頂自然尊重不動。《葬書》云“其止如尸”。下手諸山則自逆水回攔，左右隨從之山則自枝枝齊止，不敢他往。朝對迢迢遠來，亦並止於穴前，如拜如伏。

Therefore, wherever the mountain ridges run continuously without stopping, the water flows abruptly without circling, the entrance is not closed, the surrounding hills do not guard, and the mountains and waters do not gather together, such places are considered as the path where the dragon is moving, but has not yet stopped. Even if there are peculiar and ingenious grave sites in such places, since the mountains and waters are indifferent, they are not worth discussing. As for the true resting place of the dragon, it is when the hill behind the grave site has the 'Black Tortoise' peak naturally dignified and stable, motionless, as mentioned in The Book of Burial, 'its rest is like a corpse'. The hills facing the direction of the grave site will naturally turn back and block the water flow, while the hills on both sides will each branch off and stop, daring not to go elsewhere. The distant mountains that come to pay homage will also stop before the grave site, like bowing or kneeling.

訣云：“止之中有大止者，謂諸山諸水皆無不止也。”其水必數源齊會，或匯為深潭，或折如阿房，或彎如繞帶，或聚如鍋底、掌心，溶注不散，無瀉漏傾倒、牽拽直去之患。《葬書》云“洋洋悠悠，顧我欲留”是也。

The mnemonic says: within the concept of stopping, there is also the "great stopping," meaning that among many mountains and waters, nowhere does the flow cease. In such a place, the water must surely have several sources converging together, either forming a deep pool, or turning like the winding corridors of Afang Palace, or bending into a belt encircling the body, or gathering like the bottom of a pot or the palm of a hand, deep and concentrated without dispersing, with no leakage, spilling, or being dragged straight away. The Book of Burial says, "flowing broadly and gently, looking back to me as if to stay," which precisely describes this kind of water flow.

見眾山咸止，諸水咸聚，是山水大會處，必有眞龍融結，宜於此處尋覓眞龍受穴之山。若大地止聚之處，猶必有北辰、華表、捍門、游魚、禽曜、羅星等象列於水口。必內寬外窄，堂局廣而水口狹，重重關鎖，方是大地規模。

When all the mountains come to a stop and all the waters converge, this is the location of the Great Assembly, where a true dragon must be forming and settling. One should look for the dragon's resting place here. If the land comes to a stop and gathers, there must certainly be formations such as "Beichen," "Huabiao," "Hamen," "Youyu," "Qinyao," and "Luoxing" arranged at the water mouth. The overall layout must be wide inside and narrow outside, with a broad and open terrain and a narrow water mouth. The land should be enclosed layer by layer, forming a grand scale.

若山水雖有團聚之狀，而門戶不關，或有關而低小，或一重遠一重，一山低一山，大象似關，而實則曠闊無交鎖，則亦無大融結。縱有小可結作，亦易衰敗，不足取也。故審山水之止聚，於水口即可見之。蓋水口關鎖則內氣融聚。故論龍之行止者，於水口亦得其大情焉。

If the mountains and waters appear to be gathered together, but the entrance is not closed; or if there is a barrier but it is low and small; or if each layer is farther away and each mountain is lower than the previous one, generally looking like a barrier, but actually open and not locked, then there will not be a great accumulation of life qi. Even if there is a small gathering, it will easily decline and is not worth taking. Therefore, we should examine whether the mountains and waters are stopping and gathering, and this can be seen from the water mouth: if the water mouth can be locked, then the internal life qi will gather. Therefore, when discussing the movement and stopping of the dragon (dragon line), we can grasp the general idea from the water mouth.

龍以正來氣聚為吉。其枝腳雖貴蕃衍，而自有旁正尊卑之不同。而好龍正氣自專。若分枝劈脈拽拖太重，則分散精靈，力輕氣弱，不能融結。謝子期云：“龍脈擺劫散亂，或去或來，分奪不定，則生氣為其所耗，而吉穴不能成也。”分劈短而少者為鬼，長而多者為劫。《龍經》又謂之漏胎洩氣。

The dragon's main line should come straight and directly, with life qi gathering together, which is considered auspicious. Although its branches may be valued for their abundance, there are inherent distinctions between the main and the side, the superior and the inferior. The vital energy of a good dragon is always focused on the main body. If the branches split off too forcefully and drag away, they will scatter the vital energy, resulting in weak force and insufficient qi, which prevents the formation of a site. Xie Ziqi said: when the dragon line sways and takes away the qi, becoming scattered and unstable, suddenly going away and suddenly coming back, with no clear direction in its division and taking away, the life qi is consumed, and thus the auspicious site cannot be formed. Short and few branches that split off are called 'ghosts', while long and numerous ones are called '劫'. The Dragon Classic also refers to this situation as 'leaking the fetal qi'.

故凡鬼劫之龍，氣弱力衰，不結吉穴，但能為寺、觀、庵、廟而已。《坤鑑歌》云：“劈脈分枝是鬼龍，直如鵝頸曲如弓。小名為鬼大為劫，只為神廟有靈通。”若分去之龍又迴轉護我，作我用神，則又不畏其分劈去也。

Therefore, all dragons belonging to the category of ghostly or calamitous dragons have weak energy and insufficient strength, and cannot form auspicious sites, but can only serve as the foundation for temples, monasteries, hermitages, and shrines. The "Kun Jian Ge" says: dragons that split off and branch out are ghostly dragons; straight ones resemble a goose's neck, and curved ones resemble a bow. Small ones are called ghosts, and large ones are called calamities; they are only suitable for use as the foundation of temples to appear effective. However, if the branch-off dragon turns back to protect the main body and becomes a useful god that I can employ, then there is no need to fear its splitting off.

楊公以龍之分劈，名曰天劫。故云“天劫便是龍分去，劫去不回無美利。天劫雖去若回來，回朝面前攔穴水。”又云：“天劫又去作他穴，已去又復分腳轉，攔在面前看優劣。”又云：“水若迂迴山若轉，定知天劫不為災。”故分去之山，若迴轉亦不妨。如不回則凶也。《經》云：“分枝劈脈不回頭，奪我正身少全氣。”

Yang Yunsong called the division of the dragon as "tian jie" (heavenly calamity). Therefore, he said: "Tian jie is when the dragon splits off. If the calamity departs and does not return, there will be no benefit; although the heavenly calamity has gone, if it returns, it will turn back in front of the site and block the flowing water. He also said: "If the dragon goes away to form another site, after it has gone, it branches out again and returns, blocking the flowing water in front of the site, the good or bad result depends on this turn. He also said: "If the water meanders and the mountains turn back, it can be determined that the heavenly calamity will not cause disaster. Therefore, if the mountain that splits off turns back, it is not a problem; if it does not turn back, it will be dangerous. The "Long Jing" says: "If the branches split off and the main vein divides without returning, it will take away my own vital energy, causing the entire energy to be deficient."

吳公《快捷方式》云：“若後龍分劈已去之山，又復回轉，或來前面作朝應，或隨龍之左右作纏護，或去水口作捍門、關鎖，或住穴後作樂托、遮帳，則雖分去，復來為我用神，不可作分劈論。”

Wu Gong's "Geographical Shortcuts" says: If the mountain that branches off from the rear dragon turns back again, or appears in front as a facing hill, or accompanies the dragon on either side as a protective hill, or appears at the water mouth as a gatekeeper or a gate, or stops behind the site as a musical hill, a supporting hill, or a screen, then although it branches off, it returns to become my "useful god," and should not be regarded as a branching hill.

大抵枝龍最怕分劈，蓋枝龍氣薄，再有分劈，則氣愈耗散，是為鬼劫之龍，安能融結吉穴？若幹龍則氣旺盛，其發一枝一葉，尚去數十里，安能拘其無分劈？而其分去枝葉，皆有結作，但力量輕重不及正穴耳。是故幹龍必有分枝劈脈，故其融結眞穴，必不在大窮盡處。楊公云：“大地多從腰裡落，餘枝前去作城郭。”又云：“有劫方為福，無鬼不成官。”其即此之謂歟？

In general, "branch dragons" are most afraid of splitting, because branch dragons originally have thin energy, and if they split further, the energy becomes even more scattered, turning into ghostly dragons. How can such dragons form auspicious sites? As for "main dragons," their energy is strong and vigorous, so even a single branch or leaf can extend for dozens of miles. How could one expect them not to split? Moreover, the branches and leaves that branch out also have their own formations, though their strength is less than that of the main site. Precisely because main dragons must necessarily have branches and splits, the true site formed by them will certainly not be at the very end. Yang Yunsong said: "Great land mostly descends from the waist of the dragon body, and the remaining branches go forward to form cities and towns." He also said: "Only with a ghostly dragon can there be blessings, and without a ghostly dragon, one cannot achieve officialdom." These are probably referring to this meaning.

夫背面者，山龍有情無情之分也。蓋開面處自然光彩齊整，秀媚好看，如人面向有情，此處始可尋地。背立處自然巉巖破碎，粗丑不美，如人背向無情，此處不必著目。故辨背面乃堪輿家一件緊關，於此一失，萬無一用。《玉髓經》云：“人有背面地亦然，要須細認乃可扦。”

The concept of "back" and "front" refers to whether the mountain dragon is affectionate or not towards the grave site. The side that opens up naturally appears bright, neat, and beautiful, like a person facing you directly, showing affection; this side is where one should look for a suitable site. The side that is opposite, however, appears dangerous, broken, rough, and unattractive, like a person's back facing you, showing no affection; this side does not need to be considered. Therefore, distinguishing between the front and back is a crucial point in geomancy. If one makes a mistake here, the entire plan becomes useless. The "Yusui Jing" states: just as a person has a front and back face, so too does the land; one must carefully distinguish between them before proceeding with burial.

吳公《指南》云：“凡大小山嶺，與山枝腳，皆有背面。肥飽、拱突、峻急、粗惡、醜陋、無枝腳而曲瘦凌夷者為背，秀麗者為面。安墳立宅在面一壁，主人財興旺，綿綿不絕。”是言背面之當審也。但祖有祖之背面，護有護之背面，穴有穴之背面，山龍平地，莫不皆然。

Wu Gong's "Geographical Guide" says: All mountains and ridges, whether large or small, as well as their branches, have a back and a front. The side that is fat, full, bowing forward, steep, coarse, ugly, or lacks branches and appears bent and scattered is the back; the side that is beautiful is the front. If a tomb or residence is placed on the front side, the family will prosper, with continuous generations and wealth. This refers to the necessity of examining the back. However, the back of the ancestral mountain is different from the back of the protective mountain, and the back of the site is different from the back of the site. Whether on mountainous or flat land, this principle applies universally.

以祖山言之，大山行龍，出身頓起星辰，必有背面。《指南》云龍樓寶殿，亦有背面之狀，不可不審。其面一壁迥然秀麗，離祖出身，迢迢行去，起祖發身，堆堆跌跌，隱隱隆隆，或三五里，或十數里，必去融結美地。

In terms of the ancestral mountain, when a great mountain range moves forward as a dragon, it suddenly rises into a star-like peak at its beginning. It must have both a back and a front. The "Guide to Divination" states that even for noble forms such as "Dragon Hall" and "Treasure Hall," there is a distinction between the front and the back, which must be carefully examined. The side with the front is particularly graceful. From this side, the dragon departs from the ancestral mountain, moving far ahead, gradually rising and falling, subtly and continuously. It may travel three or five miles, or ten or twelve miles, and ultimately settles into a good site.

其背一壁，則漫漫壁立，拱突粗惡，不生乳脈，亦無枝腳垂落。藉也有之，亦只懸針尖利，不離大山，不起主山，不結星辰，亦不出身行去。縱出身行去，亦不過半里、二三里而止，不能融結美地，但為神壇佛宮而已。即有形穴，必有坑陷不足處。所以尋地須審背面。若是山背，決然無地，不必登山索穴矣。此論主山背面也。

On one side of its back, the mountain slopes gradually and steeply upward, rising abruptly and roughly, without any branching veins or hanging roots. Even if there is a little, it is only sharp like a needle, clinging closely to the main mountain without separating. It does not form the main mountain, nor does it create star peaks, and certainly does not rise forward. Even if it does rise forward, it only goes for half a li or two or three li before stopping, failing to form good land, and can only serve as a site for shrines or temples. Even if there is a pit shape, it must necessarily have depressions or defects. Therefore, when searching for land, one must examine the back side: if it falls on the mountain back, there is certainly no good land there, and there is no need to climb the mountain to find the site. This is speaking specifically about the back side of the main mountain.

至於從山護衛，眞龍勢趨一邊，亦有背面。故其向主一壁，有擁護主龍之情者為面；其突兀崚嶒，或枝腳尖利，或枝腳全無，而本身壁立者，即背也。凡此護龍背向者，必無結作；護龍面向者，始可尋地也。

As for the mountains that accompany and guard the dragon, since the true dragon's momentum leans in one direction, these mountains also have front and back sides. The side facing the main dragon, which shows a sentiment of supporting the main dragon, is the front; the other side, which is abrupt and rugged, has sharp branches or no branches at all, or stands like a wall, is the back. Where the guardian mountains face the dragon with their backs, there will certainly be no formation; only where they face the dragon with their fronts can one find suitable land.

大龍行度之間，分牙布爪，踴躍馳驟，兩邊均勻，無分背面。惟將及作穴之際，則有背面之分。開面處本身寬平，枝腳交護，內堂平聚，外陽開暢，洋朝迂迴，水城環抱。《經》云“若是面時寬且平，若是背時多陡岸。面時平坦中立穴，若是面時朝水緩。縈紆環抱入懷來，不似背邊風蕩散”是也。

A large dragon, while moving, branches out like its teeth and claws on both sides, rushing forward with evenness on both sides, without distinction between front and back. Only when it is about to form a mound does a distinction between front and back appear. The area where the face opens is itself broad and flat, with branches intersecting and guarding it, the inner hall is level and gathering, and the outer bright hall is open and spacious. The distant water coming from the front meanders towards the site, forming a 'water city' that encircles the mound. The "Dragon Classic" says: when it is the face, it is broad and flat; when it is the back, it is mostly steep and cliff-like. The terrain on the face is flat, so the mound is established in the center. When it is the face, the water coming from the front flows smoothly, winding and circling into the embrace, unlike the back side which is scattered by the wind. This is exactly what is being discussed.

其背邊山水無情，或空缺，或逼窄，或陡峻，或醜陋，或巉巖，多受風吹水劫。《經》云：“山回水繞雖似面，浪打風吹崖壁寒。”子微云：“山水無情未是面。”故凡正龍，將及結作，必逆向一邊而入局，開面結穴，前有氈褥，後有蓋托，左右有兩山來衛，下手一臂有力，有堂氣局面可證，山水翕集有情，自不同也。《龍髓經》云：“龍面有山兼有水。”又云：“山環水聚為龍面。”其背邊自然無許多形狀。此論山龍背面也。

The back side of the dragon lacks mountains and waters, which may be missing, narrow, steep, ugly, or rocky and rugged, mostly suffering from wind and water erosion. The "Dragon Classic" says: although mountains winding around and waters circling may seem like a face, under the impact of waves and wind, the cliffs remain cold. Zhang Zimwei says: if mountains and waters are无情 (unfeeling), they cannot be considered as a face. Therefore, whenever a true dragon is about to form a site, it must turn towards one side to enter the surrounding area, opening up a face to form the site. In front of the site, there should be "zhan" and "ru" spreading out like a carpet, behind the site, there should be covering mountains supporting it, on both sides, two mountains should guard it, and at the lower part, there should be a strong arm of land with a hall atmosphere that can be verified, mountains and waters gathering with affection, the atmosphere naturally differs. The "Dragon Essence Classic" says: the front side of the dragon has both mountains and waters. It also says: the side where mountains encircle and waters gather is called the dragon's face. The back side naturally lacks these forms. This is referring to the back side of a dragon in mountainous terrain.

至於平地之龍，亦有背面。《玉髓經》云：“若遇穴在平田，四面皆山水朝應，不知何如分背面？曰：逼窄水割處是背，砂寬水緩處是面。有一種區穴，一畔砂繞水纏而太迫，俗師泥山水所在，遂以背為面。不知平田曠野，未嘗無內明堂。須面前有天然內堂，然後可扦。如四面皆無明堂，即是絕氣之地，雖有朝應，不可下矣。切勿謂穴在平陽，只取外陽朝應為證，而失背面趨向之正也。”

As for the dragon in flat land, there is also a distinction between front and back. The "Jade Essence Classic" says: if the site falls in the middle of a flat field, with mountains and waters surrounding it on all sides, how can one determine front and back? The answer is: the side that is narrow and cut by water is the back, while the side with gentle terrain and slow flowing water is the front. There is a type of site in a low area, where one side is surrounded by hills and water but is too close, and ordinary geomancers are rigid in their adherence to where the mountains and waters are, mistaking the back for the front. They do not understand that even in flat fields and open plains there may not necessarily be an "inner bright hall," and that it is only when there is a natural inner hall in front of the site that burial is possible. If there is no bright hall on all four sides, it is a place of dead energy, even if there are distant mountains and waters facing it, burial is not possible. One must not, just because the site is on flat land, rely only on the external facing features as the basis, and neglect the correct principle of the back's orientation.

葢平洋穴，必須開口方有憑據。師云：“平洋不開口，神仙難下手。”既有鉗口，自有內堂。堂既正，自有案山。無案山亦須有朝水。口訣所謂“穴證朝堂堂證穴”，“無山要水朝”是也。故平洋地，以開堂辨背面，極親切妙訣焉。

In flat land, the burial site must have an opening, so there is something to rely on. The old masters said: if the flat land does not have an opening, even the gods would find it difficult to work. Once there is a "clamped mouth," there will naturally be an inner bright hall; if the inner hall is properly arranged, there will naturally be a case mountain; even if there is no case mountain, there must be a river coming from the front. The oral tradition says "the site confirms the front hall, and the hall confirms the site," "without mountains, there must be water coming from the front," which means exactly this. Therefore, in flat land, using whether a bright hall is opened to determine the back side is a very appropriate and skillful method.

以上論背面詳矣，然又不可泥執。有一等龍氣極旺處，一起一伏，一屈一曲，皆合龍格，成星體，而過峽脫卸猶多。兩邊俱有形穴，雖其結作有正受旁受不同，力量大小不一，然此處之背面，則難以一律拘矣。

The discussion of the back and front aspects has already been quite detailed, but one cannot be rigid in following them. In places where the dragon qi is extremely strong, the terrain rises and falls, bends and curves, all conforming to the pattern of the dragon. Stars are formed everywhere, and the number of times the ridges change and shift is particularly frequent. In such places, there are both front and back forms of the site. Although there is a distinction between 'direct reception' and 'side reception', and the strength varies accordingly, the concepts of back and front in these cases cannot be confined by a single rule.

呉公《秘訣》云：“也有眞龍似瓜藤，一回起伏一彎轉。彎轉之中皆有穴，此處未容分背面。兩邊皆有穴星明，穴穴皆有眞應現。豈無假穴使君疑，到此尤宜詳細辨。”《龍經》云：“縱饒已能分背面，面得寛平背崖岸。假如兩水夾龍來，屈曲翻身時大轉。一回頓伏一番身，一回轉換一回斷。兩邊皆有山水朝，兩邊皆有水打岸，兩邊皆有形穴眞，兩邊皆有山水案。兩邊朝迎皆可觀，兩邊明堂皆入選。兩邊纏護一般來，兩邊下手皆迴轉。此山背面未易分，心下狐疑又難判。不應兩邊皆立穴，大小豈容無貴賤？”

Wu Gong's "Secrets" says: There are also true dragons that appear like gourds and vines, rising and falling, turning and twisting. In each turn there is a site, and such places do not allow for distinguishing front and back. Both sides have clear site stars, and each site has genuine signs. How can there be no false sites to raise doubts? At this point, one must be especially careful in distinguishing. The "Dragon Classic" says: Even if you can distinguish front and back—front being wide and flat, back being a cliff—suppose the dragon comes between two streams, and when it turns and twists, it makes large bends: one sudden depression, one turn, one change, one fall. Both sides have mountains and waters facing the site, both sides have water beating the shore, both sides have clear site forms, both sides have mountains as a backdrop. Both sides have good facing and welcoming features, both sides have suitable bright halls; both sides have the same protective hills, and both sides have the same turning at the lower part. At this time, it is difficult to distinguish the back of the mountain, and one's mind is doubtful and hard to decide. It should not be that both sides have sites, how could there be no distinction between big and small, and no difference between noble and humble?

是言眞龍氣旺處，兩邊俱有形穴。但正受旁受，大小貴賤，力量不同，而結作則不異也，未可以背面拘之。然亦未嘗無背面之分。但認背面，不以龍而以穴，故曰“眞龍無分背面，惟結穴處乃有背面。其外應亦各立門戶，而有堂局案對以證之也。”

This refers to places where true dragon qi is strong, and both sides have cave shapes. However, there is a distinction between 'direct reception' and 'side reception,' differing in size, status, and power, yet their ability to form a site remains the same, so one cannot simply apply the concept of the back side mechanically. Of course, there is not entirely no distinction of the back side, but when recognizing the back side, one does not look at the dragon but at the cave. Therefore, the true dragon itself does not have a front or back, only the site of the cave has a front and back; their external correspondences also each establish their own gateways, with their own halls and case mountains to verify.

如吾邑南門外諸名墓，只在三四里間山水，而結數十穴吉地。雖大小不同，富貴有異，而其融結為穴，則皆塜塜有格，且多吳、賴、傅、董諸仙師所下，有課驗證應，是其式也。圖具右：右地在吾邑治南五里，土名長塘。其龍與縣龍同祖少華，迢遞三百餘里，不詳述。將入局，至長塘鋪復開大帳，一脈穿田，頓起重帳，始與縣龍分脈。分後自蛟池山連起群峰，為五星聚講，頓伏卓拔，秀異敻別。

For example, there are several famous tombs outside the southern gate of our county, located only a few miles away from the mountains and waters. Yet they have formed dozens of auspicious sites. Although their sizes differ and the wealth they bring varies, each site has formed a proper structure and conforms to the pattern. Most of them were pointed out by master geomancers such as Wu Jingluan, Lai Buyi, Fu Botong, and Dong Dezhang, and their records have been verified. This is a typical example of such cases. The original book had an illustration here, but now only the title remains, and the image itself is no longer visible. The location described in the image is five miles south of the county town, named Changtang. This dragon comes from the same origin as the dragon of the county town, originating from the ancestral mountain of Shaohua, and travels a distance of over three hundred miles, which we will not elaborate on here. As it approaches the site, at Changtangpu, it spreads out into a large enclosure, with a single ridge passing through the fields and forming multiple layers of enclosures before it separates from the dragon of the county town. After the branch ridge splits off, it continues from Jiao Chi Mountain, rising in a group of peaks, forming a "Five Stars Gathering for Instruction," standing prominently and distinctly different from other areas.

復橫列闊帳，群龍枝枝出自帳中，棲閃走弄，磊落繽紛，變態萬狀，節節合格。如撒珠，如拋梭，如墜絲，如瓜藤，枝枝葉葉，俱有結作。毎一轉換，一頓跌間，則有穴情，而南北東西坐向各異。爰是龍氣旺甚，故無背面之分。所謂枝枝結果，節節生芽者也。

Then another broad tent was laid out horizontally, with a group of dragons emerging one by one from the tent. They moved left and right, coming and going, appearing splendid and varied in their postures, each section conforming to the pattern. Some resembled scattered pearls, others like thrown looms, some like hanging threads, and others like sprawling gourds. Each branch and leaf could connect to the earth. At every turn and every pause, there was a qi point, and these points had different orientations, north, south, east, and west. Because the dragon qi was extremely strong, there was no distinction of front and back. This is what is meant by saying that every branch bears fruit and every section sprouts new growth.

其正結者為孫尙書祖地。入首走馬文星數節，復起側腦太陽金星。扦挨金剪火之穴。右臂拖出曜星石印，圓平奇特，以鎭下關，此貴證也。繫本邑郎慶和下。葬後歲寒公原貞登進士，官至兵部尙書。其孫清簡公需，官吏部尙書。二公皆戊辰生，以石曜在辰也。至今富貴未艾。此地穴前左砂入堂順水，富貴皆在長房。葬時歲寒公已數歲，催官地也。

Among the properly formed sites, one is the ancestral land of the Sun Minister. At the beginning, it went through several sections of 'galloping horse literary star,' then a side brain of the sun metal star arose, forming a 'gold shears and fire' site. On the right arm, a piece of曜 star stone was dragged out, round and flat with a peculiar shape, used to seal the lower entrance, which is a proof of this noble land. This site was pointed out by the county's master of geomancy, Lang Qinghe. After burial, the son of the cold years, Guanyuan Zhen, passed the imperial examination as a jinshi, and held the position of minister of war. His grandson, Qingjian Gong Sun Xiu, reached the position of minister of personnel. Both were born in the year of Wuchen, because that stone曜 exactly fell in the direction of Chen. Until today, the family of Sun has not declined in wealth and honor. The sand on the left side of the site flows with the water into the hall, so the wealth and honor should be in the eldest son's line. At the time of burial, the cold years' son was already several years old, indicating that this is a 'site that promotes officialdom.'

左一穴餘氏眠犬形，富地，稅糧千石，出一侍御。後一穴亦餘氏，風吹羅帶形，國師傅伯通下。課云：“秀水東流三百步，子孫五世拜皇恩。”果五世出貴。右一穴朱氏地，出觀吾公尙賓，登高科，躋膴仕未艾。對面地餘氏，草蛇吐舌形，賴布衣下，出進士數人。

On the left side there is a site belonging to my family, shaped like a sleeping dog, which is a wealthy site capable of yielding a thousand stone of grain. It has produced one official of the imperial court. Behind it is another site also belonging to my family, shaped like a wind blowing through a silk sash, pointed out by the national master Bo Tong. The record states: "The clear water flows east for three hundred paces, and the descendants will receive imperial favor for five generations." Indeed, five generations later, there were people of high status. On the right side there is a site belonging to the Zhu family, which produced Gong Wugong Zhu Shangbin, who passed the high examination and held an esteemed official position without decline. Across from it is another site belonging to my family, shaped like a grass snake with its tongue out, pointed out by Lai Buyi, which produced several candidates for the imperial examination.

餘氏地頂背，方氏掛壁燈形，出東岡公定，官僉憲。方地左一穴，蔣氏蓮花形，郎慶和下，亦有富有貴。又左一穴，祝都諫祖地，舒馬山大同下，詳穴忌卷。上一穴亦蔣氏，仰天螺螄形，郎慶和下。祝地前一穴，餘氏蛇形地，趙緣督翁下，有富有貴。蛇形對岸一枝，亦餘氏，工字龍地，有富有貴。

My family's land at the top and back is the land of the Fang family, shaped like a "hanging wall lamp." It was pointed out by Dong Ganggong Fang Ding, who held the position of Qian Du Yu Shi. To the left of the Fang family's land is a grave site belonging to the Jiang family, shaped like a "lotus," pointed out by Lang Qinghe, also destined for wealth and honor. Further to the left is the ancestral land of Zhu Dujian, pointed out by Shu Mashi's Da Tong, details of which can be found in the chapter on grave site taboos in this book. The grave site above is also Jiang family's, shaped like an "upward-looking snail," pointed out by Lang Qinghe. In front of Zhu family's land is my family's snake-shaped land, pointed out by Zhao Yuandu old master, destined for wealth and honor. Across the river from the snake-shaped land is another plot belonging to my family, shaped like a "character 'gong' dragon," also destined for wealth and honor.

廟左一穴天門徐眞州公墓，出二理學，三忠四孝，典州郡邑佐數十人，芳谷公三省提學。其左一穴，朱氏富地。又左一穴，餘氏富地。內一穴孫氏地，出薦山公汝逹，官文林郎，未艾。餘氏風吹羅帶形左一穴，鍾氏地，有富有貴未艾。

The temple's left side has a grave site known as the Heavenly Gate, which belongs to Xu Zhenzhou, a public official. His descendants produced two famous scholars of the Neo-Confucian school, three loyal ministers, and four filial sons. There were dozens of officials serving as assistants in prefectures and counties, among whom Fanggu Gong once held the position of provincial academic inspector. To the left of this grave site is a wealthy plot belonging to the Zhu family, and further to the left is a wealthy plot belonging to the Yu family. Inside is a plot belonging to the Sun family, from which emerged Jianshan Gong Sun Rudá, who held the rank of Wenlin Lang and whose family fortune has not declined. The plot on the left of the "Wind Blows the Silk Ribbon" shape belonging to the Yu family is occupied by the Zhong family, which also enjoys wealth and honor, and its prosperity has not declined to this day.

田中一穴，吳氏銅羅形，董德彰下，出吳公以清知縣，子護太僕寺臣，孫浚進士州守，玄孫寵進士寺丞，今福祉未替。山麓一穴，朱氏，蜂桶形，張落魄公下，富旺未替。其右一穴亦朱氏，寒牛出欄形，郎慶和下，鉅富旺人。其下郎慶和自卜陽基壽藏，出入康寧壽考，和議清高。

In the middle of the field there is one grave site belonging to the Wu family, shaped like a "bronze gong," selected by Dong Dezhang. It produced Wu Yiqing who became a county magistrate, his son Wu Hu who rose to an official position in the Imperial Stables, his grandson Wu Jun who passed the imperial examination and became a prefect, and his great-grandson Wu Cheng who also passed the examination and held the position of Imperial Secretary. The family's blessings have not declined. At the foot of the mountain there is another grave site belonging to the Zhu family, shaped like a "bee hive," selected by Zhang Luopu. The family remains wealthy and prosperous. To the right of this is another grave site also belonging to the Zhu family, shaped like a "cold ox leaving the pen," selected by Lang Qinghe. The family is extremely wealthy and has a thriving population. Below this are Lang Qinghe's own selected site for his residence and burial ground. He has lived a peaceful and safe life, enjoying health and longevity, and is known for his harmonious and upright character.

其右一穴董氏，寳劍出匣形，董德彰為族人下，今世襲千兵。課云：“出匣寳劍使人驚，世代為將統千兵。”其內一穴，張尙書公憲祖母徐氏夫人地，俗呼猛虎跳牆形，催貴地也。左一穴，餘氏，黃龍出洞形，出背山公鍧，官太守。

Its right pit is the land of the Dong family, shaped like 'a sword drawn from its sheath', pointed out by Dong Dezhang for his clan, and now passed down through generations as a position of command over a thousand soldiers. The lesson records that a sword drawn from its sheath causes alarm, and generations serve as generals leading thousands of troops. Inside is the pit belonging to the land of Madame Xu, the grandmother of Zhang Xian, the former Minister Zhang Shushang, commonly known as the 'tiger leaping over the wall' shape, which is a place that brings prosperity and high status. The left pit is the land of the Yu family, shaped like 'the yellow dragon emerging from its cave', producing Bakshan Gong Yu Ke, who rose to the position of governor.

沿河逆上，一坪坡中為煙村，盡為孫氏伯清公地，倒地貪狼格也。穴前原是平中一窟，有水。因悞淹一小皃，今填平而非本來面目矣。其前為餘氏、鍾氏、張氏諸地，不能悉。黃龍出洞右一穴，土星掛角，蔣氏地。蔣地右一穴，蛇形，為彭氏地。彭地又右一穴，仙人大座形，餘氏地。

Going upstream along the river, there is a village called Yancun on a flat slope. That area is all the property of Sun Jieqing, belonging to the "reversed land greedy wolf" pattern. Originally, in front of the site there was a depression in the flat land with water; because a child was accidentally drowned there, it has since been filled in and is no longer in its original state. In front of it there are also several plots belonging to the Yu family, Zhong family, and Zhang family, which cannot all be mentioned here. To the right of the "Yellow Dragon emerging from the cave" site is a site called "Earth Star hanging on the horn," belonging to the Jiang family. To the right of the Jiang family's land is a snake-shaped site belonging to the Peng family. To the right of the Peng family's land is a site shaped like a "celestial immortal sitting," belonging to the Yu family.

又其右，為仰天湖，賴布衣下。餘氏名地又其右，為蔣氏上下二穴，郎慶和下。又其右，為程氏二穴，上穴眠犬形，董仙下；下穴猛虎吐涎形，張落魄翁下。以上諸地，皆名師課驗名墓。尙有數穴，莫能悉圖。又有遺珍，以俟有德。由其龍氣盛旺，故融結之多如此矣。

Moving further to the right is the "Yangtian Lake," pointed out by Lai Buyi, also a famous site of the Yu family. Further to the right are two graves for the Jiang family, pointed out by Lang Qinghe. Further to the right are two graves for the Cheng family: the upper one resembles a "sleeping dog," pointed out by Dong Dezhang; the lower one resembles a "tiger spitting foam," pointed out by Zhang Luopuo, the old gentleman. All these sites are famous graves determined by master geomancers, with records of their verification. There are also several other sites that cannot be drawn in the map, and some precious sites that have not been used, left for those of virtue. Precisely because the dragon qi here is strong, so many auspicious sites have been formed.

賓主者，乃受穴之山與朝迎之山相對之謂也。受穴山為主，朝迎山為賓。最要主賓形勢相稱，情意相孚。切忌賓山陵主，情性背馳。子微云：“主要欺客客迎主。”蔡牧堂云：“地理與人事不遠。人之情性不一，而向背之道可見。其向我者，必有周旋相與之意；其背我者，必有厭棄不顧之狀。雖有暫焉矯飾，而眞態自不可掩。凡相對如君臣，相戀如夫婦，相親相愛如兄弟骨肉，此皆向我之情也。凡相視如仇敵，相拋如路人，相忌相嫉如仇讎逆寇，此皆背我之情也。觀形貌者得其偽，觀情性者得其眞。向背之理明而禍福之幾見，此深得賓主相稱相孚之意也。”

The concept of "host and guest" refers to the mountain that receives the spirit (the main mountain) and the mountain that comes to greet it (the guest mountain) facing each other. The mountain that receives the spirit is the host, and the one that comes to greet is the guest. Most important is that the host and guest mountains are in harmony in form and sentiment. It is most undesirable for the guest mountain to overpower the host mountain or for their natures to be incompatible. Zhang Zimo said: the host mountain should be able to control the guest mountain, and the guest mountain should come to welcome the host mountain. Cai Muting said: the principles of geography are not far from those of human affairs. Human temperaments differ, but the way they face or turn away can be seen: those facing me must have the intention of being friendly and engaging; those turning away must have the attitude of rejection and neglect. Even if they temporarily disguise their true feelings, their real nature will eventually be revealed. If two mountains face each other like君臣 (ruler and minister), or like夫妇 (husband and wife) in mutual affection, or like brothers and relatives in close affection, these are signs of facing me. If two mountains look at each other like enemies, or like strangers, or like rivals with suspicion and hatred, these are signs of turning away. Only by looking at the form can one get a false appearance; only by understanding the sentiment can one grasp the true nature. When one understands the principle of facing or turning away, the signs of fortune and misfortune will become evident. These words deeply capture the essence of the harmony between host and guest.

若賓主無分，亦不可下。《葬書》云：“參形雜勢，主客同情不葬。”蓋地雖貴賓主有情，尤貴賓主分明。若賓主不明，陰陽無別，是之謂爭龍爭主，不可用也。范越鳳云：“千山萬水難形狀，中有來龍為主將。前峰磊落盡拱揖，端然一穴龍頭上。忽然破碎無定形，爭龍爭主休尋訪。”

If the main and subsidiary elements are not clearly distinguished, it is not appropriate to proceed with burial. The Book of Burial states: where the terrain is confused and mixed, and the main and guest elements are not clearly differentiated, it is not suitable for burial. Although the land is valued for having a harmonious relationship between the main and subsidiary elements, it is especially valued when the main and subsidiary elements are clearly defined. If the main and subsidiary elements are not clear and yin and yang are not distinct, this is called "competing for the dragon and the main," which is not acceptable. Fan Yuefeng said: among thousands of mountains and myriad waters, it is difficult to describe, but there is always a main dragon that leads the way. The preceding peaks are orderly and together bow in respect, forming a single grave site directly on the head of the dragon. If suddenly the form becomes broken and lacks a definite shape, this is "competing for the dragon and the main," and there is no need to search further.

夫眾山相聚，其受穴山必獨尊貴，異於他山。而左右護送諸山，皆纏從拱揖，雖有起伏、頓跌、逶迤、星峰、枝腳，而奴顏婢膝，顧主之態自不可掩，其貴賤固易辨。惟朝山龍亦自遠來，《經》云：“朝山與龍一般遠，共祖同宗來作伴。客山千里來作朝，朝在面前為近案。”以其遠來朝拜，故亦有星體，亦有起伏頓跌，亦有枝腳護衛。及其止處，亦自尊重可愛。苟不細察，亦與受穴之龍無異。此最能惑人。

When many mountains gather together, the mountain that receives the qi must surely stand out as noble and distinct from the others; the surrounding mountains on both sides are all winding and following, bowing and paying homage. Although they also have ups and downs, continuous curves, and star peaks and branches, their overall appearance of servility and looking back at the main mountain is hard to conceal. The distinction between noble and humble is naturally clear. Only the facing mountain, which is also a dragon coming from afar, is the same. The "Dragon Classic" says: the facing mountain comes from the same distant origin as the main dragon, and they share the same ancestor, traveling together. The guest mountains come from a thousand miles away to pay homage, while the facing mountain, which is close to the qi point, becomes the case mountain. Because it comes from afar to pay homage, it also has stars, ups and downs, and branches for protection; when it stops, it naturally shows a respectful and lovable appearance. If not examined carefully, it seems no different from the mountain that receives the qi. This is the most misleading aspect.

《經》云：“凡有星峰去作朝，此龍骨裡福全消。譬如隸兵與奴僕，終朝跪起庭前伏，那有精神自立身？時師只說同關局。”以其既為朝拜之山，則非眞龍，本身已為他人作用神，豈有眞氣融結？時師不識此理，或謂其同關局，或謂其好龍身，妄於作用。

The Long Jing says: Whenever a star peak goes to serve as a facing mountain for another, the dragon's inherent fortune is completely lost; it is like a subordinate official or a servant who kneels and bows all day long in the courtyard, how can he have the spirit to establish his own household? The master of geomancy only says that it is in the same enclosure as the main site. If it has already become a facing mountain, then it is not a true dragon, and it has already served as the 'useful god' for another. How can there be true qi凝聚? The master of geomancy does not understand this principle, some say it is in the same enclosure as the main site, others say its dragon body is well formed, and they just randomly choose a site without proper judgment.

不知大地融會處，眾山眾水有情。正穴既立，朝應及左右之龍皆踴躍奔騰，如赴君召，安得不有可觀處？《玉髓經》云：“月自西升東岸白，雲從上起下方陰。”陸象山釋之曰：“月生於西，而白乃從東，以白處為月則非矣；雲起於上，而陰乃在下，以陰處為雲則非矣。”猶言穴在於西，而有情之應在東，不知者求穴於有情之應則非矣。楊公云：“窗外月明窗內白，水邊花發水中紅。”與此義同。

They do not realize that at the meeting place of the land, all the mountains and waters are affectionate and responsive. Once the correct site is established, the mountains that respond to it from the front and the dragons on the left and right all rush forward eagerly, as if responding to the call of a sovereign. How could there be no remarkable aspect? The "Yusui Jing" says: The moon rises in the west, yet the eastern shore turns white first; clouds arise above, yet their shadows fall below. Lu Xiangshan explains: The moon rises in the west, but the white light appears in the east; if one takes the place that turns white as the moon, that would be wrong. Clouds arise above, yet their shadows fall below; if one takes the place with the shadow as the cloud, that would be wrong. This is like a grave site located to the west, yet affectionate responses appear to the east. Those who do not understand this would mistakenly seek the grave site at the place where the affectionate response is found. Yang Yunsong says: The moon shines bright outside the window, yet it is only inside the window that the light appears white; flowers bloom by the water, yet it is only in the water that their redness is reflected. The meaning is the same as this.

吳公《地理快捷方式》云：“凡南北兩山相對，皆可作穴者，須當辨認主客。作穴為主，作對為客。是主山必起伏而屈曲，是客山則堆疊而直朝。蓋主山之龍自然特異，客山雖有似主之狀，細察其行度，自有不足處，必無穿變纏落諸格，必無過峽、度脈、脫卸。縱有之，亦受風吹，無扛夾護送。

Wu Gong's "Geographical Shortcuts" says: wherever there are two mountains facing each other north and south, and it appears possible to take a site there, one must distinguish between the main mountain and the guest mountain. The side where the site is taken is the main mountain, and the opposite side is the guest mountain. The main mountain must necessarily be undulating and winding; the guest mountain is merely piled up and straight, bowing towards the main mountain. Because the main mountain is a dragon naturally different from others; although the guest mountain may appear to resemble the main mountain, upon closer inspection, its entire course is lacking. It must certainly lack the formations of passing through the ridge, transmitting the pulse, winding and protecting, and falling of the pulse. It must certainly lack the layers of passing through a narrow pass, crossing the pulse, and shedding the pulse. Even if these features are present, they are caused by wind, and there are no mountains on both sides to support and guard them.

不是星峰孤露，則是星面峻急頑硬；不是全無枝腳，則是枝腳短少不揚，來勢似活而實直，護從似隨而實散。及至入首，手足斂伏，星辰開面，雖有假形，類於穴情，必然陡峻頑硬，突露臃腫，而無安和攸揚舒泰之情。其明堂、水城自然反背，或割腳，或沖心，或射脅，或當面流去朝主。

The guest mountain is not a star peak that is isolated and exposed, but rather a mountain with a steep and rigid face; it is either completely lacking in branches and feet, or has few and cramped branches and feet. Its approach seems flexible but in reality is straight and rigid, and its accompanying mountains appear to follow but are actually scattered. At the point where the mountain comes to an end, although its branches and feet are gathered and its star peak appears open, it presents a false form that seems to have a good qi situation. However, it is definitely steep, rigid, and protruding, with a swollen appearance, lacking the stable and gentle, calm and comfortable appearance. Its bright hall and "water city" naturally oppose each other: it may cut close to the mound, or directly rush toward the mound, or shoot diagonally at the two sides of the mound, or flow directly in front to the side of the main mountain.

吳公《快捷方式》云：“只把兩邊水消詳，若南山是主，水城必抱歸南邊，北山是主，水城必抱歸北邊。”《龍經》云“問君主客皆端正，兩岸尖圓巧相應。主是三山品字安，客亦三山形一般。客山上見主山好，主山上見客山端。此處如何辨賓主？只憑水抱便為眞。水城反處便為客，多少時師誤殺人”是也。

Wu Gong's "Jie Jing" says: Just carefully examine the water on both sides -- if Nan Mountain is the main, the water city must surely encircle to the south; if Bei Mountain is the main, the water city must surely encircle to the north. The "Long Jing" says: If both the host and guest are upright, and the mountains on both banks are sharp and round, and skillfully correspond with each other, how should we deal with it? On the host side, there are three mountains arranged in a character "品" shape; on the guest side, there are also three mountains of the same shape. When standing on the guest mountains to look at the host mountains, it is good; when standing on the host mountains to look at the guest mountains, it is also upright. In such a case, how to distinguish host and guest? Just rely on which side the water encircles; that side is the real one; the side where the water city forms a reverse bow is the guest. Many geomancers have mislead people's lives here. This is exactly what is being said.

如或水只平過，則又審其護從之山何邊有情。客山必無從龍擁護。《經》云：“凡看疑穴看堂局，堂局眞處抱身曲。忽然平過卻如何？即以從纏分部屬。從纏護托辨眞假，朝山無從托其身。朝山直來身不曲，眞龍屈曲不朝人。”或兩邊皆有結作者，必不與穴相登對。吳公云：“或有南北兩岸，二龍皆有形穴可葬者，亦必水城抱歸南邊，又復抱歸北邊方可。”《明堂經》云：“水曲朝南，水北穴明；水曲歸北，水南穴情。水灣所掬，此穴堪營。”

If the water flows straight without embracing either side, one should then look at the mountain that follows the water on one side, which shows affection. A guest mountain will certainly not have a dragon mountain to support it. The "Dragon Classic" says: whenever there is a doubtful site, first examine the surrounding area. If the water naturally embraces the site and bends around it, then when encountering flat water that flows straight, use the following mountains to distinguish the main from the secondary. The following mountains that embrace and support can determine the authenticity. Facing mountains do not have following mountains to support them; facing mountains come straight without bending, while true dragons are winding and do not bow to others. If both sides have formed sites, then those two sites will not face directly. Wu Gong said: sometimes there are two dragon mountains on the north and south banks, both with burial sites. In such cases, the water must first embrace the southern side and then turn back to embrace the northern side. The "Bright Hall Classic" says: if the water bends toward the south, the site on the north side is clear; if the water bends toward the north, the site on the south side is affectionate. The side that is embraced and held by the bend of the water is where the site can be built.

大抵尋地大法，凡到一村一鄉，一源一局之間，先看水勢歸於何處。其水城弓抱，與水勢明堂相聚之處，則可尋地；水城反背，與水勢明堂傾跌之邊，不須著眼。前輩謂“未看山，先看水”；又云“知水之所在，則知穴之所在”，誠捷法口訣也。兩岸皆有龍穴，則水城先抱一家，又轉一局復抱一家，方扦兩岸之穴，是其式也。

In general, the method of seeking a site is: when arriving at a village, a town, a water source, or a particular area, first observe where the water flows. If the water surrounds the site in an arc shape and converges with the bright hall, then the site can be found. If the water flows away and the water and bright hall slope downward, there is no need to pay attention. Elders say, "Before looking at the mountains, first look at the water," and also say, "Knowing where the water is, one knows where the site is," which is indeed a quick mnemonic. The original text here has a diagram, but now only the title remains: when there are dragon sites on both banks, the water should first encircle one side, then turn back to encircle the other side, allowing the sites on both banks to be selected. This is its form.

奴從者，即眞龍之纏送護托、侍衛朝迎等山也。既有眞龍融結，自有諸山擁從，如雲從龍，風從虎，眾星拱極，自然之應也。但所處之地不同，其名亦因之不一。在後曰送，曰托，曰樂。在前曰朝，曰案，曰應，曰對。遠抱過前曰纏，奔走相揖曰迎，列於左右曰侍衛、夾輔。

The term "nú cóng" refers to the mountains that surround, accompany, guard, support, attend, and welcome the true dragon. Since there is a true dragon凝聚 into a q穴, there must naturally be many mountains gathering around it, just as clouds follow the dragon, wind follows the tiger, and stars revolve around the North Pole. This is a natural response. However, depending on their positions, these mountains have different names: those behind the q穴 are called "sòng" (sending), "tuō" (supporting), or "lè" (pleasing); those in front are called "cháo" (facing), "àn" (case), "yìng" (responding), or "duì" (opposite); those that encircle from afar to the front of the q穴 are called "chán" (winding); those that rush forward to greet are called "yíng" (welcoming); and those arranged on both sides are called "shìwèi" (attendants) or "jiāfǔ" (supporting flanks).

廖氏云：“迎龍先在穴前揖，送龍穴後立。纏龍纏過龍虎前，托龍居後邊。”楊公云：“送龍之山短在後，托山不抱左右手。纏龍纏過龍虎前，三重五重福延綿。”《洩天機》云：“當面推來名曰朝，不怕遠迢迢。送是隨龍來百里，見穴卻停止。迎是隨龍先出來，見穴卻回頭。或隨朝迎來聚集，遠望低頭揖。衛是護龍左右隨，不令曲風吹。侍在穴前分兩邊，端拱默無言。”

Liao Jinjing said: The dragon welcoming mountain is in front of the site, bowing hands; the dragon sending mountain is behind the site; the winding dragon winds around before the dragon and tiger ridges; the supporting mountain is behind. Yang Yunsong said: The mountain sending the dragon is short, remaining behind; the supporting mountain does not embrace the left and right arms; the winding dragon winds over the dragon and tiger ridges, winding over three or five layers, and the blessings continue endlessly. "Xie Tianji" said: The one facing the site, rushing forward, is called "Chao", not fearing it being far away in the sky; "Song" is following the dragon for hundreds of miles, stopping upon seeing the site; "Ying" is following the dragon first, then turning back upon seeing the site; some follow the facing mountains and gather together, appearing to bow from afar; "Wei" is guarding the dragon on both sides, preventing the wind from coming in obliquely; "Shi" is standing on both sides in front of the site, bowing hands respectfully, silent.

又曰：“遠迎近侍不可缺，只喜皆羅列。”又曰：“夾衛輔從兩邊生，後送更前迎。”是皆狀諸從山之形容。而眞龍正穴吉地，必有此等從龍以輔相擁從，亦造化自然融會，非勉強所能致也。郭景純曰：“氣以龍會，獨山不葬。”《寶鑑》云“眞龍之行，群山朝揖，有隨有從，有迎有送，有關有護”是也。

It also says that distant mountains that welcome and nearby ones that attend cannot be missing; it is most favorable when they are all arranged together. It also says that mountains that flank and support arise from both sides, with mountains that send from behind and mountains that welcome from in front. All these descriptions are illustrating the form of attendant mountains. A truly auspicious site for a noble burial must have such accompanying mountains to support and protect it. This is the natural convergence of the forces of creation and transformation, not something artificially arranged. Guo Pu said: Life Qi gathers due to the dragon-like mountain ridges; a single mountain alone is not suitable for burial. The "Treasure Mirror" says: When the true dragon mountain moves forward, the surrounding mountains bow and welcome, with some following, some accompanying, some welcoming, and some sending, as well as barriers and guards. All these statements refer to the same concept.

然從龍之山不曰從砂，而曰從龍，必其亦有星峰磊落，奔走棲閃，逶迤活弄，頓跌起伏，橈棹擺佈，亦能眩惑人目。昧者多誤以從龍認作正龍。不知從龍既為正龍所用，則其本體不尊，縱別立門戶，為隨帶旁受之穴，其力量終不及正龍專受之大且尊也。《經》云：“朝迎護從亦有穴，形穴雖成有優劣。”又云：“朝迎護從豈無穴，輕重多與貴龍別。”

Following mountains are not called "from sand" but "from dragon," because they also have noble star peaks, can move and extend, spread out like oars, and are equally capable of deceiving the eye. Most people confuse "from dragon" with "main dragon." They do not understand: since "from dragon" is used by the "main dragon," it is not noble by itself. Even if it forms its own separate "side reception" site, its power is still less than that of the main dragon's "exclusive reception" site. The "Dragon Classic" says: there are also sites on the mountains that face, welcome, protect, and follow. Although the site forms, there are distinctions of quality. It also says: how can facing, welcoming, protecting, and following mountains not have sites? It is just that their importance is mostly different from that of the noble dragon.

又有一等奴砂，乃從山之至賤者，旁落偏出，粗頑無星體，委靡不頓跌，醜陋斜側，臃腫孤露，水割風吹；或嵯峨巉巖，高昂雄惡；或破碎懶散，全無枝腳。種種凶形，如奴隸武夫，供給賤役，無所取裁，決不可尋穴也。圖見上右。

There is another type of 'slave stone', which is the lowest among the attendant mountains: they fall off from the side, are rough and unrefined, not forming any star-like shape, are listless without any abrupt change, ugly and crooked, swollen and isolated, cut by water and blown by wind; some are rugged and steep, lofty and fierce; others are broken and lazy, with no branches or feet. All these are ominous shapes, like slaves and soldiers who only serve others, having nothing commendable, and no way to find a qi point on them. The original text here notes that the illustration is seen above on the right, but now the image is missing, so only this passage is recorded.

凡幹龍大地，龍長氣盛，結穴已完，山勢難止，必有餘氣之山，或去數里，或去數十里。其去又多融結小穴，隨其力量，皆有發越。切不可認大盡處為正結，以正結穴為腰落。誤認則正受旁受無分，力量大小不辨，反以大地為小穴不取，而以小穴為大地矣。

Whenever a dragon ridge forms the land, the dragon body is long and its energy is strong. After the hill forms a burial site, the mountain trend still cannot stop, and there must be a section of residual energy mountain, which may extend several miles or dozens of miles. This residual energy mountain moving forward is likely to form some small burial sites. Each of these small burial sites, according to their strength, can bring blessings. One must never take the very end as the main burial site, but instead regard the main burial site as the waist pulse. Once this is mistaken, it becomes difficult to distinguish between the main reception and the side reception, and the strength of each is also unclear. This leads to treating a large site as a small one and abandoning it, while treating a small site as a large one and competing for it.

世人不識大地，多被餘氣山所混。彼無眞見，必於盡處結穴，方為龍盡氣鍾。不知大地結作，不在大窮盡處，多在四山擁從之中，結了必有餘氣之山。《經》云：“君如尋得幹龍窮，二水相交穴受風。風吹水劫卻非穴，君尋到處是疑龍。”張子微云：“龍將盡時難更去，分付從茲是餘氣。或為枝葉或餘波，要識此般總無氣。”

People do not understand the earth, and are mostly confused by the leftover qi mountains. They lack true insight and insist that the dragon must reach its end and form a gathering of qi at the very end, believing that the dragon has arrived and the qi has concentrated. They do not understand that the earth's formation does not occur at the very end, but rather among the surrounding mountains; after the formation, there will certainly be leftover qi mountains. The "Dragon Classic" says: If you find the end of the dry dragon, where two waters meet, the site will be affected by wind; if it is blown by wind or robbed by water, it is not a site. If you find such a place, you have only encountered a doubtful dragon. Zhang Zimwei says: When the dragon is about to end, it is difficult to proceed further. He adds: From here on, it is leftover qi. It may transform into branches or leftover waves. You must recognize these types, which are always lifeless.

故凡尋龍，須識大小受穴不同。小龍鬚盡處求穴，大龍則不然。蓋緣龍長力大，到結穴處氣甚旺盛，一齊收斂不盡，故此去猶長爾。然扦得眞穴，其去山雖遠，而氣脈皆收轉穴內受用，謂之牽前扯後，故力量大。

Therefore, when seeking a dragon (mountain range), one must understand that the method of finding the site differs between a small dragon and a large dragon: a small dragon requires the site to be found at the end, while a large dragon is not like this. Because a large dragon is long and powerful, when it reaches the site where it stops, its energy is still vigorous and cannot be fully gathered at once, so the part extending forward is still long. However, once the true site is accurately pinpointed, even though the extending mountain is far away, the energy and vein are all turned back into the site and used there, which is called "pulling forward and pulling back." Therefore, its power is great.

卻又不可誤認停驛龍歇穴作幹龍正結。停驛龍歇之穴，乃是斬關腰結之地，大龍前去，自有正穴。《經》所謂“譬如人行適千里，豈無解鞍並頓宿？頓宿之所雖未住，亦有從行並部曲。”然此亦是大龍旺盛處透漏餘氣，小有結作而已。

However, one must not mistake the sites of "Stopping at a Post" and "Dragon Resting" as the main convergence of the dry dragon. The sites of "Stopping at a Post" and "Dragon Resting" belong to the category of "Cutting the Gate and Waist Convergence." The great dragon continues forward, having its own main convergence. The Dragon Classic says: Just as a person traveling a thousand miles would not fail to rest his horse along the way. Although the resting place is not the destination, there are still accompanying people and followers there. However, such places are merely a small leakage of the strong energy of the great dragon, with only minor convergences.

幹龍正受之穴，乃是融結已畢，而有餘剩之氣，延袤而去，自不與停驛龍歇同也。楊公所謂“眞龍勢踴難頓住，結穴定了氣遠去”是也。然其去也，或回為下手，或轉為托樂，或反遶身為纏護，或奔走水口為門戶，或聳於前為案，或發於左右為曜，或拖於後為鬼，或鋪於前為氈。

The dragon line "zheng shou" (correct reception) of a site is when the energy has already condensed and there remains a single stream of qi that extends continuously. This is different from the natural resting and resting of the dragon. Yang Yunsong said, "True dragon qi is vigorous and cannot be suddenly stopped; once the site is formed, the qi still continues to go far away," which refers to this situation. However, after the qi moves out, it may turn back to serve as the subordinate arm, or turn around to become the supporting mountain behind the site, or reverse to protect the site as a surrounding mountain, or rush to the water mouth to serve as the gate, or rise in front of the site as the case mountain, or branch out from the left and right to become the "yao xing" (celestial star), or trail behind the site to become the "gui" (spirit mountain), or spread out in front of the site to become the "zhan" (mat).

要皆為我用神，雖去不足畏，非分散龍氣，為鬼刦之比。楊公云：“大地皆從腰裡落，迴轉餘枝作城郭。”吳公云：“餘氣不去數十里，決然不是王候地。”故大龍氣盛者，方結此穴，小龍無之。又須詳審精察，不可以過龍虛偽之處而誤下也。

In summary, all these have become my available 'useful god,' although they may have gone out, there is no need to be afraid, as they are not the same as the 'ghost' and 'calamity' that scatter dragon qi. Yang Yunsong said: The great earth mostly falls from the dragon's body waist, and the remaining branches that turn back become the outer city walls. Wu Gong said: If the remaining qi does not extend for dozens of miles, it certainly cannot be a site for a king or a marquis. Therefore, only when the great dragon qi is strong can such a site be formed, and small dragons do not have this situation. However, it is still necessary to examine carefully and not mistake a false convergence along the way for a site and proceed with burial.

張紫瓊云：“不必山窮水盡方可作穴，大盡處多應休囚死絕，或風吹水割，反不受穴。眞龍正穴盤泊之處，分牙布爪，結穴外有三五里或十數里山勢未盡，皆是餘氣。眞穴必居囊肚之間，氣脈平正，明堂隱約，如封君甲第、大官行衙，必有堂階門郎，必有引從護衛。”

Zhang Ziqiong said: One does not necessarily have to reach a point where there is no way forward to find a site for a tomb. The most remote place is often in an area where the energy is weak and confined, or where it is cut by wind or water, and thus cannot form a suitable site. The true dragon and correct site will have branches that branch out like the claws and teeth of an animal. After the site is formed, there may still be mountain ranges extending for three or five li, or even ten or more li, which are the remaining energy. The true site must be located in a place that is enclosed like the belly of a bag, with the energy flowing smoothly and the bright hall subtly visible, just as the residence of a nobleman or the official residence of a high-ranking official must have a hall, steps, gatehouse, and attendants and guards to accompany them.

趙綠督云：“尋龍鬚大盡為好。太窮盡則風吹水割，又反無力。須結穴了有餘氣方為大地。切莫錯認大窮盡處穴。一則脈窮氣散，二則護漸包穴不過，三則風吹水割，四則局面明堂寬廣不聚，五則受氣不盛，後托無力，決非大地。從有地亦不過一點露華垂於草尾而已。”

Zhao Yuandu said: To search for a dragon (mountain range) one must go to the farthest end, but if one goes too far, it will be subject to wind and water erosion, resulting in weakness. It is essential that after the hill is formed, there is still some remaining energy, which is considered a great land form. One must not mistakenly take the very end as the site of the hill: first, the mountain ridge has ended and the energy has dispersed; second, the surrounding mountains gradually fail to protect the hill; third, it is subject to wind and water erosion; fourth, the bright hall is too wide and fails to gather energy; fifth, the incoming energy is not strong and the supporting mountains behind are weak, which is certainly not a great land form. Even if there is land there, it is no more than a drop of dew on a grass tip.

范越鳳云：“大富大貴之地，必不在大窮盡處。大窮盡處多是風吹水刦。眞龍盤泊，必分牙布爪，結穴之外，有三五里或十數里餘氣，並皆暗助。如人之巨室，其寢息之處，必在堂奧之中矣。”

Fan Yuefeng said: The most prosperous and wealthy land must not be located at the very end, for the very end is usually a place subject to wind and water disasters. When a true dragon settles and stops, it must branch out into subsidiary ridges like the claws of a beast. Beyond the main hill there is a remaining energy of three or five li, or even tens of li, all secretly supporting the main hill. This is like a large mansion; the place where the master sleeps is certainly deep within the main hall.

右餘氣之說，本是怪穴。此等名墓，處處有之。如婺源朱夫子祖地、莆田林婆墓、樂平洪忠宣公、馬碧梧丞相、吾邑張忠定公諸祖地，皆其格也，圖附下。右地在婺源縣二十七都，地名官坑嶺，乃朱夫子四世祖妣墓也。予兄弟曩在朱氏觀文公家譜，雲四世祖名惟甫，配程氏，行恭二，名荳蔻，葬二十七都丹陽鄉環石裡，地名官坑半嶺，金斗形樑上穴。庚申山，正坎作丙向，嘉佑四年己亥八月吳景鸞下。

The above discussion about residual energy refers to what is called "strange graves." This type of grave can be found everywhere. For example, the ancestral grave of Zhu Xi from Wuyuan, the tomb of Lin Po in Putian, the tomb of Hong Zhongxuan Gong from Leping, the tomb of Ma Biwu Chengxiang, and several ancestral graves of Zhang Zhongding Gong from this county all belong to this category. A diagram is attached below. The site shown in the diagram is located in the twenty-seventh district of Wuyuan County, named Guan Keng Ling, which is the tomb of Zhu Xi's fourth maternal grandfather. We brothers once saw in the family genealogy of Zhu Shiweng Gong that the fourth ancestor was named Weifu, his wife was Cheng氏, and she was the second in line, named Duokou. She was buried in the twenty-seventh district, Danyang Township, Huanshi Village, named Guan Keng Banling. The shape of the site is "golden basin," and the grave is located on the beam. It faces the mountain of Gengshen, with the main direction facing the center of Kan, and was determined by Wu Jingluan in the fourth year of Ji Hai of the Jia You era.

課云：“金斗穴居梁，朝案信鴉崗。溪山環九曲，道學世流芳。”未下之前有記云：“官坑龍勢異，穴高眾山聚。坎離交媾精，筆峰天外起。富不及陶朱，貴不過五府。當出一賢人，聰明如孔子。”

The record of the lesson at that time said: The grave site with the shape of a golden basin is located on the beam, facing the mountain and the case mountain directly opposite the Xinyagua Hill; the stream water and mountain ranges encircle nine winding paths, and the reputation of the school of doctrine is passed down through generations. Before the burial, there was another record saying: This dragon of the official pit has an extraordinary momentum, the grave site is high and surrounded by many mountains; the energies of Kan and Li meet and form a spirit, and a mountain peak like a pen stand rises from beyond the sky; in terms of wealth, it cannot compare with Tao Zhu Gong, and in terms of status, it cannot surpass the position of the Five Offices, but it should produce a virtuous person, as intelligent as Confucius.

按：此地正幹，迢迢甚遠，不能悉述。比入首，橫列雲錦帳。帳之巔微起雙峰。峰下各出微脈，隱隱隆隆，數節走馬娥眉大星，貼在帳身。微茫合氣，細察則有，粗看則無，非俗眼所能檢點。入首束氣結咽，復頓起土星開窩之格，形體甚秀。窩間又有微乳，穴粘乳頭。坐下平坦，藏風聚氣，穴情完固可愛。

Xu's commentary: This is a main dragon line running straight, its origin is very far away and cannot be fully described. As it approaches the end, it spreads out into a "cloud brocade canopy." At the top of the canopy, two small mountain peaks slightly rise, each with fine branches extending downward, subtly and thickly. Several sections in succession form a large star pattern like "galloping horse and eyebrow." These stars are closely attached to the canopy. The qi of this line is very subtle, almost invisible, only noticeable upon close examination, not visible at a glance. It is beyond the discernment of ordinary people. At the end, the qi and pulse converge and form a throat-like structure, then suddenly rises into a hill shape, forming a basin-like structure, which is very clear and elegant. In the basin, there is a tiny "milk-like" point, and the site is right on top of this milk-like point. The ground beneath the site is flat, capable of holding wind and gathering qi, making the site very solid and lovely.

兩旁拱衛羅列，莫知為萬仞山巔。元辰水雖當前傾跌三十餘步，得本身一掬近案橫攔，緊巧有力，不見水去，且迂迴曲折，亦不為害。但主離鄉而已。故文公遷居建陽，乃其驗也。近有鵝子峰作案，已自秀異。而外陽又有特異奇峰，遠在天表，聳入雲漢。登穴視之，勢如熖動，清奇可愛。

The mountains on both sides enclose and line up, so one standing there cannot realize that he is on a mountain peak thousands of feet high. The "Yuan Chen water" in front of the site flows forward for more than thirty steps, but fortunately there is a short section of water close by that acts like a palmful of earth, blocking it horizontally and compactly, skillfully and powerfully, so that the water cannot be seen flowing away. The water meanders and twists, but does not cause harm, except that it indicates the descendants will leave their homeland. Therefore, Zhu Xi later moved his residence to Jianyang, which was exactly the verification of this. There is the Ezi Peak nearby acting as the case mountain, already quite elegant and extraordinary; outside the site, the Ming Tang also has particularly strange and remarkable peaks, far away in the distance, towering into the clouds; when one ascends the site and looks out, the气势 is like a flame leaping, clear and strange, very lovable.

且水星帳北，火星朝南，東木西金夾照，土星結穴居中，謂之五星守垣，眞至貴之地也。然以俗眼觀之，龍身奔去三十餘里始盡，而此間以橫落微茫數節之脈結穴，高在山巔，無明堂，而水又流去甚遠，孰識為此等大地？雖然，我文公朱夫子乃間氣所鍾，固非一穴之地所能孕育。然以課記考之，其符應若是，孰謂於地理盡無與哉！

Now looking at the overall pattern: the water star is located to the north of the enclosure, the fire star is to the south and comes to face it, the wood star to the east and the metal star to the west flank it on both sides, while the earth star forms the central burial site. This is called "Five Stars Guarding the Enclosure," which is indeed an extremely noble place. However, in the eyes of ordinary people, this dragon body still needs to run for more than thirty miles before it reaches its end, yet here a few delicate sections of the ridge have formed the burial site, towering high on the mountain peak, without a bright hall, and the water flows far away. Who could recognize such a vast land as this? Nevertheless, our Wen Gong Zhu Fu Zi is a rare and outstanding person of the world, born from the extraordinary quality of heaven and earth, not something that can be nurtured by a single burial site. Yet when we compare it with the records from that time, the correspondence is so precise, who could say that geomancy has nothing to do with this at all!

傳疑：樂平洪士良同師吳景鸞至官坑嶺下。士良偶渴，探泉飲之。走謂師曰：“此泉甚異，當有至貴之地。”國師亦往，索泉嘗之曰：“是泉有翰墨香，豈但貴也，當產大賢！”因至山巔觀之，果見其穴。呀曰：“秀鍾於此，以報朱氏。”

The following passage is considered questionable: Hong Shiliang from Leping followed his teacher Wu Jingluan to the foot of Guanping Ridge. Shiliang, feeling thirsty, found a spring and drank from it. He then ran back to his teacher and said: "This spring is very special; there must be a very valuable site nearby." The master Wu Jingluan also came over, tasted the spring, and said: "This spring has the fragrance of calligraphy; it's not just valuable, but it will produce a great scholar!" They then climbed to the mountain peak and indeed found the site, exclaiming: "The beauty of the mountains and rivers gathers here; it is to repay the Zhu family."

然其地自山下至穴所約七里許，而送龍兩水，右出石檢土名，前水直流五店土名，穴高水遠，不利初代。窀穸畢，用巨石壓而封之。後果以不利慾遷焉，竟得石壓而止。又云：初，獻地者謂有天子氣象，未決。往邀其師，繫一僧來觀，曰：“當出夫子”。吳公晚年落髮學禪，故傳為僧耳。按《吳公傳》有“髠髮自縱”是也。

However, this piece of land from the mountain foot to the tomb site is about seven li away. Two streams that lead the dragon are on the right side, one flowing out from a place called Shijian, and the other flowing straight to a place called Wudian. The tomb site is high and the water is far away, which is not favorable for the first few generations. After the burial, large stones were used to cover and seal it. Later, because of the unfavorable situation, they wanted to move the tomb, but finally gave up due to the large stones blocking the way. There is another account: at first, the person who offered the land said that this place had the appearance of a heavenly sovereign, but he was uncertain, so he consulted his teacher. The teacher who came was a monk, who said that this place would produce a sage. This is because Wu Jingluan later shaved his head and practiced Buddhism, so in the legend he became a monk. The "Wu Gong Zhuan" records that he said, "Shaving his head and seeking freedom," which can be taken as evidence.

右地在福建興化府城內，土名烏石山。其龍與府龍共祖，來歷甚遠。至紫帽山，連生紫微、紫霄，名曰三紫。磅礴綿亙數百里，盤旋融會，氣勢雄偉，千形萬狀，不可殫述。將入局，開帳重重，巍峨嵡嵷。復大斷過峽，分為兩枝。其右出者結府治及莆田縣都閫、衛所、儒學各衙門；其左出者，自分脈後復穿田，連過數峽，頓伏棲閃，逶迤活弄，莫可測度。

The next diagram refers to a location within the city of Xinghua Prefecture in Fujian Province, known as Wushan Mountain. This dragon is of the same ancestral origin as the dragon of the prefectural city. Its origin is very far: it comes from Zimao Mountain, where it gives rise to two peaks, Ziwēi and Zixiao, collectively known as "Sanzi" (Three Purples). Its气势 is grand and magnificent, stretching for hundreds of miles, winding and converging, displaying a magnificent and grand appearance, with countless forms that cannot be fully described. As it approaches the final formation, it opens up in layers, towering and majestic; then it makes a large drop and breaks into a valley, splitting into two branches. The branch that goes to the right forms the prefectural government office as well as the offices of the military command, the garrison, and the academy in Putian County. The branch that goes to the left, after separating from the main ridge, passes through fields, continues through several mountain passes, and then suddenly stops, hides, and moves, its changes being unpredictable.

入首，起走馬三臺仙帶貴格，卓起巨石，如奇葩，如靈芝。穴結石下，僅尋丈之土，為騎龍穴。穴前不數丈，復起巨石，昂然朝拱，取作觀音坐蓮形，以其群石遶穴也。穴下龍脈撒落平陽，去結方、林、黃、陳諸族陽基。正近穴前，為演武場。右水遶左，以接海潮。壼公山端嚴朝拱，以為正案。

At the entrance, there are noble formations such as 'Running Horse Three Platforms' and 'Immortal Ribbon', and a large stone rises prominently, resembling a rare flower or a spiritual fungus. The qi凝聚 point is located beneath the stone, with only a few square zhangs of soil, belonging to the 'Dragon Riding Site' pattern. Just a few zhangs in front of the qi凝聚 point, another large stone rises, facing forward and surrounding the site, hence named 'Guanyin Sitting on Lotus', expressing the meaning of surrounding stones encircling the qi凝聚 area. The dragon pulse beneath the qi凝聚 point spreads out to the plain and forms the ancestral sites for several surnames: Fang, Lin, Huang, and Chen. Right next to the qi凝聚 point is a training ground. The water on the right flows to the left to meet the sea tide. Hugong Mountain approaches solemnly and orderly as the main ridge, serving as the main background.

但左邊一曠百里，直抵大海，莫有下關，龍勢不止。右砂攛過明堂，兼以巨石磷磷，無龍無虎，孰信以為大地？唐時，林母賣餈粿。有藍縷生日逐食粿。母與之不吝。歲久，生謂母曰：“吾受母惠，無以報。吾將去矣。烏石山有大地，母可圖為壽藏，異曰富貴無窮。”林母從其言，果葬之，今稱為餈婆墓，福建各林之祖。世謂“無林不開榜”，此地之鐘秀也。自唐宋迨今，科甲之多，海內莫與倫焉。

The left side is open for a hundred li, stretching all the way to the sea, with no obstruction, and the dragon energy seems to have no end. On the right side, the ridges leap over the bright hall, and there are rugged rocks, neither the azure dragon nor the white tiger are present. Who would believe this is a piece of land? During the Tang dynasty, an old mother of the Lin family made a living by selling rice cakes. A poor scholar came every day to eat them, and the old mother never hesitated to give him. Over time, the scholar said to her: I have received your kindness, but I have nothing to repay. I am about to leave, and there is a piece of land on the black stone mountain, you can use it as a tomb for your burial. In the future, you will become wealthy and prosperous. The old mother followed his advice and buried there, and now it is called the tomb of the rice cake mother, the ancestral tomb of the Lin family in Fujian. The world says, "Without a Lin surname, there can be no top scorers," which is exactly due to the excellence of this land. From the Tang and Song dynasties until today, the number of Lin family members who passed the imperial examinations is unmatched anywhere in the country.

右穴在樂平，地名巖前，宋忠宣公洪皓曾祖妣地也，乃公曾祖士良所下。士良嘗師吳景鸞，深得其旨。扦此地，具圖作課，用硃筆於出使馬處拖之記云：“後世吾子孫有出使外國，久不遠鄉者，可以拖處鑿斷即返。”後果忠宣公使金，久未歸家。檢此圖，如其語斷之，公遂得返。迄今鑿處跡存。忠宣公三子：文惠公適官樞密使，文安公遵官同知樞密，文敏公邁官端明學士，世稱三洪雲。

The next diagram records a burial site located in Yanchuan, Le Ping, which was the resting place of the maternal grandmother of Hong Hao, a loyal and virtuous official of the Song dynasty known as Zhongxuan Gong. This site was selected by Hong Shiliang, Hong Hao's great-grandfather, who had studied under Wu Jingluan and thoroughly understood the principles of geomancy. After determining this location, Hong Shiliang drew a diagram and used red ink to mark a line on the image representing a "horse" symbolizing an envoy. He wrote that if any of his descendants were sent on a mission abroad and did not return for a long time, they should break the line at this point, and the person would be able to return. Later, when Zhongxuan Gong Hong Hao was sent on a mission to the Jin dynasty and was away for a long time, his family checked this diagram and followed his instruction, breaking the line at the marked place, allowing Hong Hao to return. To this day, the mark is still visible. Zhongxuan Gong had three sons: Hong Shi, who held the position of Chief Military Secretary; Hong Zun, who served as Deputy Chief Military Secretary; and Hong Mai, who became a Grand Secretary of the Imperial Academy. These three brothers were known as the "Three Hong."

按：是地來龍極旺，入局為三臺飛蛾，中抽一脈，穿田過峽即結穴。穴甚清巧可愛。穴下鋪平坦，前為幹墠，復自左起微埠，頓二小峰為案，拖腳順水，為馬頭帶劍，主使外國耳。但穴前逼迫，既無龍虎，又無明堂。其穴後之山又連起四峰，成星體，而去甚遠。雖重重衛穴，然以俗觀，則鬼刦太重，烏知此餘氣適足以證力量之大耶！

Xu's commentary: The terrain of this site has a very strong dragon coming from the direction, forming the shape of "three platforms and flying moths" when entering the site. A single ridge runs out from the center, passing through fields and crossing mountain gorges to form the burial site. The burial site is very clear and elegant, with a flat and open area beneath it, and a clean flat field in front. From the left side, a small hill rises, forming two small peaks as assistants, and the foot of the hill flows along the water, resembling "a horse's head with a sword", thus indicating that descendants will go abroad. However, the area in front of the burial site is narrow, lacking both dragon and tiger ridges and the bright hall. The mountains behind the burial site are connected to four peaks, all forming star shapes and extending far away. Although these mountains heavily guard the burial site, to ordinary people, the presence of "ghosts" and "calamities" seems too strong. They do not realize that this remaining energy precisely proves the great power of this site!

且拖去之曜，當時已知為離鄉砂矣，乃不鑿天於葬之日，而顧俟其出使久不回也，使鑿之。鑿之而果回也，是何料事於豫如目前也哉！地理自有符驗處，要之，哲師之有眞傳，有定衡，有灼見，俱不可少也。藉令鑿於未有忠宣以前，則曜氣被傷，安知果能得忠宣者起而應之？又不然而即鑿於出使之初，吾恐出使者又禍且不測矣。噫！各各不爽，此所以稱哲師哉！

Now about that "celestial star" dragged out, it was already evident that it was a departure sand, yet Hong Shilang did not have it cut on the day of burial, but waited until the descendants had gone on a mission and had not returned for a long time before having it cut; once it was cut, the person indeed came back. This foresight seemed to see things as clearly as if they were happening right before one's eyes, how accurate it was! Geography indeed has its verification; in conclusion, a true master must have genuine transmission, certainty, and thorough understanding; all three are indispensable. Suppose the stone had been cut before Zhongxuan Gong was born, the celestial energy would have been harmed; how could we be sure that someone like Zhongxuan Gong would arise to respond to this place? Alternatively, if it had been cut when he first went on a mission, I fear the person on the mission might have suffered an untimely fate. Ah! Every step must be precise to the smallest detail, only then can one be called a true master!

右丞相馬廷鸞祖地，在樂平縣，地名雀兒龍。廖金精課云：“先師黃老善尋龍，五福源頭兩發蹤。山東地名來祖四十里，丙午丁未山為龍。迢迢宛轉乾亥骨，乾亥五里穴其中。丑癸二山為出面，出面是穴為仙宮。坐癸向丁來正案，案前聳出貴人峰。

The next diagram records the ancestral land of the chancellor Ma Tingluan. It is located in Le Ping County, with the place name Qie'erlong. Liao Jinjing's divination record states: Our master Huang Lao Xiansheng was skilled in seeking dragons, and the source of the five blessings originated from two places. The ancestral origin of the place in Shandong is forty li away, and the mountains in the Bingwu and Dingwei directions are the body of this dragon. The dragon winds its way far and winding along the bone line of the Qian Hai direction, and the tomb site lies within five li of this direction. The mountains of Chou and Gui are the facing mountains, and where the facing mountains meet, the tomb is formed, becoming a palace of immortality. The tomb faces Gui and backs to Ding, with the main ridge facing directly, and a peak of the nobleman rises in front of the case.

貴人卓入青雲裡，日月捍門山更隆。秀山在案頭邊出，排衙列陣山重重。男女子孫分位次，一十二座貪狼峰。庚寅生人遇年月，甲科當出狀元公。午未生年為最妙，高薦及第榮祖宗。子午命，庚寅官。”龍圖廷鸞命壬午，至丁未及第，登臺鼎位，果符金精之課。惜乎水短居絕位，富夭貧強貴不終。

The lesson continues to say: The nobleman's peak is high and rises into the blue sky, with the sun and moon mountains guarding the water mouth, making it even more prominent; beautiful mountains sprout from the case table side, like officials standing in line for an audience, layer upon layer; the positions of sons and daughters are determined by the peaks, there being twelve peaks of Tanlang; those born in the Gengyin year, if they meet the appropriate years and months, will surely produce a top scholar in the imperial examination; those born in the Wu year or Wei year are most auspicious, achieving success in the examination, bringing glory to their ancestors; those with the destiny of Zi and Wu will attain official positions through Gengyin. Ma Tingluan, a scholar of the Dragon Pavilion Academy, was born in the Renwu year, and passed the imperial examination in the Dingwei year, rising to the position of prime minister, indeed fulfilling Liao Jinjing's lesson. Unfortunately, the water flow is too short and falls in the terminal position, so wealth does not last long, poverty is reversed into strength, and even when noble, cannot end well.

按：是地以廉貞作祖，迢遞數十里，入局開帳頓跌，大小一十二峰，龍勢旺處，轉身結顧祖之穴，極其藏聚。穴垂乳頭，前吐氈褥，下臂抱裹，四勢擁從有情，近案圓平，遠朝秀異，雖穴在窮源，局甚逼窄，而山皆光彩不麄。

Xu's note: This piece of land has the "Lianzhen" fire star as its ancestral mountain, coming from afar for dozens of miles; when it enters the site, it spreads out and suddenly drops, forming a total of twelve peaks. The dragon power is at its strongest here, turning back to look at the ancestral mountain and forming the site, gathering and storing energy to the utmost. The site has a nipple-like shape, with a carpet-like protrusion in front, and one arm of the site is wrapped around and protected, with mountains on all sides supporting and embracing it affectionately. The nearby case mountain is round and flat, while the distant facing mountain is elegant and peculiar. Although the site falls at the end of the water's source and the situation is quite narrow, all the mountains are smooth and colorful, not coarse or ugly.

且水出口處，兩岸卓立石墩，水從中流，謂之日月捍門，至貴之證也。餘氣山去數里，又結方御史祖地，正見氣盛不已也。但坐後仰瓦，又無樂山，橫龍結穴，形勢不止，又扦粘穴，非明師其孰能之？相傳黃師所下，惜失其名。廖金精撰課稱曰“先師”，蓋亦深服之矣。

Then, at the place where the water flows out, there are stone piers standing firmly on both banks, with the water flowing through the middle. This is called "Riyue Hanmen" (Sun and Moon Gate), which is a very auspicious sign. The remaining qi mountain extends several miles and forms the ancestral site of a high-ranking official, clearly showing that the qi here is very strong. However, the terrain behind the site is concave like an upturned tile, and there is no "le mountain" (a hill that provides support), making it a "henglong" (transverse dragon) site. The form has not truly stopped, and it is a "zhanxue" (adhering site) — who could do this without a master? It is said that a master named Huang did this, but his name has been lost. When Liao Jinjing wrote his lesson notes, he referred to him as "Xianshi" (the former master), showing great respect for him.

右倒騎龍穴，地在吾邑新營水南五里，土名烏石源，遊蜂戲蝶形。宋參知政事忠定公燾祖地，繫國師吳景鸞下。課曰：“前有三峰，後有七星，水分八字，官顯無涯。”後出一宰執、二候、進士五十餘人，登仕藉者百餘人。子孫甚蕃，稱十院張氏。今富貴未艾。

The next diagram shows a "reversed dragon" site, located five miles south of Xinying Water in this county, with the name Wushiyuan. Its shape resembles "a bee playing with a butterfly." It is the ancestral land of Zhang Tao, a famous official of the Song Dynasty known as the Minister of State Affairs and Honored Minister Zhongding. It was selected by the master geomancer Wu Jingluan. The record of the lesson states: there are three peaks in front, seven stars behind, and the water flows in an eight-character pattern. This site brings great official rank and success. Later, this family produced one high-ranking official, two marquises, over fifty imperial scholars, and more than a hundred officials who passed the imperial examinations. The family became very prosperous, known as the "Ten Academy Zhang Clan." Their wealth and status have not declined to this day.

按：是地龍自高嶺天池峰卸下霞帔，垂絲落脈，為岡埠，在平坡間磊磊落落，如蜂屯蟻聚者，相望數里。過峽重重，而枝葉甚蕃衍，護從極周密。比入局，卻又如拋梭，如撒珠，之玄走弄，棲閃萬狀，不可捉摸。殆未易以形容其美也。有龍如此，安得不結極美之穴？

Xu's commentary: The dragon of this land descends from the high ridge Tianchi Peak, with a mountain trend like a霞帔, hanging down like a thread, transforming into a piece of hill land, spreading out in the flat slope in a scattered manner, like bees gathering and ants clustering, extending for several miles. It passes through a series of ridges, with very dense branches and leaves, and very thorough protection. When approaching the site, it becomes like a thrown shuttle or scattered pearls, winding in the shape of a 'Z' or 'Xuan' character, moving left and right, with countless postures, making it difficult to grasp, and its beauty is simply beyond description. With such a dragon, how could it not form an extremely beautiful site?

故其穴結後，又有許多餘氣去為陽基，為陰地，適見正穴之力量極大耳。但餘氣山雖去，為橫帳列於穴後，枝枝葉葉，包裹穴之左右，併為水口兩邊龜蛇等砂。卻登穴不見有山，立於墳頭，回視背後及左右，一望皆為青天，似於空曠。而結穴處最低平，又非高壟俯視群卑之比。遠著腳力，仔細檢點，始知群山皆顧定穴場，未敢離也。

Therefore, after the main point of convergence is formed, there are still many remaining energies extending out. Some become the foundation for a yang dwelling, while others become the burial grounds for a yin dwelling, clearly showing the great power of the main point. Although these remaining energy mountains have moved away, they lie horizontally like a curtain behind the main point, with branches and leaves surrounding the left and right sides of the main point. They also serve as the tortoise and snake sands on both sides of the water mouth. However, when standing on the main point site, one cannot see the mountains. Standing at the burial mound and looking back at the rear and the sides, everything appears to be open sky, seeming very spacious. The main point itself is also the lowest and flattest part, unlike a high ridge that overlooks all the surrounding mountains. Only by going a bit further and carefully examining, can one realize that all the mountains are looking back and guarding this main point site, none daring to leave.

且近案既不端尊，遠朝又不秀異，又無龍虎，又無明堂，又不見水。面前簇簇多山，似於逼窄。而穴後反空，無一可入俗眼，誰信為此等大地？予兄弟初嘗裹糧擔簦往觀數次，莫測其奧，駁難推求，竟亦無憑。後獲穴法眞傳，始知其妙，妙在穴也。故此等怪穴，茍非有天然之美，即過龍矣。《葬書》五凶，此其一也。趙緣督翁云“十個騎龍九個假”，正恐人不識有穴無穴而誤下過龍耳。故哲師全在識穴。

Moreover, the nearby hills are neither upright nor noble, and the distant view is neither clear nor remarkable. There are neither dragon and tiger ridges nor a bright hall, and no water is visible. The mountains in front are clustered closely, making the site seem narrow, while the back is instead open. There is no place that appeals to ordinary people's eyes, so who would believe this is such a good piece of land? Our brothers once carried dry food and loaded their belongings to visit several times, but could not understand its mystery, debated repeatedly, yet found no conclusive evidence. Later, after obtaining the true transmission of the point selection method, we finally understood its subtlety—the subtlety lies in the point itself. Therefore, such strange points, if they do not possess natural beauty, are merely passing dragons. This is one of the five evil sites listed in The Book of Burial. Master Zhao Yuandu said, "Out of ten dragons, nine are false," precisely to warn people not to confuse a passing dragon with a true point, and to avoid burying in such a place mistakenly. Thus, the skill of a true master lies entirely in recognizing the point.

以上諸圖，皆是結穴之後，有餘氣之山奔去數十里。其去者因皆為我用神，而卻又有結作，但力量為輕耳。如文公祖地結穴後，去數十里結方憲副祖地仙人抱龍形，及黃氏祖地海口董氏虎形。林婆墓結後，又去作諸貴族陽基。

The above examples all illustrate cases where after the main hill has formed a climax, there are remaining energies that continue for dozens of miles. These hills that extend outward have all become useful gods that I can employ, and they themselves are capable of forming sites, though with weaker power. For instance, after the ancestral site of Zhu Xi formed a climax, it extended forward for dozens of miles to form the ancestral site of Fang Xianfu with the shape of "the immortal embracing a dragon," as well as the tiger-shaped site of the Huang family's ancestral site and the site of the Dong family at Haikou. After the tomb of Lin Po formed a climax, the remaining energies extended further to become the foundation sites for the residences of several prominent noble families.

張忠定公祖地結後，又去作桃枝源金鵝抱卵形，出尚書張公憲。馬丞相祖地結後，又去作月形方氏祖地，出御史公幹。凡此之類，務須詳辨，不可以正結之穴誤認為停驛，為斬關腰結小康之地，而以大盡處餘氣所結小穴，反認為正結大地也。

After the ancestral site of Zhang Zhongding was formed, the residual qi went on to form the "Golden Goose Hatching Eggs" shape at Taozhizhuan, producing the Minister of the Imperial Secretariat Zhang Xian. After the ancestral site of Ma Chengxiang was formed, the residual qi went on to form a crescent-shaped site for the Fang family's ancestral land, producing the Imperial Censor Fang Gan. Such cases must be carefully distinguished; one must not mistake the main formation of the site for a "stopping at the inn" shape, treating it as a minor site with a cutting gate and a narrow area. Conversely, one must not mistake the small site formed by the residual qi at the farthest end for the main formation of a great site.

江右山人徐善繼述　同著。此卷專論龍有山壟、平岡、平地之不同，初落、中落、末落之不一；又有生死、強弱、順逆、進退、福病、刦殺之殊，出脈受穴，入首結局之異，皆龍家之肯綮也。

This volume was also compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the different forms of dragons in three types of terrain: mountain ridges, flat ridges, and flat land. It distinguishes between three types of falling patterns: initial fall, middle fall, and final fall. It also differentiates various categories such as life and death, strength and weakness, compliance and resistance, advancement and retreat, blessing and illness, calamity and destruction. Additionally, it covers differences in the emergence of the dragon's energy, receiving the site, the initial appearance, and the final conclusion. These are the most critical points in the theory of dragon patterns.

《經》曰：“五氣行乎地中，發而生乎萬物。其行也，因地之勢；其聚也，因勢之止。是故氣囿於形。”而形分三勢焉，曰山壟之勢，曰平岡之勢，曰平地之勢也。何謂山壟之勢？其龍踴躍奔騰，起伏頓跌，磊落低昂，《葬書》所謂“若伏若連，其原自天。若水之波，若馬之馳。”又曰：“勢如萬馬，自天而下。”吳公譬之“群羊之出棧”者是也。李淳風名為起伏脈。

The *Zang Jing* says: The energies of the Five Phases move through the earth, and when they emerge, they generate all things. When they move, they follow the terrain's form; when they gather, they depend on where the form stops. Therefore, the energy is confined by the form. The form has three kinds of trends: first, the trend of mountain ridges, second, the trend of flat ridges, and third, the trend of flat land. What is the trend of mountain ridges? This dragon moves with vigor and momentum, rising and falling, with peaks scattered and suddenly high or low. This is what the *Zang Shu* describes: like lying down and connecting, originating from the sky's edge; like waves on water, like a herd of galloping horses. It also says: the momentum is like ten thousand horses descending from the sky. Wu Gong compared it to "a flock of sheep leaving the pen," referring to this. Li Chunfeng named it "undulating pulses."

何謂平岡之勢？其龍逶迤奔走，屈曲擺折，之東走西，活動宛轉，《葬書》所謂“宛委自復，迴環重複。”又曰“逶走東西，或為南北。”吳公譬之“生蛇之出洞”者是也。李淳風名為“仙帶脈”。

What is meant by "level ridge trend"? This dragon extends and moves continuously, twisting and turning, sometimes to the east, sometimes to the west, flexible and winding. This is what the "Book of Burial" describes as "curving and winding, self-repeating and overlapping, circling and layering." It also says: "winding east-west at times, north-south at others." Wu Gong compared it to "a live snake emerging from a hole," referring to this very trend. Li Chunfeng named it "the celestial sash pulse."

何謂平支之勢？其龍坦夷曠闊，相牽相連，珠絲馬跡，藕斷絲牽。平中一突，鋪氈展席，《葬書》所謂“隱隱隆隆，微妙玄通，吉在其中。”又曰：“地有吉氣，土隨而起；支有止氣，水隨而比。”吳公譬之“草蛇灰線”者是也。李淳風名為“平受脈龍”。

What is called the "level branch trend"? This dragon is flat and open, with the front and back connected and linked, its traces fine as a string of beads and subtle as a horse's hoofprint, resembling lotus roots that may be broken but still connected by threads. On flat land, there is a slight protrusion in the middle, like a spread-out carpet or an unfolded mat. This is what the "Book of Burial" describes as subtle and indistinct, seemingly present yet not clearly visible, with auspicious qi contained within. It also says that when there is auspicious qi in the land, the soil will naturally rise; when there is stopping qi in the branch, water will naturally follow. Wu Gong compared it to "a snake in grass and a thread on ash," referring precisely to this. Li Chunfeng named it "level receiving pulse dragon."

雖變態不一，若難以定法拘。然大都不外此三勢耳。三勢不同，其融結力量輕重大小，本無二致。然所謂山谷多起伏格，平岡多仙帶格，平陽多平受格，亦只舉大概言之。要之，三格之龍皆起於高山大壟，而分落平岡平地，故雖山谷亦有落平岡平地而結穴者。平地中亦有墩埠忽然連起而結穴者，此則又為奇特。

The dragon's transformations are numerous and seem difficult to define with fixed rules, but generally they fall into these three forms. Although these three forms differ, their ability to凝聚 and form a mound is not inherently superior or inferior. As for saying that valleys mostly have the undulating form, flat ridges mostly have the immortal belt form, and flat plains mostly have the flat reception form, this is only a generalization. In the end, these three forms of dragon all originate from high mountains and ridges, then branch out to flat ridges and plains. Therefore, even in valleys, there are cases where the dragon descends to flat ridges and plains to form a mound; among plains, there are also instances where several small hills are connected to form a mound, which is even more extraordinary.

蓋山谷以起伏為常，而落平田則脫卸得清；平田以平受為常，而起墩埠則氣聚得旺。《經》曰：“高山大嶺多尖峰，不似平原一錐卓。”《賦》曰：“窮源千仞，不如平地一堆。”是言平地以墩埠為貴也。《經》曰：“山來壟右尖如削，盡起貪狼更高卓。此地如何不出文，只為峰多反成濁。”又曰：“或從高山落平地，或從大山落低小。不知山窮落坪處，穴在坪中貴無敵。”是言山谷以落坪為貴也。

Because valleys are naturally undulating, when they reach flat fields, they appear particularly clean and stripped down; in flat fields, the natural state is flatness, so when a small mound appears, it gathers energy especially strongly. The "Dragon Classic" says: On high mountains and great ridges, there are many sharp peaks, but they are not as good as a single conical mound standing alone on a plain. The "Treatise" says: At the source of a mountain, where the mountain rises thousands of feet high, it is not as good as a single mound on flat ground. This means that flat land values mounds. The "Dragon Classic" also says: When mountains come from the right side of a ridge, they are sharp, like they have been cut, and at the end, if a star called Tanniang appears even higher, why does such land not produce scholars? It is because too many peaks make the energy mixed and turbid. It also says: Some mountains fall from high mountains to flat land, some from big mountains to small hills; but when a mountain ends on a flat field, the spirit point is especially valuable in the flat land. This means that valleys value falling into flat land.

然起伏格雖星峰磊落，而平岡平地亦有星辰。惟是倒地平面，未易檢點。吳公《口訣》云：“眠倒星辰豎起看，卻與高峰同一樣。高峰萬仞受風吹，不是平波龍氣旺。”是故三勢之龍，各自有妙，未可以星峰高下論優劣也。如以天下大形勢論之，隴、蜀、兩廣多山，冀、周、齊、魯多平洋，吳越多岡埠，而人才在在有之。可見高山平地之融結，其稟有造化則一也。

The "up-and-down" formation, although with stars and peaks standing tall and scattered, can also be found on flat plains, where the stars lie flat as planes, making them harder to examine. Wu Gong's "Oral Instructions" say: "Look at the lying-down stars as if they were standing upright; in fact, they are just the same as high peaks. Although high peaks reach ten thousand feet, they are subject to wind, and thus the dragon qi (energy) is not as strong as in the gentle undulating areas. Therefore, the dragon patterns of the three types each have their own merits, and cannot be judged by the height of the star peaks. If we look at the great geographical trends across the world, regions such as Longyou, Shu, and the two Guang provinces are mountainous, while regions such as Ji, Zhou, and Qilu are flat plains, and the area of Wu-Yue has many ridges and hills. Yet all these areas produce talented people. This shows that whether it is high mountains or flat lands, their condensation and reception of the forces of nature are the same.

左起伏格：一起一伏，大頓小跌，斷而復起，起而又斷。或高或下，有低有昂。卜氏云：“一起一伏斷了斷，到頭定有奇蹤。”宜星峰磊落，山勢奔騰，千峰聳秀，萬嶺巍峨，為得其本體。左仙帶格：屈曲擺折，逶迤活動，如生蛇，如飄練，如之玄，如飄帶。卜氏云“脈若帶連，何必高昂之阜”是也。宜活動擺折，屈曲悠揚，為得其本體。左平受格：脈落平洋，一望無際，相牽相連，微有體勢，高一寸為山，低一寸為水。卜氏云“勢如浪湧，何須卓立之峰”是也。要平中有突，為得其體。

The original book had a diagram with three categories, but the image is now lost, so only the title and explanation of the diagram are recorded. On the left is the "Rise and Fall Pattern": it rises and falls, with large-scale abrupt changes and small-scale declines, breaking off and then rising again, rising and then breaking off, fluctuating high and low, with some parts looking down and others looking up. Bu Ying Tian said: "Rising and falling, breaking off and then breaking again, in the end there must be a unique trace." This pattern is suitable for star-like peaks standing tall, mountains rushing forward, thousands of peaks rising gracefully, and myriad ridges towering majestically, which can truly capture its essence. On the left is the "Celestial Sash Pattern": winding and turning, continuous and lively, like a living snake, like a flowing white silk ribbon, like the character "Zhi" and "Xuan," like a flowing sash. Bu Ying Tian said, "If the ridge line is like a sash connected together, why would high mounds be necessary?" This is exactly the meaning. This pattern is suitable for flexible winding and turning, with gentle and flowing curves, which can truly capture its essence. On the left is the "Level Acceptance Pattern": the ridge line falls into a flat plain, stretching endlessly, with the front and back connected, only with a slight elevation, a rise of one inch is considered a mountain, and a drop of one inch is considered water. Bu Ying Tian said, "If the momentum is like waves surging, why would towering peaks be necessary?" This is exactly the meaning. This pattern requires a slight elevation within the flatness, which can truly capture its essence.

龍之落局，融結不一。而其大要有三：有初落，有中落，有末落。李淳風雲：“龍有旺於初者，有盛於中者，有歸於盡者。”《明山寶鑑》云：“有少龍之穴，有中龍之穴，有盡龍之穴。”二說皆言初落、中落、末落之理，無異意也。然此三落之勢，特言融結力量之大者耳。其間分擘小康之穴尤多，固不可以小康為正三落之正，亦不可拘三落之正而棄小康之地，貴在人之通變矣。

There are several ways in which a dragon may settle and form a site, mainly divided into three: first fall, middle fall, and final fall. Li Chunfeng said: some dragons are vigorous at the beginning, some are flourishing in the middle, and some conclude at the end. The Mingshan Baodian states: there are sites formed by small dragons, sites formed by middle dragons, and sites formed by ultimate dragons. Both these statements refer to the principles of first fall, middle fall, and final fall, and their meanings are essentially the same. However, these three falls refer specifically to sites with strong consolidation; there are many more sites formed by branches and branches of the dragon's path, which are smaller in scale. It is not advisable to regard these smaller sites as the standard three falls, nor should one rigidly adhere to the standard pattern of the three falls and neglect the smaller sites. What is valuable is the ability of a person to be flexible and adaptable.

初落龍者，自祖山發下，離祖不遠即結頂，降勢過脈，起星結穴開局。朝山聳前，托山列後，或祖山作樂作障，而龍虎護衛，明堂融聚，下手重重，水口周密，四山團擁，骨肉一家，亦為眞結。但以其離祖未遠，故名初落。顧氏云：“初落由來近祖山，局勢必須完。”李氏云“龍有旺於初者”是也。

The so-called "initial falling dragon" refers to a mountain range that originates from the ancestral mountain, and forms a peak not far from the ancestral mountain. After that, it descends in power, forms star-like peaks, and creates a site, opening up a complete landscape. In front, there are facing mountains standing tall, and behind, there are supporting mountains arranged in order. Sometimes, the ancestral mountain itself serves as the leisure mountain or as a barrier. The dragon and tiger ridges guard it, the bright hall gathers energy, and the land at the front is layered one after another, with the water mouth being well-secured. The surrounding mountains embrace it on all sides, and they resemble family members embracing each other. This is considered a true site. However, since it is not far from the ancestral mountain, it is called the initial falling. Gu氏 said: the initial falling dragon is usually close to the ancestral mountain, and the situation must be complete. Li Chunfeng said, "The dragon is vigorous in its initial stage," referring exactly to this kind.

中落者，自祖山發下，去祖已遠，迢迢而來，大頓小伏，中間忽起高山以為少祖。自少祖下，或六七節，或十數節，再起星辰結頂，降勢過脈，落局束咽融結。其大龍猶自作勢遠去，而分行卻在少祖之前。此處特一關局，未為大盡，故名中落。

the so-called "middle fall," refers to a situation where the mountain ridge originates from the ancestral mountain and has traveled a long distance. At a large scale, it suddenly rises abruptly, and at a smaller scale, it gradually sinks, until midway a high mountain suddenly appears as the "minor ancestral mountain." From the minor ancestral mountain, it proceeds for about six to seven sections or even more, then rises again to form a star-shaped peak and settles down, reducing its momentum and converging at the end to form a site. At this point, the main ridge still maintains its momentum to go further, while the branches are formed before the minor ancestral mountain. This is merely a special convergence and is not the ultimate end, hence it is called a middle fall.

朝迎山則拜於前，護從山則障於後。其分去之山，回作我用，或為下手，為水口，為關攔，為托樂，為城郭，為關鎖。楊公云：“大地皆從腰裡落，迴轉餘枝作城郭。”廖氏云：“中落餘枝作城郭，吉氣於斯泊。”李氏云“有盛於中”是也。

In this situation, the mountain facing the front bows and kneels, while the protective mountain behind serves as a barrier. The branches extending out then return to serve me, either acting as the subordinate arm, or as the water mouth, or as a gate, or as a supporting mountain or a joyful mountain, or forming a city-like enclosure, or acting as a lock. Yang Yunsong said: "Most great land descends from the dragon's waist, and the remaining branches that turn back form a city-like enclosure." Liao Jinjing said: "The remaining branches that fall in the center form a city-like enclosure, where auspicious energy settles." Li Chunfeng said, "There is prosperity in the middle," referring to this very situation.

末落者，自祖山發下，迢迢行度，一起一伏，奔東走西，離祖極遠。山勢將盡，前去或臨大江大河，或臨大溪大湖，或臨田坂小澗，山脈已盡，再無去處。而於將盡未盡之際，頓起高山以為少祖。自少祖而下，或數節即結頂，降勢束氣，結咽成穴。

The term "mò luò" refers to the situation where the mountain range, originating from the ancestral mountain, extends far away, winding and undulating, shifting east and west. When the mountain trend is nearly exhausted, it may be adjacent to a large river or lake, or a small stream and field ditch. The mountain range has reached its end and has no further direction. At the point just before the end, a high mountain suddenly rises as the minor ancestral mountain. From this minor ancestral mountain, after a few sections, it forms a peak, descends, and converges the energy, forming a throat-like structure and a site for a dwelling.

或據江湖，或據溪澗，或下山一臂橫攔，或翻身逆張大局，而有隔水外洋朝拱。或脫落平洋，藏跡隱蹤，如蜘蛛墜樓，流星度漢，拋球閃跡，鋪氈仰掌，金盤金盆而作平地之穴矣。隔江隔河，遠山朝應。凡此皆規模宏大，局勢廣闊，三陽六建，莫不具備。廖氏云：“末落名為大盡龍，氣勢最豪雄。”李氏云“龍有歸於盡者”是也。然亦不必拘於據江臨河極窮盡處尋穴，必結穴之外有餘氣，方是大龍末落之穴也。

These sites or depressions are either located by rivers and lakes, or by streams and ravines, or are blocked off by a lateral branch of the mountain as it descends, or spread out in a reverse direction to form a grand layout, with water from the opposite side coming to pay homage. Some may be found in flat plains, hidden away, shaped like a spider's thread hanging down, or like a meteor streaking across the Milky Way, or like a ball thrown out and disappearing instantly, or spread out like a mat, or spread open like a palm, or forming the shape of a golden plate or golden basin, forming a depression on flat ground. Far away mountains across rivers and lakes respond from a distance. All these are grand in scale and broad in scope, possessing all the elements of "San Yang" and "Liu Jian." Liao Jinjing said that "Mai Luo" is also called "Da Jin Long," possessing the most heroic and powerful energy. Li Chunfeng said, "A dragon that concludes at the end," refers to this kind. However, one should not rigidly look for the site at the very end of a river or lake. It is necessary that there is still residual energy beyond the site, which is considered the site of a great dragon's conclusion.

按：諸書有言初落、中落、末落者，有言少龍、中龍、盡龍者，其義皆同。惟《洩天機》復有“分落後龍擘脈去”之說，而淳風《小卷》有“龍有歸於老者”之說。二說另為一例。要之，至理則老龍當與盡龍同科，分落宜與中落互論。但老者，大盡窮絕不可取；分落數節，短小不盡同，皆非龍家之美，在人以意會之。

Xu noted: In various books, there are discussions about initial fall, middle fall, and final fall, as well as young dragon, middle dragon, and complete dragon. The meanings are all the same. However, the book "Xie Tianji" has a different concept called "divided fall" which refers to the dragon's main pulse branching out later. Li Chunfeng's "Xiao Juan" mentions another concept called "dragon returning to its old state." These two concepts should be classified separately. In the end, according to the fundamental principles, old dragon should be grouped with complete dragon, and divided fall should be discussed in contrast with middle fall. However, the term "old" refers to the dragon reaching the end of its path and exhausting its energy, which is not suitable for use. The term "divided fall" refers to the dragon moving only a few sections, being short and not entirely the same as middle fall. These two categories are not what dragon theory considers beautiful; they entirely depend on the person to understand.

《洩天機》龍格曰生，曰死，曰強，曰弱，曰順，曰逆，曰進，曰退，凡八格。以生、強、順、進為四吉，死、弱、逆、退為四凶，固為攸當。而《明山寶鑑》又有生、死、枉、福、鬼、刦、應、遊、死、楫、病、絕，凡十二格。除生死二名相同，其應、揖、遊、絕、鬼、刦之龍，各亦形同名異。如應、揖即順、進之屬，遊、枉、絶即死、弱、退、逆之類。

Liao Jinjing's "Le Tian Ji" establishes eight categories of dragon formations: birth, death, strength, weakness, compliance, opposition, advancement, and retreat. He considers birth, strength, compliance, and advancement as four auspicious categories, and death, weakness, opposition, and retreat as four inauspicious categories. This classification is indeed appropriate. The "Ming Shan Bao Jian" establishes twelve categories: birth, death, wrong, fortune, ghost, calamity, response, wandering, death, salute, illness, and extinction. The term "death" is repeated, as listed in the original text. Apart from the categories of birth and death, which are the same as in the previous text, the other categories of dragon - response dragon, salute dragon, wandering dragon, wrong dragon, extinction dragon, ghost dragon, and calamity dragon - are all similar in form but have different names. Response dragon and salute dragon belong to the category of compliant and advancing dragons, while wandering dragon, wrong dragon, extinction dragon, ghost dragon, and calamity dragon belong to the categories of death, weakness, retreat, and opposition dragons.

而福、病、刦、殺四格，猶出廖氏八格之外，亦不可遺。今合取之，共為十二格。《大全》中復有毒龍、枉龍、傷龍、蛀龍等名，無非病龍、殺龍、逆龍之類，茲不重收。下此又有所謂斗龍、衡龍、樞龍、機龍、胎息龍種種異名，則無理致，不敢取也。今將諸龍名義異同開列於下：

As for the four categories of dragon forms—Fú (Prosperity), Bìng (Disease), Jié (Calamity), and Shā (Kill)—they go beyond the eight categories of Liao Jinjing and should not be overlooked. Now we combine these two sets, resulting in a total of twelve categories. The "Comprehensive Treatise on Geomancy" mentions other names such as Dúlóng (Poison Dragon), Wǎnglóng (Wrong Dragon), Shānglóng (Injury Dragon), and Zhùlóng (Borer Dragon), but in reality, these are merely variations of Bìnglóng (Diseased Dragon), Shālóng (Killing Dragon), and Nìlóng (Reverse Dragon), so they are not repeated here. Further down there are other names such as Dòulóng (Struggle Dragon), Hénglóng (Balance Dragon), Shūlóng (Axis Dragon), Jīlóng (Mechanism Dragon), and Tāixīlóng (Fetus Breath Dragon), but these have no real meaning and are not adopted. Now I list the similarities and differences among various dragon names as follows.

枉龍：祖山而下，侷促不舒，全無收拾，即弱龍。鬼龍：分枝擘脈，即刦龍。游龍：悠然而去，即弱龍。絕龍：孤單無力，水刦風吹，即死龍。毒龍：枝腳反序，尖利帶殺，即逆龍。枉龍：尊卑失序，大小無論，即退龍。傷龍：傷損崩破，鑿斷來脈，即病龍。蛀龍：穿鑿洩氣，空洞巖穴，即弱龍。

Wrong Dragon: It comes down from the ancestral mountain in a cramped and restricted manner, without any proper gathering, thus it is a weak dragon. Ghost Dragon: It branches off and splits into pulses, which is a dragon that is seized. Wandering Dragon: It moves away leisurely and continuously, thus it is a weak dragon. Absolute Dragon: It is isolated and powerless, being cut off by water and blown away by wind, thus it is a dead dragon. Poison Dragon: Its branches and limbs are in reverse order, sharp and harmful, thus it is an inverted dragon. Wrong Dragon: The hierarchy is lost and the size is not distinguished, thus it is a retreating dragon. Injured Dragon: The mountain body is damaged and broken, and the coming pulse is cut off, thus it is a sick dragon. Termite Dragon: It is drilled and drained of energy, with hollow caves in the mountain, thus it is a weak dragon. Here there are two instances of the term 'Wrong Dragon', which have the same name but refer to different things: one refers to weakness, and the other to retreat. Readers should distinguish them according to the meanings explained.

敗龍：氣脈枯竭，不生草木，即弱龍。斗龍：枝腳反序，尖利帶殺，即逆龍。衡龍：枝腳鋪揚，氣勢雄偉，即強龍。樞龍：穴後一節高一節，即進龍。機龍：枝腳順序，即順龍。胎息龍：有起有伏，即生龍。踏確龍：穴後一節低一節，即退龍。孤龍：全無護從，即弱龍。奴龍：枝腳偏枯，即從龍。

Bailong: The dragon's energy is exhausted, there is no vegetation on the mountain, it is a weak dragon. Doulong: The branches and limbs are in reverse order, sharp and harmful, it is a reverse dragon. Henglong: The branches and limbs spread out and soar, with grand momentum, it is a strong dragon. Shulong: The section behind the site is higher than the previous one, it is an advancing dragon. Jilong: The branches and limbs are orderly arranged, it is a compliant dragon. Taixilong: There is both rising and falling, it is a living dragon. Tadui Long: The section behind the site is lower than the previous one, it is a retreating dragon. Gulong: There is no protection or accompaniment, it is a weak dragon. Nulong: The branches and limbs are biased and withered, it is a subordinate dragon.

生龍者，星峰磊落，枝腳活弄，行度擺拽之謂也。《入式歌》曰“生是低昂多節目”，蓋其龍自出身以來，一起一伏，有低有昂，分牙布爪，左趨右閃，活動逶迤，如鸞翔鳯翥，如魚躍鳶飛，而皆有生意也。《寶鑑》云：“自祖山發足而來，大頓小伏，如生蛇之渡水，如啄木之飛空。至降勢出身，左右有腳。入穴端正，應案分明，謂之生龍。此龍最吉，必結富貴大地，主人丁生旺，弈世富貴。”

The term "sheng long" refers to a dragon that is majestic and vigorous, with its peaks and ridges clearly defined and its branches flexible and dynamic, moving forward with a continuous and flowing motion. The "Rushi Ge" states, "A sheng long is one that alternates between low and high positions, with many turns and twists." Such a dragon, from the moment it begins, moves in a series of ups and downs, with varying heights and directions, branching off to both sides with its limbs, shifting left and right, remaining flexible and continuous, resembling the flight of a phoenix or the leap of a fish or bird, showing vitality everywhere. The "Baojian" says: Starting from the ancestral mountain, it first rises abruptly and then gradually descends, resembling a live snake crossing water or a woodpecker flying through the air; when it reaches the point of descent and begins to rise again, it has branches on both sides; when it reaches the site of the dwelling, it is upright and proper, with the facing mountain and the case mountain clearly defined. This is called a sheng long. This type of dragon is most auspicious, inevitably forming a grand and prosperous land, with a thriving population and generations of wealth and honor.

死龍者，峰巒模糊，腳手彷彿，本體直硬之謂也。《入式歌》曰“死是無起伏”，蓋其龍自離祖以來，粗頑臃腫，無起伏，無擺折。其勢如魚失水，如木無枝，如順水隨流，如死鰍死鱔，而皆無生意也。此格最凶，不能融結。縱有形穴，必為虛偽。若誤下之，主窮苦下賤，遂以死絕。雖作神壇社廟，亦不顯靈。

The so-called "dead dragon" refers to a dragon that is indistinct, with its branches and limbs barely discernible, and its body stiff and rigid. The "Entry Song" says, "A dead dragon has no undulations." Such a dragon, since it has departed from its ancestral origin, is coarse, clumsy, and swollen; it has neither undulations nor bends. Its appearance resembles a fish out of water, a tree without branches, drifting with the current, or a dead eel or dead mud eel, entirely lacking vitality. This pattern is the mostvicious, unable to form a true burial site; even if there appears to be a site, it is certainly false. If one mistakenly buries here, it will result in descendants suffering poverty and low status, even leading to extinction of the lineage. Even if a shrine or temple is built upon it, it will not show any spiritual power.

強龍者，星峰逈異，枝腳撐拏，體格雄健之謂也。《入式歌》云“強是奔走勢力弘”。蓋其龍自離祖以來，形勢軒昂，力量盛大，擺折橫闊，行度自由，如猛虎出林，渴龍奔海，指爪攖拏，鱗甲堅立而強盛也。此格最吉。如融結成穴，主驟富驟貴，威名掀揭，一時功業強盛。

The so-called "strong dragon" refers to a dragon that is remarkably outstanding, with its branches and limbs strong and expansive, and a robust body. The "Song of the Style" says, "A strong dragon has a grand and powerful appearance when it moves." Such a dragon, since it has departed from its ancestral origin, displays an exalted posture and immense strength, spreading out widely and moving freely, like a fierce tiger emerging from the forest or a thirsty dragon rushing toward the sea. Its claws grasp firmly, and its scales stand upright, presenting a scene of great power and prosperity. This pattern is most auspicious. If it forms a dwelling site, it signifies sudden wealth and fame, with great achievements emerging rapidly.

弱龍者，星峰骨瘦，枝腳短縮，本體攸緩之謂也。《入式歌》曰“弱是瘦崚嶒”。蓋其龍自離祖以來，飄飄散散，全無收拾。險峻嵯峨，浮筋露骨。尖小懶緩，隨斜無依。陷削而不充實，虛浮而不光彩。形如鵝頭鴨頸，敗柳殘花。勢如餓馬伏櫪，孤雁失群，而怯弱欹攛也。此龍多遭風吹水刦，不能融結。縱有形穴，亦為虛偽。若下之，主孤貧伶仃，疾苦困弱。

The so-called "weak dragon" refers to a dragon that is thin and bony, with short and weak branches, and a loose and feeble body. The "Song of the Style" says, "A weak dragon is thin and bony." Such a dragon, since it has left its ancestral origin, appears scattered and disorganized, with no sense of gathering or consolidation; it is rugged and steep, with its sinews and bones exposed; its head is small and weak, and it leans and tilts in various directions without support; its form is hollow and thin, lacking substance, and is empty and dull without luster. Its shape resembles the head of a goose and the neck of a duck, or the withered willow and faded flowers; its energy resembles a starving horse lying by its stall or a lone goose that has lost its flock, weak and leaning weakly as if about to fall. Such a dragon is mostly subjected to wind and water disasters, and cannot form a true pit; even if there is a pit shape, it is false. If a grave is made here, it will result in descendants being lonely, poor, and destitute, isolated and without support, suffering from illness and weakness.

順龍者，星峰順出，枝腳順布，行度團聚之謂也。《入式歌》云“順是開掙向前往”。蓋其龍自離祖以來，尊卑有次，送從趨前，上下照應，左右環抱，有瞻戀之情，有照顧之意。如星拱北，如水朝東，而眷戀不忘也。此龍最貴，如融結成穴，主富貴綿遠，百子千孫，孝順和睦，多福多壽。

The so-called "Shun Long" refers to a dragon hill that proceeds in a straight direction, with its branches arranged in order, and continues along a path without scattering. The "Rushi Ge" says, "Shun Long is a dragon that opens up and rises, moving forward continuously." Such a dragon, since it has departed from its ancestral origin, maintains a clear hierarchy, with accompanying hills all tending toward the front. The upper and lower parts support each other, and the left and right sides embrace each other, showing a sentiment of looking back affectionately and mutual care. It is like a gathering of stars circling the North Pole, or a river flowing toward the East Sea, expressing attachment and unwillingness to part. This type of dragon is most valuable. If it forms a site, it signifies enduring wealth and honor, numerous descendants, filial piety and harmony, and abundant blessings and longevity.

逆龍者，星峰側立，枝腳逆趨，行度乖戾之謂也。《入式歌》曰“逆自望後去”，蓋其龍自離祖以來，高下不倫，忘前忽後，行度處橈棹不隨，入穴處龍虎不衛，如水之逆行，如鷁之退飛，而肆散背戾也。此穴最凶，縱有形穴，亦為不吉，主兇暴忤逆，盜寇軍配。亦有邊順邊逆者，子微云“一種半逆半順行，多為反戟禍不輕。長幼吉凶分左右，悖逆爺孃身受刑”是也。故逆龍切不可下。

The so-called "reverse dragon" refers to a dragon that stands sideways, with its branches and limbs moving against the direction, and proceeding in a perverse and erratic manner. The "Song of the Style" says, "Reverse dragon is like turning back to look behind." Such a dragon, since departing from its ancestral origin, has no proper order in its height and form, looking ahead while forgetting the past. When it moves, the sand that should follow it does not accompany it, and when it reaches the site, the dragon and tiger sands that should guard it do not come to protect it. It is like water flowing backward or a heron flying backward. It is always scattered and departing. This type of site is extremely凶, even if there is a site form, it is not auspicious. It causes the descendants to be fierce and rebellious, or to become thieves and bandits, or to be exiled and sent to military service. There is also a case where part of it is in order and part is in reverse. Zhang Zimo says: there is a type of dragon that moves half in order and half in reverse, which is mostly like an inverted spear, bringing serious misfortune. The fortune of the eldest and youngest sons is divided according to the left and right sides, and those who rebel against their parents will suffer punishment themselves. Therefore, reverse dragons must never be chosen for burial.

進龍者，星辰迭次，枝腳均勻，行度有序之謂也。《入式歌》云“進是龍身節節高”。蓋其龍自離祖以來，辭樓下殿，精神俊異，起伏低昂，倫序不紊。自粗剝細，由老出嫩，如鳳覽德輝而下，如鴻戲水而飛，而進趨有漸也。此格最吉，如融結成穴，主文華弈世，富貴雙全，蟄蟄螽斯，滿門朱紫，發福悠長，進益不替。

The so-called "progressive dragon" refers to a dragon hill that rises in succession, with its branches evenly distributed and moving in an orderly manner. The "Song of the Form" states, "A progressive dragon is one where each section of the dragon body is higher than the previous." Such a dragon, since leaving its ancestral origin, departs from the ancestral hall and descends in a spirited and extraordinary manner. It rises and falls in an orderly sequence without confusion; it transitions from thick to thin, from old to young, like a phoenix descending upon the radiance of virtue, or a wild goose taking flight over water. It advances step by step, gradually moving forward. This form is most auspicious. If it consolidates into a site, it signifies a lineage of literary excellence passed down through generations, with both wealth and honor attained. The descendants will be numerous, like the locusts multiplying, and the entire family will be filled with officials in red robes and purple sashes, enjoying prolonged prosperity that never declines.

退龍者，星辰失次，枝腳不倫，而行度退後之謂也。《入式歌》曰“退時漸消條”。蓋其龍自離祖以來，本無正氣，勉強行度，始小終大，龍低穴高，如人之踏碓，如船之上灘，而高下失等也。此格最凶，縱有形穴，亦為不吉，主一發即退，無多力量。

The so-called "retreating dragon" refers to a dragon that loses its order, with its branches and limbs disorderly arranged, advancing step by step but gradually retreating. The "Song of Entry" says, "A retreating dragon becomes thinner and weaker as it proceeds." Such a dragon, since departing from its ancestral origin, has never possessed proper vitality; it merely advanceswith difficultyly. It starts small but becomes larger later, with a low body and a high site, resembling a person stepping on a mortar, one foot rising and the other falling, or a boat being dragged upstream against a shoal, losing the proper order of high and low. This pattern is mostvicious, even if the site shape appears favorable, it is still inauspicious. It signifies that descendants will rise quickly but then decline, lacking substantial strength.

福龍者，祖宗貴而從衛多也。其龍自離祖以來，護從稠密，前後相應。枝腳雖不大揚，而有倉有庫；星峰雖不卓拔，而不惡不粗。但無大擺布爾。如有福之人，上得前人之蔭，下得奴僕之供，而坐享安樂也。主發福悠遠，富貴康寧和義。

The so-called "Fulong" refers to a dragon that is noble and has many attendant dragons accompanying it from its ancestral mountain. This kind of dragon, since departing from its origin, has dense and close attendants, with the front and back responding to each other; although its branches and feet are not very prominent, they have granary sands and storehouse sands; although the star peaks are not particularly tall, they are not coarse or ugly. It only lacks the grand and open arrangement. It is like a person who is fortunate, with the blessings of ancestors above and the care of servants below, sitting comfortably enjoying peace and prosperity. It brings about a long-lasting blessing, with wealth and honor, and also includes health, tranquility, and harmony.

病龍者，本體雖美，而有瑕疵者也。其龍自離祖以來，稟氣偏駁，美中不純。出身行度，起伏頓跌，變動活走，雖皆可觀，而枝腳邊有邊無，邊生邊死，邊美邊惡。或一畔周密，一畔陷缺；或一節活動，一節死硬；或一邊圓凈，一邊破碎；或星峰美惡不一；或四山送從不周。凡此之類，皆謂病也。雖有結作，而禍福相半，好中不足，美事不周。

The so-called "sick dragon" refers to a dragon that is beautiful but flawed in itself. Such a dragon, since its origin, has received a mixed and impure qi, so its beauty is always accompanied by imperfections. When it moves and changes, it appears lively and dynamic, with all aspects seeming commendable. However, its limbs are uneven—one side has vitality while the other is lifeless, one side is beautiful while the other is evil; or one side is detailed while the other is lacking, or one section is flexible while the other is stiff, or one side is smooth and clean while the other is broken. Or the stars and peaks have both beauty and ugliness, or the surrounding mountains on all sides are not complete. All such cases are considered sick. Although such a dragon can form land, its fortune is mixed, with good aspects but lacking completeness, and beautiful things are never fully realized.

又有一等病龍，離祖以來，星峰秀麗，過峽周密，枝腳橈棹，蓋送纏護，件件合法。只是龍身當緊要處，或經鑿斷，或以崩頹，或蛟龍沖壞，或取土取石，或開窟井，或當穴踏路成坑，破損穴相。或穴頂開造寨廟，傷損星頭。或前葬已多，而鑿損眞穴。或誤開陽基而掘墾破壞。凡此之類，皆傷氣脈，故曰病龍，亦曰傷龍、蛀龍、殘龍。如人斷腰折頸，破面損頭，無能再續之理。縱有諸般美處，皆為無益。若誤下之，主凶敗廢疾，少亡孤寡。

There is another type of dragon that, since leaving its ancestral origin, has had beautiful and refined mountain peaks, a well-structured passage, and branches and feet that are properly formed and protected. However, the body of the dragon has suffered damage in critical areas: it may have been cut by people, collapsed naturally, or been destroyed by mountain floods or dragons; or soil and stones may have been taken away, or a cave may have been dug; or a path may have been made in front of the grave site, forming a pit and destroying the shape of the grave; or a village, fortress, or temple may have been built on top of the grave site, damaging the head of the star peak; or too many ancestors may have been buried before, damaging the true grave site; or a yang residence may have been mistakenly built here, leading to excavation and destruction. All these injuries affect the qi flow, so they are called sick dragons, also called injured dragons, worm-eaten dragons, or broken dragons. It is like a person who has broken their waist, bent their neck, broken their face, or damaged their head; there is no way to reconnect. Even if there are many good features, they are of no use. If a grave is mistakenly built here, it will bring about misfortune, failure, disability, early death of the young, and the presence of orphans and widows.

刦龍者，龍身分擘多也。自離祖以來，無有正條，東牽西拽，左分右擘，嫡庻不明，旁正莫辨，眞氣分散，龍脈不聚，全無收拾。《明山論》云：“分枝擘脈，或反或走，或離或析，或欹或側，或尖或石，或高而枯槁，低而薄弱，皆名鬼刦。”凡龍以分擘多者為刦，少者為鬼，在前者主官事，在後者主疾患是也。此格最凶，縱有形穴，必不可下。主盜賊侵刦，疾病官災。若刦去而復回，作我用者，不以此格拘。

The so-called "劫龙" refers to a dragon whose body branches and splits excessively. Since it diverged from its ancestral source, it has no single main line; instead, it meanders left and right, splits and branches in all directions, making it impossible to distinguish between legitimate and illegitimate branches, or between side dragons and main dragons. Its true energy is scattered, and the dragon's energy cannot be gathered together, resulting in no convergence. The "Mingshan Lun" states that mountains that branch and split have various forms: some turn back, some scatter away, some disperse, some split apart, some lean, some tilt, some are sharp, some have stones, some are high and dry, some are low and weak. These are all called "ghost calamities." Any dragon that splits and branches excessively is called a "劫," while those that split and branch less are called "鬼." If such a dragon appears in front of a grave site, it causes lawsuits and disputes; if it appears behind, it causes illness. This pattern is extremely dangerous. Even if there is a suitable form for a grave, it should not be used, as it leads to theft, robbery, illness, and official misfortunes. However, if the dragon splits away and then returns to serve the site, it is not subject to this restriction.

殺龍者，龍身帶殺而未經脫卸者也。自離祖以來，巉巖險壁，醜惡粗雄，露骨帶石，枝腳尖利，破碎欹斜，臃腫硬直。或全無跌斷過峽，或雖經脫卸，而惡形不改，觀之而毛骨悚，步之而心神驚。凡此之類，皆謂殺氣凶露，名曰殺龍，最為凶惡。若誤下之，主兇狠強梁，為嗜殺誅夷慘滅之應。

The term "kill dragon" refers to a dragon that carries a煞 and has not undergone proper transformation. Since it has left its ancestral origin, it has passed through many dangerous cliffs and rugged terrain, appearing ugly and fierce, with exposed bones and sharp branches, broken and crooked, thick and stiff. It may have never broken or changed its course at all, or even if it has undergone transformation, its fierce and evil appearance remains unchanged. It looks terrifying and causes fear when approached. All such forms are characterized by the exposure of evil energy, known as "kill dragon," which is the mostvicious. If one mistakenly buries a grave here, it will lead to descendants being fierce and rebellious, inviting retribution such as killings and the complete destruction of the family.

凡龍之穿落纏變，皆有出脈，其格有三：曰中出、左出、右出。其融結力量大小輕重，皆於此決之。廖氏云：“穴後落脈要中出，中出方為吉。左出為輕右更輕，輕重此中生。”是眞偽美惡，禍福吉凶，皆胚胎於此，寔地學之關鍵，不可不察也。

All instances of a dragon's penetration of the site, its falling of the main line, its winding and protection, and its transformation must have an emerging pulse. The patterns of the emerging pulse are of three kinds: emerging from the center, emerging from the left, and emerging from the right. The strength and weight of the site when it solidifies into asite are entirely determined by this. Liao Jinjing said: when the main line falls behind the site, it should emerge from the center; only then is it auspicious. If it emerges from the left, its strength is lighter; if from the right, even lighter. The distinction between light and heavy is thus established here. Clearly, truth and falsehood, beauty and evil, misfortune and fortune, auspiciousness and adversity are all formed here, making it indeed the key of geography. It is not to be overlooked.

以此為例，凡兩畔山形均勻者皆是，不論起頂降勢，或高或下。中出脈者，受穴之龍自離祖、出身、落脈及過峽、落穴等處，脈從中出，左右均勻，蟬翼仙帶，夾護齊整。或開帳貫中出脈，謂之穿心；或列屏臺蓋星，而脈從中落；或左右擺佈均勻，而脈從中發，皆謂之中出脈。若護山周密，不被風吹，則其融結必眞，力量必大，主鉅富顯貴。凡賢人君子，一切光明正大之士，皆中出脈所孕毓也。

Take this as an example: all cases where the mountain shapes on both sides are even belong to this category, regardless of whether the mountain rises to a peak or descends, and regardless of their height.the so-called "central emergence of the ridge," refers to the dragon line of the site, from its origin, rising, falling of the ridge, passing through a bend, and finally arriving at the site, where the ridge always comes out from the center, with equal distribution on both sides. The surrounding hills, such as "cicada wings" and "immortal sash," are neatly arranged. Some form a tent-like shape with the ridge passing through the center of the tent, called "central passage"; some form screen, platform, and cover-like formations with the ridge falling from the center; some have evenly distributed hills on both sides with the ridge emerging from the center—these are all called central emergence of the ridge. If the surrounding hills are dense and not exposed to wind, then the accumulation of energy is genuine and strong, leading to great wealth and high status. All virtuous people and upright individuals are born from the central emergence of the ridge.

左出脈者，龍之出身、發脈，及行度、過峽、入穴等處，脈從左畔而出。山之形勢，左少右多，兩畔不均。只是蟬翼、仙帶及外從皆照應周密，故前去亦有結作。若偏旁出脈，而從山不周，則無融結，不必追尋矣。

The so-called "left emerging ridge" refers to the dragon ridge rising, developing its pulse, moving forward, passing through a narrow passage, and entering the site, where the ridge always originates from the left side. The mountain form is such that the left side is less prominent while the right side is more developed, and the two sides are uneven. However, because the accompanying mountains such as the cicada wing, the immortal sash, and the outer attendants are well coordinated, it is still possible for the terrain to form a suitable site ahead. If the ridge originates from the side and the accompanying mountains are not properly arranged, then it will not be able to consolidate and form a site, and there is no need to search further.

右出脈者，龍之出身、發脈，及行度、過峽、入穴等處，脈從右落。山之形勢，右少左多，兩畔不均。只是蟬翼、仙帶及外從皆照應周密，故前去亦有結作。若偏旁出脈，而從山不周，則無融結，不必追尋矣。

The so-called "right descending ridge" refers to the dragon ridge rising, developing its pulse, moving forward, passing through a bend, and entering the site, with the ridge always descending from the right side. The mountain form shows that the right side is less prominent while the left side is more developed, and the two sides are uneven. However, because the accompanying hills such as the cicada wing, the immortal sash, and the outer attendants are well arranged, it is still possible for the terrain to form a suitable site ahead. If the ridge deviates to one side but the accompanying hills are not properly arranged, then it will not be able to form a solid site, and there is no need to search for it further.

凡脈之左右微有形跡，護脈出身者，名蟬翼，亦曰蟬翅。而旁送脈之砂高大而長，名曰仙帶，欲其均勻。以上出脈三格，中出為上，左出次之，右出又次之，左右全偏則無足取。但山龍變態不常，固有前中出而後偏者，亦有前偏出而後中者，又有交互中偏者，又有似偏而寔中者，必須詳辨，庶得其情性之眞。圖具下。

All sand ridges that appear slightly on either side of the main vein, gently protecting it and rising together with it, are called "Chanyi" or "Chanchi"; while sand ridges that accompany the main vein from the side, being tall and long, are called "Xiantai," and it is best if they are evenly distributed on both sides. Among the three types of outflow patterns, the middle one is the best, the left one is next, and the right one is the least desirable. However, if the main vein completely deviates to the left or right, it is not worth considering. Nevertheless, mountain dragons are changeable by nature, so there are cases where the initial part is central and the later part deviates, or the initial part deviates and the later part is central, or the central and deviated patterns alternate, or it appears to deviate but is actually central. One must carefully distinguish these to understand the true nature and characteristics. The original text had an illustration here, but only the title of the illustration remains.

此全是中出，至貴，主文章勲業榮顯，王侯極品。此先中出而後偏者，不吉。縱有形穴，小康而已。此先偏出而後中者，亦作次格，主小貴鉅富。此交互中出，亦主富貴，而心術不甚正矣。

The first diagram is entirely centered, which is the most auspicious, indicating great glory and success in both scholarship and achievements, potentially leading to the highest rank of a prince or king. The second diagram is first centered and then biased, which is not favorable; even if there is a mound shape, it can only lead to a modest and comfortable life. The third diagram is first biased and then centered, which is a secondary but still favorable pattern, indicating some official rank and great wealth. The fourth diagram is alternating between center and bias, which also indicates wealth and status, but the person's character may not be upright.

此交互偏出，一左一右，卻相承應，亦作吉格。此似偏出而實中者，不可誤作偏斜，主文章榮顯。此格似中出而實偏，然節節相稱，而脊脈屈曲均勻，亦作次吉。此亦中出之格，最為閃巧，然而亦作吉，主貴而不至極品。此則全偏，不能結地，只作奴僕砂。

This figure is an interactive deviation, with one on the left and one on the right yet connected in front and back, also considered a good pattern. This figure seems to be a deviation but in fact is central, so it should not be mistaken for a slant, and it indicates honor and distinction in scholarly achievements. This pattern seems to be central but in fact is a deviation, yet each part is in harmony, with the ridge line's pulse bending evenly, which is considered a secondary good pattern. This figure also belongs to the central pattern, being the most agile and clever, and is also considered good, indicating prominence but not the highest rank. This figure is entirely biased to one side, unable to form a suitable site, and can only serve as a servant's hill.

凡龍之受穴，初落、中落、末落之外，又分三等。其力量輕重，亦有不同。所謂三等者，曰正受，曰分受，曰旁受也。正受之穴，力量極大，發福悠久；分受次之，旁受為下耳。此以力量大小品其優劣。但結作眞實，三者皆吉，不可以旁受力量之小而專一圖其正受之地。

Whenever a dragon meets a site, in addition to the three types of falling patterns mentioned earlier, namely initial fall, middle fall, and final fall, it should be further divided into three categories, each with different levels of strength. These three categories are called "correct reception," "divided reception," and "side reception." The site with correct reception has great power and brings long-lasting prosperity; divided reception is of the next level; and side reception is the least. This is a judgment based solely on the strength of each. However, as long as the site is genuinely formed, all three are auspicious places. One should not solely pursue the large site of correct reception because of its great power, and disregard the others entirely.

明師下地，如大匠用木，大者為椽，細者為桷，槫櫨椳闑居楔，各當其宜，豈可以其為小材而棄之？卜氏云“大富大貴而大者受用，小福小吉而小者宜當”是也。大以成大，小以成小，良師豈可無善裁之術乎？

A skilled master of divination selects land just as a skilled carpenter uses wood: large pieces are used for rafters, small ones for roof tiles, beams, brackets, door sockets, door pegs, door supports, and door wedges, each used in its proper place. How could one discard them simply because they are small? The Book of Divination says, "Great wealth and honor are used by great materials, while small blessings and good fortune are borne by small materials," which is exactly this meaning. Great achievements require great materials, and small achievements require small ones. How could a good master of land not have the skill to properly select and use materials?

正受者，龍勢迢迢，雖分牙布爪，萬嶺千山，皆為我用，千里百里，盡鍾於此。而特結正受之穴，其力量最大，其發富最久。《至寶經》云：“正龍專受，富貴長久。”

The concept of "zheng shou" refers to a dragon-like energy that comes from afar, although it branches out into many subsidiary lines like the teeth and claws of a dragon, all the mountains and ridges are used for the main purpose. The energy from thousands of miles converges at this single point, thus forming a special burial site known as the "zheng shou" site. This type of site has the greatest power and brings prosperity for a long time. The "Zibao Jing" states: A true dragon focuses its energy at one point, bringing enduring wealth and honor.

分受穴者，正龍身上分出一枝，起星辰，有枝腳，過峽傳變，皆有護衛。自立門戶，自開堂局，以結形穴，不為他人作用神也。但非正枝，乃分落之龍融結者，故曰分受穴。力量隨龍長短，亦能發福，但不如正受之長遠耳。《至寶經》云：“掛龍分受，富貴難久。”

The so-called "branch receiving site" is a branch that branches off from the main dragon. It forms its own star peak, has its own branches and feet, and is protected by mountains at the points where it passes through a ravine and changes. It establishes its own gate and courtyard, forms a site, and does not serve as the "useful god" for others. Since it is not the main branch but a branch that has fallen off and condensed, it is called a branch receiving site. Its power depends on the length of this branch of dragon, and it can also bring blessings, though not as long-lasting as the main receiving site. The "Classic of the Ultimate Treasure" says: if a branch of dragon that hangs out receives a site, wealth and honor will be difficult to maintain.

旁受者，多是正龍旺盛，或於過峽處，或於枝腳橈棹間，或於纏送護托從龍之上，或龍虎餘氣、官鬼之所，帶有小穴。傍城借勢，或別立門戶，隨其大小，結為形穴。穴情明白，四面登對，亦能發越，但易成易敗，力量全輕。

the so-called "páng shòu" (literally, "side reception"), mostly refers to cases where the main dragon (long) has strong momentum. As a result, small depressions (xue) may form at the point where the dragon passes through a narrow passage, or between its branches and offshoots, or on the secondary dragons that wrap around and protect it, or in the residual energies of the dragon and tiger sands, as well as in the "official" (guan) and "ghost" (gui) positions. These small depressions rely on the overall momentum of the main dragon, and some may establish their own independent formations, creating their own xue shapes according to their respective sizes. Such depressions have clear situations, with corresponding features on all four sides, and can also bring prosperity. However, they are easy to form and easy to fail, and their power is entirely weak.

子微《玉髓》云：“也有一龍生數穴，或輕或重故有訣。”楊公云：“千里來龍只一穴，正者為優旁者劣。”蔡西山云：“大凡一龍，不專一穴，本身隨帶，必有小穴。如大官宦必有從官，大衙府必有曹屬。第輕重大小不同耳。”此旁受穴之謂也。然此等小穴，發福極速。但正穴下後，奪其龍氣，必敗。訣云：“正龍未下旁龍發，下了正龍旁龍歇。”《捉脈賦》云：“眞穴未葬，雖邊傍而可發；正穴既下，盡氣脈以兼收。”此之謂也。

Zhang Ziwei's "Yusou Jing" says: There are cases where one dragon produces several sites, and the differences in their importance can be discerned by a mnemonic. Yang Yunsong says: A dragon coming from a thousand miles will form only one main site; the main one is superior, while the secondary ones are inferior. Cai Xishan says: Generally, a single dragon will not have only one site; it must necessarily have smaller sites accompanying it. It is like a high official who must have subordinate officials, or a large government office that must have subordinate departments. The difference lies only in their degree of importance and size. All these are referring to secondary sites. However, these small sites bring good fortune very quickly, but once the main site is buried, it will take away the dragon's energy, and they will inevitably decline. The mnemonic says: Before the main dragon is buried, the secondary dragons will first bring fortune; once the main dragon is buried, the secondary dragons will cease. "Zhuo Mai Fu" says: When the true site has not yet been buried, even the sites beside it can bring fortune; once the true site is buried, the energy will be entirely absorbed by it. This is exactly the meaning of what is being explained.

龍之入首，其格有五：曰橫，曰直，曰回，曰飛，曰潛是也。廖氏云：“直龍原是撞背來，中出貴徘徊；橫龍原是從側落，逆轉須磅礴；回龍原是曲翻身，顧祖要逡巡。飛龍原是結上聚，昂首眞奇異；潛龍原是落平洋，蔽脈自悠揚。”然此五格，特舉其入首一節言之。故直龍不必拘其後之屈曲，橫龍不必拘其後之不橫，學者毋以辭害意可也。

There are five patterns of the dragon's approach: horizontal, straight, winding, flying, and hidden. Liao Jinjing said: A straight dragon comes directly from behind, with the ridge line emerging straight from the center, which is most precious; a horizontal dragon comes from the side, turning against the trend and showing a grand and magnificent appearance; a winding dragon bends and turns, and when it looks back to its ancestral mountains, it should appear calm and leisurely; a flying dragon gathers energy and forms a site high up, with its head raised, showing true uniqueness; a hidden dragon falls into a flat plain, with the ridge line hidden and not visible, yet its energy spreads out freely. However, these five patterns are only referring to the part where the dragon enters, so a straight dragon does not need to consider whether its body behind is winding or not, and a horizontal dragon does not need to consider whether its body behind is not horizontal. Scholars should not be rigid in the literal meaning and misunderstand the original intent.

直龍者，乃撞背入首，頂對來脈而結穴者也。此等撞背龍結穴，發福極快，或稍逐元辰亦不為害。以其撞背直來，氣勢雄大，必有餘氣為氈為褥耳。橫龍者，乃橫脈入首而結穴者也。或從右來，或從左來，須要穴後有樂有鬼。廖氏云“橫龍穴後必要鬼，樂星宜後峙”是也。此穴不宜元辰直長。

the so-called "straight dragon" refers to a situation where the mountain ridge comes straight towards the front and the hilltop directly faces the coming ridge, forming the site. This type of site brings quick prosperity, even if the water at the front slightly flows away, it is not harmful, because the ridge comes straight and powerful, and there must be residual energy at the front forming "zhan" and "ru" to receive it.the so-called "horizontal dragon" refers to a situation where the ridge comes horizontally to the front and forms the site, either from the right or the left. It must have a "le mountain" and "ghost sand" behind the site. Liao Jinjing said, "the site of a horizontal dragon must have ghost sand behind it, and the le star should stand behind," which means exactly this. This type of site is not suitable for water that flows straight and long.

飛龍者，乃上聚仰高而結穴者也。以其勢高而昂，故曰飛龍。須四應皆高，立聳上聚，仰勢受穴，方為眞結。此穴力量最大，貴重富輕，以其水多不聚故也。必交牙關鎖為吉。潛龍者，龍氣撒落平地而結穴者也。即所謂平受之脈，高一寸為山，低一寸為水。須要平地有凹，或開鉗口，水勢環繞，方為眞結也。

The so-called "Flying Dragon" refers to a situation where the qi gathers at a high place and forms a mound by looking upward. Because its energy is lofty and elevated, it is called the Flying Dragon. It must have mountains on all four sides that are high and rise together to gather the qi, with the mound taking an upward-facing posture to receive the qi, which is considered a true formation. This type of mound has the greatest power, with heavy nobility but light wealth, because water is mostly difficult to gather; it is auspicious only if the water mouth is enclosed by mountains that interlock like a dog's teeth. The so-called "Hidden Dragon" refers to a situation where the dragon qi spreads out over flat land to form a mound, which is the so-called "flat reception" ridge: a rise of one inch is considered a mountain, and a drop of one inch is considered water. It is considered a true formation only if there is a depression or an opening on the flat land, with water flowing around it.

回龍者，乃翻身顧祖而結穴者也。《經》云“宛轉回龍似掛鉤，未作穴時先作朝。朝山皆是宗與祖，不拘十里遠迢迢”是也。然亦有大回龍、小回龍及盤龍穴等格，皆是也。以上入首五格，出《洩天機》，固為精當。但龍有藏蹤隱跡，入首閃側而出於五格之外者，今增閃龍入首一格，庶極其微妙雲。

The so-called "returning dragon" refers to a dragon that turns around and looks back to the ancestral mountains to form a burial site. The "Dragon Classic" says: a winding returning dragon is like a hook, and before forming the burial site, it first forms a facing mountain; the facing mountain is originally the ancestral mountain of the site, regardless of whether it is ten li away or farther. This is exactly what is being described. In addition, there are also large returning dragons, small returning dragons, and coiled dragon sites, all of which belong to the category of returning dragons. The above five forms at the beginning are from the "Le Tian Ji" and are already very precise; however, dragons may sometimes hide their traces and appear sideways at the beginning, going beyond these five forms. Therefore, now we add a sixth form called "shifting dragon at the beginning" to fully explain the subtle aspects.

閃龍入首者，龍脈棲側躲閃結穴也。山勢直去，而脈側偷閃於側以結穴。若泥於直步龍神，撞脈取穴，則誤矣。吳公云“只泥穿心直串去，不識眞龍轉身處。眞龍閃巧轉身多，豈惟直串為可據。俗師不識玄微訣，只向直穿尋正穴。尋到山窮脈盡時，不論有穴並無穴。惟以撞脈頂來龍，下了誤人貧與絕”是也。蓋頂龍求穴，固是正理。但眞龍奇巧處，有閃脈而融結者，如蔡西山祖地其格也。

The concept of "shǎn lóng rù shǒu" refers to a dragon pulse that deviates sideways, avoiding the direct path to form a burial site. The mountain trend continues forward, but the pulse secretly branches off from the side to form a mound. If one rigidly follows the straight line of the dragon's body and takes the burial site directly along the incoming pulse, it would be a mistake. Wu Gong said: those who only rigidly follow the straight line through the center, fail to recognize the true turning point of the dragon pulse; in reality, the true dragon often turns cleverly, and there is not only one way of straight passage. Ordinary teachers do not understand this subtle principle, and they keep searching for the main burial site in the direction of straight passage, continuing until the mountain ends and the pulse is exhausted, without considering whether there is actually a mound there. They blindly follow the incoming pulse to bury, and once buried, they mislead people into poverty and decline. Although following the dragon pulse to seek a burial site is the correct approach, the ingenious aspects of the true dragon also include a branch that suddenly forms a mound. Cai Xishan's ancestral site is an example of this pattern.

右地在建陽麻沙，土名母雞嶺。過峽，其龍頓跌三十一峰，入首起木星展翅，中出蘆鞭正貫。盡處雖有明堂、龍虎、秀峰可觀，而眞氣不到，不結穴。其脈閃過右邊，成文星，落平田結穴。右山橫一字文星為案，外聳秀峰為應。左山列屏赦文，橫截水口。但堂氣傾斜故發福遲，大星奔攛故西山遭貶道州，不入俗眼。

This site is recorded as being in Jianyang Mashan, specifically at Mujiling. After passing through the ridge, this dragon descends abruptly over thirty-one mountain peaks; at the entrance, it forms a shape resembling a star with outstretched wings. In the middle, it shoots out a straight line like a reed whip descending directly. Although the area has a bright hall, dragon and tiger mountains, and fine peaks that are all impressive, the true qi has not arrived, so it does not form a burial site. Its energy shifts to the right, forming a literary star, and finally settles in a flat field. The mountain on the right forms a horizontal line resembling a literary star, acting as a support, while outside, rising fine peaks respond to it. On the left, the mountains are arranged like a screen, forming the shape of a pardon document, cutting across the water mouth. However, the qi of the hall is tilted, so the benefits come later; the great star rushes outward, so Cai Xishan was later demoted to Daozhou. This kind of site is not noticeable to ordinary people.

其先課云：“螺螄吐肉穴居肉，九世九賢出。”果九代出牧堂先生發以曾孫杭貴贈少保、西山文節公元定以孫貴贈太傳、九峰先生沈以子杭貴贈太師，國朝進崇安伯，諡文正及節齋淵、復齊沉、丞相文肅公杭，與覺軒模、素軒格、靜軒權，世稱九賢，果應其課云。

The original lesson record said: the form resembles "a snail extruding its flesh," and the site of the tomb is located on the extruded flesh. In nine generations, nine virtuous men would emerge. Later, indeed, among these nine generations, these people appeared: Master Mute Hall Cai Fa, who was posthumously granted the title of Minister of State's Assistant because his grandson Cai Hang became prominent; Wenjie Gong Cai Yuan Ding, who was posthumously granted the title of Grand Tutor because his descendants became prominent; Master Jiufeng Cai Shen, who was posthumously granted the title of Grand Tutor because his son Cai Hang became prominent, and was later ennobled as Marquis Chong'an and given the posthumous title Wenzheng in the current dynasty; there were also Jiezai Cai Yuan, Fuzhai Cai Chen, the Grand Chancellor Wensu Gong Cai Hang, and Jue Xuan Cai Mo, Su Xuan Cai Ge, Jing Xuan Cai Quan. The world called them the "Nine Virtuous Men," which indeed fulfilled that lesson record.

右地在吾邑，地名暖川香潭嶺，去縣東南八十里，俗呼群雁度關形。其龍來勢甚遠，南溪、暖溪兩水夾送約百餘里。將至入局，翻身大轉，逆奔而上，頓起貪狼峰一十餘座，凌雲高秀，逈然奇異。至將盡未盡之際，閃落一脈結穴，不見大局。左右曜氣飛揚。對面觀之，儼若龍虎不包。顧及登穴，則拱衛有情。少祖山下，發出一山，拜伏於前，以為近案。內局團聚，外陽暗拱，水繞青龍而纏玄武，門戶交固。後樂龍樓寶殿，勢貼青霄，眞美地也。

This site is located within this county, known as Warm Stream Fragrant Pond Ridge. It is eighty miles southeast of the county town, commonly called "a group of geese passing through a pass" in shape. This dragon comes from a long distance, with two streams, South Stream and Warm Stream, enclosing it for about a hundred miles. As it approaches the main area, it turns dramatically, going against the water flow and rushing upward, suddenly forming about fifteen peaks of the Greedy Wolf, towering into the clouds and appearing elegant and strange. When it is almost finished but not yet completed, a single ridge suddenly ends in asite, and from thesite one cannot see the entire overall situation. On both sides, the "bright qi" is spreading out, and from the opposite side, it looks like two dragon and tiger ridges that cannot contain it; but when one reaches thesite site, it is found that the surrounding ridges are affectionately protecting it. A mountain is also produced below the minor ancestor mountain, bowing before thesite as a near table. The inner area is gathered together, and the outer bright hall secretly embraces it, the water winds around the Azure Dragon and wraps around the Black Tortoise, the entrance and exit are locked tightly; the mountain behind thesite, the Joy Mountain, looks like a dragon palace hall, with a majestic atmosphere directly touching the blue sky, indeed a beautiful site.

左臂龍勢盡處，後串來龍。前局寬廣，秀峰重疊。人皆貪其砂秀、堂寬、龍盡，葬者皆不吉。殊不知眞龍多閃拋，而不在於直串之山勢；好局多緊夾，而不在於寬大之明堂；好砂只拜伏，而不在於奇峰之重疊。此造化隱妙之秘也。祝氏葬後三紀，南山公眉壽發解嘉靖甲子，彭島維敬、虛堂世祿諸君，兄弟叔侄聯登科第，人才疊出，福祉方隆。

On the left side, where the dragon ridge has finished, there is still a continuation of the coming ridge; there the front area is wide and open, with beautiful peaks overlapping. People all desire it for its fine terrain, wide bright hall, and the dragon ridge coming to an end, but those buried there have not been auspicious. They do not understand: true dragon ridges are mostly hidden away, deviating from the straight path, and do not lie on the straight continuation of the mountain ridges; good layouts are mostly tightly protected, not on wide bright halls; good terrain only needs to kneel and bow, not on the overlapping of strange peaks. This is the secret of the subtle and profound workings of nature. Thirty-six years after the burial, in the Jiazi year of the Jiajing era, the southern mountain gentleman Zhushilou of the Zhush family passed the examination as the top scholar in the province; several others, including Pengdao Zhuyijin and Xutang Zhushilu, brothers and cousins, successively passed the imperial examinations, producing many talents, and the blessings were at their peak.

按：此閃龍入首之說，前輩已嘗論之，茲故特收名地三格為式，庶可因類以推，曲盡微妙。但此等之穴，實多隱怪。識者取決於龍穴，昧者徒惑於砂水。故貪大堂局，愛秀峰，為地理之所當順；而直串來龍取穴，亦或有誤，不可執一也。

Xu's note: The concept of Shanlong ru shou has already been discussed by predecessors. Here, three famous sites are specially included as examples, so that people can infer from them and fully understand the subtle aspects. However, this type of site is mostly hidden and peculiar: those with insight judge based on the dragon and the site, while those who are confused are only misled by the surrounding landforms and water. Therefore, seeking large surrounding areas and preferring elegant mountain peaks is naturally a common human inclination in geomancy; yet blindly following the straight line of the dragon to choose a site can sometimes lead to mistakes, and one should not stick to a single method.

龍之結穴，必於入首之際，過脈結咽，束氣入穴。其脈則有十二格，皆於穴後審之。所謂十二格者，曰正、曰偏、曰大、曰小、曰短、曰長、曰高、曰低、曰曲、曰直、曰斷、曰續。廖氏云“欲作穴時看出脈，原有十二格。正偏大小與短長，高低要審詳。更有曲直並斷續，吉凶皆在目”是也。

A dragon must form a resting place, and this necessarily occurs when the ridge line comes to the front and forms a throat-like structure, gathering and directing the energy into the resting place. This ridge line has twelve different patterns, all of which should be observed behind the resting place. These twelve patterns are: straight, oblique, large, small, short, long, high, low, curved, straight, broken, and continuous. Liao Jinjing said: when forming a resting place, one must first observe the ridge line, which originally has these twelve patterns; straight and oblique, large and small, as well as short and long, high and low, must all be carefully examined; adding curved and straight, broken and continuous, then the auspicious and inauspicious outcomes are clearly visible. This is exactly what is being said.

正即中也。要星辰端正，脈從中出，而兩畔山之形勢均勻，故曰正脈。此格極吉，即中出脈。或從左，或從右，偏於一畔，而山之形勢不均，故曰偏。此格力減。龍大脈宜大。大曰蠻脈，即潤脈也。宜有草蛇灰線之脈居其中。龍大脈小者曰巧脈。此格最貴。

The twelve categories are as follows. "Zheng" means central: the mountain peak should be upright, with the ridge line coming from the center, and the mountains on both sides evenly balanced, hence called the central ridge. This category is extremely auspicious, which is the same as the previously mentioned central ridge. "Pian" refers to the ridge line either coming from the left or the right, leaning to one side, with the mountain forms on both sides uneven, hence called "leaning." This category has reduced power. If the dragon is large, the ridge should also be large; a large ridge is also called "man ridge," meaning a broad ridge. The best type is when there is still a thin line in the center, like a snake in grass or a line on gray, resembling a fine ridge. A large dragon with a small ridge is called "qiao ridge," which is the most valuable category.

短則氣脈易行，要束脈嫩細者，短而大則不吉。長則氣脈難過，必中間有泡引氣則吉。又宜活動。若硬直則為死，不吉。大抵長脈易受風吹，且力弱氣緩，不能融結。高脈易成貫頂，且星辰頭面淺薄，惟串珠一格有之，亦當於三四節外，看有過峽出氣者方可取。低從腳下過脈，要分水明白，則非斷截。如水不分八字，即是斷截，不吉。

Short pulses are easy for qi to pass through, but they should be tender and fine in their convergence; if they are both short and thick, it is not auspicious. Long pulses are difficult for qi to pass through, and they must have a small hill in the middle to guide the qi, which is auspicious, and they should be flexible; if they are stiff and straight, they become a dead pulse, which is not auspicious. Generally, long pulses are easily affected by wind, and combined with weak strength and slow qi, they cannot condense. High pulses are likely to cause 'reaching the top', and the heads of the star peaks appear shallow, which only occurs in the 'pearl chain' pattern; even in the pearl chain pattern, one must check whether there is a bend beyond three or four sections to allow the qi to flow. Low pulses pass along the foot of the mountain and must have clear water divisions on both sides to avoid being cut off; if the water does not form a 'eight-character' shape, it indicates the pulse is cut off, which is not auspicious.

屈曲活動，最為貴脈。然大而曲者，亦尋常矣。直脈不吉。若短而直，亦不為害。長者忌直，謂之死脈。高山跌斷謂之斷。雖斷，不宜如刀斬之齊，恐是鑿斷則凶。要如耦斷絲連，脈自相牽為吉。續脈者，既斷而復續。須要氣脈連接，極吉。上脈形十二格，本於廖氏《洩天機》。其正偏二格，實統諸格而皆有之。即前中出、左出、右出三格也。但彼以後龍行度出落而言，此專以受穴一節而言，尤為緊要，故復詳之。

A pulse that is winding and flexible is most auspicious; however, if it is both thick and twisted, it becomes ordinary. A straight pulse is not favorable; if it is short and straight, it is not so harmful; but a long pulse that is straight is most dangerous, called a dead pulse. In the midst of high mountains, if the pulse falls and breaks off, it is called 'discontinuation'; although it is broken, it should not be cut off neatly like a knife cut, for that might suggest artificial cutting, which is ominous; instead, it should be like a lotus stem that breaks but has threads still connected, with the pulse energy naturally continuing, which is favorable. 'Continuation of the pulse' refers to the pulse that is broken and then reconnects, requiring that the energy flow be continuous, which is extremely favorable. The above twelve types of pulse forms are originally from Liao Jinjing's "Xie Tianji." Among them, the correct and the biased patterns actually encompass the rest of the patterns, existing everywhere, which is the same as the previous discussion on the middle, left, and right emergence patterns. However, the previous discussion refers to the entire course of the dragon from the rear to the hill, while this part specifically refers to the section where the site is received, which is especially important, so it is explained again in detail.

龍之結穴成局，有五格，皆以水為準。一曰朝水局，乃水自當面洋朝也；二曰橫水局，乃水城橫繞，不拘左右來去也。三曰據水局，乃穴前諸水融聚為湖也；四曰去水局，乃水自穴前流去也；五曰無水局亦曰幹龍也，乃穴前全不見水也。雖有五局結穴不同，龍眞穴的，皆主富貴。惟去水局不利初年也。

Dragon mountains form a site with a cluster of waters, and there are five types of formations, all of which are judged by water. The first is called "Facing Water Formation," where water flows grandly from the front. The second is called "Crossing Water Formation," where the water surrounds the site horizontally, regardless of whether it comes from the left or the right or flows to any direction. The third is called "Gathering Water Formation," where many streams of water converge in front of the site to form a lake. The fourth is called "Draining Water Formation," where water flows away from the site. The fifth is called "No Water Formation," also known as "Dry Dragon Formation," where there is no water visible in front of the site. Although these five formations differ in how they form the site, as long as the dragon mountain is true and the site is accurate, they all indicate wealth and honor. Only the Draining Water Formation is unfavorable in the first few years.

朝水之局，多是翻身逆勢結穴，以受當面洋朝之水。要穴星高大，有餘氣，或有低砂橫攔，不使水沖割為吉。又須水流之玄屈曲，或平田洋朝為善。若急流沖射，又反為凶。惟天穴及仰高穴，則不怕遠水特朝。若穴場卑弱，星辰低小，山不稱水則凶，不可一概為逆局而吉也。

The "Chao Shui Ju" (Morning Water Situation) mostly involves the hill forming a reverse trend against the water flow to form a cluster, used to receive the vast and powerful water coming from the front. The hill forming the site should be high and large, with sufficient energy, or have low and short ridges to block the water from directly rushing and cutting the feet, which is considered auspicious. The water flow should meander in a "Z" shape or a "Xuan" shape, or come from flat fields in a powerful manner, which is good. If the water flows rapidly and directly, it is considered inauspicious. Only the "Tian Xue" (Heavenly Site) and "Yang Gao Xue" (Looking Up High Site) are not afraid of distant water specially coming to meet. If the site is low and weak, and the hill peak is low and small, and the mountain does not match the water, then it is inauspicious, and one cannot generally consider an inverse water situation as auspicious.

此穴又多結於水口之間，或下關山短縮，亦不為害。但要穴場藏聚，水來纏繞，穴不受風為眞。廖氏云：“翻身逆勢去當朝，不怕八風搖。”乃言其龍勢，非言其穴也。卜氏云“莫把水為定格，但求穴裡藏風”則善矣。大抵地理之法，得水為上。翻身逆當朝水之局，陰陽交會而有融結，故為貴也。

This type of site often forms near the water mouth. Even if the mountain that blocks the entrance is short, it does not cause harm. As long as the site gathers and retains energy, with water winding around it and the site not exposed to wind, it is genuine. Liao Jinjing said: "Even if the dragon turns back against the trend to receive the flowing water, it is not afraid of the winds from all directions shaking it." This refers to the dragon's trend, not the site itself. Bu Ying Tian said, "Do not treat water as a fixed pattern; only require that the site can retain wind," which is even more appropriate. In general, the method of geomancy values obtaining water above all. A situation where the dragon turns back against the trend to receive the flowing water allows yin and yang to meet and condense, hence it is precious.

橫水局者，龍之結穴，或水自左來流右去，或水自右來流左去。要水勢彎環，抱穴如繞帶為美。又要下關山逆土攔水有力，及水纏玄武，水口緊密為吉。此局極平穩。

The "horizontal water pattern" refers to a situation where the dragon mountain forms a site, and the water flows either from the left to the right or from the right to the left. What is important is that the water flows in a winding manner, surrounding the site like a belt around the body, which is considered beautiful. Additionally, the mountain that blocks the water at the lower part should oppose the water's flow, effectively blocking it with strength, and the water should flow around the "Black Tortoise" behind the site. The water mouth should be tightly enclosed, which brings good fortune. This pattern is the most stable.

據水局者，龍之結穴，前臨大湖，或深潭，或大池塘。此局極吉。蓋地以得水為上，而水以凝靜為佳。今穴居深水，則無沖割穿射之患，而有得水之宜也，何吉如之？龍穴眞，此局主大貴大富，綿遠榮盛。

The concept of "according to the water situation" refers to a situation where the dragon hill meets the site, facing a large lake, deep pond, or big pond. This situation is extremely auspicious. Because land values water above all, and water is best when it is gathered and still. Now the site is facing a deep body of water, without the dangers of rushing water, cutting the feet, or piercing the heart, and it fully benefits from the presence of water. What could be more auspicious than this? As long as the dragon is true and the site is accurate, this situation brings great wealth and honor, lasting for a long time, flourishing without decline.

去水局者，必要來龍長遠，力量宏大，四勢周密，水口交固。吳公云：“水雖去而山交回則善。”楊公云：“也有幹龍來兩水，更不回身直為地。只是兩護必不同，定有纏關交結秘。”若水去而山不交回，穴場見水蕩然而去，此等局勢，決無融結，不必著眼矣。大抵順局地，縱有融結，亦不發財，主初年退敗。縱龍穴吉，有貴，亦須賣盡田廬始出官，或離鄉始貴。如或龍穴稍有不吉，則立主退敗滅絕無救，此局多凶，不可輕取。

The concept of "going away from the water" requires that the dragon ridge be long and powerful, with surrounding mountains forming a complete enclosure, and the water mouth being tightly locked by mountains. Wu Gong said: even though the water flows away, as long as the mountains enclose and embrace it, it is acceptable. Yang Yunsong said: there are also cases where a dry dragon ridge is sandwiched between two streams and forms a site without turning back. In such cases, the protective mountains on both sides must be unique, with hidden features of winding protection and barriers. If the water flows away and the mountains do not enclose and embrace it, standing at the site, one would see the water flowing away endlessly, and such a situation definitely lacks stability and should not be considered. Generally, a water flowing away pattern, even if it forms a site, will not bring wealth, leading to decline in the early years. Even if the dragon and site are truly good and can produce nobility, one must first sell all fields and houses before becoming an official, or achieve fame only after leaving the hometown. If the dragon and site are slightly unfavorable, it will immediately lead to decline and extinction of descendants, with no way to recover. This pattern is mostly dangerous and should not be used lightly.

無水局者，穴結幹坡，山勢盤聚而不見明堂之水也。凡幹龍穴，多是左右山橫攔，遮卻明堂，穴不見水，或穴高在半山，無水可見。俗人不識，必謂有山無水。不知山谷以藏風為貴。只要穴場藏聚，乘得生氣，發達極快，何必拘其有水無水？但此等地，多先貴後富，或多清貴不富。若謂有砂無水不登科則非也。然亦有穴不見水而鉅富者，要龍神帶有倉庫耳。董德彰云：“有人無財，須尋倉庫之龍；有財無人，莫下孤寒之穴。”確論也。

The term "no water situation" refers to a situation where the spirit point is located on a dry hillside, with the mountain formations surrounding and converging, but no water is visible in the bright hall. Most spirit points on dry dragons are usually flanked by hills that block the view of the bright hall, making water invisible from the spirit point. Alternatively, the spirit point may be located high on the hillside, where water is naturally not visible. Common people do not understand this, and they will say that such a situation has mountains but no water. They do not realize that in valley areas, the ability to retain wind is considered valuable. As long as the spirit point site can collect and gather qi, and can hold onto life qi, it will achieve rapid success. Why worry about the presence or absence of water? Such sites usually first bring prestige and then wealth, or they may be clear and noble but not wealthy. If one says that without water one cannot pass the imperial exams, that is incorrect. There are also spirit points where water is not visible but the person becomes extremely wealthy. This depends on whether the dragon line carries warehouse ridges or storage ridges. Dong Dezhang said: if there are people but no wealth, one should look for a dragon line that carries warehouse ridges; if there is wealth but no people, one should not choose a lonely and poor spirit point. This is a practical and accurate statement.

龍之結局有三聚：曰大聚、中聚、小聚。廖氏云：“帝都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。”誠以百里來龍，則有百里規模；千里來龍，則千里氣象。故帝都、省郡，其龍長，其局廣，宜矣。墳宅之龍，即長者亦安可比省郡城市？故多是小聚處。山水翕集，四勢團近有情。而眞穴必居包裹擁從之中，所謂藏風聚氣者也。

There are three types of convergence in the formation of a dragon line: great convergence, medium convergence, and small convergence. Liao Jinjing said: the mountains and waters of the imperial capital must certainly be of great convergence, medium convergence becomes a city; tombs and dwellings should be located in small convergence, and those who can discern this principle will seize the power of creation. Indeed, a dragon line coming from a hundred li will have a scale of a hundred li, and a dragon line coming from a thousand li will have the appearance of a thousand li; thus, the imperial capital and provincial capitals naturally have long and broad dragon lines. The dragon line for tombs and dwellings, even if it is long, how can it compare with the cities of provinces and states? Therefore, they are mostly located in small convergences: the mountains and waters gather together, the surrounding terrain is close and embraces the site with affection, and the true site must be located in layers of protection and support, which is called concealing the wind and gathering the qi.

不侫兄弟多見名地，內局聚固，外洋寬暢；或穴中舉無所見，遠秀羅列，皆外面暗拱。如王者深居九重，而聲教施及蠻貊。故曰“不貴其見而貴其不見。”昧者不知，徒貪廣闊堂局，羅列遠秀。猶之吾輩論學，眩於紛華外誘，而不知格、致、誠、正之用力於內也。蓋緊夾則風藏氣聚，寬曠則風蕩氣微。不察龍力大小、三聚之別，徒欲收數百里山川歸諸眼界，必為花假所誤矣。

We brothers have seen many famous sites, all of which have tight and compact internal structures, while their external bright halls are broad and open. Some sites are so enclosed that when standing at thesite, nothing can be seen, yet distant graceful peaks are arranged outside, quietly embracing the site from the periphery. This is like an emperor living deep within the palace, yet his influence and teachings extend to the remote frontier. Therefore, what is valuable is not what can be seen, but what cannot be seen. The foolish do not understand this, and are overly fond of wide bright halls and distant fine peaks, just as scholars are lured by external splendor and neglect the essential practices of investigating things to gain knowledge, sincerity, and rectifying the mind. One must understand that tight protection leads to wind being contained and energy gathering, while open and unobstructed areas allow wind to scatter and energy to be weak. If one does not examine the strength of the dragon line and the distinctions of the three accumulations, yet desires to include hundreds of miles of mountains and rivers within one's vision, one will inevitably be misled by false and fake sites.

其有依近省郡山水大聚處結穴者，謂之借局。如近臣侍從至尊，雖沽榮寵，而九重之森嚴，千官之擁護，與夫百辟來朝，萬邦納貢，於已何有？然接天顏之咫尺，依日月之光輝，宗廟之美得而瞻，百官之富得而與，比之三家村中守財主人，逈然不侔矣。此借局之地，雖小亦大，猶有取焉耳。又必結穴處自有門戶乃可，不然，亦虛花而已矣。

There is another type of site formed near the mountains and waters gathering around the provincial or prefectural capital, called 'borrowing the situation' or 'jiu ju'. It is like a close minister serving by the emperor's side; although he receives some honor, the strictness of the imperial palace, the presence of thousands of officials, the court's grandeur, and the tribute from myriad states have little to do with him personally. Yet he can still see the emperor's face up close, bask in the light of the sun and moon, witness the magnificence of the ancestral temple, and participate in the prosperity of the officials. This is vastly different from a village rich man who merely guards his small fortune. Therefore, even though the site of 'borrowing the situation' is small, it is still significant and has its merits. However, it must have its own entrance and exit at the site of the convergence; otherwise, it is just a false and empty site.

大聚為都會，數千萬里山水大會。次者為省城，亦不下二三千里大會。其局以寬廣愈大愈美。

"The Great Assembly" forms a metropolis, representing the convergence of millions of miles of mountains and rivers; the next level forms a provincial capital, also involving the convergence of over two or three thousand miles of mountains and rivers. Such situations value spaciousness, and the larger they are, the more beautiful they become.

中聚為大郡，千里山水大會。其次為州邑，五七百里，或二三百里大會。又其次者，或百里，或七八十里大會。其局以寬廣適中為美。

"The convergence of middle-level watersheds forms a large prefecture, which is the great assembly of thousands of miles of mountains and rivers; the next level forms a state or city, which is the assembly of five to seven hundred miles or two to three hundred miles of mountains and rivers; and the next level, or one hundred miles, or seventy to eighty miles of mountains and rivers. This kind of situation is most suitable when it is broad and moderate, too large or too small being unsuitable."

小聚為鄉村陽宅，及富貴陰地。大者百里，或六七十里山水會集。次者三四十里，或一二十里。又次者十數里，或五七里山水團聚。其局以緊固為佳。陰地愈固愈好。

"Small gathering" refers to the formation of village residences facing the south and the graves of wealthy families. The larger ones are where hundreds of miles or sixty to seventy miles of mountains and waters converge, the next level is thirty to forty miles or ten to twenty miles, and the next is several miles or five to seven miles of mountains and waters gathering together. Such formations are best when they are tight and solid, and for graves, the tighter the better.

上三聚之局，雖各有大小不同，而都會則愈大愈好，省郡須寬廣適中，陰陽二宅以固密為上也。其大中二聚，結穴處以收斂為眞。或平中有突，或高處開窩，必有小界水、小明堂，或貼近之砂左右交固，或低伏之案以關內氣，然後外面卻有寬闊之羅城，廣大之局勢，斯為美矣。

The situation of the three types of gathering, although varying in size, will all be better when they are larger. For provincial cities and prefectural cities, the area should be broad and moderate. As for both阴宅 (burial sites) and阳宅 (residential sites), the best is to be tight and secure. Regarding the large gathering and medium gathering patterns, their convergence points should still be convergent in nature: either a slight elevation in the middle of flat land, or a hollow formed on a high place. They must certainly have small boundary waters and small bright halls, or close sand formations on both sides that lock tightly, or low-lying case mountains that block the internal energy. Then, outside, there should be wide surrounding walls and a broad overall situation, only then can it be considered good.

江右山人徐善繼述　同著。此冊専論五星。按：五星雲者，金曰太白，木曰歲星，水曰辰星，火曰熒惑，土曰鎮星。茲五者，即五行也。在天成象，在地成形，精繫於天，形著於地。盈天地間萬物萬事，莫不本此，地理之妙豈外此乎？《經》曰：“天分星宿，地列山川。”良有以也。

This volume was also compiled by the brothers Xu Shanji and Xu Shanshu, known as Jiangyou Shanren. This volume specifically discusses the Five Stars. Xu remarked: the Five Stars are referred to as Tai Bai for gold, Su Xing for wood, Chen Xing for water, Ying He for fire, and Zhen Xing for earth. These five elements are the Five Phases: in the heavens they form star formations, and on earth they form mountain shapes; their essence is connected to the sky, and their physical forms are manifested on the earth. All things in the universe, filling the heavens and the earth, have their fundamental basis in these Five Phases. How could the mysteries of geography be outside of the Five Phases? The Classic says, "The heavens have the star mansions distributed, and the earth has the mountains and rivers arranged." These words indeed have sound reasoning.

夫五星即五行也。按邵子曰：“太極分而為陰陽，陰陽播而為五行。五行散殊而萬物。”故五行精繫於天，為五星；形效於地，為五材；氣統於歲，為五辰。在人則為五臓，在物則為五色、五音、五味，施於行則為五常。是以人君乘五運，置五宮，分五禮，設五形，萬方以治，民用咸若。

The Five Stars are the Five Phases. Shao Yong said: The Taiji splits into yin and yang, and yin and yang spread out to form the Five Phases. The Five Phases scatter into myriad differences and give rise to all things. Therefore, the vital energies of the Five Phases are in the heavens, which are the Five Stars; their physical forms follow the earth, which are the five materials: metal, wood, water, fire, and earth; their energies govern the seasons and years, which are the five celestial stems. In the human body, they are the five organs; in things, they are the five colors, five tones, and five flavors; when applied to character, they are the five constants: benevolence, righteousness, propriety, wisdom, and faithfulness. Therefore, a ruler governs by following the five movements, establishes five palaces, defines five rites, and enacts five punishments, so that the world is governed and the people each find their proper place.

然後以五事察其得失，以觀雨、暘、燠、寒、風，與動植、災禍、祥青之變。雖萬物紛紜，乾坤廣大，各從其類，則莫不由乎五行也。是以五行之變，而吉凶不可勝占；五材之變，而形氣不可勝用；五辰之變，而逆順不可勝計。人受天地之中，得其秀氣以生，視聽食息，未有離於五行者也。地法因之，而以山形分別五星，以驗吉凶，最為攸當。故《貫珠圖》有“五星為陰陽骨髄”之說，卜氏有“詳審五星變化”之言，皆確論也。鄱陽餘氏佑注《發徵論》，乃謂五星似是而非，彼蓋未之審矣。

Then the "Five Observations" of appearance, speech, gaze, hearing, and thought are used to examine the success or failure of governance, to observe the sequence of rain, sunshine, warmth, cold, and wind, as well as changes in animals, plants, calamities, and auspicious signs. Although myriad things are complex and the heavens and earth are vast, each follows its own category, yet all originate from the Five Phases. Therefore, when the Five Phases change, auspicious and inauspicious signs are countless; when the Five Materials change, forms and energies are countless; when the Five Stars change, success and failure are countless. Humans receive the harmonious qi of heaven and earth, take in the refined qi to be born, and none of their sight, hearing, diet, or breathing can be separated from the Five Phases. The principles of geomancy follow this, using mountain shapes to distinguish the Five Stars, and using them to verify auspiciousness and inauspiciousness, which is most appropriate. Therefore, the "Guan Zhu Tu" says, "The Five Stars are the marrow of yin and yang," and the divination of heaven says, "One must carefully examine the changes of the Five Stars," which are all accurate discussions. Po Yang Yu You annotated the "Fa Wei Lun," yet he claimed the theory of the Five Stars is seemingly correct but actually wrong, which is because he did not investigate thoroughly.

夫五星形體，古人以木之條達而取象於直，火之炎熖而取象於鋭，土之厚重而取象於方，金之周堅而取象於圓，水之流動而取象於曲。故凡山形之曲動者為水星，光圓者為金星，方正者為土星，尖鋭者為火星，直聳者為木星。此亦自然之理，而非牽強也。

The forms of the five stars were symbolized by the ancients in this way: wood is straight and extends, so they took "straight" as its symbol; fire has a flame with a sharp top, so they took "sharp" as its symbol; earth is thick and solid, so they took "square" as its symbol; metal is dense and firm, so they took "round" as its symbol; water flows and is flexible, so they took "curved" as its symbol. Therefore, mountain shapes that are curved and flowing belong to the water star, those that are smooth and round belong to the metal star, those that are square and upright belong to the earth star, those that are sharp and pointed belong to the fire star, and those that are straight and tall belong to the wood star. This is in accordance with the natural principles, not forced or arbitrary.

但五星形又有不純者，謂之變格。故後人又立九星之名焉。其寔九星不能外是五星耳。或曰：五星為正，九星為變，今只取五星，不取九星，是用其正不用其變。曰：非也。五星之變，不可勝形，九星烏足以盡其變？惟守約該博，則五星寔有以統之矣，奚取夫九星之異名哉！

But the forms of the Five Stars are not always pure; those that are not pure are called "changed forms" or "variations." Therefore, later scholars established the names of the Nine Stars separately. In reality, the Nine Stars do not go beyond the scope of the Five Stars. Someone might ask: the Five Stars represent the norm, while the Nine Stars represent variations; if we now only take the Five Stars and not the Nine Stars, are we not using only the norm and not the variation? The answer is: that is not correct. The changes of the Five Stars are endless, and the Nine Stars cannot fully encompass all these variations. As long as we adhere to simplicity while being comprehensive, the Five Stars are already sufficient to encompass everything. Why then do we need the different names of the Nine Stars?

金星圖　木星圖　水星圖　火星圖　土星圖。金星圓。上為金星立眠二格　木星直。上為木星立眠二格　水星曲。上為水星立眠二格　火星鋭。上為火星立眠二格　土星方。上為土星立眠二格。上五星之形，姑圖立眠二格正體為式。其各星又有兼形未純者，皆為變體，不悉圖。

The original text here was accompanied by a diagram of the Five Stars, but now only the title and annotations remain, and the actual diagram is missing. The following is a record of the titles: Diagram of the Planet Venus, Diagram of the Planet Jupiter, Diagram of the Planet Mercury, Diagram of the Planet Mars, Diagram of the Planet Saturn. The shape of Venus is circular, with both upright and horizontal forms depicted; the shape of Jupiter is straight, with both upright and horizontal forms depicted; the shape of Mercury is curved, with both upright and horizontal forms depicted; the shape of Mars is sharp, with both upright and horizontal forms depicted; the shape of Saturn is square, with both upright and horizontal forms depicted. The above forms of the Five Stars are considered the standard upright and horizontal shapes, and these are presented as examples. As for the cases where each star is combined with the shape of another star and is not pure, these are considered variant forms and are not illustrated separately.

金曰太白，木曰歲星，水曰辰星，火曰熒惑，土曰鎮星，此固五星之名也。而地理家以山形論星名，必寓以吉凶之辨，前輩於此頗相抵捂。如廖金精以金星為文星、木為將星，張子微以金為武星、木為文星，楊筠松以土為尊星，而子微、金精又以土為財星，若此之類，是皆以一星而拘之矣。

Gold is called Tai Bai, wood is called Sui Xing, water is called Chen Xing, fire is called Ying Huo, and earth is called Zhen Xing; these are the names of the five stars in astronomy. However, geomancers use the shape of mountains to discuss the names of stars, and they must necessarily associate these names with distinctions of good and bad fortune. There have been disagreements among predecessors on this point. For example, Liao Jinjing called the star of metal the Wen Xing (Literary Star), while Zhang ZimEI called the star of metal the Wu Xing (Military Star); Yang Yunsong called the star of earth the Zun Xing (Honour Star), while Zhang ZimEI and Liao Jinjing called the star of earth the Cai Xing (Wealth Star). Such statements all fix one star to a single use.

愚竊謂五星之變化無窮，即一星之用亦可為武、為文、為富、為貴、為吉凶，第觀其發現何如耳。苟以一星拘之，理難包括，莫盡其蘊。今以清、濁、凶分為三格以例其名，庶幾各極其妙，而諸家之說相為貫通，不致矛盾雲。

I privately think that the changes of the five stars are endless. Even the same star can be the master of military affairs, of literature, of wealth, of honor, of good fortune, or of misfortune, depending on the form it takes. If we fix a star to only one category, the reasoning will be incomplete and the full meaning of the star will not be fully expressed. Therefore, now we classify them into three categories: "Clear," "Muddy," and "Malevolent," to give them their own names. In this way, each category can fully express its own subtleties, and different schools of thought can be consistent with each other, without contradiction.

五星分清、濁、凶三格：凡星辰秀麗光彩者為清，凡星辰肥厚端重者為濁，凡星辰丑惡帶殺者為凶。補義或問：卜氏有金清土濁火燥水柔之說。今謂五星各有清、濁、凶三格，而又不詳燥柔之論，何也？答曰：彼以情性論，而不及夫形象；此以形象論，而兼推其情性。若專論情性，則其說固當。然必使形象而察其情性，則其言未為盡善。蓋地理家因形察氣，不可舍形象而専情性。若以形言，則金之肥大粗飽者不可謂清，土之骨立方正者不可謂濁，火之秀麗者不可純謂之燥，水之特達者不可純謂之柔，故必兼形象情性而始盡其妙，此五星所以必各分清、濁、凶三格也。

The five stars are each divided into three categories: clear, turbid, and凶 (evil). Stars that are elegant and have a bright appearance belong to the clear category. Stars that are thick and dignified belong to the turbid category. Stars that are ugly and carry a bad influence belong to the evil category. The following is an explanation of this. Someone asked: The Book of Divination says, "Metal represents clarity, earth represents turbidity, fire represents dryness, and water represents softness." Now, when discussing the five stars each having three categories of clear, turbid, and evil, it does not mention dryness and softness in detail. Why is that? The answer is: The Book of Divination discusses things based on their nature, without considering their form. Here, the discussion is based on form, while also considering their nature. If we only consider nature, the statement in the Book of Divination is correct. However, if we need to understand nature through form, then the statement is not comprehensive enough. Geographers study the atmosphere by observing the form, and cannot ignore form to focus solely on nature. If we consider form, a large and thick metal star cannot be called clear, a tall and square earth star cannot be called turbid, a beautiful fire star cannot be generally called dry, and an outstanding water star cannot be generally called soft. Therefore, we must consider both form and nature to fully understand the subtleties. This is why the five stars are each divided into three categories: clear, turbid, and evil.

清者曰官星，主文章顯達，忠正貞烈。濁者曰武星，主威名烜赫，秉殺氣之權。凶者屬厲星，主殺戮、軍賊、殘傷、夭札、絕滅。釋義金，西方之星也，於時為秋。然金明而貴，鏗鍧有聲，且為世珍重，百鍊不變，輝煌貫日，鋒利堅剛。猶世之貴人，剛直忠正，不屈不撓。故其星之清者為官星，官貴之象也。其主為文章清秀，功名顯達，剛正忠貞節烈之應。若其濁而不秀，如天文金星有變異，則主兵革。金倍明，芒角赤，主用兵。故其星之濁者為武星，威武之象也。其所主為元戎殺伐，威名烜赫之應。然金氣粛而凋萬類，故秋殺斂藏。如古者，兵刑之用必以秋，以金主殺伐。故其星之凶者為厲星，慘暴之象也。其所主為軍賊、大盜、誅夷、慘酷、絕滅之應。

The star of metal that is clear is called "official star" (官星), which signifies literary success, loyalty, and righteousness; the metal that is turbid is called "military star" (武星), which signifies great military fame and the power to take life; and the metal that is凶 is called "cruel star" (厉星), which signifies killing, warfare, banditry, injuries, early death, and the extinction of descendants. The following explanations are based on their meanings. Metal is the star of the west, corresponding to the autumn season. Metal is bright and precious, producing a clear sound when struck, and is highly valued by people. It remains unchanged even after being refined many times, its brilliance can reach the sun, and it is sharp and strong, just like the nobleman who is upright, loyal, and unyielding. Therefore, the clear metal star is called the official star, representing officials and nobles, and signifies literary excellence, official success, and the manifestation of righteousness and loyalty. If the metal star is turbid and not clear, it is like the metal star showing abnormal phenomena in the sky, which indicates military conflicts. When the metal star is twice as bright and its edges turn red, it indicates the use of military force. Therefore, the turbid metal star is called the military star, representing military might, and signifies the manifestation of military campaigns and great fame. However, the metal is severe and killing, capable of withering all things, so autumn is the season of gathering and severity; ancient people used to wage war and carry out punishments in autumn, because metal represents killing. Therefore, the凶 metal star is called the cruel star, representing cruelty, and signifies the manifestation of large-scale banditry, severe killings, and the extinction of families.

清者曰文星，主文章科名，聲譽貴顯。濁者曰才星，主勳業、才能、技藝。凶者曰刑星，主刑傷克害，及遭刑犯法，夭札殘病。釋義木，東方之星也，於時為春。春主發生。方春之時，萬卉秀發，奇葩豔萼，獻異爭奇，此木之文也。故其星之清者為文星，文華之象也。其主為文章清秀，科名顯達之應。

Jupiter, when clear, is called "Wen Xing" (Literary Star), governing literary achievements, academic success, reputation, and high status. When turbid, it is called "Cai Xing" (Talent Star), governing meritorious deeds, abilities, and skills. When malevolent, it is called "Xing Xing" (Punishment Star), governing punishments, injuries, and calamities, as well as legal troubles, premature death, and disabilities. The following explanations are based on their meanings. Wood is the star of the East, corresponding to the season of spring, which is the season of growth. In spring, all grasses and herbs flourish, and rare flowers and blossoms vie for beauty, displaying their splendor. This is the literary grace of Wood. Therefore, clear Jupiter is called "Wen Xing," symbolizing literary elegance, and is associated with clear and excellent literary works and the realization of academic success.

然木之體，長茂條暢，鳴風撼雨，淅瀝有聲，伐之則丁丁，僕之轟轟，故又主聲譽遠著，名姓播揚。至於為器用車座，文理可觀，憑藉適意。以為大廈，則棟樑椽角，莫不具備，故其星之濁者為才星，才用之象也。其主為榮貴勳業，多才多藝之應。

As for the nature of wood, it grows luxuriant and vigorous, making a rustling sound when it is blown by the wind or rained upon. When it is cut, it produces a ringing sound; when it is pushed over, it makes a loud noise. Therefore, it also signifies widespread reputation and the spread of one's name. When used to make tools and carriages, its grain is visible and it is pleasant to rely on and use. When used to build large houses, it provides everything needed—beams, rafters, and corners. Thus, the turbid aspect of the Wood Star represents the Talent Star, symbolizing practical ability. It signifies glorious achievements and the realization of versatility and talent.

然其凶者，或為枯槁摧折，或秀而不實，朽壞倒撲，又能壞物。以為枷紐桎梏之屬，乃為刑具。故其星之凶者為刑星，刑傷之象也。其所主為刑傷克害、夭折殘疾、官訟牢獄、孤寡困頓之應。

As for the ominous aspects of the Wood element: it may wither and break, or bloom beautifully yet fail to bear fruit, rot and fall over, and in reverse, it may damage other things. When made into shackles and fetters, it becomes an instrument of punishment. Therefore, the凶 aspect of the Wood star is considered the刑 star, symbolizing punishment and injury, indicating criminal punishment, harm to relatives, premature death, disabilities, legal disputes, imprisonment, and isolation and hardship.

清者曰秀星，主聰明、文章、智巧、明潔、度量及女貴。濁者曰柔星，主昏頑、委靡、懦弱不振、疾苦不壽及諂諛阿邪。凶者曰蕩星，主淫慾、邪蕩、奸詐、貧窮、長病、夭折、客亡、流移、水溺。

The planet Water is classified as 'Xiu Xing' (Clear Star) when it is pure, indicating intelligence, literary talent, cleverness, a clear mind, a broad-minded nature, and the fortune of noble status for women. When it is turbid, it is called 'Rou Xing' (Soft Star), indicating confusion, dullness, lack of energy, weakness, idleness, illness, and a short life, as well as flattery, attachment to evil, and moral corruption. When it is malevolent, it is called 'Dang Xing' (Chaotic Star), indicating lust, immorality, deceit, poverty, prolonged illness, early death, dying away from home, wandering, and drowning.

釋義水乃北方之星也，於時為冬。其精光之懸象於天者，常隨乎太陽而行。故其應於人事之吉，亦為近帝之貴。以其行於地者言之，則風行而紋生，且清澈可鑑，變動不拘，可方可圓。推而行之，可以運舟，可以灌溉，光瑩照耀，精粗不遺。故其星之清者為秀星，性行明潔，度量汪洋之應。

Water is the star of the north, corresponding to the season of winter. It shines brightly in the sky, often following the movement of the sun, so it is associated with auspiciousness in human affairs and the noble quality of being close to the emperor. In terms of its movement on earth, when the wind blows, it creates ripples, clear enough to reflect human figures. It is changeable, adaptable to both square and round forms. It can move boats and provide irrigation. Its light is bright and clear, able to reflect both fine and coarse things. Therefore, the clearest water star is considered a distinguished star, indicating a person with a clear character and virtuous conduct, and a broad and expansive nature.

然水本內明而外暗，體柔性順，故其星之濁者為柔星，卑弱之象也。其所主為昏愚、卑陋、柔弱、委靡、諂諛、阿邪之應。然水暴漲而滔天漫野，蕩析民居，無有救遏。而溝渠之間，穢汙混濁，此皆不美。故其星之凶者曰蕩星，流蕩之象也。其所主為兇狠殘暴、流蕩忘返、酒色傾家、淫濫不潔、離鄉客死之應。

However, water is inherently clear inside but dark on the outside, with a gentle nature and a yielding disposition. Therefore, the turbid aspect of the water star is considered a soft star, symbolizing humility and weakness, indicating foolishness, lowliness, weakness, listlessness, flattery, and adherence to evil. Moreover, when water overflows, it floods the fields, destroys houses, and cannot be stopped; in ditches and channels, it becomes foul and turbid, which is also bad. Hence, the凶 aspect of the water star is called the turbulent star, symbolizing wandering, indicating cruelty and brutality, wandering away without returning home, becoming addicted to alcohol and women leading to the ruin of one's family, indulgence in immorality and uncleanness, and dying away from home.

清者為顯星，主文章發達，大貴、烜赫、勢熖。濁者曰燥星，主剛烈燥暴、作威福、奸險、夭折，禍福相半，有吉有凶，易興易敗之應。然火之為物，其起甚微，其發甚盛，其滅甚速。與物無情，金入則熔，木入則焚，土入則焦，水入則涸。故其星之凶者為殺星，絕物之象也。其所主為殺伐、慘酷、大盜、誅夷絕滅之應。

The fire star that is clear is called "Xian Xing" (manifest star), which presages literary success, great wealth, and prominent status; while the fire star that is turbid is called "Zao Xing" (arid star), which indicates a fierce and impetuous nature, arbitrary power, cunning and treachery, as well as early death. The fortune is divided equally between good and bad, with both auspicious and inauspicious outcomes, and it is easily rising and falling. The original text here is missing a passage: following the pattern of previous stars, it should first mention "the凶者曰杀星" (the凶 star is called the killing star) and then have a separate section for explanation. However, the current text directly follows the "Zao Xing" with the explanation of the凶 star, so readers should be mindful of this. The text continues: fire is a substance that starts very small, becomes extremely intense when it erupts, and quickly dies down. It is merciless to all things; metal melts when it meets fire, wood is burned, earth cracks, and water dries up. Therefore, the凶 aspect of fire is called the killing star, symbolizing the extinction of all things, presaging warfare, cruelty, great banditry, and mass executions.

大抵火星欲其脫卸多，或撒落平洋，或穿田渡水，重疊過峽，然後結穴則吉。吳公云：“若見火星焰動時，到處須尋一百里。”言其遠則脫卸淨耳。《斷法》云：“五七火星連節起，列土王候地。脫落平洋近大江，結穴始相當。”亦此意也。

In general, the red star (Mars) prefers to shed its energy as much as possible: either falling into a plain, passing through fields, crossing water, winding through narrow passes in layers, and then forming a cave (穴) is auspicious. Wu Gong said: if one sees the red star with a flickering flame, one should search forward for a hundred li. This means traveling a long distance so that the evil energy can be fully shed. The "Method of Judgment" states: when five or seven red stars are connected in sequence and rise, it is the land of a prince or a marquis who is granted territory; it should shed its energy into a plain, near a great river, and form a cave that is appropriate. This also expresses the same meaning.

若火星未經脫卸，縱龍穴入格，必主大福大禍，未有盡善。如袁州嚴閣老祖地，在洪山，五七火星連節而起，尖炎焰動。其陽基乃穿水而起，脫卸後結。其陰地則未經穿水而結穴，雖龍格甚秀，結作極美，只是火性易發易散，故介溪公連登科第，位極人臣，富甲天下，而一敗塗地。亦如火之燼則灰飛煙滅耳。洪山之下有空洞，按《袁州郡志》，為葛洪煉丹之所，舊有記云：“洪山肚裡空，五世出三公。雖然居一品，家業盡成空。”亦奇矣哉！

If the fire stars have not been properly removed, even if the dragon and the nest are of good quality, it will certainly bring great fortune followed by great misfortune, and cannot be perfect. For example, the ancestral site of Yan Gelao from Yanzhou was located in Hongshan. Five or seven fire stars were connected in sequence, forming sharp peaks like flames leaping. The foundation of his family's yang dwelling was formed after crossing water, which belonged to the case where the fire stars were removed and then formed; however, the location of his yin dwelling did not cross water before forming the nest. Although the dragon's structure was very refined and the formation was extremely beautiful, the nature of fire is easily to rise and easily to scatter. Therefore, Yan Song consecutively passed the imperial examinations, reached the highest position in the court, became the richest person in the country, but eventually fell into complete failure, just like fire turning into ashes and then disappearing completely. Below Hongshan there is a hollow, according to the "Yanzhou Prefecture Annals," it was the place where Ge Hong refined elixirs. There is an old saying that says: "Inside Hongshan there is an empty space; during the Five Dynasties period, three grand ministers will emerge. Although holding a first rank, the family's fortune will ultimately be empty." It is indeed very strange.

補義 楊公云：“大地若非廉作祖，為官終不至三公。”乃以廉貞屬火，而火星宜作祖龍矣。蓋五行之中，金分則輕，木分則小，水分則淺，土分則微，惟火星愈分越盛，如一星之火，分而為萬里之炎，此所以宜作祖龍耳。大抵天下名山大嶽，未有不是火星者，此亦可見造化之妙也。

Yang Yunsong said: If the land is not formed with "Lianzhen" as the ancestral mountain, officials will never reach the rank of the Three Grand Ministers. Lianzhen belongs to the fire element, showing that the fire element is suitable to serve as the ancestral dragon. Among the Five Phases, when gold is divided, it becomes lighter; when wood is divided, it becomes smaller; when water is divided, it becomes shallower; when earth is divided, it becomes thinner. Only fire, when divided, becomes more vigorous—like a single spark of fire, which can spread and become a fierce flame across thousands of miles. This is why fire is suitable to serve as the ancestral dragon. Generally speaking, all famous mountains and great peaks in the world are of the fire form, which also shows the marvelous nature of creation.

清者曰尊星，主極品王候，分茅胙土，勳業崇高，慶澤綿衍，五福全運祚永。濁者曰富星，主多財產豐富，壽算綿延，人丁蕃衍。凶者曰滯星，主昏愚懦弱，疾病纏綿，黃腫牢獄不振。

Saturn which is clear is called "Zun Star," governing the supreme rank of a minister and the noble title of a prince or marquis, capable of receiving a fiefdom, establishing a state and family, achieving great meritorious deeds, and enjoying long-lasting blessings and prosperity, with all five blessings complete and the longevity of the state and family; Saturn which is turbid is called "Fu Star," governing wealth, long life, and numerous descendants; Saturn which is malevolent is called "Zhi Star," governing foolishness and weakness, prolonged illness, and diseases such as jaundice and swelling, as well as imprisonment and a state of continuous decline.

釋義 土為鎮星，含弘鎮靜，德居中央，功為地載，位為帝星。故其星之清者為尊星，其所主為王侯極品之貴，鎮靜以安社稷，普惠以澤民生之應。然五星之中，土為重濁，故鎮星之行度最遲，大率二十年一周天。而土之性情最緩，發達鈍慢，最能耐久。其生物甚繁，故其星之濁者為富星，其所主為多貲財，田產豐饒之應。然土無處無之，雖凶亦不為大禍，故重濁之土為滯星，壅塞之象也。其所主為滯鈍、頑昏、疾病纏綿之應。

The heavenly stem 甲 represents Jia, 乙 is Yi, 丙 is Bing, 丁 is Ding, 戊 is Wu, 己 is Ji, 庚 is Geng, 辛 is Xin, 壬 is Ren, and 癸 is Gui. The earthly branches are 子 (Zi), 丑 (Chou), 寅 (Yin), 卯 (Mao), 辰 (Chen), 巳 (Si), 午 (Wu), 未 (Wei), 申 (Shen), 酉 (You), 戌 (Xu), and 亥 (Hai). The trigrams are 乾 (Qian, Heaven), 兑 (Dui, Lake), 离 (Li, Fire), 震 (Zhen, Thunder), 巽 (Xun, Wind), 坎 (Kan, Water), 艮 (Gen, Mountain), and 坤 (Kun, Earth). The explanation given is about the meaning of the element earth. In the heavens, earth is represented by the planet Zhèn Xīng (the planet of earth). It is inclusive and vast, calm and stable, with virtue residing in the center. Its function is to support the earth. The planet of earth is associated with the emperor. Therefore, the pure form of the earth star is the尊星 (honorable star), which governs the supreme rank of princes and dukes. It brings stability and peace to the state, and spreads widespread benevolence to the people. However, among the five planets, earth is the heaviest and most turbid. Hence, the planet of earth moves the slowest, taking about twenty years to complete one orbit around the sky. The nature of earth is also the most sluggish, so its development is slow and delayed, but it is the most enduring. It nurtures all things abundantly, so the turbid form of the earth star is the富星 (wealth star), which signifies abundant wealth and fertile land. However, since earth is everywhere, even when it is harmful, it does not lead to great calamity. Therefore, overly turbid earth becomes the滞星 (obstructive star), symbolizing stagnation, clumsiness, stubbornness, confusion, and prolonged illness.

補義 木有華麗，萬紫千紅，香氣襲人。金有光彩，有聲音。水有波紋，盪漾飛瀉。火有光明焰動。故木為文星，金為官星，而火之顯為文明之象，水之秀有智巧之能，而土不與焉。然不知土於五行為至尊，於五方居中，為萬物之母，有配天之德，天下之貴孰加焉？

The wood is splendid, with myriad colors and fragrant aroma; metal is bright and can produce sound; water has ripples, flowing and cascading; fire has brightness, with flickering flames. Therefore, wood is considered the star of literature, metal the star of officialdom, fire's brilliance symbolizes civilization, and water's clarity embodies wisdom. None of these elements include earth. However, people do not realize that among the five phases, earth is the most exalted, occupying the central position among the five directions, being the mother of all things, and possessing virtue that can match heaven. What is more precious than earth in the world?

惟其渾厚質樸，不露圭角，不逞華麗，故凡文章科第、威武昂軒、烜赫華耀、聰明才辨，則少讓於水火金木。若夫爵祿之厚，品位之高，王侯公輔之尊，及延長之慶，嗣續之衍，萬全之福，非土星不能也。是土星力量豈不冠絕於四星乎！卜氏謂“土旺牛田”，廖氏謂“土主家多豪富”，非知土星之大者也。

This is because earth is thick and simple, without sharp edges, and does not display brilliance or splendor. Therefore, when it comes to literary talent, academic success, majestic dignity, prominent status, wisdom, and eloquence, it is slightly inferior to water, fire, metal, and wood. However, when it comes to the abundance of titles and honors, the elevation of rank, the esteemed position of kings, dukes, marquises, and ministers, as well as the enduring blessings, numerous descendants, and complete prosperity, earth is indispensable. Thus, it appears that the power of the earth star surpasses the other four stars. Bo Yingshen said, "When earth is strong, cattle and livestock and agricultural produce flourish," and Liao Jinjing said, "Earth signifies the household's wealth," but these statements do not fully grasp the great significance of the earth star.

金星。高山之金，如鍾如釜，頭圓不欹，光彩肥潤，金之吉者也。平岡之金，如笠如馬，倒木圓挎，如珠走盤，金之吉者也。平地之金，圓如糖餅，肥滿光潔，有弦有稜，金之吉者也。木星。高山之木，高聳卓筆，挺然峙立，不欹不側，木之吉者也。平岡之木，枝柯宛轉，回抱袤延，勢若之玄，木之吉者也。平地之木，軟圓平直，枝柯曲延，苞節牽連，木之吉者也。

First, the planet Venus. On high mountains, Venus appears like a bell or a cauldron, with a rounded mountain peak that is not crooked, shining and plump, which is considered auspicious for Venus. On flat ridges, Venus resembles a straw hat or a crouching horse, with a horizontal wooden shape that is round and solid, like a pearl rolling on a plate, which is also considered auspicious for Venus. On flat land, Venus is round like a candy cake, plump, bright, and smooth, with a curved edge and a distinct outline, which is also considered auspicious for Venus. Now, the planet Jupiter. On high mountains, Jupiter stands tall like a standing brush, upright and firm, not leaning or slanting, which is considered auspicious for Jupiter. On flat ridges, Jupiter has branches and twigs that twist and turn, embracing and extending continuously, with a winding shape like a 'zigzag' or 'coiled' pattern, which is also considered auspicious for Jupiter. On flat land, Jupiter is soft, round, and straight, with branches and twigs that bend and extend, and the nodes and buds connected to each other, which is also considered auspicious for Jupiter.

水星。高山之水，山泡曲灩，勢如展帳，橫闊擺列，水之吉者也。平岡之水，平腳平鋪，勢如行云，逶迤曲折，水之吉者也。平地之水，展席鋪毯，波浪暈界，有低有昂，水之吉者也。火星。高山之火，秀麗尖聳，焰焰燒空，為祖為宗，火之吉者也。平岡之火，手足袤延，縱橫生焰，得水相連，火之吉者也。平地之火，斜飛閃閃，田中生曜，水裡石樑，火之吉者也。土星。高山之土，如倉如屏，重厚雄偉，端正方平，土之吉者也。平崗之土，如幾如圭，重厚濁肥，不傾不欹，土之吉者也。平地之土，塹傍如削，方厚平齊，有高有低，土之吉者也。

Now talking about the planet of water. On high mountains, the water planet appears as waves rising and falling, with shimmering ripples, its momentum resembling an open canopy, spreading wide and horizontally, which is auspicious for the water planet. On flat ridges, the water planet spreads out smoothly at the mountain foot, its momentum like flowing clouds, winding and twisting, which is also auspicious for the water planet. On flat land, the water planet appears like a spread-out mat or a laid-out carpet, with undulating waves and distinct boundaries, with some parts high and others low, which is also auspicious for the water planet. Now talking about the planet of fire. On high mountains, the fire planet is elegant and sharp, rising straight up like a flame burning toward the sky, capable of serving as the ancestral mountain or the main mountain, which is auspicious for the fire planet. On flat ridges, the fire planet has branches extending like hands and feet, stretching long and winding, with flames appearing between the cross and longitudinal lines, and also connected with water, which is auspicious for the fire planet. On flat land, the fire planet appears slanting out, with flashing lights, and in the fields, the shape of 'Yao' appears, while in the water, stone bridges lie across, which is auspicious for the fire planet. Now talking about the planet of earth. On high mountains, the earth planet resembles granaries and screens, thick and majestic, upright and square, which is auspicious for the earth planet. On flat ridges, the earth planet resembles tables and jade ceremonial staffs, thick and fat, not leaning or slanting, which is also auspicious for the earth planet. On flat land, the edges of the earth planet are as neat as cut by a knife, square and thick, level and even, with some parts high and others low, which is auspicious for the earth planet.

金之體圓而不尖，金之性靜而不動。山勢定靜光圓則吉，流動不正則凶。山面圓肥平正則吉，欹斜雍腫則凶。山頂平圓肥滿則吉，破碎巉巖則凶。山腳圓齊肥潤則吉，尖斜走竄則凶。木之體直而不方，木之性順而條暢。山勢直硬清秀則吉，欹斜散漫則凶。山面光潤清勁則吉，崩石破碎則凶。山頂直削圓靜則吉，臃腫欹斜則凶。水之體動而不靜，水之性沈泥就下。山勢橫波層疊則吉，牽拽蕩散則凶。山面水泡磊磊則吉，嫩坦散漫則凶。山頂圓曲欲動則吉，欹斜崚嶒則凶。山腳平鋪流瀉則吉，蕩然不收則凶。

The form of metal is round but not sharp, and its nature is quiet and still: if the mountain shape is stable and calm, smooth and round, it is auspicious; if it flows and moves disorderly without being upright, it is inauspicious; if the mountain face is round, thick, and level, it is auspicious; if it is crooked or swollen, it is inauspicious; if the mountain peak is flat, round, and full, it is auspicious; if it is broken or steep, it is inauspicious; if the mountain base is round, solid, and moist, it is auspicious; if it is sharp, slanting, or rushing, it is inauspicious. The form of wood is straight but not square, and its nature is flexible and open: if the mountain shape is straight, firm, and elegant, it is auspicious; if it is crooked or scattered, it is inauspicious; if the mountain face is smooth, bright, and vigorous, it is auspicious; if there are rocks falling or the mountain body is broken, it is inauspicious; if the mountain peak is straight, sharp, and calm, it is auspicious; if it is swollen or crooked, it is inauspicious. The form of water is moving but not still, and its nature is calm and downward: if the mountain shape is like layers of waves rising, it is auspicious; if it is tangled and scattered, it is inauspicious; if the mountain face is like water bubbles rising and forming hills, it is auspicious; if it is flat and soft, it is inauspicious; if the mountain peak is curved and seems to flow, it is auspicious; if it is crooked and rugged, it is inauspicious; if the mountain base is flat and spreads like water flowing, it is auspicious; if it is loose and without conclusion, it is inauspicious.

火之體銳焰動而不圓，火之性炎焰縹緲而不靜。山勢硝峻焰動則吉，不經脫卸則凶。山面平靜下闊則吉，亢頭破頂則凶。山腳飛斜帶曜則吉，返逆醜惡則凶。土之體方凝而正，土之性鎮靜而遲。山勢渾厚高雄則吉，欹斜傾陷則凶。山面平正聳立則吉，臃腫破陷則凶。山頂方平闊厚則吉，圓角軟怯則凶。山腳齊平端斂則吉，牽拖破浪則凶。

Fire has a sharp and flame-like shape, it is active and restless rather than calm. If mountains are steep and resemble flames, it is auspicious; if they have not undergone transformation, it is inauspicious. If the mountain face is calm and the base is broad, it is auspicious; if the mountain peak is high and the top is broken, it is inauspicious. If the mountain base slopes outward and carries 'Yao', it is auspicious; if it is backward and ugly, it is inauspicious. Earth has a square and solid shape, and its nature is calm and slow. If the mountain is thick, high, and strong, it is auspicious; if it is leaning or sinking, it is inauspicious. If the mountain face is flat and upright, it is auspicious; if it is swollen and broken, it is inauspicious. If the mountain peak is square, flat, broad, and thick, it is auspicious; if the edges are round, soft, and weak, it is inauspicious. If the mountain base is level, upright, and neat, it is auspicious; if it is dragging and scattered like waves, it is inauspicious.

五星不宜太肥太瘦。金太肥則飽，飽則凶。金太瘦則缺，缺則凶。木太肥則腫，腫則凶。木太瘦則枯，枯則凶。水太肥則蕩，蕩則凶。水太瘦則涸，涸則凶。火太肥則滅，滅則凶。火太瘦則燥，燥則凶。土太肥則壅，壅則凶。土太瘦則陷，陷則凶。

The five elements should not be too full or too weak. If metal is too full, it becomes overfilled and causes disaster; if metal is too weak, it has defects and causes disaster. If wood is too full, it becomes bulky and causes disaster; if wood is too weak, it becomes withered and causes disaster. If water is too full, it becomes overflowing and causes disaster; if water is too weak, it becomes dry and causes disaster. If fire is too full, it becomes extinguished and causes disaster; if fire is too weak, it becomes scorched and causes disaster. If earth is too full, it becomes blocked and causes disaster; if earth is too weak, it becomes collapsed and causes disaster.

金喜圓靜，正而不偏，偏則缺損，缺損非所喜矣。木喜聳秀，直而不欹，欹則枯槁，枯槁所非喜矣。水喜活潑，動而不傾，傾則漂盪，漂盪非所喜矣。火喜雄健，明而不燥，燥則燎爍，燎爍非所喜矣。土喜方正，厚而不薄，薄則怯弱，怯弱非所喜矣。

Metal prefers roundness, fullness, stillness, and uprightness without leaning; once it leans, there is a defect, and a defect is not what it prefers. Wood prefers height, clarity, and straightness without leaning; once it leans, it becomes dry and withered, and dryness and withering are not what it prefers. Water prefers activity and flow without rushing; once it rushes, it becomes drifting, and drifting is not what it prefers. Fire prefers strength and brightness without dryness; once it becomes dry, it turns into burning, and burning is not what it prefers. Earth prefers squareness and solidity without thinness; once it becomes thin, it shows weakness, and weakness is not what it prefers.

夫五星聚講者，金木水火土之五星，團聚而起，森森羅立，如孔門諸賢相聚而講談道德也。其山皆須秀麗尊嚴，方合此格。多作龍祖，主至貴。右五星聚講，或在太祖山，或在少祖山。在少祖福力尤緊，此格至貴。五星相聚，不論生克。

The so-called "Five Stars Converging" refers to the five celestial bodies, gold, wood, water, fire, and earth, gathering together in one place, arranged solemnly, resembling the gathering of virtuous disciples of Confucius discussing morality. These mountains must be秀丽 and dignified to conform to this pattern. They are mostly the ancestral mountains of the dragon, indicating extreme nobility. In the illustration, the Five Stars Converging appear either on the great ancestral mountain or on the lesser ancestral mountain; those appearing on the lesser ancestral mountain bring especially close blessings. This pattern is extremely valuable. When the Five Stars Converge, there is no need to consider their mutual generation or mutual control.

如漢受命，則五星聚於東井，秦之分野也，滅秦受命之應。宋朝受命，五星聚奎，文明盛治之應。故宋朝眞儒輩出，先聖大統，始有所屬。國朝嘉靖甲申正月，五星聚室，為宗室蕃昌之應。故世廟以宗室入繼大統，治教休明，為本朝中興之盛。凡五星之聚，為世大詳。地理家五星聚講之理，亦與天文五星相聚一同。故龍有此格者，前去多結大貴之地，及聖賢墓宅，位極人臣，王侯將相妃后之貴。

For example, when the Han dynasty received the mandate of heaven, the five stars gathered in the Well mansion (East Well constellation), which was the territory of the Qin dynasty, thus fulfilling the omen of overthrowing the Qin and establishing the Han. When the Song dynasty received the mandate of heaven, the five stars gathered in the Legs mansion, signifying the flourishing of cultural governance and the prosperity of political and educational institutions. Therefore, the genuine scholars of the Song dynasty emerged in great numbers, and the transmission of the ancient sages' teachings found its proper place. In the Jia Shen year of the Jiajing era of our dynasty, the five stars gathered in the Encampment mansion, indicating the flourishing of the imperial clan. Thus, the emperor took the throne as a member of the royal family, and the political and educational policies were clear and just, becoming a great revival in our dynasty. Whenever the five stars gather, they are regarded by people as a great auspicious omen. The concept of the gathering of the five stars in geography is entirely consistent with the astronomical phenomenon of the five stars gathering. Therefore, if a dragon has this characteristic, it is likely to form a great noble place, or the tomb and residence of a sage, indicating that the descendants will attain high official positions, produce marquises, generals, and chancellors, as well as noble concubines and empresses.

夫五星連珠者，金木水火土之五星串連而不相間也。蓋五星聚講，不論在前後左右，四畔之山生來團聚，皆為聚講。且欲其相聚而不拘其相間也。連珠則牽連而去，不必相聚，惟欲其相聯屬，相聚為連珠，聚講尤貴，故與聚講為異耳。是以聚講不論生克，而連珠則論生克以定吉凶。

The term "Wuxing lian zhu" refers to five celestial bodies—metal, wood, water, fire, and earth—arranged in a continuous line, head to tail, without any other mountain formations in between. In contrast, "Wuxing ju jiang" is different: regardless of whether these celestial bodies are located in front, behind, left, or right, as long as the surrounding mountains naturally gather together in a cluster, it is considered "ju jiang." "Ju jiang" only requires the celestial bodies to be gathered in one place and does not mind if other mountains are in between. "Lian zhu" involves a continuous connection along a path, without necessarily forming a cluster; it only requires the celestial bodies to be connected head to tail. If they are both connected and clustered together, that is called "lian zhu" combined with "ju jiang," which is more esteemed than simple "ju jiang." This is the distinction between the two. Therefore, when examining "ju jiang," there is no need to consider the mutual generation and control of the Five Phases. However, when examining "lian zhu," one must follow the order of their arrangement to determine the generation and control relationships, and thus judge fortune or misfortune.

補義　五星聚講及連珠格，皆極貴。聚講有大小不同，連珠則無分大小，惟論生克。蓋大聚講星辰闊大，如水星，或平闊至二三十里，火星延袤至五七十里、十數里。金、木、土亦如之。五星共廣不下一二百里，此大聚講也。此等龍多為京畿及大藩鎮，或帝王陵寢、聖賢墓宅。小聚講則只五星各起數座，或各只一座而已。然數座不若各止一座，尤清。力量之輕重，雖不能如大聚，卻亦非中下地所能有也。

Supplementary explanation: Both the patterns of "Five Stars Converging" and "Five Stars in a Line" are extremely noble. "Converging" has distinctions of large and small, while "in a line" does not differentiate between large and small, only considering the generation and control of the Five Phases.the so-called large converging refers to the stars being of great scale: the water star spreads out for dozens or even hundreds of li in width, the fire star extends for fifty to seventy li or ten to fifteen li in length, the metal star, wood star, and earth star are also of similar size. When all five stars come together, they cover an area of more than a hundred li, which is called large converging. Such a dragon pulse is mostly formed in the locations of imperial capitals and major藩镇, or the tombs of emperors and the residences of sages. Small converging refers to each star forming a few mountain peaks, or each star forming only one peak. However, having several peaks for each star is not as pure as having just one peak for each. Although the power of small converging is not as strong as that of large converging, it is still far beyond what ordinary or lower grade land can possess.

夫五星歸垣者，一名五氣朝元，亦曰五星升殿，至貴之格也。水星帳於北，火星聳於南，木星列於東，金星侍於西，土星結穴，正居平中。登局觀之，四面相等，各得其位，乃天造地設，五氣之精，萬靈所萃，正氣所鍾，上應天星，下合方位，至尊至貴，萬不逢一。但要星辰眞正，不欹斜破碎，不帶凶殺，遠近相稱，高低大小各得其宜，方為合格。多結禁穴，主出聖賢。其次者亦出王侯宰輔，貴極人臣，流芳百世，皇親國戚，文武全才，出將入相，狀元神童。朱文公祖地合此格。文公祖地圖見第八冊《龍法餘氣》篇下。

The term "Five Stars Returning to the Enclosure" is also known as "Five Qi Converging to the Center" or "Five Stars Ascending to the Hall." It is the most esteemed pattern. Its appearance is as follows: the water star is located in the north, spreading out like a pavilion; the fire star is in the south, towering high; the wood star is arranged in the east; the metal star stands in the west; and the earth star is in the center, forming a mound. When one stands in the center and looks around, the surrounding mountains are evenly balanced on all sides, with each of the five stars occupying their respective directions according to their nature. This is a natural arrangement; the essence of the Five Phases, the convergence of myriad spiritual excellences, and the condensation of the righteous energy of heaven and earth all gather here. It corresponds to the five stars in the heavens and harmonizes with the five directions on the earth, reaching the peak of dignity. It is so rare that even among ten thousand places, only one can be found. However, the stars must be upright and accurate, without being crooked or broken, without carrying any evil or harmful energies, and with proper proportions in terms of distance and height, as well as suitable size. Only then is it considered qualified. Such a site is usually a forbidden royal burial ground, producing sages and virtuous people. The next best ones produce kings, dukes, and ministers, reaching the highest positions in the court, with their names and achievements known for generations. Some become royal relatives, others are both literary and military talents, rising to high office, or some become top scholars or prodigies. Zhu Xi's ancestral tomb conforms to this pattern. A diagram of Zhu Xi's ancestral tomb is presented in the section below, in the chapter "Dragon Law and Remaining Qi" of Volume Eight of this book.

補義　或問：水、火、木、金、土五星，於理正矣。而楊氏之貪、巨、祿、文、廉、武、破、輔，與廖氏之太陽、太陰、金水、天財、紫氣、天罡、孤曜、燥火、掃蕩，二家九星，皆可盡棄矣。何是編中不盡削其名，而往往亦稱之，豈非自相矛盾乎？

Supplementary explanation. Someone may ask: using water, fire, wood, metal, and earth to classify mountain shapes is reasonable. Then why should the nine stars established by Yang Yunsong, namely Tanwang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Fubì, and those established by Liao Jinjing, namely Taiyang, Taiyin, Jinshui, Tiancai, Ziqi, Tiangang, Guyao, Zaohuo, and Saodang, all be discarded? Why does this book not delete all their names but instead continues to use them everywhere? Is this not self-contradictory?

答曰：二家九星，亦自五星中來，未可全謂無理，特不醇正耳。然亦各有所用。如觀幹龍及龍祖星辰，當用楊氏九星為善。蓋幹龍稟氣厚，不可以一星拘之，故貞廉、貪狼等星辰形象，只取其山頂而已。乃其山之氣有渾厚，不純屬火，不純屬木者。特起為頭頂山巒，是眞氣發現，為木為火。術家因其發現之形，而別以九星，曰貪狼、廉貞云耳。此處若直以木星、火星名之，非為不類其形，亦且不盡山之稟賦矣。此楊氏九星用之幹龍可也。

The nine stars of Yang Yunsong originally also derive from the five elements, so it cannot be said that there is entirely no merit, but they are not pure enough. Moreover, each has its own use. For example, when observing the 'dry dragon' and the ancestral mountains of the dragon pulse, Yang Yunsong's nine stars are more appropriate. Because the dry dragon receives a thick earth qi, it cannot be confined by a single star form. Therefore, stars such as Qianzhen and Tanlang are named based on the shape of the mountain peak. These mountains originally have a thick qi, neither purely fire nor purely wood, but only a special elevation on the mountain top, which is the manifestation of true qi, either appearing as wood shape or fire shape. Therefore, geomancers established the names of the nine stars according to the revealed forms, calling them Tanlang and Qianzhen. If we simply call them wood star or fire star, it would not match the actual shape, and also fail to fully describe the entire qi nature of this mountain. Therefore, Yang's nine stars are suitable for observing the dry dragon.

廖氏九星，亦以五星不純合夫圓、直、曲、尖、方之五體。故其金不純金，而帶土者為太陰，帶火者為天罡。土不純土，而帶金者為孤曜。水不純水，而帶金者為金水之類。《入式歌》云“圓直曲尖方五體，本是五行氣。直曲方尖各帶圓，湊作九星全”是也。此廖氏九星，用之以察枝龍及穴法亦可也。

Liao Jinjing's nine stars were established because actual mountain shapes often cannot be purely classified into the five basic forms of round, straight, curved, sharp, and square. Therefore, the metal star is not purely metal; if it carries a earthy quality, it is called "Taiyin," and if it carries a fiery quality, it is called "Tian Gang." The earth star is not purely earth; if it carries a metallic quality, it is called "Guyao." The water star is not purely water; if it carries a metallic quality, it is called "Jin Shui," and the rest can be similarly inferred. The "Rushishige" says, "Round, straight, curved, sharp, and square are the five forms, originally representing the Five Phases. Each of these forms carries a bit of roundness, combining to form the nine stars," which explains exactly this principle—each of the five basic forms incorporating a bit of roundness to form the nine stars. Therefore, Liao's nine stars can be used to examine "chilong" (branch dragon) and to determine a good site for a tomb, and they are practical.

或又問曰：既二家九星，一可以觀幹龍之用，一可以觀枝龍及穴星之用，則不必議其非而從之可也。何又立五星之名耶？答曰：楊氏九星，惡其名義欠當。如貪且狼而為吉，廉且貞而為凶，及歷代《天文志》中無此名目。廖氏九星，惡其拘於九變，多牽強，天文亦無此星。大抵二氏九星，皆無所根據，術家多遷就，凶吉不明，人子未必通曉，故直取五星定名，以清濁凶三格別之，欲人因名知義，乃為切寔，凶吉不淆云耳。

Someone else asked: Since there are two sets of nine stars, one set can be used to examine the main dragon, and the other can be used to examine the branch dragon and the star of the site, then there is no need to be particular about their shortcomings; we can just use them as they are. Why then establish the names of the five elements? The answer is: The nine stars of Yang's system are disliked by me because their names do not match their meanings. "Tanlang" is both greedy and wolf-like, yet it is designated as a beneficial star; "Lianzhen" is both upright and sincere, yet it is designated as a harmful star. Moreover, the official historical records of astronomy in successive dynasties have never mentioned these names. The nine stars of Liao's system are disliked by me because they rigidly adhere to nine kinds of transformations, which are often forced and arbitrary, and there are no such star names in astronomy. In general, both systems of nine stars lack a solid basis. Practitioners often resort to compromise, leading to vague boundaries between good and bad fortune, which may not be clearly understood by the younger generation. Therefore, this book directly uses the names of the five elements and further distinguishes them into clear, turbid, and harmful categories, so that people can understand the meaning from the names. This approach is practical and reliable, and it avoids confusion between good and bad fortune.

予豈敢立異哉！故集中多稱二氏九星之名者，亦以其可取處而取之。倘不疑義理，吾何為盡削之？可取而不取，則是術家各立門戶之私意，而非公心也。矧星辰亦輕可事，予兄弟所見，往往怪穴大地，都是不合星辰。常人見不合星辰，遂不敢下手。哲師有眞見，不拘星辰，故能下之。人見其不拘星辰，遂以為怪，而有怪穴之稱耳。

How dare I be original! The book still frequently cites the names of the two schools of nine stars, taking their merits into account. If there is no doubt in terms of principle, why should I delete them all? If something is valuable but is not taken, then it would be a selfish act of establishing one's own school, not an impartial view. Moreover, the stars themselves are not the most important factor. Our brothers have personally seen that often the places with strange shapes but great power do not conform to the rules of the stars. Common people, upon seeing that they do not conform to the stars, dare not proceed with burial; but skilled masters have true insight and are not bound by the stars, so they dare to proceed. Others see that they are not bound by the stars, and thus find it strange, giving rise to the term "strange grave."

觀吳仲祥、董德彰，皆能隨山點穴，又何嘗拘於星辰？但彼皆已到地理化處，能如是耳。在他人，欲不論星辰，是不知有下學工夫，而遽欲躐等上達，正所謂欲以效顰，適增其丑。曰：到化處，如何便不拘星辰？曰：“葬者乘生氣也”，識得“乘生氣”三字，則地理之能事畢矣，又何用五星九星之拘哉。

Looking at the masters Wu Zhongxiang and Dong Dezhang, they were able to select points according to the natural form of the mountain, without being restricted by the stars. It is only because they had reached a level of mastery in the art of geomancy that they could do so. If others tried to ignore the stars from the beginning, they would be lacking in the fundamental progressive skills, rushing ahead to seek higher levels, just like the clumsy imitation of the beauty by East Beauty, which only makes them look worse. Someone might ask: when one has reached the highest level, why can one then disregard the stars? The answer is: The Book of Burial says, "Burial is about riding the life qi." As long as one truly understands the three characters "riding the life qi," all the skills in the art of geomancy are contained within them, so why would one still need to be confined by the Five Stars and Nine Stars?

夫地理龍穴之說，乃天造地設，生成自然之妙，初無一毫勉強。才有勉強，便非眞造化。卜氏云：“既有生成之龍，必有生成之穴。”故凡龍穴既皆生成，則砂水莫不應副，而龍虎、明堂、水城、對案、羅城、水口，自然件件合法。何則？蓋龍譬之君也，穴譬之臣也，砂水譬之天下民庶也。君明臣良，則萬邦莫不向化，四夷莫不賓服，如雲之從龍，風之從虎，各以其類應耳。苟龍不眞，則穴與砂水亦皆背戾。縱有假情，終是勉強，有眞見者不為其所惑。是故相地之法，先須察龍。

The geomancers' concept of dragon and site refers to the naturally occurring, harmonious features of the land, without any artificial or forced elements. Once there is any forced arrangement, it is no longer genuine creation. The Book of Divination says: "If there is a true dragon, there must be a true site." Since both dragon and site arise naturally, the surrounding terrain and water must naturally match accordingly: the left and right guardians called "dragon and tiger," the open space in front of the site called "bright hall," the surrounding water called "water city," the mountain facing the site called "case mountain," the outer boundary called "luo city," and the outlet of water called "water mouth," all naturally conforming to the proper standards. Why? Because the dragon is like a sovereign, the site like a minister, and the terrain and water like the people of the country. If the sovereign is wise and the minister is virtuous, all the people will be loyal and obedient, just as clouds follow the dragon and wind follows the tiger, each following their kind. If the dragon itself is not genuine, then the site and terrain and water will all be discordant; even if they are arranged to look impressive, they are still forced and artificial, and those with true discernment will not be deceived by them. Therefore, the first step in geomantic examination is to carefully examine the dragon ridge.

《經》曰：“恐君疑穴難取裁，好向後龍身上別。龍上生峰是根核，前頭形穴是花開。根核若眞穴不假，蓋從種類生出來。”又云：“龍若眞兮穴便眞，龍不眞兮少眞穴。”皆謂有眞龍方有眞穴。若龍不眞，縱有天然可愛之穴，亦為花假虛偽，而生氣不鍾矣。

The Classic of Doubtful Dragons says: "Fearing you may doubt whether the site is genuine, it is better to look back at the body of the dragon mountain. The peaks rising on the dragon's body are the root, and the form of the site in front is like a flower blooming. If the root is genuine, the flower will not be false, for the flower comes from this root." It also says: "If the dragon is genuine, then the site is genuine; if the dragon is not genuine, there will be few genuine sites." These are all explaining that a genuine dragon produces a genuine site. If the dragon is not genuine, even if there is a naturally beautiful site shape in front, it is merely an illusion, and the life qi has not gathered there.

然辨穴固在審龍，而有龍無穴，法亦不葬。故楊公三不葬，首言有龍無穴不葬。厲伯韶四不下，亦首言無穴不下。蔡牧堂先生亦謂一不可下者天也，有龍而無穴者也。夫所謂有龍無穴者，乃假偽之龍，非眞龍也。龍不眞固無融結造化，不能作穴，而無穴可下。

However, identifying a good site for burial depends on examining the dragon lines, but even if there are dragon lines without a site, following the method still cannot allow burial. Therefore, Yang Yunsong established the "Three Things Not Suitable for Burial," the first being that if there is a dragon but no site, burial is not allowed. Li Beshao established the "Four Things Not Suitable for Burial," the first also being that without a site, burial is not allowed. Cai Fa (also known as Muting) also mentioned that the first situation unsuitable for burial is called "Heaven," which refers precisely to having a dragon but no site. What is meant by having a dragon but no site here is that the dragon is actually a false dragon, not a true dragon. Since the dragon is not genuine, there is no true energy gathering to form a transformation, thus no site can be formed, and naturally there is no site for burial.

蔡西山云：“假龍誤人甚多，其擺佈精神，起人眼目，與眞龍無異。只是到頭結果無取，世俗之人止謂其氣秀特，而時師又以眞龍丑穴之說文之，鮮有不為所惑者。子微云“假龍亦有穿心開帳，有星辰秀麗，有橈棹手腳，亦有擺佈，但無迎送。或蜿蜒四五里，或縈紆數十里，到大盡處，乃無穴可下”是也。故龍之與穴，不可缺一。或有龍無穴，或有穴無龍，皆非眞地。

Cai Yuan ding (style name Xishan) said: False dragons deceive people greatly. Their appearance is so grand and impressive that they can easily captivate people's eyes, looking no different from true dragons. However, when they reach their end, there is nothing useful to be found. Common people only see their clear and strange appearance, while mediocre teachers use the idea of "true dragon and ugly site" to cover up the falsehood. Few people are not deceived. Zhang Zimo said: False dragons can also "pass through the heart," can also "open the canopy," can have beautiful star peaks, can have "railing boat" type branches, can have a certain arrangement, but they lack the protective mountains that accompany and welcome the dragon; some meander for several miles, some wind around for dozens of miles, but when they reach their ultimate end, there is no site to settle — this is exactly the situation he described. Therefore, both dragon and site are essential: if there is a dragon but no site, or a site but no dragon, it is not a truly auspicious place.

今之言地理者，往往以有龍無穴指作龍眞穴怪，勉強安扦，掘窩雖頂，自謂功力之巧。不知龍眞穴怪，乃是有穴而特丑拙奇怪，非若假龍之無收拾結果，而為粗惡、臃腫、急峻、頑硬、散漫、懶坦、蕩闊、軟皮、巉巖、瘦削、突露、孤寒、陡瀉、崩陷、飽肚、繃面、墜足、貫頂諸般凶惡之形，無穴可下也。世之僥富貴，圖大地者，多被術家所誤，以龍眞穴怪為藉口，亂下無穴之地，求福得禍，誠為可憫。

Nowadays, those who talk about geography often refer to a place with a dragon but no cave as "dragon is true but cave is strange," and they proceed to bury people there with great determination, artificially digging a hole and cutting off the top, and they even boast their methods are clever. They do not understand: what is meant by "dragon is true but cave is strange" is that there is originally a cave, but it is just ugly and clumsy, with an unusual shape; it is not like a false dragon that has no convergence or conclusion throughout its body, displaying only coarse, clumsy, abrupt, stubborn, scattered, lazy, broad, soft, rugged, thin, exposed, lonely, steep, collapsing, full-bellied, flat-faced, hanging feet, and a peaked top, all these evil shapes, and there is no cave at all to place the body. Those people in the world who areby chance seeking wealth and power, and planning to take advantage of large land, are mostly misled by geomancers, using "dragon is true but cave is strange" as an excuse, and burying people randomly in places without a cave, seeking blessings but causing disasters, which is truly pitiable.

彼蓋不知地理之法，雖重於尋龍，猶切於扦穴。楊公云：“尋龍容易點穴難。”古歌云：“望勢尋龍易，須知點穴雖。若還差一指，如隔萬重山。”誠以千里來龍，入首惟融八尺之穴。乘生氣，注死骨，造化全在於此。苟穴無定準，可以從人作為，可以上下左右，則察識地中生氣之法，皆渺茫無據，豈不大謬矣乎！故不識穴法之妙者，皆是不得傳授，自作聰明，偏執臆見，其誤可勝言哉！

They do not understand that although the methods of geomancy place great emphasis on seeking the dragon, the critical part lies in choosing thesite. Yang Yunsong said, "It is easy to seek the dragon, but difficult to choose the穴位." An ancient song says, "It is easy to seek the dragon by observing its momentum, but difficult to choose the穴位. If it is off by a finger's width, it is as if separated by ten thousand mountains." Indeed, a dragon that has traveled thousands of miles comes to the "入首" place and condenses into a single穴 of about eight feet square. Receiving the life qi and properly placing the remains depend entirely on this single point. If there were no fixed criteria for thesite, allowing people to arrange it freely up and down, left and right, then the methods of identifying the life qi in the land would all be empty and without foundation, which would not be a great mistake at all. Therefore, those who do not understand the subtlety of choosing thesite have not received the true transmission from a master, but instead act on their own cleverness, clinging to their own opinions, and the mistakes they cause are endless.

地理家穴法，自有一定不易繩墨，才失毫釐，便有乖戾，變吉為凶。子朱子《山陵義狀》所謂：“定穴之法，譬如針灸，自有一定之穴，而不可有毫釐之差。”誠確論也。予嘗歷覽富貴祖墳，有前人已下數穴，而差失尺寸，皆不發福，後遇明師扦點眞穴，而遂獲富貴者。亦有先輩已下眞穴，發越既過，後人妄覬其福，侵槨附葬，而福竟蔑聞者。何也？良由一穴之間，數尺之內，眞氣融聚，不可過高，不可過低，不可偏左，不可偏右，不可太深，不可太淺。如方諸取水，陽燧取火，不爽毫髮，始得無中生有之妙。

The method of selecting a site for burial in geomancy has a fixed standard that cannot be altered. A slight error of a fraction of an inch can lead to disorder and transform a favorable site into an unfavorable one. Zhu Xi said in his "Memorial on Mountains and Tombs" that "the method of determining the burial site is like acupuncture; there is a fixed point, and even a slight deviation is unacceptable." This is indeed an accurate statement. I have seen many wealthy families' ancestral tombs. In the same mountain, several burial sites were already chosen, but because their positions differed by just a few feet, they did not bring prosperity. Later, when a skilled master selected the true site, the family became wealthy. I have also seen cases where ancestors were originally buried in the true site, but their prosperous fortune had already passed. Later generations, hoping to share that fortune, buried close to the original coffin, but received no blessing at all. Why is this so? Because within the area of a single burial site, a few feet apart, the true energy converges at a fixed position: it cannot be too high, too low, too left, too right, too deep, or too shallow. It is like using "fang zhu" to collect water from the moon or "yang sui" to collect fire from the sun; even the slightest error will prevent the attainment of the miraculous effect of creating something from nothing.

楊公云：“裁穴要知聚水火，遠近高低皆不可。聚光若能得中正，火卻炎炎水傾墜。鑑取於水月中精，鑑必凹深取月明。其光圓聚方諸上，一點精光似水晶。太近光時水不滴，太遠光時亦不溼。只要當中取正光，頃刻之間水盈溢。陽燧取火亦復然，日光聚正卻生煙。莫令太近莫太遠，只要當中火即然。若曾親自取水火，便識高低皆不可。日月在天幾萬里，陽燧方諸毫髮細。聚光回射當凹中，水火即從生聚起。要識裁穴亦如斯，穴聚前朝由水氣。來山既聚眾氣來，下了須臾百祥至。取水取火須自為，方識陰陽論氣聚。”

Yang Yunsong had a mnemonic verse that specifically explained this principle, beginning with "To determine a site, one must know how to gather water and fire; distance, height, and proximity must all be properly considered." He used the gathering of water and fire as an analogy: when using a bronze mirror to collect moonlight, the mirror's surface must be concave enough to hold the moonlight; the moonlight condenses on the "fang zhu," shining like a single crystal. However, if the mirror is too close, no drop of water can condense; if it is too far, it cannot even moisten the surface. Only when it is precisely aligned with the focal point does water fill up quickly and overflow. Similarly, using a yang sui to collect fire from the sun works the same way: sunlight must be focused correctly to produce smoke and ignite; too close or too far, and it will not work. Only when it is precisely at the focal point does the fire ignite. The sun and moon are thousands of miles away, yet the yang sui and fang zhu are only as small as a hair's breadth. Light reflects back and converges at the concave center, and water and fire are generated from that single point. Anyone who has personally collected water or fire understands that distance and height must be precise, with no room for error. The principle of selecting a site is essentially the same: a site can gather energy because the front mountain and water vapor reflect back upon it. Since the dragon line has already gathered energy, the energy of all the surrounding mountains follows. After burial, various auspicious things arrive quickly. This must be experienced personally to truly understand the principle of yin and yang gathering energy.

故點穴不可有差尺寸，高低、左右、深淺、向首俱要合法，一或少差，遂失生氣，縱是眞龍，亦為毋益。《地理指南》云：“立穴高低裁不正，縱饒吉地也徒然。”《經》云：“穴若在低高下了，穴在承漿卻下腦。穴若居高裁處低，當針百會卻針臍。高低若是差裁卻，恰是盲髠針腿腳。穴隔分寸尚無功，況是高低針不著？”是言不可有高低之失也。

Therefore, the location of a point must be precise, with no error in one inch or one foot; the height, left and right, depth, and direction must all be correct. If there is even a slight deviation, it will not connect with the life qi, and even if it is a true dragon, it will be of no benefit. The "Geographical Guide" says: "If the position of the point is not properly adjusted in height, even a good site is in vain." The "Burial Classic" says: "If the point is placed too low or too high, the point at Chengjiang is placed too low. If the point is placed too high but adjusted too low, the point at Baihui is placed at the navel. If the height is incorrectly adjusted, it is like a blind barber needlessly pricking the legs. A difference of an inch or a foot is still ineffective, and how much more so if the point is completely missed?" This is still using acupuncture as an analogy: if the point is originally low but is buried high, it is like needling the Chengjiang point but instead needling the back of the head; if the point is originally high but is buried low, it is like needling the Baihui point but instead needling the navel; incorrect height adjustment is like a blind and ignorant physician needlessly needling the legs. A difference of an inch or a foot in acupuncture is already ineffective, and how much more so if the point is completely missed. This passage is explaining that there must be no error in the height.

董德彰云：“下穴不容少偏頗，左右如差福成禍。”吳景鸞云：“龍從左來，氣從右注；龍從右來，氣從左注。就生棄死，葬乘生處。左右如差，福應難許。”是言不可有左右之失也。《寶鑑》云：“天然正穴不須移，案正山齊乃合宜。午向忽然差作丙，即傷龍脈損根基。”又云：“就中安向如差悞，變福為災起禍愆。”是言立向不可有失也。《葬經》云：“淺深得乘，風水自成。”蔡牧堂云：“下地必以深淺為凖的。當淺而深，則氣從上過；當深而淺，則氣從下過。雖得其地而效不應。”是言淺深不可有失也。

Dong Dezhang said, "The burial pit must not be slightly biased, for a slight deviation on the left or right may turn blessing into misfortune." Wu Jingluan said, "If the dragon ridge comes from the left, the life qi flows to the right; if the dragon ridge comes from the right, the life qi flows to the left. One should choose the side with the life qi and abandon the side without it. A slight deviation on the left or right will make it difficult to expect blessings." This refers to the prohibition against making mistakes on the left or right sides. The "Treasure Mirror" says, "A natural correct grave does not need to be moved, and the case mountain should be aligned properly to be suitable. If the direction suddenly changes from午 to丙, it will injure the dragon ridge and damage the foundation." It also says, "If the direction is incorrectly chosen, it will transform blessings into disasters and bring about misfortunes." This refers to the prohibition against making mistakes in choosing the direction. The "Burial Classic" says, "When the depth is correctly measured, the wind and water will naturally form." Cai Fa said, "When choosing a site, the depth must be the standard. If it is supposed to be shallow but is dug too deep, the qi will pass over the coffin from above; if it is supposed to be deep but is dug too shallow, the qi will pass under the coffin. Although the site is good, the effect will not be realized." This refers to the prohibition against making mistakes in the depth.

蓋穴乃放棺的切處，是地理緊關玄竅，毫釐有差，禍福千里。高一尺則犯罡斗殺，傷龍；低一尺則犯蕩脫脈，傷穴。偏左一尺，水蟻侵左；偏右一尺，水蟻侵右。深一尺則氣從上過，水自底生；淺一尺則氣從下過，蟻自蓋入。直來直下，氣從腦散。饒減太過，接氣不著。諺云“陰地一線”是也。

To know that a 'xue' is the exact position for placing the coffin, is the most crucial and subtle point in the entire geographical art. A slight error can lead to a vast difference in fortune and misfortune. If the coffin is buried one foot higher, it will offend the 'gang dou sha' and damage the coming dragon; if buried one foot lower, it will offend the 'dang tuo mai' and damage the site of the xue. If it is shifted one foot to the left, water and termites will enter from the left; if shifted one foot to the right, they will enter from the right. If dug one foot deeper, the qi will pass over the coffin and water will seep from the bottom of the pit; if dug one foot shallower, the qi will pass under the coffin and termites will enter through the coffin lid. If the coming dragon directly descends and is buried directly in the middle, the qi will scatter from the top of the head; if the 'rao jian' (adjustments in front, back, left, and right) is done excessively, it will fail to connect with the dragon qi. The common saying 'yin di yixian' refers precisely to this difference of a single thread.

苟有少差，縱見眞龍、奇砂、秀水、百般美處，種種成空。是故必有天然之穴，依繩墨以定高低、左右、向首、淺深，則自無數者之失。苟無天然之穴，而妄以臆見察地中之生氣，必渺茫毋據。生氣既無可據，定為蟻穴，為泉窟。以親體置之蟻穴泉窟之中，其禍必不旋踵而至矣。噫！穴之所繫如此，其可忽乎？

Even a slight deviation may cause all the advantages, such as true dragon mountains, extraordinary sand, and beautiful waters, to be lost. Therefore, one must first have a naturally formed grave site, and then determine its height, left and right, direction, and depth according to fixed rules. In this way, one will naturally avoid the mistakes mentioned above. If there is no naturally formed grave site, and one merely guesses at the location of the life qi, it will certainly be empty and without foundation. If the life qi cannot be relied upon, then the burial will be either an ant hill or a spring source. Placing the parents' remains in an ant hill or a spring source will surely bring disaster soon after. Alas! The importance of a grave site is so great that it cannot be neglected.

術家雖各有穴法，諸說略無統紀。論百物形象者失之誕，論九星變態者失之支，論天星方位者失之鑿，論精神動靜者失之異。而相山骨髓，及四十字銅人、空山、赤圖、寸金諸家之說，又皆失之漶漫隱僻，殊非至當歸一之論，訛謬相傳，人心愈惑，竊嘗病之。

Although various schools of divination have their own methods of examining sites, their teachings are all conflicting and lack a coherent system. Those who focus solely on the forms of objects tend to be absurd; those who focus only on the changes of nine stars tend to be fragmented; those who focus only on the positions of celestial stars tend to be forced and artificial; and those who focus only on the spirit and movement of mountains and rivers tend to be strange and mysterious. As for the theories of works such as "The Essentials of Mountain Divination," "The Forty Characters Bronze Figure," "Empty Mountain," "Red Map," and "An Inch of Gold," they all tend to be obscure and difficult to understand, obscure and hard to grasp, far from being a proper and unified conclusion. These errors have been passed down through generations, leading people to become even more confused. I have always considered this a problem in my own mind.

今以諸家之法，參之吳、董心機，定為穴法標準。一曰穴形，非百物形象之形，而取夫楊筠松四象，窩、鉗、乳、突之形；二曰穴星，非九星之星，而取夫張子微五星，金、木、水、火、土之星；三曰穴證，則兼取夫前後左右、龍虎明堂之諸應；四曰穴忌，則致辨夫粗惡、急峻、臃腫、虛耗之諸凶，列為四卷，曰形、星、證、忌。俾觀其星，究其形，審其證，察其忌，則出龍之性情，融結眞偽，自不能遁。而仁人孝子之慾卜宅兆以寕其親者，不致眩惑訛謬雲。應沙道人徐善述識。

Now I have compiled the methods of various schools, and combined them with the techniques of Wu Jingluan and Dong Dezhang, to establish a standard for point selection. This standard is divided into four categories. The first is called "Xue Xing" (穴形), which does not refer to the forms of various objects, but instead adopts Yang Yunsong's four images—wō (窝), qián (钳), rǔ (乳), and tū (突). The second is called "Xue Xing" (穴星), which does not refer to the nine stars, but instead adopts Zhang Zimoi's five elements—metal, wood, water, fire, and earth. The third is called "Xue Zheng" (穴证), which combines various confirmations from the front, back, left, and right of the site, as well as the dragon and tiger sands and the Bright Hall. The fourth is called "Xue Ji" (穴忌), which focuses on distinguishing evil and dangerous signs such as coarseness, abruptness, bulkiness, and emptiness. These four categories are divided into four volumes, named Xing (形), Xing (星), Zheng (证), and Ji (忌). One should first determine which star it belongs to, then investigate its form, then check for supporting evidence, and finally examine whether it violates any taboos. In this way, one can clearly understand the nature of the dragon and whether its formation is genuine or false. Thus, any filial son with a kind heart who wishes to select a burial site for his parents will no longer be confused by false doctrines. This is recorded by Sha Dao Ren Xu Shanshu.

夫穴之形體，變態萬狀，不一而足。寔則不過陰陽兩字，曰陰來陽受，陽來陰受而已。其為形則凹凸是也。陰中有陽，陽中有陰，故有太陽、少陽，有太陰、少陰。其為形則窩、鉗、乳、突是也。各得生氣，其形始眞。故一言以蔽之，曰“葬乘生氣”。蓋生氣者，太極也。凹凸者，兩儀也。窩、鉗、乳、突者，四象也。太極兩儀，兩儀四象，寔古今之正傳，穴法之定論也。

The forms of a grave site vary endlessly and are too numerous to describe, but in essence they can be summarized as "yin and yang." When a yin pulse comes, it is received by a yang form; when a yang pulse comes, it is received by a yin form. In terms of shape, this manifests as concave and convex. Within yin there is also yang, and within yang there is also yin, hence there are Taiyang, Shaoyang, Taiyin, and Shaoyin. In terms of shape, these correspond to the four forms:窝 (recess), 钳 (clasp), 乳 (mound), and 突 (protrusion). These four forms must each be able to hold life qi, and only then is the form genuine. Therefore, in one sentence, it is called "burial in accordance with life qi." Life qi is like the "Taiji," concave and convex are like the "Two Principles," and the four forms are like the "Four Symbols." From Taiji comes the Two Principles, and from the Two Principles comes the Four Symbols. This is the orthodox transmission passed down through the ages, and it is the definitive conclusion of grave site methods.

夫何各立機軸，支離其說，而有三十六形、八十一變、三百六十五體、三百八十九像？種種多門，不勝蕃衍，使易簡之理，反為分析隱晦。是皆欲以形盡山勢，而不知山勢變態不常，咫尺轉移頓異，只可以理會，不可以形拘。《玄機論》云：“論星則胸中有主，喝像使眾人皆知。”是形像不過為眾人設耳。若曰山必合某形，穴當安某處，以某物為應案，乃刻舟求劍，膠柱鼓瑟，非達理之論也。

Why do later generations insist on creating their own interpretations, leading to fragmented explanations and producing thirty-six forms, eighty-one variations, three hundred and sixty-five bodies, and three hundred and eighty-nine images? The categories become more and more divided, endlessly proliferating, and instead of keeping the original simple and practical principles clear, they end up making them obscure and difficult to understand. These people wish to exhaust the mountain's form through images, but they don't realize that mountain forms are ever-changing; moving just a few feet can make the appearance completely different. One can only grasp the essence through principles, not by fixing it with images. The "Xuanji Lun" says: "When discussing stars, one should have a clear mind; when describing images, everyone should understand." This shows that establishing theories based on celestial bodies is about having a clear standard in one's mind, while giving a mountain form a name like "Such-and-Such Form" is merely to explain it to others and make it clear for everyone to understand. If one insists that a mountain must conform to a specific form, that the site must be located in a certain position, and that a particular object must serve as the case mountain, then this is like searching for a lost sword in a fixed boat or tightening the strings of a zither without adjusting them—this is not a thorough and reasonable way of discussing things.

餘氏云：“尋龍點穴，不過陰陽動靜，足以盡其微妙。間有龍穴融結，偶合物形，因以名之可也。若野俗之書，專以人物取像地形而較美惡，則失之遠矣。”誠為確論。且物類有古方今圓，古長今短，古貴今賤，古有今無之不同，豈可以擬一定之山形哉！范越鳳及劉公謙皆嘗鄙誚之，謂如虎形，既虎能傷人，又安可葬？肉堆案亦嘗食之否乎？其論不為無理。

Yu's view is: "Looking for the dragon and selecting the site, is only about yin and yang, movement and stillness, which is enough to exhaust its subtleties. Occasionally, when a dragon site merges into a form resembling something, it is acceptable to give it a name. But if vulgar writings solely compare terrain to human figures and judge its beauty or ugliness based on that, they are far off the mark." Looking for the dragon and selecting the site is only about yin and yang and movement and stillness, which is already sufficient to exhaust its subtleties. Occasionally, when a dragon site forms exactly like something, it is acceptable to give it a name. As for those vulgar writings that solely compare terrain to human figures and judge its beauty or ugliness based on that, they are far off the mark. This statement is accurate. Moreover, objects, in ancient times were square but now are round, in ancient times were long but now are short, in ancient times were valuable but now are cheap, in ancient times existed but now do not. How can one use them to compare with fixed mountain forms? Fan Yuefeng and Liu Gongqian have both criticized this approach. For example, a site called "Tiger Shape," since tigers can hurt people, how can one dare to bury there? A case mountain called "Meat Heap," does one really intend to eat it? Their arguments cannot be said to be without reason.

況物類形像相似者，尤難辨別，又烏得無指鹿為馬、認烏為鸞者乎？愚故曰：山川只可以理會，不可以形拘。《葬書》謂“在天成象，在地成形”，亦只指五星之形言之，非言山形與百物類也。今故屏去百物形象之說，不使眩惑心目。惟以楊筠松穴形四格，窩、鉗、乳、突以論形，則庶幾守約盡博，而易簡之理得矣。“葬乘生氣”之眞機，又豈有餘蘊哉！穴形諸圖解見下。

Moreover, among things, those that are similar in appearance are the hardest to distinguish, so how can we be sure that we won't confuse a deer for a horse or a crow for a phoenix? Therefore, I say that mountains and rivers can only be understood through principles, not by rigidly fixing on their forms. The "Zangshu" says, "In heaven, there are images; on earth, there are forms," but this refers only to the forms of the five stars, not that mountain forms should be compared to all things. Therefore, this book entirely rejects the idea of comparing mountain forms to all things, to avoid confusing people's minds. Instead, it uses only the four forms of the burial site according to Yang Yunsong—wō (womb), qián (claw), rǔ (milk), and tū (projection)—to discuss forms. This approach maintains simplicity while covering all complex situations, thus achieving clarity and practicality. What more is there to the true essence of "burial with life qi"? The diagrams of various burial forms are presented below.

窩穴，即廖氏開口穴也，亦曰窟穴。《葬書》云“形如燕窠，法葬其窩，胙土分茅”是也。凡曰雞窩、鍋底、掌心、旋螺、金盆、銅鑼等形，皆窩穴之異名耳。乃穴星開口生兩掬者也。平地高山皆有之，而高山為多高山以窟為眞，平地以突為眞，故高山多。俗亦名仰天湖格。除星體另論外見穴星卷，而窩之為形，凡四格：曰深窩，曰淺窩，曰狹窩，曰闊窩。皆以左右兩掬均勻為正格，左右不同為變格。

"The 'wōxuè' (wokou) is what Liao Jinjing refers to as the 'kāikǒuxuè' (opening穴), also called 'kuxue' (kuxue). The Book of Burial says, 'Its shape resembles a swallow's nest; the method is to bury at its center, thus receiving the grant of land and the title of a noble.' This describes the wokou – its shape resembles a swallow's nest, and it is appropriate to bury at its center, thus receiving the grant of land and the title of a noble. Any names such as 'chijiao' (chicken nest), 'gobdi' (pot bottom), 'zhanshen' (palm heart), 'xuanluo' (spiral shell), 'jinpeng' (golden basin), and 'tongluo' (copper gong' are merely alternative names for the wokou. Its shape is that the穴star extends forward like an open mouth, with two arms extending to the left and right, embracing it. Both flat land and high mountains have wokou, but high mountains have more of them (note: in high mountains, the presence of a cave is considered genuine; in flat land, the presence of a protrusion is considered genuine, hence there are more wokou in high mountains). The people also call it the 'yangtianhu ge' (upward lake pattern). The classification of stars is discussed in a separate section (note: see the section on穴stars in this book). Focusing solely on the shape of the wokou, there are four types: deep wokou, shallow wokou, narrow wokou, and wide wokou. All four types are considered 'zhengge' (correct pattern) if the left and right arms are evenly balanced, while those with uneven left and right arms are considered 'biange' (variant pattern)."

而各有二體：一是左右交會，名曰藏口窩；一是左右不交會，名曰張口窩。四格之形，又各有俯仰不同。身俯則須窩中微有乳，穴就乳脈安扦；面仰則須窩中微有突，穴就窩心突頂安扦，此為最吉。廖氏云“凡開口之穴，靈光合聚於中，餘氣分行於外，雌雄相顧，血脈交通，所以謂之吉穴”是也。

Each section also has two types: those where the left and right arms cross in front and meet, called "Cangkouwo" (hidden mouth pit); and those where the left and right arms do not meet, leaving an open mouth, called "Zhangkouwo" (open mouth pit). The shapes of the four sections also differ in terms of whether they are inclined forward or upward. If the mountain body leans forward, the pit must have a slight protrusion resembling a nipple, and the coffin should be placed along this nipple line during burial. If the mountain face is inclined upward, the pit must have a slight bump, and the coffin should be placed on top of this bump, which is most auspicious. Liao Jinjing said, "All openings of the grave site gather spiritual light in the center and disperse the remaining energy outward; the male and female energies look at each other, and the blood and qi connect, so it is called a good grave site." This precisely describes the principle: the refined and luminous energy converges at the center of the pit, while the excess energy spreads outwards. The two arms, one male and one female, correspond to each other, and the blood and qi are connected, hence it is called a good grave site.

惟要弦稜伶俐，兩掬彎環，口中圓淨，窩內沖融；切忌落槽，最嫌偏陷。《經》曰“窠形須是曲如窩，左右不容少偏頗。偏頗不可名窩穴，倒側傾摧禍奈何”是也。又有懶坦、空亡、崩洪、破陷，謂之假窩、虛窩，務須詳辨。如誤下之，主淫亂少亡、貧窮絕嗣，不可不慎。若後龍眞的，入首明白，星辰合格，證佐分曉，此穴至貴。

A good nest requires several things: the edge of the nest mouth should have a clear and sharp 'string ridge', the left and right arms should bend and embrace each other, the interior of the nest should be round and clean, and the atmosphere within the nest should be harmonious and full. Most dangerous is when the bottom of the nest forms a water channel, especially if it is sloped on one side. The "Zang Jing" says, "The shape of the nest must be curved like a hollow, with no slight deviation on either side. Deviation cannot be called a nest, and a tilted or collapsed shape will bring misfortune," which means exactly this: the shape of the nest must be curved and embracing like a nest, with no deviation on either side; any deviation is not a true nest, and such a crooked or collapsed shape will bring disaster. In addition, there is another type called 'false nest' or 'hollow nest', which is flat and scattered, with a hollow center and collapsed mountains. These must be carefully distinguished. If one mistakenly buries in such a place, it will lead to immoral behavior, early death of young people, poverty, and no descendants, so one must be cautious. If the coming dragon behind is genuine and the 'entry point' is clear and distinct, the stars are appropriate, and all the supporting evidence is clear, then the nest is extremely noble.

窩形四格：深窩、淺窩、闊窩、狹窩　左為深窩圖。此深窩者，開口中深藏也。然窩既深藏，不宜太深坑陷，須是深得其宜。惟窩中有微乳、微突者，謂之陽中有陰，雖深不忌。若無乳突，切忌深陷。又須窩中圓淨，弦稜明白，兩掬弓抱，方為合格。若窩太深陷，又無乳突，弦稜不圓，左右偏頗，即是虛窩，不可下也。

The title of the diagram reads "Four Types of Wok Shape: Deep Wok, Shallow Wok, Broad Wok, Narrow Wok." The original book had four diagrams here, but the current source only retains the titles; the actual diagrams are lost. The first diagram is the deep wok shape, described as follows: A deep wok refers to a depression that is deeply recessed. Although the wok should be deep, it should not become a pit-like depression; the depth must be just right. Only when there is a slight bump or protrusion within the wok does it qualify as "Yang within Yin," and even if it is somewhat deep, it is not considered bad. If there is neither a bump nor a protrusion within the wok, then a deep depression is undesirable. In addition, the interior of the wok should be round and clean, with the "string edge" (the edge of the wok opening) clearly defined, and the two sides should curve outward like bow arms embracing it, which would be considered acceptable. If the wok is too deep and lacks bumps or protrusions, and the string edge is not smooth or the sides are uneven, then it is called a "hollow wok," and burial should not be conducted there.

左為淺窩圖。此淺窩者，開口中平淺也。不宜太淺，太淺則不明。須是淺得其宜，如金盤，如荷葉之類，而又窩中弦稜明白，兩掬弓抱，方為合格。若窩中太淺，弦稜不明，懶坦無情，則非眞窩，不可下也。左為闊窩圖。此窩形之闊者，開口中寬闊也。窩既寬闊，不宜太深，須左右交會。要窩中有微乳、微突，就乳頭突頂安扦，方為合格。不然，多是空亡虛冷之窩，氣不凝聚。又須窩中圓淨，弦稜明白，兩掬彎抱，乃為合法。若窩形太闊，又無乳突，弦稜不明，左右偏頗，或兩掬不交，則不可下也。

The second diagram is the shallow nest (the figure is now lost, only the title and description remain):the so-called shallow nest refers to an opening that is flat and shallow. However, it should not be too shallow, as too shallow a nest would not clearly show the shape. The shallow should be just right, resembling a golden plate or a lotus leaf, and the string ridges inside the nest should be distinct, with the left and right arms bending like bows to embrace each other. Only then is it considered proper. If the nest is too shallow and the string ridges are unclear, appearing lazy and flat with no sentiment, it is not a true nest and should not be used for burial. The third diagram is the broad nest:the so-called broad nest refers to an opening that is wide. Since the nest is wide, it should not be deep, and the left and right arms must meet in front. Moreover, there should be a slight bump or protrusion inside the nest; burying the body at the bump or the top of the protrusion is considered proper. Otherwise, it is mostly an empty and cold nest, with the energy not gathering properly. In addition, the interior of the nest should be round, clean, with distinct string ridges, and the left and right arms should embrace each other. Only then is it considered proper. If the nest is too broad without a bump or protrusion, the string ridges are unclear, the left and right arms are leaning to one side, or the arms are open and do not meet, then it is not suitable for burial.

左為狹窩圖。此窩形之狹者，開口中狹小也。窩雖狹小，亦要相停，不可太狹。太狹則恐開口不眞。須是狹小得中，如燕窩，如雞窩之類，而又窩中圓淨，弦稜明白，兩掬彎抱，方為合格。若窩中太狹小，口內不圓，弦稜不明，左右不抱，則非眞窩，不可下也。

The fourth diagram is the Narrow Nest diagram (the actual figure is now lost, only the title and description remain):the so-called narrow nest refers to a nest with a narrow entrance. Although the nest is narrow, it must be in proportion to the overall size of the star body, and should not be too narrow; if it is too narrow, it is feared that the "entrance" may not be genuine. The narrowness should be moderate, like a swallow's nest or a chicken's nest, and the interior of the nest should be round, clean, with distinct edges, and the two sides should embrace it. Only then is it considered qualified. If the nest is excessively narrow, the entrance is not round, the edges are unclear, and the two sides do not embrace it, then it is not a genuine nest, and burial should not be conducted there.

以上窩形四格之圖。其左右兩掬均勻者，乃為正格，有五體。左右兩掬不均勻者，為變格，有二十體。圖具下：正格凡五格　上圖為正格，凡五體，乃左右兩掬均勻者也，下仿此。變格凡二十　以上變格，乃左右兩掬所轉不同，凡二十體，穴星仿此。帶曜凡八格　已上帶曜諸格，後皆仿此，圖繁，亦不重載。窩穴名地諸圖附後。

The above is a diagram of the four forms of the "wo xing" (womb shape). Those with the left and right arms evenly proportioned are classified as "zheng ge" (correct form), totaling five types. Those with uneven proportions on the left and right arms are classified as "bian ge" (variant forms), totaling twenty types, and are listed below. (The following three groups of diagrams only have titles in the original source, with the actual diagrams lost.) One group is titled "zheng ge fan wu ge" (the five types of correct form), followed by an explanation stating that the above are the correct forms, totaling five types, all with the left and right arms evenly proportioned; the following categories can be understood in the same way. Another group is titled "bian ge fan er shi" (the twenty types of variant forms), followed by an explanation stating that the above are the variant forms, divided according to the different directions of the bends in the left and right arms, totaling twenty types; the same classification will be applied when discussing the "xue xing" (穴星,穴位 stars) later. The third group is titled "dai yao fan ba ge" (eight types with "yao qi" [celestial influence]), followed by an explanation stating that the above are the various forms accompanied by "yao qi," and the following can be understood in the same way, as the diagrams are too numerous and are not repeated. The diagrams of the named locations of the "wo xue" (womb-shaped depressions) are attached at the end.

右地在吾邑南門外，與縣龍分脈後，起五星聚講，開帳入局，又大斷過脈，列芙蓉大帳。帳中穿心出脈，垂落清秀。入首結開口仰天窩穴。窩中圓淨，兩掬均勻，口中平坦，左右重重包裹，前朝秀麗，明堂融聚，水城繞抱，水口關鎖，繫艮龍，扦丙向，俗傳仰天湖，賴布衣下。後餘低出朝議大夫，數代清貴，至今福祉未艾。

This piece of land is located to the south of the county town's outer gate. Its dragon pulse separates from the main dragon of the county town, first forming a "five stars gathering and discussing" pattern, then spreading out like a canopy to form the local structure. It undergoes a major interruption of the dragon pulse, producing a row of large canopies resembling lotus flowers. The dragon pulse passes through the center of the canopy, emerging straight through the middle, hanging down clearly and neatly. At the entrance, it forms an upward-opening sky-facing basin. The basin is round, clean, and evenly balanced on both sides, with a flat opening. It is surrounded by layers on all sides, with a beautiful facing mountain in front, the bright hall gathering energy, and water surrounding and protecting it. The water mouth is blocked by mountains. This land comes from the Gen direction, facing the Bing direction. It is traditionally called "Sky-Facing Lake" in the local community, and is said to have been identified by Lai Buyi. Later, the Yu family produced a court counselor, and for several generations they were families of clear virtue and dignity. Up to now, their blessings have not declined.

朱國本問曰：餘氏此地，分幹大龍開帳，穿心中落結美穴，明堂、龍虎、朝對、水城、水口，無一不貴。艮龍丙向，又合天星。賴公所下，葬法又善，宜其貴列三公。乃僅止此，何也？儓仙曰：善哉！問此地龍穴、砂水俱上格，葬又合法，而貴不窮顯者，有二缺焉：少餘氣，無曜星矣。吳公云：“餘氣不去數十里，決然不是王侯地。”楊公云：“龍眞穴眞只無曜，空有星峰重疊照。”故大貴須有餘氣、曜星。此地缺此，《葬書》謂“十一不具，是為其次。”此地是也。

Zhu Guoben asked: This piece of land for the Yu family comes off the main dragon line, opens a branch, and the dragon line passes through the center of the account and falls, forming a good site. The bright hall, dragon and tiger sands, facing mountains, water city, and water mouth are all excellent. The site is facing south with the dragon coming from the mountain direction, and it also matches the heavenly star direction. In addition, Lai Buyi has pointed out the burial method is appropriate. According to theory, it should reach the level of the Three Grand Ministers, but why is it only at this level? Tiaoxian answered: A good question! The dragon, site, sands, and water of this land all belong to the top class, and the burial method also follows the rules. However, the noble energy cannot fully manifest, because there are two deficiencies: first, the remaining energy behind the site is too short, and second, there is no bright star. Wu Jingluan said: "If the remaining energy does not extend dozens of miles, it certainly cannot be a land for a king or a duke." Yang Yunsong said: "If the dragon is true and the site is true, but there is no bright star, it is empty to have overlapping star peaks shining." - Even if the dragon and site are true, but the bright star is missing, even with overlapping star peaks shining, it is in vain. Therefore, a very noble land must have long remaining energy and bright stars. This land is exactly missing these two elements. The "Zangshu" said: "If eleven elements are not complete, it is only secondary," which refers to exactly this situation.

右地在泰寕，土名洪港口。其龍乃南幹正條，穿草坪峽後，少華大旺處，分正脈一派，巍峨廣袤，綿亙紆盤數百里，皆極其高大，非足力所能及。一枝一葉，亦甚長遠。入局起漲天水星，橫列十數里。帳之中垂落一脈，欲斷不斷，復頓高金，貼在帳下，圓滿光肥。兩畔帳帶，如垂絲串珠者數十條，護從繁華。

This piece of land is located in Taiping County, with the village name Honggangkou. Its dragon ridge belongs to the main line of the southern dry branch, passing through the grassland gully, then branching out into a main ridge at the most vigorous part of the Shaohua Mountain. The mountain body is majestic and vast, winding and stretching for hundreds of miles, everywhere extremely high and grand, impossible to reach the end by foot. Even its branches and offshoots, the smaller ridges, are also long and far-reaching. Upon entering this terrain, first comes a "Zhang Tian Shui Xing" (star of rising heavenly water), spreading horizontally for more than ten miles. In the center of the tent, a dragon ridge hangs down, seemingly broken but not entirely so. Then another high and grand Jin Xing (golden star) suddenly rises, closely attached beneath the tent, with a full, smooth, and rich form. On both sides of the tent, the "Zhang Dai" (tent bands) resemble a string of beads hanging down, with dozens of them, guarding and accompanying mountains are extremely prosperous.

於高金星面，微開小窩，於上聚處結穴，弦稜伶俐，兩掬彎環，窩間平坦圓整，不深不闊，宛然如燕窠，僅可藏車隱馬。龍勢雄大，穴情巧小，眞貴格也。不假外山包裹，穴自周密藏聚，天然可愛。穴前又平坦數尺，下注嘉泉，廣不盈畝，四時不涸不溢。此池即內堂也。

On the front side of this high golden star, a small hollow is slightly formed, where the energy converges at the upper part to form asite. The rim of the hollow is clear and sharp, with the two arms bending and embracing on both sides. The interior of the hollow is flat and round, neither too deep nor too wide, resembling a swallow's nest, just large enough to accommodate a vehicle and to cover a horse. The coming dragon has a grand momentum, yet thesite is small and delicate, which is exactly the true noble pattern. It does not need external mountains to enclose it; thesite itself is well-enclosed and gathers energy naturally, appearing charming. In front of thesite, there is a few feet of flat land, with a pond accumulating water below, covering an area less than one mu. The pond never dries up in the four seasons nor overflows. This pond serves as the internal bright hall.

堂之前一山，近可攀摘，秀媚方平，不迫不欹，整然端拱。穴間惟見此山，其外洋及左右一切山水，俱所不見，恬然安靜，如坐密室。而後坐大帳，高貼有力，不啻端居幃幄之中。俗傳“珍珠涼傘蓋交椅”形，幞頭案，誠切當矣。從而檢點，外面諸山，重重疊疊，擁護羅列，合沓暗拱，有萬卒影從之勢。

The Bright Hall is in front of a mountain that is close enough to reach out and touch. The mountain is elegant, square, and flat, neither oppressive nor crooked, standing upright and properly. Sitting at the site, one can only see this single mountain, while the surrounding landscape and all the mountains on either side are not visible. It is peaceful and quiet, as if sitting in a private room. Behind, there is a high mountain that supports and protects strongly, like sitting in a curtain. The people call this form "pearl cool umbrella cover chair." The front mountain is called "幞头案," which is an accurate name. Further out, the surrounding mountains are layered and densely arranged, forming a continuous and solemn embrace, like the presence of ten thousand soldiers following closely behind.

混港，洪港兩溪夾送龍身，交會於五里外。水口諸山，皆大龍交纏。但穴結山腰，下鋪田畲，餘氣甚長，不免頓跌，勢似順局為異。然山勢高大，穴雖高，猶是山麓間。而登穴夷坦藏聚，不知為高，亦不知有外面傾跌之患，此所以為美也。但離鄉而貴，亦職此故爾。然龍勢牽連，煞氣未淨，高金結穴，又是武星。金旺於西，以庚脈入首，作卯向，宜其貴皆以武功。且正幹分受，鍾山川正氣，主忠貞而悠永不替焉。

The two streams, Honggang and Hongkang, flow on either side, encircling the dragon body and bringing it to the site. The mountains around the water mouth are all branches of the main dragon, intertwining and protecting it. However, the site is located on the mountain waist, with a piece of farmland below, and the remaining energy extends far, causing a pause and drop, making it appear as if it is a "smooth situation," slightly different from the usual pattern. Nevertheless, the mountain itself is originally high and grand, and even though the site is on a high place, it is still considered to be in the mountain foot area. When standing on the site, the surrounding area is flat and gathers energy, so it does not feel high, and there is no obvious problem of spillage or falling off outside, which is its advantage. However, later generations have to leave their hometown to achieve wealth and honor, which is precisely the reason for this. Moreover, the dragon's momentum is still connected and the evil qi has not been completely removed, and it is a high golden star forming the site, belonging to the military star. Gold is strong in the west, and this place has a pulse entering from the庚 (Geng) direction, facing the卯 (Mao) direction, so the descendants' achievements of honor and wealth come from military affairs. Furthermore, it receives the pulse from the main dragon, gathering the righteous qi of the mountains and rivers, thus it is auspicious for descendants to be loyal and devoted, with long-lasting blessings and continuous prosperity.

舊有記云：混港東，洪港西，裡有池塘外有溪言二水夾送眞龍，而結穴處裡有泉注，外有溪送。一如龍子去尋母老龍抽嫩枝，盤桓眷戀，又如龍母去盤兒大山包裹，小山結穴。遠看山斷卻不斷，近看子母不相離穴星貼大帳中。滿床牙笏渾閒事，百萬軍聲唱若齊言貴之多皆以武也。今鄉傳為楊筠松益避巢亂，過此愛之，求以葬母。後其孫有為麟州刺史者，值時亂，天下分南北，莫能歸，遂居太原，世為邊將雲。即楊無敵等，亦莫考其寔。

In old times, there was a passage in the records that said: "The dragon flows eastward, the river flows westward, there is a pond inside and a stream outside." The original note explained that this refers to two streams enclosing the true dragon, with a spring accumulating inside and a stream protecting outside. "Just like a dragon child searching for its mother" — the original note said this refers to the old dragon drawing out a young branch, winding around and not leaving, clinging to the mother mountain. "Again like the dragon mother winding around the child" — the original note said this refers to a large mountain surrounding outside, with a small mountain in the middle forming the site of the tomb. "From afar, the mountains seem broken but are not, up close, the mother and child are never apart" — the original note said the tomb star is closely attached to the main hill. "A bed full of teeth and jade scepters is nothing but idle talk, a million soldiers' voices sing in unison" — the original note said this refers to wealth though abundant, all obtained through military prowess. Now, among the locals, it is passed down that Yang Yunsong, to avoid the chaos caused by Huang Chao, passed through this place, loved it, and obtained this land to bury his mother. Later, among his descendants, there was one who became the governor of Linzhou, and during the time of turmoil, the country was divided into north and south, making it impossible to return home, so they settled in Taiyuan, continuing as border generals for generations. As to whether it is the same lineage as Yang Wuhui, there is no way to confirm.

按：是地山勢麄雄，不見脫卸，而煞氣未除。兼以僻在萬山中，局甚逼窄，無龍虎明堂，不見外洋，不入俗眼。只是穴情一小窩可受，所謂璞中之玉，非哲師莫辨。傳疑楊無敵，宋初太原人。父信漢，麟州刺史。無敵名業，事劉崇，屢立戰功，時號無敵。太宗征太原，業勸其主繼禮降，以保生眾。太宗召見，以業為代州兼三交駐泊兵馬都部署，屢與契丹戰，被擒，不食而死。業不知書，忠烈武勇，有智謀，與士卒同甘苦，故士卒樂為之用。

The terrain is rugged and imposing, with no signs of gradual erosion or wear, and the evil qi has not yet completely faded. Moreover, it is located deep within a mountainous area, with a very confined layout, lacking dragon and tiger sands and a bright hall, making it impossible to see the broader landscape beyond. Therefore, it does not attract the attention of ordinary people. The only thing that can be taken is the small hollow in the site that can receive life qi. This is like a jade stone hidden in a stone, which cannot be recognized unless by a highly skilled master. The following is a tentative account of the deeds of Yang Wujing: Yang Wujing was a person from Taiyuan during the early Song dynasty. His father, Yang Xin, served as the governor of Linzhou during the Later Han dynasty. Originally named Yang Ye, he initially served Liu Chong of the Northern Han, and frequently achieved military successes, hence being called "Invincible" by the people of his time. When Emperor Taizong of Song launched an attack on Taiyuan, Yang Ye advised his lord Liu Jiyuan to surrender gracefully to preserve the lives of his people. After being summoned by the emperor, Yang Ye was appointed as the governor of Dazhou and the commander of the garrison troops at Sanchiao. He fought several battles against the Khitan, and later was captured, eventually dying from starvation. Although Yang Ye was not well-versed in literature, he was loyal, brave, and strategic, sharing hardships with his soldiers, so his soldiers were willing to fight for him.

子延昭，太宗時以崇儀使知保州，屢敗契丹。後為商陽關副都部署，智勇善戰。契丹憚之，目為楊六郎。昭子文廣，從狄青南征，為廣西鈐轄，知宜、邕二州，英宗稱為名將。屢遷興州防禦使、秦鳳副總管。後徙定州，遷部軍都虞候。遼人爭地界，文廣獻陣圖，並取幽、燕策，未報而卒。其後世為邊帥。

His son Yang Yanzhao served as the governor of Baozhou during the reign of Taizong, holding the position of Chongyi Shi, and repeatedly defeated the Khitans; later he was appointed as deputy commander of Shangyang Pass, known for his intelligence and military skills, and the Khitans feared him, calling him "Yang Liu Lang." Yang Yanzhao's son Yang Wenguang followed Di Qing in the southern campaign, served as the commander of Guangxi, and held the posts of governor of Yizhou and Yungzhou. Emperor Shenzong of Song praised him as a famous general; he was promoted several times, eventually becoming the defense commander of Xingzhou and deputy commander of the Qin-Feng Road, and later transferred to Dingzhou, where he was promoted to the head of the military affairs. When the Liao people disputed the border territories, Yang Wenguang presented military plans and submitted strategies for capturing Youzhou and Yanzhou. The court had not yet responded when he died. His descendants continued to serve as generals defending the borders.

左地在豐城縣，土名堯坊筲箕窩，乃陸氏祖墓。其龍起自眞軍腦，沖天火星作祖而來。迢遞至堯坊，脫卸平崗，左棲右閃，逶迤活動。將入首，頓起走馬金星。數節大斷，起正體太陽金星，開口成大窩穴格。登穴視之，有似空曠粗大。殊不知逆水漲潮，妙在粗大。穴雖空曠，亦不足畏。下手廟山，收盡洋朝諸流之水，山川相等，四獸和平。陸氏葬後，人財聚發，時通公官侍御。夢麟侍御，夢豹主事；曰應川、曰策，登科甲，福祉未艾。

This piece of land on the left is located in Fengcheng County, with the name Yao Fang Shao Ji Wo, and it is the ancestral tomb of the Lu family. Its dragon ridge originates from Zhenjun Brain, coming from a towering fire mountain as the ancestral mountain, and extends far and gradually transforms into gentle hills, meandering and twisting left and right, flexible and lively. As it approaches the "entry point," it suddenly rises to form a galloping golden star; after several major breaks and continuations of the ridge, it rises again to form a standard sun golden star, opening forward to form the pattern of a large hollow site. When one ascends to the site, it seems spacious and coarse, but in fact, the water flows against the direction of the site, rising like a tide, and the beauty of this site lies precisely in its coarseness, so even though the site is spacious, it is not a problem. There is a temple mountain in the direction of the下手, which gathers all the water coming from the outer ocean, and the mountains and waters are in harmony, with the surrounding mountains being peaceful and orderly. After the Lu family was buried here, their descendants and wealth flourished: Lu Shitong held the position of Shiyuyishi, Lu Menglin also became Shiyuyishi, Lu Mengbao became the chief officer; in addition, Lu Yingchuan and Lu Ce both passed the imperial examination and achieved success, and the blessings have continued to this day.

右地在樂平縣南七十里，土名軍山。其龍來歷長遠，不詳述。將入局，平田廣野中崛起高山，勢侵雲漢，綿亙百餘里，雄冠一方。峰巒層疊，正脈中出，枝腳蕃衍。入首開大帳，帳中落脈，屈曲而下，走弄如蛇。抽出平崗，貼在邊帳之內。復起頂開窩結穴，窩中平淺如仰盤，弦稜圓整，天然可愛。兩掬彎抱有情，左臂一山逆抱過穴，為近案，以收大溪之水。隔溪遠山朝拱，四勢尊嚴，內堂緊夾，外洋寬暢，誠吉地也。取作漁翁撒網形，卯龍，庚酉向。許氏樂邑右族，而此地又許氏諸地之首稱。廖金精嘗讚美之曰：“行盡樂平路，無如許婆墓。”誠非虛譽。

This piece of land is located seventy miles south of Le Ping County, named Jun Mountain. Its dragon ridge originates from a distant place, and the details are not elaborated here. As it approaches this site, in the midst of a flat and open field, a high mountain suddenly rises, with a majestic appearance reaching straight up to the clouds, stretching over more than a hundred miles, dominating the area. The peaks are layered and overlapping, with the main ridge emerging from the center, and many branches spreading out. At the "entry point," the dragon ridge spreads out like a large tent, then descends from the tent, winding and twisting like a snake, forming a flat ridge, closely nestled within the side tent. Then another mountain peak rises, forming a hollow and converging into a burial site. The hollow is flat and shallow, resembling an overturned plate, with a smooth and round edge, naturally charming. The left and right arms bend and embrace the site with affection. The left arm mountain faces backward to embrace the front of the burial site, serving as a near-case to collect the large stream of water. The distant mountains across the stream come forward to pay homage, with a solemn and grand surrounding situation, a compact inner bright hall, and an open outer expanse, making it truly a favorable land. It is named the "Fisher Man Casting a Net" shape, with the dragon coming from the卯 direction, and the site facing the庚酉 direction. The Xu family is a prominent family in Le Ping County, and this site is the most renowned among all the Xu family tombs. Liao Jinjing once praised, "After traveling all the roads of Le Ping, none compare to Xu Po's tomb." This is indeed not an empty praise.

葬後，自宋元以來，許氏出科第數十人，登仕籍者百餘人，且多忠貞節義雲。但穴後一水，春夏之交自帳上飛下，如瀑布百丈，乃白刃之象。此瀑布穴上不見，亦不聞聲，但自穴後飛下。故國初，許瑗以忠奮死節於太平府。太祖平定寰宇後，論功追封高陽候，是其應也。今人丁蕃衍，富貴未艾。按：瀑布泉乃如白刃之狀，宅墓俱不宜見，即吉地亦有兵刃之應。此水宜居水口間，謂之掛劍水，於內必有大地。如匡廬瀑布泉，乃西江水口也。

After burial, the Xu family produced dozens of people who passed the imperial examinations from the Song and Yuan dynasties onwards, and more than a hundred entered officialdom. There were also many loyal and virtuous men. However, after the tomb, there was a stream of water that flowed down like a waterfall hundreds of feet high during the spring and summer, resembling a white blade. Fortunately, this waterfall is not visible from the tomb, nor can its sound be heard; it only flows down from behind the tomb. Therefore, at the beginning of the current dynasty, Xu Yuan, out of loyalty and anger, died with sacrifice in Pingting Prefecture. After the Ming Taizu pacified the country and evaluated meritorious deeds, he posthumously conferred upon Xu Yuan the title of High Yang Marquis, which was exactly the fulfillment of that waterfall. Now the Xu family has grown in numbers, and their prosperity has not declined. Commentary: A waterfall resembling a white blade is not suitable to be seen in a residence or a tomb, even a good site may have the consequence of warfare. This kind of water is suitable to be located between the water mouth, called "Hanging Sword Water," and there must be a large territory within. For example, the waterfall spring of Lu Mountain is exactly at the water mouth of the western river.

右地在吾邑南門外五里，地名長塘。其龍與縣龍分脈後，起五星聚講，入局開五腦梅花帳，磊落數節，大斷穿田，起串珠金四座。又大斷走弄，三星結金星開口，成深窩穴格。窩既深，卻中垂微乳，穴安乳頭，賴公所下，取曰草蛇吐舌形。艮龍，扦癸山丁向。葬後，餘氏連登科甲，富貴雙全，迄今未艾。

This piece of land is located five miles south of the county town, outside the southern gate, and the name of the place is Changtang. After the main dragon of the county splits off, it first forms the "Five Stars Gathered to Teach" pattern, then opens a five-brain plum blossom array in this site. It rises and falls in a few sections, passes through a major break, crossing a field, and forms four golden stars like beads in a row. Then, after another major break, it winds and turns, forming three star peaks before finally forming a single golden star that opens forward, creating a deep窝 (nest) pattern. Since the窝 is deep, but there is a small nipple in the center, the grave is placed on top of the nipple. This is a point indicated by Lai Buyi, named "Grass Snake Biting Its Tongue" shape. The dragon comes from the Gen direction, and the site is oriented with the癸 (Gui) mountain facing the丁 (Ding) direction. After burial, the Yu family successively passed the imperial examinations and achieved both wealth and honor, and this prosperity has not declined up to now.

按：深窩格，窩既深，必有微乳，乃陽中又有陰，方有融結。否則，純陽無化氣，不能結穴，謂之空窩，葬之主絕人丁。但此等微乳，非哲師莫能辨。此地若以山勢星辰取形，全不類蛇。賴公乃命形曰“草蛇吐舌”，蓋全以穴情取之，其旨微矣妙矣。哲師之重穴如此，孰謂賴氏專於天星而不論形穴哉！

The form of this site is a deep hollow. Since the hollow is deep, it must have a slight protrusion, which is called "a small hill," representing "Yang contains Yin." Only in this way can the site be formed. Otherwise, if it is purely Yang without Yin, there will be no mutual influence and transformation, and the site cannot be formed, which is called "empty hollow." If one buries the dead here, the family line will be cut off. However, this slight protrusion is extremely subtle, and only a master can distinguish it. If one examines this site according to the mountain shape and star form, it does not resemble a snake at all. However, Lai Buyi named it "grass snake sticking out its tongue," which is a name derived from the situation of the site. The intention is subtle and ingenious. A master values the site to such an extent; who can say that Lai's school only considers the position of the heavenly stars and ignores the form and site?

以上開窩穴格，即廖金精開口穴也。姑附此數圖，以見其概。夫窩穴為穴法第一格，惟要大小深淺適得其宜，不可太小，不可太大，不可太深，不可太淺。大窩、深窩又須窩內有微乳微突，方有化氣。其小窩、淺窩，切有弦稜明白，兩掬彎抱，窩中平坦天然，此為融結得眞。如太小淺，恐開窩不明，又非眞結。務宜細察，不可潦草，慎之！慎之！

The above describes the various forms of the "Wō Xué" (Woo穴), which is what Liao Jinjing refers to as the "Kāi Kǒu Xué" (Opening Mouth穴). I will now attach a few diagrams to give a general idea. The "Wō Xué" is the first type in the methods of locating the qi point. It requires that the size and depth be just right: not too small, not too large, not too deep, not too shallow. For large and deep "Wō Xué", there must be a slight bump or protrusion inside the hollow to allow for the qi to be generated and transformed. As for small and shallow "Wō Xué", the edges must be clearly defined, with the two arms on either side embracing it, and the center of the hollow being flat and naturally formed. Only then can it be considered truly formed. If it is too small and shallow, the appearance of the opening will not be clear, and it will not be a true formation. Therefore, one must carefully examine it and not be careless. Remember this! Remember this!

凡鉗中微有乳，宜就乳頭扦穴，忌乳頭峻急，腳下落槽。凡鉗中微有窩，宜就窩中扦穴。忌漏槽、貫頂、界水淋頭。鉗穴即廖氏開腳穴也。凡曰釵，曰虎口，曰合谷，曰夾穴，曰僊宮，曰單提、雙臂、單股、弓腳等形，皆鉗穴之異名耳。乃穴星開兩腳者也，平地高山皆有之。除星體另論外見穴星卷，而鉗之為形，凡八格，曰直鉗，曰曲鉗，曰長鉗，曰短鉗，曰雙鉗。此五者為正格。

The two annotations beside the diagram say: Whenever the mouth of the钳 is slightly forming a breast shape, the burial should be done below the breast, avoiding a steep and abrupt breast and a water channel forming at the foot; whenever the mouth of the钳 is slightly hollow, the burial should be done within the hollow, avoiding "leakage of the channel" (water leaking out), "penetrating the top" (water rushing straight from the top), and "boundary water hitting the head." The following is the main text: The钳穴 is what Liao Jinjing referred to as the "open foot穴." All names such as钗,虎口,合谷,夹穴,仙宫, as well as single lift, double arms, single branch, bow foot, and so on, are merely alternative names for the钳穴. Its appearance is that the star body in front opens out into two feet. It can be found both on flat land and on high mountains. The classification of the star body is discussed in a separate section (original note: see the section on star bodies). Focusing solely on the shape of the钳, there are eight categories: straight钳, curved钳, long钳, short钳, double钳, and these five are the standard categories.

又有邊直邊曲，曰仙官；邊長邊短，曰單提；邊單邊雙，曰疊指。此三者為變格。八格各有二體，一是鉗中微有乳，乃乳穴之變來者，宜就乳頭插穴。要兩邊界水明白，頂頭圓正。切忌乳頭粗硬，腳下落槽，左右折陷，元辰直長。一是鉗中微有窩，乃窩形之變來者，宜就窩間扦穴。要弦稜分明，頂頭圓正。切忌漏槽、貫頂、界水淋頭，不可不審。

In addition, there are three other variations: those with one side straight and the other curved are called 'Xian Guan'; those with one side long and the other short are called 'Dan Ti'; and those with one side single and the other double are called 'Die Zhi'. These three are considered variant forms. Each of the eight forms has two types. One type is when a slight mound shape appears in the钳 mouth, which originates from the mound shape. It should be buried according to the mound. The requirements are that the boundary waters on both sides are distinct, the top is round and proper, and it is forbidden for the mound to be coarse and hard, the base to form a water channel, or the sides to collapse. Also, the 'Yuan Chen water' in front of the grave should not flow straight and long. The other type is when a slight hollow appears in the钳 mouth, which originates from the hollow shape. It should be buried according to the hollow. The requirements are that the mouth of the hollow has a distinct edge, the top is round and proper, and it is forbidden for there to be a leakage channel, a water flow hitting the top, or the boundary waters to hit the head. These details must not be overlooked.

八格之形，又各有俯仰不同。身俯則須微乳，面仰多是微窩，葬同前推。廖氏云 “凡開腳之穴，靈光向內而潛藏，餘氣貼身而護衛，左右或有不齊，上下初無二用，所以謂之吉穴”是也。大要頂上端圓，鉗中藏聚，弓腳必須逆水，單股切忌直長。最怕漏槽貫頂，界水淋頭，元辰傾瀉，堂水卷廉。

The eight forms each have distinctions of facing forward or upward: if the mountain body faces forward, the钳 must have a slight ridge; if the mountain faces upward, the钳 is mostly a slight hollow. The method of burial is the same as previously mentioned and can be inferred similarly. Liao Jinjing said, "For all openings of the feet, the spiritual light is directed inward and hidden, the remaining energy adheres to the body to protect it. The left and right may be uneven, but the upper and lower are always consistent, hence it is called a good site." The spiritual and refined energy is directed inward and hidden, the excess energy adheres to the mountain body to serve as protection. The left and right feet may sometimes be of unequal length, but the method of using them from top to bottom remains consistent, hence it is called a good site. The overall requirements are: the top should be upright and round, the钳 should be able to hold energy, the feet shaped like a bow must turn against the water flow, and the single side must not be straight and long. The most feared are the leak channel, the贯穿 the top, the boundary water pouring over the head, the original stream water rushing out directly, and the water in the bright hall flowing back against the direction (known as "rolling curtain").

《經》曰：“鉗穴如釵掛壁隈，惟嫌頂上有水來。釵頭不圓多破碎，水傾穴內必生災。”吳公《秘訣》云“鉗穴元辰多不收，莫教直瀉退田牛。明堂融聚財砂遶，定有榮名播九州島”是也。又有橈棹之間、枝葉之內、界水之中，多有直鉗，謂之假鉗、虛鉗，務須詳辨。如誤下之，主退敗資財，多出疾病幼孤老寡，隨以絕滅，不可不慎。若後龍眞的，入首明白，星辰合格，證佐分曉，此穴最貴。

The *Zang Jing* says: "A钳穴 is like a jade hairpin hanging on a wall corner; it is most feared if there is water coming down on top. If the hairpin head is not round and is broken, then water pouring into the grave site will surely bring disaster." A钳穴 shape is like a jade hairpin hanging in the corner, and it is most feared if there is water flowing down on top; if the hairpin head is not round and is broken, then water pouring into the grave site will surely bring disaster. Wu Jingluan's *Mìjué* says: "A钳穴 has its original hour water that is often not contained; do not let it flow straight out, as it will cause loss of farmland. If the Bright Hall gathers energy and the wealth sands surround it, then there will certainly be fame spreading throughout the nine provinces." ——A钳穴's original hour water is often not contained, so do not let it flow straight out, which will cause loss of farmland; if the Bright Hall gathers energy and the wealth sands surround it, then there will certainly be fame spreading throughout the nine provinces (the original text mistakenly writes 'nine provinces' as 'nine provinces island,' but it is still recorded as is). Also, in the branches between 'rào zhào' branches, within the branches and leaves, and in the boundary waters, the straight钳 shape often appears, which is called 'false钳' or 'empty钳,' and one must be careful to distinguish them. If one mistakenly buries in such a place, it will lead to loss of wealth, frequent illness, and children who lose their fathers at a young age and widowed old women, followed by extinction of the family line, which must be taken seriously. If the coming dragon is true and clear, the entrance is clear, the stars are appropriate, and the evidence is clear, then a钳穴 is the most noble.

鉗形八格：直鉗、曲鉗、短鉗、長鉗、雙鉗，以上五者正格也；邊曲邊直鉗、邊長邊短鉗、邊單邊雙鉗，以上三者，變格也。直鉗圖　曲鉗圖　長鉗圖　短鉗圖　凡直鉗者，左右兩腳皆直也。兩腳既直，切忌長硬，須是婉媚短小為佳。若近前有案橫攔為美。大要頂上端圓，鉗中藏聚，方為合格。若兩腳直長，拖拽太重，而上不周正，下復陡瀉，內氣既傾，外無闌截，則非融結，不可下也。凡曲鉗者，左右兩腳彎曲抱內也。兩腳既曲，最要彎如牛角，弓抱穴場，左右交牙猶妙。大要頂上端圓，鉗中藏聚，方為合格。若兩腳雖曲，頂不端圓，界水淋頭，則非眞結，不可下也。

The Eight Clasp Forms are: straight clasp, curved clasp, short clasp, long clasp, and double clasp, which are the five standard forms; and the three variant forms: half straight and half curved clasp, half long and half short clasp, and half single and half double clasp. The following four diagrams are titled "Straight Clasp Diagram," "Curved Clasp Diagram," "Long Clasp Diagram," and "Short Clasp Diagram." The original images have been lost, leaving only the titles and descriptions for each form. First, the straight clasp: a straight clasp refers to both feet being straight. Since the feet are straight, they must not be long and rigid; instead, they should be soft, gentle, and short. If there is a case mountain in front that blocks the view, it is even better. The overall requirement is that the top should be upright and round, and the clasp should be able to hold the internal energy, which is considered proper. If the feet are both straight and long, dragging too far, with an uneven top and a sudden drop at the bottom, the internal energy is already leaking out, and there is no barrier or closure on the outside, then it is not a true formation and should not be used for burial. Next, the curved clasp: a curved clasp refers to both feet bending inward to embrace. Since the feet are curved, the most important thing is that they bend like a bull's horn, bowing to embrace the site. If the two feet can also interlock like teeth, that is even better. Similarly, the top should be upright and round, and the clasp should be able to hold the internal energy, which is considered proper. If the feet are curved but the top is not upright and round, and there is a boundary water flowing down from above, then it is not a true formation and should not be used for burial.

凡長鉗者，左右兩腳皆長也。兩腳既長，切忌直硬，亦不可太長，太長則元辰直瀉，牽動土牛。須是長得其宜，而婉媚為佳。惟近有低案橫抱，則不忌長。大要頂上周圓，鉗中藏聚，方為合格。若兩腳長硬，元辰傾瀉，內氣不收，外復曠野，則無融結，不可下也。

The so-called long feet refer to both feet being long. Since the feet are long, they must not be straight and rigid, nor excessively long; if they are too long, the original stream of water in front of the tomb will flow directly away, causing the earth energy to escape. The length should be moderate, and the posture should be gentle and graceful. There is, however, one exception: if there is a low, rounded case mountain in front that embraces the tomb, then long feet are not to be avoided. In general, the feet should be round and solid at the top, and able to contain the energy within, which is considered acceptable. If the feet are both long and rigid, the original stream of water will flow out forcefully, and the internal energy will not be contained, while the surrounding area is open and empty, then there will be no formation, and it is not suitable for burial.

凡短鉗者，左右兩腳皆短也。不宜太短，太短則護穴不過，開腳不眞。須是短得其中，或外有抱衛，方為合格。若短不護穴，至於漏胎。若外無包裹，穴必孤寒。兼以星頭峻急，或不周圓，皆非眞結。況短鉗之穴，最忌粗大。惟嫩巧婉媚，頭面光彩，四應有情為美。若反此則無融結，不可下也。

The term "short钳" refers to both feet being short. However, they should not be too short, as this would fail to protect thesite, and the "opening feet" appearance would not be genuine. The shortness should be moderate, or there should be other hills surrounding and protecting the site, which would then be considered proper. If the feet are too short to protect thesite, it would result in "leaking the fetal breath"—the vital energy escaping. If there is no surrounding protection, thesite would certainly be isolated and cold. Furthermore, if the peaks above are steep and abrupt, or not round and steady, these are not signs of a true formation. Moreover, "short钳" sites particularly dislike being coarse and large; only those that are delicate, gentle, with smooth and bright faces, and with surrounding features that are harmonious and caring are considered good. If the opposite is true, there will be no true formation, and it is not suitable for burial.

凡直鉗、長鉗，皆緊夾貼身，入穴抱掬有情。不似龍虎推車，長直無情之比，方為眞格。雙鉗圖一　雙鉗圖二　雙鉗圖三　此兩邊齊對，一長一短，不相閗競，乃為吉。　此兩宮弓抱，一前一後，穿牙護穴，不相尖射，乃為吉。　此內兩臂甚短小，名曰夾勢，忌其尖射，名曰夾刃，凶也。

All straight claws and long claws should have both feet tightly clasped and closely attached to the mountain body, so that when they reach the burial site, they can encircle and embrace it, appearing affectionate. This is different from the "Dragon and Tiger Pushing a Cart" pattern, which is long and straight, showing no affection. Only then can it be considered genuine. The following three illustrations are titled "Double Claws Figure One," "Double Claws Figure Two," and "Double Claws Figure Three." The original images are lost, but the titles and descriptions of each figure remain. The first illustration shows both sides neat and facing each other, one long and one short, neither competing nor fighting, which is auspicious. The second illustration shows the two sides curving and embracing each other, one in front and one behind, like interlocking teeth protecting the burial site, without sharp angles facing each other, which is also auspicious. The third illustration shows the two inner arms being short, called "clasp," but if they have sharp angles facing each other, it is called "clasp blade," which is inauspicious.

凡雙鉗者，兩腳左右皆生雙枝者也。或三或四以上皆同。但鉗多必須交牙為美，否則元辰太長，眞氣不聚。凡雙鉗之格，有三體。有左右皆雙到者，要彎曲有情，不成相閗。有左右一前一後到者，要交牙弓抱，不相尖射。有內兩臂短小者，廖氏謂之夾勢。不可尖射，尖射則為夾刃。夾勢貴，夾刃凶。宜用工鋤去尖利，作馬蹄形則吉。大抵雙鉗，宜左右相護交牙，方為合格。若兩宮對射，或閒曠不交，皆非吉穴，不可謂其合雙鉗而用之也。

The term "double clasp" refers to the situation where each of the two feet branches out into two limbs. If three, four, or even more limbs are present, the principle remains the same. However, when there are many limbs, they must be interwoven and connected to be harmonious. Otherwise, the water channel from the original source becomes too long, and the true energy cannot be gathered. The "double clasp" pattern has three forms: one where both sides come together in pairs, curving with affection and not conflicting with each other; another where one side comes before the other, interweaving and embracing, avoiding sharp angles facing each other; and a third where the two limbs on the inner side are short, which Liao Jinjing refers to as "clasp posture." This should also avoid sharp angles facing each other, as such a situation becomes "clasp blade," which is ominous. "Clasp posture" is auspicious, while "clasp blade" is inauspicious. In such cases, it is advisable to remove the sharp edges and shape them into a horse hoof shape for good fortune. In general, the "double clasp" should have the two sides protecting each other and interweaving to be considered proper. If the sharp ends face each other or spread out in an open manner without interweaving, these are not auspicious sites and should not be used merely because they fit the name "double clasp."

鉗形變格　邊曲邊直圖　邊長邊短圖　邊單邊雙　此右曲左直，名曰右仙官，亦曰右官腳。　此左曲右直，名曰左仙宮，亦曰左官腳。　此右長左短，名曰左單提。　此左長右短，名曰左單提。　此右雙左單鉗穴，名曰右疊指。　此左雙右單鉗穴，名曰左疊指。

This is a variant form of the钳形 (claw shape). The three diagrams are titled 「边曲边直图」(Diagram of Curved and Straight Sides), 「边长边短图」(Diagram of Long and Short Sides), and 「边单边双」(Diagram of Single and Double Sides). The original diagram has been lost, leaving only the titles and six annotations. The annotations are as follows: if the right side is curved and the left side is straight, it is called 「右仙官」, also known as 「右官脚」; if the left side is curved and the right side is straight, it is called 「左仙宫」, also known as 「左官脚」; if the right side is longer and the left side is shorter, it is called 「左单提」; if the left side is longer and the right side is shorter, it is also called 「左单提」 (the two annotations refer to the same pattern by the same name); if the right side is double and the left side is single, it is called 「右叠指」; if the left side is double and the right side is single, it is called 「左叠指」.

此鉗之左右不均，邊曲邊直者。廖氏名曰弓腳，乃左右之腳，或左曲右直，或右曲左直。亦名仙宮。必須曲股逆水，乃為合格。若曲股順水，加以尖利走竄，最為不吉。卜氏云：“東宮竄過西官，長房敗絕；右臂尖射左臂，幼子貧寒。”極驗，不可下也。

This form is characterized by the unevenness of the left and right sides, with one side curved and the other straight. Liao Jinjing refers to this as "Gongjiao," meaning the left and right feet either curve to the left and straighten to the right, or curve to the right and straighten to the left. It is also called "Xiangong." It is considered proper only if the curved side flows against the water's direction. If the curved side follows the water's flow, and the tip is sharp with a tendency to escape or run away, it is the most inauspicious. Bu Ying Tian said: "If the eastern sand flows over the western palace, the eldest son will decline and become extinct; if the right arm sharply points to the left arm, the youngest son will be poor and destitute." That is, if the sand on the left flows over to the right, the eldest son will decline and have no descendants; if the right arm points sharply toward the left arm, the youngest son will be poor and destitute. These words are extremely accurate, and one must not choose this site for burial.

此鉗之左右不均，邊長邊短者。廖氏名曰單股，乃左右之腳，或左長右短，或左短右長。亦謂之單提。必須長股逆水，方為合格。若長股順水，則非吉穴。此鉗之左右不均，邊單邊雙者。廖氏名曰疊指，乃左右之腳，或左單右雙，或右單左雙是也。雖其左右單雙不均，卻要穴上見其均勻為佳。又須雙邊逆水，外股長曲弓抱，方為合格。若長枝順水，有飛走之勢，不可下也。此穴形類疊指，主人戲樂無度，愛賭博。然龍眞穴的，決不破家。直至龍盡氣止，福力已竭，亦以賭錢而敗。主生六指之人。

This form is characterized by the uneven length of the two sides of the钳, one longer and the other shorter. Liao Jinjing refers to this as "single strand," meaning that the two feet or the left foot longer than the right, or the right foot longer than the left, also called "single lift." It is considered proper only if the longer side flows against the water current; if the longer side follows the water current, it is not a favorable site. Another form is the unevenness of the钳, one side being single and the other double. Liao Jinjing calls this "overlapping fingers," meaning that the left is single and the right is double, or the right is single and the left is double. Although the single and double sides are uneven, it is required that when viewed from the site, they appear even. Additionally, the side with the double should flow against the water, with the outer side being longer and curved to embrace the site, which is considered proper. If the longer branch flows with the water, carrying a rushing and fleeing momentum, it is not suitable for burial. This site shape resembles overlapping fingers, indicating a person who is playful and fond of gambling; however, if the dragon is true and the site is correct, it will not ruin the family, until the dragon pulse is exhausted, the earth energy ceases, and the blessings are depleted, then it will still decline due to gambling. This pattern also indicates people born with six fingers.

凡鉗穴，各有二體。一是鉗中微有乳，一是鉗中惟有窩。其鉗之曲直長短等格，又各有左右轉金、轉火、轉水、轉木、轉土，及一腳轉金，一腳轉木，一腳轉水，一腳轉火，一腳轉土，凡二十五格，及帶曜穴格，各與前窩穴相類。圖繁不載，學者例推之可也。鉗穴名地諸圖附後。

All clamp-typesite have two forms: one where a slight nipple shape appears within the clamp, and another where there is only a single hollow. The various forms of the clamp, such as its curvature, straightness, length, and width, each have further distinctions. These include cases where both feet turn in the same direction, such as gold, fire, water, wood, or earth forms, as well as combinations where one foot turns in one direction and the other in another, such as gold and wood, gold and water, gold and fire, or gold and earth. In total, there are twenty-five types. In addition, there are various types ofsite that include 'Yao Qi' (celestial influence). These classifications are similar to the ones discussed earlier for hollow-typesite. Because the diagrams are too numerous, they are not included here. Scholars should follow the examples and apply them accordingly. The various names and diagrams of clamp-typesite are listed below.

右地在京山縣南二十里，土名歐家沖。其龍來遠，不詳述。入局起御屏土星，正脈中落，逶迤數節，到頭復束氣，起金星，開鉗結穴。鉗腳掬抱，彎曲有情。下吐餘氈平坦，明堂田源之水特朝。前沙天馬、貴人、旗鼓、排衙羅列，水口交固，而兌峰卓立特秀，乃催貴之地。王氏葬御史虹塘公，宗茂公女配太史李公維楨，以茂齡膺誥封，是其應也。今福祉方隆。凡巽、離、兌三位之峰特秀者，主出女貴。此地兌峰獨秀，甲於群山，故女貴應之。

This piece of land is located twenty miles south of Jingshan County, named Ou Jia Chong. Its dragon pulse comes from a long distance, and the details are not discussed here. Entering the main structure, first a soil star resembling an imperial screen is established. The main line descends from the center, winding through several sections, and at the end it gathers into a cluster of energy, forming a golden star. In front, it opens into a钳 shape to form a site. The钳 feet encircle and embrace, forming a protective embrace with a graceful curve. Below the site, a flat piece of land extends out, and the bright hall contains a stream from Tianshen that specially converges. In front, the sandy mountains have forms like Heavenly Horse, Nobleman, flag and drum, arranged like officials standing in formation, with water mouths intersecting and tightly secured. The mountain peak at the western position of the gate stands tall and graceful, especially beautiful, which is a place that promotes noble status. The Wang family buried the official Hongtang in this place. Later, the daughter of the descendant Zongmao married the historian Li Weizhen, and she was granted an official title at a young age, which is the fulfillment of this site's potential. Now the blessings are just beginning. Any mountains in the directions of Xun, Li, and Dui that are especially beautiful indicate the emergence of noble women. This site is unique in that the peak of Dui is the most beautiful, surpassing all other mountains, so it should indicate the emergence of a noble woman.

左地在承天府北四十里，地名老人倉。龍遠不述。入局平崗開帳過峽，牽連如浪湧，擺折活動。入首成太陰金星，開兩鉗結穴。頂圓而鉗腳直夾，細嫩嫵媚。穴下平坦如掌心，四勢和平。葬後第四代出端愍公，大節登進士，官至兵部左侍郎，贈尚書。今世宦未艾。

This piece of land is located forty miles north of Chengting City, with the name Laoren Cang. The dragon ridge comes from a long distance, and this part is not described in detail. After entering this area, there is a flat hilltop, with a stretch of flat land forming a ridge, which twists and turns like waves, being flexible and winding. At the "entry point," there is a large too-yin golden star, which opens out into two claws forming the site. The top of the star is round and full, while the two straight claws are tightly enclosing and protecting it, with a delicate and graceful form. The site is flat like a palm, and the surrounding terrain is level and evenly balanced. After the burial, the fourth generation produced a distinguished official known as the Endearing Mournful Marquis, who became famous for his great virtue, passed the imperial examination as a jinshi, and held the position of Left Deputy Minister of War, later posthumously honored as a Minister of State. This family continues to hold official positions to this day, without decline.

左地在莆田城北一里。其龍分府幹旺氣，奔騰磊落。入首起金星，開鉗結穴。後坐九華，前對壼山，穴甚尊貴。但兩鉗既長，前鋪餘土，壅塞內堂。葬後三代，偶去穴前之土，二泉公澄源即登會魁，官至方伯。今人文濟濟，福祉未艾。按：是地龍旺穴秀，撞脈安棺，極善。去其餘土，亦天啟其衷耳。造化福善，豈偶然哉！

This piece of land is located one li north of Putian city. Its dragon pulse branches from the main dragon of the prefectural city, flowing vigorously and clearly, arriving at the "entry point" where it forms a golden star, and ahead it opens up like a钳 to form a site. Behind it is the Jiuhua Mountain, and in front is the Hushan, making the site very noble. However, the two钳 feet are long, and there is an excess of soil piled up in front of the site, blocking the inner bright hall. After burial, after three generations, the excess soil in front of the site was accidentally removed, and the second spring official Zheng Chengyuan immediately passed the imperial examination as the first place, and held the position of Fangbo (provincial governor). Now this family has many talented people, and the blessings have not yet ceased. Commentary: This site has a strong dragon qi, a refined site shape, and the coffin was placed exactly where the qi meets, making it extremely appropriate. As for removing the excess soil, it was also a divine inspiration to the master's mind. The divine blessings bestowed upon the virtuous are not accidental!

右地在興化府治南三里。其龍分府龍之旺，磅礴綿亙，氣勢雄偉。比入首，大斷穿田，變為平岡。枝腳均勻合格，結倒地木星節包之穴。開鉗明白，兩掬微茫高尺許，彎抱有情。穴上吐出氈唇，證佐分曉。明堂融聚，水口一墩，關鎖交固，誠美地也。葬後，出梅峰公珩，登進士，官方伯。子曰士賓，登會魁，官正郎。孫荊坡公九金，以少年登嘉靖戊辰進士，累任僉憲。人才迭出，富貴方隆。

This piece of land is located three miles south of the Xinghua Prefectural Office. Its dragon pulse branches off from the main dragon of the prefectural city, stretching grandly and continuously, with a magnificent and powerful aura. As it approaches the "entry point," it undergoes a major break, passing through farmland and becoming a gentle hill. Its branches are evenly distributed and meet the criteria, forming a "reversed wooden star" type of burial site. The opening of the钳 (claw) is clearly defined, with the left and right arms only slightly elevated by about one foot, yet they bend and embrace the site affectionately. The site has a protruding lip-like feature, and various supporting evidence are clear and distinct. The bright hall gathers energy, and at the water mouth there is a mound of earth that tightly seals and locks the site, making it truly a good burial ground. After burial, Mei Feng Gong Fang Heng emerged, passing the imperial examination as a jinshi, and holding the position of Fang Bo; his son Fang Shi Bin ranked first in the metropolitan examination, and held the position of Zheng Lang; his grandson Jing Po Gong Fang Jiujin passed the Jiajing Wuchen imperial examination as a jinshi at a young age, and served successively as a Qian Du Yu Shi. Talent emerges generation after generation, and prosperity is flourishing.

右地在臨海縣西南五里。其龍發自望海峰左枝，頓起大帳。中有沖天木星，番身轉換，抽出水木，連行數節。兩畔送從齊來。中脈跌斷過峽，有扛夾。再起大帳，落脈做穴，開鉗分明，坐辰向戌，乘幹氣入首。前案如屏如幾，逆水有情。大江橫繞，隔江幘山挺然，臨江雙塔秀異。明堂平坦，又有小水交鎖。登穴觀之，諸峰逞異，雖俗眼亦知其吉地。蓋陽龍陽向，結成陽局，形勢雄勇，力量必大，此其證也，孰謂辰戌可棄諸？但要避其金氣為妙耳。

This piece of land is located five miles southwest of Linhai County. Its dragon pulse originates from the left branch of Wanghai Peak, rising abruptly to form a large hill; within this hill there is a towering star of wood, which turns and changes direction, drawing out a pulse alternating between water and wood, continuing for several sections. The two protective mountains on either side advance together. The central pulse breaks and changes course, with two supporting mountains on both sides providing protection. Then another large hill rises, with the pulse settling into a site, clearly forming a钳 shape. This site faces west and is oriented towards戌, receiving the qi from the乾 direction. The case mountains in front resemble a screen and a writing desk, coming from against the water flow, showing great affection. A great river flows around the site, with Zese Mountain standing upright across the river. Two towers by the river are especially elegant and outstanding. The bright hall is flat, with small streams crossing and protecting it. Looking from the site, all the peaks display various strange shapes, and even an ordinary person can see that this is a favorable place. This is because a yang dragon is paired with a yang direction, forming a yang structure, which is grand and powerful, with great strength. This place is a clear example of that. Who says that the directions of Chen and Xu should be entirely abandoned? It is only necessary to avoid the metal qi in them.

四金者，辰戍丑未是也。辰有亢金，戍有婁金，丑有牛金，未有鬼金。乘氣分金，必避此亢、婁、牛、鬼之度。然天度五行，又有微妙。四金宿間，復有屬土屬水者，尤為吉度，不可一概謂金氣也。故丑未勝於辰戍。辰戍亦有大吉之度，必眞傳者能知之，能用之耳。此台州王車溪公墓，出五代連登進士。石樑公官太守。曰王宗，會魁、進士，官知府。曰文，進士，官參政。曰冕，鄉魁。曰願，刑部員外。曰璘，進士。曰度，進士、知府。曰胤東、曰亮，進士。福祉未艾。

The so-called "Four Metal" refer to the four directions: Chen, Xu, Chou, and Wei. At the Chen position there is the Kangle Metal Dragon, at the Xu position the Lou Metal Dog, at the Chou position the Niu Metal Ox, and at the Wei position the Gui Metal Sheep. When receiving the earth's energy and determining the fixed degrees, one must avoid the degrees occupied by the Kangle, Lou, Niu, and Gui constellations. However, the Five Phases associated with these heavenly degrees have more subtle aspects: among these four Metal constellations, there are still degrees belonging to Earth and Water, which are actually the most auspicious degrees and cannot be generally considered as Metal energy. Therefore, the Chou and Wei positions are better than the Chen and Xu positions; and among the Chen and Xu positions, there are also very auspicious degrees, which only those who have received true transmission can understand and use. This passage refers to the tomb of Wang Che Xi Gong in Taizhou. It has produced successive generations of imperial exam candidates: Shi Liang Gong held the position of prefect; Wang Zongzhong ranked first in the palace examination and became an imperial examiner, later holding the position of prefect; Wang Wencheng became an imperial examiner and held the position of ministerial counselor; Wang Mian ranked first in the local examination and became an imperial examiner; Wang Yuan held the position of deputy minister of justice; Wang Lin became an imperial examiner; Wang Du became an imperial examiner and held the position of prefect; Wang Yindong and Wang Liang also became imperial examiners. The blessings have not yet ceased.

右地在龍泉縣東北三里。其龍分縣龍旺氣，開帳過峽，連起三節金星，即結二穴，皆吉。而右為正穴，乃御史父地。左穴其祖也，曜氣發揚，不利初年。葬後稍不吉，三十年後出貴，大旺，主顯貴鉅富，今福祉方亨。按：是地也，龍分縣脈旺氣，開帳過峽，數節結穴，穴情明白，曜氣發揚，誠吉地也。左穴力差輕。右為正穴，其葬未久，福祉猶未發越。御史公名元啟，號文峰。

This piece of land on the right is located three miles northeast of Longquan County. Its dragon pulse branches from the main dragon of the county, spreads out in a canopy-like formation, and continues for three sections of golden stars, then forms two graves, both of which are auspicious. The one on the right is the main grave, where the father of a censor was buried; the one on the left was where his grandfather was buried. Because the "radiant energy" is exposed and prominent, it was not favorable in the first few years, and after burial there were some initial difficulties. However, thirty years later, it brought forth a nobleman, and the family became prosperous and powerful, leading to great wealth and high status. Now the blessings are flourishing. Commentary: The dragon pulse of this land branches from the main pulse of the county, spreads out in a canopy-like formation, and forms a grave after several sections, with clear and distinct grave conditions. The exposure of the radiant energy is indeed a favorable site. The left grave has slightly less power; the right grave is the main one, and the burial is not yet long enough for the blessings to fully manifest. This censor is named Yuanqi, with the courtesy name Wenfeng.

不紐會圖　左右兩臂弓抱，不紐會。　紐會圖　左右兩臂弓抱而紐會。乳穴即廖氏懸乳穴也。一名垂乳，一名乳頭，乃穴星開兩臂，中間生乳者是也。平地高山皆有之。除星體另論外見穴星卷，而乳之為形，凡六格：曰長乳，曰短乳，曰大乳，曰小乳。此四者為正格。曰雙垂乳，曰三垂乳。此兩者為變格。

At the beginning there are two illustrations, but the original images are lost, only the titles and annotations remain. One is titled "Diagram of Non-Interlocking Arms," with the annotation stating that the left and right arms are bent like bows, embracing each other but without their ends meeting. The other is titled "Diagram of Interlocking Arms," with the annotation stating that the left and right arms are bent like bows, embracing each other and with their ends meeting. The following is the main text: The "milk spring" is what Liao Jinjing refers to as the "suspended milk spring," also called "hanging milk" or "milk head." Its appearance is that the star body extends forward with two arms spread out, and in the middle, a shape resembling a milk drop hangs down. It can be found on flat land and high mountains. The classification of star bodies is discussed in a separate section (original note: see the section on star bodies); focusing solely on the shape of the milk spring, there are six categories: long milk, short milk, large milk, small milk, these four being the standard categories; double hanging milk and triple hanging milk, these two being the variant categories.

六格各有二體，一是左右兩臂弓抱紐會，一是左右兩臂弓抱不紐會。蓋乳穴最忌缺露凹折，故必有兩臂衛區，方為眞結作耳。六格之形，又各有俯仰不同。身俯則須脫煞就粘，面仰又宜湊球接脈，不可不審。若後龍眞的，入首明白，星辰合格，證作分曉，此穴極貴。廖氏云 “凡懸乳之穴，生氣凝聚而下垂，靈光發露而外見，兩宮具到，一乳正中，所以謂之吉穴”是也。

There are two types of forms for the six sections: one where the left and right arms curve like bows and meet at the ends, and another where they embrace but do not meet at the ends. Since the breast-shaped site is most忌讳 having openings exposed or concave breaks, it is necessary for both arms to guard this site, making it a true formation. The shapes of the six sections also differ in their orientation: if the mountain body is inclined forward, the method of "escaping evil and adhering closely" should be used, moving the site back below the foot of the breast to avoid sharp obstructions; if the mountain faces upward, then "approaching the ball and connecting the ridge" is suitable, bringing the site close to the ball part above the breast to receive the incoming ridge. These two methods must be carefully examined. If the dragon mountain is truly correct, the entrance is clear, the star form is appropriate, and the supporting evidence is clear, this site is extremely noble. Liao Jinjing said, "All hanging breast-shaped sites have life qi gathering and hanging down, with spiritual light revealing itself externally. Both sides are complete, and one breast is centered, so it is called a good site." Life qi gathers and flows down along the breast, with refined and elegant qi revealing itself externally, both sides are complete, and one breast shape is centered, hence it is called a good site.

大要圈中舒暢，乳上光圓。最忌兩臂無情，左空右缺，折陷凹虧，水穿風射。《經》云“乳頭之穴怕風缺，風缺入來人滅絕”是也。又有垂乳而斜曲者，謂之假乳。《經》云“凡是乳穴曲即非，曲是包裹非正穴”是也。蓋正中是垂乳，斜曲是山腳，故爾。

The general requirements are that the area enclosed by the two arms should be open and spacious, with the breast area smooth and round. It is most undesirable for the arms to be lifeless and emotionless, with the left side empty and the right side broken or indented, allowing water to flow through and wind to strike directly. The "Zang Jing" states, "A breast-shaped grave site fears wind and deficiency; if wind enters through the deficiency, the family line will perish." — A breast-shaped grave site is most afraid of having a gap that allows wind to enter, and once the wind enters, the family line will be extinguished. Additionally, there is another type where the breast shape hangs down but is crooked or twisted, known as "false breast." The "Zang Jing" says, "Any breast-shaped grave that is curved is not genuine; a curve indicates a protective ridge, not the main grave site." — Any breast-shaped grave that is curved is not genuine, for that curve represents a protective ridge rather than the main grave site. The true hanging breast must be centered, while a crooked or twisted one is actually the foot of the mountain, and this is the reason.

及有垂乳而粗頑、臃腫、峻急、崚嶒、突露、硬惡，皆謂凶乳。廖氏云：“飽肚粗如覆箕様，醜惡那堪相。”吳公云“粗雄臃腫及峻急，斗煞沖刑大不宜”是也。凡此之類，務須詳辨。如誤下之，主軍賊少亡，孤寒絕嗣，不可不慎。

In addition, those that hang down with a coarse and rugged shape, swollen and abrupt, uneven and jagged, protruding and exposed, stiff and fierce, are all called 'xiong ru' (凶乳). Liao Jinjing said, 'Ba du ku ru fu ji yang, chou e na kan xiang.' This means the abdomen is swollen and thick, resembling an inverted winnowing basket, so ugly that it is unbearable to look at. Wu Jingluan said, 'Cu xiong yong zhong ji jun ji, dou sha chong xing da bu yi.' This refers to breasts that are coarse, strong, swollen, and abrupt, carrying the qi of conflict and punishment, which is most unsuitable. All such forms must be carefully distinguished; if one is mistakenly buried in such a place, it will lead to descendants serving in the military or becoming thieves, early death in youth, or being lonely, poor, and eventually without descendants, which is not to be taken lightly.

乳形六格：長乳、短乳、大乳、小乳。此四者正格也。雙垂乳、三垂乳。此二者變格也。長乳圖　短乳圖　大乳圖　小乳圖　此長乳者，兩掬中間垂乳長也。不宜太長，太長則脈不活。前輩多以長乳分三停立穴，謂之天、地、人三才之穴，必須要有宛然平坦處，審前後左右四勢情意扦點。不可於峻急、直硬強勉鑿穴。大要兩弓將抱，一乳正中，不欹不側，不峻不粗，方為合格。若長而硬，粗而峻，如飽肚腫腳，如竹篙，如擲槍之類，則非眞結，不可下也。

The six forms of breast shapes are: long breast, short breast, large breast, and small breast, which are considered the standard forms; while double hanging breast and triple hanging breast are considered variant forms. The following four illustrations are titled "Long Breast Diagram," "Short Breast Diagram," "Large Breast Diagram," and "Small Breast Diagram." The original images have been lost, leaving only the titles and the descriptions for each form. First, the long breast: a long breast refers to the breast shape hanging between the two arms being long. However, it should not be too long, as excessive length makes the energy flow less flexible. Earlier masters often divided the long breast into upper, middle, and lower sections to determine the site, called the "Three Essentials" or "San Cai" points. However, one must find a naturally flat area and examine the surrounding mountains in front, behind, left, and right to determine the site, and not forcibly dig out a site in steep, abrupt, or rigid places. The general requirement is that the two arms bend like bows, embracing the central breast shape, which should not be crooked, tilted, steep, or thick. Only then is it considered proper. If it is both long and hard, thick and steep, resembling a swollen belly or a swollen foot, or like a bamboo pole or a thrown spear, then it is not a true formation and should not be used for burial.

此短乳者，兩掬中間垂乳短也。不可太短，太短則力微氣弱。須是短得其宜，界水明白為佳。大要左環右抱，一乳正中，不粗不峻，方為合格。若太短而急硬粗峻，界水不明，或如覆箕，或如頓鍾之類，則非眞結，不可下也。

The so-called short breast refers to a formation that appears as a short breast shape hanging between the two arms. However, it should not be too short, as excessive shortness indicates weak power and insufficient momentum. The shortness should be appropriate, with clear boundary waters on both sides being ideal. The overall requirement is that the left side encircles and the right side embraces, with a single central breast shape, neither thick nor steep, to be considered acceptable. If it is too short and abrupt, with rough and harsh features, and if the boundary waters are not distinct, forming shapes like an inverted bamboo basket or a large bell placed abruptly, then it is not a true formation and should not be chosen for burial.

此大乳者，兩掬中間垂乳大也。大近於粗。不可太大，太大則必粗頑臃腫。須是大得其中，不粗不飽為佳。大要左右彎環，抱衛有情，一乳正中，不欹不峻，方為合格。若大而粗，硬而急，肚飽臃腫，闊大懶坦，則無融結，不可下也。

The so-called large breast refers to the shape formed between the two arms, hanging down like a breast. Large breasts are prone to being coarse, so they should not be too large. If they are too large, they will necessarily be coarse, stubborn, and swollen. The size should be moderate, with neither coarseness nor swelling being desirable. The overall requirement is that the two arms should curve around and embrace, protecting the body with affection, with a single breast-like shape in the center, neither leaning to one side nor steep. Only then is it considered proper. If the breasts are both large and coarse, hard and abrupt, with a swollen and swollen abdomen, or if they are wide and lazy with a flat surface, then there is no formation, and it is not suitable for burial.

此小乳者，兩掬中間有微乳也。不可太小，太小則力微氣弱。又恐左右兩掬雄壓欺穴。須是小得其中，乳頭光圓，左右相稱為美。大要兩宮環抱，一乳正中，小而不弱，界水分明，不欹不峻，乃為合格。若太小而甚微，瘦弱尖細，左右欺穴，旁山高壓，則非眞穴，不可下也。

the so-called small breast, refers to a slight, tiny shape in the middle of the two arms. However, it should not be too small, for if it is too small, the strength is weak and the energy is insufficient, and it also fears that the two arms are too strong and overpower the site. Smallness should be moderate, with the nipple smooth, round and full, and harmonious with the left and right sides. The overall requirement is that both sides embrace, with a single breast shape in the center. Although small, it should not be weak, with clear boundaries, neither leaning nor steep. Only then is it considered qualified. If it is extremely tiny, thin, sharp and fine, and the two arms instead overpower the site, while the surrounding mountains press down heavily, then it is not a true site and cannot be used for burial.

雙垂乳圖　三垂乳圖　此乳形變格之雙垂乳者，兩掬中間垂下二乳也。要大小、長短均勻。可下雙穴，福力相等。須星辰尊重，雙乳齊垂，左右抱衛有情，方為合格。若一長一短，一大一小，一瘦一肥，一斜一正則非。宜審其特異者下之。若更不周正，勢非自然，必無融結，不可下也。

The following two figures are titled "Double Hanging乳房" and "Triple Hanging乳房". The original illustrations are lost, leaving only the titles and descriptions. First, the "Double Hanging乳房" is a variation of the乳房 shape: two乳房 shapes hanging between the two arms. The two乳房 should be of equal size and length, allowing for two burial sites, with equal fortune power. It is also necessary that the stars are noble and dignified, with the two乳房 hanging evenly and symmetrically, embracing and protecting the site affectionately, which would be considered proper. If one is longer or shorter, larger or smaller, thin or fat, slanted or straight, it would be improper. In such cases, one should examine the more outstanding one and bury only there. If neither is upright nor natural, and the form is not naturally formed, then it is certain that there is no formation, and burial should not be considered.

此乳形變格之三垂者，兩掬中間垂下三乳也。要大小、長短、肥瘦相等。可下三臺穴。須是後龍旺盛，氣勢弘大，方結此穴。必要三乳同垂，左右迴環，方為合格。若是三乳不均，偏正美惡有異，宜審中乳合格者下之。如中乳又不足觀，則非融結，不可下也。

Now talking about the Three Hanging乳房, which is a variant form of the乳房 shape: three乳房-like formations hang down between the two arms. The three乳房 should be equal in size, length, and thickness, allowing for three burial sites to be established, called the 'Three Platforms' sites. This kind of site can only form if the coming dragon is strong and the momentum is grand. The three乳房 must hang down evenly and be protected by the left and right in a circular manner to be considered proper. If the three乳房 are uneven, some leaning to one side, some straight, some good and some bad, one should examine whether the central one is proper. If it is proper, then the burial should be on the central乳房. If even the central one is not good, then it is not a true formation and should not be used for burial.

乳穴，其乳下又各有出金、出木、出水、出火、出土五格，具下：垂 金　生 水　夾 木　帶 火　穿 土　圓者為垂金，當乘金向墜處立穴，方為合法。　曲者為生水，當乘水動下平處立穴，方為合法。　直者為夾木，當分三停立穴，方為合法。　尖者為帶火，當壓殺剪火立穴，方為合法。　方者為穿土，當乘圓就方，量中心立穴。垂乳之下平齊即穿土。凡乳穴者，皆有此五等，及帶曜八格。圖繁，不及詳具。後穴星皆仿此。乳穴名地諸圖附下。

The breast mound is located at the lower part of the breast, and there are five categories: those that emit metal, water, wood, fire, and earth. These five categories are listed below. The titles of the five pictures are successively titled 「Dropping Gold」, 「Generating Water」, 「Enclosing Wood」, 「Accompanying Fire」, and 「Piercing Earth」. The original images have been lost, only the titles and annotations remain. The annotations explain: if the breast mound is round below the breast, it is called 「Dropping Gold」, and the site should be chosen at the place where the round shape hangs down, in accordance with the metal qi. If the breast mound is curved below the breast, it is called 「Generating Water」, and the site should be chosen at the flat place below the curve, in accordance with the water qi. If the breast mound is straight below the breast, it is called 「Enclosing Wood」, and the site should be chosen by dividing the breast mound into upper, middle, and lower parts, in accordance with the wood qi. If the breast mound is pointed below the breast, it is called 「Accompanying Fire」, and the site should be chosen by suppressing the evil qi, cutting off the sharp tip of fire, and then choosing the site, in accordance with the fire qi. If the breast mound is square below the breast, it is called 「Piercing Earth」, and the site should be chosen by following the round shape and making it square, measuring the center to choose the site. The flat and square part below the hanging breast is called 「Piercing Earth」. All breast mounds have these five types, as well as eight categories of 「Radiant Qi」. Because the pictures are too numerous, they cannot be fully detailed here. When discussing the site stars later, they will be followed in the same way. The various maps of the breast mound sites are attached below.

右地在銀邑治南五里，土名桐木塢。其龍來遠不述。比入局，開大帳，帳頂起三臺，落脈磊落，如群羊出棧奔躍，數峰可愛。入首復大斷過脈，轉身頓起星辰結穴。中垂長乳，旁開兩肩，穴安乳頭，不急不飽。前吐餘氈，右拖曜氣。近案一山，緊關內氣，逆收大河。前朝馬上貴人，端拱有情。內堂緊夾，外洋開暢。賴布衣記曰：“桐木塢中扦甲向，三代郡侯家富旺。”餘氏葬後，果出三郡守，曰述先者，其一也。皆守磁州，富盛未艾。左地在吾邑水車宅背。塢龍入局，連立數峰，奔騰磊落。將入首，大斷度脈，轉身垂短乳結穴。前吐餘氈，後拖鬼星。下臂逆掬有力，大溪環繞。前峰馬上貴人朝拱。葬後出念庭公鰲，登進士，官御史，今福祉未艾。

This piece of land on the right is located five miles south of the Yinyi County government office, in a place called Tongmu Wu. Its dragon ridge comes from a long distance, and we will not elaborate on that. Upon entering the site, there is a large pavilion with three peaks forming a shape like a platform. The ridge descends in an orderly manner, like a group of sheep rushing out of a pen. Several peaks are very attractive. At the "entry" point, there is another major break in the ridge, which turns abruptly and forms a star peak to form a burial site. The central body of the star peak hangs down a long hill, with shoulders on both sides. The burial site is located on the hilltop, neither too abrupt nor too swollen. In front of the burial site, there is a piece of land extending out, with a bright light on the right side. There is a case mountain nearby, which tightly blocks the internal energy, and receives the water from a large river in reverse direction. The facing mountain forms the shape of "a nobleman on a horse," standing upright and bowing respectfully, showing great affection. The internal bright hall is compact, while the external area is open. Lai Buyi wrote: "In Tongmu Wu, the burial site faces the direction of Jia, and the family will have three generations of wealthy and powerful officials." After the Yu family was buried here, indeed three officials of the prefecture level emerged, one of whom was named Yu Shuxian, and all three served as magistrates of Jizhou, and the family's fortune has remained prosperous to this day. The piece of land on the left is located behind the residence in Shuiche Village of our county. The dragon ridge from the valley enters this site, and several peaks rise up continuously, rushing and orderly. As it approaches the "entry" point, there is a major break in the ridge, which turns abruptly and forms a short hill to form a burial site. In front of the burial site, there is a piece of land extending out, and behind the burial site, there is a ghost star. Below, one arm is reversed to embrace tightly, showing great strength, with a large stream circling around. The mountain in front forms the shape of "a nobleman on a horse" coming forward to bow. After the burial, a man named Nianting Gong Yu Ao emerged, who passed the imperial examination and became a censor, and the family's blessings have not yet ceased.

下地在臺州府治東南七十里，地名水家洋。其龍來自蒼山，厯黃岩，迢遞數百里。中間剝換，不及詳述。至將結數里之外，如雲從霧擁，頓起星峰，橫開大帳，重重過峽，湧起御屏。屏中抽出一脈，石骨清奇，尖秀特異，如玉筍，呼為牛角尖。尖下串珠走馬，又過峽，頓起大陽。中垂大乳，兩肩開翅，亦如唐帽之勢。取仙人坦腹形，仙童案。

This piece of land is located seventy miles southeast of Taizhou Prefectural Office, known as Shuijia Yang. Its dragon ridge originates from Cang Mountain, passes through Huangyan, covering hundreds of miles; the intermediate transformations are too numerous to detail. Approaching the final convergence area within a few miles, the mountains appear like clouds and mist gathering, suddenly forming star-like peaks, spreading out in a grand formation, with multiple ridges passing through, rising up a mountain shaped like an imperial screen. Within the screen, a vein emerges, with clear and peculiar stone bones, sharp and elegant, resembling a jade shoot, known as "Niu Jiao Jian." Below Niu Jiao Jian are transitional mountain forms such as pearl beads and galloping horses. After another ridge, a mountain shaped like the Sun Star suddenly appears. The central body of the star hangs down a large ridge, with shoulders spread wide like wings, somewhat resembling a Tang Dynasty hat. This place is named "Xianren Tan Fu" shape, with the front case called "Xiantong An."

其前朝之山，乃自數十里共祖分枝，遶轉二十里，逆水上奔至穴當前，以為正應。又收明堂之水。其左山亦在十里前共祖分枝，星峰秀異，迭送至穴上手而止。頓起高巖白樓峰，是為北辰，鎮塞內水，挺然可怪，穴中不見。其水即左右兩源，皆自十里外夾送至穴前小明堂交紐。海潮一來，九曲而入。其大江水大交會，一邊天台、仙居、臨海三縣水會，一邊太平、黃岩二縣水會。大海門二山，皆在千里之外，至此交會，以作門戶。此門即臺郡大水口，此地卻近門戶，所謂“大地多居水口間”者是也。

The mountain in front is a branch of the same ancestral mountain, located dozens of miles away, which winds around for twenty miles, against the flow of water, to reach directly in front of the site, acting as the corresponding mountain facing it, while also controlling the water within the bright hall. The mountain on the left is also a branch from the same ancestral mountain, ten miles away, with star-like peaks that are elegant and distinct, layer by layer protecting and guiding the water to stop at the upper part of the site. There, a high rock rises abruptly with a white pavilion peak, which is called the "North Star," blocking the water within the inner hall. Although it appears somewhat strange in its upright form, it cannot be seen from the site. As for the water, it comes from two sources on both sides, each flowing in from ten miles away, converging at the small bright hall in front of the site. When the sea tide rises, it flows in with nine bends and curves. Outside of this, there is the great confluence of the big river: on one side, the waters from the three counties of Tiantai, Xianju, and Linhai meet, and on the other side, the waters from the two counties of Taiping and Huangyan meet. The two mountains at the sea gate are located thousands of miles away, meeting here to form the entrance of the water. This gate is the main water entrance of the prefecture of Taizhou, and this place is right near the gate, perfectly matching the saying "the great land mostly resides in the water entrance area."

葬後，出太守公龐，登癸丑進士。尚書公寬，登庚戍進士。儒官麟橋。坐庚向甲，貴應庚甲。尚書公甲戍生，太守公庚午生。但庚、酉、辛、甲、癸生人皆貴。且穴星端巖，昌、曲應位，宜有理學名臣、忠孝廉節之應。穴形乳頭大，而復開口平坦，做穴奇怪。初葬下級，復遷上級而得眞穴。

After burial, a certain official named Pang became an imperial examiner in the Guichou examination year; another official named Kuan became an imperial examiner in the Gengxu examination year; there was also a person named Linqiao who held an official post in the Confucian school. This site faces the direction of Jia and is oriented towards Geng, so the manifestation of prestige should be connected with the characters Geng and Jia. The official who became a minister was born in the Jiaxu year, and the official who became a prefect was born in the Gengwu year; all those born in the years of Geng, You, Xin, Jia, or Gui will achieve prestige. Moreover, the main star of the site is dignified, and the stars of literature and literary talent are in their proper positions, so it is suitable for the manifestation of scholars of rational learning and men of loyalty, filial piety, integrity, and righteousness. The shape of the site is a large breast-shaped hill, but the breast has an opening and is flat, making the burial site quite unique. At first, the burial was made on the lower level, but later it was moved to the upper level, and only then was the true site found.

右地在臺州府治南三里，土名紫紗岙。其龍發自望海峰，辭樓下殿，大頓小伏，委蛇奔行，有剝有換。比至結穴，作巨門土星。中落一脈，成帶福金星，微微開口，卻吐出唇氈，平坦百丈。後枕巨門如屏。屏後望海峰插入雲中。兩畔聳起尖峰，天乙、太乙、四神、八將、三吉皆相拱照。青龍本身一臂包外，雙塔挺然，應山遠在雲霄。下關逆水遶上，又有陰砂彎抱，小水纏於足下，交固周密，眞吉地也。其左畔一穴尤妙，蓋自帶福金星前分落，又復曲行數節，轉身做穴。界合明白，而內堂之水至此聚注。前有逆水下關之山以為正案，近身陰砂彎如金帶。乃其始祖葬後，科甲蟬聯，乃立愛、立微二公祖也。

This piece of land is located three miles south of Taizhou Prefectural Office, with the name Zisaha. Its dragon ridge originates from Wanghai Peak, then departs from the building platforms and descends in layers, rising and falling greatly, then slightly, winding and flowing along the way, undergoing transformations. As it approaches the point of convergence, it forms a massive gate star (Jumen Tu Xing). In the middle, a vein descends, forming the "Bring Blessing Gold Star," slightly opening to spit out a piece of flat land, stretching for hundreds of paces. Behind it, the gate star lies like a screen, with Wanghai Peak behind it piercing the clouds. On both sides, sharp peaks rise, with Tianyi, Taiyi, Sishen, Bajiang, Sanji and other stars surrounding and supporting it. On the side of the Azure Dragon, one arm of the mountain extends outward, with two towers standing upright, as if distant mountains in the clouds. The mountain blocking the lower part has a reverse stream flowing up, and there are also yin sands curving to embrace and protect it, with a small stream winding around its feet, forming a tight and secure convergence, indeed a favorable land. The left side of this land has a particularly excellent site: it branches off from the Bring Blessing Gold Star, then winds through several sections, turns back to form a site, with clear boundaries of the water dividing and merging. The internal bright hall's water converges here. In front, there is a mountain forming the main case with the reverse stream flowing down, and the close-by yin sands curve like a golden belt. This is the burial site of his family's first ancestor. After the burial, there have been continuous achievements in the imperial examinations, being the ancestral tomb of Li Ai and Li Wei, two officials.

右地在南康府治北，土名五里牌。其龍起廬山五老峰，廉貞火星作祖，開大帳，正脈中出，逶迤大斷過峽，起少祖山，又開帳連節，星峰頓跌棲閃，穿田度峽，起金水星，展翅飛蛾入首結穴。開鉗中垂小乳，伶俐圓淨。穴前平坦，氈唇左右彎環掬抱有情。其府治龍，自少祖山分左脈，逆水奔上，纏過穴前，包裹有力。當穴前塌落平田，以獻外秀。塌後復起高山，橫遶右畔，關鎖緊密，以收內氣。前小明堂低田僅十數丈。外陽洋瀾，左蠡大湖數十里暗朝。前面馬上貴人，隔湖端拱。其下白沙山，如褰旗，如橫枷，如叩首，如囚奴，伏列於下，眞美地也。葬後，出劍峰公陶尚德，登嘉靖丙戍進士，官至刑部尚書。母百歲重封，人丁大旺。

This piece of land is located to the south of the Nan Kang prefecture office, named Wuli Piao. Its dragon ridge originates from the Wulao Peak of Lu Mountain, with the Lianzhen fire star as its ancestral mountain. It spreads out in a large canopy, with the main ridge emerging from the center, winding and stretching, passing through a major break in the ridge, and rising to a minor ancestral mountain. It then continues to spread out several sections of canopy, with star peaks suddenly rising and falling, appearing and disappearing, crossing fields and passing through gorges, rising to a golden water star, like a moth spreading its wings, to form the site of the burial. The star body opens like a clamp, with a small nipple hanging in the middle, forming a neat and round shape. The site before the burial pit is flat, with the cushion lip on both sides curving and embracing, showing great affection. The dragon ridge of the prefecture city branches out from the minor ancestral mountain, taking the left branch, flowing against the water, winding around the site, and enclosing it strongly. Directly in front of the site, there is a flat field formed by the collapse, bringing in the beauty of the surrounding scenery; after the collapsed area, a high mountain rises, stretching across the right side, tightly enclosing and locking in the internal energy. The small bright hall in front of the site is a low field, only a few dozen zhang wide. Outside, there is a vast body of water, with the left Li Lake dozens of li away, quietly approaching. In front, a mountain shaped like a "horse-mounted nobleman" stands across the lake, bowing respectfully. The mountain of白沙 (Bai Sha) below has various shapes, some like a rolled-up flag, some like a horizontal枷 (a type of restraint), some like a person bowing, some like a captive servant, all arranged in a line below, truly a fine piece of land. After burial, it produced Jianfeng Gong Tao Shangde, who passed the Jiajing Bingxu imperial examination and became the Minister of Justice; his mother was honored with a high title at the age of a hundred, and the family was very prosperous.

突 穴 圖　山谷之穴要藏風。故山谷之突穴，須左回右抱，切忌孤露受風。卜氏云“山谷且要藏風”是也。　平洋之穴要得水。故平洋之突，四畔坦夷，亦不為害。但要界水分明，水勢注聚，或遶抱為佳。卜氏云“平洋先須得水”。突穴即泡穴也。《葬書》云“形如覆金，其巔可富”是矣。凡曰雞心、魚泡、鵝卵、龍珠，及夫紫微旺龍等形，皆突穴之異名耳。乃穴星平中起突者也。

The opening is titled "Tuxue Tu" (Diagram of a Prominent Burial Site). The original diagram has been lost, but the title and two annotations remain. One says that in mountain valleys, the burial site should be able to retain wind, so a prominent burial site in a valley must have the left side curving back and the right side embracing it, and must avoid being isolated and exposed to wind; Bu Ying Tian's statement "valleys should also retain wind" expresses the same idea. Another says that in flat plains, the burial site should be able to gather water, so even though a prominent burial site in a plain may be surrounded by flat terrain, it is not necessarily harmful, as long as the water boundaries are clear, the water flows together to form a pond, or surrounds and embraces the site; Bu Ying Tian says "in plains, water should be first considered." The following is the main text: a prominent burial site is also called a "paoxue" (bubble-shaped site). The "Zangshu" says "its shape resembles an overturned golden bell, and its peak can bring wealth" — meaning that the site is shaped like an inverted golden bell, and burying there at its peak can bring wealth. All names such as "ji xin" (chicken heart), "yu pao" (fish bubble), "e luan" (egg-shaped), "long zhu" (dragon pearl), and "ziwei wanglong" (Ziwei旺盛dragon) are merely alternative names for a prominent burial site. Its appearance is when the burial star suddenly rises up in a flat area.

廖氏云如旋螺，如覆杓；卜氏云“平中一突為奇”；郭參軍曰“地有吉氣，土隨而起”者；皆突穴之謂也。平地高山皆有之，而平地為多。高山之突，必須左右環抱，兩臂周遮，方為眞。切忌孤露受風，生氣飄散。平洋之地，忽然起突，惟要界水明白，來脈分曉，左右雖皆平坦，亦不為害。高山求窟，平洋求突，故平洋多。俗謂蜘蛛結網、沒泥龜蛇等形。蓋平地風從地面而過，故不畏風。楊公云“平洋不怕八風吹”是也。

Liao Jinjing described it as resembling a spiraling snail shell or an inverted wooden ladle; Bu Ying Tian said, "A single protrusion in the flat land is extraordinary" — a sudden rise in the flat ground is most unusual; Guo Pu (who once served as a military assistant) said, "When the earth has auspicious qi, the soil rises accordingly" — when there is good qi underground, the soil on the surface will rise up. They are all talking about protrusions. Both flat land and high mountains have protrusions, but protrusions are more common in flat land. A protrusion on a high mountain must be surrounded by both arms on the left and right to be considered a true protrusion; it must not be isolated and exposed, nor should it face the wind, for that would scatter the life qi. A protrusion suddenly rising in a flat area only needs clear boundaries and a clear coming pulse, even if both sides are flat land, it will not be harmful. (Original note: On high mountains, one should look for caves; on flat land, one should look for protrusions, hence there are more protrusions in flat land.) The people call it spider making nets, or the shape of a mud turtle and snake. Because the wind on flat land moves along the ground, it does not pose a problem; Yang Yunsong said, "Flat land is not afraid of eight winds blowing," which means exactly this.

除星體另論外見穴星卷，而突穴之為形，凡四格：曰大突，曰小突，二者為正格；曰雙突，曰三突，二者為變格。四格之形，又各有俯仰不同。身俯則穴宜湊簷避球，面仰則穴宜湊球避簷，不可不審。若後龍眞的，入首明白，星辰合格，證佐分曉，此穴最貴。蓋起突之穴，靈光凝聚於中，餘氣瀰漫於外，所以謂之吉穴。

The classification of celestial bodies is discussed in a separate section (original note: see the section on穴星). Considering only the shape of the protrusion, there are four categories: large protrusion and small protrusion, which are the standard forms; double protrusion and triple protrusion, which are the variant forms. Each of these four categories has variations in their orientation: if the mountain body slopes forward, the site should be close to the lower part called "eave" and avoid the upper part called "ball"; if the mountain slopes upward, the site should be close to the "ball" and avoid the "eave." This point must be carefully examined. If the dragon mountain is truly correct, the entrance is clear, the celestial form is appropriate, and the supporting evidence is clear, this site is the most noble. Because a site with a single protrusion gathers the refined qi at the center of the protrusion and allows the excess qi to spread around the protrusion, it is called a favorable site.

大要突面光圓，形體穎異。高山切忌風吹，平洋必須得水，乃為至要。又有行龍引脈，水口羅星、關峽墩埠、山腳漏落、神龍倉庫及印墩之類，皆有突象，謂之假突虛突，務須詳辨。如誤下之，主貧窮孤苦，飄蕩伶仃，不可不慎。

The general requirement is that the protrusion should appear smooth, round, and solid on the surface, with a distinctive and outstanding form. On high mountains, protrusions must avoid being exposed to strong winds; on flat plains, they must be able to receive water. These are the two most important points. In addition, small swellings along the dragon-like ridges that carry the qi, the Luo stars at the water mouths, the earth mounds between mountain passes, the leftover fragments falling from the mountain foot, and the so-called 'warehouses' that guard the true dragon, as well as the print-like mounds, all have the appearance of protrusions. These are called 'false protrusions' or 'empty protrusions,' and they must be carefully distinguished. If one mistakenly buries in such places, it will lead to descendants suffering from poverty, loneliness, and being homeless, so one must be very cautious.

突形四格　大突、小突，此二者為正格。雙突、三突，此二者為變格。圖具下：大突圖　小突圖　雙突圖　三突圖　此大突者，其突高大也。平地高山皆不宜太高大。若太高大則近粗頑，不成突格。須是大而相停，不至粗腫頑懶為佳。切要突面光圓，形體穎異，乃為合格。大突多為水口羅星，及龍身漏落倉庫、金箱玉印之屬，務宜詳辨，不可誤也。

This section is titled "Four Types of Prominent Forms": "Great Prominence" and "Small Prominence" are the standard forms, while "Double Prominence" and "Triple Prominence" are variant forms. The four diagrams are titled in order "Diagram of Great Prominence," "Diagram of Small Prominence," "Diagram of Double Prominence," and "Diagram of Triple Prominence." The original illustrations are lost, and only the titles and explanations for each form remain. First, the Great Prominence:the so-called Great Prominence refers to a feature that is tall and prominent. Whether on flat land or high mountains, it should not be too tall and prominent; if it is too tall, it becomes coarse and clumsy, failing to meet the standard of a prominence. It should be large enough to match its surroundings, without being bulky or lazy in appearance. It must have a smooth and round surface, with a distinct and extraordinary shape, to be considered proper. Great Prominence is mostly found at the water mouth as a Luo Star, or as a so-called warehouse, golden box, or jade seal falling from the dragon body. It must be carefully distinguished, and mistakes must be avoided.

此小突者，微起小突也。平地高山皆不宜太小。若太小，則起突不眞。須是小而合格，不至微弱無依為佳。切要突面光肥，形體穎異，乃為合格。如或微小，高低不明，界水曠闊，或水割四畔，微弱無依，皆非眞穴。凡小突多為引脈氣泡，或關峽幾珠，或印墩之屬，務須詳辨，不可誤也。

the so-called small protrusion, refers to a slightly raised small bump. Whether on flat land or high mountains, it should not be too small; if too small, the image of "protrusion" is not genuine. The small protrusion should be small but meet the standard, without being too weak and unsupported. It must have a smooth, rich, and plump surface, with an outstanding and extraordinary shape, to be considered qualified. If it is overly minute, with unclear height, and the water on both sides is too wide, or if it is surrounded by water on all sides, appearing weak and unsupported, then it is not a true site. Small protrusions are mostly bubbles that guide the qi, or small soil heaps like beads strung together in a pass or a narrow gorge, or things like the "print mound." They must be carefully distinguished and not confused.

此雙突者，穴星並起雙突也。昔人謂之雙星，亦有兩畔生聊牙歧者，昔人謂之麒麟，皆可下兩穴。切要大小、高低、肥瘦均勻，突面周正，形體穎異，方為合格。若大小不等，肥瘦不勻，高下參差，務須詳辨，擇特異者下之。若彼此似可而不正，狐疑難辨，美惡不分，皆非眞結，不可下也。此三突者，穴星並起三突也。昔人謂之三臺，可下三穴。切要大小相等，突面光肥，形體穎異，方為合格。若大小不均，又當審其特異者下之。如彼此疑惑，美惡不辨，則非眞結，不可下也。

Double peaks refer to two protrusions rising side by side on the peak star. Former generations called them "double stars"; there are also cases where two additional branches grow out from the sides, forming a forked shape, which were called "qilin" by former generations. Both of these forms can produce two burial sites. The two protrusions must be of equal size, height, and thickness, with a smooth and upright surface, and a distinctive and outstanding form, to be considered qualified. If they are of unequal size, thickness, or height, one must carefully examine and choose the one that stands out exceptionally for burial. If both appear acceptable but are not properly shaped, causing doubt and making it hard to distinguish good from bad, then they are not genuine formations and should not be used for burial. As for triple peaks: triple peaks refer to three protrusions rising side by side on the peak star. Former generations called them "three platforms," and they can produce three burial sites. The three protrusions must be of equal size, with smooth and thick surfaces, and an outstanding form, to be considered qualified. If they are of unequal size, one must examine and choose the one that stands out exceptionally for burial. If all three are ambiguous and difficult to distinguish as good or bad, then they are not genuine formations and should not be used for burial.

凡突形有突而圓者⊙，突而方者 ，突而稜者 ，突而直者 ，突而橫者 ，突而曲者 ，固不能悉述。又有出金、出木、出水、出火、出土五格。圓者為出金，當乘金向墜處立穴。　直者為出木，當剪木安穴。　曲者為出水，當乘動處安穴。　尖者為出火，當剪火立穴。　方者為出土，當乘圓就方立穴。上突穴皆有此五者，及帶曜八格，圖繁，不及詳載。後穴星各突穴皆仿此。突穴諸仙蹟具下：右地在石埭城縣後，龍與縣共，不述。入首，平地連起三珠，盡突結穴，突面圓平，破突扦穴。後頂來脈，前據唇氈，左右交會，大溪橫遶，名堂、朝對、水口皆吉。葬後松坡公鏘登會魁，累官戶部尚書，今福祉未艾。

The shape of a mound can be round, square, angular, vertical, horizontal, or curved (the symbols for each type are illustrated in the original text, except for the round one which is marked as 「⊙」, the others are missing). It is impossible to describe all the variations. In addition, there are five categories: outflow of metal, outflow of wood, outflow of water, outflow of fire, and outflow of earth. The annotations explain: a round shape is "outflow of metal," which should be located where the metal energy is received, with the pit placed at the lowest point; a straight shape is "outflow of wood," which should have the straight and hard parts of wood trimmed before setting the pit; a curved shape is "outflow of water," which should have the pit set where the curve is; a sharp shape is "outflow of fire," which should have the sharp tip of fire trimmed before setting the pit; a square shape is "outflow of earth," which should be located where the round shape is supported, with the pit set in a square manner. All these mound pits possess these five types, and there are also eight categories with "radiant energy." Because the diagrams are too numerous, they cannot be fully detailed here. When discussing the various mound pits later, they will be treated in the same way. Below is a list of famous examples of mound pits. On the right side, there is a piece of land behind Shidai County, sharing the dragon ridge with the county itself, so it is not described here. At the "entry point," three pearl-shaped mounds rise successively on flat ground, forming a pit at the last mound. The mound is round and flat, with the pit set after breaking through the top. Behind there is a mountain ridge coming from the mountain top, in front there is a lip-like cushion supporting it, and on both sides the boundary waters meet. A large stream flows across, with a good bright hall, facing mountains, and water mouth. After burial, Songpo Gong Mouqiang passed the imperial examination as the top candidate, served as Minister of Revenue, and the family's blessings continue to this day.

左地在江山縣南六十里，土名石門龜山。其龍發自江郎山，落脈下平田，過闊阪一里許，復束聚結咽，成蘆鞭格，作銀錠束脈，頓起大突，成太陰金星，連氣結突穴。突上微開鉗口，俗呼龜形，繫巽、巳、丙龍入首，扦亥向兼壬。葬後出方泉公鏜，登嘉靖丁未進士，入翰林，官至都御史。至今人才迭出，福祉未艾。

This piece of land is located sixty miles south of Jiangshan County, with the name Shimen Guishan. Its dragon ridge originates from Jianglang Mountain, and the main ridge descends to Pingtian, passing through a slope more than a li wide, then converges and gathers, forming a throat-like constriction, creating a "Lu Bian" pattern. It forms a silver ingot-like ridge, then suddenly rises into a large protrusion, forming the Taiyin Jinxing (Great Yin Golden Star). The qi and ridge are connected, forming a protruding grave site. On top of this protrusion, there is a slight opening resembling a clamp, which the locals call "Guixing" (Turtle Shape). This site is oriented with the dragon entering from the direction of Xun, Si, and Bing, facing亥 (Hai) with a secondary direction of Ren. After burial, a person named Fang Quan Gong, Meng Tang, was born here, who passed the Jiajing Dingwei imperial examination, entered the Hanlin Academy, and held the position of Duyushih (Inspector General). To this day, there are still outstanding talents emerging, and the blessings have not ceased.

右地在豐城縣東南八十里，土名龍門。其龍來自羅山。將入首，橫列大帳，周圍圈幢。正脈從中頓起飛蛾，一氣九星。到頭起土星御屏，屏下太陽金星，垂脈清奇，而結突穴，小巧圓淨可愛。穴下雖峻，而貼身龍虎彎抱交固。左右御屏夾耳，外重龍虎疊交，水遶之玄，獅象龜蛇鎮塞水口，取作將軍大座形，陰囊穴。登山萬仞之高，亦天巧穴也。近有貴人秀案，遠有掛榜列朝。葬後出朏公，登進士，官大參。曰翰，登進士，官太守。又有一父九子，人文鼎盛，富貴雙全，福祉未艾。

This piece of land is located eighty miles to the southeast of Fengcheng County, named Longmen. Its dragon ridge originates from Luoshan Mountain. As it approaches the "入首" point, there is a large hill lying horizontally, surrounded on all sides like banners and flags. The main ridge suddenly turns into a mountain resembling a flying moth, continuing in a straight line to form nine star peaks. At the end, a hill shaped like a planet rises, forming a screen. Below this screen is a hill shaped like the sun and the golden star, with a clear and extraordinary pulse descending. Thus, a small, round, and clean hill is formed. Although the hill is steep, the dragon and tiger sands close by are tightly embracing and secure. On both sides, hills resembling screens protect it like two ears. Outside, another layer of dragon and tiger hills overlap, and the water flows around in the shape of "之" and "玄". Hills shaped like lions, elephants, turtles, and snakes guard the water mouth. This place is named "General's Great Seat" in shape, and the hill is called "Yinnang Hill". The hill is as high as ten thousand feet, and it is also a naturally formed hill. Nearby, there is a beautiful and elegant case hill shaped like a nobleman. Far away, there is a row of hills shaped like a hanging scroll facing the direction. After burial, a certain Fei Gong became an imperial examiner and held a high official position (Cancan). Another person, Han, also became an imperial examiner and held the position of a prefect. Additionally, there was a father who had nine sons, with a flourishing culture and prosperity, enjoying great wealth and honor, and the blessings have not yet ceased.

右地在黃安縣西南二十里。其龍來自七個山，分出右枝，磊落奔騰十餘里。比入局，翻身逆轉開帳，為折三臺中抽下平岡，又頓跌數節，抽脈落山麓，臨田蘸水，起一小突結穴。突面平圓，下開鉗口。破穴對口扦穴，內堂融聚，下關有力。左有順纏近繞，低伏過穴。復起墩埠，以關內氣，以塞水口。而外堂田源之水十餘里特朝，得水藏風，誠美地也。但其前朝席帽貴沙失於登對，乘氣稍乖，葬法未善，未出顯貴，惟鉅富旺人，以歲薦及應例登仕版者十餘人耳。然吾友少虞君心學，以理學鳴時，為邑儒宗，亦是地之鍾秀也。

This piece of land is located twenty miles southwest of Huang'an County. Its dragon pulse comes from seven mountains, branches off to the right, and stretches for more than ten miles, spreading out and running vigorously. As it approaches the main area, it turns around and reverses, spreading out like a tent, forming a folded shape of three platforms. From the middle, it draws out a flat ridge, then drops several sections, and the dragon pulse falls to the foot of the mountain, facing fields and bordering water, forming a small protrusion where the spirit lies. The protrusion is flat and round, with a mouth-like opening below it, and the burial is made by breaking through the protrusion and facing directly into the mouth. The inner bright hall gathers energy, and the barrier at the lower part is strong. On the left side, there are gentle hills that wrap around closely, low and lying over the tomb, then further ahead, another small hill rises, used to block the inner energy and close the water mouth. The outer bright hall's water source comes from ten miles away specifically to face the tomb. It has both water and wind shelter, making it a truly good site. However, the hill shaped like a hat in front, which is a sign of high status, does not face directly, and the receiving of energy is slightly off. The burial method is also not thorough enough, so it does not produce great officials, but only wealthy people, a thriving population, and about ten people who become officials through annual recommendations and following the established system. However, my friend Xiao Yu, who is deeply skilled in the study of heart, is well known for his Confucian learning at that time, and is the master of the county's scholars. This is the result of the site's gathering of talents and beauty.

左地在豐城縣東半里，土名白沙墩。其龍結縣後，餘氣崩洪過脈，復起平田，鋪氈展席，馬跡蛛絲。忽起平中一突，平面太陰開口，成天然之窩。但後龍穿鑿，失其本體，不易詧認。丁氏葬後，科甲迭登。曰維城，官御史。維南，官寺丞。維陽，官主政。曰俊、曰仕、曰璣、曰璨、曰侃，俱貴。曰璐，官大參。曰錬，官少卿，富貴未艾。

This piece of land is located half a li east of Fengcheng County, with the name Bai Sha Dun. Its dragon pulse originates from the back of the county, forming a landform, and the remaining energy flows down and spreads out over the ridge, rising again in a flat field like a spread-out carpet or a laid-out mat. The ridge line is fine, resembling horse hoof prints or spider silk. Suddenly, in the flat land, a mound rises, forming a flat plane of the Tai Yin metal star facing forward, naturally forming a hollow. However, the original dragon pulse behind has been disturbed by human excavation, losing its original appearance and becoming difficult to recognize. After the Ding family was buried here, they continuously achieved success in the imperial examinations: Ding Weicheng became an imperial censor, Ding Weinan became a temple official, Ding Weiyang became a chief minister, Ding Jun, Ding Shi, Ding Ji, Ding Can, Ding Kan all became prominent, and Ding Lu became a grand examiner, Ding Lian became a deputy minister, their wealth and status have continued to this day.

右地在袁坊，龍遠不述。入局開平地帳，坦夷無際。入首水中一埠，突出圓淨。突下吐唇，四面巨浸，左右湖岸遶抱有情。遠峰一點來朝。離脈，扦癸向。葬後科甲連登。曰潤，進士。芳，進士， 參議。光儒，知州。光翰、城、應、旗、寔、遊、國、寕，俱進士。光度、均、咸、伯嵩、伯睿、伯鑰、伯雅、奎，俱鄉薦，世宦未艾。

The land on the right is located in Yuanfang, where the dragon ridge comes from a long distance, so it is not discussed here. Upon entering this site, there is a flat land account, vast and open. At the 'entry point,' there is a hill of earth in the water, rising abruptly and round and smooth; from below, it protrudes like a lip and a mat, with water all around on all sides, and the lakeshores on both sides surrounding and protecting it, showing great affection; in the distance, a single mountain peak comes forward to pay homage. This site belongs to the fire direction, facing the癸 direction. After burial, there have been continuous generations of academic success, with someone named Run becoming an imperial examiner, someone named Fang becoming an imperial examiner and holding the position of参议, someone named Guangru becoming a知州, Guanghan, Guangcheng, Guangying, Guangqi, Guangshi, Guangyou, Guangguo, Guangning all becoming imperial examiners, Guangdu, Guangjun, Guangyan, Bo Song, Bo Rui, Bo Yue, Bo Ya, someone named Kui all passing the local examination, and the family has continued to hold official positions without ceasing.

已上窩、鉗、乳、突，穴形妙用，無踰於此。但造化之機，隱顯不一。顯則易明，隱則難辨。立諸形格，乃其顯體，按圖索理，人猶可知。至於正體之外，復有異形，曰邊窩、並窩，曰分鉗、合鉗，曰閃乳、側乳，曰鶻突、並突，及有窩鉗而不葬窩鉗，有突乳而不葬突乳數者，又其怪體，隱微難辨。苟非明師傳示，厯審古格，驟而見之，必駭而疑。正所謂“任君聰慧過顏閔，不遇眞師莫強猜”者也。

The four types ofsite forms, namely Wo, Qian, Ru, and Tu, have no functions that go beyond these categories. However, the mechanisms of nature are both hidden and revealed: the revealed ones are easy to understand, while the hidden ones are difficult to distinguish. The various forms and categories mentioned above belong to the revealed type, and by referring to the diagrams, ordinary people can still comprehend them. But beyond the standard forms, there are also unusual ones, such as Bian Wo and Ping Wo, Fen Qian and He Qian, Shan Ru and Ce Ru, Hu Tu and Ping Tu; in addition, there are cases where a clear Wo or Qian is not buried in the Wo or Qian, or a clear Tu or Ru is not buried in the Tu or Ru—these are considered strange forms, difficult to discern. Without the personal guidance of a true master and careful examination of ancient examples, one would be startled and doubtful upon first sight. As the saying goes, "Even if your wisdom surpasses Yan Hui's, without encountering a true master, do not attempt to guess."

此等異穴，形體雖有不同，力量本無二致。但至貴之龍，方有此穴。必得眞師傳授，始識此格。如或未契肯綮，自任聰明，妄指平坡死塊為邊並之窩，欹斜山腳為閃側之乳，界水漏槽為分合之鉗，闊蕩頑硬為鶻並之突，籍口怪異，胡作亂為，是猶學步邯鄲，而為害愈甚矣。慎之慎之！謹將異體怪形諸格口訣述後。窩之體二，曰邊窩、並窩。鉗之體二，曰分鉗、合鉗。乳之體二，曰閃乳、側乳。 突之體二，曰鶻突、並突。

This type of unusualsite shape, although varying in form, has no distinction in strength; only the most noble dragon can form such a site, and it must be taught by a true master to recognize this pattern. If one has not yet grasped the essentials, and instead relies on his own cleverness, mistakenly pointing flat slopes' dead soil blocks as side窝 and combined窝, and歪斜 mountain feet as闪乳 and side乳, and boundary water leakage channels as分钳 and合钳, and broad, hard areas as鹘突 and combined突, using the term 'strange' as an excuse for improper actions, it is like the story of learning to walk in Handan, causing even greater harm. Remember! Remember! Now I will explain the mnemonic for various strange forms ofsite:窝 has two types, called side窝 and combined窝;钳 has two types, called分钳 and合钳;乳 has two types, called闪乳 and side乳;突 has two types, called鹘突 and combined突.

邊窩者，窩之弦稜欠缺一邊，故曰邊窩，乃窩體之變格。蓋星辰已止，而面峻闊露，不能融穴，卻於其下吐出平坡，如鋪氈吐唇，而一邊微起彎抱，是為邊窩。窩中最宜淺狹平坦，弦稜明白，藏聚有情，四方拱夾，方為合格。切忌窩中太闊，口內坑陷。太闊則生氣不聚，坑陷則造化不融，皆不可下，尤宜慎之。此穴多在高山，作仰高之體，平地鮮有。惟吾邑宋國師伯通先生自葬父地合此格，卻在山麓，切近平地。圖具後。

A "side hollow" refers to a hollow where one side of the mouth is missing, hence the name "side hollow," which is a variation of the standard hollow form. Its formation is as follows: the celestial body has already stopped, but the front is steep and wide, making it exposed and unable to form a proper burial site. Instead, a flat slope appears below, like a spread-out carpet or a protruding lip. On one side of this flat slope, there is a slight bulge that curves around and protects the site, forming the "side hollow." The ideal hollow should be shallow, narrow, and flat, with a clear edge, capable of holding and nurturing life qi, and surrounded by mountains that embrace and support it. It is strictly forbidden for the hollow to be too wide or for the mouth of the hollow to be sunken. A wide hollow fails to gather and retain life qi, while a sunken mouth prevents the convergence of cosmic energy, both of which are unsuitable for burial and should be avoided with particular care. This type of burial site is commonly found on high mountains, appearing in the form of "looking up from a height." It is rare on flat land. Only in our county did the Song Dynasty master of the state, Lai Botong, select a burial site that conforms to this pattern, and it was located at the foot of a mountain, very close to flat land. The diagram is listed later.

左地在吾邑十四都，地名傅家村。其山自大龍分下，開帳出脈，磊磊落落。數節走馬文星，開 展翅。入首特起金星，正面峻急，鋪下平坡。左畔微高五七寸，彎掬抱穴，合邊窩格。外來石山高聳，其勢如凌壓。俗眼觀之，但見穴離星體，接脈不著。且下抱短縮，右畔高昂，莫不棄之。殊不知木星峻急，氣聚平坡。下沙雖縮，而貼穴一掬，彷佛高低，依稀遶抱。右山雖高，以本窩缺右，宜其補襯護穴。故取天馬嘶風之格。

This piece of land is located in the fourteenth village of our county, named Fu Family Village. The mountain comes down from the big dragon mountain, with a clear and distinct ridge, spreading out in a dignified and orderly manner. It proceeds through several sections, forming a horse-shaped star. Then it spreads out like a bird spreading its wings. At the "entry point," there is a special peak called the golden star, which rises abruptly and steeply, then slopes down to a flat slope. On the left side of this flat slope, there is a slight elevation of about five to seven inches, which bends and encircles the site, perfectly matching the form of a border pit. An external stone mountain rises high, with an imposing and pressing energy. To an unskilled person, it seems that the site is separated from the star, not connected to the ridge, and the sand that encircles it from below is short and contracted, while the mountain on the right is high and prominent, leading them to abandon it. They do not know that the wooden star is steep and abrupt, with its energy gathering on the flat slope; although the sand below is short, it closely surrounds the site, with its height and depth vaguely discernible, giving an impression of encirclement; the high mountain on the right, although prominent, precisely compensates for the lack on the right side, thus exactly protecting the site. Therefore, this site is considered to have the form of "Heavenly Horse Whinnying in the Wind."

兼以前朝秀麗，水口闗欄，下後伯通奉高宗詔，拜異人，持節卜相臨安有《臨安行在表》。其孫文懿公又號初庵，官至集賢大學士。學士子巖卿，官至集賢直學士，人丁大旺不替。又，廖金精為吾邑張氏下白牛坦地，乃合此格。其地大龍前去，中腰一枝開帳。帳中落脈數節，山半忽然平坦，左畔微茫掬轉，成邊窩之格。其左掬亦僅高數寸，墳頭尙露，惟可護棺而已。此外則山勢低下，一望青天，甚為空曠。面前一重案山，近而且高。穴在源頭高曠之所，俗眼見之，莫不驚駭而訾其非也。

The surrounding mountains are beautiful and elegant, with mountains blocking the water mouth. After the burial, Liao Jinjing was honored as a special person by the imperial decree of Emperor Gaozong of Song, and was entrusted with the task of examining the terrain of Lin'an. (Note: There is a surviving text called "Lin'an Xingzai Biao.") His grandson, Wenyi Gong, also known as Chuan'an, held the position of Grand Secretary of the Imperial Academy; his son, Lai Yanqing, held the position of Deputy Grand Secretary of the Imperial Academy, and the family prospered greatly, remaining strong and flourishing for a long time. Additionally, the land called Baimiaotan, which Liao Jinjing selected for the Zhang family in our county, also fits this pattern. That land is where a large dragon continues forward, and in the middle of its course, it branches out to form an opening, with the main ridge continuing for several sections. At the mountain waist, a flat area suddenly appears. On the left side, there is a very subtle turn that embraces the site, forming the pattern of a border pit. The left turn is only slightly higher, with the tomb mound still exposed outside, just enough to protect the coffin. Beyond that, the mountain terrain drops down, and the view is open and vast, with only the sky visible. In front, there is a mountain range that is both close and high. The tomb site is located at a high and open place at the source of the water. To ordinary people, seeing this would not fail to be startled and criticize it as wrong.

殊不知回龍之穴，翻身顧祖，自然水源不遠，案雖近高，乃係本祖，如子孫之見祖父，不為壓穴。後龍雖去，而本枝轉身結成大帳，帳中出脈結穴，其去山乃餘氣耳。雖高峻，本身一臂掬轉，前面陡峻，皆蔽而不見。登穴平坦，不覺其為萬仞山巔也。左邊雖曠，而青龍兜轉，依稀遶抱，穴不受風。此乃地理之至妙，而金精巧於作用者也。其山結穴之下，山腳四五飄然去，故俗喚錦帳掛銀鉤之格。葬後張氏出一文一武一神仙，富貴綿遠，至今不替。雖不盡繫之此，而廖金精為張氏作地，惟此最先，則此又張氏富貴之藪也，其圖於下。

They did not understand: a dragon-mound forming a "returning dragon" site must turn back to face the ancestral mountain, naturally being close to water sources; although the case mountain is both near and high, it is actually the ancestral mountain itself, like descendants facing their grandfather, which does not press upon the site. Although the dragon-vein continues forward, the main branch has already turned back to form a grand canopy, and from within the canopy, the vein emerges to form the site. The mountains ahead are merely residual energy. Although the site is high and steep, there is a ridge that turns back to encircle it, hiding the steepness ahead; when standing on the site, it feels flat, without realizing one is standing on the peak of ten thousand仞 mountains. Although the left side is open, the azure dragon earthwork turns back to form a faintly embracing shape, so the site is not exposed to wind. This is the most exquisite aspect of geomancy, and it is precisely where Liao Jinjing excels. Below this site, there are four or five ridges that flow away gracefully, so the people call it the "Silk Canopy with Silver Hooks" pattern. After burial, the Zhang family produced a scholar-official, a military general, and a deity, enjoying long-lasting wealth and honor, which has remained strong to this day. Although it cannot be said entirely due to this site, Liao Jinjing was the first to select this site for the Zhang family, making it the source of their prosperity. The map is listed below.

按：金精為張氏所下地，諸課總為一帖，題曰《鍾秀圖》。考其年月，此最先也。廖金精下吳園張氏白牛坦地圖。課曰：其山遠，自乾亥高聳結頂，轉艮如蛇行如旙。入丁、酉、兌，又轉艮，屈曲入亥，作丙向，發元辰丙水，五步歸丁，轉卯轉巽長流，蟠龍玩月形。面前旗鼓文筆排列，天馬門中貴人朝拱。擇已酉七月十四日戊寅申時，開土深五尺。

The commentary states that Liao Jinjing's selected sites for the Zhang family were compiled into a single volume titled "Zhongxiu Tu." Upon examining the dates recorded in the volume, this particular site was the earliest. The map is titled "Liao Jinjing's Map of the White Ox Slope of the Wu Garden Zhang Family," but the original map has been lost. The site description says that this mountain comes from a distant direction, rising high from the Qian and Hai directions to form its peak, then turning toward the Gen direction, appearing like a long snake or a banner. It then enters the Ding, You, and Dui directions, turning back toward the Gen direction, winding into the Hai direction, and facing the Bing direction. The water from the front of the site, the Yuan Chen water, originates from the Bing direction, flows five steps to the Ding direction, then turns toward Mao and Xun, flowing away. This form is named "Panlong Wan Yue" (Coiling Dragon Playing with the Moon). In front of the site, mountains forming the shapes of a banner, a drum, and a brush pen are arranged in order. Between the Heavenly Horse mountains, there is a Nobleman peak that comes forward to pay homage. The construction was scheduled for the 14th day of the seventh lunar month in the Jiyou year, on the Wuyin day at the Shen hour, with the earth dug five feet deep.

記曰：騰雲紫氣欲侵天，左左陰陽近穴前。山水並朝廉貞現，為官清正四方傳。木金高聳兩相看，一土陰陽並一段。殺氣入雲攢簇簇，鳳書來聘去為官。仙橋帳下勢盤桓，登穴分明在半天。南極聳奇辛巽應，有文有武有神仙。熙寕二年八月廖禹記。按：是地登穴高三里，又平坦畝餘如掌心。穴下餘氣山去甚長，鑿井截其氣，且以大龍帳中落脈結穴，穴在萬仞山巔。

The Qianji records: Purple mist rises into the clouds, almost reaching the heavens, with yin and yang energies approaching closely before the site; mountains and water both converge towards the site, with the Lianzhen star appearing, indicating a clear and upright official position with fame spreading far and wide. The Jupiter and Venus stars stand high and look at each other, while a single Saturn star connects with yin and yang to form a continuous line; killing energy rushes into the clouds, gathering and surrounding, indicating a summons by a phoenix-like decree to take up an official post. Under the tent-like canopy resembling a bridge, the energy remains strong and does not dissipate, clearly indicating that the site is located in the heavens. A remarkable peak rises in the Southern Dipper direction, corresponding to the Xin and Xun directions, where scholars, generals, and immortals are destined to emerge. Recorded by Liao Yu in the second year of Xining. Commentary: This site is three li high when reaching the main point, yet the main point itself is flat and covers more than one mu, like the palm of a hand. The residual energy mountains beneath the site extend very far, but later people dug a well, cutting off this energy. Moreover, it originates from the main dragon's pulse, forming the site on the peak of ten thousand仞 mountains.

其妙惟在峻處有平，登穴不知其高，是為天巧之穴，非常見所識。世俗尋龍，但知大盡處求地。此等穴則在所棄。噫！非廖師之神目，主人之明見，孰能作之？其後果出忠定公燾，為參知政事；甲公，封忠烈侯；仙君範——紫瓊眞人，卒如金精之言云紫瓊眞人詳見列仙傳。

Its excellence lies entirely in the fact that among its steep and rugged terrain there is a flat area, and when one reaches the site of the tomb, it does not feel high, which is called "heavenly skillful site." This is not something that ordinary people can recognize. Common people searching for dragon lines only know to look for land at the end of the main dragon line, and such sites are therefore discarded by them. Alas! Without Liao Master's divine eyes and the owner's clear insight, who could accomplish this? Later, the Zhang family indeed produced Zhongding Gong Zhang Tao, who held the position of Canshizhengshi; Zhang Jiagong, who was enfeoffed as Zhonglie Hou; and the immortal Zhang Fan, who is known as the Purple Jade Immortal. In the end, it fulfilled Liao Jinjing's prophecy (note: the deeds of the Purple Jade Immortal are detailed in the "Lie Xian Zhuan").

並 窩 圖　此二窩之並結者，要二穴俱下即發。　此三窩之並結者，宜並下三穴。此並窩者，一星而有數窩也。有兩窩可下兩穴，有三窩可下三穴，皆有富貴。三窩中穴力量差勝，來龍甚貴者方結此等形穴。要窩中圓浄，弦稜明白，大小相等，方為合法。浙江餘姚周氏祖地合此格。

The title of the diagram is "Bing Wo Tu." The original image is lost, but the title and two annotations remain. One annotation states that this is a diagram of two nests arranged side by side, and that two graves should be dug together for prosperity. Another says it is a diagram of three nests arranged side by side, and that three graves should be dug together. The main text explains that "Bing Wo" refers to a star formation with several nests. If there are two nests, two graves can be dug; if there are three nests, three graves can be dug, and all can bring wealth. Among the three nests, the central one has slightly more power. The coming dragon must be extremely noble to form such a site. The nests must be round, clean, with clear edges, and of equal size to be considered proper. The ancestral graves of the Zhou family in Yuyao, Zhejiang, conform to this pattern.

左地在浙江餘姚縣，地名聞家堰。其龍甚美，將入首，起華蓋三臺，撒落平地。穿湖，湖中頓起太陰金星，而結並窩之格。四面皆湖水，汪洋巨浸。穴左突出石印浮水，甚為奇特。諸峰羅列，拱揖齊整。宋時姓聞者葬右穴，出狀元、進士十數人，發越已過。今周氏葬左窩，葬後五十年，出科第十餘人，至今富貴未艾。其地繫泛水文星。若葬法深淺、分金合矩，則周氏宜出一甲之貴。眾星伴月形，亥龍入首。聞氏扦丙向，周氏扦巽向。中穴數家皆敗。

This piece of land is located in Wenyao County, Zhejiang Province, with the name Wenyamen. Its dragon ridge is very beautiful, and when it reaches the "entry point," it forms a mountain shape resembling a jade hat and three platforms, spreading out over the flat land and passing through the bottom of a lake. In the lake, it suddenly rises to form a mountain shape resembling the Taiyin Star, creating a pattern known as "parallel nests." All around are lakes, forming a vast expanse of water. On the left side of the tomb site, there is a stone seal protruding from the water, which is very unusual. Many peaks are arranged in order, bowing and supporting the tomb. In the Song Dynasty, a family named Wen buried their ancestors in the tomb on the right, and they produced a状元 and more than ten jinshi (imperial scholars). However, the prosperous period of that lineage has already passed. Now, the Zhou family has buried their ancestors in the left nest. After the burial, fifty years have passed, and they have produced more than ten people who have passed the imperial examinations, and their wealth and status have not yet declined. This land belongs to the pattern of "general water star." If the burial depth, the division of the golden thread, and the direction and degree of the tomb are all in accordance with the rules, the Zhou family should have produced a first-class official of great prestige. This land is named "many stars accompanying the moon," with the dragon coming from the亥 direction. The Wen family chose the direction of 丙, while the Zhou family chose the direction of 巽. As for the central tomb, several families have buried there in succession, but all have declined.

此分鉗者，即鉗體中直鉗之變格也。乃星辰開口結穴，而兩鉗分向左右，故曰分鉗。要鉗中藏聚，弦稜明白，登穴不見兩邊分飛之勢。下有氈唇平坦，外護包裹，眞氣融結，方為合格。最忌穴中見其左右分飛，下無氈唇，外護不抱，穴下落槽，界水淋頭，即非眞結，不可下也。此格大要前鋪餘氈為吉。如吾邑孫氏下洋地，其格也。

The concept of "Fen Qian" refers to a variation of the straight Qian structure. It occurs when the celestial bodies open and form a knot, with the two Qian feet branching off to the left and right. Hence it is called "Fen Qian." The requirement is that the Qian body should be able to hold the qi, with clear and distinct edges. When standing at thesite, one should not see the two sides spreading apart. Below thesite, there should be a flat and smooth lip of earth, and the surrounding mountains should enclose it, allowing the true qi to gather and condense. This is considered proper. The most undesirable situation is when standing at thesite, one can see the two feet spreading away to the left and right, with no flat lip below, and the surrounding protective mountains not embracing the area, leaving thesite as a water channel, with boundary water flowing directly overhead. If these conditions exist, it is not a true formation and should not be used for burial. The key principle of this formation is that there should be a spread of flat earth in front of thesite for it to be auspicious. For example, the land at Xiaoyang in the Sun family in our county follows this pattern.

左地在吾邑五都，土名下洋。其龍來遠不詳述。比入局，連聳數峰，磊磊落落。又頓四座貪狼，飛蛾降勢，垂脈下平坡。復起金星開口，成分鉗之格結穴。穴下平鋪氈唇。鉗中頂口分明，前有印星證應，流神環遶融注，明堂團聚，水口交固，龍旺穴暖，誠美地也。朝山雙峰卓秀，以山腳飛揚之勢，取作回子舞獅形。葬後出西溪公 ，官雅、鄭、泰三州州守。春公富壽康寕，宗武、宗道俱歲薦，登郎官，至今人財兩盛，福祉方隆。右地在徽州府黟縣，地名黃坂垣。兌山發龍，轉亥，脫落平洋，成分鉗之穴，粘突就窩放棺，外沙包裹，前朝秀麗。塟後出侍郎，又州縣官不替。土人呼為汪婆墓。

The land on the left is located in the fifth district of our county, named Xiaoyang. Its dragon pulse comes from a distant source, which we will not elaborate on here. As it approaches the main site, several peaks rise consecutively, arranged neatly and orderly; then four peaks of the Tanlang star appear, like moths descending, with the central pulse descending to a flat slope; followed by another peak of the Jin star, opening forward, forming a clamp shape to form the burial site. Below the burial site, the ground is flat with a carpet-like lip, the top and mouth of the clamp are clearly defined; in front there is an imprint star as confirmation, with water flowing around and gathering, the bright hall is gathered, the water mouth is secure, the dragon energy is strong, and the burial site is warm, making it truly a fine place. Two peaks of the facing mountains stand upright and beautiful, combined with the flying posture of the mountain foot, the shape is called "Hui Zi Wu Shi" (returning son dancing a lion). After burial, a man named Xixi Gong (the original text lacks one character here) rose to the positions of governor of Yuzhou, Zhengzhou, and Taizhou; Chun Gong became wealthy, long-lived, and healthy; Zongwu and Zongdao both came from the annual examination candidates and reached the rank of official assistants; to this day, the population and wealth are both flourishing, and the blessings are at their peak. The land on the right is located in Yixian County, Huizhou Prefecture, named Huangban Yuan. The dragon comes from the Dui direction, turns to the Hai direction, and descends to a flat area, forming a clamp-shaped burial site, with the coffin placed using the method of "zhan tu jiu wo" (adhering to the protrusion and following the depression); the surrounding terrain is wrapped by ridges, and the facing mountains are beautiful. After burial, a minister of the rank of vice-minister emerged, and officials at the level of prefecture and county have been continuously produced generation after generation. The local people call it "Wang Po Mu" (Wang Po's tomb).

左合鉗者，即鉗格之變體也。氣從兩鉗而合，故曰合鉗。乃龍脈已盡，星辰已止，而總會處峻硬無穴，鉗中又無微乳微窩，氣融在下，兩鉗收處，中間合聚成穴，微有突泡，如鉗之鉗物，俗亦呼作雙筯夾饅頭之形。要氈唇圓整，曜氣證應，星辰仰面，方為合格。最忌槽中太深，鉗口不收，唇氈不明，曜星不照，有一於此，則非眞結，不可下也。吳國師為吳園張氏下一地合此格，俗呼玉筯夾饅頭形。圖具於下。

The figure on the left shows a type of "Hei Qian" (clamping formation), which is a variant of the "Qian Ge" (clamping structure). The earthly energy flows along the two legs of the clamping formation and converges in front, hence the name "Hei Qian." Its formation is due to the dragon pulse having reached its end, the stars having stopped, yet the convergence point is abrupt and rigid, unable to form a proper site. There is no subtle mound or depression within the clamping structure, and the energy instead gathers below. The site forms a subtle mound at the point where the two legs of the clamping structure meet, resembling a clamp holding something. It is also called "Shuang Jun Jia Mantou" (two joints clamping a steamed bun) in the folk. The "Zhan Chen" (cushion lip) should be round and complete, with a star of brilliance (Yao Qi) as a confirmation. The stars should face upward. This formation is considered qualified. It is most忌讳 (to be avoided) if the groove is too deep, the mouth of the clamp does not close properly, the cushion lip is not distinct, or the star does not correspond. If any of these conditions are present, it is not a true site and should not be used for burial. Master Wu Jingluan of the state selected a site for the Zhang family of Wu Yuan that fits this formation, known in the folk as "Yu Jun Jia Mantou" (jade joints clamping a steamed bun), and the figure is shown below.

右地在吾邑，地名金山，土窖穴上有槽，俗呼金梘銀槽，亦曰玉筯夾饅頭。癸山丁向，吳景鸞先生為其婿張須公葬祖。下後，須公官虔州倅。張根、張樸俱入翰林。廣永豐縣亦有一穴，與此同。俗云亦玉筯夾饅頭形。友人鉛山任思梅為予言之。予未見，不具圖。

This piece of land is located in our county, named Jinshan. The tomb site is on a mound of earth, with a groove on top of the mound. Locals call it "Jin Jian Yin Chao" or "Yu Jun Jia Mantou." The tomb is oriented with the癸 mountain and丁 direction. This site was selected by Wu Jingluan for his son-in-law Zhang Xugong's ancestral burial. After the burial, Zhang Xugong became the Qianzhou Tongpan, and Zhang Gen and Zhang Pu both entered the Hanlin Academy. There is also a similar tomb in Yongfeng County, Guangxin Prefecture, which is also called "Yu Jun Jia Mantou" by the locals. This information was told to me by my friend Ren Simei from Lianshan; I have not seen it myself, so I do not include a diagram.

右閃乳者，乳從偏落，閃在一旁，故為之閃。如小皃閃躱之義，即乳體之變格也。龍勢到此起頂，偏下作穴，而中出之乳粗硬斜曲，無穴可下，正氣閃在一邊，乃以中乳為龍虎護衛之沙，此穴極為難認。龍從左來，閃乳在右；龍從右來，閃乳在左。亦有龍脈中起均勻，兩穴皆可下者。最宜乳頭光彩，兩掬有情，不粗不峻，方為合格。若粗飽峻急，瘦弱微小，則非眞結，不可下也。董德彰為婺源倪氏下一地合此格。圖具下。

The flash breast, as shown in the diagram, refers to a breast shape that is slightly leaning downward and shifting aside, hence called "flash," taking the meaning of a child dodging aside. It represents a variation of the breast form. Its cause is that the dragon energy reaches this point and rises upward but shifts to one side to form a pit. The central breast is thick, hard, and twisted, with no suitable place for the spirit energy to settle. Therefore, the true earth energy flashes to one side, and the central breast is then used as a protective ridge for the dragon and tiger. This type of pit is extremely difficult to recognize. The pattern is: if the dragon comes from the left, the flash breast is on the right; if the dragon comes from the right, the flash breast is on the left; there are also cases where the dragon ridge is in the center, rising upward and forming two pits on both sides that can both receive the spirit energy. The best case is when the breast head is smooth and lustrous with color, and the two arms on both sides are harmonious, neither thick nor steep. Only then is it considered qualified. If it is thick and steep, or thin and weak, it is not a true formation and cannot be used for burial. A piece of land selected by Dong Dezhang for the Ni family of Wuyuan conforms to this pattern, and the diagram is listed below.

婺源倪氏御史祖地　倪氏地正穴，以左山包裹，面前盡遮，外洋山水，一切不見。局又逼窄，明堂朝山俱無。只是藏風聚氣，穴場甚暖。所以塟下當代即出御史，驟發富貴。與廖金精下明溪許學士祖地當代出貴相同，皆是穴間緊固，一切不見。噫！此等地，非哲師明主，則棄物耳。

The diagram is titled "Ni Family Ancestral Burial Ground of the Imperial Censor from Wuyuan," but the original illustration is lost. The explanation states that the main burial site of the Ni family is blocked by a mountain on its left, which completely hides the front view; external water and mountain features are entirely invisible. The terrain is narrow and confined, with no bright hall or facing mountains, but it is able to retain wind and gather energy, making the burial site very warm. Therefore, when the burial was performed, a censor emerged in the same generation, achieving sudden wealth and status. This is the same principle as the ancestral tomb of Xu Xueshi, pointed out by Liao Jinjing, which also produced a person of high status in the same generation—both cases involve a compact and secure burial site where nothing is visible from outside. Alas! Such sites would merely be discarded objects if they were not encountered by a skilled master and a discerning owner.

右地在婺源縣大白巡司東一里，其龍迢迢而來，磊落奇特。將入首，穿峽開帳，星辰尊重。結穴藏聚，兩畔護從重重。下關一山逆河纏遶，關收內堂，蔽障外曠。而隨龍田水平坦，四勢團集，融結固佳。而穴甚奇怪，董德彰初下中乳天空，以貪外秀。不利，復扦低穴就堂，又不利。倪氏欲遷別所。董師乃自訟曰：眞龍毋虛生之理。有龍如此，豈可舍乎？必我悞也。

This piece of land is located one li east of the Dabai Xunjian Si in Wuyuan County. Its dragon ridge comes from afar, lofty and unique; as it approaches the "entry point," it passes through a narrow gorge and spreads out like a canopy, with dignified and noble star formations. The site where the mound forms is hidden and gathers energy, with protective hills on both sides, layered and dense. There is a mountain at the lower part that flows against the river, winding around and enclosing the inner bright hall, blocking the open space outside. The flat fields following the dragon ridge are level, with surrounding forms gathering together, forming a very good site. However, the site itself is quite special: Dong Dezhang first chose the central ridge as the site, which was too high and exposed, aiming for the beauty of the surrounding scenery, but it was not favorable. Then he changed to a lower site, aligning with the bright hall, but it was still unfavorable. Ni氏 planned to move to another place. Dong Master then blamed himself, saying: There is no reason for a true dragon to be wasted. With such a dragon ridge, how could it be abandoned? It must be my mistake.

乃私往其山，周帀詳審，因知結穴閃乳，前所下者皆非。蓋中乳上既直硬，而下復彎曲顧內，故正脈鍾於閃乳，而中乳乃其護砂。但閃乳之穴甚丑怪，而一臂左砂又盡障外秀，不見明堂朝對，如坐井面牆，非俗眼所知，直指必不我信。欲立名以歆之，未得其當。隨入村莊，偶見機織，豁然有悟。遂喚美女擲梭之形，穴扦動乳。復報倪氏，果信之，遂扦葬焉。繫亥、艮行龍，轉折酉、辛，戌、幹入首，扦辛山乙向。頂急乳小，用離杖下之。下後倪氏出進賢，登進士，官御史。曰以孚，曰鼎，登鄉試。一時驟發。但御史為人，亦不甚正，亦閃斜之召耳。

So he went alone again to that mountain, carefully examining the surroundings, and finally realized that the true convergence point was on the flash hill. The previous two points he had chosen were incorrect. Originally, the middle hill was straight and firm at the upper part, but curved back towards the interior at the lower part, so the main energy converged on the flash hill, while the middle hill was merely its protective hill. However, the flash hill had an ugly shape, and the sand on the left arm blocked all the external beauty, making it impossible to see the bright hall and the facing mountain, like sitting in a well facing a wall. This is something outsiders cannot understand; if he told them directly, they would not believe. He wanted to give it a pleasant name to impress the owner, but could not think of an appropriate one at the moment. Later, he entered the village and happened to see a loom weaving cloth. Suddenly he had a great realization, and thus named the place "A Beautiful Woman Throwing the Shuttle" shape, choosing the hill with dynamic energy as the burial point. He then went to tell the Ni family, and they indeed believed it, so they buried the deceased there. The site is a dragon coming from the亥 and艮 directions, turning to酉 and辛, entering from戌 and乾 directions, with the compass direction set as辛 mountain and乙 direction. Because the star peak was abrupt and the hill was small, the burial was done using the "Li Zhang" method. After the burial, the Ni family produced Ni Jinxian, who passed the imperial examination and became an imperial censor; Ni Yifu and Ni Ding passed the local examination, and the family suddenly became prosperous. However, the imperial censor was not a very upright person, which was also caused by the sloping shape of the burial site.

補義按：是地也，先葬中乳總會，又葬中乳盡頭。要知皆緣貪砂水、明堂、龍虎為悞。復扦閃乳之上，始得其眞。籲！以董公之明，尙至三扦而得正穴，況其它乎？可見砂水之誘人，雖明師所不免。有志者尙當參酌其可否，毋徒見一不利而即有所棄也。

Supplemental commentary: This land was first buried at the convergence of the central ridge's energy, then at the end of the central ridge. One must know that both times were mistaken due to the allure of terrain, water, the bright hall, and the dragon and tiger formations. It was only after changing the point to the flashing ridge that the true site was found. Alas! Even someone as skilled as Dong Dezhang needed three attempts to find the correct site. How much more so for others? This shows how easily terrain and water can mislead people, even masters cannot avoid it. Those who are serious about this art should carefully consider and not abandon the site just because of one unfavorable sign.

此側乳者，乳從側落，偏於一畔而不正之謂也。邊有邊無，多作金釵、蟠龍及掛樹蛇等形。要外山湊集，方為合格。貴溪夏閣老父地合此式。右為夏文愍公言父地。穴前一掬緊固，藏風聚氣。但逼窄無明堂，不見外洋。當代出貴，與倪氏地同。

the so-called side breast, refers to the shape of the breast falling from the side, leaning to one side rather than being centered. It often has a protective feature on one side and none on the other, and its form is usually named after objects such as a hairpin, a coiled dragon, or a snake hanging from a tree. It must have mountains surrounding it externally to be considered proper. The burial site of the father of Guixi Xia Gelaocai conforms to this pattern. The figure on the right shows the burial site of the father of Xia Wenmin Gong Xia Yan (the figure is now lost): there is a compact and dense enclosure in front of the grave site, capable of sheltering wind and gathering energy; however, the overall situation is cramped and lacks a bright hall, making it impossible to see the outer surroundings. A nobleman emerged in the contemporary era, which is similar to the situation of the Ni family's burial site mentioned earlier.

該地在貴溪縣，土名流口，蟠龍形，乃側乳穴也。其龍穴皆貴，但堂氣逼窄。前山既近且高，不見外朝。桂翁晩年無子，自疑地理家有“一重案外見青天，後代少人煙”之說，乃徙遷之。開壙時，其下棺木如新，茜藤交結，氣起如蒸。未幾，公即遭禍。但此地葬時，公已貴矣。其禍福未必盡繫於此。嘗觀其一祖墳，在上清宮，土名桂樹洲者，甚美。拜相乃在於彼。是時亦大興造築，傷箋龍脈，填塞界水。又新塟一地，在上饒鄭坊，穴前正見石人山，儼然一斷頭之像，皆能召禍。雖然，公端人也，以身殉國，乃其素志。隨讒被戳，未必盡繫於地。但揆之術家，禍福之驗，似亦不誣。並録於此，似為輕舉者之戒云。

This piece of land is located in Guixi County, with the village name Liukou. Its shape is called "Panlong" (coiled dragon), and it is a side-lying burial site. Both the dragon and the burial site are noble, but the Bright Hall is narrow and cramped, and the front mountains are close and high, so the outer facing mountains are not visible. In his later years, Xia Gui翁 (Xia Yan) had no sons, and he suspected that it was in accordance with the geomancer's saying, "One layer outside sees blue sky, but the descendants have few people." Therefore, he moved his father's grave. When they dug the tomb, the coffin inside was as new as when it was first buried, with redweed and vines intertwined and entwined, and the earth qi rising and swirling. Soon after, Xia Gong suffered misfortune. However, when this land was buried, Xia Gong was already in a position of power, so his fortune and misfortune may not have been entirely determined by this site. I once saw another ancestral tomb of his in Shangqing Palace, with the village name Guishu Zhou. The terrain was very beautiful, and his becoming a high official was actually verified there. However, at that time, there was also a lot of construction, which damaged the dragon pulse and blocked the boundary water. He also recently buried another tomb in Zhengfang, Shangrao, where the burial site faces directly the Stone Person Mountain, forming a clearly severed head shape—these are all sufficient to invite misfortune. Nevertheless, Xia Gong was a man of integrity, and sacrificing himself for his country was his long-held aspiration. He was killed due to slander, which may not have been entirely due to geomancy. However, according to the geomancer's reasoning, the verification of fortune and misfortune does not seem to be entirely baseless. I have recorded this all together, which may serve as a warning to those who act recklessly.

此鶻突者，模糊不明之謂也。穴星闊大，微有界水，粗看則無，細察則有，亦太極暈之類也，最為貴穴。吳公下浮梁盧氏九癭夫人祖地，及豐城楊尙書祖地合此。圖具下。左地在浮梁縣東鄉，吳國師景鸞下也。國師與李德鴻善。凡其鄉之山水，亦多指示。獨此地為盧氏下。既下，謂李曰：“昨為盧氏下一國後地。”　李曰：“何不指我？”國師曰：“子美地已多，何其貪耶？”李曰：“公侯將相，何能敵國後之尊乎？”國師曰：“是不難，吾為子圖之。”曰：“令起而鬻之乎？”曰：“不然，令彼貴氣歸子家耳。但勿洩。”

The term "hutu" refers to something that is indistinct or unclear. This type of site is broad and lofty, with only very subtle boundary water, which seems absent at first glance but is discernible upon close examination. It belongs to the category of "Taiji Yun," and is the most esteemed type of site. The ancestral tombs of the Nine Tumuli Lady, a woman of great virtue, for the Lu family in Fuliang, and the ancestral tomb of Yang Shusheng, a high-ranking official from Fengcheng, both conform to this pattern, and are illustrated in the following diagram. The piece of land on the left is located in the eastern town of Fuliang county, and was selected by the master geomancer Wu Jingluan. Master Wu was friends with Li Dehong, and had advised on many of the surrounding mountains and waters, but this particular site was specifically chosen for the Lu family. After completing the selection, he told Li Dehong: "Yesterday, I selected a site for the Lu family that is suitable for a queen mother." Li asked, "Why didn't you show it to me?" The master said, "Your family already has enough excellent land; why be so greedy?" Li replied, "How can the prestige of a marquis or general compare to that of a queen mother?" The master said, "That's not difficult; I can help you arrange it." Li asked, "Is it to have them sell that land?" The master said, "No, it is to have that noble status transfer to your family, but it must not be revealed."

於是，國師詔盧曰：“前所下地將軍仗劍形，劍上宜堆九星，則其應神速。”盧果堆之。國師囑李曰：“子宜戒爾子孫，盧氏有女選妃，臨行而發癭，乃貴女也，宜娶之。他日產子，必貴。”李氏如其言以戒子孫，有“娶婦須娶盧氏女”之訓。其後，盧氏果生一女，應朝選，至期忽發九癭，不入選。李氏子孫如公所戒，果娶此女。其後生九子，皆貴顕，俱腰金。至今浮梁相傳為九癭夫人云。

Then the national master told the Lu family: "The land we previously selected has the shape of 'General with Sword'. On the sword's body, nine star mounds should be piled up, and the fulfillment of the omen will be particularly swift." The Lu family indeed piled up the nine star mounds as instructed. The master also told Li Dehong: "You must warn your descendants: the Lu family will have a daughter who will be selected to enter the palace as a concubine. Before she leaves, she will develop nine goiters, which indicates she is a noble lady, and you should marry her. Her son in the future will certainly achieve high status." The Li family followed the master's advice and warned their descendants accordingly, leaving behind the ancestral instruction "When marrying, one must marry a woman from the Lu family." Later, the Lu family indeed had a daughter who was selected by the court for the palace. However, on the appointed day, she suddenly developed nine goiters and was not selected. The Li family's descendants followed the master's instruction and indeed married this woman. Afterward, she gave birth to nine sons, all of whom achieved high status, each wearing golden seals. Until today, the area around Fuliang still tells the story of her as the "Nine Goiter Lady."

右地在豐城縣東南二十里，土名石灘，俗呼笑天龍形。其龍起自聳峰山作祖，撒落平洋，順流逶迤而來。二十餘里，隱隱隆隆，鋪氈展席。將及結穴，翻身逆水張朝，大展平面飛蛾。角上出脈，穴臨水際。登穴視之，似於散亂無情。細察其穴，略起微泡，左右依稀遶抱。當面石灘高田橫攔，以為近案。案外徐山華蓋遠朝。面前東鄉之水朝穴。下手銅釘口外有游魚鎭塞水口。山水大會，眞貴地也。楊氏塟後，出月湖公廉，官至尙書，為國朝理學名臣，迄今子孫鼎盛未艾。

This piece of land on the right is located twenty miles southeast of Fengcheng County, named Shitan. Locally, it is called the "Laughing Sky Dragon" shape. Its dragon ridge originates from Songfeng Mountain as the ancestral mountain, spreads out into flat land, follows the stream winding its way for more than twenty miles, appearing subtly elevated and broad, like a spread-out carpet or a laid-out mat. As it approaches the site of the mound, it turns back against the water, facing the incoming water, and spreads out a flat shape resembling a flying silkworm. From the silkworm's horns, the ridge branches out, and the site is located by the water. When viewed from the site, it seems scattered and emotionless; however, upon closer inspection, the site is only slightly raised, with a slight bulge, and there is a vague sense of surrounding hills on both sides. In front, the high field of Shitan stretches horizontally, acting as a near-case; beyond the case, the mountain of Xushan, shaped like a canopy, comes from afar to face the site; in front, the water of Dongxiang flows towards the site; and beyond the copper nail mouth, there is a mountain shaped like a swimming fish blocking the water entrance. Mountains and waters gather here in a great assembly, indeed a noble land. After the Yang family was buried here, a descendant named Yuehu Gong Yang Lian emerged, who held the position of Minister of the Ministry of Personnel and was a famous scholar of Confucianism in this dynasty. His descendants have remained prosperous and flourishing to this day.

此並突者，兩突相粘聯起也，法當扦交界之間。蓋以兩突合氣，融聚在中，故曰並。此穴極貴，惟大龍旺盛者方有此穴，至難體認，務須細辨，不可忽略。吳國師仲祥下吾邑董氏一地，兩虎爭肉形，合此式，圖具下。

the so-called "bing tu" refers to two prominences that are joined together and rise as one. According to the method, thesite should be located at the midpoint where the two prominences meet. Since the qi of the two prominences converges and凝聚s at the center, it is called "bing." This type ofsite is extremely noble and only appears in areas where a great dragon's momentum is strong. It is the most difficult to recognize, so one must be very careful in distinguishing it and must not overlook it. Master Wu Zhongxiang of the country once selected a plot of land for the Dong family in our county, named it "Two Tigers Fighting for Meat," which conforms to this pattern. The diagram is listed below.

右地在吾邑八都，土名海口南五里。其龍甚旺，將入首，起太陰，落為平坡，復起太陰，兩星相照，穴立平坡之中二突相併處。前朝貴人立馬案。葬後出進士數十人，翰林、理學數人。盤澗先生銖、深山先生鼎，皆朱子門人，此地之鍾也。兩面俱是太陰星夾穴，取兩虎爭肉形，穴居肉。

This piece of land is located in the eighth district of our county, five miles south of Haikou. Its dragon qi is extremely strong, and as it approaches the "entry" point, a Taiyin Golden Star appears, forming a flat slope. Then another Taiyin Golden Star rises, with the two stars supporting each other. The site is established at the center of the flat slope where two protrusions meet. The facing mountain is in the form of a nobleman, and the case mountain is in the form of a horse. After burial, dozens of candidates for the imperial examination emerged, along with several scholars of the Hanlin Academy and representatives of the school of rationalism. Pan Jian (Dong Zhu) and Shen Shan (Dong Ding), both scholars of Zhu Xi, are examples of the spiritual wealth of this land. The diagram notes that both sides are protected by Taiyin Golden Stars, forming the shape of "two tigers fighting for meat," with the site located at the "meat" position.

左地在南昌白湖嶺南。其龍分省龍之旺氣，透漏而結穴者也。自鶴仙岡開金水帳，帳中抽出。至東城門渡峽，復到帳幕嶺五星聚講，橫開仙橋大帳，中抽出。至西城門，又大斷，起白湖沖天木星，清秀可愛。正脈渡江去結省城。此龍發自白湖側面，成正體三臺。中峰一線小脈抽下，復起太陽金星，老龍抽出嫩枝結穴。但正面夷坦，似窩非窩，乃是空窩，無氣。穴閃一邊，且落低平，結成下聚。昧者或病其龍短。不知此乃大干旺處，寸寸是玉。矧三臺一節結穴，為至貴之格。只是穴星有窩而不葬，極為難認。蓋眞氣閃於左畔，略成微突，如老蚌吐珠，穎異非常。左右彎抱有情，面前河水纏遶，奇峰朝揖，眞美地也。宣德九年劉氏葬後，人財大旺，科甲纏聯。何野雲鉗記録於後。

This piece of land is located to the south of the White Lake Ridge in Nanchang. Its dragon pulse originates from the main dragon of the provincial capital, emanating from the side and forming a cluster of energy. From the Zhang Mountain on He Xian Ridge, a golden water account spreads out, then draws out to the east city gate crossing a narrow pass; then again rises at the Pavilion Ridge forming the "Five Stars Gathered for Discussion" pattern, spreading out horizontally to form a grand bridge-like account, and again drawing out from the middle; then reaching the west city gate, it makes a major break and rises as a heavenly star of wood at the White Lake, which is clear and lovely. The main line crosses the river and forms the provincial capital. This branch dragon originates from the side of the White Lake, forming a complete three-plate shape; the central peak draws down a small line of energy, rising again as a sun golden star, which is exactly where the old dragon draws out a young branch to form a cluster of energy. However, its front is flat, neither a depression nor a hollow, actually being an empty hollow with no energy; the true cluster of energy lies to one side and is low and flat, forming the "lower gathering" pattern. Those who do not understand may think the dragon pulse is too short, but they do not realize that this is the most flourishing part of the great dry dragon, every inch being like fine jade; moreover, the cluster of energy forms right after one section beneath the three plates, which is the most noble pattern. However, this cluster of energy star clearly has a hollow but is not buried on the hollow, making it very difficult to recognize. In fact, the true energy lies to the left, slightly forming a small protrusion, like an old oyster spitting out a pearl, very special; with the arms on both sides embracing it affectionately, and the river in front winding around, strange peaks paying homage, it is indeed a beautiful piece of land. After the Liu family was buried here in the ninth year of Xuande, the family's population and wealth flourished greatly, and the examination results continued endlessly. The record by He Yeyun is copied below.

宣德十年，歲在乙卯，予道經南昌之梓溪，因訪劉氏季直，相見如故，朝夕不怠。與論陰陽地理之說曰：“‘卜其宅兆而安厝之’，此人子大事。矧自古以來，有國有家者，莫不擇乎山川形勢，以定陰陽二宅，為子孫久遠之計。”季直唯唯。又旬餘，告予曰：“某舊冬葬先室於白湖嶺，願師一鍳之。”予諾之。遂往觀之。見其地誠為千載松楸之所也，因留鉗為後驗雲。

In the tenth year of the Xuande era, when the stem and branch were Yimao, I passed by Zixi in Nanchang and paid a visit to Jizhi of the Liu family. We became close friends at our first meeting, and we visited each other day and night without tiring. I discussed the principles of yin and yang and geographical selection with him, saying, "The Classic of Filial Piety states, 'Divine the site for burial and place the deceased there,' which is a major responsibility for a son. Moreover, since ancient times, those who ruled states or families have never failed to select the terrain and landscape to determine both the dwelling for the living and the resting place for the dead, as a long-term plan for their descendants." Jizhi repeatedly agreed with me. A few days later, he told me, "Last winter, I buried my deceased wife at Baihu Ling, and I hope Master will come to inspect it." I agreed and went to examine the site. I found that the land was indeed a mountain suitable for burial for thousands of years, so I left a record, waiting for future verification.

鉗曰：湖峰美地穴難扦，左畔仙宮汝佔先。二十四神皆揖拱，三十八將盡朝元。搗藥杵聲猶未息，此龍杖住老龍眠。丑山未向坤申水，子息金階玉殿宣。先出文林並奉議，南鄉北保置莊田。稅錢三萬七千貫，金玉盈箱不計年。三代神童如及第，生成鐵樹亦生煙。若問人丁多少數？芝麻一石數當添。兄弟四房俱發福，燒些錢帋玉爐邊。

The Qianji record states: This beautiful land on White Lake Mountain is a fine site, but thesite is hard to determine. The position of the仙宫 on the left has already been claimed by your ancestors. Twenty-four deities all come to pay homage, and thirty-eight generals are fully aligned towards the center. The sound of the pestle used for grinding medicine has not ceased to this day. This dragon has rested its staff here, and the old dragon has now found peace. Facing the direction of Wei and sitting on the direction of Chou, water comes from the direction of Kun and Shen. The descendants will ascend the golden steps and be summoned to the jade hall. First, officials such as Wenlin Lang and Fengyi Lang will emerge, and they will establish estates in the southern town and northern protection area. The annual tax money is thirty-seven thousand guan, with gold and jade filling the boxes in countless years. Within three generations, there will be a divine child who passes the imperial examination. Even the iron tree will produce smoke. If one asks about the number of people, it would be more than the number of grains in a stone of sesame. All four branches of brothers will prosper, and it is enough to burn some paper money at the jade furnace for worship.

右地在華容縣東八十里，土名七峰山。其龍來脈甚遠，不詳述。比入局，開大帳，頓跌數峰，磊磊落落，龍勢雄昂，氣甚旺盛。卻入首一節，抽出平緩，為蘆鞭貴格結穴。穴開鉗口，鉗中陡峻，不能融結。乃就脈棄鉗而點蓋穴，沙水亦皆應副。此緩來急受，故不葬鉗而挈高取穴，亦以避其鉗中之峻耳。與鉛山費狀元烏石山祖地頗相似，乃江右雷氏所卜。嘉靖已丑年葬，癸巳年生喬桂公，登戊辰進士，官翰林吉士，今福祉未艾。

This piece of land is located eighty miles east of Huarong County, named Qifeng Mountain. Its dragon line originates from a distant place, which is not detailed here. When entering this site, one opens a large account, and the terrain suddenly drops, forming several mountain peaks, arranged neatly and orderly, with a strong and majestic dragon trend, and an extremely vigorous energy. However, the section called "入首" (the entrance of the dragon) is drawn flat and gentle, forming a "Lu Bian" (reed whip) noble pattern and concluding in asite (a burial site). The star of thesite (burial site) although opens a钳口 (claw mouth), the钳 (claw) is steep and abrupt, and cannot form a propersite (burial site). Therefore, following the pulse of the energy, it abandons the钳口 (claw mouth), and instead chooses the "盖穴" (covering burial site), with the surrounding hills and water all corresponding. This is because the coming dragon line is flat and gentle, yet the承接 (receiving) is urgent, so it is not buried in the钳口 (claw mouth), but rather thesite (burial site) is taken higher up, also to avoid the steepness in the钳 (claw). This site is quite similar to the ancestral tomb of Fei Zhuangyuan (a状元) on Wushan Mountain in Lead Mountain, determined by the Jiangyou Lei family. It was buried in the Jichou year of the Jiajing era, and Guisi year saw the birth of Qiaogui Gong, who passed the imperial examination in the Wu Chen year, became a candidate of the Hanlin Academy, and the blessings continue to this day.

右地在吾邑治南五里，土名長塘。其龍來遠不述其龍法背面下。入首工字龍格，霞帔度脈。起土星掛角穴，乃脈從左來，穴以右受，有垂珠倒氣，成太陽頭腦，開口腦下，合土星角穴正格。故不取乳，以中乳直硬不受穴，掛角聚氣藏風，後有鬼星，前有氈褥，左右夾照，弦稜明白，證得穴眞。俗呼眠犬形，懷中氣動穴。葬後出肯由公鍧，登嘉靖丙戌進士，官衢州府太守，人丁大旺，鉅富，稅銀千石，應例登仕籍衣冠數十人，福祉方隆。

This piece of land is located five miles south of our county hall, named Changtang. Its dragon-like ridge comes from a long distance, and the details are not discussed here (original note: the form and method of this dragon can be found in the section titled "Backside"). At the point where the dragon enters, the form is like the character "gong" (a type of ancient Chinese character), and the ridge spreads out like a silk sash, forming a hill shaped like a star. The site is a "hanging horn" type of grave. This is because the ridge comes from the left, and the grave is on the right, receiving the energy in a reversed manner like a hanging pearl, forming the head of the sun metal star. Below this head, there is an opening, which exactly matches the standard form of a star-shaped grave. Therefore, a breast-shaped grave is not chosen, because the central ridge is straight and hard, unable to hold the grave; whereas the hanging horn site can gather energy and shelter from the wind, with a ghost star behind, a carpet in front, and protective ridges on both sides, with clear and distinct edges, proving that this grave is genuine. Locally, it is called the "sleeping dog" shape, and the grave is named "the grave where energy moves within the embrace." After burial, a person named Kenyou Gong Kuo was buried here, who passed the imperial examination in the Bingxu year of the Jiajing era and became the magistrate of Quzhou Prefecture. His family became prosperous, with many descendants, becoming a wealthy family. They paid a thousand stones of silver in taxes annually, and dozens of scholars entered officialdom according to the regulations, indicating that the blessings are flourishing.

左地在永康縣西五里。其龍與邑龍數十里外分脈，逆溪水上奔。復盤轉入局，逆田源朝北結穴。穴形奇怪有突。有突而不塟於突，不串龍勢，不對明堂、龍虎，俗眼即為死氣之處。左砂硬奔，攔在面前，明堂傾斜。殊不知十里田源暗朝，遶過明堂而纏玄武，大溪水交會，眞龍盡氣鍾之吉也。先一家塟，退敗遷去。明師劉永太復為徐氏指塟舊所。徐氏曰：“彼既不吉，何為塟舊穴？”劉曰：“淺深不同，乘氣有異。且此地本主先凶後吉。今彼既已退敗一代，而君塟則凶氣已去，吉氣將來。”徐如其言，塟之，果出侍郎。又科第數人，富貴未艾。今太守公師夔、師皋諸貴，皆出此地。劉永太課云：一代伶倌二代貧，三代頗有讀書生，四代為官常近帝，五代六代榜聯登。巳山亥向。

This piece of land is located five miles west of Yongkang County. Its dragon ridge originates dozens of miles away, separates from the main dragon of the county, and flows upstream against the stream, then turns and winds back to this site, heading north to form a mound. The mound has a unique shape with a protrusion, but the burial is not on the protrusion, nor does it follow the dragon's direction, nor does it face directly the bright hall and the dragon and tiger ridges. To an unskilled person, it appears to be a death qi site. The left side has hard and rushing ridges blocking the front, and the bright hall is also sloping. They do not know that a stream ten miles long flows secretly to this site, circling around the bright hall and wrapping around the black tortoise behind the mound, and meeting with the main stream. This is a true sign of the dragon coming to an end and the earth qi gathering, which is a favorable omen. Previously, a family was buried here, but their fortune declined and they moved away. Master Liu Yongtai later advised the Xu family to bury again at the same site. The Xu family asked, "Since that family's burial was not favorable, why is this old site still used?" Liu Yongtai replied, "The depth is different, so the qi received is different; moreover, this site originally has a pattern of first being凶 and then being吉. Now that the previous family has declined for one generation, your family burying here will have the凶 qi gone and the吉 qi coming." The Xu family followed his advice and buried here, and indeed, a minister of the imperial court and several people who passed the imperial examinations emerged, and their wealth and honor have not ceased to this day. The current governor, Xu Shike and Xu Shigao, and other noble people all come from this site. Master Liu Yongtai's record said that the first generation would produce artists, the second generation would be poor, the third generation would have some scholars, the fourth and fifth generations would be officials often serving near the emperor. The site faces the mountain of Si and is oriented towards the direction of Hai.

此一卷専論穴星。凡點穴，須審入首之山成某星體。星體明白，方是眞氣融結。若入首之山不成星體，即是眞氣不融。楊公云：“觀星裁穴始為眞，不論星辰是虛誑。”但諸家星體，立法殊途，故美惡吉凶，紛紜不一。議者或為五星為正，九星為變。殊不知五星即五行也。五行之變，不可勝形。朱子謂“五行之變，至於不可窮盡。”然則九星又安能盡其變哉！惟其融結成穴，雖有正變不同，而其形體未嘗離於五星。是五星誠守約賅博，一定不易之理。又何泥夫諸家巧立異名之謬哉！謹以子微五星，參酌廖氏模範，定為穴星三格。端正者曰正體，偏斜者曰側腦，倒地者曰平面。而各貫以窩、鉗、乳、突四象，庶幾星形明白，免於眩惑，而易簡之理得矣。

This chapter specifically discusses "xue xing" or "穴星," which refers to the star-like form at the entrance of a site. Whenever selecting a site, one must first examine the mountain at the entrance to determine what kind of star shape it forms. Only when the star shape is clear and distinct can it be considered as the true convergence of vital energy. If the mountain at the entrance does not form a star shape, then it indicates that the vital energy has not converged. Yang Yunsong said: "Observing the stars to determine the site is the true method; regardless of whether the stars are false or not." That is, only by accurately identifying the star shape can one truly determine the site; otherwise, it is baseless and deceptive. However, different schools of thought have different criteria for judging star shapes, leading to varied interpretations of their beauty, ugliness, auspiciousness, and inauspiciousness. Some argue that the Five Stars are the standard forms and the Nine Stars are the variations. But they do not realize that the Five Stars are the Five Phases, and the changes of the Five Phases are endless. Zhu Xi said, "The changes of the Five Phases are so numerous that they cannot be fully exhausted." Then how can the Nine Stars possibly encompass all the changes? In fact, all sites that have converged vital energy, although they may be classified as either standard or variant forms, have never deviated from the Five Stars. This shows that the Five Stars are indeed a simple yet comprehensive and unchanging principle. Why then should we be bound by the false distinctions and artificial names created by different schools? Now, following Zhang Zimi's Five Stars and referring to Liao Jinjing's standards, I have established three categories of xue xing: those that are upright are called "zhengti" or "正体," those that are slanted are called "ce nao" or "侧脑," and those lying flat on the ground are called "ping mian" or "平面." Each category is further combined with the four forms of "wo," "qian," "ru," and "tu." In this way, the shapes of the star forms become clear, thus avoiding confusion and confusion, and the simple and practical method is established.

一曰正體。夫所謂正體者，以其星辰頭面端正，而規模尊重也。凡正體穴星，鍾五行之正氣，融星象之正形，故其結作，若星體清秀，龍合上格，主極品之貴。星體龐濁，龍非正格，亦主小貴鉅富。二曰側腦。夫所謂側腦者，以其星辰頭腦偏斜，而形體欹側也。凡側腦穴星，頭顱雖有不同，融結本無異別。但其閃巧奇藏，故必以樂托為準。若星體清秀，龍合上格，主貴，有威權。若星體龐濁，龍無正格，主慳吝、詭詐、殷富。三曰平面。夫所謂平面者，以其星辰倒地，而形體平夷也。凡平面穴星，高低雖有不同，力量本無二致。若星體清秀，龍合上格，主富貴綿延。若星體龐濁，龍格不明，亦主富厚。

The first category is called "Zhengti" or "Correct Form."the so-called Zhengti means that the star body has a proper and upright head and face, with a dignified and solemn appearance. Any star body that conforms to Zhengti gathers the righteous energy of the Five Phases and integrates the correct forms of celestial patterns. Therefore, if the star body is clear and refined and the dragon pulse conforms to the superior pattern, it indicates the emergence of a highly esteemed official of great rank; if the star body is large and turbid and the dragon pulse does not conform to the correct pattern, it indicates minor rank and great wealth. The second category is called "Ce Nao" or "Side Head."the so-called Ce Nao means that the star body has a slanted head, leaning to one side. Any star body that conforms to Ce Nao has different head shapes, but the formation itself is the same; it is clever and peculiar, so it must be judged by the "Le Shan" or "Joy Mountain" behind it as a standard. If the star body is clear and refined and the dragon pulse conforms to the superior pattern, it indicates prominent status and authority; if the star body is large and turbid and the dragon pulse does not conform to the correct pattern, it indicates that descendants are stingy, deceitful, yet wealthy. The third category is called "Ping Mian" or "Flat Surface."the so-called Ping Mian means that the star body lies flat on the ground with a flat shape. Any star body that conforms to Ping Mian may vary in height, but its power is the same. If the star body is clear and refined and the dragon pulse conforms to the superior pattern, it indicates continuous wealth and honor; if the star body is large and turbid and the dragon pattern is unclear, it also indicates a wealthy household.

或問：諸家穴法，莫詳於《洩天機》。其例以九星各九變，曰正體、開口、懸乳、弓腳、雙臂、單股、側腦、沒骨、平面，皆可以下穴。今何止取正體、側腦、平面三者，而稱穴星三大格？又不即以為穴，且去其六格者，不與同列，何也？

Someone asked: There is no other treatise onsite methods more detailed than "Xie Tian Ji". Its system divides the nine stars into nine variations, called 正体 (standard form), 开口 (open mouth), 悬乳 (hanging nipple), 弓脚 (bow foot), 双臂 (two arms), 单股 (single branch), 侧脑 (side brain), 没骨 (no bone), and 平面 (flat surface), all of which can be used for siting asite. Now why do you only select 正体, 侧脑, and 平面, calling them the three major categories of 穴星? Moreover, you do not directly take them as 穴, but instead discard the remaining six categories and do not include them alongside these three. What is the reason for this?

答曰：《洩天機》穴法固極精美。但拘於九變，而穴星與穴形二者混立穴星者，太陽、太陰、金水、天財、紫氣、燥火、掃蕩、孤曜、天罡九星也。穴形者，窩、鉗、乳、突之形也。如曰正體，乃穴星之端正者也。曰側腦，乃穴星之偏側者也沒骨即側腦之變。曰平面，乃穴星之倒於平地者也。茲三者，乃穴之星辰有此三格，而未可便以為穴。必須於此穴星之間，又各有窩、鉗、乳、突之形，方是有穴。若無此形，而遽於正體、側腦、平面之上扦葬，則瀰漫無下手處。惟金星一格，有頑金開窩之法，亦須微有窩坦則可。若渾頑飽面強鑿之，凶禍立至，豈可直以正體、側腦、平面為穴哉！

The methods of the "Xie Tian Ji" are indeed very refined, but they are overly confined to nine variations, mixing the concepts of "xue xing" and "xue xing" into one category. For example, "zhengti" refers to the upright type among the nine stars; "ce niao" refers to the slanted type among the nine stars; "ping mian" refers to the type where the star lies flat on level ground. These three merely describe the forms of the star body, but they cannot be considered as actual sites. It is necessary for these three types of xue xing to each have the shapes of "wo", "qian", "ru", and "tu" in order to be considered a true site. If these shapes are absent, and one proceeds to bury in zhengti, ce niao, or ping mian, it would be chaotic and without direction. Only the "jin xing" has a special method called "wan jin kai wo", but even this requires a slight depression. If it is entirely hard and solid, with a swollen and firm surface, and one excavates it forcefully, misfortune will arrive immediately. How can one directly take zhengti, ce niao, or ping mian as a site?

其曰開口，即窩形之穴；曰懸乳，即乳形之穴；曰弓腳、雙臂、單股，即鉗形之窩。茲五者乃穴形之格，而不可與穴星之格並列者也。若一例立之，則穴形之格混於穴星矣。今故特以正體、側腦、平面三者，列為穴星三大格，而各貫以窩、鉗、乳、突之形，則廖氏之九變，固以包括於其內，而有星無穴之弊，庶幾可免也夫。

As for what it refers to as "opening," this means a pit-shaped depression; "suspended nipple," a nipple-shaped depression; "bow foot," "double arm," and "single branch," all refer to a clamp-shaped depression. These five are the forms of depressions, and they should not be grouped with the forms of the star points; if they are grouped together, the forms of depressions will become confused with the forms of star points. Therefore, I now specifically list the three main categories of star points: the main body, the side brain, and the flat surface. Then, within each of these three categories, I distinguish them further by the forms of depression, such as pit, clamp, nipple, and protrusion. In this way, the nine variations established by Liao Jinjing are already included within these categories, and the problem of "having a star but no depression" can be largely avoided.

金星形圓，有二體：上下俱圓者曰太陽金，上圓帶方者曰太陰金，俱有正體、側腦、平面三格。正體金星，形圓而端正者也，穴結於中；側腦金星，形圓而身側者也，穴結於旁；平面金星，面仰而身圓者也，穴結於頂。木星形直　正體木星，頭圓身聳而端正者是也，穴結於中；側腦木星，頭圓身聳而欹側者是也，穴結於旁；平面木星，面仰而身平長硬者是也，穴結節苞。

The shape of the planet Venus is round, and there are two forms: those that are round at both top and bottom are called "Sun-like Gold," and those that are round at the top but slightly square at the bottom are called "Moon-like Gold." Both types have three categories: upright form, side head form, and flat form. Upright Venus is round and upright, with the hill forming a mound in the center. Side head Venus is round but the hill body leans to one side, with the hill forming a mound on the side. Flat Venus is round and the hill body lies flat and curved, with the hill forming a mound on top. The shape of the planet Jupiter is straight. Upright Jupiter has a round hill top and a tall, upright hill body, with the hill forming a mound in the center. Side head Jupiter has a round hill top and a tall hill body that leans to one side, with the hill forming a mound on the side. Flat Jupiter has a hill top that faces upward and a flat, long, and hard hill body, with the hill forming a mound on the swollen node of the hill.

水星形曲　正體水星，頭圓身曲而端正者是也，穴結於中；側腦水星，頭圓身曲而欹斜者是也，穴結於旁；平面水星，面仰身曲而倒地者是也，穴結於頂。火星形尖，故不結穴。土星形方　正體土星，頭方身平而端正者是也，穴結於中；側腦土星，頭方身平而欹側者是也，穴結於旁；凹腦土星，頭方而中凹身平者是也，穴結凹下；平面土星，面仰而身方倒地者是也，穴結於頂。

The shape of the water star is curved. A proper water star has a round head, a curved and upright body, with the穴 (burial site) located in the center; a lateral water star has a round head, a curved and slanted body, with the穴 located on the side; a flat water star has a head facing upward, a curved and lying body, with the穴 located on top. The shape of the fire star is pointed, so it does not form a穴. The shape of the earth star is square. A proper earth star has a square head, a flat and upright body, with the穴 located in the center; a lateral earth star has a square head, a flat and slanted body, with the穴 located on the side; a concave earth star has a square head with a central depression and a flat body, with the穴 located beneath the depression; a flat earth star has a head facing upward, a square and lying body, with the穴 located on top.

或問：五星皆有生物之理，而火星獨不結穴，何也？曰：火性至燥，金入之而鎔，木入之而焚，水入之而涸，土入之而焦。故火星不能結穴，惟作穴之曜氣，及龍祖、前沙則美。郭氏《葬經》言：“乘金相水，穴土印木。”而不及火。吳草廬、蔡牧堂、洪天與諸公釋之，皆謂火不結穴，故不言火也。然火既為穴曜、龍祖及前沙，固已見生物之妙，又何拘於結穴而始謂之生物哉！

Someone asked: All five stars have the principle of nurturing all things, so why does the star of fire not form a qi convergence? The answer is: The nature of fire is extremely dry. Metal melts when it meets fire, wood burns, water dries up, and earth cracks. Therefore, fire cannot form a convergence. It can only serve as the 'celestial qi' of a convergence, or function as the ancestral mountain of a dragon pulse or the subsidiary mountain before the convergence, which is considered good. Guo Pu's "Zang Jing" says "riding on metal, harmonizing with water, the soil forms a seal, and wood is used as a symbol," but it does not mention fire. Wu Cheng (Cauldron), Cai Fa (Mutan), Hong Tianyu and other scholars explain this sentence, all saying that fire does not form a convergence, hence it is not mentioned. However, since fire can serve as celestial qi, as the ancestral mountain of a dragon pulse, and as a subsidiary mountain before the convergence, it has already shown its principle of nurturing all things. Why must it be able to form a convergence to be considered as nurturing life?

且予兄弟厯觀四方名墓，金、土二穴最多，木次之，水又次之，而火星之穴，未見其一。惟浮梁縣景德鎮陽基是落地火星，入首、落脈，穿田發五枝，為五火落地，而四面皆水。水以濟火，故亦有融結。然其為陶冶之場，數十里間，煙熖燭天，晝夜不息，此固火星之應矣。而人多剛燥，俗尙繁華，易於興替，且不免回祿時發之災。此又火星之病也。

Furthermore, we brothers have surveyed many famous tombs throughout the land, and we have found that the Jinxing (Gold Star) and Tuxing (Earth Star) sites are most common, followed by the Muxing (Wood Star) sites, then the Shuxing (Water Star) sites. As for the Huoxing (Fire Star) sites, we have never seen any. There is, however, a Yangzhi (Yang residence) site in the area of Fuliang County, Jingdezhen, which is described as 'falling fire star': after the initial approach and the main line of the site passes through the fields and branches out into five branches, forming five fire-shaped landforms, while all four sides are surrounded by water. Water comes to regulate the fire, so it can form a complete and harmonious site. However, this area is a place for ceramic kilns and smelting, with smoke and flames rising day and night for dozens of miles around, which is indeed a manifestation of the fire star. Yet the locals tend to be impulsive and hot-tempered, their customs favoring extravagance and display, their families rise and fall quickly, and they often suffer from fires. This is also a drawback brought by the fire star.

夫以火得水濟，其結作且不能全美如此，況純火之穴豈可用乎？或曰：火星至燥而不結穴，已聞命矣。水星至柔，而能結穴，何也？曰：純水亦不能融結，須兼於金，金水相溶，方有結作。故廖氏以金水名之。曰：廖氏既以金水名矣，而今止曰水星穴者，何也？曰：金星已有定穴，此特水星兼金，蓋以水為主，故専名也。或又問曰：廖氏九星之中，有金水，今専以水星名穴，固所以破九星之謬矣。而金星穴中，復以太陽、太陰名之，何也？曰：金星有高低二體，而太陽、太陰各稱其形。且五星七政，理之切寔，非若巨、武、破、廉、天罡、孤曜諸說之不經，能眩惑於人者，從之可也。茲蓋惟理是適，初非有意立異，而故訾九星云耳。

It is evident that even when fire is tempered by water, its formation cannot be so perfect, and how much less so can a pure fire site be used? Someone else asked: "Fire is extremely dry and does not form a site, which I have already experienced; water is extremely soft, yet it can form a site, why is that?" The answer is: pure water cannot form a site either; it must be combined with the metal element. When metal and water merge, they can form a site. Therefore, Liao Jinjing named this type of star "Gold and Water." Another question was raised: "Since Liao's school named it 'Gold and Water,' why do you now call it a water site?" The answer is: the gold star already has its own specific site pattern, and here it is only the water star combined with gold energy, still primarily water, so it is simply called a water site. Another person asked: "Liao's nine stars originally included the name 'Gold and Water,' but now you use the term 'water site' exclusively for this site, which is certainly to correct the errors of the nine stars. However, in the gold site, you use the terms 'Sun' and 'Moon' to name it, why is that?" The answer is: the gold star has two forms, high and low, and "Sun" and "Moon" correspond exactly to their shapes. Moreover, the theory of the five stars and seven luminaries is solid and reliable, unlike the unfounded talk of Guimen, Wujue, Pojun, Lianzhen, Tian Gang, and Guyao, which can mislead people. Therefore, these two names can be continued. Here, we simply follow reason, and there was no intention of deliberately innovating or criticizing the nine stars.

金體必圓。其上下皆圓而身高者，曰太陽金。上圓帶方而身低者，曰太陰金，各有正體、側腦、平面三格。三格又各有窩、鉗、乳、突之形，方為眞結。其有頑金打開水窩裁者，亦必開面，微有窩坦。若是頑硬粗飽，即是生氣不融，不可勉強鐫鑿，以亂下凶惡之地。《洩天機》穴法，諸正體穴正坐此弊，不可悞用，學者審之。

The form of the planet Jin Xing (Gold Star) must necessarily be round. Those that are round on both top and bottom with high mountain bodies are called "Tai Yang Jin" (Solar Gold); those that are round on top but slightly square with low mountain bodies are called "Tai Yin Jin" (Lunar Gold). Both types have three categories: the main body, the side parts, and the flat surfaces. In addition to these three categories, each must also have the forms of a hollow, a clamp, a nipple, and a protrusion to be considered a true formation. Among them, there are cases where a water hollow is opened on a hard Jin Xing to determine the burial site, but this is only possible if the star has already "opened its face" and slightly shows a hollow or flat area. If the entire body is hard and coarse with a swollen, flat surface, then the life qi has not condensed, and it is not advisable to forcibly excavate, as this would lead to an improper burial in avicious (evil) location. The "Zheng Ti Xue" (Correct Form Burial) methods in "Xie Tian Ji" (Revealing the Heavenly Mechanism) all commit this error and should not be misused. Scholars should be cautious.

類別　窩穴　鉗穴　乳穴　突穴　太陽金　太陰金　上正體金星穴，各有坐、眠、立三勢，大小、高低、肥瘦六格，俯仰二體，及窩穴有深、淺、闊、狹，鉗穴有長短、雙單、曲直，乳穴有大小、長短，突穴有大小、雙三等格。其乳、突二穴之下，又有出金、出木、出水、出火、出土各五格。而窩、鉗二穴之左右兩臂，又有轉金、轉木、轉水、轉火、轉土，及一腳轉金，一腳轉水、木、火、土者；一腳轉水，一腳轉金、木、火、土者；一腳轉木，一腳轉金、水、火、土者；一腳轉火，一腳轉金、木、水、土者；一腳轉土，一腳轉金、木、水、火者。各二十體，為變格也。諸體又各有帶曜者，圖繁，俱不詳載。以下側腦、平面穴格皆仿此論，不復重述。

The original text here is a chart with horizontal headings of "category,窝穴,钳穴,乳穴,突穴" and vertical headings of "Taiyang Jin" and "Taiyin Jin." The diagrams in each cell are now lost, only the headings remain. The explanation following the chart states that all the types of Jin starsite have three postures: sitting, lying, and standing, and six categories: large and small, high and low, fat and thin. There are also two body types: looking down and looking up. Among these,窝穴 is further divided into deep, shallow, wide, and narrow;钳穴 into long and short, single and double, curved and straight;乳穴 into large and small, long and short; and突穴 into large and small, single, double, and triple. The lower ends of乳穴 and突穴 are further divided into five categories: producing Jin, Wood, Water, Fire, and Earth. The left and right arms of窝穴 and钳穴 are also divided into two feet turning Jin, Wood, Water, Fire, and Earth respectively, as well as one foot turning Jin while the other turns Water, Wood, Fire, and Earth; one foot turning Water while the other turns Jin, Wood, Fire, and Earth; one foot turning Wood while the other turns Jin, Water, Fire, and Earth; one foot turning Fire while the other turns Jin, Wood, Water, and Earth; and one foot turning Earth while the other turns Jin, Wood, Water, and Fire. Each of these has twenty variations, all considered variant forms. All these forms also have the possibility of being accompanied by "Yao Qi," but because the diagrams are too complex, they are not detailed here. The following sections on side brain and flat plane types are similarly explained without repetition.

夫正體金星之穴，星辰尊重，造化完全，故為最貴。但窩穴要窩中圓凈，弦稜明白。鉗穴要鉗中藏聚，凹間彎環。乳穴要圈中舒暢，乳上光圓。突穴要突面光圓，形體穎異，此為穴形入相。又須證佐明白，流神合法，方為眞結。必須仔細檢點，不可忽也。

The true form of the golden star site is noble and dignified, with complete and harmonious creation, thus being the most esteemed. However, one must also examine the shape of the site: for a bowl-shaped site, the interior should be round, clean, and with distinct edges; for a clamp-shaped site, the center should be able to hold energy, with the concave part curving and embracing; for a breast-shaped site, the area enclosed by the two arms should be open and smooth, and the breast should be smooth and round; for a protruding site, the surface should be smooth and round, and the form should be outstanding and unique. Only then can the site shape conform to the principles of physiognomy. In addition, various supporting evidence must be clear, and the water flow must be in accordance with the rules, before it can be considered a true formation. One must be careful and meticulous, and must not neglect any details.

類別　窩穴　鉗穴　乳穴　突穴　太陽金　太陰金　上為側腦金星穴諸格，左右圖同，不必重載。又有雙側腦者，見下：雙側腦擔凹穴　雙側腦扳鞍穴　頭高頭低而中凹結穴者曰扳鞍穴。雙腦同高而中凹結穴者，曰擔凹穴。　凹間彎者曰雙金扛水，平者曰雙金扛土，各有窩、鉗、乳、突四格，圖繁不載。

The original text here presents another chart with horizontal categories labeled "category,窝穴, 钳穴, 乳穴, 突穴" and vertical categories labeled "太阳金" and "太阴金". The diagram is now lost. The explanation following the chart states that the above are various types ofsite for the lateral brain gold star; the patterns on the left and right are the same, so they are not repeated. There are also types called "double lateral brain", which are shown in the two following diagrams titled "double lateral brain担凹穴" and "double lateral brain扳鞍穴", but the diagrams are also lost, only the annotations remain. The annotations explain that when the two star peaks are of different heights and the穴 is formed in the middle depression, it is called "扳鞍穴"; when the two star peaks are of the same height and the穴 is formed in the middle depression, it is called "担凹穴". It also mentions that if the depression is curved, it is called "双金扛水"; if the depression is flat, it is called "双金扛土". Each of these has four types:窝穴, 钳穴, 乳穴, and 突穴. Because the diagrams are too numerous, they are not included here.

夫側腦金星之穴，星體偏斜，勢趍一畔，穴不枕腦，借樂安扦乳、突二穴，無樂亦可。形體雖偏，力量無異。但窩穴要窩中圓浄，弦稜分明。鉗穴要鉗中藏聚，兩掬彎環。乳穴要乳上光圓，圈中舒暢。突穴要突面光圓，形體穎異，此為穴形入相。又須證佐分明，流神合法，方為眞結。必須仔細檢點，不可忽也。

The site of the brain-like star is inclined, with the energy flowing towards one side. The site cannot be placed directly on top of the star, but must rely on the "Le Mountain" behind it for support in burial (note: this applies to both the breast-shaped and protruding sites, and even without Le Mountain). Although the form is inclined, its strength remains the same. However, we still need to examine the site shape: a hollow site should have a round, clean interior and distinct edges; a clasp site should have a hidden energy within the center, with both arms curving around it; a breast-shaped site should have a smooth, round top and a spacious, open area within the circle; a protruding site should have a smooth, round surface and an outstanding form. Only then can the site shape be considered in accordance with the principles of geomancy. In addition, there must be clear evidence and the water flow should be in accordance with the rules, only then can it be considered a true formation. It is necessary to examine carefully and not to neglect anything.

類別　窩穴　鉗穴　乳穴　突穴　太陽金　太陰金　夫平面金星之穴，或出高山，或出平地，而平地為多，至難辨認。蓋高山有似龍格，平地有似羅星。但龍格未住，羅星孤寒，此為異耳。平地高山，各有四格，窩、鉗、乳、突是也。但窩穴要窩內圓浄，弦稜明白，穴宜揭高就脈。鉗穴要鉗中藏聚，兩畔均勻，穴宜湊球避簷。乳穴要乳上光圓，左右曲抱，穴宜蘸球就脈。突穴要突面光圓，形體穎異，穴宜當突就脈。廖氏云：“凡平面星辰，靈光自出於頂中，生氣聚浮於面上。”故此穴最吉，力量極大，必須龍脈眞奇，證佐分曉，流神合法，方為眞穴。務宜仔細檢點，不可忽也。

The original text describes a chart with horizontal categories labeled "category,窝穴, 钳穴, 乳穴, 突穴" and vertical categories labeled "太阳金" and "太阴金," though the diagram is now lost. The text explains that flat gold stars (金星) can appear in high mountains or flat land, with the majority occurring on flat land, making them difficult to identify. On high mountains, they resemble the form of a dragon's movement, while on flat land, they resemble the "Luo Star" at a water mouth. The difference lies in that the dragon's movement has not yet stopped, while the Luo Star is isolated and thin, differing from a true site. Whether on high ground or flat land, there are four types of sites:窝穴, 钳穴, 乳穴, and 突穴.窝穴 should have a round and clean interior with distinct edges, and the site should be slightly raised to receive the incoming energy.钳穴 should have a hidden energy within the center, with even sides, and the site should be close to the upper "ball" and avoid the lower "eave."乳穴 should have a smooth and round top with curved sides embracing it, and the site should be close to the ball to receive the incoming energy.突穴 should have a smooth and round surface, with an outstanding form, and the site should face directly toward the center of the protrusion to receive the incoming energy. Liao Jinjing said, "All flat stars have their spiritual light emerging from the top, and the life energy gathers on the surface." Therefore, this type of site is most auspicious and has great power. However, it must be supported by a true and extraordinary dragon line, clear evidence, and proper water flow, to be considered a true site. It is essential to examine carefully and not to neglect.

已上金星諸穴，坐向得申、庚、酉、辛、幹、坤、艮，皆為得地，氣旺形應。安扦合法，主生人相貎潔白，心性明達。庚、申、辛、酉金水生人受蔭，已、酉、丑年福應。若星辰清秀，龍合上格者，主翰苑清貴，位極人臣。合中格者，主職兼文武，出典大藩。合下格者，貴為牧守。全無貴格，亦主聰明才辯之士，名譽遠揚。若星體龐濁，則主武貴，及鉅富豪爽，武霸鄉曲，剛直果斷，人咸畏服。及清高之士，自重自尊，不於寵榮，高尙其志。初生肥白聲朗之人，氣至而盛。至生瘖啞之人，則氣盡而衰矣。

All the various sites associated with the planet Venus, if oriented towards the directions of Shen, Geng, You, Xin, Qian, Kun, and Gen, are considered to be "getting the right place," with strong earth energy and harmonious form. If burial is conducted properly, it will result in descendants who have fair complexions and intelligent, enlightened minds. Those born in the years of Si, You, and Chou, who belong to the metal and water elements, will benefit from this. If the star body is clear and refined, and the dragon pulse matches the top grade, it will lead to becoming a distinguished official in the Hanlin Academy, a person of noble status, reaching the highest position in the government. If it matches the middle grade, it will result in holding both military and civil positions, serving as a governor of a major region. If it matches the lower grade, it will still result in becoming a local official. Even if there is no noble grade, it will produce intelligent and eloquent individuals whose fame spreads far and wide. If the star body is large and turbid, it will lead to military prestige or great wealth and generosity, dominating the local area with force, being decisive and straightforward, and being feared by all. It will also produce noble individuals who value themselves highly, do not seek fame and fortune, and have lofty aspirations. When a person is born with a plump body, fair skin, and a loud voice, it indicates that the earth energy has arrived and the family is prosperous. However, when a person is born with a hoarse voice, it signifies that the earth energy has exhausted and the family is about to decline.

木體必直，其未必圓。凡穴星上尖而圓，身直而聳者是也。端正者曰正體，欹側者曰側腦，倒地者曰平面。各有窩、鉗、乳、突之形，方為眞結。正體木星穴格　窩穴　鉗穴　乳穴　突穴　上正體木星穴諸格，各有坐、眠、立三勢，大小、高低、肥瘦六格，俯仰二體，及窩穴有深、淺、闊、狹，鉗穴有長短、雙單、曲直，乳穴有大小、長短，突穴有大小、雙三等格。其乳、突二穴之下，又有出金、出木、出水、出火、出土各五格。而窩、鉗二穴之左右兩臂，又有轉金、轉木、轉水、轉火、轉土，及一腳轉金，一腳轉水、木、火、土者；一腳轉水，一腳轉金、木、火、土者；一腳轉木，一腳轉金、水、火、土者；一腳轉火，一腳轉金、木、水、土者；一腳轉土，一腳轉金、木、水、火者。各二十體，為變格也。諸體又各有帶曜者，圖繁，俱不詳載。以下側腦、平面穴格皆仿此論，不復重述。

The form of Jupiter must be straight, with its end slightly rounded. Any hill that has a slightly pointed and rounded top and a straight, tall body is called Jupiter. The upright form is called "Zhengti" (correct form), the slanted one is called "Ce Nao" (side head), and the one lying flat on the ground is called "Ping Mian" (flat surface). Each category must have the forms of Wo (recess), Qian (claw), Ru (nipple), and Tu (projection) to be considered a true hill. The next section is titled "Zhengti Jupiter Hill Form," originally accompanied by a chart. The horizontal headings were "Wo Hill, Qian Hill, Ru Hill, Tu Hill," but the illustration is now lost. The explanation after the chart states: All the various forms of Jupiter hills mentioned above have three postures: sitting, lying, and standing. They also have six categories: large, small, high, low, fat, and thin. There are two body types: looking up and looking down. Among these, the Wo hill is divided into deep, shallow, wide, and narrow; the Qian hill is divided into long and short, single and double, curved and straight; the Ru hill is divided into large and small, long and short; the Tu hill is divided into large and small, single, double, and triple projections. The lower ends of the Ru and Tu hills also have five categories: producing metal, wood, water, fire, and earth. The left and right arms of the Wo and Qian hills have distinctions in their two feet: both feet turning metal, both feet turning wood, both feet turning water, both feet turning fire, both feet turning earth; one foot turning metal while the other foot turns water, wood, fire, or earth; one foot turning water while the other foot turns metal, wood, fire, or earth; one foot turning wood while the other foot turns metal, water, fire, or earth; one foot turning fire while the other foot turns metal, wood, water, or earth; one foot turning earth while the other foot turns metal, wood, water, or fire. Each of these has twenty forms, all considered variations. Each form also has the possibility of being accompanied by "Ya Qi" (celestial influence), but due to the complexity of the chart, these are not detailed here. The sections on "Ce Nao" and "Ping Mian" hills follow the same pattern and are not repeated.

夫正體木星之穴，星辰尊重，造化完全，故為最貴。但窩穴要窩中圓凈，弦稜明白。鉗穴要鉗中藏聚，兩掬彎環。乳穴要圈中舒暢，乳上光圓。突穴要突面光圓，形體穎異。此為穴形入相。又須證佐明白，流神合法，方為眞結。必須仔細檢點，不可忽也。

The true form of the wooden star's site is noble and dignified, with complete and harmonious creation, thus being the most esteemed. However, one must also examine the shape of the site: a窝穴 (womb-shaped site) should have a round, clean, and well-defined interior with clear edges; a钳穴 (claw-shaped site) should have a hidden qi within the center, with both arms bending and embracing on either side; a乳穴 (milk-shaped site) should have a spacious and smooth area enclosed by the two arms, with a smooth and round top; a突穴 (prominent site) should have a smooth and round surface, and a distinctive and extraordinary form. Only then can the site shape be considered in accordance with the principles of physiognomy. In addition, it is necessary to confirm clearly that the water flow is in accordance with the rules, before it can be considered a true site. One must be careful and meticulous in checking, and must not overlook any details.

窩穴　鉗穴　乳穴　突穴　夫側腦木星之穴，星體偏斜，勢趍一畔，穴不枕腦，借樂安扦乳、突二穴，毋樂亦可。形體雖偏，力量極大。但窩穴要窩中圓浄，弦稜分明。鉗穴要鉗中藏聚，兩掬彎環。乳穴要乳上光圓，圈中舒暢。突穴要突面光圓，形體穎異。此為穴形入相。又須證佐分明，流神合法，方為眞結。必須仔細檢點，不可忽也。

Here originally was a chart with horizontal headings of "Woxue, Qianxue, Ruxue, and Tuxue," but the illustration is now lost. The text states: the site of the side brain Jupiter star is inclined, with energy flowing toward one side. The site cannot be placed directly on top of the star, but must rely on the "Le Mountain" behind it for burial (original note: among Ruxue and Tuxue, there is no need for Le Mountain). Although the form is inclined, its power is great. However, it still depends on the shape of the site: Woxue should have a round, clean interior with distinct edges; Qianxue should have a hidden energy within the钳, with both arms bending around; Ruxue should have a smooth, round top with a spacious and open area inside; Tuxue should have a smooth, round surface with an outstanding form. Only then can the site be considered in accordance with the principles of geomancy. In addition, there must be clear supporting evidence and the water flow must be in accordance with the rules, to be considered a true formation. It must be carefully examined and nothing should be overlooked.

類別　直木　橫木　曲木　窩穴　鉗穴　乳穴　突穴　此星身長而直，面平而低，故名曰平面木星。有三體。其木直來，有如卜字者，有如下字者，凡直體皆是也。不可當頭下穴，為犯閗脈煞。吳公《口訣》云：“木星忌下當頭穴，斗煞人丁絶。或粘或倚穴為奇，閃脫要君知。”故凡直木，須尋粘穴以脫煞，或倚穴以閃煞。粘有唇氈，倚有節苞。此要訣也。

Here was originally a chart with horizontal headings of "Category, Straight Wood, Horizontal Wood, Curved Wood" and vertical headings of "Wok Cave, Clamp Cave, Breast Cave, Protruding Cave," but the diagram is now lost. The text explains: this type of star mountain is long and straight, with a flat and low surface, so it is called "Flat Wood Star," and there are three types in total. Those with straight pulses have shapes resembling the character "卜" or "下," and all straight ones belong to this category. Straight Wood should not be directly opposite the pulse head for the cave, as that would commit the "Struggle Pulse Evil." Wu Jingluan's "Oral Instructions" says: "Wood Star dislikes the cave directly facing the pulse head; committing the Struggle Pulse Evil will cause the family to decline. Either adhering to the cave or leaning against the cave is considered extraordinary; flashing away and escaping from the evil should be known." Therefore, whenever encountering Straight Wood, one must find an "Adhering Cave" to escape the evil influence, or find a "Leaning Cave" to avoid the evil influence; the basis for an Adhering Cave is the presence of a lip carpet below, and the basis for a Leaning Cave is the presence of a branch beside it. This is the essential point.

其脈橫來，有如工字者，土字、上字者，凡橫體皆是也。不可當腰下穴，為犯斬脈煞。吳公《口訣》云：“倒地木星長百丈，不論橫直皆可塟。直尋粘倚莫當頭，橫要中間苞節旺。”蓋橫木猶難下穴，要突、窩、鉗口為憑，此要訣也。直木、橫木二者為正格。又有其脈曲來如曲尺者，如之玄字者，於曲動處尋穴，此乃變格也。

The pulse of the land comes horizontally, with shapes resembling the character "工" (gong), "土" (tu), or "上" (shang). All horizontal forms belong to this category. A horizontal wooden ridge should not face directly towards the hillside's waist where the burial site is located, as this would commit the "cutting pulse" (zhan mai sha) offense. Wu Jingluan's "Oral Instructions" states: "A fallen wooden star, even if it is a hundred zhang long, whether horizontal or vertical, can be used for burial. For vertical ones, seek the adhering and leaning points, avoiding direct confrontation with the pulse head. For horizontal ones, examine whether the middle section has vigorous knots." Even though a horizontal wooden ridge is longer than a vertical one, it is more difficult to determine the burial site, and one must rely on features such as protrusions, depressions, or钳口 (qiankou, clamp mouth) as references. This is the essential principle. Both straight and horizontal wooden ridges are considered standard forms. In addition, there are cases where the pulse bends, forming shapes like a carp's comb (qu chi) or the characters "之" (zhi) or "玄" (xuan). In such cases, the burial site should be sought at the part where the bend shows movement, which is considered a variant form.

曰直、曰橫、曰曲三格，皆須要立穴處有窩、鉗、乳、突，萌櫱節苞，方為眞的。直脈宜審後龍來處，分左右尋萌櫱，立倚穴。粗大則可尋粘穴粘穴要有氈唇。橫脈宜審龍來，左右中節，尋萌櫱，立撞穴。體亦難拘，但橫直不亂者便是。皆要脊上平正，兩弦起稜一邊起稜亦可。亦須稍闊大，不可狹小如帶，亦不可懶坦無休。懶坦則眞氣不聚，狹小亦眞氣已絶，皆不可不察。

Straight, horizontal, and curved forms all require a depression, a clamp, a nipple, a protrusion, as well as the appearance of new shoots from grass and trees called "mengnie" and node buds, in order to be considered genuine. For a straight ridge, one should examine the direction from which the dragon comes, and look for the "mengnie" on the left or right side to establish an "yi xue" (leaning site); if the ridge is thick and substantial, one may also choose a "zhan xue" (adhering site) (note: a zhan xue should be confirmed by the presence of a cushion-like lip). For a horizontal ridge, one should examine from which side the dragon comes, and look for the "mengnie" on the central position between left and right to establish a "zhuang xue" (colliding site); its form is not strictly fixed, as long as the horizontal and vertical are clearly defined and not confused. All these require the ridge to be flat and level on top, with the two sides having distinct edges (note: having an edge on only one side is also acceptable); it should also be somewhat broad, not narrow and thin like a ribbon, nor flat and scattered, extending endlessly. Flat and scattered forms cannot retain true energy, while narrow and thin forms indicate that the true energy has already been cut off; these details must be carefully examined.

夫平面木星之穴，惟平處有之。眞龍起伏多者，方結此穴，力量極大。廖氏云：“凡平面星辰，靈光凝聚於坦夷，生氣流行於低下，精神收斂，造化完全，此所謂之吉穴是也。必須龍脈眞奇，證佐分曉，流神合法，方為眞結。務宜仔細檢點，不可忽也。”

A flat star formation can only form a site suitable for a grave when the terrain is level. Such a site can only be formed when a true dragon ridge rises and falls greatly along its course, and the power of this site is very strong. Liao Jinjing said: "All flat star formations have their spiritual light gathered in the level areas, and the life qi flows in the lower areas. The spirit is collected inward, and the transformation of nature is complete. This is what is called a good site. However, it is necessary for the dragon ridge to be true and unique, with clear supporting evidence, and the flowing water to be in harmony, before it can be considered a true formation. One must be careful and meticulous, and must not neglect this." —— A flat star formation has its refined spiritual energy gathered in the flat areas, and the life qi flows in the lower areas. The spirit is inwardly collected, and the transformation of nature is complete, so it is called a good site. However, it is necessary for the dragon ridge to be true and unique, with clear supporting evidence, and the flowing water to be in harmony, before it can be considered a true formation. One must be careful and meticulous, and must not neglect this.

已上木星諸穴，坐向得寅、甲、卯、乙、巽，皆為氣旺而形應。若安扦合法，主生人相貎清秀，心性坦夷，行事遠大。甲、乙、寅、卯、丙、丁、巳、午木火生人受蔭，亥卯未年發達。若穴星清秀，龍合上格，主狀元及第，官至極品；合中格，應舉登第，官至方面；合下格者，官至宰邑；全無貴格，亦主明經秀土，大有文名。若星辰龐濁，龍無正格，亦主富而好禮，身膺五福，子孫蕃衍。初生清秀身長之人，則氣至而盛；至生黃瘦矮小之人，則氣盡而衰矣。

The various sites associated with Jupiter are considered favorable if the direction is towards寅, 甲, 卯, 乙, or 巽. These directions indicate a strong earth qi and a harmonious form. If the burial is appropriate, it will result in descendants who have clear and refined appearances, peaceful and broad-minded characters, and conduct with a grand outlook. Those born in years of 甲, 乙, 寅, 卯, 丙, 丁, 巳, or 午, which belong to wood and fire, will benefit from this. Those born in the years of 亥, 卯, or 未 will achieve success. If the star body is clear and refined, and the dragon pulse conforms to the superior pattern, it will result in becoming a top scholar and holding the highest official rank. If it conforms to the middle pattern, it will result in passing the imperial examinations and holding a high official position in a region. If it conforms to the inferior pattern, it will result in holding the position of county magistrate. Even if there are no noble patterns, it will result in producing talented scholars with great literary reputation. If the star body is large and turbid, and the dragon pulse does not conform to the correct pattern, it will still result in wealth and a preference for propriety and etiquette, receiving the five blessings, and a flourishing lineage. When a person who is clear and tall is born, it indicates that the earth qi has arrived and the family is prospering. However, when a person who is yellow-faced and thin and short is born, it indicates that the earth qi has been exhausted and the family is about to decline.

水性本動，其質柔弱，賴金以成。必兼金方能結穴。金圓水曲，凡穴星頭圓而身曲者是也。有三大格：端正者曰正體，欹斜者曰側腦，倒地者曰平面。各有窩、鉗、乳、突之形，方為眞結。正體水星穴格　窩穴　鉗穴　乳穴　突穴　上正體水星諸穴格，各有坐、眠、立三勢，大小、高低、肥瘦六格，俯仰二體，及窩穴有深、淺、闊、狹，鉗穴有長短、雙單、曲直，乳穴有大小、長短，突穴有大小、雙三等格。其乳、突二穴之下，又有出金、出木、出水、出火、出土各五格。而窩、鉗二穴之左右兩臂，又有轉金、轉木、轉水、轉火、轉土，及一腳轉金，一腳轉水、木、火、土者；一腳轉木，一腳轉金、水、火、土者；一腳轉水，一腳轉金、木、火、土者。一腳轉火，一腳轉金、木、水、土者；一腳轉土，一腳轉金、木、水、火者，各二十體，為變格也。諸體又各有帶曜者，圖繁，俱不詳載。以下諸穴格皆仿此論，不復重述。

Water is naturally active and soft, and it relies on metal to be perfected. It must be accompanied by the energy of metal to form a site. Metal represents roundness, and water represents curvature. Any hill that has a round head and a curved body is considered a water hill. There are three main types: the upright one is called "Zhengti" (standard form), the slanted one is called "Ce Nao" (side head), and the flat one lying on the ground is called "Ping Mian" (flat surface). Each type must have the forms of a hollow, a clamp, a nipple, or a protrusion to be considered a true site. The next section is titled "Zhengti Water Hill Site Forms." Originally there was a chart with horizontal headings of "Hollow Site, Clamp Site, Nipple Site, Protrusion Site," but the illustrations are now lost. The explanation after the chart states that the various site forms of the standard water hill each have three postures: sitting, lying, and standing. They also have six categories of size, large or small, high or low, fat or thin. There are two body types: looking up and looking down. The hollow site is divided into deep, shallow, wide, and narrow. The clamp site is divided into long and short, single and double, curved and straight. The nipple site is divided into large and small, long and short. The protrusion site is divided into large and small, single protrusion, double protrusion, and triple protrusion. The lower ends of the nipple and protrusion sites also have five categories: metal, wood, water, fire, and earth. The left and right arms of the hollow and clamp sites have distinctions in their feet: both feet turning metal, both feet turning wood, both feet turning water, both feet turning fire, both feet turning earth; one foot turning metal and the other foot turning water, wood, fire, or earth; one foot turning wood and the other foot turning metal, water, fire, or earth; one foot turning water and the other foot turning metal, wood, fire, or earth; one foot turning fire and the other foot turning metal, wood, water, or earth; one foot turning earth and the other foot turning metal, wood, water, or fire. These make twenty forms, all considered variations. Each form also has the presence of "Ya Qi" (celestial energy), but due to the complexity of the chart, they are not detailed here. All other site forms follow the same pattern and will not be repeated.

夫正體水星之穴，星辰尊重，造化完全，故為最貴。但窩穴要窩中圓淨，弦稜明白；鉗穴要鉗中藏聚，兩掬彎環；乳穴要圈中舒暢，乳小光圓；突穴要突面光圓，形體穎異。此為穴形入相。又須證佐明白，流神合法，方為眞結。必須仔細檢點，不可忽也。

The true water star site is noble and dignified, with complete and harmonious formation, thus being the most esteemed. However, one must also examine the shape of the site: a窝穴 should have a round, clean, and well-defined interior with distinct edges; a钳穴 should have a concealed energy within its center, with both arms curving around it on either side; a乳穴 should have a spacious and open interior, with the nipple being small yet smooth and round; a突穴 should have a smooth and round surface, with an outstanding and distinctive form — only then can the site shape be considered in accordance with the principles of physiognomy. In addition, it is necessary to confirm the clarity of supporting evidence and the proper flow of water, before it can be considered a genuine site formation. One must be thorough in examination and must not overlook any details.

窩穴　鉗穴　乳穴　突穴　上側腦水星穴諸格，左右同，圖繁不載。夫側腦水星之穴，星體偏斜，勢趍一畔，穴不枕腦，借樂安扦乳、突二穴無樂亦可。形體雖偏，力量無異。但窩穴要窩中圓淨，弦稜分明；鉗穴要鉗中藏聚，兩掬彎環；乳穴要乳上光圓，圈中舒暢；突穴要突面光圓，形體穎異。此為穴形入相。又須證佐分明，流神合法，方為眞結。必須仔細檢點，不可忽也。

Here originally was a chart with horizontal headings of "Woxue, Qianxue, Ruxue, and Tuxue," the illustrations of which are now lost. The explanation following the chart states: These are the various types ofsite (burial sites) for the side brain water star. The left and right variations are the same, so due to the complexity of the diagram, they are not reproduced again. The main text explains: Thesite for the side brain water star is inclined, with the energy flowing toward one side. The burial site cannot be placed directly on top of the star, but must rely on the "Le Mountain" behind it for support. (Original note: For Ruxue and Tuxue types, the Le Mountain is not necessary.) Although the form is inclined, its power remains the same. However, it is still necessary to examine the shape of thesite: Woxue should have a round, clean interior with distinct edges; Qianxue should have a concealed energy in the center, with the left and right arms curving around it; Ruxue should have a smooth, round top with a spacious and open interior; Tuxue should have a smooth, round surface, with an outstanding and distinctive shape. Only then can thesite be considered to conform to the principles of geomancy. In addition, there must be clear evidence and the water flow must be in accordance with the rules, to be considered a true formation. It is necessary to examine carefully and not to neglect any details.

窩穴　鉗穴　乳穴　突穴　此星腦圓而曲，面平而低，故名曰平面水星，即廖氏平面金水穴格也。其體不一，或如荷葉，如荷花，如葵花，如梅花者，為正格。如絛環，如梭子，如龜，如魚者，變格也。但要圓曲分明，初無定體。高山少見，多在平洋，有似羅星，務宜細辨。羅星孤虛無龍，此體左右必有應、從、照、樂、纏護、拱揖，自是不同。或結穴於中，或結穴於側，須尋開口，為窩，為鉗，為乳、為突，四象立穴，不可有悞。若毋四象，便是無穴假埠、水口。《羅星賦》云：“水星多在平地，妙處難言。”誠以水曰潤下，故平地多有水星平面之穴，亦天造地設，自然之理也。

Here originally was a chart with horizontal headings of "Woxue, Qianxue, Ruxue, and Tuxue," but the illustration is now lost. The text explains: this type of star has a rounded and curved head, with a flat and low mountain face, hence it is called "plane water star," which is also referred to by Liao Jinjing as "plane gold and water grave form." Its shape varies: those resembling lotus leaves, lotus flowers, sunflowers, or plum blossoms are considered standard forms; those resembling silk ribbons, looms, turtles, or swimming fish are considered variant forms. In summary, both roundness and curvature must be clearly present, and there is no fixed shape. This type of grave is rare in high mountains and mostly found in flat plains, resembling the "Luoxing" at the water mouth. It is essential to distinguish carefully—Luoxing is solitary and empty, with no dragon behind it, whereas this type of grave must have corresponding mountains, following mountains, facing mountains, leisure mountains, and surrounding mountains coming to embrace it, making them naturally different. It may form the grave in the center or on the side, and one must find the "opening" area, forming a窝,钳,乳, or突, and establish the grave according to these four forms, without making mistakes. If these four forms are absent, then it is merely a false earth mound or water mouth. The "Luoxing Fu" says: "Water stars mostly appear on flat land, their subtleties hard to describe." Indeed, water's nature is "run down," so flat land often has plane water graves. This is naturally formed by heaven and earth, an inevitable occurrence.

夫平面水星之穴，惟平處有之。眞龍起伏多者，方結此穴，力量極大。廖氏云：“凡平面星辰，靈光出自頂中，生氣聚浮面上，精神收斂，造化完全，所以謂之吉穴是也。”但要形勢、來脈分明，水法、堂局周美，賓主有情，左右無缺，穴形入相，證佐分明，方是眞結。切忌胎息孤寒，流神反背。孤寒則人丁衰替，反背則家業消亡。務須仔細檢點，不可忽也。

The flat water star pit can only be formed on a level surface. It requires a true dragon that rises and falls greatly along its course in order to form such a pit, and its power is very strong. Liao Jinjing said, "All flat star formations have their spiritual light emerging from the top center, and the life qi gathers on the surface. The spirit is collected inward, and the transformations of heaven and earth are complete, hence it is called a good pit." The refined and exquisite qi emanates from the top center of the star, the life qi gathers on the surface of the star, the spirit is inwardly restrained, and the transformations of heaven and earth are complete, hence it is called a good pit. However, it also requires that the terrain and the coming ridge are distinct, the water pattern and the surrounding area are complete and perfect, the main mountain and the guest mountain are affectionate towards each other, the left and right sides are not missing or sunken, the pit shape conforms to the principles of physiognomy, and the supporting evidence is clear, only then can it be truly formed. It is most taboo for the vital breath to be lonely, cold, and thin, or for the water to flow against the pit: loneliness and coldness lead to decline in descendants, and flowing against the pit leads to the destruction of family fortune. One must carefully examine and not neglect these points.

已上水星諸穴，坐向得亥、壬、子、癸，皆謂得地，氣旺形應。若安扦合法，主生人相貎清潔，心性疏通，行事活潑。亥、子、壬、癸金水命人受蔭。申子辰年發達。若穴星清俊，龍合上格者，主狀元、宰相、尙書、九卿；合中格者，方面重臣；合下格者，州郡之職；全無貴格，亦主因女得貴。若穴星龐濁，主中富多浮財。初生清俊之人，氣至而旺。至出遊漡之人，則氣盡而衰矣。

All the various sites associated with the water star, if oriented towards the directions of Hai, Ren, Zi, or Gui, are considered to be "getting the right place," with strong earth energy and a harmonious form. If burial is carried out properly, it will result in descendants who have clean appearances, clear and open-minded characters, and flexible behavior. Those born in years of Jin and Shui (metal and water) will benefit from this. Those born in the years of Shen, Zi, and Chen will prosper. If the site star is refined and elegant, and the dragon pulse matches the upper grade, it will produce individuals such as the top scholar, prime minister, minister of the cabinet, and the nine ministers; if it matches the middle grade, it will produce important officials in a region; if it matches the lower grade, it will produce officials governing a state or prefecture; even if there are no noble grades, it will result in gaining status through a woman. If the site star is large and turbid, it will result in a middle-class wealthy family with much fluctuating wealth. When a refined and elegant person is born, it indicates that the earth energy has arrived and the family fortune is flourishing; but when a person who is idle and lacks integrity is born, it indicates that the earth energy has been exhausted and the family fortune is about to decline.

土星厚重，其形端正。凡穴星頭方正而身平者是也。有四大格。其端正者曰正體，偏斜者曰側腦，頭方而中凹者曰凹腦，倒地者曰平面。各有窩、鉗、乳、突之形，方為眞結，詳具下文。正體土星穴格　類別　窩穴　鉗穴　乳穴　突穴　中穴　角穴　上正體土星穴諸格，各有坐、眠、立三勢，大小、高低、肥瘦六格，俯、仰二體，及窩穴有深、淺、闊、狹，鉗穴有長短、雙單、曲直，乳穴有大小、長短，突穴有大小、雙三等格。其乳、突二穴之下，又有出金、出木、出水、出火、出土各五格。而窩、鉗二穴之左右兩臂，又有轉金、轉木、轉水、轉火、轉土，及一腳轉金，一腳轉水、木、火、土者；一腳轉木，一腳轉金、水、火、土者；一腳轉水，一腳轉金、木、火、土者；一腳轉火，一腳轉金、木、水、土者；一腳轉土，一腳轉金、木、水、火者，各二十體，為變格也。諸體又各有帶曜者，圖繁不載。以下諸格仿此。

The planet of the Earth Star is solid and dignified, with a proper shape. Any hill that has a square head and a flat body is called the Earth Star. It has four main types: the upright one is called "Zhengti" (proper form), the slanted one is called "Ce Nao" (side head), the one with a square head and a hollow middle is called "Ao Nao" (hollow head), and the one lying flat on the ground is called "Ping Mian" (flat surface). Each type must have the forms of Wo (recess), Qian (claw), Ru (nipple), and Tu (projection) to be considered a true formation, as detailed below. The next section is titled "Zhengti Tuxing Xue Ge" (the proper form of the Earth Star burial site). Originally there was a chart with horizontal categories of "Type, Wo, Qian, Ru, Tu" and vertical categories of "Zhong Xue" (central burial site) and "Jiao Xue" (corner burial site); the diagram is now lost. After the chart, it explains that the various types of the proper form of the Earth Star burial site each have three postures: sitting, lying, and standing; they also have six categories of size, large or small, high or low, fat or thin; and two body types, facing up or down. Among these, the Wo type is divided into deep, shallow, wide, and narrow; the Qian type is divided into long and short, single or double, straight or curved; the Ru type is divided into large and small, long and short; and the Tu type is divided into large and small, single, double, or triple. The lower ends of the Ru and Tu types also have five categories: producing metal, wood, water, fire, or earth. The left and right arms of the Wo and Qian types have distinctions in the two feet turning gold, wood, water, fire, or earth; one foot turning gold while the other turns water, wood, fire, or earth; one foot turning wood while the other turns gold, water, fire, or earth; one foot turning water while the other turns gold, wood, fire, or earth; one foot turning fire while the other turns gold, wood, water, or earth; and one foot turning earth while the other turns gold, wood, water, or fire—totaling twenty types, all considered variations. Each type also has variations with "Yaoguang" (celestial influence), but due to the complexity of the diagram, they are not included here. The following categories follow the same pattern.

夫正體土星之穴，星辰尊重，造化完全，故為最貴。但窩穴要窩中圓淨，弦稜明白；鉗穴要鉗中藏聚，兩掬彎環；乳穴要圈中舒暢，乳上光圓；突穴要突面光圓，形體穎異。此為穴形入相。又須證佐明白，流神合法，方為眞結。必須仔細檢點，不可忽也。

The true form of a soil star site is dignified and noble, with complete and harmonious creation, thus being the most esteemed. However, one must also examine the shape of the site: a窝穴 (wokou) should have a round, clean, and distinct inner cavity with clear edges; a钳穴 (qianxu) should have a concealed qi within the center, with both arms curving around on either side; a乳穴 (runxu) should have a spacious and open area within the circle, with a smooth and round top; a突穴 (tuxu) should have a smooth and round surface, with an outstanding and extraordinary form. Only then can the site shape be considered in accordance with the principles of physiognomy. In addition, it is necessary to confirm the clarity of supporting evidence, such as the proper flow of water, before it can be considered a genuine formation. One must be meticulous in examination and must not overlook any details.

窩穴　鉗穴　乳穴　突穴　上側腦土星，左右皆同，圖繁不載。夫側腦土星之穴，星體偏斜，勢趍一畔，穴不枕腦，借樂安扦乳、突二穴無樂亦可。形體雖偏，力量無異。但窩穴要窩中圓淨，弦稜分明；鉗穴要鉗中藏聚，兩掬彎環；乳穴要乳上光圓，圈中舒暢；突穴要突面光圓，形體穎異。此為穴形入相。又須證佐分明，流神合法，方為眞結。必須仔細檢點，不可忽也。

Here originally was a chart with horizontal headings of "Woxue, Qianxue, Ruxue, and Tuxue," but the illustration is now lost. The explanation after the chart states that for the side brain soil star, the left and right variations are the same, so due to the complexity of the diagram, they are not reproduced. The main text says: for thesite of the side brain soil star, the star body is slanted, and the momentum tends toward one side. The穴 cannot be placed directly on top of the star, but must rely on the "Le Mountain" behind it for burial (note: for Ruxue and Tuxue, the Le Mountain is not necessary). Although the form is slanted, its power remains the same. However, it still depends on the shape of the穴: Woxue should have a round, clean, and distinct inner cavity with clear string edges; Qianxue should have a concealed qi in the middle, with the left and right arms forming a curved embrace; Ruxue should have a smooth and round top, with a spacious and open circle; Tuxue should have a smooth and round surface, with an outstanding and extraordinary form. Only then can the穴 shape be considered in accordance with the principles of geomancy. In addition, there must be clear supporting evidence and the water flow must be in accordance with the rules, to be considered a true formation. It must be carefully examined and nothing should be overlooked.

窩穴　鉗穴　乳穴　突穴　此星腦凹，身方面平，故名曰凹腦土星。有樂為眞，最忌腰長。腰長則為土星見水，主出黃腫。此穴多是橫龍入首，故必要後樂。如無樂星，要有孝順鬼及包裹重疊亦可。乳、突之穴，亦不拘樂。窩、鉗二穴，穴多搭脊，亦謂之沒骨，必要有樂為眞。亦有撞背結穴者，無樂亦可。橫脈結穴，氣蹙於前，宜後宮仰瓦。若仰瓦內又出一乳，則非眞結。或仰瓦而後宮無樂星，又無包裹，亦非眞結，皆不可下。此穴結作若眞，力量極大。

Here originally was a chart with horizontal headings of "Woxue, Qianxue, Ruxue, and Tuxue," but the illustration is now lost. The text explains: this type of star has a depression on top, a square body, and a flat surface, so it is called "Aonaotusheng" (Concave Head Earth Star). It is considered genuine when there is a "Le Mountain" behind it, and it is most忌讳 (to be avoided) if the mountain waist is too long—because a long waist resembles the Earth Star encountering water, which indicates that descendants will suffer from swelling diseases. This type of site is mostly formed by a horizontal dragon entering, so it must have a Le Mountain behind it; if there is no Le Mountain, as long as there is a "Xiaoshun Guǐ" (filial ghost star) that is closely attached behind the site and multiple surrounding mountains, it can still be acceptable. For Ruxue and Tuxue, there is no need for a Le Mountain. For Woxue and Qianxue, the site is mostly located on the back of the ridge, also called "Meigǔ" (without bones), and it must have a Le Mountain to be genuine; there are also cases where the site forms from a collision of the ridge behind, in which case a Le Mountain is not necessary. When the site forms from a horizontal ridge, the energy is forced to gather in front, so the area behind the site should be in the shape of a "Yangwa" (upturned tile, slightly concave and upward). If there is a protrusion in the middle of the Yangwa, it is not a genuine site; or if there is a Yangwa but no Le Mountain behind and no surrounding mountains, it is also not a genuine site, and these should not be chosen for burial. If this type of site is genuinely formed, its power is very great.

夫凹腦土星之穴，中低旁高，坐下凹軟，故又謂之沒骨星辰。有凹為凖，形體怪奇，頗難察識。多有花假，不可不辨。若融結眞寔，最為極貴。廖氏謂之“天財凹腦，最旺蠶絲、禾穀、金銀，大利商賈。”蓋指謂富星矣。若星體濁者，其言固當。如或穴星清秀，龍格奇特，又主王侯極品之貴。予兄弟遊覽名墓，凡出爵位之高者，莫不皆是土星結穴。但窩穴要窩中圓淨，弦稜明白；鉗穴要鉗中藏聚，兩掬彎環；乳穴要圈中舒暢，乳上光圓；突穴要突面光圓，形體穎異。此為穴形入相。又須證佐明白，流神合法，方為眞結。務須仔細檢點，不可忽也。

The soil star's site is characterized by a depression in the center and higher sides, with the back of the site being concave and soft, hence also called "no-bone star." It is judged by the central depression, and its form is peculiar, making it difficult to identify. It often has false appearances, so one must be careful to distinguish. Once it forms a true site, it is extremely valuable. Liao Jinjing said it is "heavenly wealth with a concave head, most favorable for silkworms, grain, gold and silver, greatly beneficial for merchants," meaning it is regarded as a wealthy star. If the star body is turbid, Liao's words are indeed correct; but if the site star is clear and elegant, and the dragon's form is extraordinary, it indicates supreme wealth for a king or noble. Our brothers have traveled through many famous tombs, and all those who achieved high rank and status had soil stars forming their sites. However, one must still examine the site shape: for a窝穴 (nest site), the interior should be round, clean, and the edges distinct; for a钳穴 (claw site), the center should hold energy and the left and right arms should curve around; for a乳穴 (milk site), the area inside should be open and smooth, with the top of the site smooth and round; for a突穴 (prominent site), the surface should be smooth and round, and the form should be outstanding. Only then can the site shape be considered in accordance with the principles of physiognomy. In addition, one must also verify clearly that the water flow is in accordance with the rules, before it can be considered a true site. One must be very careful and not overlook any details.

類別　窩穴　鉗穴　乳穴　突穴　方形　稜形　此星方平，出於平地，故名曰平面土星。廖氏謂之平面天財。凡曰棋盤、土方、勝土、柿蒂、土玉、繭土、鋪裀土、玉琴土，皆其略名也。夫平面土星之穴，惟平處有之。眞龍起伏多者，方結此穴，力量極大。廖氏云“凡平面星辰，靈光凝聚於坦夷，生氣流行於低下，精神收斂，造化完全，故此為吉”是也。但窩穴要窩中圓淨，弦稜分明；鉗穴要鉗中藏聚，兩掬彎環；乳穴要圈中舒暢，界水分明；突穴要突面光圓，形體穎異。此為穴形入相。又須龍脈眞奇，證佐分曉，流神合法，方為眞結。務須仔細檢點，不可忽也。

Here was originally a chart with horizontal headings of "category,窝穴,钳穴,乳穴,突穴" and vertical headings of "square" and "angular", but the diagram is now lost. The text explains: this kind of star is square and flat, appearing on level ground, so it is called "plane earth star". Liao Jinjing refers to it as "plane heavenly wealth". Any term such as "chessboard", "earth square", "victory earth", "persimmon calyx", "earth jade", "cocoon earth", "spread-out earth", and "jade zither earth" are all alternative names for it. The site of the plane earth star can only be formed on flat areas; it must be formed by a true dragon line that undulates greatly, and its power is very strong. Liao Jinjing says, "All plane stars have their spiritual light concentrated in flat areas, and their life qi flows in low places. Their spirit is gathered inward, and their creation and transformation are complete, hence it is auspicious." This means that the refined and elegant qi is concentrated in the flat areas, the life qi flows in the low areas, the spirit is gathered inward, and the creation and transformation are complete, hence it is auspicious. However, it still depends on the shape of the site: for窝穴, the interior should be round, clean, and the edges distinct; for钳穴, the center should be able to hold qi, and the two arms on both sides should be curved; for乳穴, the area inside should be open and smooth, and the boundaries on both sides should be clear; for突穴, the surface should be smooth and round, and the form should be outstanding. Only then can the site shape be considered in accordance with the principles of geomancy. In addition, the dragon line must be true and unique, with clear supporting evidence, and the water flow must be in accordance with the rules, before it can be considered a true site. It is essential to examine carefully and not to neglect anything.

已以土星諸穴，坐向得丑、艮、未、坤、巳、午，皆為氣旺形應。若安扦合法，生人相貎肥厚，度量寛洪，行事樸寔。戊、己、辰、戌、丑、未金土命人受蔭，申子辰年發達。若穴星清秀，後龍合上格者，官至王侯、宰輔，裂土分茅；合中格者，官至司農，方面鉅萬之富；合下格者，官至鹽運、工、戶司財之職；全無貴格，亦主納粟奏名，及倉庫雜職之官。若穴星龐厚，主鉅萬之富，冠於州邑，厚福高壽。初生肥矮胖大之人，氣至而盛；至生黃腫之人，則氣盡而衰矣。

The various sites of Saturn, when the orientation is towards the directions of Chou, Gen, Wei, Kun, Si, and Wu, are considered to have abundant earth energy and harmonious form. If burial is conducted properly, it will result in descendants who have a robust appearance, broad-mindedness, and a straightforward manner. Those born in years of Wu, Ji, Chen, Xu, Chou, and Wei, which belong to metal and earth, will benefit from this. Those born in the years of Shen, Zi, and Chen will achieve success. If the burial site is clear and refined, and the dragon mountain behind it matches the superior pattern, it will lead to high official positions such as those of a prince or chancellor, and the granting of a fiefdom. If it matches the middle pattern, it will result in positions such as the Minister of Agriculture or a high-ranking official in a region with great wealth. If it matches the lower pattern, it will lead to positions such as the Salt Transport Commissioner or officials in charge of finance in the Ministry of Works or the Ministry of Revenue. Even if there are no noble patterns, it will result in gaining fame through contributing grain or holding minor official positions related to granaries. If the burial site is massive and solid, it will bring immense wealth, surpassing that of the entire county, along with great fortune and longevity. When a child is born fat and short, it indicates that the earth energy is abundant and the family is flourishing. However, when a child is born with swelling and yellowing, it signifies that the earth energy has been exhausted and the family is about to decline.

上金、木、水、土諸星結穴，必須皆有窩、鉗、乳、突之形，方是有穴，眞氣融結。若徒有星像，而無窩、鉗、乳、突之形，即是無穴，眞氣不結。蓋穴法推其極致，星亦為輕。何也？山固有周正光彩，成好星辰而不結地者。予兄弟歷覽四方名墓，凡怪穴地，多是穴形合法，只丑不成星，而人遂以為恠。此可見星之輕耳。然舍星則又不可，故必以形與星合為凖焉。

The formations of the stars of metal, wood, water, and earth must all have the shapes of a hollow, a clamp, a nipple, or a protrusion in order to be considered truesite and true convergence of vital energy. If there is only the shape of the star but not the forms of hollow, clamp, nipple, or protrusion, then there is no truesite and the vital energy has not converged. In fact, when the principles ofsite are taken to their extreme, the stars themselves become secondary. Why? Because there are indeed some mountains that are straight, smooth, and form excellent star shapes, yet they do not produce good land. We have examined many famous tombs across the country, and most of the so-called strangesite are actually proper in form, but people regard them as strange because their appearances are unattractive and do not conform to the star shapes. This shows that the star shapes are secondary. However, completely ignoring the star shapes is also wrong, so it is necessary to follow the principle of the harmony between form and star shapes.

且《葬書》凡形字，多是指穴。如曰“千尺為勢”，言龍來之遠也。“百尺為形”，言穴止之近也。又云“形與勢順，是謂全氣”言龍、穴皆吉也。“形與勢逆，是謂乖氣”言龍、穴互有吉凶也。“勢吉形吉，是謂重吉”龍、穴皆吉則全氣也。“勢凶形凶，是謂重凶”龍、穴皆凶，故曰重凶。“勢凶形吉，百福希一”言龍凶穴吉，百福猶能希一。“勢吉形凶，禍不旋日”言龍吉穴凶，凶禍立至。此形、勢二字，即龍、穴二字也。審此數語，可知地理之法雖重於龍，尤重於穴。穴若有差，龍吉何益？故曰“望勢尋龍易，登山點穴難。若還差一指，如隔萬重山。”甚哉有味乎，其言之也！

In the "Book of Burial," whenever the word "form" (形) appears, it mostly refers to the site of the grave, or the "xue." For example, "a thousand feet as a trend" (千尺为势) refers to the long approach of the dragon; "a hundred feet as a form" (百尺为形) refers to the near site of the grave. It also says, "When form and trend are harmonious, it is called complete qi" (形与势顺, 是谓全气) (note: meaning both the dragon and the grave are auspicious); "When form and trend are opposite, it is called discordant qi" (形与势逆, 是谓乖气) (note: meaning one is auspicious and the other is not); "When trend is auspicious and form is auspicious, it is called double auspicious" (势吉形吉, 是谓重吉) (note: both the dragon and the grave are auspicious, so the qi is complete); "When trend is inauspicious and form is inauspicious, it is called double inauspicious" (势凶形凶, 是谓重凶) (note: both the dragon and the grave are inauspicious, so it is called double inauspicious); "When trend is inauspicious but form is auspicious, only one blessing out of a hundred can be expected" (势凶形吉, 百福希一) (note: the dragon is inauspicious but the grave is auspicious, so only one kind of blessing can be expected); "When trend is auspicious but form is inauspicious, misfortune comes immediately" (势吉形凶, 祸不旋日) (note: the dragon is auspicious but the grave is inauspicious, so misfortune arrives immediately). Clearly, the terms "form" and "trend" here refer to "grave site" and "dragon." Careful examination of these statements shows that geomancy places great emphasis on the dragon, especially on the grave site; if the grave site is incorrect, even if the dragon is auspicious, what use is it? Therefore, it says, "Observing the trend and searching for the dragon is easy, but climbing the mountain and choosing the grave site is difficult. If you are off by even a finger's width, it is as if you are separated by ten thousand mountains." These words are truly profound!

江右山人徐善繼述 同著。此一卷専論穴證。蓋眞龍結穴，必有證佐。證佐明白，穴斯的矣。所謂證佐者，求之於前則朝案美，明堂正，水勢聚；求之於後則樂山峙，鬼星撐；求之於左右，則龍虎有情，纏護俱夾；求之穴下，則唇氈正；求之四方，則十道全；求之界水，則分合明白。此數者，穴之證佐也。故點穴之法，必以此數者為標凖。於此而精察之，寕有不得其要領者乎？

This volume is compiled by Xu Shanji, a scholar from Jiangyou, together with his younger brother Xu Shanshu. It specifically discusses "xue zheng," which refers to the evidence used to verify the authenticity of asite. Once a true dragon forms a burial site, it must leave behind verifiable evidence. Only when these evidences are clearly discerned can thesite be accurately located. The so-called evidences include: looking in front of the穴, there should be beautiful mountain ranges, a well-ordered bright hall, and converging water flow; looking behind the穴, there should be towering mountain ranges and the ghost star supporting from behind; looking to the left and right, there should be the azure dragon and white tiger showing affection, with surrounding mountains and protective hills forming layered enclosures; looking below the穴, the lip and carpet should be level and flat; looking in all directions, the "tianxin shidao" should be fully present; and looking at the boundary waters, the upper and lower divisions should be clearly defined. These are the evidences of a穴. Therefore, the method of locating asite must take these as the standards for measurement. If one can carefully observe these aspects, how could one fail to grasp the essentials?

《撼龍經》云：“眞龍藏幸穴難尋，惟有朝山識幸心。朝若高時高處下，朝若低時低處針。”《指南》云：“古人一語值千金，高欲齊眉低應心。”《圓機歌》云：“秀應在左穴居左，秀應在右用右奇。”是皆朝山定穴之法也。

Yang Yunsong's "The Classic of Shaking the Dragon" says: True dragons conceal their穴位 in secret, making it difficult to find the site, but the facing mountain opposite can recognize its intention; when the facing mountain is high, the穴 should be taken at a high place, and when the facing mountain is low, the needle should be dropped at a low place. "The Guide" says: This one sentence from ancients is worth a thousand pieces of gold—when the facing mountain is high, the穴 should be level with the eyebrows; when the facing mountain is low, it should correspond with the heart. "The Song of Circular Skill" says: If the beautiful responding mountain is on the left, the穴 should be on the left; if the beautiful responding mountain is on the right, the right side should be chosen. All these talk about using the facing mountain to determine the site.

故朝山高，穴宜高；朝山低，穴宜低。朝山近，恐凌壓，穴必上聚，宜尋天穴；朝山遠，則氣易散，穴必融結於低處，或就堂氣，或就下砂，宜尋地穴。秀應之沙在左，則穴宜向左；秀應之山在右，則穴宜向右。此其梗概也。

Therefore, if the facing mountain is high, the site should be chosen high; if the facing mountain is low, the site should be chosen low. If the facing mountain is close, it may oppress the site, so the energy must gather upward, and the "heavenly site" should be sought at a high place; if the facing mountain is far away, the energy is easily dispersed, so the site must form at a low place, either close to the energy of the bright hall or close to the lower sand, and the "earthly site" should be sought at a low place. If the beautiful responding sand is on the left, the site should be biased to the left; if the beautiful responding mountain is on the right, the site should be biased to the right. This is the general principle.

然又有遠近不同。其外洋遠朝之山雖秀麗，只要面前有，不必拘於登對。登對合法，固是全美。或徒貪外洋遠秀，而失坐下穴場氣脈，則尤不可。故朝山證穴之法，必以近案有情為主，其外洋遠應之峰，雖不甚登對，亦不為礙。

However, mountains that face the site can be distinguished by their nearness or distance. Although distant mountains coming from afar may be beautiful, if there is a mountain in front of the site, it is sufficient; there is no need to insist that it must face the site directly. If distant mountains are in harmony with the site and conform to the proper principles, this is ideal. But if one only focuses on the beauty of distant mountains, it may result in losing the qi and pulse of the sitting site, which is even worse. Therefore, when using facing mountains to determine the site, one should primarily rely on the nearby case mountains that are harmonious. Even if the distant peaks are not perfectly aligned, it does not cause any harm.

大抵天造地設，必是近案有情。所謂有情者，求之水城必美，求之向家必利，求之後樂必對，求之四圍必無缺陷。若徒貪外洋，則近身必有不合不利之處。蔡氏云：“秀峰當面，固是嘉美。必不得已，當以近案為據，不可取外洋而棄近案也。”卜氏云：“外洋千重，不若就身一案。”又云：“欲求眞的，遠朝不如近朝。”又云：“多是貪遠尖而嫌近小，誰知就近是而貪遠非。”

In general, true and genuine formations created by heaven and earth will have a nearby case mountain that is affectionate.the so-called affectionate means that when measured by the water city, it is certainly beautiful; when measured by the standard of the direction, it is certainly favorable; when compared with the back mountain, it is certainly appropriate; when examined around, it is certainly without defects. If one is overly greedy for distant mountains, the nearby area will certainly have places that are not in accordance with the rules and not auspicious. Cai Yuanding said: if a beautiful peak is directly in front of the grave site, it is certainly a good thing; but when it is absolutely necessary, one should rely on the nearby case mountain, and not take distant mountains while abandoning the nearby ones. Bu Ying Tian said: even if there are thousands of mountains in the distant direction, they are not as good as a single nearby case mountain. He also said: if one wants to find a true grave site, distant views are not as good as nearby ones. He also said: most people tend to prefer the sharp and elegant peaks of distant mountains and dislike the short and small nearby case mountains, but they do not realize that the nearby ones are correct, while the distant ones are actually wrong.

《龍髄經》云：“譬如尊貴之人，必據案區取事宜。設或有貴人朝謁，曹屬稟承，必不敢當面相敵。”謂尊不敢對，此亦一說耳。然不必泥，必是遠近相符為善。偶有不符者，又當活法裁處。大抵明堂案對，亦門戶外事，當內以穴中塟法、乘氣為主，外立門向，以納堂案之秀。所謂“內藏黃金斗，外掩時師口。四勢任君談，五行當自守。”如浮梁李八公壽域，是其證也。

Zhang Ziwei's "Long Su Jing" says: Just as a nobleman must rely on a desk to handle affairs, if a noble person comes to pay homage or subordinates come to report matters, he would never dare to face him directly and sit on the same level. This refers to the fact that in front of a superior, it is not suitable to have a mountain facing directly, which is also one way of explaining it. However, one should not be rigid in following this, and it is better for distant mountains and near desks to be in harmony with each other. Occasionally, if they are not in harmony, one should flexibly adjust and deal with it. In general, the correspondence between the bright hall and the case mountain belongs to matters outside the gate; internally, one should focus on the burial method in the tomb and the capturing of qi, and externally, one should set the door direction to bring in the refined qi of the bright hall and case mountain. This is what is meant by "Inside hides a measure of gold, outside conceals the mouths of all the masters; four aspects are for you to discuss, the Five Phases should be guarded by oneself." The true skill lies within, which one should keep to oneself, regardless of what others say. For example, the birth site of Li Bagong from Fuliang is a confirmation of this statement.

浮梁界田李八公德鴻，與樂平洪士良、舒南二長老同受業於吾邑國師吳公仲祥。八公擇地塟親，及營壽域，皆所自卜。予於癸未歲至其裡，宿其裔平甫家，厯觀其壽藏，在東鄊地名，眞武仗劍形，劍壩穴。亥山一脈直垂而下。扦二穴，相隔五尺，同向丙。

Floating Bridge County's Li Ba Gong, named Dehong, studied geography under the county's master geomancer Wu Zhongxiang along with two elders, Hong Shiliang and Shunan, from Leping. Ba Gong himself selected burial sites for his parents and prepared his own ancestral tomb, the "Longevity Domain," by divining. In the year Guiwei, I visited his village and stayed at the home of his descendant Pingfu. I examined all his burial sites. The site was in the eastern town, originally without a local name, but it was known as the "True Martial Sword Form," with the tomb named "Sword Dam." A ridge running from the亥 mountain direction descended straight down, with two burial sites marked at the top, five feet apart, both facing in the direction of Bing.

一穴偏左，而案與明堂皆不正；一穴居中，而朝案明堂皆端正。水居庚兌。田心二墩，一方一圓，為金箱玉印。詢其所由，繫覓裡中人地。里人阻之。公曰：“山有兩穴，吾出貲營造，任爾揀一穴，吾取一穴為壽域。”里人擇明堂案山端正者。

Among the two burial sites, one is located on the left side, with the case mountain and the bright hall not properly aligned; the other is in the center, with the facing mountain, case mountain, and bright hall all properly aligned. Water flows away from the direction of Geng and Dui. In the field there are two earthen mounds, one square and one round, called 'Golden Chest and Jade Seal'. I inquired about the origin of this site, and it turned out that Li Baba Gong had chosen a mountain plot belonging to a neighbor. The neighbor refused to give it. Li Baba Gong then said: there are two burial sites on this mountain. I will pay to construct them, and you may choose one, while I will take the other as my final resting place. The neighbor chose the one with properly aligned facing mountain, case mountain, and bright hall.

是不明受脈乘氣為急務，而徒以堂局案對所眩耳。咫尺之間，侯虜有間。李氏享數百年富貴，里人冺沒無聞。穴法乘氣之妙，神乎！神乎！至人奪神功，改天命，其機在此矣。至正壬辰，銀邑餘宗益謹述。

This is not understanding the importance of connecting with the coming energy and capturing life qi, which is the primary concern. Instead, one is merely dazzled by the symmetry of the bright hall and the case mountain. The difference is only a few feet apart, yet the distinction between becoming a marquis and becoming a slave lies within. Later, the Li family enjoyed hundreds of years of wealth and prosperity, while those commoners remained unknown. The subtle mystery of the superior method of qi in burial site selection is truly marvelous, truly marvelous! The enlightened ones can seize the power of nature and change the destiny of the Earlier Heaven, and the key lies here. In the year of Renchen of the Zhenzheng era, Yu Zongyi of the silver county respectfully records this.

右地在浮梁東鄉，其龍來遠不詳述。入局開帳過峽，頓跌數節，起高金。復斷，再起金水星，落平坡結穴。穴前吐出長舌，剪木鍬皮取倚穴，呼作眞武仗劍形，劍欛穴。明堂、前案、下關俱有情，水口金箱玉印交固。亥龍入首，扦丙向。

This piece of land is located in the eastern town of Fuliang, with a very long and distant approach. Upon entering the site, first spread out the canopy, pass through the mountain gorge, and then have several abrupt turns, forming a high "Jinxing" (Golden Star). Then it breaks off and rises again, forming a "Jinshuixing" (Golden Water Star), and finally settles on a flat slope to form the burial site. In front of the burial site, a long tongue-like shape extends out, cutting down the trees and leveling the topsoil, and the burial is conducted at the "Yixue" (Dependent Site), forming the image called "Zhenwu Zhangjian Xing" (True Martial God Wielding a Sword Form), with the burial site named "Jianqiu Xue" (Sword Handle Site). The Bright Hall, the front case, and the lower hand barrier all have clear forms, and the water mouth has two mounds called "Jinxiang" (Golden Chest) and "Yuyin" (Jade Seal) that lock together tightly. The dragon comes from the亥 (Hai) direction and the site is oriented towards the丙 (Bing) direction.

塟後李氏出四神童、三學士、侯二、侍郎五、開國食邑者一，科第數十人，封蔭應例登仕版者百餘人。自宋迄今，世宦未艾。又廖金精為樂邑劉坊劉氏卜軍山王字龍格，將軍大坐形，劉氏貪朝山，失塟法，變吉為凶。圖具下。

After the burial, the Li family produced four divine children, three scholars, two marquises, five undersecretaries, one meritorious official granted a fiefdom, and dozens of people who passed the imperial examinations. More than a hundred people entered officialdom through hereditary privilege or by following the regulations. From the Song Dynasty to the present, the family has never ceased to hold official positions. There is another case: Liao Jinjing selected a plot of land on Jun Mountain for the Liu family of Liufang in Leping County. The dragon line formed the "Wang character dragon" pattern, with the shape called "General Sitting Form." However, the Liu family coveted the neat and upright mountain facing the site, and thus violated the burial rules, turning the auspicious land into a disastrous one. The diagram is attached below.

右地在樂平縣，土名軍山。其龍來脈甚遠，入局自平田曠野中崛起，高山綿亙，雄冠一方。橫展大帳數十里，正脈穿心，自帳中抽出。復頓跌踴躍數節，變為平岡。擺折又數里，成王字龍格。入首頓起高金結穴，穴星尊重。

This piece of land is located in Le Ping County, with the local name Jun Mountain. Its ridge comes from a very distant source, and when it enters the site, it suddenly rises from a flat field and open wilderness, forming a continuous range of high mountains, dominating the area. It spreads out for several tens of li, with the main ridge passing through the center of this spread. After that, it continues with several sudden drops and leaps, turning into gentle hills. Then it turns and bends for several li, forming a "Wang" character dragon pattern. At the entrance, it suddenly rises sharply to form a high and majestic Jin Xing (Gold Star) site, with the site star having a dignified and stable form.

中垂一乳，旁開兩肩，為將軍大座形。龍虎有情，明堂融聚。前案端粛如幞頭，外洋羅列，旗鼓、劍印咸備。庚脈入首，作卯向，本武貴吉地。初是廖金精所卜。既定穴，劉氏遂自塟之，不合深淺、饒減、乘氣出煞、消納控制之宜。

The central star of the site forms a protrusion, with two shoulders spreading out, forming the shape of a general sitting. The Azure Dragon and White Tiger embrace the site with affection, and the Bright Hall gathers the energy of water and air. The case mountain in front is upright and solemn, resembling a headpiece. The surrounding mountains are arranged in order, with flag mountains, drum mountains, sword hills, and seal hills all present. The energy comes from the Geng direction, and the site is oriented towards the卯 direction, which is a favorable place for producing military and noble talents. Originally determined by Liao Jinjing. Although the site has been properly selected, the Liu family themselves performed the burial, and they did not follow any of the proper methods, such as depth and height, adjustment, controlling the energy, and eliminating evils.

金精嘆曰：“合法出王侯，不合法出賊頭。”因題於吳園曰：“軍山帳中王字脈，武公大座勢尊雄。我做定產王侯扶聖主，他做草冦強梁不善終。”後果出漢四兄弟八人，雄霸一方，事偽漢陳友諒，授偽萬戶侯職，而不克令終矣。今劉氏之盛者，非此派也。

Liao Jinjing sighed, saying: "If it is legal, it will produce kings and dukes; if not, it will produce bandit leaders." Therefore, he composed a poem in the Wu Garden: "From the great military tent on Jun Mountain comes the lineage of the character 'Wang' (king), with the grandeur and strength of Wu Gong's sitting posture. What I have done will surely produce ministers who assist the sage ruler, while what he has done is the path of bandits and tyrants who will not end well." Later, indeed, four brothers of the Han surname, totaling eight people, dominated a region, submitted to Chen Youliang, who claimed the title of Han and was granted the false rank of General of Ten Thousand Houses, but ultimately did not end well. Now the flourishing branch of the Liu surname is not this one.

按：是地也，龍眞穴眞，而塟乖於法，變吉為凶，侯虜有間如此，可不慎哉！《葬經》云：“穴吉葬凶，與棄尸同。”楊公謂“地吉葬凶禍先發，名曰棄尸福不來。”卜氏謂：“地雖吉而葬多凶，終無一發。”諸公之言，信不我欺矣！

The commentary says: This dragon is a true dragon, and the site is a true site, but because the burial violated the rules, the auspicious land became a凶 land. The difference between becoming a marquis and becoming a slave has reached this extreme, how can we not be cautious! Guo Pu's "Zang Jing" says: If the site is auspicious but the burial method is inauspicious, it is no different from abandoning the corpse. Yang Yunsong says: If the land is auspicious but the burial is inauspicious, misfortune will occur first, this is called "discarding the corpse," and good fortune will not come. Bu Ying Tian says: Although the land is auspicious, if the burial method is often inauspicious, it will ultimately not bring any success. The words of these previous sages indeed do not deceive me.

鄉傳金精為劉氏卜將軍大座形，幞頭案。庚脈扦卯向，幞頭山不正。劉氏愛其端正，遂扦辰向兼乙，不用金精言，並其淺深、分控、葬法胥失。金精嘆曰：“我做出將軍，他做出賊頭。”後果如其言。

Local legends say that Liao Jinjing divined for the Liu family a form called "General Sitting Form," using the幞头 mountain as the case. Originally, the ridge should have come from the Geng direction and faced the卯 direction, in which case the幞头 mountain would not appear properly. However, the Liu family preferred the neat appearance of the幞头 mountain, so they changed the orientation to the辰 direction combined with the Yi direction, disregarding Liao Jinjing's advice. As a result, they completely lost accuracy in depth, the precise measurement of the site, and the burial techniques. Liao Jinjing sighed, saying, "I made a general, but he made a thief's head." Later, this prophecy indeed came true.

又有特拜之朝，開面秀媚，眞作證應看。如樂平戴家秦廣一公地，其格也。右地在樂平十六都，土名汪坑口。其龍來脈甚遠。入局為平崗。忽磊落數節，龍勢大旺。轉身逆盤結穴。後托低遠。只是當面兩水夾送一山，頓起圓整，開面秀媚，拜伏尊重，有情可愛，證得穴眞。穴下平坦，明堂融聚，水口交固，亦自相應。

There is another type of mountain called 'Chao Mountain' which is specially bowed towards the site. The mountain appears broad, graceful, and charming, and can truly be regarded as a confirmation of the site's correctness. For example, the site of Qin Guang Yi Gong from the Dai family in Le Ping is of this kind. This site is located in the sixteenth district of Le Ping, with the local name Wang Kongkou. Its coming ridge is very far, entering the site area as a flat ridge. Suddenly, several lofty peaks appear, greatly enhancing the dragon's momentum. Then it turns back and twists to form a knot at the site. The supporting mountains behind are low and far away, entirely relying on a mountain that suddenly rises in the middle of two streams, which are embraced by the streams. This mountain is round and upright, with a broad and graceful face, showing a solemn and respectful posture of bowing, which is affectionate and lovable. It can be used to confirm that the site is genuine. The area below the site is flat, with the Bright Hall gathering the atmosphere and water, and the water mouth is tightly locked, all corresponding to each other.

初，魏克政樂邑名師為廣一公卜以塟子。既葬，課云：“三朝小凶，一七大凶。凶過而發福攸遠，富至萬石。”果三朝而虎傷一馬，一七而公病。公遂命起其子而另葬，以此地為己塋。未幾，公卒，遂葬之。葬後人丁大旺，鉅富冠鄉，積穀數萬石。舊有偈云：“獺趕鯉魚走，走到汪坑口。有人葬得著，量金須用斗。”

At first, the master diviner Wei Kezheng of Le Ping predicted this piece of land for the son of Guangyigong. After the burial, Wei Kezheng predicted that within three days there would be a minor misfortune, and within the first seven days a major misfortune; once these misfortunes passed, long-term blessings would follow, bringing great wealth, equivalent to ten thousand measures of grain. Indeed, on the third day a tiger bit a horse, and within the first seven days Guangyigong himself fell ill. Therefore, Guangyigong ordered people to remove his son's coffin and re-bury him elsewhere, reserving this land as his own tomb. Soon after, Guangyigong died and was buried here. After his burial, his descendants flourished greatly, becoming the richest in the village, accumulating grain in the tens of thousands of measures. There was an old verse that said: "Otters chasing carp run, all the way to Wangkeng mouth; whoever can bury here, measures of gold are counted with a bucket."

楊公云“立穴欲得明堂正”。又云“眞氣聚處看明堂”。又云“凡看疑穴觀堂局，堂局眞處抱身曲。”《琢玉集》云：“斜側偏正脈眞的，更向明堂覓。明堂不背水城弓，扦著產英雄。”《明堂經》云：“斜巧正拙，難可優劣。有情於我，是為眞穴。”是皆明堂證穴之說也。

Yang Yunsong said: When choosing a site for a grave, the Bright Hall must be straight and properly formed. He also said: Where true energy converges, one should examine the Bright Hall. He further said: Whenever there is doubt about a site, first look at the surrounding terrain of the hall; if the hall is truly formed, water will surely encircle the body in a curved manner. The "Zhu Yu Ji" states: The direction of the qi pulse does not matter whether it is slanting, leaning, biased, or straight, as long as it is genuine, one should then verify it at the Bright Hall; if the Bright Hall does not deviate from the water city's bow-shaped embrace, then burying there will produce heroes. The "Mingtang Jing" says: Whether the site is slanting but skillful or straight but clumsy, it is hard to judge which is superior; as long as it is affectionate towards me, it is a true site. All these passages discuss the principle of verifying a site through the Bright Hall.

蓋尋龍之法，先求氣脈。點穴之法，先定明堂。故曰“穴證明堂堂證案”。若明堂不正不聚，而傾瀉倒側，則是眞氣不融，縱有美穴，亦須棄置。吳公《口訣》云：“明堂傾倒，休誇穴好。”故眞穴必有眞堂。

The method of seeking a dragon involves first finding the qi flow; the method of selecting a site involves first determining the bright hall. Therefore, it is said, "a site must be verified by the bright hall, and the bright hall must be verified by the case mountain." If the bright hall is not upright and does not converge, but instead slopes and tilts, then the true qi has not converged and settled. Even if there is a nice site, it must be abandoned. Wu Jingluan's "Oral Instructions" says: if the bright hall is tilted, do not boast about the site. Therefore, a true site must certainly be accompanied by a true bright hall.

然亦有三說：曰小明堂，曰中明堂，曰大明堂。小、大明堂，又謂之內、外明堂。小明堂在圓暈下，最為立穴緊要。見此小明堂平正，可容人側臥，則穴居此，不可左右上下。如悞扦，則為失穴。中明堂是龍虎裡，立穴要使相交會，否則失消納。大明堂在案山內，立穴要向融聚處為眞，否則非惟失穴，恐結作皆偽。故明堂定穴之法，不可忽也。

The Bright Hall is further divided into three types: small Bright Hall, medium Bright Hall, and large Bright Hall; the small and large Bright Halls are also called inner and outer Bright Halls. The small Bright Hall is located below the round halo, and it is the most critical part when determining the site of the grave. If this small Bright Hall is level and can accommodate a person lying on their side, the grave should be marked here, and it must not be moved left, right, up, or down; once it is incorrectly placed, the site is lost. The medium Bright Hall is within the Azure Dragon and White Tiger, and when determining the grave site, the Dragon and Tiger should meet here, otherwise the function of dispersing and receiving energy is lost. The large Bright Hall is within the case mountain, and when determining the grave site, it should face the place where the energy and water converge, which is considered genuine. Otherwise, not only is the site lost, but the entire formation might be false. Therefore, the method of determining the site using the Bright Hall should not be taken lightly.

《葬經》云“得水為上”。楊公云“未看山，先看水。”又云“凡有眞龍與眞穴，必有潮源水合聚。”又云“山隨水曲抱彎彎，有穴分明在此間。”廖氏云“眞龍落處眾水聚。”又云“穴若正時水便聚，不正迢迢去。”又云“穴居隱怪卻難扦，細把水來辨。”皆謂眞穴必然諸水會聚，或遶抱，或潮入。有此水勢，穴必在焉。

Guo Pu's "Zang Jing" says: getting water is the first priority. Yang Yunsong says: before looking at the mountains, look at the water first. He also says: wherever there is a true dragon and true grave site, there must be a source of water coming from the direction and converging. He also says: the mountains follow the water, winding and embracing, and the grave site is clearly located in the middle. Liao Jinjing says: where the true dragon settles, all the waters gather. He also says: if the grave site is correctly chosen, the water naturally gathers; if it is not correctly chosen, the water flows away far away. He also says: when the grave site is hidden and strange, making it difficult to handle, one should carefully examine the water. All these statements are saying: a true grave site must certainly have many waters converging, either circling around or flowing in. With such water patterns, the grave site must certainly be there.

故曰“不知水，不足以言穴。知水之所趍，則知穴之所止。”是以登山點穴，須看水勢。如水勢聚於左堂，或水城弓抱左邊，則知穴居左。若水勢聚歸右堂，或水城弓抱右邊，則知穴居右。若正中水潮，或正中溶注，或正中水城圓抱有情，則知穴居中。若潮源遠，則明堂寛，穴宜高；或元辰長，局勢順，則穴宜低。此皆水勢定穴之大法也。

Therefore, without understanding water, one is not qualified to discuss the location of a site. Knowing where the water flows tells us where the site stops. Therefore, when climbing a mountain to determine the site, one must first examine the water's flow. If the water converges on the left bright hall, or if the water city is like a bow embracing the left, then the site is on the left. If the water converges on the right bright hall, or if the water city is like a bow embracing the right, then the site is on the right. If the water comes from the center, or if it gathers in the center, or if the water city in the center is round and affectionate, then the site is in the center. If the source of the water is far away, the bright hall is wide, and the site should be chosen high. If the "yuan chen water" in front of the site flows long and the situation follows the water, the site should be chosen low. These are the major methods of determining the site based on water flow.

夫樂山者，穴後應樂之山也。不拘本身山、客山、護從翼蔽之山，或起峰巒，或不起峰巒，或尖或圓，或方或長，或高或大，或暗或顯，惟要有此。穴上見者為上，明堂中見者次之。凡橫龍結穴者，必要枕樂。如沒骨、凹腦、側腦諸穴尤緊，無樂則穴不眞。

The so-called "Le Shan" refers to the mountain behind the site that supports and corresponds with it. Whether it is a mountain branching off from the main dragon ridge, an external mountain, or a protective mountain, regardless of whether it forms a peak, is sharp, round, square, long, high, large, hidden or visible, as long as it exists, it is sufficient. The best is when it can be seen from the site, while the next best is when it can only be seen within the bright hall. Any site formed by a horizontal dragon ridge must have a Le Shan to support it; sites such as those without a body, concave head, or side head are especially important, and without a Le Shan, the site is not genuine.

故枕樂證穴之法，樂山在左則穴居左，樂山在右則穴居右，樂山居中則穴居中。左右俱枕樂山，則必結雙穴，或結一穴居中。樂山近則依近，短則取長，少則枕多。以樂而推，一定不易。樂在此，斷穴在此住，過則風搖。若撞背特來為樂者，力尤大，橫來貼穴成星體者亦美。

Therefore, the method of using the "le shan" (musical mountain) to determine the location of asite (energy point) is as follows: if the le shan is on the left, thesite should be located on the left; if it is on the right, thesite should be on the right; if it is in the center, thesite should be in the center. If there are le shan on both sides, twosite will form, or there may be only onesite in the center. If the le shan is close, follow the closer one; if there are two of unequal length, choose the longer one; if one side is less and the other more, follow the side with more. According to the le shan, the determination will certainly be correct. Where the le shan stops, thesite will also stop there; if thesite passes beyond the le shan, it will be exposed to wind and become unstable. If the le shan comes specially from behind, its power is especially strong; if it lies horizontally close to thesite area and forms its own star shape, it is also very good.

其或如屏如帳，如華蓋、三臺、玉枕、簾幕、覆鍾、頓鼓等形者，又樂山之至貴者也。雖其樂穴，又不可太高雄聳峙，有凌轢欺壓之勢，嵯峨可畏之狀。如有此，則不可以其為樂而依之，當迴避立穴。

As for those that resemble a screen, a canopy, or take the forms of "Huagai," "Santai," "Yuzheng," "Lianmu," "Fuzhong," or "Dungu," these are the most esteemed among the forms of the Le Mountain. However, even if such a form is used as the Le Mountain, it should not be too high or imposing, towering over the head in a domineering manner, appearing rugged and terrifying. If it is like that, one should not rely on it as the Le Mountain, but rather avoid it and establish a different site.

如左山壓穴，則穴居右；右山壓穴，則穴居左；前山壓穴，穴歸後；後山壓穴，穴居前。四圍山皆均平，穴居中心，切不可取雄強可畏者為樂，犯此必凶敗。然既謂之樂山，則自不欺壓，欺壓決非眞穴。《俯察》詩云：“左高龍氣須歸右，右聳穴居左畔藏。莫把樂山同概論，壓山凶禍寔難當。”

For instance, if the mountain on the left presses upon the site, the site will shift to the right; if the mountain on the right presses upon the site, the site will move to the left; if the mountain in front presses upon the site, the site will retreat to the back; if the mountain behind presses upon the site, the site will move forward. If the mountains around are evenly balanced and harmonious, the site will be located at the center. One must never mistake a strong and fierce mountain for a pleasant mountain; committing this error will surely bring misfortune. To be honest, if it is truly a pleasant mountain, it will naturally not oppress the site; any mountain that oppresses the site is certainly not a genuine site. The poem "Fuchac" says: if the left side is high, the dragon energy must shift to the right; if the right side is tall, the site will be hidden on the left. Do not confuse oppressive mountains with pleasant mountains; the misfortune caused by oppressive mountains is indeed severe.

樂穴圖。說明：此樂在左穴居左，同左圖，此樂在右穴居右，同左圖，此樂在中穴居中。樂穴圖。說明：同右上，此樂在兩邊穴居中，樂在四應穴居中，此以長者為樂，此以多者為樂。

This is the title and explanation of the "Joyful Pit Diagram." The original source only contains text, and the illustrations are lost. Here is the title and explanation for each diagram. The first group of six diagrams: when the joyful mountain is on the left, the pit is located on the left; the next diagram is the same as the first; when the joyful mountain is on the right, the pit is located on the right; the next diagram is the same as the first; when the joyful mountain is in the center, the pit is located in the center. The second group of six diagrams: the first diagram is the same as the one above the right; when there are joyful mountains on both sides, the pit is located in the center; when there are joyful mountains on all four sides, the pit is also located in the center; this diagram takes the longer of the two mountains as the joyful mountain; this diagram takes the side with more mountains as the joyful mountain.

鬼星證穴者，惟橫落偏斜之穴，穴後必要有鬼星。其直來撞背結穴者，則不必論鬼。吳香山云：“穴有偏斜處，卻有借鬼為證者。”廖氏云：“橫龍出穴必要鬼。”蓋橫落偏斜之穴，後宮無鬼則空缺而氣不融聚。故以鬼證穴之法，鬼在此止，穴在此住，鬼在彼生，穴在彼處。鬼不抱身而散漫者，則不結穴。

Using the ghost star to examine a site is only applicable to sites that are sideways or slanted: such sites must have a ghost star supporting them behind them; however, if the dragon pulse comes straight and hits the back to form a site, there is no need to consider the ghost star. Wu Xiangshan said: if a site is slanted, it can use the ghost star as evidence. Liao Jinjing said: when a dragon pulse spreads sideways to form a site, there must be a ghost star. Because if a slanted site does not have a ghost star behind it, the back will be empty, and the energy will not gather. Therefore, the method of using the ghost star to examine a site is: where the ghost star stops, the site stops there; from which side the ghost star arises, the site falls on that side. If the ghost star does not enclose the site and disperses without restraint, it will not form a site.

大要使穴場截得鬼住，以收回鬼氣。若立穴稍偏，則鬼奪氣去，穴不能收，則為失穴，禍敗隨至。是故鬼高則穴高，鬼低則穴低。鬼出於左穴居左，鬼出於右穴居右。所謂對鬼坐穴者，即鬼星證穴之法也。然鬼亦不可太長，太長則奪我本身眞氣。又有橫龍天財穴，氣蹙於前，宜後宮仰瓦者，則取其兩邊生來之孝順鬼矣。

The key is to ensure that the site of the grave holds the ghost star, and recovers the qi that the ghost star has taken away. If the grave is slightly misaligned, the ghost star will take away the qi, and the grave will not be properly held, which is called losing the grave, leading to misfortune and decline. Therefore, if the ghost star is high, the grave should be set high; if the ghost star is low, the grave should be set low; if the ghost star comes out from the left, the grave should be on the left; if the ghost star comes out from the right, the grave should be on the right. What is meant by "facing the ghost star to sit the grave" is the method of using the ghost star to verify the grave. However, the ghost star should not be too long, as a long ghost star will take away the true qi of the grave itself. There is another type of grave formed by a horizontal dragon, called the "Heavenly Wealth Grave," where the qi is confined in front of the grave. In such cases, it is suitable to form a shape like an arched roof behind the grave, and then take the "filial ghost" coming from both sides as evidence.

此鬼星撐於穴後正中，故穴安中。此以鬼撐在左，穴居左。此以鬼撐在右，穴居右也。此兩旁拱抱，名曰孝順鬼，吉。此一邊逆抱托穴，吉。若順托，貼身彎抱有情，亦吉。此對穴護托鬼，吉。

Here are the explanations of the various diagrams of the Ghost Star. The original source only contains text, and the images are lost. The following is a transcription along with explanations for each diagram: In this diagram, the Ghost Star is positioned directly behind the central point of the site, so the site is located at the center; in this diagram, the Ghost Star is on the left, so the site is chosen on the left; in this diagram, the Ghost Star is on the right, so the site is chosen on the right; in this diagram, the Ghost Star is flanking the site from both sides, known as "filial Ghost Star," which is auspicious; in this diagram, the Ghost Star approaches the site from one side and supports it, which is also auspicious—provided it supports in a favorable and close manner, it is considered auspicious; in this diagram, the Ghost Star faces the site directly and supports it, which is auspicious.

董德彰《秘訣》云：“觀龍虎住處，定穴之虛寔；觀龍虎先後，定穴之左右。龍有力則倚左，虎有力則倚右。龍虎低則避風，就明堂扦地穴；龍虎高則避壓，舍明堂尋天穴。”范越鳳云：“龍強從龍，虎強從虎。”皆龍虎定穴之大法也。誠以龍虎為衛區親切，穴場取以為證，亦至當不易之理。

Dong Dezhang's "Secrets" says: observe where the Azure Dragon and White Tiger stop, to determine whether the site is hollow or solid; observe which side the Azure Dragon and White Tiger arrive at first, to determine whether the site is on the left or the right. If the Azure Dragon is strong, the site is on the left; if the White Tiger is strong, the site is on the right. If the Azure Dragon and White Tiger are low and short, avoid wind and adjust to the Bright Hall to find the "earth site"; if they are high and steep, avoid pressure and abandon the Bright Hall to seek the "heavenly site." Fan Yuefeng says: if the Azure Dragon is strong, follow the Azure Dragon; if the White Tiger is strong, follow the White Tiger. These are the major methods of determining the site based on the Azure Dragon and White Tiger. Indeed, the Azure Dragon and White Tiger are the closest guardians, using them as evidence for the site field is most appropriate and unchangeable.

是故龍山逆水則穴依龍，虎山逆水則穴依虎。左單提則穴挨左，右單提則穴挨右。龍虎山高則穴亦高，龍虎山低則穴亦低。龍山有情穴在左，虎有情穴在右。龍虎山皆有情，不高不低，則穴居中。此皆龍虎證穴之要訣也。

Therefore, if the Azure Dragon side flows against the water, the site is aligned with the Azure Dragon; if the White Tiger side flows against the water, the site is aligned with the White Tiger. If the left side extends only one arm, the site is placed to the left; if the right side extends only one arm, the site is placed to the right. If the Dragon and Tiger hills are high, the site is also placed high; if the Dragon and Tiger hills are low, the site is also placed low. If the Azure Dragon is affectionate, the site is on the left; if the White Tiger is affectionate, the site is on the right. If both Dragon and Tiger sides are affectionate and neither high nor low, the site is placed in the center. These are the essential principles for determining the site using the Dragon and Tiger.

復有龍山欺穴，宜避其龍而依虎，虎山壓塜，須避其虎而依龍。龍山先到則收龍，虎山先到則收虎，皆莫不以龍虎二山而取則焉。其有無龍虎者，則卜氏有云“無龍要水繞”。左宮無虎要水遶右畔，此不易之論也。穴依其有，不依其無。

In addition, if the Azure Dragon side is pressing upon the site, one should avoid the Azure Dragon and follow the White Tiger; if the White Tiger side is pressing upon the tomb, one should avoid the White Tiger and follow the Azure Dragon. If the Azure Dragon arrives first, then the Azure Dragon should be taken; if the White Tiger arrives first, then the White Tiger should be taken. In all cases, the rules of the Dragon and Tiger mountains must be followed. As for places where there are no Dragon and Tiger ridges, Bo Yingtian has said: if there is no Azure Dragon, there should be water circling around. Similarly, if the left side lacks the White Tiger, there should be water circling to the right side to compensate. This is an unchangeable principle. In summary, the site should follow the existing side rather than the missing one.

纏護者，譬若貴人之有奴隸也。奴隸之侍衛，不敢遠離於貴人之側，亦不敢近逼於貴人之身。是故纏護證穴之法，護於此拱，穴於此立；纏於此遶，穴於此取。毋敢或離，毋敢或背，此纏護證穴之大法也。葛溪氏云“凡地有三塔兩塔者，當以送山定之。送短穴在內，送長穴在盡，送偏穴亦偏，送盡穴即止”是也。

The concept of "Chán Hù" is like the attendants of a nobleman. These attendants stand by and guard the nobleman, neither daring to leave his side nor to approach too closely. Therefore, the method of using "Chán Hù" to determine a q穴 (burial site) is as follows: if the protective mountain is there to guard, the q穴 should be established there; if the surrounding mountains encircle, the q穴 should be chosen there. They dare not slightly separate or turn their backs, which is the great method of determining the q穴 through "Chán Hù." Ge Xi Shi said: wherever there are three or two suitable places on a piece of land for a q穴, one should use the "Song Shan" (mountains that lead to the q穴) to determine it. If the "Song Shan" are short, the q穴 is inside; if they are long, the q穴 is at the end; if the "Song Shan" lean to one side, the q穴 also leans accordingly; if the "Song Shan" end there, the q穴 also ends there. This is exactly the meaning of this principle.

唇氈者，穴下餘氣之發露也。大者曰氈，小者曰唇。氈如氈褥之氈，唇謂嘴唇之唇。凡眞龍結穴，必有餘氣吐露而為唇氈。故氈在此鋪，穴在此住；唇於此吐，穴於此扦。天造地設，自然之應。無此即非眞結作耳。橫龍之穴，尤須認此，不可忽也。

The term "chun zhan" refers to a flat area formed by the overflow of residual energy from the site of a hill or mountain, located below the site. A large area is called "zhan," meaning a carpet or mat, while a smaller one is called "chun," meaning the lip. Whenever a true dragon forms a site, it must have residual energy spilling out to form the chun zhan. Therefore, where the zhan spreads, the site is located there; where the chun is exhaled, the site is pinpointed there. This is a natural response created by heaven and earth, and without chun zhan, it cannot be a true site. This point is especially important for sites formed by a horizontal dragon, and should not be overlooked.

楊公《龍經》云：“貴龍落處有氈唇，氈唇之穴富貴局。問君氈唇如何認？穴下有坪如鱉裙。譬如貴人有拜席，又如僧道氈具伸。眞龍到穴有裀褥，便是枝龍也富足。”

Yang Yunsong's "The Classic of Shaking the Dragon" states that when a noble dragon descends to a site, there is a "zhan chun" at the location of the grave. A grave with "zhan chun" is a site of great wealth and honor. If one asks how to recognize "zhan chun," it is a flat area beneath the grave, spread out like the edge of a turtle's shell. For example, it is like a carpet laid out before a nobleman's seat, or like the spread-out mat used by monks and Taoists when sitting in meditation. When a true dragon arrives at the site, there will naturally be this layer of "yin ru." Even if it is only a branch dragon, it indicates wealth and prosperity.

此橫結穴，直者仿此。凡穴下鋪氈，宜平坦圓正。大者曰氈褥，小者曰吐唇。有此則穴眞。

This diagram illustrates a type of qi gathering known as the "Lip Carpet" (唇毡), formed by a horizontal dragon. The situation for a straight dragon forming a qi gathering can be understood in a similar way. Whenever there is a spread of qi beneath the site, it should be flat and round. A larger spread is called "Carpet and Cushion" (毡褥), while a smaller one is called "Lip Projection" (吐唇). The presence of this spread of qi confirms that the site is truly a gathering place.

左地在南昌，地名中洲高田。其龍自教本寺北渡溪，至後城觀而起，挨痕溪而下。一起一伏，曲折寛衍。穿帳將入局，橫開平面水星，自帳中抽一脈，隱隱隆隆，微起平坡，散中有聚。穴甚奇巧，吐出一小唇以為穴證。收斂似小檢點。

This piece of land on the left is located in Nanchang, with the name Zhongzhou Gao田. Its dragon comes from the north of Jiao Ben Temple, crossing over a stream, rising at the back of Houcheng Guan, then following the Han Stream downward, winding and undulating, twisting and turning while broadening. As it approaches the site, it passes through a canopy-like formation and enters the area, where a flat "Water Star" spreads out horizontally. From within the canopy, a subtle line emerges, faint and intermittent, slightly elevated as a flat slope, appearing scattered yet with a gathering and converging aspect. The site is extremely ingenious, with a small lip protruding as a sign of the site. The overall structure is compact and restrained, appearing somewhat modest in scale, requiring careful examination.

大勢觀之，前面痕溪彎抱有情，不見浩蕩。溪中低田橫列，狀如玉帶拜伏，以為正案，外陽遠山暗朝。若以形勢而論，全無旗鼓、屯兵、疊甲等沙，當不自武功中貴。只是庚、辛、酉來龍受氣，入首是平面太陽金星結穴。金為武星，旺於西兌。吳國師云：“庚兌千步威聲顕，面取震東居將營。”其形狀龜，亦甲冑之屬，此所以有武貴也。

From a general perspective, the stream in front bends and embraces with affection, not appearing grand and rushing. Low fields lie across the stream, forming the shape of a jade belt bowing in front, serving as the main ridge. The distant mountains in the outer area quietly approach. If we consider only the form, there are no flags, drums, military camps, or layered armor formations, so it should not be a place where one gains prestige through martial skills. However, the dragon line comes from the directions of Geng, Xin, and You, and the site is a flat "Sun Metal Star" formation. Metal is a star associated with martial prowess, thriving in the western direction of Dui. Wu Guoshi said: within a thousand steps in the direction of Geng and Dui, there is great fame and power. The main camp should be set in the direction of Zhen, the east. The landform resembles a turtle, and turtle shells belong to armor, which is why it produces martial elites.

大抵中洲之龍，仙橋作祖，多出異人。其下三段，過脈亦巧，故出萬祺，以祿命術受知英廟，位至尙書。段眞人朝佐，以方士受知世廟，榮寵殊渥。宜乎草堂公亦以編氓驟立奇勳，秉元戎，位都閫矣。

In general, the dragon vein in the central region is descended from Xianqiao Mountain, producing many extraordinary people. Below it, the three sections of the vein run very skillfully, so that Wanqi emerged, who was recognized by the Yingzong Emperor for his skill in calculating destiny and fortune, and rose to the position of Minister. Another person, Duan Chaozuo, a hermit scholar, was also recognized by the Shizong Emperor, receiving special favor and patronage. Therefore, it is not surprising that Cao Tanggong, starting from commoner status, suddenly achieved remarkable feats, took control of military power, and became a military commander responsible for defending a region.

按：草堂名顕，先龔姓，南昌人。贅於四川劉揮使，冒劉姓，以武功官至都督雲。又嘗見江山王上舍兼濟祖地，臨穴平坦，無一可據。只吐出氈褥穎異，證得穴眞，是此格也，圖如右。

The commentary says: Master Caotang's name was Xian, originally surnamed Gong from Nanchang; he married into the Liu family of Sichuan and changed his surname to Liu, rising to the position of military governor through his martial skills. Additionally, I have seen the ancestral tomb of Wang Xiangji from Jiangshan County, who was also known as Jiangshan's Xiangji. When approaching the tomb site, the terrain was flat and there was nothing to indicate the location of the tomb. However, there was a peculiar piece of carpet-like material spilling out from the tomb site, which was used to confirm that the tomb was genuine. This also falls under the category of using the carpet-like material to verify the tomb. The diagram is shown on the right.

右地在江山縣城外西南半里，分縣龍旺氣融結。入首開帳落脈下平坡。脈甚模糊，雜以巨石磷磷。至結穴處，一坦平夷。左右皆低平寛闊，界水微茫，無一可入俗眼。只是穴前吐出氈褥，十分穎異可愛，證得穴眞。

The land above is located half a li southwest of the county town of Jiangshan, formed by the branching of the county's dragon pulse and the convergence of prosperous energy. At the beginning, the terrain opens like a canopy, and the ridge line descends to a flat slope; the ridge is very indistinct and intermingled with rugged large stones. When it reaches the site of the depression, the area is flat. On both sides, it is low and wide, with subtle boundary waters that are hard to discern, and nothing is remarkable enough to catch the eye of an ordinary person. Only in front of the depression, a piece of carpet-like land protrudes, which is very strange and lovely, and by this one can confirm that the depression is genuine.

王氏初非擇而取之。因疫卒，停柩其上，以磚封之。數年，家日昌盛。議欲另葬。其外父知地理，見而驚曰：“此美地也，何可另葬？加封土於上為善。”婿不之信，開磚視之，果見茜藤交結於棺，暖氣蒸騰如霧。

The Wang family did not originally select this piece of land before using it. Someone in the family died from an epidemic, and they temporarily placed the coffin on this slope and sealed it with bricks. Several years later, as the family's fortune gradually improved, they discussed choosing another place for burial. The family's father-in-law, who understood geography, was surprised upon seeing it and said, "This is a good piece of land; how can they choose another place for burial? It is best to add soil on top to reinforce it." The son-in-law did not believe it and opened the bricks to look inside. Indeed, he found that the coffin was entwined with茜草 vines, and warm vapor rose like mist.

逐加封土成墳焉。今王氏富盛冠其邑，應例登仕版者十餘人。按：地前有文星近拜，外有遠秀特朝，龍開大帳，穴枕祿儲，不但富而已矣。第不知合葬法矩度否？

So they added soil to form a grave. Now the Wang family is the wealthiest in the county, with more than ten members entering the official records. Commentary: This burial site has a literary star nearby bowing in reverence, and distant fine peaks specially coming to pay homage. The dragon pulse spreads out in a grand canopy, and the grave is nestled against the "Lu Chu" mountain, which signifies more than just wealth. However, we do not know whether the burial followed the proper rules and measurements of the burial practices.

天心十道者，前後左右四應之山也。穴法得後有蓋山，前有照山，左右兩畔有夾耳之山，謂之四應登對，蓋照拱夾。故以此證穴，不可有一位空缺。凡眞穴必有之。

The "Heavenly Heart Ten Directions" refer to mountains that correspond to the four cardinal directions—front, back, left, and right. In terms of site selection, it requires that behind there be a "covering mountain," in front a "mirroring mountain," and on both sides "ear-like" mountains that flank it. This is called the four directions responding properly, with cover, mirror, embrace, and flank all present. Therefore, when examining a site, the four directions must not be missing any. Any true site must have all four directions properly in place.

點穴之際，須宜詳審，勿使偏脫。才有偏脫，即為失穴，吉地變為凶地。故左右夾耳之山，不可脫前，不可脫後。前後蓋照之山，不可偏左，不可偏右，如十字登對為美。《琢玉集》云：“發露天機眞脈處，十字峰為據。”

When selecting a site for asite, one must carefully examine it and ensure that it does not deviate beyond the four surrounding features. Once there is any deviation, it is considered a lost穴, turning a favorable site into an unfavorable one. Therefore, the mountain on either side of the ear should not have the穴 deviate in front of or behind it; similarly, the mountains that cover and support in front and behind should not have the穴 deviate to the left or right. It should be exactly aligned like a cross. The "Zhu Yu Ji" states: At the place where the true energy line is revealed, one should take the four surrounding peaks forming a cross as the basis.

此天心十道全，只要立穴立向勿偏勿脫則吉。此天心十道不應，不是眞地也，不可下。

The descriptions of these two diagrams are as follows. The original text survives only in words, and the images are lost. Here they are recorded with explanations: The first diagram shows the complete appearance of the Ten Heavenly Lines converging at the center of heaven. As long as the site selection and direction are properly aligned without deviation, it is auspicious. The second diagram shows the Ten Heavenly Lines converging at the center of heaven but not corresponding in all four directions. This is not a true site and is not suitable for burial.

右地在順昌縣，土名沙口下，金盤形，珠上穴，乃郭子云下也。其龍開帳，自帳中抽下，大頓小伏，左棲右閃。將及結穴，撒落平田。田中復起一突，前後左右四金相照，有合天心十道，穴甚清巧可愛，眞美地也。葬後出廖元，官副憲；廖忠，為縣令。科第數人，迄今榮盛不替。

This piece of land is located in Shunchang County, with the local name "Sha Kou Xia." Its shape is called "Jin Pan Xing," meaning "Golden Plate Form." The burial site is on the pearl in the center of the plate, and it was selected by Guo Ziyun. Its dragon line spreads out like a tent, drawing a pulse from within the tent and descending, with large bends and small fluctuations. On the left side it rests, while on the right it retreats. As it approaches the burial site, it spreads out into a flat field. Within the field, there is a raised bubble. There are four golden stars around it, each supporting and reflecting the others, perfectly matching the "Tian Xin Shi Dao" (Ten Directions of the Heaven's Heart). The burial site is clear, delicate, and lovely, truly a beautiful piece of land. After burial, it produced Liao Yuan, who held the position of Fu Xian (Deputy Inspector); Liao Zhong, who served as a county magistrate; and several people who passed the imperial examinations. To this day, its prosperity continues without decline.

《家寶經》云：“大凡點穴，先看大八字下有小八字，兩邊有蝦鬚水送氣脈下來，交到三叉盡處，必開口。然如是，又要辯認上分下合分曉，方知眞假。若上面有分，下面有合，陰陽交度，乃為眞穴。或上面有分，下而無合，則是陰陽不交度，乃為假穴。”

The Family Treasure Classic says: In general, when selecting a site for a tomb, first look below the "big eight characters" to see if there is a "small eight characters." Check also whether there are fine water channels, like the whiskers of a shrimp, carrying the qi flow from both sides, converging at the end of the three converging points. There must be an opening there. Even so, one must clearly distinguish the water dividing above and the water converging below, in order to determine the true from the false. If there is water dividing above and water converging below, then yin and yang meet, and this is a true site. If there is water dividing above but no water converging below, then yin and yang have not met, and this is a false site.

分合有三：其一乃球簷水分來下合，為第一合；其二乃小八字水分來下合，為第二合；其三乃大八字水分來下合，為第三合。《神寶經》曰：“三合三分，見穴土乘金之理；兩片兩翼，察相水印木之情。”

There are three levels of division and combination: the first level is when water separated at the 'qiu yan' meets and combines below, called the first combination; the second level is when water separated at the 'xiao ba zhi' meets and combines below, called the second combination; the third level is when water separated at the 'da ba zhi' meets and combines below, called the third combination. The Shenbao Jing says: from the three divisions and three combinations, one can see the principles of 'xue tu' and 'cheng jin'; from the two pieces and two wings, one can observe the conditions of 'xiang shui' and 'yan mu'.

按：此皆穴中之至秘也。有合無分，則其來不眞，內無生氣可接。有分無合，則其止不明，外無界脈之可證，皆非眞結作也。故分合證穴，最為的切，不可不察。但分合之說，須明師口傳可也。不然，則多有悞。蓋窩鉗之穴，無傳度口功，鮮能知之，故爾。

The remarks state that these are the most secret aspects of the art of locatingsite. If there is only converging water but no dividing water, it indicates that the qi of the ridge does not come truly, and there is no life qi within the site to receive it. If there is only dividing water but no converging water, it suggests that the qi of the ridge does not stop clearly, and there is no boundary ridge outside the site to confirm it—both situations are not genuine formations. Therefore, using the concept of dividing and converging water to examine the site is most accurate and appropriate, and it must not be overlooked. However, the explanation of dividing and converging water must be taught in person by a master, otherwise it is likely to be misunderstood. This is because forms such as the窝穴 and钳穴 require the master's oral transmission and skill, and few people can understand them without such guidance.

已上證穴諸論，姑就其常理而言之。又當活潑，不可拘執。蓋地固有無朝應、明堂、鬼樂、龍虎、纏護、夾照而有結作者，豈可盡泥於此乎？噫！非圓機之土，其孰能之？

The above discussions about the various aspects of thesite are merely based on common sense. In practical application, one must be flexible and not rigidly adhere to these rules. Because there are indeed some places that lack facing features, bright halls, ghost stars and leisure mountains, azure dragons and white tigers, winding and protective mountains, and enclosing and supporting features, yet they still have genuine formations. How can we universally adhere to all these criteria? Alas! Only those with a round and penetrating mind can achieve this level.

江右山人徐善繼述 同著。此冊専論穴之所忌。夫穴之所忌，亦於形而察之耳。蓋塟者乘生氣也。而氣囿於形，因形察氣。故山粗惡者其氣暴，山單寒者其氣微，散漫則氣亦散漫，虛耗則氣亦虛耗。及夫巉巖、陡瀉、臃腫、凹缺、幽冷、峻急、頑硬等類，皆莫不以形而見其氣之吉凶。是穴之所當忌避而不可忽者，輯之。

This volume is compiled by Jiangyou Mountain Man Xu Shanji and his younger brother Xu Shanshu. It specifically discusses various taboos concerning the selection of a burial site. The taboos regarding a site are merely observed from its physical form. Burial should be done when there is life qi, but qi is constrained by physical form, so one must examine the physical form to determine the qi. If the mountain is coarse and fierce, the qi will be harsh; if the mountain form is isolated and cold, the qi will be weak; if the form is scattered, the qi will be scattered; if the form is empty and exhausted, the qi will be empty and exhausted. As for types such as steep cliffs, abrupt slopes, swollen masses, concave depressions, cold and secluded areas, steep and urgent terrain, and hard and stubborn formations, all these can be judged from the physical form to determine the fortune or misfortune of the qi. These are all things that should be avoided when selecting a site and must not be neglected, hence they are collected here.

粗惡者，山勢粗雄醜惡，或帶石蠻大，而不嫩媚細巧者也。凡結穴處，貴其穴星嫩媚、光彩、細巧，忌其粗蠻、醜惡。蓋相山亦似相人。人之粗惡醜陋者，其心亦必兇狠不良，即所謂貌陋心險，如盧□藍面而奸險者是也。

The term "coarse and ugly" refers to mountains that are rugged, strong, and imposing, or appear repulsive and unattractive, or are mixed with stones, massive and fierce, without showing softness, elegance, or delicacy. In the case of a hill forming a site, it is most valuable if the hillstar is soft, elegant, and delicate, with a refined and subtle appearance. The most to be avoided is something coarse, fierce, and ugly. Observing mountains is similar to observing people: those who appear coarse and ugly usually have wicked and evil hearts, which is called "ugly appearance and dangerous mind." For example, someone like Lu, who has a bluish complexion and a deceitful heart, is exactly such a case (his name is missing one character in the original).

故山形清秀，則出人清秀；山形醜惡，則出人醜惡。不可不慎。不但立穴欲其清奇，忌其粗惡，凡至一縣一鄉，其山形醜惡、粗蠻，亦必其地多凶險之人，嗜殺好勇，民多爭闘。此亦氣相召感之理耳。

Therefore, if the mountain shapes are clear and elegant, the people born there are also clear and elegant; if the mountain shapes are ugly and crude, the people born there are also ugly and crude, so one must be cautious. Not only should one choose a clear and unusual site when selecting a burial spot and avoid crude and evil ones; whenever one visits a county or a town, if the mountain shapes there are ugly and fierce, there must be many dangerous people in that area, who are prone to violence and aggression, and the people often quarrel and fight. This is the principle of mutual influence between the qi of the land and the people.

峻急者，山勢峻急而不能立步也。凡立穴處，貴其平坦柔緩，忌其峻急直硬。蓋峻急本無容受，不融結。若於峻急處勉強鑿穴，謂之斗煞，法主傷人及官訟、軍配，立見兵火，至凶，不可不慎。若峻急中忽有平坦，卻是貴穴，不以此論。

the so-called "jùn jí" refers to steep and abrupt mountain terrain, where people cannot even stand firmly. When choosing a site for a burial mound, it is most valuable to have a flat and gentle terrain, and it is most dangerous to have steep and rigid formations. Steep mountains are inherently incapable of containing life qi, and cannot form a converging site. If one forcibly excavates a site in a steep area, this is called "dòu shà," which according to the principles, leads to injuries, legal disputes, exile, and immediate calamities such as warfare and fire. It is extremely凶险, and one must be very cautious. If within a steep area there suddenly appears a flat and gentle section, this is actually a precious site and should not be judged by this rule.

或上峻急而下平坦，則穴就平坦中扦，用拋、離等法下之，亦吉。惟是初塟亦不免有凶，凶應之後方發福也。如廖金精下樂平山下朱氏祖地，課云“半夜夫妻八百丁”。又董德彰為徽州歙縣景春程氏下一虎形地，課與朱氏同。又休寕縣山斗程氏一虎形地，亦合此格，相傳亦是董德彰下。三地皆峻急，點粘穴，以離杖下之而吉，是其格也。圖具下。

Either the upper part is steep and the lower part is flat, in which case the grave should be located at the flat part, and methods such as 'throwing the staff' or 'separating the staff' should be used for burial, which are also auspicious. However, there are still unavoidable misfortunes immediately after burial, and only after the misfortunes have passed does prosperity begin. For example, Liao Jinjing located the ancestral tomb for the Zhu family in Leping Mountain, and his interpretation was 'at midnight, the couple will have eight hundred descendants'; Dong Dezhang located a tiger-shaped site for the Cheng family in Jingchun, Xixian, Huizhou, and the interpretation was the same as that for the Zhu family. There is also another tiger-shaped site for the Cheng family in Shoudou, Xuining County, which is said to have also been located by Dong Dezhang. All three sites have steep mountain shapes and the graves were located at the 'adhering site', using the 'separating staff' method for burial and thus became auspicious, following exactly this pattern. The diagram is attached below.

穴星上峻急，不立穴。下鋪餘氈平坦，扦粘穴，用離杖下之。坤龍，寅水朝。左地在樂平，土名十八都前山下，繫廖金精下。課云“半夜夫妻八百丁”，俗喚猛虎出林形。穴星峻急，下鋪平坡，繫乾亥行龍，轉子、酉、辛，又轉坤脈入首，扦寅甲向，寅水朝入。塟後先凶，出寡母持家，大富。二代後人丁大旺，果符其課云。

The diagram is as follows, but the original text only contains words, and the illustration is lost. The upper part of the hill is steep and abrupt, so the grave should not be established there. The lower part spreads out into a flat area, which is called "sticking to the site," and the burial should be done using the method of the fire trigram (Li). The dragon comes from the坤 (Kun) direction, and water flows from the寅 (Yin) direction to face the grave. This piece of land is located in Le Ping, known as the "Eighteen Dus in front of the mountain," and was pointed out by Liao Jinjing. The interpretation says "half of the night, husband and wife, eight hundred people," which is commonly known as the "form of a fierce tiger emerging from the forest." The hill is steep and abrupt, with a flat slope below; the dragon comes from the乾 (Qian) and亥 (Hai) directions, turns to the子 (Zi), 酉 (You), 辛 (Xin), and then turns to the坤 (Kun) direction, with the main energy entering from the坤 (Kun) direction. The grave is oriented towards寅 (Yin) and甲 (Jia). Water flows from the寅 (Yin) direction to the front of the grave. After burial, there were first some bad events, with the mother-in-law taking charge of the family, and the family became very wealthy. In the second generation, the population became very prosperous, which indeed fulfilled the prediction.

傳疑朱氏塟後半紀，有仁九者，只一子，名拱。年二十而新娶。娶之夕，睡之半夜，鄰家逐虎聲喧。拱睡酣驚覺，以火虎音悞，倉皇披衣出戶，意謂救火。適遇其虎，被傷而卒。新婚僅半夜之合，婦即懷孕，後生男，名遺。遺生九子，一十六孫，人丁大旺。至今鄉人咸稱為虎咬山下朱雲。

Let me note down this rumor: After the Zhu family buried their ancestor, half a generation passed. Among the clan, there was a man named Renjiu, who had only one son named Gong, who at twenty years old had just married. On the night of his wedding, he slept soundly until the middle of the night, when the neighbors were chasing a tiger, and there was a commotion of voices. Zhu Gong was deeply asleep and was startled awake by the noise, mistaking the word 'tiger' for 'fire'. In a panic, he got up and dressed, thinking he was going to save a fire, and just happened to meet the tiger, which bit him and killed him. His new marriage had only lasted half a night, but his wife was already pregnant. Later she gave birth to a son, who was named Yi. Yi had nine sons and sixteen grandsons, and the family became very prosperous. To this day, the people of the village still call them 'Zhu of the Tiger-Bitten Hill'.

又董德彰為徽州景春程氏下一祖地，山之形勢與來龍方向，穴形水法，與此大同，課驗亦符，今不録。又董德彰為休寕山斗程氏下一虎形，在山斗官路側，亦與此同，圖具右。

Dong Dezhang also identified a ancestral tomb for the Cheng family of Huizhou Jingchun, where the mountain shape, the direction of the dragon coming from, the shape of the grave site, and the water pattern were all very similar to the previous one, and the predictions made also proved accurate, so it is not recorded here. Dong Dezhang also identified a tiger-shaped site for the Cheng family of Xiuning Shandou, located beside the main road of Shandou, with the situation similar to the previous one, and the diagram is attached on the right.

穴星上峻急不立穴。下鋪餘氈平坦，扦粘穴，用離杖下之。山向水法同前。該地在休寕縣，地名山斗，程氏祖壟也。課云“半夜夫妻八百丁”，俗喚猛虎跳澗形，又曰猛虎下山形。塟後先凶，出寡母持家。後大富，人丁蕃衍，果符其課云。

The diagram is as follows. The original text only contains words, and the illustration is lost. The upper part of the Xue Xing is steep and abrupt, so the tomb should not be established there. The lower part spreads out flat, so the "Zhan Xue" (adhering tomb) is chosen, and the burial is carried out using the Li Zhang method. The sitting mountain, facing direction, and water pattern are the same as the previous site. This land is in Xiu Ning County, named Shandou, and is the ancestral tomb of the Cheng family. The interpretation states "At midnight, the couple have eight hundred descendants," which is a common name called "Meng Hu Jumping Stream Shape," also known as "Meng Hu Going Down the Mountain Shape." After burial, there were first some misfortunes, with the widow managing the household; later the family became very wealthy, and the population grew rapidly, which indeed fulfilled the interpretation.

傳疑徽州程氏名乾仁者，年五十，只一子，名奉。洪武七年，幹妻汪氏卒。董公為扦其地，課云“半夜夫妻八百丁”。葬後半紀，乾子新婚。初娶之夜，有虎入其外室，行步有聲，如人履地。奉乃疑為賊，越地開門捕之，為虎所傷。新婚僅半夜之合，婦即有孕，後子孫蕃盛，果符課語。

Let me note down this rumor: There was a man named Gan Ren from the Cheng family in Huizhou who had only one son named Feng at the age of fifty. In the seventh year of Hongwu, Gan Ren's wife, Wang Shi, died, and Dong Dezhang performed the ritual of selecting this plot of land, giving the interpretation, "At midnight, the couple will have eight hundred people." After the burial, half a generation passed, and Gan Ren's son Feng married. On the first night of their wedding, a tiger entered the outer room, moving with a sound like a person walking on the ground. Feng suspected it was a thief and went through the courtyard to open the door and catch it, but was bitten by the tiger. The newlyweds had only one night of marital union, yet the wife was already pregnant. Later, their descendants became numerous, and indeed the prophecy was fulfilled.

按：已以三地，其課皆云“半夜夫妻八百丁”，似於怪誕，然皆符驗。至今二鄉土俗傳說不誣，亦神矣哉！誠以三地形勢、穴星、方位、水法皆同。穴上峻急帶煞，故先見凶禍。坤龍入首，稟鬼金之氣，故出寡母。箕度水入，故遭虎傷。穴下皆有餘氈，所以旺人。夫董氏之術，傳自廖氏，而善用之斯，亦可見其概也。地理家法眼之說，渠不信與！

The commentary says: The above three pieces of land all have the same interpretation, saying "At midnight, the couple will have eight hundred people," which sounds like nonsense, yet they all came true. To this day, the local customs of these areas are not baseless, and it is truly amazing. This is because the forms, thesite stars, the directions, and the water patterns of the three sites are completely the same: thesite is steep and harsh, thus causing initial misfortunes; the dragon line comes from the坤 direction, receiving the qi of the Ghost mansion, which belongs to metal among the twenty-eight mansions, thus producing a situation where a widow heads the household; the water from the Winnowing Basket mansion flows into the site, thus causing the prediction of being bitten by a tiger; and there is ample spread of the remaining carpet beneath thesite, thus leading to a thriving population. Dong Dezhang's method was passed down from Liao Jinjing, and he was able to skillfully apply it, and these examples show the general idea. What do geomancers call "the eye of the method"? Can we still doubt it!

單寒者，孤山獨壟，四面無從，或臨穴孤露而不藏聚者也。楊公云：“龍怕孤單穴怕寒。”故立穴處貴其周密暖固，而忌其單露孤寒也。凡孤寒之穴，主貧窮孤寡，漸以絶滅，不但門戶衰薄而已。此最為凶，不可不慎。其有大龍獨高，入首結穴，而穴間開窩鉗，自能衛穴，不受風吹，所謂登穴煨聚者，又不以此拘。

The term "single cold" refers to a mountain or ridge that stands alone, with no surrounding hills to accompany it on all four sides; or, at the site of the burial mound, it appears isolated and exposed, unable to conceal or gather energy. Yang Yunsong said that dragons fear being alone, and burial mounds fear cold and exposure. Therefore, the location for a burial mound should be secure, warm, and solid, avoiding being isolated and exposed or suffering from cold winds. Any burial mound that is isolated and cold will lead to poverty, loneliness, and eventually extinction, not merely the decline of the family. This is the most dangerous situation and should be taken very seriously. However, there are cases where a great dragon rises alone, towering high and forming a burial mound at its head, with the mound itself shaped like a hollow or a clamp, which naturally protects the burial site from wind. In such cases, the burial site feels warm and gathers energy right from the moment it is reached, and thus is not restricted by this rule.

臃腫者，星辰粗臃肥腫，而不開鉗窩頭面也。凡穴，貴其星辰開面，如人眉目光彩。忌其臃腫粗飽，瀰漫蠻丑。若悞下之，主禍立至，不可不慎。

the so-called "臃肿" refers to stars that are large, bulky, and fat, neither forming a claw-like or face-like shape, nor having a distinct appearance. Any qi point is valuable if the stars form a clear face, like a person's eyebrows and eyes, displaying vitality and spirit; it is undesirable for the stars to be bulky, coarse, and sprawling without boundaries, appearing crude and ugly. If one mistakenly selects such a location, misfortune will arrive immediately, and one must be extremely cautious.

虛耗者，龍氣虛弱，而蛇、鼠因得之以傷耗者也。蓋生氣融聚之處，其地堅寔，物固無能傷耗之矣。惟其虛浮，故螻蟻蛇虺狐鼠之屬，得以穿漏出入，發洩地脈，土虛氣耗而不可用也。蔡文節公曰：“諸家塟書，莫不以蛇窩蟻穴為戒。而時俗輙以掘地得生氣之說飾其非，卒以取禍。”此確論也。

the so-called "virtual consumption" refers to weak dragon qi, allowing snakes and rats to enter and erode the earth's energy. Where life qi converges, the land is solid, and creatures cannot damage it. However, when the soil is loose and unstable, creatures such as ants, snakes, foxes, and rats can dig through, leaking the earth's energy. As the soil becomes weak, the energy is consumed, making the land unsuitable for use. Cai Yuanzheng said: all burial texts warn against snake nests and ant holes, but nowadays people often use the claim of "finding life qi when digging" to cover up their mistakes, leading to misfortune. This statement is indeed accurate.

亦有一等地脈溫暖，而有生氣物，如龜、如蛇、如禽、如獸者，自是不同，不穿窩竇而在數尺之下耳。亦只一二枚。如多則凶。其有穿為虛窟空竉者，則皆有凶無吉矣。

There is another kind of place where the earth's energy is warm, and living creatures such as turtles, snakes, birds, and beasts live in the soil. In such cases, they do not dig holes but merely lie a few feet beneath the surface, and there are usually only one or two of them. However, if there are many, it remains凶. As for those that dig the soil into hollow caves, there will be no good fortune, only misfortune.

傳疑天台方孝儒先生未生時，其父將塟其祖，已預擇某日矣。忽夜夢一朱衣人前跪曰：“聞執事要尊翁之藏於某山之原。然吾九族居此已數百年，子孫蕃衍，不知其數。望執事再緩二月，吾當徙而避之。願以仁恕為心，俯從所請。”言訖辭去。明日起工，即得一穴，闊六丈許，中有赤蛇千餘尾共一穴，其長數尺，蓋所夢之赤衣也。

Let me note down this rumor: Before the birth of Master Fang Xiaoru of Tian Tai, his father was about to bury his grandfather, and the day had already been chosen in advance. Suddenly one night, he dreamed that a man in red clothes came forward and knelt down, saying: "I have heard that you are going to bury your father on the plain of a certain mountain. However, our nine clans have lived here for hundreds of years, and our descendants are countless. We beg you to delay for another two months, and we will move away to avoid the place. May you have a little mercy and agree to this request." After saying this, the man left. The next day, when they started the work, they dug and found a cave, about six zhang wide, with over a thousand red snakes living together in it. Each snake was several feet long. It must have been the man in red clothes from the dream.

先生之父素不信鬼神事，見蛇，不願亦不憶夢中之言，積薪縱火焚之。有煙一道，直指先生之家。是時母方孕數月，先生生焉，其狀甚異，舌前餂入鼻中。幼穎悟，長師宋景濂，為文滂沛，官至學士，盡忠於君，遭赤九族，蓋蛇氣之報雲。按《孤樹衰談》所記如此。雖其害物之報，寔亦山川毒氣所鍾，故孕育多蛇。從而塟之，亦召奇毒之禍。録之，並以為鑑。

Master Fang's father never believed in ghosts or spirits. When he saw snakes, he would neither move aside nor recall the words from his dreams, but instead piled firewood and set it on fire to burn them. A straight column of smoke rose toward his house. At that time, Master Fang's mother had been pregnant for several months, and after that, Master Fang was born with a very unusual appearance, his tongue long enough to reach his nose. He was intelligent from a young age, and later studied under Song Lian, writing essays that were vast and unrestrained. He held an official post as a scholar, remained loyal to the monarch, and ultimately suffered the fate of being executed along with his entire family. It is said that this was the revenge of those snakes. Note: This account is recorded in "Gushu Cai Tan." Although it is said that this was a punishment for harming living creatures, in reality, it was because the poisonous fumes from the mountains and rivers had gathered there, producing so many snakes; then, by burying himself there, he also brought about a strange and deadly calamity. I have recorded this incident, and include it as a warning.

凡開穴見有龜、蛇、蟲、魚之物，切勿妄有所害。況喪生非仁者之德也，慎之。穴中證應之說，術家假此以自神，其於地之吉凶，本無所預。偶或有物，不足為奇。況渉怪誕，明者所鄙，安厝君子切不可泥。

Whenever a grave is being dug and creatures such as turtles, snakes, insects, or fish are encountered, one must never carelessly harm them; after all, killing living beings is not the virtue of a benevolent person, and one must be cautious. As for the notion of 'evidence of response' or 'signs' found in the grave, this is a fabrication used by quacks to make their practices seem divine. In reality, these have nothing to do with the fortune or misfortune of the land itself. Occasionally encountering a few living creatures is not something to be surprised about. Moreover, such talk is considered strange and is looked down upon by sensible people. Therefore, gentlemen who are responsible for burying their elders should not be overly concerned about such matters.

凹缺者，凹陷低缺也。當立穴之處，貴其周密遮障，忌其左空右缺。若適當穴處凹缺折陷，賊風射穴，最為不吉，決主人丁絶滅，左長右幼，受禍親切。《賦》云：“若居山谷，且要藏風。”蓋平洋之地，四面無遮，則索性不畏風吹。山谷之中，忽有凹斷，最為可畏。

The term "gouque" refers to a depression or hollow, missing a part. The location for a site should be surrounded by complete coverage and protection; it is undesirable for the left side to be empty and the right side to be missing. If the site itself is exactly in a depression or break, allowing "zhefeng" (evil wind) to directly hit the site, it is extremely inauspicious, and will certainly lead to the extinction of the family line. If the missing part is on the left, it affects the eldest son; if it is on the right, it affects the youngest son, and the misfortune is most direct. The "Xue Xin Fu" says: if one lives in a valley, it should be able to retain the wind. In flat plains, there is no natural barrier on all sides, so it is actually not afraid of wind; but in a valley, if there is suddenly a depression or break, that is the most dangerous.

如人在廣邈，處處受風，雖隆冬極寒，不能致病。若門隙窗罅，有賊風射入，或刺背吹頭，則其冷如箭，必中其毒。此穴場所以忌凹缺也。

Just as a person standing in the open field is surrounded by wind on all sides, even in the coldest winter it won't cause illness; but if a draft sneaks in through a door or window, piercing the back or blowing on the head, the cold air is like an arrow, surely causing harm. This is the reason why a site is forbidden to be concave or deficient.

亦有似凹缺而非凹缺者，本身龍虎或低或陷，而外山輳集補障，則無所忌。蔡西山所謂“久缺不齊，天地之奇。”以此藏匿大地，使人不識。如鉛山餘員外公祖地，及豐城湖茫李氏、吾邑祝黃門祖地是其格也。圖具下。

There are also cases that appear to be concave but are not actually concave: if the original position of the Azure Dragon or White Tiger is low or sunken, but the surrounding hills gather together to form a barrier, then there is no need to be cautious. As Cai Xishan said, "A long absence and lack of symmetry are actually the extraordinary features of heaven and earth." Heaven and earth use this method to conceal the land, making it difficult for people to recognize. For example, the ancestral tomb of Yu Yuanwai's grandfather in Lian Mountain, the ancestral tomb of the Lim family in Fengcheng Lake Mang, and the ancestral tomb of Zhu Huangmen in this county all follow this pattern. The diagram is attached below.

右地在鉛山，地名新豐，俗呼仙人大坐形。其龍發自統王峰，迢迢奔驣，行數十里。入局頓起芙蓉大帳，落一脈，起雲中金星，飛蛾降勢，成華蓋、三臺，磊落入首，結太陽開鉗上聚穴。穴前平坦數丈，但下臂低伏，龍山高起，右畔凹陷。且穴在山半，俗眼難認。

The land above is located in铅山, with the village name Xinfeng, commonly known as 「Xianren Da Zuo Xing」. Its dragon pulse originates from Tongwang Peak, stretching for dozens of miles; when it approaches the site, it suddenly rises to form a large lotus-shaped hill, and a single ridge descends, forming 「Yunzhong Jinxing」, with the appearance of a moth descending. It forms the shape of 「Huagai」 and 「Santai」, and the ridge falls heavily to the front, forming a gathering site with the Sun Metal Star opening its钳. The area before the site is flat for several zhang, but there is a low depression on the right side, with the Azure Dragon side high and rising, and the right side凹陷; additionally, the site is located on the middle part of the hillside, making it difficult for ordinary people to recognize.

及登穴，夷坦如在平地。而當穴處不受凹缺之風，穴場甚暖。前有帳下貴人、牙刀、金印、天馬、報捷、仙詔、交床、旌節種種貴沙，重重排列。塟後二紀，先出一中宦，日近天顏。員外公鋐，以鄉魁任京職。其父屢膺封誥，壽考康寕。諸孫濟濟，富貴未艾。

When they finally reached the site of the burial mound, it was flat like level ground; and the position of thesite was not affected by cold winds coming from the hollow areas, making the site warm. In front of it there were various auspicious formations such as 「Accounts of the Nobleman in Attendance」, 「Dagger of the General」, 「Golden Seal」, 「Heavenly Horse」, 「Report of Victory」, 「Imperial Edict」, 「Crossed Beds」, and 「Banner and Seal」, arranged in layers. After two generations, a senior court official emerged first, serving daily in the emperor's presence. The family's wealthy son Yu Fu, who had passed the provincial examination first, was appointed to an official post in the capital. His father was repeatedly honored by the court with official titles and lived a long and healthy life. The descendants were all talented, and their family's wealth and prestige were growing stronger.

右地在縣南二里，地名長塘。繫縣龍分結。分龍後，自蛟池山發脈，有五星聚講。乃橫開大帳成五腦，帳中脈磊落棲閃數節，大斷過峽。兩畔太陰、太陽夾照龍脈。復起，連聳四節串珠金星，均勻合格，成太陰文星結穴。只是左右兩臂俱凹缺，似於受風。其寔穴場有太極圓暈奇巧，穴下左右龜蛇捧足，餘氣鋪氈。前有靈泉水，小如鏡，而四季不溢不涸，俗呼驪龍戲珠形，繫亥龍，辛、戌入首，扦卯向。

This piece of land is two miles south of the county town, named Changtang, and is where the county's dragon ridge branches off. After the division of the dragon, the ridge originates from Jiao Chi Mountain, displaying the appearance of a gathering of five stars. Then it spreads out into a large account, with the top forming five heads. Within the account, the ridge is clearly visible, with several sections that are distinct and pass through a bend. On both sides, there are two stars called "Taiyin" and "Taiyang" that illuminate the dragon ridge. Afterwards, the ridge regains its momentum, rising continuously with four sections forming a string of pearls shape, each section evenly proportioned and suitable, forming a "Taiyin Wen Star" site. However, both sides of the site are concave, appearing as if they might be exposed to wind. In reality, there is a太极 circle on the site, which is very ingenious, with tortoise and snake sands on both sides supporting the site. The remaining energy spreads out like a carpet. In front of the site, there is a spring of spiritual water, small like a mirror, yet it never dries up or overflows throughout the four seasons, commonly known as the "Lilong Xizhu Shape." The incoming dragon belongs to the亥 direction, entering from the辛 and戌 directions, and the site is oriented towards卯.

外堂卯水特朝，前向秀峰羅列。繫吾邑馬山舒文同下。課云：“一代伶仃，二代平平，三代四代頗有讀書生。五代六代科甲連登。七代八代田連阡陌，應例奏名。九代十代世沐榮恩。吾宗一女，亦配辰生，直言敢諌，朝野聞名。終當出一才子，俊偉聰明，能文能武，威鎮邊廷。”

Outside the Bright Hall, there is a body of water from the卯direction specially flowing towards the site, and before the site, beautiful peaks are neatly arranged. This piece of land was selected by Shu Wentai from the county's Ma Mountain. His interpretation says: the first generation will be lonely and isolated, the second generation will be ordinary, the third and fourth generations will produce quite a number of scholars; the fifth and sixth generations will consecutively pass the imperial examinations; the seventh and eighth generations will have vast fields stretching across the fields, and according to the regulations, they will register with the court to enter officialdom; the ninth and tenth generations will enjoy honor and favor generation after generation. There is a daughter in our clan who will marry a man born in the辰year, who is straightforward and courageous in giving advice, well known throughout the court and the country; eventually, there will also emerge a talented man, handsome and intelligent, skilled in both literature and martial arts, capable of subduing the border regions.

葬後果初代不利。五代生鎭公，發高科。其孫約齋瀾，丙辰生，登進士，官都給事，諫武廟被撻，直聲振天下，果符直言敢諫之說。其夫人舒氏，馬山先生從侄女，果符吾宗一女配辰生之應。而介軒、靜庵、廉同及太宇諸公，聯登科第，躋顯宦，人丁稅糧隆盛冠邑，果符科甲聯登及田連阡陌之應。今富貴未艾。

After the burial, the first generation indeed experienced difficulties. By the fifth generation, a man named Zhen Gong was born, who passed the high-level examination; his grandson, Yu Zhai Gong named Lan, was born in the Bingchen year and passed the imperial examination as a jinshi, serving as the chief imperial censor. He was beaten with sticks in the court for advising the emperor Wu Zong, and his reputation for integrity and boldness spread throughout the country, fulfilling the saying "speaking frankly and daring to advise." Yu Zhai Gong's wife was from the same clan as the Master of Ma Mountain, being his nephew's daughter, which fulfilled the saying "a woman in our clan married a man born in the year of Bingchen." In addition, Jie Xuan, Jing An, Lian Tong, and Tai Yu all consecutively passed the imperial examinations and entered high official positions. Their family's population and land holdings were the best in the entire county, fulfilling the phrases "consecutive success in the imperial examinations" and "fields stretching across the ridges." To this day, their family's wealth and prestige are still on the rise.

此穴極怪。陳靈泉當日斜時往觀，見日影映出穴畔太極圓暈。予與少峰兄葉理峰、祝際沙亦日斜往觀，果見其妙，始知此穴之貴。

This cave formation is extremely unusual. Chen Lingquan once visited it when the sun was setting, and saw the shadow of the Taiji circle around the cave illuminated by the sunlight. I, along with my friend Shao Feng, Ye Li Feng, and Zhu Ji Sha, also visited it when the sun was slanting, and indeed witnessed its remarkable feature, thus realizing the value of this cave. It is evident that such subtle circular patterns can only be seen when illuminated by oblique light, and cannot be discerned under the intense midday sunlight.

左地在豐城縣東四十里，土名湖茫棲龍山。其龍起自招雲嶺，焰天火星作祖而來。行三十餘里，中間穿田渡峽，出帳入帳，不能悉述。將及結局，頓起星峰，踴躍奔騰，甚是雄偉。到頭直硬劍脊，穴上繃面，微開窩靨。橫放其棺，名曰銜柴葬法。登穴促迫，不入俗眼。

This piece of land is located forty miles east of Fengcheng County, with the local name Lake Mang Xi Long Mountain. Its dragon ridge originates from Zhao Yun Ridge, coming from the "Heavenly Fire Star" as its ancestral mountain, and extends for more than thirty miles. In the middle, it passes through fields and crosses mountain gorges, sometimes emerging from the account and sometimes entering it, too complex to describe fully. As it approaches its end, it suddenly rises into a star-like peak, surging and rushing forward, very majestic. The final section is straight and firm, with the mountain ridge like a sword; the mountain face above thesite is tightly stretched, only slightly opening a small hollow. The coffin should be placed horizontally, and this burial method is called "Xian柴 burial method." Standing on the site of the grave, it feels cramped and confined, not suitable for ordinary people's eyes.

外面檢點，山水聚會。又且結穴之後，白虎星辰頓跌奔去，而結楊都憲祖地。枝腳雖去，卻有回顧。左畔近穴稍空，外邊青龍亦遠轉作正案。當面三臺，席帽重疊。又有鶴仙崗、白湖嶺、帳幕山，如貴人、天馬、錦帳以作遠朝，局勢完固，山水盤桓。

But when going to the outer areas to examine, the mountains and waters converge. After the site is formed, the stars on the White Tiger side suddenly drop and rush away, forming another ancestral tomb for Yang Duxian. Although the branches have moved away, there is still a sense of returning to look after the main site. On the left side, near the site, there is a slight gap, but the outer Azure Dragon comes far around to serve as the main ridge. In front, there are three platforms of mountains, like hats piled up one after another; there are also He Xian Ridge, Bai Hu Ridge, and Zhangmu Mountain, resembling noblemen, Heavenly Horses, and silk canopies, serving as distant prospects. The entire situation is solid, with mountains and waters winding around and not departing.

李氏塟後，幼房連登科甲。次發中房。惟長房不發，因近穴青龍之曠也。後遇明師，教之加土築小青龍，呼為折角蜈蚣形。諺曰：“折角蜈蚣添一角，此去湖茫大發作。”湖茫乃長房也。如此之後，父子兄弟連登科甲。禮部尙書公璣、兵部尙書公遂，皆其長房也。

After the Li family's burial, the youngest branch continuously passed the imperial examinations, then the middle branch, but the eldest branch remained barren, because the area near the tomb site on the side of the Azure Dragon was empty. Later, they met a renowned master who taught them to build a small Azure Dragon by piling up earth, and called this form "the folded-angle centipede shape." There is a proverb saying: "A folded-angle centipede, if one angle is added, will bring great prosperity to the lake." The "lake" here refers to the eldest branch. After this was done, father and sons, brothers, successively passed the imperial examinations. Li Ji, the Minister of Rites, and Li Sui, the Minister of War, both came from the eldest branch.

傳疑異僧辜托者，南昌辜坊辜氏族人也。少出家，居豐城龍門寺。善堪輿，世家名墓多經品題。凡有遺穴，留有讖語。時遊湖茫龍安寺，為李氏卜棲籠山，龍勢直急，中有劍脊。當塟期，約曰：“俟我返龍安寺，鳴鐘方可下殔。”及行至半路，偶龍峭寺鳴鐘。李氏不知，應鐘而下。

Let me note down this rumor: there was a strange monk named Gu Tu, a descendant of the Gu family from Gufang in Nanchang. He left home young and lived in Fengcheng's Longmen Temple, skilled in geomancy. Most famous family tombs had been evaluated by him; any grave site he did not use would come with a prophecy. At that time, he came to Humang Long'an Temple and predicted the site of Qilong Mountain for the Li family: the dragon-like ridge was straight and steep, with a blade-like ridge in the middle. On the day of burial, he made an agreement: when I return to Long'an Temple and ring the bell, then the coffin may be lowered. But when he was halfway there, the bell of Longqiao Temple rang; the Li family, not knowing the situation, followed the bell and lowered the coffin.

時偶有雷震巨聲，而失僧所在。鄉人謂僧被雷所斃，理或然也。廖氏云：“第一莫下劍脊龍，殺師在其中。”托固知之，而卒不能避矣。業是術者，當知所懼。

At that very moment, a loud thunderclap echoed, and the monk vanished without a trace. The villagers said the monk was struck dead by lightning, and perhaps that was indeed the case. Liao Jinjing said: The first precept is not to bury someone beneath the dragon line on the sword's spine, for the calamity of killing the master lies hidden there. Gu Tuo originally understood this principle, yet he could not escape it in the end. All those who engage in such actions should know fear.

夫已上三地，俱後龍甚美，只入穴凹缺，祝氏地左右俱凹缺，李氏地左缺，餘氏地右缺。且穴場隱怪，似乎模糊。而皆葬後榮盛，誠以眞龍大地，乃靈氣所鍾，造化所秘，鬼神所司，非明師莫能扦，非厚德莫能得，非慶緣輻輳莫能信。

The three plots of land mentioned above all have good dragon lines behind them, but at the point where they enter the burial site, there are depressions: the Zhu family's plot is depressed on both sides, the Li family's is depressed on the left, and the Yu family's is depressed on the right; in addition, the burial site is obscure and strange, appearing unclear. However, after burial, all of them became prosperous. This is indeed because true dragon land is a place where spiritual energy converges, hidden by nature's secret power and controlled by ghosts and spirits: it cannot be identified without a master's guidance, it cannot be obtained by those without virtue, and even if all good fortune comes together, one must not doubt it.

嗟夫！蔡文節公云：“端正之穴，齊整之局，人所易識。惟奇怪之形，欠缺之局，為難扦而難信。”蓋天地閉藏造化，不以正形發見，卻示人以丑相，如頑石之中韞藏美玉，識者得之，則為連城之璧矣。

Alas! Cai Yuan Ding said: A proper site and a well-ordered layout are easy for everyone to recognize; only those with strange shapes and incomplete layouts are difficult to pinpoint and hard to gain people's trust. This is because heaven and earth intend to conceal their transformations, unwilling to reveal them through proper forms, but instead showing strange appearances, just like a piece of rough stone containing a fine jade. Those who understand the value can recognize it once they obtain it, and it would be worth a thousand pieces of jade.

瘦削者，當穴處山形不肥彩而弱瘦薄削也。廖氏云“弱是瘦崚嶒”，誠以龍氣微弱，如人氣血衰敗，而形貎萎瘦耳。此等山形，不須尋地。緃是入格之龍，亦只為神棲之地矣。

the so-called "thin and gaunt," refers to the mountain shape at the site of asite being thin and lackluster, rather than plump and radiant. Liao Jinjing said, "weakness is thinness with sharp and rugged features," which is indeed due to weak dragon qi, similar to a person with declining vital energy and blood, resulting in a naturally emaciated and thin appearance. When encountering such mountain shapes, there is no need to search further for a site; even if the dragon pulse itself is qualified, it can only be used as a place for the dwelling of spirits.

突露者，當穴處不藏聚而突露受風也。突露穴多是單寒龍。蓋龍孤則生氣不來，穴露則生氣不聚。庸師無傳，但見一峰獨秀，則以為美。殊不知星峰不出帳下，雖秀非奇，以其孤寒也。

the so-called "tulü" refers to a qi point that is not concealed or gathered, but instead protrudes and is exposed, allowing the wind to pass through freely. Sites that are "tulü" are mostly found on isolated and thin dragon mountains: when the dragon is isolated, the life qi does not come; when the site is exposed, the life qi does not gather. Ordinary geomancers without proper training may see a single mountain peak that appears elegant and take it as a good site, but they do not realize that star peaks that do not emerge from beneath the canopy, although elegant, are not considered extraordinary, precisely because they are isolated and thin.

《坤鑑歌》云：“隴脈低平只一峰，若無開賬號孤龍。此龍只合為僧寺，學道參禪一老翁。”吳公云：“龍無展帳只孤單，秀入雲霄也是閒。若更去為孤露穴，參禪訪道坐寒山。”楊公云：“貴龍重重出入帳，賤龍無帳空雄強。”

The "Kun Jian Ge" says: If the ridge line on the mountain is low and flat, with only a single peak standing alone, and has not yet spread out into a series of ridges, it is called "Gū Lóng" (solitary dragon); such a dragon is only suitable for covering a Buddhist temple, and produces only an old man who studies Daoism and meditates. Wu Jingluan says: If the dragon does not spread out into a series of ridges, it is merely solitary, even if it is beautiful and reaches into the clouds, it is in vain; if it further forms a solitary pit, it can only result in seeking enlightenment and meditation, and sitting in cold mountains. Yang Yunsong says: A noble dragon repeatedly spreads out and returns, while a humble dragon has no such formations, and is merely strong in appearance.

故好星峰必欲其在帳中，貴人不可孤露，所謂“必在簾幙內”也。諺云：“好地如閨中美女，不肯暴頭露面。”天地造化，自然默合。孤寒之龍，前去不為神祠佛殿，必為孤露偽穴，必無下關。緃有下關，必低小不能護穴，謂之假關，最能悞人。若為庸師所惑而下之，主孤寡少亡、僧道緇流而已，不可不慎。

Therefore, good star peaks must be within the enclosure, and the nobleman should not be exposed alone, as it is said, "they must certainly be within the curtain." A proverb says: good land is like a beautiful maiden in seclusion, unwilling to show her face. The creation of heaven and earth naturally conforms to this principle. A lonely dragon proceeding on its way will either become a temple of deity or certainly form a false grave site, and it will certainly lack a proper entrance; even if there is an entrance, it will be low and small, unable to protect the grave, which is called "false entrance." This is most misleading. If one is deceived by an unskilled master and buries the dead in such a place, it will result in orphans and widows, early death of the young, or only producing monks and Taoists. One must be cautious.

若龍成貴格，不幸而孤寒者，如有天然完美之穴，亦有大貴，但多僧道而已。廖氏云：“若還格好只孤寒，僧道做高官。”如黃崗陶眞人父地是此格也。

As for dragon veins that already have a noble pattern, they may still be unfortunate due to being isolated and cold. If there is a naturally perfect grave site, they can still produce great fortune, though mostly it would manifest in monks and Taoist priests. Liao Jinjing said: if the pattern is originally good but lacks warmth and companionship, then it is suitable for monks and Taoists to hold high official positions. For example, the burial site of the father of Tao Zhenren from Huanggang belongs to this pattern.

其地在團風上三十里，土名方一渡。龍自文台山來，甚遠。左源麻城，右源黃安。兩邑兩河夾送，合於大江。二百餘里，巍峨大壟。入局變為平岡，蔓衍數十里，落湖濱，又為平坡數里，如生蛇奔江之勢。復大斷踴起高坡，走馬三臺，左閃一脈，平中有突。突上開口結穴。右砂順水纏過穴前，如眠弓彎抱，十分有情。

That piece of land is thirty miles upstream from Tuanfeng Town, with the local name Fang Yidu. The dragon ridge comes from Wentai Mountain, and the distance is very long: on the left it originates from Macheng, and on the right from Huang'an. Two rivers from these two counties enclose it, eventually flowing into the great river. For more than two hundred miles, it is all majestic ridges; after entering the site, it becomes gentle hills, spreading for dozens of miles, then reaching the lake, turning into a flat slope for several miles, like a living snake running toward the river. Then there is a big break followed by a rise, forming a high slope, which becomes "Zou Ma San Tai" (galloping horse three platforms). To the left, a branch emerges, flat with a protrusion; on top of the protrusion, there is an opening forming the climax. On the right, the sand follows the water's flow, winding around the climax, like a flat bow embracing it, very affectionate.

貼身一水，隨沙纏繞，是為玉帶之沙、玉帶之水。此外復有江水特朝。遠峰羅列，誠亦美地。惜其龍格單獨，結穴孤寒。又係牛金入首受氣，而扦鬼金之向。塟後數年，眞人卻以方術受知於粛皇帝，膺殊寵異典，累官至少師，兼少傅、少保、禮部尙書。大眞人恭誠伯，諡榮康。

There is also a stream of water running closely alongside, winding around together with the sand, which is called "Jade Belt Sand" and "Jade Belt Water." In addition, there is a river specially flowing to pay homage, with distant peaks arranged in order, indeed a beautiful place. Unfortunately, the dragon ridge is isolated and single, forming a lonely and cold burial site; also, the approach is from the direction of the Ox Mansion, which belongs to the metal element, yet the direction chosen is that of the Ghost Mansion, also belonging to the metal element. After the burial, several years later, Tao Zhenren was recognized by the world emperor, received special favor and honor, and held high official positions, including the title of Grand Master, and also served as Vice Minister of Rites, and was granted the title of Grand Master of Honored Virtue, the Marquis of Gongcheng, and posthumously honored with the title of Rongkang.

傳疑黃岡陶仲文為府椽，喪父覓地時，適團風有河伯所官，精堪輿，與之善。謂之曰：“濱江湖岸有大地，可當代腰玉。但此為漁人合旁，宜往圖之。”陶如其言，買舍為易之。及塟，指穴開井曰：“我不識汝福何如，不敢擇時。爾自求兆下殔。”陶睡穴中，掛麻衣於竹籬。陶夢大蟒蛇盤繞其衣，警醒曰：“是時矣！”遂塟，果爾。當代蟒袍玉帶之貴。

Let me note down this rumor: When Tao Zhongwen of Huanggang was serving as an official in the prefectural administration, his father died and he needed to find a burial site. At that time, there was an official in the River God's office in Tuangong who was skilled in geomancy and had a good relationship with him. He told him that near the riverbank there was a large piece of land which could be used to become an official with a jade belt. However, it was adjacent to a place where fishermen were buried together. He advised him to try to obtain it. Tao Zhongwen followed his advice and bought the house to exchange for the land. When it came time to bury his father, the man specified the position, dug a golden well, and said: I don't know how great your fortune is, so I dare not choose the time for you. You should yourself seek a good omen before placing the coffin. Tao Zhongwen then slept in the pit, hung a piece of hemp mourning clothes on a bamboo fence, and dreamed of a big python coiling around the clothes. He woke up and said: The time has come! Then he buried his father. Later, it indeed came true, and he became a high official wearing a蟒袍 and with a jade belt.

破面者，乃當穴處穴星頭面之間掘鑿以取土石，使星辰頭面破碎也。立穴處欲其完固無傷，忌其破碎。蓋破碎氣脈發洩，塟之則有禍無福。凡此者不問龍脈貴賤、眞假，皆不取。縱使龍脈貴秀，朝應情來，明堂水城俱美，不幸而庸夫野人不知所以，徒以土石之便，日夕鑿掘，或深入數尺，或長至丈餘，而正當穴脈，發洩龍氣，則不可用矣。《明堂經》云：“鑿石取土，撼山警神，斷脈洩氣，傷寒損眞，法不可塟，損人致貧。”

The term "broken face" refers to excavating between the head and face of the star at the site of asite, removing soil and stone, and breaking up the head and face of the stars. The location chosen for the穴 should be intact and solid, without any damage; it is most undesirable for it to be broken. If it is broken, the qi flow will be leaked away, and burying there will bring misfortune rather than blessings. Any situation like this, regardless of whether the dragon pulse is noble or humble, genuine or false, is not acceptable. Even if the dragon pulse is noble and refined, and the facing mountains and responding mountains are affectionate, and the bright hall and water city are all excellent, it is a pity that common people do not understand the principles, and dig for convenience, excavating day and night. Some dig only a few feet, others dig more than a丈, and they dig directly on the穴 pulse, thus leaking the dragon qi. This land can no longer be used. The "Classic of the Bright Hall" says: excavating stone and taking soil will shake the mountain body, disturb the mountain spirit, cut off the pulse, leak the earth's qi, damage the original qi, and lose the true opportunity. According to the rules, it is not suitable for burial; otherwise, it will harm people and lead to poverty.

若小可掘傷，不當穴脈，未至已甚，亦可取用，又不如此論也。《發揮》謂“當依醫地法救之。譬如人稍有傷害皮膚，不致腹心之憂，則猶可醫療而愈。若或傷鑿已甚，則不復可為矣。”晉王佑祖墓，相者謂有天子氣。佑鑿之，相者復曰：“猶出折臂三公。”俄而佑墜馬折臂，蓋其鑿處不當脈而在臂，故應折臂耳。

If the injury is only minor and not on the main vein, and has not reached a serious stage, it can still be used, and this case is not considered under this rule. Cai Yuan ding's "Fa Hui" says: one should follow the method of "medical geography" to remedy it. Just like a slight wound on the skin without reaching the abdomen or heart, it can still be healed; but if the injury is very severe, it would be impossible to recover. The ancestral tomb of Wang You of the Jin dynasty was said by fortune tellers to have the aura of a Son of Heaven. Wang You cut it off, and the fortune tellers then said: it could still produce a high official who loses an arm. Soon after, Wang You fell from his horse and broke his arm—originally, the place he cut was not on the main vein but on the "arm," so the result was the loss of an arm.

又有曾經國代鑿毀龍脈，或掘損穴場，既深且闊，乃已傷敗，不可復下。又有水源發洪，崩頹溜路，皆凶不可葬者。既多掘鑿傷敗，生氣耗散者，亦不可塟。凡遇此等，必是龍形虎勢，頗入俗眼，而非正龍眞的之穴。徒以前朝砂水秀麗而亂下之，故塟者子孫皆以衰替，墳墓無主，任人鑿犯，必非佳境。

There is another kind of place where, throughout the ages, the dragon veins have been destroyed or the spirit points have been injured, dug deeply and widely, so that they are already damaged and cannot be used for burial. There are also places where the water source has overflowed, causing mountain collapses and the formation of gullies, which are all dangerous and unsuitable for burial. Any place that has been dug and damaged, causing the life qi to dissipate, is also unsuitable for burial. When encountering such places, the mountain shape may appear as a dragon soaring and a tiger crouching, which can impress ordinary people, but in reality, it is not a true spirit point. This is because the front mountain, sand, and water are beautiful, leading people to mistakenly bury there, so the descendants of those buried there gradually decline, the tombs are left unattended, and are easily invaded by others. Such places are certainly not good.

亦有龍脈穴場皆吉，而亂下傷穴，鑿掘已多，失卻本來面目，不復可為。亦有一種好龍，其穴詭怪，人皆知為好地，而不能定穴。塟者者禍敗，從而改徙，出以與人，甲者既非，乙者又未得穴。前轍既覆，後車不戒，遞遞相承，愈塟愈失，愈傷愈敗。

There are also cases where both the dragon ridge and the burial site are originally auspicious, but they are improperly buried, causing damage to the site. Excessive excavation has destroyed their original appearance, making them irreparable. Another type of good dragon ridge has an unusual and strange burial form. Everyone knows it is a good site, but no one can accurately determine the correct burial position. When a family buries there and suffers misfortune, they change the burial and move away, giving the site to others. Family A fails to get it right, Family B also fails. The previous mistake has already occurred, yet the later ones still do not learn from it. One family after another continues the practice, burying more and more, causing greater loss and greater decline.

術者急於謀利，乃謂向來雖有理塟，正穴皆未下著。今若得之，深鑿金井，則旺氣皆傾以蔭我。殊不知穴既傷敗，地脈已散，譬如人之頭面，穿鑿刈臠，殆無全處。其人生乎？其人死乎？

The fortune teller is eager to make a profit, so he says: "Although there were people buried here before, the true burial site was not properly identified. Now that we have succeeded, we should dig the gold well deeper so that the prosperous energy will fully flow towards our family." But they do not realize that once the burial site is damaged, the earth's energy has already dispersed completely. It is like the head and face being pierced and cut, with hardly any part remaining intact—does this person still live, or has he already died?

故子微乃以掘鑿亂理者，謂之死玄武，不可復用。誠以一乳頭鑿數十墳，或存或沒，破碎如此，雖果是眞龍正穴，奈何傷敗之餘，不可復用。

Therefore, Zhang Zimi referred to places that had been randomly dug and disturbed as "dead Black Tortoise," which could no longer be used. Indeed, having dug dozens of graves on a single hill, some still standing and others already abandoned, the site had been reduced to such a state of disrepair. Even if it were truly a dragon's true tomb, it could not be used again due to the damage and decay.

切不可信時師深塟之說，以為可以聚眾穴之氣，傾眾穴之脈，而悞下深穴，以取敗絶也。況穴法之深淺，自有一定不易之理。當淺而深，氣從上過，豈有過於深龍奪眾穴之氣者乎？斷斷焉無此理也。慎之！

Do not ever believe the old saying of the master of geomancy that "the deeper the burial, the better." Thinking that digging deeply can gather the qi of many graves and redirect the energy of their meridians, people often make wrong grave sites, leading to decline and ruin. Moreover, the depth of burial has its own fixed principles that cannot be changed: if a grave should be shallow but is buried deeply, the qi will simply pass over the top, and there is no way that digging deeply can take the qi from other graves. There is absolutely no such logic. Be sure to be cautious!

又有當穴處曾經鑿基，欲作住場、神祠、書舍。凡此皆已傷敗，發洩生氣，不可遷塟。蓋其鑿必深，其墳必高。欲低下穴，則脈已斷，欲高下穴，則脈已急。假饒不斷不峻急，亦傷破星辰頭面，鋤壞唇口鉗窩。廖金精云：“若還打破太極暈，水蟻便侵棺。”張落魄云：“若將唇口都鋤破，任是神仙也有疑。”

There is another category involving sites where the location of thesite has been dug for a foundation, intending to build a residence, shrine, or study hall. In such cases, the site has already been damaged, having exhausted the life qi. It is not advisable to relocate the burial here. Since the foundation was dug deeply, the tomb must necessarily be built high. If one tries to place the tomb low, the qi line has already been broken; if one tries to place it high, the qi line has already become steep. Even if by chance the qi line is neither broken nor steep, the act of excavation has already damaged the head of the star pattern, broken the lips and the pincer hollow. Liao Jinjing said: if the Taiji halo is broken, water and ants will immediately enter the coffin. Zhang Luopo said: if the lips are all broken, even if a god comes to inspect, he would still have doubts.

況傷敗如此，縱是龍眞穴美，識者見之，不過嘆其可惜而已。若復亂下，必主家道亦如山之斷絶損折，業退祀絶矣。

Moreover, when the damage has reached this extent, even if the dragon is a true dragon and the site is a beautiful site, experts would only sigh with regret. If further burials are carried out carelessly, it will certainly lead to the family's fortune being cut off just like this mountain, resulting in the decline of the family's business, the retreat of their prosperity, and the extinction of their lineage's continuity.

疙頭者，乃黑白沙石相間錯雜，不生木植。惟黃茅疏草而闊遠芋剌，隨生隨死，如頭病疙瘡，短髮間出者也。在人則為氣血蠹敗，膚脈不活，故成此病。在地則為龍神枯悴，氣脈虛弱，故成此形。張子微云：“遷塟為墳氣不注，子孫衰絶業難守。”

The term "gē tóu" refers to a place where black and white gravel are mixed and scattered, making it impossible for trees to grow, and only sparse patches of yellow grass are present. The grass is far apart, with sharp leaves that prick the skin, and it grows and dies quickly, resembling a lump on the head with short hairs growing in patches. On a human body, this condition indicates impaired qi and blood, and stagnant meridians, leading to such an illness. On the ground, it signifies that the dragon spirits are withered and exhausted, with weak qi and meridians, thus manifesting in this form. Zhang Zimo said: If one moves a tomb to such a place, the earth's energy cannot enter, leading to the decline and eventual extinction of descendants, and the family's fortune will be difficult to maintain.

《玉峰寳傳》云：“山有石骨，有沙骨。”石骨之山，氣脈完固，不肯發洩，渾渾沌沌，不生草木者。非童也，根著不立故也。此龍若帶星辰，出為土穴，必脆巧清秀，出入必渾厚沈密，堅固禁耐，富則必盛，貴則必顯。子孫亦必綿遠。

The "Yufeng Baochuan" says: Mountains have "stone bones" and "sand bones." A mountain with a stone bone has a solid and complete energy flow, which does not easily leak out; it is thick and chaotic, and thus does not grow grass and trees. This is not a barren mountain with no grass at all ("tongshan"), but rather a mountain where the roots of grass and trees cannot take hold. If such a dragon (mountain range) carries the form of stars and descends to form a soil pit, the soil of the pit will certainly be fine, delicate, and elegant, appearing clear and lovely. The people who emerge from such a place will certainly be solid, steady, meticulous, and strong. If they are wealthy, they will be prosperous; if they are noble, they will be prominent. Their descendants will also certainly be long-lasting and enduring.

沙骨之山，本是氣脈枯竭，不能融結。堅不為石，疏不為土，故散為沙礫，或白或黑，如人無脈，如血無肉，所以草木不生，惟有黃茅，春生夏枯，秋黃冬死。間有麋沙碎石，鳥啄為子，暫生小木，不盈咫尺，終以乾死。

A mountain of sandy bones is originally a place where the qi has dried up and cannot凝聚 into a mound. It is not hard enough to form stone, nor loose enough to become soil, so it disperses into sand and gravel, either white or black. It is like a person without a pulse, having blood but no flesh, thus unable to grow grass and trees. Only yellow grass can grow, which sprouts in spring, withers in summer, turns yellow in autumn, and dies in winter. Occasionally, in some small patches of sand and stones, birds bring seeds which temporarily grow small trees, but they do not exceed a foot in height, and eventually they all wither and die.

此龍定是不帶星辰，出為嵯峨麄穴，沙礫滿前，泉溜石溼，出人必庸丑愚頑難訓。富則必險，貴則必微。婦人難產，財物耗散。若枯涸已甚，不能陰注枯稿，必至絶嗣也。

This dragon does not come with a star or celestial form; it falls down as a rugged and coarse pit, with the front of the pit full of sand and gravel, spring water seeping through, and stones damp and moist. Those who emerge from this dragon will certainly be ordinary and ugly, foolish and difficult to educate. If it indicates wealth, the wealth will be dangerous; if it indicates nobility, the nobility will be lowly. Women may suffer from difficult childbirth, and wealth will be wasted. If it becomes too dry, the earth energy cannot secretly nourish, and if it continues to dry up, it will inevitably lead to the extinction of descendants.

按：《寳傳》此論沙骨之地，其結穴必是穴星疙頭，主尸幹骨枯而不可塟。子微又有玄武憔悴，玄武涸燥之說。要之，皆沙石之地，草茅疏黃，無生意而涸枯耳。宋儒謂“擇其地之美者則神靈安。”何為地之美？亦以土肉深厚、草木之茂盛為驗而已矣。

The passage from "Bao Zhuan" discusses sandy and barren land, which forms a grave site that must have a star hill with a lump, indicating a dry and withered body, and decayed bones, making it unsuitable for burial. Zhang Zimo also mentions "Xuanshu憔悴" and "Xuanshu涸燥." In summary, these are all sandy and stony lands with sparse and withered grass, showing no vitality and being dry. Song Confucian scholars say: one should select a beautiful piece of land so that the spirits can rest in peace. But how to determine if the land is beautiful? It is merely verified by the thickness of the soil and the prosperity of vegetation.

散漫者，懶坦闊蕩也。凡立穴，貴其收斂束聚，忌其散漫。若穴場懶坦闊蕩，而無界水，又無突窩，則無融結。於此下之，主黃腫貧困，漸以絶人，不可不愼。

the so-called "scattered and loose," refers to a flat and lazy terrain that is open and expansive. When selecting a site for a grave, it is important to have a converging and tight structure so that the energy can gather; it is undesirable for the site to be scattered and without a clear direction. If the grave site is flat, open, and empty, with no clear water boundaries or convergence, and no protrusions or depressions, then there will be no consolidation of energy. Burial in such a place leads to illness such as yellow swelling, poverty in the family, and eventually to the decline of the family line, which should be carefully avoided.

幽冷者，陰幽寒冷之地也。主養尸不壞，雖百年餘，開棺如生，而不改色，皮膚瑩嫩。露風之後，始變色也。大凡養尸之地，乃是龍無眞脈，山無正穴，而塟處脫脈無氣，只是四山高障，不受風吹，此乃陰寒淒冷，故能養尸。子微云“四向山高形穴壯，古木萬仞開高枝。龍虎交牙內深邃，山無正穴勉強為”是也。

The term "yōu lěng" refers to dark and cold places. Such places can preserve corpses without decay, even after more than a hundred years. When the coffin is opened, the corpse still appears as if alive, with an unchanging face and smooth, moist, and tender skin. Only after being exposed to wind does it begin to change color. Generally, places that preserve corpses are where dragons lack true veins, mountains lack proper openings, and the burial site has separated from the vital energy, lacking its own energy. These places are merely surrounded by high mountains on all sides, preventing wind from blowing through, thus creating a cold and bleak atmosphere that can preserve the corpse. Zhang Zimei said: "High mountains surround the area, the shape of the grave appears strong and substantial, with ancient trees towering high, their branches only appearing at great heights; the dragon and tiger formations intersect and bite into each other, with the interior being deep and secluded. However, there is actually no proper opening in the mountain, and it is only a forced arrangement." This is exactly describing such places.

或難予曰：人子求地所以安親。今乃有地養尸，百年不壞，容顏如生，何吉如之？顧乃棄此而欲易腐易朽之穴，俾親體之速腐，冀富貴於生人，豈孝子之心哉！答曰：非此之謂也。萬物同歸於化，安有不化之理？彼養尸不化者，乃至陰極寒之地，如北人藏冰，乃苦寒之地，故水不化。南方無苦寒，則水易化而不能藏也。

Someone questioned me, saying: As a son, seeking a burial site is to provide a proper resting place for relatives. Now there is a place that can preserve the body for a hundred years without decay, with the appearance as if alive. Is there anything more auspicious than this? Yet you would abandon it and choose a place where the body decays quickly, only to seek wealth and status for the living. Is this the heart of a filial son? I replied: It is not like that. All things ultimately return to change; how can there be something that does not change? That which preserves the body without decay is a place of extreme yin and cold. It is like northern people who can store ice, because the region is bitterly cold, so the ice does not melt. In the south, there is no such cold, and ice melts easily, so it cannot be stored.

古人殯妃，以水銀灌入尸中，亦久而不化。乃以水銀至冷養尸，故不化耳。今養尸之地，冷氣侵尸，尸雖不化，而魂骸不寕，豈人子安親之心哉！且感召生人，不生子嗣，或生而不育，漸至絶嗣，又豈人子孝親之心哉！《塟書》謂枯骸得氣者，乃地脈沖和之生氣，非至陰之冷氣也。得生氣則暖，暖則腐肉易化，而骨骸久存，遺體亦因之以蔭，嗣續蕃昌，祭祀不替，大孝在是矣。

Ancient people buried their concubines with mercury poured into their bodies, which could remain unchanged for a long time. This was because they used the extreme cold of mercury to preserve the corpse, so it did not decay. Nowadays, such places for preserving corpses are invaded by cold air, and although the body does not decay, the soul, spirit, bones and remains are not at peace. How can this be in line with a son's wish to comfort his parents' spirits? Moreover, this practice affects the living, causing people to be unable to have children, or if they do, the children cannot survive, gradually leading to the extinction of the family line. How can this be in line with a son's filial piety towards his parents? The Book of Burial says that dry bones should receive the life qi, referring to the harmonious flow of the earth's energy, not the extreme cold of the yin. When the life qi is present, it warms the body, and warmth allows decaying flesh to be fully decomposed while the bones are preserved for a long time. The body thus receives protection, leading to a flourishing descendants and continuous worship rituals — this is the greatest expression of filial piety.

尖細者，當穴處尖鋭微細也。董氏云：“鎗頭莫下，鼠尾休扦。”以其尖細微弱，生氣不鍾故耳。卻有大山撒落坪坡，氣聚尖頭者，要尖處起突，復有鉗口，有包裹方可。

the so-called "sharp and fine," refers to a location that is pointed and weak. Dong Dezhang said: do not bury at a place like the tip of a spear, nor should you select a point like the tail of a mouse. This is because it is sharp and delicate, and the life qi cannot gather properly. However, in cases where a large mountain spreads out into a flat slope, and the qi happens to gather at the tip, then the tip must be able to form a bulge and have a clasp-like opening, with surrounding mountains to enclose it. Only then can it be used.

蕩軟者，當穴處塌闊蕩曠，軟如牛皮懶坦者是也。立穴處宜束聚，束聚則有生氣。忌其蕩軟，蕩軟則是死塊，不可扦穴。平地最忌，若悞下之，主水浸尸骨，家厄消耗，人丁乏絶，至為凶惡，不可不慎。若平中有突，或平中開鉗口，又是散中有聚，不以此論。

the so-called "dangruan" refers to a situation where the area of thesite is sunken, broad, and open, appearing soft and loose like a stretched ox hide. The location for asite should be tight and concentrated, as only then can life qi be gathered. It is most dangerous to have "dangruan," as such a place is like a dead piece of earth, unsuitable for asite. On flat land, this is especially to be avoided. If one mistakenly buries the grave there, it will lead to water soaking the bones, family misfortune and financial loss, a decline in descendants, even to their extinction, which is extremelyvicious. One must be cautious. If there is a protrusion in the flat land, or if a narrow opening is made within the flat area, then it is a case of dispersion with concentration, and this rule does not apply.

頑硬者，山形死直，不活動而粗頭急硬也。凡立穴處，貴其活動宛媚，忌其粗頑急硬。蓋此等頑硬，非峻直即多倒地直急之山，本無融結，不可立穴。若不知避忌，而強於頑急處鑿穴，凶禍立至。若果龍眞，宜尋其開鉗窩，有節泡處，或低平處，有氈有唇，則下倚粘之穴，以脫閃煞氣方可。如無窩鉗節泡等形，則非眞結，不可顧也。

The term "wanying" refers to mountain shapes that are stiff and straight, lacking vitality and flexibility, with thick heads and abrupt, rigid forms. When choosing a site for a grave, it is most desirable to have a lively, gentle, and lovely shape, and it is to be avoided to have something rough, stubborn, and abrupt. Such stubborn and rigid mountains are either steep and straight or lie flat on the ground with a direct and abrupt trend; they originally lack the necessary convergence and cannot be used as a site for a grave. If one does not understand the need to avoid such places and insists on digging a grave in such a rigid and abrupt area, misfortune will arrive immediately. If the dragon pulse is indeed genuine, one should look for places where it forms a钳形 (claw-like) or窝形 (nest-like) shape, or has features such as joints and bubbles, or is flat with a carpet-like and lip-like appearance. There, one should choose either an "yixue" (leaning grave) or "zhuanxue" (adhering grave) to deflect the evil energy. If there are no such shapes as窝,钳, 节, or 泡, then it is not a genuine convergence and should be ignored.

巉巖者，臨穴處石出崢嶸，而巉巖可畏也。《塟書》云：“氣以土聚，而石山不塟。”吳公云：“石為山骨欲其藏，切忌粗雄與惡昂。”凡立穴處，宜皮面光彩，忌惡石巉巖。若不知避此而悞下之，主凶惡殺戮，軍配爭鬥之禍。

the so-called "chan yan" refers to the presence of rugged, jagged rocks near the burial site, which appear frightening and uneven. The "Zang Shu" states: "Qi must be gathered by soil, so mountains composed entirely of stone cannot be suitable for burial." Wu Jingluan says: "Stones are the bones of the mountain; they should be hidden within it. It is most undesirable for them to be coarse, ugly, and prominently protruding." Whenever a burial site is selected, it should be smooth and colorful on the surface, and it should avoid the presence of ugly, jagged rocks. If one fails to avoid such features and mistakenly buries the deceased there, it will lead to calamities such as violence, warfare, exile, and fighting.

亦有大龍氣盛，結穴星辰有石磷磷，卻穴間不見其巉巖可畏之形，而為石山土穴者，又是好地，不以此拘。如茅狀元地在杭州西湖者，進賢樊氏、莆田蕭氏諸地，是其格也。圖具下。

There are also cases where the dragon is strong and vigorous, and the stars forming the site are rugged and rocky, yet in the center of the site, the terrifying appearance of steep and rugged rocks is not visible, forming what is called 'a stone mountain with a soil pit'. Such places are still good and not restricted by this rule. For example, the site of Mao Zhuangyuan in Hangzhou West Lake, as well as the sites of Fan family in Jinxian and Xiao family in Putian, all belong to this pattern. The diagram is attached below.

右地在進賢，地名漸嶺。其龍自前嶺作祖，辭樓下殿，踴躍奔騰十餘里，頓起漸嶺，成御屏聳立。抽出結有數穴，皆共一局，俱逆水面河而用順纏闗遶。其盡結者為樊氏祖地，俗呼獅形鈴下穴，太陽金星開口。穴星巨石巉巖，可警可畏，正當穴上，不入俗眼。此乃幹龍大盡，傍在大河，正要石曜發露，方為眞結。故樊氏塟後，連發六科，富貴旺盛。

The land above is located in Jinxian, with the place name Zhanling. Its dragon ridge originates from the ancestral mountain of Lǐng, departs from the building-like hill, and rushes down for several miles, suddenly rising to form Zhanling, standing straight like an imperial screen. From the middle, a vein is drawn out, forming several good burial sites, all located in the same area, all facing the river against the water flow, and surrounded by gentle ridges that enclose and protect. Among them, the one formed at the end of the dragon ridge is the ancestral tomb of the Fan family, commonly known as the "Lion Form Bell Below Site," belonging to the Sun Metal Star opening. The star of the burial site has rugged big stones, striking and alarming, and is exactly above the burial site, not noticeable to ordinary people. However, this is where the dry dragon ridge reaches its great end, close to the big river, and the appearance of "stone brilliance" is exactly what is needed, indicating a true formation. Therefore, after the Fan family was buried here, they consecutively passed the imperial examinations in six successive generations, achieving great wealth and prosperity.

其首結者，為齊氏祖地，托長老下，俗稱百子千孫地，自御屏中落，垂乳結穴，龍虎彎抱有情，穴前餘氣長，故人丁旺。出一大參，富貴雙全。其徐氏、王氏、李氏，皆為吉地，悉發科第。蓋由幹龍力大，而依傍大河，龍盡氣鍾故爾。

The first cluster formed at the beginning is the ancestral tomb of the Qi family, selected by the elder monk Tao, commonly known as the "Hundred Sons and Thousand Grandsons Land": the ridge line comes down from the central part of the imperial screen, forming a nipple-like hill where the qi settles. The Azure Dragon and White Tiger embrace the site with affection, and there is a long lingering qi in front of the tomb, hence the family has many descendants and produced a minister who participated in government affairs, achieving both wealth and status. In addition, the tombs of the Xu, Wang, and Li families are also auspicious sites, and all of them have succeeded in the imperial examinations. This is because the dry dragon has great strength and is closely adjacent to a large river, and the dragon's energy comes to an end here, gathering the qi in this place.

左地在莆山縣東南八十里。其龍來歷甚遠。至於海濱，盤旋踴躍，千形萬態，活變叵測。巨石巖巖，可警可諤。將入首，遶折側落，偷閃結穴。穴下開鉗明白，左右掬抱有情。近面石峰卓立為朝，挺然端拱。四勢周密，藏聚可愛。海濱之地，易於受風，最忌空曠。此穴如坐室中，斯所以為美也。

This piece of land on the left is located eighty miles southeast of Pushe County. Its dragon ridge comes from a long distance, reaching the seaside, winding and leaping, with countless forms and ever-changing movements, lively and unpredictable. There are large, rugged stones, astonishing to behold. As it approaches the end, it turns and bends sideways, secretly stepping out to form a site. The mouth of the site is clearly defined, with two arms on either side resembling hands holding something, showing affectionate embrace. Nearby, there is a stone peak standing upright, acting as the facing mountain, squarely bowing towards the site. The surrounding situation is well-organized, capable of concealing and gathering energy, making it very appealing. Land by the seaside is easily affected by wind, and it is most undesirable to be open and exposed; however, this site is like sitting inside a room, which is precisely its advantage.

蕭氏塟後，出燕山公奇勳，登嘉靖癸丑進士，官南京戶部員外，所至有聲。其弟曰奇熊，見任州守。曰奇烋，理學雋才。人文濟濟，富貴隆盛。一門百口，和義藹然，六世同居，今上旌表之。

After the Xiao family was buried, they produced Yan Mountain Gong Xiao Qixun, who passed the imperial examination in the Guichou year of the Jiajing era and served as an official in the Nanjing Ministry of Revenue, gaining a good reputation wherever he went. His younger brother Xiao Qixiong is currently serving as a prefect. Xiao Qixiao is a talented scholar in the school of Confucianism. The family is full of talented people, prosperous and wealthy. The whole family has over a hundred members, living in harmony and upholding righteousness, with all being united and harmonious. They have six generations living under one roof. The current emperor has even issued an imperial edict to commend and honor their family.

右地在莆田城西三里。其龍分府幹旺氣，來歷甚遠。自三紫磅礴綿亙數百里，盤旋融會，氣勢雄偉，千形萬狀，不可殫述。將入局，開帳巍峨，嵡嵸層疊。正脈自帳中棲閃逶迤，莫可捉摸。入首結垂頭紫氣穴。穴前平坦，左右擁從。而府龍逆抱，以作下關，收盡諸山諸水，十分有力。前朝雙峰秀入雲霄，眞美地也。

This piece of land is located three miles west of Putian city. Its dragon comes from the main dragon of the prefectural city, carrying strong vitality, with a long origin: starting from Sanzǐ Mountain, it stretches and continues for hundreds of miles, winding and converging, with a magnificent and grand momentum, countless forms, too numerous to describe. As it approaches the site, it opens up a majestic canopy, with high and layered mountain ridges; the main ridge comes from the canopy, winding and meandering, difficult to grasp. At the entrance, it forms a "Purple Qi cave" with its head hanging down. In front of the cave, the terrain is flat, with mountains on both sides accompanying it. The dragon pulse of the prefectural city reverses and embraces, serving as a barrier at the rear, gathering all the mountains and waters, very powerful. In front, two peaks come to pay homage, beautiful and reaching straight up to the clouds, indeed a fine piece of land.

但滿山巨石林立，不入俗眼。卻登穴不見，所以為美。繫辛龍入首，扦酉山卯向。以丁酉、丁卯分金。塟後出石溪公言，丁卯生，登鄉會二魁，官郎中。子粛庵公經邦，丁酉生，登鄉會二魁，入翰林，見任太子賓客、禮部侍郎，福祉未艾。

The mountain is full of huge rocks, which are not noticed by ordinary people; however, once one reaches the site, those rocks are no longer visible, revealing its beauty. This place has a dragon coming from the Xin direction, facing the You mountain and Mao direction, using the Dingyou and Dingmao meridians. After burial, a man named Shixi Gong emerged, who was born in the Dingmao year. He ranked first in both the local examination and the imperial examination, and held the position of Langzhong. His son, Suan'an Gong, named Jingbang, was also born in the Dingyou year. He similarly ranked first in both the local and imperial examinations, entered the Hanlin Academy, and now holds the position of Taizi Biepin and Li Bu Shilang, with his blessings and merits just beginning to flourish.

右地在杭州月波門外，西湖裡面。（將軍大座形）其龍即三天竺發出，頓起大帳，重重開肩展翅。中出骨脈清奇，星辰秀異，有剝有換。至入首作穴，成帶福金星。前對南高峰，到此又是五鳳樓臺作正案。但就身右沙攛入明堂，而左沙繫下手反輕，故其穴下數墓皆不吉，惟張氏祖穴揭土作天穴，即四獸和平。

This piece of land is located outside the Yuebo Gate in Hangzhou, within the West Lake. Its form is called "General's Great Seat Shape." Its dragon comes from the Three Buddhist Monasteries, rising abruptly with a grand tent, and stretching its shoulders and wings layer by layer. From the tent, the bones and veins are clear and strange, with stars and spirits outstanding. Along the way, there are continual changes and transformations. At the final point where the site is formed, it becomes a "Blessing Star of Gold." In front, it directly faces the Nan Gao Peak, and here there is a mountain of the Five Phoenix Terrace shape serving as the main ridge. However, the sand on the right side close to the site rushes into the Bright Hall, while the sand on the left side, which should be the lower part, is instead weak. Therefore, the several tombs below this site are not auspicious. Only the ancestral tomb of the Zhang family raised the soil high and pointed out the "Heavenly Site," and then the four animals returned to peace.

石巧穴乃自飛來峰出脈，落平地一線，復起高墩做穴，頂龍順局。二水交於穴前，九曲出口，注於西湖。穴中不見湖水，但見南北二高峰列於左右。其後龍石骨巉巖數里，頓起一山，內皆空洞如石屋，四門明朗，入內可容百十人設坐。四邊垂四柱，石紋與地不相聯屬，故號飛來峰。舊有鉗云：“天上飛來人不識，良珠萬斛藏頑石。有人下得肉中穴，生者封侯死廟食。”

This stone qiao xue is formed by the continuation of the ridge from Feilai Peak, which descends to flat land and narrows to a single line, then rises again as a high earthen mound to form the site. The mound sits on top of the dragon ridge and follows the terrain. Two streams meet in front of the site, winding through nine bends before flowing out to the West Lake. From the site, one cannot see the lake, only two high peaks to the south and north standing on either side. Behind the site, the coming ridge is several miles long, with rugged stone bones. Suddenly, a mountain rises, and inside the mountain are empty spaces, like a stone house with four clear entrances, large enough to seat about a hundred people. On all sides, four stone pillars hang down, their stone patterns not connected to the ground, hence called Feilai Peak. There was an old saying: it comes from the sky, unrecognized by people; thousands of pounds of fine pearls are hidden in the stubborn stone. If someone can bury the "rou zhong xue," he will be ennobled in life and receive temple offerings after death.

張氏遇明師點土墩穴，取螺螄吐肉形，以石洞山為螺殼，而土墩為螺肉，吐於外，故云“肉中穴”。塟後出元洲公澣，登進士，官至吏部尙書。濂，解元、進士，官至左僉都御史。曰應祺，進士。曰應佑，鄉魁，封兵部主政。曰洽、曰洵、曰溥、曰洲、曰江、曰洙諸公，皆連登科第，人文濟濟，福祉方隆。

The Zhang family encountered a masterful geomancer who identified the auspicious site on the mound of earth. The form was likened to "the shape of a snail expelling its flesh," with the stone mountain regarded as the snail shell and the earth mound as the snail flesh, protruding outside the shell, hence called "the flesh site." After the burial, Yuanzhou Gong Zhang Huan passed the imperial examination and became a high-ranking official in the Ministry of Personnel; Zhang Lian first won the top rank in the provincial examination and later became a jinshi, holding the position of Left Censor of the Imperial Inspection; Zhang Yingqi became a jinshi; Zhang Yingyou ranked first in the local examination and was appointed as a military affairs officer. In addition, Zhang Qie, Zhang Xun, Zhang Pu, Zhang Zhou, Zhang Jiang, and Zhang Zhu all consecutively achieved success in the imperial examinations, producing many outstanding talents, indicating a flourishing era of blessings and prosperity.

江右山人徐善繼述 同著。太極靜而生陰，故圓暈瘦陷者為陰，謂有窟之形狀，故為靜中之動，即泡中有窩、突中有窟之謂也。開塋宜深，不宜淺。太極動而生陽，故圓暈肥起者為陽，謂有突之形狀，故為動中之靜，即窩中有泡、窟中有突之穴也。開塋宜淺，不宜深。

Jiangyou Mountain Man Xu Shanji compiled and wrote this text, together with his younger brother Xu Shanshu. The first section of the volume presents two diagrams, with the following explanation. The Taiji is still, giving rise to Yin. Therefore, the round晕 in the center that is thin and concave belongs to Yin, referring to the shape with a cave, which is movement within stillness, meaning that within a bubble there is a cave, and within a cave there is a bubble; for such types of tomb excavation, it is better to dig deep rather than shallow. The Taiji is in motion, giving rise to Yang. Therefore, the round晕 in the center that is thick and convex belongs to Yang, referring to the shape with a bubble, which is stillness within motion, meaning that within a cave there is a bubble, and within a bubble there is a cave; for such types of tomb excavation, it is better to dig shallow rather than deep.

此冊專論定穴之要。夫定穴固在於主山：陽來陰受，陰來陽受；斜來正下，正來斜下；直者穴曲，曲者穴直；急穴其緩，緩穴其急；硬來軟下，軟來硬下；山高昂則扦低平，山低平則扦高昂。此一定不易之法。而太極、兩儀、三勢、四煞與夫饒減、向背、近取諸身、遠取諸物等訣，亦皆定穴之要，輯之以見其槩雲。

This book specifically explains the principles of determining a suitable site for a grave. Determining the site depends on the main mountain: if a yang mountain comes, a yin grave site should be used to receive it; if a yin mountain comes, a yang grave site should be used to receive it; if it comes obliquely, it should be placed directly below; if it comes straight, it should be placed obliquely; if the mountain ridge is straight, the grave should be taken at a curved place; if the mountain ridge is curved, the grave should be taken at a straight place; if the mountain ridge is steep, the grave should be placed in a gentle place; if the mountain ridge is gentle, the grave should be placed in a steep place; if the mountain comes with a strong momentum, it should be placed softly; if the mountain comes with a weak momentum, it should be placed strongly; if the mountain is high and noble, the grave should be placed in a low and flat place; if the mountain is low and flat, the grave should be placed in a high and noble place. These are unchangeable rules. In addition, the principles such as Taiji, two principles, three tendencies, four evils, as well as the rules of surplus and deficiency, facing or turning away, taking from the body nearby and from objects far away, are also essential for determining the site. They are all collected together so that one can get a general idea.

先儒曰：“太極者，陰陽之本體。”又曰“物物有一太極”。蓋理氣之原也。以太極定穴者，籍其隱微彷彿之狀，以觀穴之的焉耳。《萬萬山穴法口訣》云：“隱隱微微，仿彷彿佛，粗看有形，細看無物。”趙緣督《穴訣》曰：“遠看似有，近看則無，側看則露，正看模糊。”皆善狀太極之微也。

Previous Confucian scholars said: The Taiji is the essence of yin and yang. They also said: Each thing has its own Taiji. It is the origin of principle and qi. What is meant by using Taiji to determine asite is to use its subtle and indistinct form to ascertain the exact location of thesite. The "Ten Thousand Mountains穴Method Formula" says: Subtle and indistinct, vague and unclear, seemingly shaped when viewed roughly, yet empty when examined closely. Zhao Yuandu's "穴Formula" says: It seems present from a distance, but disappears upon close inspection; it appears when viewed from the side, but becomes obscure when looked at directly. All these descriptions well capture the subtle nature of the Taiji circle.

故以太極定穴法，於穴場中回顧，見有圓暈在微茫隱顯之間，是謂太極暈。上要水分，暈下要水合。水是稍低處，高一寸即為山，低一寸即為水也。水之合處曰小明堂，不必拘其寬闊，但能容人側臥便可。有圓暈則生氣內聚，故為眞穴。無此則非矣。

Therefore, the method of using the Taiji (Supreme Ultimate) to determine a site is: stand on the site and look around, seeing a circular haze that appears and disappears, which is called "Taiji Yun." Above this circular haze, there should be water to separate it, and below it, water should converge. The water referred to here is simply a slightly lower area—anything higher than an inch is considered a mountain, and anything lower than an inch is considered water. The place where the water converges is called "Xiao Mingtang" (Small Bright Hall), and it does not need to be wide; it is sufficient if it can accommodate a person lying on their side. With this circular haze, the life qi is gathered within, so it is a true site; without it, it is not a true site.

見暈分明，便於暈心倒杖。要坐正，或串來脈，或枕樂山，內乘生氣，外接堂氣。前要對案山，下要就明堂，左右要分龍虎，十道無偏方可。卻於暈心立一標準，上下弦各立一標準。凡饒減進退，皆以此定分數。若於暈頂再見一二半暈，如蛾眉月樣，名曰天輪。有三輪，乃大貴之地也。

Once the circular晕 is clearly seen, the site is determined by the "reversed staff" at the center of the晕. The position should be upright, either continuing the coming ridge or resting on the乐 mountain, facing inward to receive life qi and outward to receive the qi of the bright hall. In front, it should face the case mountain directly; below, it should conform to the bright hall; on the left and right, the azure dragon and white tiger should be clearly distinguished, and the heavenly heart ten paths should be straight and not tilted. Then, a marker pole is set up at the center of the晕. Additional marker poles are placed at the upper and lower halves of the circular晕. All measurements of the distances for adjustment are determined by these marker poles. If there are one or two semicircular arcs on top of the circular晕, resembling the shape of a crescent moon, they are called "heavenly wheel." If three layers of heavenly wheels can be seen, it is considered a place of great fortune.

上太極定穴，最為親切，尤宜細認，不可潦草。廖公云：“若遠鋤破太極圈，水蟻便侵棺。”又云：“蘭臺只在圓暈中，鋤出便傷龍。”《經》曰：“外氣橫形，內氣止生。”外氣者，拶道也；內氣者，圓暈也。

The above discussion on the determination of the Taiji point is most accurate and close to the essence, and should be carefully identified, not done carelessly. Liao Jinjing said: if the Taiji circle is dug through, water and ants will immediately enter the coffin. He also said: the Lan Tai is within the circular mound; once it is dug out, the dragon will be harmed. The "Zang Jing" says: external qi forms horizontally, while internal qi stops and generates. Here, the external qi refers to the "zan dao" on both sides of the circular mound; the internal qi refers to the circular mound itself.

楊公以圓暈為金，圓金分轉，左者為陽，右者為陰，故曰龍分而片為“陰陽取”。拶道為血脈，從左右分為小明堂，故曰“水合三叉細認蹤”。所謂雌雄交度者也，或謂之球簷、合襟、羅紋、土宿、一點靈光、仰覆梅花等，皆異名耳。

Yang Yunsong regarded the circular whirlpool as "gold." When the circular gold separates and rotates, the left part is yang and the right part is yin. Therefore, the dragon divides into two parts, and one should take it according to "yin and yang." The "zapping path" refers to the blood vessels, which branch from left and right to converge into a small bright hall, hence the saying "water converges at the three forks and traces the trail carefully." This is referred to as the meeting of the male and female principles. It is also called by other names such as "ball eaves," "meeting of the sleeves," "rope patterns," "earth host," "a single spiritual light," "upward plum blossom," and "inverted plum blossom," but these are merely different names for the same thing.

《葬書》云“乘金相水，穴土印木”，亦不過一太極之暈而已。乘金者，乘太極之圓暈突起處也；相水者，要兩邊夾輔圓暈之水分八字，來小明堂處合也；穴土者，居中不偏而淺深適宜也；印木者，要穴前有氈有唇，吐出尖圓之證也。不言火者，火則尖利帶殺，且火無穴耳。

The *Book of Burial* says, "Mount the metal, match the water, dig into the soil, and mark with wood," which refers to the circular pattern of the Taiji circle. To "mount the metal" means to take advantage of the raised part of the Taiji circle. To "match the water" means that the water on both sides should form a shape like the character "eight" and flow into the small bright hall where they meet. To "dig into the soil" means to locate the site exactly in the center, neither too deep nor too shallow. To "mark with wood" means that there should be a soft cushion and a lip in front of the site, with a pointed and round shape as a sign. Among these four elements, fire is not mentioned because fire forms are sharp and harsh, and fire does not form a site.

大凡點穴，務須伐木斬草淨盡，上下左右立標，諦觀詳審，察此太極圓暈。取穴不可過高過低，偏左偏右，則得穴法玄妙。切忌鋤破圓暈，傷壞口鼻。吾鄉唐宋名墓，原形具在，窩、鉗、乳、突分明，界水伶俐無損者，固賴哲師吳、廖諸公口授，不許妄有培闢，亦以風俗嚴於侵葬之禁，是以經久猶有本來面目之妙。他鄉罕及之。

In general, when selecting asite, one must first clear away trees and weeds, set up markers in all directions, and carefully examine the area to clearly understand the circular pattern of the Taiji circle. The chosen point should not be too high or too low, nor too far to the left or right, in order to grasp the subtle essence of the method. It is strictly forbidden to break the circular pattern with a spade, which would damage the mouth and nose of thesite. In our village, the famous tombs from the Tang and Song dynasties still retain their original forms, with clear distinctions between the窝, 钳, 乳, and 突. The boundaries are well defined and have not been disturbed. This is due to the fact that masters like Wu Jingluan and Liao Jinjing passed down their knowledge orally, forbidding arbitrary soil excavation. It is also because the local customs strictly prohibit illegal burials, allowing these tombs to retain their original appearance over a long period. Few other places can match this.

每見務為觀美者，輙加興作。而不知美也，切忌妄有培闢以壞眞形，或傷破星辰頭面，或剪去餘氣唇氈，或壅塞界脈之水，或戕傷太極之圈。此為毀瓦畵墁，變吉為凶。

It is common for people to pursue the appearance of tombs obsessively, often resorting to large-scale construction without understanding what true beauty is. One must strictly avoid randomly adding soil or digging, which can damage the natural form. Some damage the heads of the stars, others cut off the lips of the residual energy, some block the water channels of the boundary lines, and others harm the circle of the Taiji. This is called 'destroying the tiles and painting the wall,' where something good is turned into something bad, and a favorable site becomes an inauspicious one.

況又有廣築垣牆，深開月池，多起堂宇，高豎牌坊，及為崇臺望石，俾吉方之沙水障礙不見，吉位之贅疣堆累近身，幾何而不自取敗禍哉！《葬書》謂“工力之具”，卜氏謂：“山有餘，當闢則闢；土不足，當培則培。”蓋指沙水而言，非謂龍穴可以作為也。智者審之。

Moreover, there are people who build high walls, dig deep moon pools, construct many halls and buildings, erect lofty gateways, build high platforms, and set up pillars, blocking the view of the auspicious landforms and waters. They pile up unnecessary heaps of debris right next to the tomb, which can never fail to invite misfortune. The "work tools" mentioned in The Book of Burial and the saying "if the mountain has excess, it should be cut down; if the soil is lacking, it should be added" by Bo Yin refer to landforms and waters, not the dragon pulse or the site of the tomb, which should not be altered at will. Wise people should carefully distinguish between these matters.

兩儀者，陰陽也。萬物莫不有陰陽。天以日月為陰陽，人以男女為陰陽，物以牝牡為陰陽，地以山水為陰陽。而陰陽之中又各有陰陽。故地理家龍有龍之陰陽，穴有穴之陰陽。所謂穴之陰陽者，其暈間肥起者為陽，瘦陷者為陰，是為兩儀。

The concept of "two principles" refers to yin and yang. All things are divided into yin and yang; in the heavens, the sun and moon represent yin and yang, in humans, male and female represent yin and yang, in objects, male and female organs represent yin and yang, and on the earth, mountains and water represent yin and yang. Within yin and yang, each again divides into yin and yang. Therefore, geomancers speak of yin and yang for dragons and for sites. The yin and yang of a site refer to the round, thick, and elevated part being yang, and the thin, flat, and recessed part being yin. This is the two principles.

凡就龍身作穴者，乃為陰龍宜陽穴。若再起星者，為陽龍，宜陰穴。反此，縱龍穴眞，初扦亦必有咎。《龍穴歌》云：“陽龍切莫下陽穴，路死生離別。若扦陰穴正相宜，子息居官位。陰龍若是下陰穴，女人公事發。若扦陽穴定為官，富貴足田莊。”

All cases where the dragon line directly forms the burial site are considered "yin dragon," and should be paired with a yang burial site; if the dragon line reappears as a new star peak, it is considered "yang dragon," and should be paired with a yin burial site. If the pairing is reversed, even if the dragon and burial site are true, the burial will certainly lead to problems. The "Dragon and Burial Site Song" says: a yang dragon must not be paired with a yang burial site, as it will result in death by accident or family separation; if a yin burial site is chosen, the descendants will hold official positions. If a yin dragon is paired with a yin burial site, women will cause legal troubles; if a yang burial site is chosen, officials will emerge, bringing wealth and abundant farmland.

或上截肥起，下截瘦陷；或下截肥起，上截瘦陷；或左邊肥起，右邊瘦陷；或右邊肥起，左邊瘦陷。皆為二氣交感，不問陰陽龍皆可用。凡陰陽穴，皆當饒減。若不饒減，則氣直來，正穴必偏枯。饒減法見後。

There are also cases where the upper part is thick and prominent while the lower part is thin and concave; or the lower part is thick and prominent while the upper part is thin and concave; or the left side is thick and prominent while the right side is thin and concave; or the right side is thick and prominent while the left side is thin and concave. All these belong to the interaction of yin and yang energies. Whether the coming dragon is yin or yang, it can be applied. All yin and yang graves should be considered as '饶减'; if there is no 饶减, the energy will descend directly, and the true grave will certainly be barren. The method of 饶减 is explained later.

惟此交感之穴，則取陰陽之中，不用饒減，最為貴格。但微茫高下，彷彿瘦肥，亦未易體認。必須芟除草木，使穴場光淨，然後可辨，庶不致悞。切勿草率茍且。

Only this kind of site formed by the meeting of two energies requires burial at the exact center between yin and yang, without any adjustment, making it the most valuable pattern. However, the slight difference in height is extremely subtle, and the distinction between fat and thin is only discernible in a vague way, so it is inherently difficult to recognize. One must clear away all grass and trees, making the site clean and clear, before it can be properly identified and mistakes can be avoided. It is absolutely unacceptable to be careless or hasty.

陰陽交感圖。此圖以黑白分陰陽，以喻穴之肥起瘦陷者也。不論直脈、橫脈，穴星、後龍，只看立穴之處，或上截肥起，或下截肥起，或左肥，或右肥，以肥者為陽，其瘦者即陰。放棺當於半肥半瘦處，為二氣交感也。

This is the "Yin and Yang Interaction Diagram." The original source only includes the title and textual explanation, with the actual image lost. Here is the title and explanation of its meaning. The diagram uses black and white to represent yin and yang, symbolizing the difference between a thick, elevated area and a thin, depressed area in a burial site. Whether the incoming ridge is straight or horizontal, and whether one is examining the hillstar or the background mountain range, one should only look at the specific location where the grave is established: either the upper part is thick and elevated, or the lower part is thick and elevated, or the left side is thick, or the right side is thick. The thick side is yang, and the thin side is yin. The coffin should be placed at the boundary between half thick and half thin, which is exactly where the two energies interact.

補義《易》曰：“天地氤氳，萬物化醇；男女媾精，萬物化生。”男女即陰陽也。《太極圖說》曰：“二氣化生萬物。”故圓暈中以肥起者為陽，瘦陷者為陰。或上截肥起，下截瘦陷；或下截肥起，上截瘦陷；或左邊肥起，右邊瘦陷；或右邊肥起，左邊瘦陷。皆為二氣交感，陰陽配合，不拘陰來陽來之龍，皆吉。

Supplemental explanation: The Great Treatise of the Zhou Changes says that the two energies of heaven and earth intermingle and blend, thus giving rise to the generation and flourishing of all things; the union of male and female produces vital energy, thus giving birth to all things. Here, male and female refer to yin and yang. The Taiji Diagram Explanation by Zhou Dunyi says that the two energies of yin and yang give birth to all things. Therefore, in the round and hazy form, the thick and prominent parts are considered yang, while the thin and recessed parts are considered yin. Whether the upper part is thick and prominent while the lower part is thin and recessed, or the lower part is thick and prominent while the upper part is thin and recessed, or the left side is thick and prominent while the right side is thin and recessed, or the right side is thick and prominent while the left side is thin and recessed, these are all manifestations of the interaction of the two energies and the harmony of yin and yang. Whether the coming energy is yin dragon or yang dragon, it is auspicious.

而立穴居於半陰半陽、半肥半瘦之間，乃陽氣下降，陰氣上升，地天交泰、水火既濟、陰陽聚會之所，不須饒減。不論平地高山，要立穴處有形影口角、窩突弦稜、化生腦、球簷、蝦鬚蟹眼、仰梅花、覆梅花，金魚界合，上陰下陽、上陽下陰、左陰右陽、右陽左陰、邊明邊暗、邊死邊生、邊硬邊軟、邊肥邊瘦，皆謂陰陽交媾之處，穴之吉也。

And the site for the pit should be placed in the middle where it is half shady and half sunny, half fat and half thin. That is exactly where the yang energy descends and the yin energy ascends, like the Tai hexagram where heaven and earth communicate, and the Ji Ji hexagram where water and fire complement each other. It is the place where yin and yang meet, so there is no need to adjust further. Whether on flat land or high mountains, as long as the location for the pit has a faint outline, a hollow and a protrusion, a curve and an edge, with features such as 'huasheng nao', 'qiu yan', 'xia xu xie yan', 'yang meihua', 'fu meihua', and the boundary and meeting of goldfish water, with upper yin and lower yang, upper yang and lower yin, left yin and right yang, right yang and left yin, one side bright and one dark, one side dead and one alive, one side hard and one soft, one side fat and one thin — all these are called places where yin and yang meet, which are the auspicious spots within the pit.

三勢者，乃立勢、坐勢、眠勢也。即天、地、人三等穴法。廖公云：“一個星辰有三勢，坐眠立各異。立是身聳氣上浮，天穴此中求。坐是身屈氣中藏，人穴最相當。眠是身仰氣下墜，地穴斯為是。”此三勢之定格也。天穴：仰高穴、騎刑穴、憑高穴。地穴：乳頭穴、脫殺穴、藏龜穴。人穴只有一等，名藏殺穴。

The so-called "three postures" refer to standing posture, sitting posture, and lying posture, which correspond to the three types ofsite methods: heaven, earth, and human. Liao Jinjing said: a single star has three different postures, with standing, sitting, and lying each being distinct. Standing refers to the mountain body rising up, with the qi rising upward; the heaven穴 is sought here. Sitting refers to the mountain body bending, with the qi hidden in the middle; the human穴 is most appropriate here. Lying refers to the mountain body lying flat, with the qi falling downward; the earth穴 belongs to this category. These are the fixed forms of the three postures. The heaven穴 category includes the elevated high穴, the riding punishment穴, and the relying high穴; the earth穴 category includes the breasthead穴, the detached killing穴, and the hidden turtle穴; the human穴 has only one type, called the hidden killing穴.

天穴者，山勢如立，星頭如俯，出脈、結穴、生暈皆高，朝對、龍虎、四勢相等，明堂、水城件件應副，穴前又有平地，此皆山水結聚於上，移下則散。其體有三：在山頂上者，名仰高穴，在星頭下者，名憑高穴，皆用蓋法；在山脊間者，名騎刑穴，天財搭脊者皆是也，用撞法。

The so-called "Heavenly Pit" refers to a mountain shape resembling a person standing upright, with the peak of a star mountain appearing to look down. The location where the energy emerges, forms a pit, and creates a surrounding aura is high. The facing mountains, the dragon and tiger mountains, and the surrounding terrain all match this height. The Bright Hall and water city are well coordinated, and there is also a flat area in front of the pit. This is because the mountain and water gather at the upper part, and if the pit is moved downward, the energy will scatter. There are three types of forms: those located on the mountain peak are called "High-Point Pit," those located below the peak of a star mountain are called "High-Position Pit," and both are buried using the "Covering Method." Those located between mountain ridges are called "Riding Ridge Pit," and all cases where the Heavenly Wealth Star is placed on the mountain ridge fall into this category, and they are buried using the "Collision Method."

他如巔穴、雄穴、坐殺穴，凡上聚之穴皆是也。穴雖高，而登穴臨局，如在平地，不覺其高方可。況天穴如乘風而下，脈來宜緩，若脈急則非也。

Other types such as summit site, male site, and the sitting-on-sha site, which are allsite where qi gathers at the upper part, belong to this category. Although thesite may be high, when one stands on the site and looks down at the entire area, it should feel like standing on flat ground, without any sense of height, which is considered proper. Moreover, the heaven site is like falling from the sky with the wind; the incoming qi should be gentle. If the incoming qi is abrupt, then it is not a heaven site.

穴在巔嶺仰面，故曰仰高。要立穴處有平坦為眞。穴在龍脊上，故曰騎刑，要立穴處平坦為眞。亦曰玄武吐舌。《吳公穴法》云：“玄武嘴長高處點，高處尋平坦。”楊公謂之地刦。《經》云：“地刦穴下原有嘴，玄武扛尸正謂此。退田筆動土牛走，其寔玄武長而已。雖長山水若橫闌，地刦翻然增福祉。”與壓殺穴同。穴在星頭之下，故曰憑高。要立穴處有平坦為眞。

The three diagrams of heavenly pits are based solely on textual descriptions, as the images have been lost. Here is a translation and explanation: The pit is located on the top of a mountain facing upwards, so it is called "Yangao" (Facing High). To be genuine, the site for the pit should have a flat area. The pit is located on the dragon's spine, so it is called "Qixing" (Riding the Punishment). Similarly, the site for the pit should be flat to be genuine, and this style is also called "Xuanwu Tushé" (Black Tortoise's Tongue). The "Xugong Xuefa" (Wu Gong's Pit Method) says: if the Black Tortoise's mouth is long, the pit should be marked high, searching for a flat area at a high position. Yang Yunsong called it "Dijie" (Earth Restriction). The "Classic" says: "Dijie" refers to the original protrusion of the mouth at the pit's location, which is exactly what "Xuanwu Kangshi" (Black Tortoise Supporting the Corpse) refers to. When this is seen, one should retreat from the field and avoid moving the ox, but in reality, it is merely the Black Tortoise's mouth extending long. Although it is long, as long as the water and mountains block it horizontally, the "Dijie" can actually bring more blessings. This style is the same as "Yashe Xue" (Pressing Killing Pit). The pit is located below the peak of a star-shaped hill, so it is called "Pengao" (Facing High). It also requires a flat area for the pit to be genuine.

地穴者，山勢如臥，星頭如仰，出脈、結穴、生暈皆低，朝應、龍虎四勢相等，明堂、水城件件應副。此是山水結聚於下，移上則散。

The so-called "earth cave" refers to a terrain where the mountain shape resembles a person lying down, and the peaks of the stars appear as if looking upward. The positions where the energy emerges, forms a mound, and creates a surrounding aura are all low. The facing mountains, the dragon and tiger formations, and the surrounding landscape all correspond with this low level. The bright hall and water city are all in harmony. This is when the mountain and water gather at the lower part; if the site is moved upward, the energy will scatter.

其體有三：在山麓者即懸乳穴，在星體之下者即脫殺穴。其在正體之下，忌交劍水，如月形藏龜，所謂“水邊花發水中紅”者也，宜用粘法。在平地之上，田之中者，即藏龜穴，宜用撞法。地穴就水而下，脈來宜急也。此穴得水近堂，若明堂端正，水合法度，求富甚快。

Its form has three types: those located at the foot of a mountain are called 'Xuan Ru Xue'; those located beneath a star are called 'Tuo Sha Xue'; and those located directly below the main body should avoid 'Jiao Jian Shui'. For example, the 'Cang Gui Xue' beneath a crescent-shaped mountain, which is described as 'flowers blooming by the water reflect red in the water', is suitable for using the 'Zhan Fa' method. Those located on flat land or in the middle of fields are called 'Cang Gui Xue', suitable for using the 'Zhuang Fa' method. Earth holes are formed by following the water downward, and the coming pulse should be rapid. Such sites are close to water and adjacent to the Bright Hall. If the Bright Hall is upright and the water pattern is appropriate, wealth can be obtained quickly.

懸乳穴在垂乳頭，粘山麓處結穴，宜用粘法，以綴杖下之。脫殺穴在星體之下，離山脈處結穴。宜用粘法，以離杖下之。藏龜穴在平地，有微鉗微突處結穴，宜用撞法下之。

The three underground cave diagrams have only textual descriptions remaining, with the illustrations lost. The hanging stalactite cave forms at the base of a hanging stalactite, close to the mountain foot, and should be buried using the 'attachment method' with a 'stake for attachment'. The detached killer cave forms beneath a star-like formation, away from the mountain body, and should be buried using the 'attachment method' with a 'stake for separation'. The turtle hiding cave forms on flat ground, at a slightly claw-like and slightly raised area, and should be buried using the 'impact method'.

人穴者，山勢如坐，星頭不俯不仰，出脈、結穴、生暈皆不高不低，朝應、龍虎、四勢相等，明堂、水城件件應副。此是山水結聚於中，移上移下皆散，唯一體，在山之腰，名藏殺穴，用撞法。若脈來急，用倚法。人穴避風而下，來脈宜不緩不急。人穴唯此一格，在山之腰。脈來緩者，穴居其中，即撞法。脈來急者，穴居一邊，即倚法。穴不可太高，太高則為天罡穴，傷龍；不可太低，太低則為泥水穴，傷穴。

The so-called "person's seat" is when the mountain shape resembles a person sitting upright, with the peak of the star hill neither inclined forward nor backward. The position where the mountain vein emerges, the site of the hill's formation, and the surrounding terrain are all neither too high nor too low. The surrounding mountains, the dragon and tiger formations, and the overall terrain are all in harmony. The bright hall and water city are all well coordinated. This is where the mountain and water gather in the center; if the energy is moved upward or downward, it will scatter. It has only one form, located on the mountain waist, called "hidden killing seat," using the collision method. If the incoming mountain vein is abrupt, then the "leaning method" is used. The person's seat is formed by avoiding the wind, and the incoming mountain vein should neither be too slow nor too fast. The illustration also says: the person's seat has only this one form, located on the mountain waist. If the incoming mountain vein is slow, the site is in the center, which is the collision method; if the incoming mountain vein is fast, the site is shifted to one side, which is the leaning method. The site should not be too high, as a site too high becomes the "heavenly gang seat," which harms the dragon; nor should it be too low, as a site too low becomes the "muddy water seat," which harms the site.

天穴主貴，地穴主富，人穴有富有貴，此大概之言，不可信也。但貴地多高明，富地多沈暗。高明多是天穴，沈暗多是地穴。蓋貴地其龍穴沙水自然清秀，天穴山水擴，富穴多臨田醮水，山不明，水不秀，而近於濁，亦自然之應也。

The saying that heavenly pits bring prestige, earthly pits bring wealth, and human pits bring both wealth and prestige is a general statement and not entirely reliable. However, prestigious sites are mostly elevated and bright, while wealthy sites are mostly low and dark. Elevated and bright sites are mostly heavenly pits, while low and dark sites are mostly earthly pits. This is because prestigious sites have natural clarity in their dragon, pit, surrounding hills, and water, with open mountain and water scenery. Wealthy sites are mostly near fields and by water, with unclear mountains and unattractive water, tending to be murky — this is a natural correspondence.

凡高穴不可拘明堂，但要沙關攔，穴上不見水出，或全不見水亦不妨。楊公云“高山不論水”。張紫瓊眞人《穴法詩》云：“上停之穴家豪強，賓主達特龍虎昂。高山不必問流水，時師休要泥明堂。”廖氏云“若是穴高明堂遠，只要有城轉。莫因此様便疑心，龍住乃為眞”是也。

All highsite do not need to be concerned with the Bright Hall. As long as there are ridges blocking the view, and standing at the穴 one cannot see the water flowing away, even if water is completely invisible, it is acceptable. Yang Yunsong said: On high mountains, water is not considered. Zhang Ziqiong's poem on穴 methods says: A穴 located at the upper part indicates a wealthy family, with the host and guest connected, and the dragon and tiger vigorous. On high mountains, there is no need to ask about flowing water; the old masters of geomancy should not fixate on the Bright Hall. Liao Jinjing said: If the穴 is high and the Bright Hall is far away, as long as there is a water city turning back, do not doubt it. The dragon line stops here, which is genuine. All these sayings mean the same thing.

按《地理集解》云：“凡三停點穴之法，即天、地、人三才穴法也。當點穴之際，須仔細取諸山相稱，避凶殺，合法度，點裁不可潦草。若左右山低，應案又低，須就財祿而點地穴，不可貪遠山而點天穴與人穴，悞也。如點天穴、人穴，則左右山皆踏倒在腳下。既踏落左右山、應案山在腳下，便是財山不上手，定主資財耗散。況四山既低而穴獨高，必然孤露，便受風，主子息伶仃孤寡。

Note: The "Three Stops" method of selecting a site, as explained in "Geographical Interpretations," refers to the method of selecting a site based on the three categories of heaven, earth, and humanity. When selecting a site, one must carefully consider the compatibility between the surrounding mountains, avoid evil influences, and follow proper rules, without being hasty. If the mountains on both sides are low, and the corresponding mountains and case mountains are also low, then one should adapt to the situation and select the "earth site," rather than trying to select the "heaven site" or "human site" by seeking distant mountains, which would be wrong. If one selects the "heaven site" or "human site," then the mountains on both sides will be entirely beneath the site. Since the mountains on both sides and the corresponding mountains and case mountains are all beneath the site, this is called "wealth mountains not coming into hand," which inevitably leads to the loss of wealth. Moreover, if the surrounding mountains are all low while the site is high, it will be isolated and exposed, immediately exposed to wind, leading to the loneliness and isolation of descendants.

若左右山高大，應、案山亦高大，遮蔽前山，雖尋高處，見前山分明，合點天穴，不可怕穴高水跌。又玄武觜長，反點人穴、地穴，俱為悞也。如點人穴，則左右山，應、案山欺壓過眼，主子孫頑鈍，福祿不旺。若點地穴，則左右山，應、案山壓倒穴場，主子孫衰絕，禍患頻並，久則人丁絕，財產敗盡。

If the mountains on both sides are high, the mountains that should be in front should also be high, and if they block the view of the front mountains, one should look for a higher position where the front mountains can be clearly seen. This is exactly where the heavenly point should be located. Do not fear pointing thesite high, even if the water falls downward. Also, do not mistakenly point the humansite or earthsite just because the Black Tortoise's mouth is long. That would be wrong. If the humansite is pointed, the mountains on both sides and the mountains that should be in front will press over the field of view, leading to dull and stubborn descendants, and poor fortune and blessings. If the earthsite is pointed, the mountains on both sides and the mountains that should be in front will entirely overshadow the site, leading to the decline and extinction of descendants, continuous misfortunes, and eventually the extinction of the family and the loss of property.

若左右山，應、案山不高不低，則當就財祿而點人穴為當，不可怕玄武長水跌而點地穴。其地穴雖是財祿不退，亦不能大興發，又且不耐久。況四山高壓，必不旺人。亦不可貪遠秀而悞點天穴。蓋天穴高而財祿低，主冷退財產，及離鄉敗絕。”

If the mountains on both sides and the responding mountain and the case mountain are neither too high nor too low, one should adjust the site to the wealth and official position points to be appropriate. Do not choose the site for a grave just because you fear the Black Tortoise is long and the water flows downward. Although the site may not lead to a decline in wealth and official position, it will not bring great fortune and will not last. Moreover, with high mountains surrounding from all sides pressing down, the family will certainly not be prosperous. Similarly, one should not choose a site for a heavenly grave just because of distant beautiful peaks, as the heavenly grave is high in position but low in wealth and official position, leading to a cold and desolate family, loss of property, and even leaving the hometown, falling into ruin and extinction of descendants.

補義右三停點穴之法，乃《地理集解》所著如此。愚按：穴法如銅人針灸，按穴而治，毫髮不差。有生成之龍，必有生成之穴，不可高一尺，不可低一尺，不可過於左，不可過於右。才有過失，便乘氣不著，水蟻侵棺，傷龍傷穴，禍不可言。《集解》之說，似是而非。若無口訣，必致有誤。

Supplemental explanation: The above method of three stops point acupuncture is advocated by the "Geographical Collection of Explanations." I believe that the method of points is like the bronze figure used in acupuncture, where the needle must be inserted precisely at the correct point, not deviating by even a hair's breadth. If there is a naturally formed dragon, there must be a naturally formed point: it cannot be higher than a foot, nor lower than a foot, it cannot be biased to the left, nor to the right. If there is any slight error, the qi will not be connected, and water and ants will enter the coffin, injuring both the dragon and the point, leading to endless misfortunes. The theory presented in the "Geographical Collection of Explanations" seems right but is actually wrong. Without having the secret formula in hand, one is sure to make mistakes.

三停取穴之法，專以左右山，朝、應山之高下而定之，不容不辨。《經》曰：“太高則露，太低則沈。”又曰：“高用藏風，低莫失脈。”又曰：“高則傷龍，低則傷穴。”又曰：“高則犯罡，低則犯蕩。犯罡則殺，犯蕩則絕。”

The method of selecting points by dividing the terrain into three parts focuses on the height of the left and right mountains as well as the front mountain and the corresponding mountain to determine the site. This point must be clearly understood. The classic text says: if it is too high, it will be exposed; if too low, it will be buried. It also says: high places should be able to retain wind, while low places should not lose the pulse. It further states: if too high, it will injure the dragon; if too low, it will injure the site. It also mentions: if too high, it will offend the 'gāng' (a term for a sharp, dangerous position), and if too low, it will offend the 'dàng' (a term for a scattered or unstable position). Offending 'gāng' leads to injuries and deaths, while offending 'dàng' leads to the extinction of descendants.

是皆以本山之有自然的定之所，穴當高則高，穴當低則低，穴當中則中，不可移易。而左右之山與應案之山，自然相符，為盡善也。故曰“高低不用度前峰。”然亦不可拘泥天星，故又曰“莫把羅經移上下，箇中原自有高低。”豈可專泥左右與應對之山之高低定穴？

These words all mean that a mountain has its own natural and fixed location for the spirit point—where the spirit point should be high, it should be high; where it should be low, it should be low; where it should be in the center, it should be in the center; it cannot be moved or altered. The mountains on the left and right, as well as the responding and case mountains, will naturally correspond with it, and only then is it considered perfect. Therefore, it is said, "There is no need to measure the height against the mountains in front." However, one should not rigidly adhere to the positions of the heavenly stars, so it is also said, "Do not move the spirit point up and down with the compass; there is naturally a high and low in the middle." How can one specifically rely on the height of the left and right mountains and the responding mountains to determine the spirit point?

故三停取穴，雖古人立法之精微，然尤不可按圖索驥，但見一山垂乳而下，更不論其急峻頑硬，惟左右朝應之山高，則於高處扦穴，謬謂天穴；而左右朝應之山中平，便於山腰鑿穴，謬謂人穴；而四山低微，便於山腳鑿穴，而謬謂地穴以悞人也。

Therefore, although the method of selectingsite based on three divisions is a refined principle established by ancient sages, it is especially important not to follow maps blindly: if one sees a mountain hanging down with a nipple-like protrusion, without considering whether it is steep and abrupt or hard and unyielding, and simply relies on the height of the surrounding mountains on the left and right to determine the location, insisting that this is the heavenly穴; if the surrounding mountains on the left and right are of moderate height, then one digs the穴 in the middle of the mountain, insisting that this is the human穴; if the surrounding mountains on all sides are low and flat, then one digs the穴 at the foot of the mountain, insisting that this is the earthly穴—this would mislead people.

不知古人所謂三停者，其受穴處自然寬平容納，宛然窩、鉗、乳、突，無峻急危險之勢，特以四山而酌量其高下之凖的爾，豈可於頑硬峻急之山以鑿壁立之穴哉！

They do not understand that the ancient concept of three divisions refers to the natural flatness and spaciousness of the site itself, which clearly has a hollow, a clamp, a nipple, and a protrusion, without any steep or dangerous terrain; it is merely a matter of considering the height and level of the surrounding mountains. How could one dig a cave on a hard and steep mountain!

《地理集解》乃吳國師之裔吳晳所著，名曰《往目》，後人往往更改書名，一曰《直解》，一曰《指南》，一曰《快捷方式》，一曰《啟蒙掌心訣》，一曰《家傳口訣》。或作蘇氏著，或作張落魄著，或作鄧氏著，或作徐氏著，或作餘氏著，或作游氏著，皆非也。是皆愛之而攘為已有者也。

"The Geographical Interpretations" was written by Wu Xi, a descendant of the Wu family of the State of Wu. Originally named "Wang Mu," later generations often changed its title. Some call it "Zhi Jie," others "Zhi Nan," some "Jie Jing" (which is likely a miswriting of "Jie Jing," a type of book title), others "Qing Meng Zhang Xin Jue," and others "Jia Chuan Kou Jue." The attribution is also confused: some say it was written by the Su family, others by Zhang Luopo, others by the Deng, Xu, Yu, and You families. None of these are correct. These are all the result of people who like the book and claim it as their own."

吾邑方伯舒直庵公清嘗刻傳之。近鉛山餘員外公鋐又刻於蜀之長壽，傳於四遠。其書醇醨相半，便於初學。今採其精者，收入諸論篇中。惟三停點穴之說甚悞，茲特辨正雲。

The county magistrate Fang Bo Shu Zhi'an, whose name was Qing, once printed and circulated this book. Recently, Yu Yuanwai, a wealthy man from Lian Shan, printed another edition in Sichuan's Chángshòu and spread it throughout the country. This book contains both refined and superficial content, making it suitable for beginners. Now I have selected the accurate parts and incorporated them into each section. However, the section on the three divisions of the point of thesite is seriously incorrect, so I specially clarify and correct it here.

前篇三勢定穴之法，乃以穴星為主，因穴星有坐、眠、立三勢，則其氣之所聚亦因其勢而分天、地、人三等，此自然一定不易之理也。此篇三停取穴，乃以一山分三停，因四應之山高低，而隨其應之高低，以定穴之上下，必有自然窩坦，在心目之巧而審的之矣。

The previous method of "Three Postures to Determine the Site" focuses on the main hill (xuexing) itself: because the xuexing has three postures—sitting, lying, and standing—and the gathering of qi is divided into three levels—heaven, earth, and human—according to these postures. This is a natural and unchanging principle. This article, "Three Stops to Choose the Site," divides a mountain into three parts—upper, middle, and lower—according to the height of the surrounding hills in all four directions, and determines the site's position based on their relative heights. However, the chosen site must still have a natural hollow or flat area, and the accuracy depends entirely on the skill and keen eye of the practitioner.

三停圖。側面三才。三停穴，要宛然窩坦，可藏車隱馬，乃是眞穴。若平坦在上，是上停穴；在山腰，是中停穴；在低處，是下停穴。正面天人地三穴：天穴登風而下，要有窩藏聚；人穴避風而下，要上不急，下不陡；地穴就水而下，要四山低，來勢猛。

The "San Ting Tu" and "Ce Mian San Cai" are two sets of diagrams with their titles and explanations. The original source only contains text, and the illustrations are lost. Here is the recorded text along with an explanation. The San Ting points must have clear depressions or hollows, large enough to hold a vehicle or horse, to be considered true points. If the flat area is at the top, it is the upper San Ting point; if it is on the mountain waist, it is the middle San Ting point; if it is at the lower part, it is the lower San Ting point. The three points on the front side, heaven, human, and earth: the heaven point is where the wind descends, requiring a hollow to gather and hold energy; the human point is where the wind is avoided, needing the upper part not to be steep and the lower part not to be abrupt; the earth point is where the water flows down, requiring the surrounding mountains to be low and the approach to be strong and rapid.

側面三才，乃穴星側面處有窩坦。在高曰天穴，在中曰人穴，在低曰地穴。俱要立穴處不峻，有窩坦為眞。側坡天人地三穴：側坡亦有三格，與正面穴法相同，皆要生成窩泡方是，若免強鑿穴則非也。

The so-called "three heavens on the side" refers to a situation where there is a hollow or flat area on the side of the mountain peak suitable for a burial site. The one at a high position is called the heavenly site, the one in the middle is called the human site, and the one at a low position is called the earthly site. All of them require that the site be not steep or abrupt, but rather have a hollow or flat area to be genuine. The heavenly, human, and earthly sites on the side slope also divide into these three categories, and their methods are the same as those on the front side, requiring naturally formed hollows or rounded shapes. If one forcibly carves out a site, it is not considered genuine.

張子微《玉髓經》云：“勸君不必論三才，但要天然穴自在。”蔡西山《發揮》云：“三才論穴，此乃術人遷就以玩俗人，要求財物。其說以為得若干則與扦天穴，若干則與扦人穴，倘賞不到，則與扦地穴。

Zhang Ziwei in the "Yusui Jing" says: Encourage you not to discuss the three heavens, as long as the site is naturally formed and free from obstruction. Cai Xishan in the "Fahui" says: Using the three heavens to discuss the site is a method used by quanshi to conform to the world and deceive the unskilled in order to obtain money. Their statement is: For as much money as you give, I will point out the heavenly site for you; for as much money as you give, I will point out the human site for you; if the reward is not sufficient, then I will only point out the earthly site for you.

世俗不惟昏愚者以為然，高明者亦或然之。不知穴法乃天造地設，不可遷易。雖或有迴避惡殺，或有貪見前面山水為之高下者，亦是天然宜高宜下，非人力所能遷就也。

Common people not only blindly believe in these practices, but even wise individuals sometimes follow them. They do not realize that the principles of site selection are naturally formed by heaven and earth, and cannot be moved by human will. Although sometimes people adjust the position slightly to avoid bad influences or to take advantage of favorable scenery in front, this is still following the natural order—high where it should be high, low where it should be low. It is not something that human effort can alter.

但有一星而止結一穴者，有結二穴三穴俱可下者，如婺源王知縣祖地、麻城黃副憲祖地，可下三穴，然終歸重於一穴為正耳。二圖俱下。此地在新安，土名赤山，繫蛇形。初葬下穴，出莆田主簿，敗。又一家葬中穴，出莆田縣丞，敗。王氏得之，葬上穴，出貴亦莆田知縣。天地人三穴皆官莆田，是分野之應也。三穴以王氏為正穴。

However, there are also cases where a single star peak forms only one burial site, or forms two or three burial sites where burial can be performed. For example, the ancestral tomb of Wang Zhi Xian, the county magistrate of Wuyuan, and the ancestral tomb of Huang Fu Xian, the deputy magistrate of Macheng, both have three burial sites where burial can be performed, but ultimately one of them must be chosen as the main burial site. Two diagrams are attached below. This piece of land is located in Xin'an, with the local name Chishan, and it has the shape of a snake. Initially, someone buried in the lower site and produced a county clerk from Putian, but the family later declined. Another family buried in the middle site and produced a county assistant from Putian, but they also declined. The Wang family obtained this land and buried in the upper site, and the nobleman produced was also a county magistrate of Putian. The officials produced by the heavenly, earthly, and human sites all came from Putian, which corresponds to the division of star fields. Among the three sites, the one used by the Wang family is considered the main site.

左地在縣西四十里萬人厓。入首木星，結天地人三穴，以中穴為正。九曲水朝，秀峰特立。出副憲公卷及□公，官州守；解元公海宇。福祉方隆。以龍勢、水法、朝對論之，眞臺座氣象也。

This piece of land is located forty miles west of the county town at the Wanren Cliff. The entrance is marked by a Jupiter star, forming three graves: heaven, earth, and human, with the central one being the main one. There is a winding stream coming to pay homage, and the fine peaks stand upright and independent. This place has produced a Deputy Minister named Juan, as well as a public official whose name is missing from the original text, who held the position of prefect, and also produced a Jieyuan named Haiyu. The blessings and favors are abundant. In terms of the dragon's momentum, the water pattern, and the front and back formations, it truly exhibits the appearance of a high-ranking official in the court.

四殺者，藏殺、壓殺、閃殺、脫殺也。廖公云：“點穴必先分四殺，留心莫亂穵。”所謂殺者，即尖利與直硬之總名。故云“惡殺無過直與尖，眞個得人嫌。”然亦有二說：一是來脈入首結穴處帶殺，一是穴星及左右龍虎山帶殺，皆當以此四殺法定穴。

The so-called "four killings" refer to hidden killing, pressing killing, flashing killing, and escaping killing. Liao Jinjing said: When striking a point, one must first clearly distinguish the four killings and be careful not to dig randomly. The term "killings" here refers generally to sharp and straight forms, hence the saying "the worst煞 is nothing but straightness and sharpness, which really make people detest." However, it can be divided into two situations: one is when the incoming ridge reaches the site and forms a burial spot with sharp features, and the other is when the burial star and the surrounding dragon and tiger mountains have sharp features; both situations should be determined by the method of the four killings.

凡來脈悠揚和緩，不直不急，不硬不峻，則下藏殺穴即撞法也；來脈直下吐出尖利急硬之形，不可迴避，又難剪除，則下壓殺穴即蓋法也；來脈直出頭尖，不可粘脫，四勢中聚，則下閃殺穴即倚法也；來脈急，山勢峻，四應下聚，則下脫殺穴即粘法也。此以來脈之四殺定穴也。

All pulses that come gently and smoothly, neither straight nor urgent, neither hard nor steep, should be treated with the 'Hidden Killing Pit' method, which is the collision method. If the pulse comes straight and sharp, hard and urgent, and it is impossible to avoid or remove, then the 'Suppressing Killing Pit' method, which is the covering method, should be used. If the pulse goes straight out with a sharp head, making it impossible to avoid or remove, and the surrounding mountains gather in the middle, then the 'Flash Killing Pit' method, which is the leaning method, should be used. If the pulse is urgent and the mountain is steep, with surrounding mountains gathering below, then the 'Escape Killing Pit' method, which is the sticking method, should be used. This is determining the site based on the four types of killing pulses.

其穴星左右兩腳下，及近穴兩邊龍虎山皆圓淨，並無尖直，謂之神殺藏伏，穴宜居中，則下藏殺穴與撞法相似，但此以形言，彼以脈言也。穴星左右或腳下尖直，及兩邊龍虎之山有尖直，謂之神殺出現，穴宜高處。董氏云：“高則群凶降伏，宜下壓殺穴，謂之騎刑破殺”，與蓋法相似，但此以形言，彼以脈言也。

If the two sides of the穴 star and the dragon and tiger mountains near the site are round and smooth without sharp or straight forms, this is called "shen sha cang fu," and the site should be chosen in the center, forming a hidden killing site — it is similar to the collision method, but this refers to shape while the other refers to the pulse. If there are sharp or straight forms on either side of the穴 star or beneath it, and the dragon and tiger mountains also have sharp or straight forms, this is called "shen sha chuan chuan," and the site should be chosen at a high position. Dong Dezhang said: choosing a high position will subdue all evils, which is suitable for pressing down the killing site, called "qi xing po sha" — it is similar to the covering method, but this refers to shape while the other refers to the pulse.

穴星及龍虎山，或左或右有尖直，謂之神殺偏露，穴直挨圓淨一邊，謂之趨吉避凶，當下閃殺穴，閃惡脈以就吉氣，脫凶而葬與倚法相似，但此以形言，彼以脈言也。穴星形勢峻急，左右低下，謂之神殺奔竄，穴穴居低，當下脫殺穴。有四體，皆以應樂為證佐也。

If the mountain peak of the site is on one side or the other with sharp and straight peaks, this is called "shen sha pian lu," and the site should face the round and smooth side, which is called "shan sha xue." This means avoiding the evil energy and seeking the auspicious, by diverting the harmful energy and taking in the good. It is similar to the method of leaning, but here it refers to the shape, while the other refers to the energy flow. If the mountain peak of the site is steep and abrupt, with the sides low, this is called "shen sha ben cuan," and the site should be chosen at the lower place. This is called "tuo sha xue." The "tuo sha xue" has four forms, all of which take the mountain behind as the standard.

輳星腳為綴穴，下一位為粘穴，並以後山為穴星。粘穴下一位為接穴，又下一位為拋穴，並以後山為龍格，平坡為穴星。而接拋二體，須是有酥在盞之象者方可。不然，則易致脫脈，或泥水穴，及鱉裙絕等穴也。

The points directly below the star peaks are called "Zhuixue" (attached穴位), and the next one down is "Zhanxue" (adhering穴位). Both of these use the following mountain as thesite star. Below "Zhanxue" is "Jie xue" (connecting穴位), and then "Paoxue" (throwing穴位). These two forms use the back mountain as the dragon structure and the flat slope as thesite star. However, the forms of "Jie xue" and "Paoxue" must have the imagery of "melted butter in a bowl" to be appropriate; otherwise, they may easily detach from the qi flow, result in muddy watersite, or become dangeroussite like "Biequn jue" (turtle skirt cut off).

又皆忌交劍水，用土培接，使流兩邊方可略與粘法相似，但此以形言，彼以脈與星言也。此穴星與龍虎帶殺，而以四殺法定穴也。圖具下。

These methods all avoid "intersecting sword water," and instead use earth to connect and redirect the water so that it flows from both sides. This is roughly similar to the method of adhesion, but here it refers to shape, while the other refers to the water's flow and star patterns. The above discusses how to determine a site when the dragon and tiger are accompanied by four killing stars, using the four killing star method. A diagram is attached below.

廖公云：“兩邊圓淨名全吉，藏殺穴第一。無饒無減穴居中，妙用奪神功。”穴星左右兩腳下皆圓淨，並無尖直，來脈和緩，結穴自然，故曰藏殺。廖公云：“穴下如生直尖腳，壓殺穴宜作。騎刑高下自無凶，挨金法一同。”穴星左右或腳下尖直，來脈結聚於上，以其穴在高處，故曰壓殺穴。

Liao Jinjing says: When both sides are round and clean, it is called "full good fortune," and the "kill hidden" site is ranked first; neither need to be added nor subtracted, the site should be precisely located in the center, and its subtle use can surpass the workings of heaven and earth. This refers to the two feet of the site star being both round and smooth, without sharp or straight forms, with a gentle coming pulse, naturally forming a site, hence called "kill hidden." Liao Jinjing also says: If the site has straight and sharp feet growing out of it, it should be treated as a "press kill" site; by using the "riding punishment" method to place the site high, it will naturally be free from evil, and this is the same principle as the "gold pressing" method. This refers to the site star having sharp and straight features on either side or below, with the coming pulse's qi gathering at the upper part, because the site is placed high, hence called "press kill site."

脫殺穴有四格。廖公云：“氣脈直來形勢急，脫殺穴宜立。須知粘穴落平夷，休嫌穴水泥。”穴星形勢峻急，左右低下，穴居低處，故曰脫殺穴。

There are four types of Tuo Sha Xu. The illustration is as follows, but the original text only contains words and the diagram is lost. Liao Jinjing said: when the qi pulse comes straight down and the form is urgent, then Tuo Sha Xu should be established. One should know that the sticking site is located on a flat land, and should not be reluctant to have the site near water which may bring mud. This refers to the form of the site star being steep and urgent, with both sides low, so the site is chosen at the low place, hence called "Tuo Sha Xu."

閃殺穴圖。廖公云：“一邊尖直來相從，閃殺穴宜用。從來倚脈亦如然，莫道穴居偏。”穴星或左或右有尖直，穴挨圓淨，躲在一邊，故曰閃殺。

This is the "Shan Sha Xu Tu" diagram. The original source only includes the title and textual explanation, with the illustration lost. Liao Jinjing says: if there is a sharp and straight form coming from one side, then the Shan Sha Xu should be used; traditionally, the method of relying on the ridge also follows this principle, let alone the idea that if the point of the site is biased, it would be wrong. This refers to the situation where the star hill or its left or right side has a sharp and straight form, and the site should be located towards the round and smooth side, hiding on the side, hence called "Shan Sha."

楊公云“雌雄十道與東西，料想時師總不知。下穴只圖盤局好，不知座下有□□。高低不必度前峰，一氣沖和聚散中。識得毫釐無差謬，須知坐下有雌雄。”皆明雌雄穴法，只在聚散中定耳，上氣散則正氣必下聚結雌穴，下氣散則正氣必上聚結雄穴。所謂雌雄猶高低也。

Yang Yunsong said: The concepts of yin and yang, the ten paths of the heavenly center, and the eastern and western trigrams, were probably all unknown to the geomancers of that time. When choosing a site, they only paid attention to the appearance of the terrain, without realizing that there are deeper considerations beneath the mountain. There is no need to measure the height of the mountains in front; a harmonious flow of energy is determined by the gathering and dispersing of the atmosphere. If one can distinguish even the slightest difference, then one should understand that the sitting position naturally has yin and yang. These words all explain the method of yin and yang sites. In fact, the key lies in the words "gathering and dispersing": when the energy above disperses, the true energy must gather below, forming a yin site; when the energy below disperses, the true energy must gather above, forming a yang site. So, the concept of yin and yang is equivalent to high and low.

凡雄穴上聚者，多結穴高憑。繞穴四山俱高，穴坦，星勢立，上聚下散，即天穴也。凡雌穴下聚者，多結粘穴、綴穴、脫殺穴。四山俱低，而穴多氈褥，上散下聚，穴星急，勢臥，即地穴也。

The explanation of the two diagrams, which only have textual sources and no surviving images, states: whenever the qi converges above, forming a strong hill, it mostly forms a mound on a high and solid ground—surrounded by high mountains on all four sides, the mound site is flat, and the star formations stand upright; the qi converges above and disperses below, which is called a heavenly mound. Whenever the qi converges below, forming a weak hill, it mostly forms a clinging mound, a attached mound, or a detached mound—surrounded by low mountains on all four sides, with thick mats spread beneath the mound, the qi disperses above and converges below, the star formations are abrupt and lie flat, which is called an earth mound.

鐃減者，消長陰陽之義，收左右沙水顧穴也。大抵以先到者為主，而以逆水下關為是，多在龍虎二山消息之。故龍山先到則減龍而饒虎，其穴必居左；虎山先到則減虎而饒龍，其穴必居右。

The concept of "rao jian" refers to the principle of yin and yang waxing and waning, aiming to gather the surrounding hills and water towards the site of the grave. Generally, the side that arrives first is considered the main one, and the proper approach is to block the reverse water flow with the lower hand. Most often, adjustments should be made between the Qinglong and Baihu mountains. If the Qinglong side arrives first, then the Qinglong should be reduced and the Baihu should be favored, resulting in the grave site being biased to the left. If the Baihu side arrives first, then the Baihu should be reduced and the Qinglong should be favored, resulting in the grave site being biased to the right.

穴左則取左山為關，須右邊水過宮鎖斷；穴右則取右山為關，須左邊水過宮鎖斷。自上而下謂之饒，自下而上謂之減。又云多者為減，少者為饒。而饒減亦謂之順逆。

If the site is biased to the left, take the mountain on the left as the barrier, and ensure that the water flowing over the site from the right is blocked; if the site is biased to the right, take the mountain on the right as the barrier, and ensure that the water flowing over the site from the left is blocked. When allowing space from top to bottom, it is called 'rao'; when narrowing space from bottom to top, it is called 'jian'. Another saying is that the side with more space should be narrowed, and the side with less space should be allowed. Rao and jian are also referred to as 'shun ni'.

古云“正受曰順，斜下曰逆。”在急緩脈上分別。當逆而順則生蟻，當順而逆則溼壞。脫氣則木根生入，傷龍則骨幹壞而微赤。若直下不折，則骨幹淨而生白鮮。當上而下則上水淋頭，下水刦穴。不知避者，則生黑泥水之患。”

Ancient people said: facing directly towards the coming ridge is called "shun," while burying diagonally is called "ni." One must distinguish based on the urgency and gentleness of the ridge. If something that should be ni is made shun, ants will appear in the coffin; if something that should be shun is made ni, the coffin will become damp and decay. If the ridge energy is lost, tree roots will grow into the coffin; if the dragon is injured, the bones will decay and show a slight redness. If the direction is straight and directly facing the coming ridge without turning, the bones may remain clean, but white mold spots will appear. If the burial point is placed lower than it should be, there will be water dripping on top and water cutting the grave pit below; those who do not avoid this will suffer the misfortune of black muddy water soaking the coffin.

又云：“饒減之法，逆受來脈。若龍脈順，不曾饒減，謂之傷龍，主枉死、少丁、公事；若穴無脈，坐虛立向，而饒減太過，接脈不著，謂之傷穴，主退敗絕人。

Another approach states that the method of reducing and balancing the momentum involves sloping and crossing to receive the incoming dragon line. If the dragon line comes naturally and smoothly, but there is no reduction or balancing, this is called 'injuring the dragon,' leading to sudden death, few descendants, and legal troubles. If there is no original momentum at the site, and the direction is established on a hollow place with excessive reduction, failing to connect with the momentum, this is called 'injuring the site,' resulting in family decline and the extinction of descendants.

一謂氣來而止，一謂脈直而急，故左山逆水轉則減龍，右山逆水轉則減虎，皆在本身脈上論順逆。此本諸《龍經》之說。然凡挨入，自二分至三分止。如過分數，則又非也。大抵倒仗既明，饒減在其中矣。饒減之法，諸書多誤。如《地理摘奇》、《地理會元》皆不曾認得明白。

The first kind of problem is when the qi comes but is blocked, and the second is when the pulse is straight and urgent. Therefore, if the mountain on the left turns against the water, it reduces the Azure Dragon; if the mountain on the right turns against the water, it reduces the White Tiger—both are discussed in terms of the original pulse qi's direction. This is the method explained in the "Dragon Classic." However, whenever there is a shift, it can only shift inward by two to three parts; exceeding this amount is again incorrect. In general, once the method of reversing the staff is understood, the principles of addition and subtraction are naturally included within it. The method of addition and subtraction is often incorrectly explained in various books, such as "Geographical Wonders" and "Geographical Essentials," which have not properly understood it.

右山先到虎抱龍，穴向右枕左，為饒龍減虎。要水自左來，從右去，右山逆水。左山先到龍抱虎，穴向左枕右，為饒虎減龍。要水自右來，從左去，左山逆水。

The descriptions of these two diagrams are as follows; the original text remains, but the images are lost: On the right side, the mountain comes first, the White Tiger embraces the Azure Dragon, and the site faces right with its back to the left, which is called "favoring the Dragon and reducing the Tiger"; the water should come from the left and flow to the right, with the mountain on the right opposing the water. On the left side, the mountain comes first, the Azure Dragon embraces the White Tiger, and the site faces left with its back to the right, which is called "favoring the Tiger and reducing the Dragon"; the water should come from the right and flow to the left, with the mountain on the left opposing the water.

氣聚者吉，氣散者凶。故立穴之法，當察其氣之聚處扦之。然聚散有二：有大勢之聚散，有穴場之聚散。必先審其大勢之聚散，然後審穴場之聚散。所謂大勢之聚散者，眾山團聚，眾水相匯，羅城周密，風氣融結，補缺障空，不陷不跌。

When the qi gathers, it brings good fortune; when it disperses, it brings misfortune. Therefore, the method of choosing a burial site should involve identifying where the qi gathers before proceeding with the burial. However, the gathering and dispersing of qi can be divided into two aspects: the gathering and dispersing of the large terrain and the gathering and dispersing of the burial site itself. One must first examine the gathering and dispersing of the large terrain, and then examine that of the burial site. The gathering and dispersing of the large terrain refers to mountains surrounding the area in a rounded manner, and rivers converging together. The surrounding barriers are complete, and the wind and qi converge and settle here. If there is a gap, mountains come to fill it; if there is an empty space, mountains come to block it. Thus, there is no collapse or falling apart.

有此大聚之勢，則當於此審受穴之山，觀其來脈止於何所。脈止之所，有宛然窩窟，或垂乳，或開口，或吐唇，或為鉗，或為泡，四山擁從，下手有力，此氣之聚處也。必有界水分明，上有分，下有合，前有應，後有樂，是為眞氣融結。其明堂之水，自然來會，或湖潭，或池沼，或溪澗，或田源。若非溶注，定得特朝，是水亦從而聚矣。

With such a concentrated situation, one should examine the mountain where the site is located, to see where its ridge comes to an end. At the point where the ridge stops, there will be a clear depression, or a hanging nipple, or an opening, or a protruding lip, or a clamp shape, or a bubble shape; surrounding mountains will gather around, and the side where the hand is placed will be strong—this is where the qi gathers. There must be clear boundaries of water: there is a ridge water above and a converging water below, there is a facing hill in front and a leisure mountain behind; this is called true qi converging and forming. The water in the bright hall will naturally flow and converge: it may be a lake, a pond, a stream, or a source in the fields; even if it is not a wide gathering there, there must be water specially flowing towards it—this is called the water also gathering.

但眞氣聚處，明堂決不寬曠。明堂曠，局勢大，又須穴前有內堂，或低田，或小水，或靈泉，或池湖注聚，方是眞融聚。故曰：“明堂容萬馬，亦忌曠而野。”必須有陰洲橫關住內氣，而元辰之水聚於明堂，外水或遠潮，或橫帶，如此則明堂雖曠無妨也。

But where true qi gathers, the Bright Hall will never be open and empty. If the Bright Hall is open and empty and the terrain is large, then there must be another inner Bright Hall in front of the site: either a piece of low flat land, or a small stream, or a spring of spiritual energy, or a pond or lake gathering water. Only then can it be considered truly converging. Therefore, it is said that even if the Bright Hall is large enough to hold ten thousand horses, it still avoids being distant and desolate. There must be a ridge of sand rising across to block the inner qi, allowing the 'Yuan Chen water' in front of the site to gather within the Bright Hall. The outside water may come from afar or flow horizontally around; in this way, even if the Bright Hall is wide and open, it is still acceptable.

又有穴星之散聚，尤宜細審。氣脈聚於上，則穴宜高；氣脈聚於下，則穴宜低；氣脈聚於中，則穴宜居中；氣脈聚於左，則穴宜歸左；氣脈聚於右，則穴亦挨右。此皆聚散定穴之妙也。

In addition, there is the gathering and dispersing of the qi of the穴星 itself, which should be carefully examined: if the qi gathers at the upper part, the穴 should be located higher; if the qi gathers at the lower part, the穴 should be located lower; if the qi gathers in the middle, the穴 should be placed in the center; if the qi gathers on the left side, the穴 should be on the left; if the qi gathers on the right side, the穴 should be on the right. All these are the subtle principles of determining the穴 based on the gathering and dispersing of qi.

蔡牧堂云：“向背者，山川之情性也。”夫地理之與人事不遠。人之情性不一，而向背之道可見。其向我者，必有周旋相與之意；其背我者，必有棄厭不顧之狀。故審穴之法，凡賓主相對有情，龍虎抱衛，無他顧外往之態，水城抱身無斜走，堂氣歸聚無傾瀉，氈褥鋪展無陡峻，此皆氣之融結，而山水之情相向也。

Cai Muting said: The concept of facing or turning away refers to the nature of mountains and rivers. In fact, geography and human affairs are not very different: people's natures vary, and one can tell whether they are facing or turning away from you. If someone is facing me, it certainly indicates a willingness to approach and be close; if someone is turning away, it certainly shows a feeling of dislike and neglect. Therefore, the method of examining a site is: the guest mountains and main mountains face each other with affection, the Azure Dragon and White Tiger embrace and guard, without any tendency to look elsewhere or run outward; the water surrounding the site holds tightly around the central point without flowing obliquely, and the Bright Hall gathers energy without spilling out; the carpet-like terrain spreads out without being steep — all these are manifestations of the energy having converged and the affection of mountains and waters converging towards the site.

吳公《口訣》云：“但登正穴試一觀，呼吸四維無不至。”其不曾下得眞穴者，必細審無情。雖共山共水共明堂，共龍虎案對，只咫尺間，或高或下，或偏左，或偏右，便非正穴，自然山水不相照應。大勢似有情，而細審是乖戾。

Wu Jingluan's "Oral Instructions" says: As long as one ascends the correct site and looks around, the qi from all directions will breathe in harmony, reaching everywhere fully. Any site that fails to hit the true site, when carefully examined, will certainly show no affection. Although it shares the same mountain, the same water, the same bright hall, and the same dragon and tiger mountains and case mountains as the true site, it only differs by a few feet—either higher or lower, or slightly to the left or right—and thus is not the true site. The mountains and waters naturally do not correspond with it. At first glance, the grand trend seems to be affectionate, but upon careful examination, everything appears to be in discord.

故云“共山共水共來岡，磊磊排來似種姜。只有一墳能發福，來山去水盡合情”。又云：“若遠差一指，如隔萬重山。”董公德彰云：“一個山頭下十墳，一墳富貴九墳貧，共山共向共流水，只看穴情眞不眞。”

Therefore, it is said: the same mountain, the same water, the same ridge, when tombs are arranged one after another like planting ginger, only one tomb can bring prosperity, because only it has the proper coming and going of mountains and water. It is also said: even a difference of a finger's width is like being separated by ten thousand mountains. Dong Dezhang said: if ten tombs are buried on the same mountain peak, one will be prosperous while the other nine will be poor; on the same mountain, the same direction, and the same flowing water, it is only a matter of whether the site is truly suitable.

蓋正穴當高而扦低，則四山高壓，安得有情？正穴當低而扦高，則擁護夾照不過，安得有情？正穴當居中而扦於左右，則案山堂氣皆偏，而白虎青龍失位，或攛或急，或下明堂，或壓塜，安得有情？故不可有咫尺之悞，務使中正無偏，自然山水四向有情，而得其穴之的也。

The correct burial site should be high but was made low, so the surrounding mountains press down heavily from all sides; where is there any affection? The correct burial site should be low but was made high, so the protective mountains that should enclose and illuminate cannot reach up; where is there any affection? The correct burial site should be in the center but was placed to the left or right, causing the case mountain and the bright hall to lose their proper alignment. The White Tiger and Azure Dragon also lose their proper positions. Some mountains rush out, some are abrupt, some intrude into the bright hall, some press upon the tomb, where is there any affection? Therefore, even the slightest error cannot be allowed. The burial site must be centered and not biased, so naturally all surrounding mountains will face the site with affection, and the correct burial site will be accurately chosen.

《指南》云：“凡立穴，若見前面山水從左畔來，即於左畔立穴場；若山水從右畔來，即於右畔立穴場；山水若從當面正中來，即就中心立穴場。此為張山食水尋穴。反此，則容納山水不著，主凶。”

The Guide says: Whenever choosing a site for a grave, if the mountains and waters come from the left side, the grave should be located on the left side; if they come from the right side, the grave should be on the right side; if they come from the center directly in front, the grave should be in the center. This is called the method of "stretching the mountain and drinking the water" for finding the site. Doing the opposite would fail to receive these mountains and waters, leading to misfortune.

《琢玉集》云：“立穴要迎財接祿。”又云：“有財有祿須迎接，迎接來歸穴。迎接不得不相干，空有萬重山。或灣或曲窈蕩過，迎取歸向坐。”又云：“千山萬水明堂秀，穴裡教消受。”丘公《指迷詩》云：“莫令收拾不來時，萬水千山皆不顧。”鄒國師仲容口訣曰：“就水就山取自扦，安得百餘年。”

The Zuo Yu Ji says: When establishing a grave site, one must welcome wealth and honor. It also says: If there are mountains and waters that bring wealth and honor, they must be welcomed and brought in, only then can they belong to the grave site; if they are not welcomed, they will have nothing to do with you, and even with thousands of mountains it will be of no use. If water flows either winding or meandering, it should be welcomed and brought into the grave site's orientation. It also says: Thousands of mountains and rivers displaying elegance within the Bright Hall should all be beneficial to the grave site. Qiu Gong's Zhi Mi Shi says: Do not arrange things so that nothing can be brought in, for then even thousands of rivers and mountains will not take care of you. Zou Guoshi Zhongrong's mnemonic says: If one only randomly selects sites based on water and mountains, how can stability be achieved for a hundred years?

皆謂穴場要收拾得好山好水也。故點穴之法，但看眼前有好山好水，須用意消詳，立穴去收拾消受之，使好山好水迎接得入穴場，不可錯過，使有消受不得。若雖有奇山秀水，而穴場受用不著，便非眞穴，必不發福。其能張山食水，迎接得山水者，必易發福。此為迎清挹秀之法，即迎官就祿之意以定穴也。

These statements all refer to the need for a good mountain and water to be gathered into the site of the grave. Therefore, the method of selecting a site is: whenever good mountains and waters are seen ahead, one must carefully consider and choose a position that can receive and make use of them, allowing the good mountains and waters to be welcomed into the site. One must not miss the opportunity, otherwise some mountains and waters will not be effectively utilized. If there are remarkable mountains and waters but the site cannot make use of them, then it is not a true site, and certainly will not bring prosperity. Those that can gather mountains and waters, and welcome them in, will certainly bring prosperity. This is called the method of "welcoming clearness and drawing beauty," which is also determined by the principle of "seeking official position and seeking wealth."

然此特一說耳。正穴眞龍，自然默合，不待勉強。若本無穴，勉強貪著奇山秀水，以立空虛無氣之穴，則雖有好山好水，亦不應福。所謂“坐下無龍，朝對成空”。又謂“貪朝失穴，逐使文筆變為畫筆，牙刀化作殺刀”，亦何益哉！訣云：“坐下若無眞氣脈，面前空有萬重山。”其審之哉！謝雙湖氏論得水之說最善，蓋食水者，亦得水之義也。

However, this is only one way of explaining it. A true dragon and a proper site naturally harmonize with the mountains and waters without needing artificial effort. If there is no actual site to begin with, and one forcefully seeks out strange mountains and beautiful waters, establishing a site in an empty and lifeless place, then even if there are good mountains and waters, they will not bring about good fortune. This is what is meant by "without a dragon at the seat, facing all is in vain"; it is also called "greed for the front but losing the site." In the end, the literary peak becomes a mere brushstroke, and the sharp knife hill turns into a killing knife. What benefit is there? The oral诀 says: "If there is no true qi flow at the seat, then even with ten thousand mountains in front, it is of no use." We must carefully examine this point. Xie Shuanghu's discussion on "getting water" is particularly good — what is called "food water" is actually the meaning of getting water.

枕龍耳角定穴之法，即坐後穿樂夾耳之意也。蓋角在耳後，為應樂，不相登對，是穴無樂而有風搖，不吉。取穴量度，與耳平稱，相登而已，不可妄移上下。耳與穴相停，角與穴相脫，故曰：“安龍頭，枕龍耳，不三年，生貴子；安龍頭，枕龍角，不三年，家消爍。”所謂牝牡相應，以蔽地中之風者也。

The method of determining the location of asite (q穴) called "Zhen Long'erjiao" refers to sitting on the mountain behind, with the mountain forming a continuous ridge (le shan), and the two sides forming the ears. The angle (jiao) is located behind the ear, belonging to the ridge mountain, and does not directly face the穴位. If the穴位 is placed on the angle, it is as if there is no ridge mountain, and it will be subject to wind disturbance, which is not auspicious. When selecting the穴位, one should measure the height and ensure it is level with the "ear," matching and facing it directly. It should not be moved up or down arbitrarily. The position of the ear and thesite exactly correspond, while the angle and thesite are separated. Therefore, it is said: If the dragon head is placed properly and thesite is on the dragon ear, within three years, a noble son will be born; if the dragon head is placed properly and thesite is on the dragon angle, within three years, the family will decline. This is called the mutual correspondence of yin and yang, used to block the wind underground.

按：《地理大全》謂此是淺深之法，切不可妄移上下，要以聚散定穴，然後就酌穴之淺深。詩云：“龍脈多從耳角逃，淺深穴裡定分毫。四平妙應藏珍處，不怕四風生怒號。”又云：“深淺時師那得知，龍頭安枕貴精推。本根獨怕風搖動，一插芙蓉莫亂為。”

Note: The "Geographical Compendium" says this belongs to the method of determining depth and shallowness, and it must not be arbitrarily moved up or down. First, use the principle of gathering and dispersing to determine the site, and then consider the depth and shallowness for burial. A poem says: Dragon veins mostly flow away from the ears and horns, and the depth and shallowness are determined in the slightest detail within the site; in places where all four sides are level and harmonious, and where treasures are concealed in a perfect response, they are not afraid of fierce winds from all sides. It also says: The words "depth" and "shallowness" were not understood by the geomancers of that time. The dragon head resting on a pillow is valuable, and it is important to carefully examine and determine it; the fundamental site is most afraid of being disturbed by wind, so when planting this branch-like site resembling a lotus flower, do not act recklessly.

又“安龍頭兮枕龍耳，隱而不露眞可取。兩邊樂山在耳旁，下後自然多富貴。安龍頭兮枕龍角，露而不隱穴應錯。左右樂山不照穴，扦之定主家消索。”又皆以耳、角、枕、樂定穴之高下。要之，深淺高下，皆當以此枕、樂不脫為貴也。附圖

It is also said that placing the dragon head so that it rests on the dragon's ear is good, as it is hidden and not exposed, which is truly valuable; the two leshan mountains on both sides are near the ear, and after burial, there will naturally be much wealth. Placing the dragon head so that it rests on the dragon's horn is bad, as it is exposed and not hidden, indicating that the site is definitely wrong; if the leshan mountains on both sides do not shine upon the site, burial there will certainly lead to decline of the family fortune. All these are determined by the ear, horn, pillow, and leshan. In summary, regardless of depth or height, it is valuable to have the pillow secure and the leshan mountains not separating from the site. The following is an illustration.

安龍頭，枕龍耳，隱而不露。兩畔取耳樂照穴，或兩臂上下不拘，山峰肩翼厚處亦是。安龍頭，枕龍角，露而不隱。兩畔脫角，樂不照穴，非的穴也。蓋角耳之下，百尺之山，十尺相稱，隨山大小而分。

The descriptions of the two diagrams are as follows. The original text only remains in words, and the images are lost. The first one shows the dragon's head placed on the dragon's ear, hidden and not revealed; on both sides, the mountain called Le Mountain is taken from the ear area to correspond with the site. The positions of the arms above and below are not strictly fixed, and the thick parts of the mountain peaks and shoulders are also considered as ears. The second one shows the dragon's head placed on the dragon's horn, revealed and not hidden; on both sides, the mountains are taken outside the horn, and the Le Mountain cannot correspond with the site, which is not an accurate site. Generally speaking, the distinction between the horn and the ear is determined by taking ten feet in proportion to a hundred feet high mountain, and dividing according to the size of the mountain.

《玉髓經》云：“凡面前尖曜，世俗每見此，望而畏之。雖有周孔之地不用，雖有曾楊之術不信矣。殊不知五星之秀，合兩儀之精，皆有曜氣，此最為奇，全在收拾如何，尖射奚害？

The *Yu Meiseng Jing* says: Whenever there is a sharp stone called "Yao" in front of a q穴, ordinary people are immediately afraid of it. Even if it were a site recommended by sages like the Duke of Zhou or Confucius, they would not accept it. Likewise, they would not believe in methods used by masters like Zeng Wenchan or Yang Yunsong. They do not realize that the refined essence of the five stars combined with the essence of yin and yang can produce a "Yao" aura. This is very special, and it depends entirely on how one handles it. What harm is there in a sharp illumination?

所惡者直射、當面、橫射、過身，謂穴中所見者謂之刑殺，卻不可用耳。然果龍眞穴正，猶當以避就之法用之。避就不可，然後舍去。或堪施堆阜，植屏障，亦可用也。此如醫師療病，消癭去瘤。夫豈無術，第須龍穴不可合者，用此等法。若詳觀審擇，地無足取，棄之可也。

The truly undesirable is when the line is straight, directly facing, horizontally shooting, and passing through the body, visible at a glance from the site, which is called "xing sha." Such a situation is indeed not usable. However, if the dragon is truly present and the site is properly chosen, one should still use the methods of avoiding or approaching. If one cannot avoid it, then it is not suitable, and one should abandon it. Alternatively, one can build up a mound of earth or plant barriers to block it, and it can still be used. This is like a doctor treating an illness by removing a goiter—can there really be no way? It is only when the dragon and site are truly incompatible that these methods are used. If one has carefully examined and carefully selected, and finds that the land is not worth taking, then it can be abandoned as well.

卜氏云：“立向貴迎官就祿，作穴須趨吉避凶。”此藏神伏殺定穴訣也。《指南》云：“大凡穴前明堂內有破碎之山，凶惡之水，皆是神殺。立穴之時，或高或下，或左或右，或出或入，可避則避之，使眼界中淨潔為吉。

Bushi Tian Shuo: Li Xiang Gui Zai Ying Guan Jiu Lu, Zuo Xue Must Must Qu Ji Bi Xiong. Zhe Jiu Shi "Cang Shen Fu Sha" De Ding Xue Kou Jue. "Zhi Nian" Shuo: Da Fan Xue Qian Ming Tang Zhi Nei You Pao Su De Shan, Xiong E De Shui, Dou Shu Yu "Shen Sha". Li Xue De Shi Hui Gao Hui Di, Hui Zuo Hui You, Hui Wang Wai Nuo Hui Wang Li Shou, Neng Bie Qu Jiu Bie Qu, Rang Shi Yu Zhi Nei Gan Gan Jing Jing Ci Shi Ji.

蓋好山好水在前，未必能為福；而凶山凶水當面，卻恐立招禍。《入式歌》云：“眾山合形一山破，直射明堂如仰臥。舊說名為吊破軍，福祿未來先受禍。”

Because good mountains and good waters are placed in front, it does not necessarily bring good fortune; whereas evil mountains and evil waters facing directly towards the site may bring immediate misfortune. The "Entry Song" says: The general shape of the surrounding mountains is harmonious, but one mountain breaks the harmony, shooting straight into the Bright Hall, like lying on one's back; the old saying calls this "suspended Broken Army," which brings misfortune before good fortune arrives.

眞龍融結，或有小節之疵，當於立穴定向處以迴避之，謂之趨吉避凶。若可去者去之，可培者培之。如人有贅疣，當去則去，不害其為吉。如不能去，又不能避者，則是刦。訣云：“刦山刦水全無地，刦向穴前無躲避。時師切莫亂安墳，下後人家災禍至。”

The true dragon converges in a place, and if there are minor flaws, they should be avoided when establishing the tomb and its orientation, which is called seeking good fortune and avoiding misfortune. If something can be removed, remove it; if soil can be added, add it. It's like a person having a skin growth; if it should be cut, cut it, and it still remains a good site. If it cannot be removed or avoided, then it is called "jié." The mnemonic says: "jié mountains and jié waters mean the whole land is unusable; if the direction of jié is directly in front of the tomb, there is nowhere to escape. The geomancer must not randomly place tombs, for burying there will bring disaster to the family."

然眞龍融結，水秀沙明，諸山諸水，皆有顧主不敢他往之態。如臣面君，如奴衛主，端敬恭莊之不暇，安敢有走攛、飛動、斜傾、沖斗、尖射、醜惡之狀哉！有此則非吉地，非眞融結耳。

In truth, where a true dragon converges and forms a site, the water is clear and the sand is bright, with all the mountains and waters appearing to look after the main body, not daring to run off to other places. It is like ministers meeting their sovereign or servants guarding their master, dignified and respectful, afraid even to be too forward. How could there be any rushing, flying, leaning, colliding, sharp shooting, or ugly shapes? If such shapes exist, it is not a good site, nor is it a true convergence.

但天地無全功，山川之所鍾，不能件件合法。純粹之氣不能無駁雜。既不能無駁雜，則妍媸丑好紛然前陳，亦其勢也。是故山川之融結在天，而山水之裁成在人。其始也，不過目力之巧，工力之具。其後也，奪神功，改天命，而人與天無間。

Heaven and earth do not have perfect creation; the forms and features of mountains and rivers cannot all be entirely proper. Pure qi cannot be entirely free from mixture. Since mixture is inevitable, beautiful and ugly things naturally appear before our eyes, which is inevitable. Therefore, the convergence of mountains and rivers depends on heaven, while the shaping of rivers and mountains depends on people. At first, it is only about the skill of the eye and the mastery of craftsmanship; later, it can surpass the workings of heaven and change the destiny of the Earlier Heaven, so there is no longer any separation between people and heaven.

故雖有凶山惡水，在人趨避何如。且大貴之地，本身龍氣重，未免毋殺氣。而護從、朝應之山水，如武夫悍卒，披堅執銳於側，未免無可畏之狀。然不知皆侍衛我者，為我所用，非侮我者也。故曰“沙如美女，貴賤從夫；水似精兵，退進由將。”在龍穴之貴賤，不在沙水之美惡。苟龍穴不眞，雖牙刀化作殺刀，文筆化為畫筆，況凶惡可畏者乎？

Therefore, even if there are凶 mountains and evil waters, it all depends on how people approach and avoid them. Moreover, the great and noble land itself has thick dragon qi, which inevitably carries some killing energy; the protective and responding mountains and waters are like warriors and soldiers with armor and weapons standing by, which naturally appear somewhat terrifying. People do not know that these are all attendants serving me, at my disposal, not bullying me. Therefore, it is said: the terrain (sand) is like a beautiful woman, her status depends on her husband; water is like elite soldiers, their movements are directed by the general. The key lies in the nobility or commonness of the dragon site, not in the beauty or ugliness of the terrain and water. If the dragon site is not genuine, even the tooth knife terrain will turn into a killing knife, and the literary peak will turn into a brush, let alone those things that are originally fierce and terrifying.

此所謂趍避者，乃龍眞穴眞，不過有凶殺照射耳。張子微云：“如龍眞穴眞，而有凶殺照射，惟在收拾。能收拾，則縱有凶殺，既為我用，不相刑指。譬如達官大宦，黥卒賤徒皆為我用。何者？權在我故也。

Here the term "qubì" refers to the situation where the dragon and the nest are true, but some Inauspicious Sha are shining upon them. Zhang Zimo said: if the dragon and the nest are true but there are Inauspicious Sha shining upon them, the key lies in whether one can "shouxi". If one can shouxi, even though there are Inauspicious Sha, since they are being used by me, they will not harm or injure me. It is like being a high official, who can command even criminals with tattoos and lowly servants. Why? Because the authority is in my hands.

又如嗜殺之人，竊發草莽，貪利等輩，奪壞閭里。一旦收拾，隨材任使，或可為大將，或可為謀主，小者亦可充將校頭目，但不可使之無所歸宿耳。此皆趍避裁成之意。郭景純云“趍全避缺，逐鬼迎神。”亦無非躲閃凶神惡殺而已。

Just as those who delight in killing lurk in the wilderness waiting for an opportunity to cause trouble, and those who crave profit plunder and destroy their villages, once they are recruited and assigned according to their abilities, the capable can become generals or chief strategists, while the less capable can serve as officers and subordinates—merely ensuring they have a place to settle. These are all examples of moving towards what is complete and avoiding what is defective. Guo Pu said: moving toward the complete and avoiding the defective; driving away evil spirits and welcoming good ones. It is nothing more than evading evil spirits and malevolent forces.

故穴法趍避之訣，左山壓塜穴歸右，右山壓塜穴歸左。或左水沖射，或左沙凶惡，或左邊明堂傾倒，或青龍無情，或青龍帶殺，或左沙飛走，或左山醜惡，或左邊水雜陰陽，或左有空缺，或左邊朝山無情，或左山破碎之類。凡此則宜穴依於右，或向扦顧右，以避其凶而趍其有情吉美之山水。

Therefore, the mnemonic for choosing the site and avoiding dangers is: if the mountain on the left presses against the tomb, the site should be on the right; if the mountain on the right presses against the tomb, the site should be on the left. Whenever there is water rushing from the left, or the terrain on the left isvicious, or the bright hall on the left is tilted, or the azure dragon is absent, or the azure dragon carries a bad influence, or the terrain on the left is scattered, or the mountain on the left is ugly, or the water on the left is mixed with yin and yang in a disorderly way, or there is a gap on the left, or the facing mountain on the left is absent, or the mountain on the left is broken, and so on—when encountering these situations, the site should be directed towards the right, or the direction should be slightly adjusted to favor the right side, to avoid the bad influences on the left and to take advantage of the favorable and auspicious mountains and waters on the right.

若右宮沙水有如此者，則穴宜扦依左，或向扦顧左，以就左邊山水有情美好者。此趍避之道耳。或高扦而群雄降伏，或低下而四獸和平，或退後數尺而不見沙飛，或進前數尺而不見水走，皆趍吉避凶之法也。

If the terrain and water on the right side of the site have these problems, the grave should be oriented towards the left, or the direction should be slightly adjusted to favor the left, so that the beneficial mountains and waters on the left are embraced. This is the principle of seeking favorable and avoiding unfavorable conditions. Alternatively, the grave could be placed higher, so that many strong and fierce mountains would be subdued; or placed lower, so that the four surrounding hills would become peaceful; or moved back a few feet, so that the flowing sand would not be visible; or moved forward a few feet, so that the straight flowing water would not be seen—these are all methods to seek good fortune and avoid misfortune.

蔡牧堂云：“山川之變態不一，咫尺之移轉頓殊。或低視而丑，高視而好；或左視而妍，右視而媸；或秀氣聚下而高則否；或情意集右而左則虧；如此者不可不知所決擇。知所決擇，庶得趍避之道。”亦確論也。

Cai Mutang said: The forms of mountains and rivers vary greatly, and although their positions may only shift by a few feet, their appearances can be entirely different. Some look ugly from below but appear beautiful from above; some look elegant from the left but appear unattractive from the right; some have their elegance concentrated at the bottom, but it becomes invisible when viewed from above; some have their sentiment concentrated on the right, but it is lost when viewed from the left. In such cases, one cannot afford to be ignorant of the principles of selection and discernment. Only by understanding discernment can one grasp the way of avoiding what is harmful and pursuing what is beneficial. This is a penetrating observation.

龍眞穴的，而偶有一沙之嫌，人莫敢信者，則思喝形以制之。蓋喝形亦可壓制諸沙。卜氏云“尖鎗本凶器，遇武士以為奇；浮尸固不祥，見群鴉而反吉”之類，亦有理致。故凡見砂有不淨者，則思喝形以控制之，亦一法耳。如旗山本忌當面，或作將軍大坐，或作眞武作法等形，則在所用，不為忌也。此皆存乎人之活潑，觸類而長矣。

The dragon is true and the site is accurate, yet there is one hill that is disliked. If others do not believe it, one can think of a name such as "Drinking Form" to suppress it. Drinking Form can indeed control various hills. Bu Ying Tian said: a sharp spear is originally a凶 weapon, but when met with a warrior, it becomes a rare treasure; a floating corpse is naturally inauspicious, but seeing a group of crows is actually auspicious. Such statements have their own reasoning. Therefore, whenever one sees an unclean hill, one can think of an image or name to control it, which is also a method. For example, a flag mountain is usually considered inauspacious when directly facing the site, but if the entire situation is named "General Sitting" or "True Wu Method," the flag mountain can be used effectively and no longer considered inauspicious. This entirely depends on human flexibility and adaptability, and one can apply this reasoning to other similar situations.

如廖金精下明溪許氏祖地，在樂平縣陳家源者，其穴前之沙有斷頭山、牢獄山。廖知不為害。既下，有蠻師者往觀之。蠻師曰：“斷頭山現。”金精曰：“我斬他人頭！”蠻師曰：“牢獄山現！”金精曰：“赦文水朝。”後許氏果出貴，掌藩臬，專殺伐，而有我斬他人之應。此喝形控制之善者矣。圖具上。

For example, Liao Jinjing located the ancestral tomb for the Xu family of Chenjiayuan in Le Ping County. In front of the tomb site, there were ridges called "Duan Tou Shan" (Head-cutting Mountain) and "Lao Yu Shan" (Prison Mountain). Liao Jinjing knew they would not cause harm. After the burial, a geomancer from the south came to inspect and said, "Duan Tou Shan has appeared." Liao Jinjing replied, "That is me cutting someone's head!" The geomancer then said, "Lao Yu Shan has appeared!" Liao Jinjing answered, "There is a pardon water coming to meet it." Later, the Xu family indeed produced a nobleman who held a high position in the provincial government, specializing in criminal justice, which exactly matched the saying "I cut someone's head." This is a good example of the effective use of form control. The diagram is attached above.

公課云：十里迢迢遠，龍來亥上盤。秀峰辰丁立，吉水澗中盤。若問前程事，為官鎮大藩。後來無識者，休說事多端。熙寕三年八月記

Liao Gong's interpretation says: A long-drawn dragon coming from ten miles away arrives at the亥 direction, coils and stops there; a fine peak stands at the辰 and丁 directions, and auspicious water flows around in the mountain stream. If one asks about the future prospects of the descendants, they will hold official positions and govern a large territory. In later generations, if one meets someone who does not recognize its value, there is no need to waste words explaining. Recorded in the third year of Xining August.

近取諸身定穴者，即金精以人身骨節動處喻穴之法也。金精嘗著《赤人圖》，與人論穴云：“動處是穴。”論者頗悟。今以人身言之，有頂門百會穴、咽喉穴、肩井穴、心胸穴、乳穴、臍穴、丹田穴、膀胱穴、懷抱穴、曲池穴、搭膝穴、鼠肉穴、挽籃穴、掬搭穴、擺腳穴、垂頭穴、腰穴、獻花穴、腳跟穴、腳□穴、指掌穴、叉手穴、左右仙官穴，格圖如下。

The method of "taking from the body" to determine points refers to Liao Jinjing using movable joints on the human body as an analogy for acupoints. Liao Jinjing once drew a diagram called "Red Human Figure" and explained acupoints by saying that movable places are acupoints. Those who listened gained some understanding. Now, considering the human body, there are acupoints such as the Baihui point at the top of the head, the throat point, the shoulder well point, the heart and chest point, the breast point, the navel point, the dan田 point, the bladder point, the embrace point, the quchi point, the knee support point, the mouse meat point, the wanalang point, the ju da point, the baijiao point, the waist point, the xianhua point, the heel point, the foot hollow point, the finger and palm point, the cross hand point, and the left and right xian guan points. The list of these points is shown below (one point's name is missing a character in the original text).

奶乳穴、臍輪穴、丹田穴、膀胱穴、懐抱穴、曲池穴。詩曰：大龍雙乳穴同垂，兩穴同扦福力齊。單下一穴難見發，教君此理有玄微。詩曰：降勢端圓氣脈雄，兩邊龍虎卻平胸。直須透取臍輪穴，高點低扦總是空。

The titles and poems of the following six figures are only preserved in text, with the images lost: Nai Ru Xue, Qi Lun Xue, Dan Tian Xue, Pang Guang Xue, Huo Bao Xue, and Qu Chi Xue. The poem for Nai Ru Xue says: A great dragon hangs down with a pair of breast prominences; two holes are pierced together, then fortune and power are equal; if only one hole is pierced, it is difficult to see success, so please remember the mystery here. The poem for Qi Lun Xue says: The momentum is upright and round, the qi and pulse are strong; the dragon and tiger on both sides are exactly level with the chest; then it is necessary to take the Qi Lun hole, if it is pierced too high or too low, it will all be in vain.

詩曰：龍虎盤旋開股肱，丹田之穴要分明。高犯天罡低犯絶，股肱登對穴相停。詩曰：降勢雄高龍虎低，兩邊垂下又坑溪。只宜塟取膀胱穴，若高一穴便凶危。詩曰：懷抱穴居懷抱中，若扦頂上便遭凶。為緣頂穴元辰陡，懐抱之間水聚溶。詩曰：水宿多應結曲池，兩邊作穴少人知。天星突起方為的，或如草尾露珠垂。

The poem about the Dan Tian acupoint says: The dragon and tiger lines twist and turn like the two arms spread open; the Dan Tian acupoint must be clearly identified. If it is pointed too high, it will offend the Heavenly Gang; if too low, it will offend the "Jue" position. Only when the two arms and the acupoint are in harmony will the acupoint be properly located. The poem about the Bladder acupoint says: The terrain is strong and high, but the dragon and tiger lines are low and subdued, with two sides hanging down into depressions; in this case, it is most suitable to choose the Bladder acupoint. If one goes up one acupoint higher, there will be danger. The poem about the Huo Bao acupoint says: The Huo Bao acupoint should be located in the center of the embrace. If it is pointed at the top, it will bring misfortune; because the acupoint at the top has too steep a flow of the original chen water in front, while the water between the embrace gathers in a wide and peaceful manner. The poem about the Qu Chi acupoint says: Most star formations belonging to the water element form the Qu Chi acupoint. The principle of choosing the acupoint on both sides is little known; one should look for a sudden emergence of the heavenly star, or something like a dew drop hanging from a grass tip.

膝頭穴、鼠肉穴、節腰穴、陰囊穴、腳跟穴、腳□穴。詩曰：三星蓋穴認明堂，一山回抱一山長。大坐仙人翹足勢，膝頭安穴最為良。詩曰：鼠肉穴居手臂間，穴雖偏處勢彎環。明堂平正為眞的，切忌元辰傾瀉長。詩曰：得法安墳葬節腰，蜂腰鶴膝是龍苗。腰肢凹凸皆堪葬，須要山環及水朝。

Here are the titles and poems for another six figures: Knee Pit, Rat Flesh Pit, Waist Joint Pit, Scrotum Pit, Heel Pit, and Foot Pit (the last name is missing one character in the original text). The poem for Knee Pit says: Three star peaks cover the pit, and one must recognize the Bright Hall; one mountain bends back and the other stretches out; resembling a immortal sitting with one leg raised, the pit should be placed on the knee. The poem for Rat Flesh Pit says: The Rat Flesh Pit is located between the arms, though the pit is on one side, the form is winding and affectionate; the Bright Hall must be level and true, and it is most忌 to have long water flowing from the original direction. The poem for Waist Joint Pit says: Once the method is understood, the tomb should be placed on the Waist Joint; the bee waist and crane knee are exactly the true veins of the dragon; the concave parts of the waist can be used for burial, but the mountains must encircle and the water must come to meet.

詩曰：陰囊一穴最蹊蹺，穴在低兮不用疑。最要前朝為秀麗，定生中貴侍彤墀。詩曰：來勢重重氣脈舒，中間一穴卻成虛。眞龍偏向腳跟穴，亦為明堂眾未趍。詩曰：山水堂堂列面前，□頭一穴自天然。雖然此地無龍虎，水繞山環氣脈全。

The poem about the scrotum point says: The scrotum point is very peculiar, and the point is located in a low place, there is no doubt about it; what is most important is that the previous ridge is beautiful and秀丽, then there will certainly be a middle-ranking nobleman standing by the vermilion steps. The poem about the heel point says: The coming trend is very heavy, and the qi flow is smooth, the middle point is actually hollow; the true dragon particularly falls on the heel point, also because the Bright Hall has not yet gathered all the sands. The last point poem says: The mountains and waters are arranged straight and upright in front, the head point of this place is natural; although there are no dragon and tiger sands here, there is water surrounding and mountains enclosing, the qi flow is complete.

挽籃穴、掬搭穴、擺腳穴、垂頭穴、頂門百會穴、咽喉穴。詩曰：來龍起伏結扳鞍，此穴憑君正處安。有應挽籃為正穴，若無應樂墜□扦。詩曰：掬搭之穴枕樂安，氣須斜插要前寬。本身一臂如牛角，下後兒孫代有官。詩曰：擺腳之穴動處扦，要尋宛宛有天然。兩旁有護龍身貴，為官必定到簾前。

The following are the titles and poems for six figures: Wannan Xu, Jueda Xu, Bajiao Xu, Chuitou Xu, Dingmen Baihui Xu, and Yanyin Xu. The poem for Wannan Xu says: The dragon comes with ups and downs, forming a shape like a saddle, this site should be placed in a proper position; there is a proper site called "Wannan" which is correct, if there is no corresponding hill, then go down a bit and choose the site. The poem for Jueda Xu says: The site of Jueda should be placed with the back against a hill, the energy should come in diagonally, the front should be wide and open; the site itself has a bend like a bull's horn, after burial, descendants will have generations of officials. The poem for Bajiao Xu says: The site of Bajiao should be chosen at a flexible place, find a naturally formed place; there are two sides with protection, the dragon body is noble, and the person will certainly reach the position before the emperor's curtain.

詩曰：垂頭玄武有眞龍，此穴天然不易逢。急來緩受宜離杖，百口兒孫祿萬鍾。詩曰：支葬其巔穴頂門，平中一凸最為眞。若還開口鉗唇出，穴向鉗唇開口尋。詩曰：來勢粗雄穴必高，四邊朝應插雲霄。叅隨護送皆高仰，好向咽喉用意消。

The poem about the Hanging Head Pit says: The Black Tortoise hanging its head indicates the presence of a true dragon; this pit occurs naturally and is not easy to encounter; the approach is urgent but should be gradually received, and the method of using a fire staff is suitable, ensuring that the descendants will enjoy great wealth. The poem about the Hundred Convergences Pit on the top of the head says: When burying on a mountain peak, the pit is located at the top of the head; the true one is a single protrusion in a flat area; if it opens and protrudes like a clamp lip, the pit should be found at the opening of the clamp lip. The poem about the Throat Pit says: When the approach is strong and fierce, the pit must be high; the surrounding mountains that face and respond are high up to the clouds, and the attendant mountains are also high and raised; then one should carefully examine the area around the throat.

當心穴。詩曰：無饒無減穴當心，四勢端然不用尋。朝案有情堂炁聚，寅時下了卯除貧。肩井穴。詩曰：山如人坐作人形，龍虎騰騰作氣迎。肩井窠中鍾正氣，高低取應要分明。

The title and poem of the first diagram: Heart穴. The poem says: No need to add or subtract, the site is right at the heart; all four sides are properly aligned, no need to search elsewhere. The facing mountain and the case mountain are affectionate, the bright hall gathers energy, when buried at the hour of Yin, poverty is removed at the hour of Mao. The title and poem of the second diagram: Shoulder Well穴. The poem says: The mountain is like a person sitting, forming a human shape, the dragon and tiger surge to meet the energy; the well of Shoulder Well gathers the righteous energy, the height should be in harmony with the surrounding mountains.

《指南》云“凡地起頂垂乳，又有兩臂作龍虎者，便以人形取之，下嚥喉、肩井等穴。若無兩臂，但作小坡鉗之類，即以手訣取之，下大指根，及點塩指根，並虎口中等法，所謂“有臂盤環只象人，無臂手中分”者是也。今將指掌定穴之訣細陳於下。

The Guide says: Whenever there is a hilltop with a hanging protrusion, and two arms forming the Azure Dragon and White Tiger, then the human form is used to determine the points, such as the throat and shoulder well points. If there are no arms, and it only forms small hills or small ridges, then the "hand techniques" are used to determine the points, which are located at the base of the thumb, the base of the index finger, and the center of the tiger's mouth. This is called "when there are arms, it resembles a human; when there are no arms, the hands are divided." Now the following is a detailed explanation of the points on the fingers and palms.

陶公《捉脈賦》云：“豈知掌穴爰分於左右，兩指則虎口為貴，中尊則倒處為奇。小指乃為富穴，無名枉費心機。”卜應天《雪心賦》云：“左掌右臂，緩急若氷炭之殊；食指無名，咫尺有云泥之異。”

Tao Gong's "Zhuo Mai Fu" says: How could one know that the points on the palm must be distinguished between the left and right hands? Between the two fingers, the "hu kou" is considered valuable. The most esteemed is the place at the center where the fingertips hang downward. The point on the little finger is the wealth point, while the point on the ring finger is of no use. Bu Ying Tian's "Xue Xin Fu" says: The left palm and the right arm differ greatly, like ice and charcoal. The index finger and the ring finger are only an inch apart, yet they differ as much as clouds and mud.

楊公云：“仰掌要在掌中裡，左右挨排恐非是。”又云：“也曾見穴如側掌，卻與仰掌無兩樣。”又云：“有臂盤桓只象人，無臂手中分。第一點塩指根貴，大指根為最。”是皆以指掌定穴者也。洪悟齋復推演十二字杖訣，亦以指掌申明之，無非欲人易知其妙，如指諸掌耳。今以諸圖開示於後。

Yang Yunsong said: Thesite of the upturned palm shape should be located at the palm center, and if aligned on both sides, it might not be correct. He also said: I have also seensite shaped like a side-palm, but in reality, it is no different from the upturned palm. He also said: If there is an arm circling and embracing, then take it according to the human form; if there is no arm, then distinguish it within the 'hand'. The most valuable is the root of the index finger, and the root of the thumb is the highest. All these talk about determining thesite using the fingers and palm. Hong Wu斋 further developed the twelve-character reverse staff formula, also explaining it through the use of fingers and palm, merely to make it easier for people to understand the subtleties, like pointing at one's own palm to make it clear. Now the various diagrams are listed below.

凡不起兩臂，只作小坡鉗者，宜下虎口穴。頂得來脈者，不可太低，犯軟肉穴者，主絕。看龍勢從大指邊來，則下大貴穴，從點塩指邊來，則下大富穴。皆須有應樂方眞。

If the ridge does not form two arms but only small slopes and small ridges, then the 'Hukou Xue' should be chosen. If the top of the site can hold the incoming energy, it should not be too low; otherwise, it would be a 'Ruanrou Xue', leading to no descendants. If the dragon comes from the side of the thumb, then the 'Dagui Xue' should be chosen; if it comes from the side of the index finger, then the 'Dafu Xue' should be chosen. Both must have corresponding 'Le Mountain' to be genuine sites.

右圖為仙宮，共七穴，四穴吉，三穴凶。《圓機歌》云“七個建星三個凶，左右仙宮一樣同”是也。球穴在大指、點塩指中，似虎口穴也，吉。大富穴在大指第一節，吉穴也。紅旗穴在第二指一節，吉穴也。曲池穴在第二指二節，吉穴也。絕穴在大指表頭，主絕，凶。掃蕩穴上無頂而下散，凶穴也。燥火穴上亦無頂而下尖，凶穴也。

The picture on the right depicts "Xian Gong" (Immortal Palace), consisting of seven points, four of which are auspicious and three are inauspicious. The "Yuan Ji Ge" states, "Among the seven Jian stars, there are three inauspicious ones; the principles of the two Xian Gong on the left and right are the same," which refers exactly to this. Each point is explained as follows: The Qiu point is located between the thumb and index finger, similar to the Hu Kou point, and is auspicious; the Da Fu point is on the first segment of the thumb, also auspicious; the Hong Qi point is on the first segment of the second finger, also auspicious; the Qu Chi point is on the second segment of the second finger, also auspicious. The Jue point is on the surface of the tip of the thumb, indicating a lack of descendants, and is inauspicious; the Sao Dang point has no top and the bottom is scattered, making it inauspicious; the Zao Huo point also has no top and the bottom is sharp and narrow, making it inauspicious as well.

大富穴要起頂端正，否則近絕穴易差，宜詳審焉。《詩》曰：“大富水迎先到山，東西宜有水迴環。更須節氣無欹側，切忌長流戶不關。”曲池穴要起頂，有後樂，小明堂平正水聚。怕元辰直。若元辰不聚而無關攔者，不可下。《詩》曰“餘氣迢迢到曲池，偏宜後樂障風吹。更防箭射元辰水，左右交流不可虧。

The diagram explains further: the large wealth site must have its peak clearly defined, otherwise it will be close to a dead site, making it easy to make mistakes, so it should be carefully examined. A poem says: the large wealth site should have water coming to meet the first mountain ahead, with water circling on both east and west sides; it must also have the continuous energy lines not leaning to one side, and it must avoid long flowing water without a gate or enclosure. The curve pool site must have its peak clearly defined, with a joyful mountain behind it, a small bright hall that is flat and water converging, most afraid is the original chen water flowing straight away; if the original chen water does not converge and there is no barrier, it should not be chosen. A poem says: the remaining energy flows far and reaches the curve pool, but must have a joyful mountain behind to block the wind; it is also necessary to guard against the original chen water shooting like an arrow, and the water flowing from left and right must not be missing at all.

球穴在大指、點食指之間，似虎口穴也，最吉。《詩》曰“球中平穴貴周圓，水要灣環到面前。若也交流前直去，也須凶惡退牛田。”上無頂而下尖利者，謂之燥火穴，大凶，誤下主瘟火。

The ball-shaped depression between the thumb and index finger, similar to the tiger's mouth, is most auspicious. A poem says: The flat depression in the ball is valuable when it is round and complete, with water winding around and flowing towards the front. If the water flows straight ahead after meeting, it is equally凶, leading to loss of land, cattle, and livestock. If the depression is open at the top and sharp at the bottom, it is called the 'Dry Fire Depression,' which is very凶, causing epidemics and fires.

上有頂而下凸散者，謂之掃蕩穴，誤下，主絕滅。上有頂而下圓者，謂之紅旗穴，大吉，主富貴。《詩》曰“紅旗燥蕩卻相憐，下穴猶宜著眼眞。更要天心明凸起，若還欹側總非神。

A mound that has a top but its base is scattered and loose is called 'Sao Dang Xue', which is a mistake and leads to extinction. A mound that has a top and its base is full and round is called 'Hong Qi Xue', which is very auspicious and signifies wealth and honor. A poem says: 'Hong Qi, Zao Huo, and Sao Dang are similar in shape and close to each other, so they are easy to confuse. When choosing the site, one must carefully examine and confirm the truth. Also, the center of the heaven must clearly protrude. If it is slanted or tilted, it is definitely not genuine.'

燥火穴、掃蕩穴、紅旗穴，三者一體而分三格，吉凶天淵。燥、蕩欹側斜倒，而無端正體格，紅旗起頂吐唇，端正尊重，迥不同耳。

The three types, Zao Huo Xue, Sao Dang Xue, and Hong Qi Xue, all originate from the same source but are divided into three categories, yet their fortune and misfortune differ greatly. Zao Huo Xue and Sao Dang Xue are slanted and tilted, lacking a proper form; Hong Qi Xue, however, rises with a prominent peak and protruding lip, appearing upright and dignified. They are entirely different from each other.

掌心之訣，乃是凹窠正中處立穴。亦有弦厚處，接得來脈者可點穴。則要兩邊應樂，及四山明堂合法。故云小指乃為富穴，大指根為貴穴。在山勢龍脈如何耳。

The palm method involves establishing a point at the center of the concave area. There are also cases where a point is selected on the thick part of the string edge, where it can receive the incoming energy, provided that there are corresponding mountains on both sides and the surrounding mountains and the Bright Hall are in harmony. Therefore, the spot at the tip of the little finger is considered a wealthy site, and the spot at the base of the thumb is considered a noble site. Which one to choose ultimately depends on the terrain and the dragon pulse.

卜公云：“尊指無名，咫尺有云泥之異。”正謂中指倒處，是掌心穴。其它指倒處，皆偏而不正，不可立穴。楊公所謂“仰掌要在掌心裡，左右挨排恐非是。”斯言懇到，殆無餘蘊矣。凡仙人獻掌形，必須如此究竟，則穴不悞也。

Bo Ying Tian said: The middle finger and the ring finger are only an inch apart, yet there is a vast difference between them. This is precisely saying that the tip of the middle finger hanging downward is the palm center point; the tips of the other fingers hanging downward are all biased and not straight, so they cannot be used as points. Yang Yunsong said, "In the shape of 'Heavenly Offering Hand,' the point should be located at the palm center, and if you place it on either side, it may not be correct," these words are sincere and accurate, with almost no remaining meaning. Whenever the shape is 'Heavenly Offering Hand,' one must investigate it thoroughly in this way, so that the point will not be wrongly selected.

左仙宮。右仙宮。財山左抱右宮扦，氣脈行來在左邊。正折明堂之字水，長房葬後富連天。財山右抱左宮扦，或在當頭或在肩。明堂端正砂環繞，小房富貴百餘年。

The titles and poems of these two diagrams are as follows, with only the text remaining and the images lost: left palace of immortals, right palace of immortals. If the wealth mountain comes from the left to embrace, it should be located on the right palace, because the qi flows from the left; the water in the bright hall turns into a "zi" shape, and the eldest son's burial brings great wealth and high status. If the wealth mountain comes from the right to embrace, it should be located on the left palace, or in the center, or on the shoulder; the bright hall is straight, and the sands surround and protect, allowing the younger son to enjoy wealth for over a hundred years.

夫仙宮穴，乃撲手第一義，為諸穴之祖。彭子宜山人云：“千穴萬穴，只有兩穴。兩穴之中，只有一穴。”蓋分而言之則為左右仙宮，總而言之只一仙宮穴。而千萬穴皆從此變出矣。

The Xian Gong acupoint is the first essential principle of the "Pu Shou" technique, regarded as the ancestor of all acupoint methods. Peng Zi Yi Mountain Person said: although there are thousands of acupoints, in reality there are only two; among these two, there is only one. When separated, they are left Xian Gong and right Xian Gong; when combined, they are simply the Xian Gong acupoint. All myriad acupoints are derived from this one.

左咬蝨。右咬蝨。凡單提穴、紐會穴、仙人咬蝨穴、弓腳穴，皆仙宮之變格。此一穴名仙人咬蝨穴，亦謂之紐會穴。左側掌。右側掌。側掌之穴，其中堂山水不聚，星體側於一邊，或借樂，或不必借樂，但看前朝與水城登對明白，下手有力為正。詩曰：一邊山水聚相迎，仙人側掌大分明。後來左右有長短，須要前朝案有情。

The titles and descriptions of the following figures are only preserved in text, with the images lost: left biting lice, right biting lice. All cases of single pits, knot meeting pits, immortal biting lice pits, and bow foot pits belong to variations of the Xian Gong pit; this pit is called "Immortal Biting Lice Pit," also known as "Knot Meeting Pit." Left palm, right palm: pits formed by the sides of the palms, where the central Bright Hall area does not gather mountains and waters, and the stars are biased to one side; sometimes it is necessary to borrow a joyful mountain, sometimes not; only observe whether the previous dynasty and the water city are clearly matched, and whether the side where the hand is placed is strong; only when it is strong can it be considered correct. The poem says: one side of the mountains and waters gathers and welcomes, the form of the immortal's side palm is very clear; on both sides in front, the lengths are long and short, but the case mountain in front must be affectionate.

補義大凡穴前，未有元辰不去之理。只要有沙腳交結，左右攔截，使元辰水屈曲之玄則吉。立穴緊要，先須審此。若穴前有橫沙兜攔元辰，則結穴眞。緣督《瑣訣》云：“十個單提九個眞，十個仙宮九個貴”《賦》云：“外聳千重，不若眠弓一案。”皆謂穴前有橫沙攔收元辰，使氣脈融聚，或穴下有平田囊注之水，皆能關聚生氣。卜氏云“穴前忌見深坑”，又曰“穴下切忌漏槽”。皆謂其不能收固元辰矣。

In general, before a good site for a grave, there is no such thing as the original stream of water (yuan chen shui) flowing outward naturally; as long as there are ridges that meet and form a boundary on both sides, making the yuan chen shui bend and form the shape of "zhī" or "xuán," it will be auspicious. The most important thing in determining the site is to first examine this point. If there is a horizontal ridge that surrounds and blocks the yuan chen shui, the site will be genuine. Zhao Yuan Du's "Suo Jue" says: out of ten single-exposed sites, nine are genuine, and out of ten Xian Gong sites, nine are noble. The "Xue Xin Fu" says: thousands of mountains rising outside are not as good as a single sleeping bow-shaped case mountain. All these are talking about the need for a horizontal ridge to block and collect the yuan chen shui in front of the site, allowing the qi to gather and merge; or if there is a flat field with a bag-like accumulation of water beneath the site, it can also contain and gather the life qi. Bu Ying Tian says "it is forbidden to see a deep pit in front of the site," and also says "it is absolutely forbidden to have a leakage slot beneath the site," both referring to the failure to contain the yuan chen shui.

今人動言“入山尋水口”，殊不知水口是城門，眾家所共。先須要自家房屋緊固。如人住室，財寶俱在房奧之中，先須要中門緊密，再要一門、二門、大門，然後才要城門。故單提、仙宮之穴，皆切近於穴有關攔，如房奧之有中門緊密，而能藏珍寶也。

Nowadays people often say "When entering the mountains, first find the water mouth," but they do not realize that the water mouth is like the city gate, shared by all families. First, one's own house must be securely closed. Just as a person's residence has treasures and valuables in the inner chamber, the middle gate must be tightly closed first, then there is the inner door, the second door, and the main gate, only then can the city gate be considered. Therefore, singlesite and Xian Gongsite are all protected by barriers close to the site, like a tight middle gate outside the inner chamber, which can keep the treasures safe.

自晉以前專論星，自唐以來專論形。然論星則胸中有主，論形使眾人皆知。雙湖謝氏云：“喝形本欲教初學，而初學懵於五星、頂脈、龍虎、分合之理，決不能因形知穴。明於風水者，則自能知穴，又不待求之物象之粗。”誠確論矣。但形象之法，亦有偶合者，不可盡廢，惟不可盡拘耳。

Before the Jin Dynasty, the focus was on celestial bodies, but since the Tang Dynasty, the emphasis shifted to forms. However, when discussing celestial bodies, one can have a clear understanding in one's mind; when discussing forms, everyone can understand. Shexi from Shexu said: studying forms is originally for teaching beginners, but beginners are still confused about the principles of five stars, peaks, dragons, tigers, and the division and merging of energies. They cannot recognize a good site merely by forms. Those who truly understand fengshui can recognize a good site naturally and do not need to rely on superficial physical forms. This statement is indeed accurate. However, the method of forms can sometimes coincidentally match, so it cannot be completely discarded, but one should not be overly rigid about it.

張子微一代偉人，所著《玉髓經》何其該博。只因論地專泥於形以點穴，遂不得與曾、楊、吳、廖分庭抗禮也。蓋形乃山之表，雖云形眞則穴眞，然虎與獅皃相似，雁與鳳皇何殊？苟泥於形，豈無認蚓為蛇、指鹿為馬者乎？是故山川則可以理會，不可以形拘，斯定論也。但可因穴喝形，不可因形泥穴。若逐形畫象，是又膠柱鼓瑟也，故特擯斥，不贅及之矣。

Zhang Ziwēi was a great figure, and his work "Yumu Jing" is extremely comprehensive. However, because he discussed the concept of "one flavor" in terms of physical form when determining a q穴, he could not stand on equal footing with several other masters such as Zeng Wenchan, Yang Yunsong, Wu Jingluan, and Liao Jinjing. Form is merely the outer appearance of a mountain. Although it is said that true form leads to a true q穴, a tiger and a lion may look similar, and a goose and a phoenix are hardly different. If one insists on form rigidly, would it not lead someone to mistake a worm for a snake or point to a deer and call it a horse? Therefore, mountains and rivers can be understood through principles, not confined by physical forms. This is a fixed conclusion. One can use the q穴 to describe the form, but not let the form restrict the q穴. If one were to follow forms meticulously, it would be like sticking to a fixed peg and beating a drum, so we specifically discard this approach and do not elaborate further.

楊公云：“我觀星辰在龍上，預定前頭穴形象。為鉗為乳或為坡，或險或夷或為掌。歷觀形穴無不然，大小隨形無兩樣。此是流星定穴法，不肯向人謾空誑。”愚按：此是龍之與穴，有自然應合之理。故《經》又云：“今人裁穴只論向，更不觀星後龍上。觀星裁穴始為眞，不論星辰是虛誑。”又云：“穴隨星降作鉗乳，形神大小隨龍宗。”

Yang Yunsong said: I look at the stars on the dragon's body, and thus predict in advance the shape of the site ahead—whether it is a clamp, a breast, or a slope; whether it is dangerous, flat, or palm-shaped. In the past, all the forms and sites I have seen have been like this; their size is determined by the form, and there is no difference. This is the method of "Determining the Site by the Falling Star." I do not deceive people with empty words. I comment: This refers to the natural correspondence between the dragon and the site. Therefore, the Classic says: nowadays people determine the site only by its orientation, and do not look at the stars on the dragon's body behind; only those who observe the stars and then determine the site are true, while those who do not consider the stars are mere illusions. It also says: the site follows the stars as they descend, forming a clamp or breast shape; the size and form of the site are determined by the dragon's ancestral lineage.

所謂望龍知穴，見穴識龍，本相符合，非有神異。亦猶審出脈、過峽而知前去結穴之法，其理一也。大旨要在觀詧龍身星體，方知前面結穴之的。但眞龍千變萬化，態度不常，寧可步龍審穴，而不在望龍定穴之巧也。為地師者，不可逞異以行怪。而求地之家，尤不可輕信以自惑。茲特揭其名以辨之，而不復贅其詳矣。

The idea that one can see the dragon and know the site, or see the site and recognize the dragon, is essentially consistent, with no supernatural element involved; it is similar to the method of examining the ridge lines and passageways to predict where the site will form. The principle is the same. Basically, one must observe the star formations of the dragon's body to determine accurately where the site will form. However, true dragons change endlessly and have unpredictable forms; it is better to examine the site step by step along the dragon's ridge rather than rely on clever methods to determine the site. Those who practice geomancy should not seek to be peculiar or different; those who seek geomantic advice should not lightly believe and thus fall into confusion. Here, this point is specially mentioned and clarified, and no further explanation is given.

觀物翁曰：“察來山之形勢，水神之曲直。若龍虎有情，賓主相應，件件合法，然後察脈點穴。點穴既定，然後定向。方向既定，然後證之以天星法度即八卦方位之訣也。按《洩天機》云：“四象既定，當分八卦。先於穴星分水脊上下盤針，定脈從何方來。次於暈心標下下盤針，定脈從何方去。又於明堂中下盤針，定水從何方來，何方去。

The Master of Observing Things said: First examine the form of the coming mountain and the straight or winding nature of the water spirit; if the Azure Dragon and White Tiger are harmonious, and the guest mountain and main mountain correspond with each other, and everything conforms to the rules, then proceed to examine the ridge line and select the site. Once the site is determined, then determine the direction; once the direction is fixed, then use the method of the celestial stars to verify it — this is the mnemonic for the eight trigrams directions. Note: The book "Le Tian Ji" says that once the four images are determined, the eight trigrams should be divided. First, place the compass needle on the ridge line of the water dividing the main star, to determine from which direction the ridge line comes; second, place the compass needle at the center of the round hill, to determine to which direction the ridge line goes; third, place the compass needle in the center of the bright hall, to determine from which direction the water comes and to which direction it goes.

如陽脈得陽向，陽水來，陽水去；陰脈得陰向，陰水來，陰水去，謂之陰陽純粹，大吉。若陽脈見陰水來去，或扦陰向；陰脈見陽水來去，或扦陽向，謂之陰陽駁雜，大凶。向吉水凶，先吉後凶；向凶水吉，先凶後吉。此八卦定穴綱領也。

If a yang pulse is paired with a yang direction, both incoming and outgoing water belong to yang; if a yin pulse is paired with a yin direction, both incoming and outgoing water belong to yin. This is called "yin and yang pure," which is highly auspicious. However, if a yang pulse encounters yin water coming and going, or if a yin direction is established, or if a yin pulse encounters yang water coming and going, or if a yang direction is established, this is called "yin and yang mixed," which is extremely inauspicious. If the direction is auspicious but the water is inauspicious, it will first be auspicious then inauspicious; if the direction is inauspicious but the water is auspicious, it will first be inauspicious then auspicious. This is the main principle of the Eight Trigrams in determining the site.

按：向與水如不合，而形勢、龍穴、沙水、堂氣自吉，則穴內用控制之法，所謂“卦向穴中作”也。大抵向水駁雜者，雖是禍福相雜，然不害富貴。轉凶為吉，全在葬法合矩耳。八卦統干支，所屬方位、陰陽見坤冊。

Note: If the direction does not match the water, but the form, dragon, tomb, sand, water, and the atmosphere of the bright hall are all auspicious, then the method of "control" is used within the tomb to adjust, which is called "the trigram direction is made within the tomb." Generally, when the direction and water are conflicting, although there is a mixture of fortune and misfortune, it does not prevent wealth and honor. Whether it can turn misfortune into fortune depends entirely on whether the burial method conforms to the rules. The eight trigrams encompass the heavenly stems and earthly branches; their respective directions and yin and yang are explained in the Kun section of this book.

江右山人徐善繼述 同著。此冊續論穴忌。夫五患、五要、五不塟、六戒、十不相、三十六怕等訣，及三十六絶、十般無脈等凶，皆穴之所忌，不可不詧者。採而輯之，俾知所慎雲。

Jiangyou Mountain Man Xu Shanji compiled and wrote this, together with his younger brother Xu Shanshu. This volume continues to discuss the taboos of the spirit point. The so-called five evils, five essentials, five things not to bury, six prohibitions, ten non-adjacent, and thirty-six fears, as well as thirty-six absolute evils and ten kinds of no pulse, are all things that should be avoided at the spirit point and must be carefully examined. Therefore, they are collected and compiled here so that people may know where to be cautious.

程子曰：“擇地先須避五患。須使他日不為道路，不為城郭，不為溝池，也不為貴勢所奪，不為耕犁所及。”又曰：五患者，溝渠、道路、避村落、遠井窯。

Cheng Yi said: When selecting a burial site, one must first avoid the "five evils." It must be ensured that it will not later become a road, not become a city or town, not become a ditch or pond, not be taken by someone in power, and not be plowed or turned over. He also said: The five evils are ditches and roads, avoiding villages, and staying away from wells and brick kilns.

按程子《語錄》云：“卜其宅兆者，卜其地之美惡也，非陰陽家所謂禍福者也。地之美者，則神靈出，子孫盛。若培壅其根而枝葉茂，理固然也。地之惡者則反是。”然則曷謂地之美者？土色之光潤，草木之茂盛，乃其驗也。父祖子孫同氣，彼安則此安，彼危則此危，亦其理也。若不以奉先為計，而專以利後為慮，尤非孝子安厝之用心也。惟五患者，不得不謹。

According to Cheng Yi's "Record of Sayings," when it says "to divinate the site for burial," it refers to divining the quality of the land, not the system of yin and yang as explained by the school of divination. If the land is good, the spirits will be at ease and the descendants will flourish; just as when you nourish the roots of a tree with rich soil, the branches and leaves naturally grow vigorously, which is a natural principle. If the land is bad, the situation is the opposite. So how do we know if the land is good? If the soil is bright and smooth, and the grass and trees are flourishing, these are signs of good land. The ancestors and descendants share the same vital energy; if the ancestral place is safe, then the descendants will also be safe; if the ancestral place is in danger, then the descendants will also be in danger. This is also a common principle. If one does not cherish the care of the ancestors but only calculates how to benefit the descendants, this is especially not the sincere intention of a filial son burying his parents. There are only these five dangers that must be taken seriously.

朱子曰：“凡擇地，必先論其主勢之強弱，風氣之聚散，水土之淺深，穴道之偏正，力量全否。”又曰：“其或擇之不精，地之不吉，則必有水泉、螻蟻、地風之屬以賊其內，使其形神不安。而子孫亦有死亡絕滅之憂，甚可畏也。

Zhu Xi said: When selecting a site, one must first consider the strength of the main mountain's momentum, the convergence and dispersion of wind and qi, the depth of the soil and water, the correctness of the pit, and whether the power is complete. He also said: If the selection is not precise and the site is not auspicious, there must be harmful things such as spring water, ants, and underground winds inside, causing the deceased's form and spirit to be restless; and the descendants will also face worries of death and extinction, which is very alarming.

其或雖得吉地，而葬之不厚，藏之不深，則兵戈亂離之際，無不遭罹發掘暴露之變，此又其所慮大者也。”又曰：“穿鑿已多之處，地氣已洩，雖有吉地，亦無全力。而祖瑩之側，數興土工，以致驚動，亦能挻災。”

It is also said that even if one has obtained a favorable burial site, if the burial is not substantial and the burial depth is insufficient, then once encountering warfare and chaos, there will inevitably be the calamity of being unearthed and exposed bones. This is again a matter of greater concern. It is also said that places that have already been dug and disturbed many times have long since lost their earth energy; even if they are favorable sites, they lack full power. Similarly, repeatedly breaking ground and constructing near the ancestral tombs, thus disturbing the earth energy, can also bring about misfortune.

丘文壯公曰：“風水之說，雖不可信，若夫乘生氣以安祖考之遺體，蓋有合於伊川本根枝葉之論，先儒往往取之。文公先生與蔡季通預卜藏穴，門人裹糗行紼，六日始至，蓋亦慎擇也。朱子論擇地，謂必先論其主勢之強弱，得風氣之聚散，水土之淺深，穴道之偏正，力量之全否，然後可以較其地之美惡。後之擇葬地者，誠本朱子是說，而叅以伊川光潤、茂盛之驗，及五患之防可也。”

Qu Wen Zhuang Gong said: Although the theory of feng shui cannot be entirely trusted, when it comes to taking advantage of life qi to properly place the bodies of ancestors, this aligns with Cheng Yi's discussion on "the root and the branches." In previous dynasties, many Confucian scholars often adopted this view. Master Zhu and Cai Ji Tong预先 selected a tomb site, and their disciples carried dry food and held ropes to accompany them for six days to reach there, showing that he also carefully chose the site. Master Zhu discussed selecting a burial site, stating that one must first consider the strength of the main mountain's momentum, the convergence and dispersion of wind and qi, the depth of soil and water, the correctness of the burial spot, and the completeness of the power, before one can evaluate the quality of the site. Later generations selecting burial sites truly took Master Zhu's words as the foundation, and then referred to Cheng Yi's verification of soil color being bright and grass and trees flourishing, as well as precautions against the five evils, and that would be sufficient.

郭景純《葬書》云山之不可葬者五：“氣以生和，而童山不可葬也。”洪氏理曰：“不生草木，謂之無衣，曰童。程子以土色光潤，草木茂盛為地之美者。”

Guo Pu's "The Book of Burial" states that there are five types of mountains that are unsuitable for burial. The first is that the mountain's energy should be harmonized with vitality, so a "tong mountain," which does not grow any grass, is unsuitable for burial. Hong's explanation says that not growing grass or trees is like not having clothes, hence called "tong." Cheng Yi regarded the soil color as smooth and the grass and trees as flourishing as the standard of good land.

“氣因形來，斷山不可葬也。”洪氏曰：“若崩陷鑿斷，氣脈不續者，不可葬也。”《秘要》曰：“一息不來身是殼。”正此謂也。卻亦與自然脫斷者不同。山行有斷，脈不斷則吉耳。

Second: The energy follows the form, so a broken mountain is not suitable for burial. Hong Shi said: If a mountain has collapsed, sunk, or been cut through, the energy flow is interrupted and burial is not appropriate. The "Secret Essentials" say: If the energy cannot be connected, the body becomes an empty shell. This is exactly what is meant. However, this is different from a mountain naturally breaking apart: although the form of the mountain may have a break, as long as the energy flow remains unbroken, it is still auspicious.

“氣因土行，而石山不可葬也。”洪氏曰：“溫潤顏色鮮明者，吉也。”又有奇異地，隱於石間而有土穴者，又有鑿開頑石，下有土穴者，又皆吉地，不以此拘。惟焦壇、麻黑、青板，錐鑿不入，頑硬之石，不可葬也。

Third: The qi follows the earth, so mountains made entirely of stone are not suitable for burial. Hong Shi said: stones that are warm and have bright colors are auspicious. There are also extraordinary places where the burial site is hidden among stones but is actually a soil pit; or where the hard rock is凿开 and underneath is a soil pit—these are all considered auspicious sites and are not restricted by this rule. Only those stones that are like charred altars, blackish like hemp, or dark green stone slabs, hard enough that even a cone cannot pierce them, are unsuitable for burial.

“氣以勢止，而過山不可葬也。”洪氏曰：“氣因勢而止，穴因形而結。若其勢竟去不住，曰過龍。兩邊插橈棹，似龍虎，昧者誤下。又有腰結及斬關穴不同者。”楊公云：“好地多從腰裡落，迴轉餘枝作城廓。”非過也。何以辨之？曰有穴。

Fourth: The qi follows the mountain shape and stops, so "passing over the mountain" is not suitable for burial. Hong Shi said: Qi stops due to the terrain, and the site forms due to the shape. If the mountain trend continues without stopping, it is called "passing the dragon"; its two sides branch out like oars, appearing like dragon and tiger, and the confused mistakenly bury there. However, there are other cases such as "waist knot" and "cut-off site," which are different. Yang Yunsong said: Good sites mostly descend from the mountain waist, and the remaining branches turn back to form city walls. Then it is not considered "passing." How to distinguish? Answer: Look whether there is a site.

“氣以龍會，而獨山不可葬也。”支龍行度，兄弟同宗，雌雄並出。及其止也，城郭完密，眾山會集，方成形穴。今則單山孤露無情，故不可葬。

Five: The energy must rely on many dragons gathering together, so a single mountain alone cannot be used for burial. When the subsidiary dragon moves, it is like brothers from the same clan, male and female both emerging; when it stops, the city is complete and the mountains gather together, forming a shape and a burial site. Now, if it is just a single mountain standing alone, exposed and without any sentiment, it is therefore not suitable for burial.

卻有等支龍，不生手足，一起一伏，金木行度，一路平陽，兩邊以水為衛送，為養蔭。及其止也，雌雄交會，大江或朝或橫，外陽遠案，在乎縹緲之間。縱有陰砂，僅高數寸而已。此又不可以孤露而棄之。何也？蓋得水為上，藏風次之，所以貴也。

However, there is another type of dragon ridge which does not have branches or limbs on both sides, moving in a single line with alternating rises and falls, following the forms of the planet Jupiter and Saturn. It travels along flat and elevated land, with water on both sides to guard and nourish it. When it stops, the male and female dragons meet, with a great river either flowing towards it or crossing over it. The distant landscape of the outer bright hall appears faintly visible in the misty distance; even if there are inner side yin sands, they do not rise more than a few inches. This type should not be discarded merely because it is isolated. Why? Because receiving water is the first priority, and concealing wind is the second. Therefore, it is still highly valuable.

又穴有五要，葬有六凶。葬其所會，乘其所來，審其所廢，擇其所相，避其所害。陰陽交錯為一凶，歲時之乖為二凶，力小圖大為三凶，憑福恃勢為四凶，替上逼下為五凶，變應怪見為六凶。

In addition, there are five key points for a good site and six types of凶忌 in burial practices. The five key points are: to bury where the qi converges, to follow the direction of incoming qi, to examine where there is no qi, to select sites that complement each other, and to avoid those that cause harm. The six凶 are: the first is when yin and yang are mixed; the second is when the year, month, day, and hour are inconsistent; the third is when the power is small but the ambition is great; the fourth is when one acts recklessly relying on fortune and authority; the fifth is when one replaces a superior and oppresses a subordinate; the sixth is when abnormal and strange signs appear.

又穴有三吉：天光下臨，地德上載，藏神合朔，神迎鬼避一吉也洪氏曰：“天有一星，地有一穴。天星地形，上下相應。”張燕公曰：神謂人之神魂。合朔謂歲月日時也。謂藏神合夫吉朔也。神迎鬼避，亦年月得吉之義。

In addition, there are three auspicious types of graves. The first is: heavenly light shines down from above, and earthly virtue supports from below; the spirit is concealed and the new moon is aligned, auspicious spirits come to welcome, and malevolent ghosts retreat. Hong Shi explains that there is a star in the sky and a grave on the earth; the heavenly star corresponds with the earthly terrain above and below. Zhang Yan Gong says: here, the term "spirit" refers to a person's soul and spirit, and "he shuo" refers to the year, month, day, and hour, meaning that the soul of the deceased should be arranged on a favorable day and time; "spirit welcomes and ghosts retreat" also refers to selecting a favorable time through the year and month.

陰陽沖和，五士四備，二吉也孤陽不生，獨陰不成。二五感合，乃能沖和。乃剛柔相濟之處，是為吉穴。《中庸》曰：“致中和，天地位焉，萬物育焉。”其斯之謂與？五土四備，黑不與。紅黃為上也。

The second auspicious sign is: yin and yang harmonize, and four of the five colors of soil are present. The explanation says: isolated yang cannot produce, and isolated yin cannot form; only when the energies of yin and yang interact with the Five Phases can harmony be achieved; this is precisely where firmness and flexibility balance, making it a favorable site. The Zhongyong says: when middle and harmony are attained, heaven and earth each occupy their proper place, and all things can flourish. This is probably referring to that. The phrase "five soils are present with four" means that black soil is excluded, and red and yellow soils are considered the best.

目力之巧，工力之具，趍全避缺，增高益下，三吉也目力巧而能趍全避缺，工力具則能增高益下，是故裁成輔相在人。大凡作用之法，隨宜料理，千變萬化，本無定式，全在心目靈巧而相度之。蔡牧堂所謂“善者盡其當然，而不害其為自然；不善者泥乎自然，而卒不知其所當然。”道不虛行，存乎人耳。

The third auspicious quality is: having keen eyesight and skill, with all human efforts fully prepared, striving for completeness and avoiding defects, raising what needs to be raised and lowering what needs to be lowered. The explanation is: only with keen eyesight can one strive for completeness and avoid defects; only with all human efforts prepared can one raise and lower appropriately—thus, the shaping and adjustment are entirely dependent on human effort. In general, the methods of construction must be adapted to the situation, varying endlessly, with no fixed pattern, relying entirely on the skill and keen eyesight to measure and judge. As Cai Muting said, "A wise person does all the necessary human affairs without interfering with the natural order, while an unwise person rigidly adheres to nature and ultimately fails to understand what human affairs should be done." This precisely expresses the meaning. The Way does not come into being by itself; it depends entirely on human practice.

楊公三不葬：一曰有龍無穴不葬，二曰有穴無人不葬無德之人，三曰有人無時不葬年月未利。厲伯韶四不下：無穴不下，無德不下，無福不下，無期不下。

Yang Yunsong proposed the "Three Things Not to Burial": first, not to bury if there is a dragon pulse but no true grave; second, not to bury if there is a grave but no suitable person—referring to those without virtue; third, not to bury if there is a person but no suitable time—referring to unfavorable years and months. Li Bozhao proposed the "Four Things Not to Burial": not to bury without a grave, without virtue, without fortune, or without an auspicious period.

陳希夷先生四要：要龍眞，要穴正，要葬善，要時宜。按：希夷先生為種仿扦一地葬母，在豹林谷。既定穴，時未利，約以期。至期，先生未至，種遂葬。窀穸畢，先生至，嘆曰：“此地當出數代宰執，惜葬法未善，但出數將而已。”果復出种世衡、种諤等數人，為將有聲。見朱子所著《宋代名臣言行錄種仿傳》。此見葬法矩度，不可有失。而扦穴之妙，誠難矣哉！

Chen Tuan, the recluse Master Xiyi, had four essential principles: the dragon must be true, the grave site must be correct, the burial must be done properly, and the time and day must be suitable. It is said that Master Xiyi once helped Zheng Fang select a site in Baolin Valley to bury his mother. The grave site was determined, but the time was not favorable, so they agreed on a specific day. On that day, Master Xiyi did not arrive, so Zheng Fang buried his mother himself. After the grave was sealed, Master Xiyi arrived and sighed, saying that this site was destined to produce several generations of prime ministers and officials, but because the burial method was not properly executed, it could only produce a few generals. Later, indeed, several people such as Zheng Shengheng and Zheng E appeared, who were famous generals. This story is recorded in Zhu Xi's "Biographies of Eminent Officials of the Song Dynasty: Zheng Fang's Biography." This shows that the rules and standards of burial must not be neglected, and the subtlety of selecting the grave site is truly difficult!

廖金精六戒：第一莫下去水地，立見敗家計；第二休尋劍脊龍，殺師在其中；第三最忌凹風穴，決定人丁絕；第四尤嫌無案山，衣食必艱難；第五生怕明堂跌，決是破家業；第六偏憎龍虎飛，人口主分離。

Liao Jinjing has six prohibitions: first, do not bury in a place where water flows away, for the family fortune will quickly decline; second, do not seek a dragon with a sword-like ridge, as it will bring disaster to the teacher; third, most avoid a site exposed to a hollow wind, for the descendants will be cut off; fourth, especially avoid the absence of an ancestral mountain, for clothing and food will be difficult; fifth, most fear a collapsing bright hall, for the family fortune will be ruined; sixth, particularly dislike the dragon and tiger sands flying outward, as family members will be separated.

一不相粗頑丑石。頑石粗丑，形類凶惡者不可相也。亦有龍身及穴星，左右龍虎皆粗石，而穴間不見，且穴星純土者，則吉。如沐國公地，來龍純石，拔聳入雲。近而視之，巉巖峻峭可驚。及臨穴，左右皆石，只是當穴純土，光彩明白，所以吉也。福建興、泉諸名地，多有石。

First, do not examine rough, coarse, and ugly stones. Stones that are rough, coarse, and ugly, and resemble evil things, should not be used for divination. However, there are cases where the dragon body and thesite stars, along with the left and right dragon and tiger formations, are all made of coarse stones, but they are not visible within the site. If thesite star is purely earth, then it is auspicious. For example, the land of Mu Guogong had a dragon body entirely made of stone, rising abruptly into the clouds. When approached closely, the rocks were steep and formidable. However, at the site of thesite, the left and right sides were also stones, but the actualsite was purely earth, clear and bright, hence auspicious. Many famous sites in the areas of Xinghua and Quanzhou in Fujian province also mostly feature stones.

二不相急水爭流。急水交劍爭流，穴前見之極凶，不可相也。三不相窮源絕境。卜氏云：“窮源僻塢，豈有眞龍？”誠以窮僻水尾，乃龍脈發身處，不可相也。有等大龍，翻身入源，奔至塢底而結穴者，不以此拘。四不相單獨龍頭。單山獨壟，孤寒無倚，不可相也。洪氏云：“獨當作露，不露不忌。”亦有大龍獨行，而至結穴處，開窩鉗，有龍虎者不忌。

Second, do not look at places where fast flowing water meets and struggles like two swords crossing. Such a situation is extremely凶, and one should not go to examine it. Third, do not look at water sources that have reached their end in remote and desolate mountain gullies. The Book of Divination says: "Where the water source is exhausted in a secluded mountain gully, where could there be a true dragon?" Indeed, remote and secluded water endings are exactly where the dragon's energy originates, so one should not go to examine them. However, there is an exception when a great dragon turns back to its source, flows to the bottom of the gully, and forms a mound there; in such cases, this rule does not apply. Fourth, do not look at isolated dragon heads. A single mountain or ridge, solitary and cold, is not suitable for examination. Hong氏 says: "Solo" should be understood as "exposed," and if it is not exposed, there is no need to avoid it. There are also cases where a great dragon travels alone, but at the site of the mound, it forms a窝 shape or a钳 shape, accompanied by dragon and tiger formations, which are also acceptable and not to be avoided.

五不相神前佛後。卜氏云“神前佛後，忌聞鐘鼓之聲”是也。然予兄弟多見美地，不以此拘。如福建建寜楊文敏公祖地在白鶴山者，弋陽汪尚書祖地在叫巖寺者，皆切近禪室。又如廖金精扦張少保壽基，神廟先據，去其廟而立穴。若此之類，莫能殫舉。

Fifth, one should not be concerned about the presence of deities or Buddhist temples. The Book of Divination says, "When divining, one should avoid hearing the sound of bells and drums in the presence of deities or Buddhist temples," referring to this rule. However, our brothers have seen many fine sites that are not bound by this restriction: for example, the ancestral tomb of Yang Wenmin, a distinguished official from Jianning, Fujian, located on White Crane Mountain, and the ancestral tomb of Wang Shusheng, a high-ranking official from Yiyang, situated near a monastery. Another instance is when Liao Jinjing selected a site for Zhang Shaobao, whose land had already been claimed by a temple; he demolished the temple before establishing the tomb. There are countless such examples.

然則神前佛後，似亦不足忌與？竊謂神廟寺觀，多是孤陰寡陽、單獨龍神，或水口之山，故在不相。偶亦有結地者，則龍有臺屏帳蓋，而非單獨之比。有陰有陽，擁從侍衛，而非水口用神之屬。特其龍甚旺，故山川靈氣所鍾，未下之前，而有神靈依棲者，或餘氣發洩而為神廟寺觀者，若此之類，何神前佛後之足畏？諺云“天下名山僧占多”，其斯之謂與！

So, the presence of deities in front and Buddha in the back is not something to be avoided? I privately think: temples and monasteries are mostly built in isolated and barren places, or on mountains at the water's mouth, so they are classified as "not harmonious." Occasionally, there are cases where the land is suitable, which is because the dragon's body has a platform, a screen, a canopy, and a cover, different from being alone; there is both yin and yang, with attendants surrounding it, and they do not belong to the category of water mouth deities. It is only because the dragon energy is extremely strong, and the mountain and river spirits gather here, that before people are buried, deities take up residence, or the remaining energy is released to form temples and monasteries. In such cases, having deities in front and Buddha in the back is not something to fear. The saying goes, "Under heaven, famous mountains are mostly occupied by monks," which probably refers to this.

雖然，猶不可概以壇廟處有穴，而專慕於此。此等去處，不結穴者極多，結穴者乃偶有一二而已。若於不結穴處勉強扦葬，尤非所宜，不可不慎。誠有吉穴，務須至誠，以善求之，不可則止，付之緣份。切不可恃勢強求，以為理外之事。多見因此風水且未得，而反賈奇禍者，君子可不慎之哉！

Although this is the case, one must not assume that wherever there is a temple or shrine there must be a good burial site. There are many places where no burial site is formed, and only occasionally is there one. If one forces a burial in a place where no site is formed, it is especially inappropriate and should be approached with caution. If there is indeed a good burial site there, one must seek it with sincere heart and proper means. If it cannot be found, one should give up and leave it to fate. One must never use power to forcefully take it, treating it as something that can be taken by force beyond reason. It is common to see people who have not yet obtained good风水 (fengshui) and have already brought about strange misfortunes. Should a gentleman not be cautious!

傳疑建安楊文敏公祖達卿，好施與，以木萬株施之白鶴山僧，因得其地。先是，有望氣者言此山有異氣，欲斷之。且斷而夜復滿，遂止。楊氏葬後，文敏公榮登第，官太師。又科第數十人，至今富貴不替。

Let us note this story: The grandfather of Yang Wenmin, a distinguished official of the Jian'an period, was named Daqing. He enjoyed giving alms and gave over ten thousand trees to the monks of Baihe Mountain, thus obtaining that piece of land. Before this, there was a person skilled in observing the aura who said that the mountain had an unusual aura, and wanted to cut it off. However, when they cut it during the day, it would regrow fully by night, so they gave up. After the Yang family was buried there, Wenmin passed the imperial examination and rose to the position of Grand Tutor; in addition, dozens of others also passed the examination, and to this day their family remains prosperous and wealthy.

按：是亦催官地也。葬此地時，文敏公十餘歲矣。公有《白鶴山房記》詳載得地之由，見《建寧志》，圖見龍法卷。又廖金精為張潛公扦壽域於德興鑄印墩，其穴為吳王芮廟基，神甚顯，不可犯。廖曰：“姑置，俟壬申歲，君家必產貴子，可令乳母襁褓中訓食為拆。

Note: This is also a "cui guan di" (offspring promotion land). At the time of burial, Wenmin Gong was already over ten years old. He wrote a text called "Baihe Shanfang Ji" (White Crane Mountain House Record), which details the reason for obtaining this land, see "Jianning Zhi"; the diagram is in the chapter on dragon methods in this book. Additionally, Liao Jinjing once selected a site for Zhang Qian Gong in Dexing, and that site was exactly the foundation of the tomb of King Wu of Wu, Lü Rui. The spirit there is very prominent and should not be disturbed. Liao Jinjing said: First, put it aside. Wait until the Renshen year, your family will certainly have a noble son; you can have the wet nurse teach him to read the character "chai" even when he is in his swaddling clothes.

三四歲語言明白，可負此子入廟，據案上，令乳母以果品食之，彼必言拆。預名僕伕百餘人至廟間，候童言拆，群聲應曰“領鈞旨”一時撤廟，然後扦穴可也。”果歲至壬申而誕張忠定公壽，如廖公語，撤廟扦穴。後忠定官至少保，贈潛亦少保，今稱少保墓。

When the child was about three or four years old and could speak clearly, they would carry him into the temple and make him sit on the shrine altar. The wet nurse would offer him fruits and delicacies. The child would certainly say the word "split." Previously, over a hundred servants had been arranged to wait in the temple. When the child said "split," all the servants would respond in unison with "receive the imperial decree," and then they would immediately dismantle the temple on the spot. After that, they could perform the acupuncture point technique. Later, indeed, in the year of Renshen, Zhang Zhongding was born, named Shou. Everything followed Liao Gong's instructions, with the temple being dismantled and the acupuncture point technique applied. Later, Zhongding held the position of Shao Bao, and his father Zhang Qian also received the posthumous title of Shao Bao. Now the place is called "Shao Bao's Tomb."

六不相墓宅休囚。墓宅休囚，氣運衰敗，縱有吉穴，亦不發福，不可相也。蓋地之氣運有盛有衰。當其盛時，則小結作亦能發福；當其衰敗，則雖有上結亦不發越。故古今一洛邑也，古今一長安也，昔為富貴繁華之地，而今為草莽荊棘之場，非陵谷變遷，亦氣運使之耳。地師先須識此。

Sixth, one should not choose a site where the land is weak and confined. If the land of a tomb or residence is in a state of decline and weakness, even if there is a good site, it will not bring blessings, and such a site should not be chosen. Because the energy of the land has periods of prosperity and decline: when it is strong, even a small site can bring good fortune; when it is weak, even the best site will not bring good fortune. Therefore, both ancient and modern times, the same place such as Luoyi or Chang'an, which were once prosperous and flourishing, have now become wastelands covered with weeds and thorns; this is not because the mountains and rivers have changed their shape, but because of the change in the energy of the land. Those who practice geomancy should first understand this.

七不相山岡潦亂。山勢岡壟走亂，條條無情之處，龍穴不聚，不可相也。八不相風水悲愁。風水悲愁者，山粗雄而不媚，水峻急而有聲，風交吹，如號如泣。或湖泊之間，或渺茫之坂，或山鄉之處，風水悲愁，多為戰鬥之場，每數十年，必有一次戰爭殺伐。或賊寇所過，或剿滅強梁之類，此必然之應也。

Seventh, do not examine places where the hills are chaotic and muddy. If the mountain ridges are disorderly and run in random directions, with no sense of harmony, the dragon energy and the spirit energy of the site cannot gather together, so such places should not be chosen. Eighth, do not examine places with gloomy and sorrowful fengshui.the so-called gloomy and sorrowful fengshui refers to mountains that are coarse and rugged without grace, and water that is steep and rapid with loud noises, with winds blowing from several directions, like wailing and crying. Such places may be found among lakes, on vast and desolate slopes, or in deep mountains and remote villages. Most places with gloomy and sorrowful fengshui are likely to become battlefields, and there will be wars and killings every few decades: either bandits passing through or government troops suppressing rebels. This is an inevitable outcome.

九不相坐下低軟。凡主山，欲其盛旺高明。若坐下低軟，則無氣脈，多為軟弱蕩皮死氣之類，不可相也。十不相龍虎尖頭。龍虎尖頭相鬥乃凶。若尖而不射不斗，多是曜星發露，為貴地之證，又未可盡以為凶。楊公云：“或斗或射尖如針，兩邊相指穴前尋。非為子息多清貴，更須積玉與堆金。”蓋此等龍虎，若龍穴眞，乃為明曜，主貴尤顯。

Ninth, do not look at low and soft terrain where the mountain sits. All main mountains should be vigorous and lofty; if the mountain where the site sits is low, sunken, and soft, it lacks energy and is mostly of a weak, scattered, and dead qi type, and should not be considered. Tenth, do not look at the sharp peaks of the dragon and tiger mountains. If the peaks of the dragon and tiger mountains face each other and fight, it is considered凶; but if they are only sharp without mutual shooting or fighting, it is mostly a sign of the 'bright stars' being revealed, which is a sign of a noble site, and cannot be generally considered凶. Yang Yunsong said: whether they fight or shoot, if their peaks are sharp like needles and point at each other from both sides, the site is located in the middle. Not only will the descendants produce many of high moral standing, but they will also accumulate treasures and gold. This shows that such dragon and tiger mountains, if the dragon and site are true, are 'bright stars,' which bring great wealth and honor.

廖金精穴星八病：斬指摺痕項下拖，破碎石嵯峨。斷肩有水穿膊出，剖腹腦長窟。折臂原來左右低，破面浪痕垂。陷是腳頭竄入水，吐舌生尖嘴。又穴面四病：貫頂脈從腦上抽，星峰不見頭。墜足脈從□□下去，靈光內所聚。繃面橫生脈數條，生氣自潛消。飽肚粗如覆箕樣，醜惡那堪相。

Liao Jinjing mentioned eight types of sicknesses in thesite stars: "Cut finger" refers to a fold or crease extending from the neck; "Broken" means the stone is rugged and disordered; "Broken shoulder" means water flows out from the shoulder area; "Split abdomen" means a long hole appears on the head; "Broken arm" refers to both arms being low and sunken originally; "Broken face" means wavy marks hanging down on the face; "Sinking" means the foot part is submerged in water; "Protruding tongue" means a sharp mouth is formed. There are also four sicknesses of the穴 face: "Piercing the top" means the vein goes straight up from the top of the head, and the star peak is not visible; "Falling foot" means the vein goes downward from somewhere, and the spiritual light is concentrated inside (the original text is missing two characters here); "Tightened face" means several veins branch out horizontally, and the life qi naturally diminishes; "Full belly" means it is thick like an inverted bamboo basket, looking ugly and unappealing.

李淳風論脈有八病：如葫蘆則非乳，如魚胞則非泡。貫頂如竹不起頂，非節。透頂出脈，非硬。圓有脊，非塊。串不明，非珠。流動出脈，非轉皮。八病圖

Li Chunfeng discussed eight types of pulse conditions: those shaped like a gourd are not "ru" (milk); those resembling a fish bladder are not "pao" (bubble); those running through the top like a bamboo pole without a peak are not "jie" (node); those that emerge from the top are not "ying" (hard); those that are round with a ridge are not "kuai" (mass); those that are not clearly connected are not "zhu" (pearl); and those that flow with branching pulses are not "zhuan pi" (turning skin). The following is titled "Eight Pulse Conditions," but the original manuscript only includes the title, and the illustration has been lost.

又穴有七凶：貫頂串脈、露胎、繃面、死鱉背、斷如斬、受殺、吐殺。

In addition, there are seven ominous signs in a site for burial. The first is 'Guan Ding Chuan Mai', where the incoming energy comes straight down from the peak of a star-shaped hill without forming a rounded top to gather and contain the energy. The second is 'Lu Tai', where the central point of the site is exposed and bare, with no surrounding cover. The third is 'Beng Mian', where the surface of the site is tight and hard, with several straight lines running across it. The fourth is 'Si Bie Bei', where the shape of the site is round and stiff, with no distinction between yin and yang boundaries. The fifth is 'Duan Ru Zhan', where the energy stops abruptly, as if cut off by a knife. The sixth is 'Shou Sha', where the site is directly in the path of a sharp, harmful force. The seventh is 'Tu Sha', where the main hill of the site has sharp, projecting features pointing directly towards the central point. If any of these seven signs are present, the site is unsuitable for burial.

覆月：太陰星下角穴，何以謂之覆月絕哉？必孤露飽硬，無受穴之處，來龍不眞。多作水口羅星之類，誤下則絕。牛鼻：獨高而孤垂，無遮護，風交吹者是也。訣云：“雨打蛤蟆背，風吹牛鼻頭，有人扦此穴，田地不留坵。”窮源：源之窮盡處，乃龍未住，大山發足處耳，必山勢雄逼。《雪心賦》曰：“窮源僻塢，豈有眞龍？”亦有大龍翻身屈曲，結穴於源頭者，亦有似源頭寔非源頭者，又不以此拘。

"Fuyue" refers to taking a site at the lower angle of the "Taiyin Star." Why is it listed as a "Fuyue Jue" (a bad site)? Because such places are inevitably isolated and exposed, full and stiff, with no concave area to receive the qi, and the incoming dragon is not genuine. Such mountain shapes are mostly just "Luoxing" (a star at the water mouth), and if one buries the grave there, it will lead to the extinction of the descendants. "Nouni" refers to a mountain peak that rises alone, hanging in isolation, with no surrounding cover or protection, and winds coming from all eight directions hitting it. The mnemonic says: rain falls on the back of a toad, wind hits the tip of a cow's nose. If someone takes a site here, the family will not be able to keep even one piece of farmland. "Qiongyuan" refers to the place where the water source is exhausted. There the dragon has not yet stopped, but only the beginning of the mountain range, and the mountain form must be strong and oppressive. The "Xue Xin Fu" says: "Qiongyuan and remote gullies, where can there be a true dragon?" However, there are also great dragons that turn around and bend here, forming a true site at the source, and there are also cases that seem to be the source but are not actually the source. Therefore, one cannot rigidly follow this rule.

牛角：尖露而出不多，是曜氣，不結穴，誤下必絕。釵股：硬露脈盡氣絶。帶刀：峻硬側斜，無立穴處。牽城：水斜牽無情，必不融結。倒城：傾瀉。三箭：水直射峻急，而來去皆凶。撞城：水直撞射穴。斷城：水沖破。四吊：四水直去無溶注。裹城：水裹頭無餘氣。訣云：“裹頭城裡莫扦墳，刦卻東西便動瘟。”

"The 'ox horn' refers to the sharp tip of a mountain extending outward but not very long, which is the 'radiant qi' of the dragon body. It does not form a burial site itself; if buried here, it will certainly lead to no descendants. 'Hairpin' refers to a stiff and exposed mountain ridge where the energy of the mountain ends. 'Carrying a knife' describes a mountain that is steep, rigid, and leaning sideways, with no suitable place to establish a burial site. 'Tying the city' refers to water flowing away at an angle, showing no affection towards the burial site, and will certainly not gather life qi. 'Reversing the city' refers to the surrounding area tilting and water rushing down rapidly. 'Three arrows' refer to water flowing straight and quickly, whether coming or going, it will bring misfortune. 'Colliding the city' refers to water directly hitting the burial site. 'Breaking the city' refers to the surrounding area being broken by water. 'Four suspensions' refer to water flowing straight in all four directions, with no place to stop or return. 'Wrapping the city' refers to water tightly surrounding the burial site, leaving no space for residual qi. The mnemonic says: do not choose a burial site where the water wraps around the head, as if water from the east and west comes to seize it, the family will suffer from plague."

蛇頭：氣暴殺重，不開窩鉗，不可扦穴。若有氈者，下粘穴，又不拘此。或下王字穴，或下耳穴，皆要有自然窩泡，否則主凶。蛇尾：尖利而小且長，亦脈盡氣絕之所矣。浮牌：闊而氣散，不結穴。或龍眞者，可為陽基。遠岡：是纏護之沙，風吹水刦，無枝腳，或縱橫路遶，皆凶。犁壁：高峻而下尖，八風交吹，無藏蓄之態，主凶。

"The 'snake head' has a fierce and violent appearance with heavy killing energy. If the hill shape does not form a 'wok' or 'claw' opening, it is not suitable for a burial site. If there is a 'mat' shape in front of the site, then a 'sticky site' can be chosen, and it will not be restricted by this rule; or a 'king character site' or 'ear site' can be chosen, but they must be supported by natural 'wok' or 'bowl' shapes to receive the life qi, otherwise they will still bring misfortune. The 'snake tail' has a sharp and long shape, which is also a place where the qi has reached its end and the life qi has been cut off. 'Floating plate' refers to a mountain with a broad surface but scattered life qi, which is not suitable for a burial site; however, if the coming dragon is indeed a true dragon, it can be used as a site for a residential building. 'Distant hill' refers to the sand hills that encircle and protect the main dragon. If they are exposed to winds from all sides and have their water stolen away, lack branches and feet, or are surrounded and cut by roads, they will bring misfortune. 'Plow share' refers to a mountain that is high and steep with a sharp end. It is exposed to winds from all eight directions, which blow against each other, and has no shape to gather and store qi, thus bringing misfortune."

交劍：山之交劍者，尖利相指射。水之交劍者，兩水相交會。山交劍主殺斗軍配，水交劍是脈大盡處，主絕。死蛇：死蛇不屈曲而軟弱無氣，主絕。垂足：箕踞之狀，凶。天敗：崩陷之所，氣敗處也。誤認為窩而下之，主絕。懸針：大龍行去而垂枝腳，上大而下尖利如懸針，不結穴，主絕。鞋尖：微有起而孤露，無來脈，風吹水割。狼牙：尖露。離鄉：左右山飛走順水，無收拾。弓鞠：兩垂。弓弦：直急。鼠頭：尖縮。

"Jiao Jian" comes in two types: mountain Jiao Jian occurs when two mountain ridges have sharp tips facing each other, pointing at one another; water Jiao Jian occurs when two streams meet directly. Mountain Jiao Jian indicates violence, fighting, and exile, while water Jiao Jian signifies the end of a dragon pulse, leading to no descendants. "Si She" refers to a straight, unbending mountain ridge that is weak and lacks life qi, indicating extinction. "Chui Zu" describes a mountain shape resembling a person spreading out their legs and sitting in a squatting posture, which is ominous. "Tian Bai" refers to a place where the mountain body collapses and sinks, which is where the earth qi deteriorates; if one mistakenly takes this collapsed area as a "wo" (a concave area) for burial, it leads to extinction. "Xuan Zhen" refers to a branch of a great dragon that hangs down, with a thick upper part and a sharp tip like a needle, which does not form a burial site; burial here leads to extinction. "Xie Jian" describes a slight elevation that is isolated and exposed, with no incoming energy, and is eroded by wind and water. "Lang Ya" refers to sharp mountain tips that protrude outward. "Li Xiang" occurs when both sides of the mountain follow the water flow and disappear without any convergence. "Gong Ju" refers to both ends of a mountain sloping downward. "Gong Xian" describes a straight and abrupt mountain ridge. "Shu Tou" refers to a mountain head that is narrow and inwardly contracted.

過宮：氣去不融結。《葬書》云：“氣以龍止，而過山不可葬也。”不蓄：陰陽不交，界合不明，生氣散漫而無收拾。謂之不蓄，言不聚蓄也。《葬書》云“不蓄之穴，腐骨之藏”是也。騰漏：左空右缺，前曠後跌，地中生氣悉為風所蕩散，不能融聚。壟之沉氣升騰於上，支之浮氣漏洩於下，葬之無益於存亡，適足以腐敗棺骨。《經》曰“騰漏之穴，敗棺之藏”是也。臥尸：壅腫直硬，如死尸臥地。龍之無逶迤不結穴者也。誤下主絕。釵頭：前言釵股，乃硬而露。此言釵頭，乃硬而尖，皆凶。

"Overpassing the Palace" refers to a dragon qi that merely passes by without stopping, thus unable to converge and form a burial site. Guo Pu's "Book of Burial" states that life qi must follow the dragon ridge and stop to gather, so a mountain that is merely passing by is not suitable for burial. "Not Accumulating" refers to the failure of yin and yang to meet, and the converging waters not being clearly defined, causing the life qi to scatter and have nowhere to gather. Therefore, it is called "not accumulating," meaning it cannot gather or accumulate. The "Book of Burial" says, "A burial site that does not accumulate is a place for decaying bones," precisely describing this situation. "Rising and Leaking" refers to the left side being empty and the right side missing, the front being open and the back falling away, with the life qi in the ground completely scattered by the wind and unable to converge. On high ridges, the buried qi rises and disperses, while on flat ridges, the shallow qi leaks downward. Burial in such places brings no benefit to the living or the dead, only causing the coffin and bones to rot. The "Classic of Burial" states, "A rising and leaking burial site is a place for ruined coffins," precisely describing this. "Lying Corpse" refers to a mountain body that is swollen and stiff, like a corpse lying horizontally on the ground. This is the shape of a dragon ridge that lacks gentle undulations and vitality, incapable of forming a burial site. Misplacing a burial here leads to extinction. "Hairpin Head" refers to the previously mentioned "Hairpin Shaft," which is hard and exposed, while this refers to a hard and sharp head. Both are ominous.

一曰破：崩破峰壟，斷岡壞塹之地，或流水沖損，霹歷所驚。二曰歹：欹歹不正，在右邊則女不正破產，在左則出奸滑人。三曰流：流走不顧，隨水而去。或左右山不收，或玄武、朱雀尖竄。四曰射：山直來，尖射向塜宅。或如拖槍，或如懸刀，或如虯尾。

The first is called "Pò" (Break): mountain peaks and ridges collapse and become damaged, ridges break apart, ditches are ruined, or they are injured by flowing water or struck by thunder. The second is called "Dǎi" (Bad): the mountain shape is crooked and not upright; if it leans to the right, it indicates improper behavior by women and the decline of family fortune; if it leans to the left, it suggests the emergence of cunning people. The third is called "Liú" (Flow): the mountain trend flows continuously without returning to protect the site, following the water away; or the left and right mountains do not converge, or the "Xuánwǔ" (Black Tortoise) at the back and the "Zhūquè" (Vermilion Bird) in front are sharp and protruding. The fourth is called "Shè" (Shoot): the mountain comes straight and sharply, with its tip pointing toward the tomb or dwelling; some resemble a long spear dragged along, some like a hanging knife, some like the tail of a qiu long.

五曰回：峰巒環合，入來相揖，龍虎宛轉回抱，歸向不流者是也。六曰伏：其山偃伏低下，不能高聳，或如覆尸，或如臥蠶是也。七曰圓：山欲圓而不欲粗，欲小而不欲大。粗大則鈍濁，圓小則清奇。八曰巧：巧者，秀麗如描畫，聳立如卓旗。或橫如玉帶，或突如跪爐，或轉如勒馬，或盤如戲龍，或疊如垂簾，或簇如懸幕，或列如排衙，或據如案床，或如驅羊，或如飛鳳，千狀萬類，不可盡載，智者自能明之。

The fifth is called "Hui" (return): the surrounding peaks encircle and converge, all approaching the tomb site in a respectful manner. On the left is the "Qinglong" (Azure Dragon) and on the right is the "Baihu" (White Tiger), winding and embracing, all converging towards the central point of the tomb without following the water flow. The sixth is called "Fu" (reclining): the mountain body lies low and flat, neither rising nor towering. Some resemble a covered corpse, others a coiled silkworm. The seventh is called "Yuan" (round): the mountain shape should be smooth and rounded, not coarse or clumsy; it should be small and delicate, not large and bulky. Coarse and large appear dull and turbid, while small and round appear clear and elegant. These three examples are all auspicious. The eighth is called "Qiao" (skillful): skillfulness refers to beauty so refined it seems painted, and a lofty appearance like a raised banner. Some lie horizontally like jade belts, some rise abruptly like kneeling incense burners, some twist like a horse's reins, some coil like playful dragons, some overlap like hanging curtains, some cluster like suspended curtains, some line up like officials standing in formation, some rest like a magistrate seated on a bench, some resemble driving sheep, others like a spreading phoenix. There are countless forms, too many to describe fully. Those with discernment can naturally recognize them.

九曰暗：形狀不明，在陰暗之處。或模糊不清，或眾山共圍一山。十曰亂：雜亂繁多，並無條理，如亂花，如投算，四散不可紀是也。十一曰水：有山無水謂之孤，有水無山謂之寡。水欲深而不急，欲平而無聲。十里之外有秀水入明堂者，大貴之地也。十二曰石：開壙見青石者凶，紅粉者吉。獨石如鼓，丑石如崩崖，尖利頑塊，俱凶。石碎巉巖，與山無草木，及石間有溼潤者，俱凶。若有五色石，細膩如粉，並五色土者，主大富貴之地。

Ninth is called "Darkness": the shape of the mountain is indistinct, located in a shady and dark place; or the outline is blurred, or the mountains surround a single mountain. Tenth is called "Disorder": the mountain shapes are chaotic and numerous without order, like scattered flowers or overturned counting sticks, spreading out in all directions and countless. Eleventh is called "Water": having mountains without water is called "Solitude", and having water without mountains is called "Fewness"; water should be deep rather than rapid, calm rather than noisy; if there is a beautiful stream flowing into the "Bright Hall" within ten li, it is a place of great fortune. Twelfth is called "Stone": encountering green stone while digging a grave indicates bad fortune, while encountering red soil powder indicates good fortune. A single stone standing alone resembles a drum, an ugly stone resembles a collapsed cliff, and sharp stones all indicate bad fortune. If the stones are broken and the mountain terrain is dangerous and rugged, or if the mountain is barren with no vegetation, or if water seeps wetly from the stone cracks, these also indicate bad fortune. If five-colored stones are found, fine as powder, and accompanied by five-colored soil, it indicates a place of great wealth and honor.

山凹絶、城門絶、覆鍾絶、馬眼絶、幹流絶。如居山谷，且要藏風。此山凹而龍虎腰缺陷，風吹其穴，主絶。廖氏云：“第一莫下凹風穴，決定人丁絶。”眞龍正穴結作於內，而門戶間雖似星辰，乃不結穴，謂之城門絶。形如覆鍾，高聳而直硬峻急，可尋下吐粘穴，要龍虎護衛其覆鍾。俗取向上穴者非是。若果有穴，則開窩鉗。來龍急而玄武高昂，不受穴，孤露受風吹，水必不聚堂，一無可取，何必泥亥龍艮龍哉！橫龍有空亡窩，趕元辰幹流，而左右山皆走竄，龍去別處做穴，乃過龍也。悞下必絕人丁。

This section originally had five diagrams, but now only the titles remain: Mountain Hollow, City Gate, Inverted Bell, Horse Eye, and Dry Stream. The diagrams are lost, and the following are the explanations for each of the five diagrams. Mountain Hollow: If one resides in a valley, the first thing to consider is to retain wind. In this case, the mountain shape is concave, and the waist of the "dragon and tiger" terrain on both sides has a gap, allowing wind to directly blow into the site, leading to the extinction of descendants. Liao Jinjing said: First of all, avoid sites where the wind is drawn into the hollow, as the descendants will certainly be cut off. City Gate: The true dragon and proper site are within, and although there are decent star peaks between the water mouth and the gate, they do not form a site. Mistaking the gate for the site is called City Gate. Inverted Bell: The mountain shape resembles an inverted bell, tall and stiff, with a steep slope. The "clinging site" should be sought at the place where the mountain slopes out, and the "dragon and tiger" terrain should guard this inverted bell. The common practice of taking the site at the top of the bell is wrong. If there is indeed a site, it will certainly form a "womb" or "claw." Horse Eye: The coming dragon is urgent, and the "Xuanwu" behind is high and proud, unwilling to accept the site. It is isolated and exposed to the wind, and the water cannot gather in the Bright Hall. There is nothing to take, so why cling to the directions of亥 dragon and艮 dragon? Dry Stream: The dragon has an empty false womb along its course, rushing closely after the dry stream, and the mountains on both sides have all run away. The dragon is actually going to form a site elsewhere, and this is just a passing dragon. Mistaken burial will certainly lead to the extinction of descendants.

犁嘴絶、鵝頭絶、幹窠絶、初龍絶、大坂絶。降勢急而尖如犁嘴，直硬帶殺，不可扦穴，誤下必絕。護送不包穴而皆尖利，本身雖逶迤，不可謂龍活，乃鵝頭鴨頸，單寒微弱，故主絕。過龍假結幹窠，橫脈不能斗虎，又無唇氈證穴，必是花假，主絕。眞是初龍結穴則吉。但非初龍，而千龍發處，扦無脈無穴之地，山粗水短，無龍無穴，主絕。大坂之中，無龍脈，無突，無來歷，一坦平洋，或經斷脈水刦，不相聯屬，葬之主絕。

The next group also contains five types of dangerous landforms: Li Zui Jue, E Tou Jue, Gan Ke Jue, Chu Long Jue, and Da Ban Jue. Their explanations are as follows. Li Zui Jue: The mountain trend drops steeply and ends abruptly like the tip of a plow, appearing stiff and hard with a killing energy. It is not suitable for selecting a burial site. If buried incorrectly, it will result in extinction of the family line. E Tou Jue: The protective ridges do not enclose the burial site and are all sharp. Although the mountain trend may appear winding, it cannot be considered a living dragon. This shape resembles a goose head and duck neck, appearing isolated, thin, cold, and weak in energy, thus leading to extinction. Gan Ke Jue: A passing dragon falsely forms a dry nest. The transverse energy does not match with the right side of the White Tiger, and there is no lip carpet in front of the burial site to confirm it. It is definitely a false and fake site, leading to extinction. Chu Long Jue: If it is indeed the initial dragon forming a burial site, it will naturally be auspicious. However, if it is not the initial dragon but just a branch dragon originating from thousands of branches, and a burial site is chosen in an area without energy or a site, the mountain trend is coarse and clumsy, and the water flow is short and abrupt. There is neither a dragon nor a site, leading to extinction. Da Ban Jue: In a large field of flat land, there is no dragon energy, no elevation, and no origin. The land appears flat like the sea, or it has been disrupted by a broken energy water flow, with no connection before or after. Burial here will lead to extinction.

若星頭不明，不土不金，肢腳走閃，巖峻破碎，崩崕洪赤，倒旗惡石，肥壅腫粗，茅葉拖鎗，歹欹軟蕩，架柴曬網，破傘嵯峨，柔弱屈曲，死蛇死鱔，散花亂衣，迎送不來，順下斜飛，披頭撒掌，均陷客風，當面捲簾，土牛牽動等穴，若不避忌，悞人敗絶，宜加精辨，庶眞假得分也。

The twenty-four kinds of grave sites listed by Hong Wu Zhai are characterized by the following forms: the head and face of the site star are not distinct, neither forming the shape of "Earth Star" nor "Metal Star"; the limbs and feet are scattered and evasive; the mountains are steep and broken; cliffs are collapsed and the soil is reddish; the mountain shape resembles an inverted flag with many evil stones; it is fat, swollen, and clumsy; resembling the leaves of reeds or a long spear dragged along; leaning, soft, and unstable; resembling a pile of firewood or a spread-out fishing net; resembling a broken umbrella or rugged stones; weak and bent; resembling dead snakes or eels; resembling scattered flowers or disordered clothes; the surrounding sands do not come to meet; the water flows straight down or the body tilts and flies away; the hair is spread out and the hands are spread open; the surroundings are collapsed on all sides allowing outside winds to enter; facing a curtain of water that rushes directly down; the earth ox is pulled by water. If these grave forms are not avoided with caution, they can mislead human lives and ruin families and descendants. Therefore, they should be carefully distinguished to clearly differentiate true from false.

玄武垂下，頸長如繩，而且纖細。頭上成星，而入首不昂，兩邊殺水又刦，全無生氣，不吉而凶。《雪心賦》云：“穴後須防仰瓦。”蓋後宮仰瓦，則氣不融結，何得有地？惟天財穴又喜仰瓦。不生胞乳，又無氈唇，龍必不眞，不須著眼。玄武吐舌，若龍眞而左右有情，亦有截法，所謂“玄武嘴長高處截”是也。壅腫彎來似壅弦，金魚不到土牛牽。時師道是窠囊裡，枉費心機空費錢。如人扶起筲箕樣，水直金魚會不成。氣脈不藏空立穴，子孫窮苦受伶仃。

The first is "Long Neck": The rear mountain "Xuanwu" hangs down, the neck is long like a rope and very thin; although there is a star formation on top, the entrance does not rise up, and there are killing waters on both sides that steal the life qi, there is no life qi at all, not only not auspicious, but also indicates misfortune. The second is "Upside Down Gourd": The Snow Heart Assignment says that one should be cautious of upside down gourds behind the site. If the rear area is upside down gourd, the qi cannot merge and settle, how can there be land? Only the "Heavenly Wealth Site" is favorable to upside down gourd. The third is "No Breast": If there is no breast formed, and there is no cushion lip in front of the site, the coming dragon is definitely not genuine, there is no need to spend time looking. The fourth is "Tongue Protrusion": The shape of Xuanwu protruding its tongue, if the coming dragon is genuine and the left and right sands are harmonious, there is a method to intercept, which is called intercepting the mouth of Xuanwu at a high place. The fifth is "Weng Xian": The mountain body is swollen and curved like a drum string, the "Golden Fish Water" does not reach the front of the site, the earth ox is moved by water; the current geomancers only consider it as a weak area, wasting time and money in vain. The sixth is "Upside Down Basket": The shape is like a person lifting a basket, water flows straight away, the Golden Fish Water does not meet; the qi pulse cannot be retained and a site is established in the air, the descendants can only be poor and lonely.

牛軛形橫無節枝，兩邊水散局順飛。硬直挺然無護揖，誤扦枉死少年兒。如人擁膝坐寒爐，健硬生來氣脈粗。左右不回山水散，田連阡陌也如無。廖公云：繃面橫生脈數條，生氣自潛消。與此稍異，要之皆為凶穴，不可下也。廖公云：墜足脈從腳下出，此謂頭細頭粗，皆一理耳，俱不可下。《葬書》云：氣以生和，而童山不可葬也。蓋童禿之山，草木不能生育，安能有生氣以蔭人哉！竹篙頭硬而帶殺，既無節又無痕，誠一死硬物耳，安可下穴？

The seventh form is "Cow Yoke": the mountain shape is like a cow yoke lying horizontally, without branches or feet, with water dispersing on both sides and the terrain flowing away with the water; the mountain body is stiff and straight without any protection or support, and an incorrect burial may cause young people to die prematurely. The eighth form is "Hugging the Knee": the shape resembles a person sitting by a cold stove hugging his knees, being strong and stiff from birth with coarse and clumsy energy lines; the surrounding ridges do not embrace, and the water and mountains scatter in all directions, even if the land is connected in fields, it is as if there is none. The ninth form is "Tightened Face": Liao Jinjing said that a mountain with a tightened face produces several straight lines, and the life energy naturally fades away; the meaning here is slightly different from what Liao Gong said, but in the end, they are all凶穴, not suitable for burial. The tenth form is "Fallen Foot": Liao Jinjing said that a fallen foot is when the energy line comes out from under the mountain foot; here it refers to a mountain that is narrow at the top and thick at the bottom, the principle is the same, and it is not suitable for burial. The eleventh form is "Child's Head": Guo Pu's "Book of Burial" said that life energy needs the growth of grass and trees to be harmonious, so a mountain without any grass and trees, called a child's head, cannot be used for burial; a mountain that is barren and cannot even grow grass and trees, where can the life energy come from to protect descendants? The twelfth form is "Bamboo Pole": the mountain body is like a bamboo pole, hard and fierce at the top, without any branches or marks, it is just a hard and dead object, how can a grave be made on it?

穴星不成，而硬直如搖拳，孤露受風，必來龍不眞，故有此丑穴，不必顧矣。反肘無情向穴，謂之龍虎反眥，主悖逆爭鬥，不孝不義，凶莫大焉。硬面天罡帶火如弩觜，不受穴，切勿輕下，主瘟火人命，枉死少丁。禾鍬面峻硬壁立，不受穴，是龍不眞，故成此形狀，不必追尋耳。玄武不垂頭者，謂之拒尸。故但凡穴前，必須要平坦，否則不納穴，皆是拒尸。白虎入明堂，兒孫主少亡。蓋虎山高昂，謂之銜尸。又入明堂，謂之拭淚，俱大凶。若水到右，白虎宜強，不以此拘。

The thirteenth is 'Shaking Fist': the star point does not form properly, appearing stiff and straight like a fist being thrown out, isolated and exposed to wind. This is definitely due to an untrue dragon line, resulting in such an ugly site. There is no need to pay attention to it. The fourteenth is 'Reversed Elbow': the mountain arm is like a reversed elbow, facing the site without any affection, called 'Dragon and Tiger Reverse Eye', which indicates rebelliousness and disputes among descendants, unfilial and unjust behavior, extremelyvicious. The fifteenth is 'Heavenly Gang with Fire': the mountain face is stiff, and the shape of Heavenly Gang is accompanied by fire, sharp like the mouth of a crossbow, which cannot accept a site. It must not be lightly chosen, as it brings plague, fire, wrongful deaths, and few descendants. The sixteenth is 'Huo Qiao': the mountain face is steep and stiff, standing like a wall, unable to accept a site. This is due to an untrue dragon body forming such a shape, so there is no need to search further. The seventeenth is 'Rejecting Corpse': the rear mountain 'Xuanwu' does not bow its head, called 'Rejecting Corpse'. Therefore, all sites must be flat in front, otherwise they cannot accommodate the coffin site, all of which are considered 'Rejecting Corpse'. The eighteenth is 'Tiger Pressing the Hall': the 'Baihu' terrain intrudes into the Bright Hall, causing descendants to die young. If the Baihu mountain is high, it is called 'Chewing Corpse'; if it further intrudes into the Bright Hall, it is called 'Wiping Tears', both are extremelyvicious. However, if water flows from the left to the right, the Baihu terrain is naturally stronger, and this rule does not apply.

右二十四位殺穴：頸長者，來弱也；翅短者，無包藏也；貫頂者，無主星也；繃面者，生氣殺也；若如死鱉者，陰陽不分也；墜足者，後輕前重也；童頭者，躁禿無生氣也；竹篙、搖拳者，直殺也；水現、甕弦、空窩者，無頂乳虛窩也；死塊者，頑硬也；鱉裙者，氣散也；突肚似冬瓜，與覆鍾、筲箕，皆死硬粗峻也；箕口，散也；仰箕，虛窩也；擁膝，逼迫也；仰瓦，後空也；吐舌，露胎也；玄武壁立，不納也；虎逼堂，捶胸拭淚也。大抵穴星粗頑，破碎、壁峻、醜惡、壅腫、尖利、瘦削、柔弱、脈露、硬直不悠揚，皆謂之殺穴，必來龍不眞，故作穴不美，而水城、案對、龍虎縱合矩度，亦為虛花，不可貪砂水而失龍穴之根本也。

Of the twenty-four types of deadly sites, each has its own root cause: "Long neck" is due to a weak incoming ridge; "Short wings" is due to lack of concealment and protection; "Piercing the top" is due to absence of a main star forming the peak; "Taut face" is due to life qi turning into killing qi; those shaped like "dead turtle" are due to failure to distinguish yin and yang; "Dropped foot" is due to lightness at the back and heaviness at the front; "Bald head" is due to dryness and lack of life qi; "Bamboo pole" and "Waving fist" are due to straight and harsh forms; "Water appearance," "Wine jar string," and "Empty hollow" are due to absence of a peak and nipple, only having empty hollows; "Dead block" is due to dull and rigid forms; "Turtle skirt" is due to scattered qi that does not gather; "Bulging belly" resembles a winter melon, and together with "Covered bell" and "Sieve" they are all due to dead, hard, and harsh forms; "Spoon mouth" is due to dispersion; "Upside-down spoon" is due to empty hollow; "Hugged knee" is due to forced and cramped layout; "Upside-down roof tile" is due to empty space at the back; "Protruding tongue" is due to exposed fetal qi of the site; "Black Tortoise standing upright" is due to inability to contain the coffin site; "Tiger pressing the hall" is like the appearance of pounding the chest and wiping tears. In general, if the site star is coarse, dull, or clumsy, or if it is broken, steep, ugly, swollen, sharp, thin, weak, exposed in qi flow, or straight without gentle undulations, these are all called deadly sites. They must be due to false incoming ridges, so the resulting site is not beautiful. At such times, even if the "water city," case mountains, and the left and right dragon and tiger mountains are in proper form and scale, they are only empty appearances. One must not be tempted by the beauty of the landform and water, and neglect the fundamental aspects of the dragon and the site.

穴怕斗煞直扦。穴怕臃腫頑堅。穴怕孤露單寒。穴怕惡石巉巖。穴怕坐下低軟。穴怕卑溼瀝泉。穴怕懶坦平洋。穴怕崩破鑿傷。穴怕前高後低。穴怕四山壓欺。穴怕左空右缺。穴怕明堂傾跌。穴怕鎗頭鼠尾。穴怕鵝頭鴨嘴。穴怕高山峻嶺。穴怕面牆坐井。穴怕水走沙飛。穴怕燒窯築陂。

The thirty-six taboos listed by Master Zhang Zihong of the Purple Jade, first explaining the first eighteen. The site should not be chosen where the heavenly stems and earthly branches clash directly and forcefully; it should not be on a mountain that is bulky and dull; it should not be isolated and exposed, thin and cold; it should not be surrounded by evil rocks that are jagged and uneven; it should not be on a low and soft slope beneath a mountain; it should not be on low and damp ground that constantly leaks spring water; it should not be flat and lazy like a plain with no undulations; it should not be on a mountain that has collapsed or been damaged by human excavation; it should not have high land in front and low land behind; it should not be oppressed by surrounding mountains; it should not have the left side empty and the right side broken; it should not have the bright hall tilted or falling; it should not have the ridges shaped like a spearhead or a rat's tail; it should not be shaped like a goose's head or a duck's beak; it should not be on the peak of a high mountain; it should not have a wall blocking the view in front, as if one were in a well; it should not have water flowing away and sand scattering in all directions without gathering; it should not have nearby kilns or dams that cause artificial destruction.

穴怕捲簾水現。穴怕刦砂當面。穴怕凹風吹射。穴怕元辰直瀉。穴怕堂氣不收。穴怕箭水直流。穴怕界水淋頭。穴怕牽動土牛。穴怕明堂空曠。穴怕界水塞暗。穴怕八風交吹。穴怕劍水沖摧。穴怕全無餘氣。穴怕路行穿臂。穴前怕見深坑。穴前怕見反城。穴後怕是仰瓦。穴後怕是高掛。

The next eighteen points are as follows. The grave site should avoid having layers of land falling down in front of it like a rolled-up curtain, with the water in the hall clearly visible; it should avoid having sharp ridges facing directly in front; it should avoid having a hollow wind blowing in and shooting at the grave site; it should avoid the 'Yuan Chen water' flowing straight out in front of the grave; it should avoid the energy of the bright hall not being able to be gathered; it should avoid straight water flowing out like an arrow; it should avoid boundary water flowing down from the top of the grave site like a shower; it should avoid water moving the 'earth ox' and causing it to collapse; it should avoid the bright hall being too open and not having any barriers; it should avoid boundary water being blocked, dark and stagnant; it should avoid winds coming from all eight directions colliding and blowing against each other; it should avoid water flowing like a sword eroding and breaking the site; it should avoid the grave site having no remaining energy behind it to receive; it should avoid a road crossing through the arms of the dragon and tiger. In front of the grave site, it should avoid deep pits and depressions, and water surrounding the site that is without sentiment; behind the grave site, it should avoid the shape of an inverted roof, and a high hanging form without support.

龍雖好而無穴，謂之有若無；穴雖好而無龍，謂之寔若虛；地雖吉而葬不得法，謂之有官而無祿；地雖吉而年月失利，謂之有舟無楫。傳疑玉蟾仙翁為臨川吳氏扦新畲陽基，在縣北百里，鱔魚形。吳氏舊基乏人。翁曰：“扦此大旺人丁，但年月未利。”吳氏欲速，不暇筮期。仙翁曰：“亥卯水流乾戌合，年月不利貴來遲。”吳氏果大旺人丁。自宋迄今，三百年後始出中江公璁，登嘉靖乙未進士，官籤憲。曰方、曰慧、曰宗漢諸君，連登科第方亨。

The dragon pulse may be good, but it cannot form a true site, which is called "having as if not having" — it appears to be present, but in reality it is absent; although the site shape is good, there is no true dragon continuing behind it, which is called "real as if empty" — it seems solid, but in fact it is hollow; although the earth energy is auspicious, the burial does not conform to the proper regulations, which is called "having official rank but no salary" — the title is obtained, but the actual benefits cannot be obtained; although the earth energy is auspicious, the chosen year and month lose the favorable timing, which is called "having a boat but no oar" — the boat is there, but there is no oar to row. Bai Yuchan's four metaphors are meant to emphasize that the dragon, site, burial method, and year-month are all indispensable. The following passage belongs to the category of doubtful rumors. Master Bai Yuchan once selected a site for the Yang residence of the Wu family in Linchuan. The location was one hundred miles north of the county town, shaped like a eel. The Wu family's old site had a declining population. The master said that moving to this location would bring a great increase in descendants, but the year and month were still not favorable. The Wu family urgently wanted to start construction and could not wait for the proper time to choose. The master left a lesson saying: "The water of Hai and Mao combines with the dry戌." Since the year and month were unfavorable, the noble energy would arrive later. Later, the Wu family indeed experienced a great increase in descendants. From the Song Dynasty until today, three hundred years passed before Zhongjiang Gong Wu Cong, who passed the Jiajing Yiwei imperial examination and became a censor of the imperial court. After that, Wu Fang, Wu Hui, and Wu Zonghan successively passed the exams, and the family's fortune became prosperous.

附：凡定穴，有天然的定之所，一步不可移易者，方為眞穴。如人灼艾用針，自有一定之穴，不可差毫釐。若移左一步放棺亦似是，移右一步放棺亦似，移上亦正，移下亦正，無的然之所者，則非眞穴。術家謂之菩薩面，面面皆好，決非眞穴。無蹤跡個字，無燕尾三叉，無唇氈證佐。有個字，有唇氈，有三叉。龍分兩片穴三叉，證佐分明始是眞。平正尖圓隨步有，也應此地小榮華。

There is a further discussion. Whenever a site is determined, there must be a naturally fixed position, and moving it even a single step would be wrong, only then can it be considered a true site. Just like a physician using moxibustion or acupuncture, the human body has certain fixed acupoints, and even the slightest deviation would be wrong. If moving the coffin to the left looks suitable, moving it to the right also looks suitable, moving it up or down also appears proper, and there is no fixed point that must be there, then it is not a true site. The geomancers refer to this situation as "Buddha's face" — looking good from all directions, which precisely shows that it is not a true site. There was originally a diagram comparing true and false sites, but the diagram has been lost, leaving only two descriptions. The false site diagram says: there is no "individual" shape water trace above the site, no "three forks" converging water like a swallow's tail, and no lip mat as evidence. The true site diagram says: there is a "individual" shape water trace, there is a lip mat supporting it, and there is three forked water converging. The dragon pulse divides into two parts at the site top and flows down, and there are three forked waters converging in front of the site, these evidences are clear and distinct, only then can it be considered a true site. As for the shape of the site being flat or upright, sharp or round, it varies according to the step position, as long as the evidence is clear, even if the pattern is not large, it can still bring about a small amount of prosperity.

附：傷龍傷穴有兩說，一是點穴太高為傷龍，穴點太低為傷穴；一是順來順下，氣沖於腦，謂傷龍；斜插太過，氣不貫耳，謂傷穴。二說俱是。以氣言，高則氣太急，低則脫氣，順來順下，鬥氣沖腦，饒減太過，脈注不著。故云“高低饒減咫尺間，得失吉凶從此定。”不可不慎。傷龍主禍速，傷穴主禍遲。古人謂“寧可傷穴，不可傷龍。”以取禍之遲速言耳。其實二者均不可傷。一說掘鑿太廣傷龍，開井太深傷穴，皆當慎之。

A further discussion. There are two interpretations regarding "injuring the dragon" and "injuring the site": one is that if the site is marked too high, it is called injuring the dragon; if it is marked too low, it is called injuring the site. The other is that if the qi flows smoothly and continues straight down, directly hitting the site's head, it is called injuring the dragon; if the site is dug at an angle beyond the proper point, and the qi does not reach the site's ear, it is called injuring the site. Both interpretations are correct. From the perspective of qi, if the site is too high, the qi comes too quickly; if it is too low, it separates from the qi. If the qi flows smoothly and directly down, it strikes the head. If the site is dug too far beyond the proper point, the qi cannot reach the site's center. Therefore, the difference between high and low, and the excess or deficiency, is only within a few feet, and the fortune or misfortune of a single site is determined by this. It is therefore essential to be cautious. The disaster caused by injuring the dragon comes quickly, while that caused by injuring the site comes slowly. Ancients said it is better to injure the site than the dragon, referring to the speed of the disaster. In reality, both should be avoided. There is another view: if the excavation area is too large, it injures the dragon; if the gold well is dug too deep, it injures the site. Both should be carefully avoided.

江右山人徐善繼述 同著。此冊專論怪穴。夫怪穴者，異常之穴也。眞龍藏幸，穴多異常，人難測識，故曰怪穴。寔乃造化隱機，以俟有德。故凡大地，多是怪穴。但常穴易安穩，怪穴多僥險；常穴雖時師猶可知，怪穴非法眼不可辨。若識怪不眞，為害不淺。本欲置之不談，尙恐庸師嗜利者，籍口奇怪，黎首飲鴆。又愳自認聰明者，索隱好奇，置身險地。是以將言復輟，欲罷不能。謂如隱秘而不談，孰若直陳而破惑？敢將師訣，參以己知，立歌補註，用述其概云。

This volume is jointly authored by the brothers Xu Shanji and Xu Shanshu, known as Jiangyou Mountain Man. This particular book focuses on discussing "strange graves" (guai xue).the so-called "strange graves" refer to graves that do not conform to the usual patterns. True dragons are adept at hiding and evading, and the graves they form are mostly unusual and extraordinary, difficult for ordinary people to perceive, hence they are called "strange graves." In reality, these are mechanisms intentionally concealed by the forces of nature, waiting for those of virtue and wisdom to recognize them. Therefore, most great graves are of the strange type. However, regular graves are more stable and safe, while strange graves often carry a sense ofby chance and danger. Regular graves can even be understood by ordinary geomancers, but strange graves can only be discerned by those with sharp eyes and profound knowledge. If one fails to correctly recognize a strange grave, the consequences can be severe. Originally, I intended to omit discussing this topic, fearing that庸俗 geomancers seeking profit might use the term "strange" as a pretext, leading people to take harmful measures and ultimately lose their lives. Also, I fear that those who are overly self-assured might pursue the unusual and exotic, placing themselves in danger. Therefore, I hesitated to speak, wanting to stop but unable to. Rather than keeping it secret, it is better to speak out plainly to dispel doubts. Thus, I compiled the ancestral oral teachings along with my own insights into a rhymed verse and added explanations, briefly explaining the main points.

眞龍藏幸穴奇怪，俗眼何曾愛？天珍地秘鬼神司，指點待明師。注：藏者，晦而隱也。幸者，譎而險也。蓋眞龍融結，福量非常，故其為穴，亦殊常格。潛蹤閃跡，韜光斂華，而為詭異形穴，若有閉藏之狀，不使時俗易識，故曰藏幸。厲伯韶云：“天機好處從來秘，不教俗眼識其奇。”

The song says: True dragon is good at concealing and hiding, forming a unique and strange site. How could ordinary people appreciate it? It is something treasured by heaven, cherished by earth, and guarded by ghosts and spirits. It waits for a wise master to reveal it. Commentary: What is meant by 'concealing' is to be obscure and hidden; what is meant by 'hiding' is to be strange and perilous. The true dragon, where it merges and forms, brings extraordinary blessings, so the site it forms is unlike ordinary ones: it hides its traces, conceals its sharpness, and takes on strange shapes, as if intentionally hiding, not allowing ordinary people to easily recognize it, hence called 'concealing and hiding'. Li Beshao says: The best places of heavenly secrets are always secret, not allowing ordinary people to see their wonders.

然大地吉穴，人不易識。若天地之有呵護以待厚德，不輕與人者。苟非明師深契奧妙，何以發天地之隱，洩鬼神之機哉！陳氏名策，號靈泉，銀邑人云“地出生成捉穴易，不須師管郭。地逢怪異穴難扦，遂要遇神仙”是也。但怪穴雖待明師而後扦，名師亦必積德而可致。故積德為圖地之本，良有以也。苟使穴皆不怪，人皆可扦，則為惡之家亦可以得吉地，豈造化福善禍淫之微意哉！

However, a good and auspicious burial site on the earth is not easy for people to recognize. The situation is like heaven and earth guarding it on the side, waiting only for those of great virtue, and not giving it easily to anyone. If it is not a master who deeply understands its mysteries, how could one reveal the secrets of heaven and earth or uncover the mechanisms of ghosts and spirits? Chen Ce, known as Lingquan, a person from Yinyi, once said: if the land is formed in a straightforward manner, finding the burial site would be easy, and there would be no need to invite masters like Guan Lu or Guo Pu; but if the land grows in an unusual shape, the burial site becomes difficult to find, and one must encounter a divine person. However, although strange burial sites require a master to be able to find them, the master himself must also rely on accumulated virtue to be able to be invited. Therefore, accumulating virtue is the fundamental aspect of seeking good land, and this statement is very reasonable. Suppose all burial sites in the world were not strange, and everyone could find them, then evil families would also be able to obtain good land, and how could there be the profound meaning of 'blessing the virtuous and punishing the wicked' in the workings of heaven and earth?

明師堪破玄機訣，秘密不敢說。恐君緣福或輕微，指出反驚疑。注：天造地設，或好地丑形，或好形丑病。如杜後無齒，侍周王則生；鉤弋手拳，遇漢武則伸。俟其人耳。明師之識怪穴，怪穴之待明師，豈偶然哉！

The song says: A wise master understands the secret principles but keeps them hidden, not daring to reveal them. He fears that your good fortune is not enough, and if he were to explain it, you might doubt or disbelieve. Commentary: Things created by heaven and earth may have good land but an ugly shape, or a good shape but a bad illness. For example, the Empress Dowager Du of the Later Zhou Dynasty was born without teeth, but they grew when she served the Zhou King; the Consort Gouyi of Emperor Wu of Han had hands that were curled and could not be stretched, but when she met Emperor Wu, her hands opened. These were all waiting for the right person. A wise master can recognize strange sites, and strange sites are waiting for a wise master. This is no accident.

但此等大地，明師雖能識之，奈何形穴怪異，隱晦殊常，苟非陰功重厚，福人慶門，雖有曾楊之能，周孔之地，獻之必不受，告之必不信，反致掩口胡盧，或驚駭疑怖，甚至訕謗詆譭而咎之。若吳國師景鸞獻中乾地，而反遭禁錮者，世豈少哉！

This kind of good land, although recognized by a master, is often strange in shape and obscure. Those seeking land, if they lack deep virtue and are not blessed with fortune and prosperity, will not accept even the best land recommended by a master like Zeng Wenchan or Yang Yunsong. They will not believe the advice given, instead laughing secretly or showing fear and doubt, even mocking and blaming the master for the misfortune. For example, Master Wu Jingluan, a great master, was imprisoned after recommending a good site for the central dragon, and such cases are not rare in the world.

何也，誠以此等大地，非淺福薄德所宜受用。苟不度德而妄獻輕指，則天地鬼神加怒，而地師反遭禍害。故明師雖遇此眞龍大地怪異之穴，必須珍重，毋得輕洩，以取禍愆。賴氏云：“世降風移人少淳，大地相逢勿輕許。”廖氏云：“世人將信又將疑，枉自洩天機。”

Why is it like this? It is really because such kinds of land are not suitable for people with shallow virtue and insufficient merit. If one does not assess the person's virtue and recklessly presents or carelessly advises them, the heavens and earth, along with ghosts and spirits, will be angered, and the geomancer himself will suffer misfortune. Therefore, even a wise master, when encountering an extraordinary site on a true dragon land, must treat it with seriousness and cherish it, not easily reveal it, to avoid bringing calamity. Lai Buyi said: With the decline of the world and the change of customs, people's hearts are rarely sincere and thick, so when encountering great land, one should not easily give it to others. Liao Jinjing said: People listen with half belief and half doubt, thus revealing the heavenly secrets in vain.

地有奇巧有丑拙，總名為怪穴。巧是穴形美且奇，地位使人疑。拙是穴形媸且丑，狐疑難下手。高人造化蘊胸中，巧拙盡玄通。注：眞龍之融結，有處於非常之地者，謂之巧。有結為詭丑之形者，謂之拙。總名曰怪穴，惟高術之士能明之。

The rhyme says: The earth has both clever and clumsy paths, all of which are generally called strange graves.the so-called clever means the grave shape is both beautiful and unusual, but its location raises doubts;the so-called clumsy means the grave shape is both ugly and awkward, causing people to hesitate and not dare to act. A master understands the principles of creation and transformation, and can comprehend both clever and clumsy situations clearly. Explanation: The true dragon's convergence sometimes falls in extremely unusual places, which is called clever; sometimes forms strange and ugly shapes, which is called clumsy. Together they are called strange graves, and only those with profound skills can understand them.

大凡怪穴有蹺蹊，龍要十分奇。認得龍神的的眞，怪穴始堪針。注：怪奇以龍為取舍，故必有十分美龍，方可下之。不然則多謬戾，禍不旋踵。《經》云：“龍若眞兮穴便眞，龍不眞兮少眞穴。”又云“恐君疑穴難取裁，好向後龍身上推。龍上生峰是根核，前頭形穴是花開。根荄若眞穴不假，蓋從種類生出來”是也。

The rhyme says: Whenever there is an odd or strange site, there must be some peculiar features, and the coming dragon must be exceptionally beautiful; only when the dragon spirit is truly confirmed can the site be accurately selected. Commentary: Judging strange sites involves considering the coming dragon, so it is essential that the dragon is exceptionally good before choosing a site for burial; otherwise, mistakes are likely to occur, and disasters may come quickly. The "Burial Classic" says: If the dragon is true, then the site will naturally be true; if the dragon is not true, there will be few true sites. It also says: If you are uncertain about the shape of the site, it is best to return to the coming dragon's body for consideration; the stars and peaks on the dragon's body are the roots, while the forms and sites in front are the flowers; if the roots are true, the flowers will not be false, because the flowers naturally grow from this root.

巧穴巧穴何巧穴，仔細與君說。或然高在萬山巔，天巧穴堪扦。注：地有結於萬仞山巔而為天巧之穴者，子微云：“第一天巧最高穴，常人懼怕輕棄撇。只言高處穴難安，不知巧穴有眞訣。天巧山頂分龍虎，峻地平夷有門戶。人到穴中有半天，四望百里堪摘取。此地神童及狀元，子子孫孫皆過府。”

The song says: "Skillful穴位, skillful穴位, what exactly constitutes a skillful穴位? Let me explain it carefully to you. Some are high up on the summits of myriad mountains, and these are called 'Heavenly Skillfulsite' that can be selected." Commentary: Indeed, there aresite that form skillful sites on the summits of ten thousand仞 mountains. Zhang Zimo said: The first class of Heavenly Skillfulsite is located at the highest position, often causing ordinary people to feel intimidated and easily abandon it, saying that there is no room for asite at high places. They do not know that skillfulsite has its own true method. The Heavenly Skillfulsite on the mountain peak has two "Dragon and Tiger" ridges branching out, on a steep and rugged ground there is a flat area, accompanied by a gate; when a person stands at thesite, it feels as if suspended in mid-air, and looking in all directions, one can see and take in scenery from a hundred li of mountains and rivers. Such a place produces prodigies and top scholars, and the descendants all hold official positions in the government.

釋之者曰：“穴不在天而名曰天巧，以其高出雲霄，如在天上，故曰天巧。每見龍穴湫窟、仙祠佛宇，多在崇岡疊嶺之上。登山或數十里，或二三十里，多至五六十里，方見窟穴宮室。所在莫不別有天地境界。觀其龍穴，其為龍宮，其為仙廟，其為佛剎，各隨其宜，不可更革。蓋天造地設，逞奇顯異，山上出泉，冬夏不竭。峰巔有田，多至萬傾。未經開荒，則長林茂木、惡蜂、毒蛇、鬼神占護。及其緣會遇合，則風霆開霹，鬼神剪除，長徑屈蟠，廣途平坦。此造化之玄也。天巧之穴，無以異此。”信哉，言也！

The person explaining this passage says: The cave is not really in the sky, but it is called "Heavenly Skill" because it rises high above the clouds, seeming to hang in the sky, hence the name. Often, dragon pools, deep caves, temples of immortals, and Buddhist monasteries are mostly located on high hills and layered mountains. To reach such places, one may have to walk dozens of miles, some twenty or thirty miles, and some even up to fifty or sixty miles. Upon arriving, one finds these caves and palaces, each place possessing its own unique realm. Observing the dragonsite there, some are made into dragon palaces, others into immortal temples, and others into Buddhist monasteries, each suited perfectly, none can be altered. All of this is naturally formed by heaven and earth, deliberately showing off its strange and extraordinary features: springs spout from the mountain peaks, never drying up in winter or summer; fields on the peak tops stretch to tens of thousands of acres. Before cultivation, these places were covered with dense forests and poisonous snakes and bees, guarded by ghosts and spirits. But when the right opportunity comes, thunder and lightning split the path, and ghosts and spirits clear the way, allowing long winding paths to ascend and wide roads to be smooth and easy. This is the mystery of nature. The principle of the Heavenly Skill cave is exactly the same. This explanation is truly accurate.

是故凡天巧之穴，雖在高山，及登其所，豁然開闊，局勢寬平，如在平地，不知為萬仞山巔。但見四面八方，獻奇列秀，如三千粉黛、八百煙花，次第羅列。城郭周完，朝案重疊，明堂團緊，左右環抱，三陽具備，諸吉拱護，水不傾瀉，穴不孤寒，乃為眞結，力量極大。上格貴龍，乃為禁穴，或出聖賢；中格龍亦能出將入相、皇妃國戚、神童狀元、滿門朱紫；下格龍無此融結也。

Therefore, any genuine heavenly skill site, although located on a high mountain, when you reach the top, the view suddenly opens up, the terrain is broad and level, like standing on flat ground, and you do not feel that you are on the peak of ten thousand feet. All around, the surrounding peaks present strange and beautiful formations, like three thousand powdered beauties and eight hundred fireworks arranged in order. The "encircling city" is regular and complete, the facing mountains and case mountains are layered and repeated, the "bright hall" is compact and gathered, with the left and right mountains embracing the site with affection, the "three yang" are all present, various auspicious sands surround and protect the site, and the water does not flow away, the site is not isolated and cold. Only then can it be considered a true convergence, with great power. A superior dragon of the highest level converging on this site is a "forbidden site," even capable of producing sages and virtuous people; a medium-level dragon can produce generals and ministers, imperial concubines and royal relatives, and prodigies like状元, with the whole family becoming prominent; a lower-level dragon cannot even form such a site.

予兄弟所見者，如漢高祖祖地在寕都縣靈雲山牙鼓峒見朝州府郡《志》及《一統志》、舊名虔州府虔化縣，朱夫子祖地在婺源縣官坑嶺金斗形樑上穴，笵文正公祖地，在蘇州大湖格名萬笏朝天，及吾邑廖公下張氏白牛坦祖地出一文一武一神仙：張忠定公燾為叅知政事，文也；甲公忠利侯，武也；紫瓊眞人張君範，仙也，泉州曾丞相公亮祖地番天馬蹄形，皆其格也。

We brothers have personally seen heavenly skillful graves, such as the ancestral site of Han Gaozu, located in Yagu峒 of Lingyun Mountain in Ningdu County, which is recorded in the local gazetteers and the "Da Ming Yitong Zhi." Ningdu was formerly known as Qianzhou Fu Qianhua County. The ancestral site of Master Zhu Xi is in Guanping Ridge of Wuyuan County, a beam-shaped grave on a golden bucket. The ancestral site of Fan Zhongyan is in the Taihu Lake of Suzhou, with the form named "Wan Hu Chao Tian." Also, there is the ancestral site of Liao Jinjing for the Zhang family at Baimiaotan in our county, which produced one scholar, one general, and one immortal: Zhang Taowang, the Zhang Zhongding Gong, who held the position of Canshizhengshi, representing the scholar; Zhang Jia, who was enfeoffed as the Marquis Zhongli, representing the general; and Zhang Junfan, the Purple Qiong Immortal, representing the immortal. Additionally, there is the ancestral site of the former Minister Zeng Gongliang of Quanzhou, with the form named "Fan Tian Ma Ti." All of these belong to the category of heavenly skill.

大抵此等地，要穴場極暖，雖在高山，不知其高則善。否則，據高挹秀，未免風寒，又多結為神仙窟宅。如太和山之玄帝宮、九華山之地藏殿、匡廬天池寺、雁蕩羅漢巖，與夫武夷天遊、西華仙掌、太華三仙、黃梅四祖等處，皆天巧穴也。

In general, this type of site is important because the pit must be extremely warm. Even though it is located on a high mountain, it should not feel high, which is considered good. Otherwise, if it only occupies a high position and takes in distant beauty, it is prone to cold winds and寒气, and such places are mostly formed as immortal retreats or abodes for monks and Taoists. For example, the Xuan帝 Gong in Wudang Mountain, the Dizang Hall in Jiuhua Mountain, the Tianchi Temple in Lu Mountain, the Luohanyan in Yandang Mountain, the Tianyou Peak in Wuyi Mountain, the Xianrenzhang in the Western Mountain Hua Mountain, the Sanxian in Taishan, and the Sizui Temple in Huangmei, all belong to naturally exquisite sites.

凡修佛，亦須擇取名山，然後以成道。蓋亦收山川之靈秀耳。人嘗謂“修仙先要選名山如許眞君煉丹洞，郭景純選酉山金氏宅而後成道，切忌孤峰四望寒。請君古來成道處，洞天福地不尋常古云“天下名山僧占多”不其然乎。”

Anyone who practices Buddhism must first select a famous mountain before they can attain enlightenment, as it is simply about gathering the spiritual essence of the mountains and rivers. Some have said: To cultivate immortality, one must first choose a famous mountain—such as Xu Zhenjun's alchemy cave, or Guo Pu's selection of the You mountain site for the Jin family, all of which were first associated with famous mountains before achieving enlightenment. It is most undesirable to have a single isolated mountain peak, appearing cold and desolate from all sides. Look at the places throughout history where enlightenment was attained; which of the immortal caves and sacred lands are ordinary places? An old saying goes, "The famous mountains of the world are mostly occupied by monks," which precisely reflects this principle.

或然低在深山裡，沒泥穴可取。注：地有結於平田汙下之處者。廖氏曰“藏龜閃跡在田中”是也。張子微謂之天平穴。中原平洋之地，龍行地中而不可見，間露毛脊，為石骨，為墩阜。及結穴處，亦要高下分明，此亦名為沒泥龍蛇，藏蟄於泥，時有毛脊露出泥外，取其不見龍身，間露一二，知其為蛇龍之蟄藏耳。此格全在觀水勢以尋穴。故楊公云“平地龍神因水勢”，又云“凡到平洋莫問蹤，只觀水遶是眞龍。”但龍平田散亂難見，而又雜以溝洫，諸水縱橫，未易檢點，必心目聰巧，而後可識。不然，亦水邊日耳。

The rhyme says: Some are hidden deep in the mountains, but in muddy water there are actually sites to be found. The commentary explains that there are indeed formations located in flat fields and low, damp areas. Liao Jinjing referred to this as "the hidden turtle and fleeting traces in the fields," and Zhang Zimoi called it "the Heaven's Balance site." In the central plains, on flat land, the dragon moves beneath the earth and is not visible, only occasionally showing a small ridge or forming a stone ridge or small hill. When it reaches the site, it still needs to be clearly elevated and depressed. This pattern is also called "the dragon and snake hidden in mud"—the dragon and snake lie concealed in the mud, occasionally showing a line of their backs above the mud. The site is taken based on the fact that the entire body of the dragon is not visible, but only a few parts are occasionally exposed, allowing one to recognize that the dragon and snake are lying in hiding. This pattern relies entirely on observing the water flow to find the site, so Yang Yunsong said: The dragon spirit on flat land must be identified by the water flow. He also said: When reaching the flat land, one need not look for its traces, only the places where water surrounds it are the true dragon. However, the dragon in flat fields is scattered and hard to distinguish, and is mixed with ditches and various streams, which cross each other in a complicated manner, making it difficult to examine one by one. One must have both a sharp mind and keen eyes to recognize it; otherwise, one would only waste time and effort by the water's edge.

或然孤露八風吹，登穴自隈聚。注：廖氏云：“坐空轉面去當朝，不怕八風搖。”然亦不可穴上受風，登穴隈聚則善也。張子微天風穴云：“八風可至之地，望之若寒，即之則溫；望之似露，登之則藏。”《發揮》云：“山峻穴高，蓋於峻中求平；山露穴出，蓋以兩肩有蔽。”似於孤露受風，其實則藏風聚氣，此所以吉。俗眼不識，嫌其露也。或然直出兩水射，臨穴有憑藉。注：楊公云“亦曾見穴直如鎗，兩水射脅似難當”是也。然兩水射脅之穴，必要當水射處，或有石曜沖出，或有山頭夾照，穴間不見水來，故曰“臨穴有憑藉”。

The song says: Some graves appear isolated and exposed, with winds coming from all eight directions. However, when you reach the grave site, there is a hidden and gathering place of qi. Commentary: Liao Jinjing says: If the back is empty and the body turns to face the flowing water, it is not afraid of the winds from all directions shaking it. However, the grave site itself should not be exposed to wind. It is best if, when you climb up, you feel a hidden and gathering place of qi. Zhang Zimoi talks about the "Heavenly Wind Grave" saying: In places where winds from all eight directions can reach, from afar it seems very cold, but when you get close, it is warm; from afar it seems very exposed, but when you reach the grave, it is actually hidden. "Development" says: If the mountain is steep and the grave is high, one should find a flat area within the steepness; if the mountain is exposed and the grave is prominent, there should be some hills on both shoulders to shelter it. Such graves seem to be isolated and exposed to wind, but in reality they can hide the wind and gather qi, thus being auspicious. Common people cannot recognize this, and only dislike it for being exposed. The song says: Some graves stretch out straight, with water flowing directly to their sides. However, when you reach the grave site, there is support and shelter. Commentary: Yang Yunsong says: I have once seen graves that stretched out straight like a spear, with two streams of water shooting at their sides. It seemed difficult to bear the impact. However, such graves with water shooting at their sides must have either a stone protrusion blocking the water or a hill beside it to protect it. When standing at the grave, you cannot see the water coming, so it is said "there is support at the grave site."

或然結在水中央，四畔水汪洋。注：楊公云：“也有穴在深潭裡。”卜氏云：“水底穴，必須道眼。”謝子期釋之曰：“水底之穴，甚難尋究，必是來脈精奇，蹤跡怪異，自然超拔，與眾不同。脈跡奇異而來，臨於深淵大澤，忽然隱脈，必其穴生水底，惟道眼者知之。”張子微亦云：“要知水巧在何處，行水中間龍脈繫。或見或隱或夾流，尋得龍來穴無地。居然卻在水中央，百個山人無一喜。正緣見脈不分明，巧在水中難指耳。”

The rhyme says: Somesite are formed in the center of water, surrounded by vast waters on all four sides. Commentary: Yang Yunsong said that there are alsosite located in deep pools. Bu Ying Tian said thatsite beneath water must be discerned by those with enlightened eyes. Xie Zi Qi explained thatsite beneath water are extremely difficult to find; such a site must have an extraordinary and unique coming ridge, with strange traces, naturally outstanding and different from others. When the ridge trace comes from a strange and unusual direction and suddenly disappears near a deep abyss or large marsh, then the穴 must be beneath the water, known only to those with enlightened eyes. Zhang Zi Wei also said: To know where the "water skill" lies, the middle of the water flow is where the dragon ridge is located. It may appear or disappear, or be sandwiched between streams. When searching for the dragon, one may not see the place where the穴 falls. It might actually be in the center of the water, and none of a hundred geomancers would be happy about it—because the ridge is not clearly visible, and the skill lies in its concealment within the water, making it hard to identify.

誠如諸公所說，則安穴水裡。以愚庸見，則為不然。嘗究廖氏《怪穴破惑歌》云：“捉月雖云在水中，還要土來封。”正恐人以水中安穴，而不能用土封耳，故指出。穴在水中，四畔皆水，乃是水中突出山阜，于山阜上結穴，而四面迴環周帀，皆汪洋巨浸，即是穴在水中，為水巧之穴。不可悞作穴安水底，方為水中怪穴。且天地間安有水中作穴扦葬之理？苟或有之，亦行險僥倖，仁人孝子豈忍以親體置之水中，而自取悖逆之罪，以希圖富貴哉！

According to what the previous people said, the grave should be placed in the water. In our humble opinion, this is not the case. We have carefully studied Liao Jinjing's "Song of Clarifying Strange Burial Sites," which says: Although a grave site that catches the moon is said to be in the water, it still needs to be covered with soil. This is precisely to prevent people from believing the idea of placing the grave in the water without using soil to cover it. So what is meant by a grave site in the water, with all sides surrounded by water, is actually a mountain rising out of the water, with the grave formed on top of this mountain, and all around it are vast bodies of water—this is called a grave site in the water, known as a "clever water" grave site. It should not be misunderstood as placing the coffin in the bottom of the water, which would be considered a strange grave site in the water. Moreover, how could there be any burial sites in the water in the world? Even if there were, it would be taking great risks; a kind-hearted son, how could he bear to put his parents' remains into the water, risking the sin of rebellion, just to hope for wealth and honor?

蔡西山亦嘗有云：“水巧之穴，尤其難見，亦且難信。宇宙之間，水中融結固不多見。扦於水中，尤屬罕聞。或者舍山而就水，舍高而就低，理則有之，亦須龍穴眞的無疑方可。不然，反成絕穴。況扦於水中乎？非審詧地理精熟透徹，何敢以前人體魄嘗試險穴？”誠確論也。

Cai Yuan Ding also said: water-embedded graves are especially difficult to find and even harder to believe in. In the world, the formation of such graves in water is rare, and even more so to place a grave in water. Although the idea of abandoning mountains for water, or abandoning high places for low ones, may make sense in theory, it must be that the dragon is true and the grave is genuine, without any doubt; otherwise, it would become a dead end. And even more so when placing the grave in water. If one has not reached a level of mastery and thorough understanding in examining geography, who would dare to use the remains of ancestors to test such a dangerous grave? These words are indeed accurate and appropriate.

或然結在頑石裡，鑿逢土脈取。注：子微云：“也有石山石片漫，皆無寸土穴難安。不合龍眞難舍去，尋趂十日無足觀。此名天完混沌氣，龍皮粗厚頭面幹。時人莫道無草木，不知童山是兩般。童山土色細雜碎，可栽木植生長難。天完之地無縫路，蕩蕩光滑如削刓。卻須迴環四獸地，自有土潤草木山。只有相當作穴處，頭面漫漫皆石盤。石必有縫可鐫鑿，石板之下有土山。若得土時穴須淺，不必深鑿入其間。”是謂穴結石裡也。但頑石漫漫，不易測識。苟非高術法眼相度，安知頑石之下，可以鑿縫土而安柩哉！故卜氏云“石間穴貴得明師。”

The rhyme says: some graves are formed within hard rock, requiring the rock to be broken open and encountering soil veins before the grave can be used. Commentary: Zhang Zimei said, there are also cases where an entire mountain is made of stone, with stone fragments spread out everywhere, and no soil at all; the grave has nowhere to be placed. However, because the dragon line is indeed genuine and cannot be abandoned, one may search for ten days without finding any clue. This kind is called "Heavenly Completion and Chaos Qi," where the dragon's surface is thick and rough, and its head and face are dry and withered. At that time, people should not hastily judge it as bad just because there is no grass or trees. One must know that a child mountain and a Heavenly Completion mountain are two different things: a child mountain has fine, scattered, and disorderly soil, making it difficult for trees to grow; whereas a Heavenly Completion mountain is entirely smooth and seamless, looking as if it has been polished and flattened. In such places, as long as the four beasts (the surrounding terrain) encircle and embrace it, there will naturally be areas with moist soil and lush grass. Only the exact spot where the grave is formed has a flat stone surface on its head and face. The stone must have a crack that can be carved, and beneath the stone plate lies a hill of soil. When reaching the soil, the grave should be shallowly buried, without digging too deep. This describes a grave formed within the stone. However, the hard rock is vast and difficult to recognize; unless a master with profound knowledge and a clear eye examines it, who would know that beneath the stone there is a crack that can be opened to reveal soil for placing the coffin? Therefore, Bu Ying Tian said: graves formed in stone are precious because they require a wise master to be invited.

或然有穴瞰泉竅，葬後泉乾燥。注：眞龍氣旺，故結穴完而其氣又有餘盛，從而漏為靈泉。子微所謂“龍氣之旺，迸裂不禁者”是也。亦謂之“龍漏穴”，本是眞龍漏天地之秘，示人以自然之穴。但造物玄機，以泉惑人，故未易測。然其泉亦必甘美異常，又非冷泉險潰之比。

The rhyme says: Some graves are situated facing a spring, but after burial the spring dries up. The explanation is: When the true dragon's energy is strong, after the site is formed, there is still surplus energy which leaks out to form a spiritual spring. Zhang Zimo said, "When the dragon's energy is too strong, it bursts out and cannot be contained," referring to this situation. This is called a "dragon leakage site," which is actually where the true dragon leaks out the secret of heaven and earth, revealing a natural site to people. However, the subtle mechanism of creation uses springs to mislead people, making it difficult to discern. Nevertheless, such springs must be exceptionally sweet, differing from those that are cold and sinister, often overflowing suddenly.

西山云：“泉有數種，惟冷漿泉不可灌溉，不堪盥俯，不入炊飲，滋滋浸漬，清不能澄，濁不能混。此無用之泉也。紅泉之地，不可取用，恐有銀脈。腥泉之地，不宜留意，恐有鐵礦。溫泉、醴泉則旺氣已鍾於泉，不復成地。若泉清，可椈，可澣，可灌，澄之愈清，混之難濁，春夏不盈，秋冬不涸，皆泉水之美者也。

Cai Yuan Ding said: There are several types of spring water. Only cold spring water is of no use, as it cannot be used for irrigation, washing the face, or cooking and drinking. It only seeps and permeates continuously, but it cannot be made clear by settling, and it cannot become turbid by stirring. This is useless spring water. If spring water turns red, it should not be used, as there may be silver ore veins underground. If spring water smells foul, it need not be considered, as there may be iron ore underground. Hot springs and sweet醴 springs indicate that the vital energy has fully gathered at the spring, and it will no longer form land. If spring water is clear, it can be drunk by hand, used for washing, and for irrigation. The clearer it becomes, the more it remains clear; stirring it does not make it turbid. In spring and summer, it does not overflow, and in autumn and winter, it does not dry up. These are the finest types of spring water.

穴適值此，則為佳脈。瞰泉竅上弦以治穴納棺，此泉必縮為生氣，不復流注。若夫得雨則盈，雨霽則涸，望之似可揚塵，踐之或可沒脛，此不瀦之地，地脈疏漏，最為無用。或春夏有泉，秋冬乾涸；或雨則泉迸，晴則泉幹，皆不足用。故穴逢龍漏，又須論泉而後論地，泉吉而穴吉是也。然亦不必拘於葬後泉幹，亦有不幹而吉者，但要泉美為凖耳。

When a site encounters such a spring, it is a good qi flow. If the coffin is placed in the area near the spring's edge, the spring will contract back and transform into life qi, no longer flowing. However, those springs that fill up with rain and dry up when it stops are not good. They appear to be able to raise dust but when stepped on, they sink up to the knees. These are lands that cannot retain water, with loose and porous underground qi, which is of no use. Also, springs that appear in spring and summer but dry up in autumn and winter, or springs that burst out when it rains and dry up when the sky is clear, are not suitable for use. Therefore, if a site encounters 'dragon leakage', one must first assess the quality of the spring and then the quality of the land. Only then can the site be considered good. However, one need not strictly follow the rule that 'after burial, the spring dries up'. There are cases where the spring does not dry up yet the site is still good. The key is to judge based on the quality of the spring's water.

或然有穴逼水邊，葬後水城遷。注：龍眞穴正，不幸而逼近水涯，或水沖割，此亦造化留心待人主耳，故葬後水徙而吉。卜氏云“水有陵遷谷變”是也。《史記》：“晉郭璞葬母於暨陽，去水百步，人以為言。璞曰：‘當即為陸矣！’其後沙漲，皆為桑田。”

The song诀 says: Some graves are very close to the water, and after burial, the water course changes its course. Commentary: The dragon is true and the grave is correct, even if it is not skillfully placed near the water's edge, or is eroded by the water, this is also a deliberate arrangement by nature waiting for the right person. Therefore, after burial, the water will change its course and become auspicious. The Book of Divination says "water may have its mountains and valleys change," which means exactly this. The Records of the Grand Historian records that Guo Pu of the Jin dynasty buried his mother in Ji Yang, only one hundred steps away from the water. Everyone criticized this, but Guo Pu said, "This place will soon become land." Later, silt accumulated and that area became mulberry fields.

或然有穴居龍脊，騎龍貴無敵。注：廖氏曰“騎龍須要居龍脊，龍住應無敵”是也。蓋騎龍穴力量最大，乃龍氣旺盛，故結穴後猶有餘氣之山。以其穴不居盡處，故曰騎龍。舊說前去山皆不結穴。予兄弟見仙蹟騎龍穴結後，再去山多有結作，但力量有大小，受穴有正副不同耳。

The rhyme says: Somesite sit directly on the dragon's back, known as "riding the dragon"穴位, which is extremely valuable. Commentary: Liao Jinjing says that a riding the dragon穴位 must be situated on the dragon's back. When the dragon stops, its response is unmatched. The power of riding the dragonsite is greatest because the dragon's energy is very strong, and after forming thesite, there are still leftover energies in the mountains ahead. Since thesite is not at the end of the dragon, it is called riding the dragon. Old sayings claim that the mountains continuing forward from thesite do not form any moresite. However, our brothers have seen riding the dragonsite left by ancient sages. After thesite is formed, the mountains continuing forward often still form othersite, but their power varies in strength, and the main and subsidiarysite differ accordingly.

如吾邑吳國師為十院張氏下一騎龍穴，在新營河南五里，土名烏石源，出張忠定公燾，為宰執。甲公封忠利侯，進士五十餘人。其龍結穴後，復起大山，去土名桃芝源，又結董德彰下金鵝抱卵形地，出尚書省齋公張憲。

For example, in the county, the national master Wu Jingluan identified a dragon site called Qilong Xue, located five miles south of Xinying River, in the place called Wushiyuan. This site produced Zhang Zhongding Gong Zhang Tao, who held high official positions, as well as Zhang Jia who was enfeoffed as the Marquis of Zhongli, and also fifty more candidates for the imperial examination. After this dragon site formed its climax, a large mountain rose again ahead, and when it reached the place called Taozhiyuan, Dong Dezhang identified a site shaped like "Golden Goose Hatching Eggs," which produced Zhang Xian, the official of the Ministry of Personnel.

又如績溪縣汪五祖地，將軍踏弩形；景德鎮劉御史祖地，猛虎下山形；福建林見素尚書祖地，鳳凰銜書形等穴，皆是騎龍，結穴後復去，俱結富貴地，寔皆仙蹟可證者。蓋以龍氣極旺，故餘氣透漏，猶有融結耳。古歌一篇，論騎龍穴意頗詳盡，坿錄於此。

For example, the ancestral site of Wang Wu from Jixi County is shaped like "General Stepping on the Bow," the ancestral site of Liu Yushishi from Jingdezhen is shaped like "Tiger Descending the Mountain," and the ancestral site of Lin Jiansu, the Minister of the Ministry of Personnel from Fujian Province, is shaped like "Phoenix Carrying a Scroll." These are all examples of dragon sites where the dragon continues to move forward after the main site, and where the dragon's path again forms prosperous and wealthy areas. All of these are ancient immortal sites that can be verified. This is because the dragon qi is extremely strong, and the residual qi is still flowing, allowing for further formations. There is an ancient verse that discusses dragon sites in great detail, which is included below.

歌云：三十六座騎龍穴，不是神仙難辨別。水分八字兩邊流，且到穴前傾又跌。無龍無虎無明堂，水去迢迢數里長。玄武雖端氣還過，庸師安敢忘評章？眞龍踴勢難頓住，結穴定了氣還去。就身作起案端嚴，四正八方皆會聚。外陽休問有和無，只看藩垣與夾扶。左右護龍並護水，迴環交鎖正龍居。或作龜背或牛肩，或作鶴嘴蜘蛛肚。鳳凰銜印龍吐珠，天馬昂頭蛇過路。前案不拘尖與圓，或橫或直正無偏。

The song says: There are thirty-six seats of the dragon riding, which are not easily discerned without the aid of a divine being. The water at the top of the site splits into eight directions and flows down on both sides, then at the front of the site it cascades and falls. It appears there is no Azure Dragon, no White Tiger, no Bright Hall, and the water flows straight for several miles. Although the rear mountain, the Black Tortoise, is upright, the dragon energy still passes through, and an ordinary geomancer dares not make a judgment. The true dragon's rushing and leaping momentum is hard to stop suddenly; even though the site is formed, the energy continues to move forward. Therefore, the case mountain is formed on the body of the mountain, upright and neat, with the surrounding mountains and waters gathering from all four directions and eight aspects. Whether there are fine peaks in the front Bright Hall is not important; only look for the presence of fences and enclosures, and the mountains on both sides that guard the dragon body and the flowing water. In the interlocking and enclosing arrangement, the true dragon resides. The shape of the site may resemble a turtle's back, a bull's shoulder, a crane's beak, a spider's belly, a phoenix holding a seal, a dragon spitting a pearl, a Heavenly Horse looking up, or a long snake passing by. The case mountain in front may be sharp or round, lying horizontally or extending straight, as long as it is upright and not biased.

但尋眞氣居何地，認取天心十道全。或在平陽或溪灣，或在高峰半山上。或然山連千萬重，或然水去千萬丈。神仙方識此規模，自可一湖通百湖。巧目神機扦正穴，何須逐一看沙圖？教君細認毋怪奇，左右纏護不曾離。水雖前去三五里，之玄屈曲合天機。更有異穴倒騎龍，前後妙在看形容。千變萬化理歸一，盡在高人心目中。要妙無過捉氣脈，吉凶禍福分黑白。君如下得騎龍穴，百子千孫非浪說。騎龍之穴福非輕，世代富貴無休歇。狀元及第總堪誇，將相公侯盈帝闕。按：歌理攸當，但三十六穴之說則拘矣，學者不可泥之。

You need only find where the true energy falls, and recognize the 'Ten Directions of Heaven's Center' surrounding it on all sides. It may be on a flat and sunny land, or at the bend of a stream, or on the half of a high mountain. Sometimes it is where thousands of mountains stretch continuously, sometimes where water flows thousands of feet away. Only a god or immortal can recognize this pattern; once understood, you can comprehend all lakes by seeing just one. With keen eyes and a wise mind, you can immediately find the correct spot, without needing to refer to every sand map. I advise you to be careful in your discernment, and not to be surprised at first sight. The surrounding sands on both sides have never really left. Although the water flows forward for three or five miles, it twists and turns in a zigzag manner, showing affection, which perfectly matches the heavenly mechanism. There is also a special type of site called 'Reversing the Dragon', whose subtlety lies in carefully observing the shape before and after. Although there are countless changes, the principle is always the same, and it all lies in the heart and eyes of a master. The most important thing is to grasp the energy flow; thus, fortune and misfortune become clearly distinguishable. If you can find the site of riding the dragon, you will certainly have many sons and grandsons, and it is not an empty promise. The site of riding the dragon brings great blessings, and the family will remain wealthy generation after generation. Achieving the rank of a top scholar is commendable, and ministers, generals, and marquises will fill the court. The author adds: The principles in this song are quite appropriate, but the saying of 'Thirty-six Sites' is too rigid. Scholars should not be stuck to it.

或然有穴截龍脈，斬關古有格。注：斬關穴者，乃斬截行龍氣脈而結穴也。蓋龍之大勢已去，旺氣暫注，亦成星辰，有形穴可下，故斬氣截脈下之，非勉強斬截龍脈而立穴也。此地發福極快，但不悠久。蓋為龍盡處自有正穴，故爾。《經》云“假穴斬關莫道眞，正穴眞形都差了。京口丹徒之後山，常有雲氣聚其間。曲阿之中有一穴，卻被劉翹斬一關。斬關之穴始於此，只得二代生龍顏”是也。曲阿在丹徒縣，即劉裕父墳。

The rhyme says: some graves are formed by cutting off the dragon's qi, and the "cutting the gate" pattern has existed since ancient times. Explanation: A "cutting the gate" grave is one that intercepts the dragon's qi as it flows. Although the main trend of the dragon has already passed, the strong qi temporarily gathers here, forming a star shape with a clear form. Therefore, it is appropriate to cut the qi and intercept the dragon's flow here for burial. This is not about forcibly cutting the dragon's flow to form a grave. Such graves bring rapid good fortune, but not for long, because the true dragon's end has its own proper grave. The "Burial Classic" says: do not take false graves that cut the gate as real. The true main grave and its complete form are missed. In Jingkou and Dantu, there is often a gathering of clouds. Qu'ē in this area originally had a grave, but Liu Qiao cut off one gate. From here, the "cutting the gate" grave began, and it only brought prosperity for two generations of emperors. Qu'ē is in Dantu County, which is where Liu Yu's father was buried.

或然有穴在湖濱，秋冬始見眞。注：穴有結於湖濱者，春夏水漲之時，四望皆水。直至秋冬水退，而穴形始見。如認龍眞，亦可用之，不畏其卑溼也。楊公云：“也曾見穴臨水際，俗人見穴無包藏。”又云：“平中還有水流坡，高水一寸即是阿。只為時師眼力淺，到彼浩然無奈何。便言無處尋蹤跡，直到有山方識得。如此之人豈可言，有穴在坪原自失。只來山上覓龍虎，又要乳頭始雲吉。不知山窮落坪去，穴在坪中貴無敵。痴師悞了幾多人，又道葬埋畏卑溼。不知穴在水中者，如此難憑怕泉瀝。蓋緣水漲在中間，水退卻同乾地力。”此說曲盡湖濱穴法之妙。

The rhyme says: Somesite are formed by the lake, and they only reveal their true shape in autumn and winter. Explanation: There are indeedsite formed by the lake. In spring and summer, when the water is high, looking around from all sides is just water. It is only when autumn and winter come and the water recedes that the shape of the穴 becomes visible. As long as the coming dragon is genuine, it can still be used, without fear of being low and damp. Yang Yunsong said: I have also seensite located by the water, and common people would only say that such a穴 lacks concealment. He also said: In flat land, there is still a slope where water flows, and even a height of one inch above the water is considered high ground. It is only because today's geomancers have shallow eyes that when they arrive there, they see only a vast expanse of water and are at a loss, saying there is no place to find the trace, and they can only recognize it when they see a mountain. Such people can never be said to understand geography. The穴 is on the flat land, but they miss it. They only know to look for dragon and tiger sands on the mountain, and they will not say it is auspicious unless there is a nipple. They do not know that when the mountain reaches its end and falls into the flat land, the穴 is in the flat land, and it is of great value. Foolish geomancers have misled many people, and they also say that burial is afraid of being low and damp. They do not understand the principle of a穴 in the water, only thinking it difficult to rely on and hard to believe, fearing that there will be spring water seeping through. In reality, it is only that during the flood season, the穴 is in the middle of the water, but when the water recedes, its power is the same as dry land. These words have thoroughly explained the wonderful aspects of the lake-side穴 method.

或然有穴落田疇，春夏水交流。注：平田之地，高一寸為山，低一寸為水。原自高山撒落平洋，牽連鋪展，平坦而來，微有脊脈。當春夏灌溉之時，滿目皆水，俗眼見此，不忽其為泥汙，則棄其為水瀝，安知其有美地存焉？但結穴之處，必須有銀錠，束氣融聚，分水伶俐，忽起微突，開口明白，界水交織，方為眞穴。雖水田滿目，不足畏也。

The rhyme says: Some graves are located in fields, and during spring and summer, water flows all around them on all sides. The explanation says: On flat land, a rise of one inch is considered a mountain, and a depression of one inch is considered water. Such land originally came from high mountains and spread down to the plains, continuously extending and smoothly flattening out, with only a slight line of ridge. During the spring and summer seasons when fields are flooded, the whole area appears to be water, and ordinary people either dislike it for being muddy or think it is a waterlogged area and thus abandon it. But they do not know that there is actually a good site hidden there. However, the true site of a grave must have a "silver ingot" shape that gathers energy, clearly dividing water, and suddenly has a slight elevation, with a clear opening, and the water converges and meets in front of the site, forming a boundary. This is the true site. Even if there are fields full of water, there is no need to be afraid.

或然穴在土皮上，名曰培土葬。注：培土葬者，其地氣浮於上，故下棺之時，不深穿井，放棺土皮之上，外以客土培之，故曰培土葬也。朱子曰：“漳、泉間，棺只浮於土上，深者僅有一半入地，所以上面封土甚高。後來見福州人舉移舊墓，稍深者無不有水，方知興化、漳、泉淺葬者，防水耳。”按：淺葬之法，不特漳、泉為然。蓋地土有厚薄之殊，龍脈有浮沉之異。地土厚，龍脈沉，有葬至數丈者，不謂之過深；地土薄，龍脈浮，有安柩土皮之上，用客土培成塜者，不謂之過淺。噫！非圓機之士，其孰能之？

The song verse says: some graves are placed on top of the soil surface, which is called "培土葬." Explanation: "培土葬" refers to the situation where the life qi of the land is on the surface. Therefore, when burying the coffin, they do not dig deep into the ground, placing the coffin on top of the soil surface, and then surrounding it with soil brought from elsewhere to form a mound, hence called "培土葬." Zhu Xi said: in the areas of Zhangzhou and Quanzhou, the coffins are only placed on the soil surface, and even if buried deeply, they are no more than half buried, so the mound above is very high. Later, when seeing the relocation of old graves by people from Fuzhou, those graves that were buried a bit deeper all had water accumulation, thus realizing that the shallow burial practice in Xinghua, Zhangzhou, and Quanzhou was to prevent water. The author notes: the method of shallow burial is not only practiced in Zhangzhou and Quanzhou. The soil varies in thickness, and the dragon pulses vary in depth: in areas with thick soil and deep dragon pulses, graves are dug several zhang deep, which is not considered too deep; in areas with thin soil and shallow dragon pulses, the coffin is placed on the soil surface and surrounded with brought-in soil to form a mound, which is not considered too shallow. Alas, without a mind that is flexible and not bound by convention, who could grasp this balance.

或然穴在石罅中，有土氣斯通。注：此石山土穴也。《葬經》云：“氣因土行，而石山不可葬。”蓋頑石之不可掘鑿者，則隔斷生氣，且多生水，所以不可下也。故石山必有土穴為眞。廖氏云“漱石莫疑安石罅，土穴端無價”是也。楊公云“也有穴在大石間”，卜氏云“石間穴貴得明師”，皆言石間有穴，卻不明言，立穴處必須有土為眞。

The rhyme says: Some graves are located in the middle of stone cracks, and there must be a flow of earth qi to be effective. The explanation refers to earth graves on mountainous terrain. The "Classic of Burial" says: Life qi follows the earth's veins, so mountains made entirely of stone cannot be suitable for burial. Because unworkable stone can block the life qi, and stone often contains water, so burial is not suitable. Therefore, on a mountain of stone, there must be an earth grave to be genuine. Liao Jinjing says: If there is water washing over the stone, there is no need to doubt, and it is acceptable to place the grave in the stone cracks, for such an earth grave is truly invaluable. Yang Yunsong also mentions that there are graves located between large stones. Bu Yantian says that graves between stones are valuable only if a wise master is consulted. Both are talking about graves located between stones, but they do not clearly state that the location of the grave must have earth to be genuine.

張子微云：“石巧之穴石盤生，如琢如鐫如切成。上無縫脈穿鑿計，且無寸土為遮蔽。”又云：“此穴依山不須鑿，結切安柩平處是。自然融結得山脈，不必鑿開洩石氣。”則又直指頑石之上安柩。誠如所言，是又與《葬經》相背。且石山土穴，或石山鑿見土脈為穴，予聞其語矣，亦見其地也。石穴不可掘鑿，則是頑石，無生氣。今言安柩其上，以土封之，吾聞其語矣，未見其地也。雖云有之，終於我心有所不安，不敢取以為法，寕從廖，不從張。

Zhang Ziwei said: A stone cave that is skillfully formed lies on a stone platform, appearing as if carved, engraved, or cut; there are no cracks to drill through and no patches of soil to serve as cover. He also said: Such a cave follows the mountain's form without needing to be dug, and the coffin is simply placed flatly on the level ground; the mountain ridge naturally merges and forms the cave, without needing to dig and release the stone qi. This is directly advocating placing the coffin directly on hard stone. If we truly follow his words, then it contradicts the teachings of the "Zang Jing" (Classic of Burial). Moreover, we have heard of and seen cases where a soil cave is formed by digging into a stone mountain and finding a soil vein; but regarding stone caves that cannot be dug, that would be hard stone, originally lifeless. Now, they say placing the coffin on top of it and covering it with soil — we have heard of this idea, but have never seen such a place. Even if there really is such a case, we would still feel uneasy and not dare to take it as a fixed rule. Rather, we would prefer to follow Liao Jinjing's teachings rather than Zhang Ziwei's.

也曾見穴水直流，下後出公侯。注：眞龍大地，包裡重疊，而正穴必居眾山擁從之內，小水直流，勢所必有。陶公云：“直流百步，弈世為官。”必須外面大河大溪，逆潮橫遶，而山腳重重攔截。《賦》云“元辰水當心直出，未可言凶。外面山轉首橫攔，得之反吉”是也。然直流之穴，必須龍長氣旺，力量極大，又得兩畔山腳包收，水雖去而山則回，穴甚周密則可。若龍短力少，一步去水亦不可下。廖氏云：“第一莫下去水地，立見敗家計。”至驗至驗，戒之戒之！

The rhyme says: I have also seen cases where water flows straight out in front of the grave site, yet after burial, the family becomes a marquis or duke. The explanation says: True dragon land is wrapped and layered, and the main grave must be located within the embrace of many mountains. There is naturally a small stream flowing straight out in front of the grave site. Tao Kan said: Even if the water flows straight for a hundred steps, the family can still hold official positions for generations. However, the prerequisite is that there must be a big river or stream coming from outside, flowing against the current and circling around horizontally, and the foot of the mountain must be heavily blocking it. The Snow Heart Assignment says: "Original hour water" flows straight out from the center of the grave site, and it cannot be immediately considered as凶 (unfavorable). If there are mountains turning back and blocking it outside, this is actually favorable. However, for a grave site with water flowing straight out, the dragon must be long and powerful, with strong momentum, and the two sides of the mountain must wrap and gather. Although the water flows away, the mountains embrace it back, making the grave site very complete and secure. If the dragon is short and weak, even a water flow of just one step is not suitable for burial. Liao Jinjing said: The first thing to avoid is a site where water flows away. This is extremely effective, and one must be cautious of it.

也曾見穴砂斜飛，下後著裶衣。注：眞龍貴穴，面前或多順水之砂，俗眼必望而畏之，或指為退田筆，或指為離鄉砂，縱有美地，亦不敢信。豈知此乃曜氣，為極貴之應哉！楊公云：“或如刀，或如劍，隨水順流俱冉冉。庸師只斷定離鄉，豈知內有眞龍占。”蓋眞龍正穴既已融結，雖有微砂順水，多是秀曜，不可一例斷作退田筆、離鄉砂。何也？蓋砂如美女，貴賤從夫，故爾。

The song says: I have also seen cases where the ridges in front of a good burial site slope out obliquely, yet after burial, the descendants wore official robes. Explanation: In front of a true dragon and a precious site, there are sometimes ridges that flow with the water. Common people see them and are afraid, calling them "retreating field brush" or "leaving hometown ridge." Even if the site is good, they dare not believe it. How could they know that this is actually the "radiant energy" of the dragon's body, a very auspicious sign. Yang Yunsong said: Some look like knives, some like swords, following the water flow and extending slowly. Ordinary geomancers insist it indicates leaving the hometown, but they do not know that there is actually a true dragon present. Once the true dragon and the correct site have merged, even if a few small ridges flow with the water, they are mostly graceful radiant energies, and should not be all considered as "retreating field brush" or "leaving hometown ridge." Why? Because ridges are like beautiful women; their status depends on their husband.

如大貴人既在此建府創第，或開藩建節，則軍將兵衛，或左或右，或出或入，皆是為貴人奔走服役，故順去者亦無所畏，乃為秀曜貴氣之驗。然亦須要收拾之，不可使蕩然而去。張子微云：“如龍穴眞正，而有凶殺照射，或順水走攛，惟在收拾。能收拾，則縱有凶殺，既為我用，不相刑射。譬如大官貴宦，黥卒賤徒，皆為我用。何者？權在我故也。故大貴之地，本身龍氣重，未免無殺氣，而護從朝應之山，如武夫悍卒，披堅執銳於我側，未免無可畏狀。然不知皆侍衛我者，非悔我者也。為我所用，何畏之有？適足為貴證矣。

For instance, if a great nobleman builds a mansion here or establishes a military garrison to govern a region, then the soldiers and guards will be stationed either to the left or the right, or advancing or retreating, all serving the nobleman. Therefore, the sand flowing along the water does not need to be feared; it is a sign of noble and auspicious energy. However, these should still be controlled and not allowed to flow away completely. Zhang Zimo said: if the dragon line is true and the site is correct, but there are harmful killing sands shining or flowing with the water, the key lies in whether they can be controlled. If they can be controlled, even if there are harmful killing sands, they can be used for our benefit and will not cause further harm. It is like the tattooed soldiers and lowly servants in the service of a high official; they are all under our command. Why? Because the authority is in our hands. Therefore, a place of great nobility naturally carries a heavy dragon energy, which may inevitably include some killing energy. The surrounding mountains that guard and respond to the site are like armored and armed soldiers standing by our side, appearing somewhat fearsome. But they are actually our attendants, not there to oppress us. Since they are under our control, what is there to fear? In fact, this is precisely evidence of noble energy.

也曾見穴無包藏，一突在平洋。注：包藏者，穴之護衛，以蔽風寒，不可無也。訣云：“立穴處最怕風吹。”又云：“穴要有包裹。包裹穴無破。”甚言穴之貴於包藏也。但法貴通變。如平洋一突，又不必若是之泥矣。蔡文節公云：“平洋之地不畏風。”楊公云：“平洋不怕八風吹。”此皆直指平洋不須畏風，不必論其左右之有無也。蓋以平洋之地，一望無際，風行地面，不入地中，故雖無包藏，亦不為害。譬如人在平原曠野，皆無障蔽，終日受風，不至為病害。若居密室坐臥之所，有窗欞罅隙，賊漏射入之風，則能為患。故山谷最怕凹風，而平洋之地，既無凹風，又何必拘於周密乎？

The song says: I have also seen cases where the site of a grave lacks enclosure, standing alone as a single protrusion in a flat plain. The explanation says: What is meant by enclosure is the protection surrounding the grave, used to block wind and cold, which is essential. The mnemonic says: The location for a grave should most fear wind. It also says: A grave should have enclosure, and only with enclosure will the grave not be ruined. All these emphasize strongly that a grave is most valuable when it can be enclosed. However, the principles of geomancy value adaptability. For example, a single protrusion on a flat plain does not need to strictly follow these rules. Cai Yuan ding said: Plains do not fear wind. Yang Yunsong said: Plains do not fear wind from all eight directions. These directly point out that plains do not need to fear wind, and there is no need to be concerned about whether there are protective ridges on the sides. Because plains are vast and open, wind only moves along the surface and does not reach underground, so even without enclosure, it does not cause harm. It is like a person standing in a flat open field, with no shelter around, being exposed to wind all day, yet not getting sick; if someone lives in a tightly closed house, with cracks in the window allowing wind to sneak in, that kind of wind can actually cause illness. Therefore, mountainous areas most fear concave winds, but plains, since they have no concave winds, why should they be overly concerned about having complete protection on all sides?

也曾見穴多餘氣，山去數十里。注：大龍氣盛，一時收斂不盡，故結穴後有餘氣之山，或去數十里。此地力量極大，俗眼觀之，龍氣未盡，必懷疑惑，不敢下之。殊不知大福力地，其結穴必不在大窮盡處。《經》云：“大地皆從腰裡落，餘枝前去作城郭。”吳公云“餘氣不去數十里，決然不是王候地”是也。范越鳳云：“眞龍蟠泊，必分牙布爪，結穴之外，有三五里餘氣，並皆暗拱。如人之巨室，寢息之處，必在堂奧之中。”喻亦親切。但所去之山，必須迴環護穴，或去為下手，或去為後槓，或去為障峽，或去為水口捍門，雖去猶為我所用則可矣。

The song says: I have also seen cases where there is a lot of residual energy at the site of a grave, and the mountains still go forward for dozens of miles. Explanation: When a great dragon has a strong momentum, it cannot be fully restrained at once, so after the site is formed, there are still residual energies that continue forward, sometimes for dozens of miles. Such a site has great power. Common people see it and think the dragon energy has not yet finished, so they are doubtful and dare not bury the dead. They do not realize that sites with great fortune are not formed at the very end of the dragon's path. The "Zang Jing" says: Great sites are formed by taking the site from the waist of the dragon, and the excess branches go forward to form the city and the surrounding areas. Wu Jingluan says: If the residual energy does not go forward for dozens of miles, it is certainly not a site for a king or a marquis. Fan Yuefeng says: When a true dragon stops and settles, it must branch out and spread its claws, and after the site is formed, there is still residual energy for three or five miles, all secretly guarding the site. It is like a large mansion, where the place for sleeping and resting is certainly in the deep part of the hall. This analogy is very appropriate. However, the mountains that go forward must return and protect the site: they may become the "downstream sand," or the back support, or the barrier and the pass, or the "gatekeeper" at the water mouth. Although they go forward, they are still used for the benefit of the site, only then is it acceptable.

也曾見穴坐後空，得水不嫌風。注：廖氏云“坐空轉面去當朝，不怕八風搖”是也。蓋來龍躍踴雄猛，及入首結穴之際，忽然翻身轉面，逆水當其洋潮，雖或坐空，必有水繞，不足畏也。《葬經》云：“得水為上，藏風次之。”此類是矣。然亦須穴場藏聚，如前所謂登穴煨聚則善。

The rhyme says: I have also seen cases where the mountain behind the mound is empty and open, but as long as water is obtained, it is not afraid of being exposed to wind. The explanation says: Liao Jinjing said that when the mountain behind is empty but the front faces the incoming water, it is not afraid of the wind coming from all sides. This refers exactly to this pattern. The dragon line runs continuously and strongly, but when it reaches the final point of the mound, it suddenly turns around and faces the incoming water, thus opposing the water and facing the incoming wave. Even though the back is empty, there must be water surrounding the front, so there is nothing to fear. The "Zang Jing" says: obtaining water is the most important, and sheltering wind is secondary. This refers to exactly this case. However, it still requires the site of the mound itself to be able to shelter and gather. As mentioned before, when you reach the site of the mound, there should be a warm, enclosed area, which is considered good.

也曾見穴面前欺，顧祖不嫌低。注：此回龍顧祖之穴也。張子微云：“高山落平岡之穴，而為回龍顧祖之地，則前朝之山皆我祖宗父母，雖高無害，亦不惡其逼迫。”卜氏云：“回龍顧祖，祖不厭高。”蓋以子孫見祖宗，則尊卑之禮出乎自然，雖高逼不以為欺，非客山來朝之比。若是客山高迫，則有陵壓之患，謂之客山欺主，不可下也。然顧祖穴雖不畏前朝高逼，亦須其山開面平正秀麗，而無粗惡欹斜、臃腫醜陋形狀，及尖射飛走、破碎巉巖等像則可。

The rhyme says: I have also seen cases where the mountain in front of the grave site is very high, seeming to oppress the grave site. However, if it is a "returning dragon looking back to the ancestors" site, it does not mind if the mountain is low. The explanation refers to the "returning dragon looking back to the ancestors" type of grave site. Zhang Zimwei says: When a high mountain descends to a flat ridge, it forms a "returning dragon looking back to the ancestors" site. The mountains facing the front are regarded as the ancestors and parents, so even if they are high, it is acceptable and there is no need to dislike them being close. Bu Yingtian says: In the case of "returning dragon looking back to the ancestors," the ancestral mountains do not mind being high. Because the descendants face the ancestors, the hierarchy is natural. Even if the mountain is high and close, it is not considered oppressive, unlike the case of a foreign mountain coming to pay homage. If the foreign mountain is high and close, it is considered to be overbearing and oppressive, called "the foreign mountain oppressing the main mountain," and burial is not allowed. However, although the "returning dragon looking back to the ancestors" site does not mind the high and close front mountain, that mountain should have a broad and flat face, be elegant and upright, without being coarse, crooked, swollen, or ugly. It should not have sharp, shooting, broken, or rugged shapes. Only then is it considered qualified.

也有巧穴名合氣，來脈雙龍至。注：合氣之穴，力量極大，或二龍、三龍，以至九龍，合者愈多愈勝。《經》云“更有二龍合一氣，兩水三山共一場”是也。也有巧穴名龍脫，來脈水中過。注：龍脫者，山脈斷絕，穿落過水，如人脫離而去，無所拂著之意。卜氏云：“棄甲曳兵，過水重興營寨。”陶公云：“馬跡過水，攬衣渡河。”皆謂龍脈從水中渡過，然後復起星辰結穴也。

There is another type of subtle site called "He Qi" (Meeting of Qi), where the coming ridge is two dragons arriving together. Explanation: The site of He Qi has great power. There are cases where two dragons meet, three dragons meet, or even nine dragons meet; the more dragons that meet, the stronger the power. The "Zang Jing" (Classic of Burial) says: There is also a case where two dragons form one Qi, with two streams of water and three layers of mountains in the same field — this refers to this pattern. The key to this site lies in whether several ridges truly meet to form one Qi at the end, rather than just appearing to meet but actually being separate. The song says: There is another subtle site called "Long Tuo" (Dragon Departure), where the coming ridge passes through water. Explanation:the so-called Long Tuo refers to the mountain ridge ending here and sinking down to pass through the bottom of the water, like a person escaping, leaving nothing behind. Bu Ying Tian says: Leaving armor and dragging weapons, crossing the water and then setting up camp again. Tao Kan says: Horse hooves pass over water, lifting clothes to cross the river. These all refer to the ridge passing through water and then rising again to form a star peak and settle.

然氣乘風則散，脈界水則止。今言過水，何也？蓋必有石樑之脈穿水過，如俗所謂“十大崩洪”石樑渡脈過水之說方是。如海中諸島，亦是水底石脈聯屬耳。蓋水不界石脈，而界土脈。邵子曰：“水則人身之血，石則人身之骨，土則人身之肉。故血行於肉，不行於骨。血以資肉，肉以養骨以資身。惟氣無往而不通也。”訣曰：“漏脈過時看不得，留心仔細看龍格。穿河渡水過其蹤，認他石骨為眞脈。”此詧龍脈渡水之要訣也。此皆奇巧令人疑，造化隱眞機。注：已上皆巧穴而怪者，共二十二體，乃造化隱機，必俟有德之人而後得之耳。

But life qi disperses when it meets wind, and meridians stop when they meet water. Now they say that dragons can cross water, what is the reason for this? There must be a stone bridge-like meridian that passes through the water, which is exactly what is meant by the common saying "the ten great floods" where a stone bridge allows the dragon to cross the water. Only in such cases can it be considered valid. For example, many islands in the sea are formed by stone veins connected beneath the water. Because water cannot cut off stone veins, only earth veins. Shao Yong said: water is like blood in the human body, stone is like bone, and earth is like flesh. Therefore, blood flows in the flesh, not in the bone, and blood nourishes the flesh, while the flesh nourishes the bone and the whole body. Only qi is unimpeded everywhere. The mnemonic says: when the meridian flows under the water, it is not visible, so one must carefully examine the dragon's pattern; it crosses the river and passes through water, its traces are hard to detect, so one must identify that stone vein as the true meridian. This is the crucial mnemonic for examining the dragon's passage through water. The final verse of the song says: all these are strange and intricate, causing doubts, and the workings of nature have hidden the true secret. Commentary: All the above belong to the category of extraordinary and strange graves, a total of twenty-two kinds, which are the hidden mechanisms of nature, and must surely be obtained only by those of virtue.

更有丑穴尤難識，福應無差忒。丑拙丑拙何丑拙，眞有玄微訣。君子盛德貌如愚，良賈藏若虛。注：眞龍藏幸而為丑拙之穴，極其難識。即其形狀，若為可棄。然驗之仙蹤，福應無爽毫末。若此者，豈非其有玄微妙訣乎？故得其訣，雖丑拙亦為可取。猶之大智若愚，大巧若拙。老子曰“良賈深藏若虛，君子盛德，容貌若愚”是也。以穴之丑拙而棄美地，猶以貌取人，而失之子羽矣。

The song says: There is another type of grave site called Chou Xue, which is even more difficult to recognize, yet its blessings and responses are perfectly accurate. Chou Zhuo, Chou Zhuo, what exactly is Chou Zhuo? There is indeed a subtle and profound secret behind it. Just like a virtuous gentleman who appears dull in appearance, and a shrewd merchant who hides his goods as if they were not there at all. Commentary: A true dragon conceals its fortune and forms a Chou Zhuo site, which is extremely difficult to recognize; when looking at its shape, it seems as if it could be discarded. However, when verified by ancient sages' traces, its blessings and responses are without the slightest error. Such a site, is it not containing a profound secret within? Therefore, if one has obtained the secret, even a Chou Zhuo site can be taken, just as a great wisdom appears foolish and a great skill appears clumsy. Laozi said: A shrewd merchant hides his goods as if they were empty, and a virtuous gentleman appears dull in appearance. If one discards a beautiful site merely because of its unattractive shape, then it is like judging people by their appearance. Confucius once made a mistake in judging Dan Tai Mie Ming for the same reason.

又如女子德淑賢，貌醜不須嫌。注：悅色而不好德，世俗之蔽。如女子貌陋而有淑德，世多以丑棄之。貌美如有穢行，世反以美取之，識者必為長太息也。西施絕色，適以傾人之國；而無鹽丑女，乃以興邦。信不在色，而在德耳。故凡論穴，當以龍為主。龍既眞，則穴必的。外雖丑拙，而內含眞氣融結，法有可取。猶女子之有淑德，而特外貌不揚。君子取以自配，必成內助之功。若必欲拘於穴之明顯，而不審乎龍之是非，是為悅色而不好德也，寕不置美地於無用哉！

A rhyme says: Just as a virtuous woman may not be beautiful, one should not despise her. Commentary: To value beauty over virtue is a common flaw in the world. For example, if a woman is ugly but virtuous, people often discard her because of her appearance; if a woman is beautiful but has bad morals, people marry her because of her beauty. A wise person would surely lament this. West Lake was extremely beautiful, yet she caused the downfall of a country; Xunyu was ugly, yet she helped to revitalize a state. This shows that reliability lies not in appearance but in virtue. Therefore, when discussing a site, one should focus on the dragon (dragon line): if the dragon is genuine, the site must be real. Although the exterior may appear clumsy, if it contains true energy, it can be considered valuable according to principles. Just as a virtuous woman may not be handsome, a gentleman who marries her will surely achieve the role of a good wife. If one is overly concerned with the site's appearance being obvious and attractive, but fails to examine the dragon's authenticity, then it is like valuing beauty over virtue, which is not wise and would result in the waste of a good site.

為君洩破天機秘，丑拙莫輕棄。也曾見穴乳直長，左右莫攔當。注：長乳者，一乳中出獨長，兩邊龍虎抱衛不過。人之見此，莫不以脈露而棄之。殊不知正脈中出，氣力旺盛，勢難頓止，故獨出而且長也。至結穴處，開窩開鉗，自有本身龍虎衛穴，外山護脈，雖後來左右為托送之山短縮，纏不過穴，亦不為害。楊公云“貪變廉貞梳齒樣，長枝有穴無人葬。人言龍虎不歸隨，誰知葬後生公相”是也。若乳頭不開窩鉗，或轉向左右，則是抱衛他山之砂而孤露矣，不可下也。

The rhyme says: In order to reveal the secret of heaven's mystery, do not easily discard a site with a clumsy form. I have once seen a mound with a straight and long nipple, which the sand on both sides could not block. The explanation says:所谓 long nipple refers to the central nipple that extends alone and very long, and the "dragon and tiger" sand on both sides cannot embrace it. When people see this shape, they all dislike it for its exposed energy and abandon it. But they do not know that this is the main energy coming out from the center, with strong energy and momentum, which cannot be stopped suddenly, so it extends alone and very long. When it reaches the site, it naturally forms a "wok" or "claw", and itself has dragon and tiger sands to protect the site. There are also mountains coming from behind to protect the site. Even if the mountains on both sides are short and do not wrap around the site, it does not cause any harm. Yang Yunsong said: When the greedy wolf changes into the chaste zhen, and the shape is like a comb, there is a site on the long branch, but no one dares to bury it. People say the dragon and tiger do not follow, but after burial, it produces princes and generals. If the nipple does not form a wok or claw, or turns to the left or right, then it is going to embrace other mountains and itself is exposed, and cannot be buried.

也曾見穴腦偏側，時俗難辨識。注：眞龍閃跡，變態不一。世俗只識端正之穴，豈知藏幸之龍穴，多在偏側處融聚。厲伯韶云“談水談山世俗多，用拙不能將奈何？誤葬每因求正面，不扦渾是棄偏頗。豈識眞玄奇妙處，仙人多是下偏坡”是也。但偏側之穴，後有鬼樂方為眞的。如無鬼樂，不可妄下。

The rhyme says: I have also seen cases where the spirit mound is biased to one side, which modern people find hard to recognize. Commentary: True dragons hide and change their forms in various ways. The world only recognizes the upright and straight spirit mounds, but how can they know that the spirit mounds formed by hidden dragons are mostly gathered on the biased sides? Lai Bozhao said: There are many people who talk about mountains and water, but when it comes to using the clumsy spirit mounds, they are at a loss. Mistaken burials often result from insisting on the upright and straight front, and unwillingness to act is only because they dislike the biased ones. How can they understand the true subtlety? The immortals mostly choose the biased slopes. However, a biased spirit mound must have the "ghost star" and "pleasure mountain" behind it to be genuine; if there are neither a ghost nor a pleasure mountain, one must not act recklessly.

也有穴下生尖嘴，楓葉三丫體。注：楓葉三丫，星長穴下出嘴，騎刑坐煞扦之，主貴有威權，文官兼武。也有穴前嘴直長，鑿作臂回遠。注：結穴已完，而餘氣猶去不住，當鑿其去處為內堂，作一臂逆掬為妙。如婺源縣九都程氏一地在長慶者，開帳而下，結穴甚美。只是前去直長，俗皆於盡處取穴，不利。程氏於頂來脈成星體處扦穴，而截去直長之贅疣，鑿作逆掬一臂為內堂，當代出貴，聯登科第。

The song says: There are also cases where a sharp tip grows from beneath the mound, shaped like a maple leaf split into three branches. Explanation: The shape of a maple leaf split into three branches indicates that the stars stretch out and spit out a sharp tip beneath the mound; riding over the criminal qi and sitting on the evil qi to pierce the mound, this results in descendants becoming prominent and powerful, and officials of literary rank can also take charge of military affairs. The song also says: There are also cases where a sharp tip extends straight forward from the mound, which should be cut off and made into a returning arm. Explanation: When the mound has already formed a complete shape, but the remaining qi still flows straight forward and cannot be stopped, it should be cut off at that part and made into an internal bright hall, leaving a returning arm to embrace it from the opposite direction. For example, in a place called Changqing in Jiudou village of Cheng family in Wuyuan county, the qi spreads out from the main ridge, forming a beautiful mound, but there is a long straight remaining qi in front of the mound. Common people usually take the site at the end of this remaining qi, but the result is not favorable. The Cheng family changed to take the site where the main ridge forms a star shape, cut off the long protruding part, and made it into a returning arm to form an internal bright hall. As a result, there were noblemen in the family, and they consecutively passed the imperial examinations.

也有穴後是空槽，玉筋夾饅頭。注：陽中陰之變也，即合鉗穴。也有穴前是深溝，金梘與銀槽。注：陰中陽之變也，即正鉗同。也有丑穴如鶴爪，突露無人曉。注：楊公云“祿存帶祿為異穴，異穴生成鶴爪形。鶴爪之形兩邊短，一距天然撐正身。此是祿存帶祿去，長股之穴為正形。起頂或成衣冠吏，短短低生左右臂。左臂短如揷笏形，右臂短如佩魚勢。時師到此多狐疑，卻嫌龍虎不纏衛”是也。

The rhyme says: There are also cases where the pit is followed by a hollow groove, shaped like two jade chopsticks enclosing a bun. Explanation: This is a variation of the "Yang Zhong Yin" pattern, also known as the "clamping" pit. The rhyme says: There are also cases where the pit is preceded by a deep ravine, shaped like a golden water channel or a silver water trough. Explanation: This is a variation of the "Yin Zhong Yang" pattern, which is the same as the standard clamping pit. The rhyme says: There are also cases where the pit resembles a crane's claw, protruding and exposed, yet unrecognized by many. Explanation: Yang Yunsong said, "The 'Lu Cun' star, when accompanied by a禄气 (favorable energy), forms an unusual pit. This kind of unusual pit naturally takes the shape of a crane's claw. The shape of a crane's claw has both sides short, with only one natural claw supporting the main body. This is when Lu Cun carries the禄气 (favorable energy) away, and the branch that is longer forms the correct shape. The top of the pit may sometimes form the shape of a minor official in formal attire, with the left and right arms short and low: the left arm is short like an inserted hand board, and the right arm is short like a hanging fish bag. Modern geomancers often hesitate here, only doubting the dragon and tiger sands that do not wrap around and protect."

也有丑穴似牛皮，懶坦使人疑。注：平坡之穴，微有窟突，俗眼視之，如牛皮懶坦，無處可下。不知散中求聚，力量極大。楊公云“撒網之形似牛皮，不著緋衣多食祿”是也。也有丑穴少一臂，時師容易棄。注：世俗論地，只愛左右均勻。才有欠缺，則所不取，此其常耳。卻不知有等眞龍大地，結作詭異之穴，多不齊整。或有龍無虎，或有虎無龍。明師見之，自有定訣。古歌云：“有龍無虎亦為吉，有虎無龍未是凶。只要外山連接應，分明有穴福常豐。”

The rhyme says: There are also grave sites shaped like a cowhide lying flat, lazily spread out, causing people to doubt. Commentary: This is a grave site on a flat slope, where the slope has only a slight depression or a slight protrusion. To the unskilled, it looks like a cowhide lazily spread out, with no place suitable for burial. They do not know how to find the gathering point within the scattered appearance, but the power of such a grave site is actually great. Yang Yunsong said: If the shape resembles a spread-out fishing net or a cowhide, even if one cannot wear a red official robe, they will still have a good income. The rhyme says: There are also grave sites shaped like a cowhide missing an arm, and modern geomancers often discard them. Commentary: In common geomantic practice, people prefer symmetry on both sides, and if there is any deficiency, they refuse to take it. This is natural. However, they do not know that there are certain great dragon lands which produce grave sites with very strange shapes, often not symmetrical. Some have the Azure Dragon but not the White Tiger, some have the White Tiger but not the Azure Dragon. A wise master will have a certain rhyme to deal with such cases. An old rhyme says: Having a dragon without a tiger is still auspicious, having a tiger without a dragon does not necessarily mean misfortune; as long as the surrounding mountains are continuous and supportive, the grave site is clear, and the blessings are often abundant.

卜氏云：“或有龍無虎，或有虎無龍，無龍要水繞左邊，無虎要水纏右畔。”范越鳳云：“水來自左，無左亦可；水自右來，無右亦裁。”張子微云：“又有如釵長短股，無乳無穴何處取？此名龍縮縮處尋，短股頭間氣脈聚。或左或右穴皆然，定有外山作龍虎。”楊公云：“也有左長右枝短，也有左短右枝長，世俗庸師多不取，豈知異穴生賢良。”皆確論也。蔡氏云：“欠缺不齊，天地之奇。”此類是矣。

Bushi said: Sometimes there is a dragon without a tiger, or a tiger without a dragon; if the azure dragon is missing, there should be water flowing from the left to surround it; if the white tiger is missing, there should be water flowing from the right to encircle it. Fan Yuefeng said: If water comes from the left, there does not need to be a hill on the left; if water comes from the right, there does not need to be a hill on the right either. Zhang Zimoi said: There are also forms like a hairpin, with two arms of unequal length; if there is neither a breast nor a cave, from where can one take it? This is called 'dragon shrinking', and one should look for it at the place of contraction; the end of the shorter arm has the qi gathering there. Whether the cave is to the left or right is the same, but there must be another mountain coming from outside to serve as dragon and tiger. Yang Yunsong said: There are also cases where the left is longer and the right is shorter, or the left is shorter and the right is longer; most ordinary teachers are unwilling to take these, but how can one know that such unusual caves produce virtuous people? These are all definite statements. Cai Yuanding said: Incomplete and uneven, this is the extraordinary aspect of heaven and earth. This refers to exactly such cases.

也有丑穴體粗頑，細認太極安。注：粗頑之處，人多厭棄。不知其有微茫大極窟突之形，蝦鬚、蟹眼界水分合明白，乃為貴穴。然此穴多能誤人，若體察不眞，不可草草，必須細察龍脈眞的，方可扦之。也有怪穴是擔凹，樂起貼身高。注：張子微所云“又有凹穴兩肩起，正對主峰凹入底。乳頭又更對凹生，作穴如何安頓是？此名天潛不可輕，凹處深藏有妙理”者是也。凡擔凹之穴，必要有後樂貼身蓋照。若垂乳結穴而乳頭長者，則是氣鍾於乳，雖無樂亦不妨，卻要後宮包裹，不可空曠，或有孝順鬼尤妙。

The rhyme says: There is also a type of grave site in the earth ridge called "Chou" which is coarse and clumsy, and one must carefully identify the "Taiji cloud" before choosing the grave site. Explanation: In coarse and clumsy places, people usually dislike them, not knowing that there are subtle forms of the "Taiji hollow" which are hard to distinguish. The "Shaxu water" and "Xieyan water" clearly divide and meet, and that is the noble grave site. However, this type of grave site is most easily misjudged. If one does not examine it thoroughly, one should not act hastily. One must carefully observe the dragon pulse to confirm it is genuine before making the grave. The rhyme says: There is also a strange grave site called "Danan". The following "Le mountain" is close to the grave site and rises high. Explanation: Zhang Zimo mentioned exactly this pattern: There is another type of hollow grave site, with both shoulders rising, facing directly into the hollow of the main peak and going all the way in. The nipple is precisely facing this hollow. How should the grave be placed? This pattern is called "Tianqian", which should not be underestimated. The hollow contains profound principles. All "Danan" grave sites must have the "Le mountain" closely behind to cover and support. If the grave site is formed by a hanging nipple and the nipple is long, then the qi is concentrated on the nipple. Even if there is no "Le mountain", it is not a problem, but the rear must be enclosed and cannot be open. If there is also a "Xiaoshun gui", it would be even better.

也有怪穴是仰瓦，氣蹙前頭下。注：凹腦之穴，氣蹙於前，必要後宮仰瓦。若仰瓦內又出一乳，則非眞結。此穴須有後樂為準。若垂乳者，穴立乳頭。後有孝順鬼，無樂亦好。此與擔凹穴同一格耳。

The song says: There is also a strange type of qi gathering called "Yangwa," where the qi converges in the lower front area. Explanation: This is a concave brain type of site, where the qi is gathered in front, and the back must form a Yangwa shape. If a Yangwa site has another nipple growing inside it, it is not a true formation. Such a site should have a "Le Mountain" behind it. If it has a hanging nipple, the site is located on top of the nipple; if there is a "Xiaoshun Gui" supporting it behind, even without a Le Mountain, it is acceptable. This pattern is actually the same as the previous "Danan" type.

也有怪穴似拖槍，只要護纏長。注：楊公云：“尖槍之山要外裹，外裹不牢反生禍。外山包裹穴如槍，左右包來尖不妨。山來雄勇勢難竭，是致尖形也作穴。只要前山曲抱轉，針著正形官不絕。”又云“有如破軍變貪狼，貪狼入穴如拖槍。拖槍之穴人嫌丑，只緣纏護兩山長”者是也。

The rhyme says: There is also a strange hill shape that looks like a long spear; as long as the surrounding hills are long enough, it is acceptable. Commentary: Yang Yunsong said: A hill that is sharp like a spear should be enclosed by surrounding hills. If the outer hills do not enclose it firmly, it will bring misfortune. Since the outer hills enclose the hill, even if the hill shape is like a spear, it is not a problem. If the hills on both sides enclose it, the sharp shape is not an issue. The hill trend is strong and bold, and its momentum cannot be stopped at once, so it becomes sharp in shape. However, it can still form a hill. As long as the hills in front bend and enclose towards the hill, and the needle is inserted in the correct position, officials will not be cut off. He also said: Sometimes the Broken General star transforms into the Greedy Wolf star, and the Greedy Wolf star enters the hill shape like a spear. The spear-shaped hill is disliked by people for its ugliness, but its charm lies in the two long surrounding hills on both sides.

也有怪穴如鬪斧，須要鬼樂守。注：鬪斧之穴，如穿針對線，橫來直受，直來橫受。楊公云“亦有異穴如鬪斧，不拘左右生龍虎。橫龍卻向直中扦，直山卻向橫中處”是也。卻要有鬼有樂以為證應，方可安穴。廖氏云：“橫龍結穴必要鬼，樂山宜後峙。”蔡氏云：“此等之穴，先看有鬼無鬼，次看前山朝水。二者相應，再看托樂，便可下手扦之。若無鬼樂，從有前面山水，不可下也。”

The rhyme says: There is also a strange hill shape resembling "Dou Fu," which must be guarded by "Gui Xing" and "Le Shan." Commentary: The hill shape of Dou Fu is like threading a needle, where a horizontal line must be received vertically, and a vertical line must be received horizontally. Yang Yunsong said: There are also strange hill shapes resembling Dou Fu, which do not necessarily require the dragon and tiger to appear on the left and right. A horizontal dragon should be chosen at a straight place, and a straight hill should be chosen at a horizontal place. However, there must be both Gui Xing and Le Shan as evidence and support to determine the site. Liao Jinjing said: A horizontal dragon forming a hill must have a Gui Xing, and the Le Shan should be prominent behind. Cai Yuanding said: For this type of hill, first check if there is a Gui Xing, then look at the front mountains and the flowing water; if both are in harmony, then check the supporting Le Shan behind, and then proceed with the burial. If there is neither Gui Xing nor Le Shan, even if the front mountains and water are excellent, burial should not be carried out.

也有怪穴無龍虎，何人將眼睹？注：世俗看地，惟求龍虎二山弓抱而已，此外無復知識。楊公云“只來山上覓龍虎，又要圓頭始雲吉”是也。殊不知龍穴眞結，不必有龍有虎。若龍穴不眞，縱是有龍有虎，反為花假之地。《經》云“君如識穴不識怪，只愛左右包者是。此與俗人無以異，多是葬在虛花裡。虛花左右似有情，仔細辨來非正形。虛化作穴更是巧，仔細看來無甚好”是也。

The song says: There is also a strange type of grave site that has no dragon and tiger ridges. Who would take a serious look at it? The commentary says: The common people look for land by seeking two mountains on the left and right that resemble a bow embracing the site, and they have no other understanding. Yang Yunsong said: People only look for dragon and tiger ridges on the mountain, and they insist on a round head before they will say it is auspicious. But they do not realize that if a dragon site is truly formed, it does not necessarily have both dragon and tiger ridges; if a dragon site is not truly formed, even though both dragon and tiger ridges are present, it is actually a false and empty site. The "Burial Classic" says: If you can only recognize ordinary sites but not strange ones, and you always like sites that are enclosed by mountains on both sides, then you are no different from the common people, and you are likely to bury in an empty and false site. An empty and false site appears to have affection on both sides when viewed from afar, but upon careful examination, it is not the correct form; the grave site made by an empty and false site appears more skillful, but upon close inspection, it actually has no real benefit.

也有怪穴無案山，諸水聚其間。注：天造地設眞龍正穴，有主山必有賓山。廖氏云：“第一尤嫌無案山，衣食必艱難。”今乃有眞穴而無案對，俗眼見之，必以有主無賓棄之。豈知水潮即是山朝，楊公云“也有眞形無朝山，只看諸水聚其間。汪汪萬頃明堂外，內局周迴如抱環”是也。

The rhyme says: There is also a strange type of site without a case mountain, but with many waters converging before the site. Explanation: A true dragon and correct site naturally formed by heaven and earth should have a main mountain and then a secondary mountain. Liao Jinjing said: The first thing to avoid is the absence of a case mountain, for it will certainly lead to hardship in food and clothing. Now, if there is a true site but no case mountain facing it, ordinary people will think that there is a main mountain without a secondary one and thus ignore it. But they do not realize that water coming and embracing is equivalent to mountains coming and bowing. Yang Yunsong said: There are also true forms of sites that do not have facing mountains, but only look at many waters gathering around them; outside the bright hall, there is a vast expanse of water, and within the site, the surrounding areas are circularly enclosed like a ring.

也有怪穴如反掌，窩靨形微坦。注：楊公云：“也曾見穴如反掌，卻與仰掌毋兩樣。”蓋反掌之地，形體偏反，但亦有窩靨之穴，卻與仰掌之掌心穴法不異矣。也有怪穴要鍬皮，苞節認玄微。注：木星之穴，以其來勢直急，恐有殺氣，故鍬皮下之。必要立穴處有苞節芽櫱，方為眞穴。不可於硬峻急直之所強勉鑿穴。故曰“苞節認玄微”。

The song says: There is also a strange type of grave site which looks like an inverted palm, with the depression on top slightly flat. Commentary: Yang Yunsong said that he has also seen grave sites shaped like an inverted palm, but in reality, they are no different from a palm facing upwards. Although the terrain of an inverted palm is inclined and turned over, there is still a depression on top which can be used as the grave site. The method of selecting the grave site is the same as when choosing the center of the palm facing upwards. The key lies in whether the depression is clearly defined and whether the water boundary is properly enclosed, not whether the palm is facing up or down. The song says: There is also a strange type of grave site which requires the 'spade skin' method. The subtle aspects lie entirely in recognizing the 'budding node'. Commentary: The grave site formed by the 'wood star' is formed because the approach is direct and steep, and it may carry a killing energy. Therefore, only a shallow layer of the surface is dug open for burial, which is called 'spade skin'. However, the site must have a budding node, which appears as a slight elevation, to be considered a true grave site. It is not permissible to dig a grave forcefully in a rigid and steep area that is both steep and direct. Therefore, the subtle aspects must be recognized through the budding node.

有如壁上撲飛蛾，細看突無多。注：貼壁飛蛾，微有突穴，安突中，粗中細也。有如壁上掛燈盞，但見窩微仰。注：楊公云“落在高山掛燈樣”，急中緩也。急山忽然一坦平，穴向此間停。注：急中有緩，多結仰高之穴。廖金精為吾邑張氏下一貴地，土名白牛坦，乃萬仞山半，忽然一塊平坦，穴安坦中，是急中緩也。緩龍到頭突忽起，穴向此中取。注：平洋之地，龍勢似緩。入首忽然突起，謂之平中之突。《葬書》所謂“地有吉氣，土隨而起”者是也。此穴至貴，但宜葬於巔，緩中急也。

The rhyme says: Some forms resemble a flying moth colliding against a wall, where the slight protrusion is not very obvious. Commentary: The form of "flying moth against the wall" refers to a very slight protrusion on the wall surface, where the point is placed exactly in the middle of this slight protrusion, which is taking fine details from a coarse form. The rhyme also says: Some forms resemble a hanging lamp on the wall, where only a slightly raised depression is visible. Commentary: Yang Yunsong said, "When it falls on a high mountain, its form resembles a hanging lamp," which refers to this form, which is taking calmness from urgency. The rhyme also says: In a steep and urgent mountain form, a flat area suddenly appears, and the site is chosen there. Commentary: This is taking calmness from urgency, and mostly forms the "looking up high site." Liao Jinjing once selected a noble site for the Zhang family in this county, named White Ox Slope, located halfway up a thousand-foot high mountain, where a flat area suddenly appears, and the site is chosen right in the center of this flat area, which is taking calmness from urgency. The rhyme also says: When a gentle dragon reaches its end, it suddenly rises, and the site is chosen on this rise. Commentary: On flat land, the dragon's form seems gentle, but at the end it suddenly rises to form a bump, called "a bump in the flat." The "Zangshu" says, "When there is good qi in the land, the soil will naturally rise," which refers to this meaning. This site is extremely noble, but it should be buried at the top of the bump, which is taking urgency from calmness.

精神顯露反非祥，隱拙乃為良。注：卜氏云：“何精神顯露者反不祥？何形勢隱拙者反為吉？隱拙者定有奇蹟異蹤，顯露者多是花穴假形。”良有以也。眞龍藏幸韜神機，奇怪使人疑。注：眞龍藏幸，至結穴處，韜光斂華，晦其神機，而為奇怪形穴，使人見之，群疑滿腹。非有灼見，不敢下也。

The song says: Those that show off their spirit are not good signs, but those that are hidden and simple are the best sites. Commentary: The diviner says: Why are those that show off their spirit not auspicious? Why are those that are hidden and simple auspicious? Because hidden and simple places must surely conceal extraordinary signs, while those that show off are mostly false sites and artificial forms. This is very reasonable. The song also says: The true dragon hides its fortune and conceals its divine mechanism. Strange shapes cause suspicion. Commentary: The true dragon is good at hiding its fortune, and when it reaches the site, it even hides its divine mechanism, forming strange shapes that cause people to doubt. Without genuine insight, no one would dare to act.

奇怪奇怪何奇怪，千形並萬態。能乘生氣任君針，奇怪莫心疑。注：山龍之變態無窮，奇形怪穴，安可悉舉？一言以蔽之，曰“葬乘生氣”而已。苟能於地理中識透“葬乘生氣”妙訣，任君所扦，皆能獲福，何奇怪之足畏哉！廖氏云：“變化無窮聊舉例，作用皆如是。乘得生氣任君裁，奇怪不須猜。”楊公云“怪形異穴人厭看，如何子孫世為官？只恐怪穴君未識，識得裁穴卻無難”是也。

The rhyme says: How strange, how strange, what exactly counts as strange? Forms change endlessly. As long as you can capture the life qi, wherever you place the needle, there is no need to doubt the strange. Commentary: The changes of mountain dragons are endless, how can we list all the strange shapes and strange graves? In a word, it is simply the four characters "burial in life qi." If one truly understands this secret of geomancy, wherever you choose to cut the site, you will gain blessings. What is strange then? Liao Jinjing says: Changes are endless, so let me give a few examples; the method is the same. As long as you can capture the life qi, wherever you decide, there is no need to guess at the strange. Yang Yunsong says: Strange shapes and strange graves are not loved by people, but why do their descendants become officials generation after generation? Perhaps you do not recognize the strange graves. Once you recognize them, actually, cutting the site is not difficult.

大抵奇形並怪穴，只怕龍神別。認得龍眞穴便眞，此訣值千金。注：有眞龍則有眞穴。龍既眞的，穴雖奇怪，亦不足畏。楊公云：“大凡諸山來此聚，諸水流來聚此處，定有眞龍此間作，只恐不知龍住處。住處多為醜惡形，世俗庸師心裡懼。”故扦怪穴之法，惟在審龍。誠於龍認得眞，何奇怪之足畏哉！善夫西山之言曰“《葬書》千經萬緒，地理千形萬狀，言不能盡，狀不能徧。約而蔽之，不過龍眞朝的，水土交會，穴必在焉。雖神秘怪異，亦可測識。若外此以求善法，非吾之所知也。

The rhyme says: Generally speaking, any strange shape or peculiar site is only to be feared if the dragon is of a different kind; once the dragon is truly identified, the site will naturally be true. This line of rhyme is worth a thousand pieces of gold. The commentary says: If there is a true dragon, there will be a true site. If the dragon is indeed true, even if the site is strange, there is nothing to fear. Yang Yunsong said: Whenever many mountains gather here and many waters converge here, there must certainly be a true dragon forming a site, but people often do not know where the dragon stops. The place where the dragon stops is often of an ugly shape, and the common teachers are afraid of it. Therefore, the method of handling strange sites lies entirely in examining the coming dragon. If the dragon is truly identified, what strange shape is there to fear? Cai Yuan ding once said very well: The Book of Burial discusses countless matters, and geography has countless forms, words cannot fully express them, and shapes cannot be all listed. Summarizing briefly, it is only that the dragon is true, the front is proper, and the water and soil meet, then the site must be there. Even if it is mysterious and strange, it can still be measured. If one leaves these points and seeks for some other good method, that is not something I know of.

假龍無穴不堪安，莫作怪穴看。若將藉口亂安墳，悞盡世間人。用怪不能當守拙，緘口休談說。要知官穴有眞玄，須遇至人傳。注：大凡無穴，必是龍假。蔡西山云：“假龍誤人甚多，其擺佈精神，起人眼目，與眞龍無異。只是到頭結果無取，故世俗之人，正謂其有秀特。而時師又以眞龍丑穴之說文之，鮮有不為所惑者。”子微云“假龍亦有穿心開帳，有星辰秀麗，有橈棹手腳，亦有擺佈，但無迎送，或蜒蜿四五里，或縈迂數十里，至大盡處，乃無穴可下”是也。

The song says: If there is no site on the false dragon, it cannot be used for burial, and it should not be regarded as a strange site. If one uses 'strange site' as an excuse to randomly bury the dead, it will mislead people all over the world. If one's skill in using strange sites is not yet mature, it is better to honestly follow the usual methods and remain silent. One must know that the true site of official rank and prestige has its own genuine subtleties, which can only be understood with the guidance of a master. Explanation: Generally speaking, if a site does not form a proper burial site, it must be a false dragon. Cai Yuanzheng said: False dragons mislead many people. The appearance and atmosphere they create are sufficient to attract people's attention, and they are no different from true dragons, except that in the end they have no real value. Therefore, common people often praise them for their beauty and uniqueness, while current geomancers use the idea of 'true dragon with poor site' to embellish them, and few people are not misled. Zhang Zimou said: False dragons can also pass through the center and open up a site, they can also have beautiful star peaks, they can also have the arms and legs of a boat, and they can also have the posture and arrangement of a site. However, they lack the sand for welcoming and sending. Some meander for several miles, some wind around for dozens of miles, and when they reach the end, there is no site to bury.

故眞龍怪穴，乃是有穴而特丑拙，或有穴而特奇巧，非若假龍之無收拾結果。至盡處，或有窠而虛闊空亡，有乳而直峻粗大，有鉗而漏槽破頂，有突而破碎懶坦，不可扦葬者。若不能辨龍眞假，而以假龍無穴之處指為龍眞穴怪，強勉鑿穴，以此藉口而誤世人，其害不淺，不若置怪穴於不談，尤為愈也。噫！業地學者，當虛心訪求明師，極辨而研窮之，不可草率鹵莽，強不知以為知，苟一朝之財賄。前輩謂醫藥有誤，禍止一人；地理有誤，禍及一家。捧誦斯言，尤當悚惕，可不戒哉！可不慎哉！

Therefore, the true dragon's strange pit is indeed a real pit but with an exceptionally awkward shape, or a real pit but in an exceptionally unusual location. It is entirely different from the false dragon, which cannot be properly formed or settled. When a false dragon reaches its end, it may have a hollow and empty pit, or a nipple that is straight, hard, steep, and coarse, or a claw with a hollow bottom that leaks air and a broken top, or a protrusion that is broken, scattered, flat, and collapsed—these are all unsuitable for burial. If one cannot distinguish between true and false dragons, yet mistakenly points out the false dragon's empty place as "true dragon and strange pit," and forcibly digs a hole to bury, using this as an excuse to mislead others, the harm is great. It would be better to simply ignore the strange pit altogether. Alas, those who make a living from geography should humbly seek out wise teachers, thoroughly examine the principles, and study them to the end, without being hasty or reckless, and not pretending to understand what they do not. The ancients said: if the medicine is wrong, the harm is only to one person; but if the geography is wrong, the harm will affect the whole family. Reading these words, one should be especially alarmed and self-reflective. How can one not be cautious and careful?

補義：上巧穴二十有二，以其穴形完美，而所處之地異於常，故曰巧。拙穴二十有二，以其穴形隱拙，而丑異之態出於常，故曰拙。兼巧與拙，總名曰怪，凡四十有四。然怪穴亦不止此，在智者觸類而長之耳。夫所謂怪穴者，乃權變怪異之說也。如三出其妻者，似閨化之不行；兩棄其子者，似家教之不立。君臣有義也，而有放伐之舉；兄弟貴友也，而有破斧之詣。此皆聖賢制禮之極，而乃出於常理之外。地理怪穴之說，無以異此。

Supplementary explanation. The above mentioned twenty-two kinds of skillful graves are called skillful because their grave forms are perfect, though their positions are unusual. The twenty-two kinds of clumsy graves are called clumsy because their grave forms are obscure and simple, with strange shapes that go beyond the usual. When skillful and clumsy are combined, the total is called strange, making forty-four kinds. However, strange graves are actually more than these forty-four. It depends on the wise whether they can grasp the principles and apply them to similar situations. The term strange grave refers to the principles of flexibility and strangeness. For example, there were ancient people who divorced their wives three times, which seemed like the moral education within the family had failed. There were also those who abandoned their sons twice, which seemed like the family education had not been established. Between a ruler and his minister, righteousness is emphasized, yet there were acts of exile and warfare. Among brothers, affection is valued, yet there were instances of military campaigns mentioned in the poem "Breaking the Axe." These are all manifestations of the sages reaching the extreme of establishing rituals, yet they go beyond ordinary expectations. The concept of strange graves in geography follows the same principle.

故《葬書》云“過山不葬”，乃正論也，而怪穴有騎龍斬關之法；“石山不葬”，乃正論也，而怪穴有扦於石間之法；“獨山不葬”，乃正論也，而怪穴有扦於無包藏之法。《雪心賦》云“脈界水則止”，乃正論也，而怪穴有扦於龍脫之法；“穴後須防仰瓦”，乃正論也，而怪穴有扦於仰瓦之法；“可惡者泥水地旁尋穴”，乃正論也，而怪穴有扦於沒泥之法。

Therefore Guo Pu's "Book of Burial" says "do not bury over mountains," which is a correct statement, yet there are exceptional cases where the grave is located in a position called "riding the dragon" or "cutting through the pass." It says "do not bury on stone mountains," which is correct, yet there are exceptional cases where the grave is placed between stone cracks. It says "do not bury on isolated mountains," which is correct, yet there are exceptional cases where the grave is placed in a spot with no concealment. The "Snow Heart Assignment" says "when the energy meets a boundary stream, it stops," which is a correct statement, yet there are exceptional cases where the grave is located in a position called "dragon detachment" — where the energy passes through water. It says "the grave must be protected from the back against a sloping roof," which is correct, yet there are exceptional cases where the grave is placed in a position resembling a sloping roof. It says "the most detestable is to search for a grave near muddy water," which is correct, yet there are exceptional cases where the grave is placed in a spot called 'no mud.'

《洞林訣》云“穴欲住而不欲吐”，乃正論也，而怪穴有扦於長枝中腰之法；《黑囊經》云“穴要有包裹，包裡穴無破”，乃正論也，而怪穴有扦於無龍虎之法；廖金精云“第一莫下去水地”，乃正論也，而怪穴有扦於直流之法；董德彰云“鎗頭休下，鼠尾莫扦”，乃正論也，而怪穴有扦於拖槍之法。凡此之類，本皆出常入怪，舍經從權。卜氏所謂“更有異穴怪形，我之所取，人之所棄”是也。

The "Donglin Jue" says, "The grave site should stop and not flow out," which is a correct statement; it is strange that some grave sites are chosen on the middle part of long branches. The "Hei Nang Jing" says, "The grave site should be enclosed, and an enclosed grave site will not be broken," which is also a correct statement; it is strange that some grave sites are chosen where there are no dragon and tiger sands. Liao Jinjing says, "The first thing is not to choose sites where water flows away," which is a correct statement; it is strange that some grave sites are chosen where water flows directly away. Dong Dezhang says, "Do not choose sites on the tip of a spear head, and do not choose sites on a mouse tail," which is also a correct statement; it is strange that some grave sites are chosen on the form of a dragging spear. All such cases originally go beyond conventional methods and enter into strange forms, abandoning regular ways and adopting flexible methods. Bu Ying Tian said, "There is another kind of strange grave site and form, which is exactly what I take and others discard," referring to this.

然古今怪穴名墓，處處有之，固非鑿空妄誕之說。但俗鮮其傳，而知之者寡。一得於驟見之間，固宜其心駭而疑也。惟高術之士，得其眞傳，會山川之性情，識生氣之聚散，苟穴與目遇，即目與心通，雖拙而亦以為美，雖丑而亦以為妍，是常亦常，怪亦常，不知怪之為怪矣。

However, throughout history, strange and unusual grave sites have existed everywhere, and they are not made up out of nowhere. The problem is that such knowledge is rarely passed down, so few people understand it. When one suddenly encounters such a site, it naturally causes surprise and doubt. Only those with profound expertise in the art, who have received the true teachings, can understand the nature of mountains and rivers, recognize the gathering and dispersing of life qi. Once they see a site, their eyes connect with their heart. Even if it seems clumsy, they see beauty in it; even if it appears ugly, they see elegance in it. At this level, ordinary sites are ordinary, and strange sites are also ordinary. There is no longer any sense of strangeness or wonder.

張子微云：“平夷之地，俊秀之峰，端正之穴，人所易見。惟諺語云‘若要發，險中做’者，須明眼高師能之。”楊筠松云：“怪形異穴人厭看，如何子孫世為官？只恐怪形君未識，識得裁穴卻無難。”識怪不易，信怪尤難。師識而主不之信，傍又從而破之，奈之何哉！此皆天造地設，以俟有福緣者耳。

Zhang Ziwei said: flat land, handsome peaks, and properly shaped graves are things that everyone can easily recognize; only the saying "If you want to succeed, you must work in dangerous places" is difficult to achieve without the keen eyes of a skilled master. Yang Yunsong said: strange shapes and unusual graves are not loved by everyone, but why do their descendants become officials generation after generation? Perhaps you do not recognize strange shapes, but once you do, determining the grave site is not really difficult. Recognizing strange graves is not easy, but believing in them is even harder. The master of the land recognizes them, but the main family does not believe; others also come to undermine, so what can be done? These are all naturally formed, waiting only for those with the right fortune.

故此等風水，易得難扦，易扦難信。有造物主之，常人以丑怪而不顧，故得之易。庸師以隱拙而難知，故扦之難。師能識之，不遇有緣，告之不信。一或因緣湊合，毎有無意求地之人，暗與穴遇，豈非造物使之？噫！人子求地，上以寧父母，下以保子孫，其為關係非小。而明師難遇，美地難逢，若之何哉？亦曰積德以俟之而已矣。

Therefore, this kind of fengshui is easy to obtain but difficult to actually apply, easy to apply but hard to gain trust. In the unseen world, there is a natural order that takes charge: ordinary people find it strange and ugly, so they ignore it, making it easy to obtain; mediocre geomancers find it obscure and unrefined, so they fail to understand it, making it hard to apply; masters can recognize it, but they meet no fortunate clients, and even when they tell others, they are not believed. But once the opportunity comes, it is often those who had no intention of seeking land who, secretly, meet the true site—this is not but the natural order arranging things in secret. Alas, as a son seeking land, one does it for the sake of settling one's parents and preserving one's descendants; the matter is of great importance. Yet, it is hard to find a wise master and a good site. Then what should one do? There is only one thing to say: accumulate virtue, and wait quietly.

巧拙萬金歌論怪穴亦頗明確，增坿註釋，並怪穴名地圖具後，以廣未備。龍有好惡首須知，穴有巧拙難整齊。好母偏生奇怪女，名郎不擇俊嬌妻。高人論德不論色，閥閱止問是誰兒。天機好處從來秘，莫教粗眼識眞機。踏來眞龍難尋穴，把作茅叢容易撇。欹斜缺折不須論，但於局面低中尋。自是蒹葭成野穗，本來芍藥結苞深。梧桐葉上偏生子，楊柳枝頭出正心。注：總論美地不限常，惟當看所出之祖何如耳。

The "Skill and Ignorance Ten Thousand Gold Song" clearly discusses strange sites. Now, additional explanations are added, and the diagrams of famous strange sites from previous dynasties are attached to supplement what was not fully explained before. The song says: Dragons have good and bad ones; first, they must be clearly distinguished. Sites have skillful and clumsy ones; it is hard to have a uniform standard. A virtuous mother may give birth to a daughter with an unusual appearance, and a renowned gentleman does not necessarily choose a beautiful and charming wife. The wise only consider virtue, not appearance; they look at the family background and ask who the person is. The most subtle aspect of heaven's mechanism has always been a secret; do not let shallow eyes reveal the true secret. Even if you walk through the true dragon, it is hard to find the site, often being mistaken for a thicket and easily abandoned. Slanting, broken, or broken parts do not need to be considered; only look for the whole situation at the lowest place. Originally, reed grass can bear wild grains, and the buds of peony are naturally hidden deep; the phoenix tree bears its fruit on its leaves, while willow trees grow their straight hearts from the branches. Explanation: This passage generally discusses that beautiful sites are not restricted by conventional standards; they should only be considered based on the ancestral mountains from which they come.

杞子叉芽難見寔，要從變處識精全。注：杞梓枝龍格如初生枝，餘斗角屈折，勢如人字依折，又有斂骨排行，本是偏氣。然得五七節首尾如此，即是龍氣不雜亂，亦為合格。必須審其變處，可結均勻之穴，故曰“要從變處識精全”。若一向偏而不變均勻，則不足取。但人字亦皆於一字中心出斜脈，雖節節斜行，亦不妨為中出之龍，故此龍多生奇穴，亦頗難測識。

The song says: The branches and buds of the wolfberry tree cross and branch out, making it rare to see actual fruits; one must recognize the pure and complete parts from where it changes. Commentary: The "Qizi branch" type of dragon pattern resembles a newly sprouted branch, with the rest of the parts twisting and turning, forming a shape like the character "人" (person), sloping down in a single stroke and a dot. It also has joints that are gathered and arranged in order, which is considered a biased pattern. However, if the first five or seven joints are all like this, it indicates that the dragon energy is not mixed, and it is considered acceptable. One must examine the place where it changes, as that is where a uniform pit can form, hence the saying "one must recognize the pure and complete parts from where it changes." If it is always biased without becoming uniform, it is not worth taking. However, the "person" shape naturally originates from the center of the character "一" (one), with diagonal veins extending from it. Although each joint slopes, it does not prevent it from being considered as a central emerging dragon; therefore, this type of dragon often produces extraordinary pits and is quite difficult to recognize.

蘆花嫋水東西點，未必條條著地尋。注：蘆花嫋龍格，多在平地水際。花點東西不定，不可執一而以正條尋穴。怪穴多在邊旁，或曰蘆花嫋龍格雖居平地，或又變起星辰，在山上結穴，故曰“未必條條著地尋”也，亦通。

The song says: Reed flowers sway gently on the water surface, here a bit there a bit, not necessarily every one has to be searched along the ground. Commentary: The pattern of "swaying reed flowers" mostly appears on flat land by the water. The flower points are not fixed east or west, so one cannot rigidly follow a single main branch to search for the tomb. Strange graves are often found beside the main line. Some people also say: Although the pattern of "swaying reed flowers" is on flat land, sometimes it changes into towering star peaks on the mountain, forming a tomb there, so it is said "not necessarily searching along the ground for each one" — this explanation also makes sense.

一點露花垂草尾，十分香味在花心。注：此論大窮盡處，縱有結作，不過露華垂於草尾而已，力量幾何？眞龍大地，分牙布爪，吐霧興云，結穴外必有餘氣之山迴環拱衛，穴在中腰，故曰“十分香味在花心”。

The song says: The flower on the tip of the grass is no more than a single dewdrop, but the true fragrance is actually in the heart of the flower. Commentary: This refers to the end of the dragon's body, even though there may be some formations, they are no more than the single dewdrop on the tip of the grass. They can hardly have much power. A true dragon must have its teeth and claws spread out, exhale mist and summon clouds, with residual energy mountains circling around beyond the main hill, and the grave site is located in the middle of the dragon's body. Therefore, it is said, "the true fragrance is in the heart of the flower."

岸上樓臺沉水影，山中木植墮田陰。龍頭必向雲中出，蛇影難從山上擒。注：四者皆譬形穴在此，取應在彼，若於應處求穴則誤矣。此義仙人不傳授，高明通曉在胸襟。注：仙翁非吝於傳授，蓋非口舌所能言，筆畫所能寫，妙在心悟耳。

The song says: The pavilions on the shore cast their shadows into the water, and the trees in the mountains cast their shadows onto the fields; the dragon's head must surely emerge from the clouds, yet the shadow of the snake is hard to catch from the mountain. Commentary: These four metaphors all illustrate that the form of the site is on one side, but the response is on the other; if one goes to the side where the response is to seek the site, it would be wrong. The song also says: This principle has never been clearly explained by immortals, but the wise understand it from within. Commentary: The immortals are not reluctant to pass it on, but actually this principle cannot be fully expressed through words or written down, its subtlety lies entirely in one's own heart to grasp.

固知龍祖傳來好，更有前砂識幸深。注：來龍好必結好地，固其理也。前砂尤能證穴之所在。楊公云：“眞龍藏幸穴難尋，惟有朝山識幸心。”西岸月升東岸白，上方雲起下方陰。注：此承上文“前砂識幸”之意，蓋取應之砂妙耳。如東邊有秀異之朝砂，西邊必有眞龍之結作。

The song says: Although we know the dragon is good from the ancestral mountain, we must rely on the ridges in front of the site to recognize how deep it is hidden. Commentary: A good dragon will certainly form a good site, which is natural; however, the ridges in front of the site can especially confirm the position of the site. Yang Yunsong said: A true dragon is hidden and fortunate, and the site is difficult to find; only by recognizing the facing mountains can we understand the hidden fortune of the dragon. The song also says: When the moon rises on the western bank, the eastern bank becomes white first; when the clouds rise above, the area below quickly turns dark. Commentary: This continues the previous idea of "recognizing fortune through the front ridges." The skill lies in taking the responding ridges. For example, if there is an outstanding facing ridge on the east, there must be a true dragon forming on the west.

若還只問好頭面，假穴常常眞乳見。注：若不審龍，徒泥穴之頭面，則假穴多有好乳。開枝依舊有遮攔，過形只是無針線。注：此乘上假穴多有乳中垂，左右亦有龍虎遮攔，只是後龍不眞，全無度峽，來脈不明。蓋相山之法在審龍，而審龍之術在觀峽。未有眞龍而不度美峽，未有峽美而不結吉地。峽之美者，如梭帶絲，如針引線，如藕斷絲連，兩旁遮護稠密，不令風吹水刦。峽之凶者，則毋此格，徒有遮攔，非眞脈矣。

The song says: If one only focuses on the appearance of the mound's head and face, then fake mounds often also have good breasts. Explanation: If one does not examine the coming dragon, but only fixates on the head and face of the mound, one should know that fake mounds often also have good breasts. The song also says: The branches and feet are also properly covered, but their over-vein lacks the connection like a needle and thread. Explanation: This continues from the previous statement, saying that fake mounds often have a breast hanging down from the middle, with dragons and tigers on both sides to cover it, but the coming dragon behind is not genuine, with no over-vein, and the coming vein is not clear. The method of mountain examination lies in examining the dragon, and the way to examine the dragon lies in observing the over-vein: there is no real dragon without a beautiful over-vein, and no beautiful over-vein that can form a good land. A good over-vein is like a shuttle with thread, like a needle guiding thread, like a lotus stalk cut but still connected by threads, with dense protection on both sides, preventing wind and water damage. A bad over-vein lacks these patterns, only having a little cover, but in reality, it is not a true vein.

談水談山世俗多，用拙不能爭奈何？注：談地理者不可勝計，能用拙穴者幾人？蓋識之者少也。誤葬每因求正面，不扦渾是棄偏頗。注：假穴端正，起頂垂乳，易以惑人。眞龍棲閃，千變萬化，詭異偏斜，難以測識。故世之大地，往往有在路旁而人不著目者，多以偏斜棄之耳。

The song says: There are many people who talk about mountains and water, but when it comes to using a simple grave site, they have no idea. Commentary: There are countless people who talk about geography, but how many can actually use a simple grave site? In the end, it's because few people know how to recognize it. The song also says: Mistaken burials often happen because people only pursue the upright and straight, and they refuse to use the method of inserting the pole because they dislike its slanting. Commentary: A false grave site is upright and straight, with a flat top and hanging breast, which easily deceives people; the true dragon is hidden and evasive, changing endlessly, strange and slanting, difficult to recognize. Therefore, the great land is often by the roadside, but no one pays attention, mostly because they dislike its slanting and abandon it.

豈識眞玄奇妙處，仙人多是下偏坡。注：仙人墳墓，詭異丑拙難識者，每多偏側。非故好此怪異，廖氏云“隱顯雖有不同，力量本無二致”是也。好婦不須全俊美，福人何用太嘍囉。注：丑婦生貴子，福人無機關，喻大地多丑拙之穴。

The song says: Who can truly understand the profound and mysterious aspects? Most immortals are buried in secluded places. Commentary: The tombs left by ancient immortals, those strange and awkward ones that are hard to recognize, are often located in secluded spots. This is not because they deliberately prefer the strange. Liao Jinjing said, "Although hidden and revealed have different forms, their power is essentially the same," which is exactly this meaning. The song also says: A virtuous woman does not need to be beautiful in every way, and a person of good fortune does not need to be overly clever and meticulous. Commentary: A plain woman may give birth to a noble son, and a person of good fortune may not be overly concerned with details—this is a metaphor for the fact that the earth mostly forms its precious sites in awkward and unattractive places.

大凡好地作丑穴，不與世人容易說。若教大地穴分明，是使天機容易洩。注：龍眞穴丑，造化之微機也。試說楊州有一地，地名霜山金沙尾。十里來龍的的眞，到處作穴笑殺人。三家葬後盡改去，一家買得復不取。一家轉買仍不用，再賣與人身姓董。買成幾年不敢葬，無人定穴不知向。一朝遇著柏葉仙，大喜此地意灑然。董家插後出俊子，連登上第躋膴仕。稅錢也及千貫錠，庫業十州難計量。

The song says: Generally, good land forms an ugly grave, and it is unwilling to easily reveal it to the world; if all the graves were clearly visible, that would be equivalent to leaking the heavenly secrets. The commentary explains: When the dragon is true but the grave is ugly, it is exactly the subtle mechanism of the workings of nature. The song continues: Let me tell about a place in Yangzhou called Shuangshan Jinyashai. A dragon of ten li is indeed genuine, but it forms graves everywhere, amusing people. After three families buried there, they all moved away. One family bought it but did not use it, another sold it again but still did not use it, and then it was sold to a man named Dong. The Dong family bought it for several years but dared not bury there, because no one could determine the grave, and they did not know which direction to face. One day they met a sage named Baoye Xian, who was very pleased upon seeing them. His heart suddenly became clear. After the Dong family selected the grave, they had outstanding descendants who consecutively passed the imperial examinations and held important official positions, paying taxes amounting to thousands of wusheng, with properties spread across ten states, countless in number.

又有徐州一穴地，朝秀堂寬龍虎衛，人爭插葬有五墳，發跡政功總不聞。但言扦後多敗絕，內有一家先發瘟。又有蔡州盧家塘，穿心龍出面向陽。虎長龍短乳穴側，賣過七主無喜色。黃家老翁有陰德，遇著曾仙為指畫。葬後一子入臺諫，一人執政廕生枝。至今仕宦尚不絕，代代稅賦無休息。一族百家共此祖，個個富足少貧窶。若還不是遇神仙，分付時師定不然。要求大地先種德，自有高人為爾扦。注：三段證以龍眞穴丑，不害其為貴地。假穴明堂寬大，朝對秀麗，龍虎抱衛，而坐下無龍，葬者敗絕，顧何益哉！末言積德自遇明師，又崇本之至論也。

The song also says: There is another place in Xu Prefecture where the facing mountain is beautiful and the bright hall is wide. The white tiger and azure dragon guard it, and people compete to be buried there. There are five tombs in total, but there has been no case of success or achievement. After the burial, most families declined, and one family even suffered from an epidemic. There is also Lujiatang in Cai Prefecture, where the dragon runs straight and faces the sun. The white tiger is long and the azure dragon is short, and the nursing grave is biased to one side. It has been sold to seven different owners, none of whom were satisfied. However, an old man from the Huang family accumulated yin virtue and met a former sage named Zeng who guided and determined the burial site. After the burial, one son entered the advisory court, another became a senior official, and the benefits spread widely. To this day, there are still officials in the family, and they have been paying taxes continuously without interruption. The entire clan, consisting of over a hundred people, shares this ancestral tomb, and everyone is wealthy, with few poor people. If it had not been for the guidance of a divine master, and if a common geomancer had been entrusted with the task, it would not have turned out this way. The earth requires first the cultivation of virtue, and naturally, a great master will come to determine the burial site. The commentary: These three passages are used to prove that even if the tomb is not beautiful but the dragon is true, it can still be a noble site. Conversely, even if a false tomb has a wide bright hall and a beautiful facing mountain, and is guarded by white tiger and azure dragon, if there is no true dragon beneath the sitting mountain, the family will decline after burial, so what is the use? At the end, it says that accumulating virtue naturally brings a master, which is a profound truth that emphasizes the importance of cultivating virtue.

南安傅氏祖地—金盤獻花形。來龍甚遠，地結平岡，周環皆石，盤也。盤中小石旋轉，穴安中央，以小石為坐為朝為龍虎，乃石巧穴。南安傅氏名墓，在泉州府西北七里，仙師黃妙應下，人丁科第，自宋至今，四五百年旺盛。傅公夏器登嘉靖庚戌進士，富貴未艾。按：傅氏美地尤多，此仙蹟也。

The first diagram shows the ancestral land of the Fu family in Nan'an, known as "Golden Plate Offering Flowers." The original diagram is lost, only the title and description remain. The terrain has a long and distant approach, and the site is located on a gently sloping hill. All around are stones, resembling a plate. Small stones within the plate are arranged in a rotating pattern, and the tomb is situated exactly at the center. These small stones are considered as the sitting mountain, the facing table, and the left and right dragon and tiger, making it a "stone skillful site." This is a famous tomb of the Fu family. It is located seven miles northwest of Quanzhou Prefecture, determined by the master geomancer Huang Miaoying. The family has thrived in terms of population and academic success from the Song Dynasty to the present day, over four or five hundred years. Fu Xiashi passed the imperial examination in the Gengxu year of the Jiajing era, and his prosperity has not yet reached its peak. The author notes: The Fu family owns many beautiful sites, and this one is a relic left by ancient immortals.

永康王都諫祖地圖——泥水怪穴。右地在永康縣東北五十里。其來龍甚遠，不及詳述。將入首，大帳，帳下疊出木星三四座聳立，仍走弄數里，一齊落下平坡，勢如層波疊浪，級級湧來。諸脈合氣，數大枝合為一脈。二水交會處，忽起小小石山遠抱，以作龍虎及近案為證。而穴結泥水田中，培土成墳。登穴觀之，四面遠山簇簇，星峰拱照。二水交於穴前，迴環屈曲。且石曜自泥田中露出，尤奇。

The second diagram describes the ancestral site of Wang Du Jian, the Duke of Yongkang. It is classified as a "muddy water monster site." The original diagram is lost, but the title and explanation remain. This location is fifty li northeast of Yongkang County. The dragon line is very long, and it is not possible to describe it in detail. As it approaches the final part, a large account appears, with several wooden stars standing upright beneath it. Then it proceeds and winds for several li, finally settling on a flat slope. The momentum resembles waves layer upon layer, rising step by step. Many branches converge into one, and several major branches merge into a single line. At the point where two streams meet, a small stone hill suddenly rises, far away, serving as evidence of the dragon and tiger as well as the nearby case. The site is formed in a muddy water field, with the grave built up by piling soil. From the site, looking around, distant mountains encircle it, with star peaks surrounding it. Two streams meet in front of the site, winding and turning. Moreover, there are "stone stars" emerging from the muddy field, which is especially remarkable.

乃范氏所扦。課云：“六十年來出雙貴，誰知妙穴在泥田。”果出兄弟雙科。范氏乃豐城範麻子。永康諺云：“若要死，去請範麻子；若要敗，去請劉永太。”蓋此二師同時，皆慣點奇穴之人也。亦有不利初年者，故時謗如此。按：王氏祖墳，景泰癸酉年葬，至正德癸酉而兩房各生子，一名楷，一名桂。嘉靖乙卯科鄉舉。楷號竹峰，丙辰進士，官都諫。果六十年出雙貴，今人財大旺。

This site was selected by the Fan family. The remarks left by Fan say: After sixty years, a pair of noblemen will emerge, but who could have predicted that such a wonderful site would be in a muddy field? Later, indeed, two brothers took the imperial examination in the same year. This Fan is known as Fan Maizi from Fengcheng. There is a common saying in Yongkang: If you want to die, go and consult Fan Maizi; if you want to fail, go and consult Liu Yongtai. These two geomancers were from the same era and both were skilled in selecting extraordinary sites. The sites they selected sometimes did not bring good fortune in the first few years, so there was such mockery at that time. The author notes: The Wang family's ancestral tomb was buried in the Guiyou year of Jingte. By the Guiyou year of Zhengde, each of the two branches had a son, one named Wang Kai and the other Wang Gui, who both passed the local examination in the Yimao year of Jiajing. Wang Kai, known as Zhufeng, became an imperial examiner in the Bingchen year and held the position of Dujian. Indeed, after sixty years, a pair of noblemen emerged. Now the family is prosperous in terms of descendants and wealth.

右地在永康，其龍甚遠，枝節繁衍，過峽重疊。將作穴，疊三峰，抽一偏枝，閃出數節，結穴低平，而開鉗於前。又吐出一脈，穿田前去三十里，作有陽宅數處。此即騎龍穴也。且其正出之山，即逆繞於旁，以為纏護，前去不遠而止，亦無大結。按：此乃明師劉永太所下。施氏子名孟達，與劉仙交厚，一日拜劉仙求吉地安父母。劉問曰：“汝要人丁千口乎？汝要官貴極品乎？”施曰：“只願人丁大旺足矣。”劉乃指此騎龍之穴。葬後果生十子，子又各生十餘，諸孫共百單三人。鄉間皆稱十子百孫。至今人丁千口之繁，為永康臣室旺丁口不出貴。

This site is also in Yongkang. Its dragon is far away, with many branches and twists, passing through many ridges. As it approaches the site, three peaks are formed, and a branch is drawn out, with several sections appearing suddenly. The site is low and flat, with a "claw" opening in front. It also emits another vein, passing through fields and continuing forward for thirty li, along the way forming several阳宅. This is called the Riding Dragon site. Moreover, the mountain coming out from the center actually turns back to the side to serve as a protective ridge, stopping not far ahead without forming a major site. The author notes: this site was pointed out by the famous master Liu Yongtai. The son of the Shi family, named Mengda, had a close relationship with Liu Xian. One day, he asked Liu Xian for a good site to bury his parents. Liu Xian asked him: do you want a large number of descendants or the highest official rank? Shi Mengda said: I am satisfied with a large number of descendants. Liu Xian then pointed out this Riding Dragon site. After the burial, ten sons were born, each with dozens of sons, making a total of one hundred and three grandsons. The local people called them "Ten Sons and a Hundred Grandsons." To this day, the family has grown to thousands of people, becoming a major family in Yongkang, but although the population is large, there are no people of high status.

左地在泉州府晉江縣西南二十里，土名烏石山。其龍發自紫帽峰，辭樓下殿，奔騰踴躍，頓伏三十餘里。將至作穴，大斷過脈，忽起大帳撐天，橫闊十餘里。自帳內頓起沖天木星，一連三座，大小相等，疏密停勻，結天然之穴。其大帳兩角掬抱過穴。穴前兩山交互，圈內自成一家。高數丈餘，人行大路在下，莫知上有此奇。

This place is located twenty miles southwest of Jinjiang County in Quanzhou Prefecture, known as Wushan Mountain. Its dragon ridge originates from the Zimao Peak, then descends from the palace, rushing and leaping along the way for more than thirty miles. As it approaches the site of the dwelling, the ridge suddenly breaks and forms a large, towering structure that spans several miles in width. From within this structure, three towering wooden stars rise straight up, equal in size and evenly spaced, forming a natural dwelling site. The two corners of the structure embrace the front of the dwelling, while two mountains in front intersect and overlap, enclosing a self-contained world within their circle. This site is several feet above the ground, and people walking along the main road below do not know that there is such a remarkable place above.

及登山入內，則逈然開暢，一龍中出，木星聳秀，誠如閨中之女。本身二水合襟繞抱，內堂交會，外洋寬平，前峰端聳如頓笏，當面海水九曲來朝，左右諸峰羅列，四神八將應位，三奇六秀咸集，眞美地也。葬後六十年，出榜眼儀庭公鳳翔。

When they reached the top of the mountain and entered, the view suddenly opened up and felt spacious and pleasant: a dragon emerged from the center, with the planet Jupiter standing tall and elegant, truly resembling a refined lady in seclusion. Two streams of water met and embraced in front of the site, with the inner bright hall converging, and the outer area flat and wide. The front peak stood upright, like a jade board. The sea in front meandered and flowed towards the site. The surrounding peaks were arranged in order, with the "Four Spirits" and "Eight Generals" each in their proper positions, and the "Three Marvels" and "Six Beauties" all gathered together, indeed a fine place. After burial, sixty years later, a top-ranking scholar named Huang Fengxiang, styled Yiting, emerged.

傳奇：榜眼公曾祖太學上舍，晚年得子。子方半歲，上舍夫婦繼亡。歸窆皆宗族與諸戚營之。及子長而諸前輩亦謝世矣。求其父母墳墓，毋有識者。至晚年將沒，囑其子竹亭公曰：“吾生未得履父母墓，今死不瞑目。汝勿葬我，須徧覓汝祖墓。倘天憐我，得附葬於側，泉下瞑目矣！”

Here is a legend. Huang Fengxiang, who became second place in the imperial examination, had a grandfather who was a scholar in the Taixue (Imperial Academy) and was a candidate for the upper class. He did not have a son until late in life. When the son was only half a year old, both the grandfather and grandmother died, and the burial of their remains was entirely arranged by the family and relatives. When the son grew up, all the elders who had handled the burial were already dead. He tried to find his parents' graves but found no one who could recognize them. When he was old and dying, he told his son, Master Zhuuting, "I have never set foot on my parents' graves in my lifetime. Now, I cannot close my eyes in death. You should not bury me first. You must search everywhere for your grandfather's grave. If heaven is merciful to me, and allows me to be buried beside him, then I can finally rest in peace beneath the earth."

竹亭公乃百計訪求，因究心地理四十餘年。嘉靖庚申，忽有李、方二姓，皆以尋風水至烏石山中，見其奇秀，知為美地，構訟於官。時郡守拘山鄰審之，即雲此山非李亦非方，山乃黃氏祖墳，今五六十年，不見有人祭墓，經管者但相沿謂黃氏業，亦不識為何黃氏也。

Master Zhutingshuo made every effort to seek out the matter, and therefore devoted more than forty years to studying geography. In the Gengshen year of the Jiajing era, suddenly two families, the Li and Fang clans, came to the mountain called Wushan in search of good fengshui. They saw that the land was remarkably beautiful and outstanding, and realized it was a fine place. They then began to quarrel over the land. At that time, the magistrate summoned the neighbors living near the mountain to inquire. The neighbors said that the mountain did not belong to either the Li or the Fang families. Instead, it was the ancestral tomb of the Huang family. However, for the past fifty or sixty years, no one had come to pay respects or maintain the tomb. The person in charge had only followed the old tradition and called it the property of the Huang family. But as for which branch of the Huang family it belonged to, no one could recognize.

郡守思欲息三氏之訟，乃密令人覓有秀才姓黃者。適儀廷公從庠中來，役者請之，入見郡守，郡守即批付前山。竹亭公遂往山視之，喜曰：“此非天與我乎！”見故墓崩頹，心動。方卜日修墓，開土尺許，即見碑石宛然，歷敘世代，乃其祖上舍公墓也。逐以父附葬。次年辛酉，儀翁發魁，戊辰及第，見任翰林侍講。人皆以世德孝感所致雲。

The magistrate wanted to settle the dispute among three families, so he secretly sent someone to find a scholar named Huang. Happening to meet Huang Fengxiang coming out of the county school, the officer took him to see the magistrate. The magistrate immediately decided to give the mountain to him. Master Zhu Ting then went up to the mountain to inspect it, and happily said, "Isn't this a gift from heaven?" He saw that the old tomb had collapsed, and he felt a sudden thought. He intended to choose a day to repair the tomb. When he dug about a foot into the soil, he found the stone tablet intact, which recorded the family history, and it turned out to be the tomb of his grandfather, Master Shangshe. He then buried his father beside it. The next year, in the year Xinyou, Huang Fengxiang passed the provincial examination and became the top scorer. In the year Wuchen, he passed the imperial examination and is now serving as a Hanlin Academician and Lecturer. People say this is due to the family's accumulated virtue and the power of filial piety moving heaven and earth.

右上地葬待郎之父，葬時侍郎在襁褓中。及長，登嘉靖庚戌進士，累官都憲、兵部侍郎，巡撫廣東。公號華徯，名應聘，福祉方亨。左地在績溪西八都。其龍發自黃山南龍正脈，分枝疊嶂，千峰磊落，萬嶺巍峨，屯軍驅馬，旗鼓旌節重疊，高在雲端。將近穴，大帳撐天，勢如雲擁。帳中星峰雄昂，自天而下，連疊串珠數節，結騎龍穴。穴前起一圓峰，峰外直拽，如鶴嘴插入水中。左右兩山，自少祖發出，拱抱向前，亦垂鶴嘴入水。水中一長石如舟，呼為三鶴爭鰍形。

The plot of land shown above was used for the burial of the father of a minister who was still in a swaddling cloth when he was buried. Later, when he grew up, he passed the imperial examination in the Gengxu year of the Jiajing era, and held various official positions including the Grand Censor, the Deputy Minister of War, and the governor of Guangdong. This person is the gentleman named Yingpin, who took the courtesy name Huaxie, and his fortune was indeed prosperous. The plot of land shown below is located in the eighth village of western Jixi county. Its dragon ridge originates from the main line of the southern dragon of Mount Huangshan, with branches and layered mountains, thousands of peaks standing proudly, ten thousand hills towering majestically, resembling an army in encampment and horses galloping forward. The flags, drums, banners and standards are densely arranged and reach high into the clouds. As it approaches the burial site, a vast canopy spreads out, with an atmosphere like clouds gathering. Within the canopy, the star peaks are strong and lofty, descending from the sky, connected by several small hills like a string of pearls, forming a burial site resembling a dragon riding. In front of the burial site, there is a round peak, which extends straight out, like a heron's beak piercing the water. On both sides, two mountains arise from the minor ancestral mountain, embracing forward, each with a heron's beak extending into the water. In the water, there is a long stone resembling a boat, hence the form is called "Three Herons Struggling for a Minnow."

外山羅列兩旁。左山麄惡峻憎，右山木火秀麗。舊謂左武右文。登穴觀之，面前渺渺無際。但龍神殺氣未除，星辰反悖，文武亂班，流神駁雜，此所以非享大位，而為偏方偽主耳。故霸先也不過如此而已。

The surrounding mountains are arranged on both sides: the mountain on the left is coarse, fierce, and repulsive, steep and unpleasant, while the mountain on the right has the forms of both wood and fire, appearing elegant and graceful. In the past, this was called "left military, right literary." When looking from the site of the hill, the view ahead is vast and boundless. However, the killing energy of the dragon body has not yet faded, the star peaks are reversed and contrary, the literary and military ranks are confused, and the water flow is mixed and impure. This is precisely why it cannot enjoy the legitimate position and can only be a usurper ruling a local area. Therefore, Chen Baxian is no better than this.

左地在華容，土名東山。其龍遠勢雄，星峰聳秀。到頭大飛蛾開肩展翅。中抽一脈，水木垂頭，擺轉作穴。穴扦曲動處，坐倚一邊，似偏寔正，乃曲乳穴也。登穴觀之，內水交結，而左右二砂紐會，內外明堂融聚，眞氣沖和，《經》云：“凡是乳穴曲即非，曲是包裹非正穴。”若執以定穴，即棄此大地。殊不知正脈中出，而水木曲動，正是生氣所鍾。且兩肩包裹皆長，而此中乳獨短，兩臂粗而中乳細嫩為奇，又不可執經文而定穴也。乃司馬頭陀所下，出兵部尚書東山先生劉忠宣公大夏，為國朝名臣，至今衣冠不替。

This site is located in Huarong County, with the name Dongshan. Its dragon comes from afar, with a strong and majestic momentum, and the star peaks are tall and beautiful. At the end, it resembles a large silkworm spreading its shoulders and wings. In the middle, a line of energy branches out, taking the form of both water and wood stars, hanging down and turning back to form the burial site. The burial site is located at the bend, with the seat slightly leaning to one side, appearing to be biased but actually correct, which is called the "curved breast site." When viewed from the burial site, the internal water converges, and the two ridges on both sides intertwine, with both inner and outer bright halls merging and gathering, and the true qi harmonizing. The "Burial Classic" says: "All breast sites, if they bend, are not correct sites; the bending ones are the surrounding ridges." If one strictly follows this statement to determine the burial site, this large piece of land would be lost. In fact, the main energy line comes out from the center, and the form of water and wood bending and turning is exactly where the life qi gathers. Moreover, the two shoulders are long, while the central breast is short, and the two arms are thick while the central breast is fine and tender, which is a rare and special situation. Therefore, one cannot rigidly follow the classic texts to determine the burial site. This site was pointed out by Sima Touduo. It produced the Minister of War, Dongshan Scholar, Liu Zhongxuan Gong Liu Daxia, a famous official of this dynasty, and the official family has not declined to this day.

右地在臺州府治南七里，土名旗山。其脈發自望海峰，頓跌雄猛，起伏精俊，勢如天馬奔騰，又如群羊出棧。將至結穴，過峽翻身，出脈隱隱，乃急中之緩。穴前似峻而不峻，左右二水交結，諸峰拱照。乃西兌行龍，朝北作向巳山亥向。對面觀之，儼如展旗。穴後一山樂托，前應雙塔，幘山挺然奇秀，乃侯氏始祖。自宋至今，人丁蕃盛，科第不替。出侯丕，翰林檢討；曰臣，登進士，左佈政；曰潤，進士，通政司參議；曰濟、曰汾、曰沖、曰簡、曰聘、曰向，皆鄉薦；曰緘，進士，左佈政；曰溪，進士，知府。

This site is located seven miles south of the Taizhou prefectural government office, named Qishan. Its ridge originates from Wanghaifeng, suddenly dropping with great force, rising and falling vigorously and impressively, its momentum resembling a Heavenly Horse galloping or a flock of sheep bursting out of a pen. As it approaches the point of convergence, the ridge turns and reverses, with the emerging ridge subtly visible, indicating a sudden shift to a gentle trend. The site appears steep at first glance but is actually not steep, with two streams on either side converging, and many peaks surrounding and supporting it. This is a dragon coming from the western Dui position, facing north, with the orientation set as Si mountain Hai direction. From the opposite side, it appears like an unfolded banner. Behind the site, there is a mountain forming the shape of "Le tuo," and in front, there are two towers corresponding to it, with Zese Mountain standing upright and remarkably beautiful. This is the ancestral tomb of the Hou family. From the Song Dynasty to the present, the family has been prosperous in population and has continuously produced scholars: Hou Pi, a Hanlin Jiantu (scholar-official); Hou Chen, a jinshi (imperial scholar), and Left Buzhengshi (provincial governor); Hou Run, a jinshi, and Tongzhengsi Canyi (a high-ranking official); Hou Ji, Hou Fen, Hou Chong, Hou Jian, Hou Pin, and Hou Xiang all passed the local examination; Hou Jian, a jinshi, and Left Buzhengshi; Hou Xi, a jinshi, and Zhi Fu (prefect).

右地在臨海縣東北二十五里，土名柘坑。其龍乃府龍，分出左枝，在三十里落脈。迢遞奔走，起大峰巒。復過峽，再起大帳疊疊。至結穴，橫脈斜穿，而左臂凹缺。缺而復起，轉作下臂，包成左單提穴。而前面諸峰，如卓筆侵雲。下有方平如一字，以為證應。水口一山突起，成捍門之格。登穴觀之，左邊雖凹，又得外山高障，明堂四水來會，而中有一阜如印，出父子進士，兄弟御史，一僉憲，一州守名汝愚，人丁科甲冠邑。

This site is located twenty-five miles northeast of Linhai County, known as Zhe Kong. Its dragon is a branch of the main dragon of the county town, which traveled thirty miles to form the ridge, moving far away and rising to form great mountain peaks; then it passed through a valley and again formed a heavy mountain range. When it came to the point of convergence, a ridge coming from the side crossed obliquely, and the left arm had a depression; after the depression, it rose again, turning back to form the lower arm, creating a "left single lift" site. In front, a group of peaks stood upright like writing brushes reaching into the clouds, and below there was a flat square mountain shaped like the character "一" as a supporting evidence. At the water mouth, a mountain suddenly rose, forming the "gatekeeper" pattern. Looking at the site, although the left side was concave, it was protected by high outer mountains; the waters from all four sides of the bright hall converged, and in the center there was a small hill shaped like a square seal. This place produced a father and son who both became imperial scholars, two brothers who became censors, a vice-censor, and a county magistrate named Ru Yu. The population and academic achievements of this place ranked first in the entire county.

左地在臨海治東三十里，地名北山下。其龍來脈甚遠，逆水奔行四十里。比入局，大斷過峽。峽之左右有墩阜夾護，術家謂之金彈子，貴證也。過峽後頓起高峰，聳秀沖霄。石骨奇異，正脈從石頂中垂落鵝頸百餘丈，復起星峰，頓跌數節，直串向西，閃落亥脈，從凹頂脫煞結穴。

This place is located thirty miles east of the Linhai County administration, under the name Beishan. Its ridge comes from a long distance, flowing along the water for forty miles. As it approaches the main area, it suddenly breaks into a narrow pass, with hills on both sides protecting it, which geomancers call "golden bullet." This is a sign of high status. After the pass, a high peak suddenly rises, sharp and tall, with peculiar stone structure. The main ridge drops vertically from the top of the peak, resembling a goose neck, stretching over more than a hundred zhang. Then it rises again into star-like peaks, drops several steps, and continues westward, suddenly descending into the亥 direction, forming a hilltop that releases the evil qi and forms a mound.

龍氣大旺，入首隱伏，橫鋪平坦，而無落頭之乳。兩畔彎抱重重，而皆長出不止，穴情隱拙，又是順水作向，不入俗眼。亥龍插壬山丙向，俗呼蝙蝠形。後山帳樂，前朝特異，羅城秀列，局勢盤旋，龍眞穴隱，如頑石中之美玉，未易詧識。但葬時狀元已數歲，此催官地耳。秦公鳴雷戊寅生，嘉靖甲辰狀元及第，官至禮部尚書。二子懋約、懋勲皆發科，富貴未艾。

The dragon energy here is extremely strong, but at the beginning of the site, it becomes hidden and spreads out horizontally in a flat manner, without any prominent hill or peak; both sides bend around and enclose repeatedly, but they stretch out very long without closing in. The site is subtle and simple, and since it is aligned with the flowing water, it does not meet the eyes of ordinary people. The dragon comes from the亥 direction, facing in the direction of壬 mountain and丙, commonly known as the "bat shape." The background mountains have a screen and a music hill, and the facing mountains in front are particularly strange, with the "Luo Cheng" being graceful and arranged, forming a situation that twists and turns. The dragon is true but the site is hidden, like a beautiful jade wrapped in a rough stone, not easy to see. However, when the burial took place, the状元 was already several years old, indicating that this is a land that accelerates official success. Qin Minglei was born in the year of Wuyin, became a top scholar in the Jiajing Jiachen examination, and held the position of Minister of Rites; his two sons, Qin MaoYue and Qin Mao Xun, also passed the imperial exams, and their family's wealth and status were still rising.

右地在華容縣東，土名石筍玉。其龍甚遠，穿田渡水，忽起星巒。自小兒山湧大帳，奔行數里，換骨頓異。石嶺巍峨，挺然天表，勢壓群峰。峰生石筍，卓立十餘丈，逈然清俊。百里望之，莫不駭目。但穴結太迫，以木火之星，而作金水之穴，前吐餘曜雖竒，主星兩臂，分劫尚多。俗眼必為發祖之處，反以兩臂餘支求正穴也。《葬書》云：“群壟眾支，當擇其特。眾山低，此獨高；眾山小，此獨大；眾山土，此獨石。”且前應文筆插天，星峰矗矗，融結不凡。出狀元黎公淳，官至禮部尚書。子官方伯。但刦重，火性燥而易滅，故貴止二代，人少產不豐耳。

This site is located east of Huarong County, with the name Stone Scepter Jade. Its dragon is far away, passing through fields and crossing rivers, suddenly rising into star-like mountain ranges; it emerges from the Small Child Mountain, forming a grand formation, running for several miles, transforming and changing its form, appearing completely different. The stone ridge is majestic and stands proudly in the sky, dominating the surrounding peaks; peaks on top sprout stone spears, standing over ten zhang high, exceptionally strange and outstanding, visible from a hundred miles away, causing everyone to be amazed. However, the site is too confined: using the stars of wood and fire to form a site of metal and water, although the residual stars in front of the site are peculiar, there are still many places where the main star's two arms divide and steal energy. Common people would certainly take this as the origin of the ancestor, and instead look for the correct site in the two arms' residual branches. The Book of Burial says: among a group of mountain ridges with many branches, one should choose the outstanding one — when all the mountains are low, only it is high; when all the mountains are small, only it is big; when all the mountains are earth, only it is stone. Moreover, the front corresponds to a pen-like star peak, standing tall, and the consolidation is indeed extraordinary. This place produced the状元 Li Chun, who held the position of Minister of Rites, and his son reached the position of Governor of the Province. However, the劫 sand is too heavy, the fire nature is dry and fierce, easily extinguished, so the noble status only lasts for two generations, with few descendants and not abundant property.

左地在泉州府西北四十里，土名八尺嶺。其龍自葵山發脈，迢遞奔行七八十里。比入局，跌斷過峽，頓起沖天火星，侵雲削峻。兩肩大展，復遶抱向前。中垂隱隱之脈。忽于山半開平，連疊數級平面土星，乃於土氣之下融結微窩之穴，界合分曉，左右彎回，內堂平聚。雖是順水作局，而收拾齊整。大溪至此橫遶過右前。御屏聳立尊嚴，端然朝拱。但主星卓峻沖霄，雖明堂中仰望後頂，高入天際，不見垂落之脈，似乎玄武拒尸。且火星剛燥，亦不融結。不知連疊平坡，則是生土。火以生土，急中有緩，矧兩肩垂落，重重遶抱有情，風氣藏聚，龍旺穴尊，朝端從美，眞吉地也。葬後出經歷公晟、教諭公綬俱贈刑部尚書。其孫光升登進土，官至大司寇；曾孫喬棟，官太守，富貴未艾。

This site is located forty miles northwest of Quanzhou Prefecture, named Bajilin Hill. Its dragon ridge originates from Kui Mountain, stretching for about seventy to eighty miles; as it approaches the site, it suddenly breaks and changes course, then rises abruptly with a towering fire star, towering high into the clouds, steep and sharp like a knife. Its two shoulders spread widely and encircle the front, with a hidden line of energy in the middle. Suddenly, on the middle of the mountain, a flat area appears, followed by several levels of flat landforms, and a shallow pit is formed beneath the soil, clearly defined by the surrounding water, with the left and right sides bending and embracing. The inner bright hall is flat and gathers energy. Although it is set according to the flowing water, it is neatly arranged. A big stream flows here and winds around the right front, with the "Imperial Screen" towering high and dignified, facing the site directly. However, the main star stands tall and steep, directly reaching the sky, so that even when standing in the bright hall and looking up at the top, it seems to have entered the sky, and the falling line of energy is not visible, as if the "Black Tortoise rejects the corpse." Moreover, the fire star is fierce and dry, and according to theory, it should not form a site. But the continuous flat slopes are actually fertile soil; fire generates earth, which is urgent yet slow. Moreover, the two shoulders hanging down, with multiple layers of embracing, the wind and energy are gathered, the dragon is strong, the site is noble, the facing mountains are straight and proper, and the accompanying mountains are beautiful. It is indeed a good site. After burial, the site produced Huang Sheng, the official of experience, and Huang Shou, the official of teaching, both of whom were posthumously honored as Minister of Justice. Their grandson Huang Guangsheng passed the imperial examination as a jinshi and became Minister of Justice. His great-grandson Huang Qiaodong held the position of prefect, and the family's wealth was still not exhausted.

右地在泉州府西北八十里。其龍發自安溪，迢迢奔行八十里，頓起極高大之山，盤旋數百里，結天巧之局。眾山從擁，高起撐天大帳。帳中一脈，委蛇頓跌，生曜生官。兩邊帳角眾山，一齊左回右抱。至入首，結仰天金水星。中生一窩，四圍石骨，而左右遠抱之山交互過前，成一字文星，以收盡內氣。此外俯視下界，萬山矗矗，穴中皆不見。但數十里外海水汪洋，遠接天際，縹緲極目，取日出扶桑一點紅，特奇之應，俗呼番天馬蹄形，以穴狀名也。出太保宣靖魯國公亮、端明殿學士孝寬、戶部尚書孝廣，及狀元從龍諸貴。

This place is located eighty miles northwest of Quanzhou Prefecture. Its dragon ridge originates from Anxi, flows for eighty miles, and suddenly rises to form a very high and large mountain, winding for hundreds of miles to form a heavenly skillful layout. The surrounding mountains gather around, rising high to form a great tent that supports the sky. Within the tent, a single ridge twists and turns, then drops suddenly, producing the "Star of Radiance" and the "Star of Official Rank." The surrounding mountains on both sides of the tent's corners turn left and right to embrace it. At the entrance, it forms a golden water star body facing upward, with a hollow in the center, surrounded by stone ridges. The mountains that come from both sides, far away, cross over in front of the site, forming the "Single Character Literary Star," gathering all the internal energies. In addition, looking down from above, countless mountains stand upright, but they are all invisible from the site. Only a vast sea appears dozens of miles away, stretching endlessly to the horizon, misty and boundless, taking the image of the red dot at the sunrise in the country of Fusang. This is a particularly unique response. It is commonly known as the "Heavenly Horse Hoof Shape," a name derived from the shape of the site. This place has produced officials such as Tai Bao Xuan Jing Lu Guo Gong Ceng Gongliang, Dunming Pavilion Scholar Ceng Xiaokuan, Minister of Revenue Ceng Xiaoguang, and the状元 Ceng Conglong, among other noblemen.

左地在績溪縣東十里橋。其龍來歷甚遠，不詳述。將至作穴，起水星大帳。帳中落脈，頓起沖天木星數座，仍跌斷過脈，逶迤精巧，連珠數節。復頓起天然木星，四面皆圓，而全身石骨。穴結山巔。其後大帳兩角皆環抱過前，以為龍虎交結。而隨身二水界送至穴前交合，洩下大溪，約高數丈。其大溪自右而來，橫過於前。隔溪秀應重重，下手石橋鎖斷地戶，形勢精俊，風氣藏聚。俗呼照天蠟燭形，光明穴。葬後未久，張氏之福祉方亨。

This site is located ten miles east of Jixi County, at a bridge. Its dragon ridge comes from a long distance, and the details are not elaborated. As it approaches the site of the grave, a large form resembling a water star appears; within this form, the ridge suddenly rises sharply into several towering wooden stars, then breaks off and continues in a winding, delicate manner, forming several sections like a string of pearls. Then it rises again into a natural wooden star, round on all sides, with a stone core throughout. The grave site is formed on the top of this hill. The two corners of the large form behind the grave site embrace forward to the front, acting as dragon and tiger meeting. Two streams coming along with the ridge reach the grave site and meet, then flow down to a large stream, with a drop of several feet. This large stream comes from the right, crossing in front of the grave site; across the stream, there are many beautiful peaks layered one after another. In the direction of the lower hand, there is a stone bridge that cuts off the entrance. The overall situation is vigorous and upright, with a gathering of qi. It is commonly called the "Lantern Light" form, and the grave site is named "Bright Light." After burial, the fortune of the Zhang family began to flourish shortly afterwards.

傳奇：張九朝奉一日往鄉莊，至城外二里許，於路邊登廁，見廁屋內青布包裝束甚密，自度必商人遺物。開看，內有衣一件，簿一扇，銀二十錠，又碎銀一包。遂不往莊，候至日宴，毋有尋者。乃書字於廁曰：張九今日辰刻在此獲青包。失主見此可往東莊來認。次日，其人尋至，見字，至莊所拜告，願分一半。張寔對，悉還之，分毫不取。其人拜天祝君長壽富貴。

Here is a legend. One day, Zhang Jiuzhao was on his way to a country estate. He walked about two miles outside the city and stopped by the roadside to urinate. He saw a tightly wrapped bundle of blue cloth in the outhouse. He thought it must have been left behind by a merchant. He opened it and found a piece of clothing, a ledger, twenty ingots of silver, and a bundle of loose silver. He decided not to go to the estate, and waited until evening, but no one came to claim it. So he wrote on the wall of the outhouse: "Zhang Jiuzhao found a blue cloth bundle here at noon today. If the owner sees this, he may come to the eastern estate to claim it." The next day, the owner came looking for it. Seeing the message, he went to the estate to thank Zhang Jiuzhao and offered to give him half of the belongings. Zhang Jiuzhao truthfully replied and returned all the items without taking anything. The owner then knelt down and prayed to heaven, wishing Zhang Jiuzhao a long and prosperous life.

張旬日忽夢其祖與之曰：“汝有陰功，天與吉地，可往十里橋邊，必有所遇。”覺而天曉。即日至十里橋坐候。至日西，有二人押一人至，其人到橋邊，抵死不去。指曰：“此內我有山一片，願典還谷債。”其二人不受山，定要谷。張即扣之曰：“穀價幾何？”曰：“二十石。”張與銀而受其山。歸，語於妻曰：“我夜夢獲吉地，果應。”

After a few days, Zhang Jiuzhou suddenly dreamed that his grandfather told him: You have done some good deeds in secret, and heaven is going to give you a good piece of land. You should go to the bridge ten miles away and surely meet someone. When he woke up, it was already daylight, and he went to the bridge that day to wait. By the time the sun was westward, two men led a person towards the bridge. That person refused to go any further and pointed out, saying: There is a piece of mountain here that I want to use to repay the grain I owe. The two men refused the mountain and insisted on the grain. Zhang Jiuzhou stepped forward to ask: How much is this grain worth? They answered: Twenty shi. Zhang Jiuzhou paid the silver and took the mountain. When he returned home, he told his wife: I dreamed of getting good land last night, and it has indeed come true.

次日觀山，全身皆石，毋下穴處。乃徧請明師點穴，十餘年，經師百數，莫有能下穴者。又自訟曰：“昔夢以為陰德之賜，今無穴可扦，是吾德薄。”仍舍棺木，修造橋路。又三年，其妻夢神人語曰：“照天蠟燭穴居巔。”後句似言富貴，不能記。張喜曰：“山頂必有土。”即往察之，果然。乃葬父於高頂。今五十餘年，有三貢舉，鄉稱陰德地也。

The next day he went up the mountain to inspect, but found the whole area covered with stone, with no place to dig a grave. He then invited many experienced masters to select a site, spending over ten years, with hundreds of geomancers having examined the land, yet none could find a suitable site. He then reflected on himself, saying: "Previously, that dream was regarded by me as a reward of Yin Virtue, but now there is no place to dig a grave. That must be because my virtue is still shallow." He then continued to give away coffins, repair bridges, and build roads. After three more years, his wife dreamed that a heavenly candle was shining, and the grave was at the mountain peak. The latter part of the sentence seemed to refer to wealth and honor, but she could not remember clearly. Zhang Jiuxiong was delighted and said, "There must be soil at the mountain peak." He immediately went to inspect and indeed found soil there. He then buried his father at the high peak. To this day, more than fifty years later, three candidates for the imperial examination have emerged from the family, and the local people all say it is the result of accumulated Yin Virtue.

按：此龍穴，後必有顯者。其穴居山巔，元辰洩下數丈，本不利初年。五十年尚未行至木星聳秀之處，蓋發愈遲而福愈大，天理地理昭昭然，惟待其時耳。上諸怪穴，乃怪之最怪者，皆古仙蹟，明驗足徵，非誣也。但君子語常而不取怪。況此怪之最怪，何可為訓？然此寔乃天地藏機以福善人，非尋常之可測耳。矧穴怪而龍必不怪，造化既明洩於龍矣，豈復又示以穴乎？知者審龍自可得穴。

The author remarks: This dragon and this site will surely produce a person of distinction in the future. Its site is on the mountain top, and the "original spirit water" flows down several zhang, which originally is not favorable for the first few years. After fifty years have passed, the qi has not yet reached those places where the wooden stars are prominent. Generally speaking, the later the success comes, the greater the fortune. Heaven's principle and geographical principles are clear and evident, waiting only for the right time. All these strange sites are the strangest of all, all remnants left by ancient immortals, which can be verified and serve as evidence, not fictional. However, gentlemen follow the constant principles and do not take the strange as a standard. Moreover, these are strange among the strange, how could they be used as a standard? Yet they are indeed hidden mechanisms set by heaven and earth to bless the virtuous, something not measurable by ordinary minds. Moreover, although the site is strange, the dragon is certainly not strange. If the transformation has already clearly shown itself in the dragon, why would it need to show itself again in the site? Those who understand will simply confirm the dragon, and naturally find the site.

但極大之地，其怪尤甚。諺有云：“地有十分大，穴有萬分怪。”是以古仙哲師點怪穴者，未嘗不細用心機，參詳思索。或一月而得之，或一年而得之，或數年而後明，或十年而後定，不敢輕易以為是，必深知其情性，洞究其玄微，劃然神悟，透徹眞機，果有定見，造化在乎手矣，豈不難哉！

Only larger pieces of land have more strange characteristics. There is a proverb that says: "When the land is ten parts large, the site is a thousand parts strange." Therefore, ancient sages who selected strange sites would carefully use their minds and repeatedly ponder and consider: some took a month to determine, some a year, some several years to understand, and some ten years to decide, never lightly deciding on one. They had to deeply understand the nature of this land, thoroughly investigate its subtle aspects, suddenly gain a divine insight, see through the true principle, and indeed have a firm opinion, only then could they grasp the transformation and fortune. Is this not a difficult matter?

古語云：“一年學得尋龍，十年學不得點穴。”又云：“望勢尋龍易，登山點穴難。若還差一指，如隔萬重山。”大抵乘生氣全在點穴，而點穴須在正心誠意，從容精詳，反覆玩索。此係險事，豈可同明顯之穴而易視之？切不可妄逞聰明，魯莽苟且。

An old saying goes: it takes a year to learn how to seek a dragon, but ten years to learn how to point out asite. It is also said that it is easy to seek a dragon by looking at the mountain shape, but difficult to point out asite when climbing the mountain; if there is an error of even a finger's width, it is as if there is a thousand mountains between. In general, capturing the life qi depends entirely on the accuracy of thesite, and pointing out thesite requires a sincere and calm mind, careful and thorough consideration, and repeated contemplation. This is a matter with great risk, how can it be treated lightly like those obvious and easy-to-identifysite? One must never recklessly show off cleverness or act carelessly and hastily.

仙輩如廖公看大汾潭地沐國公祖地也，盤桓月餘。賴公扦黃氏蛇形，三移其壙。董德彰扦倪御史祖地，三遷其穴。劉誠意點金華鄭氏鞭山地，往來二十年始得其妙。因自嘆曰：“我愛鞭山二十年，鞭山對我默無言。今朝始悟鞭山趣，貴穴從來不易扦。”此見哲人慎重不苟如此。

The esteemed master Liao Jinjing once stayed at a site called Da Fen Tan for over a month, which was the ancestral land of Mu Guogong. Lai Buyi adjusted the position of the grave for the Huang family's snake-shaped land three times. Dong Dezhang adjusted the grave position for Ni Yushi's ancestral land three times as well. Liu Bowen selected the鞭山 land for the Zheng family in Jinhua, spending twenty years before finally understanding its subtlety. He then remarked, "I have loved this鞭山 land for twenty years, yet the鞭山 has remained silent towards me. Only today have I realized the charm of the鞭山. Truly, a precious grave site is not easy to select." This demonstrates how cautious and meticulous the great sages of old were.

世有自作聰明，強不知以為知，或以自誤，或以悞人，吾不知其設心何如也。吾又怪夫世有不思安親，人子一生極重大事，而輒信匪人，以斷法小術，妄書禍福。一或偶中，遂以為神，而不詧其誠偽，一切委之，不免致後悔者多矣。

There are people in the world who think they are clever, forcing themselves to speak about things they do not understand. Some harm themselves, others harm others. I do not know what kind of intentions they have. I also wonder about some people who do not carefully consider the matter of burying their relatives, which is the most important thing in a son's life, yet they easily believe unscrupulous people, and blindly write about fortune and misfortune based on a few trivial methods. Once in a while, if they happen to be correct, they regard them as having supernatural powers, without examining the truth behind it, and then entrust everything to them. In the end, they end up regretting greatly.

德興山人徐善繼述同著 門人樂平戴道鳴南昌徐元良參錄。此以下五卷専論砂法。夫砂者，合前朝、後樂、左右龍虎、羅城、侍衛、水口諸山，與夫官、鬼、禽、曜，皆謂之砂也。古人以砂撥山形而相授受，故謂之砂。廖金精云：“先賢教人元有法，只從砂上撥。因此號作撥砂圖，次第以砂悟。”謝雙湖氏乃謂“高大者為山，低小者為砂”，則失其旨矣。

De Xing Mountain person Xu Shanji and Xu Shanshu, brothers, jointly authored this work, with their disciple Le Ping Dai Daoming and Nanchang Xu Yuanliang participating in revising and recording it. From this volume onwards, the following five volumes specifically discuss the method of sand.the so-called "sand" refers to the mountains in front called the facing mountains, the mountains behind called the leisure mountains, the mountains on the left and right called the dragon and tiger mountains, the surrounding mountains called the Luo city, the mountains that accompany and guard, and the mountains at the water mouth, together with the "official star," "ghost star," "bird star," and "radiant star," all of which are collectively referred to as sand. Ancients used sand to shape mountain forms and pass them on to each other, hence the term "sand." Liao Jinjing said: the ancients taught people that there is an inherent method, only showing it by shaping it on a sand tray, hence it is called "sand diagram," allowing people to understand it step by step from the sand. However, Xie Shuanghu said that tall ones are called mountains and small ones are called sand, which has misunderstood the original meaning.

大凡眞龍融結處，自然諸山拱衛，獻奇列秀，《葬書》所謂“若懷萬寶而宴息，若具萬贍而潔齊”；子微所謂“萬卒影從成禁衛，千官擁護是朝廷”。而前後左右遠近之砂，自然擁從照應。楊公所謂“但登正穴試一觀，呼吸四維無不至”。此皆善形容砂之情狀者也。

In general, where a true dragon converges and forms a site, naturally there will be many mountains surrounding it, displaying extraordinary postures and arranging beautiful scenery. Guo Pu's "Book of Burial" says, "Like embracing myriad treasures and resting in peace, like preparing all things and maintaining purity and solemnity." Zhang Zimou says, "Ten thousand soldiers follow like shadows, forming a guard, and thousands of officials surround like a court." These all describe this scene. The sands in front, behind, left, and right, whether near or far, will naturally accompany and support the site. Yang Yunsong says, "Just climb to the main site and look around; the qi from all four directions and eight sides flows together, nothing is missing." These are all excellent descriptions of the characteristics of the sands.

但諸家砂法，略無統紀。君子觀之，厭其鄙俚。且因山美惡定地吉凶，又當以龍穴為凖，砂則不過取其朝應護從之用耳。卜氏云：“德不孤，必有鄰，看他侍衛，以證龍穴之眞偽。”是又不可盡棄者，輯諸砂法。

But the methods of examining the surrounding terrain described by different schools are all disorderly and lack a systematic approach, which makes them seem crude and vulgar to a gentleman. Moreover, judging the fortune of a site based solely on the beauty or ugliness of the mountains is still supposed to rely on the dragon and the site, with the surrounding terrain merely serving to support, respond to, and protect the main point. However, the Book of Divination says: a person of virtue will not be alone; he must have neighbors. By examining the surrounding terrain that serves as attendants, one can verify the authenticity of the dragon and the site. This shows that the methods of examining surrounding terrain cannot be entirely discarded. Therefore, here I have compiled the various methods of examining surrounding terrain from different schools.

夫砂者，穴之前後左右山也。吳公云：“龍穴既眞，前後左右之山自然相應；若龍穴不眞，雖有妙砂，亦為無益。”故穴、砂如美女，貴賤從夫。廖公云：“龍賤若還砂遇貴，反變為凶具；砂賤若還遇貴龍，砂亦不為凶。”卜氏有“文筆變畫筆，牙刀化殺刀”之論，意先龍穴而後砂也。

So-called "sand" refers to the mountains surrounding a site in front, behind, left, and right. Wu Jingluan said: if the dragon and the site are genuine, the mountains around them will naturally correspond; if the dragon and site are not genuine, even if the sand is extremely excellent, it will be of no use. Therefore, the relationship between the site and the sand is like that between a beautiful woman and her husband; the woman's status depends on the husband's. Liao Jinjing said: if the dragon is lowly, even if the sand has a noble form, it will instead become a凶 instrument; if the sand is lowly, as long as it meets a noble dragon, the sand will not be凶. Bu Yingtian said: "A writing brush can become a painting brush, and a tooth knife can become a killing knife," meaning that one should first examine the dragon and site, and then look at the sand.

然曾公云：“先看劫砂何方起，劫砂照處全無地。”《玉函》云：“四山反亂走東西，縱有好穴亦棄置。”是又先於砂矣。蓋砂固隨乎龍穴，而關禍福亦緊。故何野云云：“但把前砂覆舊墳，禍福應如神。”范氏云：“先觀龍穴知眞假，細審龍砂斷吉凶。”金精云：“龍如上格砂如下，雖貴無聲價。後龍如弱好前砂，只蔭外甥家。”砂之所繫如此，豈可忽諸！

However, Zeng Wenchan said: First look at the direction from which the劫砂 arises. Where the劫砂 shines, there is entirely no good land. The "Juhang Jing" says: If the mountains on all four sides turn their backs and scatter in disorder, running east and west, even if there is a good grave site, it can only be abandoned. This again places emphasis on the surrounding terrain. Originally, although the terrain follows the dragon and grave site, it is also very important for determining fortune and misfortune. Therefore, He Yeyun said: By examining the terrain in front of the grave site and comparing it with old tombs, one can determine fortune and misfortune as accurately as a god. Fan Yuefeng said: First examine the dragon and grave site to determine its authenticity, then carefully analyze the terrain to judge auspiciousness or inauspiciousness. Liao Jinjing said: The dragon is of the highest structure while the terrain is of the lower, even if it is noble, it has no value. If the coming dragon is weak while the terrain in front is good, it can only benefit the family of the maternal uncle. The importance of the terrain is to this extent; how can it be ignored?

但砂法極繁，難於悉舉，而其大要不外乎方圓尖正者為吉，破碎斜側者為凶，開面有情、秀麗光彩者為吉，巉巖走竄、醜惡無情者為凶。然亦只近穴者為凖，遠則勿泥。若以形像論之，則如御屏、錦帳、御傘、金爐、貴人、天馬、文筆、誥軸、金箱、玉印、殿閣、樓臺、展旗、頓鼓、玉帶、金魚、曬袍、卓笏之類，砂之吉者也。如投算、擲鎗、煙包、破衣、抱肩、獻花、探頭、側面、提籮、覆杓、斷頭、流尸之類，砂之凶者也。廖氏以富、貴、賤三科定之，謂肥圓方正者為富，清奇秀麗者為貴，欹斜破碎者為賤，亦最有理。誠於此而察之，砂法之妙，思過半矣。

The method of examining terrain features is extremely intricate and difficult to list one by one. However, its main principles are that square, round, sharp, and upright features are auspicious, while broken, crooked, or slanting ones are inauspicious. If the terrain faces the site and is harmonious, elegant, and bright, it is auspicious; if it is rugged, dangerous, chaotic, or ugly and emotionless, it is inauspicious. However, only the terrain features close to the site need to be considered, and those far away do not need to be strictly adhered to. If we consider the forms, those resembling imperial screens, silk canopies, imperial umbrellas, golden altars, noblemen, heavenly horses, writing brushes, imperial edicts, golden chests, jade seals, palaces, towers, banners, drums, jade sashes, golden fish, sun-dried robes, and ceremonial staffs are auspicious features. Those resembling throwing dice, shooting spears, smoke packets, ragged clothes, hugging shoulders, offering flowers, sticking out, side views, carrying baskets, overturned ladles, broken heads, and flowing corpses are inauspicious features. Liao Jinjing divides them into three categories: wealth, nobility, and poverty. He says that full, round, and upright features indicate wealth, elegant and peculiar features indicate nobility, and crooked and broken features indicate poverty. This is very reasonable. If one truly follows this method, one will understand most of the subtleties of terrain features.

《葬書》曰：“葬以左為青龍，右為白虎。”《心經》云：“地理家以左為青龍，右為白虎。”夫所謂青龍、白虎者，穴左右二臂之異名也。《曲禮注》云：“朱雀、玄武、青龍、白虎，四方宿名也。”然則地理以前山為朱雀，後山為玄武，左山為青龍，右山為白虎，亦假借四方之宿以別四方之山，非謂山之形皆欲如其物也。俗乃謂左山欲象龍，右山欲象虎，謬矣！

Guo Pu's "The Book of Burial" says: When burying the dead, the left side is called the Azure Dragon and the right side is called the White Tiger. The "Heart Sutra" says: Geographers take the left side as the Azure Dragon and the right side as the White Tiger. The so-called Azure Dragon and White Tiger are merely another way of referring to the two arms on either side of the burial site. The annotations to the "Rules of Propriety" say: The Vermilion Bird, Black Tortoise, Azure Dragon, and White Tiger are the names of the four star mansions. This shows that in geomancy, the front mountain is called the Vermilion Bird, the back mountain is called the Black Tortoise, the left mountain is called the Azure Dragon, and the right mountain is called the White Tiger. This is merely using the names of the four star mansions to distinguish the four directions of the mountains, not meaning that the mountains must look like those animals. It is absurd to say that the left mountain should resemble a dragon and the right mountain should resemble a tiger.

夫龍虎以衛穴得名，固不可無，然亦不可深泥。蓋地亦有無龍虎而吉者，亦有龍虎俱全而凶者。要之，龍眞穴的，初不拘此。苟龍不眞，穴不的，縱有極美之龍虎，終屬虛花。然又有說焉。《經》曰：“噫氣為能散生氣，龍虎所以衛區穴。”蓋以葬者乘生氣也，而氣乘風則散，必有龍虎二山以衛之，則穴場周密，生氣融聚。

The dragon and tiger ridges are named so because they guard the tomb site. Although they are essential, they should not be overly emphasized. There are cases where a site lacks dragon and tiger ridges yet remains auspicious, and other cases where both are present but the result is inauspicious. In general, if the dragon is genuine and the site is proper, it is not restricted by this rule; if the dragon is not genuine and the site is not proper, even if there are extremely beautiful dragon and tiger ridges, they will ultimately be empty and meaningless. However, there is another aspect to consider. The "Burial Classic" states: "The wind exhales qi and can scatter life qi. The dragon and tiger ridges are precisely used to guard the tomb site. Burial should be done by capturing life qi, but life qi disperses when it meets wind, so it is necessary to have the dragon and tiger ridges to protect the tomb site, making it secure and allowing life qi to gather and merge."

但其山有自本身左右發出兩臂為龍虎者；有本身獨出，而兩傍之山生來抱我為龍虎者；又有一畔就本身發出，一畔是外山生來湊成龍虎者。以本身發出者為上，而他山假合者次之。皆須裹抱穴場，勿令孤露受風為美。其形則初無定規，但要護穴有情。《囊金》云：“最宜回抱，與穴有情。”《葬書》云“青龍欲其蜿蜒，白虎欲其馴俯”是也。

As for the origins of these two mountains, there are cases where the two arms extending from the main mountain peak serve as the dragon and tiger; there are cases where the mountain itself sends out a ridge, and two adjacent mountains naturally enclose the site to act as dragon and tiger; and there are cases where one side is formed by the mountain itself and the other is provided by an external mountain to form the dragon and tiger. The ones formed by the mountain itself are the best, while those formed by borrowing from external mountains are secondary. Regardless of which type, they must be able to enclose and protect the site, preventing the site from being isolated and exposed to wind. Their shapes do not have fixed rules; as long as they show affection in protecting the site, they are good. The text "Nang Jin" says: "It is most suitable for the mountains to turn back and enclose the site, showing affection towards the site." The "Zang Shu" says, "The Azure Dragon should be winding and graceful, and the White Tiger should be obedient and low." This is exactly referring to this.

又須左右揖讓，高低相稱方吉。切忌兩相鬥競，及尖射、破碎、反逆、走竄、斜飛、直長、高壓、低陷、瘦弱、露筋、斷腰、折臂、昂頭、擺面、粗惡、短縮、迫狹、強硬、插落、順水、飛走、如刀、如鎗、如退田筆，或生巉巖之石而成凶惡之狀，或東西竄射，或虎銜尸而嫉主，或龍虎齊到而雄昂相鬥，或左右凹空而風射穴場，皆為不吉，不可不察。

It is also necessary for the left and right sides to be mutually respectful and harmonious, and for their heights to be balanced, in order to be auspicious. The most undesirable are situations where both sides compete and struggle, or where there are sharp points facing each other, broken forms, reversed and backward directions, wandering and chaotic shapes, slanting and flying forms, straight and rigid extensions, high and oppressive structures, low and sunken areas, thin and weak forms, exposed bones and sinews, broken waistlines, broken arms, proud and uncooperative heads, ungraceful and emotionless postures, coarse and ugly shapes, short and insufficient forms, oppressive and narrow spaces, stiff and rigid forms, falling down suddenly, flowing with the water, running away, or shapes resembling a knife, a spear, or the "retreating pen" shape; or when rugged and strange rocks appear, forming ominous shapes; or when forms shoot out from east and west, shooting towards each other; or when the White Tiger sand carries a corpse or a jealous main mountain; or when the dragon and tiger mountains both arrive at the tomb site and stand proudly facing each other in confrontation; or when the left and right sides are concave and missing, allowing strong winds to shoot directly into the tomb site—these are all inauspicious and must be carefully examined.

又看水從左來，虎山宜長；水從右來，龍山宜長。又要下手一臂逆關兜貯上手，方為有力。廖氏云：“龍虎古稱衛區穴，禍福最親切。”卜氏云“龍虎尤要詳明”，豈可忽乎？故須有眞龍正穴，而左右龍虎二山或有不足，亦未可為全吉。又須檢點，恐結作未眞，或點穴不當。如其結作眞，點穴當，而龍虎不足者，乃天地無全功，造化有虧缺不齊處，也須扦葬，但公位不均，付之福緣，君子勿泥也。本身龍虎圖、外山龍虎圖、湊合龍虎圖。

You also need to consider from which side the water comes: if the water comes from the left, the White Tiger sand should be longer; if the water comes from the right, the Azure Dragon sand should be longer. Also, the arm on the opposite side of the direction of the hand should block and contain the water coming from the upper side, only then can it be considered strong. Liao Jinjing said: the Dragon and Tiger mountains have always been called the guards of the site, and their relationship with fortune and misfortune is most intimate. Bu Ying Tian said that the Dragon and Tiger mountains should be examined especially carefully - how can they be ignored? Therefore, even if there is a true dragon and a correct site, if the left and right Dragon and Tiger mountains are slightly lacking, it is still not a completely auspicious situation. It is still necessary to examine carefully, fearing that the site may not be truly formed or the site point may be inappropriate. If the site is indeed true and the site point is appropriate, but the Dragon and Tiger mountains are lacking, this is because the heavens do not have perfect functions and the workings of nature have inherent deficiencies. It is still appropriate to proceed with the burial, but the blessings received by each branch will be uneven, which is left to each person's fortune. A gentleman should not be overly concerned. There were originally three diagrams below, but the images have been lost, leaving only the titles: the diagram of the original Dragon and Tiger, the diagram of the outer mountains' Dragon and Tiger, and the diagram of the combined Dragon and Tiger.

青龍管長房，四七十房同占；白虎管幼房，三六九房同占。此泛語耳。若斷禍福，須分管各房，年代吉凶亦然。舉二圖式，可以類推。中房論明堂案對，亦有遠近，分管二五八房之異。大抵君子擇地，求安吾親，公位置之勿問可也。分管者，如長房以第一重青龍論之，四房以第二重青龍論之。若第一重好而第二重不好，則第一房吉，第四房不吉。他仿此推。其說亦多不驗，君子勿泥。

It is commonly said that the Qinglong sand governs the first house, and the fourth, seventh, and tenth houses also share its influence; the Baihu sand governs the younger house, and the third, sixth, and ninth houses also share its influence. This is only a general statement. If one wants to truly determine fortune and misfortune, each house must be considered separately, and the auspicious or inauspicious nature of each year must also be handled in the same way. The original text presents two diagrams, which can be used as a reference for similar cases. The middle houses are determined by the alignment of the Mingtang and the case mountain. The Mingtang and case mountain facing each other also have differences in distance, which affect the influence on the second, fifth, and eighth houses. In general, a gentleman chooses a place to seek the peace and safety of his parents, and the concept of "public position" may be set aside. As for the division of influence, for example, the first house uses the first layer of Qinglong for consideration, while the fourth house uses the second layer of Qinglong. If the first layer is good but the second layer is not, then the first house is auspicious and the fourth house is inauspicious, and so on. However, this kind of statement is often not reliable, and a gentleman should not be overly rigid about it.

龍虎降伏、龍虎比和、龍虎遜讓。以上三格皆主一門和義，富貴平康，兄友弟恭，妻賢子孝。龍虎排衙、龍虎帶印、龍虎帶牙刀、龍虎帶笏印、龍虎帶劍。以上五格皆主貴，有威權，能文能武。龍虎交會、龍虎開。

There are ten forms of the Dragon and Tiger auspicious patterns, originally accompanied by illustrations in the book, but the images are now lost, leaving only the titles and interpretations. The first three forms are: Dragon and Tiger Subduing, Dragon and Tiger Like and Harmonious, and Dragon and Tiger Yielding. These three patterns indicate harmony within a family, with righteousness, wealth and health, brothers being friendly, and sons and daughters respectful to their parents. The next five forms are: Dragon and Tiger in Command, Dragon and Tiger with Seal, Dragon and Tiger with Dagger, Dragon and Tiger with Handboard Seal, and Dragon and Tiger with Sword. These five patterns indicate high status, authority, and the ability to both write and fight. The last two forms are: Dragon and Tiger Meeting and Dragon and Tiger Opening the Arm — the character below 'open' is missing in the original, and according to the notes below, it should be 'arm'.

上龍虎吉格，不能盡述，姑舉十者以為式。彼龍虎之降伏者，低降俯伏，彎抱有情也。比和者，左右均勻，不強不弱也。遜讓者，或前或後，而不相鬥競也。吳公云：“龍降虎伏，義門和睦，子孝妻賢，身膺五福。”范越鳳云：“龍虎兩純和，才子定登科。”卜氏云：“虎讓龍，龍遜虎，只要比和。”楊公云：“饒龍讓虎君臣足，下了令人增福祿。堂上資財似湧泉，積穀堆金無數目。”故此三格皆主一門和義，富貴平康，兄愛弟恭，妻賢子孝也。

The various auspicious patterns of dragon and tiger are numerous and cannot all be listed, so let us mention ten as examples.the so-called "dragon and tiger subduing each other" means that two ridges are low and slope down, bowing and kneeling, embracing and showing affection.the so-called "harmonious balance" means that the left and right sides are even, neither too strong nor too weak.the so-called "yielding and giving way" means that one side is slightly ahead and the other slightly behind, neither competing nor fighting. Wu Jingluan said: when the blue dragon descends and the white tiger kneels, the family gate is harmonious, the son is filial, the wife is virtuous, and the person receives five blessings. Fan Yuefeng said: when the dragon and tiger sides are pure and harmonious, talented scholars will certainly pass the imperial examination. Bu Yingtian said: when the white tiger yields to the blue dragon and the blue dragon yields to the white tiger, as long as they are harmonious with each other, it is good. Yang Yunsong said: when yielding and giving way are appropriate, the distinction between sovereign and minister is complete, and when buried, it brings added blessings and longevity. The wealth in the hall flows like spring water, and the stored grain and accumulated gold are countless. Therefore, these three patterns all indicate that the family is harmonious and virtuous, wealthy and healthy, brothers love each other, brothers are respectful, the wife is virtuous, and the son is filial.

第四格龍虎排牙者，兩畔重疊，如官貴升堂，而役卒執杖排衙也。范氏云：“龍虎兩排衙，富貴播京華。”亦須交互而不使元辰水直去為吉。第五格龍虎帶印者，左右皆有墩埠也。吳國師云：“左右雙垂金彈子，七歲神童通經史。不但文章四海傳，更有威權振人主。”第六格龍虎帶牙刀者，兩畔拖尖利也。范氏云：“龍畔牙刀出，身著緋袍笏；虎帶牙刀形，為將統千兵。”

The fourth pattern is called "Dragon and Tiger Arranged in Order," which refers to the ridges on both sides being dense and layered, resembling the guards holding staffs standing in formation when an official holds court. Fan Yuefeng said: When the Dragon and Tiger ridges are arranged in order, wealth and honor will spread throughout the capital. However, it is also necessary for the two sides to interweave and embrace each other, preventing the "Yuan Chen water" from flowing directly away, which is considered auspicious. The fifth pattern is called "Dragon and Tiger with Seal," which refers to round mounds of earth on both sides. Wu Jingluan, the national master, said: When there are two round mounds on both sides, they resemble golden bullets hanging down. A seven-year-old prodigy will be well-versed in classics and history; not only will his writings spread throughout the four seas, but his authority will shake the emperor. The sixth pattern is called "Dragon and Tiger with Dagger," which refers to sharp ridges extending from both sides. Fan Yuefeng said: On the Dragon side, the dagger shape indicates a person wearing a red robe and holding an official staff; on the Tiger side, the dagger shape indicates a general commanding thousands of troops.

第七格龍虎帶印笏者，一畔圓墩，一畔直埠也。董氏云：“印笏如生龍虎身，才子英雄壓萬人。”第八格龍虎仗劍者，直而尖也。吳國師云：“龍虎仗劍劍頭尖，自由斬砍掌兵權。”徐國公祖地合此格，詳見砂法卷圖。自排衙至此五格，皆主貴有威權，能文能武也。此五格有似帶曜，但曜則聯屬不斷，此則斷而復續為異耳。

The seventh pattern is called "Dragon and Tiger with Seal and Handboard," where one side forms a rounded mound resembling a seal and the other a straight hill resembling a handboard. Dong Dezhang said: When seals and handboards grow on the bodies of the dragon and tiger, talented scholars and heroic men will surpass thousands. The eighth pattern is called "Dragon and Tiger with Sword," where the hills are straight and sharp. Wu Jingluan, the national master, said: When the dragon and tiger hold swords, the sword points are sharp and can be used freely to cut and conquer, allowing control over military power. Xu Guogong's ancestral site matches this pattern; see the diagram in the section on sand forms. From the line of officials to this point, there are five patterns, all indicating high status and authority, capable both in literature and martial skills. These five patterns seem somewhat like "Yao Star," but the difference is that Yao Star is continuous, while these patterns are broken and then reconnected.

第九格龍虎交會者，左右繞抱過宮也。吳公云：“龍虎相交抱過宮，貲財易發永豐隆。”故此格主易發財祿，而富貴悠久也。第十格龍虎開者，兩畔開展落肩，然後抱掬彎曲也。即肱也。《禮》曰：“並坐不橫肱，恐防左右。”相地亦似相人，今開，亦如人之橫肱，祇見其軒昂驕傲耳，故此格主貴而立威，傲物輕人，有昂昂之態也。

The ninth pattern is called "Dragon and Tiger Meeting," which refers to the two ridges on either side encircling and crossing over the palace. Wu Jingluan said: When the Dragon and Tiger meet and encircle the palace, wealth is easily obtained and remains abundant for a long time. Therefore, this pattern signifies an easy attainment of wealth and official rank, with enduring prosperity. The tenth pattern is called "Dragon and Tiger Opening the Shoulder"—the character "open" in the original text is missing one character, and the note explains that the missing character is "shoulder." Its shape is that both sides first spread out and descend like shoulders, then curve and encircle. The "Rites" says: When sitting with others, do not cross your arms, for it may hinder those on either side. The art of geomancy is similar to the art of judging people. Now, with arms open, it is like a person raising his elbow, showing only an air of arrogance and pride. Therefore, this pattern signifies a display of power and authority, but with a tendency to be arrogant and disrespectful, exuding an air of self-satisfaction.

龍虎相鬥、龍虎相爭、龍虎相射、龍虎飛走、龍虎推車。龍虎折臂、龍虎反背、龍虎短縮、龍虎順水、龍虎交路。右龍虎凶格，亦不止此，姑舉十者以為式。第一格龍虎相鬥，《駐馬揚鞭》云：“兩宮齊到，人皆道好，必主殺傷，卻生煩惱。”蓋齊到無相讓之情，有抗敵之勢，故主兄弟不和。若元辰水直流，外面無關，又主因不和而退敗。卜氏云：“兩宮齊到，忌當面之傾流。”

The Dragon and TigerInauspicious Pattern consists of ten forms. The original book illustrated each form with a diagram, but these diagrams are now lost, leaving only two lines of titles. The first five forms are: Dragon and Tiger Fighting, Dragon and Tiger Struggling, Dragon and Tiger Shooting at Each Other, Dragon and Tiger Flying Away, and Dragon and Tiger Pulling a Cart. The last five forms are: Dragon and Tiger Breaking Their Arms, Dragon and Tiger Facing Away, Dragon and Tiger Shortening, Dragon and Tiger Following the Water, and Dragon and Tiger Meeting on the Road. The specific explanations and interpretations of these ten forms are given in the following passage. The above-mentioned Dragon and TigerInauspicious Pattern includes more than these ten forms, but ten are given here as examples. The first form, "Dragon and Tiger Fighting," according to "Zu Ma Yang Bian" says: When both sides arrive at the grave site at the same time, everyone says it is good, but in reality it will surely lead to injury and conflict. Because both arriving together shows no sign of mutual respect or yielding, but rather a confrontational attitude, it indicates discord among brothers. If the "Yuan Chen water" flows directly away without any obstruction, it also indicates failure due to discord. According to "Bu Ying Tian," when two palaces arrive at the same time, it is most dangerous if water flows directly and openly.

第二格龍虎相爭，乃當龍虎之中適有墩埠，而龍虎二山齊止於墩埠左右，有相爭之狀，故主兄弟爭財失義。此格吉地亦多有之，宜於葬法內避之，則無此患。否則，不但不義，亦主男女目疾，及抱養墮胎等患。第三格龍虎相射，乃左右尖利相對也，主遭徒刑。謝氏云：“龍虎兩尖射，世代主徒刑。”

The second pattern, "Dragon and Tiger Struggling," occurs when there is exactly one mound of earth between the Dragon and Tiger ridges, and both mountains stand on either side of the mound, appearing to compete with each other. This pattern indicates disputes among brothers over family wealth and the breaking of affection. This pattern can also appear on auspicious land, but it should be avoided through proper burial methods to prevent such misfortune; otherwise, brothers will lose their sense of righteousness, and there will also be problems such as eye diseases, adoption, and miscarriage. The third pattern, "Dragon and Tiger Facing Each Other," occurs when the two ridges on either side have sharp tips that face each other like sharp blades, indicating that someone in the family will suffer from imprisonment. Xie said: When the Dragon and Tiger ridges have sharp tips facing each other, the family will suffer from imprisonment generation after generation.

第四格龍虎分飛，乃左右兩山不相彎抱，而各分走向外也。范氏云：“龍虎兩分飛，父子各東西。”第五格龍虎推車，乃左右兩臂直長，如人以手推車也。何氏云：“龍虎手推車，田地不留些。”第六格龍虎折臂，乃左右斷凹，如人兩臂折斷也。范氏云：“龍虎兩腰低，風吹受孤棲。”第七格龍虎反背，乃左右兩臂逆向後去，無情抱穴也。董氏云：“龍虎追奔向背彎，忤逆兒孫要打娘。”

The fourth pattern "Dragon and Tiger Flying Apart" refers to two mountains on either side that do not embrace each other, but instead diverge outward. Fan Yuefeng said: When Dragon and Tiger fly apart on both sides, father and son are separated east and west. The fifth pattern "Dragon and Tiger Pushing a Cart" refers to the two arms on either side being straight and long, like a person extending their hands to push a cart. He Yeyun said: When Dragon and Tiger push a cart, the land will not retain any fertile soil. The sixth pattern "Dragon and Tiger Broken Arms" refers to the central part of the two ridges being broken and sunken, like the two arms of a person being broken. Fan Yuefeng said: When Dragon and Tiger have low depressions on both sides, the wind will blow them away, leaving them alone and isolated. The seventh pattern "Dragon and Tiger Facing Backward" refers to the two arms on either side turning backward, showing no affection, and refusing to embrace the site. Dong Dezhang said: When Dragon and Tiger run away and face backward, their backs bend out, and rebellious descendants will even beat their mother.

第八格龍虎短縮，乃護胎不過也。卜氏云：“龍虎護胎不過穴，謂之漏胎，主孤寡貧寒。”第九格龍虎順水，乃左右二山隨水順飛也，主退盡田產。范氏云：“龍山隨水出，便是賣田筆；虎山隨水長，便是殺人鎗。”第十格龍虎交路，主有自縊枷鎖之患。卜氏云“臂上怕行交路”是也。已上龍虎吉凶諸格，皆左右之山相同者也。復有龍凶虎吉、虎凶龍吉，左右不同諸格，詳圖於下，宜細察之。

The Eighth Pattern "Dragon and Tiger Shortened" refers to the two ridges failing to protect the fetal mound. Bu Ying Tian said: When the Dragon and Tiger ridges fail to protect the fetal mound, it is called "leak of the fetal mound," which indicates orphans and widows living in poverty. The Ninth Pattern "Dragon and Tiger Following the Water" refers to the left and right mountains following the water flow away, indicating the complete loss of farmland and property. Fan Yuefeng said: If the Blue Dragon mountain follows the water flow out, it is like a pen selling farmland; if the White Tiger mountain follows the water flow extending, it is like a killing spear. The Tenth Pattern "Dragon and Tiger Crossing the Path" indicates that the family will suffer from hanging and suicide, or being imprisoned and restrained. Bu Ying Tian said, "The most dangerous thing on the ridge is the crossing of paths," which exactly conveys this meaning. The above patterns of fortune and misfortune concerning the Dragon and Tiger ridges all refer to the similar conditions of the left and right mountains. In addition, there are various patterns where the Blue Dragon is凶 and the White Tiger is吉, or the White Tiger is凶 and the Blue Dragon is吉, with different conditions on the left and right sides. The detailed diagrams of these various patterns are listed below, which should be carefully examined.

白虎反此同推，不復具圖。

This section originally listed the twenty-four Inauspicious Pattern of the Azure Dragon, but the diagram is lost. The author explained that the Inauspicious Pattern on the White Tiger side are opposite to those of the Azure Dragon, following the same principles, so they can be deduced accordingly without needing separate illustrations. In other words, any defects such as sharp angles, reverse back, bent arms, or flowing water on the Azure Dragon side will have corresponding defects on the White Tiger side. The method of interpretation remains the same, but the relevant branch is shifted from the eldest line to the younger line.

夫曰朝曰案，皆穴前之山，本自有辨，不可紊而為一也。蓋其近而小者稱案，遠而高者稱朝。謂之案者，如貴人據案處分政令之義；謂之朝者，即賓主相對抗禮之義。故案山近小，而朝山高遠也。凡地貴於近案遠朝兩備。有近案則穴前收拾周密，無元辰直長、明堂曠闊、氣不融聚之患，於以知其結作之眞；有遠朝則有配對，有證應，開豁光明，勢局宏大，無逼窄促窒之虞，於以知其氣象之廣。故遠朝、近案俱全，則內外堂局具備，三陽六建皆明，而為地之至美者也。

The terms "Chao" and "An" both refer to mountains in front of the grave site, and they are originally distinct and should not be considered as one. The nearby and smaller one is called "An," while the distant and taller one is called "Chao." The term "An" comes from the idea of a nobleman issuing commands from his official desk; the term "Chao" comes from the idea of a guest and host meeting in mutual respect. Therefore, "An" mountains are near and small, while "Chao" mountains are high and distant. A good site is valuable because it has both near "An" mountains and distant "Chao" mountains. Having near "An" mountains ensures that the area in front of the grave is well enclosed, preventing the direct flow of "Yuan Chen water" and avoiding an empty "Bright Hall" and scattered energy, thus indicating that the site is truly formed. Having distant "Chao" mountains provides a matching counterpart and mutual support, offering a broad view and a grand outlook, thus avoiding a cramped and obstructed atmosphere. Therefore, having both distant "Chao" and near "An" mountains ensures that both inner and outer "Bright Halls" are complete, with "San Yang" and "Liu Jian" clearly defined, making it the most beautiful site of all.

又有一等吉地，不見朝山，卻不可圖貪遠秀而失穴。吳公云：“坐下若無眞氣脈，面前空有萬重山。”又云：“坐下無龍，朝對成空。”只要龍穴眞，雖無朝山，亦為大地，不必盡拘。或云：“一重案外見青天，後代少綿延。”予見多有美地一重案者，福祉悠久，不足深泥。卻未見有無案山而結地者。

There is another type of auspicious land that does not have visible facing mountains, but one should not sacrifice the true site just for the sake of distant beautiful peaks. Wu Jingluan said: If there is no true qi flow beneath the seat mountain, even if there are thousands of mountains in front, it is still empty. He also said: If there is no dragon beneath the seat, the facing mountain becomes nothing at all. As long as the dragon and the site are true, even without facing mountains, it is still a great site, and one need not be overly rigid. Some people say: A site with only one case mountain and open sky beyond it will not have long-lasting descendants. However, we brothers have seen many such beautiful sites with only one case mountain, and their blessings have lasted long. This statement is not worth believing. In fact, we have never seen a site that can form a true site without any case mountains at all.

即無近案，亦要左右龍虎砂相交固，關聚內氣，此則如同有案。若無低小近案，砂又不交，面前空曠，堂氣不聚，必無融結。時師貪其寬堂遠秀，指為大地，最能惑人。此近秀遠朝有無眞偽之當辨者也。

Even without a nearby case hill, the two dragon and tiger ridges on either side should lock together firmly, blocking and gathering the internal energy, which is equivalent to having a case hill. If there is neither a low and small nearby case hill nor do the ridges meet, leaving the front area open and empty, the hall energy cannot be gathered, and there must be no fusion and consolidation. Nowadays, geomancers are deceived by the wide bright hall and distant fine peaks, and mistakenly call it a great land. This is the place where one must clearly distinguish between the presence and absence, as well as the true and false, of nearby fine ridges and distant facing mountains.

大抵案山宜近，朝山宜遠。《龍子經》云：“伸手摸著案，稅錢千萬貫。”言案之近也。張子微云：“或從百里數百里，忽起朝迎間邑城。”言朝之遠也。近案宜低，遠朝宜高。范氏云：“遠朝不怕沖天，近案尤嫌過腦。”且近案貴於有情。卜氏云：“外聳千重，不若眠弓一案。”又曰：“多是愛遠大而嫌近小，誰知就近是而貪遠非。”遠朝貴於秀麗。賴氏云：“遠峰列筍天涯青，文與韓柳爭高名。”蔡文節公云“天涯目斷凝蒼色，不以形親見丑容。”此朝案遠近高低等訣之所當辨者，宜審之哉。

In general, the case mountain should be near, and the facing mountain should be far. The "Dragon Child Classic" says: if you can reach the case mountain by stretching out your hand, you can collect a million taels of silver — this refers to the case mountain being near. Zhang Zimo says: sometimes a facing mountain suddenly appears from a hundred or even hundreds of miles away, welcoming the city and town — this refers to the facing mountain being far. The near case mountain should be low, and the far facing mountain should be high. Fan Yuefeng says: even if the distant facing mountain is as high as the sky, it is not a problem, but the near case mountain is most disliked if it is higher than a person's forehead. Moreover, the near case mountain should be affectionate. Bu Yingtian says: thousands of high mountains outside are not as good as a single lying bow-shaped case mountain in front. He also says: people usually prefer distant and grand things and dislike near and small ones, but who knows that taking what is near is right and being greedy for the distant is wrong. The distant facing mountain should be elegant. Lai Buyi says: distant peaks like spring bamboo arranged in a blue sky, their literary reputation can rival Han Yu and Liu Zongyuan. Cai Yuanding says: looking far into the sky, it appears as a single blue color, precisely because it is not near, we do not see its ugly face. These are the rules to distinguish the near and far, high and low of case and facing mountains, which must be carefully observed.

凡穴前低小之山，名曰案山。如貴人據案之義。其山宜低小，或如玉幾、如橫琴、如弓眠、如帶橫、如倒笏、如按劍、如席帽、如蛾眉、如三臺、如官擔、如天馬、如龜蛇、如旌節、如書臺、如金箱、如玉印、如筆架、如書筒等物，而橫遮外陽朝對山之腳者是也。也不必拘其合於形像，但以端正、圓巧、秀媚、光彩、平正、齊整、回抱有情為吉；順水、飛走、或向穴尖射、及臃腫、粗大、破碎、巉巖、醜惡、走竄、反背無情為凶。

All small and low hills in front of a grave site are called case mountains. This refers to the nobleman sitting at his desk handling affairs. This mountain should be low and small, with shapes resembling a jade pillow, a horizontally placed zither, a lying bow, a horizontally tied belt, an inverted jade tablet, a pressed sword, a silk hat, an eyebrow, three platforms, a official's stretcher, a heavenly horse, a turtle and snake, a banner and scepter, a writing desk, a golden box, a jade seal, a pen stand, or a writing tube. These hills should lie in front and block the foot of the mountain facing the grave site. In reality, it is not necessary to strictly adhere to any particular shape. What is favorable is when the mountain is upright, round, elegant, bright, level, neat, and embraces the grave site affectionately. What is unfavorable is when the mountain flows with the water, runs away, is sharp and points toward the grave site, or is bulky, large, broken, rugged, ugly, scattered, or turns its back and shows no affection.

或是外來之山，或是本身之山，皆宜逆水，謂之泝水案。《經》云：“吉地應有泝流案，有案且須生本幹。彎環曲抱向穴前，諸山藉此為護捍。”然雖貴其有近案，卻不可太近，而有逼窒之勢，主出人頑冥昏濁，不可訓誘。楊公云：“案山逼迫人兇頑。”又不可使之突兀當前，如窒胸塞心之狀、流尸停棺之形，及丑石巉巖可畏之象。且遠近之說，亦不必太拘。惟是穴前第一重低小之山，或平岡、田畲、高洲、小埠，皆是砂案，只要有情耳。

The case mountain may be an external mountain or one that arises from the main ridge. In both cases, it is preferable for it to run against the water flow, which is called "sinking back along the water." The "Classic of Burial" says that a good site should have a case mountain that flows against the current. The case mountain must also arise from the main ridge; it should bend and encircle the grave site, protecting and guarding it with surrounding mountains. Although a near case mountain is valuable, it should not be too close, forming a blocking and oppressive appearance, which would lead to people being stubborn and dull-witted, unable to understand teachings. Yang Yunsong said that a case mountain that presses closely is ominous. It should not be abruptly facing the grave site, appearing as if blocking the chest or the heart, or resembling the shape of a corpse lying still in a coffin, or the appearance of ugly stones that are rugged and frightening. As for the distance, there is no need to be overly strict: as long as the first level of low objects in front of the grave site, whether flat ridges, wastelands, elevated sandbanks, or small hills, are considered case mountains, as long as they are harmonious with the grave site.

此本身山生來，橫在穴前，收關元辰之水而為案者，極吉。吳公《快捷方式》云：“本身連臂一山，橫在面前有情，不遠不高不低，不斜走麄惡反背，卻於此外又見外陽秀峰，或尖圓方正，而此山遮卻外山筋腳，極為吉地。”又須逆水為美。楊公云：“吉地應有泝流案。”其或順水而遶抱過宮者亦吉。或順水而外面卻又有逆砂以攔截之，則尤吉。大抵無問逆順，只要彎抱有情，開面向穴者為吉。若直奔、走竄、反面無情及形破碎、尖射、欹斜、臃腫、斷頭、醜惡、崩洪、帶石、巉巖、欺壓、雄逼等形則凶矣。

This diagram describes a mountain that arises from the main hill, lying horizontally in front of the site, blocking the "Yuan Chen water" and serving as the case mountain, which is extremely auspicious. Wu Jingluan's "Jie Jing" — the original text here reads "kuai jie fang shi," which should be a mistake for "jie jing" — says: the main hill connects with its arms to form a mountain, lying in front and showing affection, not too far, not too high, not too low, not slanting, not coarse, not opposite; and beyond this mountain, one can see the outer bright hall's fine peak, either sharp, round, or square, and this mountain precisely covers the foot of the outer mountain, which is a very good site. Furthermore, it is considered favorable if the water flows against the mountain, Yang Yunsong says: a good site should have a case mountain flowing upstream. If it flows downstream and encircles the site, it is also good; if it flows downstream but there is another mountain intercepting outside, it is even better. In general, whether the water flows against or with the mountain, as long as it bends and embraces the site affectionately and opens up to face the site, it is good. If it is straight, rushing, or showing no affection, or if its form is broken, sharp, crooked, bulky, cut off, ugly, collapsed, rocky, rugged, oppressive, or imposing, it is bad.

外來案山、又式、外案重秀圖。此外山為案，低小當前，亦能關收內堂元辰之氣，不使蕩然無關，故亦謂之吉案。其形象不必拘，只要有情，不飛走、醜惡、尖射為美。逆水生來為上，順水遠抱過穴，不斜走亦吉。此山之外又見外陽秀麗之山，獻奇列秀，一重高一重，乃為美也。

There were originally three diagrams, but the images have been lost, leaving only the titles: Diagram of an External Case Mountain, Diagram of Another Style of External Case Mountain, and Diagram of a Double External Case Mountain. The explanation says: Here, an external mountain is used as the case mountain. A low and small land lies in front, which can also block and collect the "Yuan Chen" energy of the internal bright hall, preventing it from flowing away completely without any obstruction, so it is also called a good case mountain. Its shape does not need to be strictly fixed; as long as it is affectionate, not flying away, not ugly, and not sharp and shooting, it is considered beautiful. Those that come against the water flow are the best; those that follow the water and gently embrace the front of the site, without being slanting, are also considered good. If, in addition to this case mountain, there are also beautiful mountains in the external bright hall, presenting strange and elegant features, one higher than the other, it would be even more beautiful.

夫朝山者，朝對之山也。欲其有情於我，如賓之見主，臣之見君，子之奉父，妻之從夫。登穴而望，端然特立，異於眾山，天然朝拱，不待推擇，乃眞朝也。《經》云：“惟有朝山眞有情，將相公侯立可斷。”又云：“眞龍藏幸穴難尋，惟有朝山識幸心。”是蓋既有生成之龍穴，必有自然之朝應，所謂“門內有君子，門外君子至”。

The so-called "Chao Shan" refers to the mountain that faces the grave site and surrounds it. It should show affection towards me, like a guest meeting a host, a minister meeting a king, a son serving his father, or a wife obeying her husband. When one stands at the grave site and looks around, it stands upright and distinct from the other mountains, naturally surrounding the site without the need for artificial selection—this is true Chao Shan. The "Zang Jing" says: if the Chao Shan truly shows affection, the success of officials and nobles can be predicted immediately. It also says: true dragons hide in favorable places, and the grave site is hard to find, but the Chao Shan can recognize the dragon's favorable hiding place. This is because if there is a naturally formed dragon site, there must be a natural response from the Chao Shan, just as the proverb says: if there is a gentleman inside the gate, there will surely be another gentleman coming from outside.

劉氏云：“若有龍穴，而無特秀之朝案,乃是鬼龍虛結，決非眞穴。縱有十分融結，亦福力小。”《賦》云：“毋友不如己者，當求特異之朝山。”然朝對之山，亦有數格，不可不察。有特朝山，有橫朝山，有偽朝山。以迢遞遠來，兩水夾送，拜伏而至者，謂之特朝，此格為上。有此朝山，融結必眞。廖氏云：“當面推來名曰朝，不怕遠迢迢。”楊公云：“當面推來始是眞。”又云：“朝山與龍一般遠，共祖同宗來作伴。”又云“客山千里來作朝，朝到面前為近案”是也。

Liu Shi said: If there is a dragon and a cave, but no special and beautiful facing mountains, then it is a false convergence called 'ghost dragon'; it is certainly not a true cave. Even if it looks very good, its fortune will be small. The Snow Heart Assignment says: Do not associate with friends who are not as good as yourself; selecting a site should seek special and extraordinary facing mountains. However, facing mountains can be divided into several categories, and they must be distinguished: there are 'special facing mountains', 'horizontal facing mountains', and 'false facing mountains'. Those that come from afar, with two streams of water enclosing and accompanying them, bowing down to reach before the cave, are called special facing mountains, which is the best category; if there are such facing mountains, the convergence is certainly true. Liao Jinjing said: Those that come directly from the front are called facing mountains; they do not fear being far away. Yang Yunsong said: Only those that come directly from the front can be considered true. He also said: Facing mountains should be as far as the dragon's origin, coming from the same ancestor and same lineage, accompanying the dragon all the way. He also said: Guest mountains coming from thousands of miles to face the cave, when they arrive near the cave, the nearest one becomes the case mountain.

橫朝者，橫開帳幙，有情面穴。或兩邊如排衙唱喏之狀。楊公云：“亦有橫列為朝者，若是橫朝似衙喏。前山橫過腳分枝，枝上作朝首先下。首下作絳或尖圓，雙雙來朝列我前。大作排班小衙列，如魚駢頭蠶比肩。”吳公云：“朝山本自愛特來，橫案為朝亦可裁。首起應峰身拜伏，消詳對面有龍回。”

The so-called horizontal facing mountains refer to mountains that lie horizontally and spread out like a canopy, facing the tomb site with affection. Sometimes they appear like officials standing in formation and bowing in court. Yang Yunsong said: there are also cases where horizontal mountains serve as facing mountains. The appearance of horizontal facing mountains is similar to officials standing in formation and bowing in a government office. The mountain in front stretches horizontally, and its base branches out, with the branches forming the facing direction. They bow their heads first, and at the point where they bow, they form sharp peaks or round peaks, arranged in pairs in front of me. The larger ones resemble high-ranking officials standing in formation, while the smaller ones resemble lower-ranking officials attending. It is like fish heads touching each other and silkworm bodies joining together. Wu Jingluan said: facing mountains are most favored when they come from a distance specially. Using a horizontal mountain as a facing mountain is also acceptable. As long as there is a responding peak on top and the body bows down, and then carefully check whether there is a dragon returning from the opposite side.

偽朝者，縱有尖峰秀麗，卻大勢直去無情，而下無拜伏之山，上非正應之意。楊公云：“朝山亦自有眞假，若是眞時直來也；若是假時山不來，徒愛尖圓巧如畫；若有眞朝水入懷，不必尖圓如龍馬。但要低昂起伏來，不愛尖傾直去者。直去名曰墜朝山，雖有尖圓也是閒。譬如貴人側面立，與我情意不相關。”

The so-called false dynasty refers to a situation where although there is a sharp peak with beautiful features, the overall trend is straight and lacks affection. There is no mountain bowing down below, and the mountain above does not face directly towards me. Yang Yunsong said that facing mountains also have true and false distinctions. When it is true, it comes straight towards me. When it is false, the mountain does not come at all, yet people only like its sharp and round shape, as if it were drawn by a painter. If there is real water coming to embrace me, the facing mountain does not need to be sharp and round like a dragon or a horse. It only needs to have high and low parts, rising and falling, rather than being sharp at the top, leaning, or turning away directly. A mountain that turns away directly is called "falling facing mountain." Even if it has a sharp and round shape, it is useless. It is like a nobleman standing sideways, having nothing to do with my feelings.

又云：“案山如玉插青天，當面推來始是眞。側面成峰身直去，與我無情似有情。時師見此多求穴，下了哪知誤殺人。”是故須察朝山之眞情，不可遽以尖圓秀麗之峰巒，便為朝山之吉。然亦有無朝山而向水者。《八段錦》云：“有案不須朝水，水朝無案貴多。”朱桃仙云：“有案須端正，無山要水朝。”吳公云：“有山向山，無山向水。水有眞情，自當大貴。”楊公云：“也有眞龍無朝山，只看諸水聚其間。”

Yang Yunsong also said: The case mountain should resemble a beautiful jade inserted into the sky, and only when it approaches directly in front is it genuine; if it merely forms a peak on the side and then goes straight away, it is originally indifferent to me, but appears to be affectionate. Nowadays, geomancers see such mountains and often seek the burial site here, but after burial, how many people have been misled. Therefore, one must examine whether the facing mountain truly shows affection, and not conclude it is a good facing mountain just because it has a sharp, round, and elegant peak. However, there are also cases where there is no facing mountain but the direction faces the water. The "Eight Sections of Silk" says: If there is a case mountain, there is no need for water to face; if water comes to face without a case mountain, it is more valuable. Zhu Taoxian said: If there is a case mountain, it should be upright; if there is no mountain, there should be water to face. Wu Jingluan said: If there is a mountain, face it; if there is no mountain, face the water; if the water shows genuine affection, it naturally brings great wealth. Yang Yunsong said: There are also true dragons without facing mountains, and one should only look at the gathering of many waters in the center.

至於朝山形象，亦不必拘。大抵欲其端正秀麗，或尖、或圓、或方、或平，皆須光彩嫵媚，忌其破碎、巉巖、崚嶒、醜惡、欹斜、走竄、反背、凸窟、尖射、臃腫、麄雄、崩赤、枯瘦、無情。劉氏謂：“朝案之吉者，秀特在前，屏幛在後，或平帳在前，秀特遠拱。尖似卓筆，圓似頓笏，方如几案，橫似誥輔。或五星俱會，三臺列拱，懸鍾頓鼓，列陣排班。對面朝拱者為吉，而山岡撩亂，惡石巉巖，山腳尖射，形體破碎，勢如飛奔，順流而去，勢如尸臥，對穴如欹者為凶。

As for the appearance of the facing mountain, there is no need to be overly rigid. Generally, it should be upright and graceful, whether sharp, round, square, or flat, all should have luster and a charming appearance. It is to be avoided if it is broken, rugged, jagged, ugly, crooked, scattered, opposite, uneven, sharp and piercing, bulky, coarse, fierce, collapsed and exposed, or dry and lifeless. Liu said: the auspicious features of the facing and supporting mountains are that a graceful and prominent peak is in front, and a screen-like mountain is behind; or a flat curtain-like mountain is in front, with graceful and prominent peaks far away to guard it. A sharp one resembles a standing brush, a round one resembles a lowered board, a square one resembles a writing desk, and a horizontal one resembles the axis of a诰命 (a type of official document). Or there may be the gathering of five stars, or three platforms standing together to guard it, or hanging bells or heavy drums, like an array of soldiers. All mountains that face and support are auspicious. Conversely, if the mountains are chaotic, with evil rocks, sharp peaks shooting forward, broken forms, or a trend of rushing away or flowing away, or like a corpse lying horizontally, or leaning towards the site, these are all inauspicious.

世俗乃有拘執形象，先以龍穴定作某形，必欲朝案合得其形為應。如金釵形用妝臺、粉盒為案，虎形肉堆為案之類，先輩已皆力議其非，不必深泥。予嘗謂山川自開闢以來，形定不能變易，物類大小、長短、方圓、貴賤，隨時不同。故席帽賤於唐而貴於宋，金魚、玉魚佩於前代，而我皇朝不用。其它百物，不可殫舉。要之，皆非定法，何可拘執？智者勿泥。

In the worldly view, there are people who are overly literal about forms: they first fix the dragon and nest (dragon穴) as a certain shape, then insist that the case and case accessories must match that shape to be considered correct. For example, if the shape is that of a hairpin, they must use a dressing table and powder box as the case; if it is the shape of a tiger, they must use a meat pile as the case, and so on. Elders have already clearly pointed out that this is wrong and should not be believed. We have said before that the forms of mountains and rivers have been fixed since the creation of heaven and earth and cannot change; whereas the size, length, roundness, and value of objects in the human world change with the times. Therefore, a chair hat was a lowly item in the Tang dynasty, but became a prestigious item in the Song dynasty; fish bags made of gold and those made of jade were worn in previous dynasties, but are not used in our current dynasty. There are countless other examples of such changes. In conclusion, these are not fixed rules, so how can they be taken literally? People with insight should not be rigid in their adherence.

其於朝山所主富貴，則《囊金》謂尖圓秀麗者主文章榮達，方正肥滿者主子孫鉅富。吳國師謂方而秀者主王侯宰輔，位極人臣，尖而秀者主文章榮顯，圓而肥滿者主鉅富小貴。固皆有理。但砂如美女，貴賤從夫，非朝應之山所可必，又當先察龍穴為凖也。特朝。

As for the mountains facing the tomb that indicate wealth and honor, the book "Nang Jin" states that sharp, round, and elegant peaks indicate success in literary pursuits and official rank, while square and plump ones indicate great wealth in descendants. Master Wu Jingluan said that square and elegant peaks indicate the emergence of kings, ministers, and high officials, while sharp and elegant ones indicate literary honor, and round and plump ones indicate great wealth and minor status. These statements are indeed reasonable. However, just as a beautiful woman's status depends on her husband, the quality of the mountain depends on the dragon and the site, not solely on the facing mountain. Therefore, one should first examine the dragon and the site as the main criteria. After this section, there was originally an illustration, but the image is lost, leaving only the title "Te Chao," which refers to the pattern mentioned earlier, where the mountain comes from afar, is flanked by two streams of water, and bows down before the tomb.

或問曰：廖氏云：“第一尤嫌無案山，衣食必艱難。”地固以有案山朝對為吉，但平原曠野，彌望無山者，是無朝案，此地恐不可用矣。答曰：平原之穴，只取平原為案，高一寸為山。或田中草坪，或水界田岸，但微高者皆是朝案。詳而觀之，皆有吉凶，又何必泥於山峰之朝案哉！

Someone asked: Liao Jinjing said, "The first thing to avoid is the absence of a case mountain, for food and clothing will certainly be difficult." Although land is considered auspicious when it has a case mountain facing it, in the case of plains and open fields, where there are no mountains in sight, there is no facing case mountain, so such land might not be usable. The answer was: For a grave site on a plain, one should take the plain itself as the case mountain, and even a rise of an inch is considered a mountain. Or a grassy area in a field, or a broken bank at the edge of water, as long as it is slightly raised, can be considered a case mountain. Careful observation shows that they can also be auspicious or inauspicious. Why then insist on requiring a mountain peak to serve as the case mountain?

且山谷中亦有一等貴地無朝山者，卻必有近案低小之山，以關內氣。廖氏之言，特為無案而發者，故地不可無案。觀物祝公曰：“數十里外遠朝山，渺渺茫茫曠野間，近案又無堂氣散，千重青秀也空閒。”梁箬溪曰：“左右周迴似有情，來龍落穴亦分明。水長無案明堂曠，下後兒孫家計傾。”其朝山之有無，不甚為輕重也！

Moreover, even in mountain valleys, there are some precious sites that do not have facing mountains, but they must certainly have small nearby ridges to block and retain the internal energy. Liao Jinjing's words were specifically addressing those without case mountains, so he said that land must not lack a case. Guan Wu Gong said: distant facing mountains dozens of miles away appear faint and indistinct in the open fields; if there are no nearby case mountains, the hall energy will scatter, and even if there are thousands of layers of green peaks, it would be in vain. Liang Ruoxi said: if the surroundings are enclosed like having affection, and the dragon's coming and the site's falling are still clear; but if the water flow is too long and there is no case mountain, the bright hall is empty, then after burial, the descendants' family fortune will decline. Thus, whether there is a facing mountain or not is not really so important.

或問：地有全不見外陽朝秀者，此地亦有大貴力量否？答曰：亦先審龍。若龍短者，多是山腳漏落，局又窒塞，決無大貴力量。如是大龍結穴，卻多有從山重疊包裹，故不見外陽。只要龍眞穴美，外陽何足論哉！世人誤認大地，正坐此弊。蓋地之大小，由龍之力量。若不原龍穴，一概只貪砂水，必為假地所誤。

Someone asked: Some lands completely fail to show the facing mountains and fine peaks of the outer bright hall, so can such lands still possess great wealth and power? The answer is: First examine the dragon line. If the dragon line is short, it is mostly due to the mountain foot leaking and falling away, with a blocked structure, and thus will certainly lack the power of great wealth. If it is a great dragon line forming the site, it is often because the surrounding mountains are heavily enclosing, so the outer bright hall is not visible. As long as the dragon line is true and the site is beautiful, what is the outer bright hall? The common people mistakenly judge great lands, and the problem lies exactly here. The size of a land depends on the strength of the dragon line; if one does not investigate the dragon and the site, but only greedily seeks after the surrounding hills and water, one will certainly be misled by false lands.

誠以大堂局，山勢羅列，諸峰獻秀，如三千粉黛、八百煙花，起人眼目，昧者眩焉。不知此等山水，多結省郡州縣陽基。廖金精所謂“帝都山水必大聚，中聚為城市，陰穴宜居小聚中。”故陰穴多是收斂完固，四勢周密，而不在於大堂局、遠秀峰之為美也。烏可以局大便為地大，其不見外洋朝秀者，遂謂其無大貴力量乎？

It is really because the grand landscape within the main hall has mountains arranged in order, with numerous peaks presenting their beauty, resembling thousands of powdered jade and hundreds of fireworks, which are most attractive to the eye, causing the confused to become dizzy and disoriented. They do not understand that such mountainous scenery is mostly suitable for the site of yang residences for provincial cities, prefectures, and counties. Liao Jinjing said: the mountains and waters of the imperial capital must certainly be a great gathering; a medium gathering forms a city. For the burial site of yin residences, the site should be located within a small gathering. Therefore, the site of yin residences is mostly characterized by convergence and solidity, with the surrounding forms being complete and secure, and not necessarily beautiful because of a grand main landscape or distant fine peaks. How can one say the land is great just because the layout is grand, and claim it lacks the power for great fortune simply because there are no visible distant fine peaks?

予所見名墓，如朱文公母地，在建陽寒泉嶺，穴前一山逼近，不見外洋。文公子在、孫鑑，皆官侍郎，曾孫浚，尚理宗公主。至今徽州、建寜兩地，世襲博士。近其子孫於左扦一穴，出一進士，名凌，號龍岡，官湖廣僉憲；右扦一穴，出二鄉科。又蔡西山先生自卜壽藏，乃大龍結穴山谷中。左山當前，盡幛外洋，一切不見。其孫文肅公杭拜相，後嗣蕃衍。及廖公下樂平許學士地，董公下婺源倪御史祖地，又京山李方伯祖地，台州陳會元、王侍郎，杭州胡尚書諸祖地，其格也，圖下。文公母地、許學士祖地，俱見水法卷。倪氏地見穴法卷。

The famous tombs we have seen, such as the burial site of Zhu Xi's mother in Jianyang Hanquan Ridge, have a mountain close by the tomb entrance, blocking the view of the outside area. Zhu Xi's son Zhu Zai, grandson Zhu Jian, and great-grandson Zhu Jun all held the position of Vice Minister. Zhu Jun married the princess of Emperor Lizhong. To this day, the Zhu family in Huizhou and Jianning still inherit the title of Five Classics Doctor. Recently, his descendants took a site on the left side, producing an imperial examiner named Zhu Ling, who was known as Longgang and served as the Inspector of Hugang. On the right side, they took another site, producing two candidates for the imperial examination. Another example is the burial site chosen by Master Cai Yuanding himself, which is located where a great dragon forms a cluster in a valley, with a mountain blocking the view of the outside area completely. His grandson, Wenshu Gong Cai Hang, became a prime minister, and his descendants multiplied. There are also the burial sites of Xu Xueshi in Leping, pointed out by Liao Jinjing; Ni Yushi's ancestral site in Wuyuan, pointed out by Dong Dezhang; the ancestral site of Jiashan Li Fangbo; the ancestral site of Chen Huiyuan and Wang Shiyang in Taizhou; and the ancestral site of Hu Shangyu in Hangzhou, all of which belong to this category. The burial site of Zhu Xi's mother and Xu Xueshi's ancestral site are both mentioned in the Water Method Volume; the Ni family's site is mentioned in the Site Method Volume.

右地在建陽，地名翠嵐山。其龍起自西山，開幛出身，奔行雄偉，重重渡峽，至翁田復大斷，自青苗中過脈而起，又開幛成捲簾殿試之格，複列三臺，正脈中落，逶迤細嫩，勢若生蛇。兩畔重疊抱衛，入首太陰金星結穴，穴掛左角。右畔拖曜。只是穴低，而逆關一臂太近且高，當前為案，無開暢明堂，不見外陽。外重下山又短縮，內水斜流，似傾瀉。以俗眼論，龍虎、明堂、朝對，若無一可取，反似窮源僻塢。不知大龍奔行數十里，於此融結。而溪水環繞，攔截包轉，龍將焉往？穴結擁從之中，極其周密，所謂藏風聚氣者也。雖不見外洋，不害其貴也。噫！非西山先生之明見，孰能識此？

This site is located in Jianyang, known as Cui Lan Mountain. Its dragon comes from the western mountains, rising in a grand display, running powerfully and majestically, crossing many gorges repeatedly; it then makes a major break at Wengtian, passing through the green seed fields and re-emerging, forming a layout of "curtain hanging in the hall" and then arranging three platforms. The main ridge descends in the center, winding gently and delicately, like a living snake. On both sides, the mountains embrace and guard it closely. The entrance to the site is formed by the "Taiyin Jinxing" (the Supreme Yin Golden Star), with the pit located on the left angle, and the right side extending a bright aura. However, the pit is relatively low, and the arm of the reverse connection is too close and high, blocking the view as a case mountain, resulting in no open and spacious bright hall, and the outer bright hall cannot be seen. The next level of the mountain behind the site is short and contracted, with the inner water flowing obliquely, as if spilling out. According to the common people's eyes, the dragon and tiger mountains, the bright hall, and the facing mountains seem to have nothing commendable, and it looks like a remote and secluded place. But in reality, a great dragon runs for dozens of miles and settles here. Moreover, the stream water surrounds it, blocking and enclosing it, so where can the dragon go? The site is formed among the surrounding mountains, extremely meticulous, which is exactly what is called hiding the wind and gathering the qi. Although the outer water cannot be seen, it does not hinder its noble qi. Alas, if it were not for Master Cai Yuanding's clear insight, who could recognize this site?

右地在京山早市，地名班提馬口。其龍來歷甚遠，不詳述。姑自少祖大月山言之，連起星峰落平岡，重重開帳度峽，逶迤奔行數十里。比入局，開大帳，帳中抽出嫩條。又連穿田束氣，入首，結平中之突，突面安穴。前吐氈唇，左右重重包裹。下關一山，逆水攔過穴前，開正面向穴，成一字文星貴格。內局緊固，外洋寬暢，大溪環遶，湖水暗朝，得水藏風，眞吉地也。繫九淵公自卜。葬後，其孫五華公淑登進士，官至方伯，封君南臺。公壽考八十五。孫翼軒公維楨、會軒維極、介軒維樸、德軒維標、用軒維楫諸公，父子兄弟連登科甲，入翰苑，司文衡，富貴方全。

This site is located in the early market area of Jingshan, named Ban Tima Kou. Its dragon is of great origin, but the details are not discussed here. Let us start from the Shaozu Mountain, the Great Moon Mountain: it continues to rise as a star peak, then falls to a flat plateau, with multiple openings and a winding course over many hills, stretching for dozens of miles. As it approaches the main area, it opens into a large account, from which a young branch is drawn out, continuing through fields and gathering energy. At the entrance, it forms a "level middle with a sudden rise," and the grave is located on the surface of this rise. In front of the grave, there is a protruding lip, with mountains on both sides surrounding it closely. A mountain at the lower part blocks the way, crossing the water in front of the grave, forming a "single character Wen star" which is a noble pattern. The inner area is tight and solid, while the outer area is wide and open, with a big stream surrounding it, and a lake coming from afar to face it. It both has water and hides the wind, truly a good site. This was personally selected by Jiuyuan Gong. After burial, his grandson Wuhua Gong Li Shu passed the imperial examination and became a high-ranking official, serving as the Southern Platform King, living to be eighty-five years old. His descendants, Yu Xuan Gong Li Wei Zhen, Hui Xuan Li Wei Ji, Jie Xuan Li Wei Pu, De Xuan Li Wei Biao, and Yong Xuan Li Wei Ji, all succeeded in the imperial examination, entered the Hanlin Academy, and took charge of literary examination, achieving great wealth and honor.

左地在臺州府城北，土名後嶺。其龍與府龍共祖，自括蒼、天姥，歷仙居、天台三四百里，不及詳述。將近城十里之間，分脈右落，寔乃府龍之送從龍也。起高大山峰，疊疊如帳。帳中抽出一脈，逶迤奇巧，走馬串珠咸偹。又自本龍右帳隨生一枝，一般高大。而此龍借左邊府龍之山為用，卻又是包在中間，頓跌牽連，伏落低平，直出數百丈。

This place is located north of the Taizhou city, with the name Houlǐng. Its dragon mountain shares the same ancestral mountain with the main dragon mountain of the city, originating from the Kuacang Mountain and Tianmu Mountain, passing through Xianju and Tian Tai for about three or four hundred li, and cannot be explained in detail here. As it approaches within ten li of the city, a branch splits off from the right side, actually being a subsidiary dragon of the main city dragon. Here, high mountains rise in layers like a canopy; from within the canopy, a single ridge emerges, winding and skillfully shaped, with patterns such as "Zou Ma" (galloping horse) and "Chuan Zhu" (string of pearls) all present. Another branch also sprouts from the right side of the main ridge, equally tall and grand. This dragon uses the mountains on the left side of the main city dragon for its own use, yet it remains enclosed in the center, with sudden turns and connections, lying down and descending to a flat area, extending for hundreds of zhang.

而結穴橫於腰，乃以府龍過峽之星為文星正案，清奇特異。本身右手不轉，而府龍開帳之背，卻自纏過右手之後有情，逆大江而作門戶。府前望海諸峰，疊在水口，皆為得力。但穴前無餘氣，又在低平之中，四山高聳，面前迫窄，亦無文筆，不見外洋。本身下手直去，不入俗眼，呼作飛劍出匣形。葬鋪靜陳公，人丁大旺，出進士、會元、會魁、鄉薦，衣冠數十人，理學一人，即恭愍公。迨今富貴未艾，鄉傳繫遇鬔頭仙下。

The grave site is formed across the waist of the dragon ridge, taking the star peak at the turning point of the main ridge as the 'literary star' in the main line, which is clear and peculiar. The right arm of the ridge itself does not turn back, but the back of the main ridge opens up and naturally wraps around behind the right side, showing affection towards the grave site. It also flows against the big river to form the water mouth gate. In front of the main city, several mountain peaks facing the sea overlap at the water mouth, all of which are very effective. However, there is no remaining energy in front of the grave site, and it is located in a low and flat area, with high mountains surrounding it on all sides, making the front narrow and confined. There is also no literary peak, and the view of the outer sea is blocked. The sand below the grave site extends straight out, which is not in line with the usual people's eyes. This form is commonly known as 'a sword coming out of the scabbard'. The person buried here is Pu Jing Chen Gong, and since then, the family has prospered greatly, producing candidates for the imperial examination, candidates for the metropolitan examination, metropolitan examination winners, and juren (those who passed the provincial examination), with dozens of scholars and one famous scholar of the school of mind. It is said in the village that this grave site was blessed by the immortal Tengtou Xian.

右地在杭州府治東北二十五里，土名星亭山。其龍自平田頓起高大峰巒開帳，帳中開脈分枝，迢遞數里，自相從聚環抱。雙龍雙虎，中垂一乳，水木之星落穴，倚過右邊。幹龍入首，作戌山辰向，形如風吹羅帶。內氣藏聚，明堂內外交鎖，不見外洋。葬後出端愍公世寧，登進士，官至太子太保、兵部尚書，贈少保。子曰純，官太守。

This site is located twenty-five miles northeast of the Hangzhou prefectural government, at a place called Xingting Mountain. The dragon comes up suddenly from the flat fields, forming high and large peaks and opening a canopy. Within the canopy, the ridge splits into branches, stretching for several miles, with each branch following and gathering together, surrounding and embracing to form a layout. On both sides, there are two layers of dragon and tiger, while in the middle, a milk-like ridge descends, with a star body combining water and wood falling into the site. Thesite is slightly inclined to the right. The main dragon enters the site facing the direction of Xushan and Chenshuang, with a shape called "wind blowing through a silk sash." The internal energy is gathered and concealed, with the bright hall both inside and outside locked together, and no external expanse visible. After burial, it produced the endearing and compassionate marquis Hu Shining, who passed the imperial examination as a jinshi, held the position of grand tutor to the crown prince and minister of war, and was posthumously honored as a minister of lesser state. His son, Hu Chun, held the position of prefect.

右地在臺州治東二十里，地名上田。其龍來脈甚遠，自高山撒落平田，五六里不見蹤跡。將結穴，忽于田中突起墩埠，相牽相連，三四轉疊，乃成金星融會，前後左右登對，大小遠近均停。四面太陰文星相聚，術家謂之四金相照，貴格。敬所王公父子四文魁，乃其應也。原取螃蟹吐沫形。夫形固不可執，亦有偶合奇驗者。是地穴前有流泉，敬翁孝誠鋪石甃砌之。工未完而泉已濁涸，遂傷少丁及陰人數口。或謂蟹不得吐沫之故。仍去諸石，不兩月，泉復流，清如舊。此見形之肖者，亦有若是之不爽雲。

This location is twenty miles east of the Taizhou prefectural government office, named Shangtian. Its ridge comes from a distant mountain, spreading down to a flat field, continuing for several miles without any trace. When it is about to form a cluster, it suddenly rises in the field as several small hills, connected to each other, turning three or four times and overlapping, forming a pattern of golden stars converging. In front, behind, left and right, everything is properly matched, with balanced size and distance. All around there are the "Taiyin" and "Wenxing" stars gathering together, which geomancers call "four golds shining together," a noble pattern. The Wang family of Jingsuo had four generations who passed the imperial examination as top scorers, which is exactly the fulfillment of this pattern. Originally, this site was called "crab spitting foam." The form is not to be taken too literally, but there are occasional coincidences that result in surprising fulfillments: originally, there was a stream in front of this site. Jingsuo's elder, out of filial piety and sincerity, paved it with stones. Before the work was completed, the stream became turbid and dried up, causing the loss of several young men and women. Some people said it was because the crab could not spit foam. So they removed all the stones. Within two months, the stream flowed again, clear as before. This shows that the similarity in form can sometimes be so effective.

左地在莆田縣西南二十里官路上。其龍與府龍分結，自三紫山分脈，磅礡綿亙，頓伏雄俊。比入首，開大帳，帳中抽出正脈，垂頭結穴。左右彎抱，重重包裹。當面右臂橫攔，以作近案，關聚內氣。外洋暗拱，溪水環遶，繫尚書簡肅公良永勅葬之地。以俗觀之，右山順水，內堂逼狹，不見外洋。下手寬遠，造亭以補之，亦作法之善也。不知龍氣旺處，局多緊固。外洋不見何害焉？方氏葬後，科甲聯登，人才疊出，富貴壽考。贍厓公攸績官山東左方伯，福祉綿延未艾。

This site is located twenty miles southwest of Putian County along an official road. Its dragon ridge splits off from the county's main dragon ridge, originating from the Sanzhi Mountain, with a grand and continuous momentum, rising and falling in a strong and majestic manner. As it approaches the final formation, it opens into a large hall, from which the main line extends downward, forming a burial site with its head bowed. On both sides, the arms curve around and enclose it repeatedly. The right arm extends horizontally to block the view, acting as a close-case to gather internal energy; the outer land stretches far away, quietly guarding it, with streams circling around. This is the burial site for the official Fang Liangyong, who was appointed by imperial decree. According to common people's views, the right mountain follows the water, and the inner hall is narrow and confined, making it impossible to see the outer land; the downward direction is wide and open, so a pavilion was built to compensate for this, which is a good method. However, people do not realize that in areas with strong dragon energy, the layout is usually tight and solid, and not being able to see the outer land is not a problem. After the Fang family was buried here, they continuously achieved success in the imperial examinations, producing many talents, achieving both wealth and longevity. Fang Youji, a descendant of the Fang family, became the Left Deputy Governor of Shandong Province, and his good fortune continues without end.

右地在臨海縣東北十里，土名雙橋。其龍自府龍分出，頓起沖天木星，一連四座，奇秀非常。兩邊護從，重重疊疊，逞奇列秀，數十里外大纏大遶。本身一脈清俊，入首星辰尊貴，成太陽金星，開窩正淨，融結精巧。當穴前吐一唇，鋪下平田數十丈，仍突起圓山如蛾眉，以作正應。穴前八字水交於左邊，遶從右去。而右砂隱隱，逆抱過前。倒流百步，轉卯。出口處有龜蛇捍門，屈曲流入丁方。丁上文筆插天，穴中不見。出鄧公，登庚戌進士，官都諌，升光祿卿，人丁大旺，田連阡陌，一門鼎盛。

This place is located ten miles northeast of Linhai County, named Shuangqiao. Its dragon comes from the city dragon and suddenly rises to form a towering star of wood, continuing for four peaks, very extraordinary; the mountains on both sides, which guard and accompany it, are layered and overlapping, competing in beauty and elegance, and they greatly encircle and protect it for dozens of miles. The main ridge is clear, elegant, and upright, with the star at the entrance being noble and dignified, forming the "Sun Star," and the pit is straight, clean, and well-shaped, with a refined and skillful convergence. In front of the site, a piece of lip mat extends out, spreading a flat field of dozens of丈, followed by a round hill rising up like a蛾眉, serving as a corresponding response. The water in front of the site flows in the form of the eight characters, meeting on the left and flowing to the right; while the sand on the right quietly embraces over the front, flowing backward for one hundred steps, turning to the卯 direction; at the outlet of the water, there are turtle and snake hills guarding as "homen," bending and flowing into the丁 direction; above the丁 direction, there is a pen-like hill rising to the sky, but it cannot be seen from the site. This place produced Deng Gong, who passed the Gengxu examination as a jinshi, served as the deputy censor, was promoted to the director of the Imperial Academy of Grace, and the family became prosperous, with fields extending across the fields, and the whole family flourishing.

或問地理書謂“明朝不如暗拱”，此說何如？答曰：眞龍結作，其力量大者，雖數百里之外，猶為用神。如朱子論冀都地，謂江南五嶺諸山乃是第四五重案。其間相去數千里，安得而見？只是論地先要識大勢，然後可以語此。若小龍小穴，亦欲指遠外山水以為朝拱，則非也。蓋必有百里來龍，方有百里局勢；千里來龍，方有千里照應。各隨龍穴力量何如。

Someone asked: The geographical texts say, "It is not as good to have clear and obvious approaches as to have subtle and supportive ones." How should this be understood? The answer is: When a true dragon forms a site, even if it is hundreds of miles away, it still counts as a useful spiritual force. For example, Zhu Xi discussed the terrain of Ji Du, saying that the mountains in the Jiangnan Wuling area are the fourth or fifth case mountains. They are thousands of miles away, how can they be seen? But when considering terrain, one must first understand the overall trend, and only then can this be discussed. If a small dragon and small site want to take distant mountains and waters as approaches and supports, that would be wrong. Because there must be a hundred-mile-long dragon line to have a hundred-mile situation; a thousand-mile-long dragon line will have a thousand-mile response — each must be judged according to the strength of the dragon site.

嘗見今人論地，不察龍穴力量，一概貪遠秀，慕大局，凡案外水口各處，有奇峰秀水，則指為暗拱。及見有凶山惡水，則又謂穴間不見無害。噫！何其謬耶！既吉者為暗拱，其凶者豈非暗殺乎？此不識根本，徒論枝葉者耳。苟龍穴眞貴，則其凶惡形狀雖列於前而見之且不足畏；龍穴不眞，雖奇峰插天，秀水特朝，亦為無益。況其不見者？

People nowadays often talk about land without examining the power of the dragon and the tomb, instead greedily chasing distant fine peaks and envying grand layouts. Whenever there are extraordinary peaks and flowing waters outside the case or at the water mouth, they call them hidden supports. But when they see凶 mountains and evil waters, they say that these cannot be seen within the tomb and thus cause no harm. Alas, how absurd! If good features are considered hidden supports, then bad ones would surely become hidden attacks. This is the work of those who do not understand the fundamentals and only focus on superficial aspects. If the dragon and tomb are truly valuable, then even if evil shapes are right in front of them and visible, they would not be a threat. But if the dragon and tomb are not genuine, then even if there are extraordinary peaks piercing the sky and flowing waters specially converging, they would be of no benefit, let alone those that are not even visible.

楊公云：“砂如美女，貴賤從夫；水似精兵，進退由將。”卜氏云：“本主微賤，文筆變為畫筆；龍穴特秀，殺刀化作牙刀。”此不易之論也。然又貴於活變，圓機心悟，不可執一。固有穴間不見，奇妙暗拱於外，而其應亦在於外者。或女貴，或離鄉而貴，或貴在外家，皆是也。

Yang Yunsong said: Sand is like a beautiful woman, her status depends on her husband; water is like elite soldiers, their advance and retreat depend entirely on the general. Bu Ying Tian said: The main mountain may be humble, but its literary style can become a brush; a dragon site that is particularly outstanding can turn a killing knife into a tooth knife. These are all unchangeable conclusions. However, the skill in application lies in flexibility and adaptability, requiring a comprehensive understanding, not rigid adherence. Indeed, there are cases where the site itself does not show the features, but the subtle sand and water outside form an invisible support, and the response is also found outside: it may be the prosperity of a daughter, or the achievement of wealth after leaving home, or the prosperity of the maternal relatives, all belonging to this category.

且如建陽書林陽基，四面奇峰周迴羅列，秀入雲表。及至入穴，則麄山迫塞拱夾而已，面前之奇砂皆列於外，斜走不止。此乃秀氣發揚於外，而內則窒暗卑汙，故其間亦蔑有顯者，雖多豐富，而俗不尚禮。然文藉乃由此出，遠播天下，是亦外秀之應也。

For instance, take the site of a yang residence in Jianyang Shulin, where the land is surrounded by four strange peaks, their beauty reaching straight into the clouds. However, when you enter the site, it is merely a few crude mountains that close in on either side. The beautiful and exquisite sand formations in front are all arranged on the periphery, sloping away without being contained. This shows that the beauty is fully expressed outside, while inside the site is obstructed, dark, low, and filthy. Therefore, that area has not produced any prominent or distinguished people, although there are many wealthy families. The local customs do not emphasize Confucian etiquette. However, the production of books and printed editions originates from this place and spreads throughout the world. This is an example of external beauty being manifested and verified externally.

《葬書》云：“若懷萬寶而宴息，若具萬贍而潔齊。”又云：“若寶而有也。”《黑囊經》云：“前砂欲其堆了堆。”《雪心賦》有“三千粉黛”、“八百胭花”之說，是皆言前砂以重疊為貴。誠如所論，不幾於太亂雜乎？夫前朝之砂固貴其重重疊疊，獻奇列秀。然峰巒太多，亂雜混濁，可以向此，可以向彼，則情意不專，烏得為吉？《賦》云：“尖峰秀出，只消一峰兩峰。”則確論也。

Guo Pu's "Zang Shu" says: Like embracing ten thousand treasures and resting in peace, like having all things ready and being clean and fasting. It also says: Like possessing treasures. The "Hei Nang Jing" says: The ridges in front of the burial site should be piled up one after another. The "Xue Xin Fu" mentions the expressions "three thousand powdered beauties" and "eight hundred rouge flowers." All of these are talking about the ridges in front of the burial site being valuable when they are overlapping. However, if we take this literally, would it not lead to confusion and disorder? Although the ridges facing the burial site are indeed valuable when they are overlapping and presenting strange and beautiful forms, if there are too many peaks, they become chaotic and muddy. If they face this way or that way, their intention is not focused, and thus cannot be considered auspicious. The "Xue Xin Fu" says: A sharp peak emerging, only one or two peaks are enough. This is indeed a precise statement.

吳公《口訣》云：“三峰對中，兩峰對空。”其慎重如此。如樂平縣徐附馬祖地，前峙雙峰。先是，一明師同其徒見之曰：“此地當出國婚之貴。”其徒遂為徐氏私下之，不識向空，而偏向一峰。師復過之，訝曰：“誤矣！”乃索其課，題曰：“好對空兮卻對峰，他年莫地道無功。為官必定因妻貴，意正濃時卻中風。”後徐氏果兩尚公主，驕橫不檢，廷臣劾之取首級。

Wu Jingluan's "Oral Instructions" says: If there are three peaks in front, they should be aligned with the central one; if there are two peaks in front, they should be aligned with the empty space between them. This shows how seriously our ancestors took directional selection. For example, in the ancestral site of Xu Prince Fu of Leping County, there were two opposing peaks in front of the tomb. At first, a famous master and his apprentice visited the site, and the master said: This place should produce a nobleman who marries into the royal family. However, the apprentice secretly selected the site for the Xu family without understanding the principle of aligning with the empty space, instead favoring one of the peaks. When the master passed by again later, he was surprised and said: It's wrong. Then he took the apprentice's written comments and wrote: It should have been aligned with the empty space, but it was aligned with the peak; in the future, do not say this site is ineffective; the person in office will certainly rise through his wife's influence, but when he is at his peak, he will suffer a stroke. Later, the Xu family indeed had two sons who married princesses, but they became arrogant and unscrupulous, and were impeached by court officials and lost their lives.

可見兩峰尚有對空之不可誤，況峰巒之亂雜者乎？故龍虎山張眞人陽基，前對琵琶山，舊名鎗刀山，雖聳拔森立，如鋸齒排列，然以太多而不得為文筆，乃符筆矣。其富貴自兩漢相傳至今，悠久不替，乃其龍穴之美，非前砂之所能主也。

It is evident that when there are only two peaks, even the direction towards the sky must be precise, and how much more so in a place where the peaks are disorderly. Therefore, the ancestral site of Zhang Tianzhi of Longhu Mountain faces the Pipa Mountain—formerly known as the Qiangdao Mountain. Although this mountain is lofty and stands upright, with peaks arranged like the teeth of a saw, because there are too many of them, it cannot be considered as a "Wenbi" (literary brush), but only as a brush used for drawing symbols. The family's prosperity has been passed down from the Two Han Dynasties to the present day, enduring without decline, which is due to the beauty of the dragon's nest itself, not because of the surrounding ridges in front of the site.

雖然，卻又不可拘執。若前峰環列，獻奇逞秀，又多為大貴龍穴之應。只要中間有一二峰特異，取為正對，如金雞縣狀元吳伯宗公陽基在新田者，前朝七十二峰，果出七十二人科第。然七十二峰豈非多乎？只是中有雙峰特異，以為正對吳氏兄弟俱登一甲。又蘭谿縣范氏祖地，前對九峰，有九子登科之貴，是其應也。

Although this is the case, one should not be rigid in one's views. If there are many peaks surrounding the front, displaying extraordinary beauty, this is often a sign of a great noble dragon site. As long as there are one or two peaks that are particularly outstanding, they can be used as the main facing peaks. For example, the ancestral site of Wu Bozong, the top scholar of Jinxī County, in Xintian had seventy-two peaks facing it. Later, seventy-two people from his family passed the imperial examinations. How could seventy-two peaks not be considered many? However, among them, two peaks were especially remarkable and used as the main facing peaks, which enabled the Wu brothers to both pass the examination with the highest rank. Another example is the ancestral site of the Fan family in Lanxi County, which faced nine peaks, and as a result, nine sons achieved success in the imperial examinations, which was exactly the fulfillment of this prediction.

故凡峰巒混雜者，必須中有一二峰挺然獨異，天然朝拱，不待推擇。而餘山排列，皆面面有情，擁從左右，乃至貴之格也，又不可以亂雜論。惟欲其去穴稍遠為吉。蓋眾峰羅列，若太近穴，終覺亂濁。稍遠則自然清奇秀麗。何也？秀峰雖秀，近而視之亦丑；丑峰雖丑，遠而視之亦秀，故爾。

Therefore, wherever there are mixed hills and mountains, there must be one or two peaks that stand out distinctly, naturally facing towards the central point, without the need for deliberate selection; the other mountains, although numerous in arrangement, all have open faces with affectionate expressions, clustering around on both sides—this is the highest and most precious pattern, and should not be regarded as chaotic. However, these peaks should be somewhat distant from the central point. Because when many peaks are arranged together, if they are too close to the central point, it will ultimately appear disorderly and turbid; if they are a little farther away, they naturally appear clear and elegant. Why? Although the elegant peaks are elegant, they appear ugly when viewed closely; although the ugly peaks are ugly, they appear elegant when viewed from a distance—this is the reason.

大抵朝山雖欲其列秀獻奇，又不可徒貪其秀，致有失穴之患。故曰：“坐下若無眞氣脈，面前空有萬重山。”又曰：“坐下無龍，朝對成空。”尤當致察於龍穴，而不可徒以朝秀為愛耳。予嘗謂世人都只愛尖峰，不知地理重眞龍。龍若不眞穴不的，朝堪圖畫總成空。蓋亦崇本抑末之意。龍虎山圖見陽基卷。新田吳氏陽基圖見陽基圖。

In general, although the facing mountains are desired to display beautiful scenery and present extraordinary forms, one should not solely pursue their beauty, which may lead to the disaster of losing the site. Therefore, it is said that if there is no true qi flow beneath the seat mountain, even if there are thousands of mountains in front, they are empty. It is also said that if there is no dragon beneath the seat, the facing mountains become an empty show. Particularly, one should carefully examine the dragon and the site, and not merely love the beauty of the facing mountains. We have previously mentioned that people generally love sharp peaks, but geography most values the true dragon; if the dragon is not true and the site is not accurate, even if the facing mountains are beautiful enough to be painted, in the end, it will all be in vain. This is the meaning of emphasizing the root and suppressing the branches. The two figures mentioned in this section will not be repeated in this scroll: the figure of the Yang residence site of Zhang Tianzhi at Longhu Mountain is found in the Yangjiu Scroll of this book; the figure of the Yang residence site of the Wu family in Xintian is also included in the figures of the Yangjiu Scroll. Readers who wish to see the form diagrams of these two places should refer to the Yangjiu Scroll, and this section only serves as an index.

右地在樂平縣金山鄉。其龍穴俱美，惜乎立向少差，減福如此。蓋立向既差，則內之乘氣分金，外之砂水向背皆相戾矣。所謂差之毫釐，謬以千里，豈不信夫。左地在蘭谿縣東一里許，乃縣龍之分結者。分後頓起展誥土星，為貼身帳。自帳中正脈抽出，側落一邊，開口成窩穴之格。內堂團聚，外洋開暢，金華府河水橫抱，繞帶左右。龍虎均勻奇巧，近案逆水彎抱有情。外面九峰，插天特秀。范氏葬後，一父生十子，九登科。其一未第者，是為香溪先生浚，篤志道學，世稱大儒，故今俗傳十子九登科雲。

The land depicted on the right is located in Jinsanxiang, Le Ping County. Its dragon and site are very beautiful, but unfortunately the direction is slightly off, which has reduced its fortune. Once the direction is wrong, the "fen jin" that receives life qi inside the site becomes disordered, and the orientation of the surrounding hills and water also contradict the site. The ancients said that a slight error leads to a great mistake. After seeing this land, can one still doubt this? The land on the left is located about one li east of Lanzhi County town. It is formed by the main dragon of the town. After the main pulse splits, a hill shaped like "zhan gao" rises suddenly, serving as a close protective screen. The main pulse then extends from the center of the screen, bends to one side, and opens to form a "wo xue" site. The inner bright hall is gathered and not scattered, while the outer area is open and comfortable. The river of Jinhua Prefecture flows horizontally around it, winding on both sides. The qing long and bai hu hills are evenly and skillfully arranged. The nearby case mountain approaches in reverse along the bend of the water, showing great affection. Nine surrounding peaks rise up to the sky, especially clear and elegant. After the Fan family was buried here, a father had ten sons, nine of whom passed the imperial examinations. The only one who did not pass was Xiangxi Master Fan Jun, who devoted himself to studying the Way, and was regarded by the world as a great scholar. Therefore, until today, the common people still tell the story of the Fan family's "ten sons, nine successful in the exams."

或問：朝案亂雜之說，固已聞命。然一山朝拱者，又有謂孤峰獨秀而不吉，何也？答曰：此說是論龍身，非論朝砂也。蓋龍法忌孤峰獨秀，恐其單寒。所謂龍怕孤單，而貴有蓋送護從者是也。朝砂則欲其聳秀。苟有一峰挺然獨異，秀入雲表，乃極貴之格，砂法中謂之文筆插天。若坐下龍穴眞的，主理學大儒、神童狀元之貴，又何忌夫一峰之獨秀乎？

Someone asked: I have understood the reason why chaotic mountains called "Chao Shan" and "An Shan" are considered inauspicious; but when there is only one mountain coming to pay homage, some people say "a single peak standing alone" is not auspicious. Why is that? The answer is: that statement refers to the dragon body, not the facing hills. According to the principles of the dragon, it is indeed inauspicious for a single peak to stand alone, as it appears lonely and thin, so the dragon fears being alone and prefers to be accompanied by "cover" and "send" mountains as well as protective hills. However, facing hills are the opposite; they require being tall and elegant. If there is a single peak that stands tall and distinct, beautiful and reaching towards the sky, this is actually a very auspicious pattern, known in the art of hill assessment as "the brush pen piercing the sky." As long as the dragon and the site are truly suitable, such a peak will indicate the emergence of great scholars, prodigies, and top-ranking scholars, so why should a single peak standing alone be considered inauspicious?

嘗見朱文公、王荊公之祖地，羅一峰公陽宅也，皆是一峰特秀，豈可謂孤峰獨秀而不吉？或曰：誠如所論，則《雪心賦》內“文筆孤單”之說非與？曰：《雪心賦》後人更換本文處極多。嘗考董德彰所注本作“文筆欹斜”，頗為有理。蓋《賦》既有文筆孤單之忌，又何復云“尖峰秀出，只消一峰兩峰”？豈應自相矛盾如此？其不足信明矣。

We once visited the ancestral tombs of Zhu Xi and Wang Anshi, as well as the residence of Luo Leng, and in front of each place there was a particularly elegant mountain peak. Can it really be said that "a single peak standing alone" is inauspicious? Someone else asked: If you say this, then the phrase "solitary pen" in Bu Yingtian's "Xue Xin Fu" must be wrong, right? The answer is: "Xue Xin Fu" has been altered by later people in many places. We checked the annotations by Dong Dezhang, and this sentence was originally "the pen is slanting," which makes a lot of sense. If "Xue Xin Fu" considers "solitary pen" as an omen of bad fortune, how can it also say "a sharp peak emerging, only one or two peaks are enough"? How could there be such a contradiction? Clearly, the phrase "solitary pen" is not reliable, which has become very clear.

且龍穴眞貴，雖朝峰欹斜，亦不為大害，但稍減力而已。嘗觀寧都縣尚書董文僖公祖墳頓鍾形在縣之地名璜坊者，前峰欹側，其課云：“可惜狀元峰不正，他年亦作探花郎。”果出文僖公越，登成化已丑科探花，官至禮部尚書。可見地之美惡在龍穴，而不在於前朝之峰。故雖欹斜亦且出貴，而何孤峰獨秀之足忌哉！

Moreover, if the dragon is true and the site is noble, even if the peak of the facing mountain is slanted and not properly aligned, it is not a major harm, but merely a slight reduction in power. We have seen the ancestral tomb of Dong Wenxi Gong from Ningdu County, which has a form called "Dunzhong." It is located in the place called Huangfang in that county. The peak in front is slanted. At that time, the interpretation said: "It is a pity that the状元 peak is not properly aligned; in future years, there might still be a candidate for the third place in the imperial examination." Later, indeed, Dong Yue, Dong Wenxi Gong, passed the imperial examination as the third place in the Chenghua Jichou examination and became the Minister of Rites. This shows that the quality of a site depends on the dragon and the site, not on the peak in front. Therefore, even if the peak is slanted, it can still produce noble people, so why should we be afraid of the term "solitary peak standing out"?

穴前案外之山，謂之前應；穴後玄武頂背之山，謂之後照。亦曰前照後蓋，即前朝後坐之山也。謝氏謂之前親後倚；陳氏謂之在後者為寶殿，在前者為龍樓；卜氏謂前帳後屏；劉氏謂特秀在前，屏幛在後；鄭氏謂“群峰獨秀矗矗於其前，疊帳獻奇層層於其後。”皆指此也。

The mountain in front of the site, beyond the case mountain, is called "qian ying"; the mountain behind the site, at the back of the black tortoise's head, is called "hou zhao". Some refer to them as "qian zhao hou gai", which essentially means the two mountains in front and behind, with the former coming to face the site and the latter sitting behind it. Xie氏 calls them "qian qin hou yi"; Chen氏 refers to the one behind as "bao dian" and the one in front as "long lou"; Bu Ying Tian calls them "qian zhang hou ping"; Liu氏 says that the special peak in front and the screen-like mountain behind are the two; Zheng氏 describes them as a group of peaks standing alone in front of the site, and layers of mountains arranged behind the site. Although the names vary among different schools, they all refer to these two mountains in front and behind.

周東樓謂前應即第二重案山，及三重五重皆是。要尖如筆，卓如笏，方如誥軸，重高一重，如襯錦然，皆端正美好者是也。後照即福儲峰，乃祖山在結頂之後，或兩臂之外，尊貴高大，矗矗然托護於玄武，如寶座，如御屏，如幃帳、簾幙者是也。

Zhou Donglou said, "The 'front response' refers to the second mountain range, and the third, fifth, and other outer ranges are also included. They should be either sharp like a brush pen, or upright like court officials' hand fans, or square like official documents. Each range should be higher than the previous one, like layers of a silk brocade with the base underneath. Moreover, they should all be upright and beautiful. 'The rear support' refers to the 'Fu Chu Peak,' meaning the ancestral mountain falls behind the peak of the site, or on the left or right arms, noble and lofty, standing upright to protect the Black Tortoise area. Its shape resembles a throne, an imperial screen, a curtain, or a hanging curtain."

若回龍、脫龍、橫龍之穴，不得祖宗為照山，亦須外山之尊貴高大者在後托護之，使玄武枕以為照，而不陷於空亡可也。有等怪穴，翻身逆勢，坐空以當朝水者，又有坐後有深潭融注，或水纏遶合襟者，皆不以此拘也。

If the type of site is "Hui Long," "Tuo Long," or "Heng Long," and it is not possible to use the ancestral mountain as the supporting mountain, then there must be an external noble and tall mountain behind to support and protect it, allowing the Black Tortoise to rest and become the rear support, avoiding the situation of being empty and unsupported at the back, known as "Kong Wang." Another type of strange site turns around and goes against the main trend, intentionally sitting on an empty space to receive the water coming directly in front; there are also sites where there is a deep pool gathering water behind the mountain, or water coming from behind winding around and meeting in front to form "He Jin": these types are not restricted by the rule that a mountain must be present at the back.

其前應之山，若得有近案山可關內堂，則外雖無應山，不害其為吉地。卜氏云“外聳千重，不若眠弓一案”是也。楊公以向前空闊無朝應為人刦。若當面有水陽朝，或有低近之砂橫抱，則不忌。故曰：“人刦當從向上求，面前空闊要遠朝如無遠朝，是犯人刦。有水特來砂橫抱，信知人刦小為妖。”

As for the mountain that should be in front, if there is a case mountain nearby that can block and guard the inner bright hall, then even if there is no corresponding mountain outside, it will still be a favorable site. Pu Ying Tian said that although thousands of distant mountains may rise up, they are not as good as a single curved case mountain like a bow lying close in front. This is exactly referring to this point. Yang Yunsong called the situation where the site faces an open and empty area without any mountains facing it as "ren jie." However, if there is bright water flowing towards the site or low, close hills embracing the front of the site, there is no need to avoid it. Therefore, he said: "Ren jie should be examined from the direction of the orientation. If the front is completely open, there must be distant facing mountains; if there are no distant facing mountains, then it is committing ren jie. But if there is water specially flowing towards it and hills embracing it, then one can know that the harm of ren jie is only minor."

大抵前應後照山俱全而重疊者，尤為上吉。二者較之，後照尤緊。萬物負陰而抱陽，故穴後不可以無屏障以蔽背風。其坐後高山，亦謂之天柱峰。卜氏云：“天柱高而壽彭祖。”亦謂之福儲峰。趙緣督云：“後座重重高照，百福攸集。”故有此山，則主福壽雙全，康寧百順，人丁蕃衍，富貴攸久。

In general, the most auspicious situation is when both the front response and the rear support are fully present and layered upon each other. Among these, the rear support is particularly important. All things rely on the yin behind them and embrace the yang in front. Therefore, the site of a dwelling must have a barrier behind it to block the wind coming from the rear. The high mountain behind the seat mountain is also called the "Heavenly Pillar Peak." It is said that a family with a high Heavenly Pillar Peak can live as long as Pengzu; it is also called the "Storehouse of Blessings Peak." Zhao Yuandu said that when the rear mountains are high and layered, they reflect the surroundings and gather all kinds of blessings. The term "Storehouse of Blessings" refers precisely to the accumulation of blessings behind. Therefore, as long as there is this mountain behind, it signifies a fortune of both blessings and longevity, peace and prosperity, numerous descendants, and enduring wealth and honor.

如承天曾司空始祖地在彭澤者，其前應後照重疊齊整，故司空喬梓，高壽厚福，夫婦齊眉。諸孫蕃衍，四世同堂，滿門朱紫，百福咸集，是其格也。又徐國公始祖地在豐城者，亦以後枕帝座，蓋照有力，前應齊全而吉。二圖並具下。

For example, the ancestral tomb of the former Minister of the Capital City, Zeng Sikong's family, was located in Pengze. The land there had a front and rear that were layered and clearly defined, so Zeng Sikong and his sons lived long and prosperous lives, their spouses remained together until old age, their descendants multiplied, and they lived in harmony with four generations under one roof. The entire family consisted of high-ranking officials wearing red robes and purple sashes, with all kinds of blessings gathering together, which was exactly the result of this layout. Another example is the ancestral tomb of the Marquis of Xu Kingdom, located in Fengcheng, which also had a mountain called "Imperial Seat" behind it, providing strong support, and a complete front view, thus bringing good fortune. The maps of these two pieces of land are attached below.

右地在彭澤九都，土名橋亭。其龍來自鳴水山，遠不詳述。至計家嶺，頓起御屏為少祖。棲閃數節，橫列大帳，中峰獨聳福儲。又數節入首，列三臺。中臺推出正體太陽金星，開口結穴。穴間平坦，左右包裹重疊，取作蓮花形花心穴。

The land depicted in the diagram is located in Jiu Du, Peng Ze County, with a small name called Qiao Ting. Its dragon ridge originates from Mingshui Mountain, but the distance is too great, so it is not described in detail here. When reaching Jiajia Ling, a mountain suddenly rises in a shape resembling an imperial screen, serving as the minor ancestral mountain. Following this, the terrain shifts left and right for several sections, then spreads out horizontally to form a large encampment. In the center of this encampment, a single peak rises, known as the "Fu Chu Peak." Continuing further, it reaches the "Ru Shou" point, where three mountains form the "San Tai" formation. The central mountain produces a standard "Tai Yang Jin Xing" shape, opening to form the qi field. The ground within the qi field is flat, with mountains surrounding it on both sides, thus forming the shape of a lotus flower. The qi point is located at the center of the flower.

穴下餘氣鋪氈，明堂融聚，近案順水拜伏，為謝恩領誥。外洋諸峰，如掛榜，如天馬、文筆、席帽，種種羅列，前應後照齊全。水口獅象捍門，流神遶青龍，纏玄武，諸吉咸備，眞美地也。

The excess earth energy beneath the site spreads out like a carpet, the water in the bright hall gathers and does not disperse. The nearby case mountain follows the water flow and bows down, resembling a minister receiving an imperial decree. Many peaks outside the site appear like a golden scroll, a heavenly horse, a writing brush, and a hat, various forms arranged in front. At the water mouth, two mountains shaped like a lion and an elephant act as gatekeepers. The water flows around the azure dragon side and winds around the black tortoise behind. All kinds of auspicious signs are present, truly a fine site.

元至正間，曾氏葬寶二公。公四子，伯永一，居橋亭；仲曰永二，居柳樹下；叔曰永三，居小嶺。今皆富盛。季曰永四公，以武功從太祖高皇帝肅清江漢，定藉安陸今承天衛官藉。再傳百戶公，三傳萬戶公，延及於今，世襲千戶。

In the Yuan Dynasty during the Zhenzong period, the Cang family buried their ancestor Bao'er Gong here. Bao'er Gong had four sons: the eldest, Yongyi, lived in Qiaoting; the second, Yonger, lived under the willow tree; the third, Yongsan, lived in Xiaoling, and all of them are now prosperous and flourishing. The fourth son, Yongsi Gong, followed the Great Emperor Zhu Yuanzhang with his military skills to pacify the Jianghan region, and settled in Anlu, which is now the Chengtian Garrison military records. The next generation was the Bahu Gong, then the Wanhu Gong, and this has continued to the present day, with the family passing down the position of thousand households through generations.

知縣公遜，歲薦。今金堂贈太保、尚書。贈員外公輝，以孫貴，贈太保、尚書。七代陽白公璠，登進士，官陝西少叅。致仕，進階中憲大夫，累封太保、工部尚書。羅泉公秉，歲薦，授光祿署丞。八代確庵公省吾，登進士，累官太保、大司空，衣蟒束玉，世代皆一品恩榮。廩生速庵省吾、可庵宗吾，及九代諸孫，人文濟濟，福祉未艾雲。按：是地也，龍勢雄猛，武星結穴，力量全，故主世襲簪纓。天柱高，福儲厚，故主享遐齡，備百福。前沙順水拜伏，故離鄉顯貴。餘氣多，故人丁衍，運祚永。

The county magistrate, Mr. Zeng Xun, was recommended for office by a yearly tribute candidate and is now serving in Jintang, having been posthumously honored with the titles of Grand Tutor and Minister of the Board of Rites. His son-in-law, Mr. Zeng Hui, was also honored with the same titles due to his descendants' achievements. The seventh-generation Yang Bai Gong Zeng Fan passed the imperial examination, served as a deputy commissioner of the Shaanxi Provincial Government, and upon retirement was promoted to the rank of Zhongxian Da Fu. He was repeatedly honored with the titles of Grand Tutor and Minister of the Ministry of Works. Mr. Zeng Bing, recommended for office by a yearly tribute candidate, was appointed as a deputy official in the Imperial Sacrificial Bureau. The eighth-generation Que'an Gong Zeng Shengwu passed the imperial examination and held various high-ranking positions, eventually becoming Grand Tutor and Minister of the Ministry of Works. He wore a dragon robe and a jade belt, and his family enjoyed the honor of the first rank for generations. His sons, Su'an Shengwu and Ke'an Zongwu, as well as the descendants of the ninth generation, are all outstanding individuals, and the family's blessings have not yet reached their peak. The author comments: This dragon site has a strong and powerful momentum, and the burial site is formed by a star associated with military affairs, making the energy complete and thus ensuring that the descendants will inherit official ranks for generations. The Tianzhu Peak is high, and the Fu Chu Peak is thick, thus ensuring long life and abundant blessings. The ridges in front of the burial site follow the water flow and bow down, thus indicating that success comes after leaving the hometown. The excess energy at the burial site is abundant, thus ensuring a large population and long-lasting family fortune.

右地在豐城，土名桐槽。其龍自羅山入臨川境，轉至桐槽，繫省龍分結，迢遞而來。將入局，橫列大帳，左右天乙、太乙中聳，帝座秀異清奇。正脈從帝座中逶迤而下，復開九腦芙蓉帳。帳中頓起大貴人，聳立特異，節節上格貴龍。復大斷，霞帔過脈，隱隱三臺掛角而下，撒落平坡，開口結穴。

The land in the diagram is located in Fengcheng, with a small name called Tongcao. Its dragon ridge comes from Luoshan mountain, enters the territory of Lincun, and turns to Tongcao. It is a main dragon branch from the provincial capital, coming a long way. As it approaches this site, a large account (a ridge) spreads out horizontally, with two peaks on either side named "Tianyi" and "Taiyi", and the one in the middle is called "Dizuo", which is elegant and unusual. The main ridge flows down from the center of Dizuo, then spreads out again into a second "Jiu Nao Hongrong Zang" (Nine-Brain Lotus Pavilion). Within this pavilion, a peak called "Dagui Ren" (Great Nobleman) suddenly rises, standing out distinctly, with each section resembling a high-ranking noble dragon. After another significant break, it takes the form of "Xiapei" (Silk Robe) to cross the ravine, faintly showing three platforms, slanting down and spreading out to a flat slope, opening to form a climax.

到頭丑怪，穴似散漫，龍虎帶劍，似乎分飛不顧，俗見無不驚駭。殊不知大龍乾地，曜氣發露，貴秀全在於此，但不利初年耳。徐氏宋建炎四年葬後，果不利，從戌遷濠州，生王，為我皇朝開國元勲，朝班廟享，皆居第一，封魏國公，進中山王，三代追封王爵。女為文孝皇后。次子永昌，復以成祖推功，封定國公，南北兩京，世襲公爵，俱掌兵政。諸勲貴莫與比論。舊有記云：“桐槽大地，獵獵塌塌。火腳金頭，卻似牛軛。帝座後殿，貴人前席。日月捍門，龍虎持戟。有人葬著，王侯兩國。百年已後，富貴方得。若問發跡，先須江北。

At the end, the shape is ugly and strange, and the burial site appears loose and scattered, with the Azure Dragon and White Tiger ridges both having sharp, sword-like stone tips, seeming to fly apart, neither caring for the other. Common people see this and are naturally frightened. But they do not know that this is a site formed by a great dragon ridge, with the 'Yao Qi' (Radiant Qi) exposed, where nobility and excellence are present. However, the first few decades will be unsmooth. After the Xu family was buried here in the fourth year of Jianyan during the Song Dynasty, they indeed faced difficulties. They were sent to guard the border and moved to Haozhou, where they gave birth to Xu Da, the first great general of the current dynasty. He held the highest position in the court and was enshrined in the Temple of the Ancestors. He was granted the title of Duke of Wei, later promoted to Duke of Zhongshan. His three generations were posthumously granted the title of Duke. His daughter became the Wenxiao Empress. His second son Xu Yongchang, for his role in supporting the founding emperor, was granted the title of Duke of Dingguo, and his descendants inherited the title of Duke in both Nanjing and Beijing, holding military power. No other family of generals and nobles could match the Xu family. There was once a record that said: "This great land of Tongcao, the mountain shape is grand and spreading out; the feet are of the fire shape and the head is of the metal shape, looking like a cow yoke. The mountain of the Imperial Seat serves as the rear hall, and the peak of the Nobleman is in front. The mountains of the sun and moon guard the water mouth like gates, and the dragon and tiger ridges hold spears and halberds. If someone is buried in this site, two Dukes and Marquises can emerge. However, it will take a hundred years before true wealth and honor arrive. If one asks where the rise will begin, one must first go to the north of the river." The quoted record from the original text only has an opening quotation mark and no closing one, and the text ends at "first go to the north of the river."

按：是地也，龍分省城正幹，穴枕帝座，故力量大。日月捍門，故王侯之尊。穴怪《怪穴訣》云：“金頭火腳，葬火消爍；火腳金頭，葬下封侯。”此火腳金頭也，堂氣順，故發越遲。龍虎俱帶貴曜，兄弟皆掌兵權。曜飛楊，局逐水，故離鄉而貴。雖然，徐氏之貴地尤多，未必全在此穴。但其鉗記若是，其驗亦神矣哉！

The author explains that the dragon of this site branches off from the main dragon line running straight from the provincial capital, and the grave site rests on the "Imperial Seat" mountain, thus possessing great power. The mountains of the sun and moon guard the water mouth like a gate, hence indicating the status of a prince or noble. The shape of the grave is peculiar. According to the "Strange Grave Site Manual," a metal head paired with a fire foot will result in the grave being burned down; but a fire foot paired with a metal head will result in attaining a noble title. This site exactly matches the fire foot and metal head. The qi of the bright hall flows smoothly with the water, hence success comes later. Both the azure dragon and white tiger carry the noble "radiance," hence the brothers hold military power. The radiance is vigorous and the situation follows the water away, hence one must leave the hometown to achieve prominence. Nevertheless, the Xú family originally possesses many noble sites, and it is not necessarily all from this single grave. However, the prophecy in that record is remarkably accurate and its fulfillment is truly miraculous.

傳疑晉郭景純至豐城，改扦邑治。見此水口有日月捍門二阜，訝曰：“此內有至尊地乎？”隨察之，曰：“日月反位，非至尊，不過王侯地耳。”遂私作記而去。觀其神驗如此，信非景純不能。

A tale of doubt: In the Jin dynasty, Guo Pu and Guo Jingchun came to Fengcheng to re-determine the site for the county's administration. He observed that at this water mouth there were two earth mounds resembling gateways, and he exclaimed: "Is there perhaps a supreme place for a sovereign here?" He then examined it more closely and said: "The positions of the sun and moon are reversed; this is not a supreme place, but merely one that produces kings and dukes." He then privately wrote an account and left. Looking at his accurate judgment, it is indeed not the work of someone like Guo Jingchun.

左輔右弼者，龍穴貴證也。在穴之左右特起兩山，夾耳對峙者，尤為緊切。要夾照登對，不相參差為美。又要高低、大小、遠近相等，方為合格。或圓聳如太陰太陽，謂之日月夾照；或卓立如頓筆展旗，謂之文武侍衛；或方平延褒，謂之列幛列屏；或圍遶盤旋而包裹，或高峙秀拔而拱夾，或重重疊疊，如禁衛兩班；或濟濟森森，如影從萬卒。此皆左輔右弼，侍衛之砂之至貴者也。

"The Left Assistant and Right Assistant" are a sign of a true dragon and noble site. They refer to two mountains rising specially on the left and right sides of the site, like the two ears of a person surrounding the site and facing it directly. This is most important. These two mountains must correspond to each other, be in pairs, and not be uneven with one in front and one behind. They should be of similar height, size, and distance from the site to be considered good. Some are round and tall, resembling the stars "Taiyin" and "Taiyang," called "Sun and Moon Flanking"; others stand upright and firm, like a pen stand or a banner unfurling, called "Literary and Martial Attendants"; some are square and flat, extending widely, called "Rows of Screens and Panels." Some encircle and wrap around the site, some rise high and clearly, being graceful and upright while flanking on both sides, some are layered and overlapping, resembling guards standing in two lines in a palace, and some are densely and solemnly arranged, like ten thousand soldiers following closely. These are all examples of Left Assistant and Right Assistant, the most noble forms among the attendant hills.

其在後龍之左右者，謂之天以太乙；其在過峽之左右者，謂之天角天弧；其在前朝之左右者，謂之金吾執法；其在明堂之左右者，謂之天關地軸；其在水口之左右者，謂之華表捍門。一皆輔弼推類之易名也。其或邊有邊無，邊多邊少，邊高邊低，邊大邊小，則不合此格，貴又差輕矣。

This type of mountain that accompanies the main ridge varies in position and thus changes its name: those growing on the left and right of the rear dragon are called "Tian Yi Tai Yi"; those on the left and right of the ridge passage are called "Tian Jiao" and "Tian Hu"; those on the left and right of the facing mountain are called "Jin Wu" and "Zhi Fa"; those on the left and right of the bright hall are called "Tian Guan" and "Di Zhou"; and those on the left and right of the water mouth are called "Hua Biao" and "Han Men." All of these are derived from the category of auxiliary mountains, merely given different names. If one side has them while the other does not, if one side has more while the other has less, if one side is higher while the other is lower, or if one side is larger while the other is smaller, then this pattern is not correct, and the auspicious energy will be greatly reduced.

天門地戶，亦名三門五戶。在法天門欲其開闊，地戶欲其閉密。卜氏云：“垣局雖貴，三門逼窄不須觀。形穴雖奇，五戶不關何足取。”又云：“所貴者五戶閉藏，所忌者三門緊窄。”蓋穴之左右，不問青龍白虎，但水來一邊謂之天門，水去一邊謂之地戶。

"The Heaven Gate and Earth Gate are also called the Three Gates and Five Halls. According to the rules, the Heaven Gate should be open and bright, while the Earth Gate should be closed tightly.卜应天 said: Although the surrounding terrain may be noble, if the Three Gates are narrow and constricted, it is unnecessary to look further; although the shape of the site may be peculiar, if the Five Halls are not sealed, there is nothing to be valued. He also said: What is valuable is that the Five Halls are closed and concealed; what is to be avoided is that the Three Gates are narrow and not open. Here, the term Heaven Gate and Earth Gate refers to the left and right sides of the site, regardless of whether they are the Azure Dragon or the White Tiger. The side from which water flows is called the Heaven Gate, and the side to which water flows is called the Earth Gate."

趙緣督云：“水從左來流右去，左邊為天門，右邊為地戶；水從右來流左去，右邊為天門，左邊為地戶。不拘青龍白虎，但水來一邊要開闊寬暢，山明水秀，水去一邊，要高帳緊密，閉塞重疊，不見水去為吉。合此則結作眞，力量大，發福速，運祚遠。若天門當開而反閉塞，地戶當閉而反寬曠，乃是山水不相交會，此處決無眞龍結作，不必尋索穴場也。”

Zhao Yuan Du said: If water comes from the left and flows to the right, then the left side is the Heaven Gate and the right side is the Earth Gate; if water comes from the right and flows to the left, then the right side is the Heaven Gate and the left side is the Earth Gate. There is no need to call them Qinglong or Baihu. Instead, look at the side where the water comes from; it should be open and spacious, with clear mountains and beautiful water. The side where the water goes should have high and dense hills blocking it off, layer upon layer, so that when standing at the site of the mound, one cannot see the water flowing out. This is auspicious. If these conditions are met, the formation is genuine, strong, and brings quick blessings and long-lasting family fortune. Conversely, if the Heaven Gate should be open but is instead blocked, and the Earth Gate should be closed but is instead open, then the mountain and water do not meet, and this place will certainly not have a true dragon formation. There is no need to look for the site of the mound at all.

世俗有誤執白虎不宜高昂，而不察水之來去者，是未獲眞訣，而以白虎為眞虎耳。殊不知青龍白虎，乃術家假借此名，以稱左右之砂而已。只要收水一邊山勢強盛有力，收得水住，使氣便融聚。董氏德彰謂“下砂收盡源頭水，兒孫買盡世間田”是也地戶與下手及水口之砂同推。既曰下手砂，又何可拘青龍白虎？

Some people in the world rigidly adhere to the saying "White Tiger should not be lofty," but fail to examine the direction from which water comes. This shows they have not grasped the true method, and they fear the White Tiger as if it were a real tiger. They do not realize that the terms Qinglong and Bahu are merely names borrowed by geomancers to refer to the ridges on either side of the site. What is truly important is that the ridge on the side where water is collected should be strong and powerful, able to hold the water, thus allowing the qi to gather and not disperse. Dong Dezhang said, "The ridges below collect the source water, and the descendants will purchase all the land in the world," which precisely expresses this idea; the method for determining the "downstream ridge" and "water mouth ridge" is exactly the same as that for the "ground gate." Since it is already called the downstream ridge, how can one be rigid about whether it is Qinglong or Bahu?

且極大之地，秉生殺權，為都邑省郡者，右砂強勝。如京師之西山，南畿之雞籠、石頭城，福建之虎頭，江西之西山，浙江之西湖諸山，莫不皆然。此又以右勝為威武之權耳。第尋常小可之地，又不可以此為法也。

Moreover, in large areas where people hold power over life and death and control the cities, provinces, and prefectures, the right side's ridges are often stronger than the left. For example, the western mountains of the capital, the Jilong Mountain and Shitoucheng of Nanjing, the Hutou Mountain of Fujian, the western mountains of Jiangxi, and the mountains around West Lake in Zhejiang all follow this pattern. This is to symbolize the authority of power through the dominance of the right over the left. However, this applies only to large-scale situations; it cannot be applied to small local areas.

羅城垣局，即前朝後托相連於周圍者也。要重重疊疊，高聳周迴，層層級級，盤旋圍遶，補缺帳空，如城之有女牆垛者，故曰羅城。又如天文三垣星象，各有圍垣之星以衛帝座，故又謂之垣局。垣局者，即羅城也。

"The 'Luocheng Yuanju' refers to a series of mountains in front that face towards the main structure and a series of mountains behind that support and protect it, with these mountains connected to each other and forming a circle around the main structure. They should be layered and towering, encircling the area completely, with each level winding and surrounding the space, filling in gaps and covering voids, just like the walls of a city with parapets and battlements, hence the term 'Luocheng'. It is also likened to the three celestial enclosures in astronomy: Ziwu, Taimei, and Tianshi, each surrounded by stars that guard the imperial throne, hence the term 'Yuanju'. 'Yuanju' and 'Luocheng' are essentially the same thing."

卜氏云：“紛紛拱衛紫微垣，尊居帝座；重重包裹紅連瓣，穴在花心。”又曰：“山外山稠疊，補缺幛空。”又曰：“華表捍門居水口，樓臺鼓角列羅城。”賴氏曰“四神八將應位起”，楊氏曰“外山百里作羅城”，皆善言垣局之情狀者也。大抵欲其寬大周圓，不知水從何出。朱子曰：“拱揖環抱無空缺處，宛然自一乾坤。”乃羅城之上吉也。

Bo Yingtian said: The mountains are numerous and surrounding each other, like the Purple Micro垣 surrounding the noble imperial throne; they are layered and enclosed, like red lotus petals, with the site located at the center of the flower. He also said: There are mountains outside the mountains, dense and overlapping, filling the gaps and covering the empty spaces. He also said: The Huabiao and Hanguan guard the water mouth, while the building towers and gongs and horns form a Luo Cheng. Lai Buyi said that the four divine generals and eight generals each rise as peaks according to their directions, and Yang Yunsong said that mountains hundreds of li away also serve as the Luo Cheng. These statements all accurately describe the situation of the Yanju. The overall requirement is to be wide and round, so that from the site, one cannot see where the water flows out. Zhu Xi said: The group of mountains bow and pay homage, surrounding the site in a circle without any gaps, forming a complete heaven and earth on their own. That is the highest auspicious pattern of the Luo Cheng.

樂，喜好也。橫龍之穴，喜有此山托帳於後。樂山者，穴後樂托之山，正應穴場而蓋托者是也。撞背來龍結穴，及穴星起頂者，皆不論樂。惟是橫龍穴，及凹腦、側腦、沒骨等穴，必要樂山貼身蓋應，方為眞穴。廖氏云：“橫龍結穴必要鬼，樂山宜後峙。”吳公云：“擔凹攀鞍要樂山，切須貼背應穴場。”故樂山為枕穴之砂，不可不審。

The character "乐" here means to like or be fond of relying on: the site formed by a transverse dragon ridge prefers to have such a mountain stretching out like a tent behind it for support.the so-called "乐山" refers to the mountain behind the site that faces the site, covers and protects it. Any site formed by a straight ridge hitting the back of the site, or a site star that is high and prominent on top, does not need to consider having a "乐山". Only sites formed by transverse dragon ridges, as well as types like "凹脑", "侧脑", and "没骨", must have a "乐山" closely covering and supporting the site to be considered a true site. Liao Jinjing said: sites formed by transverse dragon ridges must have a ghost star, and the "乐山" should stand tall behind. Wu Jingluan said: sites like "担凹" and "攀鞍" must have a "乐山" that closely supports the site behind. It is clear that the "乐山" acts as a pillow for the site, and must be carefully examined.

然樂有三格，曰特樂、曰借樂、曰虛樂。特樂者，遠遠特來，挺然貼穴；借樂者，雖非特來，而橫帳貼穴，不令空曠；虛樂者，既非特來，又不橫遶，而低陷躲閃，散亂遠曠，枕穴不著者也。特樂為上，借樂為次，虛樂不可用矣。

The site of a dwelling is divided into three levels: first is "special joy" (特乐), second is "borrowed joy" (借乐), and third is "hollow joy" (虚乐). "Special joy" refers to a mountain that comes from afar specifically to be near the site, standing upright behind the pit. "Borrowed joy" means that although the mountain is not coming specifically, it has a horizontal structure covering the back of the pit, preventing the back from being open. "Hollow joy" means that neither is the mountain coming specifically nor is there a horizontal structure, but it is low and scattered, distant and open, making it impossible for the pit to rely on. Among these three, "special joy" is the best, "borrowed joy" is next, and "hollow joy" is not suitable.

其於形象，皆不必拘。惟以端然卓立，高闊帳護，不令空缺為吉。且樂星亦不拘定是本身山，只客山亦可。若得樂下之水流到穴前，最為至貴。又穴上回頭便見樂山，或明堂中見者最吉。皆須貼背，不宜遠曠。

As for the specific shape of the乐山, there is no need to be overly strict. As long as it stands upright and sturdy, with the canopy high and wide to cover the back of the site, leaving no gaps, it is considered auspicious. Moreover, the乐山 does not necessarily have to be part of the main dragon ridge; an external mountain, or a guest mountain, can also serve this purpose. If the water flowing from beneath the乐山 can reach the site, that is most noble. Also, if one can see the乐山 by looking back from the site, or if it can be seen from the Bright Hall, these are the most favorable situations. In summary, the乐山 must be close to the back of the site and should not be too far away or too distant.

特樂圖。借樂圖。虛樂圖。此遠山特來，挺然貼穴應樂者，至吉，主驟發富貴，大旺人丁，康寧長壽。此橫幛貼穴，不空缺，正樂應，亦有力，是吉地眞穴，福祉於特樂。此穴後空虛，無正樂，雖有小山，偏旁低閃，不枕穴場，是凶地假地。

There were originally three pictures, with the titles in order: "Special Joy Diagram," "Borrowed Joy Diagram," and "Hollow Joy Diagram." Now only the titles and the explanatory texts beneath them remain; the actual diagrams are no longer present. The explanation for the first diagram states: distant mountains specially come to meet, standing upright against the back of the site, forming a joyful mountain, which is most auspicious, indicating sudden wealth and honor, a large increase in descendants, and health and longevity. The explanation for the second diagram states: horizontal tents closely cover the back of the site, leaving no gaps, with the front joyful mountain providing some support, which is also strong, making it a true auspicious site and true穴, with fortune second only to the Special Joy. The explanation for the third diagram states: the site is empty behind, with no proper facing joyful mountain. Although there are some small hills, they are located to the sides and are low and evasive, failing to support the site, which is a false and凶 site.

右地在浮梁縣北鄉，金探花公達葬父地也。其龍甚遠。將作穴，開帳中落出脈，連起數節文星，落下平坡，成盧鞭嫋、落地梅花之格。兩畔小埠夾從，正脈中行，壘壘復起文星，跌斷結咽，入首結天才凹腦之穴。後樂貼背，撐頓有力。

The land shown in the diagram is located in the northern town of Fuliang County, and it is the burial site for Jin Daha, the son of Jin Tanhua. Its dragon coming from afar is very long. As it approaches the point of convergence, the terrain opens up like a tent, with the central line dropping down to form a pulse, which then rises successively several sections of "Wen Xing" (literary stars). It then falls onto a flat slope, forming two patterns: "Lu Bian Niao" (reed whip swaying) and "Lu Di Mei Hua" (falling plum blossom). On both sides, there are small hills that enclose it, and the central line runs through the middle, rising again in layers of "Wen Xing," then breaking off and converging into "Huangyan" (throat). At the "rush" point, it forms a "Tian Cai Ao Nao" (heavenly wealth concave head) site. Originally, this site was called "Tian Cai" (heavenly talent). The mountain behind the site, called Le Mountain, tightly adheres to the back of the site, providing strong support and stability.

前面堆堆疊疊，奇峰朝拱。明堂湖田融注，下關抱衛有情，曜氣壇褥，證應明白。繫艮龍入首，扦巳丙相探花公春秋二榜，皆在丙科，是其驗也，卯水朝入。以攀鞍穴後樂撐貼，取作躍馬赴敵形，屯軍案，眞特樂有力，催官之格也。嘉靖辛丑年卜葬，後六年丙午，公乃發魁。又十年丙辰，會元及第。今富貴方隆。

The mountains in front of the burial site are piled up and layered, with strange peaks coming forward to pay homage. In the bright hall, lake water and paddy water gather together without dispersing. The sand at the lower gate surrounds and protects the site, showing great affection. The "bright qi" appears clearly like a坛 and a褥, with various signs clearly evident. This dragon enters from the direction of Gen, and the orientation is along the line of Si and Bing. The official who achieved the third place in the imperial examination twice in the local and metropolitan exams was ranked in the Bing category, which is exactly the manifestation of this orientation. Water from the卯 direction flows towards the burial site. Because it is a "climbing saddle" site, with a joyful mountain behind providing support, the form is called "leaping horse to attack the enemy," with a mountain of the "屯军" form serving as the case. This is indeed a powerful and effective pattern that accelerates official success. On the day of Xinchou in the Jiajing era, the burial was performed. Six years later, in the year Bingwu, the gentleman passed the local examination as the top candidate. Ten years later, in the year Bingchen, he also passed the metropolitan examination as the top candidate. Now the family is experiencing great prosperity and wealth.

左地在廣昌縣西一里，土名桃竹坑。繫縣龍分結。分後五峰中出，逶迤頓伏。將入穴，乃束氣起天財土星，橫脈結穴。穴完又起星峰，踴躍以去。立穴處似過脈狀。只是後有御屏特樂，撐貼有力，證得情眞。穴前一字文星及蛾眉為案。案外奇峰獻秀，下關逆抱包裹。前鋪官星，大河遶帶，局勢完密，眞貴地也。

The land shown on the left is located one li west of Guangchang County town, with a small local name called Taozhu Kong. It is formed by the main dragon line of the county. After the division of the ridge, among the five mountain peaks, the central ridge was drawn out, winding and undulating. As it approaches the site of thesite, it tightens its energy and rises to form a "Tiancai" earth star. The ridge then turns horizontally to form thesite. After thesite is formed, the dragon body rises again to form a star peak, moving forward vigorously, so the site of thesite appears to be just a section of the ridge passing through. The entire situation is supported by a strong and firm "Yuping" shape behind it, proving that the situation is genuine. In front of thesite, there is a "Yizwenxing" mountain and an "Emei" shaped mountain serving as the case. Outside the case, strange peaks compete to display their beauty, and the lower gate sands flow against the water to embrace and enclose. In front of thesite, there is a "Guanxing" spread out, with a big river winding around like a belt. The whole situation is complete and tight, indeed a piece of valuable land.

吏部公文淵父以疫卒洪武丙寅，抬柩至此遇雨，遂葬，今鄉稱天葬地。公時方半歲，乙丑生，後登永樂戊寅進士，累官至吏部尚書。子喬新，官至刑部尚書，諡敏肅。玄孫曰源，進士；曰濤，元解；曰沆，解元。子曰孔陽，諸公連登科甲，富貴方隆。

The father of He Wenyuan, the Minister of Personnel, died of an epidemic in the year Bingyin of the Hongwu era. When the coffin was being carried past this place, it rained, so they buried him on the spot. Now the local people call this place "Heavenly Burial Ground." He Wenyuan was only half a year old at that time, born in the year Yichou. Later he passed the imperial examination in the Wu Yin year of the Yongle era and eventually became Minister of Personnel. His son He Qiaoxin held the position of Minister of Justice and was posthumously honored with the title Minsu. His great-great-grandson He Yuan was an imperial examiner, He Tao was a top scholar in the provincial examination, and He Hang was also a top scholar. In the next generation there was He Kongyang. These several generations consecutively passed the imperial examinations, and the family's prosperity was at its peak.

右在邑北一里，土名鄭沖元，乃縣龍分結。自分脈後，過分水嶺峽，頓起丫山，開大帳，仙橋出脈，走弄數十節。入局頓起飛蛾鶴騰翼格，中垂嫩脈，落平坡，為太陰轉面開窩。窩間微乳，兩畔微鉗，穴情甚巧。前吐坦氈，左右盤纏，龜蛇捧抱，橫脈落穴。

The land shown in the diagram is located one li north of the county town, with a small name called Zhengchongyuan. It is also formed by the main dragon line of the county town. After the division of the ridge, crossing the mountain pass, a sudden rise of Yashan appears, spreading out like a large pavilion. The ridge line originates from a mountain shaped like a "Qianqiao" (bridge), winding through dozens of sections. Upon entering this area, it rises into a star formation resembling "Fei'e" (moth) and "Hetengyi" (crane spreading wings). In the center, a tender ridge descends to a flat slope, forming a hollow site created by the "Taiyin" (Great Yin) star turning its face. Within the hollow, there is a slight mound, with both sides forming a slight clamp, making the site very exquisite. In front of the site, there is a flat carpet-like area, with mountains on both sides winding around and protecting it. A mountain shaped like a turtle and another like a snake embrace the site on both sides, with the ridge running across to fall into the site.

後樂一峰，挺然特聳，取作仙人跨鶴形。明堂、朝對、下關、水口皆美，董德彰先生下，課云：“鶴騰亥脈出仙橋，卯向分明艮水朝。一峰西兌撐天柱，兩峰辰巽貼雲霄。左右龜蛇盤足下，面前丹詔列功曹。人間富貴渾閒事，定有天書詔譽髦。”

After the tomb, there is only one peak called Leshan, which stands tall and alone, thus forming the shape of "Immortal Riding a Crane." The Bright Hall, the facing mountain, the lower gate hills, and the water mouth are all beautiful. This site was selected by Mr. Dong Dezhang, who said: The crane shape rises, with the ridge coming from the亥 direction, passing through the仙桥 and facing the卯 direction. Clearly, water from the Gen direction comes to pay homage. A single peak at the West, the position of Dui, rises as the heavenly pillar. Two peaks, Chen and Xun in the southeast, reach high into the clouds. Two mountains, Guī and Shé, lie coiled on both sides. In front, a mountain shaped like Danzhao is arranged like a Gongcao. The wealth and honor of the world are considered common here, and in the future, there will certainly be an imperial edict summoning outstanding talents.

左地在豐城長安之蠏坑。其龍起孤山作祖，行數十里來，踴躍奔騰，磊磊落落。將入局，頓起九腦芙蓉大帳。帳中落脈，大斷過峽，重疊迎送。復起飛蛾，中出一脈，走弄成盧鞭三嫋貴格。結咽入首，為平面太陰文星開窩之穴。橫脈結作，借樂立穴。

This piece of land is located in Xie Kong village, Fengcheng Chang'an town. Its dragon mountain originates from Gu Mountain, travels for dozens of miles, and moves vigorously and proudly. As it approaches the site, it suddenly spreads out to form a large "Nine-Brain Lotus" structure. The ridge then descends from the structure, breaks off once, and passes through a narrow pass, with mountains coming to meet and send off in layers. Then another peak rises in the shape of a "Fly蛾" star hill, with a ridge emerging from the center, winding and moving to form the noble pattern of "Luhuan Three Whirls." It converges into a throat-like shape and enters the main point, forming a flat "Taiyin Wen Star" pit. This is a transverse ridge forming a site, and the site is established by borrowing the joy.

喜有後山高帳，樂托有力，正應其穴，所以為吉。且左右龍虎均勻，當面天馬雙峰正案，田源潮水聚堂，下關水口交固，眞可稱貴地。葬後孫氏溥發解嘉靖壬子，兄弟聯登科甲。惜乎來龍山上挖取煤炭，傷洩龍氣，故未可云盡美也。上樂砂姑出此三格，辨其眞偽，以定取舍耳。其有左樂、右樂、中樂、長樂、高樂、低樂等格，則詳於樂山證穴之下，茲不重及也。

It is fortunate that behind the site there is a tall hill resembling a canopy, the乐山 supporting and protecting the site strongly, and facing directly towards the site, thus being auspicious. Moreover, the left and right dragon and tiger ridges are well-proportioned, and in front there are two peaks called "Heavenly Horse" serving as the main ridge. The water source from the fields converges in the bright hall, and the lower gate and water mouth are securely locked, indeed making it a noble site. After burial, Sun Pu from the Sun family achieved the status of a top scholar in the Renzi year of the Jiajing era, and his brothers also consecutively passed the imperial examinations. Unfortunately, later someone mined coal on the mountain ridge, damaging and leaking the dragon energy, so it cannot be considered perfect. The above discusses the ridge of乐山, and I have only mentioned these three patterns for people to distinguish truth from falsehood and decide on their choices. In addition, there are other names such as left乐, right乐, central乐, long乐, high乐, and low乐, all of which have been explained in detail in the section "Proving the Site through乐山," so there is no need to repeat them here.

不問西南東北，但去水一邊謂之下手，又曰下臂，又曰下關。訣云：“有地無地，先看下臂。”又云：“看地有何難，先觀下手山。”又云：“未看後龍來不來，且看下關緊不緊；未看結穴穩不穩，且看下關回不回。”此等語雖淺近俗俚，然至理本不外是。蓋下手砂最關緊切。有下闗則結作，無下關則無結作。下闗重疊，結作愈大；下闗空曠，則不須尋地。

No matter whether it is in the southwest or northeast, wherever the water flows out, that side is called 「down hand」, also called 「lower arm」, and also called 「lower gate」. The mnemonic says: first check whether there is land here by looking at the lower arm. It also says: how difficult is it to look for land? First look at the mountain at the lower hand. It also says: don't worry about whether the dragon comes from behind first, just check whether the lower gate is tight; don't worry about whether the site is stable or not, just check whether the lower gate turns back. These few sentences may seem simple and colloquial, but the fundamental principle is right here. The lower hand sand is the most important part: there must be a lower gate to form a site, without a lower gate there can be no site; if the lower gate is layered and overlapping, the site will be larger; if the lower gate is open and unobstructed, there is no need to look for a site at all.

吳公《地理件目》云：“凡青龍白虎既渾全，美好布法，不問左右，定要下手一山兜乘得上手山過，方是吉地。假如穴前水流倒左，則左為下手，要左臂一山逆水，長於右山，兜住右邊山水。若穴前水流歸右，則右為下手，要右臂一山逆水，長過左山，兜住左邊山水；如此謂之逆闗，乃為吉地，主發財祿。若下手短縮，兜上手山水不過，其它好處皆不得力，乃是假穴，不可下也。”

Wu Jingluan's "Geographical Essentials" says: wherever both the Qinglong and Baihu ridges are complete and well arranged, regardless of left or right, there must be a mountain coming from the lower side to embrace and cover the mountain on the upper side, only then is it considered a good site. If the water in front of the site flows to the left, then the left side is the lower side, and there must be a mountain on the left arm rising against the flow of water, longer than the mountain on the right side, enclosing the water and mountains on the right; if the water flows to the right, then the right side is the lower side, and there must be a mountain on the right arm rising against the flow of water, longer than the mountain on the left side, enclosing the water and mountains on the left. This is called "reverse closure," which is a good site, bringing wealth and official rank. If the lower side is short and cannot enclose the upper side's water and mountains, then all other good features will not be effective, and this is a false site, not suitable for burial.

按：《件目》此論，誠為有理。且逆水下關，謂之財砂，最能發財。楊公云：“惟有下手救得人，世代不教貧。”廖氏云：“問君如何富，下山來相輳。問君如何貧，下山順水奔。”董德彰云：“下砂收盡源頭水，兒孫買盡世間田。”萬萬山《何知歌》云“何知人家富了富，下臂重重來抱顧；何知人家貧了貧，下關空曠不朝墳”是也。

The author remarks that the discussion in the section of "Geographical Essentials" is indeed very reasonable. Moreover, the lower gate opposite the water flow is called "Cai Sha" or "wealth sand," which is most effective in bringing wealth. Yang Yunsong said: only the side where the hands are placed can save people, ensuring that descendants never suffer poverty. Liao Jinjing said: ask why a family is wealthy? Because the mountain on the lower side comes close. Ask why a family is poor? Because the mountain on the lower side follows the water and flows away. Dong Dezhang said: the lower sand collects the source water completely, allowing descendants to buy all the land in the world. Wanwan Mountain's "He Zhi Ge" says: how do we know a family will become even more wealthy? Because the lower arm overlaps layer by layer to embrace and protect. How do we know a family will become even more poor? Because the lower gate is empty and does not face the tomb. All of them speak the same truth.

大抵逆水砂不虛生。凡見一山迢迢彎曲，逆兜上手水者，便宜尋索龍穴，決有結作。愚嘗謂“有山逆水不虛生，定為眞龍作股肱。盤桓收截源頭勢，宜於此處覓佳城。”亦指下關言耳，學者審之。

In general, the ridges that arise against the current of water will not appear without purpose. Whenever one sees a mountain that bends far away and turns against the direction of the water, enclosing the water from the upstream side, one should search nearby for the dragon's abode, as there must be a formed site there. I myself once wrote four lines: ridges that arise against the water are not without reason; they must be serving as the left and right supports for the true dragon. They coil and turn, intercepting and gathering the water from the source, so one should look for a good site in this area. These lines are precisely referring to the lower gate. Scholars should carefully reflect on this.

青龍逆關。白虎逆關。白虎順關。青龍順關。此青龍長，兜乘得上手山水過，乃是吉地。此白虎長，兜乘得上手水過，乃是吉地。此青龍短，兜乘上手山水不過，乃是凶地。此白虎短，兜乘上手山水不過，乃是凶地。

There were originally four pictures, with the titles of the pictures in order being "Azure Dragon Reversing the Gate," "White Tiger Reversing the Gate," "White Tiger Following the Gate," and "Azure Dragon Following the Gate." The pictures themselves are lost, leaving only four explanatory notes beneath them. The first note says: Here, the Azure Dragon side is long, enclosing and covering the upper mountain and water, which is a favorable site. The second note says: Here, the White Tiger side is long, enclosing and covering the upper flowing water, which is a favorable site. The third note says: Here, the Azure Dragon side is short, unable to enclose the upper mountain and water, which is an unfavorable site. The fourth note says: Here, the White Tiger side is short, unable to enclose the upper mountain and water, which is an unfavorable site.

若有大河，不可只論小水，又須以大河水論順逆。大抵有一重水，必要一重砂收之。如小水倒左，大河水倒右，卻要近穴左山先長，以收小水，然後外重又得右山長，兜收大河之水，方為合法。蔡牧堂云：“順逆二途，如盲如瞽，似非灼然有見，鮮不以逆為順，以順為逆。”是故要知山川之大勢，黙定於數里之外，而後能知順逆於咫尺微芒之間。否則黑白混淆，以逆為順，以順為逆者多矣。

If there is a large river nearby, one cannot only look at the small water nearby; one must also consider the direction of the large river to determine whether it is favorable or not. Generally speaking, for each body of water, there should be a corresponding ridge to control it. For example, if a small stream flows to the left and a large river flows to the right, then the mountain on the left side near the tomb should first appear to control the small stream, and then the mountain on the right side outside should appear to enclose the water of the large river. This is in accordance with the rules. Cai Muting said: the concepts of favorable and unfavorable directions are something that ordinary people are like blind men who cannot see clearly. Unless one has truly clear insight, few are not mistaken in taking the unfavorable as favorable and the favorable as unfavorable. Therefore, one must first understand the general trend of mountains and rivers, and judge from several miles away silently, then one can discern the favorable and unfavorable directions in the subtle details within a few feet. Otherwise, there would be too many people who confuse black and white, taking the unfavorable as favorable and the favorable as unfavorable.

此小水倒歸右，大河水倒歸左。近穴虎山先長，以收小水。外重龍山又長，以收大河之水，為合格，是美地。此小水倒歸左，大河水倒歸右。近穴龍山先長，以收小水，外重虎山又長，以收大河之水，為合格，是美地。

There were originally two diagrams, but the images have been lost, leaving only the explanations beneath each. The first says: A small stream flows to the right, while a large river flows to the left; the White Tiger mountain near the tomb first emerges to intercept the small stream, and the outer mountain of the Azure Dragon then emerges to intercept the river water, following the proper method, making it a fine site. The second says: A small stream flows to the left, while a large river flows to the right; the Azure Dragon mountain near the tomb first emerges to intercept the small stream, and the outer mountain of the White Tiger then emerges to intercept the river water, also following the proper method, and is equally a fine site. The two diagrams describe the same principle, merely with left and right reversed.

凡下關砂，又須審其有力無力。若徒有下關而不近穴，或低小，或短縮，或順水不回，謂之無力，雖多無益。若其山高障，迴護顧穴有力，雖只一重，或只十數步，亦能結作。逆砂一尺可致富。又云“不要千山並萬隴，一山有情亦足用”是也。然此特甚言下砂逆水之不虛生者，其寔一山有情，與夫數步逆砂，縱有融結，不過裁剪小穴，張山食水而已。若論大地，須合諸山眾水觀之，非一山之所能結也。

All lower ridge formations must be further examined to determine whether they are strong or weak. If there is only a lower ridge but it is too far from the site, or is low and small, or short and insufficient, or flows with the water without turning back, these are all called "weak." Even if there are several layers, they are of no use. On the contrary, if a mountain is high and large enough to form a barrier, protecting and surrounding the site with strength, even if it is only one layer, or even only a few steps long, it can still form a good site. Therefore, it is said that a reverse ridge of one foot is enough to bring wealth, and that there is no need to seek thousands of mountains and ridges; as long as there is one mountain that is harmonious with the site, it is sufficient. However, these words are meant to strongly emphasize that reverse ridges against the water are not in vain. In reality, a harmonious mountain or a short reverse ridge, even if it truly forms a site, can only create a small site, relying on a little mountain and using a little water. If we are to talk about great sites, they must be viewed together with many mountains and waters, and cannot be formed by a single mountain alone.

已上所論下手砂法，以逆關為吉，順關為凶，此乃地之常格。卻又有等大富貴地，多是順關順纏而吉者，惟要大勢是逆局則美。蓋逆局要順纏，順局要逆纏，此亦陰陽交會自然之理。予兄弟所見甚多，如信州於知府祖地，上手高曲，下手短縮。泉州莊氏地，上砂順竄，下臂空曠，皆吉，乃其格也。

The method of examining the lower part of the terrain, which considers reverse connection as favorable and forward connection as unfavorable, is the conventional pattern in geomancy. However, there is another type of land that brings great wealth and honor, which often has favorable outcomes when the lower part follows the flow and wraps around. As long as the overall trend is in a reverse pattern, it is beneficial. Because a reverse pattern requires a forward wrapping to complement it, and a forward pattern requires a reverse wrapping to complement it. This is the natural principle of the interaction between yin and yang. We have seen many such lands. For example, the ancestral tomb of Yu Zhifu from Xinyang, where the upper part is high and curved, while the lower part is short and contracted; and the land of the Zhuang family in Quanzhou, where the upper terrain follows the water flow outward, and the lower part is open and empty. Both places are favorable, exactly fitting this pattern.

左地在廣信，土名新潭。亥龍巽向，俗呼寒牛出欄形。其龍逆水奔上，將入首，起飛蛾落脈，逶迤如生蛇。頓起金水天財穴，後有孝順鬼。龍虎護穴，如牛角彎抱。肘外則直長無情，元辰長。而外山上首高出，下手空曠為異耳。

The land on the left is located in Guangxin, with a small name called Xintan. The dragon comes from the亥 direction and faces the Xun direction, commonly known as the shape of "a cold ox coming out of the pen." The dragon runs against the water, and as it approaches the "entry point," it rises abruptly with a star peak shaped like a "fly" and falls to form the ridge. It then meanders forward like a living snake. Then suddenly, a star called "Heavenly Wealth" formed of both metal and water appears and forms the site. Behind the site, there is a "filial ghost" to protect it. The Qinglong and Baihu guard the site field, bending like ox horns to embrace it; however, beyond the elbows, they stretch straight out, appearing emotionless. The "Yuanchen water" in front of the site flows long. Moreover, the mountains outside are high on the upper hand side, while the lower hand side is instead open, which is different from the usual pattern.

蓋元辰雖長，前有湖水聚注；龍虎山內彎外直，卻穴間不見飛走。且肘外直長，乃曜氣也。上山高大，乃青龍起庫。下雖空曠，乃係逆局，大河水遶。卜氏云“水纏便是山纏”也。所貴者穴後樂山特特，襯貼有力，證得穴場明白。葬後即出閬山公，名洪，登正德辛巳進士，官太守，鉅富，福祉未艾。

In fact, although the original water flow is long, there is a lake in front of the site that gathers and blocks the water; the inner sides of the Qinglong and Baihu mountains bend around, while the outer sides are straight. Standing at the site, one cannot see them flying away. Moreover, the straight and long part beyond the two elbows is exactly the 'Yao Qi'. The mountain above the site is high, indicating that the Qinglong has formed a reservoir. Although the area below is open, the overall situation is an inverse layout with a big river surrounding it. The divination text says 'water winding around is equivalent to mountains winding around', which exactly describes this situation. Most valuable is the special coming of the Yue Mountain behind the site, which supports and confirms the site clearly. After burial, the Lángshan Gong, named Hong, immediately passed the imperial examination in the Xinsi year of Zhengde, became a prefect, and became very wealthy. His blessings have continued to this day.

左地在晉江縣南二十里。其龍甚遠不盡述。姑自少祖言之。羅裳山漲天水星，千絲墜格。帳中抽出一脈，逶迤清巧，金水疊疊，起伏精俊，骨脈秀異。連斷過峽，有小墩埠金彈子夾脈。兩邊纏護，重重包送。至八石山，結莊氏陽基。眾山從簇，乃復起水星帳。帳中出脈，金水磊落，十數級間，精神頓異。仍起疊帳，偏落右邊，入首結穴。

The land shown in the left diagram is located twenty miles south of Jinjiang County. Its dragon line is very long, too extensive to fully describe, so let us begin with the minor ancestral mountain. Luo Chang Mountain is a mountain formed by the star of Heavenly Water, belonging to the pattern of "thousands of threads falling." Within the encampment, a single ridge emerges, winding downward, clear, elegant, and delicate. The stars of Gold and Water are layered upon each other, with undulating energy and a refined and outstanding appearance. The ridge continues, breaking and changing course, with small hills like "golden bullets" enclosing the incoming ridge. On both sides, hills encircle and protect it, wrapped in layers. When it reaches Bashi Mountain, it forms the site of a yang residence. The surrounding mountains gather and follow, then another layer of water star encampment rises. Within the encampment, a ridge emerges, with clear and distinct stars of Gold and Water. Between about ten levels, the atmosphere suddenly changes. Then another overlapping encampment appears, leaning to the right, and finally forming the site of the mound.

而左山高聳，外重紫帽諸山插天。右即大海汪洋，一望無際，惟姑山如天馬浮於海波之心。登穴見前面府城，東西二塔如卓筆左右，而清涼三臺正照。大洋、小洋、鳳山諸秀又皆逞奇列異，莫不快目。但結穴偏側，左山太重，右邊風掃，青龍順竄，不入俗眼。不知水纏便是山纏。且水之深處，即山之高處。郭氏曰“得水為上”，故為吉地。

The mountain on the left is high and towering, with a series of purple-hatted mountains standing upright outside; on the right is a vast ocean, boundless and endless, with only Gu Mountain resembling a Heavenly Horse floating in the center of the sea. Standing on the site of the grave, one can see the city ahead, with two pagodas on the east and west sides standing like two upright brushes on either side. The three platforms of Qingliang Mountain are directly facing the grave site, shining upon it. The beautiful peaks of Daoyang, Xiaoyang, Feng Mountain, and others each display their unique forms, all pleasant to the eye. However, the grave site is slightly biased, with the mountain on the left being too heavy and the mountain on the right being blown by the wind. The Azure Dragon side flows away with the water, thus not meeting the eyes of ordinary people. They do not understand the principle that "water surrounding is equivalent to mountains surrounding," nor do they understand that the deepest part of the water corresponds to the highest part of the mountain. Guo Pu's "Zangshu" says "to have water is the best," so this site is still a favorable place.

葬後，出琦公，鄉薦，晉陽知縣；壬春，進士，節推；一俊，進士，少叅；用賓，進士，僉憲；國楨，進士，現任佈政；壬凡、思寬、履豐俱進士，現在；望棟、履朋俱鄉薦。人文濟濟，福祉未艾。長房、中房皆離鄉出貴，今漳福興莊氏是也。惟少房守祖，人丁富盛。若時俗之見，必以右臂風掃，小房不利為嫌，孰知水勝於山之妙哉！

After the burial, the ZHUANG family produced ZHUANG Qi, who was recommended for the local examination and became the magistrate of晋阳; ZHUANG Renchun, a jinshi, served as a judicial officer; ZHUANG Yijun, a jinshi, held the position of assistant provincial counselor; ZHUANG Yunbin, a jinshi, now serves as a censor; ZHUANG Guozhen, a jinshi, is currently the provincial governor. ZHUANG Renfan, ZHUANG SiKuan, and ZHUANG Lifu are all jinshi and are still in office. ZHUANG Wangdong and ZHUANG Lifu Peng were also recommended through the local examination. There are many talented people, and the blessings have not yet ended. The eldest and middle branches have left their hometowns and achieved prominence, which refers to the ZHUANG family in the areas of Zhangzhou, Fuzhou, and Xinghua today. Only the youngest branch remains in the ancestral homeland, thriving and prosperous. According to worldly views, people would surely think that the right side being exposed to wind is unfavorable for the youngest branch. But they do not know that the power of water surpasses the subtlety of mountains!

又二地，其一乃下手短縮，上手高出。其一乃上砂順竄，下臂空曠，皆吉。又有一等翻身逆勢，全無下關而吉者。廖氏云“坐空轉面去當潮，不怕八風搖”是也。又有順水砂，順關門，又有上砂高逼，下砂空曠而吉者。

The two pieces of land mentioned above, one has the lower part short and the upper part high and prominent, while the other has the upper ridge following the water to extend out and the lower part wide and open, yet both are auspicious. There is also another type of site where the form turns around against the main trend, lacking a lower ridge, yet it is still auspicious. Liao Jinjing said, "Sit on an empty space, turn your face towards the current, fear not the eight winds shaking," referring to this situation. There are also cases of ridges following the water, gates opening along the water flow, and instances where the upper ridges are high and close while the lower ridges are wide and open with no obstruction, yet they are still auspicious.

右地在吾邑，土名港口。龍旺穴尊，龍虎降伏，明堂平坦，而左畔一山順水拖下，乃是順關門。李養素下，課云：“子午之秋步蟾宮而折丹桂，丑未之春登虎榜而宴瓊林。”葬後，果出二貴，嘉靖壬子、戊午秋榜，乙丑進士，福祉未艾。

This piece of land is located in our De Xing county, with the local name of Gangkou. The dragon energy is strong, the site star is noble, the Qinglong and Baihu ridges are obedient and low, and the Mingtang is flat; however, there is a mountain on the left that follows the water and slopes down, which is called "Shun Guanmen." This land was selected by Li Yangsu, who predicted that in the autumn of the Zi and Wu years, someone in the family would enter the Moon Palace and pick the golden osmanthus, meaning passing the local examination; and in the spring of the Chou and Wei years, someone would ascend the tiger list and attend the Qionglin banquet, meaning passing the imperial examination. After the burial, indeed two noblemen emerged, who passed the autumn examination in the Jiajing Renzi and Wuwu years, and also passed the imperial examination in the Yichou year. Their blessings continue to this day.

左地在浙江常山縣，地名三岡。龍勢甚雄，入局復起廉貞少祖，中落一脈，脫下平岡，為眠體華蓋，一節結咽成金星突穴。四圍圓暈太極甚巧。但左山低小，右畔高雄，水自右流左，下關反弱為異。然龍穴既貴，右山雖高，主威武之權。左山雖低，本身一臂貼近有力。兼以穴暖，且大河遶抱，水口攔截，雖低不忌。葬後出清簡公瑩，登進士，官至刑部尚書。

This plot of land is located in Changshan County, Zhejiang Province, with the name San Gang. The dragon's momentum is very strong, and after entering the territory, it rises again with a hill of the "Lianzhen" shape as the minor ancestral mountain. In the center, a branch descends, detaching to form a flat ridge, resembling a lying "Huagai" (a ceremonial canopy). It proceeds for a section, then converges at the throat, forming a protruding grave site of the "Jinxing" shape. The grave site is surrounded by round hills, with a very refined Taiji (yin-yang) aura. However, the left mountain is low and small, while the right mountain is high and prominent, and the water flows from right to left. The lower gate on the left side is therefore weak, which is different from the usual pattern. Nevertheless, the dragon is noble and the grave site is true. Although the right mountain is high, it mainly indicates the power and authority of the master. The left mountain, though low, is close to the grave site with its branch, still possessing strength. Moreover, the grave site is warm, surrounded by a large river and intercepted by the water mouth, so the low left mountain does not need to be avoided. After burial, it produced Qingjian Gong Zhan Ying, who passed the imperial examination as a jinshi and held the position of Minister of the Ministry of Justice.

已上所論順關，及無下手砂等地，皆須逆局有水特朝方可，切要龍眞穴的。若察龍穴不眞，不若守其常格，以下山有力為主，猶為節制之兵，雖不大勝，亦不大敗。若妄意圖大，不拘下砂，為害不淺，戒之慎之。

The above discussion on the proper alignment and areas without a downstream hill must be in an inverse situation with water specially coming to meet them, especially important is the true dragon and true site. If one cannot accurately determine whether the dragon and site are genuine, it is better to stick to the conventional pattern, focusing on the strength of the downstream hill. This is like a disciplined and well-controlled army, which may not achieve great victories, but will not suffer great defeats. If one is overly ambitious, regardless of the downstream hill, the harm will be great, and one must be cautious.

水口砂者，水流去處兩岸之山也。切不可空缺，令水直出，必欲其山周密稠疊，交節關鎖，狹而塞，高而拱，或兩邊相結，如犬牙交錯，如群鵝相鑽。或峙立高峰，巖崖峭立；或水中異石，挺然中立，如印如笏，如獸如禽，如龜如蛇，如魚如筍；或左右高山對峙，如獅象、旗鼓；或排列如佈陣屯兵；或橫幛如列倉貯囷；或填塞如寶殿龍樓；或把截如武夫之干城；或簇集如將兵之拱衛，或磊磊如車馬闐駢，或森森如劍戟豎立，重重疊疊，不計其數，迢遞迂迴，至於數十里者，則為水口砂之至美也。若更有捍門、華表、羅星、北辰、游魚等砂，尤為至貴。

"The water mouth sand" refers to the mountains on both sides of the stream where the water flows out. Here, it must never be missing or left open, allowing the water to flow directly out; instead, the mountain formations should be dense and closely arranged, with each section interlocking and blocking the water flow. The river channel should be narrow and closed off, and the mountain shapes should be high and embracing. Some mountain feet on both sides bite into each other, like the teeth of a dog, or like a group of geese crowding forward; some have high peaks facing each other, with steep cliffs standing upright; some have strange stones in the water, standing upright in the middle, shaped like seals, like court officials' staffs, like wild beasts, like flying birds, like turtles, like snakes, like fish, like bamboo shoots; some have high mountains on both sides facing each other, like lions and elephants, like flags and drums; some are arranged like a military formation; some spread out horizontally like rows of granaries; some block the river channel like a palace or dragon pavilion; some guard the pass like warriors defending a city; some gather closely like soldiers surrounding their general; some are scattered and numerous like a group of carriages and horses; some are solemnly arranged like swords and spears standing upright. Such mountains are layered and overlapping, countless in number, winding and twisting for dozens of miles. This is the finest kind of water mouth sand. If there are also special types of sand such as "gatekeepers," "ornamental pillars," "roostering stars," "north star," and "swimming fish," they would be even more esteemed.

吳公《快捷方式》云：“凡一鄉一村，必有一源水。水去處謂之水口，若有高峰大山交牙關鎖，重疊周密，不見水去，即其中便可尋地。若更有異石，帶頭帶尾，逆水朝入，其中必有大貴之地。”《撼龍經》云：“到處先看水口山，水口交牙內局寬。便向寬容平處覓，左右周旋無空間。”《砂經》云：“第一看山相地法，先看水口狹。”

Wu Jingluan's诀窍 book says that the original title here, "Quick Way," is likely a mistake. In every village or town, there must be one source of water; the place where the water flows out is called the water mouth. If there is a high peak or big mountain blocking the water mouth tightly, with layers of mountains surrounding it closely, and from inside one cannot see the water flowing out, then one can search for land in that area. If there are strange stones in the water, leading from head to tail, standing against the flow of water towards the interior, then there must be a place of great wealth inside. Yang Yunsong's "Classic of Shaking the Dragon" says: when arriving at a place, first look at the mountains at the water mouth. If the water mouth is tightly locked with mountains intersecting, and the inner area is wide and flat, then go to that wide and flat place to search. The "Sandy Classic" says: the first method of looking at mountains to determine land is to first check if the water mouth is narrow or not.

陶公云：“水口無關，漫說當年富貴；天外有錀，乃知積代公候。”《入式歌》云：“水口一山如虎臥，回頭不許眾山過。高昂截斷水難流，此物名為神仙座。”卜氏云：“水口則愛其緊如葫盧喉。”范越鳯云：“水口之山，欲高而大，拱而塞。”又云：“若有石山朝入於內，如銅魚金龜、懸鍾頓鼓，隨水生上，關鎖重疊，不知去處尤佳。”

Tao Gong said: If the water mouth is not blocked, do not talk about the former wealth of the family; only when there is another lock outside the sky to control the outgoing water, can one know that this place can produce generations of marquises and dukes. The "Entry Song" says: If there is a mountain at the water mouth shaped like a tiger lying down, turning back to prevent all other mountains from crossing over; it stands high and proud, cutting off the water path, making it difficult for the water to flow away, this thing is called "the seat of the immortal." Bu Ying Tian said: The water mouth prefers to be tight like the narrow neck of a gourd. Fan Yuefeng said: The mountains at the water mouth should be high and large, embracing and closing off. He also said: If there are stone mountains facing inward, shaped like copper fish, golden turtles, hanging bells, and sudden drums, following the water flow layer by layer upwards, with multiple locks, making it impossible to see where the water goes, that would be even better.

楊公云：“捍門水口尖峰起，圓峰北辰位。坐鎮城門不見流，富貴保千秋。”《坤鑑歌》云：“水口不嫌關鎖密，千重萬疊搃奇關。羅城鐵陣並華表，寶殿龍樓搃是強。”皆論水口砂之形勢妙旨也。又須察其情形何如。若其大情順水下奔，而無回頭顧內之意，亦不足取。欲其情意顧內，步步回頭，橫截逆轉，而山腳只只向內逆插，則其情意皆眞。

Yang Yunsong said: The gate of protection is located at the water mouth, with a sharp peak rising high; where the round peak is situated, that is the position of the Northern Star. They stand like a city gate, preventing people from seeing the water flow out, thus ensuring lasting wealth and prosperity. The "Kun Jian Ge" says: The water mouth does not fear too many locks or barriers; thousands of layers of barriers are always extraordinary. The Luo Cheng is like an iron formation, paired with the Huabiao pillars, and added with the treasure hall and dragon pavilions, all of which form a strong and favorable layout. These words discuss the wonderful aspects of the terrain at the water mouth. In addition to the terrain, one must also examine its demeanor. If the overall trend flows along the water without any intention of returning inward, it is not desirable. What is needed is a sentiment turning inward, stepping back one by one, intercepting laterally, and reversing the flow. The mountains at the foot of the hill all face inward and are inserted in a reverse manner, only then can the sentiment be considered genuine.

劉氏云：“若向面朝入，如相君堂署，大將屯兵，節節把守，無階可進。小官卑將，拱手而立。若是有此情意形勢，關鎖水口，斯為至貴，其內必有大富大貴陰地陽基。誠以水口為一方門戶，若關鎖周密，則此方旺氣不洩，龍神融聚，故愈多愈好。《龍經》云：“關門若有十重鎖，定有王侯居比間。”

Liu Shi said: If many mountains face inward, it is like the official residence of a prime minister or the military camp of a general, with sections guarding one after another, leaving no steps for outsiders to enter; low-ranking officials and assistants can only bow and stand by. When such a situation forms a closure at the water mouth, it is most honorable, and there must be a wealthy and prestigious ancestral tomb or foundation. This is because the water mouth is the gate of a piece of land; if the closure is thorough, the vital energy of that area will not escape, and the dragon spirit will gather and not disperse. Therefore, the more closures, the better. The Classic of Shaking the Dragon says: If there are ten locks at the gate, there must be a residence of a king or a marquis inside.

若其山不周密，或山勢走竄，或一節低一節，一重遠一重，一山小一山，即是水口曠闊無關，此方旺氣便隨流水飄散，而龍神與之俱往，豈復能結富貴之地？縱有龍穴，亦發福不久。非惟陰地不美，而此方居民亦必貧困消條，多莊佃傭奴，而無名門右族、富貴之家、豪傑之士矣。故曰“水口之砂最關利害”。

In reverse, if the mountains are not complete, or if the mountain trends are all outward, or if each section is lower than the previous, each layer farther away, and each hill smaller than the last, then the water mouth is open and unobstructed; the prosperity of this area will follow the flowing water and scatter away, and the dragon spirit will also leave together, how could there be a place of wealth and honor? Even if there is a dragon sitewith difficulty, its benefits will not last long. Moreover, it is not only the grave that is bad, but the people in this area will certainly be poor and desolate, with many tenant farmers and servants, and no famous families, wealthy households, or heroic men. Therefore, the sand at the water mouth has the greatest impact on fortune.

其水口間有大橋、林木、佛祠、神廟，亦闗禍福。或水沖損橋樑，或伐木毀廟，則凶禍之來不可救助，尤宜慎之。若或水口羅星諸砂被水沖破，或忽崩裂，則此方凶敗立應。如疊有奇石高洲忽然露出，則此方富貴驟至，皆應如桴鼓。智者見之，可以預驗休咎。廖氏云：“若還水打破羅星，官敗舉無名。忽然水口洲灘出，士薦官遷秩。”水口之所繫如此也。

If there are bridges, forests, temples, or shrines near the water outlet, they all relate to the fortune and misfortune of a region. If a flood destroys the bridge or if someone cuts down trees or destroys a temple, when misfortune comes, it will be impossible to prevent it, so one must be especially cautious. If the Luo Xing and other sands at the water outlet are broken by water or suddenly collapse and crack, then misfortune and decline will immediately occur in that area. On the contrary, if layered strange stones or sandbanks rising above the water suddenly appear, then wealth and honor will suddenly arrive in that area, and the response will be as quick as a drum being struck by a mallet. People with insight can foresee good or bad fortune by observing these signs. Liao Jinjing said: if the Luo Xing is broken by water, officials will fall from power and those taking the examination will fail; if a sandbank suddenly appears at the water outlet, scholars will be recommended and officials will be promoted. The consequences of the water outlet are therefore of great importance.

華表者(如右圖)，水口間有奇峰挺然卓立，或兩山對峙，水從中出，或橫攔高填，窒塞水中者，皆是也。要高聳天表，方稱華表之名。水口有此，於內必有大地。《賦》云：“華表捍門居水口，樓臺鼓角列羅城。若非立郡遷都，定主為官近帝。

The so-called "Huabiao" refers to a prominent peak standing upright between two streams, or two mountains enclosing the water with the stream flowing in the middle, or a mountain stretching across the water, blocking it high up. These all qualify as Huabiao. It must be towering into the sky to deserve the name "Huabiao." When there is a Huabiao at the water's mouth, it indicates the presence of great land. The "Xue Xin Fu" states: "Huabiao and Hamen guard the water's mouth, while building towers and gongs and drums form a walled city." Such a situation is not suitable for establishing a prefecture or capital, but it certainly indicates that descendants will hold official positions close to the emperor. The original passage only has an opening quotation mark and no closing one, and the illustration is no longer available, leaving only the title and this explanation.

捍門山者，水口之間兩山對峙，如門戶之護捍也。有三格。其一穴前見之，端居左右，如門戶放入，前砂、外洋、遠秀朝揖。其二江水陽朝，先開捍門，水由門戶中出，洋洋坦夷，來不見源，去不見流。其三則水口闗闌，開設門戶，水由此逝。此皆大貴格也。然捍門之砂，最喜成形。如日月、旗鼓、龜蛇、獅象等狀，有九重、十二重捍門者，必結禁穴。一重二重亦主王侯、后妃、宰相、狀元之貴。若捍門外又有羅星，尤為奇特。《經》曰：“捍門之外有羅星，便作公侯山水斷。”

The so-called "Hamen Mountain" refers to two mountains facing each other at the water mouth, like door panels guarding and blocking the passage. There are three types of this formation. The first type can be seen clearly before the tomb site, standing straight on both sides, like an open gate allowing people to enter. The surrounding ridges, the outer waters, and distant秀丽 peaks all bow towards the tomb site. The second type involves clear flowing water coming directly towards the tomb site, first opening up the Hamen, with water flowing through the gate, vast and open, with no visible source at the beginning and no visible destination at the end. The third type involves blocking at the water mouth, setting up a gate, and allowing the water to flow through here. These three types are all grand and auspicious formations. The best Hamen mountains are those that form distinct shapes, such as the sun and moon, flags and drums, turtles and snakes, lions and elephants, etc. If there are nine or twelve layers of Hamen mountains, it definitely indicates a royal tomb, and even one or two layers can signify the emergence of nobles, dukes, empresses, chancellors, and top-ranking scholars. If there is also a Luo Star outside the Hamen, it becomes even more extraordinary. The classic text says: If there is a Luo Star outside the Hamen, this entire mountain and water formation can be judged as belonging to a family of marquises and dukes.

北辰者，水口間巉巖石山，聳身數仞，形狀怪異，當於中流，挺然朝入者是也。亦謂之尊星。此格極貴，千不逢一，非王侯大地，未易有此。楊公云：“一個北辰管萬兵，駙馬公侯招討名。高大崢嶸聳雲漢，必是爭天奪國人。”又曰：“北辰之星天中尊，上將下相列分明。此星乾坤鎮國寶，隱藏閉口莫胡陳。”

The so-called "Beichen" refers to a rugged and steep stone mountain located at the water mouth, rising several zhang high with an unusual shape, standing right in the center of the river, upright and facing inward. It is also called "Zunxing." This configuration is extremely noble and rare, appearing only once in a thousand places; it is not found in ordinary lands. Yang Yunsong said that a Beichen can control tens of thousands of soldiers, and it indicates the emergence of officials such as驸马 (marriage alliance), marquises, and commanders; if it is tall and majestic, reaching toward the clouds, it surely produces someone who will contend for the throne and seize the imperial lineage. He also said that the Beichen star is the supreme authority in heaven, with generals and ministers clearly distinguished; this star is a national treasure, and it should be hidden and not spoken of casually, lest it be recklessly spread around.

許仙曰：“卻有一樣北辰星，形若眞兮貴莫論。北辰高大出萬乘，若然低小也朝臣。”曾公云：“山家最貴北辰星，水口高巖大石蹲。見此便知極貴地，必出爭雄逞猛人。”吳公云：“水口交羅生怪石，大小高低論重輕。高大名為北辰位，必產英雄不敢聞。百丈石山高聳起，此名大獸北辰星。水口若見北辰鎮，巨石湧起膽寒驚。此星若還關水口，必主皇王鎮國人。”

Xu Xian said: There is another kind of Beichen Star, if its form is truly present, its value is beyond measure; a high Beichen Star can produce a heavenly sovereign, even if it is somewhat smaller, it can produce officials of the court. Zeng Gong said: Geographers place the greatest importance on the Beichen Star, which is a large rock or stone standing high and squatting at the water mouth; seeing it indicates an extremely precious place, which certainly produces strong and fierce persons who strive for dominance and are brave and fierce. Wu Jingluan said: When the water mouth has intersecting and arranged strange rocks, their importance should be judged by the size and height of the rocks; the high ones are called the Beichen position, which certainly produces heroes, whose fame is so great that people dare not hear it; a stone mountain hundreds of zhang high standing up is called the "Great Beast Beichen Star"; if the water mouth sees the Beichen Star guarding it, with huge stones rising up, looking at it causes fear in the heart; if this star truly holds the water mouth, it will surely produce a king-like person to stabilize the country.

又云：“水中石山侵上天，擁起嵯峨壓眾山。代代武文人過府，英雄猛烈萬人看。水中圓墩有石印，若還低陷也昌榮。大山粗昂是北辰，定產男兒統萬兵。”《禁星論》曰：“筠松禁星禁何星？餘星不禁禁北辰。至尊之星所當禁，恐君洩漏害君身。”又曰：“大地龍神朝暮守，不許凡人亂開口。勸君遇著北辰星，禁口禁眼宜謹守。”

Wu Jingluan also said: When a mountain rises high into the sky in the water, forming a majestic and towering appearance that surpasses all other mountains, such a land will produce generations of talented scholars and generals, people who have handled government affairs, heroes with great strength, and those who attract the attention of thousands. If there is a stone seal on a round hill in the water, even if it is slightly depressed, it indicates prosperity and honor. A large, strong, and lofty mountain is the North Star, which certainly produces men who can lead an army of ten thousand. The "Ban Star Theory" says: Yang Yunsong was to ban which star? All other stars are not banned, only the North Star is banned; because it is the supreme star, it should be kept silent, to prevent you from leaking heavenly secrets and harming yourself. It also says: The dragon spirits of the earth guard day and night, not allowing ordinary people to speak freely; I advise you when encountering the North Star, to keep your mouth shut and pretend not to see with your eyes, and you must be cautious and careful.

蓋水口北辰極貴，上者多為禁穴之應，不可輕談；中者王侯宰輔、皇親國戚，斬殺自由，非尋常小貴之地而能有此。《太華經》亦謂北辰星居溪中、水口，或旁應左右，皆為大貴，若非州郡邑鎮，即出英雄豪傑之士，驚天動地之人。故凡水口羅城之間，如見有此，其中必有大貴之地，宜於其內尋索龍穴。

The North Star at a water mouth is highly esteemed because superior ones are mostly found in the sacred burial sites of emperors, and should not be spoken of lightly. Medium ones also indicate the emergence of princes, ministers, and royal relatives who hold power over life and death. Such places are not ordinary small prosperous areas. The "Taihua Jing" also states that when the North Star stands in a stream, at a water mouth, or nearby to illuminate it, it signifies great fortune. Such places either form states or cities, or produce heroic and outstanding individuals who make extraordinary impacts. Therefore, whenever the North Star is seen near the water mouth and the surrounding area, there must be a great prosperous site hidden there. One should search for the dragon's abode within it.

或難予曰：北辰者，即北極天之樞星。孔子所謂“居其所而眾星拱之”者也。此星至尊至貴，而乃為門戶間把守關隘之職，何也？答曰：此固術家取義欠當，然亦不過假借美名以稱特異之砂耳。如天乙、太乙、太陽、太陰之名，亦皆尊貴星辰，而術家乃以太乙、天乙侍立左右，太陽、太陰夾照峽場。

Someone questioned me saying: "The northern pole star, known as the Tian Shu star, is the one Confucius referred to as 'dwelling in its place while all the other stars circle around it.' This star is supreme and noble, so how can it be assigned to guard the gate, performing a menial duty?" I replied: "This is indeed an improper interpretation by the geomancers. They merely use a pleasant name to refer to a particularly strange kind of terrain. Just like terms such as 'Tian Yi,' 'Tai Yi,' 'Tai Yang,' and 'Tai Yin,' which originally refer to noble stars, the geomancers have placed Tai Yi and Tian Yi to stand on both sides of the dragon body, and have made Tai Yang and Tai Yin to illuminate the critical points of the water passage."

日月捍門，考其所取，莫不皆為貴地證驗。若以循名求義較之，則此等貴星，安可使為侍衛，為夾從，為把守關隘之職？故此不過假借美名耳。其寔無有所謂日月、北辰、天乙、太乙以臨之也。義固弗當，但襲之既久，不可改稱，今姑從之。

There is also the term "ri yue han men" (sun and moon gatekeepers). Investigating the use of these names, they are merely used as a way to verify the auspiciousness of a place. If we take these names literally and consider their actual functions, how can these noble stars be assigned to serve as guards, attendants, or gatekeepers? Clearly, this is just using beautiful names for something else. In reality, there are no actual sun, moon, northern star, Tianyi, or Taiyi descending upon those mountains. Although the names are not appropriate, they have been used for so long that it is now difficult to change them. Therefore, we continue to use them as before.

吳公《口訣》云：“北辰是石山嵯峨，雄昂高插，峭壁巖崖突兀奇怪，生耳，生角，生嘴，如將軍，如判官，如小鬼，如臥龍，如麒麟，如獅象，如海螺，如飛鳳，如仙鶴，如猛虎，如展旗，如堆甲，如涼傘，如走旗，如鋸齒，如鎗刀，如幡帶，如排符，如筆架，挺然拔聳萬仞，巍峨屹立，堆疊於水口之間。

Wu Jingluan in his work "Koujue" describes the appearance of Beichen in detail. He says: Beichen is a rugged stone mountain, towering and lofty, standing upright in the water, with steep cliffs and strange rock formations; the stones have ears, horns, and mouths, with shapes resembling generals, judges, and little demons, or like coiled dragons, qilin, leopards, elephants, and sea shells, or like flying phoenixes, immortal cranes, and fierce tigers, or like unfurled banners, piled-up armor, umbrellas, running banners, saw-teeth, spears and daggers, banners, rows of symbols and flags, and pen stands; it rises abruptly ten thousand feet high, majestic and standing firm, layer upon layer piled up between the mouths of rivers.

望之而神驚，就之而心怖，崚嶒峻險、怪異巉巖者是也。若非有諸般古怪形狀，則不可謂之北辰。”此星極貴，上格貴龍方有此應，亦不拘多寡，但得一二亦為大貴。須居水口為眞，若穴上見之反為不吉。

Looking from afar, it causes one's mind to be startled, and approaching it, one feels fear within. Only those that are rugged, steep, strange, and uneven can be called Bei Chen. If they lack these peculiar forms, they cannot be called Bei Chen. This is the original words of Wu Jingluan. This star, Bei Chen, is extremely noble and esteemed, and only high-ranking noble dragons possess such an indication. The number is not strictly limited; even having one or two such formations indicates great fortune. It must be situated at the water mouth to be genuine. If it can be seen directly on the site, it is actually inauspicious.

夫羅星者，水口關攔之中，有堆埠特起，或石或土，於平中突然當於門戶之間，四面水遶者是也。石者為上，土者次之，要居羅城之外為貴。《經》云：“羅星要在羅城外，若是羅星不在內。居內名為抱養瘝，又為患眼墮胎山。羅星若在羅城口，城口皆為玉筍班。”

The so-called "Luo Star" refers to a mound of earth or stone that is deliberately raised in the center of a water passage, standing suddenly on a flat surface between the entrance and exit, surrounded by water on all sides. Stone is the best, while earth is次等. Its position should be outside the Luo City to be considered valuable. The Classic of Shaking the Dragon says: The Luo Star should be located outside the Luo City; if it is inside, it is incorrect. When the Luo Star is inside, it is called "Baoyang Guan," also known as "Huanyan Duotai Shan," which indicates the possibility of adopting another's child, suffering from eye diseases, or experiencing miscarriage. If the Luo Star stands at the entrance of the Luo City, then all the people passing through this gate will be in the ranks of noble people like jade笋.

然此雖居關口城外，又須有山抱闌，乃為有力。《經》云：“水中重重生異石，定有羅星當水立。羅星外面有山關，上生下生細尋覓。”然亦有眞偽，尤宜詳審。《經》云：“蓋緣羅星有眞假，眞假天然非人力。眞是羅星有首尾，首逆上流尾拖水。”又云：“欲識羅星眞妙訣，一邊枕水一邊田。田中有骨脈相連，或為頑石焦土堅。此是羅星有餘氣，卓立為星在水邊。”

However, although the Luo Star is located outside the pass, it still needs to be surrounded by mountains on all sides and blocked by a hill to be effective. The Classic of Shaking the Dragon says: when strange stones appear layer by layer in the water, there must be a Luo Star standing by the water; outside the Luo Star, there are mountains forming a pass. These mountains may come from upstream or downstream, and one must carefully search to determine their origin. The Luo Star can be genuine or false, and it is especially important to examine it carefully. The Classic of Shaking the Dragon says: the Luo Star is naturally genuine or false, not made by human effort; a genuine Luo Star has a head and a tail, with the head facing upstream and the tail extending downstream. It also says: the secret to distinguishing a genuine Luo Star is to observe whether it is resting on one side by the water and connected on the other side to a field; within the field, there are bones or veins connected to it, or perhaps hard rocks or dry, hard earth. This indicates that the Luo Star is formed by the leftover energy of a dragon, standing alone by the water as a single star.

蓋羅星在天為火之餘曜，故又稱曰火羅，所以有頑石焦土。然其龍神亦必多有火星。《經》云：“火星龍始有羅星”。其形則以尖圓方正端扁為美。《經》云：“貪巨羅星方與尖，輔弼武曲圓扁眠。祿存廉貞多碎破，破軍尖破最堪嫌。只有尖圓方扁星，此是羅星得正形。忽然四面皆是水，兩山環合鬱然青。”

The Luo Star in the sky belongs to the residual energy of the Fire Star, so it is also called "Fire Luo." Therefore, beneath it there will be hard rocks and scorched earth. Correspondingly, the dragon pulse to which it belongs must also have a lot of Fire energy. The Classic of Shaking the Dragon says: Only Fire dragon pulses will have Luo Stars. Its shape is considered beautiful if it is sharp, round, square, or flat. The Classic of Shaking the Dragon says: The Luo Stars formed by Tanwang and Jumen are square or sharp; those formed by Zuo Fu You Bi and Wu Qu are round and flat, lying down; those formed by禄存 and Lianzhen are mostly broken; those formed by Pu Jun are both sharp and broken, which are most disliked. Only the four shapes—sharp, round, square, and flat—are considered the correct forms of Luo Star. If suddenly all around is water, with two mountains enclosing it, and the area is lush and emerald green, then that is a good Luo Star.

看羅星之法，有此數訣，不可不識。大抵見有羅星，又合法度，其內必有大富貴地。蓋緣羅星乃是證佐，決不虛生矣！若其數多尤妙。然非極貴龍穴不能多也。訣云“一個羅星抵萬山”，況其多乎？

The method of identifying Luo Xing is as outlined in these few rhymes, and one must not be ignorant of them. Generally, whenever a Luo Xing is encountered and it conforms to the proper rules, there must be a place of great wealth and honor within it. Because Luo Xing itself is a kind of proof, and it would never appear without reason. The more Luo Xing there are, the better, but it is not possible for a very noble dragon site to have so many. The rhyme says, "One Luo Xing is worth ten thousand mountains," so how much more so when there are several?

已上所論華表、捍門、北辰、羅星，皆水口至貴之砂，得一亦為富貴龍穴之應。但水口之砂，亦不止此。如所謂金馬門、游魚洲、赦文星、牛羊墜、百萬倉、萬石囷、合旗、頓鼓、車馬、戰纛等砂，皆為吉地之應，茲不備及。蓋貴人門下多車馬，富人門下多質庫。故水中之砂，亦各以類相從也。

The above-mentioned forms of Huabiao, Hamen, Beichen, and Luoxing are all the most esteemed types of terrain at the water mouth. If any of these can be obtained, it indicates a dragon site that brings wealth and honor. However, the terrain at the water mouth is not limited to these four types. There are also other names such as "Jinma Men," "Youyu Zhou," "Sheshen Xing," "Niuyang Zhu," "Mianbao Cang," "Wanshi Qun," "Heqi," "Dun Gu," "Che Ma," and "ZhanDao," which are also signs of auspicious sites. Here they are not listed one by one. The principle is similar to the fact that there are many carriages in front of a nobleman's gate and many pawnshops in front of a rich man's gate; the terrains in the water are also gathered according to the type of the master. A dragon site of a certain type will correspond to a water mouth terrain of the same type.

大抵水中之砂，雄強高峻、嵯峨崚嶒、不生手腳枝葉、怪石巉巖、望之可畏者方為眞水口砂。如大貴人，必是大將帥，或雄悍武夫，披堅執銳，把守關隘，出入之人，必須盤詰，方得往來，豈容尋常直進直出？故水口砂必是醜陋凶惡星辰把截。《經》云：“莫道廉祿無好處，大為將相公侯門。”是言有公侯將相之地，必用他作門戶也。

In general, the sand in water should be strong, high, steep, and rugged, without branches or leaves, resembling strange rocks and precipitous cliffs that inspire fear. This is true water mouth sand. Just as a great nobleman must have a great general or a fierce warrior to guard the pass, who wear armor and hold weapons, questioning all who enter or leave, how could people pass through freely? Therefore, the sand at the water mouth must be guarded by fierce and ominous stars. The Classic of Shaking the Dragon says: Do not think that the stars Lianzheng and Luchun are without merit; they are precisely used as the main gate for the residences of generals, ministers, and marquises. This means that wherever there is land suitable for a marquis or general, it must use these stars as its gate.

又云：“祿存無祿只為關，破軍不破只為攔。關闌之山作水口，必有羅星在水間。”是言既有關闌二山異於尋常，則必有羅星在水中，或落河火星為禽為曜，以為應證。此皆天造地設，自然符契之理。且水口關闌，不特陰地陽宅而已，凡天下大垣局、京機、省城以及州郡，莫不皆有大關闌、大羅星，特形勢寬大，規模宏遠，未易察識。

The Classic of Shaking the Dragon also says: The star of禄存 here does not indicate official rank, but is used as a gate; the star of破军 here does not indicate destruction, but is used as an obstruction. If there are two such gate and obstruction mountains guarding the water mouth, then there must certainly be a Luo Star in the water. Xu explains: Since there are unusual gate and obstruction mountains, there must certainly be a Luo Star in the water, or there may be a falling fire star falling into the river, transforming into 'qin' and 'yao', serving as a confirmation. These are all natural arrangements, inherently harmonious principles. Moreover, the gate and obstruction at the water mouth are not only related to ancestral graves and residential sites. All great sites, capitals, provincial cities, and even prefectures and states, without exception, have great gate and obstruction mountains and great Luo Stars. The difference is that their forms are broad and their scale is vast, making them difficult to perceive.

《經》云：“大河之山有砥柱，四川之口生灩澦。大孤小孤彭蠡前，採石金山作門戶。”又云：“大河碣石至海窮，海外諸峰補垣局。更有焦山羅剎石，雖是羅星門不固。此是大尋羅星法，識者便知愚未悟。”

The Classic of Shaking the Dragon says: In the Yellow River there is the Dizhu Mountain; in Sichuan, the Jiangkou produces the Yanyu Heap. The Da Gu Mountain and Xiao Gu Mountain stand before the Poyang Lake, while the Caisi矶 and Jinshan serve as the gateways of the Yangtze River. It also says: The Yellow River flows all the way to Jieshi and then enters the sea, with many mountain peaks beyond the sea to complete its enclosure. There are also the Jiaoshan and Luocha Stone in Zhenjiang, which although considered Luo stars, are not strong enough as gateways. This is the method of seeking Luo stars on a large scale. Those who understand it can grasp it at a glance, while those who are confused will never comprehend it.

又云：“請君看此州縣關，何處不生水口山？水口關闌皆破祿，無腳交牙如疊環。或為橫山如臥虎，或作重重如瓜瓠。禹鑿龍門透大河，便是當時關水處。太行走出河中府，河北河南關兩所。大河北來曲射東，西山在水如眠龍。馬耳山枕大江口，絕無腳手為神廟。靈壁山來截淮河，更無一腳如橫過。海門之山鎖兩浙，兩山相合如環玦。文廉生腳鎖緇流，橫在水中為兩截。

The Classic of Shaking the Dragon also says: Look at the passageways of various prefectures and counties; where is there not a mountain forming a water mouth? The barriers at the water mouths are mostly formed by the stars Pojun and Luchun. These stars do not produce mountain feet, but they intersect with each other like overlapping jade rings. Some are a single transverse mountain resembling a lying tiger, others are layered like gourds. When Da Yu opened the龙门 to let the Yellow River pass through, that was the place where he controlled the water. The Taihang Mountains run all the way to the river middle region, forming two passageways on both banks of the Yellow River. The Yellow River comes from the north, bends eastward, and the western mountain stands by the water like a sleeping dragon. Ma'er Mountain lies by the great river mouth, having neither feet nor hands, with a temple built on top. Lingbi Mountain stretches out to block the Huai River, also having no mountain feet, merely blocking the river horizontally. The mountains at Haimen lock the two Zhe regions, with two mountains meeting like a pair of jade rings. The stars Wenqu and Lianzhen produce mountain feet to block the flowing water, crossing the river and cutting it into two parts.

大關大鎖數十重，定有羅星橫截氣。截住江河不許流，關內不知多少地。小羅小鎖及小關，一州一縣須有闌。十闌十鎖百十里，定有王侯居此間。鄉落羅星小關鎖，枕水如戈石橫臥。但看無腳是關闌，重數多少分將佐。君如能識水口山，便識天戈並祿破。”斗杓前一星名曰天戈，喻水口中羅星也。觀此則知水口關闌、羅星等砂，雖有大小不同，其寔皆一理耳。

There are dozens of great gates and locks, among which there must be a Luo Star crossing horizontally to block the earth's energy. It stops the river from flowing straight, and within the gate there are countless good lands. Small Luo Stars, small locks, and small gates are necessary for each state or county, with ten gates and ten locks stretching for hundreds of li, and within them there must be a prince or a marquis. In the countryside, small Luo Stars are just small gates and locks, lying on the water like a spear or a stone. As long as it does not appear at the foot of a mountain, it is considered a gate or a lock. Then, according to the number of layers, you can determine whether it is a main or an assistant. If you can recognize the mountain at the water mouth, you can also recognize the "Tian Ge" and the禄存 and破军. The star called "Tian Ge" is in front of the handle of the Big Dipper, and here it is used to refer to the Luo Star in the water mouth. From this, we can see that the sand formations such as the gate and Luo Star at the water mouth, although they differ in size, follow the same principles.

此卷專論官鬼、禽曜。夫所謂官鬼、禽曜者，乃眞穴前後左右發出餘氣之山。在前者曰官星，在後者曰鬼星，在龍虎外左右者曰曜星，在明堂左右及水口間曰禽星，亦曰明曜，皆為富貴龍穴之證也。

This section specifically discusses the four types of terrain known as 'official', 'ghost', 'beast', and 'celestial'. These terms refer to mountains that arise from the residual energy of a true site, appearing before, behind, and on the left and right sides. Mountains located in front of the site are called 'official stars', those behind are called 'ghost stars', those on the left and right sides of the azure dragon and white tiger are called 'celestial stars', and those on the left and right of the bright hall as well as between the water mouth are called 'beast stars', also known as 'bright celestial stars'. These four elements serve as evidence of a prosperous and noble site.

傅文懿公立《四靈歌》云：“禽曜星與官鬼，都是好龍生秀氣。穴前穴後龍虎旁，有此定為公相地。”卜氏云：“要識前官後鬼，方知結寔虛花。”又云：“禽星獸星居水口，身處翰林。”又云：“生曜主官，王謝之名可望。”此官鬼禽曜之所以不可無也。著其要於下。問君何者謂之官，朝山背後逆拖山。問君何者謂之鬼，穴山背後撐者是。問君何者謂之禽，龜魚生在水中心。問君何者謂之曜，龍虎肘後石尖生。

Fu Wenyi Gong's "Four Spirits Song" says: the stars Qín and Yuè, along with the stars Guān and Guǐ, are all fine spirits produced by the good dragon; if they appear in front of the site, behind the site, or on both sides of the Qinglong and Baihu, this land will certainly produce ministers and prime ministers. Bu Ying Tian says: one must recognize the Guān star in front of the site and the Guǐ star behind the site, in order to distinguish whether this site is solid or hollow. He also says: the Qín star and the Shòu star standing at the water mouth indicate that the person will be listed among the Hanlin Academy. He also says: the emergence of the Yuè star indicates officialdom, and one may expect the fame and reputation of the Wang and Xie families. This is the reason why the Guān, Guǐ, Qín, and Yuè stars are indispensable. Below is a summary of the key points. What is called "Guān"? It is the mountain that goes backward from the facing mountain. What is called "Guǐ"? It is the mountain that supports the site behind the site mountain. What is called "Qín"? It is the stone shaped like a turtle or fish in the middle of the water. What is called "Yuè"? It is the sharp stone that grows behind the elbow of the Qinglong and Baihu.

官星者，龍虎橫抱，穴外背後有山拖向前去者也。子微云：“試問如何是官星？本命山前更有山。”此乃龍旺，秀氣融結包會不盡，故又發為官星也。龍之貴氣重大者，官星亦必重大；龍之貴氣輕小者，官星亦必輕小。所謂大小，非論形體，乃氣脈之力量也。

The so-called "official star" refers to a mountain that extends forward beyond the mountains surrounding the main body, located behind the case mountain. Zhang Zimwei said: Ask, what is the official star? It is another mountain in front of the main mountain. This is because the dragon energy is strong, and the refined energy condenses and wraps around sufficiently, so it further expresses itself as the official star. The importance of the dragon's noble energy determines the significance of the official star; if the dragon's noble energy is light, then the official star will also be light. Here, the term "big" or "small" does not refer to the physical size of the mountain, but rather to the strength of the energy flow.

名為官星，有吉無凶。但恐龍穴不眞，縱有官星亦為無益。子微云：“大凡官星無凶惡，只恐似官非是官。”官星在橫山龍虎外，故多不見。亦有見者，謂之現世官、現面官。《經》云：“官星在前多不見，見者名為現世官。”若龍穴眞，主當代貴。大抵官星雖有吉無凶，亦必龍穴眞則吉。否則皆凶。且不必拘其形象，而為繁鎖之論雲。如京山王氏伯珍公地，官星格也，圖下。

Since it is called the official star, it can only bring good fortune and not misfortune. However, one should be cautious if the dragon site itself is not genuine, for even if there is an official star, it will be of no use. Zhang Zimou said: generally speaking, official stars are not evil, but one should be careful if something appears to be an official star but actually is not. The official star is located outside the lateral dragon and tiger formations, so it is often not visible from the site; there are also cases where it is visible, called "present official" or "face official." The Classic of Shaking the Dragon says: official stars in front are mostly not visible, and those that are visible are called "present officials." If the dragon site is genuine, this situation indicates that the family will achieve prestige in the current generation. In general, although the official star brings only good fortune and no misfortune, it still requires the dragon site to be genuine to bring good fortune; otherwise, it will be considered as misfortune. As for its shape, there is no need to be overly rigid and create a multitude of complicated names. For example, the site of Wang Bizhen of the Jingshan Wang family is of the official star pattern, and the diagram is listed below.

下地在京山，土名接官廳新堰彎。其龍繫縣龍分幹，來歷甚遠，不及詳述。將入局，開帳重重，大斷起尖山，為廉貞火星。生出土星，土又生出金星，是為大月山。又自月山下連穿三峽過田，如拋球，如走馬，如梭帶線，如珠牽絲，龍氣旺盛，枝腳蕃衍，護從周密。正脈中出，為太陰星，串脈吐出微乳結穴。

This piece of land is located in Jingshan County, with a small name called Jieguan Ting Xinyan Wan. Its dragon is a branch of the main dragon of the county, with a long origin that cannot be explained in detail. As it approaches the site, it spreads out heavily like a tent, and suddenly rises to form a sharp mountain, which is the "Lianzhen" fire star. The fire star gives birth to the earth star, and the earth star gives birth to the metal star, which is the Da Yue Mountain. From Da Yue Mountain, it continues through three gorges, crosses fields, and moves in a way resembling a ball being thrown, a horse galloping, a shuttle with thread, or a pearl connected by silk. The dragon energy is strong, with many branches and subsidiary mountains protecting the main ridge. The main ridge comes out in the center to form the "Taiyin" star, and a subsidiary ridge protrudes slightly to form the site.

穴情甚秀，兩掬彎抱，寬暢有情。內堂融聚，外洋平衍。而右臂復大轉包裹，為玉帶砂，橫繞穴前。其餘氣復當面抽出，發為官曜，去三十餘里。兩畔枝腳回抱重疊，關顧有力，眞貴地也。只是官星去遠，此穴結於龍腰之間，山勢未止，孰識為此等大地？

The site is very clear and elegant, with both sides curving inward to embrace it, creating a spacious and harmonious environment. The inner bright hall gathers energy without dispersing, while the outer area is flat and open. The right arm turns widely to enclose the site, forming a "Jade Belt" formation, winding across the front of the site. Any excess energy from the site is drawn forward and released as "Official Star," extending over thirty miles. The branches on both sides layer back to embrace the site, effectively guarding and supporting it, making it truly a noble land. However, the official star is too far away, and the site is formed in the middle section of the dragon's body, where the mountain trend has not yet stopped. Who could recognize this as such a vast and valuable land?

葬後出希且公，登進士，官僉憲。曰橋，進士，官方伯；曰格，進士，官少卿。方伯之子宗茂，進士，官侍御。今又池公宗載登進士，累官都憲；曰宗彥、宗蓁、宗楚、大本、大有，曰階諸公，連登科甲，人才迭出，富貴未艾。

After the burial, the Wang family produced Xi Quegong, who passed the imperial examination as a jinshi and held the position of Qian Du Yushǐ. Wang Qiao, also a jinshi, served as Buzhengshi. Wang Ge, another jinshi, held the post of Shaqing. The son of Buzhengshi, Wang Zongmao, was also a jinshi and served as Shiyuyeshi. Recently, another member of the family, Chi Gong Wang Zongzai, passed the imperial examination and rose to the position of Duyushǐ. In addition, Wang Zongyan, Wang Zongzhen, Wang Zongchu, Wang Daben, Wang Dayou, and Wang Jie all consecutively passed the imperial examinations. Talent emerges generation after generation, and the family's prosperity has not yet reached its end.

按：是地餘氣去長，此圖不收餘氣篇內，直以官星取者，以去山在虎砂外，對穴穿田而去，是官星格耳。但穴左山勢太短，似與右氣不均。然既鋪氈作王氏陽基，又溢為靈泉於基前，則其氣以泉發，與右等也。此造化隱微，須詳審精察，未易入俗眼耳。

The author explains that the land in question has a long extension of qi, but this diagram was not included in the section on "residual qi," instead being treated directly as an official star. The reason is that the line extending from the mountain falls outside the White Tiger terrain, directly facing the tomb site and passing through the field, which fits the pattern of an official star. However, the mountain on the left side of the tomb site is too short, making it appear unbalanced compared to the right side. Nevertheless, since the left side has a spread-out terrain forming the site of the Wang family's yang residence, and also has a spring flowing out in front of the site, the qi on the left is released through the spring, thus balancing the right side. This is a subtle aspect of nature's workings, requiring careful examination, as it is not easily understood by ordinary people.

傳奇：王氏基前有靈泉，每虹氣現，則王氏有發科甲者，屢驗。王氏諸公號虹塘、虹泉、瑞地，咸取此耳。隆慶戊辰，虹現，王氏無會試者，人以為不驗。既而，是科翼軒李公維禎登第入翰林應之。蓋李公乃侍御虹塘公宗茂婿也。

There is a legend: The Wang family's ancestral home had a spiritual spring in front of their residence. Whenever a rainbow appeared over the spring, someone from the Wang family would pass the imperial examination, and this never failed. The members of the Wang family took the names "Hóngtáng" (Rainbow Pond), "Hóngquán" (Rainbow Spring), and "Ruìdì" (Blessed Land), all derived from this rainbow phenomenon. In the fifth year of Longqing, which was the year of Wuchen, the rainbow appeared again, but no one from the Wang family took the imperial examination that year. Everyone thought the phenomenon had lost its power. Soon after, the candidate named Li Weizhen of Yixuan passed the examination and became a Jinshi (imperial scholar), entering the Hanlin Academy. This perfectly matched the appearance of the rainbow—originally, Li was the son-in-law of Hóngtáng Grand Secretary Wang Zongmao.

右地在南昌，土名馬鞍溪。其龍起自帳幕嶺，正脈穿田至朱坊，橫開平崗大帳。帳中出脈，迢遞二十餘里。將入首，又大斷過峽，起三臺，垂乳開窩結穴。前吐餘氈，後拖鬼撐。第青龍直硬竄堂，下關低陷，不入俗眼。不知回龍顧祖，骨肉一家，青龍雖竄，是為明曜。又拖官星，適足為貴證。

The land in the diagram is located in Nanchang, with a local name of Ma An Xi. Its dragon originates from Zhangmu Ling, the main ridge passes through the field to Zhu Fang, then spreads out horizontally to form a broad flat hill. The ridge emerges from the hill, travels for more than twenty miles. As it approaches the end, it breaks off again and turns into a gorge, rising to form the "Three Platforms," with a nipple-like protrusion and a hollow shape where the site is formed. In front of the site, the remaining energy spreads out like a carpet, and behind the site, a ghost star extends to support it. However, the Azure Dragon side is straight and stiff, rushing directly into the Bright Hall, and the lower gate is low and sunken, which does not meet the eyes of ordinary people. They do not understand this is the "returning dragon looking back to its ancestor" pattern, for the ancestor and descendant are of the same family. Although the Azure Dragon rushes out, this is exactly "bright illumination"; moreover, it also extends the official star, which is exactly the evidence of nobility.

葬後，諸公季清進士，子肅進士，伯躍侍郎，伯秀副憲，廷重進士，廷梅副憲，廷悰、廷膏、廷寶、廷楫俱鄉科。仕賢進士，仕階進士，仕慎、仕松、仕泰俱鄉科。曰睿，進士，御史；曰材，佈政；曰桂，進士；曰椲、曰淑、曰場、一龍、一鵬、一爌俱鄉科，封蔭應例，衣冠百餘人，人丁大旺，富貴鼎盛未艾。

After the burial, this family produced many notable figures: Ji Qing became an imperial examiner, Zi Su became an imperial examiner, Bo Yue held the position of Deputy Minister, and Bo Xiu reached the rank of Deputy Grand Censor. Ting Zhong became an imperial examiner, Ting Mei became a Deputy Grand Censor, and Ting Cong, Ting Gao, Ting Bao, and Ting Ji all passed the local examination. Shi Xian became an imperial examiner, Shi Jie became an imperial examiner, Shi Shen, Shi Song, and Shi Tai all passed the local examination. There was also a person named Ming Rui, who became an imperial examiner and served as a censor; a person named Ming Cai, who held the position of Provincial Governor; a person named Ming Gui, who became an imperial examiner; and persons named Ming Zhe, Ming Shu, Ming Chang, as well as Yi Long, Yi Peng, and Yi Ruan, who all passed the local examination. In addition, those who obtained official positions through hereditary privilege, imperial recommendation, or payment, the family had over a hundred literati wearing caps and sashes, indicating a flourishing population and prosperity, which has remained strong to this day.

鬼星者，穴後拖撐之山，枕樂穴場者也。楊公云：“問君如何謂之鬼，鬼在後頭撐者是。”蓋撞背來龍結穴則無鬼。惟是橫龍結穴，必須有鬼星撐在穴後，方證得穴之眞寔。廖氏謂“橫龍結穴必須鬼”者是也。以其在穴後分洩本身之氣，故取義於竊，而名之曰鬼。

The so-called "ghost star" refers to the mountain that extends behind thesite and supports it, acting like a pillow to provide support. Yang Yunsong said: Ask me what a ghost is? The mountain that supports the back of thesite is the ghost. Whenever the dragon line directly hits the back of thesite to form a site, there is no ghost star; only when the site is formed by a lateral dragon line, it must have a ghost star supporting the back of the site to prove that the site is genuine. Liao Jinjing said "a lateral dragon line must have a ghost star," which means exactly this. Because it grows behind the site and takes away part of the site's energy, it is called "stealing," hence the name "ghost."

吳香山云：“鬼於地理中不在屈指言不在算數也，亦不在星辰之例。凡論地理，只看來龍入穴，左右龍虎，朱雀前砂，及山水大情交會與不交會，四維八峙缺折與不缺折，鬼置之不論可也。但穴有偏斜處，卻有借鬼為證者。”此說最善。蓋鬼不必於有為吉，亦不必於無為凶，特以偏斜之穴，須用鬼證耳。如此則鬼何關於地之大小輕重耶？

Wu Xiangshan said: The ghost star is not among the key elements that need careful consideration in geomancy, nor is it included in the system of celestial stars. When discussing geomancy, one should only consider how the terrain comes to the site, how the left Azure Dragon and right White Tiger are arranged, how the Vermilion Bird terrain in front is, and whether the overall situation of water and mountains meets and connects. Also, whether the mountains in the four directions and eight directions stand firm without any breaks or breaks. As for the ghost star, it can be set aside without discussion. However, when the site is slightly tilted, the ghost star can be used as a reference. This statement is most accurate. It shows that the ghost star is not necessarily auspicious just because it exists, nor is it necessarily inauspicious if it does not exist. It is only that tilted sites rely on it for verification. If this is the case, how can the ghost star determine the size and importance of a site?

前輩亦有言：“鬼者，詭也。奇異變幻，不可盡信，豈有專取的於鬼？亦有有鬼不可當穴者，又宜於穴法通變，不可盡泥於鬼。”又云：“鬼者，詭也。詭異奇怪之穴，須用鬼證之。觀鬼之脈，知穴之情。”又曰：“鬼是漏竊眞龍之氣，大地必無鬼。”又曰：“大地眞龍，氣盛而旺，故有鬼山或去數里。”又曰：“鬼奪我氣，不宜高大。”又曰“屏帳鬼星高大，使相紛紜”之說不一，要之，至理必以龍穴為主。

There are several views held by predecessors. One says: "Ghost" means "strange" or "abnormal," and things that are strange and changeable cannot be entirely trusted, so how can one rely solely on the Ghost Star to determine a site? There are also cases where even if the Ghost Star is present, it cannot be used to determine the site, and one must be flexible in the methods of site selection, and not rigidly adhere to the Ghost Star. Another view says: "Ghost" means "strange," and only strange sites require the Ghost Star to verify them; by examining the patterns of the Ghost Star, one can understand the nature of the site. Another view says: "Ghost" refers to a hill that steals the vital energy of the true dragon, and thus, great sites will certainly not have ghosts. Another view says: when the true dragon's energy is strong and flourishing, the Ghost Hill may extend several miles away. Another view says: the Ghost Star taking away the energy from the site is not desirable if it is high and prominent. Another view says: a Ghost Hill shaped like a screen or canopy that is high and prominent indicates the emergence of officials or ministers. Different schools of thought have different opinions, but in the end, the most correct principle is to rely primarily on the dragon and site.

龍穴貴秀，則鬼為吉；龍穴假偽，則鬼為凶。譬猶世有鬼祟，若人氣盛旺，家道興隆，則鬼獻禎祥，反為兆福；若人氣萎薾，家道復替，則鬼出妖怪，能為我禍。取義一同，全以龍氣為主，而後論鬼。龍穴不眞，生氣散漫，則鬼為禍賊矣。若徒以鬼星形狀決貴賤禍福，而不論龍穴之根本，則失之矣。

A dragon site that is noble and refined brings good fortune, and the ghost star becomes auspicious; but if the dragon site is false and not genuine, the ghost star becomes ominous. This is similar to the ghosts in the world: if a person's vital energy is strong and the family is prosperous, the ghost brings auspicious signs and becomes a harbinger of blessings; if a person's vital energy is weak and the family is declining, the ghost causes disturbances and brings misfortune. The meaning is entirely the same; one must first focus on the dragon qi, and then consider the ghost. If the dragon site is not genuine, the vital energy is scattered, and the ghost star becomes a harmful spirit causing trouble. If one only judges wealth, misfortune, and fortune based on the shape of the ghost star without examining the dragon site as the fundamental factor, that would be a great mistake.

且鬼星亦惟可以理盡，不可以形拘。只欲其光彩渾厚、秀麗尊重、中方中圓、或直或橫、或雙或三，重重彎抱，貼衛本身，不散漫奔竄，不醜惡可嫌，則得其妙，奚必瑣瑣論其形狀，至百二十之多哉！今以橫、直、雙、邊、高、長、短數格具圖為式，觸類而長之。

Moreover, the ghost star can only be explained through reason, not by rigidly applying shapes. As long as it is radiant and solid, elegant and dignified, either square or round without bias, straight or horizontal, paired or in groups of three, with multiple bends embracing closely and tightly guarding the body of the site, not scattered or chaotic, not ugly or repulsive, it is considered to have reached the proper essence. Why bother to distinguish so many shapes, dividing them into over a hundred and twenty types? Now, only take examples of several forms such as horizontal, vertical, paired, edge, high, long, and short, and draw diagrams accordingly. Readers can then generalize from these examples.

右地在婺源縣，土名大田寺，乃諸汪始祖願公墓也。其龍勢甚長，不及詳述。入首平岡，結穴精巧。龍虎彎抱，餘氣悠衍。明堂平廣，內氣融聚，外洋寬暢。但結穴處龍脈未盡，橫受之穴。正當穴後，一脈穿田，頓起鬼星，橫枕抱衛有力，證得穴星尊貴，此所以為美地也。葬後鼎盛，出科甲數十人，尚書亦數人。若中丞、侍御、方面郡邑守佐，難以悉舉。至今子孫蕃衍，富貴齊美。雖汪氏諸派佳地尤多，此其發源，鍾秀為最雲。

This piece of land is located in Wuyuan County, with a small name called Dati Temple, and it is the tomb of the common ancestor Yuan Gong of the various branches of the Wang family. Its dragon momentum is long, and I cannot go into detail here. At the entrance, there is a flat ridge, forming a refined and exquisite site. The Azure Dragon and White Tiger bend around it, with lingering energy that is long and expansive. The Bright Hall is flat and wide, with internal energy gathering and external surroundings open and spacious. However, the dragon pulse at the site has not yet fully completed, making it a type of site that is horizontally supported. Directly behind the site, there is a pulse that crosses through the field, suddenly rising as a ghost star, lying horizontally to support and embrace the site with strong force, clearly confirming the noble status of the site star. This is precisely why it becomes a superior site. After burial, the family has flourished, producing dozens of individuals with academic achievements, and several officials holding the rank of Minister of the Ministry of Rites. As for officials such as Vice Minister, Imperial Censor, and various local magistrates and assistants, they are countless. Up to now, the descendants have multiplied and enjoy great wealth and honor. Although there are many good sites among the various branches of the Wang family, this one is the source, gathering the most abundant spiritual essence.

左地在吉水縣文昌鄉，土名夏郎，狀元劉文介公儼祖地也。其龍來脈甚遠，不詳述。入局開大帳，連穿數峽，走閃翻身，轉盤屈曲，為蘆鞭格。入首頓起金星開鉗，中垂小乳，乳下平坦，穴結乳頭。兩掬彎抱有情，內堂緊聚，外洋開暢，前朝秀麗，後障高聳。坐枕鬼星，直撐有力。大溪後緾，四從稠疊，水口交鎖。塟後出鼎實公，登進士，官副憲。曰庸性，發高科。文介公儼，正統壬戌狀元，官至少卿，贈禮部左侍郎。又嘗觀其鳯形，亦美地也。今福祉未艾。

This plot of land is located in the Wen Chang Township of Jishui County, with a small name called Xia Lang. It is the ancestral tomb of Zhuangyuan Liu Wenjie Gong Liu Yan. Its origin is very far, and I won't go into detail. Upon entering the main area, one opens a large account, passing through several gorges, moving left and right, turning around, twisting and turning, forming a "Lu Bian" pattern. At the entrance, a golden star suddenly rises, opening a clamp mouth, with a small nipple in the middle hanging down. The ground is flat below the nipple, and the site is formed on top of the nipple. On both sides, the arms bend and embrace with affection, the inner bright hall is tightly gathered, the outer expanse is open, the facing mountain in front is beautiful and elegant, and the mountain behind is high and towering as a barrier. The mountain is resting on the ghost star, and the straight support is very strong. A big stream flows behind, winding around, with surrounding mountains dense and overlapping on all sides, and the water mouth is locked tightly. After burial, a person named Dingshi Gong emerged, who passed the imperial examination as a jinshi and served as a deputy grand censors. There were also others with good character who passed the high examination. Zhuangyuan Liu Yan was the top scholar in the Renshu year of the Zhengtong era, serving as a minor official and later posthumously honored as the Left Minister of the Ministry of Rites. We have also seen another plot of land in his family with a Phoenix shape, which is also a good site. The family's blessings have not yet ceased.

豐城雷尙書祖地。葉氏始祖地。右地在浮梁縣南五里，土名毛嶺。遠龍不詳述。入首大斷開帳，落脈結咽，起金星，轉面結橫腰穴。龍氣奔走六七里不住。只是穴後短鬼，撐貼甚奇，證得穴眞。其去勢乃餘氣長，力量大。自方氏葬後，奕世科甲。

The next two entries only have titles: one is "The Ancestral Site of Fengcheng Lei Shushang," and the other is "The Original Ancestral Site of the Ye Family." Both the main text and the illustrations have been lost, leaving only the titles. The third entry still has some explanation: the land shown in the diagram is located five miles south of Fuliang County, with a local name of Maoling. The coming dragon is not described in detail from a distance. At the beginning, there is a major break and the formation spreads out like a tent. The converging lines fall into the throat, and a golden star rises up. Turning its face, it forms a horizontal waist site. The dragon energy continues to run for six or seven miles without stopping. It all depends on a short segment of ghost star behind the site, which is very peculiar and confirms the true nature of the site. The momentum it has been running with clearly shows that the remaining energy is long and strong. Since the Fang family was buried there, generations have had people who passed the imperial examinations.

禽星者，水口中之石也，亦謂之落河火星。楊公云：“問君如何謂之禽，龜魚生在水中心。”或如筍、如笏、如游魚、龜蛇、飛鳧、金箱、玉印、蓮花、筆架，森森疊疊，磊磊落落，或高或下，或長或尖，或圓或方，或散或聚，如此禽曜，極為貴秀。若見高昂二丈三丈，主為官入朝，極品之貴。州省城垣水口中多有之。

The so-called "qin star" refers to stones found in the water mouth, also known as "fallen river fire stars," because these stones are said to be the residual energy of the fire dragon falling into the river. Yang Yunsong said: When you ask what qin is, it refers to stones shaped like turtles or fish that emerge from the center of the water. These stones may resemble bamboo shoots, official's jade scepters, swimming fish, turtles and snakes, wild ducks, golden boxes, jade seals, lotus flowers, and pen stands; they are densely layered and clearly distinct, varying in height, length, sharpness, roundness, squareness, scattering, or gathering. Such qin stars are extremely noble and refined. If one sees stones that are a few zhang high and proudly rising, they indicate someone who will hold an official position and attain the highest rank in the court. In the water mouths of prefectures, cities, and provinces, there are often many such stones.

若小小石頭，依山傍水，浮石無根者，謂之稱官不見祿，終是假官人。必有根盤結水中，聳起高昂為美。凡入鄉村，水口間、溪河中見有此奇異之石，必有大貴之地，宜尋取龍穴，不可忽也。如福建甌寧李天官及泰和蜀口歐陽氏祖地，皆河中石曜挺然奇異而應貴穴，此禽星之驗也。吾邑瑤溪張氏海蝦戲珠形，一印石當前，亦其格也，見下。

If the stone is only a small one, resting against the mountain and clinging to the water, floating without a firm foundation, it is called "称官不见禄," which ultimately signifies a false official. It must have its roots firmly anchored at the bottom of the water and rise high and proud, only then can it be considered beautiful. Whenever one enters a village and sees such an unusual stone in the water's mouth area or in the middle of a stream, there must be a place of great fortune nearby. One should search for the dragon's resting place and not overlook it. For example, the ancestral graves of the Li Tianguan family in Fuqing Ou Ning and the Ou Yang family in Tahe Shukou both had stones in the river that stood out remarkably, indicating the presence of a noble site, which is a confirmation of the bird star. The land known as "sea shrimp playing with a pearl" in the Yaoxi Zhang family in Dexing County also has a stone shaped like an official seal in front of the burial site, which belongs to this category. The diagram is listed below.

左地在建寧府南七里，土名裡街。其龍開帳撒落平陽，順水而下。入首翻身逆水，突起高墩，成太陽金星結穴。右畔石曜浮於水中，貼身照穴有力，且以關內堂，塞填外堂，迥然獨異，是為貴應。後樂撐天高帳二重，而本身一字文星橫攔穴前，以收內氣。而外洋寬暢，大溪之水特朝數里，眞貴地也。乃翠屏名柟號翠屏，自擇以葬其父巖叟。葬後數年而尚書公生名默，號古沖，登正德辛巳進士，官至吏部尚書。至今富貴未艾。俗呼為上水魚形。以愚觀之，當作蟠龍戲珠形。

This piece of land is located seven miles south of the Jianning Prefecture city, with a small name called Lijie. Its dragon spreads its canopy, spreads out over the flat land, and flows down along the water; at the 'entry point' it turns back against the water, suddenly rising to form a high mound, becoming the 'Sun Metal Star' and forming the burial site. On the right side, there are stones floating in the water, close to the burial site and supporting it effectively, both blocking the inner bright hall and filling the outer bright hall, distinctly different from others, which is a clear indication of noble destiny. The mountain behind the burial site, called Le Mountain, is two layers of high tents supporting the sky, and itself has the 'Single Character Literary Star' lying across in front of the burial site, used to gather the internal energy; the outer area is spacious and open, with a big stream of water specially coming from several miles away, indeed a noble land. This land was chosen by a person named Mengnan, who is called CuiPing, for the burial of his father, Yansou. After several years of burial, the official Shangshu Gong was born, named Mo, with the courtesy name Guchong, who passed the imperial examination in the Xinsi year of the Zhengde era, and held the position of Minister of Personnel, and the family has remained prosperous and wealthy to this day. Common people call this land the 'Upstream Fish' shape, but in my opinion, it should be called the 'Coiled Dragon Playing with a Pearl' shape.

右地在泰和縣西南十里，地名蜀口。其龍與縣龍同祖，至武山，又迢遞三十餘里，與縣龍分脈，不詳述。入局開帳過峽，頓起御屏。中垂一脈結穴，穴情甚巧。兩畔重重包裹，前鋪氈褥，下關有力。穴當逆朝大局，羅城垣聚，遠秀拱揖，贛河特朝，與小源合會，遶青龍，纏玄武。而河中巨石、禽曜關鎖水口，以為貴證。左手一穴，俗呼水推羅磨形，亦美地。其陽基正坐御屏，亦具此局此曜陽基得水，陰穴藏風，故歐陽氏人丁大旺，鉅富、顯貴、高壽，諸福咸集，皆此陰陽二地所鍾也。繫孚先、覺先二公自卜。今兩房富貴皆均，茲特詳於下。

This piece of land is located southwest of Tahe County, ten miles away, with the name Shukou. Its dragon mountain and the main dragon mountain of the county share the same ancestral mountain range, proceeding to Wushan, then continuing for more than thirty miles before separating from the county's main dragon. This part is not discussed in detail. Upon entering the main area, a tent is set up, crossing the gorge, and suddenly a majestic "Imperial Screen" rises. In the center, a single line descends and forms the burial site, with an exceptionally refined situation. On both sides, it is heavily enclosed, with a carpet-like spread in front of the burial site, and a strong lower gate. The burial site faces a grand reverse trend, with the Luo City like a wall enclosing it, distant秀丽 peaks bowing and paying respects, and the Gan River specially flowing from the east to meet the source of a small stream, winding around the Azure Dragon and enclosing the Black Tortoise. Large stones in the river and bird-like luminous stars lock the water mouth, serving as evidence of noble fortune. On the left side, there is also another burial site, commonly known as the "Water Pushes the Stone Mill" shape, which is also a fine site. The family's yang residence is located beneath the Imperial Screen, also possessing this layout and these luminous stars. The yang residence benefits from water, while the yin burial site conceals wind, so the Ou Yang family has a large population, great wealth, high status, and long life, with all kinds of blessings gathered together, all resulting from these two pieces of land, one yin and one yang, converging their energies. These two sites were personally selected by Fu Xian and Jue Xian, two gentlemen. Now the two branches are equally prosperous, so here we specially list their family lineages.

歐陽孚先。以定、以信。琳。和、仁、賢、清。浚、澗、哲、漴。鵬、寧、熙、勉。誥、讓、庸。塾、昱、德。銑、紹慶、餘慶。歐陽覺先。以吾、以忠。子廉、子宗、子詹。正、庸、俊。洛、洙、湧、湯、涇。瑎、升、憲、說。古、鶴、鶚、廷臣、雍。衢、鐸、席、昆、嵩、雲。獻、幹貞、幹利、幹亨、乾元。

Here are two genealogical charts of the Shu Kou Ouyang family. The connecting lines between names are no longer present, leaving only the names arranged by generation. The Fuxian branch is as follows: Ouyang Fuxian; the next generation is Yi Ding and Yi Xin; the following generation is Lin; then He, Ren, Xian, and Qing; the subsequent generations are Jun, Jian, Zhe, Chong, Peng, Ning, Xi, Mian, Gao, Rang, Yong, Shu, Yu, Yu, Xing, Shaoqing, Yuqing. The Juexian branch is as follows: Ouyang Juexian; the next generation is Yi Wu and Yi Zhong; the following generation is Lian, Zi Zong, and Zi Zhan; then Zheng, Yong, Jun; the subsequent generations are Luo, Zhu, Yong, Tang, Jing, Ye, Sheng, Xian, Shuo, Gu, He, E, Tingchen, Yong, Qu, Du, Xi, Kun, Song, Yun, Xian, Gan Zhen, Gan Li, Gan Heng, Gan Yuan. The descendants of both branches are equally prosperous, thus confirming the earlier statement about equal wealth and honor.

右地在吾邑二十九都水南。其龍來脈發自港頭松山，分幹甚遠，不詳述。奔騰百餘里，起歸仙火星作少祖。又磊磊落落數十里，開帳過峽重疊。比入局，展帳轉身，飛蛾降勢，結回龍顧祖之穴。龍勢躍踴，穴情清巧。左右迴環，堂局團聚，四勢和平，前朝秀異，一峰侵云，尖麗可愛。穴下石印，圓平當前，以為貴證。

The land shown in the diagram is located in the water south area of the 29th district of our De Xing county. Its origin comes from the Song Mountain at Gang Tou, and the main dragon has branched off and extended far away; we won't go into detail here. It flows continuously for more than a hundred miles, rising to form the "Guixian" fire mountain as the minor ancestral hill. Then it proceeds openly and clearly for several tens of miles, spreading out and turning through a pass, with layers upon layers of hills. When it reaches this site, it opens its canopy and turns back, descending in the form of "Fei Mo" to form the "Hui Long Gu Zu" (returning dragon to ancestral hill) site. The dragon's momentum is lively and dynamic, and the site is clear, refined, and delicate. On both sides, hills embrace and revolve around it, forming a compact and gathered terrain that does not disperse. The surrounding terrain is peaceful and harmonious, with the front mountains being elegant and peculiar. Among them, one peak rises high into the clouds, sharp and lovely. Below the site, there is a round and flat stone, right in front of the site, serving as a sign of noble destiny.

艮龍入首，扦癸山丁向兼丑未，繫廖金精下。取作海蝦戲珠形，以禽星石印為征也。葬後，出兄弟四神童澤公、湖公及蒙泉、蒙正公，皆以兄弟登神童科、一駙馬尚宋理宗公主，入翰林者四：淋公、顯忠公、仲□公俱翰林修職郎、式公國朝檢討，理學二秋谷先生清溪先生、進士數十人，封蔭奏名登仕版者又百餘人，世宦蟬聯。

A dragon comes from the Gen direction and enters the main point, with the grave facing from Gui mountain to Ding direction, combined with Chou and Wei. This is a point selected by Liao Jinjing. The form is called "Sea Shrimp Playing with a Pearl," using a bird star and stone seal as verification. After the burial, the Zhang family produced four brothers who became prodigies: Ze Gong, Hu Gong, Mengquan Gong, and Mengzheng Gong, all of whom passed the prodigy examination as brothers. Additionally, one became a驸马, marrying a princess of Emperor Lizong of Song. Four people entered the Hanlin Academy: Lin Gong, Xianzhong Gong, Zhong某 Gong (the name is missing one character), all three serving as Hanlin Zhi Zhi Lang, while Shigong held the position of Jiancao in this dynasty. Two scholars specialized in the study of the classics: Qiu Gu先生 and Qingxi先生; dozens of imperial examinees; and over a hundred more who were granted official status through hereditary privilege, recommendation, or official nomination, continuing in official positions generation after generation.

以石印當前，亦懷內圓墩，主貴人出繼，故秋谷公嘉善以侄繼姑，為徐知州從龍公子。懷內圓墩自本身生者，主出繼外姓；自外山生者，主外姓入繼。此蓋本身生者耳。至今三族繁盛不替。

Since the stone print was located directly in front of the site and belonged to the "hug within round mound," it indicated that a nobleman from the family would be adopted out. Therefore, Qiuguo Gong Zhang Jiashan adopted his nephew as his heir, becoming the son of Xu Zhizhou Zhang Conglong. If the "hug within round mound" was born from the main dragon ridge, it indicated that the family's own descendants would be adopted out to an external family; if it was born from an external mountain, it indicated that descendants from an external family would be adopted into the family. In this case, it was born from the main dragon ridge. To this day, the three Zhang families remain prosperous and flourishing.

曜星者，亦是龍之貴氣旺盛發洩而出者也。凡龍虎肘外、龍身枝腳、穴前左右之砂、明堂下開水口，及龍身隨帶之間，但有尖利巨石，皆為曜星。凡地貴必有曜。楊筠松云：“龍眞穴眞只無曜，空有星峰重疊照。縱饒積玉與堆金，兒孫終主登科少。”是言有曜方有貴氣。又宜長大。

The so-called "Yao Xing" refers to the flourishing and outward expression of the dragon's noble energy. Whenever there are sharp, large rocks found outside the elbows of the Azure Dragon and White Tiger, on the branches of the dragon's body, on the ridges beside the main mound, at the water outlet below the Bright Hall, or on other parts accompanying the dragon's body, they are considered Yao Xing. Any noble land must have Yao Xing. Yang Yunsong said: If the dragon and the mound are genuine but there is no Yao Xing, even though there are many star peaks piled up, the family may accumulate gold and jade, but the descendants will rarely achieve success in the imperial examinations. This indicates that having Yao Xing is essential for noble energy. Moreover, the Yao Xing should be substantial and prominent.

楊公云：“曜星短小隻些兒，簿尉丞叅品位卑。科第縱饒僥倖得，終歸夭折少年時。”故曜若長大，則貴亦遠大，曜短小則貴亦短小。又宜近穴。故云：“曜星若現石尖生，貼身橫過面前平。伸手若還拈得著，少年一紀狀元名。”蓋遠則見效遲，近則可以催官速發矣。此皆確論。

Yang Yunsong said: If the star is small and short, it can only indicate low-ranking officials such as chief clerk, county commander, county assistant, and military advisor; even if oneby chance passes the imperial examination, he is likely to die young. Therefore, if the star is long and prominent, it indicates great wealth and status; if it is short and small, it indicates limited status. The star should also be close to the site of the tomb. Therefore, it is said: when the star appears as a sharp stone, it lies horizontally beside the tomb body, spreads out flat in front of the tomb, and is almost within reach. In this case, a young person can achieve the title of状元 within twelve years. Because if it is far away, the effect is slow; if it is close, it can quickly bring about official success. These are all accurate remarks.

但其所謂“或如刀，或如劍，隨水順飛俱冉冉。庸師只斷定離鄉，不知內有眞龍占。”此則必以龍穴決其吉凶。蓋來龍是祖宗、父母，穴是主人，曜星乃是客，必先以本身龍穴為祖，而後可以定其吉凶。果龍穴眞貴，則如大貴人，必有軍將兵衛，或左或右，或出或入，或來或去，皆是奔走服役，故順去者亦無所畏。若龍穴假賤，則為離鄉退田刑殺之砂矣。

But what he said, that "some look like daggers, some like swords, following the water to flow away, stretching one after another slowly; a mediocre master would only interpret this as a sign of leaving home, not knowing that there is actually a true dragon in it," must be judged by the dragon's resting place to determine fortune or misfortune. Because the coming dragon is like the ancestors and parents, the resting place is like the master, and the stars are just guests. One must first take the dragon's resting place as the foundation, then determine its fortune or misfortune. If the dragon and resting place are truly noble and valuable, it is like a great nobleman, who must surely have generals and attendants around him, either on the left or the right, coming or going, arriving or departing, all serving him. Therefore, the stars following the water away need not be feared. On the contrary, if the dragon and resting place are false and lowly, they become bad sands causing leaving home, losing fields, and punishment.

張子微謂：“順水去曜，必要外面有遮攔裹截則吉。若一向蕩然無收，乃是離鄉之砂，而不可為曜。”固為有理，終不若以龍穴為主，而兼之子微遮攔裹截之說，則盡善矣。楊公云：“龍山雙管進田筆，進契年年吉。右邊尖射便為凶，千萬莫相逢。”或疑其說，以為虎山帶曜者不可用。

Zhang Zimoi said: A luminous star that flows with the water must be blocked by mountains outside to be considered auspicious; if it flows away without any obstruction, it is considered a sand that causes people to leave their hometown, and cannot be regarded as a luminous star. Although this statement is reasonable, it is still not as comprehensive as taking the dragon and tomb as the main focus, and incorporating Zhang Zimoi's idea of blocking and intercepting. Yang Yunsong said: On the side of the Azure Dragon, if two luminous stars are emitted, they are called "Jin Tian Bi", indicating a good omen of acquiring more land deeds every year; if there is a sharp stone shooting from the right side, it is considered凶, and one must avoid it. Some people doubt this, thinking that a site with luminous stars on the White Tiger side cannot be used.

殊不知前輩教人，各隨意所寓。虎尖誠有不可用者。若龍穴貴，則彼為眞曜，又與刑殺不同。進田、退田二筆，不可全以在龍虎者為是，只以上水、下水取之為當。若在龍而順水帶殺，亦為退筆；在虎而逆水有情，亦為進筆。此亦姑就進退二筆言之。若推其至，必以龍穴為主。苟龍穴既眞，所謂“隨水順飛俱冉冉”者，皆貴曜矣，何分青龍白虎？何分順水逆水哉！

In fact, the elders teach according to their own intentions. The sharp stones on the White Tiger side are indeed not always usable; but if the dragon site is precious, then those sharp stones are true luminaries, completely different from the harmful mountain formations. The terms "advancing field brush" and "retreating field brush" cannot be judged solely based on whether they are on the Azure Dragon or White Tiger side, but should be determined by whether they are on the upper or lower water side. If a sharp stone is on the Azure Dragon side but follows the water current and carries a killing energy, it is still a retreating field brush. If a sharp stone is on the White Tiger side but goes against the water current and shows affection, it is still an advancing field brush. This is merely a provisional discussion regarding the two types of brushes, advancing and retreating. When taken to the extreme, it is still necessary to rely on the dragon site. As long as the dragon site is genuine, then all sharp stones that follow the water current and rise gracefully, such as "following the water and flying together, all gradually rising," are all precious luminaries, and there is no need to distinguish between Azure Dragon and White Tiger, or between following the water and going against it.

但刑殺有似於曜，各要分別。楊公云：“或如鑽，或如針，兩邊相指穴前尋。非惟子息多清貴，更須積玉與堆金。”又云：“圓峰連堆堆又跌，射到穴前尖又劣。兄弟父子慶同年，紫綬黃麻朝玉闕。”又云：“或斗射，或交鋒，尖尖有石在其中。賢良科甲渾閒事，三臺八座及神童。”此皆有口訣傳授。

The shape of the killing and execution ridges is very similar to the shining stars, so they must be carefully distinguished. Yang Yunsong said: some resemble drills, others like needles, with their ends pointing at each other; one must go to the site of the grave to find them; such land will have many descendants who are noble and respected, and will certainly accumulate gold and jade. He also said: round hills rise continuously, then fall, and sharp stones shoot toward the grave site; such land will have brothers and sons who pass the imperial examination in the same year, wearing purple sashes and holding yellow silk edicts to meet the emperor. He also said: some resemble mutual shooting, others like opposing spears, with sharp points between stones; such land produces virtuous and capable people, passing the examination is common, and can also produce high officials like the Three Grand Ministers and Eight Ministers, as well as prodigies. All these are based on oral traditions and lineage, not random talk.

不然，尖尖相射相指相鬥之砂，皆為刑殺，主兄弟相箋，及遭軍配、殺戮、凶禍，烏可為貴？張子微以兩尖相射者，必要以遜讓迴避為吉。射到穴前者，以橫直別之。橫者為吉，直射向穴為凶。誠確論也。蓋此等貴曜，亦與凶殺頗為同形，毫釐之間，便分吉凶。苟無眞見，未有不畏懼者。

If there is no formula to rely on, then sharp peaks that shoot at each other, point to each other, or clash with each other are all considered as injurious and harmful, indicating brothers harming each other, being exiled, executed, or suffering various misfortunes. How could they be considered auspicious? Zhang Zimei believed that when two sharp peaks face each other, they must be respectful and avoid each other to be considered auspicious. If one shoots toward the tomb site, it should be judged according to whether it is horizontal or straight: horizontal ones are auspicious, while straight ones shooting directly at the tomb site are inauspicious. This view is indeed accurate. Because such auspicious stars and injurious shapes are very similar, differing by the slightest degree can result in completely different outcomes of good or bad fortune. If one lacks real ability and insight, seeing such situations would not fail to cause fear.

故楊公云：“禽曜星，貴無價，生在穴前形丑怪丑怪即下文順水之說，非巉巖惡陋凶形之丑怪也。尖尖順水或斜飛，世俗庸師見即怕。”誠以曜星尖利，亦有順水，亦有斜飛者。自常格論之，為退田筆、離鄉砂，寔有可畏。高人見得龍穴眞貴，故不以為嫌。苟龍穴不眞，則為刑殺而凶矣。

Therefore Yang Yunsong said: the stars of the qin and yao are of great value beyond measure. When they appear before the qi gathering point, their forms are described as 'ugly'—here, 'ugly' refers to the meaning of 'following the water obliquely' mentioned later, not the fierce and evil shapes of凶形. They appear as sharp lines flowing along the water or flying out obliquely. Common庸师 upon seeing them become fearful. Indeed, the sharp stars of yao can be either following the water or flying obliquely; according to conventional patterns, they are considered retreating field markers and foreign hill formations, which are truly alarming. However, the wise recognize that the dragon andsite are genuinely precious, so they do not despise them. If the dragon andsite are not genuine, then these stars become injurious and bring misfortune.

《玉峰寶傳》云：“不遇刑殺，大官不發。大煞大刑，高科魁名。”或疑其說，以為如此則亦無所畏刑煞耶。是不然。世人以曜星為刑煞，故其辭曰：“若要大官高科，除非世俗所謂刑煞也。”又云：“刑不刑，煞不煞，秀在尖拔。”其意謂世人所謂刑，寔非刑，所謂煞，實非煞也，其秀意全在於尖拔處。除非遇此，然後謂之遇刑煞，非世人之所謂刑煞也。如浮梁李侍郎、豐城黃尚書、樂邑沐國公，及吾邑張尚書諸祖地，皆見有尖利順竄之砂。以常見論之，則為不吉。只是龍眞穴的，乃為明曜，適是貴地之證，是其格也。諸圖具列於下：

The "Yufeng Baozhuan" says: Without encountering punishment or calamity, one cannot rise to high official rank; only with great punishment and calamity can one achieve high academic success and top honors. Some people doubt this, thinking that if this is true, then punishment and calamity are not to be feared at all. In fact, it is not so. The common people regard celestial stars as punishment and calamity, so the books use such wording, merely meaning: in order to become a high official or achieve high academic success, one must have what the common people call punishment and calamity. The books also say: so-called punishment is not actually punishment, and so-called calamity is not actually calamity. The refined quality lies in the sharp and upright forms. In other words, what the common people call punishment is not truly punishment, and what they call calamity is not truly calamity; its refined quality lies in its sharpness and uprightness. One must encounter such sharp and upright forms to be considered as encountering the punishment and calamity mentioned in the books, not the punishment and calamity of the common people. For example, the ancestral graves of Fu Liang Li Shilang, Fengcheng Huang Shengxu, Leping Mu Guogong, and our county's Zhang Shengxu all display sharp and straight ridges. According to conventional judgment, these would be inauspicious, but because the dragon is true and the site is proper, they become "bright celestial stars," serving as clear evidence of high status, exactly belonging to this category. Below are the diagrams listed one by one.

左地在浮梁東鄉義倉塢，乃大龍翻身朝祖，穴在窮源。且右砂竄下明堂，尖利順水，前砂尖利向穴，局又迫狹，無一可入俗眼。國師吳景鸞為李氏下後，出侯二、侍郎五、神童四、開國食邑者一、學士三。

This plot of land is located in Yicangwu, the eastern town of Fuliang County. It belongs to the large dragon turning around to pay homage to the ancestral mountain, with the burial site at the end of the water source. On the right side, the sandy ridges descend continuously towards the bright hall, sharply following the water flow. In front, the sandy ridges also sharply face the burial site. The overall layout is narrow and cramped, not meeting the usual standards of common people. After Master Wu Jingluan of the state divination school selected this site for the Li family, this family produced two marquises, five deputy ministers, four prodigies, one meritorious official granted a fiefdom by the founding emperor, and three scholars.

蓋其龍以火星三臺中落，飛揚頓伏，翻身起頂，降勢垂脈，成金星開窩之穴，皆是貴格。下關一臂有力。前面砂雖可畏，乃是明曜，如大貴人必有披堅執銳侍從之人為我所用，何畏之有？其水尾源頭局面雖窄，然顧祖之穴，骨肉一家。況是大龍翻身入塢，非比小龍山腳小穴。卜氏謂：“窮源僻塢，豈有眞龍？”蓋恐人以山腳無龍處扦地耳。

Originally, this dragon descended from the center of the Mars "San Tai" formation, flying and undulating along the way. It turned over and re-emerged at the top, then descended again, its momentum forming a network of lines that created a "Jingxing Kai Wo" (Golden Star opening basin) site. Every aspect is of noble quality. The lower ridge is very strong. Although the front ridges seem intimidating, they are actually "Ming Yao" (bright brilliance) — just like the bodyguard with armor and weapons accompanying a great nobleman, there is nothing to fear. Although this site is at the water's tail and the source, the situation is narrow, yet it is a "Gu Zu" (honoring the ancestor) site, for the ancestor and descendants are one family. Moreover, a great dragon turning over to enter a mountain valley cannot be compared with a small dragon's site at the foot of a mountain. Bo Yingshan said, "Remote sources and secluded valleys, how can there be a true dragon?" He was afraid people would choose sites at the foot of mountains where there is no dragon, but this does not mean that all remote sources and secluded valleys are to be rejected.

右地在豐城，土名浣江犬眠岡。其龍自兩髻山作祖，行度甚遠，不及詳述。比入局，橫列九腦芙蓉闊帳，正脈中落，重穿九腦，復作工字，復大斷過峽，頓起直三臺入首，為天財土星，擔凹中結垂珠穴。穴情甚巧，氣蹙於前，後宮仰瓦，而明堂緊巧。下手有力，後有帳幕撐樂，前有群峰呈秀，近有獅象鎮塞，遠有日月捍門，眞吉地也。

The land depicted in the diagram is located in Fengcheng, with a small name called Huanjiang Quanmian Gang. Its dragon originates from the two髻 mountain as its ancestor, and its course extends over a long distance, which cannot be explained in detail here. When it reaches the main area, it spreads out horizontally to form a wide "nine-brain lotus" shape. The main ridge descends from the center, passes through the nine brains again, then forms a "gong" character shape, and then breaks off again to form a pass, suddenly rising straight to form the "three platforms" and entering the main point, becoming the "heavenly wealth" earth star, forming a "hanging pearl" site within a depression. The site is very exquisite, with qi gathering in front of the site. The rear area is like an inverted tile slightly concave, and the bright hall is compact and skillful. The right side has strong power, with a curtain of mountains behind to form a joyful mountain, and in front there are groups of peaks presenting beautiful scenery. Nearby, there is a lion-shaped mountain guarding and blocking, while in the distance, the sun and moon mountains guard the entrance and exit. It is indeed a favorable land.

葬後出徽猷、煥章二學士名疇若得禮，掌銓曹紹宗，厯秋官彥平，及曰明、曰穎、曰彥輔、曰元之、曰子文，並列朝議，一時九貴，乃龍格九腦穿心，及砂法九曜之應。以有壻登臺座，故今傳為十尚書云。繫王點腳所下。其龍盡處，又結小地。以俗眼觀之，小地齊整可取，此穴龍穴不聚，前砂順水，決在所棄矣。王君果然明師也。

After the burial, this family produced two scholars named Chouruo and Deli, who held positions in the Huiyou Pavilion and Huanzhang Pavilion respectively; there was also Shaozong, who managed the personnel selection of the Ministry of Personnel; and Yanping, who served successively in the Ministry of Justice. In addition, there were several others named Ming, Ying, Yanfu, Yuanzhi, and Ziwén, who all held the rank of Chaoyi Da Fu. At that time, nine prominent officials emerged from this family. This exactly corresponds to the number "nine brains passing through the heart" in the dragon pattern and the "nine luminaries" in the geomantic method. Moreover, since there was also a son-in-law who reached a high official position, the common people now refer to this as "ten ministers." This land was selected by Wang Dianjiao. At the end of the dragon, there is another small plot of land; in the eyes of ordinary people, this small plot is neat and suitable, but this site has a dispersed dragon pulse and the front ridges follow the water flow, so it will certainly be abandoned. This shows that Master Wang is indeed a highly skilled geomancer.

右地在樂平治南九十里，土名高橋。其龍來遠，不詳述。入局落平岡，開帳穿峽，起華蓋，中出結穴。兩掬有情，穴前氈褥平坦，明堂融注，前朝奇峰羅列，取作胡僧禮佛形，以群秀當前也。只白虎巨石長出，如笏順水。繫緣督趙仙翁為程氏下。曰：“曜星現，笏砂斜，出貴當出外甥家。”主人嘆曰：“奈何？”翁曰：“休嗟！休嗟！還是自家！”後果生女適藍杭黃氏。女回省母而喪子，因抱弟子歸黃為已子，即尚書公也。果符仙翁之言。

This piece of land is located ninety miles south of Le Ping county's city, with a small name called Gaoqiao. Its dragon coming from afar is not discussed in detail. Upon entering the main area, it becomes a flat ridge, spreads out like a tent, passes through a narrow pass, and rises up as a "Hu Gai" formation, with the main ridge emerging from the center to form a site. On both sides, the arms embrace the site with affection, the front has a flat carpet-like area, the water in the bright hall gathers and does not disperse, and in front there are strange peaks arranged in order, so it is called "Hu Seng Li Fo," meaning that the group of peaks are beautifully arranged in front. However, on the White Tiger side, there is a big rock projecting out, shaped like a court official's笏, following the water flow. This land was selected by Master Zhao Yuan Du, a immortal, for the Cheng family. He said: When the bright stars appear, the sand shaped like a笏 protrudes obliquely, the nobleman will come from the nephew's family. The owner sighed, saying: What can we do then? The immortal said: Don't sigh, don't sigh, in the end it is still the same family. Later, the Cheng family indeed had a daughter who married into the Lan Hang Huang family. When the daughter returned to her mother's home to visit, she lost her son, so she adopted her brother's son and raised him as her own child in the Huang family, which became the later Shangshu Gong. Indeed, it fulfilled the immortal's words.

左地在樂平縣，地名大汾潭又名鵝塘。其龍來歷甚遠。吳公《鉗記》只以王大山為祖，蓋指切近者言之。自王大山分兩龍，一枝逆水而上，去結明溪許氏陽基；一枝順水而下。比入局，翻身逆當大河洋朝以結此穴。將入首，大斷出帳度峽，連起貪狼，卓拔飛揚，形勢雄偉。復頓玉枕土星，結咽束氣，起凹腦土星，垂短乳，乳復開窩。

This plot of land is located in Le Ping County, with the name Da Fen Tan, also known as E Tang. Its dragon origin is very long. Wu Jing Luan's "Clamp Record" only considers Wang Da Mountain as the ancestral mountain, which is from the perspective of the nearby area. From Wang Da Mountain, two dragons branch out: one goes upstream against the water to form the yang residence site of the Xu family in Ming Xi; the other follows the water downstream. When it reaches this site, this branch turns back, facing the vast flow of the big river, and forms the site here. As it approaches the "entry point," it suddenly breaks off and passes through a ridge, then continues to rise sharply with the "Tan Wang" star, standing tall and majestic; then it suddenly forms the "Yu Zhen" earth star, which gathers the breath and binds the qi flow, followed by the "Ao Nao" earth star, hanging down a short nipple, and on top of the nipple, a hollow shape is formed.

窩之左右兩石鉗甚巧。窩中平坦天然，僅可容棺。穴下餘氣則陡峻頑硬，而龍虎兩山，頭雖高昂，腳卻俯伏插落，拱抱有情。大河水自辰巽轉午，當面陽朝，繞流腳下。河中巨石磷磷，如獸如禽。朝山數十里外聳入雲霄，如褰旗、展帳、帶甲馬、招軍旗、兜鍪、劍戟、金甲、金鼓、御傘、將臺、屯兵、列陣，貴應重疊。

The site has two stones on either side forming a clamping mouth, very skillfully arranged. The ground within the site is naturally flat, just enough to fit a coffin. The remaining energy beneath the site is steep and firm; the Qinglong and Baihu mountains, although their heads are raised high, their feet are bowed down and fall into the site, embracing it with affection. A big river flows from the Chen Xun direction to the Wu direction, clearly coming straight ahead, winding around beneath the site. The river has large stones, some resembling wild animals, others resembling flying birds. Mountains several tens of miles away are high and reach into the clouds, their shapes resembling raised flags, spread-out tents, armored war horses, military flags, helmets, swords and spears, golden armor, golden drums, imperial umbrellas, general's platforms, and also resembling stationed troops and arranged formations, with layers of signs indicating wealth and prestige.

右畔隔河一山，千里大會，至此卓立，端拱如侍臣焉，眞公侯之地也。惟是武曜發露，巨石巉巖，青龍順飛，白虎昂雄。穴前陡峻，元辰水傾，怪異驚人，莫能測識吳廖讖贊。李氏葬後，遷定遠，生黔寧王英。值元末天下大亂，我太祖起義師，英累建大功，封西平侯，卒贈黔寧王，配享太廟，贈三代皆王爵。四子：長春襲侯，次晟以功封定遠王，次昂任都督搃兵，次昕尚公主，授駙馬都尉。至今子孫襲黔國公爵，世鎮雲南。

On the right side, across the river, there is another mountain, the gathering point of the thousand-li mountain range. Here, it stands upright and dignified, like a court attendant bowing respectfully. It is truly a place of noble rank. However, here the martial stars are exposed, the rocks are rugged and uneven, the Azure Dragon flows along the water and soars, while the White Tiger is lofty and mighty. In front of the cave, the terrain is steep and abrupt, with the original celestial water rushing down. The form and appearance are strange and startling, something ordinary people cannot comprehend. Only the prophecies and praises of Wu Jingluan and Liao Jinjing have revealed its meaning. After the Li family was buried here, they moved to Dinging, and produced Qin Ning Wang Mu Ying. Just at the time of the great chaos at the end of the Yuan Dynasty, our dynasty’s Taizu raised an army to revolt, and Mu Ying repeatedly achieved great military feats, being granted the title of Western Ping Hou. After his death, he was posthumously honored as Qin Ning Wang, and his family was enshrined in the Imperial Temple. His three generations were also posthumously honored with the title of King. He had four sons: the eldest, Mu Chun, inherited the title of Hou; the second son, Mu Sheng, was granted the title of Dinging Wang for his military achievements; the third son, Mu Ang, served as the Grand Commander General; the fourth son, Mu Xin, married a princess and was appointed as the Commandant of the Imperial Son-in-Law (Marquis Consort’s Officer). Until today, his descendants still inherit the title of Qian Guo Gong, and have been guarding Yunnan generation after generation.

按：此地後龍雖美，至結穴處，山峻星粗，全身惡石。白虎雄昂，青龍順竄，砂飛穴陡。橫龍入首，落脈模糊。其直串龍勢而去之山，似乎不住。況穴星而無頂，坐當凹處，後無樂山，元辰又傾，水口低遠，無一可入俗眼者，初見莫不驚駭。

The author remarks that although the terrain behind this site is favorable, the convergence point is problematic. The mountain terrain is steep and abrupt, with coarse and unattractive rocks throughout. The White Tiger is prominent and strong, while the Azure Dragon flows away and disperses, with scattered ridges and a steep site. It is a horizontal dragon entering the area, with an unclear main ridge; the mountain that runs straight ahead seems unwilling to stop. Moreover, the central peak lacks a head, sits in a hollow, has no supporting mountain behind it, and the water flows forcefully. The water outlet is both low and distant, none of these features meet the standards of ordinary people, and those who see it for the first time are all shocked.

不知大幹龍地，稟氣厚，力量大，山峻星粗，與之稱也；全身惡石，威武應也；白虎昂雄，殺伐權也；青龍順竄，離鄉貴也；星無正頂，凹腦格也；龍勢不住，餘氣旺也；穴陡水傾，先凶兆也；後樂無山，水口低遠，幹龍護從，隔州隔縣，不取近也。諸般丑拙，總為吉用。但未葬時，梁公有曰“福在三十年後，禍在初葬之時。”苟非李公有高出尋常萬倍之見，豈能葬之哉？蓋積善之報，冥冥中必有主之者耳。篤生黔寧，輔我皇明，為開國元勳，世享爵祿，豈偶然哉！

They did not understand that the land formed by the great dragon ridge possesses a thick and powerful qi, with steep mountain forms and coarse celestial bodies, which are exactly in harmony with its magnitude; the entire body composed of harsh stones signifies the manifestation of majesty; the white tiger raised high and strong indicates the authority of killing and punishment; the azure dragon flowing smoothly outward suggests leaving the native land to achieve high status; the celestial bodies not having a proper apex is actually the "concave head" pattern; the dragon form not stopping signifies abundant residual qi; a steep pit and rapid water flow indicate a premonition of initial misfortune followed by good fortune; the absence of a joyful mountain behind and a low, distant water mouth is because the protective mountains accompanying the dragon ridge are far away in another state or county, and thus do not require proximity. All these seemingly ugly and clumsy features, when combined, are all beneficial. However, before burial, Liang Gong had said: "Good fortune will come thirty years later, but misfortune occurs immediately after burial." If it were not for Li Gong's insight far surpassing that of ordinary people, how could he have dared to bury here? This is probably the result of accumulated goodness, with an unseen force governing it. This land produced the Qianning Prince, who assisted our dynasty and became a founding hero, enjoying titles and honors for generations, which is certainly not a chance occurrence!

傳疑宋末，丞相馬碧梧廷鸞慕其地，不能識穴，請張眞人降，神筆神批云：“吾是鵝塘之土地，丞相問吾求大地。相地之師未降生，得地之人未了未。”丞相喜曰：“吾夫人未生，未了未，其吾夫人壽藏乎？”神復批云：“丞相好不安分！此李國公葬祖母地也。”丞相乃止。

A doubtful transmission: In the late Southern Song dynasty, the chancellor Ma Tilingluan selected this piece of land but could not recognize the burial site. He therefore invited Master Zhang to summon the spirit. The spirit used the divination brush to write: I am the land deity of E塘. The chancellor asked me for a large piece of land, but the master who can determine this land has not yet been born, and the person who will obtain this land is 'not yet completed'. The chancellor was happy and said: My wife has not yet passed away, 'not yet completed', perhaps this refers to my wife's burial site? The spirit then wrote again: The chancellor is really too restless! This is the land for the burial of the grandmother of Li Guoan. The chancellor then gave up.

大汾有李公者，家世積德，生五子，好施與，作小舟渡人。吾邑地師梁饒與之善，因遠回求渡。時歲暮矣，且雪。李公曰：“天寒如此，何不止宿吾家，待霽而行？”梁遂宿焉。明日，天又雪。又明日，雪甚，路無行人。公待之愈厚。至元旦，始霽。梁求行，公又固留，因款待舟中，且以同日之慾渡者飲。

There was a man named Li Gong in Da Fen, whose family had long practiced virtue. He had five sons, who were kind and generous, and he had prepared a small boat to ferry people across the river for free. A local geomancer named Liang Rao was friends with him. One time, after Liang Rao had traveled far and returned, he needed to cross the river. It was already the end of the year, and it was snowing heavily. Li Gong said, "It's so cold today; why don't you stay at my house and wait for the weather to clear?" Liang Rao then stayed overnight. The next day, it snowed again; the third day, the snow fell even heavier, and there was no one on the road. Li Gong treated him even more hospitably. On the first day of the new year, the weather finally cleared. Liang Rao wanted to leave, but Li Gong tried to persuade him to stay. He set wine on the boat and entertained him, and also invited all those who had planned to cross the river that day to join them in drinking.

至酣，梁乃乘醉大呼曰：“世上何人能識我，今日時師後代仙。吾所下地非貴即富。”李公因曰：“願公賜我吉地！”梁嘆曰：“此間誠有大地，但恐公無此福耳！”李公曰：“據吾先世積德，吾生平好善，除卻天子之外，任是將相王侯地，吾可當之。”梁壯其言，令畫字拆。公乃用舟篙於土上書一“一”字，曰：“當報我第一等地。”梁曰：“土上加一乃王字也！”知其福厚，遂報之，指陳先代明師鉗贊。公大喜。

Drunk and in high spirits, Liang Rao, seizing the opportunity, shouted loudly: Who in the world recognizes me? Today's fortune teller is the god of the future. Any land I mark will either produce a nobleman or a wealthy family. Li Gong said: I only hope the master will grant me a piece of auspicious land! Liang Rao sighed: There is indeed great land in this area, but I fear you do not have the fortune for it! Li Gong said: Relying on my ancestors' accumulated virtue and my own good deeds in life, I dare not claim the land of the emperor, but any land for generals, ministers, or princes, I am worthy of. Liang Rao admired his boldness and let him write a character at random for calculation. Li Gong used a boat pole to write the character "one" (one) on the ground, saying: I want a first-rate piece of land. Liang Rao said: A "one" added to the soil makes the character "king" (king)! Thus knowing his deep blessings, he pointed out this land to him and explained one by one the marks and commendations left by previous master diviners. Li Gong was very happy.

梁復謂曰：“此地曜氣發露，令人可畏，初葬未免無凶，人丁家產皆須有損。禍後而福始應，其貴又當從武功中來。”公曰：“果有後福，先凶勿恤也。但非已業，乃吾宗富侄之山，恐未易圖。”後數年，樂平明師彭大雅已報其侄。侄不之信。公因以基地易之，以葬其妻。初果勿利，公尋卒以時疫。五子亡其四，其一子又因爭水利傷人，戌定遠。後於定遠生黔寧王英。

Liang Rao again said to him: This piece of land has an outwardly revealing aura, looking at it causes fear, and soon after burial there will certainly be misfortune, causing harm to the family's descendants and property; only after the misfortune passes will the good fortune begin to manifest, and its prosperity will come from military achievements. Li Gong said: As long as there is real fortune later, some initial misfortune need not be worried about. However, this mountain land is not my own property, but belongs to a wealthy nephew in my clan, and it may be difficult to obtain. A few years later, the famous master Peng Daya from Le Ping had already pointed this land out to his nephew, but the nephew did not believe it. Li Gong then exchanged his own family's plot of land with him, using it to bury his deceased wife. At first, things indeed did not go smoothly, and soon after, Li Gong died from an epidemic, four of his five sons died; the remaining son also injured someone over a water rights dispute and was exiled to Dingyuan for military service. Later, in Dingyuan, he gave birth to Prince Qianning Mu Ying.

元末，天下大亂，我太祖起兵黎陽。于田野中，前軍報稱虎睡當道上。命勿放箭，但鳴鼓以進。及進則非虎，乃一童睡耳，童即英也。上喜曰：“此虎將也！”乃育之軍中，賜以國姓。洪武初，複姓。上令姓木，劉伯溫曰：“英鎮雲南，火戰之地，以木生火，當濟以水。”又賜點水，故令姓沐。神所以“未了未”者，其“木李”二字乎？

In the late Yuan dynasty, there was great chaos throughout the country. Our dynasty's Taizu raised an army at Liyang. While marching through the fields, the vanguard reported that a tiger was lying in the middle of the road. Taizu ordered that no arrows be shot, only drums should be beaten and they should proceed forward. When they approached closely, it was not a tiger, but a child who was asleep. That child was Mu Ying. Taizu was delighted and said: This is a general as fierce as a tiger! He then took the child into his army and gave him the surname Zhu. In the early years of Hongwu, Mu Ying restored his original surname. Taizu ordered him to take the surname "Mu". Liu Bowen said: Mu Ying is to guard Yunnan, which is a place of warfare involving fire. Since wood gives rise to fire, water should be used to balance it. Therefore, he was given the surname "Mu" with the radical for water. The three characters "wei liao wei" predicted by the divine spirits, perhaps refer to the characters "mu" and "li"?

宋國師吳景鸞鉗記云：“王大山前兩條龍，百里隱其蹤。直奔萬歲地名過金充地名，方始認雌雄。神后行來龍百里，三度失其蹤。恰如龍虎亂縱橫，眞個得人驚。要知此龍為官位，一一為君指。勝光神后列其方，世代貴朝郎。貪狼文曲現童子，出雙選功曹。傳送水來雄，清秀出神童。

The divination text by Wu Jingluan, a master of the Song Dynasty, says: There are two dragons in front of Wang Dashan Mountain, which have hidden their tracks for hundreds of miles. They finally reach the place called Wan sui, and pass through Jin Chong, where it becomes clear which one is the male and which is the female dragon. The dragon coming from the direction of 'Shenhou' has also traveled hundreds of miles, disappearing three times. The mountain shape seems like a dragon and a tiger entangled, truly astonishing. To know what official rank this dragon can produce, I will explain one by one: If the directions of 'Shengguang' and 'Shenhou' each have mountains arranged, it indicates that the family will produce generations of high officials in the imperial court. If the two stars 'Tanlang' and 'Wenqu' appear in the form of children, it indicates that the family will produce two officials of the 'Gongcao' rank. If the direction of 'Chuan song' has a strong and clear flowing water, it indicates that a divine child will be born.

寅申相對便封侯，官職在梁州今雲南乃梁州分野。三座祿存高照，才子文章好。不以文章達御科，久遠管山河。山連天乙並太乙，本出侍朝職。為逢驛馬太雄高，所以管山河。雌雄欲遇要妍對，所以不行文。寅申巳亥有來蹤，所以出神童英童年統兵。此地為官世代深，莫惜與千金。”

The mountains facing each other in the寅 and申 directions indicate a place where one can attain the rank of a marquis, and the official position is in Liangzhou—today's Yunnan belongs to the ancient Liangzhou region. Three 'Luchun' peaks are high and prominent, indicating the emergence of talented scholars with excellent literary skills; however, they do not rely on the imperial examinations but instead hold power over a region for a long time. The mountain shapes connect with the stars 'Tianyi' and 'Taiyi', which usually indicate the emergence of officials serving the court; but because the star 'Yimǎ' (Post Horse) is too prominent, it changes to indicate control over mountains and rivers. The meeting of the two dragons, male and female, should have harmonious forms, but here the forms are not perfectly matched, so they do not follow the path of literature. The directions of寅,申,巳, and亥 all have connections, so prodigies are born—Mu Ying was able to command troops as a young man. This land offers a deep blessing for official success, and even if one spends thousands of gold to seek it, one should not be stingy.

自吳公記後，鄉人皆知為大地，而不能識穴。廖金精至此，亦無從下手，盤桓月餘，晝夜思索，乃得之。喜甚，作贊刻石以埋於其穴中。廖禹贊曰：“二龍爭顧勢如何？恰似江豚拜浪波。四水俱朝龍足下，官居上將管山河。”

Since Wu Jingluan wrote this record, the people in the village knew there was a great land here, but no one could recognize where the site was. Liao Jinjing came here and at first had no idea where to start. He stayed for more than a month, thinking day and night, and finally found it. He was very happy and wrote a praise poem, which he carved on a stone and buried at the site. Liao Yu's poem said: Two dragons compete to look back, what is their appearance like? Just like the river porpoise rising and falling in the waves, bowing and paying homage. Water from all four sides flows down to the dragon's feet. The master will hold an official position as a general, controlling a region's mountains and rivers.

左地在臺州府治南五里，地名紫紗岙。其龍發自望海峰，辭樓下殿，精神雄猛，骨脈清奇。比入局，復大斷束脈，頓起高巒，成大陽金星結穴。穴甚精巧，但左臂直硬，竄入明堂。內局偏斜，既逼且窄。登穴觀之，不見外洋。只是龍氣甚旺，穴星甚尊，藏風聚氣，乃為眞美。外陽一字文星暗拱，水口交固。葬後出七進士、二太守、一侍郎、四文魁，人丁大旺。一房離鄉，今居江西，亦出兩進士。但不利長房耳。按：是地乃侍郎敬所王公宗沐祖地也，發福悠久，英才疊出，富貴鼎盛，不偶然也。

This piece of land is located five miles south of Taizhou City, known as Zisha Ao. Its dragon originates from Wanghai Peak, then departs from the pavilions and descends through the palaces, displaying a strong and vigorous spirit with clear and unusual bones and veins. When it reaches this site, it suddenly cuts off and gathers the energy, rising abruptly to form a high mountain, creating a "Sun Metal Star" burial site. The burial site is very refined, but its left arm is straight and stiff, extending directly into the bright hall, causing the inner area to be slanted, cramped, and narrow. From the burial site, one cannot see the outer sea. However, due to the extremely strong dragon energy and the highly respected burial star, it is able to retain wind and gather energy, making it a truly excellent site. Outside, there is a "Single Character Literary Star" quietly protecting it, and the water mouth is tightly locked. After burial, seven jinshi (imperial examination top scorers), two magistrates, one vice-minister, and four literary champions have emerged, with a thriving population. One branch has moved away and now resides in Jiangxi, also producing two jinshi. However, it is not favorable for the eldest branch. The author comments that this site is the ancestral tomb of Wang Gong Wang Zongmu, a vice-minister, who has long been blessed with prosperity, producing many talented individuals and great wealth, which is not by chance.

右地在治南二十里，土名桃枝源。其龍即吳國師仲祥所下十院張氏倒騎龍穴之餘氣山發來者。只此盤旋又五里，開帳中落。入首復大斷，起飛蛾束氣，結穴尊重。但上手砂直硬順水，下臂短縮，收乘不過為異耳。此貴地之曜也。葬後出省齋公憲，官禮部尚書。外一穴俗呼蛇形，富地耳。

This piece of land is located twenty miles south of the county town, with a local name called Taozhiyuan. Its dragon is the residual energy from the "Diao Qi Long" site of the ten institutes of the Zhang family, identified by the master geomancer Wu Zhongxiang. It extends over here and winds for five miles, then the main ridge splits open from the center. At the entrance, it makes another sharp turn, rising into a star peak shaped like a "Fei Mo" (moth), which confines the energy and forms a substantial site. However, the upper ridge is straight and hard, flowing directly with the water, while the lower ridge is short and contracted, not enclosing more than the upper ridge. This is different from the usual pattern, and this is precisely the auspicious quality of this land. After burial, a person named Zhang Xian, who served as the Minister of Rites, emerged from this site. There is another site nearby, commonly known as the "Snake Shape," but it is merely a wealthy land.

傳疑董公見此有內外二穴，內穴最貴，卻怪異殊常。龍山直硬順水，下關短縮，局逼窄，不見明堂，又是窮源僻塢。外穴龍虎齊整，明堂寛平，易入俗眼。公自度，若先點外穴，則內穴必棄。乃先點內穴。葬畢，又指外穴。人果皆以外穴為美，而嫌內穴。豐城何巡宰見而奇之，曰:“內穴雖丑，可出尚書。”後果驗。

There is a story of doubt: Dong Gong noticed that there were two burial sites, inner and outer. The inner site was most valuable, but its shape was strange and abnormal: on the side of the azure dragon, the terrain was straight and rigid, flowing directly with the water, the lower gate was short and contracted, the site was narrow and cramped, with no view of the bright hall, and it was located in a remote mountain valley at the end of the water source. The outer site, however, had the dragon and tiger formations properly aligned, a wide and level bright hall, and was easy to please ordinary people. Dong Gong thought to himself: if we first choose the outer site, the inner site would certainly be abandoned. Therefore, he first selected the inner site, and after the burial, he then pointed out the outer site. Everyone indeed thought the outer site was good and disliked the inner site. However, He Xunzai from Fengcheng saw the inner site and was greatly amazed, saying: Although this site is ugly, it can produce a Minister of the Ministry of Personnel. Later, it indeed came true.

曜氣亦有出於水口者，如臨海謝皇后祖地，其格也。左地在臺州府治北八十里，地名黃砂。其龍發自天姥，歷仙居，奔行百餘里。中間換剝、過脈、開帳，蓋莫能盡悉。將作穴，星峰精秀，五星、九星皆全。而起者沖天，伏者入地；大者橫開闊帳，動十餘里；小者如絲如線，如拳如杯，至於無形。曲者如生蛇，方者如屏臺，尤皆奇巧。

There are also cases where the celestial energy (曜气) is expressed at the water outlet (水口). For example, the ancestral tomb of the Empress Xie from Linhai belongs to this category. The land shown in the left diagram is located eighty miles north of Taizhou City, in a place called Huangsha. Its dragon (龙) originates from Tianmu Mountain, passes through Xianju, and travels over a hundred miles, with changes such as bone transformation (换骨剥皮), passing through the main meridian (过脉), and opening the account (开帐), which are too numerous to describe. As it approaches the climax of the site, the star peaks (星峰) are all refined and elegant, with the forms of the five elements (金木水火土) and the nine stars (九星) fully present: some rise straight up to the heavens, others lie hidden as if sinking into the earth; large ones spread out horizontally, covering tens of miles; small ones are as fine as silk or thread, or resemble a fist or a cup, so small they seem to have no form. Some curve like a living snake, others are square and resemble a screen or a high platform, each form is extraordinary and skillfully crafted.

入首帳中落脈，垂頭作穴，而本身帳角兩肩包來，右邊微薄，而左砂太長，沖過穴前，順水無情為異耳。然大勢團聚，眾山環繞，水口重重，華表、捍門、禽星、獸星迥然奇異，故其課云：“水口豹尾一山，封王駐節。”葬後，出一後宋理宗皇后，封侯王我朝謝文正公遷，乃其裔也。

When reaching the 'entry point,' the qi line descends from the canopy, hanging down to form a burial site. The two ends of the canopy come around like shoulders, but the right side is slightly thin, while the left sand is too long, flowing past the burial site along the watercourse, appearing cold and unfeeling. This is its unusual characteristic. However, the overall trend is cohesive, with many mountains surrounding it, and the water mouth is tightly controlled in layers. The huabiao, hamen, qin xing, and shou xing are all particularly strange. Therefore, the conclusion states that if there is a mountain shaped like a leopard's tail at the water mouth, it indicates a person who will become a king, establish a military headquarters, and be granted a title. After burial, a queen emerged, who was the empress of Emperor Lizong of Song. The family also produced generals and marquises. The esteemed statesman Xie Qian of the current dynasty, Xie Wenzheng Gong, is indeed a descendant of this family.

右地在臺州府治東南四十里，地名水家洋錢岙。其龍自星海峰發祖，五十餘里，至黃土嶺過脈，疊起大帳，連過數峽。乃頓御屏，屏中落脈，翻身面南，頓伏逶迤，成走馬串珠入穴。穴甚奇秀，亥龍入首，作丙相。龍身分出一枝，送至近穴，成太陰文星，以為正案。

This piece of land is located forty miles southeast of Taizhou City, named Shuijia Yangqiangao. Its dragon mountain originates from Xinghaifeng, travels over fifty miles, and reaches Huangtulǐng where the ridge turns, spreading out in layers and passing through several gorges. Then it suddenly forms an "Imperial Screen," with the ridge dropping straight down the center of the screen, turning around to face south, undulating forward in a winding manner, forming the shape of "galloping horses with pearl beads" to reach the site. The site is very unique and elegant. The dragon approaches from the亥 direction and is oriented towards the 丙 direction. Another branch of the dragon body branches off, protecting the site area all the way, forming the "Taiyin Wen Star," serving as the main ridge.

登穴觀之，似乎太逼，不見外洋。其寔翻身大轉，穴前之水逆遶於右，與大江大會，合襟在御屏後，數十里山水皆暗相擁抱。葬後，先出小貴，曾孫潮登進士，官至方伯。方伯公之子曰雲程，登進士，官至刑部尚書。孫椿齡、松齡俱貴，迎恩官知府。惜被庸術鑿去曜氣，福力遂減。

Standing on the site of the burial ground, it seemed too tight, with no view of the outside. In reality, the dragon turned around and changed direction, with water in front of the burial site flowing against the usual course to the right, meeting the great river. Where the two waters meet is behind the Yu Ping Mountain; within dozens of miles, the mountains and waters are all embracing each other secretly. After the burial, a minor nobleman appeared first. The great-grandson, someone named Chao, passed the imperial examination as a jinshi and held the position of Bu Zheng Shi (Minister of Revenue and Civil Affairs). The son of the Bu Zheng Shi, someone named Yun Cheng, also passed the imperial examination and became the Minister of Justice. The grandson, Chuan Ling and Song Ling, both achieved high status and were appointed as officials in charge of welcoming the emperor's grace, holding the position of zhi fu (prefect). Unfortunately, later on, a mediocre diviner dug away the luminous energy, thus reducing the fortune.

《紫堂秘訣》云：“斬尖截曜，是猶剪爪截髮，以為贅疣，而不知體膚之傷戕。”此世俗之人，見尖曜則畏之，聽時師之言，斬鑿除去。如人身體，頭有髮，手有爪牙，始成人形。以為無用而去之，不成人體矣!月禪師云：“虎有爪，威始壯，龍無角焰物非神。焰角牙爪形體見，秀靈孕育不凡人。”爪牙焰角即尖曜也。

The "Purple Hall Secret Manual" says: cutting off sharp stones and removing luminous stars is like cutting nails and shaving hair, treating them as unnecessary growths, without realizing that such actions actually harm the body's flesh. This is exactly what the common people do: upon seeing sharp stars, they become fearful, and following the advice of contemporary diviners, they cut, dig, and remove them. A person's body has hair on the head and nails on the hands, which make them human. If one considers them useless and removes them all, they would no longer be human. The monk Yuezhan said: tigers have claws, which make them formidable; dragons without horns and flames would not be divine. The appearance of flames, horns, teeth, and claws enables the emergence of extraordinary beings. What he refers to as claws, teeth, flames, and horns are the sharp stars.

白雲先生《穎秀》篇云：“不尖不貴，不圓不富。”釋者曰：“尖謂秀曜也，圓謂倉庫也。”又云：“山之秀，水之秀，山水秀行俱出曜。山之曜，水之曜，不怕尖來及飛走。湖池生角岸如鎗，沙嘴石牙水之寶。欲去還留往復回，全家食祿堆官誥。”此言水亦有曜也。

Master Baiyun's essay "Yingxiu" says: Without sharpness, it is not precious; without roundness, it is not wealthy. The commentators explain: Sharpness refers to the elegant bright stars, and roundness refers to the mountain shape like a granary. He also says: Mountains have their own elegance, and water has its own elegance. Where the elegance of mountains and water flows, bright stars will arise. Whether the bright stars of the mountain or those of the water, they do not fear being sharp and piercing or scattering away. Lakes and ponds with sharp angles, shores like a spear, sand spits and stone teeth are all treasures in the water. When water seems to be flowing away but stays, winding back and forth, such a site brings the family honor and salary, and the house is filled with诰命 bestowed by the court. These sentences explain that water also has bright stars.

又云：“曜在山，不如水，山發遲遲水快利。水中更有石尖生，官不出門取高第。”此言水曜之應快于山曜也。《玉髓經》中如水火既濟之地，池案缺焰，池心拔筍，皆曜也。大抵水速于山，以其混混長留，不舍晝夜。而其來也無窮，而不可遏，所以易發。故楊公“不怕山尖與水飛”，水亦言曜也。水飛是水左右屈折，尖岸交牙，如鳥翼飛扇，非言其飛去也。

He also said that the light is better growing in water than on a mountain, for the light on a mountain grows slowly while the light in water appears quickly; if sharp stones appear again in the water, officials can achieve success without leaving their homes. This indicates that the manifestation of water light is faster than that of mountain light. The "water and fire in harmony" mentioned in the "Juyou Jing" refers to a place where a pond in front of the case mountain has a gap from which fire-like shapes emerge, and a bamboo shoot-like structure rises in the center of the pond, all of which belong to the light. Generally, water manifests faster than mountain because water flows continuously day and night without interruption, its momentum is endless and unstoppable, thus it is easy to produce results. Therefore Yang Yunsong said, "Do not fear mountain peaks and water flying," when talking about water, he was also referring to the light. The so-called "water flying" refers to water bending left and right, with sharp riverbanks interlocking like bird wings, not meaning that water flows away or disperses.

白雲先生云：“學術十年，不識龍脈。行地十年，不識曜訣。遷墳十年，不定穴法。積三十年之智而後得師，更十年從學，而後盡術。”夫以張公之明覽，猶至三十年後自知術未精，不敢謂盡。及得師而敬學焉，又十年而第盡術。以四十年之久，而僅明地理，不亦難乎？今人剽竊遺文，涉獵古斷，粗能諳曉，便謂盡術，欺世乎？欺天乎？不然，白雲豈復為謙辭哉！

Master Baiyun said: I have studied this art for ten years yet still cannot recognize dragon lines; I have surveyed mountains and land for ten years yet still do not understand the formulas of celestial influences; I have assisted others in relocating graves for ten years yet still cannot accurately determine the site. After accumulating thirty years of experience, I met a true master and followed him for another ten years before finally mastering this art. Even someone as discerning as Zhang Yuoe, who had such keen insight, still did not consider himself proficient after thirty years and did not dare claim to have learned everything. Only after humbly following his master for another ten years did he finally grasp the art. It took forty years to merely understand geography—how difficult is that? Now, people copy the writings of predecessors, skim through a few ancient sayings, and claim to have fully mastered the art—this is either deceiving the world or deceiving heaven. If not so, then Master Baiyun's words can't be just modest talk!

一行曰：“上在東宮日，與白雲先生張約獵於溫泉之野。御駕疾馳，約二十里許，上偶過一山，見新墳。白雲與上觀諦久之，曰：‘葬失其穴！’上曰：‘何也？’對曰：‘下龍頭，枕頭角，不三年，自消礫。’適遇樵人，問曰：‘何人葬？’樵人曰：‘山之南崔巽死而葬焉。’

Master Yixing recorded that when the Emperor was still the Crown Prince in the Eastern Palace, he went hunting with Master Baiyun, Zhang, in the open fields near the Hot Spring area. The imperial carriage rushed about twenty li, and by chance the Crown Prince passed by a mountain and saw a newly built tomb. Master Baiyun and the Crown Prince looked at it for a long time, and said: This tomb is wrongly buried! The Crown Prince asked: How do you know? He replied: This tomb is placed on the head of the dragon and rests on the horn, and within three years, the tomb will collapse by itself into fragments. Just then a woodcutter happened to pass by, so they asked: Who was buried here? The woodcutter said: It is Corr Wu from the southern side of the mountain who died and was buried here.

上欲救之，令樵人引導至巽門。其子斬衰迎，蓋不知東宮也。上曰：‘山前新墳誤葬矣！’曰：‘父遺言葬此。’上曰：‘何言？’對曰：‘安龍頭，枕龍耳，不三年，萬乘至。’上驚！約曰：‘臣學未精。’劉氏俎談白雲先生張約斷崔氏墳，有龍頭龍耳之差。

The prince wanted to help them correct the mistake, so he sent a woodcutter to lead the way to the gate of Cui Xun's house. Cui Xun's son came out wearing mourning clothes to welcome them, not knowing who the prince was. The prince said, "The new tomb in the mountain front is buried in the wrong place!" Cui's son replied, "This was the deceased father's last wish to be buried here." The prince asked, "What did he say exactly?" Cui's son answered, "The deceased father said, 'Rest on the dragon's head, with the dragon's ear beneath, and within three years, the emperor will come to visit.'" The prince was greatly surprised. Zhang Yue said, "It is the fault of my inadequate knowledge." This passage is from Liu's "Zu Tan," which records that Master Baiyun Zhang Yue judged the tomb of the Cui family incorrectly, mistaking the position between the dragon's head and dragon's ear.

獵歸，東宮問曰：‘龍耳、龍角，孰是孰非？’約曰：‘臣之說非。’東宮曰：‘以義言之，謂之消礫，何也？’約曰：‘臣不惟失穴法，於曜法亦有未精。其前山曜，臣以為車輪帶鬼掃，故謂消礫當在三年之前。今其父“萬乘”之占既驗，殿下果幸其家，則前山之曜乃車輪帶虎尾，非是掃也。九原可作，所願學焉。”觀此，則白雲之說信徵雲。籲，難矣！

After returning from hunting, the crown prince asked: those who said the dragon has ears and those who said the dragon has horns, which one is correct? Zhang Yue replied: it was my mistake. The prince said: in terms of reasoning, you said it would "erode gravel," based on what? Zhang Yue replied: not only did I misinterpret the site, but I was not sufficiently proficient in the method of stars. The mountain in front of the site, I took its star formation as "a chariot wheel with a ghost sweeping," so I concluded that within three years it would collapse into rubble. Now his father's prophecy of "the arrival of a royal carriage" has come true, and the prince himself has indeed arrived at his home, showing that the star formation of the mountain in front was actually "a chariot wheel with a tiger's tail," not a ghost sweeping. If Cui Xun were alive and could return, I would like to ask him. Looking at this record, Master Baiyun's words have indeed been verified. Alas, this discipline is truly difficult!

楊公云“其官也，其曜也，其生也，其死也，其去也，其來也。官曜生死去來訣，六字不離乎口說，有人明得六字訣，須是神仙親口說。”既分定官曜，只謂生死去來。楊公言之而不盡之，此又在乎口訣機緘也。

Yang Yunsong said: Is it an official or a luminous star? Is it alive or dead? Is it going away or coming? The six-character mnemonic "official, luminous star, alive, dead, going away, coming" relies entirely on oral transmission from the master. Whoever truly understands these six characters must have been directly instructed by a deity. Since the distinction between official and luminous star has already been clarified, the remaining part is only about the four aspects of life, death, going away, and coming. Yang Yunsong only touched upon the subject without fully explaining it, and the key lies in the secret passed down through oral tradition.

此卷專論砂圖。夫砂法甚繁，難以悉陳。其大要，必從龍穴以別貴賤，故曰砂如美女，貴賤從夫。然亦有吉凶一定不可移易者，如探頭、刺面、掀裙等形，終不可使之為吉；而玉帶、御屏、帝座等砂，終不可使之為凶之類是也。今於諸家砂法中，撮其近理者，編為一卷，分上、中、下三格，富、貴、賤三科，而各取的於龍之貴賤，以斷其吉凶之準，庶幾展卷則得其要歸耳。

This section specifically discusses the patterns of terrain features known as "sand." The methods of analyzing sand are numerous and cannot all be fully explained. Its main principles must be determined by the quality of the dragon line and the site, so it is said that good sand is like a beautiful woman; whether she is noble or lowly depends on whom she marries. However, there are certain patterns that are inherently auspicious or inauspicious and cannot be changed: shapes such as "protruding head," "stabbing face," and "raising skirt" will always remain inauspicious, while forms like "jade belt," "imperial screen," and "emperor's seat" will always remain auspicious. Now, from various schools of sand analysis, we have selected those that are more reasonable and compiled them into this section. They are divided into three categories: superior, medium, and inferior, and further classified into three types: wealth, nobility, and common status, all based on the quality of the dragon line to determine auspiciousness or inauspiciousness. We hope readers can grasp the essentials upon opening this book.

一、凡砂之形象，不必盡拘。廖氏云：“喝砂相似便為是，奉勸莫執泥。”又云：“砂形變像原不一，觸類宜詳推；在人心巧與目明，自可立名稱。”二、凡砂之擬於物類，不可膠執。蓋山形萬古不易，而物類則因時更變。固有古方而今圓，古賤而今貴，亦有古有而今無者。如席帽賤於唐而貴於宋，玉魚、金魚佩於宋而國朝不用之類，烏可盡以執泥？在人活潑而決之耳。

The first rule is that the forms of the terrain features need not be rigidly fixed. Liao Jinjing said: when giving a form to the terrain features, it is sufficient if they are generally similar, and I advise everyone not to be overly literal. He also said: the shapes of the terrain features naturally vary in many ways, and one should carefully examine and classify them; as long as people are clever in thought and clear in vision, they can naturally give them appropriate names. The second rule is that when comparing the terrain features to objects, one should not be rigid and inflexible. Mountain shapes remain unchanged for thousands of years, while objects change with the times: some were square in ancient times but round now, some were lowly in ancient times but noble now, and some existed in ancient times but no longer exist now. For example, the hat used for sitting was a lowly item in the Tang dynasty but became a prestigious item in the Song dynasty; jade fish and gold fish were ornaments in the Song dynasty but are no longer used in the present era. How can such matters be treated in a rigid way? It all depends on people's ability to judge flexibly and adaptively.

三、凡砂格中，多有御用之物，如帝座、御屏之屬，非謂有禁穴，乃朝臣之應也。廖氏云：“格中多有帝主制，非謂其有位。宰相侍從近清光，朝夕得翱翔。”四、砂格有專論其山巒之頭者，有專論其山巒之腳者，有兼頭腳而論者，又有兩山、三山相合而成一格者，不可拘於一律。如華蓋、文筆等，則專取其山頭；進田筆、倒笏等，則專取其山腳；謝恩、絳節等，則兼取其山之頭腳；馬上貴人、點兵報捷之類，則取數山相映，湊合而成者也，在人聰巧可取。亦須多見古格，而心有所主也。

Third, in the format of sand formations, there are often names of items used by emperors, such as "Imperial Seat" and "Imperial Screen." This does not mean that there are forbidden burial sites for emperors, but rather that it indicates the presence of close court ministers. Liao Jinjing said: In the sand formations, there are many names that follow the regulations of emperors, but this does not mean that the owner can actually become an emperor. Instead, it means that he can serve as a minister or attendant close to the emperor, moving around the emperor's court day and night. Fourth, some sand formations focus only on the head of the mountain, some only on the foot, some combine both head and foot, and some require two or three mountains to form a complete pattern. They cannot all be treated the same way. For example, "Huagai" and "Wenbi" focus only on the head of the mountain, while "Jin Tian Bi" and "Dao Hu" focus only on the foot. "Xie'en" and "Jiangjie" take both head and foot into account. Patterns like "Mashang Guiren" and "Dianbing Baojie" require several mountains to complement and form a complete pattern. Whether to take the head, the foot, or both depends on the person's ability to discern. It is also necessary to study many established patterns from ancient times, forming a clear standard in one's mind so that one does not make mistakes when encountering them on the spot.

五、砂格中又有所謂陰砂者，則專看平田、小洲，及小可墩埠、山麓、石脊之類，及穴中不見者。此等砂形，或在明堂，或在左右，或在水口，亦關利害，不可不察。六、砂中又有刑殺，不可不知。廖氏云：“砂中有殺人不知，貴賤最難醫。仔細消砂殺有八，射探沖破壓。更兼反斷走皆凶，解說要人通。射是以尖來向穴，徒配何須說？探是斜山少露頭，作賊不知休。破是浪痕直透頂，淫亂恣遊騁。沖是橫來揷穴前，非禍自連綿。壓是穴前砂崛起，奴僕常反主。

Rule five, there is another type of sand called 「yin sand」, which is specifically used to examine flat fields, small sandbanks, and unremarkable small hills, mountain slopes, and stone ridges, as well as those that are not visible from the site. This type of sand may be located within the bright hall, on the left and right sides, or at the water mouth. It also relates to fortune and misfortune, and must be carefully examined. Rule six, there is also 「xing sha」 (criminal sand) which must not be ignored. Liao Jinjing said: sand may contain killing energy which people are unaware of, and the resulting fortune or misfortune is hard to cure. To carefully eliminate the killing energy in sand, there are eight types: shooting, probing, colliding, breaking, pressing, plus reverse, breaking off, and running away, all of which are harmful. To explain them clearly, one must understand them thoroughly. 「Shooting」 refers to sharp sand shooting towards the site, which indicates exile or banishment. What else needs to be said? 「Probing」 refers to a mountain sloping out only slightly, showing a small head, which indicates thieves in the family who will not stop. 「Breaking」 refers to water marks and waves on the sand surface rushing directly to the mountain top, which indicates licentiousness and indulgence. 「Colliding」 refers to sand crossing horizontally in front of the site, which indicates continuous misfortunes. 「Pressing」 refers to sand suddenly rising high in front of the site, which indicates servants often turning against their master.

反是曲身去向朝，離反永飄飄。斷是腦下自橫浪，斬首無人葬。走是斜身順水飛，遊蕩不思歸。若是眞龍去殺合，禍福終須雜。避凶趨吉最為奇，穴上討便宜。”又吳國師云：“砂中有殺要消詳，立穴先須作主張。巉巖高壓及尖射，避卻方能免禍殃。”蓋近穴有丑形之砂，亦須迴避為美。遠則勿泥。

"Reverse" refers to a ridge that bends its body away from the site, facing the opposite direction, indicating that descendants will scatter and betray each other, forever wandering abroad. "Cut" refers to a water mark naturally formed beneath the mountain peak, resembling a severed neck, indicating that someone will be beheaded and left unburied. "Depart" refers to a ridge that leans sideways and flows with the water, indicating that the person will wander outside and not wish to return home. If the true dragon brings along killing energy that matches the overall pattern, then both misfortune and fortune will be mixed together. At this time, the most important skill is to avoid the凶 and take advantage of the吉 at the site. Master Wu Jingluan also said: if there is killing energy in the ridges, it must be carefully resolved and examined; before establishing the site, one must first decide clearly. Whenever encountering rugged and oppressive rocks or sharp ridges shooting towards the site, they should be avoided to prevent calamity. In summary, if there are ugly-shaped ridges near the site, they should be avoided as much as possible; those far away do not need to be overly concerned.

七、龍眞穴的，而偶有一砂之嫌，眾人莫敢信者，則思喝形以制之。蓋喝形亦可壓制諸砂。卜氏云“尖鎗本凶器，遇武士以為奇。浮尸固不祥，遇群鴉而反吉”之類，亦有理。如旗鎗當面，或作將軍大座；枷鎖橫尸，則取貴人監斬之類。大抵要取重於龍穴也。

Rule seven, if the dragon and the nest are genuine, but there is one piece of terrain that raises suspicion, making everyone hesitant about this land, then one should use the method of 'he xing' to control it. By giving the whole land a form, one can suppress the bad terrain. Bu Ying Tian said that a sharp spear, which is originally a凶器, becomes a rare object when met with a warrior; a floating corpse, though inauspicious, becomes auspicious when met with a group of crows. Such statements have reason. For example, if the form of a flag spear is at the front of the nest, the whole land can be considered as 'general's seat'; if there are forms of shackles and a corpse, it can be named 'nobleman's supervision of execution'. In the end, the weight should still be placed on the dragon and nest.

八、砂形肖物類而多應，不特陰地，陽宅，即如郡邑，亦所關係。若黃坡嚴家坡有杯筊石，其鄉筊卜有靈。弋陽圭峰如拍板，其邑多出戲子。常邑塔山如葫蘆而多名醫，莆田壼公山如卓笏而多朝貴朱子之同安，過莆田，望見壼公山曰“莆田多人才，此公作怪。。承天馬良丫髻雙峰居水口，而郡多雙薦。是皆砂之應驗耳。

Rule eight states that the shape of a hill often corresponds to an object, and this has a corresponding effect. This is not only true for阴宅 and阳宅, but also for entire prefectures and counties. For example, there is a stone shaped like a cup and a paddle in the Yellow Slope Yanjia Slope, and the local people use the cup and paddle for divination, which is particularly effective. In Guyang's Guifeng, the hill shape resembles a clapper, and the county has many actors. In Changshan County, the Tower Hill is shaped like a gourd, and the area produces many famous doctors. In Putian, the Hugong Mountain is shaped like a standing jade tablet, and the area produces many high-ranking officials in the imperial court. When Zhu Xi went to take office in Tong'an, he passed through Putian and saw the Hugong Mountain, saying, "Putian produces many talents, and it is this 'Hugong' that is responsible." In Chengdu Prefecture, Ma Liang's twin peaks shaped like hairpins stand at the water mouth, and the entire prefecture often has cases of two people being recommended together. These are all examples of the effects of hills.

九、凡觀砂法，須審向背、情性。司馬頭陀曰“以端方而知其忠，以傾側而知其佞，柔亂以知淫，卑劣以知賊，粗猛以知惡，瘦薄以知貧。粹美知慈，威武知斷。”《寶鑑》云：“山厚人肥，山瘦人飢，山清人貴，山破人悲，山歸人聚，山走人離，山長人勇，山縮人低，山明人達，山暗人迷，山順人孝，山逆人欺。”此皆其正耳。蔡牧堂曰：“觀形貌得其偽，觀性情得其眞。”斯確論也。

Rule nine: When examining the terrain, one must determine whether it faces the site or turns away from it, and its nature and character. Sima Touduo said: Straight and upright terrain indicates a person of integrity and sincerity; slanting and leaning terrain suggests a person of deceit and cunning; soft and scattered terrain indicates a person inclined to lust; low and mean terrain suggests a thief; rough and fierce terrain indicates a violent nature; thin and frail terrain suggests poverty and hardship; pure and elegant terrain indicates kindness and benevolence; majestic and powerful terrain indicates decisiveness and strength. The "Baojian" says: Thick mountains indicate prosperous people; thin mountains indicate hungry people; clear mountains indicate noble people; broken mountains indicate sorrowful people; converging mountains indicate people gathering together; scattered mountains indicate people parting ways; long mountains indicate brave people; contracted mountains indicate humble people; bright mountains indicate intelligent and capable people; dark mountains indicate confused and dull people; harmonious mountains indicate filial people; opposing mountains indicate people who are deceitful. These are all standard examples. Cai Muting said: Observing the form can only reveal appearances, but observing the nature can reveal the truth. These words are indeed accurate.

上格貴砂大貴人者，木星高聳而尊嚴秀麗也。凡貴人砂，皆是木星。凡文筆砂，皆是火星。貴人不宜破碎、敧斜、醜惡。上格龍主文章貴顯，典大郡。中格龍有文名，不顯貴。賤龍主僧道孤獨無子。中格貴砂大小貴人者，一峰高大，一峰低小也。上一格主父子同貴，下一格主兄弟同貴。皆要砂形秀麗。上格龍主父子兄弟叔侄同科同朝。中格龍主父子兄弟有文名，無顯貴。賤龍主僧道師徒有名。

The superior grade of the noble mountain form, called "Great Nobleman," refers to the appearance of the Jupiter star being tall and dignified with a graceful shape; the Jupiter star refers to a mountain that stands straight and high, like the trunk of a tree. All mountain forms that resemble noblemen belong to the Jupiter star; all mountain forms that resemble writing brushes belong to the Mars star. The nobleman peak must avoid being broken, crooked, or ugly. When paired with a well-graded noble dragon, it indicates fame in literature, holding a high position, and governing a large region; when paired with a medium-grade dragon, it brings only literary reputation without high status; when paired with a low-grade dragon, it indicates becoming a monk or Taoist, being lonely and childless. The medium-grade noble mountain form, called "Small and Large Nobleman," consists of one tall peak and one small peak standing side by side. In the diagram, the upper form indicates both father and son achieving prominence at the same time, while the lower form indicates brothers achieving prominence at the same time. Both forms require the mountains to have a graceful shape. When paired with a well-graded dragon, it indicates father, son, uncle, and nephew all passing the imperial examinations together and holding official positions in the same court; when paired with a medium-grade dragon, it brings only literary reputation among father and son and brothers without high status; when paired with a low-grade dragon, it indicates a small reputation among monks, Taoists, and their disciples.

上格貴砂龍樓鳳閣貴人，乃木星居水星之上，火星之下耳。蓋自下生上，以水木，木生火，故為最貴。要星辰特異，各各合形，尊嚴光彩，方合格局。上格龍主高科顯貴，功在社稷，澤及生民，恩深奕世。中格龍主翰苑聲價，日近天顏。賤龍主富有聲。上格貴砂玉堂金馬貴人者，乃貴人之後有御座，前有馬山也。要清秀端正，忌破碎走竄。宜左右均勻。上格龍主文章冠世，高科及第，玉堂貴顯。中格龍主典大藩。賤龍主富貴多僕馬。

The superior grade of the noble mountain "Dragon Palace and Phoenix Pavilion Nobleman" occurs when the planet Jupiter is located between the planet Mercury above and the planet Mars below. Since the sequence from bottom to top is one of mutual generation: water generates wood, wood generates fire, this configuration is most esteemed. The three layers of stars must have distinctive forms, each conforming to their own shape, dignified and radiant, to be considered qualified. When paired with a superior grade dragon, it indicates achieving high academic success, holding a prominent position, contributing beneficially to the country, and extending benevolence to the people, benefiting generations. When paired with a medium grade dragon, it indicates enjoying prestige in the Hanlin Academy and being in constant proximity to the emperor. When paired with a low grade dragon, it indicates a wealthy family with some reputation. The superior grade of the noble mountain "Jade Hall and Heavenly Horse Nobleman" occurs when the noble peak is flanked by a "throne" mountain behind and a "Heavenly Horse" mountain in front. It requires clarity, correctness, and propriety, avoiding fragmentation and outward deviation, with the left and right sides being balanced. When paired with a superior grade dragon, it indicates outstanding literary talent, achieving high academic success, and attaining prestige in the Hanlin Academy and Jade Hall. When paired with a medium grade dragon, it indicates governing a large territory. When paired with a low grade dragon, it indicates a wealthy family with many servants and carriages.

上格貴砂帳下貴人者，水星之下有木星也。要清秀端正，忌破碎粗丑、欹斜飛走、迫近高雄、巉巖帶右。上格龍主尚書侍從，錦衣玉帶。中格龍主典州郡之官。賤龍主出僧道得官。上格貴砂蓋下貴人者，華蓋之下有木星也。要清秀端正，忌欹側粗惡。須三蓋不同，其所應則無異也。三蓋者，華蓋、寳蓋、冠蓋。上格龍主尙書侍從臺諫。中格龍主出鎮大藩。賤龍主出僧道。

The superior grade noble sand "Accountant Nobleman" refers to a star shape of water with another star of wood beneath it. It should be clear, elegant, and upright, and should avoid being broken, coarse, crooked, or protruding outward. It should not be too close and overly large and strong, nor should it be rugged with stones. When paired with a superior grade dragon, it indicates the emergence of officials such as the Minister of Works and attendants wearing silk robes and jade belts; when paired with a medium grade dragon, it indicates officials in charge of prefectures and states; when paired with a low grade dragon, it indicates monks and Taoists who attain official titles through good fortune. The superior grade noble sand "Covered Nobleman" refers to a mountain shape of the "Heavenly Cover" with another star of wood beneath it. It should be clear, elegant, and upright, and should avoid being crooked or coarse. The "cover" has three different forms, but the effect is the same. The term "three covers" refers to the Heavenly Cover, the Precious Cover, and the Crown Cover. When paired with a superior grade dragon, it indicates the emergence of officials such as the Minister of Works, attendants, and officials of the advisory court; when paired with a medium grade dragon, it indicates officials governing a large region; when paired with a low grade dragon, it indicates monks and Taoists.

上格貴砂殿上貴人者，聚氣火星之下有木星，木星之下又有水星。要三星皆清秀端正，忌破碎飛走。上格龍主宰相，秉國政，繫安危。中格龍主有文章名譽，出典大藩。賤龍主僧道蒙恩。上格貴砂臺閣貴人者，聚氣火星之下有土星，土星之下又有木星也。要三星秀麗端正，忌破碎欹斜。上格龍主拜相，寵遇獨隆。中格龍主尚書侍從，一人兼數職之祿。賤龍主僧道入朝面聖。

The superior grade noble star "Hall Superior Nobleman" is a configuration where a gathering fire star is below a wood star, and a water star is below the wood star, forming three layers stacked on top of each other. It requires all three stars to be clear, refined, and upright, and it is forbidden for them to be broken or scattered. When this configuration is combined with a superior grade dragon, it indicates the emergence of a prime minister who holds the country's affairs in his hands; when combined with a medium grade dragon, it indicates fame in literature and being stationed abroad to govern a major region; when combined with an inferior grade dragon, it indicates monks and Taoists receiving imperial favor. The superior grade noble star "Palace阁 Nobleman" is a configuration where a gathering fire star is below a soil star, and a wood star is below the soil star. It requires all three stars to be refined and upright, and it is forbidden for them to be broken or crooked. When this configuration is combined with a superior grade dragon, it indicates being appointed as a prime minister with exceptional imperial favor; when combined with a medium grade dragon, it indicates holding positions such as the Minister of Works and attendants, with multiple official salaries; when combined with an inferior grade dragon, it indicates monks and Taoists being allowed to appear before the emperor.

上格貴砂觀榜貴人者，水星之傍有木星也。要端正秀麗，忌欹斜不正。榜高貴人低者是正格，或榜低貴人高，亦吉。但低者不宜太低。上格龍主科第高登，翰林榮貴。中格龍主郡邑之官，富冠鄉邑。賤龍主僧道奴卒之屬。上格貴砂玉堂貴人者，聚氣火星之下有木星也。火星明，木星秀，貴入玉堂。忌破碎、欹斜、飛走、浪痕、崩赤。上格龍主翰林院知制誥，經筵講官。中格龍主文章名譽，升朝之職。賤龍主僧道得貴人扶持。

The upper grade noble hill "Observing the Banner Nobleman" refers to a horizontal banner shape formed by the water star, with another wooden star beside it, resembling someone reading a banner. It should be upright and elegant, avoiding crooked or irregular forms. When the banner hill is high and the nobleman peak is low, it is considered the correct form; when the banner hill is low and the nobleman peak is high, it is also auspicious, though the lower side should not be too low. When paired with a superior dragon, it indicates success in the imperial examinations and holding an official post in the Hanlin Academy; when paired with a medium dragon, it indicates holding a local official post and being the wealthiest in the village; when paired with an inferior dragon, it indicates becoming a monk, Taoist priest, servant, or soldier. The upper grade noble hill "Jade Hall Nobleman" refers to a gathering of fire stars with another wooden star beneath them. The fire star should be bright and the wooden star should be refined and elegant, indicating that a nobleman will enter the Hanlin Academy and Jade Hall. It should avoid broken, crooked, scattered, or dispersed forms, as well as rain marks and water waves on the hillside, or landslides exposing red earth. When paired with a superior dragon, it indicates holding a position in the Hanlin Academy and drafting imperial edicts; when paired with a medium dragon, it indicates having a reputation for literary excellence and holding an official post in the imperial court; when paired with an inferior dragon, it indicates monks and Taoists receiving support from noblemen.

上格貴砂簾幙貴人者，木星在數重水星帳下，或在數重之中，皆是也。要清麗端正為合格，忌粗丑、破碎、欹斜不正。上格龍主執政公孤，極品之貴，及女貴。中格龍主典大藩，方面重臣。賤龍主為優人、樂戶、妓者。上格貴砂臨軒貴人者，木星在罘罳侍從之前也。要清秀端正為合格，忌破碎醜陋、欹斜不尊、帶石點剝。上格龍主白衣上殿，狀元宰輔，承恩蔭寵。中格龍重重封誥，望重位尊。賤龍主僧道面君，徒從眾多。

The superior grade of noble sand "Lianmu Guiren" refers to a Jupiter hill situated beneath multiple layers of water star formations or sandwiched between multiple layers of such formations. It is considered to belong to this category. It requires clarity, elegance, and proper form to be qualified, and it is forbidden to be coarse, ugly, broken, or crooked and improperly aligned. When paired with a superior grade dragon, it indicates the emergence of officials holding high positions in the government, such as the Three Grand Ministers and Three Ministers of the Imperial Court, reaching the pinnacle of court favor, and also signifies the prominence of women in the family. When paired with a medium grade dragon, it indicates holding a major regional position and becoming a key official in a region. When paired with a low grade dragon, it indicates becoming a performer, musician, or prostitute. The superior grade of noble sand "Linxuan Guiren" refers to a Jupiter hill situated in front of a "Futisi" screen and the mountain representing attendants. It requires clarity, elegance, and proper form to be qualified, and it is forbidden to be broken, ugly, crooked, or unbecoming, as well as having a rough, patchy, or weathered appearance. When paired with a superior grade dragon, it indicates achieving recognition from the emperor while still in civilian attire, producing top-ranking officials such as the状元 (top scholar) and prime ministers, and receiving imperial favor and patronage. When paired with a medium grade dragon, it indicates frequent honors and titles, high reputation, and high status. When paired with a low grade dragon, it indicates monks and Taoists being granted an audience with the emperor and having many followers.

上格貴砂披髮貴人者，木星旁拖，似於斜側也。此乃木星帶火，不可以斜側為嫌。但要清秀，切忌醜惡。上格龍主文武全才，威震中外，斬伐自由。中格龍主佈政提刑之貴。賤龍主法師有靈顯。上格貴砂玉階貴人者，木星在疊級數重之外也。要端正秀麗，而階級重重平正為合格也。上格龍主出朝貴，秉政專權。中格龍主將校有威勇。賤龍主雜職。

The superior grade noble sand "Disheveled Nobleman" is a formation where the Jupiter star is accompanied by a piece of land extending downward, appearing somewhat slanted. This is actually Jupiter accompanied by a fiery influence, so one should not despise it just because it is slanted; as long as it is clear and elegant, it is acceptable. One must avoid forms that are ugly or deformed. When paired with a superior grade dragon, it indicates the emergence of a person who is both literary and martially talented, whose reputation shakes the court both inside and outside, and who holds power over life and death. When paired with a medium grade dragon, it indicates the emergence of high-ranking officials such as governors and judicial inspectors. When paired with a low grade dragon, it indicates the emergence of magicians whose spells are effective and have visible results. The superior grade noble sand "Jade Steps Nobleman" is a formation where the Jupiter star stands outside a mountain shape resembling several tiers of steps. It requires that it be upright and elegant, with each step level and even, to be considered qualified. When paired with a superior grade dragon, it indicates the emergence of high-ranking court officials who hold political power and exercise absolute authority. When paired with a medium grade dragon, it indicates the emergence of military officers who are brave and strong. When paired with a low grade dragon, it indicates the emergence of miscellaneous low-ranking officials.

上格貴砂踏節貴人，要看節山高低相稱，大小疏密均勻，而貴人之山居於其下，端正尊嚴，方為合格。上格龍主文章清貴，文武全才，出使外國。中格龍主職掌大藩，威權烜赫。賤龍主藝術巫祝。上格貴砂御座貴人，要星辰尊重，左右相稱，方為合格。玉樓、寶殿、宮妃、貴人、侍臣、四將軍俱備，貴不可言之格也。上格龍主運籌帷幄，為帝王師，及明賢理學，配享追諡。中格龍升朝侍從，及駙馬、妃后儀賓、長吏。賤龍神廟血食。

The upper grade of the noble mountain "Tajie Guiren" requires that the "Jie" shaped mountains be of appropriate height and size, evenly distributed and well proportioned, with the Guiren mountain standing beneath them in a dignified and upright manner. When combined with a superior dragon, it indicates a person of literary excellence and noble status, possessing both literary and military talents, and being sent on diplomatic missions abroad. When combined with a medium grade dragon, it indicates holding a high-ranking position with great authority. When combined with an inferior dragon, it indicates becoming an artist, performer, or shaman. The upper grade of the noble mountain "Yuzuo Guiren" requires that the stars be solemn and dignified, with the left and right sides balanced and harmonious. If the mountains resembling "Yulou," "Baodian," "Gongfei," "Guiren," "Shicheng," and the four generals are all present, this is a highly esteemed pattern. When combined with a superior dragon, it indicates being a strategist, a teacher to the emperor, or a renowned scholar of Confucianism, who is honored in the Confucius Temple posthumously and receives a posthumous title. When combined with a medium grade dragon, it indicates holding a high official position in the court, serving as a驸马 (marriage partner of a princess), a consort's attendant, or a senior official. When combined with an inferior dragon, it indicates being enshrined in a temple and honored with worship after death.

上格貴砂仙橋本水星而兩角又撐火木也。下有木星，亦帳下貴人耳。要仙橋開展，左右均勻，而貴人正當其下，不欹不斜，方為合格。上格龍年少高科，翰苑清貴，神仙清高。中格龍清高賢士，文章藻華，祿位高升。賤龍主狷介之士，及高僧。上格貴砂仙橋之上有貴人，與幙外貴人相似，但此格差貴。要清秀端正方為合格。多出人好神仙，及出清高大儒。上格龍主位極人臣，志慕神仙。中格龍主完名全節高壽。賤龍主無子孫獨享高壽。

The superior grade of the nobleman's hill is called "Heavenly Bridge." It itself is a water star, with fire and wood stars supporting its two ends. If there is a wood star beneath it, that is called "Nobleman under the Banner." The Heavenly Bridge should be spread out and balanced on both sides, with the nobleman hill standing upright beneath it, neither leaning left nor right, to be considered qualified. When paired with a superior dragon, it indicates a person who achieves academic success at a young age, holds an esteemed position in the Hanlin Academy, and is noble and lofty like a deity. When paired with a medium dragon, it indicates a virtuous scholar with elegant writings and steadily rising official rank. When paired with a low dragon, it indicates a person who is upright, proud, and solitary, as well as a great Buddhist monk. Another grade is when there is another nobleman hill above the Heavenly Bridge, similar to the "Nobleman outside the Curtain," but slightly inferior. It requires clarity and correctness to be qualified, producing many people who love alchemy and great scholars with lofty character. When paired with a superior dragon, it indicates a person who reaches the highest official rank yet yearns for immortality. When paired with a medium dragon, it indicates a person with good reputation and long life. When paired with a low dragon, it indicates a person who may not have descendants but enjoys a long life alone.

上格貴砂侍講貴人者，木星山畔有土星如臺，若貴人侍於案之側也。要端正清秀，忌斜走粗丑。上格龍侍讀侍講，經筳臺閣之貴，為王者師。中格龍主儒官訓導之職，及吏員蒙師。賤龍主侍卒奴隸。上格貴砂幙外貴人者，木星在水星數重山外，如人在簾幕外立也。要端正清秀，忌欹斜粗丑，不合格。上格龍主升朝之貴。中格龍主孤獨，子孫先死，自享福貴。賤龍主高僧奴隸。

The superior grade “Servant Lecturer Nobleman” (侍讲贵人) refers to a mountain shaped like a star of wood standing beside a mountain shaped like a star of earth, resembling a writing desk. It should be upright and elegant, avoiding crookedness, irregularity, or ugliness. When paired with a superior grade dragon, it indicates a position as a court scholar or lecturer, enjoying the honor of being a royal teacher; when paired with a medium grade dragon, it indicates a position as a Confucian scholar or tutor, or merely as a government clerk or teacher in a private school; when paired with an inferior grade dragon, it indicates a fate as a servant or slave. The superior grade “Outside Tent Nobleman” (幕外贵人) refers to a mountain shaped like a star of wood standing outside a series of mountains shaped like stars of water, resembling a person standing outside a curtain. It should be upright and elegant, and any crookedness or ugliness makes it does not meet the standard. When paired with a superior grade dragon, it indicates holding a high official position in the court; when paired with a medium grade dragon, it indicates a lonely life, with descendants dying before oneself, enjoying wealth and honor alone; when paired with an inferior grade dragon, it indicates becoming a high-ranking monk or a slave.

上格貴砂馬上貴人，要人高馬低，星辰清秀，方為合格。若得旌節、儀從相稱，福力尤加。主文武全才，功勲掀揭。上格龍尚書侍御，威振邊方，汗馬功勲。中格龍主典大藩，及富豪多才產僕馬。賤龍主牧馬及木匠。上格貴砂執圭貴人，要星體清秀，人高圭正，不欹斜破碎，方為合格。若御座、臺蓋、旗鼓相應，尤為貴格。上格龍主尚書九卿，立朝正大。中格龍主科甲，出京堂顯貴。賤龍主僧道，拜禮神佛。

The superior grade of noble personage terrain "Immediate Noble Personage" requires the noble personage peak to be high and the mountain resembling a horse to be low, with clear and refined stars, to be considered qualified. If further accompanied by forms resembling banners, standards, and attendants that match, the fortune will be even stronger. This grade signifies a person of both literary and military talent, with remarkable achievements. When combined with a superior grade dragon, it indicates the emergence of officials such as the Minister of Works and Attendant Minister, whose fame shakes the borders and who achieve great military merits; when combined with a medium grade dragon, it indicates holding a major territory or becoming wealthy, being multi-talented, productive, and having many servants and carriages; when combined with an inferior grade dragon, it indicates engaging in horse breeding or carpentry. The superior grade of noble personage terrain "Holding a Jade Bi" requires clear and refined stars, a high noble personage peak, and a jade bi shape that is upright, not crooked or broken, to be considered qualified. If further accompanied by forms resembling an imperial throne, a canopy, and flags and drums that correspond with each other, it becomes an even more noble grade. When combined with a superior grade dragon, it indicates the emergence of officials such as the Minister of Works and the Nine Ministers, who are upright and illustrious in court; when combined with a medium grade dragon, it indicates passing the imperial examination and holding an official position in the capital, achieving prominence; when combined with an inferior grade dragon, it indicates becoming a monk or Taoist, spending daily time worshiping deities and Buddhas.

上格貴砂龍門貴人者，木星兩旁俱有華蓋峰也。要清正端秀，方為合格。忌斜側、不正、帶石則減福。上格龍少年及第，直言敢諫，朝野聞名。中格龍主皇親國戚，文武全才。賤龍主屢試不第，拜謁侯門。上格貴砂執笏貴人要星體清秀，人高笏正，不欹斜破碎，方為合格。若御座、臺蓋、旗鼓相應，尤貴。上格龍主尚書九卿，立朝正大。中格龍主科甲出身，京堂顯貴。賤龍主僧道，拜禮神佛。

The superior grade noble mountain "Dragon Gate Nobleman" requires that there are two "Huagai" shaped peaks on either side of the Jupiter star, resembling the Dragon Gate standing on both sides. It must be clear, upright, and elegant to be considered qualified; it is forbidden for them to be crooked or irregular. If there are stones present, it will reduce blessings. When paired with a superior grade dragon, it indicates that one will achieve success at a young age, be brave in speaking truth, and gain fame throughout the court and country; when paired with a medium grade dragon, it indicates becoming a royal relative, possessing both literary and military talents; when paired with a low grade dragon, it indicates repeated failures in examinations and having to serve under powerful officials. The superior grade noble mountain "Hutou Nobleman" requires that the star body is clear and elegant, the noble peak is high and the hut shape is upright and correct, without being crooked or broken, to be considered qualified; if there are forms such as an imperial throne, a platform, and flags and drums that correspond to each other, it becomes even more prestigious. When paired with a superior grade dragon, it indicates becoming a high-ranking official such as the Minister of Works or the Nine Ministers, standing upright and shining in court; when paired with a medium grade dragon, it indicates achieving success through the imperial examination system and holding an important position in the capital; when paired with a low grade dragon, it indicates becoming a monk or a Taoist, spending daily time worshiping gods and Buddhas.

上格貴砂按劍貴人者，貴人山下有尖利之砂倒地也。要逆水為吉，順水為凶。其劍亦忌射穴。此砂多主武。上格龍主將軍元帥，威振四夷。中格龍主監斬提刑之貴。賤龍主出劊子手。上格貴砂五馬貴人者，貴人山居五馬山之中也。要諸峰秀麗，忌破碎、粗丑、飛腳亂竄。此砂主武。上格龍主尚書侍從，有功邊疆。中格龍主五馬專城，及典馬之官，鉅富多馬。賤龍主牧馬販馬。

The upper grade noble sand "Pressing Sword Nobleman" refers to a mountain representing a nobleman with a sharp peak lying on the ground, resembling a sword. It is auspicious if the sand faces against the water flow, but inauspicious if it follows the water. The "sword" should also avoid directly facing the site of the tomb. This type of sand usually indicates a military position. When combined with a top-grade dragon, it signifies the emergence of generals and marshals who shake the surrounding foreign tribes; when combined with a middle-grade dragon, it signifies officials such as executioners and prosecutors; when combined with a low-grade dragon, it signifies executioners. The upper grade noble sand "Five Horses Nobleman" refers to a mountain representing a nobleman standing among five hills shaped like horses. It requires all peaks to be elegant and秀丽, and it should avoid broken, coarse, or scattered hills at the foot. This type of sand usually indicates military power. When combined with a top-grade dragon, it signifies the emergence of ministers and attendants who achieve success on the frontier; when combined with a middle-grade dragon, it signifies officials such as governors of cities with five horses or officials in charge of horses, or becoming wealthy through horse breeding and trading; when combined with a low-grade dragon, it signifies a livelihood based on horse breeding and trading.

上格貴砂金馬門中，貴人一峰居中。天馬左右要均勻端秀，貴人低亦不妨。廖金精下白牛坦地、杭州高閣老江頭祖地，皆此朝山，俱拜相。上格龍主拜相，兄弟叔侄同科。中格龍主文名翰苑。賤龍主牧馬蕃息。上格貴砂雙薦貴人者，雙峰仝峙也。要清氣光彩，雙峰相等。忌斜側巉巖，飛走破碎，或一高一低，亦不合格。上格龍主兄弟聯登科甲，並駕齊驅。中格龍主富，雙妻雙子。賤龍兄弟仝入公門。

The superior grade of noble mountain, "Golden Horse Gate," consists of two Heavenly Horses with a nobleman peak standing between them. The two horses should be symmetrical and elegant, and the nobleman peak being slightly lower is not a problem. The land pointed out by Liao Jinjing at the White Ox Plateau and the ancestral tomb at the Jiangtou of Hangzhou's Gaoguo ancestral home both have mountains facing in this formation, and both families produced prime ministers. When paired with a superior grade dragon, it signifies being appointed as a prime minister, with brothers and uncles achieving success in the same examination; when paired with a medium grade dragon, it signifies a reputation in the Hanlin Academy; when paired with a inferior grade dragon, it signifies a career in herding horses with numerous animals. The superior grade of noble mountain, "Double Recommendation Nobleman," consists of two mountain peaks standing shoulder to shoulder. It requires a clear and bright appearance with the two peaks of equal height; it is forbidden for them to be crooked, rugged, scattered, or broken. If one is higher and the other lower, it is also not acceptable. When paired with a superior grade dragon, it signifies brothers achieving success in the imperial examination consecutively and advancing together; when paired with a medium grade dragon, it signifies a wealthy family, marrying two wives and having two sons; when paired with an inferior grade dragon, it signifies brothers working together in the government office.

上格貴砂此亦雙薦貴人，與前格同。但前乃仝峙，此則聯峙矣。要雙峰相平，清秀嫵媚。忌側竄飛走。上格龍主兄弟聯科仝登翰廷。中格龍主雙妻雙子。賤龍主兄弟出家。上格貴砂雙童講書者，兩木星中夾一土星也。要土方正，木直聳秀麗。忌土破碎，木斜側。多主雙貴。上格龍主兄弟仝入翰林，經筵進講。中格龍主兄弟仝科仝朝，鉅富。賤龍主兄弟經商。

The pattern "Upper Grade Noble Sand" is also called "Double Recommendation of Nobleman," which is similar to the previous pattern, but in this case, the two peaks are connected to each other rather than standing separately. It requires the two peaks to be of equal height, clear and elegant, and to avoid being leaning outward or scattering away. When combined with an upper grade dragon, it signifies brothers achieving success in the imperial examinations together and both entering the Hanlin Academy; when combined with a middle grade dragon, it signifies marrying two wives and having two sons; when combined with a low grade dragon, it signifies brothers becoming monks. The "Double Child Studying" pattern of Upper Grade Noble Sand consists of two Jupiter stars flanking a Saturn star, resembling two children facing a writing desk. It requires the Saturn star to be square and the Jupiter stars to be straight, tall, and elegant; it should avoid the Saturn star being broken or the Jupiter stars being crooked. This pattern often indicates that two people achieve high status. When combined with an upper grade dragon, it signifies brothers achieving success in the imperial examinations together and serving as scholars to the emperor; when combined with a middle grade dragon, it signifies brothers passing the exams in the same category and holding official positions together, with great wealth; when combined with a low grade dragon, it signifies brothers engaging in business together.

中格貴砂左右貴人者，秀峰不當正面，或左或右也。正面砂反醜惡，而左右有秀峰。主偏房庶出之貴。斷曰：“秀峰耳邊插，偏房生子登科甲。”上格龍主貴為近侍。中格龍主藩臬重臣。賤龍主奴僕聰明。上格貴砂文星貴人者，木星之下有太陰蛾眉之山也。要兩山俱秀麗，忌破碎、斜側、走足帶火。上格龍主文章顯達，職兼文武。中格龍主文名遠播，品位不隆，多女貴。賤龍主男女滛泆，內丑。

The middle grade of noble mountain formations "Left and Right Noblemen" refers to beautiful mountain peaks not directly in front, but rather on the left or right side; the mountain directly in front is instead ugly, while the beautiful peaks are located on the sides. This formation indicates that the second son from a secondary wife will achieve prominence. The interpretation states: beautiful peaks appearing near the ears signify that the son of a secondary wife can pass the imperial examinations. When combined with a top-grade dragon, it indicates great prestige and serving as a court attendant to the emperor; when combined with a middle-grade dragon, it indicates the emergence of high-ranking officials such as the Minister of Revenue and the Inspector General; when combined with a low-grade dragon, it indicates that the household's servants are intelligent. The top grade of noble mountain formations "Literary Star Nobleman" refers to a mountain resembling a star, with two mountains shaped like "Too Yin" and "Emperor's Eyebrow" beneath it. Both mountains should be beautiful, and it is forbidden for them to be broken, crooked, or for their base to extend outward with fire-like formations. When combined with a top-grade dragon, it indicates literary success and holding both civil and military positions; when combined with a middle-grade dragon, it indicates widespread literary reputation but not high official rank, with many noble women in the family; when combined with a low-grade dragon, it indicates moral corruption among men and women, and scandals spreading outside the household.

上格貴砂屏下貴人者，土星下有木星也。要土方正，木端聳。忌土斜傾而不正，木破碎而飛走，有此則不吉。上格龍主師保秉政，侍從之臣。中格龍主方面重臣。賤龍主雜職及名僧。上格貴砂臺下貴人者，三臺之下有木星也。要臺星均勻，木星端聳。忌臺星不均，木星斜側，不合格。上格龍主神童面聖，三公極品。中格龍主升朝之貴。賤龍主出名僧，門徒甚眾。

The superior quality noble sand “Screened Nobleman” refers to a screen shaped like the planet of Earth, with another hill shaped like the planet of Wood beneath it. The Earth hill should be square and upright, and the Wood hill should be tall and dignified. It is inauspicious if the Earth hill is crooked or uneven, or if the Wood hill is broken or scattered, as these defects bring bad fortune. When paired with a superior quality dragon, it indicates the emergence of high-ranking officials who hold power in the government and attendants; when paired with a medium quality dragon, it indicates the emergence of important officials in a region; when paired with a low quality dragon, it indicates the emergence of low-ranking officials and famous monks. The superior quality noble sand “Platformed Nobleman” refers to the “Three Platforms” with another hill shaped like the planet of Wood beneath them. The Three Platforms should be three hills that are evenly proportioned, and the Wood hill should be tall and dignified. It is inauspicious if the Three Platforms are uneven or if the Wood hill is crooked, as these defects make it does not meet the standard. When paired with a superior quality dragon, it indicates the emergence of prodigies who meet the emperor and attain the highest rank among the three dukes; when paired with a medium quality dragon, it indicates holding an important position in the imperial court; when paired with a low quality dragon, it indicates the emergence of famous monks with many disciples.

上格貴砂捧誥貴人者，要貴人端聳，誥軸方平，及高低相稱，不倚不斜，方為合格。廖氏謂榮達之象，最吉。上格龍主天恩寵渥，重拜褒封。中格龍主為侍御、欽差、傳宣之職。賤龍主走卒師巫。上格貴砂展誥貴人，乃木星聳於誥軸砂上。要清秀、尊嚴、適當，不偏不倚，方為合格。上格龍主受君眷寵，徵聘入朝，師保尊隆，及出仙子神道。中格龍主璽書褒諭，封贈父母。賤龍主神廟威儀。

The top-grade noble mountain form "Embracing the Imperial Edict Nobleman" requires the nobleman peak to be clearly high and towering, with the edict scroll-shaped mountain square and level, both in proper height and proportion, neither leaning nor biased, to be considered qualified. Liao Jinjing said this is a symbol of honor and prosperity, the most auspicious. When combined with a top-grade dragon, it indicates receiving the emperor's deep favor, repeatedly receiving commendation and titles; when combined with a middle-grade dragon, it indicates serving as an imperial censor, imperial envoy, or messenger delivering imperial edicts; when combined with a low-grade dragon, it indicates being a common servant or a shaman. The top-grade noble mountain form "Expanding the Imperial Edict Nobleman" is when the planet Jupiter stands on top of the edict scroll-shaped mountain. It requires clarity, dignity, and proper placement, neither leaning nor biased, to be considered qualified. When combined with a top-grade dragon, it indicates being deeply favored by the emperor, being summoned to the court, honored as the Grand Tutor and Minister of State, and also indicates the emergence of a sage; when combined with a middle-grade dragon, it indicates receiving imperial edicts of commendation, leading to the parents being granted titles; when combined with a low-grade dragon, it indicates serving as a ceremonial attendant in a temple.

上格貴砂蛾眉文星者，狀如半月，光媚纖巧也。要兩角均勻，端正清秀。忌臃腫破碎，邊高邊低，欹斜不正等類。上格龍主文章名譽，狀元神童，女貴為妃。中格龍主出人清秀，官位不顯，虛名則勝。多主女貴。賤龍主婦女貌美，而篔有風聲。上格貴砂福壽文星者，中稍起頂，頗類三臺，故尤為吉。要兩畔均勻，端正秀麗。忌臃腫破碎。上格龍主富貴雙全，居官極品，居位長久，福壽綿遠。中格龍主高壽厚福，但無顯貴。賤龍主僧道壽高，頗有名譽。

The superior grade precious mountain shape called "Emperor's Eyebrow Literati Star" resembles a crescent moon, smooth, graceful, and delicate. It requires both ends to be even and upright, neat and refined; it should avoid being bulky or broken, or having one side higher than the other, or being crooked and uneven. This shape, named "Emperor's Eyebrow," is originally symbolic of a woman's curved eyebrows, so its effects are mostly seen in female family members. When paired with a superior grade dragon, it indicates fame in literature, producing top scholars, prodigies, and women of high status entering the palace as consorts. When paired with a medium grade dragon, it indicates people with refined appearances but not prominent official positions, yet with considerable reputation, and also often indicates women of high status. When paired with a low grade dragon, it indicates beautiful women but with rumors about their amorous behavior. The superior grade precious mountain shape called "Blessing and Longevity Literati Star" has a slight peak in the middle, resembling the shape of three connected steps, known as "Three Platforms," thus being especially auspicious. It requires both sides to be even and neat, elegant and refined; it should avoid being bulky or broken. When paired with a superior grade dragon, it indicates both wealth and honor, holding the highest official position, long tenure in office, and long life and prosperity. When paired with a medium grade dragon, it indicates a long and prosperous life without high official status. When paired with a low grade dragon, it indicates longevity for monks and Taoists with some reputation.

上格貴砂清貴文星者，清瘦之山，嫩巧而細也。要兩畔均勻，忌帶石粗丑，邊高邊下，斜側。比蛾眉，此格稍高大為異耳。上格龍主翰苑清貴，名望遠播。中格龍主虛名不貴，廉介恬退，家無儲積。賤龍主僧道聰明，婦人不潔。上格貴砂駁雜文星者，兩旁斷而復有低坪，不高，不為品字、三臺，中頂不起，不為寶蓋，此所以為文星而駁雜也。亦曰飛蛾文星。上格龍主出人博學，名滿天下，無意功名。中格龍主能文博記，隨波混流，和氣同俗。賤龍主能文多藝，飄蕩無成。

The superior grade noble hill "Clear and Noble Literary Star" is a slender mountain with a delicate and fine shape. It requires symmetry on both sides, and it is undesirable if it has rough stones, is uneven in height, or is crooked. Compared to "Eve's Eyebrow," the difference is only that it is slightly taller. When paired with a superior grade dragon, it indicates a person holding an esteemed position in the Hanlin Academy, enjoying prestige and renown; when paired with a medium grade dragon, it suggests a person with empty reputation but no actual status, being honest, independent, and not ambitious, with no savings at home; when paired with a low grade dragon, it indicates monks and Taoists being intelligent, and women having improper behavior. The superior grade noble hill "Mixed Literary Star" is a hill where the sides are broken off and there is a flat area in the middle, with insufficient height, unable to form the shape of "Pin" or "San Tai"; the middle does not rise to a peak, unable to form "Bao Gai," so although it is a literary star, it is mixed and impure, also called "Flying Moth Literary Star." When paired with a superior grade dragon, it indicates a person who is learned and famous throughout the world but has no desire for official rank; when paired with a medium grade dragon, it suggests a person who can write well, has a good memory, and goes with the flow, blending in with the world; when paired with a low grade dragon, it indicates a person who is skilled in many arts but drifts through life without achieving anything.

上格貴砂帶福文星者，即一字文星而高大帶土，體平正嫵媚也。要龐厚而不臃腫，不粗丑，忌帶石、崚嶒、破碎。上格龍主文武全才，極品祿位。中格龍主科第榮名，鉅富壽考。賤龍主出人伶俐，為隸卒，長壽。上格貴砂帶曜文星者，乃木星兩旁生火曜也。亦頗似蛾眉文星，但圓平不同耳。蛾眉圓，此格平正，復於側畔出曜，故曰帶曜文星。忌粗惡。上格龍主文章顯達，名垂當世，後學宗師。中格龍主有文名，不能顯達。賤龍主秀才善養外婦，不顧正妻。

The superior grade noble mountain shape called "Bearing Blessing Literary Star" refers to a shape resembling the character "one" lying horizontally, known as "One Character Literary Star," which is large in form and accompanied by earthy shapes. The mountain body is flat and graceful. Since earth represents abundant blessings, it is called "Bearing Blessing." It should be large and solid without being bulky or coarse. It is to be avoided if it has stones, is rugged, or broken. When paired with a superior grade dragon, it indicates a person with both literary and martial talents, achieving the highest rank in officialdom. When paired with a middle grade dragon, it indicates passing imperial examinations, gaining honor and fame, becoming extremely wealthy, and enjoying a long life. When paired with an inferior grade dragon, it indicates people who are clever and capable, working as officials' assistants, but living long. The superior grade noble mountain shape called "Bearing Radiant Literary Star" refers to a shape where fire forms appear on both sides of a star, resembling sharp stone tips. It is also somewhat similar to the "Eve's Eyebrow Literary Star," differing only in being round versus flat. The "Eve's Eyebrow Literary Star" is round, while this shape is flat and has radiance on the side, hence called "Bearing Radiant Literary Star." It is to be avoided if the shape is coarse and ugly. When paired with a superior grade dragon, it indicates literary success and fame in the contemporary era, becoming a master for later generations. When paired with a middle grade dragon, it indicates having literary reputation but not achieving official success. When paired with an inferior grade dragon, it indicates a scholar who keeps a concubine outside and neglects his legal wife.

上格貴砂一字文星者，乃倒地木星也。要清秀、平正、端尊。忌粗丑、斜走、破碎、不平正、帶石、尖竄、順水。上格龍主神童、狀元、宰相、侯伯，一品之貴。中格龍主魁解清貴，名譽著揚。賤龍主虛譽從隆，寔德則病，空有文章。上格貴砂柱笏文星者，木星卓立，不欹不斜，而清秀端正也。亦名象簡文星。要光彩嫵媚，忌臃腫、粗丑、斜側、走竄。上格龍主狀元、尚書、侍從、臺閣之官。中格龍主翰苑清高，貴及諫垣之職。賤龍主僧道清修，篤信神佛。

The superior quality "One Character Literary Star" in the upper grade is a horizontal wooden star lying on the ground, resembling a horizontal line. It should be clear, elegant, upright, and dignified; it is to be avoided if it is coarse, ugly, slanting, flowing outward, broken, uneven, accompanied by stones, or has sharp corners extending outward. When paired with a superior dragon, it indicates the emergence of prodigies, top scholars, ministers, and high-ranking officials; when paired with a medium-grade dragon, it signifies achieving prestigious academic titles such as the top scholar or the top in the examination, with a reputation spreading far; when paired with a low-grade dragon, it suggests great reputation but lacking in real virtue, with only a lot of literary knowledge. The superior quality "Staff-like Literary Star" in the upper grade is a wooden star standing upright, neither leaning nor slanting, clear and elegant, resembling a vertical official staff. Because the staff is made of ivory, it is also called the "Ivory Staff Literary Star." It should be bright and graceful; it is to be avoided if it is bulky, coarse, slanting, or extending outward. When paired with a superior dragon, it indicates the emergence of top scholars, ministers, attendants, and officials in high-ranking government positions; when paired with a medium-grade dragon, it signifies holding a high-ranking position in the Hanlin Academy, achieving the rank of an official who advises the emperor; when paired with a low-grade dragon, it suggests a life of religious devotion and sincere belief in deities and Buddhas.

上格貴砂玉圭文星，土之聳高體，要頂平，身直，不欹不斜，挺然清秀，方為合格。莆田壼公山合此格。朱子之同安，見此山曰：“莆田多人才，此公作怪。”上格龍主出垂紳正笏，立朝燮理陰陽，及崇儒禎傅，滿朝朱紫。中格龍主貴，有忠貞，文名遠播。賤龍主壽富之人及高僧。上格貴砂金箱文星，土之低平者。要方正平圓，不欹不斜，方為合格。此砂要再見貴人、玉印、文筆相助，方為大貴。上格龍主科名高顯。中格龍主腰金五馬。賤龍主小富義民。

The superior grade of noble hill, "Jade Cudgel Literary Star," is a shape resembling a high hill of earth. It requires a flat top, a straight body, upright and not crooked, clear and refined, to be considered qualified. The Hugong Mountain in Putian conforms exactly to this form. When Zhu Xi went to Tong'an to take office, upon seeing this mountain, he said: "Putian produces many talented people, due to the influence of this 'Hugong.'" When this hill is paired with a top-grade dragon, it indicates the emergence of high-ranking officials who wear wide belts and hold ceremonial staffs, standing in court to regulate yin and yang, and also produces scholars who promote Confucianism, with the whole family wearing red robes and purple sashes. When paired with a middle-grade dragon, it indicates noble status and loyal character, with a far-reaching literary reputation. When paired with a low-grade dragon, it indicates longevity and wealth, as well as the emergence of high monks. The superior grade of noble hill, "Golden Chest Literary Star," is a type of low and flat earth hill. It requires being square and flat with a rounded top, upright and not crooked, to be considered qualified. This hill also needs the presence of other noble hills, jade seals, and writing brushes to indicate great fortune. When paired with a top-grade dragon, it indicates high academic achievement. When paired with a middle-grade dragon, it indicates wearing a golden seal and holding the rank of governing a city with five horses. When paired with a low-grade dragon, it indicates a comfortable middle-class family who are respected as local moral exemplars.

上格貴砂玉印文星者，圓小山埠或石墩也。要圓平，忌破碎。出正面或龍虎左右是文星，若在水口，便為羅星矣。上格龍主狀元宰輔，冠世文明，才兼文武。中格龍主鉅富百萬，納奏官職。賤龍主出僧道，有權，及墮胎患眼。上格貴砂方印文星者，亦小山埠或石墩也。此格若見龍樓、天馬等砂相稱，尤貴。不宜破碎，若破碎則為偽印。上格龍主才兼文武，出將人相。中格龍主文名遠播，方面重臣。賤龍主草寇偽職，僧道之流，螟蛉異兒。

The superior quality "Jade Seal Star" in the upper grade is a small, round hill or stone mound. It should be round and flat, and it is disliked if it is broken. If it grows directly in front of the site or on the left or right of the Qinglong and Bahu tiger, it is called the "Wen Xing" star. If it grows at the water mouth, it becomes the "Luo Xing" star. When paired with a superior dragon, it indicates the emergence of a top scholar and high-ranking official, with outstanding literary talent and combined skills in both literature and military affairs. When paired with a medium dragon, it indicates great wealth and a government position obtained through donations. When paired with a low dragon, it indicates the emergence of monks or Taoists who hold power, or it may lead to miscarriage or eye diseases. The superior quality "Square Seal Star" in the upper grade is also a small hill or stone mound, but it is square in shape. If this grade is further accompanied by "Long Lou" and "Tian Ma" hills, it becomes even more prestigious. It should not be broken, as breaking it turns it into a false seal. When paired with a superior dragon, it indicates combined literary and military talent and the ability to serve as both general and minister. When paired with a medium dragon, it indicates widespread literary fame and becoming a key official in a region. When paired with a low dragon, it indicates becoming a bandit, holding an illegitimate position, or becoming a monk or Taoist, and the family may also adopt a foster son from another family.

中格貴砂折腳文星，乃一腳拋火也。此星若面平嫩媚，亦作吉星，主文官兼武。若粗丑則不吉，要火腳逆水方合。上格龍主文官兼武。中格龍主小貴懼內。賤龍主跛跏殘疾。上格貴砂圓璧文星，形薄而上平，有微起之壇，其圓如規乃是。若方匾、偏斜、肥缺，皆非也。上格龍主王侯極品。中格龍主科第文名。賤龍主出僧道。

The middle-grade noble mountain form known as "Bent-leg Literary Star" refers to a mountain whose foot extends outward in the shape of fire. If the mountain's surface is flat and its form is delicate and graceful, it is considered auspicious, indicating a person who holds both literary and military positions. However, if the shape is rough and unattractive, it is not auspicious. The fire-shaped foot must flow against the water to be considered proper. When paired with a top-grade dragon, it indicates a person who holds both literary and military positions; when paired with a middle-grade dragon, it indicates a person of modest status who is afraid of his wife; when paired with a low-grade dragon, it indicates the birth of someone with a limp or disability. The top-grade noble mountain form known as "Round Disc Literary Star" has a thin body with a flat top, a slightly raised platform in the center, and a round shape as if drawn with a compass. If it is square and flat, slanted, or thick with a notch, it is not considered proper. When paired with a top-grade dragon, it indicates the birth of a king or duke, reaching the highest position in court; when paired with a middle-grade dragon, it indicates achieving scholarly success and having a reputation in literature; when paired with a low-grade dragon, it indicates the birth of a monk or Taoist priest.

上格貴砂輔弼文星者，文星中起，左右皆有小埠夾從，如左輔右弼也。要左右之墩埠均勻，大小相等，遠近相平為合格。上格龍主狀元宰相，文武全才。中格龍主父子同朝。賤龍主雙妻雙子。上格貴砂輔弼二格。此與前格同，但此中星稍低，左右相夾，亦類三臺。若外有他秀，此格尤貴。要圓正而左右均勻，方為合格。上格龍主男為附馬，女作宮妃。中格龍主文章高世，父子兄弟齊名。賤龍主淫賤風聲。

The superior grade of the noble mountain formation "Fu Bi Wen Xing" is when the Wen Xing star is in the center and rises prominently, with small hills on both sides accompanying it, resembling the two stars Left Fu and Right Bi. The hills on both sides must be evenly proportioned, equal in size, and level in distance to be considered proper. When this formation is paired with a superior grade dragon, it indicates the emergence of a top scholar or a statesman with both literary and military talents; when paired with a medium grade dragon, it signifies that father and son hold official positions in the same court; when paired with an inferior grade dragon, it suggests marrying two wives and having two sons. The second form of the superior grade "Fu Bi" formation is similar to the previous one, but in this case, the central star is slightly lower, with the two hills flanking it, giving the appearance of "San Tai" (Three Platforms). If there are other outstanding peaks surrounding it, this formation becomes even more esteemed. The formation is considered proper if its shape is round and upright, with both sides evenly balanced. When paired with a superior grade dragon, it indicates that a man may become a驸马 (marriage partner of a princess) and a woman may enter the palace as a concubine; when paired with a medium grade dragon, it signifies that the person's writings surpass their peers, and father, son, and brothers all gain fame; when paired with an inferior grade dragon, it suggests a reputation for licentiousness and disgrace.

上格貴砂天葩文星者，木之秀發而為葩，如花瓣然。要清嫩勻均。此格極貴，作龍身尤佳。在沙洛要中有貝星，正向朝穴，無此則是終節凶格耳。上格龍主狀元宰相，文章冠世，後學宗師。中格龍主有文名而不顯達。賤龍主博學能文，而盛寔則無。中格貴砂赦文星者，頗帶土體。若方角骨立，則為御屏。此特角垂圓而肥飽耳。宜居水口，主一方永無凶禍。上格龍主出使外國。中格龍主典郡牧邑。賤龍主僧道而富。

The superior grade of valuable mountain formations called "Heavenly Bloom Star" is formed by the refined essence of the Jupiter star blooming into flowers, resembling petals. It requires clarity, freshness, and evenness. This formation is extremely valuable; if it appears on the dragon body, it is even better. If it is located at the sand lot area, there must be a "Shell Star" in the center, facing directly towards the site. Without this condition, it becomes a harmful formation at the end of the dragon pulse. When combined with a superior grade dragon, it signifies the emergence of a top scholar and prime minister, whose literary achievements surpass all others, becoming a master for future generations. When combined with a medium grade dragon, it indicates a reputation in literature but not great success. When combined with a low grade dragon, it suggests extensive knowledge and literary ability but limited actual achievement. The medium grade valuable mountain formation called "Pardon Document Star" has a shape somewhat resembling earth. If it has sharp angles and a firm, upright structure, it becomes the "Imperial Screen." This formation is only slightly pointed at both ends, with a round and thick body. It is suitable to be placed at the water mouth, ensuring peace and no misfortune in the surrounding area. When combined with a superior grade dragon, it signifies being sent on official missions abroad. When combined with a medium grade dragon, it indicates governing prefectures and counties. When combined with a low grade dragon, it suggests the emergence of monks or Taoist priests with wealthy families.

中格貴砂大武星者，其形雄偉，體勢尊嚴，謂之武星。但不宜欹斜、破碎，即雲中金、獻天金是也。上格龍主大將征伐，威鎮華夷。中格龍主田連阡陌，郡邑守衛之職。賤龍主出燥烈無涵養之人。上格貴砂特立武星者，眾山低小，此星辰獨高，光彩異常，故曰特立武星。亦猶頓鍾金星，而此主貴尤重耳。上格龍主出使大藩，聲價英烈。中格龍主出英雄武略之人。賤龍主出軍賊、橫逆之人。

The middle-grade noble mountain shape called "Da Wu Xing" (Great Martial Star) has a grand and imposing form, hence it is called the Martial Star. However, it should not be crooked or broken. The "Yun Zhong Jin" (Gold in the Clouds) and "Xian Tian Jin" (Gold Presenting to Heaven) mentioned in the book of geomancy are of this type. When paired with a top-grade dragon, it indicates the emergence of great generals leading armies for military campaigns, shaking the Central Plains and the surrounding regions. When paired with a middle-grade dragon, it suggests continuous fields or holding positions as county or prefectural governors. When paired with a low-grade dragon, it indicates people who are impetuous and lack cultivation. The top-grade noble mountain shape called "Te Li Wu Xing" (Upright Martial Star) is characterized by surrounding mountains that are all low and small, while this single peak is high and brilliant, hence it is called the Upright Martial Star. It resembles the "Dun Zhong" (Sudden Bell) shaped golden star, but its indication of nobility is more pronounced. When paired with a top-grade dragon, it indicates being sent on missions to govern major regions, with a reputation of being heroic, fierce, and resolute. When paired with a middle-grade dragon, it suggests the emergence of heroes with military strategies. When paired with a low-grade dragon, it indicates soldiers who are bandits in the army, or lawbreakers who act recklessly.

上格貴砂金鍾、玉釜皆金星。其高大者曰金鍾，低小曰玉釜。二者在物而言之，本為貴重之器。故陽宅陰地，凡見此二山，皆作貴砂而斷。欲其圓淨光彩，不走竄，不偏側，不帶火者為吉。若欹斜、破碎、走足、尖利、帶火，有痕浪、折皺、崩赤者為凶也。若有從砂夾護，又當兼從砂斷其吉凶，不可執一也。此砂亦宜居夾耳左右。上格龍主文章科第，敵國之富。中格龍主小富小貴。賤龍主僧道及神靈。

The superior valuable mountains called "Jin Zhong" (Golden Bell) and "Yu Fu" (Jade Cauldron) both belong to the metal star. The tall ones are called Jin Zhong, and the short ones are called Yu Fu. In terms of objects, bells and cauldrons are originally valuable items, so wherever these two mountain forms are seen, whether in a residential site or a burial ground, they should be considered as valuable mountains. They should be round, smooth, clean, and bright, not protruding outward, not leaning, and not having the shape of fire. Only then are they auspicious. If they are leaning, broken, with their base spreading out, sharp in shape, or having the form of fire, or if they have rain marks, water waves, wrinkles, collapse, or exposed red earth on their surface, they are inauspicious. If there are other accompanying mountains beside them, they should be judged together with these accompanying mountains for auspiciousness or inauspiciousness, and not judged based on one alone. These mountains are also suitable to be placed on both sides of the site like the ears of a person, accompanying the main mountain. When paired with a high-grade dragon line, they indicate success in scholarship and great wealth; when paired with a medium-grade dragon line, they indicate small wealth and minor status; when paired with a low-grade dragon line, they indicate the emergence of monks and Taoists or people who are worshipped as deities in temples.

上格貴砂龍車者，以龍引車之狀也。以形言之，則龍頭居前向穴則吉，故必有拜下之山，斯為可貴也已。上格龍主文章振揚，拜節封侯，秉麾軍民。中格龍主州縣小官，富多車馬。賤龍主吏典僕之人。上格貴砂鳳輦雖有尖翌而不射穴，及穴中不見，惟有尖秀之峰突兀在前，方為合格。上格龍主文章名譽，致身通顯，及女貴。中格龍主科第，州縣之官。賤龍主累舉不第，貴在外家。

The superior quality of the "Dragon Cart" terrain feature refers to a shape resembling a dragon pulling a cart. In terms of form, the dragon's head should be at the front and facing the burial site to be auspicious. Therefore, there must be another mountain that bows down in reverence to complement it, making this feature truly valuable. When paired with a top-quality dragon, it signifies great literary fame, receiving military authority, being granted a marquis title, and governing both military and civilian affairs. When paired with a medium-quality dragon, it indicates holding a minor official position in a state or county, with a wealthy household and many carriages and horses. When paired with a low-quality dragon, it suggests serving as a minor official or servant. The superior quality of the "Phoenix Palanquin" terrain feature refers to a shape resembling a phoenix with sharp wings, but these wings do not point toward the burial site, or they are not visible at the site itself, but rather a sharp, elegant peak is seen ahead. This is considered acceptable. When paired with a top-quality dragon, it signifies literary reputation and rising to a prominent position, as well as the prosperity of female relatives. When paired with a medium-quality dragon, it indicates passing the imperial examinations and holding a position in a state or county. When paired with a low-quality dragon, it suggests repeatedly failing the examinations, with prosperity instead coming from the wife's family.

中格貴砂金爐者，多是石山，有似於金爐之狀。若更有仙橋相應，主丹藥昇仙，及出御醫，膺聘榮顯。上格龍主富貴升朝，清要之官。中格龍主豪富好仙。賤龍主出師巫，及神壇寺廟。上格貴砂御屏風者，乃土星之特峙者也。要方正骨立、聳峙不欹斜、不走足，方為合格。上格龍主文臣宰輔，功著鼎彝，澤及子孫。中格龍主出鎮大藩，鉅富全福。賤龍主孤貧僧道。

The middle-grade precious mountain form "Golden Furnace" is mostly a stone mountain, shaped like an incense burner. If there is also the form of "Immortal Bridge" nearby to complement it, it indicates mastery of alchemy and medicine, attainment of immortality, and also the emergence of imperial physicians who are summoned by the court and achieve honor and prominence. When paired with a top-grade dragon, it signifies wealth and high official rank in the court, holding important and clean positions; when paired with a middle-grade dragon, it indicates great wealth and a fondness for spiritual pursuits; when paired with a low-grade dragon, it suggests the emergence of shamans or a connection with temples and shrines. The top-grade precious mountain form "Imperial Screen" is a particularly tall and upright type of the Earth Star. It must be square and have strong, upright bones, standing straight without leaning, with the mountain base not spreading outward, to be considered qualified. When paired with a top-grade dragon, it signifies the emergence of distinguished officials and ministers, with meritorious deeds inscribed on bronze vessels and tripod vessels, and blessings extending to descendants; when paired with a middle-grade dragon, it indicates the emergence of powerful regional governors, with immense wealth and complete blessings; when paired with a low-grade dragon, it suggests a lonely, poor, and destitute monk or Taoist.

上格貴砂御書臺者，土星之低小者也。要頂方而平，面闊而正，忌斜破、走足、崩面、痕浪等弊。上格龍主經筵進講，東宮師保之貴，宸翰璽書之賜。中格龍主典郡。賤龍主僧道。上格貴砂皇帝座者，一峰聳立，兩肩均平者也。要中峰秀侵雲漢，兩旁平正，方為合格。忌斜欹、碎痕、破折，要四山擁從。上格龍主封王侯，子孫襲爵位，女后妃，朱紫滿門。亦出神仙。中格龍主文章名譽，尚書侍從。賤龍主州縣卑職，霑恩光。

The superior quality "Imperial Writing Platform" is a small and low form of the Earth Star. It requires a flat and square top, and a broad and upright mountain face; it is forbidden for the top to be slanted or broken, for the mountain base to spread outward, for the mountain face to collapse, or for rain marks and water waves to appear. When paired with a superior dragon, it indicates serving as a tutor to the emperor in court, holding the prestigious position of a teacher to the crown prince, and receiving imperial calligraphy and seals as rewards; when paired with a medium quality dragon, it indicates governing a single prefecture; when paired with a low quality dragon, it indicates becoming a monk or a Taoist. The superior quality "Emperor's Seat" is a single peak that is high and with two shoulders level. It requires the central peak to be elegant and straight reaching into the clouds, with the two sides level and proper, to be considered qualified; it is forbidden for it to be slanted, broken, or split, and it must be surrounded by mountains on all four sides. When paired with a superior dragon, it indicates being granted a marquisate or a duke, with descendants inheriting titles for generations, women entering the palace as empresses and concubines, the whole family becoming officials and nobles, and also producing enlightened immortals; when paired with a medium quality dragon, it indicates achieving fame through literary achievements and holding high official positions such as the Minister of Works and the Imperial Secretary; when paired with a low quality dragon, it indicates holding a minor position in a prefecture or county, with only slight favor from the court.

上格貴砂御爐之砂，金土相生，故貴。要圓方伶俐，尊貴有情，無欹斜破碎之形，方為合格。上格龍主日近天顏，身惹御香。中格龍主富貴而好事鬼神。賤龍主神廟威靈及僧道巫祝。上格貴砂滿床牙笏者，或尖峰，或石筍叢聚，有似於牙笏滿床。不論大小高低，但以清秀為吉。上格龍主三世同朝，滿門朱紫，累世富貴。中格龍主父子兄弟同科，文章名譽。賤龍主畫工、法師、僧道。

The superior quality precious hill called "Imperial Furnace" is formed by the mutual generation of metal and earth shapes, hence it is esteemed. It requires a clear and distinct form, both round and square, with a sharp and refined appearance. It must be noble and expressive, without any crooked or broken shapes, to be considered qualified. When paired with a superior quality dragon, it signifies being close to the emperor's face every day and being imbued with the fragrance of the imperial furnace; when paired with a medium quality dragon, it signifies wealth and a preference for worshiping spirits and deities; when paired with an inferior quality dragon, it signifies the temple's spiritual power or the emergence of monks, Taoists, or shamans. The superior quality precious hill called "Full Bed of Ivory Hand Fans" may appear as a single sharp peak or as a cluster of stone spires, resembling a bed full of ivory hand fans. Regardless of size or height, as long as it is clear and refined, it brings good fortune. When paired with a superior quality dragon, it signifies three generations serving in court together, with the whole family wearing red robes and purple sashes, enjoying accumulated wealth for generations; when paired with a medium quality dragon, it signifies father, son, and brothers achieving success in the same examination, with renowned literary achievements; when paired with an inferior quality dragon, it signifies the emergence of painters, magicians, and monks or Taoists.

上格貴砂誥軸、展軸、誥軸開花。誥軸砂者，乃土星而兩角高起者也。此格長闊者為展誥，狹小者為誥軸，皆以平正清秀、無破碎者為吉。又有軸上生花之格，若得貴人、蓋帳諸貴砂相應，力量愈勝。然展軸亦不專取土星，若水星兩角微起者，亦是展軸。但水星角起，又似仙橋。惟仙橋則角起頗高，而成兩火濟水之格，展誥則只微高而不成火星為異耳。上格龍主膺帝命，褒封恩寵，駙馬皇親。中格龍主貴近天顏。賤龍主小貴而富。

The upper grade of noble sand formations includes three types: "Gao Zhu", "Zhan Zhu", and "Gao Zhu Kai Hua".the so-called "Gao Zhu" sand refers to a star shaped like a scroll of imperial decree, with two high peaks rising. Among these, the long and wide one is called "Zhan Gao", and the narrow and small one is called "Gao Zhu". Both are considered auspicious if they are flat, upright, elegant, and without broken or irregular shapes. There is also a type where flowers grow on the scroll. If this is supported by other noble sands such as the Nobleman or the Covering Curtain, its power becomes even stronger. However, "Zhan Zhu" is not limited to the Earthly Star; if the Water Star has two slightly raised peaks, it is also considered "Zhan Zhu". The difference between this and the "Xian Qiao" (Bridge of Immortals) is that the peaks of Xian Qiao are very high, forming a pattern where two fires support the water, while the peaks of Zhan Zhu are only slightly raised and do not form the Fire Star. When paired with a top-grade dragon, it indicates receiving imperial orders, being honored with a title, and becoming a驸马 (驸马 is a title for a prince's consort) or a royal relative. When paired with a middle-grade dragon, it indicates achieving high status and being close to the emperor. When paired with a low-grade dragon, it indicates modest success and family prosperity.

中格貴砂跪爐砂者，山巒一頭高聳，一頭低平，如人跪之狀也。此砂宜高大，不宜破碎及走腳、飛動、順水。宜居水口。上格龍主尚書、宰執、侍從之臣。中格龍主富而好事神佛。賤龍主僧道能禮拜神佛。中格貴砂文筆者，文星尖秀卓立聳拔者也。要端正清奇，忌斜破走足。大凡筆砂，宜遠在天表。斷法云：“狀元筆，千里雲霄出。”上格龍主文章、科第、顯貴，名譽遠播。中格龍主有文名，典州郡。賤龍主蒙師，畫工精巧。

The middle-grade noble hill shape called "kneeling furnace hill" is a mountain that has one end high and the other end flat, resembling a person kneeling. This hill should be tall and grand, not broken or fragmented, and should not extend beyond the mountain foot, move dynamically, or flow with the water. It is suitable to be placed at the water mouth. When paired with a top-grade dragon, it indicates the emergence of officials such as the Minister of Works and high-ranking ministers; when paired with a middle-grade dragon, it indicates a wealthy family that reveres and worships deities; when paired with a low-grade dragon, it indicates monks and Taoists who devoutly worship deities. The middle-grade noble hill shape called "pen" is a shape where the literary star is sharp, upright, and towering. It should be upright and peculiar, avoiding slanting, broken, or extending beyond the mountain foot. Generally, hills of the pen shape should be placed far away in the sky. The method of judgment says: the状元 pen should emerge from the clouds in the distance. When paired with a top-grade dragon, it indicates literary excellence, academic success, and high status, with reputation spreading far and wide; when paired with a middle-grade dragon, it indicates a reputation in literature and governance of prefectures and states; when paired with a low-grade dragon, it indicates serving as a private tutor or being a skilled painter.

上格貴砂綵鳳筆者，火星插天而下有從山飛揚之勢，如綵鳳騰霄者也。要端正秀麗，遠在天表，方為合格。上格龍主理學崇儒，文章冠世，後學宗師，神童狀元，翰苑師保。中格龍主魁解、高第、奕世榮顯。賤龍主畫工精巧，名播天下。上格貴砂宰相筆者，火星卓立於土星之上而不居中。訣云：“宰相筆，案頭出。”要案正筆秀為合格耳。上格龍主出太平宰相，進秉鈞權。中格龍主京堂侍從，及鎮掌大藩。賤龍主蒙師，生徒眾多。

The superior quality "Colorful Phoenix Pen" hill is a fire star rising straight to the sky, with subordinate mountains below showing a spreading and soaring appearance, resembling a colorful phoenix ascending into the sky. It should be upright and elegant, appearing distant in the sky, to be considered qualified. When paired with a top-quality dragon, it signifies someone who excels in studying classics, reveres Confucianism, and becomes a leading scholar of his time, producing prodigies, top-ranking scholars, and mentors in the Hanlin Academy. When paired with a medium-quality dragon, it indicates achieving a middle-ranking scholar, with family honor continuing for generations. When paired with a low-quality dragon, it signifies a skilled painter whose reputation spreads throughout the world. The superior quality "Prime Minister's Pen" hill is a fire star standing out on a soil star, but not in the center. The mnemonic says: "The Prime Minister's Pen rises from the desk." It requires the case mountain to be upright and the pen peak to be clear and elegant, to be considered qualified. When paired with a top-quality dragon, it signifies the emergence of a peaceful prime minister who later takes control of the country. When paired with a medium-quality dragon, it indicates holding a high-ranking official position in the capital or serving as a guardian of a major region. When paired with a low-quality dragon, it signifies being a tutor in a private school with many students.

上格貴砂三公筆者，三峰卓立於土星之上也。要秀麗清奇，中尊旁卑，不失其序，疏密相等，不欹不斜，方為合格。上格龍主公孤極品，掌握朝綱，身繫天下安危。中格龍主父子兄弟聯科，玉堂顯榮。賤龍主明經授徒，文名遠播而無顯位。下格賤砂罵天筆者，尖峰開兩岐也。縱秀麗亦不吉。劉白頭云：“文筆開丫又帶歪，十遭赴舉九空回。”即此之謂與？上格龍主刀筆進身，居官不正。中格龍主秀才不第，及畫工、訟師。賤龍主是非爭訟，出人缺唇。

The superior grade of noble mountain formations, called "Three Ministers' Brush," consists of three mountain peaks standing upright on the planet Saturn. They should be elegant and peculiar, with the central peak towering high, the two on either side slightly lower, in proper order, neither too dense nor too sparse, not leaning or crooked. Only then is it considered qualified. When paired with a superior grade dragon, it signifies holding a position of the Three Ministers and Three Attendants, controlling the state's affairs, and bearing the safety of the country on one's shoulders. When paired with a medium grade dragon, it indicates the father, son, and brothers achieving success in the imperial examinations together, gaining honor in the Hanlin Academy and the Jade Hall. When paired with a low grade dragon, it suggests attaining official rank through the Mingjing examination, teaching students in a private academy, and enjoying a widespread literary reputation without holding a high official position. The inferior grade of low mountain formations, called "Scolding Heaven Brush," features a sharp peak splitting into two branches at the top. Even if it is elegant, it is not auspicious. Liu Bai Tou said: "A brush tip splitting into two branches and leaning sideways leads to nine failed examinations out of ten." This is probably referring to this grade. When paired with a superior grade dragon, it signifies rising to office through legal documents and writing, but with an unjust official position. When paired with a medium grade dragon, it indicates a failed examination for a scholar, or working as a painter or lawyer. When paired with a low grade dragon, it suggests a lifetime of disputes and litigation, and a family member born with a cleft lip.

上格貴砂狀元筆者，火星聳於土星之上，要正當其筆，又須土方正，火清秀，高而且遠，方為合格。上格龍主一舉登科，神童及第，公孤仙客。中格龍主科第文名，職掌文衡。賤龍主文章之士，儒官訓教。中格貴砂筆陣者，數峰特立，有似於筆陣，雖高卑不同，也宜中峰高，左右峰卑方好。若顛倒錯亂，則吉中有咎耳。上格龍主父子兄弟叔侄同登科第，俱有文名。中格龍主一家大小俱有文名，累舉不第。賤龍主畫師、法師。

The superior grade precious mountain form "Zhuangyuan Brush" is when the fire star rises prominently above the earth star, requiring the peak of the brush to be directly in the central position; it also requires the earth star to be square and the fire star to be refined and elegant, both high and distant, to be considered qualified. When paired with a top-grade dragon, it signifies achieving success in the imperial examinations, becoming a prodigy who passes the exams, reaching high official positions such as the Three Grand Ministers and Three Ministers, or becoming a reclusive scholar. When paired with a middle-grade dragon, it indicates passing the exams with moderate success, having literary fame, and being in charge of examining candidates for the imperial examinations. When paired with a low-grade dragon, it suggests becoming a literate scholar or a teacher in Confucian studies. The middle-grade precious mountain form "Brush Array" is when several mountain peaks stand out and line up in a row, resembling a row of brush racks; although the peaks vary in height, the central peak should be the highest, with the left and right peaks lower. If the heights are reversed or disordered, there will be some misfortune amidst the good fortune. When paired with a top-grade dragon, it signifies that father, brothers, uncles, and cousins all achieve success in the imperial examinations, each having literary fame. When paired with a middle-grade dragon, it indicates that all family members have literary fame, but repeatedly fail the examinations. When paired with a low-grade dragon, it suggests the emergence of painters and geomancers.

下格賤砂鬥訟筆者，穴前兩尖相對如斗射也。凡穴前遇此，多主爭訟之應，兄弟不和，專好唆告詞訟。上格龍主為官不避權奸，直言為奏，好辯招非，嗜殺無情。中格龍主富，兄弟不和，及好爭鬥。賤龍主教唆詞訟，傾家蕩產。中格貴砂法師筆者，尖峰之上連開數歧，亦如罵天筆，而丫岐尤多者是也。若出自臺蓋之下，主因法而得官。上格龍主法師顯應，驅神役鬼，因以承恩。中格龍主法師用法而富。賤龍主法師流離困苦。

The lower grade low quality hill 「Struggle Pen」 is a situation where two sharp peaks in front of the site face each other, resembling two pens fighting each other, and the name is derived from the idea of mutual conflict and litigation. Whenever such a hill appears in front of a site, it often indicates disputes and conflicts, brothers falling out, and a tendency to incite others to go to court. When combined with a high quality dragon, it indicates holding an official position without avoiding corrupt officials, being brave enough to speak out directly, but being prone to quarrels and inviting misfortune, and being ruthless in killing. When combined with a medium quality dragon, it indicates a wealthy family but brothers not getting along, and a love for fighting. When combined with a low quality dragon, it indicates inciting lawsuits, leading to the family's ruin. The medium grade noble hill 「Magician's Pen」 is a situation where several branches sprout from the top of the sharp peak, also resembling 「Scolding Heaven Pen」, but with more branches. If it originates from a noble star shape such as 「Platform Cover」, it indicates obtaining official position through magical skills. When combined with a high quality dragon, it indicates the magician's spells being effective, able to control spirits and ghosts, thus receiving favor and affection. When combined with a medium quality dragon, it indicates the magician becoming wealthy through magical practices. When combined with a low quality dragon, it indicates the magician being homeless and in poverty.

下格賤砂和尚筆者，尖峰之旁有陀背之形也。金火相戰，所以賤也。更有仙橋相助，的主高僧無疑。上格龍主高僧聰慧，有文名而霑恩寵。中格龍主僧人有法靈驗。賤龍主出貧僧。中格貴砂醮池筆者，文筆倒地醮入水中也。若順水，多離鄉出貴；若逆水，主鉅富，時進田產及橫財。上格龍主文章科第。中格龍主秀才有文名，鉅富。賤龍主蒙師、僧道、水溺。

The low-grade inferior hill called "Monk's Brush" is a sharp peak with a hump-like rounded hill beside it. This is a conflict between the metal form and the fire form, hence it is considered lowly. If it is further assisted by the form called "Immortal Bridge," it will certainly produce a distinguished monk. When paired with a superior dragon, it indicates a wise and learned monk who gains literary fame and receives royal favor; when paired with a medium-grade dragon, it indicates a monk whose spells are effective; when paired with an inferior dragon, it indicates a poor monk. The medium-grade noble hill called "Dipping Pool Brush" is a mountain shaped like a writing brush lying down, with its tip dipping into water. If it follows the direction of the water, it often indicates leaving home and later achieving prominence; if it goes against the water, it indicates great wealth, frequently acquiring more land and receiving unexpected fortune. When paired with a superior dragon, it indicates success in literary exams; when paired with a medium-grade dragon, it indicates a talented scholar with literary fame and great wealth; when paired with an inferior dragon, it indicates working as a private tutor, a monk or a Taoist, or suffering from drowning.

上格富砂進田筆者，凡龍虎之山，帶低小之砂，逆水而上者是。吳公云：“進田之砂無左右，只要墳前有。逆來蘸水不教幹，買盡外州田。”然亦欲其彎抱如牛角，有情面穴方為上吉。亦有不在本身龍虎山，而在外來逆水，穴上見之有情，不尖射者皆是。進田筆主發外來橫財、田產。龍穴貴，則催貴。大抵此砂極易發，若近穴蘸水，寅葬則卯發。予嘗謂逆砂一尺可致富，亦指近穴者言耳。上格龍主一舉登科，為官富厚。中格龍主田連阡陌，時進橫財。

The upper grade of rich terrain called "Jin Tian Bi" refers to the small and low hills that come out from the Azure Dragon and White Tiger mountains, extending upward against the water flow. Wu Jingluan said that the terrain for gaining fields does not distinguish left or right; as long as there is such terrain in front of the tomb, it will flow against the water, with its tip dipping into the water to prevent it from drying up, thus enabling the acquisition of fields from other regions. However, it must also bend like a bull's horn, showing affection towards the spirit point, to be considered highly auspicious. There are also cases where the terrain is not on the original Dragon and Tiger mountains, but rather comes from outside, extending against the water flow, appearing affectionate from the spirit point's perspective and not sharp or piercing the spirit point. Such cases are also considered favorable. "Jin Tian Bi" terrain signifies the acquisition of unexpected wealth and land from outside sources; if the Dragon and spirit point itself is noble, it can also stimulate noble prestige. Generally, this type of terrain is the easiest to produce results. If it is close to the spirit point with its tip dipping into the water, the tomb will bring prosperity in the year of Yin after being buried in the year of Yin. I once said that an inverse terrain of one foot can lead to wealth, referring precisely to this type. When combined with a high-grade Dragon, it signifies a sudden success in the imperial examination, holding an official position and achieving wealth and prosperity at home; when combined with a medium-grade Dragon, it signifies contiguous land and frequent unexpected wealth.

賤龍。下格賤砂退田筆者，不論左右，但有山頭尖而順水去者，名退田筆。若兩水夾送流下去者，退敗尤甚，不問過穴與不曾過穴，但穴前尖者，便是退筆。凡有一田邱，一地角，隨水下去者，便主退賣田產。退筆多者，主倒盡田產，貧苦伶仃，離鄉背井，極為凶惡。立向先須避此。亦主少亡，生子不育，久而絕滅。尖射穴場者，主殺傷人命，鬥毆爭訟，破家亡身。舊說青龍為進田筆，白虎為退田筆者非是。上格龍主清貴威武，家無儲積。中格龍主貧窮，退盡家產。賤龍主乞丐。

The entry for "Jian Long" (贱龙) in the text only leaves these two characters without further explanation, indicating an omission. In the lower section, "Jian Sha" (贱砂) "Tui Tian Bi" (退田笔) refers to a sharp hilltop that follows the water flow, regardless of whether it is on the left or right side. If two streams enclose it and carry it away, the loss of land becomes more severe. Whether or not it crosses the tomb site, if it is sharp in front of the tomb, it is considered a "Tui Tian Bi." Any hill or corner of land that follows the water flow will indicate the sale of land. If there are many "Tui Tian Bi," it signifies the complete loss of land, poverty, loneliness, leaving home, and extreme misfortune. When setting the direction, it should be avoided first. It also indicates the early death of the owner, inability to raise children, and eventually no descendants. If the sharp tip directly points at the tomb site, it causes injury, fighting, lawsuits, and family destruction. The old saying that "Qing Long" (青龙) represents "Jin Tian Bi" (进田笔) and "Bai Hu" (白虎) represents "Tui Tian Bi" is incorrect. If it is paired with a high-grade dragon, it indicates a person of noble character and dignity but with no wealth. If paired with a medium-grade dragon, it indicates poverty and complete loss of property. If paired with a low-grade dragon, it indicates becoming a beggar.

下格賤砂離鄉砂者，順水飛走，無復關闌也。凡上下臂交過者，須要外一重有下手迴轉攔住方好。若外重無承托，只是過身，乃離鄉之應也。不過身而飛揚趨出者亦是。又有一等龍穴，朝應皆貴，而有離鄉之證者，此不足畏。蓋仕宦本離鄉而貴顯者，又多寄居他所。楊公云“官不離鄉任何所？”是也。亦須認龍穴端的，而後可用。上格龍主離鄉貴顯，立功異域。中格龍主離鄉發達。賤龍主遭配流移。

The "Lixiang sha" (sand that causes departure from home) refers to sand that follows the water flow and disappears without being blocked by any cross sand ahead. Whenever the arms of the site meet, there must be another layer of sand outside to turn back and block it, which is considered good. If there is no such supporting sand outside, and the sand merely passes by the tomb site without stopping, it indicates the shape of "Lixiang" (departure from home). If the sand does not pass over the tomb site but flies directly away, it is also considered "Lixiang sha." Another type of dragon and tomb site has noble facing mountains and valuable responding sand, but still shows signs of "Lixiang." This is not something to fear, because officials usually need to leave their hometown to achieve success, and often reside elsewhere. Yang Yunsong said, "Officials do not leave their hometown, but achieve success elsewhere," referring exactly to this situation. However, one must first accurately identify the dragon and the tomb site before using it. For high-grade dragons buried with this type of sand, it indicates wealth and prominence achieved through leaving the hometown and establishing achievements abroad; for medium-grade dragons, it indicates success after leaving the hometown; and for low-grade dragons, it indicates exile, forced labor, and constant migration. This book originally had illustrations for each sand grade, but the images are now lost, leaving only the titles and the interpretations.

上格貴砂筆架者，或三峰，或五峰，有似於筆架之狀，雖高低不同，亦宜中高旁低。若當高反低，當低反高，則吉中有咎也。上格龍主父子兄弟叔侄同科同朝。中格龍主三世五世俱有文名之士。賤龍主僧道法師有聲名。中格貴砂琉璃簾者，平岡下高田層疊磊落，水光橫列，如琉璃之狀。要如疊浪層均正，無尖破之形，方為合格。上格龍主出皇后、貴妃、國戚。中格龍主侍從之臣鉅富。賤龍主神廟。

In the upper grade noble terrain, the "pen rest" refers to three or five peaks arranged in a shape resembling a pen rest. Although the peaks may vary in height, they should be highest in the middle and lower on both sides. If the high peaks are low and the low ones are high, then it is considered auspicious but with some faults. When paired with an upper grade dragon, it signifies that father, son, brothers, and cousins will all pass the imperial exams and hold official positions in the same court. A middle grade dragon indicates that three or five generations will produce scholars known for their literary achievements. A low grade dragon suggests the emergence of famous monks, Taoist priests, or magicians. In the middle grade noble terrain, the "crystal curtain" refers to terraces on a flat hillside, arranged in layers that are distinct and staggered, with water reflecting like crystal. It should resemble overlapping waves, evenly and neatly arranged, without sharp or broken shapes, to be considered qualified. An upper grade dragon signifies the birth of a queen, a favored concubine, or royal relatives. A middle grade dragon indicates the emergence of attendants and close court officials who are wealthy. A low grade dragon is only suitable for temples.

中格貴砂珍珠簾者，大山開帳，中間瀑泉為石所攔，滴滴如珠而下，故曰珍珠簾。龍賤為孝簾。上格龍主出妃嬪公主。中格龍主神佛香火顯靈。賤龍主多喪亡，長有孝服。上格貴砂狀元旗者，木星排列而身似水體，至山足，又開面出蛾眉文星，所以為貴也。要頭頂秀麗，有文筆、臺蓋相應者，方為合格。上格龍主大魁天下。中格龍主魁解出身，官居外閫，及女柄男權。賤龍主文名遠播而無寔。

In the "Zhong Ge Gui Sha" (Middle Grade Noble Terrain), the "Zhen Zhu Lian" (Pearl Curtain) refers to a large mountain that spreads open like a tent, with a waterfall inside the tent blocked by rocks, causing water to drip down like pearls, hence the name Pearl Curtain. If the coming dragon (mountain ridge) is of low quality, the same shape is called "Xiao Lian" (Filial Curtain). The superior grade dragon signifies the emergence of princesses and princesses; the middle grade dragon indicates the efficacy of deities and temples; while the inferior grade dragon signifies frequent deaths in the family and constant mourning. In the superior grade noble terrain, the "Zhuang Yuan Qi" (Cudgel of the Top Scholar) refers to several "Mu Xing" (Jupiter) peaks arranged in a line, with the mountain body having the form of "Shui Xing" (Saturn) waves and curves. At the foot of the mountain, it opens up and protrudes the "E Mei Wen Xing" (Eyes of the Literati Star), thus being esteemed. The peak should be elegant, with the "Wen Bi Feng" (Literary Pen Peak) and "Tai Gai Sha" (Platform Cover Terrain) to complement it, which is considered qualified. The superior grade dragon signifies achieving the top scholar and leading the country; the middle grade dragon signifies becoming a top scholar in the province and leading an army abroad, also indicating that a woman may control a man; while the inferior grade dragon signifies a far-reaching literary reputation without actual official rank.

中格貴砂招軍旗者，旗形高大，而眾腳飛揚，而有一帶纏繞，勢如招動者為合格。要甲馬頓起，有鼓相應者為眞。上格龍主義兵為開國之勳，世享爵祿。中格龍主義勇保障。賤龍主草寇、神廟、軍卒。中格貴砂得勝旗者，旗形攸揚卓立，大勢向內逆水，身頭似文旗，而山腳舒展，星峰光彩，所以為吉。上格龍主輔國元勳，銘功鼎彝，世襲承寵。中格龍主職掌元戎，武功受寵。賤龍主軍伍得功。

In the middle grade of valuable terrain features called "Zhaojun Qi" (Recruiting Army Flag), the flag shape is tall and grand, with many mountain feet spreading outward. There is also a ribbon-like terrain winding around it, giving an appearance of a flag fluttering and waving, which is considered proper. It should also have "Jia Ma" (Jia Horse) terrain suddenly rising up, and a mountain shaped like a drum to correspond with it, which is truly valuable. The top grade dragon terrain produces generals who lead rebellious armies and become founding heroes, with their descendants enjoying titles and salaries for generations. The middle grade dragon terrain produces heroes who protect a region with righteousness and bravery. The low grade dragon terrain produces only bandits, temple attendants, and soldiers. In the middle grade of valuable terrain features called "De sheng qi" (Victorious Flag), the flag shape is high and upright, with a trend facing inward against the water flow. The body and head of the flag resemble a banner, with mountain feet spreading out and stars and peaks shining brightly, thus being auspicious. The top grade dragon terrain produces meritorious ministers who assist the country, with their achievements engraved on bronze vessels, and inherit the favor of the court. The middle grade dragon terrain produces generals in charge of military commands, receiving favor due to their military achievements. The low grade dragon terrain produces people who gain a little merit within the ranks of soldiers.

中格貴砂戰旗者，卓立峻直，而有威武之象。此格如三品字者，若有鼓角相應，尤為顯貴。上格龍主出將入相，節制諸軍。中格龍主小官統領兵卒。賤龍主為卒上陣爭戰。上格貴砂令旗乃兩旗相向，而中開旁高者是也。要兩旗高低、大小相稱，足雖兩門飛揚，而身則聳立尊嚴，方為合格。此砂有兩等，一等正當穴前，一等兩峙水口，為門旗。此主大貴。上格龍主五府，出鎮撫諸將，節制數省。中格龍主兄弟統領兵卒。賤龍主橫逆大盜。

In the middle grade of noble terrain, the "War Flag" refers to a mountain that stands upright and steep, exuding a majestic and imposing appearance. If three such mountains are arranged in a character "品" shape, and are further supported by hills shaped like drums and horns, their nobility becomes even more evident. The top grade dragon terrain produces generals and ministers who command armies across the country; the middle grade dragon terrain produces minor military officers who lead troops; while the low grade dragon terrain only produces soldiers who fight in battle. In the top grade noble terrain, the "Command Flag" refers to two flags facing each other, with the middle part spread open and the sides raised high. The two flags must be of similar height and size. Although the mountain base spreads out to both sides like two doors, the flag body must stand tall and solemn, which is considered qualified. This type of terrain has two levels: one is directly in front of the site, and the other is standing on both sides of the water mouth, called "Door Flags," both of which indicate great fortune. The top grade dragon terrain produces officials who hold positions in the five military offices, governing a region and commanding various generals, with authority over several provinces; the middle grade dragon terrain produces brothers who lead troops; while the low grade dragon terrain produces notorious bandits who act unlawfully.

下格賤砂賊旗者，尖射破碎，欹斜醜惡，又有黑石巉巖，皆非吉格，故主凶。若出於水口，而穴間不見者，亦作吉斷。上格龍主大將專征伐，不忠赤族。中格龍主常遭賊凶劫殺。賤龍主兇賊劫掠之人。下格賤砂降旗者，榻地破碎而飛走，焰動順水也。頭身大勢向內，而旗腳向外者，為敗旗。頭身向外者，為降旗。上格龍主出入領兵，戰敗而降於敵人。中格龍主為大盜，終以降滅。賤龍主為盜寇，絕嗣滅族。

The "thief's flag" in the lower grade of inferior terrain is characterized by sharp and broken forms resembling arrows, crooked and ugly, mixed with black rugged rocks. These are not auspicious formations and indicate misfortune. However, if it appears at the water mouth and is not visible from the site of the grave, it can be considered auspicious. The superior grade dragon signifies a great general who specializes in military campaigns but suffers destruction due to disloyalty. The middle grade dragon often faces attacks by thieves and violent criminals. The inferior dragon leads people who commit robbery and violence. The "surrender flag" in the lower grade of inferior terrain is characterized by a collapsed and broken terrain that disperses, resembling flames moving with the water. When the head and body of the formation face inward while the flag's tail faces outward, it is called the "defeated flag." Only when both the head and body face outward is it called the "surrender flag." The superior grade dragon signifies commanding troops in entry and exit but eventually surrendering to the enemy. The middle grade dragon becomes a major thief and ultimately perishes due to surrender. The inferior dragon engages in banditry, leading to the extinction of descendants and the complete destruction of the clan.

下格賤砂敗旗亦榻地破碎，而不順水，差勝於降旗。蓋勝負兵家之常，降則辱國辱身，無復可為矣。此敗旗所以逆水也。上格龍大將征伐而敗。中格龍主將校萎靡不振。賤龍主寇盜誅夷。中格貴砂頓旗者，乃火星高聳而飛揚，故曰頓旗。須要山峰雄偉，氣勢軒昂，腳雖飛揚而不反亂者，方為合格。上格龍主出大將軍，及文臣專征伐。中格龍搃制三邊，軍功掀揭。賤龍主死軍卒兵敗。

In the lower grade of inferior terrain, the 'Failed Banner' (败旗) also refers to a collapsed and broken terrain form, but it does not flow with the water, making it slightly better than the 'Surrender Banner' (降旗). Victory and defeat are common in warfare, but surrender is a disgrace to the country and the self, leaving no further course of action. Therefore, the 'Failed Banner' takes the reverse flow of water, while the 'Surrender Banner' follows the water's direction. The top-grade dragon form indicates a great general who suffers defeat in battle; the middle-grade dragon form indicates generals who are lethargic and ineffective; the inferior dragon form indicates bandits who are executed. In the middle-grade noble terrain, the 'Steady Banner' (顿旗) refers to a peak resembling the 'Fire Star' (火星) that is tall and spreads outward, hence called the 'Steady Banner'. It must have a majestic mountain peak with a grand and vigorous atmosphere, and although the foot of the mountain may spread out, it should not be scattered or chaotic. The top-grade dragon form indicates the emergence of a grand general and also signifies a scholar-official who specializes in military campaigns; the middle-grade dragon form indicates overall control of military affairs on three fronts with remarkable military achievements; the inferior dragon form indicates defeat and death in military service.

中格貴砂頓鼓者，聳體金星，高大雄猛，有若頓鼓之狀。不宜破碎，要圓淨端正，方為合格。上格龍主出將軍及藩臣使節。中格龍主富而好音樂。賤龍主神廟靈蹟樂鼓之人。中格貴砂堆甲者，小山及平崗層疊重出，如堆甲之狀。要旗鼓二山相應，方為合格。若出自御屏、三臺之下，當作牙笏。上格龍主兵權武貴，汗馬功勞。中格龍主軍官威武，家積金玉。賤龍主疾病、爭兢、惡死。

In the middle grade of valuable terrain called "Zun Gu" (Dun Gu), the "Dun Gu" refers to a tall and mighty mountain shaped like a golden star, standing upright, resembling a large drum placed on the ground. It must not be broken, but rather round, clean, and properly shaped to be considered qualified. The top grade dragon terrain produces generals and officials who serve as external commanders and envoys; the middle grade produces wealthy families who enjoy music; and the low grade produces people who serve as musicians and drummers in temples and sacred sites. In the middle grade of valuable terrain called "Dui Jia," the "Dui Jia" refers to small hills or flat ridges that appear in layers, resembling armor piled together. It must be accompanied by a flag-shaped mountain and a drum-shaped mountain to be considered qualified. If it appears beneath "Yu Ping" or "San Tai," it should be renamed "Ya Hu." The top grade dragon terrain produces generals who command armies and achieve high status through military merit, establishing great achievements; the middle grade produces military officers who are strong and wealthy, accumulating gold and jade in their homes; and the low grade produces illness, disputes, and sudden death.

下格賤砂缽盂者，圓山多寡不一，有似於缽盂也。若出臺蓋之下，又當呼作盆盌之類，亦看後龍何如。或只一山圓而帶腳，亦是缽盂。上格龍主名僧及寺觀鉅富。中格龍主僧人小富。賤龍主出遊僧沿門化食。中格貴砂捷報者，秀峰疊起奔來，如出征奏捷，露布馳報之狀，故曰報捷。要山形光彩，來勢向穴。上格龍主登科及第。中格龍主巡司馹丞，承差之人。賤龍主出為人報捷及鋪兵。

In the lower grade of inferior terrain, the term 「bōyú」 refers to a small round hill, whose number varies, and its shape resembles the bowl used by monks. If it appears beneath 「tái」 or 「gài」, it may also be called a basin or a bowl, and the specific form should be determined by the subsequent terrain. Sometimes a single round hill with a foot or base is also considered 「bōyú」. The superior grade dragon terrain indicates the emergence of famous monks and wealthy temples and monasteries; the middle grade dragon terrain indicates monks with some wealth; and the inferior dragon terrain indicates wandering monks who beg for alms door to door. In the middle grade of superior terrain, the term 「jiébào」 refers to beautiful and graceful peaks rising in succession, like a victorious army rushing forward to deliver news of success, hence the name 「jiébào」. The mountain shape should be bright and vivid, and the terrain should approach the spirit site. The superior grade dragon terrain indicates success in imperial examinations; the middle grade dragon terrain indicates holding minor official posts such as the patrol inspector or the postmaster, and those who run errands; and the inferior grade dragon terrain indicates messengers who deliver news and soldiers in relay stations.

中格貴砂點兵者，皆亂石在平田或平野，而大小不一，或如豬羊牛馬，或如鴉鳥，或如人立。主大將建立功名之象。黑石無害也。上格龍主大將立功名，當身榮顯。中格龍主富而抱他人之子為己子。賤龍主惡疾患眼，病苦。中格貴砂屯軍者，小埠或土或石，雜立於外，平野與諸大山相間錯雜，有若屯軍之狀。上格龍主大將節制諸路，生殺自由。中龍格主武官。賤龍主淫亂混濁。

In the "pointing soldiers" pattern of the valuable terrain, there are scattered stones of various sizes on flat fields or plains, some resembling pigs, sheep, cattle, horses, others like crows or flying birds, and some like people standing upright. This pattern signifies the grand general inspecting his troops and establishing achievements. This pattern is acceptable even if the stones are black. The superior terrain of the dragon signifies that the general establishes achievements and himself becomes prominent; the middle terrain of the dragon signifies that the family is wealthy and adopts another son as their own; the inferior dragon signifies suffering from serious illness, eye disease, and lifelong suffering. In the "military encampment" pattern of the middle terrain, there are small hills or mounds, made of earth or stone, scattered around, intermingling with numerous large mountains on the plain, resembling military camps. The superior terrain of the dragon signifies that the general commands all armies, with authority over life and death; the middle terrain of the dragon signifies that a military officer is born; the inferior dragon signifies that the family's customs are immoral and chaotic.

下格賤砂降節者，本佛家神仙之具，其形有似於梳，切忌作正案。凡陽宅與陰地有此者，多為不吉。上格龍主異姓同居，淫亂不潔。中格龍主僧道有聲名。賤龍主神廟香火。上格貴砂踏節者，尖秀木星五峰以上，即為踏節。要均勻，大小疏密相等為合格。忌破碎、浪痕、折皺。上格龍主監司藩鎮，受節銊，兄弟齊名。中格龍主出使外國，及兄弟同貴。賤龍主承差仝雜職。

In the lower grade of inferior sand formations, the term 「降节」 refers to an object used by Buddhist monks and immortals, shaped like a comb. It is particularly inauspicious if it faces directly in front of the site. If it appears in either a residential dwelling or a burial ground, it is mostly considered unfavorable. The superior grade of dragon formations indicates cohabitation with a person of a different surname, leading to a disorderly and unclean family atmosphere. The middle grade of dragon formations indicates monks and Taoist priests who gain fame. The inferior dragon formations are only suitable for temple incense offerings. In the superior grade of noble sand formations, 「踏节」 refers to a sharp and elegant 「wood star」 peak appearing in five or more peaks, which is called 「踏节」. The peaks should be evenly distributed, with uniform size and spacing, to be considered qualified. It is forbidden for the peaks to be broken, have wave-like erosion marks, or be wrinkled. The superior grade of dragon formations indicates holding high-ranking official positions such as inspector or military governor, receiving imperial credentials and military authority, with brothers achieving equal fame. The middle grade of dragon formations indicates serving as an envoy to foreign countries, with brothers attaining high status together. The inferior dragon formations indicate serving as a messenger or holding various miscellaneous positions.

上格貴砂旌節者，與踏節不同。星峰橫列，缺少一邊，謂之旌節。要清秀光彩，忌浪痕崩破。上格龍主出鎮大藩，祖孫同朝。中格龍主兄弟俱有文名，而無顯貴。賤龍主出人有才能。中格貴砂獨節者，平時會藩儀從，有獨節杖是也。其形如杖，上踏鐵環，從卒以手持之，獨環便有踏響之聲，以警行者。上格龍主立大藩，權制一路。中龍格主將兵異域。賤龍主軍卒。

In the upper grade noble terrain called "Jingjie," it differs from "Taje" in that the star peaks are arranged in a row but are missing on one side, which is called "Jingjie." It requires clarity, elegance, and brightness, and it is forbidden to have wave-like marks or broken and damaged appearances. The upper grade dragon terrain indicates a person who becomes a governor of a large region, with ancestors and descendants serving in the court together; the middle grade dragon terrain indicates brothers who all have literary fame but do not hold prominent official positions; and the inferior dragon terrain indicates the emergence of talented individuals. In the middle grade noble terrain called "Dujie," it is modeled after the single staff held by attendants during the gatherings of provincial officials, where the staff has an iron ring on top, held by the attendant, and with just one movement of the ring, it produces a sound to warn people. The upper grade dragon terrain indicates establishing a major regional government and holding power over a large area; the middle grade dragon terrain indicates leading troops in a distant region; and the inferior dragon terrain indicates only the emergence of soldiers.

中格富砂裀褥二格者，同是平面土星，其形乃平鋪於下，如鋪氈展席。但二者形體亦各不同。裀平而方，褥平而長，冢前多有之，最難察識。看山不如按圖。按圖而視之，方圓長短燦然可見；登山而望之，則衣襭滿目，東西迷向，而胸中之方圓規矩、曲直準繩已冥然而無據矣。此非可以紙上語者也。上格龍主貴近天顏。中格龍主富而多子。賤龍主僧道多徒，亦主多疾。

The two categories, "Yin" and "Ru", within the "Zhufa" (Rich Sand) are both flat "Saturn" forms, lying flat beneath the tomb, like a spread-out carpet or a laid-out mat. However, their shapes differ: "Yin" is flat and square, while "Ru" is flat and elongated. These kinds of sands are often found in front of tombs, yet they are the most difficult to distinguish. Observing the mountains is less effective than looking at a diagram: when looking at a diagram, one can clearly see the square, round, long, and short forms; but when actually climbing the mountains, one is surrounded by undulating folds resembling clothes, losing even the sense of east and west. The original rules of square and round, straight and curved, become completely uncertain. The subtle distinction between these forms cannot be fully explained by a few words on paper. The superior category of dragon (mountain) brings about noble status and proximity to the Son of Heaven; the middle category brings about wealth and numerous descendants; while the inferior category leads to many followers in the Buddhist and Taoist monasteries, as well as frequent illness.

中格富砂曬袍、堆袍二者不同，一山展揚，稍有飛動皺摺者為曬袍，重重疊疊，皺摺不一者為堆袍。皆欲其有情而向穴。若反朝向外，加以尖利，則為不吉。以袍領向穴，體勢皆順，故主貴。袍，章服也，為身之飾，而又耀之以日光，故主文章，又以為面君之物，故主貴。上格龍主世代有貴而不大顯。中格龍主為官多是非，黜罷不得超達。賤龍主殺傷破敗，投降外國之應。

In the context of "Zhong Ge Fu Sha" (Middle Grade Wealth Sand), the terms "Shai Pao" (Sun-dried Robe) and "Dui Pao" (Stacked Robe) are different. A mountain that spreads out and rises with slight folds, resembling waves, is called "Shai Pao"; whereas a mountain with layered folds of varying heights is called "Dui Pao." Both require the form to be affectionately facing the qi gathering place (xue chang). If they face outward instead, especially if their shape is sharp, it is not auspicious. When the robe's collar faces the xue chang and the overall form is harmonious, it indicates nobility. A robe is an imperial garment, used as decoration on the body. "Shai Pao," which reflects sunlight, signifies literary achievement; also, since it is worn when appearing before the emperor, it signifies nobility. Upper-grade dragons bring generations of official titles, though not very prominent; middle-grade dragons lead to frequent troubles in official positions, resulting in dismissal and failure to achieve prominence; inferior dragons result in injuries, destruction, or even surrendering to foreign countries.

上格貴砂幞頭者，開肩土星，中高兩旁肩低，有似於幞頭也。其為物既加於人首，固為貴矣。矧非人臣面君不敢戴，尤為最貴重者也。穴前見有此砂，欲其方正端嚴，不欹斜，不破碎，方為合格。又有一等土星，開一邊肩者，亦為之幞頭。廖氏又以之為幞頭匣。要之，皆幞頭耳。嘗見有此形者，多是大貴之地。然亦當以後龍定其貴之輕重焉。上格龍主王侯烈士，公孤極品，世享爵祿。中格龍主方面大臣，富貴有聲。賤龍主富盛。

The "fu tou" in the upper grade precious sand refers to a formation that extends on both shoulders, with the middle high and the two sides lower, resembling the cap worn by officials. Since this object is worn on the head, it is inherently valuable; moreover, since it is not something commoners dare to wear when appearing before the sovereign, it is even more precious. When encountering this formation in front of the q穴, it should be square and dignified, neither slanted nor broken, to be considered qualified. There is another type of "fu tou" that only extends on one shoulder, also called "fu tou," and Liao Jinjing refers to it as "fu tou xia." In any case, they all belong to the category of "fu tou." We brothers have seen many sites with this kind of sand, and most of them are places of great fortune. However, we still need to determine the degree of its value based on the subsequent dragon line's quality. The superior dragon line produces princes, heroes, and top officials such as the Three Dukes and Three Ministers, whose families enjoy titles and honors for generations. The middle grade dragon line produces great ministers who can shoulder responsibilities alone, enjoying wealth and fame. The inferior dragon line only brings family prosperity.

中格貴砂流笏者，一字文星順水而流，或泛水，皆謂之流笏。但順水者多主離鄉而有富貴。上格龍主大富，離鄉發貴，及出使外國。中格龍主離鄉而富。賤龍主流落他鄉，及水溺。下格富砂堆肉者，山岡簇集，如堆肉之狀。重重疊疊，大小不等。若圓淨，主富；亦如堆甲之狀，又主武貴。破碎則凶。上格龍主大富，亦主武貴，以其有類堆甲。中格龍主淫亂濁富。賤龍主貧窮淫濫。

In the context of "Zhong Ge Gui Sha" (Middle Grade Precious Sand), "Liuhu" refers to a single-character "Wen Xing" (Literary Star) shaped like a character, flowing along the water or floating on the surface, both of which are called "Liuhu." When it flows with the water, it often indicates a person who becomes wealthy after leaving their hometown. The top-grade dragon (dragon form) signifies great wealth and also indicates success in foreign missions; the middle-grade dragon signifies wealth gained through leaving the hometown; while the low-grade dragon signifies being cast out to another place, even drowning in water. In the context of "Xia Ge Fu Sha" (Lower Grade Wealth Sand), "Dui Rou" refers to hills gathering together in heaps, resembling a pile of meat, layered and of varying sizes. If the shape is round and smooth, it signifies wealth; if it resembles "Dui Jia" (a pile of armor), it also signifies military prestige. If it becomes broken, it is ominous. The top-grade dragon signifies great wealth and also military prestige, as it somewhat resembles "Dui Jia." The middle-grade dragon signifies a decadent family and excessive wealth; the low-grade dragon signifies poverty and licentiousness.

下格賤砂提籮者，如乞丐提籮之狀。此山穴上不宜見之，最為不吉，砂格中之所深忌者也。上格龍主雖有富貴，不免有瘋癲之人。中格龍主僧道。賤龍主乞丐。下格賤砂幡者，山腳飛揚，奔走長遠，或一里，或數里，如今人立旙之狀。順水者凶，逆水者吉。上格龍主武職威權。中格龍主富離鄉，淫奔夭折。賤龍主僧道神靈，長病癆瘵。

In the lower grade of inferior terrain features called "ti luo," the shape resembles a beggar carrying a basket for begging. This kind of mountain is not suitable to be seen at the site of a good location, and it is the most inauspicious among all terrain features. The upper grade dragon still brings wealth and honor, but the family may inevitably have someone who becomes mad; the middle grade dragon produces monks and Taoist priests; and the inferior dragon produces beggars. In the lower grade of inferior terrain features called "pan," the mountain extends outward at the foot, spreading far away, sometimes a li, sometimes several li, resembling the long banners erected by people today. It is凶 if it flows with the water, but吉祥 if it flows against the water. The upper grade dragon indicates a military position with authority; the middle grade dragon indicates leaving the hometown to become wealthy, but there will be cases of illicit relationships, fleeing, and early death of young people; the inferior dragon produces monks, Taoist priests, and holy men, and the family often has someone suffering from tuberculosis.

下格賤砂破傘似椶櫚葉，一峰端正，分腳停勻。然前砂見之亦不吉，何況破碎乎？宜其凶也。上格龍主好殺狠惡，威武名揚。中格龍主富而不潔。賤龍主爭兢貧窮無賴之事。中格貴砂靴履似幞頭而非幞頭，上下二級停勻。靴履下級，靴面低長，與上級不稱，是為靴。履雙只主貴，單隻者主清高、孤獨，難為妻子。上格龍主文臣侍從，碩儒執禮。中格龍主富而好禮。賤龍主螟蛉長病。

In the lower grade of inferior terrain called 'broken umbrella,' the shape resembles a palm leaf, with a single peak that is upright and evenly spread. However, an umbrella-shaped terrain appearing before the site is inherently inauspicious, and even more so when it is broken. It naturally brings about misfortune. The superior grade dragon signifies a person who is cruel and violent yet gains fame through strength; the middle grade dragon indicates wealth but with unscrupulous behavior; and the inferior dragon signifies disputes, poverty, and wickedness. In the middle grade of noble terrain called 'boot' and 'sandals,' the shape resembles a headpiece but is not exactly one, with both upper and lower levels evenly proportioned. The lower level of the boot has a low and long face, which does not match the upper level, and this is called 'boot.' Sandals in pairs indicate nobility, while single sandals indicate a person of high moral standing who is isolated and has difficulty maintaining family. The superior grade dragon produces scholars who serve in the court and are well-versed in rituals; the middle grade dragon indicates wealth and propriety; and the inferior dragon signifies adopting another's child and suffering from chronic illness throughout life.

下格賤砂僧鞋，是同一平阜中有分開之紋，以袱裹鞋之象也。順水者凶，逆水者主出富僧。上格龍主出高僧，逰遍天下，有名。中格龍主僧人有智慧。賤龍主貧僧長病。上格貴砂玉帶者，橫木彎抱，有似於帶。又有金魚以應之，則為玉帶。金魚者，帶之旁或帶之首有墩阜，或石如金魚之狀者是也。上格龍主公孤之貴，進封侯伯，蟒衣玉帶。中格龍主高科，典大藩。賤龍主女貴。

In the lower grade of the humble sandy formations, the "monk's shoe" is a single gentle hill of earth with a dividing line in the middle, resembling a shoe wrapped in a cloth. If it flows with the water, it indicates misfortune; if it flows against the water, it signifies a wealthy monk. The upper grade dragon formation produces great monks who travel the world and gain widespread fame; the middle grade dragon formation indicates monks with wisdom; while the low grade dragon formation suggests poor monks who suffer from chronic illness. In the upper grade of the noble sandy formations, the "jade belt" is a horizontal "wood star" embracing the site, shaped like a belt. If there is also a "golden fish" corresponding to it, it becomes a jade belt. The so-called golden fish refers to small hills or stones shaped like golden fish on either side of the belt or at its end. The upper grade dragon formation signifies the rank of three grand ministers and three ministers of state, leading to titles of marquis and duke, wearing a dragon robe and a jade belt; the middle grade dragon formation indicates success in imperial examinations and governing a large territory; while the low grade dragon formation suggests that a woman in the family will achieve high status.

中格貴砂金帶、銀帶，平面水星彎抱者，皆謂之金帶、銀帶。或平坡，或田圳，皆以圓抱穴場者為是。此砂不拘順水逆水，蓋帶總是抱過身者也。上格龍主典州郡，及因婦而貴。中格龍主縣宰之官，主有女貴。賤龍主經商。上格貴砂金魚者，墩阜之長曲者也。此砂不宜作正案，宜居下關，宜居水口。若水口間有洲塞鎮，亦名游魚洲，主富貴悠久。上格龍主鼎鼐之臣，滿門朱紫。中格龍主典州郡，及鉅富。賤龍主出人飄蕩，及出遊僧。

In the context of "Zhong Ge Gui Sha" (middle grade noble terrain), the terms "Jin Dai" (golden belt) and "Yin Dai" (silver belt) refer to any flat "Shui Xing" (water star) that curves around the qi gathering site. This can be a gentle slope or a field ditch, as long as it circularly encircles the site. Such terrain is acceptable whether the water flows towards or away from the site, since the belt naturally encircles the body of the site. The top grade dragon terrain signifies a person who holds power over a state or province and also gains prestige through marriage; the middle grade dragon terrain indicates someone who becomes a county magistrate with a prominent female relative in the family; and the low grade dragon terrain suggests a person who engages in commerce. In the top grade noble terrain, "Jin Yu" (golden fish) refers to a long and winding mound. This terrain is not suitable as a facing mountain in front of the site, but rather should be located at the lower part of the site or at the water mouth. If there is a sand island in the middle of the water mouth that blocks and controls the outflow of water, it is called "You Yu Zhou" (drifting fish island), which signifies long-lasting wealth and honor. The top grade dragon terrain produces ministers and high officials, with the entire family achieving high status; the middle grade dragon terrain results in control over a state or province or becoming extremely wealthy; and the low grade dragon terrain leads to people who are unsettled or become wandering monks.

上格貴砂玉幾，反覆皆可。蓋玉幾之後，必有貴人圓正，或尖峰巒。玉幾反而抱之，亦如貴人御玉幾之狀，故反覆皆貴。上格龍主大貴，位至三公。中格龍主方面重臣。賤龍主僧道。中格貴砂席帽砂者，亦臺星之變格。要均勻清秀，忌斜側、走竄、破碎。上一格有貴人者為勝，二格低小雜職，三格大貴。上格龍主升朝侍從之臣。中格龍主郡牧邑宰。賤龍主出僧道。

The "Jade Platform" in the superior grade of noble terrain can be placed upright or held upside down. This is because behind the Jade Platform there must be a round and upright "Nobleman" peak or a sharp and towering hill; when the Jade Platform is turned upside down to embrace it, it resembles the Nobleman leaning against the Jade Platform. Therefore, both placements are considered noble. The superior grade dragon terrain brings great fortune, with officials reaching the rank of the Three Excellencies; the middle grade dragon terrain produces outstanding ministers who can take charge independently; and the inferior dragon terrain only produces monks and Taoists. The "Cane Hat" terrain in the middle grade is also a variation of the "Star Platform." It requires evenness and elegance, and it is forbidden to be crooked, wandering, or broken. The top grade with a Nobleman peak accompanying it is best, the second grade with a smaller peak is suitable only for minor officials, and the third grade indicates great fortune. The superior grade dragon terrain leads to a position as a court attendant; the middle grade leads to becoming a prefect or county magistrate; and the inferior grade produces monks and Taoists.

中格貴砂模糊席帽者，或圓頂不起，或尖而斜，或走一足，皆是也。上一格主為官不正，無治才決斷。下一格差勝。上格龍主世代有官不替。中格龍主郡牧邑宰。賤龍主道士。中格貴砂唐帽與席帽相似，但無腳者為席帽，有腳者為唐帽，亦曰唐幞，其寔皆一類也。有腳亦名垂帶。斷訣云：“唐帽若垂帶，才子文章快。”上格龍主世代有官不替。中格龍主清高，徵召不起。賤龍主道士軍配。

In the category of middle-grade noble terrain called "Fumou Ximao," if the shape is indistinct, or if the top is rounded but not prominent, or if it is sharp and crooked, or if one foot protrudes, all fall under this category. The upper section indicates a person who holds office but lacks proper conduct and the ability to manage affairs, as well as decisiveness. The lower section is somewhat better. For the upper-grade dragon terrain, there is a continuous lineage of officials. For the middle-grade dragon terrain, one becomes a county magistrate or prefect. For the low-grade dragon terrain, only monks or Taoist priests emerge. The "Tangmào" in middle-grade noble terrain is similar to the "Ximào," but the difference is that "Ximào" has no feet, while "Tangmào" has feet, also known as "Tangfu." In fact, they are all similar. Those with feet are also called "Chu Dai." The divination rule states, "If Tangmào is Chu Dai, the scholar's writings are swift and eloquent." For the upper-grade dragon terrain, there is a continuous lineage of officials. For the middle-grade dragon terrain, the person is refined and upright, and even if summoned by the court, he does not take office. For the low-grade dragon terrain, monks or Taoist priests emerge, or the person is exiled or sent to military service.

上格貴砂鐵帽與席帽相似，但席帽、唐帽皆清秀，鐵帽則腫丑帶石為異耳。其貴賤全繫於龍穴。上格龍主軍官有功，世襲戎宦。中格龍主武臣富。賤龍主軍配遭凶，貧賤。上格貴砂三峰畧起，頭圓者為寶蓋。要均勻、端正、清秀，忌破碎、飛走、斜側、帶石、醜惡。若遠而清者大貴。亦有二山三山相應結成者，亦當同斷。上格龍主升朝顯貴。中格龍主科第，典州郡。賤龍主僧道。

In the upper grade noble terrain, the "iron hat" resembles the silk hat and Tang hat, but the silk hat and Tang hat are both refined and elegant, while the iron hat is bulky and ugly and contains stones, which is their distinguishing feature. Whether the iron hat signifies nobility or commonness depends entirely on the dragon and the site. The upper grade dragon signifies a military official achieving merit and inheriting military positions through generations; the middle grade dragon signifies a military official becoming wealthy; and the inferior dragon signifies being exiled or suffering misfortune, living a life of poverty and low status. In the upper grade noble terrain, three peaks that are slightly elevated and have rounded, smooth peaks are called "bao gai" (crown-like formation). They require uniformity, correctness, and elegance, and they should avoid being broken, scattered, crooked, containing stones, or being ugly. If they are distant yet have a refined form, they signify great wealth. There are also cases where two or three mountains respond to each other to form a "bao gai" shape, which is evaluated in the same way. The upper grade dragon signifies rising to prominence in court; the middle grade dragon signifies achieving success through the imperial examination system and governing prefectures and states; and the inferior dragon only produces monks and Taoists.

上格貴龍三峰起，帶尖者為華蓋。要均勻齊正，清秀端嚴。忌破碎、斜側、飛走、石丑。大抵雖有丑形而遠者，則不必泥。上格龍主文章清史，功著鼎彝。中格龍主科第，典州郡。賤龍主僧道。上格貴龍獨出一峰，似華蓋而短小者為冠蓋。要均勻齊整、清秀端巖。忌破碎、丑粗、飛走、斜側、不正。得儀仗旌節尤貴。上格龍主科第顯貴，車馬填門。中格龍主富，僕馬豐盈。賤龍主神廟卒從之徒。

The superior grade of a noble dragon is characterized by three peaks rising in front, with sharp peaks, called "Huagai." These should be even, neat, upright, elegant, and solemn; they should avoid being broken, crooked, scattered, or having ugly stone shapes. Generally speaking, even if the shape is somewhat ugly but far away, it is not necessary to be overly strict. The superior grade dragon signifies achieving fame through literary excellence and being recorded in official history, with achievements engraved on bronze vessels and tripod cauldrons. The middle grade dragon signifies success through the imperial examination system and governing prefectures and states. The inferior grade dragon produces monks and Taoist priests. The superior grade of a noble dragon is characterized by a single peak rising alone in front, resembling a small Huagai, called "Guangai." It should be even, neat, elegant, and solemn; it should avoid being broken, coarse, scattered, or crooked. If further accompanied by auxiliary features such as banners and standards, it becomes especially valuable. The superior grade dragon signifies achieving high status through the imperial examination system and having many carriages and horses at the gate. The middle grade dragon signifies a wealthy family with many servants and carriages. The inferior grade dragon produces attendants in temples.

上格貴砂三峰尖微茫出者為馬蓋，要清秀端正，忌破碎粗丑，飛走斜側，得儀仗、旌節尤貴。上格龍主出大將軍，威鎮華夷。中格龍主文武兼全，及高壽。賤龍主敗走無成。中格貴砂出使馬者，馬山之下拖尖利之砂也。馬本馳走之物，復見飛走之砂出於其下，本有遠使之象。上格龍出使外國，有功榮顯，及威鎮華夷。中格龍主多僕馬豪富，而奔走外鄉。賤格主出走馬及木匠。

In the upper grade of valuable terrain, three sharp peaks that only faintly appear are called 'Ma Gai'. They should be clear, elegant, and upright, and should avoid being broken, coarse, ugly, or crooked. If they are further accompanied by formations such as attendants or banners, they become especially valuable. Upper grade dragons indicate the emergence of a great general whose fame shakes the Central Plains and the four barbarian regions. Middle grade dragons indicate both literary and military talents, and long life. Inferior dragons indicate military defeat and fleeing, with nothing accomplished. In the middle grade of valuable terrain, the 'Embassy Horse' refers to a mountain shaped like a horse with a sharp, pointed formation extending from its base. A horse is naturally something that runs swiftly, and the presence of a flowing, moving formation beneath it suggests the image of traveling abroad on a mission. Upper grade dragons indicate going on an embassy to a foreign land, achieving merit and gaining honor, and also signify a commanding presence over both Chinese and foreign lands. Middle grade dragons indicate having many attendants and carriages, wealth in the family, but needing to travel abroad. Inferior dragons indicate serving as a horse rider for others or working as a carpenter.

中格貴砂帶旗馬者，馬山之下拖焰動之砂，如旗之飛動者也。旗馬共是一山者，方為合格。上格龍主出元戎摠兵，專節銊，主功勳。中格龍主將校有武功。賤龍主出草寇、大盜，及神廟。上格貴砂交馳馬者，兩兩雙峰，如馬之相馳驟也。要兩馬之山，一馬左高右低，一馬右高左低，方為合格。上格龍主兄弟叔侄連登科第，朱紫滿門。中格龍主富冠鄉邑，多駿馬。賤龍主出人走馬奴隸。

In the "middle grade" noble terrain called "flag horse," the mountain shaped like a horse has a line extending from its base resembling a flame waving, similar to a flag fluttering. The flag and the horse must both originate from the same mountain to be considered proper. The top grade dragon terrain produces generals who command armies, holding symbols of authority and wielding great power, achieving great feats. The middle grade dragon terrain produces military officers who establish martial achievements. The low grade dragon terrain produces bandits and thieves, or may only be associated with temples. In the top grade noble terrain called "crossing horses," two peaks appear in pairs, resembling two horses running past each other. The requirement for this is that one horse is higher on the left and lower on the right, while the other is higher on the right and lower on the left. This is considered proper. The top grade dragon terrain produces brothers and cousins who successively pass imperial examinations, with the whole family achieving high official status. The middle grade dragon terrain produces wealthy families who lead their town, possessing many fine horses. The low grade dragon terrain produces servants who run errands for others on horseback.

上格貴砂帶甲馬者，馬山身帶痕跡，如戰馬之披甲也。要旗鼓、貴人諸砂相應，其穴尤吉。上格龍主出大將軍，專征伐，立功邊塞。中格龍主偏將有功。賤龍主神壇廟宇靈顯。上格貴砂天馬者，峙立雙峰，一高一低，有似於馬，故曰天馬。然以天名之，亦欲其高聳清秀，遠貼天表耳。在午未者尤貴。上格龍主出典大藩，方面之職。中格龍主五馬專城。賤龍主走卒牧馬之人。

In the upper grade of noble terrain, the "horse with armor" refers to a mountain shaped like a horse that has lines or patterns on its body, resembling a war horse wearing armor. It should be accompanied by features such as flags, drums, and noblemen to form a harmonious landscape, making the site particularly auspicious. The upper grade dragon indicates a great general who commands military campaigns and achieves fame on the frontier; the middle grade dragon indicates a deputy general who achieves merit; and the low grade dragon is associated with temples and shrines where spirits are active. In the upper grade of noble terrain, the "Heavenly Horse" refers to two peaks standing opposite each other, one high and one low, shaped like a horse, hence called Heavenly Horse. Since it is named "Heavenly," it should be tall and elegant, rising far into the sky. Peaks located in the午 (Wu) or 未 (Wei) directions are especially valuable. The upper grade dragon indicates a person who holds a major territory and assumes a key position; the middle grade dragon indicates a governor of a single commandery; and the low grade dragon is associated with soldiers and horsekeepers.

上格貴砂勒馬回頭者，天馬山轉腳也。要清秀，忌破碎。若見旗鼓相應，主武職威名，汗馬功業。上格龍主出使邊方，威武烜赫。中格龍主鉅富僕馬。賤龍主牧馬販馬。下格賤砂破網者，披折洪破雜出。主家業破落，泉漏不幹。又主疽瘡，及冷潰骨疽肷爛之疾。又主徒杖刑罪。上格龍主武職。中格龍主家業或興或敗，及惡疾之人。賤龍主徒杖刑罪、貧窮。

The "Le Ma Hou Tou" (Leaving the Horse to Turn Back) in the upper grade precious sand refers to a mountain called Heavenly Horse turning its foot at the mountain base to face the tomb site. It requires clarity and elegance, and it is forbidden to have broken or fragmented shapes. If it is accompanied by flags and drums, it indicates holding a military position with great reputation and establishing remarkable achievements. The upper grade dragon indicates being assigned to serve on official missions to the border regions, showing great military strength and prestige; the middle grade dragon indicates great wealth and numerous servants and carriages; the low grade dragon indicates working as a herder or trader of horses. The "Po Wang" (Broken Net) in the lower grade low quality sand refers to a shape that is scattered, broken, and greatly damaged, emerging in a disorderly manner. It indicates the family's fortune declining, like a spring eye leaking water continuously, causing constant loss; it also indicates the occurrence of boils and abscesses, as well as severe bone abscesses, and ulcers in the waist and flanks; it also indicates being sentenced to corporal punishment or imprisonment. The upper grade dragon indicates holding a military position; the middle grade dragon indicates fluctuating family fortune and family members suffering from serious illnesses; the low grade dragon indicates being subjected to corporal punishment or imprisonment and poverty.

中格貴砂錦帳乃水星橫闊者，有數格，皆取得於龍。若富龍則為帳，若貴龍則為掛榜之砂耳。要長闊方齊，無浪痕破碎，無山腳飛斜，方為合格。右一格山頭歪側而粗，更有砂碎巉巖，而山足飛斜散亂，則為鶉衣百衲之格也。然雖破碎而遠，亦不為害。凡丑形，未有不是近者。凡秀砂，未有不是遠者。欲辨砂形之姸媸，亦當審其遠近耳。上格龍主貴。中格龍主富冠鄉邑。賤龍主淫亂。

In the "Zhong Ge Gui Sha" (Middle Grade Precious Sand), the "Jin Zhang" (Curtain of Brocade) refers to a broad and spreading "Shui Xing" (Water Star). There are several forms, and which one is used depends on the coming dragon. If it is a rich dragon, it becomes a "Zhang" (curtain); if it is a noble dragon, it becomes the "Gua Bang" (Hanging Scroll) sand. The mountain body should be long and wide, square, neat, and flat, without wave-like erosion or broken fragments, and the mountain foot should not be slanting or scattered. If the right section has a slanting and coarse mountain head, with broken and rugged rocks, and the mountain foot is slanting and scattered, it forms the "Chun Yi Bai Nia" (Peacock Robe with Many Patches) pattern. However, even though it is broken, if it is far away, it does not cause harm. All ugly shapes do not become apparent until they are close; all refined sands do not show their beauty until they are far away. To distinguish the beauty or ugliness of sand forms, one should first consider their distance. The superior dragon brings nobility; the middle grade dragon brings wealth as the top of the village; and the inferior dragon leads to a degenerate family atmosphere.

下格賤砂棺形橫見者，主喪禍，亦客亡棄官而歸。若斜而順水者，主客死在外，靈櫬不歸。上水者，亦主返亡。頭高尾低者為棺。首尾平勻者非也。上格龍主為官在外而死。中格龍主為商溺水而死。賤龍主全家瘟疫而死。中格貴砂橫琴者，平岡眠體木星，兩頭微低，有似平琴之狀。亦曰文星，要清秀平正，方為合格。忌破碎尖竄。上格龍主文章譽望，富貴雙全。中格龍主清秀富足、尊嚴。賤龍主人好琴而清貧。

In the lower grade of inferior terrain, the form of a coffin appearing horizontally in front of the site indicates misfortune and calamity, also suggesting death away from home or returning home after abandoning official posts. If the shape of the terrain is slanted and flows with the water, it indicates death in another place, and the coffin cannot be brought back. If it flows against the water, it also indicates death and returning home. Only when the head is high and the tail is low is it considered a coffin; if the head and tail are level, it is not a coffin. The superior grade dragon indicates death while serving in an official post away from home; the middle grade dragon indicates drowning while engaged in business; and the inferior dragon indicates the whole family dying from an epidemic. In the middle grade of noble terrain, the form of a horizontal zither is a flat hill with a horizontal "wood star," slightly lower at both ends, resembling a flat zither, also called the "literary star." It requires clarity, elegance, and straightness to be considered qualified; it is forbidden to be broken or have sharp ends spreading out. The superior grade dragon indicates fame in literature and great wealth; the middle grade dragon indicates a refined character, a prosperous family, and dignity; the inferior dragon indicates a person who loves playing the zither but has a poor family situation.

中格貴砂金筒玉軸，方而直長者為金筒，方而橫長者為玉軸。二形雖別，但以彷佛似之，不可拘泥也。上格龍主文章科第，祿及子孫。中格龍主州縣左右之官。賤龍主僧道符法之人。中格貴砂妝臺者，星峰疊擁，有若妝臺之狀。後龍若貴，亦出大貴。不然，只主女貴而已。上格龍主嬪妃，而家亦因女有貴。中格龍主女貴。賤龍主女子嬌妖淫賤。

In the middle grade of noble terrain, the "golden tube" and "jade axis" are described. The golden tube is square and upright, while the jade axis is square and horizontal. Although their shapes differ, they can be identified as long as they are generally similar, without strict adherence. The top grade dragon produces outstanding literary talent and success in the imperial examinations, with official salaries benefiting descendants. The middle grade dragon produces officials of secondary rank in county administrations. The inferior dragon produces monks, Taoist priests, and those who practice talismans and divination. In the middle grade noble terrain, the "makeup table" is characterized by star-like peaks clustering together, resembling a woman's makeup stand. If the coming dragon is noble, it can produce great officials; if the coming dragon is not noble, it only indicates the prominence of women in the family. The top grade dragon produces concubines, and the family gains status through women. The middle grade dragon indicates the prominence of women. The inferior dragon indicates women who are seductive and morally corrupt.

中格貴砂鏡臺，以台山之外圓峰出頭，如鏡之狀，故謂之鏡臺。要星峰圓正，適相登對，方為合格。上格龍主女貴為后妃，及榮膺一品。中格龍主女貴受誥封，多生女。賤龍主女淫賤。中格貴砂杯盤者，小山重疊，有似於杯之狀。其為噐，富貴貧賤之家皆有之，卻非貴砂也。上格龍主位至正卿，為國之楨幹。中格龍主饕餮飲食之人。賤龍主僧道。

In the middle grade of noble mountains called "mirror platform," there is a round peak that protrudes from a platform-shaped mountain, resembling a mirror, hence the name "mirror platform." This star peak must be round and upright, precisely facing the platform mountain, to be considered qualified. The top grade dragon brings about a woman becoming a queen or receiving a first-class imperial decree; the middle grade dragon brings about a woman achieving high status and receiving imperial recognition, and she tends to have many daughters; the low grade dragon leads to women being immoral and debauched. In the middle grade of noble mountains called "cup and plate," there are small mountains piled up repeatedly, resembling a cup. This kind of utensil exists in both wealthy and poor households, so it is not truly a noble mountain. The top grade dragon brings a person who attains the position of a senior official and becomes a pillar of the state; the middle grade dragon brings someone who is greedy for food and wealth; the low grade dragon only produces monks and Taoist priests.

上格貴砂五雷者，或高山，或平岡，有五峰叢立，有五山排立，皆謂之五雷之格。上格龍主五馬專城，腰金衣紫。中格龍主兄弟同科而有威名。賤龍主雷驚惡死。上格貴砂龍樓鳳閣，本王者之居，最為貴重，必大貴之地方可當此。故《玉髓經》云“前砂見此主大貴，左右君王日月朝。”蓋不借他星相助，自能致貴。上格龍主封公侯，朱紫滿門，富貴鼎盛。中格龍主宰相，男尚公主。賤龍主掌大權。

The "Five Thunder" in the Upper Grade Noble Sand refers to five peaks either gathered together or arranged in a line, regardless of whether they appear on a high mountain or a flat hill. Such a formation is called the Five Thunder pattern. The Upper Grade Dragon signifies a governor of a whole prefecture, wearing a golden seal and a purple robe; the Middle Grade Dragon indicates brothers achieving fame and success together; while the Inferior Dragon leads to being struck by lightning and dying suddenly. The "Dragon Palace and Phoenix Pavilion" in the Upper Grade Noble Sand originally refers to the palaces where emperors reside, being the most precious. Only a place of great fortune can be worthy of such a formation. Therefore, Zhang Zimou's "Yusui Jing" states, "Seeing such formations ahead signifies great fortune, with the king's day and the sun and moon paying homage on both sides." This kind of sand does not need assistance from other stars or peaks to attract noble fortune. The Upper Grade Dragon leads to being granted a marquisate or a duke title, with the whole family prosperous and wealthy; the Middle Grade Dragon signifies becoming a prime minister, with sons-in-law being princesses; while the Inferior Dragon also indicates holding great power.

上格貴砂簾幕乃高山連峰，如鋪簾圍，如設幙，不缺不折，不凹不斷，斯謂簾幙貴砂。上格龍主富貴雙全。中格龍主富盛，賓客滿門。賤龍主名妓，多交貴人。中格貴砂御傘者，星辰帶水浪痕折，有似於傘，但不宜破碎、欹斜，方為合格。亦須高聳特異則貴。上格龍主登第貴顯，出身即為朝官。中格龍主馹丞巡司。賤龍主皂隸奴僕。

In the upper grade "Lianmu" (Curtain-like) terrain, the "Lianmu" refers to high mountains forming a continuous line of peaks, like a curtain hanging to enclose, or a heavy curtain set up, without any缺口, break, depression, or interruption. This is called "Lianmu" noble terrain. The upper grade dragon signifies both wealth and honor; the middle grade dragon indicates family prosperity and many guests; the inferior dragon produces famous courtesans who often associate with noblemen. In the middle grade "Yushan" (Imperial Umbrella) terrain, the "Yushan" refers to star peaks with the waves and wrinkles of the "Shui Xing" (Water Star), shaped like an umbrella; but it must not be broken or crooked, and it should be prominent to show nobility. The upper grade dragon signifies success in the imperial examinations and rising to prominence, immediately holding a court position upon entering officialdom; the middle grade dragon indicates holding minor posts such as postal station magistrate or patrol inspector; the inferior dragon produces衙役 and servants.

上格貴砂御臺者，平正秀麗，似金非金。金則蛾眉矣。似土非土，土則相臺矣。似木非木，木則一字文星矣。此砂千不逢一。上格龍為禁穴，出后妃。中格龍出宰相。賤龍出女貴。上格貴砂御臺前有日月者，尤為至貴之應。或日月山左右夾照，皆為至貴。上格龍為禁穴，出后妃。中格龍出宰相、神童、狀元。賤龍亦有小貴。

The "Yu Tai" in the upper grade precious sand is flat, upright, and elegant, resembling the "Jinxing" star but not exactly Jinxing; if it were truly Jinxing, it should be called "E Mei." It resembles the "Tuxing" star but not exactly Tuxing; if it were truly Tuxing, it should be called "Xiang Tai." It resembles the "Muxing" star but not exactly Muxing; if it were truly Muxing, it should be called "Yi Zi Wen Xing." Such a sand is extremely rare, appearing once in a thousand cases. If an upper grade dragon is buried with it, it becomes a royal tomb, producing empresses and consorts. Middle grade dragons produce chancellors; even low grade dragons may produce distinguished women. In upper grade precious sand, if there is a "Ri Xing" mountain and a "Yue Xing" mountain before the Yu Tai, it is a sign of supreme fortune; or if the Ri Xing and Yue Xing mountains are on both sides, enclosing the tomb site, it is equally a sign of supreme fortune. Upper grade dragons are royal tombs, producing empresses and consorts; middle grade dragons produce chancellors, divine children, and状元; even low grade dragons may produce some minor nobility.

中格貴砂掣電者，岡阜走動如生蛇也。更有流水隨山走動，謂之掣電水龍，吉，乃是明曜。上格龍主神童狀元。中格龍主富貴風流。賤龍主癆瘵之疾。上格貴砂祥雲者，景雲也，亦名慶雲。天之瑞物，不可常有。砂形合此，乃至貴龍穴之應。予兄弟所見，惟二房自卜壽藏合此。上格龍主神仙白日飛昇，白衣登殿，為帝者師。中格龍主為官近帝。賤龍主清修高潔，世有文名，《經》曰：“神仙之地，勢如疊雲。”四山擁從如雲也。張子房自卜壽藏，在徐州子房山，乃中條分幹，結騎龍穴。前有九重朝案，次第層疊，成上天梯格，四面環遶，如人坐雲端。呂梁洪乃其水口山，有子房廟，亦靈感。

In the middle grade of noble terrain, the term "chè diàn" refers to a hill that winds and moves like a living snake. If there is also flowing water following the mountain's trend, it is called "chè diàn shuǐ lóng," which is auspicious and represents visible celestial energy. The top grade dragon terrain produces prodigies and状元 (top scholars); the middle grade produces wealth and elegance; and the low grade leads to illness from consumption. In the top grade noble terrain, "xiáng yún" refers to the scenic cloud or festive cloud, which is a heavenly omen and does not appear often. When the terrain shape matches the shape of the festive cloud, it is a sign of the most noble dragon site. Among our brothers' lifetime observations, only the chosen longevity site of the second branch matches this pattern. The top grade dragon terrain leads to becoming a immortal who ascends to heaven or becoming a teacher to the emperor without official rank; the middle grade leads to holding official positions close to the emperor; and the low grade leads to a life of purity and literary fame across generations. The "Zàng Jīng" (Classic of Burial) says, "The land of immortals has a trend like stacked clouds," meaning that the surrounding mountains cluster and follow like layers of clouds. Zhang Liang's chosen longevity site, located in the Zixiang Mountain in Xu Zhou, belongs to the dry dragon branch of the Zhongtiao Mountains, forming a dragon riding site. Before the site, there are nine layers of approaches, each level stacked in order, forming the "Shangtianti" (Heavenly Stair) pattern, with surrounding mountains enclosing it, making one feel as if sitting on a cloud. The water mouth mountain is the Lüliang Hong, where there is a Zixiang Temple, which is also very effective.

按：子房受黃石公秘書，宜其知地之精。加以辟穀，自卜壽藏，何其智耶！子不疑襲留侯，文帝時除爵。世傳張道陵乃其八代孫，兩漢迄今，號稱天師。國朝，封大眞人，掌天下道教事，世襲二品，今五十代，亦此地之鍾靈，與龍虎山陽基毓秀也。

The commentary says: Zhang Liang once received secret teachings from the Duke of Yellow Stone, which is why he was so skilled in the subtle aspects of geography; furthermore, he practiced fasting and spiritual cultivation, personally selecting his own tomb site, how wise! His son Zhang Buyi inherited the title of Lord of Retaining the Treasure, but during the reign of Emperor Wen of Han, the title was abolished. It is said in the world that Zhang Daoling is the eighth-generation descendant of Zhang Liang. From the Han dynasty to the present day, he has been revered as the Celestial Master. The current dynasty conferred the title of Great True Person upon his descendants, granting them authority over all Taoist affairs, with hereditary rank of second class, and it has now passed down to the fifty-first generation. This is also the reason why the mountain of Master Zifang is rich in spiritual energy, and the fine qualities of the residential site in Longhu Mountain shine together.

上格貴砂夫三臺六星，太微、軒轅之上，泰階平則治道昌，此正三臺也。若三峰乃三公星，世俗為三臺，不復革耳。然取應亦頗與三臺不甚相遠，第不如六符，力量尤重。故《玉髓經》云“力量又在三臺上，六世兒孫襲封蔭”。六世者，指六星所應也。大抵此等星辰，主重拜褒封，簪纓世代，恩榮稠疊，子孫蕃衍，朱紫盈門，乃極貴極吉之砂也。上格龍主公孤極品，功蓋天下，滿門朱紫。中格龍主位列九卿，父子同朝。賤龍主小貴。

The upper grade mentions "San Tai" (Three Platforms): in the sky, the Three Platforms consist of six stars located above Taiwei and Xuanyuan stars. It is said that when the Taijie (the steps of heaven) are level and upright, the state will flourish, which is the authentic meaning of San Tai. As for the three peaks on earth arranged in a line, they originally belong to the "San Gong Xing" (Three Ministers Stars), but due to common usage, they are also called San Tai and the name has not been changed. However, the response they produce is somewhat similar to the real San Tai, though not as powerful as the "Liu Fu" (Six Symbols), which corresponds to six stars and thus six generations. Therefore, Zhang Zimei's "Yumi Jing" states, "Their power surpasses even the Three Platforms, with the descendants for six generations inheriting titles and benefits." The term "six generations" refers precisely to the six stars corresponding to six generations. Generally speaking, such stars and peaks indicate repeated imperial honors, continuous generations of officials with official titles, accumulating honors generation after generation, flourishing descendants, and a family full of high-ranking officials, which is extremely auspicious and noble. The top-grade dragon produces the highest-ranking officials such as the Three Ministers and Three Ministers, whose achievements surpass the world, with the whole family filled with high-ranking officials; the middle-grade dragon produces officials ranking among the Nine Ministers, with father and son serving in the court together; even the low-grade dragon can bring some minor prestige.

上格貴砂仙橋本水星，兩角撐火者為上，撐木者次之。蓋水火有既濟之功，故貴。吾邑治正面此砂，南唐國師吳法旺扦，讖云：“仙橋砂現，間出異人。”故此邦多有神仙。如張紫瓊眞人、萬萬山趙緣督眞人上陽子之師、龍潭徐仙翁、三清李仙姑，及祝觀物、吳白雲、傅少華、傅初庵、祝剛陽、徐丹臺子云外老人，皆異人也，俱產此邦。但此砂宜遠而清秀，若太近不清，及低小不高，亦掛榜砂耳。上格龍主神仙大臣，屢詔不起，志慕神仙。中格龍主完名全節，高壽神仙。賤龍主清高不仕，及出高僧。

The "Xianqiao" (Heavenly Bridge) in the upper grade of precious sand is essentially the "Water Star." The best is when the two ends are supported by the "Fire Star," and the next best is when supported by the "Wood Star." This is because water and fire have the "Ji Ji" (Completion) function in their mutual association, making it valuable. Our De Xing County's county seat faces exactly this kind of sand, which was determined by the Southern Tang master Wu Fawang. A prophecy was left saying, "When the Xianqiao sand appears, extraordinary people emerge intermittently." Therefore, many people of divine and supernatural nature have emerged from this area. For example, Zhang Zijiong the immortal, Master Zhao Yuandu of Wannanshan (the teacher of Shangyangzi), Xu Xianweng of Longtan, Li Xianqu of the Three Pure Ones, as well as Zhu Guanwu, Wu Baiyun, Fu Shaohua, Fu Chuan'an, Zhu Gangyang, Xu Dantai, and Ziyuanyao the Elder of Yunwai, are all extraordinary people, all originating from this county. However, this kind of sand is suitable when it is distant and elegant. If it is too close and not clear, or if it is low and small, then it is merely a "Guabang" (Hanging Banner) sand. The superior dragon mountains produce ministers with a divine appearance, who are repeatedly summoned but do not come out of the mountains, their aspirations being to pursue Dao and immortality. The middle-grade dragon mountains produce people who preserve their virtue, live long lives, and become immortals. The inferior dragon mountains produce people who are clean and lofty, not seeking official positions, or become high monks.

上格貴砂上天梯者，連起星一層高一層。要山形清秀，大小相等，高低有序，方為合格。若見仙橋，主白日昇天。上格龍主年少狀元，官近君王，父子兄弟同朝。中格龍主兄弟同科，父子同朝。賤龍主出人聰俊巧藝。上格貴砂群仙簇隊者，諸峰森森簇簇，重重疊疊，如蜂屯蟻聚，皆秀麗清奇者也。亦為三千粉黛，八百煙花，富貴之象也。上格龍主公侯國戚，駙馬、女妃，神仙。中格龍主鎮大藩，鉅富多僕從，武貴。賤龍主出人風流飄蕩。

The "Heavenly Stair" in the upper grade noble terrain refers to a series of star-like peaks rising continuously, each higher than the last. The mountain shapes must be clear and elegant, with each peak of equal size and arranged in order of height to be considered qualified. If the "Heavenly Bridge" terrain is also present, it signifies sudden success and ascension to heaven in one's lifetime. The upper grade dragon terrain produces officials who achieve success at a young age, hold high positions near the emperor, and have father and brothers serving in the court together. The middle grade dragon terrain produces brothers who pass the imperial exams together and father and son serving in the court. The inferior dragon terrain produces intelligent and talented individuals who gain recognition through their skills. The "Cluster of Immortals" in the upper grade noble terrain refers to many peaks gathering closely, layered upon each other, like a swarm of bees or ants, and each peak is elegant and peculiar. It also symbolizes a flourishing scene like "three thousand beauties and eight hundred fireworks," representing wealth and prosperity. The upper grade dragon terrain produces nobles, royal relatives,驸马 (princes married to imperial daughters), concubines, and even immortals. The middle grade dragon terrain produces officials who govern large territories, accumulate great wealth, have many servants, and achieve status through military merit. The inferior dragon terrain produces people who are extravagant, indulgent, and lack stability.

下格賤砂奠杯之形，橫列者是。或有盤，或無盤，或開或合，皆為奠杯。品字本吉。若列品字，開闊展布則吉。上格龍主富貴雙全。中格龍主小富，抱養他人之子。賤龍主墮胎、患眼、僧道。中格貴砂銀瓶盞筋，或有盞而無瓶，此則可假為瓶山，亦自彷彿。不指為瓶，則不過為貴秀之峰也。上格龍主貴，上殿捧獻觴。中格龍主富盛，賓客滿門。賤龍主賣酒、僧道。

In the lower grade of inferior terrain, the "Dian Bei" refers to small hill-like cups arranged horizontally. Whether there is a base or not beneath them, and whether their forms are open or closed, all are considered Dian Bei. Arranged in a character of three (pin) shape, it is originally auspicious. If the three hills are arranged widely and comfortably, it becomes even more auspicious. The upper grade dragon terrain signifies wealth and honor both; the middle grade dragon terrain signifies moderate prosperity but requires adoption of a son; the inferior dragon terrain signifies miscarriage, eye disease, and the emergence of monks or Taoist priests. In the middle grade of noble terrain, the "Yin Ping Zhan Zhu" sometimes only has the shape of a bowl without a bottle. In such cases, the adjacent hills can be considered as the bottle hills, with shapes that are roughly similar. If they are not regarded as the bottle, they are merely a graceful and refined peak. The upper grade dragon terrain signifies prominent status, capable of serving as a court attendant to the king, presenting cups and offering wine. The middle grade dragon terrain signifies family prosperity and a full house of guests. The inferior dragon terrain signifies engaging in the wine business or the emergence of monks or Taoist priests.

下格富砂斗者，方正而卑，或石或土，有似於斗者為斗。但不可拘泥，多是土星。要方正，忌破碎。上格龍主廩膳納票之官。中格龍主小富。賤龍主出米牙之人。下格賤砂木杓者，以其有似於木杓，蓋今乞丐及化緣道人所帶，不過微柄，為穿孔繫帶之所而已。故柄短者主乞丐。上格龍主富貴，多墮胎淫慾。中格龍主淫亂。賤龍主淫慾、乞丐、瘟癀。

In the lower grade of rich soil formations, the "dou" refers to a small, square and low hill, made of either stone or soil, shaped like the measuring vessel used for rice, hence called "dou." However, one need not be overly strict about this, as it mostly belongs to the "earth star." It requires being square and should avoid being broken. The upper grade dragon formation indicates a position in charge of storing grain or collecting grain coupons; the middle grade dragon indicates small wealth; and the low grade dragon produces people involved in grain trading and middlemen. In the lower grade of poor soil formations, the "wood spoon" refers to a shape resembling a wooden ladle. Nowadays, the wooden spoons carried by beggars and monks for alms have only a short handle, merely a hole for tying a rope, so a short handle indicates the emergence of beggars. The upper grade dragon, although indicating wealth and honor, often results in many miscarriages and indulgence in lust within the family; the middle grade dragon indicates a family with immoral behavior; and the low grade dragon indicates indulgence in lust, begging, and suffering from plague or jaundice.

下格賤砂枷者，丁山兩腳重疊，有似於枷。此形最為不祥，穴前見此，皆主死罪、囚繋、官災。上格龍主風憲衙門，號令軍民。中格龍主犯罪被枷號。賤龍主獄囚死罪。下格賤砂抱肩砂者，大山欹斜，外有小山居其旁，如人相抱之狀。又有後山轉腳抱前山，其丑尤甚。上格龍主富貴而淫泆內亂。中格龍主男淫女濫，丑名遠播。賤龍主娼妓。

In the lower grade of inferior terrain called 'Jia', the shape of 'Jia' refers to a mountain with a 'ding' shape, where the two legs overlap, resembling the wooden collar worn by criminals. This shape is most inauspicious; if it appears before a tomb, it indicates death sentences, imprisonment, and legal troubles. The upper grade dragon signifies control over the wind and law departments, commanding the military and civilians; the middle grade dragon indicates criminal behavior and public humiliation with a collar; and the inferior dragon signifies imprisonment and death sentences. In the lower grade of inferior terrain, 'Bao Jian Sha' refers to a large mountain leaning sideways, with a smaller mountain beside it, resembling two people hugging; if the mountain behind also turns its foot to embrace the front mountain, it becomes even worse. The upper grade dragon, although indicating wealth and honor, brings about internal family corruption and disorder; the middle grade dragon leads to promiscuity between men and women, spreading disgrace widely; and the inferior dragon produces prostitutes.

下格賤砂刺面砂者，近見有石附於其山，望之如人刺面，以藥貼面之狀，亦如以針刺面，皆主人黥配。尖圓相值，又主殺傷。上格龍主軍配得官。中格龍主軍配而富。賤龍主軍配、殺戮、陣亡。下格賤砂掀裙砂者，一山數腳飛開，如人掀裙之狀，及有浪痕擺折，皆主不吉。上一格女濫，下一格主男女皆淫。上格龍主富貴而淫。中格龍主淫濫濁富。賤龍主婦人淫慾為娼，男人飄蕩。

In the lower grade of inferior terrain called "Needle-Face Sand," when one sees stones attached to a mountain up close, but from a distance they appear like human faces with markings, like a plaster applied, or like a pattern pierced with needles, it indicates that family members will be subjected to黥面 (a form of corporal punishment involving branding) and conscription into military service. If sharp and round stones are combined, it also indicates injury or death. The upper grade of dragon terrain suggests that after being conscripted, one will eventually attain official status; the middle grade suggests becoming wealthy after conscription; while inferior dragon terrain indicates conscription, killing, and dying in battle. In the lower grade of inferior terrain called "Lifted Skirt Sand," when a mountain has several legs extending outward as if flying, resembling a person lifting their skirt, and there are also wave-like folds on the surface, it indicates an ominous situation. The upper grade suggests female promiscuity, while the lower grade suggests promiscuity among both men and women. The upper grade of dragon terrain indicates wealth and also promiscuity; the middle grade suggests promiscuity and great wealth; while inferior dragon terrain indicates women indulging in lust and becoming prostitutes, and men wandering away from home.

下格賤砂咒詛山者，二山相合，如合掌然。富貴之地，亦間有之，主出人為事滅絕天理，令人咒詛。若為庵觀寺院，則又迪吉。上格龍主勢焰作威福，多人咒詛。中格龍主兇狠而富，多遭凶。賤龍主優婆夷、優婆塞。下格賤砂破廚者，祿存中之破碎而凶者。穴上見之，事事不吉。惟挺然居於水口，把截門戶，則又為吉星。上格龍主退官罷職。中格龍主先富而後貧。賤龍主乞丐。

In the lower grade of inferior terrain called "Zaocu Mountain," two mountains come together like two hands clasped in prayer. This feature occasionally appears in prosperous and wealthy areas, but it indicates that people from such a place will act against heaven and earth, causing widespread condemnation. If this terrain is used for a monastery or temple, it becomes auspicious. The upper grade dragon signifies a person who is arrogant and tyrannical, and is disliked by many. The middle grade dragon indicates a person who is fierce and wealthy but frequently meets misfortune. The inferior dragon produces people who are devout Buddhists, such as upasaka and upasini. In the lower grade of inferior terrain called "Pochu," it refers to a dangerous and destructive type of "Luchun" star. When seen from the grave site, it brings misfortune in all matters; however, if it stands upright at the water mouth, guarding the entrance, it becomes a beneficial star. The upper grade dragon signifies being dismissed from office. The middle grade dragon signifies first becoming rich then poor. The inferior dragon results in becoming a beggar.

中格貴砂兜鍪者，頂起而有傾側之勢，拽裙如鱉，亦微帶殿蓋，橫視之則為殺耳。旗鼓同見者合格。上格龍主勳業世爵，威武好勇。中格龍主武職小官，武斷鄉曲。賤龍主軍卒賤役，兇狠賊徒。中格貴砂球杖之形不一，有從高山生下，出腳為杖者。若山高峻而端嚴，則可指為將軍打球。有從山脈落下閃斷，復於平處特為杖者，頗有球彷彿相類，不可拘泥。上格龍主壽考榮貴。中格龍主富壽，異姓仝居。賤龍主貧賤、殘疾、患眼、墮胎。

In the middle grade of noble mountain formations, the term "dou mou" refers to a mountain peak that is raised and slightly tilted, with the mountain base dragging out like the shell of a turtle, and also slightly resembling the shape of a roof. When viewed from the side, it appears as a form of killing energy. It is only considered proper if both the flag and drum formations are present. The top grade dragon formation signifies establishing meritorious deeds and inheriting titles, with a person being valiant and brave. The middle grade dragon formation indicates serving as a low-ranking military official, acting tyrannically and arbitrarily in the local area. The inferior dragon formation leads to soldiers, lowly servants, and fierce bandits. In the middle grade of noble mountain formations, the term "qiu zhang" refers to a variety of shapes: some rise directly from a high mountain, extending one foot to form a staff-like shape; if the mountain is both high and dignified, it can be called "general playing ball." Others descend from a mountain range, break in the middle, and then rise again to form a staff-like shape on a flat area, which is quite similar to the ball staff and does not need to be overly strict. The top grade dragon formation signifies longevity and honor; the middle grade dragon formation indicates wealth and longevity, with other families living together in the same household; the inferior dragon formation leads to poverty, disability, eye diseases, and miscarriages.

中格富砂仰船者，多是土星橫疊，有仰船之狀。不破碎者橫直皆可，船頭勾上者更吉。上格龍主出征外國，兼併土地，建立大功。中格龍主出江湖幹運，興家致富。賤龍主行商之人，及淫賤。下格富砂賭博之砂，若在旁出而龍神吉者，亦主因賭得財。但此等之砂，終非全吉，至龍氣盡時，敗莫能救。此所以為賤砂。上格龍主經商坐賈，巧藝得錢，作謀成家。中格龍主因賭得錢，出人奸險。賤龍主好賭破家，浮華不實。

In the middle grade of rich sand, the "upside-down boat" is mostly formed by the "Saturn" lying horizontally, resembling a boat placed upside down. As long as it is not broken, it can be placed horizontally or vertically; a more auspicious form is when the bow of the boat is raised upwards. The top grade dragon indicates going abroad for military campaigns, annexing territories, and achieving great accomplishments; the middle grade dragon indicates traveling to rivers and lakes for trade, establishing a prosperous family; the low grade dragon indicates merchants who are immoral or prone to licentiousness. In the lower grade of rich sand, the "gambling sand" can bring wealth through gambling if it is located nearby and the dragon spirit is auspicious; however, this type of sand is not entirely favorable, and when the dragon energy is exhausted, the decline is irreversible, so it is still classified as low grade sand. The top grade dragon indicates engaging in business, opening shops, earning money through skillful craftsmanship, and achieving success through planning; the middle grade dragon indicates earning money through gambling and producing descendants who are cunning and deceitful; the low grade dragon indicates gambling leading to family ruin and a life of superficiality and lack of substance.

下格富砂接錢之砂，乃要下砂逆水，方是接錢，主進財帛。若順水有砂，反為送錢出外，退敗。上格龍主司財之官。中格龍主坐賈得財，因親發達。賤龍主多疾病，是非括括。下格富砂錦被堆不與諸山連接，或圓扁，或方長，四旁皆有裙腳，如撒被之狀，方應此形。上格龍主富貴雙全。中格龍主富冠鄉邑。賤龍主墮胎、惡疾。

In the lower grade of rich terrain called "Jie Qian Sha" (money-receiving terrain), the terrain must come from the downstream side and curve against the water flow to form a receiving shape, which signifies gaining wealth. If the terrain follows the water flow, it instead leads to losing wealth, indicating decline. The upper grade dragon terrain signifies holding a high official position in charge of finances; the middle grade dragon terrain indicates making money through running a business and gaining success through family connections; the low grade dragon terrain signifies frequent illness and continuous disputes. In the lower grade of rich terrain called "Jin Bei Pile" (embroidered quilt terrain), a mountain that is isolated from other mountains, either round and flat or square and elongated, with slopes like the edges of a quilt spread out, forms this shape. The upper grade dragon terrain signifies both wealth and honor; the middle grade dragon terrain indicates being the richest in the whole village; the low grade dragon terrain signifies miscarriage and suffering from serious diseases.

下格富砂堆錢山，不必泥兩頭有辨索之狀，因形定名者，隨穴指喝，仿象而巳，豈必如圖畫摸寫過眞耶？上格龍主富貴雙全。中格龍主富冠鄉邑。賤龍主出走卒軍籍。中格富砂臥牛者，乃濁體土星，其形有似於牛臥也。若山無腳出，即為倉庫之砂，大宜出於水口間。上格龍主為官富厚。中格龍主富而多牛馬之牸。賤龍困窮，多生好睡之人。

In the lower grade of rich terrain called "Heap of Money Mountain," there is no need to strictly follow the form of having strings of coins at both ends. All terrains named according to their shape are merely rough pointers made by people on the spot, taking a general resemblance, not necessarily requiring them to be as realistic as a painter's depiction. The top grade dragon brings both official rank and wealth; the middle grade dragon brings great wealth surpassing the whole village; the low grade dragon produces common soldiers and soldiers enlisted in the army. In the middle grade rich terrain called "Bowed Ox," it refers to a shapeless "Earth Star," resembling an ox lying down. If this mountain does not extend its foot, it becomes a warehouse terrain, which is most suitable to appear between the water mouths. The top grade dragon brings official position along with wealth; the middle grade dragon brings wealth and many cows and horses; the low grade dragon leads to poverty and many people in the family who like to sleep a lot.

中格富砂獅主富，亦主貴。獅形面方頭大，腰狹尾闊，前重後輕，土星之濁者也。此等砂亦宜稍遠，或出水口為美。上格龍主出人魁偉、富厚、方面，大享福壽。中格龍主鉅富小貴。賤龍主出人粗率窮困。中格富砂伏虎者，星峰雄偉，有似於虎也。此土星之肥大者，要星辰光彩，頭腳圓正為吉。上格龍主田連阡陌，亦有小貴武功。中格龍主婦人墮胎、盜竊，有財而濁。賤龍主被虎傷無嗣。

In the middle grade of rich terrain, the 'Lion' shape signifies wealth and also signifies honor. A mountain shaped like a lion has a square face, a large head, a slender waist, a broad tail, and a heavy front and light back, belonging to the category of turbid forms in the 'Saturn' type. This terrain is suitable when it appears slightly distant or at the water mouth. The top grade dragon signifies people who are physically strong and wealthy, capable of taking charge, and enjoying great happiness and longevity; the middle grade dragon signifies great wealth with minor honor; and the low grade dragon signifies people who are rough and poor. In the middle grade of rich terrain, the 'Bowed Tiger' shape is a star peak that is majestic and shaped like a tiger lying down. It belongs to the category of thick and tall forms in the 'Saturn' type. The star peak should have luster, with a round and proper head and feet, which is considered auspicious. The top grade dragon signifies continuous fields and also minor honor and martial skills; the middle grade dragon signifies women having miscarriages and family theft, having wealth but poor family conduct; and the low grade dragon signifies being injured by a tiger and losing descendants.

中格富砂駱駝者，星峰秀麗，有似馬形。以駝有峰穎異，尤貴於馬。此格可貴可富，尤看旁星相應何如耳。上格龍主富貴雙全。中格龍主小富，多生魁偉享福之人。賤龍主貧困而濁。下格賤砂探頭砂者，小山在大山之外，或居其上，或在其旁，如小人攢頭窺伺。斜側不正，賊寇之象也。上格龍主家常有失竊。中格龍主招賊入屋。賤龍主出人為寇盜。

In the middle rank of rich sand formations, the "Camel" is a star peak that is elegant and beautiful, shaped like a horse. Because the camel has fleshy humps on its back, its form is more peculiar than that of a horse, so it is more valuable than the horse shape. This formation can bring both wealth and honor, but the key is to see what other star peaks are nearby and correspond with it. The top rank dragon formation brings both wealth and honor; the middle rank dragon brings small wealth and often produces people with strong and imposing appearances who enjoy a peaceful and comfortable life; the low rank dragon indicates poverty and a degenerate family atmosphere. In the lower rank of poor sand formations, the "Peeping Sand" is a small mountain outside a large mountain, or lying on top of a large mountain, or leaning against a large mountain, resembling a small person peeking and secretly watching; its shape is crooked and not upright, which is a symbol of thieves. The top rank dragon formation indicates frequent theft in the family; the middle rank dragon brings thieves into the house; the low rank dragon indicates family members themselves becoming thieves.

中格富砂櫃庫三格，其一為櫃，其二為庫，皆土星，主大富。若有貴峰而龍又貴者，主富貴兩全。龍穴小貴，亦主少財進身，買官納粟之職。第三格則以主星火土為祿，土為財，主大貴大富，不假別星為助。更有貴格龍穴，當主貴極人臣。但櫃庫要首尾高下勻停，而逆水肥滿，乃吉。若順水破碎，頭高尾低，則為破庫虛櫃，及棺槨之象，則為凶砂矣。上格龍主戶部及司財稅之官。中格龍主鉅富多蓄積。賤龍主衣食溫飽，定是居庫之人。

The "cabinet and storehouse" in the middle grade of rich terrain consists of three sections: the first is the cabinet, the second is the storehouse, both belonging to the "Earth Star," which signifies great wealth. If there is another noble peak coming towards it and also noble, it indicates both wealth and honor. If the dragon and well are only slightly noble, it signifies gaining official positions through financial contributions and purchasing official ranks. The third section is based on the main star's fire generating earth as "wealth" and earth as "wealth," indicating great honor and wealth, without needing assistance from other stars or peaks. If it coincides with a noble grade dragon and well, it will lead to supreme honor. However, the cabinet and storehouse require the beginning and end to be evenly high and low, and to appear thick and full against the water flow, which is auspicious. If it follows the water flow, is fragmented in shape, and has a high head and low tail, it becomes a broken storehouse and empty cabinet, resembling a coffin, which is inauspicious. The superior grade dragon indicates positions in the Ministry of Revenue or managing finances and taxation. The middle grade dragon indicates great wealth and substantial savings. The inferior grade dragon only signifies basic sustenance, and mostly refers to those who guard warehouses for others.

中格貴砂倉囷之形，多出於土星。亦有類金星者。故凡金星帶土體，及土星不方正者，皆謂之倉，小者謂之庫。凡倉庫所應，皆主富。龍穴貴者，則主公輔食邑之貴。連厫倉、陳積倉、百萬倉，皆能應藩鎮屯駐去處。陰陽二宅見之，亦主大富大貴。其它止是富砂。寄倉以其在外洋，故屬外郡。百萬倉有似御屏而不方正，差小者亦名萬石倉。此係大星辰，主大富，亦有貴，卻須形穴雄偉之地，而後可以當此。上格龍主食邑進爵，世享天福，敵國鉅富。中格龍主田連阡陌，納粟進職，糧冠郡邑。賤龍主濁富淫慾。

In the context of "Zhong Ge Gui Sha" (middle grade noble landforms), the terms "cang" and "qun" usually take their shape from the planet "Tǔxīng" (Saturn), but sometimes resemble "Jīnxīng" (Jupiter). Therefore, any form resembling Jupiter with a earthy body, or Saturn that is not square, is called "cang," and a smaller one is called "ku." Whenever these warehouse forms appear, they indicate wealth. If the coming dragon and the site are noble, they indicate officials of high rank, ministers, and those who enjoy hereditary fiefs. Forms such as "liánáo cang," "chénjī cang," and "bǎiwàn cang" correspond to places where military garrisons are stationed in the regional commanderies. If such forms appear in a grave or a residence, they indicate great wealth and high status. The "jì cang" (dependent warehouse) appears far out at sea, so it corresponds to distant commanderies. The "bǎiwàn cang" resembles an imperial screen but is not square, and a slightly smaller one is called "wànsì cang." These all belong to great celestial bodies, indicating great wealth and also noble status, but they must appear on a site with grand form and a noble site to be worthy of such a response. The top-grade dragon indicates being granted a hereditary fief and promotion in rank, enjoying heavenly blessings for generations, and wealth rivaling the state. The middle-grade dragon indicates vast fields, large grain production, and official appointments through grain contributions, with the amount of grain surpassing that of the entire commandery. The low-grade dragon only indicates wealth that is murky and leads to indulgence in lust.

下格賤砂流尸砂如葫蘆形，主溺死。蓋葫蘆有嘴，如頭頸之形。如有頸，下加腹故也。順水尤凶。上格龍主為官客死。中格龍主醫者傳名，多外死。賤龍主溺死。下格賤砂獻花砂兩腳飛開，中間開花，故曰獻花。專主女人淫濫。縱是龍穴貴，亦不免於風聲。上格龍主富貴而婦人淫濫，丑聲遠揚。中格龍主婦人淫濫。賤龍主娼妓。

In the lower grade of inferior terrain, the "flowing corpse sand" resembles a gourd, indicating drowning. The gourd has a mouth, like the neck of a person, and a neck, below which connects to the abdomen, resembling a floating corpse. If it flows with the water, it is even more dangerous. The upper grade dragon indicates a person who dies in another place while serving in official positions; the middle grade dragon indicates a person who becomes famous for medicine, but family members die in other places; the inferior dragon indicates drowning. In the lower grade of inferior terrain, the "offering flowers sand" is formed by two mountain feet spreading outward, with a central mound rising like a flower in bloom, hence called offering flowers, which specifically indicates women being promiscuous. Even if the dragon site is valuable, it cannot avoid scandals of licentiousness. The upper grade dragon indicates wealth and honor, but women are promiscuous, and their bad reputation spreads far; the middle grade dragon indicates women being promiscuous; the inferior dragon produces prostitutes.

下格賤砂此山欹斜尖利，內抱一小山，乃主抱養他人之子，或以無子而淫亂也。穴內不見則不忌。上格龍主抱養他人之子。中格龍主內亂不潔。賤龍主男女淫奔，及癆瘵之疾。下格賤砂墮胎砂者，墩阜適於兩開山腳之下也。主墮胎不育，及眼疾、過房、螟蛉之子。上格龍主富貴而墮胎不育，無嗣。中格龍主螟蛉、目疾、墮胎。賤龍主產難。

Below the superior grade, there is another type of inferior grade: a mountain that is slanting and sharp, yet holds a small mountain in its embrace, indicating that it may foster another person's son, or cause disorder due to lack of a son. If this feature is not visible from the site of the grave, there is no need to be concerned. The superior grade dragon indicates adoption of another's son; the middle grade dragon indicates internal disorder and family chaos; the inferior grade dragon indicates illicit love affairs and consumption disease. The 'abortion hill' in the inferior grade is a small mound exactly located at the foot of two separated hills, indicating abortion and infertility, as well as eye diseases, adoption, and fostering another's son. The superior grade dragon, although indicating wealth and status, leads to abortion and infertility and no descendants; the middle grade dragon indicates adoption of a foster son, eye disease, and abortion; the inferior grade dragon indicates difficult childbirth for women.

上格貴砂丹詔一名詔仙，卓立土星旁有小峰者是。又一格，以一字文星前生長峽，亦是。皆極貴。《經》云“才自回家復詔入，御書盈閣極榮顯。”上格龍主拜相，名垂清史，神仙。中格龍主文章科第，壽考延長。賤龍主清高康寧。上諸砂圖，不過載之為式而已。若夫形之妍媸，品物之繁庶，豈第筆端所能彷彿於萬一哉！惟守約以該博，由淺以究深，引而伸之，觸類而長之，則存乎其人耳。

The "Dan Zhao" in the upper grade of precious mountains is also called "Zhao Xian," referring to a standing "Tu Xing" (Earth Star) with a small peak beside it. Another grade is a "Wen Xing" (Literary Star) in the shape of a single character, with a long narrow ravine extending in front of it, which is also considered Dan Zhao. Both are highly valuable. The "Yu Sui Jing" says, "Only after returning home does the decree enter, with imperial calligraphy filling the hall, achieving great honor and fame." The superior grade dragon indicates a minister reaching the rank of prime minister, leaving a name in history, even becoming a deity. The middle grade dragon indicates success in the literary examinations and a long life. Even the inferior dragon suggests a person of high moral character and a peaceful life. All these mountain patterns are merely recorded as examples. As for the myriad variations in mountain shapes and the countless forms of natural objects, they cannot be fully described by words. One should first grasp the essential principles and then seek breadth, proceeding from simplicity to depth, extending these principles and applying them to similar situations. The full set of mountain patterns from the original book has been lost, and here only the titles and interpretations remain.

此以下五冊，專論水法。夫天一生水，水實萬物之祖。水在天地間為最多，四海五湖，特其概耳。浴日月，浸乾坤，皆水之效靈者也。故水於陰陽家，曰山水，曰風水，水居其半，可謂重矣。而地書乃以水居四科之末，似以水為輕於龍穴也。

From here on, the next five volumes specifically discuss "water methods." Heaven produces water, and water is actually the origin of all things. Water is the most abundant element in the universe; the four seas and five lakes are only approximate descriptions. The rising and setting of the sun and moon seem as if they were bathing in water, and the heavens and earth are moistened by it, all of which demonstrate water's mysterious nature. Therefore, in the mouths of the yin-yang scholars, whether discussing "mountain and water" or "feng shui," water accounts for half, showing its great importance. However, geographical texts place water at the last of the four categories: dragon, site, sand, and water, as if considering water lighter than dragon and site.

殊不知龍非水送，則無以明其來；穴非水界，則無以明其止。蓋“外氣橫形，內氣止生”，是龍穴又賴水為證應。然則，居四科之末者，特以次序言，非以輕重言也。故郭氏曰“得水為上”，楊氏曰“未看山，先看水，有山無水休尋地”，廖氏曰“尋龍點穴須仔細，先須看水勢”，皆言水之當重，與龍穴均也。輯水法。

One does not realize that a dragon cannot be identified as to its origin without being flanked by two streams of water; similarly, a site cannot be determined as to where it stops without being bounded by water. As Guo Pu said in The Book of Burial, "External qi spreads out in form, internal qi stops and gives birth," showing that both dragon and site depend on water for confirmation. Thus, although water comes last in the four categories, this is only in terms of the order of discussion, not in terms of importance. Therefore, Guo Pu said, "To have water is the best," Yang Yunsong said, "Before looking at mountains, first look at water; if there is no water, do not seek a site," and Liao Jinjing said, "When seeking a dragon and determining a site, one must be careful; first examine the flow of water," all emphasizing that water should be given high priority, as important as dragon and site. Below is the compilation of water methods.

夫水者，龍之血脈也。《葬書》以水為外氣，良有旨哉！西山蔡文節公云：“両水之中必有山。”故水會即龍盡，水交則龍止，水飛走即生氣散，水融注則內氣聚。此自然之理也。嘗觀輕水所多禿與癭人，重水所多尰與躄人，甘水所多好與美人，辛水所多疽與痤人，苦水所多尩與傴人。是水能移人形體性情如此。且水深處民多富，水淺處民多貧，水聚處民多稠，水散處民多離。是水之關禍福又如此，孰謂地理之可忽夫水哉！

Water is the blood of the dragon. Guo Pu in the "Book of Burial" refers to water as "external qi," which is indeed very reasonable. Xi Shan Cai Yuan Ding said, "Between two bodies of water, there must be a mountain," so where two streams meet, it is the end of the dragon. When water converges, the dragon stops; when water disperses and flows rapidly, the life qi disperses; when water stagnates and converges, the internal qi gathers. This is a natural principle. We also observe that in areas with light water quality, there are more bald people and those with goiters; in areas with heavy water quality, there are more people with swollen feet and lameness; in areas with sweet water, there are more people with good appearances; in areas with pungent water, there are more people with boils, acne, and sores; in areas with bitter water, there are more short and hunchbacked people—water can indeed change people's physical forms and temperaments. Moreover, in places with deep water, the people are generally wealthy; in places with shallow water, the people are generally poor; in places where water gathers, the population is dense; in places where water disperses, people and households are scattered—water is related to fortune and misfortune in this way. Who could say that studying geography can be careless about water?

《水經》謂“五行始焉，萬物所由生，元氣之腠液。”《管子》曰：“水者，地之血氣，筋脈之流通者。”故曰水其具財也。而地理家謂山管人丁水管財，誠然不爽。然水有大小，有遠近，有深淺。觀其形勢，察其性情，而吉凶取舍有定見矣。

The Shui Jing says that water is the beginning of the Five Phases, and all things depend on it for their origin, being the essence of the original qi transformed into fluidity. The Guan Zi says, "Water is the blood qi of the earth, the channel through which its sinews and vessels flow," hence saying that water contains wealth. Geographers say, "Mountains govern descendants, water governs wealth," which is indeed accurate. However, water can be large or small, distant or near, deep or shallow: first examine its form, then observe its nature, so that one can know whether to take or let go, whether it is auspicious or ominous, with a clear mind.

然其大旨不過來者欲其屈曲，橫者欲其遶抱，去者欲其盤桓，而匯聚者欲其悠揚，囊江融瀦澄凝。登穴見之，不直沖，不斜撇，不峻急，不湍激，不反跳翻弓，不傾瀉陡跌，不射不牽，不割不穿，而有情顧穴，環繞纏抱，戀戀不舍。

The general principle is that water coming to the site should be winding and affectionate, water crossing horizontally should encircle and embrace the site, water flowing away should meander and linger, and converging water should be calm and undisturbed, like a bag holding and clarifying it. When viewed from the site, the water should not directly face the site, nor cut across diagonally, nor be steep and turbulent, nor rushing and violent, nor rebound like an arched bow, nor cascade abruptly, nor come like an arrow or be dragged away like a rope, nor cut the foot of the site or pierce the bright hall. Instead, it should affectionately look back at the site, encircle and embrace it, and linger with affection.

《葬書》所謂“洋洋悠悠，顧我欲留。其來無源，其去無流。”吳公所謂“來去之玄橫遶帶”，卜氏所謂“交鎖織結之宜求，穿割箭射之宜避”。又謂“水本動，妙在靜中。”謝雙湖氏所謂“水之吉者，聚而不散，見其來而不見其去”，傳伯通所謂“囊聚之水，深如鍋底，圓如鏡面，方如棋盤”，及“諸源會合，九曲來朝”，則盡其肯綮矣。

Guo Pu's "The Book of Burial" says, "The water flows freely and gently, looking back as if to stay. It comes without a source and goes without a flow." Wu Jingluan mentions, "The mystery of the water's coming and going surrounds the land." Bu Yingtian's "Snow Heart Assignment" states, "It is desirable to have intersecting and woven water patterns, and to avoid cutting through or shooting water." It also says, "Water is naturally moving, but its excellence lies in stillness." Xie Shuanghu says, "Good water gathers and does not scatter; it is seen coming but not going." Fu Botong says, "Water that is gathered is deep like the bottom of a pot, round like a mirror's surface, and square like a chessboard." He also mentions, "Various sources converge, and the water comes in nine bends to face the site." These statements fully explain the key principles of water in geomancy.

其間又有方位吉凶之辨，固不必盡拘，亦烏可盡棄？宜於穴法中，依繩墨以消納之，控制之，斯為盡善。且古人扦建州邑，有取於水者，如吉水縣兩水交流，狀吉文字；秀水縣，八十餘里巽水特朝。一以形吉，一以方秀，皆以水得名。而兩邑人才萃產皆多，亦見古人命名之不苟也，學者當審思之。

Among these there is also a system of determining good or bad fortune based on directions. Although one need not be overly rigid in following it, how can one entirely disregard it? When determining the site and direction of a location, one should follow the rules and incorporate it properly, controlling it effectively, only then can it be considered complete. Moreover, ancient people in selecting sites for establishing prefectures and counties also took inspiration from water: for instance, Jishui County, where two streams meet, forming the shape of the character "Ji"; and Xiushui County, where a stream from the direction of Xun specially flows in. One takes the auspicious shape of water, the other the refined direction of water, both deriving their names from water. These two counties have produced many talents, showing that ancient people were not careless in naming. Scholars should carefully reflect on this.

大抵風水之法，得水為上。故京師萬水朝宗，金陵長江特朝，而為帝都之大。三吳富甲天下，而有太湖、震澤巨浸。東魯大海外洋，與夫三楚江漢夾會，洞庭融注，西江彭蠡潀匯，而越之紹、寧、杭、臺、嘉、湖，閩之福、興、泉、漳，廣之廣、惠、潮、海等處，皆以得水而人才淵藪矣。

In general, the method of fengshui values 'getting water' above all. Therefore, the capital city has myriad streams converging, and Nanjing has the Yangtze River specially flowing in, making it the grand layout of the imperial capital. The region of Sanwu is wealthy throughout the country because it has large bodies of water such as Taihu Lake and Zhenze Lake; Shandong borders the sea and foreign waters; Sanchu has the Yangtze River and Han River converging, with Dongting Lake accumulating vast waters; Jiangxi has Pengli Lake with many streams converging. As for Zhejiang's Shaoxing, Ningbo, Hangzhou, Taizhou, Jiaxing, Huzhou, Fujian's Fuzhou, Xinghua, Quanzhou, and Zhangzhou, and Guangdong's Guangzhou, Huizhou, Chaozhou, and Qionghai area, they have all become places gathering talents because of their access to water.

夫發源水者，明堂中溯觀來源之水也。水之發源，欲其深長。深長則龍氣旺，發福必悠久。若水源短，則龍必短，發福不遠大。吳公云“來短去長，無大力量”是也。

The so-called "source water" refers to the water seen when looking upstream from the Bright Hall. The source of the water should be deep and long; a deep and long source indicates strong dragon energy, which brings long-lasting prosperity. If the water source is short and shallow, the dragon ridge must also be short, and the prosperity will not be enduring or great. Wu Jingluan said, "Short coming and long going, no great power," referring precisely to this point. When actually examining, one should follow the water seen in the Bright Hall upstream, observing how far the water originates, and how many tributaries join it along the way, to estimate the thickness of the dragon energy.

水到局者，來水入堂之謂也。水之到局，欲其入堂，欲其到口為吉。若水遠來入局，將及到明堂，卻便反挑撇去，謂之不到堂。水或到堂，而無下關收水，或不肯流至下砂攔截之處，謂之不入口，總為無益。故水以到堂入口為貴。其水之大小，則不必拘也。

The concept of "water reaching the site" refers to water flowing into the Bright Hall. For water to be beneficial, it must enter the Bright Hall and also reach the water outlet. If water flows into the site from a distance, but turns back and flows away before reaching the Bright Hall, this is called "not reaching the hall." If water enters the Bright Hall but lacks a controlling hill to stop it, or if it does not flow to the position where the downstream hills intercept it, this is called "not reaching the outlet." Both situations are ineffective. Therefore, water is most valuable when it both reaches the hall and reaches the outlet; the amount of water is not as important.

若水在逆砂之外，前雖不見，亦作到堂論。蓋大地面前多有橫砂，而外明堂水多不能見，此即明朝不如暗拱之說。如朱子論冀都之地，前面黃河環繞。自黃河至冀都數百里，豈穴前所能見哉！但此等語，非井蛙之見所可識也。

If water is located outside the reverse ridges, even though it cannot be seen when standing at the site, it is still considered to be in the bright hall. Because in most cases, the front of a large area is blocked by transverse ridges, and the outer bright hall water is often not visible. This is the saying "bright morning is not as good as dark support." For example, Zhu Xi discussed the land of Ji Du, saying that there was the Yellow River surrounding it in front. However, the distance from the Yellow River to Ji Du is hundreds of miles, which is obviously not visible from the site. Such principles are beyond the understanding of those with limited vision, like frogs at the bottom of a well.

世俗又多執送龍兩水俱要上堂，此誤也。惟順局去水地，可以兩水到堂，當面合襟。若非去水地，則只一邊到堂。蓋兩水合襟，乃穴前界脈鰕須水耳，自龍虎外則不拘之。今以論送龍水，豈不大謬矣乎！然所謂到堂入口，惟富地為然，貴地亦多有不如此者，又不必拘也。此水最速富。吾邑陳九萬祖地，葬下即發財鉅富，此格也。圖具於左。

It is common for people to rigidly follow the saying that "both waters leading the dragon must reach the bright hall," but this is incorrect. Only in a site where the water flows away properly can both waters reach the bright hall and meet directly in front of the tomb's center. If it is not a site where water flows away, then only one side of the water will reach the hall. One must understand that the term "two waters meeting" refers specifically to the "shaxu water" that cuts off the incoming ridge in front of the tomb. Outside of the dragon and tiger sands, there is no such restriction. Now, using this principle to judge the large flowing water that leads the dragon is a serious mistake. However, the idea that water must reach the hall and enter is only true for wealthy sites; there are many noble sites where this is not the case, and one should not be overly strict about it. Such water is most favorable for wealth. The ancestral site of Chen Jiuwang's family in Dexing County, where the tomb was buried and they became extremely wealthy, is exactly an example of this pattern. The diagram is attached on the left.

右地在吾邑五都，土名張村鋪官路側。其龍乃順勢翻成逆勢，氣甚旺盛。入首大斷，起連氣金星，微開鉗口。結穴臨田蘸水。穴前田源囊聚。近身一掬橫砂為案，低伏如眠弓，繞抱有情，以關堂氣，使一源之水既到堂又入口。吳公口訣所謂“水要嗑得著，砂要摸得著。”卜氏云“緊夾者福不旋踵”，惟此地為然。

This piece of land is located in the fifth district of this county, named Zhangcunpu, right beside the official road. Its dragon movement turns from a favorable trend to an adverse one, with strong energy. At the entrance, there is a large break, followed by a "Jinxing" formation that continues the energy, slightly opening like a钳口. The site is located right on a water paddy field, like a brushstroke of ink. In front of the site, the water source in the field gathers into a bag-like shape. Close to the site, there is a curved, embracing sandy hill acting as a case mountain, low and lying like a flat bow, embracing the site with affection, blocking the energy of the bright hall and ensuring that the water source can both reach the hall and enter the mouth. Wu Jingluan's诀 says "water should be touched," and Bu Ying Tian says "tight embrace brings immediate fortune," which exactly describes this land.

董公德彰為陳氏扦之，許以速發。果窀穸甫完，天尚未明，孝子秉燭以歸，路逢群盜分贓，忽見火光人眾，驚疑捕盜者至，棄財走散。陳氏因以得之，遂致驟富。今鄉人傳謂“寅葬卯發”雲。又吳書源寬為池州府張氏下一地，亦是寅葬卯發，大畧與此相同，茲不贅述。

This piece of land was selected by Dong Dezhang for the Chen family, and he predicted it would bring quick prosperity. Indeed, just after the burial, before dawn, the son carrying a candle on his way home encountered a group of robbers dividing their loot. The robbers suddenly saw a flame and a group of people, suspecting they were officers of the authorities, dropped their belongings and scattered in all directions. The Chen family thus found this batch of goods and became suddenly wealthy. Now, the local people tell the story as "Yin burial, Mao prosperity." Another instance is when Wu Yuan Kuan selected land for the Zhang family in Chizhou Prefecture, also buried at Yin time and prospered at Mao time, with circumstances roughly similar, so I will not elaborate further.

出口者，水既到堂，必有去處，謂之出口。水之出口，欲其彎環屈曲，迂迴深聚。《葬書》云“其去無流”，又云“顧我欲留”為妙。若直而急，淺而峻則凶矣。大抵宜羅星、游魚、北辰、華表、捍門關闌重疊之砂，則其出自美也。若水直去蕩然者，決無眞氣內聚也。

The so-called "outlet" refers to where water, having reached the Bright Hall, must eventually flow out. This place is called the outlet. The outlet of water should be winding, meandering, and deep, gathering in a secluded manner. Guo Pu's "Book of Burial" says "its flow has no direct course," and also says "it looks back to me, wishing to stay," which is most auspicious. If the water flows straight and fast, shallow and steep, rushing out abruptly, it is ominous. Generally, at the water outlet, there should be such features as "Lu Xing" (a protective star), "You Yu" (fish swimming), "Bei Chen" (North Star), "Hua Biao" (ornamental pillars), and "Han Men" (gatekeepers), forming multiple barriers. This makes the outlet beautiful. If the water flows directly away, leaving the area empty and unobstructed, it indicates that there is no true qi gathering there.

朝水者，穴前特來之水也。此水至吉。蓋風水之法，得水為上。穴既當朝，則得水矣。卜氏云：“求吾所大欲，無非逆水之龍。”予謂逆水龍固美，不若當朝之穴為尤美也。爰逆水多是枝龍，豈如幹龍，兩水夾送，至將結作處，卻翻身數節，逆當朝水結穴，力量極大。此所以不貴逆水之龍，而貴逆水之穴矣。

The so-called "flowing water towards the site" refers to water that specifically flows toward the site from the front. This type of water is most auspicious. Because the method of feng shui values "receiving water" above all, if the site is directly facing the flowing water, it is considered to have received the water. Bu Ying Tian's "Xue Xin Fu" says, "To seek what I greatly desire, it is nothing but a dragon flowing against the water." We believe that a dragon flowing against the water is good, but it is not as good as a site directly facing the flowing water. The reason is that dragons flowing against the water are mostly branches, which cannot compare with the main dragon. Two streams of water enclose and escort it, and as it approaches the place where it forms a site, it turns back for a few sections and then flows against the front flowing water to form the site, which has great power. Therefore, we do not place much importance on the "dragon" flowing against the water, but rather on the "site" formed by flowing against the water.

但水固以特來當面朝穴為吉，若或直急沖射，湍怒有聲，則反為凶。故來朝之水，又須屈折彎曲、悠揚深緩，方為合法。不可概以特朝為吉也。《葬書》既以得水為上，而陶公又謂“當面朝入，子息貧寒”，何也？正謂其沖射湍激，反帶凶煞，故爾。

However, although water that comes directly and face-to-face to the grave site is considered auspicious, if it rushes straight and swiftly toward the grave, with a turbulent and angry sound, it is actually inauspicious. Therefore, the water coming to the grave must be winding and meandering, calm and deep, only then is it considered proper. Not all direct water flow should be regarded as auspicious. Since Guo Pu's "Book of Burial" says "having water is the best," but Tao Kan also says "when water faces and enters, descendants will be poor and cold," this is because the water that rushes directly and violently is actually carrying Inauspicious Sha, hence such a statement is made.

《雪心賦》云：“交鎻織結，四吉當求。”又云：“九曲入明堂，當朝宰相。”此則以其屈曲有情，水法之至吉者也。大抵朝水一勺能救貧，洋洋當面朝，當代出官僚。若欲催官催富，必得朝水之地，可取驗也。催貴如呌巖寺三地，催富如樂平江氏地，其格也，圖並具下。

Bushi Tien's "Xue Xin Fu" says "Interlocking and woven together, the four auspicious situations should be sought," and also says "Nine bends entering the Bright Hall, will produce a prime minister." This is because water that bends and flows with affection is considered the most auspicious type in water patterns. Generally speaking, even a single spoon of water facing the site can relieve poverty; if the water surface is vast and comes directly in front, officials will emerge in the current generation. If one wishes to accelerate the emergence of officials or wealth, one must obtain land with such facing water to verify it. Examples of promoting officials include three plots of land at Jiao Yan Si in Lead Mountain, and examples of promoting wealth include one plot of land at Jiang family in Le Ping, both belonging to this pattern, and the diagrams are attached below.

右地在鉛山，地名呌巖。其龍發自靈山，六十餘里，至赭亭山，起御屏土星，方正骨立，清秀特異。正脈中出，度峽，連起星峰，頓伏磊落。入首分結三穴，皆共一局，俱當信河特朝。其正結者為貴溪邱參政父地，入首開帳，為巨石山，抽下一線土脈，過峽甚巧，起連氣金星。又於金星之下，結喉束氣小巧，成走馬文星入穴。兩畔從山粗大，而本身獨小。穴前平坦，四勢團聚，眞催貴之地。參政公名旭鑑，初為信椽時，信守金公者，明堪輿術。舟行呌巖山下，因遊寺。登眺之間，見而嘆曰：“金帶數條，置之閒處，良可惜哉！”邱在側，知其為美地，乃圖以葬父。

The land shown in the diagram is located in the county of Lead Mountain, and the name of the place is Yan. Its ridge comes from Ling Mountain, travels over more than sixty miles to Zhe Ting Mountain, rises as the "Imperial Screen" earth star, square and strong, with outstanding clarity and grace. The main ridge splits from the center, passes through the mountain gorge, and continues to rise as star peaks, with a rhythm of rising and falling, clearly separated. At the entrance, it forms three burial sites, all within the same area, facing directly towards the Xinxian River, specially coming from the direction. Among them, the main burial site is the tomb of the father of Qiu Shenzheng, a high-ranking official from Guixi. At the entrance, it spreads out like a tent, forming a large stone mountain, and draws down a single earth ridge, passing through the gorge with great skill, then rising as the "Golden Star" to connect the energy. Below the Golden Star, it forms a throat to bind the energy, creating the "Galloping Literary Star" entering the burial site. The surrounding mountains are large, while the burial site itself is small; the front is flat, and the surrounding mountains gather together, truly a place that promotes wealth and status. The official's name is Qiu Xujian. When he was a clerk in Xinzhou, the governor of Xinzhou, Jin Gong, was skilled in geomancy. Once he traveled by boat past the foot of Yan Mountain, and took the opportunity to visit a temple, climbed high to look around, and saw this land, exclaiming, "There are several golden belt-like sands, wasted in idleness, it's really a pity!" Qiu Xujian was nearby, heard that this was a good site, and tried to arrange for his father to be buried here.

葬後，邱即以吏材任通政知事，廷臣薦擢黃嚴令，有異政，事聞，璽書褒美，擢台州府判。七年，民詣闕保升知府。又六年，升浙江參政。從子祺，官至處州太守。孫鼎，登進士，官至都憲。祺之孫九仞，進士。曾孫民範，進士，大參。曰鑰，知縣；曰鎬，同知；曰鈿，知州。民望，節推；民仰，鄉科；汝良，進士。諸公俱世顯榮，至今富貴未艾。

After his burial, Qiu Xujian was appointed as a magistrate of the Office of Communications by virtue of his officials' abilities. He was later recommended by court ministers and promoted to the position of county magistrate of Huangyan. His governance was outstanding, and his achievements were reported to the imperial court, earning him a commendation from the emperor's edict and promotion to the position of assistant governor of Taizhou Prefecture. Seven years later, the people went to the capital to recommend him for promotion to the position of prefect. Six years after that, he was promoted to the position of provincial counselor in Zhejiang. His nephew Qiu Qi was appointed as the governor of Chuzhou; his grandson Qiu Ding passed the imperial examination and became a high-ranking censor; Qiu Qi's grandson Qiu Jiuren also passed the examination; his great-grandson Qiu Minfan passed the examination and held the position of provincial counselor; Qiu Yue served as a county magistrate, Qiu Zhao as a deputy governor, and Qiu Dian as a prefect. Qiu Minwang served as a judicial officer, Qiu Minyang passed the examination for the imperial examination, and Qiu Ruliang passed the examination. These individuals all achieved great honor and prosperity, and their family's wealth and status have not declined to this day.

其右結者，為弋陽汪尚書祖地。入首華蓋中抽結咽，起金星，成仰高之穴。穴上平坦，四旁皆石曜。穴下石巖，人呼如應，故名呌巖。巖之中有禪室，即呌巖寺也。登穴平坦如常，不知穴下之險。前面山水拱照。右畔河中一石，名曰卷績，高廣數十仞，挺然中流砥柱，鎻盡信河之水。隔岸大青山高障有力，眞催官之地。

The pit on the right side is the ancestral site of Wang Shushang, the Minister of the Ministry of Revenue from Yiyang. At the entrance, the ridge comes out from the middle of the mountain shaped like the 'Huagai' formation, forming a throat-like structure, and rises to form the 'Jinxing' hill, creating a site facing upwards. The site is flat on top, and all around are stone formations. Below the site is a piece of rock, and when a person calls out, there is an echo, so it is called 'Jiaoyan' (Echoing Rock); inside the rock there is a temple, known as Jiaoyan Temple. Standing on the site, it appears flat and ordinary, and one cannot perceive the danger beneath. In front, the mountains and waters encircle and support it; on the right side of the river, there is a stone called Juanji, which is dozens of chi in height and width, standing upright in the middle of the river like a pillar, blocking the entire flow of the Xin River; on the opposite bank, the high and strong Daqing Mountain serves as a barrier. This is truly a site that can promote official rank.

葬後，汪氏父子聯登高第，兄弟同入翰苑。文荘公父鳳登進士，官至參政。四子：長僎，登進士，官太參；次即文荘公俊，登鄉會二元，官禮部尚書，諡文莊；次偉，登進士，官吏部侍郎；幼佃，登進士，官侍讀、太常少卿。曰審、曰宛，皆登科甲。又嘗觀汪氏陽基，甚美，五石祖地尤貴，此特其催官耳。

After the burial, the Wang family father and son successively passed the imperial examinations and entered the Hanlin Academy together. Wang Fengzhong, the father of Wen Zhuang Gong, passed the imperial examination and held the position of参政. His four sons: the eldest, Wang Zuan, passed the imperial examination and became参政; the second son was Wen Zhuang Gong, Wang Jun, who ranked first in both the local and metropolitan examinations, and held the position of Minister of Rites, with the posthumous title Wen Zhuang; the third son, Wang Wei, passed the imperial examination and became Deputy Minister of Personnel; the youngest son, Wang Tian, also passed the imperial examination and held the positions of侍读 and Deputy Minister of the Imperial Sacrificial Bureau. In addition, Wang Shen and Wang Wan also passed the imperial examinations. We also examined the site of the Wang family's ancestral home, which was very beautiful, especially the site called Wu Shi, which was particularly valuable; the area called Yan was only for promoting official careers.

其盡處為費氏地，清湖公完夫人墓也。龍脈到頭逆轉，頓起穴星，成正體太陽，開鉗結穴。後復自本身抽出，起太陰文星之案。登穴周密，內氣融聚，外陽暗拱。葬後不數年，唐衢公堯年即連登科甲，幾半紀而腰金，眞催官之地也。

Among the three graves, the furthest one is the site of the Fei family's land, that is, the tomb of Fei Wanfu, the wife of Qinghu Gong. The dragon pulse reaches its end and reverses, suddenly rising to form a proper 'Sun' golden star, with the mouth of a钳 (claw) closing to form the site. Behind the grave, a branch is drawn out from itself, rising as the 'Yin' literary star to form the case mountain. Standing on the grave site, one feels the surrounding area is tightly enclosed, with internal energy converging, and the outer yang areas quietly surrounding it. After the burial, within a few years, Fei Yaonian, the son of Tangqu Gong, consecutively passed the imperial examinations and within less than six years became an official wearing a golden belt, truly a place that accelerates officialdom.

上三地雖得催官之水，然究其實，自少祖赭亭山以下，石山雄偉，星峰秀麗，節節龍入貴格。穴星又皆清秀，下關卷績一石，卓立河中，逈然特異，尤為貴證。兼以秀水特朝，故能催貴。若徒以其水而已矣，則凡特朝之水，皆可謂之催貴乎？故龍穴砂水，不可缺一也。

The three pieces of land all have the water that can promote official rank, but upon careful examination: from the less important ancestral mountain, the Zheting mountain downwards, the stone mountains are majestic, the star peaks are elegant, and each section of the dragon is in a noble pattern; thesite stars are all clear and refined; the lower gate has a stone that stands out in the river center, which is especially peculiar and serves as further proof of its nobility. Moreover, the elegant water specially comes to pay homage, so it can promote nobility. If only one flowing water towards the site is enough, then any place with special converging water would also be called a place that promotes nobility. This shows that dragon, site, surrounding hills, and water are all essential and none can be missing.

右地在樂平十三都，土名洋源。坤申龍，寅甲向，而有寅甲水特朝，乃催富之地也。董德彰所下，課云：“半夜敲門送契來。”葬後周年，汪氏果得絕戶田產，因以驟富雲。傳疑汪氏有表叔者，富而無子，居相近。彼侄不孝叔。冬月值戶役自縣歸。甚夜，謂其侄曰：“吾老矣，無子。田產家業皆汝所有，門戶應汝值之。”其侄忤之，因相詬。侄自謂己業倍叔，叔業任與人無悔。於是投汪氏。時已夜半，汪睡醒，敲其門。汪起納之。其人盡以田產家業契付汪氏，因而驟富，果符董師“半夜敲門送契來”之課云。

The land in the diagram is located in the thirteenth district of Le Ping County, with the name Yang Yuan. The dragon line comes from the direction of Kun and Shen, and the site is oriented towards Yin and Jia. There is a stream from the Yin and Jia direction that specially flows towards the site, making it a place that brings wealth. This site was selected by Dong De Zhang, who left a statement saying, "At midnight, someone will knock on the door to deliver the deed." After one year from the burial, the Wang family indeed obtained a piece of land from a family with no heirs, thus becoming suddenly wealthy. The following is a version of the story that is considered questionable: The Wang family had a cousin-uncle who was wealthy but had no sons, and lived nearby. However, his nephew was disrespectful to him. That winter month, the uncle was assigned to perform a household duty and returned from the county. Late at night, he told his nephew, "I am old and have no sons, so my land and property will all be yours in the future. The household duty should also be yours to perform." The nephew argued with him, and they began to quarrel. The nephew claimed his property was twice as much as his uncle's, and that his uncle would be happy to give his property to anyone. The uncle, angry, went to stay with the Wang family. It was already midnight, and the Wang family had just woken up. They heard the knock on the door and got up to welcome him into the house. The uncle then handed over all the deeds and documents of his property to the Wang family, and the Wang family suddenly became wealthy, thus fulfilling Dong De Zhang's statement, "At midnight, someone will knock on the door to deliver the deed."

去水者，穴前見水之去也。此水極凶。廖氏云“第一莫下去水地，立見退家計”是也。然古名術亦有下去水之穴，未可概以為凶。如徽州府基，開化、崇安二縣基，皆順水，見其直去二十餘里。但山勢關截高固，其民皆富盛。舉此為諭，他可類求。要之，皆以龍眞穴的，砂又關闌鎖抱，又或小勢雖去，大勢則逆，非一向直去方可。若小水既去，大勢又順，決無融結，的主敗絶，不可觀索矣。

The concept of "going away water" refers to a situation where water can be seen flowing away from the site when standing in front of the pit. This kind of water is extremely凶, and Liao Jinjing said, "First of all, avoid sites where water flows away, as they will immediately lead to the decline of the family." This is referring to such cases. However, some ancient masters did select sites in such "going away water" situations, so we cannot generally consider them as凶. For example, the foundation of the city of Huizhou, as well as the foundations of the towns of Kaihua and Chong'an counties, all follow the water flow, with water flowing straight for more than twenty li away. However, because the mountain ridges block and intercept the water strongly and solidly, the people in those areas are all prosperous. These examples are given to illustrate the point; similar cases can be inferred accordingly. In summary, such sites must have a true dragon and true pit, with layers of sandy ridges blocking and enclosing the site. Or, even if the small water flows away, the larger water flow must be collected back, not just flowing straight away. If both the small and large water flows go away, then there will definitely be no true qi gathering, and it will certainly lead to decline and extinction, so there is no need to look for a pit anymore.

大抵去水地發富必遲，如蔡西山先生祖地，在建陽麻沙，九世方出賢貴。又楊文敏公祖地，在歐寧豐樂者，三百年後方出宰相，是其征也。然又不可一概謂去水地無速發者。若穴前緊夾，不見去水，亦能速發，如樂平明溪許學士祖地。卻亦能催貴焉。

In general, land with water flowing away tends to bring wealth slowly. For example, the ancestral land of Master Cai Yuan ding was in Jianyang Mashan, and it took nine generations before a virtuous and distinguished person emerged. Another example is the ancestral land of Yang Wenmin, located in Ouning Fengle, which took three hundred years before an official of high rank appeared. These are clear examples. However, it is not correct to say that all land with water flowing away cannot bring quick success. If the site is tightly enclosed on both sides, and when standing at the site, the water cannot be seen flowing away, it can still bring quick success. For instance, the ancestral land of Xu Xueshi from Minglei in Leping is such a case, and it can also promote prestige and status.

右地在歐寧縣之豐樂裡，地名白狐窩因異人指曰狸臥處是穴，今土人遂呼地名白狸窩。其龍甚遠，逆奔而上，穿峽頓起洪山高廣。辭樓下殿，逶迤頓跌數十節，復開帳起三臺，正脈中落，磊落數節，結太陽金星開鉗之穴。穴後正樂洪山，及三臺貼帳。而本身白虎一砂遮卻明堂，但午上秀山朝應而已。

The land depicted in the diagram is located in Fengle Village, Wuan County. The name of the site is White Fox Nest, because a mysterious person once pointed out that "where a white cat lies is the dragon's nest," and now the local people call it White Cat Nest. Its dragon-coming is very far, following the water flow upstream, passing through mountain gorges and suddenly rising up as Hong Mountain, which is high and broad. Then it leaves the pavilions and descends in layers, winding and dropping for dozens of sections, then spreads out and rises as the "Three Platforms," with the main ridge descending from the center, noble and open, for several sections, forming a dragon nest shaped like the Sun Star with its claws open. Behind the nest, Hong Mountain faces it directly as the leisure mountain, and the Three Platforms closely approach to form a canopy. However, the White Tiger terrain blocks the Bright Hall, leaving only a fine mountain in the south direction that responds from afar.

其龍雖雄偉，而結穴奇怪，局勢大順，虎砂逼硬下堂，穴星粗大，信非仙指，人莫識之。蓋其入局之際，右邊送龍之水至此百餘里，前會浦城之溪，亦百餘里。可見山水大會。而本身之龍，卻逆奔至此，翻順作穴。大勢雖順，而白虎一臂逆收過前，遮卻順去之水。

This dragon, although majestic, has an unusual hill formation: the overall situation is generally favorable, but the white tiger terrain is close and harshly presses down upon the bright hall, and the hill forming the site is coarse and large. Without the guidance of a deity, ordinary people would not be able to recognize it. Originally, when this dragon entered the site, the water from the right side had already traveled over a hundred miles, and here it meets the stream coming from Pucheng, which also has traveled over a hundred miles. This shows that this place is where the mountains and waters converge greatly. However, this dragon itself comes against the current to reach here, then turns back to form a hill formation in a favorable direction. Although the general trend is in the direction of flowing water, the white tiger arm comes against the current to gather here and covers the site, blocking the water that would otherwise flow away.

四面八方，奇峰羅列，錦帳、御屏、文筆及天馬貴人等砂咸備，眞大貴之地也。篤生文敏，為時宗臣，豈偶然哉！但此地形寛穴丑，局順勢緩，發作最遲耳。葬後三百年，始出文敏公榮，拜相。曾孫旦，吏部尚書，科甲蟬聯，登仕籍者數十人，至今榮盛未艾。

Surrounded by mountains on all four directions and eight sides, extraordinary peaks are neatly arranged. The land features a magnificent pavilion, an imperial screen, a literary brush, and forms such as Heavenly Horse and Nobleman, all complete. It is truly a place of great fortune. It has produced a prominent contemporary minister, Yang Wenmin Gong, so profoundly. However, the terrain is broad and the burial site is unattractive, the situation is favorable with water, and the momentum is gentle, so the prosperity came late. Only after three centuries of burial did Yang Rong, the man of Wenmin Gong, rise to the position of prime minister; his grandson Yang Dan served as the Minister of Personnel; afterwards, there were continuous success in the imperial examinations, with dozens of officials entering government service. To this day, the prosperity has not yet declined.

按：《建寧郡志》及《武夷志》云：“楊萬大，崇安人，結茅武夷山。下有津渡，一夕，有道士服貌甚偉，不得濟渡，扣門投宿。自後數往來，萬大禮之益勤。一日，謂曰：‘吾非世人，今當歸洞天，特來告別。觀汝所為甚善，天必有以報之。汝老矣，其在後人乎？’命舟欲與俱去。萬大曰：‘吾二親久未窀穸，豈可去？’道士曰：‘待汝襄大事後去，未晩也。’

According to the commentary: The "Jianning Prefecture Annals" and the "Wuyi Annals" record that Yang Wandai was from Chong'an, and he lived in a thatched hut in Wuyi Mountain. Below the mountain there was a ferry crossing. One evening, a Taoist priest arrived, dressed and looking very impressive. Because he couldn't cross the river, he knocked on the door to ask for shelter. After that, the Taoist priest often came and went, and Yang Wandai treated him with even more respect. One day, the Taoist priest said to him, "I am not a person of this world. Now I must return to the cave of immortality, so I specially came to say goodbye. I see that you are a good person, and heaven will surely reward you. You are already old, and the reward will probably fall upon your descendants." After saying this, he called for a boat to take him away. Yang Wandai said, "My parents have not yet been buried, how can I leave?" The Taoist priest said, "Wait until you finish this important matter, then go. It will not be too late."

因同至歐寧豐樂，指示山下曰：‘汝於某年月日，奉柩葬於此，候有白狸眠處，即葬穴也，狸起時即葬時也。’萬大如言，謀而葬之，果有白狸。葬後一日，晝寢，夢前道士來曰：‘汝今家事畢，盍去？’既覺，沐浴更衣，端坐而逝，時年九十七矣。厥後果生太師文敏公，為時宗臣，迄今子孫貴顯。”

So the Taoist priest went with him to Wunin Fengle, and pointed to the mountain below, saying, "On a certain year, month, and day, you should carry the coffin here to bury it; when there is a white fox lying asleep, that is the burial site; when the white fox gets up, that is the time to bury the dead." Yang Wandag did as instructed, arranged the burial, and indeed a white fox appeared. On the day after the burial, he took a short nap during the day and dreamed that the previous Taoist priest said, "Now your family affairs are settled, why don't you leave?" Upon waking, he bathed, changed into clean clothes, and sat upright and passed away at the age of ninety-seven. Later, his family indeed gave birth to Taishi Wenmin Gong Yang Rong, who became a prominent minister of his generation, and to this day his descendants remain prosperous and esteemed.

汪東麓公佃僉憲閩時，修《武夷山志》，題《萬大傳》末云：“據其墓上石刻‘宋大中祥符元年葬’，去文敏生，三百餘年，地脈不應若是之遠始驗，堪輿家無此論。”按：東麓公此論，蓋未審也。地理有遠至數百年方應者，有近止數年即應者，皆不可謂無此理。

When Wang Donglu (Wang Dian) served as the Inspector of the Fujian Censorate, he compiled the "Wuyi Mountain Annals," and at the end of the section on Yang Wandai, he wrote: "According to the stone inscriptions on his tomb, it was 'buried in the first year of Dazhong Xiangfu of the Song dynasty.' This is more than three hundred years after the birth of Wenmin Gong; the earthly energy should not take so long to manifest, and geomancers do not say so." Note: Wang Donglu's argument may not have been sufficiently thorough. In geography, there are cases where the effects are realized hundreds of years later, as well as cases where they are realized within a few years; one cannot say that such phenomena do not exist.

如廖公下安仁吳氏地，課云“七八世內錢糧滿區，九世十世朱紫盈門。”果四百餘年，出若峰公，登進士，官廉憲，人才疊出。又舒馬山課吾邑祝氏地云：“七代八代科甲聯登。”果其代內連出都諫。又廣信婁氏祖地在茶山寺者，課云：“七代八代富貴聲名，出一妃嬪，禍及家庭。”後果其代出婁妃，配寍王遭禍。又廖公下吾邑張氏仙人翹足形，也課云：“五百年後雙產貴苗。”果五百年，張氏二房同出科甲。此可見數百年後應驗不誣也。其發之速者或週年，或半紀，或一紀，不可盡舉。嘗觀東麓公祖地在呌巖寺者，葬不數年，而公之父子兄弟聯登高第，躋顯宦，一時驟發，福應甚速，宜乎公以三百年為遠也。

For example, Liao Jinjing once selected land for the Wu family in Anren, and his interpretation stated, "Within seven or eight generations, the area will be filled with wealth and grain; by the ninth and tenth generations, there will be many officials and nobles in the family." Indeed, more than four hundred years later, the descendant Ruofeng passed the imperial examination and became a chief inspector, and after that, many talents emerged continuously. Another instance is when Shu Mashi selected land for the Zhu family in our county, and he predicted, "For seven or eight generations, there will be continuous success in the imperial examinations." Indeed, in that generation, several officials of the rank of deputy minister were produced. Again, the Lu family in Guangxin had ancestral land at the Chashan Temple, and the interpretation said, "For seven or eight generations, there will be wealth, honor, and fame; one daughter-in-law will be a concubine, bringing disaster to the family." Later, in that generation, a daughter named Lu Fei was born, who married the Ning Prince and suffered misfortune. Another example is when Liao Jinjing selected the "Immortal's Raised Foot" land form for the Zhang family in our county, and the interpretation said, "Five hundred years later, two branches of the family will produce noble talents." Indeed, five hundred years later, two branches of the Zhang family simultaneously achieved success in the imperial examinations. This shows that interpretations that take hundreds of years to come true are not baseless. As for those that manifest quickly, there are cases where success comes within a year, within six years, or within twelve years, and there are countless examples. We can see that Wang Donglu's own ancestral land at the Jiaoyansi Temple resulted in his family's sons and brothers achieving high positions in the imperial examinations and becoming prominent officials within a few years, achieving sudden success. That is why he felt that three hundred years was too long.

左地穴前白虎一砂橫攔，盡障外洋，一無所見，亦無明堂，亦無朝山，只是藏風，穴極暖，故發福速也。左地在樂平十六都江家橋，其龍穴結作詳見廖金精地課具下。課曰：“奉命為尋陰地一穴，在樂邑明溪之南，江家橋畔。其龍自茅山作祖起峰，擁下百里，復下平田，崛起山峰作穴。

The land in the left diagram has a White Tiger hill blocking the front, preventing the view of the outside area completely, so nothing can be seen. There is neither a Bright Hall nor facing mountains. It relies entirely on this hill to retain the wind, making the site very warm, thus bringing quick prosperity. This land in the left diagram is located in Jiangjiaqiao of the sixteenth district of Le Ping county. The formation of its dragon andsite is detailed in the land lesson left by Liao Jinjing, which is attached below. The land lesson says: "Following the command to find a suitable burial site, it is located to the south of Mingxi stream in Le Ping county, near Jiangjiaqiao. This dragon originates from Mao Mountain as its ancestral mountain, then descends in a cluster for a hundred li, and finally reaches a flat field, where it suddenly rises to form a穴位."

或磊磊落落，或隱隱隆隆，千峰叢集，萬象昭著。欲到未到之間，如驚蛇出草，如走鹿出林。行而欲止，遺而欲收。集頓駭走，自辰巽山壟盤桓，一起一伏，入震入申，棲閃萬狀，落下平洋，遺蹤失跡。自戌入未，復起山峰數節，作正艮入首，為將軍大坐之勢。

It sometimes appears openly and clearly, sometimes moves secretly and subtly, with thousands of peaks gathered together and all phenomena distinct. As it approaches the critical moment, it resembles a startled snake darting out from the grass or a running deer bursting from the forest; while advancing, it seems about to stop, while dispersing, it seems about to gather. It gathers and then halts, halts and then suddenly dashes forward, winding around the ridges of the mountain in the direction of Chen and Xun, rising and falling, then moving into the direction of Zhen, then into the direction of Shen, with varied movements of resting, hiding, and changing; after reaching the flat land, its traces almost disappear entirely. Then it moves from the direction of Xu to the direction of Wei, rising again a few peaks, entering properly from the direction of Gen, forming the posture of "General Sitting in Command."

扦乙山辛向，辛上展帳遮攔，若堆甲之狀。放元辰辛水，九步歸幹，歸癸，歸庚，歸坤，入甲，又歸庚，合大溪巽水，又歸庚兌長流。頓旗山在未，展旗山在庚，屯軍山在午，豹尾山在幹。前朝後護，左回右抱，天乙大乙，直符眞武，三陽六建，四神八將，計一十六龍朝拜，主二百年大旺，登科及第，文經武緯，世代義門，朱紫不絕。謹憑先賢秘文詳推，希留後驗。熙寍三年庚戌正月吉日，金精山人廖瑀謹記。”

The site is oriented with the Yi mountain facing the Xin direction. The Xin direction is open and has a canopy-like structure, resembling the shape of 'heap of Jia'. The original water flows from the Xin direction, proceeding nine steps to the Qian direction, then to the Gui direction, then to the Geng direction, then to the Kun direction, then to the Jia direction, then again to the Geng direction, where it merges with the water from the Xun direction of the large river, and then flows out towards the Geng and Dui directions. The 'Dunqi Mountain' is located in the Wei direction, the 'Zhanqi Mountain' in the Geng direction, the 'Zunjun Mountain' in the Wu direction, and the 'Bao Wei Mountain' in the Qian direction. There is a front mountain facing the site and a rear mountain protecting it. On the left side, the terrain is winding and embracing, while on the right side, it is also enclosing. The Tianyi and Taiyi two dignitaries, the Zhi fu and Zhenwu two deities, the Sanyang Liujian, and the Sishen Bajiang, altogether sixteen dragons, come to pay homage. This site is determined to be highly auspicious for the main family for two hundred years, with descendants achieving success in the imperial examinations, possessing both literary and military talents, and continuing as a family of righteousness. The red and purple official robes will never cease. The above is a detailed calculation based on the secret transmission of the ancients, hoping to be verified in the future. On the first day of the first lunar month of the Gengxu year of the Xining era, the mountain person Liao Yu from Jinjing Mountain respectfully records.

復繫以贊曰：萬斛千倉山勢雄，前朝後護從眞龍。下後莊田招百頃，何勞谷將起高峰？正龍華蓋起重重，殺曜文星兩勢雄。武略文經從此出，紫袍牙笏掌邊戌。大塘岡上亂紛紛，狗趕羊來失卻蹤。小陂頭水流來急，兒孫興旺定光宗。軍山面前來朝拜，虔州鐘鼓響鼕鼕。他日賢郎來任彼，方知妙術有神功。

After that there is another verse praising it: How magnificent is the mountain shape like thousands of斛and hundreds of仓, so strong and grand! In front there are the auspicious mountains, and behind there are the protective mountains following the true dragon. After burial, the fields and estates will bring in hundreds of acres; why wait for the star of grain to rise again? The true dragon on top has the "Huoguai" (Crown Star) rising heavily and towering, with "Shayao" (Kill Star) and "Wen Xing" (Literary Star) both strong and powerful. Both military strategy and literary talent come from here; wearing purple robes and holding the ivory tablet, they will take charge of the border defenses. On the big Tang Gang mountain, the mountain shapes are chaotic and scattered, like a dog chasing a sheep, disappearing without a trace. At the small陂head, the water flows rapidly; the descendants will flourish and surely bring glory to the ancestors. The military mountain is in front, bowing and paying homage. The gongs and drums of Qianzhou echo loudly. In the future, your family's outstanding sons will go there to serve as officials, and they will realize that my art truly has divine power.

是時許實文方數歲，廖曰：“此子他日必為吾虔州太守。”實文父謝曰：“誠如是，豈敢忘所自！”後實文果為虔州太守，有祭廖文附録於此。古虔州即今贛州也。祭文維大宋建炎三年，歲次己酉十月丙子朔越二十日乙未，朝請大夫直徽猷閣知桂州兼管內勸農公事充廣南西路兵馬都鈐轄兼本路安撫使主管經略司公事賜紫金魚袋許中，謹托武功郎謝永錫，以清酌庶饈之奠，致祭於故金精山人伯禹廖公之墓而言曰：惟翁深窮青囊之說，淹該陰陽地理之書。曩我外氏，為倅虔州，喪親罷官，因召與俱。故番易之山川墳墓，過目則索隱而盡得；世俗之吉凶禍福，發占指期而不誣。時我大人，銜哀倚廬，匍匐有請。肯顧蓬居，卜大父之宅兆，期來裔之豐腴。謂言無爽，舉酒酹予。殆將五紀，應驗咸如。

At that time, Xu Shiwén was only a few years old. Liao Jinjing said, "This child will surely become the governor of Quanzhou in the future." Xu Shiwén's father thanked him, saying, "If it really comes to pass, how could I ever forget where these words came from!" Later on, Xu Shiwén indeed became the governor of Quanzhou and wrote an article to commemorate Liao Gong, which is included here as an appendix. In ancient times, Quanzhou was the present-day Ganzhou. The memorial said: In the third year of the Jianyan era of the Great Song dynasty, on the second ten day of the tenth month in the year Jiyou, Xu Zhong, a civil official of the rank of chaoqing dafu, a direct member of the Huiyou Pavilion, the governor of Guilin with the additional duties of promoting agriculture, the commander of the military forces of the Guangnan West Circuit, the supervisor of the pacification affairs of the circuit, and the head of the military affairs office, with the honor of being granted a purple and gold fish badge, respectfully entrusted the military officer Xie Yongxi to offer a memorial. He used clear wine and various delicacies as offerings to pay respects to the tomb of the deceased mountain man Boyu Liao Gong, and spoke as follows: "Master, you deeply studied the 'Qingang' school of thought, and thoroughly understood the writings of various schools of yin and yang geography. When my maternal family was serving as a deputy governor in Quanzhou, I left my post to return home after my parents' deaths, and you kindly accompanied me. Therefore, the mountains, rivers, tombs, and graves in the Poyang area could all be fully understood by you with a single glance; the worldly fortune and misfortune, the good and bad omens, could all be accurately predicted by you with a single word, and never failed to come true. At that time, my father was grieving and mourning, yet he respectfully came to your humble dwelling to invite you. You were willing to visit my family's thatched cottage and divined the burial site for my grandfather, promising prosperity for future generations. Your words were never wrong, and you even raised a cup to pray for me. To this day, nearly sixty years have passed, and all your predictions have come true."

先訓在耳，其能舍諸？剖符來虔，及其里閭，相望邱隴，金精故廬。易守八桂，召命登途。今欲瞻拜，簡書有拘。外孫謝侯，世資範模，官位通顯，幅金紆紫。翁死布衣亦命矣夫！托陳薄奠，旨酒嘉蔬，侑以鄙文，往吊荒隅。尚享！

The teachings of our ancestors still echo in my ears, how could I forget them? I came to Qianzhou as an official with a ceremonial staff, arriving in your hometown, and from afar I saw your tomb, which was the original home of the Golden Spirit Mountain person. Now I have been transferred to Guilin, and the imperial decree urges me to leave. I had intended to personally visit your tomb to pay my respects, but I was detained by official documents and deadlines. Your grandson, Xie Hou, has been a model for our family throughout generations, holding high official positions and wearing purple and gold decorations. You, a respected elder, passed away in humble circumstances, which must be the will of fate. I can only entrust someone to offer a simple memorial, prepare some fine wine and delicacies, and accompany them with this humble essay, to pay respects at this remote and desolate place. Please come and partake!

又豐城李天官祖地，亦是順局，葬後即出貴，並具下。右地在豐城東鄉，土名文江橋。其龍起自堯山，廉貞作祖，頓伏行二十餘里。將入局，撒落平陽，渡水而來，逶迤活動，勢若生蛇。卯脈，扦乙山辛向，左右二水合流，屈曲而去。面前砂水依稀，重重交會。但局勢順水，不入俗眼。初非擇而取之，因勢所阻，停柩於此而遇之也。

In addition, the ancestral site of Li Tianguan from Fengcheng also has a favorable water pattern. After burial, it immediately brought about the arrival of a nobleman, and the details are as follows. The land shown in the right diagram is located in the eastern town of Fengcheng, named Wenjiang Bridge. Its dragon line originates from Yao Mountain, with "Lianzhen" as its ancestor, proceeding with a series of ups and downs over more than twenty miles. As it approaches the site, it spreads out onto the plain, crosses a river, and flows gracefully, its momentum resembling a living snake. The main ridge comes from the卯 direction, and the orientation is set as Yi Mountain and Xin direction. The two streams on either side converge and then twist and flow away. In front, the landforms and waters are dimly visible, meeting in layers. However, the pattern is favorable for water, and is not easily understood by ordinary eyes. Originally, the Li family did not select this site intentionally for burial, but rather, due to obstacles on the way, they temporarily stopped the coffin here, and thus encountered this favorable land.

舊有記云：“文江橋，武江口，小小蛇兒順水走。有人葬得著，金印大如斗。”李氏葬後，出裕公，登進士，官至吏部尚書。子官太守，孫貴發解，登癸丑進士，官翰林編修。吏部公從侄曰讃，鄉薦，封中憲大夫。其子曰廷觀，登進士，官副使；曰廷謨，登庚辰進士。父子兄弟繼登科甲，福祉未艾。

There is an old record that says: "Wenjiang Bridge, Wujiang Mouth, small snakes flow with the water. If someone buries according to this, he will obtain a golden seal as big as a bucket." After the Li family performed the burial, a man named Li Yu Gong emerged, who passed the imperial examination as a jinshi, and held the position of Minister of Personnel. His son became a governor, and his grandson Li Gui passed the examination as a jiaoshi, and also passed the imperial examination in the Guichou year, serving as an official in the Hanlin Academy. The nephew of the Minister of Personnel, Li Zhan, was recommended through the local examination and was granted the title of Zhongxian Da Fu. Li Zhan's son, Li Tingguan, passed the imperial examination and became a deputy minister, while Li Tingmo passed the imperial examination in the Gengchen year. Successive generations of father and sons, brothers, passed the imperial examinations, and the blessings continue to this day.

右地在鎮江府城南十里，地名華蓋山竇氏湖。龍勢甚遠，入首平岡飛蛾，個字中出，數節精俊，為水木到頭，起頂開鉗，于田中吐出唇氈圓正。左右掬抱有情，但元辰水當面平田去里許，外山卻橫攔回顧。繫壬亥龍，扦戌山辰向兼乾巽。葬後出侍郎公誾，登成化己丑會元，官至少宗伯，一代清貴即不振。

The land in the illustration is located ten miles south of the city of Zhenjiang, in a place called Huagai Mountain, belonging to the Du family. The dragon ridge comes from a long distance, and at the end it forms a shape resembling a flying silkworm. The middle part of the character "ge" draws out a vein, which continues for several sections, all very refined and elegant. At the end, it is a form combining water and wood, with the mountain peak opening like a clamp, and a round and proper lip mat emerging in the field. The left and right arms bend and embrace with affection. However, the yuan chen water flows straight from the flat field in front for more than a mile. Fortunately, there is a mountain outside that blocks it and turns back to look. It belongs to the Ren Hai dragon, facing the Xu mountain and the Chen direction, combined with the Qian and Xun trigrams. After burial, a gentleman named Dou Yin of the Du family emerged, who was the top scholar of the Jichou imperial examination in the Chenghua period and served as the Minister of Rites. However, his family's prestige only lasted for one generation and then declined.

按：是地也，元辰水當面直去，登穴見之。前山雖攔卻遠，何得有力？所喜穴低藏，水田平坦耳。然龍穴雖美，只一代清貴即敗，亦以水凶也。予兩至其地，詢土人，謂低田原是湖也，土名猶稱竇氏湖。後改湖為田，費氏遂敗。大凡去水地，必須穴低伏。穴低伏則水雖去而平坦，不知其去。又須臨穴不見水為善。若臨穴見水去者，不吉。如許學士及李尚書祖地，皆臨穴不見水，兩畔砂又交結，且龍旺穴暖，此所以葬後即出顯貴也。

The commentary says: The original water of this land flows directly in front of the grave site, and from the grave site one can clearly see it flowing away. Although there are mountains in front that block the view, they are too far away to have any real power. Fortunately, the grave site is low and concealed, and the paddy fields are flat. However, although the dragon site is beautiful, it only brings prosperity for one generation before declining, which is due to the凶 water. We brothers have visited there twice and asked the local people, who told us that the low field used to be a lake, and the name of the place is still called Dou Shi Lake. Later, the lake was turned into farmland, and that family declined. Generally, when dealing with land that has flowing water, the grave site must be low and concealed. When the grave site is low and concealed, even though the water flows away, it appears flat and smooth, so it is not noticeable that the water is flowing. It is even better if the water flowing away cannot be seen from the grave site. If one can see the water flowing away from the grave site, it is not auspicious. For example, the ancestral graves of Xu Xueshi and Li Shangshu are both places where the water cannot be seen from the grave site, and the surrounding ridges are tightly connected, plus the dragon energy is strong and the grave site is warm, so after burial, they immediately brought about great prosperity.

聚水最吉。師云“水朝不若水聚”。吳公云：“一潭深水注穴前，不見來源與去源。鉅萬資財無足羨，貴入朝堂代有傳。”故凡穴前水，最宜深聚。蓋水本動，妙在靜中。聚則靜矣，此其所以為貴。據深凝之水，四季融注，此郭氏所謂“得水為上”者也。不侫嘗謂湖有千年不涸之水，家有千年不散之財，此聚水之所以為至貴也。如丹陽賀廉憲、南昌張司業祖地，其格也。

Water gathering is the most auspicious. Elders' masters said, "Water flowing is not as good as water gathering." Wu Jingluan said: "A deep pond of water in front of the tomb, without visible source or destination. Though countless riches are not to be envied, nobility enters the court and is passed down generation after generation." Therefore, water in front of the tomb should be as deep as possible and gathered together. Water is originally dynamic, but its wonderful aspect lies in being able to be still; when it gathers, it becomes still, which is why it is so precious. With a deep and steady pond of water, it remains stored throughout the four seasons without drying up. This is what Guo Pu referred to as "having water is the best." We often say: a lake with water that never dries for thousands of years means a family with wealth that never disperses for thousands of years. This is the reason why gathering water is considered the highest form of auspiciousness. Examples include the ancestral sites of Dan Yang He Lianxian and Nanchang Zhang Siye, all belonging to this category.

地在丹陽縣南八十里，土名馬墓。其龍發自三茅，來厯甚遠，不及詳述。撒落平洋，鋪氈展席，隱隱隆隆，分牙布爪。比入局，開平田大帳，束氣結咽，成銀錠脈，為平中一突泛水文星。左右面前三湖汪洋巨浸。近有玉帶砂低伏彎抱，以關內氣。遠有文筆峰秀貼天表，以為貴證。明堂寬廣，四勢和平。登穴視之，山明水秀，氣象宏大，眞美地也。繫亥龍轉艮，作丑山未向兼丁癸。葬後出默齋公，富冠於郡。官兵馬，膺封誥。子澹蓭公邦泰，登進士，司文衡，官江西廉憲。諸孫連登科第，人才迭出，富貴方隆。

This land is located eighty miles south of Dan Yang county, with the name Ma Mu. Its dragon line originates from San Mao mountain, with a long lineage, which cannot be explained in detail here. The dragon line spreads out into the flat land, like a spread-out carpet or a laid-out mat, subtly rising and falling, branching out into teeth and claws. When it reaches the main area, it opens up into a wide flat field, gathering energy to form a throat, creating a "silver ingot" type of dragon line, forming a protruding "water flow star" in the flat land. On both sides and directly in front, there are three lakes, vast and boundless. Nearby, there is a "jade belt" sand formation, low and bending, enclosing the internal energy; in the distance, there is a "literary brush peak," gracefully leaning against the sky, serving as proof of a noble destiny. The bright hall is wide, with gentle and upright mountain formations on all sides. Looking from the burial site, the mountains are clear and the waters are beautiful, with a grand atmosphere, truly a fine piece of land. The dragon line turns from亥 (Hai) to艮 (Gen), with the compass direction set as Chou (丑) mountain Wei (未) direction, combined with Ding (丁) and Gui (癸). After burial, it produced Mo Zhai Gong, who became the wealthiest person in the entire prefecture, held an official position in the military and civil affairs bureau, and received imperial honors. His son, Dan An Gong He Bangtai, passed the imperial examination and held a position in the literary examination, rising to the position of Inspector of Jiangxi Province. His descendants continuously passed the imperial examination, producing talents continuously, and the family's wealth and status were flourishing.

右地在江西省城永和門外。其龍分省幹旺氣，分脈後脫落平洋，起岡阜，來厯甚遠，不詳述。比入局，連開帳穿峽，束為平面走馬文星，數節結穴。穴乃平中之突，突間開鉗，兩畔掬抱，界水明白。餘氈鋪坦，前峰拱揖。但明堂太寬，天設城牆，關束藏聚。而穴前融瀦之水，四季不涸，此得水為上者也。葬後出張公元春，登進士，官太守。子曰召，官經厯；曰賀，官光祿署丞，屢歷封誥。孫曰仲、曰作，皆以鄉魁進士，官至腰金。洪陽公位登鄉會二魁，入翰林，官南京國子司業，福祉未艾。

This piece of land is located outside the Yonghe Gate of Nanchang City in Jiangxi Province. Its dragon line originates from the main dragon line of the provincial capital, branching off and descending into a flat area, rising to form ridges, with a long origin that does not need to be detailed. When entering the local area, it continues with a series of ridges and valleys, forming a flat "galloping horse star" pattern, which eventually comes to a point. The site is a small hill in the flat land, with a mouth-like opening on top, and the two sides curve around like hands holding something. The boundary of the water is clear. Below the site, the remaining energy spreads out into a flat, cushion-like shape. In front, the mountain peaks bow to each other. Although the bright hall is too wide, there is a natural wall that restricts and gathers the energy, collecting and concentrating it. Also, the water in front of the site never dries up throughout the four seasons, which is exactly what is meant by "having water is the best." After burial, Zhang Yuanchun became an imperial examiner and served as a prefect. His son Zhang Zhao became a clerk, and Zhang He became a deputy director of the Imperial Sacrificial Bureau, receiving multiple honors. His grandson Zhang Zhong and Zhang Zuo both passed the provincial examination first, becoming imperial examiners and holding high official positions with golden belts. Hongyang Gong passed both the provincial and metropolitan examinations first, entered the Hanlin Academy, and held the position of Director of the National University in Nanjing, with his blessings continuing.

聚水亦有以人為而吉者，如常山詹氏祖地，土名大塘者，其塘水之聚，乃築埧為之。《葬書》所謂“工力之具”是也。左地在常山西南二十里。其龍來厯甚遠，不詳述。將入局，開大帳。帳中落脈，連起貪狼數峰。磊落穿田過峽即結穴。結穴後，餘氣山又穿田去七八里，而皆迴轉為下關水口諸砂。後樂高障，前朝清秀，羅城重疊，水口交固，羅星鎮塞，誠美地也。但明堂傾出，水不融聚，築壩為大塘，以聚水於穴前，此作法之善也。葬後出範川公萊，進士，廉憲；寒泉，知縣；鷺山，經厯；道南，兵馬。今靖吾公獻策、浚源、思虞、洞源、思謙，僉憲子在泮，俱聯登科甲，與古愚伯仲，人文濟濟，福祉未艾。

There are cases where water is gathered by human effort and brings good fortune, such as the ancestral site of the Zhan family in Changshan Mountain. The place is called Datang, and the pond there collects water that has been dammed up. This is exactly what Guo Pu said in his "Zangshu" about "the tools of labor." The land shown in the left map is twenty li southwest of Changshan County. Its origin is very far back, and I won't go into details. As it approaches the site, a large tent is spread out, and from within the tent, the ridge line continues, rising successively several "Tanlang" peaks. These peaks solidly pass through fields and mountain gorges, and finally form the site. After the site is formed, the remaining energy of the mountain passes through fields and extends for about seven or eight li, and finally turns back to serve as the lower ridge and water mouth hills. Behind the site, there is a high mountain called Le Mountain acting as a barrier, and the facing mountain in front is elegant and refined, with a layered Luo Cheng, the water mouth is tightly locked, and there is also a "Luoxing" hill blocking in between. It is indeed a very good site. However, the Mingtang is inclined and the water flows out, so the water cannot be retained. Therefore, a dam was built to form a large pond, gathering the water in front of the site. This is a proper artificial remedy. After the burial, Fan Chuan Gong Zhan Lai became an imperial examiner and served as an inspector. Hanquan served as a county magistrate, Luoshan as an official in charge of records, and Daonan as a military official. Now, Jingt Wu Gong Zhan Xian Ce, as well as Junyuan, Siyu, Dongyuan, Siqian, and the son of Qianxian who is in Pan, have all consecutively passed the imperial examinations, and together with the brothers Guoyu, the literary talents are flourishing, and the blessings are flourishing.

海潮水。海之為水，四瀆之所聚也。水勢既聚，則龍勢大止。故凡大幹龍，多止於海濱。而其融結，或產王侯，或生富貴。至於潮水之來，亦可驗其吉凶。潮頭高而色白者為吉。古歌云：“海水逆潮人愛惜，兩浙英雄由此出，十五不潮人嘆息。”又云：“江左秀氣在潮水，潮白時人多富貴。”

The first point discusses "sea waves." Sea water is where the four great rivers, the Yangtze, the Yellow River, the Huai River, and the Ji River, ultimately converge. Since the water power has gathered to its extreme, the dragon energy also comes to a stop, so most great dragon lines end at the seaside; the land formed by them may produce kings and dukes or give rise to wealthy and noble people. As for the coming of the tide, it can also be used to determine fortune and misfortune: a high and white-topped tide is considered auspicious. An old song says: "When the sea tide flows against the shore, people cherish it, for heroes from Zhejiang emerge from it; if the tide does not come on the fifteenth day, people sigh in regret." Another song says: "The refined qi of the Jiangdong region is in the tide; when the tide is white, many people become wealthy and noble."

如崑山縣，近數十年前海潮抵其邑者三，狀元亦三應之。又泉州沙塞潮河，近年開通，潮水抵城，而人才盛冠八閩。仙遊古潮抵縣，故多顯貴。宋初，莆田因築木蘭陂，潮止陂下，而貴萃莆陽。故潮關地氣盛替。且陰地得潮最吉。如餘姚孫忠烈公地，穴前潮水交會，而孫氏滿門朱紫。

For example, Kunshan County, in recent decades, has seen the sea tide rise three times to the county town, and three times a top scholar has emerged there. Similarly, Quanzhou, where the tidal river was once silted up, but recently reopened, allowing the tide to reach the city walls, and thus the area became the most prominent in terms of talent among the eight Fujian prefectures. Xianyou County has always had the tide reaching the county town, so it has produced many prominent officials. In the early Song Dynasty, Puyuan County built the Mulan陂, and the tide only reached the foot of the陂, thus the prosperity of noble talents gathered in the area of Puyuan. This shows that the tide is related to the prosperity and decline of the local qi. Moreover, a grave that can receive the tide is most auspicious. For example, the tomb of Sun Zhonglie from Yuyao, where the tidal waters converge in front of the tomb site, resulted in the Sun family being filled with officials of high rank.

又王陽明先生祖地，在縣西十里，穴結平洋。穴前水屈曲而去，海潮一起，湧入朝穴。舊有記云：“封山一地最難求，穴落平洋水繞流。奇峰隱隱雲霄見，文魁天下武封侯。”葬後，陽明先生父海日公華登成化辛丑狀元，官至南京吏部尚書。陽明登會魁，正德末官南贛都御史，以平宸濠功，封新建伯，南京兵部尚書。隆慶初，追封新建侯，諡文成，果符“文魁天下武封侯”之驗。

For example, the ancestral burial ground of Master Wang Yangming was located ten miles west of the county town, on a flat plain. The water in front of the tomb meandered, but when the sea tide rose, it would flow back towards the tomb site. An old record says: "Finding a suitable site in a mountain area is the hardest to seek; when a tomb is located on a flat plain with water flowing around it, strange peaks will appear faintly in the clouds and mist, and a scholar will become the top scholar in the country while a military officer will be granted a title of marquis." After the burial, Master Wang Yangming's father, Master Wang Hairen, became the top scholar in the imperial examination in the year Xinchou of the Chenghua period, and later held the position of Minister of Personnel in Nanjing. Master Wang Yangming himself passed the imperial examination with the top rank, served as the Inspector General of Nanjing Guangdong in the late Zhengde period, and due to his meritorious service in quelling the Chen Hao rebellion, he was granted the title of Marquis of Xinchuan and held the position of Minister of War in Nanjing. In the early Longqing period, he was posthumously granted the title of Marquis of Xinchuan and given the posthumous name Wen Cheng. Indeed, this fulfilled the prophecy of "a scholar will become the top scholar in the country while a military officer will be granted a title of marquis."

黃河水。天下之水，發源之遠者，惟黃河為最。故其濱河兩涯，多為都會，如洛邑、安邑、平陽、蒲坂是也。但水勢急峻，變態不一矣。蓋黃河上通天運，關係甚大，故其水四時皆濁。若一澄清，則為明王之應。諺云：“黃河清，聖人生。”古歌云“黃河在北四時濁，急風翻浪泥沙惡。五百年來一遍清，此乃南朝聖帝生”是也。皇朝，黃河關係陵寢，沖決不常，未為無慮。司國計者，宜有以備之雲。

The second section discusses "Yellow River water." Among all rivers in the world, the Yellow River has the farthest source, so many cities have developed along its banks, such as Luoyi, Anyi, Pingyang, and Pusan. However, its current is swift and steep, with many changes. The Yellow River connects with heavenly movements and has great significance, so it is always turbid throughout the four seasons; once it becomes clear, it is considered a sign of the birth of a sage ruler. There is a proverb that says, "When the Yellow River becomes clear, a sage is born." An ancient song says, "The Yellow River flows north, always turbid through the four seasons. Strong winds stir up waves, making the mud and sand fierce. In five hundred years, it clears once, which is the birth of a saintly emperor of the Southern Dynasty." This refers to the same idea. The Yellow River is related to the imperial tombs of our dynasty, and its breaches and changes in course are unpredictable, so we cannot help but worry. Those in charge of state affairs should prepare for prevention in advance.

江水。夫江為四瀆之長，亦諸水之所注也。然其勢既浩蕩，必以彎抱屈曲為吉。故金陵襟帶長江，而為天下都會，良有以也。湖水。夫湖水乃諸水之聚注處，汪汪洋洋，萬頃一平，水之最吉者也。不拘大湖小湖，陰陽二宅，見之俱吉。吳越武粛錢王時，有異人教王壩築西湖以建府治，其垂祚可悠久不替。否則，王氣不滿百年。王不聽，果九十年而止。

Rule three discusses "river water." A river is the longest of the four great rivers and the place where many streams converge. Since its flow is grand and mighty, it must meander and curve to be auspicious. Therefore, Nanjing, with the Yangtze River as its belt and sash, has become the great capital of the world, which is quite reasonable. Rule four discusses "lake water." Lake water is where many streams gather and remain. It is vast and level, and among all waters, it is the most auspicious. Whether large or small, encountering a lake is beneficial for both ancestral graves and dwellings. During the reign of Wu Yue's Wu Su Wang Qian Liu, a strange person advised him to build a dam around West Lake to establish his capital, saying that this would ensure the longevity and stability of the state; otherwise, the royal aura would not last over a hundred years. Qian Liu did not listen, and as a result, the Wu Yue kingdom indeed only lasted ninety years.

溪澗水。大凡大幹龍之地，多居江湖河海之旁，已前論之詳矣。然行龍之小幹小枝，尤多結作於溪澗之間，是溪澗之水不可不察也。其水必以屈曲環遶、聚注深緩為佳。若直而太急，溜而有聲，峻而跌漈，則皆不吉。故《賦》云：“曲水來朝，不問大澗小澗。”言屈曲之吉也。郭書云：“以水為朱雀者，忌夫湍激，謂之悲泣。”言有聲凶也。

Rule five discusses "stream water in gullies." Generally, the land formed by the great dragon ridges is mostly found near rivers, lakes, seas, and other large bodies of water, which has already been explained in detail earlier. However, the smaller dragon ridges and branches tend to form land more often in the areas between streams and gullies, so the water in streams and gullies must be carefully examined. This kind of water should be winding and flowing gently, pooling and slow-moving; if it is straight and fast-flowing, turbulent with loud sounds, or steep and cascading into a waterfall, it is not auspicious. Therefore, Bu Ying Tian's "Snow Heart Assignment" says, "Curved water flowing towards the site is auspicious, regardless of whether it is a large or small stream," referring to the auspiciousness of winding water. Guo Pu's "Book of Burial" says, "Water is considered the Vermilion Bird; it is disliked if it is turbulent and rushing, which is called weeping," referring to the inauspiciousness of loud water sounds.

平田水。平田水者，水散田中，平夷悠緩，不沖不射，不割不穿，不帶凶殺。凡穴得之最吉。亦以有情朝穴，到堂融聚為佳。若其無情而不到堂，縱有諸吉，亦無補於用也。溝洫水。溝洫水者，溝渠田洫之水也。結穴之處，亦欲其屈曲悠匯，而忌直急、擺撇、沖射、穿割、無情，皆不吉也。

Rule six discusses "Ping Tian Shui" (level field water). Ping Tian Shui is water that spreads across the fields, flowing smoothly and evenly without rushing or shooting, without cutting the foot of the mound, without penetrating the Bright Hall, and without carrying Inauspicious Sha (malevolent influences). Whenever a site for a grave or dwelling receives this kind of water, it is most auspicious. Similarly, it is best if the water is affectionate towards the site, flowing towards the Bright Hall and gathering there. If the water is indifferent and does not reach the Bright Hall, even if other aspects are favorable, it will not benefit this site. Rule seven discusses "Gou Xu Shui" (ditch and canal water). Gou Xu Shui refers to water in ditches and field channels. At the site where a mound is formed, this water should also flow gently and meanderingly. It is most inauspicious if it flows straight and fast, swerves away, shoots towards the site, penetrates the Bright Hall, or cuts through without affection. All these are unfavorable.

池塘水。池塘之水，乃地勢汙下，會集諸水者也。若是生成原有者，亦儲祿之類，穴前得之最吉，不可填塞。如誤填塞，禍災立應。若鑿池開塘，亦須詳審，不可妄開，傷殘龍脈，發洩地氣，立招凶禍。且池塘凶者，謂之照盆殺，主少亡。斷法云：“上塘連下塘，寡母守空房。”不可不慎。

Rule eight discusses "pond water." Pond water is the gathering of many waters in a low-lying area. If it is naturally existing, it belongs to the category of "stored fortune," and having it in front of the tomb is most auspicious; it must never be filled up. If it is mistakenly filled, calamity will come immediately. As for digging a pond oneself, it must also be carefully considered and not done recklessly, otherwise it will injure the dragon pulse and discharge the earth's energy, bringing immediate misfortune. Moreover, there is a type of凶 pond called "mirror basin killing," which indicates that someone in the family will die prematurely. The method of interpretation says, "upper pond connected to lower pond, a widow guarding an empty room," which should not be taken lightly.

右地在浮梁縣東五里，土名高園。其龍發自東鄉，兩溪夾送百餘里交會，欲盡未盡之際，翻身起水星大帳。帳中出脈，大斷過峽，頓起御屏土星，方正清奇。中出微乳，左右貼身龍虎掬抱有情，以結天然之穴。外龍虎自水星帳兩臂環抱交紐，如鋪氈搢笏，平伏盤固。前峰高插雲漢特朝。從沙如貴人、天馬、誥輔、旗鼓、種種羅列。穴下靈泉融注，內堂夾聚，外洋寛暢。課云：“青龍搢笏，白虎鋪氈，二紀年後，當為帝王之師。”果二紀年間，尚書豼孫為理宗師保。朱氏同時朱紫滿門，有九子十神童之稱。時外甥亦登神童科，故云。其後子孫不知此地貴在靈泉，乃平為田，遂潰其秀，朱氏頓敗。

This piece of land is located five miles east of Fuliang County, named Gaoyuan. Its dragon line originates from the eastern town, with two streams flanking it for over a hundred miles before converging. At the point where the dragon is nearly exhausted, it turns and rises to form a grand "water star" structure. From within this structure, a main ridge emerges, passing through a significant bend, and suddenly rises to form a "royal screen" earth star, square and peculiar. In the middle, a slight protrusion is formed, with the left and right sides closely embracing by the dragon and tiger arms, forming a natural site. The outer dragon and tiger mountains encircle and connect around the arms of the water star structure, resembling a spread-out carpet and inserted ceremonial staffs, lying flat and firmly. In front, a mountain peak rises high into the clouds, specifically facing the site. The surrounding hills resemble noblemen, heavenly horses, scrolls, flags and drums, arranged in a line. Beneath the site, there is a spiritual spring that accumulates water, with an inner bright hall that gathers and an outer expanse that is wide and open. The original interpretation said: "The azure dragon holds a staff, the white tiger spreads a carpet; twenty-four years later, it will become the teacher of an emperor." Indeed, within twenty-four years, Zhu Pishun, the Minister of the Ministry of Personnel, became the teacher of Emperor Lizong of the Song dynasty. The Zhu family at the same time became full of officials and scholars, earning the title of "nine sons and ten divine children." At that time, his nephew also passed the examination for divine child, so this was said. Later, the descendants did not understand the true value of this site was in that spiritual spring, and they levelled it into farmland, causing the refined energy to disperse, and the Zhu family quickly declined.

傳疑朱氏其時榮顯甚隆，理宗嘗命豼孫圖祖冢來看，乃獻此圖。上以硃筆點前峰曰：“卿為朕師，乃此峰之鍾秀也，當封為王師峰。”是時此山即崩塊，儼如點朱，迄今鄉人猶以王師峰呼之。右地在南昌，土名池港。其龍起自漸嶺，撒落平洋二十餘里。到頭橫開平面金水帳，帳中抽出小小蘆鞭，復起平中一突結穴。四面皆水，當前大河橫遶，取作飛雁投湖形。艮龍轉卯，扦庚向兼酉。舊有偈云：“上坊下池港，上有個字葫蘆樣。秀水流來甲向庚，葬著狀元生。”葬後果出吉所公棟，登嘉靖乙丑會元探花。後以築壩塞其流神，福力遂歇。

There is a questionable account that at that time the Zhu family was extremely prosperous. Emperor Li Zong of the Song dynasty once ordered Zhu Pishun to draw a map of the ancestral tomb and present it to him. The emperor pointed with his vermilion brush at a mountain peak in front of the map and said, "You shall be my teacher, precisely because this peak gathers the elegance of the mountain, it should be named the Master Peak." It is said that at that very moment, the mountain immediately collapsed, leaving a mark resembling the imprint of the vermilion brush. To this day, the local people still call it the Master Peak. The land shown in the right-hand map is located in Nanchang, with the place name Chigang. Its dragon line originates from Zhenling, spreads over a flat area for more than twenty miles, and finally forms a flat "Golden Water Enclosure." Within the enclosure, a small "Luhuan" (a type of auspicious form) emerges, and then a sudden convergence of energy forms the burial site. All around are waters, with a large river flowing in front, forming the image of "a flying goose diving into a lake." The dragon turns from the艮 (Gen) direction to the卯 (Mao) direction, facing the庚 (Geng) direction with a slight inclination towards the酉 (You). There was an old verse that said, "Above the village and below Chigang, above there is a葫芦 (hulu, gourd) shape. The elegant water flows towards the Geng direction, and the burial site produces a状元 (zhuangyuan, top scholar)." After the burial, indeed, Ji Su Gong Zhang Dong emerged, who passed the imperial examination as the top scholar in the Jiajing Yichou examination and became a third-place winner in the palace examination. Later, because a dam was built blocking the flowing spiritual water, the good fortune ceased.

下地在豐城港西，杜侍郎拯祖地也。其龍來自起升山，發出嫩枝，磊落數節，翻身逆勢結穴。星辰雄猛，下鋪餘氈，俗呼睡虎形。杜氏於穴前大開一池，旬月間侍郎公即遭冦刺之禍。按：已上三地，皆於穴前妄有改作而致禍敗。杜氏之開鑿尤大，故其禍尤慘。廖公云：“開池穿井多有忌，消詳莫輕易。”朱子云：“祖塋之側，數興土功，以致驚動，亦能招災。”渠不信夫！為人子孫，可不慎重。胡乃輒爾興作，自取凶咎。予所目擊，不能悉舉，姑出此三格，以告明者，當知所慎雲。

The land in the diagram is located west of Fengcheng Port and is the ancestral land of Du Shilang Du Zheng. Its dragon line comes from Qisheng Mountain, branches off into a tender branch, moves clearly for several sections, then turns back and forms a knot in reverse. The star peaks are strong and majestic, and beneath the site, there is a spread of residual energy forming a carpet-like lip, commonly known as the "Sleeping Tiger Shape." The Du family dug a large pond in front of the site, and within a month, Shilang Du was attacked and killed by bandits. Commentary: The above three pieces of land all suffered misfortune due to reckless changes made in front of the site. The Du family made the most significant change, so their misfortune was the worst. Liao Jinjing said, "Digging ponds and wells often have taboos; one should not act carelessly." Zhu Xi said, "Repeated construction near the ancestral tomb can disturb the earth's energy, thus inviting disaster." How can these words not be credible? As descendants of a family, how can one not be cautious? How can one just start construction without thinking, inviting misfortune? We brothers have seen countless examples, and here we mention these three cases to inform those who understand the importance of being cautious.

或謂杜氏地虎形，不可輕犯。今乃興工開池以驚動之，故取禍之速，在旬月間，其以此耳。夫形固不必泥，然亦往往有應驗者，此類是也。曩予兄弟遊閩，觀蔡牧堂先生自卜壽藏，在崇安縣，土名箬山。鄉人云是虎形地。當時牧堂囑曰：“古人有廟祭，無墓祭。”乃別立享堂，即祠堂也。去墓甚遠。迄今子孫守之，不敢設祭於墓。竊謂牧堂父子，嘗與道學之轍，其於論地，見之《發微》諸書，所謂醇正無疵者也，亦乃拘於形象若是乎？可見地有偶合其形者，亦當隨俗避忌。所謂事之無害於理者，從俗可也，又何必深闢哉！

Some people say that the land of the Du family is in the shape of a tiger, and should not be lightly disturbed. Now that they have started digging a pond and disturbed it, they have thus invited misfortune, which has come to pass so quickly, within a month. The reason is here. Although the idea of shape is not something that needs to be strictly adhered to, it is often that such things do come true, and this is one such case. Previously, when our brothers traveled through Fujian, we visited a tomb chosen by Master Cai Futang (Cai Fa) himself, located in Chong'an County, the place called Ruoshan. The local people said it was a tiger-shaped site. At that time, Master Cai said, "Ancient people only had temple sacrifices, not tomb sacrifices." So he set up a separate hall for offerings, which was also a clan hall, far away from the tomb. Until today, his descendants still follow this rule, not daring to set up sacrifices at the tomb. We privately thought: Master Cai and his son followed the Daoist school of thought, and their discussions on geomancy are recorded in books like the "Fa Wei Lun," which can be said to be pure and without flaw. Yet they still took the shape seriously. This shows that when a terrain coincidentally matches a certain object's shape, it should also be avoided according to local customs. So, as long as something is not against reason, following the customs is sufficient, why bother to strongly criticize it?

天池水。天池水者，乃高山頂上有池水也。以其高在山巔雲漢間，故曰天池。《龍經》云：“高山頂上有池水，兩水夾得眞龍行。問君高頂何生水，此是眞龍樓上氣。樓殿之上水泉生，水還落處兩邊迎，眞龍卻在泉中過。”

Rule nine discusses "Tianchi Water." Tianchi Water refers to a pool of accumulated water on the top of a high mountain. Because it is located high on the mountain peak, almost between the clouds and the sky, it is called Tianchi. Yang Yunsong, in his work "The Classic of Shaking the Dragon," says: "On the top of a high mountain there is a pool of water, with two streams flanking the true dragon's path. Ask you, why does water appear on such a high peak? It is the qi of the true dragon rising from the upper hall. Water springs from the halls above, and where the water flows, both sides welcome it, indicating that the true dragon passes beneath the spring." This means that water accumulating on the mountain peak is a sign of the dragon's qi reaching its peak and rising as springs; the true dragon passes beneath this spring.

又有平洋龍身有湖，亦是天池。龍行過峽斷處有池，亦謂之天池。是不可必拘於高山頂上之池方號天池，蓋在龍身上者，皆謂之天池。如不在龍身，則為池塘水矣，豈可天池名乎？峽上左右兩池，脈從中出，謂之左侍右衛，亦名養蔭水。廖氏云“龍上如生兩池水，養蔭斯為美”是也。亦有一畔有池，一畔無池者，《經》云“也有單池在旁抱，單池終不及兩池”是也。

In flat land, if a dragon has a lake on its body, it is also called a heavenly pool; if there is a pond where the dragon's energy breaks and stops, it is also called a heavenly pool. This shows that one need not rigidly adhere to the idea that only pools on mountain tops are called heavenly pools. Any pond located on the body of the dragon can be called a heavenly pool; if it is not on the dragon's body, it is just a pond and cannot be called a heavenly pool. When the dragon passes through a narrow pass, if there are two ponds on both sides and the energy line comes out from the middle, it is called "left attendant and right guard," also known as "nourishing shade water." Liao Jinjing said, "If a dragon has two ponds on its body, it is most beneficial," referring to this. There is also a case where there is a pond on one side but not on the other. The Classic of Shaking the Dragon says, "Sometimes there is a single pond beside the dragon, but a single pond is always inferior to two," referring exactly to this situation.

天池一名天漢，一名天潢。《經》云“池平兩水夾又清，此處名為天漢星。天漢天潢入閣道，此星入相居天庭。”蔡文節公云：“龍帶天池，則有貴氣而綿遠。”故凡龍身有此池者，其所結作，力量甚大。但須四時水注為美。若或忽然乾枯，敗禍立至。

The Tianchi pool is also called "Tianhan" and "Tianhuang." The Classic of Shaking the Dragon says, "A pool with flat terrain, flanked by two streams and clear water, is called Tianhan Star. Tianhan and Tianhuang enter the Gudao passage, and this star is destined for high official rank and resides in the heavenly court." Cai Yuanping said, "If a dragon is accompanied by Tianchi, it possesses noble energy and lasts long." Therefore, wherever such a water pool appears along the dragon line, the power of the land formed is great. However, it must have water continuously flowing into it throughout the four seasons to be considered good; if it suddenly dries up completely, misfortune will come immediately. When examining the site, one should pay attention to whether the pool water never runs out, which is the most direct way to judge the prosperity or decline of the dragon energy.

詩云：“山頂天池人少知，周迴深闊最為奇。能盛天池蔭龍脈，盈竭猶能驗盛衰。”又云：“平坂天池大且深，眞龍脈盛故凝成。四時融注極榮貴，一旦乾枯即敗傾。”故天池或平淺，乍有乍無，亦不為吉。詩云：“天池之水淺而平，乍無乍有或欹傾，此湖不敢言奇異，富貴難憑只守成。”是以凡天池之水，宜深注而四時不涸為佳耳。大抵眞是天池，則其水自然深聚澄凝，四時如一，罕有涸竭傾枯之患，知者宜詳審之。

There is a poem that says: "On the mountain peak, the heavenly pool is little known, surrounding it deep and wide is most extraordinary. It can hold the heavenly pool and shade the dragon's energy, even when full or empty it can still verify prosperity and decline." Another says: "The flat and deep heavenly pool is truly rich in dragon energy, thus it solidifies. Throughout the four seasons, it flows and gathers to reach extreme honor and wealth; once it dries up, it immediately leads to decline." Therefore, if a heavenly pool is both flat and shallow, and sometimes present and sometimes absent, it is not considered auspicious. Another poem says: "The water of the heavenly pool is shallow and flat, sometimes absent, sometimes present, or tilted. This lake dares not be called extraordinary, for wealth and honor are hard to rely on, only maintaining what is already achieved." Therefore, all heavenly pools are considered good if their water is deep and remains still, without drying up in the four seasons. Generally speaking, true heavenly pools naturally gather deep, clear, and settled water, remaining the same throughout the four seasons, rarely suffering from drying up or depletion. Those who understand should carefully distinguish.

注脈水前水繫龍身所有，此水是穴前所有。注脈水者，湖水注於穴前也，亦名仰天湖。大龍形勢甚強，及到盡處，無穴可下，必於未盡之間結為天湖之穴。雖在龍行之時，而必有注脈之水，四時不竭。此即眞氣融結，宜於此尋穴。其水注以後去者，或復起為案，或為官曜，皆貴也。朱文公葬母地合此。

Article 10 discusses "Zhu Mai Shui" (note: "Zhu Mai" means "annotation of the meridian"). Unlike the previous article, which mentioned "Tian Chi Shui" (Heavenly Pool Water) that is located on the dragon's body, this one refers to water located in front of the site (q穴, meaning the "穴" or "site"). the so-called Zhumaishui (channel-pouring water) (Zhu Mai Shui) refers to lake water that accumulates in front of the site, also called "Yang Tian Hu" (Looking Up to the Sky Lake). When a great dragon (large dragon line) has a strong momentum, it reaches the end but cannot find a site to descend. Therefore, it must form a Heavenly Lake site at the point where it is almost finished but not yet completed. At this point, even though it is still on the dragon's path, there must be Zhu Mai Shui, which flows continuously through the four seasons. This is the sign of true qi (energy) converging and forming the site, and the site should be sought here. After the water stops accumulating, it flows out, or it may form another mountain as a supporting element downstream, or it may transform into official stars and luminous energies, both of which indicate high status and prestige. The land where Zhu Xi buried his mother exactly fits this pattern.

右地在建陽崇泰裡寒泉嶺天湖陽，文公母祝氏夫人墓也。龍自高山脫脈穿田，起為平岡。又逶迤數節，為湖田。雙脈合而為穴，穴居湖水，而本身前起成高阜，為太陰文星之案。外洋暗拱，左右映帶，大溪橫繞，眞得水藏風之美地也。文公子在、孫鑑皆官侍郎，曾孫浚尚理宗公主，至今徽州、建寧兩地，世習博士，考亭富盛，科第不替。

The plot of land shown on the right is located in the Tianhu Yang area of the Hanquan Ridge in Jiuyang Chongtai, and it is the tomb of Zhu Fu-ren, the mother of Zhu Xi. The dragon line comes from a high mountain, detaches, and passes through farmland, forming a flat ridge; then it winds for several sections, becoming a lake and field. Two ridges merge to form the site of the tomb, which is situated between the lake waters; there is also a high hill in front, forming the case mountain for the "Taiyin" Wen star. The surrounding area is darkly encircling and supporting, with the left and right sides complementing each other, and a great stream flowing across. It is indeed a beautiful land that both has water and retains wind. Zhu Xi's son Zhu Zai, grandson Zhu Jian, and great-grandson Zhu Jun all held the position of Chief Attendant. Zhu Jun married a princess of Emperor Lizong of Song. Up to the present day, in the areas of Huizhou and Jianning, the descendants of Zhu have been hereditary holders of the title of Five Classics Doctor, and the branch of Kaoting has become prosperous, with continuous success in the imperial examinations.

雖然，文公之德，宜其子孫萬世而愈盛，固未必專繫於地。然似此山川，鍾靈孕秀，亦宜其傳世之克顯也。古云：“惟嶽降神，生甫及申。”夫豈虛語哉！文公三子：墊、埜、在。墊居徽之婺源，今襲博士；埜居考亭，今富盛有科甲；在居建寧府城，今世襲博士。皆人丁大旺。

Although this is true, Zhu Xi's virtue should naturally bring prosperity to his descendants for generations, not necessarily dependent on this piece of land. However, such mountains and rivers gather spiritual energy and give birth to outstanding talents, which is why his family has been prominent throughout the ages. The ancients said, "Only the mountain produces a divine being, giving birth to Fu and Shen," is this not just empty talk? Zhu Xi had three sons: Zhu Shu, Zhu Yu, and Zhu Zai. The Zhu Shu branch lived in Wuyuan, Huizhou, and now they have been hereditary five classics doctors; the Zhu Yu branch lived in Kaoting, and now their family is prosperous with scholarly achievements; the Zhu Zai branch lived in Jianning City, and now they are also hereditary doctors. All three branches are thriving.

源頭水。源頭者，龍之發源處也。此處水源來短去長，眞龍不住。《賦》云：“窮源僻塢，豈有眞龍？”吳公云：“源頭地，水尾山，時師到此不須談。”嘗見亦有大龍結穴在山谷中，而內堂水源甚短，有似於源頭水尾者，尤須詳審，不可一概論也。如浮梁李侍郎祖地圖見曜卷、建陽蔡文肅公祖地即西山先生墓是耳西山墓圖見砂卷。

Article 11 discusses "source water." By "source," it refers to the place where the dragon originates. Here, the water's coming path is short and its going path is long; true dragons do not stop here. Bu Ying Tian's "Xu Xin Fu" says: "In remote and secluded places where the source is, how can there be a true dragon?" Wu Jingluan says: "The source land, the water's end and mountain's end, the skilled master need not speak of it." However, we have also seen large dragons forming a resting place within valleys, where the internal bright hall's water source is short, appearing like the end of a source water. Such cases require particular attention and cannot be treated as a general rule. For example, the ancestral site of Li Sirang from Fuliang (see illustration in the first volume of Yàoxīng) and the ancestral site of Cai Wensu Gong from Jianyang (which is also the tomb of Master Cai Yuanding of the West Mountain, see illustration in the volume on sand patterns) are cases in point.

沮洳水。沮洳水者，非冷泉窟穴，而遍山遍地常溼，視之不見有水，踐之鞋底皆溼。或是石山裡，如死牛皮，不問四時，常有溼汗。或掘鑿坑坎，水即盈滿。或春夏泉流，秋冬枯涸，卻常是汙溼浸淫，此皆沮洳水也。張子微云：“沮洳水乃是山龍氣衰脈散，如人受病，氣不通而血妄行。婦人則為崩漏，男子則為痔痿，皆原於氣衰血滯，積年累歲不愈，而天年不永，因此害生。縱饒苟延僥倖，必容貌憔悴，肌體痿薾，不問男女，皆不生子。惟覺淹淹，不知死之將至云爾。此最無取。”又云：“若有石曜，溼如牛鼻，慎勿用之。”皆確論也。

Article 12 discusses "Juru water." Juru water is not the same as cold spring caves; rather, it is water that is constantly damp throughout the mountains and fields, visible neither as clear water nor as flowing streams, yet one's shoes become wet when stepping on it. Some occur in stone mountains, where the stone surface resembles dead cowhide, and moisture constantly seeps out regardless of the season. Others appear when a pit is dug, and water immediately rises. Some have springs in spring and summer but dry up in autumn and winter, yet the ground remains damp and moist. These are all examples of Juru water. Zhang Zimwei said: "Juru water indicates the decline of mountain dragon qi and the dispersion of the meridians. It is like a person falling ill, with blocked qi and chaotic blood flow: women may suffer from uterine bleeding, and men from hemorrhoids. All these conditions stem from qi deficiency and blood stagnation, which persist for years without recovery, shortening life. Even if one survives, they will inevitably appear pale and weak, unable to have children, feeling constantly unwell, unaware that death is approaching. Such places are most undesirable." He also said: "If there is stone and the dampness is like a cow's nose, do not use it." These are all accurate statements.

臭穢水。臭穢水者，或牛泓豬涔，或腐臭成漿，或濁濃稠滯，攪動腥穢，氣不可聞也。陰陽二宅皆忌。有此，主女人崩漏，男子痔痿、痘癀、夭折、盲目、淫惡。仍主門戶衰落，產業退失。《明堂內經》云“流膿出泉，腐臭成漿，牛泓豬涔，汙穢濁黃，主瘟招疫，家道不昌，癰疽痔漏，子孫少亡”是也。

Rule thirteen discusses "stinking water." Stinking water may be mud from a cow's hoof pit or pig wallow, or it may be rotten and turned into a thick sludge, or it may be murky and thick, stagnant, and when stirred, it emits a foul smell and is very unpleasant. Both阴宅 (burial sites) and阳宅 (residential sites) should avoid it. The presence of such water indicates women suffering from uterine bleeding and men suffering from hemorrhoids, boils, yellow jaundice, or even early death, blindness, or immoral behavior. It also signifies the decline of the household and loss of property. The "Bright Hall Inner Classic" states, "Flowing pus and foul water, rotten and turned into thick sludge, cow hoof pits and pig wallows, dirty and turbid yellow water, lead to epidemics and plagues, the family's fortune declines, boils, hemorrhoids, and children's early death," which refers to this kind of water.

泥漿水。泥漿水者，乃乾溼池也。得雨則盈，雨霽則涸。望之似可掦塵，踐之或至沒脛，滋滋浸漬，常有泥漿。此乃不吉之地，地脈疎漏，最為不吉，主客死拋尸，人衰財散，多招痼疾。送龍水。送龍水者，龍之發足處，兩水界送，直至龍盡而合者也。幹龍則論河水溪水，枝龍則或山溪田源夾送龍神。然此送龍之水，不可拘其兩水會堂，只一邊到堂，一邊不上堂，亦不為害。若兩水俱到面前會合，則是去水之穴為然，其它或合於左，或合於右，或合於後。此水源長則龍長，水源淺則龍短，力量大小，察此可知也。

Article 14 discusses "muddy water." Muddy water refers to a water pit that is alternately wet and dry. When it rains, it is full; when it is sunny, it dries up. From a distance, it seems as if dust can be raised, but when stepped on, it can reach the knees, soaking wet and constantly damp. It remains a muddy area all year round. This is an inauspicious place, indicating loose and porous underground strata that allow air to escape. It is most inauspicious, leading to deaths away from home, exposed bones, decline of people, loss of wealth, and frequent occurrence of chronic illnesses. Article 15 discusses "dragon water." Dragon water is the starting point where the dragon begins to move. On both sides, there are water boundaries that accompany it along the way until the dragon reaches its end, where the waters close in. For dry dragons, it refers to rivers or streams; for branch dragons, it may be mountain streams or field water sources, with the dragon spirit accompanying them. However, dragon water does not necessarily have to meet at the Bright Hall. If one side reaches the hall and the other does not, there is no harm. If both waters meet in front of the site, it is a site where water flows away. Otherwise, the meeting may be on the left, right, or behind the site. The longer the water source, the longer the dragon; the shorter the water source, the shorter the dragon. The strength can be judged by this.

幹流水。幹流水者，高處是山，低處是水，故雖無流泉滴瀝，亦謂之水，曰幹流耳。雨下則亦有水淋流，雨止則無此水界脈束氣。穴之左右貼近，必須有之方妙。若穴下幹流，切忌直長傾倒，亦宜平緩悠回，最關初年禍福，故爾。

Article sixteen discusses "dry flowing water."the so-called dry flowing water refers to the principle that "a rise of one inch is mountain, a drop of one inch is water." High areas are considered mountains, and low areas are considered water. Therefore, even without a single drop of flowing water, it is still called water, known as "dry flow." When it rains, water drips and flows over it, but once the rain stops, it disappears. It is used to cut off the dragon pulse and to gather life qi. The areas immediately to the left and right of the site must have it for optimal results. If the dry flow is beneath the site, it must not be straight and long, but rather gentle and winding. It is especially important for the fate of the first few generations, so it must be carefully considered.

合襟水。合襟水者，穴前界脈上分下合之水，如胸前衣襟之交合，故名合襟水也。蓋脈來則有分水以導之，脈止則有合水以界之，故有小分合、大分合。其融結有三分三合。穴前後一分合，起主至龍虎所交二分合，少祖至山水大會三分合也。小合為小明堂，大合為大明堂。合龍虎內為內明堂，合龍虎外為外明堂。以內界水分合審氣脈，定穴之聚散；外界水分合審明堂，定局勢之聚散。內界水隱微難見，外界水顯明易見。

Article 17 discusses "He Jin Shui" (Meeting Water). He Jin Shui is water that appears at the front of the site, cutting off the incoming energy, with the water splitting above and converging below, resembling the two pieces of the front of a shirt meeting together, hence the name He Jin Shui. When the energy comes, it is guided by water that splits, and when the energy stops, it is bounded by water that converges. Therefore, there is a distinction between small splitting and converging and large splitting and converging. A single convergence has three splits and three convergences: the front and back of the site form the first level of splitting and converging, from the main star at the beginning of the ridge to where the dragon and tiger meet forms the second level, and from the minor ancestor mountain to where the water and land meet forms the third level. Small convergences are called small bright halls, and large convergences are called great bright halls; convergences within the dragon and tiger are called inner bright halls, and convergences outside the dragon and tiger are called outer bright halls. The splitting and converging of inner boundary water is used to examine the energy flow and determine the gathering and dispersing of the site's energy; the splitting and converging of outer boundary water is used to examine the bright hall and determine the gathering and dispersing of the overall situation. Inner boundary water is subtle and hard to see, while outer boundary water is clear and easy to observe.

內界水收得緊，合流不散，曰天聚，是自然雌雄會也。內界水出，與外界水關得住，合於明堂，曰人聚，是隱然雌雄會也。明堂外龍虎包，不見水出，曰地聚，是顯然雌雄會也。此謂三合三分，合襟水之合夫矩度者也。有此則近而鰕須蟹眼具備，遠而蟬翼、龍虎、纏護明白，前親後倚分曉，乃融結眞切矣。

Inside the boundary, the water converges tightly, and after merging, it does not scatter, which is called "Heavenly Convergence," a natural meeting of yin and yang. When the internal water flows out and is blocked by external water, gathering in the Bright Hall, it is called "Human Convergence," an obscured meeting of yin and yang. If outside the Bright Hall there are dragon and tiger formations enclosing it, with no visible outflow, it is called "Earthly Convergence," a clear meeting of yin and yang. This is known as the three divisions and three harmonies, which is the proper form of converging water according to rules. With these features, nearby waters such as "Shaxu Water" and "Xieyan Water" are all complete, while distant waters such as "Chanyi," "Longhu," and "Chuanhu" are clearly layered. In front there is a close case, and behind there is a supporting hill, clearly defined, which is the true convergence and fusion.

鄱陽餘氏佑曰：合襟水者，即股明股暗雌雄水也。鰕須蟹眼二水，自穴後兩旁環繞至穴前，如鰕須樣。二水上有分，下有合，則陰陽交濟，而雌雄相配。或二水上有分，下無合，則陰陽離拆，而雌雄不配，謂之失經。經，常也。雌雄不配，則失其常矣。論穴之界水，不過如此。

Poyang person Yu You said: "He Ji Shui" refers to two streams of water, one bright and one dark, representing the yin and yang. "Xia Xu Shui" and "Xie Yan Shui" are two streams that flow from both sides behind the site and encircle to the front, resembling the two long whiskers of a shrimp. These two streams have division above and convergence below, which represents the meeting of yin and yang and the harmonious pairing of the male and female streams. If there is division above but no convergence below, then it is a separation of yin and yang and a mismatch between the male and female streams, called "shi jing." "Jing" refers to the constant way; when the male and female streams are not in harmony, the constant way is lost. The principle of boundary water in a site is no more complicated than this.

而術家之言，曰個字、三叉、雞跡、蟹眼、蟬翼、魚腮、十字、球簷、化生腦、泥丸宮，又有所謂水裡眼、剪刀交、水裡坐、水裡臥、蝸窟、蛤尖、交金、界玉、雞胸、鳩尾、壽帶、孩衿、羅文土宿、生龜死鱉、眠幹就溼、割腳臨頭、大口出小口、水過山不過等說，又有所謂兩片牛角砂、一滴蟹眼水、舌尖堪下莫傷唇、齒罅可扦休近骨、虛簷雨過聲猶滴、古鼎煙銷氣尚浮、雪水融時湖水漲、水邊花發水中紅等說，種種多端。

But the terms used by diviners are numerous and varied: there are names such as "individual character," "three-way intersection," "chicken track," "crab eye," "cicada wing," "fish cheek," "cross," "ball eaves," "transformed brain," "mud palace"; there are also terms like "eye in water," "scissors crossing," "sitting in water," "lying in water," "snail cave," "crab tip," "metal meeting," "boundary jade," "chicken chest," "pigeon tail," "longevity belt," "child's collar," "lotus pattern earth dwelling," "living turtle dead鳖," "dry land sleeping wet land lying," "cutting feet at head," "big mouth with small mouth," "water passing mountain not passing"; there are also expressions such as "two pieces of ox horn sand," "a drop of crab eye water," "do not injure the lip when the tongue is about to touch," "do not approach the tooth gap," "the sound of rain still drips after the false eaves," "the smoke of an ancient bronze vessel still floats after it has burned out," "when snow water melts, lake water rises," "flowers by the water bloom red in the water." The types are countless.

其間所指多一事。一意而二三其說，固不足取。胡乃又有庸師野俗之辭云“空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。兔在茅岡走，鷹來水面飛。老鼠樑上過，貓兒總不知”等語，假楊公之名，以取信於人。楊公豈有此詭異之說哉！是皆術者不明正理，立此奇名怪語，欺世駭俗，自神其術而已。明理君子，置之勿談可也。

These terms usually refer to the same thing: one meaning giving rise to two or three different expressions, which is not worth taking seriously. Moreover, there are also ignorant teachers and common people who say things like "empty hands hold a hoe, walk while riding a water cow. People pass over a bridge, the bridge flows but the water does not. A rabbit runs on a thatched hill, an eagle flies over the water. A mouse passes over the beam, the cat never knows." They use the name of Yang Yunsong to gain people's trust. How could Master Yang have such strange statements! These are all the inventions of geomancers who do not understand the principles, creating strange and peculiar phrases to shock the world and make their own skills seem supernatural. Wise men who understand things clearly should simply ignore them.

按：餘氏此論確當，故録之以為明辨雲。右為合襟水圖。上如球之圓，下如簷之滴斷，故曰球簷。後倚三龍山，上分送龍水，又名隨龍水。前親三龍水，下合送龍水，不拘合於穴前，多有合於左右及穴後者。合於後者名曰後合襟水。

The commentary says: Yu You's discussion in this section is very accurate, so I have copied it here for the purpose of distinguishing right from wrong. On the right side is the "Ball Roof Water" diagram (the image has been lost, only the description remains). The description says: the mound is round like a ball, and the water below is cut off like the eaves of a roof dripping water, hence called "Ball Roof." Behind the mound, there are three dragon mountains, from which the dragon water branches off, also called following dragon water; in front of the mound, the three dragon water comes close, and below it joins with the following dragon water. The place where they meet is not limited to in front of the mound; often it is on the left or right sides, or even behind the mound. If it meets behind the mound, it is called "Back Ball Roof Water."

極暈水。極暈水者，眞穴必有太極之暈。訣云：“隱隱微微，彷彷佛佛，粗看有形，細看無物。”又曰：“遠看似有，近看則無。側看突起，正看模糊。”皆善狀太極暈之妙訣也。故凡入穴，回頭見圓暈在微薄隱顯之間，是謂有太極圓暈也。水非眞有水，乃低處為水耳。訣云：“高一寸為山，低一寸為水。”郭景純《葬書》“乘金相水，穴土印木。”廖氏“紫微太乙，旺龍木星”與此義同。故此太極暈，不特論水，尤切於穴。廖氏云：“若還鋤破太極暈，水蟻便侵棺。”正此暈矣。附極暈圖。

Article eighteen discusses "extreme mist water."the so-called extreme mist water refers to the fact that a true site must have a circle of "Taiji mist." The mnemonic says: "subtle and faint, indistinct yet resembling, seemingly visible at a glance, but invisible upon close inspection." It also says: "appearing distant, but vanishing near, seeming to rise when viewed from the side, yet blurred when viewed directly." These descriptions well capture the subtlety of the Taiji mist. Therefore, whenever one arrives at the site, if one looks back and sees a circular mist appearing faintly and extremely thin, it is called having a Taiji circular mist. The water mentioned here is not actual water, but any low-lying area is considered water. The mnemonic says, "a rise of an inch is a mountain, a depression of an inch is water." Guo Pu's "Book of Burial" states "riding the metal and following the water, the soil marks the wood," while Liao Jinjing says "Ziwei Taibei, flourishing dragon and wooden star," all meaning the same. Therefore, the Taiji mist is not only about water, but is especially important for determining the site. Liao Jinjing says, "if the Taiji mist is disturbed by digging, water ants will invade the coffin," referring precisely to this circle of mist. A diagram of extreme mist is appended at the end (the diagram is now lost).

元辰水。元辰水者，龍虎之內，穴前合襟處水也，乃我本身親貼者。不拘幹流溼流，均謂之元辰水。此水切忌傾走。譬之龍身元氣，一滴不可洩也。必須左右有砂攔截，使之曲折為美。卜氏云：“元辰水當心直出，未可言凶。”乃權辭，戒人勿執一耳。其實元辰之水當心直出而長，為地大忌。故下文復救之曰：“外面山轉首橫攔，得之反吉。”

Article 19 discusses "Yuan Chen Shui." Yuan Chen Shui refers to water located within the area between the Dragon and Tiger ridges, at the junction in front of the site, and is water that closely surrounds the site. Whether it is a dry stream or a wet stream, it is called Yuan Chen Shui. This type of water is most忌 to flow away directly; it is like the vital energy of the dragon's body, and not a single drop should be lost. It must be blocked by ridges on both sides, so that it flows in a winding manner. Bu Ying Tian said: "Yuan Chen Shui should not flow straight out, it cannot be considered as凶." This is a flexible statement meant to remind people not to be rigid in their thinking. In reality, if Yuan Chen Shui flows directly from the center of the site and extends very far, it is a major忌 in geomancy. Therefore, he added the next sentence to provide a remedy: "If outer mountains turn and cross in front to block it, it becomes auspicious instead."

蓋地固有龍眞穴的，不幸而元辰長者，又須局勢緊巧乃可。若一向直去，局又曠闊，則眞氣不驟，必無融結。亦有大龍氣盛，結穴已完，而餘氣吐為氈褥，為曜氣，一齊收斂不盡，而有元辰水出者，但初代不利。必須行到砂攔水截之處，方發財祿。然此等地必多清貴，雖位列顯耀，而家儲終不富盈耳。其亦有多富積者，必在數代之後也。附元辰水吉凶圖。此元辰水直出，有外水橫截，吉，但主不利初代。此元辰水直出，有外山橫塞，吉，但主不利初代。此元辰水屈曲而出，初年亦發，至吉。此元辰直長，無砂水攔截，不結地，極凶。

There are indeed true dragon andsite in the land, but if the yuan chen water flows too long, the situation must be compact and skillfully arranged. If the water flows straight without any turning, and the terrain is open and spacious, the true qi cannot gather, and there will certainly be no convergence. There are also cases where a great dragon has strong momentum, and the site has already formed, but the remaining qi spreads out like a carpet and transforms into bright qi, which cannot be fully contained at first, thus causing yuan chen water to flow out. Such land is only unfavorable in the first generation, but when the water reaches a place where there are ridges to block it or water to intercept it, wealth and official rank will come. However, such land mostly produces people of clear virtue and dignity, although their official positions are prominent, their family wealth is not substantial. Among them, some may accumulate great wealth, but that will certainly happen in several generations later. The following is the diagram of the auspicious and inauspicious signs of yuan chen water (the image is lost, only the title and commentary remain): the first case, yuan chen water flows straight, but there is water crossing it outside, which is auspicious, but unfavorable for the first generation; the second case, yuan chen water flows straight, but there is a mountain blocking it outside, which is auspicious, but also unfavorable for the first generation; the third case, yuan chen water flows in a winding manner, which brings success in the first few years, and is most auspicious; the fourth case, yuan chen water flows straight and long, without any ridges or water to intercept it, which does not form a site, and is extremely inauspicious.

天心水。天心者，當穴前明堂中正處謂之天心也。若有水融聚，謂之水聚天心，主鉅富顯貴。卜氏云：“水聚天心，孰不知其富貴？”若此處水穿堂直過，謂之水破天心，主財不聚而人丁稀少。且水既直穿，氣必不聚，不可求穴，或有穴亦花假不眞。誤下之，主財散人微。《賦》云：“為人無子，只因水破天心。”故天心之水宜聚而不宜散，宜彎環而不宜直牽。又一說，界水淋墓頭亦謂之水破天心，主無子。二者皆凶，切須細察。要之，水淋墓頭，為禍尤甚。此水聚天心也，主富貴。此水破天心也，主貧絶。

Article 20 discusses "Heaven's Heart Water." The term "Heaven's Heart" refers to the central position in the front open space of the site. If there is water gathering and pooling there, it is called "Water Gathering at Heaven's Heart," which signifies great wealth and high status. The Book of Divination says: "When water gathers at Heaven's Heart, who does not know it brings wealth and honor?" If the water flows straight through this area, it is called "Water Breaking Heaven's Heart," which indicates inability to retain wealth and a decline in descendants. Since the water flows straight through, the energy is not gathered, so one should not seek a site here; even if there is a site, it is false and not genuine. If mistakenly buried, it will lead to dispersal of wealth and decline of people. The Snow Heart Assignment says: "A person having no children is due to water breaking Heaven's Heart." Therefore, water at Heaven's Heart should be gathered rather than dispersed, and should be winding rather than straight. There is another saying: if the water flows over the tomb, it is also called "Water Breaking Heaven's Heart," which leads to no descendants. Both situations are ominous and must be carefully examined; however, water flowing over the tomb is even more harmful. Attached are two diagrams (the figures are now lost): one shows water gathering at Heaven's Heart, indicating wealth and honor; the other shows water breaking Heaven's Heart, indicating poverty and no descendants.

眞應水。眞應水者，泉注穴前，以應眞龍之結作者也。蓋好龍旺盛，既結穴後，秀氣不盡，溢發為泉，應我眞穴。不拘大小，但要澄清甘美，春夏不溢，秋冬不竭，瀦而不流，靜而無聲者為是。亦名靈泉。若有此水，必有大貴之地，宜於此處求索，不可忽也。如湖廣夏靖公祖地，及廣西呂文簡公祖地，皆有眞應水，是其格也。

Article 21 discusses "true responding water." True responding water refers to spring water that stops and pools in front of the site, used to confirm the true dragon formation. A good dragon has strong energy; after forming a site, its refined qi has not yet been exhausted, and then flows out to become a spring, responding to this true site. This spring, regardless of its size, must be clear and sweet, not overflowing in spring and summer, nor drying up in autumn and winter, it must be stored and not flowing away, quiet and without sound. This is called true responding water, also known as "spiritual spring." If such water is seen, there must be a place of great fortune nearby, and one should seek the site in this area, not to be careless. For example, the ancestral site of Xia Jinggong from Hubei and Guangxi, and the ancestral site of Lv Wenjian Gong from Guangxi, both have true responding water, which exactly fits this pattern.

右地在德興治南四十里，土名毛橋。其龍自茅山廉貞作祖，寶殿龍樓，發下湊天土星——御屏，方正骨立，秀貼天表。中出一脈，頓跌走弄，穿田處四金相照。複數節，開帳，閃落右出，下平地結穴，開兩掬甚巧。鉗中眞應水不涸不溢。前朝帳下貴人，大河繞帶，跪爐高鎮水口。穴上回頭，正坐御屏可愛。只是入首右畔受風，故葬後一人仕元死難。左畔曜星順水不回，故時敏公遂居湘陰以子貴贈少保。國初，忠靖公原吉位至戶部尚書，進公孤，贈三代，及吾邑舒方伯直庵公清為立傳見銀邑志忠靖公子瑄，官太常少卿。孫崇文，登進士，官南京通政參議。

The land depicted in the diagram is located forty miles south of Dexing County, with the name Maqiao. Its dragon line originates from Mao Mountain, with the "Lianzhen" as its ancestor. The main ridge rises in layers, forming a high and towering earth star called "Yuping," which is square and strong, with a refined and upright posture, reaching almost to the sky. In the middle, a branch is drawn out, winding and turning, spiraling through fields, with four golden stars shining at the places where it passes through. After a few more sections, it spreads out like a tent, and from the right side it descends to a flat area to form a burial site, with both sides embracing it in a very refined manner. The true responding water in the mouth of the钳 (clasp) does not dry up nor overflow. In front, it faces the nobleman peak beneath the tent, with a great river like a sash surrounding it, and a kneeling furnace-shaped mountain high up guarding the water mouth. Looking back from the burial site, the "Yuping" is sitting directly in front, very charming. However, the entrance on the right is exposed to wind, so after burial, one person became an official in the Yuan Dynasty and died in殉难 (sacrifice). The star on the left follows the water and does not return, so Shimensheng moved to Xiangyin, and later, because his son became prominent, he was posthumously honored as a Minister of Lesser State. In the early days of this dynasty, Zhongjing Gong Xia Yuanji held the position of Minister of Revenue, and was promoted to the rank of three grand ministers and three ministers of state, and his three generations were posthumously honored (the county magistrate of our county, Fangbo Gong Shu Qing, wrote a biography of him, which can be seen in the Dexing County Annals). Zhongjing Gong's son, Xia Xuān, held the position of Assistant Minister of the Imperial Sacrificial Office; his grandson, Xia Chongwen, passed the imperial examination as a jinshi, and held the position of Counselor in the Nanjing Office of Communications.

左地在湖廣大冶縣西六十里，土名茅潭。其龍來脈甚遠，不詳述。比入局，開大帳。帳中山脈，連起數峰，狀如大小走馬訣云大馬趕小馬，富貴傳天下。又頓跌逶迤數里，穿峽作蘆鞭嫋。入首起太陰高金，穴結上聚。下鋪餘氈悠揚，當前眞應水不涸不溢為證。下關一山，如牛角彎抱有情。明堂湖水融注。前朝龍樓寶殿，貴人秀麗。但近案帶石如兜鍪，故葬後當代即補戌廣西。三代璋公發科，官縣令，以子貴贈少保。縣令公子即文簡公調陽，登庚戌榜眼，累官至少保兼太子太傳、吏部尚書、武英殿大學士。子興周，庚辰進士，與諸公連登科甲，至今富貴方隆。祿儲水。祿儲水者，水之融注，如祿之儲積也。或穴前，或穴後，或穴之左右，或水口間，有深瀦融聚之潭、湖、池、沼、塘、窟皆是也，或儲水聚會亦是。要深大不涸竭為美。主厚祿，主儲積鉅富，悠久不替。

This piece of land is located sixty miles west of the large county of Hugang in the county of Maitan. Its dragon line comes from a long distance, and I won't go into detail. As it approaches the site, a large tent is spread out, with mountains forming several peaks that resemble two horses, large and small, galloping (the mnemonic says "a big horse chasing a small horse, wealth and honor spread throughout the world"). Then it turns and winds for several miles, crossing a mountain gorge and transforming into a soft reed whip. At the entrance, there is a high golden star called "Taiyin," and the site is formed at the upper gathering point. Below the site, there is a spread-out remainder of a mat, and in front there is a true responding water that neither dries up nor overflows, serving as proof. The lower gate has a mountain that bends like a bull's horn, embracing with affection. In the bright hall, there is a lake with water accumulating. The facing mountain is the Dragon Palace and Treasure Hall, with the nobleman peak being elegant. However, the nearby case has a stone shape like a helmet, so after burial, someone in the contemporary generation was exiled to Guangxi for border defense. It was passed down to the third generation, Lu Zhang Gong, who passed the imperial examination, became a county magistrate, and later was posthumously honored as a minor minister due to his son's prestige. The county magistrate's son was Wenjian Gong Lu Tiaoyang, who passed the imperial examination as the second place in the Gengxu examination, held various high-ranking positions including the Minister of Personnel, the Grand Tutor to the Crown Prince, and the Grand Secretary of the Wuying Hall. His son, Lu Xingzhou, passed the imperial examination as a Jinshi in the Gengchen examination, and the family continued to have successive success in the examinations, and until today, the family remains prosperous. The twenty-second rule discusses "Lu Chu Shui" (Lucky Storage Water). Lu Chu Shui refers to water that accumulates and gathers, like storedofficial stipend (salary). It may be in front of the site, behind it, on either side, or between the water mouths. Any deep and large pond, lake, pool, marsh, pond, or cave that accumulates and gathers water is considered Lu Chu Shui. Water that converges into a pond is also included. It is required to be deep and large, not drying up, which indicates abundant salary, accumulation of wealth, and long-term prosperity.

嘉泉。嘉泉者，其味甘，其色瑩，其氣香也。亦曰甘泉。澄之愈清，混之難濁，春夏不盈，秋冬不涸，暑涼寒暖，四時瑩澈。此泉至美，陰穴近之，乃龍氣之旺迸裂不禁者，大富貴地方有此應，亦名眞應水。陽宅有此嘉泉，居民飲之，富貴長壽，一方多慶。

The first type is called "Jiaquan." Jiaquan has a sweet taste, clear water, and a fragrant aroma, and is also known as "Ganquan." When it is left still, it becomes even clearer, and when stirred, it does not easily become turbid. In spring and summer, it does not overflow, and in autumn and winter, it does not dry up. In hot weather, it feels cool to drink, and in cold weather, it feels warm. It remains clear and pure throughout the four seasons. This type of spring is the most beautiful. The presence of a Yin cave near it indicates that the dragon energy is so strong that it cannot be contained and bursts forth. Only places of great wealth and honor can produce such a response, so it is also called "Zhenying Shui." A Yang residence with such Jiaquan is beneficial for its inhabitants, bringing them wealth, longevity, and blessings to the region.

冷漿泉。冷漿泉者，其味淡，其色渾，其氣腥也。亦曰泥水泉。不可灌溉，不堪盥俯，不宜炊飲。或滋滋浸漬，清不能澄，濁不能混。或得雨則盈，雨霽則涸。或春夏溢流，秋冬枯竭，皆為不吉。是乃龍氣萎弱，地脈疏漏。陰穴近此最凶，不可誤為眞應水而扦葬也。陽宅飲之，非但此方無有富貴，仍主瘟疫長病，黃腫憔悴，久而絕滅。

The second type is called "Cold Muddy Spring." This kind of spring has a bland taste, murky water, and a foul smell, and is also known as muddy water spring. It cannot be used for irrigation, washing the face or hands, or for cooking. Some are just damp and soak continuously, neither able to be cleared nor stirred into turbidity; some fill up when it rains and dry up when the weather is clear; some flow in spring and summer but dry up in autumn and winter—none of these are auspicious. This indicates weak dragon energy and loose, leaking earth veins. It is very dangerous for a yin tomb to be near such a spring, and it must not be mistakenly considered as a true response water for burial. If a yang dwelling uses this water for drinking, not only will the local area not produce wealth or nobility, but it will also cause epidemics and chronic diseases. People will appear yellowish and swollen, with a withered appearance, and eventually the family will perish.

醴泉。醴泉者，味甘如醴，故名之也。《禮緯》云：“王者刑殺當罪，賞錫當功，得禮之宜，則醴泉出。”《鶡冠子》曰：“聖人之德，上及太清，下及太寧，中及萬靈，則醴泉出。”《瑞應圖》曰：“王者純和，飲食不貢獻則醴泉出。飲之令人壽。”此蓋聖王德感，神物之來，非偶爾也。固雖地龍氣脈之所發洩，然亦不可泥為氣旺，而必於求地也。

The third is the 'Sweet Spring' or 'Liquor Spring'. Its taste is sweet and like sweet wine, hence its name. The 'Rites Weave' says: 'When a ruler administers punishment in accordance with guilt and rewards in accordance with merit, and follows proper rites, the Sweet Spring will emerge.' The 'Héguānzi' says: 'When a sage's virtue reaches up to the highest purity, extends down to the utmost tranquility, and reaches all beings, the Sweet Spring will emerge.' The 'Ruiying Tu' says: 'When a ruler is pure, kind, and harmonious, and does not demand food or offerings, the Sweet Spring will emerge; drinking it can prolong life.' This is likely due to the virtue of sage-kings, summoning supernatural phenomena to appear at the right time, not by chance. Although it is indeed a manifestation of underground dragon qi, one should not rigidly believe that wherever the qi is strong, one must seek for it.

湯泉。湯泉者，即溫泉也，俗又謂之暖水，世言陽泉。是硫黃在下，故其水上出沸熱。或曰礬石在下。此固莫得而辨。大抵龍之旺氣，融而為泉。泉而沸熱，其氣發散，不能結穴，亦不必泥為硫黃礬石也。楊公云：“凡是溫泉莫尋地，眞陽溫厚化為水。滔滔汩汩日夜流，且是水口無關闌。”又有一等水源，冬溫夏涼，俗名暖水者，又多出富貴，與湯泉不同，不可一概論也。

The fourth type is called "Tangquan," which refers to hot springs, commonly known as warm water, and is also called Yangquan by the people. Some say that there is sulfur underground, so the water comes out boiling hot; others say there is green矾 stone underground, but it is impossible to distinguish between the two. Generally speaking, the vital energy of the dragon is melted into the spring, and the spring is hot, indicating that the energy is dispersing and not forming a mound, so it is not necessary to be overly concerned about whether it is sulfur or green矾 stone. Yang Yunsong said: "All hot springs should not be sought on the ground, for true yang and thick warmth transform into water. The water flows ceaselessly day and night, and it is not a water mouth that is restricted." There is another kind of water source, which is warm in winter and cool in summer, commonly known as warm water. Such places tend to produce wealth and honor, which is different from hot springs, and therefore should not be treated as the same.

礦泉。礦泉者，其下有礦，而上有泉迸者也。其色紅，亦謂之紅泉。龍脈氣鍾於礦，其山泉流，紅色粘滯。他時礦利發洩，必致掘鑿傷毀，縱有美穴，孝子亦當慎重。況氣鍾於礦而為世寶，豈復能結陰地？不特智者而後知其不可也。

The fifth type is called "min spring water" or "min spring." This kind of spring has mineral veins beneath it and springs of water gushing out from above, with a reddish color, also known as red spring. This indicates that the qi of the dragon ridge has gathered into the minerals. Therefore, the spring water flowing out from the mountain is red and sticky. Later, if mining is carried out for profit, it will inevitably involve digging and damaging this area of the mountain. Even if there are fine burial sites there, filial descendants should consider carefully. Moreover, since the earth's qi has already gathered to form minerals and become treasures of the world, how can it again form a suitable place for a burial site? This point does not need clever people to explain; everyone can see that it is unsuitable.

銅泉。銅泉者，其水可浸鐵為銅者也。以其色類膽汁，又名膽泉。是龍脈旺氣皆鍾於泉，不能結地，不必求穴也。湧泉。湧泉者，泉自地中湧出，起泡噴沸；或石巖湧出，乍起乍沒，如潮水起白泡者皆是也。有此湧泉，則地氣發洩於泉，或為勝境仙宮，靈神所棲之地，不可求穴也。

The sixth type is called "Tongquan" (Copper Spring). The water of Tongquan can turn iron into a copper color, because the water resembles bile, hence it is also called "Danquan" (Bile Spring). This type of spring gathers the strong energy of the dragon pulse, but it cannot form a suitable place for burial, so one should not seek a tomb there. The seventh type is called "Yongquan" (Gushing Spring). Yongquan is spring water that erupts from the earth, bubbling and boiling; or it flows out from a rock, rising and disappearing suddenly, like the waves of the sea with white foam. All these types belong to this category. The presence of a gushing spring indicates that the earth's energy has already been released through the spring, and such a place might become a famous scenic spot or a dwelling place for immortals, but one should not seek a tomb there.

濺泉。濺泉者，出竅如射，冷冽殊常，及陰極粛殺之氣所發，最為凶惡，不可求穴也。沒泉。沒泉者，水從下漏者也。下有虛竅，潛通他所，水溜其下，如沒池中，不見其去。此乃虛陷之地，氣不融結，不必求穴也。黃泉。黃泉者，非論其色，乃水入於地，謂之水落黃泉也。春雨乍起，則其水驟漲而起；雨才止，而水即浸入地中。四時干竭，乃浮沙之地，龍氣虛耗。其鄉非惟不結陰地，而所居之民亦貧困無聊。或為靈神所棲，或為鬼魅所都而已。坑深水淺，水落深坑，亦謂之水落黃泉，不必尋地。此與方位家黃泉之說不同。

The eighth type is called 'Jianquan' (Spraying Spring). Jianquan springs forth from holes, cold beyond the ordinary, caused by extreme yin energy and the cutting and killing energy, it is the mostvicious, and should not be sought for a burial site. The ninth type is called 'Meiquan' (Submerged Spring). Meiquan is water that leaks away from below; there are hidden holes beneath connecting to other places, and the water flows out through them, like being submerged at the bottom of a pond, invisible to where it flows. This is a hollow and sunken area, where the energy does not converge and settle, so it should not be sought for a burial site. The tenth type is called 'Huangquan' (Yellow Spring). Here, Huangquan does not refer to the color yellow, but rather to water seeping into the ground, called 'Shui Luo Huangquan' (Water Falling into the Yellow Spring). When spring rain comes, the water suddenly rises; when the rain stops, the water quickly seeps into the ground; throughout the four seasons, it is often dry. This is a place of loose sand, where dragon energy is exhausted. Such areas cannot form suitable burial sites, and the people living there are poor and without support. Such places may become the dwelling of spirits or the gathering place of ghosts. In addition, if the pit is deep but the water is shallow, and the water falls into the deep pit, it is also called 'Shui Luo Huangquan' (Water Falling into the Yellow Spring), and one should not seek a burial site there. This is different from the 'Huangquan' mentioned in the school of directional divination.

漏泉。漏泉者，點滴滲漏，乃龍氣之弱者，不可求穴也。冷泉。冷泉者，清流冷冽，乃受極陰之氣，決不能融結造化也。《玉峰寶傳》云：“漏泉、冷泉、濺泉、紅泉，乳中及明堂皆不宜有。若或有之，痔漏病丑，發洩地氣，家儲無有。”龍湫泉。龍湫泉，孕育蛟龍之窟也。或旱歲祈禱輒應者亦是。如雁蕩山大龍湫、小龍湫之類。此泉多出大山亢陰之所，為鬼魅之都，而不可求穴也。

The eleventh type is 'Liuquan' (Leaking Spring). Liuquan drips drop by drop, indicating weak dragon energy, and is unsuitable for seeking a dwelling site. The twelfth type is 'Lengquan' (Cold Spring). Lengquan is a clear and cold spring, influenced by extreme yin energy, and cannot harmonize and generate life. The 'Yufeng Baotuan' states: 'Liuquan, Lengquan, Jianquan, and Hongquan should not be present in the middle and Bright Hall of the lactating spring; if they are present, they will cause diseases such as hemorrhoids and fistulas, leaking the earth's energy, and the family will have nothing to accumulate.' The thirteenth type is 'Longqiuquan' (Dragon Pool Spring). Longqiuquan is the dwelling place of dragons and serpents, and is considered a water pool that often responds to prayers during droughts, such as the large and small Longqiu in Yandang Mountain. This type of spring usually appears in high, cold, and extremely yin areas of large mountains, being the dwelling place of ghosts and spirits, and is unsuitable for seeking a dwelling site.

瀑布泉。瀑布泉者，山岩流泉，飛奔石壁之下，如擲布帛之狀者也。穴前見之，或如孝簾，或如垂淚，或如白刃等狀，固為不吉。又或有聲，如轟雷，如槌鼓，如哭泣，如悲訴，尤為不祥。不待智者而後知其不宜矣。其有幽奇巖洞，飛瀑如珍珠簾者，亦只主仙釋清高，而不可以求穴也。予兄弟嘗游龍虎山、武夷山，及天台、雁蕩諸名山，莫不皆有水簾洞。其泉自萬仭飛瀉，懸崖撒落，而於半瀉，如垂簾當門，微風動搖，儼若水晶珍珠簾幙垂下搖擺之狀，故名水簾洞。雖幽奇殊甚，然不過緇流棲遁而已，終覺陰氣襲人，亦無久居之者。

The fourteenth type is called "Waterfall Spring." A waterfall spring is a stream of water rushing down from mountain rocks, cascading over stone walls, resembling a piece of silk or brocade being thrown down. When such a spring is seen in front of a site, its shape may resemble a mourning curtain, or a weeping face, or a bright white blade, which is inherently inauspicious. If it also produces a sound, like thunder, like the beating of drums, like crying, or like sorrowful lamentation, it becomes even more ominous, and no wise person is needed to judge it; everyone knows it is unsuitable. As for those deep and peculiar rock caves where waterfalls resemble pearl curtains, they only indicate the emergence of high-minded immortals, monks, or hermits, and such places are not suitable for choosing a site. We brothers have visited famous mountains such as Longhu Mountain, Wuyi Mountain, and Tian Tai and Yandang Mountains, and nowhere have we not found water curtain caves: springs flow from thousands of feet high, cascading down cliffs, and halfway down they resemble a curtain hanging in front of the entrance, swaying gently in the breeze, looking like a hanging curtain of crystal and pearls. Hence they are called water curtain caves. Although the scenery is extremely secluded and strange, it is only suitable for monks to live in seclusion. However, staying there for too long, one inevitably feels the creeping chill of dampness, and no one can remain there permanently.

已上諸泉，惟嘉泉為吉，餘皆非宜。醴泉、湯泉、銅泉、龍湫泉則氣鍾於泉，紅泉氣鍾於礦，冷漿泉氣之萎弱，沒泉、黃泉、漏泉氣之虛陷，湧泉、濺泉氣之發洩，冷泉氣之陰殺，瀑布氣之陽慘，皆無融結，不必追尋。醴泉、湯泉、銅泉、龍湫惟不結地，而禍應不繫於泉。其冷漿泉，主召瘟疫；紅泉，主咯血、癆瘵、殺戮；湧泉、濺泉、漏泉、冷泉主崩漏、痔瘻、翻胃、風狂、顛癇、浮腫諸凶，馴以絕滅，又豈但痼疾貧困而已哉！

Of all these springs, only the Jiaquan is auspicious; the others are unsuitable. The Liquan, Tangquan, Tongquan, and Longqiuquan are springs where the earth's qi gathers; the Hongquan is where the earth's qi gathers in ores; the Lengjiangquan is where the qi is weak; the Moequan, Huangquan, and Lòuquan are where the qi is deficient and sinks; the Yongquan and Jianquan are where the qi is released; the Lengquan is where the qi is cold and destructive; and the waterfall is where the qi is yang and bleak—none of these will have a convergence of qi, so they need not be sought after. Among these, Liquan, Tangquan, Tongquan, and Longqiuquan are only not suitable for convergence, but their evils do not arise from the springs themselves. As for the Lengjiangquan, it brings plague; the Hongquan brings coughing blood, tuberculosis, and killing; the Yongquan, Jianquan, Lòuquan, and Lengquan bring uterine bleeding, hemorrhoids, vomiting, mania, epilepsy, edema, and other severe illnesses, leading step by step to extinction, not merely chronic illness and poverty!

夫明堂者，天子之堂，嚮明而治，百官考績之所聚，天下朝獻之所歸也。地理家以穴前之地借名於此，亦以山聚水歸，其象殆相彷彿焉，此明堂之所由名也。然所謂明堂有二：曰內明堂，曰外明堂，亦曰大小明堂。二者不可一概而論。

The term "mingtang" originally referred to the hall of the Son of Heaven, where the emperor faced the light to govern the world, and officials gathered here to receive their evaluations, while tributes from all directions were also presented. Geomancers borrowed this name for the area in front of a site because it resembles the situation where mountains gather and waters converge, creating a similar grand appearance. However, in geomancy, there are two types of "mingtang": one is called "neimingtang" (inner mingtang), and the other is called "waimingtang" (outer mingtang), also known as small mingtang and large mingtang. These two should not be confused with each other.

劉氏云：“凡山勢來緩，平平結穴，龍虎環抱，近案當前，則當論內明堂。內明堂不可太闊，太闊近乎曠蕩，曠蕩則不藏風；又不可太狹，太狹則氣侷促，侷促則穴不貴顯。須要寬狹適中，方圓合格，不卑溼，不欹側，無流泉滴瀝，無圓峰內抱，不生惡石，斯為內明堂之善也。

Liu Shi said: Whenever the mountain terrain comes gently and smoothly to form a burial site, with dragons and tigers embracing and near-case mountains facing directly, one should consider the internal bright hall. The internal bright hall should not be too wide, for excessive width approaches openness, and openness cannot retain wind; it should not be too narrow, for excessive narrowness causes the atmosphere to be cramped, and crampedness makes the burial site less noble. It must be of moderate width and height, with a shape that is square and round in accordance with the standards, not low and damp, not crooked or slanted, without dripping spring water, without round hills blocking inside, and without evil stones. This is considered a good internal bright hall.

凡山勢來急，垂下結穴，龍虎與穴相登，前案遠，則當論外明堂。外明堂必須兩邊寬展，不可窄狹，四山圍繞，略無空缺。又見外水曲折，遠遠朝來，斯為外明堂之善也。”愚謂大富貴地，必結內外明堂。內明堂欲其團聚，不欲其曠闊；外明堂欲其開暢，不欲其逼窄。蓋內堂寬則氣不融聚，外堂狹則局不開明，故爾。

Whenever the mountain terrain comes abruptly and slopes down to form a cluster, with the dragon and tiger hills almost level with the site and the case mountain far away, one should consider the outer bright hall. The outer bright hall must be wide and open on both sides, not narrow or restricted; the surrounding mountains should encircle it completely, with little or no gaps; also, one should see the water outside meandering and flowing in a graceful manner, coming from afar — this is considered a good outer bright hall. The above is what Liu said. We believe that a place of great wealth and honor must have both inner and outer bright halls formed. The inner bright hall should be compact and gathered, not open and empty; the outer bright hall should be broad and open, not narrow and confined. Because if the inner hall is too wide, the energy cannot be gathered; if the outer hall is too narrow, the situation will not be open and expansive. This is the reason.

《龍子經》曰：“伸手摸著案，稅錢千萬貫。”此論明堂之宜緊也。《明堂經》云：“明堂方廣，可容萬馬，王侯陵寢，雄霸天下。千騎簇立，回還翕集。將相公輔，封侯傳襲。其平如砥，或如鍋底，容數百人，公相墓址。”此論外明堂之宜寬也。不然，外明堂奚取於伸手探案？而內明堂安用萬馬之容哉！

The *Longzi Jing* says: "If you can reach out and touch the case mountain, there will be a million taels of tax revenue." This refers to the inner Mingtang needing to be compact. The *Mingtang Jing* says: "The outer Mingtang should be square and wide, able to accommodate ten thousand horses. The tombs of kings and dukes will dominate the world. A thousand riders gather around, returning in unison. Ministers and assistants will be ennobled and their titles passed down. The ground is as flat as a grindstone, or like the bottom of a pot, able to hold hundreds of people, being the site of a minister's tomb." This refers to the outer Mingtang needing to be spacious. If we do not distinguish between inner and outer, then why would the outer Mingtang need to be within reach to touch the case mountain? And why would the inner Mingtang need to accommodate ten thousand horses? Clearly, these two statements refer to different aspects.

故《吳公秘訣》云：“內外明堂分兩般，內宜團聚外宜寬。二堂具備三陽足，此地當知代有官。”誠確論矣。世人不遇明師口訣，不識內外明堂之辨，多是貪大堂局，惑於萬馬之說，一概以寬闊為貴，徒貪大勢，而不知內堂空曠，眞氣不融，安有結作？故凡美穴，必須龍虎內有內堂團聚，收拾元辰。或有低小近案，或橫攔之砂，以關束內氣，然後外面卻有寬暢明堂，羅列遠秀，乃為全美。此內外明堂不可不辨別者。

Therefore, the "Wu Gong Secret Manual" says: "The internal and external Bright Halls are different; the internal should be compact and the external should be spacious. When both the internal and external Bright Halls are present, the three yang energies are sufficient, and this site is known to have official status through generations." These words are indeed accurate. People who have not encountered a master to pass down the secret techniques do not understand the distinction between internal and external Bright Halls. Most of them are tempted by large halls, and are misled by the phrase "capable of holding ten thousand horses," and take spaciousness as the most important factor, focusing only on grandeur. However, they do not realize that if the internal hall is too open, the true energy cannot gather, and how can there be a formation? Therefore, any good site must have an internal hall within the dragon and tiger hills that is compact and gathers energy, controlling the yuan chen water; or have a low and close case, or a transverse barrier hill, to restrict the internal energy. Then, outside, there should be a broad and open Bright Hall, with distant秀丽 peaks arranged in order. Only then can it be considered perfect. The distinction between internal and external Bright Halls must not be overlooked.

其於局勢大小，又當以龍論之。如百里來龍，結作自有百里規模；千里來龍，結作自有千里氣象。小小之龍，結局必小，不可貪大局勢。廖金精曰：“帝都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。”大抵寬闊處要明堂逼狹，逼狹處要明堂寬闊。

As for the scale of the situation, it should be measured according to the coming dragon. For example, if the coming dragon is a hundred li long, the formed land will naturally have a scale of a hundred li; if the coming dragon is a thousand li long, the formed land will naturally have a grand appearance of a thousand li; a small dragon will form a small situation, and one should not greedily seek a large situation. Liao Jinjing said: "The mountains and waters of the imperial capital must gather in a great convergence, with the middle convergence forming cities. Tombs and dwellings should be located in small convergences, where the flow of energy takes the divine function." In general, in broad mountain and river areas, one should choose a relatively narrow bright hall; in narrow mountain and river areas, one should choose a relatively broad bright hall, so that they match each other.

古人立言，各有所指。如楊公既云：“出入短小氣量狹，只為明堂有案山。”吳公亦謂“明堂狹窄人愚頑。”而觀物祝公又云：“數十里外遠朝山，渺渺茫茫曠野間，近案又無堂氣散，千重清秀也空閒。”梁箬溪又云：“左右周迴似有情，來龍落穴亦分明。水長無案明堂曠，下後兒孫家計傾。”諸公豈自相矛盾哉？殊不知各有所指，不可執一，要在變通辨察耳。

Ancient people expressed their views with specific contexts in mind. For example, Yang Yunsong said, "Those with short and narrow appearances and limited capacity are due to the presence of a case mountain in the Bright Hall." Wu Jingluan also stated, "A narrow Bright Hall indicates a foolish and stubborn person." However, Guan Wu said, "Far mountains coming from dozens of miles away, vast and boundless in the open wilderness, yet there is no case mountain nearby, and the atmosphere is scattered; even thousands of clear and elegant mountains remain empty." Liang Ruoxi also said, "The surroundings on both sides seem to have affection, and the dragon line and the burial site are clearly defined. If the water is long and there is no case mountain, and the Bright Hall is open, the descendants after the burial will face financial decline." Are these people contradicting each other? In fact, each person was addressing different situations, and one should not rigidly adhere to a single statement. The key lies in flexibility and adaptability, examining the situation according to the specific location.

至若穴低堂近而又囊聚者，葬後主初代便發。其或穴高堂遠，縱是龍眞穴的，亦難發越。惟是眞結，亦不拘忌。廖公云：“若是穴高明堂遠，只要有城轉。莫因此樣便疑心，龍住乃為眞。”大抵明堂欲其平正、開暢、團聚。朝抱者為吉，陡瀉、傾側、破碎、窒塞、反背者為凶。諸家形像，初不必拘，惟以有情於我者，乃為貴耳。《明堂經》云：“斜巧正拙，難可優劣。有情於我，是為眞穴。”不易之論也。諸書所載不一，如《搜水經》明堂一百八十樣，《洩天機》堂氣八十一變格，皆瑣碎支離，徒為繁文。今參互考訂，取其切實足為定式者，得吉凶各九格。苟能於此觸類而長之，則亦思過半矣。

As for cases where the burial site is low, the Bright Hall is close, and water gathers to form a bag-like shape, success will come in the first generation after burial. If the burial site is high and the Bright Hall is far away, even if the dragon is true and the site is correct, it will not achieve success quickly. However, as long as it is a true site, there is no need to be overly cautious. Liao Jinjing said, "If the burial site is high and the Bright Hall is far away, as long as there is a city-like structure turning around, do not doubt it because of this. The dragon has settled, and it is true." In general, the Bright Hall should be level, open, and gathered together; if it embraces the site with affection, it is auspicious; if it is steep, slanting, broken, blocked, or opposite, it is inauspicious. Various descriptions from different schools are not necessarily to be strictly followed; only those that are affectionate towards us are valuable. The "Bright Hall Classic" says, "Slanting and clever is not necessarily better than upright and clumsy. If it is affectionate towards me, it is a true site." This is an unchangeable conclusion. Different records vary; for example, the "Search for Water Classic" lists one hundred and eighty types of Bright Hall, and the "Reveal the Heavenly Mechanism" lists eighty-one variations of the hall's atmosphere. These are all trivial and fragmented, merely becoming formalities. Now, by referring to and examining these, we select those that are practical and can be used as standards, resulting in nine auspicious and nine inauspicious patterns. If one can understand these and apply them broadly, they will grasp most of the principles.

交鎻明堂、周密明堂、繞抱明堂。交鎖者，明堂中兩邊砂交鎖也。《經》云：“明堂要如衣領，左紐右紐方為貴。或是山腳與田隴，如此關闌眞可喜。”又云：“眾水聚處是明堂，左右交牙鎖眞氣。如此明堂方是眞，鎖結交牙誠可貴。”此堂極吉，主鉅富顯貴。

The three first auspicious forms of the Bright Hall are "Interlocking Bright Hall," "Tight and Secure Bright Hall," and "Embracing Bright Hall" (the three diagrams are all lost, only the titles and descriptions remain).the so-called "interlocking" refers to the two sides of the sand surrounding the Bright Hall crossing and locking together. The classic text says: "The Bright Hall should be like a collar, with the left and right buttons in place to be auspicious. It may be the foot of a mountain or a field ridge, such a barrier is truly pleasing." It also says: "Where many waters gather is the Bright Hall, with the left and right teeth meeting to lock the true energy. Only such a Bright Hall is genuine, and the interlocking teeth are indeed precious." This kind of Bright Hall is extremely auspicious, indicating great wealth and high status. When viewed on site, as long as the left and right sand ridges come over like the two sides of a collar, one on the left and one on the right, even if they are just mountain foot or field ridges, as long as they can enclose and block, it is good.

周密者，乃四圍拱固而無洩也。蓋堂氣周密，則生氣自聚。楊公云：“明堂惜水如惜血，堂裡避風如避賊。莫令空缺被風吹，莫使溜牙遭水刦。”故明堂以周密為貴。若有凹缺，則非周密矣。羅城周密亦吉。繞抱者，乃堂氣繞抱，使水城全身彎曲，誠有可取。故曰：“內堂繞，發越極速；外堂繞，富貴悠長。”楊公云：“明堂繞曲如繩樣，繞向穴前彎內向。內向之水繞身曲，對面抱來弓帶象。”

What is meant by "completeness" is that the surrounding areas enclose and support firmly without allowing the life qi to escape. When the qi of the hall is complete, the life qi naturally gathers. Yang Yunsong said: "The bright hall should cherish water as one would cherish blood, and avoid wind as one would avoid thieves. Do not allow empty spaces to be exposed to wind, nor let sharp corners be subjected to water damage." Therefore, completeness is considered valuable for the bright hall; if there is even one concave or missing part, it cannot be considered complete. Similarly, the surrounding Luo Cheng (encircling city) being complete is also auspicious. What is meant by "embracing" is that the qi of the hall surrounds and embraces the grave site, causing the water boundary to curve entirely around, which is indeed desirable. Therefore, it is said: "An internal hall that is embraced brings rapid prosperity; an external hall that is embraced brings long-lasting wealth and honor." Yang Yunsong said: "The bright hall should curve like a rope, bending inward before the grave. Inward-flowing water curves around the body, with the opposite side embracing it like a bow and arrow."

融聚明堂、平坦明堂、朝進明堂。融聚者，明堂之水融瀦囊聚也，至貴。卜氏云：“水聚天心，孰不知其富貴？”楊公云：“明堂如掌心，家富斗量金。”又云：“明堂如鍋底，富貴人難比。”大抵皆融聚之水也。平坦者，乃明堂中開暢平正，而無雜亂高下之礙也。此堂極吉。楊公云：“眞氣聚處看明堂，明堂裡面要平暢。”《明堂經》云：“其平如砥，公相基址。”朝進者，乃特朝之水，汪汪萬頃朝入穴也。此堂至吉，主鉅富冠郡，田連阡陌，位極人臣，滿門鼎盛。且主易發財祿，朝貧暮富。田源水自高而下，層層級級朝入穴者尤吉。

Among the three types of auspicious forms in the "Ji Ge," they are called "Rongju Mingtang," "Pingtan Mingtang," and "Chaojin Mingtang" (the illustrations have been lost, only the titles and descriptions remain). "Rongju" refers to water in the Mingtang gathering and pooling together in one area, which is the most valuable. Bu Ying Tian said, "When water gathers at the center of the sky, who does not know it brings wealth and honor?" Yang Yunsong said, "The Mingtang is like the palm of a hand, and a wealthy family can measure their riches in bushels of gold." He also said, "The Mingtang is like the bottom of a pot, and the wealth and honor of the rich are hard to compare." These statements all refer to this gathering of water. "Pingtan" means that the Mingtang is open, spacious, and level, without any disorderly hills and valleys that might obstruct the view. This type of Mingtang is extremely auspicious. Yang Yunsong said, "Look for the true gathering of energy in the Mingtang, and the Mingtang should be smooth and unobstructed." The "Mingtang Jing" said, "As flat as a grindstone, it is the foundation for officials and ministers." "Chaojin" refers to water that specially flows in from the front, flowing in vast quantities into the front of the site. This type of Mingtang is the most auspicious, indicating great wealth surpassing the entire region, vast fields stretching across the land, and high official rank reaching the level of a minister. The family will be prosperous and flourishing, and wealth will come easily. Those who are poor in the morning may become rich by evening. When water flows down from high places, layer by layer, gradually flowing into the front of the site, it is especially auspicious.

廣聚明堂、寛暢明堂、大會明堂。廣聚者，眾山眾水圍聚也。《葬書》云：“若懷萬寶而宴息，若具萬膳而潔齊。”又云：“若覽而有。”皆明堂內百物具備之意，此明堂之至貴也。要山明水秀，如朝海拱辰為合格。寬暢者，明堂中開曠明暢，不窄狹，不逼塞也。此堂至貴，切不可以曠野空闊不周固者為寬暢。要有低砂交結，或低平近案關聚內氣，或水融聚為眞。

The three following auspicious forms are "Broad Assembly of the Bright Hall," "Wide and Open Bright Hall," and "Great Assembly Bright Hall" (the illustrations have been lost, only the titles and descriptions remain). "Broad Assembly" refers to mountains and waters surrounding and gathering together. Guo Pu in The Book of Burial says: "As if one were resting with ten thousand treasures, as if one were enjoying ten thousand delicacies in preparation." He also says: "As if one were seeing and possessing them." These all describe the idea that within the Bright Hall, all things are complete and abundant. This is the most valuable form of the Bright Hall. It requires clear mountains and beautiful waters, like rivers converging into the sea or stars circling the North Pole, to be considered proper. "Wide and Open" refers to the Bright Hall being spacious, clear, and unobstructed, neither narrow nor cramped. This form is the most valuable; however, one must not mistake open fields and vast emptiness, where the surroundings are not enclosed, as wide and open. Instead, there must be low ridges connecting and enclosing, or a low flat near case to gather internal energy, or water that is stored and converges, only then can it be truly wide and open.

大會者，諸龍大盡，眾水歸堂，如萬邦之納貢，如百辟之來朝，故曰大會也。主貴至王侯，富至敵國。楊公云：“四龍大會，有地必大。”亦須諸山自百餘里來，至此皆大盡方是。此與廣聚不同，廣聚者，惟山水團聚重疊而已，非有眾龍大盡也。上明堂吉格，豈止於斯？姑輯數者以為式耳。大抵明堂之吉，舉目之間，形勢自然可愛，氣象自然可觀。《葬書》所謂“天光發新，朝海拱辰”，斯為妙矣。

The so-called Great Assembly refers to numerous dragons all converging here to come to an end, and all waters converging into the Bright Hall, like myriad states coming to present tribute and officials coming to pay homage, hence called the Great Assembly, which signifies great wealth and rank up to the level of a king or marquis. Yang Yunsong said, "When four dragons gather, there must be a great site." However, it is also necessary that all the mountains come from over a hundred miles away and converge here to come to an end, only then can it be considered as such. This differs from the general gathering: general gathering merely refers to mountains and waters clustering and overlapping, but there are no numerous dragons converging here to come to an end. These are just a few of the auspicious forms of the Bright Hall; where else could there be only these kinds? They are merely a few examples collected for reference. Generally speaking, the auspiciousness of the Bright Hall is such that when you look at it with your eyes, the form naturally appears lovable, and the atmosphere naturally appears impressive. Guo Pu's "Book of Burial" mentions "Heavenly light emerging anew, the sea facing the star," which is truly profound.

刦殺者，乃明堂中有砂，尖嘴順水，或射入穴中也。凡有此皆不可用。蓋明堂乃諸水聚處，欲其平正。若有尖砂順水，則主退財、離鄉、軍死。尖而射穴，則主刑殺、陣亡、惡死，至凶。吳公云：“刦殺照破全無地，順水斜飛無躲避。若然尖射入穴來，忤逆刑戮須切忌。”

The first Inauspicious Patternis called "Jie Sha Ming Tang" (the diagram is lost).the so-called Jie Sha refers to the presence of sharp sand in the Ming Tang, which either flows smoothly with the water or points directly into the site. Any such sharp sand should not be used. The Ming Tang is originally the place where all waters converge, and it should be level and even. If there are sharp sands flowing with the water, it indicates loss of wealth, leaving one's hometown, and death in military service. If the sharp sand points directly into the site, it indicates being punished by law, death in battle, or a sudden and violent death, which is extremely凶恶. Wu Jingluan said: "Jie Sha exposes the entire site without protection, flows with the water and flies obliquely without escape. If it sharply shoots into the site, one must beware of rebellion and punishment."

反背明堂，悖逆之象也。當穴宜弓抱拱身，而反突抝反背，何凶如之？主逆妻抝子，悖戾之奴，百無一成，豈但門衰戶薄已哉！窒塞者，堂中有阜窒塞而不舒暢也。主出人頑鈍。楊公云：“出人矮小氣量狹，只為明堂有案山。”吳公云：“明堂塞，人兇頑。”蓋穴前宜開明。若有墩阜當前逼塞，不但頑濁，又主產難、目疾、抱養、填房。若兩宮齊到，一墩居中，主兄弟不義。亦有貴地，有墩阜前塞者，終覺開明舒暢。

The second form is called "Reverse Bright Hall," which signifies a rebellious situation. The site should naturally be like a bow, embracing and protecting the grave, but in this case, it protrudes outward and turns away, creating a reverse situation. Is there anything more ominous than this? It leads to wife's disobedience, son's stubbornness, servants' rebelliousness, and failure in all endeavors, not merely indicating a weak family lineage. The third form is called "Blocked Bright Hall." By "blocked," it means that there is a mound within the hall that obstructs the space, causing discomfort. This leads to the emergence of dull-witted individuals. Yang Yunsong said, "Short stature and narrow-mindedness result from the presence of a case mountain in the bright hall." Wu Jingluan said, "A blocked bright hall produces fierce and stubborn people." The area before the grave should be open and clear, but if there is a mound directly in front blocking the view, it not only produces people who are stubborn and crude, but also indicates difficult childbirth, eye diseases, adoption of another's child, and remarriage with a concubine. If the sands on both sides converge and a mound is erected in the middle, it indicates brothers who lack affection and loyalty. There are also noble sites where a mound blocks the bright hall, but such places still appear open and comfortable in the end.

傾倒者，明堂水傾，龍虎順隨而去也。此堂最有虧損。斷訣云：“明堂傾倒，休誇穴好。”廖氏云：“若是堂傾無落聚，有穴終須棄。”故傾倒明堂，縱有龍穴，亦須棄置。董氏云：“明堂第一嫌傾倒，傾倒有砂隨水走。買盡田園走外鄉，更主兒孫多壽夭。”

The fourth pattern is called "Inclining Bright Hall." By "inclining," it means that the water in the Bright Hall flows outward, and the dragon and tiger ridges also follow the water and disappear. This type of Bright Hall is most disadvantageous. The divination verse states: "If the Bright Hall is inclined, do not boast about the good site." Liao Jinjing says: "If the Bright Hall is inclined without a gathering place, even if there is a site, it should be abandoned." Therefore, when encountering an inclined Bright Hall, even if there are dragons and a site, it should be discarded. Dong Dezhang says: "The first concern for the Bright Hall is its inclination; when it is inclined, the ridges follow the water away. The family will spend all their land and leave for foreign places, and it will also lead to many children and grandchildren suffering from early death."

逼窄者，乃案逼穴前，堂侷促狹也。若龍穴眞，僅可小康。亦主出人頑濁兇狠，無足取也。楊公云：“明堂逼窄人兇頑。”廖氏云：“逼窄生人必蠢頑，猥鎖更貪慳。偏側者，乃堂勢傾側，偏於一畔，邊高邊下而不平正也。廖氏云：“側勢斜來向一邊，妻子不團圓。斜是欹從穴邊過，歲歲長生禍。”

The fifth style is "Narrow Bright Hall."the so-called narrow means that the case mountain is close to the tomb site, making the hall cramped and restricted. If the dragon and tomb site are genuine, it can only ensure a modest prosperity, but the people born here are stubborn and crude, with fierce and cruel temperaments, and have little merit. Yang Yunsong said, "A narrow bright hall produces fierce and stubborn people." Liao Jinjing said, "A narrow bright hall produces dull and stubborn people, and those with locked and confined halls are greedy and stingy." The sixth style is "Biased Bright Hall."the so-called biased means that the hall's terrain is slanted, leaning to one side, with one side high and the other low, not level. Liao Jinjing said, "A slanted terrain comes from one side, leading to a broken family. A slanting terrain passes by the tomb site, bringing misfortune year after year."

破碎者，明堂中或突或窟，或尖或石而不淨者是也。主百事無成，禍盜疊出，家道不寧，少亡孤寡之患，及招圖賴人命之非，飛來災禍，退敗產業。此等明堂，最為不吉。陡瀉者，穴前峻急而水傾瀉也。此堂極凶，主損人惡死及飛禍，不但退敗產業而已。縱是眞龍好穴，亦退敗後始發。鄒國師仲容云：“傾瀉明堂不可安，穴前陡峻不彎環。縱有眞龍能發福，賣盡田廬始出官。”

The seventh form is called "Broken Bright Hall." By "broken," it means that the Bright Hall is suddenly raised or sunken, or has sharp stones and scattered rocks, making it unclean. This form indicates that nothing will succeed, misfortunes and thieves will follow one after another, the family will be unsettled, there may be the misfortune of a child dying young or being an orphan or a widow, and it may also bring about sudden calamities such as lawsuits involving wrongful accusations. Property will decline. This kind of Bright Hall is the most inauspicious. The eighth form is called "Steep and Rushing Bright Hall." By "steep and rushing," it means that the land before the site is steep and the water rushes straight down. This kind of Bright Hall is extremely凶, leading to injuries, sudden deaths, and unexpected disasters, not only causing property loss but also other misfortunes. Even if there is a true dragon and a good site, it will first experience a period of decline before it becomes prosperous. Master Zou Zhongrong said: "A Bright Hall with rushing water cannot be settled, the land before the site is steep and not winding. Even if there is a true dragon that can bring blessings, it will first sell all the fields and houses before achieving official success."

曠野者，穴前一望無涯，蕩然寬廣，無復關闌之謂也。此堂極凶，卻能眩人，以其寬闊，多見遠秀羅列清奇，而古人又有“明堂容萬馬”之說，是以昧者惑焉。不知明堂曠野，則風飄氣散，安有融結？吳公口訣云：“明堂容萬馬，亦忌曠而野。”觀物祝公泌曰：“數十里外遠朝山，渺渺茫茫曠野間，近案又無堂氣散，千重清秀也空閒。”梁箬溪饒曰：“左右周迴似有情，來龍落穴亦分明。水長無案明堂曠，下後兒孫家計傾。”穴當大逆朝水之局，明堂雖曠不畏也。上明堂凶格，亦不止此，舉此為式，可以類推。大要多見古格，自能心悟，吉凶禍福，舉目洞知，又不在於筆舌所悉。但明堂管初年禍福，關係最緊，務要審擇，不可忽也。

The ninth style is called "Empty Field Bright Hall." By "empty field," it means that before the tomb site, the view is boundless and open, with nothing obstructing it. This kind of bright hall is extremely凶 (dangerous), yet it is most misleading: because it is wide, one often sees distant, elegant peaks arranged neatly and charmingly. Ancient people also said, "The bright hall can hold ten thousand horses," so foolish people are easily deceived. They do not realize that when the bright hall is empty and open, the wind disperses the qi, and there is no convergence. Wu Jingluan's诀 (mantra) says, "Although the bright hall can hold ten thousand horses, it is also dangerous if it is empty and open." Guan Wu Zhu Bi says, "Far mountains coming to pay homage from dozens of miles away, in the vast and boundless open field, the near case has no hall atmosphere and is scattered, even thousands of clear and beautiful peaks are empty." Liang Ruoxi Rao's saying is, "On both sides, the surroundings seem to have affection, the coming dragon and falling site are clear. If the water is long and there is no case, the bright hall is open, after the site is chosen, the descendants' family fortune will decline." However, if the tomb site is directly opposite a large reverse flowing water situation, even though the bright hall is open, there is no need to be afraid. The above are not the only dangerous patterns of the bright hall; they are just examples, and others can be inferred similarly. What is important is to study many ancient patterns, and naturally understand them, so that one can see good and bad fortune and misfortune at a glance. This is something that cannot be fully explained by words or writing. However, the bright hall mainly affects the fortune in the early years, so it is most important to examine it carefully and not be careless.

夫水城者，以水為範我之城，所以界限龍氣，不使蕩然散逸者也。洪悟齋云“水城為龍穴之門戶”是矣。其形不一，難以概陳。古人以五星配之，最為精當。所謂五星者，曰金星城、木星城、水星城、火星城、土星城是也。凡水城，不問江河溪澗、溝渠坑洫皆是。大抵以抱身彎曲有情為吉，斜側反跳無情為凶。具圖於下。

The so-called "water city" refers to using water as a protective wall around the spirit mound, to define the dragon qi and prevent it from scattering and dissipating. Hong Wu Zhai said, "Water city is the gate of the dragon mound," which means exactly this. The shape of a water city varies and cannot be fully listed; ancient people used the Five Stars to match it, which is most appropriate. The Five Stars refer to the city of the golden star, the city of the wooden star, the city of the water star, the city of the fire star, and the city of the earth star. Any water body, whether a river, a stream, a creek, a ravine, or a ditch, is included in this category. Generally speaking, a water city that curves around the spirit mound and appears affectionate is considered auspicious, while one that is crooked, slanted, or turns back without affection is considered inauspicious. The following is a diagram (the image has been lost, only the title and description remain).

金城金星水城，彎曲抱身，極吉。有三格：曰正金、曰左金、曰右金。圖具下：彎曲抱身，如弓圓弩滿，左右來去皆可。水自右來而左去，左畔彎環曰左金，要龍山兜白虎。水自左來而右去，右畔彎環曰右金，要虎山兜青龍。詩曰：抱身彎曲號金城，圓轉渾如遶帶形。不但顯榮及富盛，滿門和義世康寧。

The first type is called "Golden City." When the golden star forms a water city that curves around the body of the site, it is extremely auspicious, and there are three types: straight gold, left gold, and right gold, as shown in the diagram. Straight gold refers to a curve that embraces the body, like a bow drawn full or a bowstring pulled tight. Water coming from the left or the right is acceptable. If the water comes from the right and flows to the left, curving on the left side, it is called left gold, which requires the blue dragon mountain to enclose the white tiger mountain. If the water comes from the left and flows to the right, curving on the right side, it is called right gold, which requires the white tiger mountain to enclose the blue dragon mountain. A poem says: "The body is embraced in a curved form, called the Golden City; the water turns round, like a belt around the waist. Not only does it bring fame and wealth and prosperity, but the whole family enjoys harmony and peace."

木城木星水城，直峻無情，大凶。有三格：曰直木、曰橫木、曰斜木。直峻沖心射面，不可以其為特朝也，主凶。橫木城一水穿堂而過，既直且急，全無顧穴之情，主凶。斜木水城，來去皆無情也，主凶。詩曰：峻急直流號木城，勢如沖射最無情。軍賊流離及少死，貧苦困頓受伶仃。

The second type is called "Wood City." A water flow formed by the Wood Star is straight and steep, showing no sentiment, and is extremely凶 (unfavorable). There are three types: straight wood, horizontal wood, and slanting wood. Straight wood is water that flows directly and steeply toward the center, and even though it is specifically directed toward the tomb, it should not be considered favorable, as it actually indicates凶 (unfavorable). Horizontal wood city is a stream of water passing through the site, straight and rapid, with no regard for the tomb, also indicating凶 (unfavorable). Slanting wood water city is water that comes and goes without sentiment, also indicating凶 (unfavorable). The poem says: "Steep and rapid flow is called Wood City, its momentum like a shooting arrow, most无情 (unfeeling). It brings military defeat, thieves, wandering, and early death, as well as poverty, hardship, and loneliness."

水城水星水城，之玄屈曲，最吉。有三格：曰正水、左水、右水也。《賦》云：“九曲入明堂，當朝宰相。”乃此水耳。正水　左水　右水。詩曰：屈曲之玄號水城，盤桓顧穴似多情。貴入朝堂官極品，更講奕世有聲名。火城火星水城，尖斜碎破，極凶。有兩格：曰雙火、單火。兩邊俱有者為雙火，邊有邊無者為單火，皆凶。單火城　雙火城。詩曰：破碎尖斜號火城，或如交劍急流爭。更兼湍激聲澎湃，不須此處覓佳城。

The third type is "Water City." A water city resembling the character "之" or "玄" with winding and twisting patterns is most auspicious, and there are three types: straight water, left water, and right water. The divination text "Xue Xin Fu" by Bu Ying Tian says, "Nine bends entering the Bright Hall, destined for a prime minister," referring precisely to this kind of water. The three diagrams are respectively titled as Straight Water, Left Water, and Right Water. A poem says: "The winding '玄' is called Water City, circling the tomb with affectionate grace. Wealthy officials reach the highest rank, and noble lineage is renowned through generations." The fourth type is "Fire City." A fire city with sharp, crooked, broken, and scattered water patterns is extremely inauspicious, and there are two types: double fire and single fire. Double fire refers to when fire appears on both sides, while single fire refers to when fire appears on only one side. Both are inauspicious. The two diagrams are respectively titled as Single Fire City and Double Fire City. A poem says: "Broken and sharp, it is called Fire City, resembling crossed swords in fierce competition. Combined with turbulent and roaring waves, there is no need to seek a good city here."

土城土星水城，橫平而方，半吉，只一格。詩曰：方正橫平號土城，有凶有吉要詳明。悠洋深瀦知為美，爭流響峻禍非輕。五星背城。五星背城者，水皆背我而去也。地理以向背定吉凶。水既背去，其凶可知。求其庶幾者，惟水星半吉。亦須龍眞穴正方可。其它皆大凶無救。龍穴縱美，亦須棄之。卜氏云：“撞城者破家蕩產，背城者抝性強心。”金星背城　木星背城　水星斜背　水星背城　火星背城　土星背城。詩曰：五星城水背皆凶，乃與反抝捲簾同。縱饒龍穴砂皆美，終主兒孫徹骨窮。

The fifth is called "Earth City." The Earth Star and Water City are square and level, but they are only half auspicious and count for only one position. A poem says: "Square and level, they are called Earth City; both good and bad must be clearly examined. Deep and still waters are known as beautiful; competing currents and steep falls bring serious misfortune." Below is the explanation of "Five Stars Leaving the City." By "Five Stars Leaving the City," it is meant that the Water City flows away from me. In geomancy, the auspiciousness or inauspiciousness is determined by whether the direction is facing or facing away. Since water flows away from me, misfortune is evident. Among these, only the Water Star Leaving the City is considered half auspicious, but it must also have a true dragon and correct site; the other five are all extremely inauspicious and cannot be remedied, even if the dragon and site are beautiful, they should be abandoned. The Book of Divination says: "Those who collide with the city will lose their family fortune; those who leave the city have strong stubbornness and a strong heart." Each diagram is separately titled as "Gold Star Leaving the City," "Wood Star Leaving the City," "Water Star Oblique Leaving," "Water Star Leaving the City," "Fire Star Leaving the City," and "Earth Star Leaving the City." A poem says: "Five Stars Leaving the City are all inauspicious, similar to reverse stubbornness and curtain rolling. Even if the dragon, site, and sand are all beautiful, in the end, the descendants will suffer extreme poverty."

夫水城之法，固以金城、水城屈曲彎抱者為吉，木城、土城、火城直沖、斜折、橫平、尖撇者為凶。然其間吉凶，又須有辨。如金城彎曲抱身，或才過穴即撇擺反去；水城屈曲朝入，或將到堂又峻急有聲。此皆不得謂之全吉。其直沖朝入，與斜折、橫平、尖撇者，或穴前有低小案山，遮搪不見，而去勢又復盤旋環遶有情，則亦未可遽為全凶。故論水者，又當細審而詳辨之，不可忽也。若夫裡頭、割腳、反跳、翻弓、箭城門、斷城門等格，則皆凶不可救，斷然不可用矣。諸格詳議如下。

The principles of water formations, although generally consider favorable when they are curved and embrace the body, like the metal city and water city, and unfavorable when they are straight, slanting, level, or sharp, like the wood city, earth city, and fire city, still require careful distinction. For example, if a metal city is curved and embraces the body, but immediately beyond the tomb site it spreads out and turns back; or if a water city is curved and faces towards the tomb, but near the bright hall it becomes steep and abrupt with a loud sound — these cannot be considered entirely favorable. Conversely, those that are straight, slanting, level, or sharp, if there are low and small case mountains in front of the tomb site that block the view, and the water flowing away is winding and embracing, showing affection — these cannot be judged entirely as unfavorable. Therefore, when discussing water, one must carefully examine and thoroughly distinguish, without being careless. As for the categories such as 'inside,' 'cutting the foot,' 'reversing,' 'arched bow,' 'arrow gate,' and 'broken gate,' they are all extremely unfavorable and should definitely not be used. Each category is discussed in detail below.

此水才彎抱過穴，即反撇而去，不顧穴，半吉。卜氏云：“水若入懐而反抱，一發便衰。”此水屈曲遠朝，及近穴，卻撇去無情，或急峻有聲者，皆不吉。此水城橫平不彎抱，才過穴即反撇而去，大凶。卜氏云：“水才過穴而反挑，一文不值。”此水斜來不朝穴，過穴後卻繞身有情，初代不利，後卻吉。

The first diagram: This water first bends around the mound, then turns back and flows away without looking back at the mound, only half auspicious. Bu Ying Tian said: "If water enters the embrace but then turns back, it quickly declines." The second diagram: This water bends and comes from a distance, but when it reaches near the mound, it turns away without affection, or becomes abrupt and noisy, which is not auspicious. The third diagram: This water flows horizontally and flat without bending around the mound, just passes in front of the mound and turns away, which is very inauspicious. Bu Ying Tian said: "If water just passes the mound and turns away, it is worth nothing." The fourth diagram: This water flows obliquely without facing the mound, but after passing the mound, it flows around the body of the mound with affection, the first generation is not favorable, but later becomes auspicious.

此水直沖，卻有橫掬一臂遮攔，不見直來，而復環遶有情，吉。此水直沖，至近穴有小墩阜搪抵，不見其來。而後去又繞身有情，亦作吉。此水遠雖直來，及到近穴，卻瀦聚成深蓄，亦吉。此水城尖而無情，有案搪抵，穴間不見尖砍，惟見外洋朝秀，穴後水卻遶身，吉。

Figure Five: This water originally flows straight, but there is a horizontal sand arm that blocks it. Standing at the site of the pit, one cannot see it coming straight, yet it surrounds the pit affectionately, so it is auspicious. Figure Six: This water flows straight towards the site, but near the pit there is a small hill that blocks the view, so the approach of the water is not visible. However, after it flows away, it again surrounds the pit affectionately, so it is also considered auspicious. Figure Seven: Although this water appears to flow straight from a distance, it stops and gathers into a deep pool near the pit, which is also auspicious. Figure Eight: This water has a sharp and unfeeling shape, but fortunately there is a case mountain blocking it, so from the pit one cannot see the sharp and cutting form, only the elegance of the outer mountains facing the site. Moreover, the water behind the pit flows around the body of the site, so it is auspicious.

此水反弓逆跳，至凶無救。此穴無龍虎，而水城扣腳洗割，雖遶身亦不吉，名曰裡頭城，主瘟疫貧絕，至凶。此穴全無餘氣，而水城割腳，主貧絕大凶。若上聚穴不以此拘。此水出局，被外水打斷，水急，主刑煞官訟：左長，右幼，中中禍應，蓋是門戶不關故也。

Figure Nine: This water flows backward like the curved back of a bow, leaping out in reverse, which is extremely凶 and cannot be saved. Figure Ten: This site has no dragon and tiger sands, and the water city flows straight to the foot of the site, cutting it. Even if it goes around the body of the site, it is not auspicious, called "Inside City," which brings plague, poverty, and no descendants, extremely凶. Figure Eleven: This site has no remaining qi or lip sand, and the water city cuts the foot of the site, leading to poverty and no descendants, very凶; however, if it is a site where the upper qi converges, it is not bound by this rule. Figure Twelve: This water, when flowing out of its own area, is interrupted by water from outside, and the water flow is rapid, leading to injuries, evil spirits, and legal disputes: if it is on the left, it affects the eldest son; if on the right, it affects the youngest son; if in the middle, it affects the middle son—this is all because the water mouth and gate are not properly closed.

夫穴前之水，形勢不同，致其所應吉凶亦異。故觀水之法，莫先於此。其吉者，有朝懷、聚面、蕩胸、拱背、入口，及九曲、腰帶、倉板、融瀦、迴流、暗拱、鳴珂。其凶者，有瀑面、沖心、射脅、裡頭、牽鼻、穿臂、反身、割腳、漏腮、淋頭，及交劍、捲簾、流泥、斜撇、反挑、分流、漏槽、刑殺等形，不可不辨。謹以諸格詳陳於後。

The water in front of a site varies in form, and thus corresponds to different fortune or misfortune. Therefore, the method of examining water is most important to first distinguish its form. The favorable forms include: facing towards the site, gathering in front, sweeping the chest, bowing to the back, entering the mouth, as well as winding nine bends, waist belt, granary board, melting pool, returning flow, hidden bow, and ringing bells. The unfavorable forms include: waterfall face, hitting the heart, shooting the ribs, inside head, pulling the nose, piercing the arm, turning back, cutting the foot, leaking the cheek, and drenching the head, as well as crossing swords, rolling curtain, flowing mud, slanting stroke, reverse pick, dividing flow, leaking trough, and criminal killing. These distinctions must be clearly understood. Below is a detailed listing of each category.

朝懷者，當面對朝也。此水易發，主朝貧暮富。予嘗謂“逆砂一尺可致富，朝水一杓能救貧。”然朝水不但發財而已，且能致貴。楊公云：“大水洋洋對面朝，列土更分茅。”青烏雲：“大水洋朝，無上之貴。衛身水者，龍身奇異，忽於湖水中突起墩阜，結為形穴。穴之前後左右皆汪洋巨浸，如孤月沈江，江豚拜浪，蓮花出水等類，皆以水為護衛。水既澄清，不溢不涸，以為養蔭。比之繞流之水，恐有沖刑之勢，悲切之聲，無如此靜衛之最貴。

The first category is "Morning Water Facing the Mound," which means water coming directly in front of the mound. This kind of water is easy to bring good fortune, and it indicates that a person may be poor in the morning but rich by evening. We often say: "A reverse sandbar of one foot can bring wealth, while a single spoon of facing water can save from poverty." However, facing water is not only able to bring wealth, but also can lead to high status. Yang Yunsong said: "A great body of water facing opposite is a sign of great land and noble rank." The Classic of the Azure Crow says: "A great body of water facing is the highest kind of honor." (The text below continues with the category "Water Protecting the Body," but the intermediate illustration is lost.)the so-called "Water Protecting the Body" refers to a situation where the dragon body is unusual, and suddenly a mound rises from the lake, forming a mound site on top. The front, back, left, and right of the mound are all vast bodies of water, like "A lone moon sinking in a river," "A river dolphin bowing to the waves," or "Lotus flowers rising from the water." All these are examples where water serves as a protective barrier. The water is clear, does not overflow or dry up, and is used to nourish the mound's energy. Compared to flowing water, which may have a shooting force or a sad sound, this kind of quietly protective water is the most precious.

左地在臺州南七里，地名古塘門。其龍發自望海峰，三臺山勢如萬馬，自天而下，星峰奇秀，有帳有峽，不及詳述。至將結未結之際，藏蹤隱跡，不見形影。平田中過骨，忽然頓起石山，雄偉高聳，展開兩翅，如沖天之鳳。轉身中抽水木蘆鞭，嫋如絲。復飛起騰空紫炁，番身做穴。而四面皆流水繞過，初看者竟莫知其為何山來脈也。但海潮一起，各處皆漲，獨過脈數丈之間，潮不能及，此其龍過之所也。地書云：“水纏便是山纏”。此地既四山周環，而復得水繞，尤為奇特。前聳文峰秀麗。葬後出秦公文，解元、進士、大參；曰武，進士、御史；曰禮，進士、僉憲；曰鳴春，員外郎；曰鳴夏，翰林。人丁大旺，福祉未艾。

This piece of land is located seven miles south of Taizhou city, with the name Gu塘门. Its dragon line originates from Wanghai Peak, where the majestic aura of San Tai Mountain resembles ten thousand horses descending from the sky. The star peaks are extraordinary and exquisite, with formations of encampment and gorge, but there is not enough time to describe them in detail. When it reaches the point of almost forming a conclusion, the dragon line hides its trail, and its form and shadow are not visible. It secretly passes over a flat field, then suddenly rises to form a stone mountain, grand and towering, with two wings spreading out, resembling a phoenix soaring into the sky. Then it turns around and draws out a "lu鞭" (reed whip) that combines water and wood, soft and delicate like silk. It then flies up to form a "zi qi" (purple qi) star, turning around to form a burial site. Water flows around all four sides, and at first glance, people cannot tell from which mountain the dragon line comes. However, when the sea tide rises, all areas are flooded, but the several yards where the dragon line passes are not reached by the tide. This is exactly where the dragon line passes through. The ancient text says, "Water winding around is the same as mountains winding around." This piece of land not only has four mountains surrounding it, but also has water flowing around it, making it especially remarkable. In front, there are towering literary peaks, very elegant and beautiful. After burial, it produced Qin Wen, who became a top scholar, an imperial examiner, and eventually reached the position of参政 (counsellor). Qin Wu became an imperial examiner and served as a censor. Qin Li became an imperial examiner and served as a vice-censor-general. Qin Mingchun became a deputy official. Qin Mingxia entered the Hanlin Academy. The family prospered greatly, and their blessings were at their peak.

右地在晉江縣東二十里，地名桃花山。其龍乃郡龍之大盡，自鳳凰山過小嶺峽，相牽相連，頓跌西兌行龍，直奔二十餘里。至結穴，連過數峽，龍脈精巧，頓起水星大帳。帳中橫出一脈，丙午落頭結穴。帳身垂下纏護，入穴重重龍虎，作子癸向。面前海水，汪洋滿目。遠峰渺渺，艮上一峰獨秀，如卓筆。水面一洲，寬十數里，穴中見之如拳，即印浮水面。出虛齋先生清，登科甲，官至大司成，著書立言，為理學名臣。三子皆登仕版。今其孫如川公登科第，富貴未艾。

This piece of land is located twenty miles east of Jinjiang County, known as Taohua Mountain. Its dragon line originates from the main dragon of the region, running from Phoenix Mountain through Xiao Ling Gorge, continuing and connecting, then turning abruptly to the western direction of the trigram Dui (Lake), proceeding for more than twenty miles. Upon reaching the site of the burial mound, it passes through several mountain gorges, with the dragon line being delicate and intricate, suddenly forming a grand "water star" enclosure. Within this enclosure, a branch runs out, coming to a stop at the southern direction of Bingwu. The body of the enclosure descends in layers, wrapping around the site, with the dragon and tiger mountains surrounding the burial mound. The direction of the site is facing the direction of Zi (Water) and Gui (Wood). In front lies the sea, vast and boundless; distant peaks are faintly visible, with a single peak in the direction of Gen (Mountain) standing out like a vertical brush. On the water surface, there is a sandbank, about ten miles wide, appearing from the burial mound as small as a fist, like a seal floating on the water. This site produced Xu Zhai Master Cai Qing, who passed the imperial examinations, held the position of Imperial Academy Inspector, wrote books and established doctrines, becoming a famous scholar of Neo-Confucianism; his three sons also held official positions; now his grandson Ru Chuan Gong has also passed the imperial examinations, and his family's prosperity has not yet ceased.

聚面者，乃諸水融聚於穴前也。《賦》云：“水聚天心，孰不知其富貴？”蓋水本動，妙在靜中。聚則靜矣，靜則悠深融瀦，無來無去，為水法中之上格也。蕩胸者，乃水勢囊聚於穴前也。其勢頗有近於聚面，但彼以諸水團聚而言，此以一水聚來，自小而大，如囊之聚物也。主極富。蕩左則長房富，蕩右則幼房富，至驗。

The term "聚面" refers to numerous streams converging and accumulating before the mound. Bu Ying Tian's "Xue Xin Fu" states that water gathering in the center of the Bright Hall, known as the "Heaven's Heart," is a well-known sign of wealth and honor. Although water is by nature dynamic, its finest quality lies in stillness; when water gathers, it becomes still, forming a deep and tranquil surface that appears to have no source or destination. This is the highest standard in water assessment. To judge this, one stands at the mound and observes water coming from all sides converging before the mound to form a single, accumulated body of water, which matches this standard. "荡胸" refers to water flowing like a bag filling up before the mound. It is quite similar to "聚面," but differs in that "聚面" describes the gathering of many streams, while "荡胸" refers to a single stream gradually increasing in volume, like a bag being filled until it is full. This signifies great wealth. If the water is gathered on the left side, the eldest son's lineage will be prosperous; if on the right, the younger sons' lineage will be prosperous. This is highly accurate.

拱背者，乃水纏穴後，即水繞玄武。《賦》云“發福悠長，定是水纏玄武”是也。主富貴綿遠。蓋水能聚龍之氣，水纏尤勝山纏，故爾。入水口者，乃水上堂而有逆砂攔收也。蓋水勢縱美而不到堂，或到堂而無攔收，皆未盡善。故必以入口為貴。若遇此水，主發福最快。但下山既長出收水，而水勢至此必小反而去，不可作反背反挑論。

"Arching the back" refers to water flowing from behind the site and winding around, which is also known as water surrounding the Black Tortoise. The "Snow Heart Assignment" by Bu Ying Tian mentions that longevity of prosperity is definitely indicated by water winding around the Black Tortoise, referring to this pattern. It signifies enduring wealth and honor. Because water can gather the life qi of the dragon, the effect of water winding is stronger than that of mountains, hence its significance. "Water entering the mouth" refers to water flowing up to the Bright Hall and being blocked and collected by reverse ridges. Even if the water flow is beautiful, if it does not reach the Bright Hall, or although it reaches the Bright Hall but there are no ridges to block and collect it, it cannot be considered perfect. Therefore, it is essential that water can enter the mouth. When encountering such water, prosperity manifests quickly. Note that the ridges on the lower side, which extend long to collect water, cause the water flow to turn slightly at that point, which is due to the collection of water. This should not be regarded as an Inauspicious Pattern (malevolent pattern) of "reverse back" or "reverse pick."

九曲者，屈曲之玄也，亦名御街水。《經》云“直號天心曲御街。”此水極吉，主大富貴。卜氏云：“九曲入明堂，當朝宰相。”“一歲九遷，定是水流九曲。”倉板者，田源之水特朝也，亦同御街水，以其田邱坪坦，分級如御街耳。主貴有資財，富冠鄉邦。此水最吉。董德彰曰：“不沖不割無穿射，惟有田朝勝海朝。”其言田朝之至美也。吾里戴都憲祖地合此水。

"The 'Nine Turns' refers to water flowing in a winding path forming the shape of the character 'zhi' (zigzag) or 'xuan' (mysterious), also known as 'Imperial Street Water.' Classical texts state that water flowing straight is called 'Heaven's Heart,' while water that bends and twists is called 'Imperial Street.' This kind of water is extremely auspicious, indicating great wealth and high status. 'Bu Yingtian' says: 'Nine Turns Water flowing into the Bright Hall can produce a prime minister of the current dynasty; if there are nine rises within a year, it must be because the water flows in nine turns.' 'Cang Ban' refers to water from a field source directly facing the tomb site and flowing towards it, with the same nature as Imperial Street Water. Because the field area is flat, the water flows in layers, resembling the steps of the Imperial Street. This kind of water brings prominent status and wealth, making one the richest in the entire village. This is the most auspicious type. 'Dong Dezhang' says: 'Water that does not rush or cut, without the drawbacks of piercing or shooting, is only surpassed by field source water flowing towards the tomb, compared to ocean water flowing towards the tomb.' This praises field source water flowing towards the tomb as the most excellent. In our village, the ancestral tomb of the Dai Duxian family conforms to this type of water."

腰帶者，繞抱如束帶也。即金城水，最吉。卜氏云：“水不亂變則氣全。”主顯貴鼎盛。但不可誤以裡頭水為纏腰水也。裡頭水見後。上地在二都，地名東泉寺。來龍甚旺，結穴甚清，前朝天馬甚秀，田源水朝。只是元辰稍長，不利初代。葬後二代，出鴻源公儒，登嘉靖丙戌進士，官都憲。至今富貴未艾。

"The waistband" refers to water surrounding the burial site like a belt around the waist, which is also called "Golden City Water," and is most auspicious. The Book of Divination says: If the water does not scatter or change, the life qi can be preserved. This indicates the family will achieve prominence and prosperity. However, one must not confuse "inner water" with "waistband water," as the method to distinguish inner water is explained later. The following is an example from the accompanying diagram: This superior land is located in the second village, named Dongquan Temple. The dragon line is very strong, the site is clearly formed, and the heavenly horse peak of the facing mountain is very refined. The water from Tianyuan flows to the site. However, the "yuan chen water" in front of the site is slightly long, which may be unfavorable for the first generation. After burial, in the second generation, Hongyuan Gong Dai Ru passed the Jiajing Bingxu imperial examination and became a high-ranking official in the Ducha Yuan. The family's prosperity has not yet declined.

迴流者，旋轉逆回也。《葬經》云：“揚揚悠悠，顧我欲留。”又曰“瀦而後洩”，皆迴流水也。蓋必有深潭，而又有石山攔截，勢必逆回，如欲去而復回之意，極吉。如都昌吳孝子祖地合此格，圖具右。上地在湖濱。來龍入首，開帳結垂乳穴。兩畔包裹，前對三山甚秀，一湖之水倒入穴前。下手一石擋水，為迴流。葬後鉅富，出孝子可畏，及諸秀士，福祉方隆。

"Reversing flow" refers to water that, upon reaching the burial site, swirls and flows back. Guo Pu's "Book of Burial" describes water that flows slowly and gracefully, as if hesitating to leave, and also mentions water that first gathers into a pond before flowing out. These descriptions all refer to reversing flow. Such water must have a deep pool, with surrounding stone mountains blocking the water, forcing it to flow back against its natural course, as if it wishes to go but turns back, which is extremely auspicious. For example, the ancestral tomb of Wu Xiaoxizi from Duchen County conforms to this pattern. The original text on the right includes a diagram, but the diagram no longer exists. This superior site is located by the lake. The dragon line comes to an end and forms a hanging pendant-shaped burial site. On both sides, there are ridges enclosing it, and in front, three elegant mountains face it directly. A lake's water flows back to the burial site. A stone at the lower side blocks the water, causing it to swirl and form a reversing flow. After burial, the family became extremely wealthy, producing a respected filial son named Wu Ke Wei, as well as several outstanding scholars, and the family's blessings were at their peak.

暗拱者，穴前不見，而水在砂外，或朝、或抱、或聚，皆謂之暗拱也。《經》云：“有眞龍，無朝水，只看朝山為近侍。朝水案外暗循環，此穴亦非中下地。”諺云“明朝不如暗拱”，蓋明朝恐或帶殺，而暗拱有情，不害其為吉耳。融瀦者，深水注聚不流，而莫知其來去也。此水主鉅富顯貴且悠久。若龍眞穴的，有此吉水，前砂或不靜亦無害。《賦》云“前案若亂雜，但求積水為奇。”

"Dark support" refers to a situation where, when viewed from the site of the grave, water is not visible, but it exists outside the sand, either coming to meet, surrounding, or converging. These are all considered forms of dark support. The classic texts say: if there is a true dragon but no facing water, then the facing mountain is only regarded as a close attendant; if the facing water circulates secretly beyond the case mountain, such a grave site is still not considered to be of medium or lower quality. A common saying states that clear facing water is not as good as secret surrounding water, because direct shooting water from the Ming Dynasty may bring bad influences, while secret surrounding water is affectionate and without conflict, and does not hinder it from being auspicious water. "Fusing and pooling" refers to deep water flowing in and gathering without moving, so that one cannot see where it comes from or where it goes. Such water indicates great wealth and high status that lasts long. If the site is truly of a dragon and has such auspicious water, even if the surrounding hills are not very quiet, it is still acceptable. Bu Ying Tian's "Snow Heart Assignment" says: if the case mountain in front is disorderly, as long as there is accumulated water, it is considered extraordinary.

右地在則州石首，土名王始溪。其龍發自黃山，撒落平洋，迢遞七八十里，勢如浪湧，相牽相連，有擺有折，帶倉帶庫。將入首，結咽過脈，結穴巧異，成平面金水開鉗之格。四水歸堂，大纏大護。登穴觀之，風氣藏聚，形勢豐厚，誠所謂隱隱隆隆，吉在其中。繫子癸脈入首，作丁向兼午，為王氏始祖地。其左穴即催官之地，葬後即登科甲，入翰林。江野公官都諫，建議尤多忠鯁。凜然六子，三登科第，時稱一麟三鳳。喬衡，州守；喬吳，通守；喬桂，翰林。富貴未艾。

This piece of land is located in Shishou County, Jingzhou. Its small name is Wangshi Stream. The map no longer exists. Its dragon ridge originates from Huangshan Mountain, spreads out into the flat land, stretching for more than seventy li, with a momentum like waves surging. It connects continuously, with each section linked to the next, showing movement and turns, and with two sides accompanied by granary sands and warehouse sands. As it approaches the end, the qi is tightly bound, forming a subtle knot, and the site is cleverly and uniquely formed into a "golden water opening钳" pattern. Water from all four sides converges into the bright hall, with great encircling and protective features, providing multiple layers of protection. When one ascends the site, the wind and qi are collected and gathered, forming a rich and prosperous situation. It is said to be subtly rising and gradually emerging, with auspicious qi contained within. This site comes from the direction of Zi and Gui, facing the direction of Dingshan Mountain, and also includes the direction of Wu. It is the ancestral tomb of the Wang family. The left site is the site that promotes official success. After burial, it quickly led to success in the imperial examinations and entry into the Hanlin Academy. Jiangye Gong held the position of Dugongshi Zhong, and was especially loyal and upright in his advice. His six sons were all dignified and had principles, among whom three passed the imperial examinations, and at that time they were called "one qilin and three phoenixes." Wang Qiaoheng served as a state governor, Wang Qiaowu as a Tongpan, and Wang Qiaogui entered the Hanlin Academy. Their wealth and honor have not declined to this day.

左地在潛江，土名白石港。其龍來遠不詳述。將結局，橫開大帳，均分三枝，一枝作青龍，一枝作後托，中枝左棲右閃，逶迤活動，護衛重疊，圈帳抽出人字龍格。入首大旺，逆起穴星。下關包護有力，前據湖水融注。辛脈扦卯向，催官之地。郭氏葬後，子嵩少岡公登進士，官給事中；岱，官知州；嵓，官節推。孫之翰、之垣，俱官縣尹之幹。及玄孫銑，連登科第，迄今富貴未艾。

This plot of land is located in Qianjiang County, with the small name Bai Shi Gang, and the map no longer exists. Its dragon vein comes from a long distance, and I won't go into detail. As it approaches the end, a large account is spread out evenly into three branches: one branch forms the Qinglong sand, another serves as the supporting mountain behind the site, and the middle branch turns left and right, winding flexibly, with layers of protection overlapping, forming the pattern of a "person-shaped dragon" emerging from the circle of the account. The entrance is very strong in momentum, rising against the trend to form the site star. The lower gate sand package provides strong protection, and the site in front is occupied by lake water, storing and retaining it. The coming pulse comes from the Xin direction, facing the卯 direction downward for burial, which is a place to promote officialdom. After the Guo family was buried here, their son Guo Song, also known as Xiao Gang Gong, passed the imperial examination as a jinshi, and held the position of jishi zhong; Guo Dai reached the position of zhizhou; Guo Yan reached the position of jiedu tui guan. Their grandson Guo Zhi Han and Guo Zhi Yuan both held positions as county magistrates. By the time of their great-great-grandson Guo Xian, he consecutively passed the imperial examinations, and until now, the family remains prosperous and wealthy.

鳴珂者，水入田窟，或入石竅，滴瀝有聲，如鳴珂也。或如銅壺滴漏，或如磜鼓之聲，皆吉。卜氏云：“鼕鼕洞洞響而亮者為吉。”子微云“別有一般名磜鼓，鼕鼕閧閧如擂鼓”是也。此水主貴，但不可有悲切悽楚之聲，則又凶矣。瀑面者，穴星低小，而水勢雄欺也。廖氏云：“欺是洋朝勢大雄，穴小最為凶。”主不旺人丁，落水而亡。若後有高山托樂則不忌。

"The sound of 'ming ke' refers to water dripping into a hole in the field or a stone, making a dripping sound like jade pendants colliding, clear and crisp. Some resemble the sound of a bronze water clock, others like the sound of water hitting the riverbank, all of which are auspicious. Bu Ying Tian said: sounds that are deep and resonant, clear and bright, are favorable. Zhang Zi Wei mentioned another type called 'zai gu', which is a deep and loud sound like beating a drum, describing exactly this kind of sound. Such water indicates wealth, but the sound of water should not carry a sense of sorrow, melancholy, or sadness; if it does, it becomes inauspicious. 'Pù mian' refers to a situation where the穴位 star is low and small, while the water flow is vast and overwhelming. Liao Jinjing said: 'qī' means a large wave of water coming in, with a powerful and grand momentum, while the穴位 star is small, which is most dangerous. It leads to a decline in family prosperity and may even result in people drowning. If there is a high mountain behind the穴位 serving as a supporting mountain, then this is not a problem."

沖心水者，急流直撞入懷也。亦謂之水破天心。雖曰特朝，實則直射。陶公云：“當面朝入，子息貧寒。”正此水耳。蓋水雖欲朝，亦必彎曲悠緩，不可急峻直射也。射脅者，乃水射左右兩脅也。直曰射，橫曰穿，皆凶，主橫死、殺傷、陣亡、刑辟。左應長房，右應幼房。吳公云：“但凡水貴彎環，最怕沖心射脅。”

"The 'heart冲 water' refers to a rapid, straight flow of water rushing into the embrace of the site, also known as 'water breaking the heavenly heart.' Although it is said to be intentionally facing towards the site, in reality it is a direct shot. Tao Kan's 'Catching the Pulse Treatise' states: water should face directly and enter, leading to poverty and hardship for descendants. This refers precisely to this kind of water. Water should indeed come to face the site, but it must be curved and gentle, not steep and direct. 'Shooting the ribs' refers to water shooting towards the left and right sides of the site. Directly rushing in is called 'shooting,' while crossing over horizontally is called 'penetrating,' both of which are凶 patterns, indicating sudden death, injuries, battlefield deaths, or punishment by law. If the shooting is on the left side, it affects the eldest son; if on the right, it affects the youngest son. Wu Jingluan says: all water should be curved and embracing, and the most feared are 'heart冲' and 'shooting the ribs.'

裹頭水者，即裹頭城水也。乃龍弱孤寒，穴無餘氣，故水貼腳洗割周迴而裹頭也。主招瘟、招疫、貧寒、孤弱不振。牽鼻者，元辰之水斜牽而出，一向無攔也，謂之牽動土牛。葬之，主退田敗產，冷破資財，及主少亾，孤寡不振。又有龍穴貴，水雖去而前交會者，只初年不利，後有富貴者，不在此論。

"The 'wrapped head water' refers to the water surrounding the head of the site. This occurs because the dragon line is weak and cold, and the site lacks surplus energy to discharge. Therefore, the water flows closely around the foot of the site, washing and cutting it, completely surrounding the head of the site. This is indicative of attracting epidemics and diseases, poverty in the family, and weakness that prevents prosperity. 'Tugging the nose' refers to the 'original star water' in front of the site flowing obliquely and being led away, without any ridges to intercept it, which is called 'tugging the earth ox.' Burial in such a location leads to loss of farmland, depletion of family wealth, coldness and dispersal of money, and also results in early death of young people, and widows and orphans who cannot rise again. There is another situation: if the dragon and site are valuable, even though the water flows away, there is still a meeting and obstruction ahead. This is only unfavorable in the first few years, but later it will still bring wealth and honor, and is not included in the凶格 (evil patterns) discussed here."

左地在晉江縣南四十餘里，土名畫馬。舊有鉗云：“畫馬東，青蛇出水拜蜈蚣。”其龍甚遠。將入首，星峰卓秀，橫開大帳。帳中抽脈，石骨磷磷，大纏大送，重重包裹於數十里外，眾山團聚。但主山將做穴處，出脈偏斜，成倒地木星。金水行龍，到頭奇巧，無本身龍虎，元辰直流數里。兩邊纏護隨水走出數里方回頭。故初年不利。出詹公源，登成化乙丑進士，雲南道御史。子咫亭公仰庇，嘉靖乙丑進士，雲南道御史。今啟東公甲戌進士，一門鼎盛。

The land depicted in the left map is located forty miles south of Jinjiang County, with a small name called Huama. The map no longer exists. In ancient times, there was a prophecy that said: "To the east of Huama, a green snake emerges from the water to pay homage to the centipede." Its dragon ridge comes from a long distance. As it approaches the end, the star peak stands upright and elegant, spreading out like a large tent. From the tent, the ridge draws out, with rugged stone bones, winding and wrapping around layer by layer until several miles away, with many mountains gathering around. However, the main mountain, where the site is to be chosen, has a biased outflow of the ridge, forming a "reversed wooden star." The dragon moves with a golden and watery form, and at the end, it forms a peculiar and ingenious site. The site itself lacks dragon and tiger sands, and the yuan chen water flows straight for several miles. The surrounding protective sands on both sides also follow the water for several miles before turning back. Therefore, the first few generations were not favorable. This place produced Zhan Gongyuan, who passed the Chenghua Yichou examination and became an imperial censor in Yunnan; his son Zhan Yangbi, who passed the Jiajing Yichou examination, also became an imperial censor in Yunnan; now Qidong Gong is again a Jiaxu examination graduate, and the family has prospered.

右地在承天府北六十里，地名千工壋。其龍起自焦山，來歷甚遠。迢遞行度，又數十里，分派一脈，出帳而落，變為平岡，為平陽，穿湖渡水，作平地水木星入首，結蔣氏陽基。復自基左抽出嫩脈，逶迤活弄，成倒地貪狼結穴。穴甚奇怪，似乎曠蕩，俗眼難明。仔細檢點，前案後樂，證佐分曉。水雖去而彎曲無嫌。繫明師黎玄印所下，課以先富後貴。蔣氏仲泰葬後，果子季通、孫琦俱驟發財產，富冠其裡。曾孫大方累仕經歷，封贈父母。今人財兩盛，果符明師之言，福祉方隆雲。

This piece of land is located sixty miles north of Chengting City, with the name Qian Gong Dang, but the map no longer exists. Its dragon vein originates from Jiao Mountain, coming from a long distance. It travels far and then branches out, forming a branch vein that emerges from the hill, turning into a flat ridge, then into a flat plain. It crosses lakes and waters, entering with the water star and wood star of flat land, forming the foundation for a Yang residence of the Jiang family. From the left side of the residence, a young vein is drawn out, winding and lively, forming a "reversed earth greedy wolf" and forming a site. The site shape is quite strange, appearing open and flat, difficult for ordinary eyes to understand. Upon careful examination, there is a case mountain in front and a music mountain behind, providing clear evidence. Although the water flows away, it bends with affection, so there is no need to worry about it. This site was pointed out by the famous master Li Xianyan. His prediction said that first there would be wealth, then there would be prestige. After Jiang Zhongtai's burial, his son Jiang Jitong and grandson Jiang Qi suddenly became wealthy, surpassing others in the village. The great-grandson Jiang Dafang was promoted to a high official and was granted the title of his parents. Now, the family has both a thriving population and wealth, which has indeed fulfilled the master's prediction, and the blessings are flourishing.

穿臂者，穴之左右穿洗也。坎坑路陷，皆主不吉。穿左謂之穿龍臂，禍應長房；穿右謂之穿虎眼，禍應幼房。主痼疾、長病、淫亂、孤寡、自縊、無賴。反身者，水到穴前反去也。有似於背城水，其凶尤甚。主傾敗產業如洗、流離、乞丐，以致滅絕。

"Chuan Bi" refers to a situation where water flows through and washes the sides of a site. Any low depression or sunken road indicates an inauspicious condition. If the water flows through the left side, it is called "Chuan Long Bi," which brings misfortune to the eldest son; if it flows through the right side, it is called "Chuan Hu Yan," which brings misfortune to the youngest son. This is associated with chronic illnesses that are difficult to cure, prolonged sickness, immorality, widows and orphans, suicide, and descendants becoming delinquents. "Fan Shen" refers to water that flows back from the site. It is similar to "Bei Cheng Shui" (water flowing away from the city), but even more dangerous. It signifies the complete loss of property, people leaving the home and becoming beggars, and eventually the family's extinction.

割腳者，穴無餘氣，而水扣腳也。眞穴有氈有唇，安有水來割腳？若水扣腳洗割，便非眞穴，主貧寒孤苦，久而絕滅。仰高上聚之穴，不以此論。漏腮者，穴之兩旁開發泉竇，而清泠長流也。或只一旁泉竅，亦是。此乃漏氣之龍，全無融結。葬之，主家業退落，刦掠殺戮，男女痔漏。此與眞應水不同。蓋眞龍水融注，澄潔不流，甘美而不冷冽為異耳。

"Gou Jiao" refers to a situation where there is no remaining energy flowing out before the mound, and the water flows closely along the foot of the mound. A true mound must have "Zhan" and "Chun" spreading out before it, so how could water cut along the foot? If water flows closely along the foot, it is not a true mound, leading to poverty, hardship, and eventually extinction. As for mounds that are elevated with energy gathering above, this principle does not apply. "Lou Sai" refers to springs flowing continuously from both sides of the mound, with cold clear water running non-stop. Even if only one side has a spring, it is still considered "Lou Sai." This indicates a dragon that has leaked its energy, with no fusion and consolidation. Burial here leads to the decline of the family's fortune, suffering from plunder and violence, and both men and women suffering from hemorrhoids. This is different from "Zhen Ying Shui" (true responding water): the true responding water from a true dragon is stored, flows in, is clear and clean without flowing away, has a sweet taste without being cold, which is the distinction between the two.

淋頭者，穴上無脈，而水淋墓頭也。夫水所以界龍之脈，今淋頭而下，則無氣脈，徒為界水絕穴，葬之不久，而人丁漸以不旺，馴致滅絕。窩鉗之穴切須辨此。交劍者，穴前二水相交也。凡龍大盡，必有交劍之水以界絕之。此處脈窮氣絕，不可求地。《經》云“二水相交穴受風”是也。對面二水來交亦凶。

"Ling Tou" refers to a situation where there is no incoming energy (coming from the mountain) above the grave site, and water flows directly down from the head of the tomb. Water is supposed to serve as a boundary to cut off the dragon energy (dragon pulse). When water flows directly from the top of the tomb, it indicates that there is no actual energy here, and the water boundary merely cuts off the grave site. Those buried here will soon experience a decline in descendants, and over time, the family may become extinct. Wokou and Qiankou types of grave sites are especially important to carefully distinguish from this. "Jiao Jian" refers to two streams of water meeting in front of the grave site, crossing like two swords. Whenever a dragon pulse reaches its end, there will be such intersecting water to mark the boundary. Here, the pulse has ended and the energy has been cut off, so it is not suitable to choose this place for burial. The classic texts refer to two streams of water meeting and the grave being exposed to wind, which refers to this situation. Having two streams of water facing the grave from the front is also considered凶 (unfavorable).

分流者，穴前水分八字而流也。水既分流，龍則不住，其無結作可知。卜氏云“兒孫忤逆，面前八字水流”是也。惟騎龍雖不拘此，水卻重重攔截關鎖，不見水勢分去，又且四山周密夾從，而穴的龍眞，故不忌耳。漏槽水者，穴下深漏直傾如槽也。不拘有水無水，皆謂之漏槽。主傾家退產，少亾敗禍。亦有眞龍，結為釵鉗穴，與漏槽相似，不可誤認，宜細審之。若果眞是融結釵鉗之穴，雖有漏槽，其下有唇氈可證。

"Divided water" refers to water in front of thesite flowing in the shape of the character "eight" and spreading out to both sides. Since the water is divided, the dragon will not stop here, and it is certain that there will be no formation. The phrase "children being disrespectful and water flowing in the shape of eight in front" mentioned by Bo Ying Tian refers precisely to this situation. However, the "riding the dragon site" is not subject to this rule, because there are multiple layers of sandy hands blocking and guarding below it, so the water's flow is not visible, and the surrounding mountains are tightly enclosing. Moreover, the site is truly formed and the dragon is genuine, so it is not forbidden. "Leak channel water" refers to deep and empty water flow below the site, flowing straight down like a water channel. Whether there is water or not, it is called a leak channel. It indicates the family will lose everything, have early death of young people, and suffer from misfortune. There is also a true dragon forming a "hairpin site," which looks similar to a leak channel, so it must be carefully distinguished. If it is indeed a site formed by the convergence of the dragon, even if there is a leak channel shape below, there must be a lip mat in front of the site as evidence.

捲簾者，穴前之水傾跌而去也。卜氏云：“捲簾水現，入舍填房。”此水極凶，主倒盡家業，少亾孤寡，並主寡母坐堂，招人入舍，漸至絕人。流泥水，穴前之水傾流而去，沙又隨水而飛也。楊公云“一水去，二水去，眾水奔出一齊去，山山隨水不回頭，失井離鄉無救助。”

"Rolling Curtain" refers to water in front of a grave site that cascades down in steps, like a curtain being rolled away. Bu Ying Tian said: When "Rolling Curtain" water appears, the male members of the family will marry into another family, and the female members will become concubines in another household. This type of water is extremely凶 (dangerous), leading to the complete loss of family fortune, early death of young people, orphans and widowed mothers, and the widowed mother taking charge of the household, inviting outsiders into the home, eventually leading to the family line dying out. "Flowing Mud Water" refers to water in front of a grave site that rushes away, with the surrounding land also being carried away by the water. Yang Yunsong said: When one stream of water flows away, another stream flows away, and all the waters rush out together, each mountain follows the water and does not return. People will lose their hometown, leave home, and wander without any help.

斜撇者，水不到堂，斜撇而去也。或逆來斜去，或順來斜去，皆是與穴無情，故凶。卜氏云“登穴見一水之斜流，退官失職”是也。反挑者，即反身背城也。此水極凶，為軍為盜，離鄉打刦，生離悖逆。卜氏云“水才過穴而反挑，一文不值”是也。刑殺者，亂水交流也。有一水必有一砂。水送砂尖，或當面直射，或順水斜飛，皆謂之刑殺。輕則敗產離鄉，重則殺戮軍配、陣亡惡死。

"Slanting flow" refers to water that does not enter the Bright Hall, but flows slanting away. Some flows against the direction and then slants away, others follow the direction but slant away; all are unkind to the site, hence they are ominous. Bo Yin Tian said that when one ascends the site and sees a stream of water flowing slanting across, it indicates that family members will lose their official positions and be demoted, which refers to this situation. "Reverse pick" means water that turns back and faces away from the site, similar to "back city water." This type of water is extremely ominous, leading to descendants being conscripted into the military, becoming bandits, leaving their homeland to rob, and family members being separated. It also causes actions that are against moral principles. Bo Yin Tian said that when water just passes over the site and then turns back, the land is worthless, which refers to this. "Crime and punishment" refers to chaotic water flowing in disorder. Whenever there is a stream of water, there must be a cluster of landforms accompanying it. If the water shapes the landforms into sharp points, or if the water directly shoots at the site, or if the water flows slanting away, all are called crime and punishment. Light cases result in the loss of property and the need to leave the homeland, while severe cases lead to being killed, conscription, death in battle, and evil deaths.

德興山人徐善繼述同著。論陽基。夫陽基與陰地力量不同，而所繫尤重。故古人遷岐、遷鎬、遷楚邱，皆見於《經》，誠以邦國廬井，人民居室所資之用，雖大小不同，而吉凶之符所應無異，亦地理中之至要不可缺者。著其概云。

This volume was jointly written by the brothers Xu Shanji and Xu Shanshu, a scholar from Dexing Mountain, and is titled "On the Yang Base." The power of a Yang residence's foundation differs from that of a Yin tomb site, yet its impact on human affairs is more significant. Therefore, ancient people moved the capital of the state from Bin to Qishan, from Feng to Hangu, and the state of Wei moved its capital to Chqu, and these events are recorded in the Book of Songs. This is indeed because whether it is a state, a city, or even a single well and a single thatched hut, they are all places where the people live and rely upon. Although their scale may vary in size, the principles of auspiciousness and misfortune remain the same. This is the most important and indispensable aspect of the study of geography. Below, I will outline the general aspects of the Yang base.

夫陽基之與陰地，大段無異。其有不同者，則龍必欲其長，而穴必欲其闊，水必欲其大合聚，大彎曲，砂必欲其大交結，遠朝拱。蓋宅基力量大於陰地，故必山水大聚會處，然後可結。聚會愈多，則局勢愈闊；局勢愈闊，則結作愈大。上者為畿甸、省城，次者為郡，又其次者為州邑，又其次者為市井鄉村基址，莫不各以聚之大小以別優劣。廖氏云：“建都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。”

The foundation of a yang dwelling and the site of a yin tomb are basically the same. The difference lies in the following: the dragon line of a yang foundation must be long, the site must be broad, the water must gather in large scale and bend greatly, and the surrounding hills must connect over a wide area and approach from a distance. Because the power a yang foundation receives is greater than that of a yin site, it must be located where mountains and waters gather in a grand convergence, in order to form a yang foundation. The more the convergence, the more open the terrain; the more open the terrain, the greater the formation. The best formations are those of the capital region and provincial cities, followed by prefectural and county towns, then market towns and villages, all of which are distinguished by the size of the convergence. Liao Jinjing's "Xie Tianji" says: establishing a capital city, mountains and waters must certainly gather in a grand convergence; medium-sized convergences form cities; tombs and dwellings are suitable for small convergences; being able to measure the degree between these can seize the power of heaven and earth.

畿甸垣局、省鎮、郡邑俱不暇論，茲特以水聚之基，切於民居者論之。卻有平支、山谷之不同。其大要，平支則以得水為美，山谷則以藏風為佳。卜氏云：“大山支下水交流，孔林最茂。”此平支之得水者也。“龍虎山中風不動，仙圃長春。”此山谷之藏風者也。平夷、山谷，力量不殊，特所結有異。此觀陽基之大法矣。

The city walls and structures of the capital region, the important cities of the provinces, and the administrative centers of counties are too numerous to discuss one by one. Instead, let us focus on the residential sites that are formed by water gathering and are most closely related to the lives of the people. These residential sites can be divided into two types: "Pingzhi" (flat land) and "Shangu" (mountain valley). The general principle is that Pingzhi sites are considered favorable if they can obtain water, while Shangu sites are considered favorable if they can retain wind. Bu Yingtian's "Xue Xin Fu" says: When a branch of a great mountain has water flowing through it, the Confucian cemetery becomes especially flourishing. This refers to an example of Pingzhi sites benefiting from water. It also says: In the Dragon and Tiger Mountains, the wind cannot move, so the Xianjia garden and orchard remain fresh and thriving throughout the four seasons. This refers to an example of Shangu sites benefiting from wind retention. Whether it is flat land or mountain valley, neither has superiority over the other; they differ only in the way their formations are structured. This is the general method for examining Yang sites.

夫陽基之龍，其起祖、出身、行度、過峽、枝腳橈棹，與夫穿落傳變、臺屏帳蓋諸格，以及入首等法，與陰地龍格無異。其所不同者，特長短遠近耳。蓋陰地雖數節龍亦有結作，陽基非大龍旺盛長遠者不能。廖氏云：“幹龍住處分遠近，千里為大郡。二三百里可為州，過此則封侯。百里只堪為縣治，下此為市鎭。”謝雙湖云“凡結宅地，其龍比陰地必長數倍。故有三四百里龍，盡頭決然結宅地，為郡、邑、市鎮。稍短者或為大村”是也。

The dragon pulse of a yang site, including its origin, course, passage, bends, branches, and various formations such as penetration, falling, transmission, platform, screen, canopy, and cover, as well as the methods of its entrance, is the same as that of a yin site. The only difference lies in the length and distance of the dragon body. A yin site can form a site with only a few sections of dragon pulse, but a yang site must have a strong and long dragon pulse to form a site. Liao Jinjing said: when determining the stopping point of a dry dragon, one must consider how far it comes from. A dragon coming from a thousand li can form a large prefecture; one coming from two or three hundred li can form a state capital; one coming from more than that can produce families of marquises; only one coming from a hundred li can form a county seat, and those shorter than that are only suitable for towns. Xie Shuanghu said: whenever a yang site is formed, its dragon must be longer than that of a yin site by several times. Therefore, a dragon of three or four hundred li will certainly form a residential site at its end, becoming a prefecture, county, or town; slightly shorter ones may form large villages. This is exactly the meaning of the statement.

至於穴法，則迥與陰地不同。陰穴雖千里來龍，入首結作，不過尋丈之地。陽穴大者為省城，必周數十里；次者為郡縣，亦二三十里；又次者亦十數里；再小者為鄉村市井，亦不下數里。故其鋪展愈闊，則力量愈大。然鋪展之闊，非幹龍長盛者，烏能若是？此陽基所以必龍力大者方能結耳。

As for the method of selectingsite (points), the approach for yang (positive) bases differs greatly from that for yin (negative) sites. Even if a yin site has a long and distant dragon line (indicating a long lineage of energy), by the time it reaches the final convergence point, it is merely a small area of about a few feet in size. In contrast, yang sites are not like this: large ones form provincial cities, with an area of dozens of li around them; next are county towns, with an area of about twenty to thirty li; then there are smaller ones with several tens of li; and the smallest ones form villages or towns, yet they are still no less than several li in size. Therefore, the more extensive the spread, the greater the power. However, such extensive spread can only be achieved if the dragon line is long and strong. This is why yang bases must have a strong dragon line to form. When conducting on-site inspections, one should first measure the extent of the spread, which allows one to estimate the level of city or town that the site can support.

若夫砂法，其朝應、護從、水口等山，亦須放眼界寬大察之，不與陰地取近穴砂為用者同也。謝雙湖云：“宅地到頭，朝應、護從往往減省，不如葬地周密富麗。蓋宅地之用恆，故成其體而可以享用長久；葬地之用暫，故盛其用而可以取效一時。”此可以見體用之輕重，乘除之理，消息之機。但砂亦未嘗不周密富麗，特周迴寬遠，非一舉所能盡收。其實則重疊拱朝，關鎖交結，其周密富麗，尤有大可觀者。

As for the method of examining the surrounding hills, the yang base requires the viewing of the facing hills, protective hills, and hill at the water mouth, which must be observed from a broader perspective, unlike the yin base that only takes into account the nearby hills around the tomb. Xie Shuanghu said: "At the end of a residential site, the facing and protective hills often appear less elaborate compared to burial sites, which are more detailed and splendid. This is because residential sites are for long-term use, so it is necessary to first establish their 'body' to ensure long-term enjoyment; burial sites are for immediate use, so it is necessary to enhance their 'function' to achieve immediate results. From this, one can understand the principles of the balance between 'body' and 'function', the addition and subtraction, and the opportunities for advancement and retreat. However, the surrounding hills of the yang base are not without being detailed and splendid; they are just more extensive and cannot be fully seen from a single viewpoint. In reality, they are just as layered and overlapping, forming a respectful facing and a tight closure, which is especially impressive in its detailed and splendid appearance.

大抵羅城寬大，又要朝對端尊，下關環抱有力為上。《經》云：“要知居址何為貴，水抱山回必有氣。忽然陡瀉朝對頭，破碎斜飛非吉地。下手迴環朝揖正，衛主端嚴無反柄。縱然不大也安和，住得百年家業盛。”

In general, the best site is one where the Luo Cheng is wide and spacious, the mountain facing the site is upright and dignified, and the lower gate is surrounded by strong and protective hills. The classic texts say: to know where the vital qi lies, look at the water circling around and the mountains looking back; such a place certainly has life qi. If the water suddenly rushes away abruptly, and the mountain facing the site directly confronts, with broken mountain shapes and scattered hill formations, it is not a good site. If the hills at the lower direction form a protective embrace, the facing mountain is upright and proper, and the main hill is guarded and solid without any backdoors, then even if the site is not large, it will be stable and harmonious, and the family will flourish for a hundred years.

其水則以數源數溪相合會，而朝曲遶抱、大灣轉、大匯聚為美。故凡郡邑，未有不是大河大溪遶抱；雖小邑市井，亦必可通舟楫，可見水之會處，方可結陽基。亦有兩水夾送，入首翻身逆朝一水而結穴者；有兩水來送交會，就順水而作穴者；有一邊大河遶抱，一邊小水相合而結穴者；有坐水後合襟而結穴者；有據水深聚而結穴者；有四面皆水者。雖數等不同，然皆以得水為貴，此陽基結作與陰地龍穴砂水不同之大概如此。然又分平支、山谷，作兩等格局而論，方可定其融結規模，盡其山川情性也。

The water of a yang base is considered good when it has several sources and streams that meet together, then meander and twist towards the site, embracing and gathering in large quantities. Therefore, all cities and towns must be surrounded by big rivers and streams; even small towns and villages can certainly have waterways that allow boats to pass. This shows that only where water converges can a yang base be formed. There are cases where two streams come from both sides and meet at the end, turning back to join one of the streams to form a site; or where two streams meet and the site is formed along the flow of the water; or where one side is a big river surrounding the site and the other side has a small stream joining it; or where the site is formed with water behind it, meeting at the point where the water converges; or where the site is formed at a deep water gathering place; or where the site is surrounded by water on all four sides. Although these can be divided into several categories, they all value the presence of water. The difference between yang bases and yin sites in terms of dragon, site, terrain, and water is roughly like this. In addition, they should also be divided into two types of patterns: flat land and mountain valleys, to determine the scale of their convergence and fully explain the nature of the mountains and rivers.

平支之地，一望無際，亦必以龍之來歷，穴之結作處高於眾地，而後為眞。如平地中一垣無高下之分，或穴勢又復低沉，則非矣。然所謂高者，亦只尺許，或數寸，皆謂之高。但中原平陽如砥，其祖宗起處，在數百里外，撒於平坡，而變作平地曠野，或止高一寸，亦是龍身，水流不過，便為骨脈。俗眼望洋花眩，迷失東西南北，豈復知龍來歷？況溝洫縱橫，不可考究。

In flat areas, although they appear endless at a glance, one must still examine the origin of the dragon ridge and whether the site of the burial mound is slightly higher than the surrounding ground, which is considered genuine. If the flat land has no elevation at all, or if the burial site is actually depressed, then it is not a true burial mound. However, the term 'high' here refers only to a height of about one foot or even just a few inches, which is considered high. In the Central Plains, the flat lands are as smooth as a whetstone, and their ancestral mountains originate hundreds of miles away, spreading out over the flat terrain to form open fields. Even if they are only one inch higher, they are still part of the dragon's body. As long as the water cannot overflow them, they are the location of the bone ridge. To the common eye, it seems like a vast expanse, confusing and disorienting, making it impossible to distinguish directions. How could one know the origin of the dragon? Moreover, with irrigation channels crisscrossing the fields, it is even more difficult to investigate.

或數十里，中間忽起突阜，右一一石骨，又復隱藏。此正所謂“龍行地中，毛脊微露。”前去或逢巨浸之湖，或臨大江、大河、大溪，必有隔河之龍交會，此處必結大墓址，而其水必異。常月禪師云：“藏蹤隱跡，絕類離倫，穿田渡水，平地突起，既無龍虎，又無護衛，捉摸不眞，其情在水。”楊氏云：“凡到平洋莫問蹤，只看水遶是眞龍。”

Sometimes one walks for dozens of miles, and suddenly encounters a small hill rising in the middle, with a stone ridge appearing on the right side, then disappearing again. This is exactly what is referred to as the dragon moving underground, only slightly revealing a single hair on its back. Continuing forward, one may encounter a vast lake or approach a large river, a big stream, then certainly there is a dragon coming from across the river meeting here, and such a place must form a grand tomb site, with its water also being quite different. Master Changyue said: such a dragon hides its traces and hides its form, entirely different from ordinary dragon lines, passing through fields, crossing water, suddenly rising up on flat ground, without dragon and tiger ridges, nor protective mountains, its true shape is hard to grasp, its intention lies entirely in the water. Yang Yunsong said: whenever arriving at flat land, one need not look for the dragon's traces, only look for where water surrounds, that is the true dragon.

蓋大龍之盡處，必是被大河大江攔截無去處，方得他住。及到此田地，必皆是平原曠野，非常人所能收拾。望之無限，不見所際；據之無憑，不見所倚。然其百十里間，皆是環衛，無一山不顧盼，無一水不縈迴。雖別處數百里外山水，莫不來此交會。氣象堂局，最廣闊舒暢者為藩鎮省城，次者為大郡大州，又次者為小郡，又次者為大邑、小縣、鎮、場、堡、寨，愈降愈殺也。此等平夷處，只看水交會，及水遶曲環抱處為有結作，而最高處為穴場。雖千言萬語，不能外是訣矣。

A great dragon reaches the end and must necessarily be blocked by a great river or a large stream, with no further place to go, and thus stops. When arriving at such terrain, it must certainly be a plain or vast open field, something that is not easily managed by ordinary people. Looking around, there is no end in sight; wanting to find a place to rely on, there is nothing to depend on. However, within this area of hundreds of li, everywhere is surrounded and protected, with no mountain that does not turn back to look, and no water that does not wind and circle. Even mountains and waters hundreds of li away do not fail to converge here. In terms of the overall situation and appearance: the most expansive and comfortable forms the territory of a province or a capital, next comes a large city or state, then a smaller city, then a large town, a small town, a town, a fort, a village, each level being less than the previous. In such flat land, only where waters converge and where waters bend and encircle can there be a formation, and the highest place among them is the site of the tomb. Even if one speaks a thousand words, it cannot go beyond this key point.

《太陰經》云：“州縣京畿地必平，水龍水衛水為城。堂基卻在高高處，莫道窩藏是正形。”《玉髓經》云：“承府、縣、鎮無山可依者，地愈大，穴愈平，堂局愈闊。其穴或方圓四五十里，小者亦二三十里，又小者亦不下十數里，最小者亦必數里。而立營殿駐節麾處，不過堂奧一室之正地，是為的穴。”何以堂見其端的，實在何處？子微答曰：“一言以蔽之，曰最高處是也。”故雖廣邈，斷有一片高處，即是正穴。

The *Tai Yin Jing* says: The land of states and counties as well as the capital region must certainly be flat, with water regarded as a dragon, water as a defense, and water as a city; yet the base of the hall should be located on high ground, not considering a low, recessed area as the proper form. The *Yu Sui Jing* says: For places such as prefectures, counties, and towns that have no mountains to rely on, the larger the area, the flatter the site, and the more open the surrounding terrain. Its site may be as large as forty to fifty li in diameter, with smaller ones ranging from twenty to thirty li, and even smaller ones not less than ten li, and the smallest must be at least several li. However, the actual location for establishing palaces, camps, flags, and military posts is merely a single room in the hall area, which is the true site. Then how can one determine where the true site lies? Zhang Ziwei answers: It can be summarized in one sentence: the highest point is the true site. Therefore, although the terrain is vast and distant, there will certainly be a high area within it, which is the true site.

如今之州縣，其有在水鄉中建立者，然何嘗見官治為水淹沒？縱水到衙門，亦不及堂奧，此可見當時是獨高處之驗矣。至於陰地亦然。若在平野，斷要高於眾地，而後可遷。不然，絕死瘟癀，皆犯禁忌。又如街坊市井，雖是依附官治，試到堂中仔細檢點，若人家住在兩高合槽中間低泥處，其家必貧困，不旺人丁。

Just as today's prefectures and counties have some built in water areas, but have we ever seen government offices submerged by water? Even if water reaches the gate of the office, it cannot reach the inner hall. This shows that the original site selection was indeed chosen on a high ground, which is a verification. The same principle applies to ancestral graves. If located in a flat area, it must certainly be higher than the surrounding land before relocation is possible; otherwise, there will be consequences such as extinction of the family line, death, and epidemic diseases due to violating taboos. Now look at the streets and markets, although they are built around government offices, if we carefully examine the neighborhoods: those families living in the depression between two high areas, where the middle is low and muddy, will certainly be poor and have few descendants.

若第宅據在高處，必是富貴之家。予兄弟所歷京都郡邑，見稍高處未有不是諸衙門公廨者。此可見平支之龍，其穴的以最高處為貴也。《經》曰：“地有吉氣，土隨而起。”誠確論矣！又有一等平支中之高阜，卻是護衛照應，不是正氣所鍾，雖高亦不吉，多是梵宮神宇之地，以為神廟則多感應，以為宅第則不可居，又不可不審乎此也。

If a residence is located on a high place, it must surely belong to a wealthy and noble family. Among the cities and prefectures our brothers have traveled through, wherever there was a slightly elevated area, it was always the site of government offices and administrative buildings. From this we can see that for a level terrain's dragon (dragon line), its site is most valuable when it is located at the highest point. The classic texts say: if there is good qi beneath the earth, the soil on the surface will naturally rise. These words are indeed accurate. There is also another type of elevated area within a level terrain, which is used for protection and support, but not the main gathering place of the vital energy. Although the terrain is high, it is not auspicious, and such places are often chosen for temples and shrines. Temples and shrines built there often have a response or connection, but they are not suitable for residential buildings. This point must not be overlooked.

凡山谷陽居，欲其脫落平地，寬廣平夷，四面拱衛，無空缺凹陷，下手有力，水口交固，明堂開暢。據溪據河者為上，其穴亦欲其開展寬闊平坦，雖在山谷亦如平洋為善。若窄狹則不吉。《經》曰：“大凡陽宅怕穴小，穴小只宜安墳妙。小穴若為輸奐居，氣脈傷殘俱鑿了。況是子孫必眾多，漸次分別少比和。一穴裂而為四五，正偏前後豈無訛？”又曰：“大凡陽宅安穴大，寬闊連綿又平快。前朝橫正面前寬，可為百井於內外。如此方為陽宅居，窄小難容君莫愛。”

Any yang residence located in a valley should descend from the mountain to the flat land, with a wide and level ground, surrounded by mountains on all four sides, without any缺口 or凹陷. The sand at the lower part should be strong, and the water mouth should be tightly locked. The bright hall should be open and unobstructed. Those that can occupy the stream or river are considered the best. Its site should also be broad, open, and level, even though it is in a valley, it should be as spacious as a flat land; if it is narrow, it is not auspicious. The classic says: all yang residences most fear a small site, a small site is only suitable for burial; if a small site is used to build a beautiful house, the qi will be injured. Moreover, since the descendants will certainly be numerous, in the future they will need to divide the family in layers, making it difficult to maintain harmony. If one site is split into four or five parts, how can there be no mistakes in the main and side positions and front and back? It also says: when choosing a site for a yang residence, it should be large, broad, continuous, and level. The facing mountain should be straight and proper, the front should be open, and the inside and outside should be able to accommodate hundreds of households. Only then is it suitable as a site for a yang residence. Narrow and difficult to accommodate places should not be desired.

又要高明，切忌四水高壓，陰幽迫逼室塞，三陽不照。廖氏云：“四山高壓宅居凶，人口少興隆。陰幽窒塞號天牢，住宅決蕭條。三陽不照名陰極，妖怪多藏匿。”又忌卑下汙溼，及水沖宅背，迴風射脅，水聲潺湲。廖氏云：“卑下汙溼不相宜，人口必多疾。流水若還沖屋背，人散家財退。凹風射脅最為凶，孤寡與貧窮。宅邊常有水潺湲，喪禍日連綿。”

The terrain should be high and open, and it is most undesirable for the surroundings to be oppressive, dark, narrow, and stuffy, with no sunlight coming in. Liao Jinjing said: if the house is surrounded by high mountains on all sides, it is ominous, and the population will rarely flourish; if the place is dark and stuffy, it is called 'Heavenly Prison,' and the family's fortune will certainly decline; if sunlight does not reach the house at morning, noon, and evening, it is called 'Extreme Darkness,' and many ghosts and spirits are said to hide there. It is also undesirable for the terrain to be low and damp, or for water to flow towards the back of the house, or for a wind to blow from the side, or for the sound of flowing water to be constant. Liao Jinjing said: a low and damp terrain is not suitable, and the family members will inevitably suffer from many diseases; if flowing water rushes against the back of the house, the population will scatter and the family's wealth will decline; if a wind blows from the side, it is the most ominous, leading to orphans and widows and poverty; if there is a constant sound of flowing water by the house, there will be continuous funerals and misfortunes.

且山谷陽基，最要藏風，乘得龍氣為吉。切不可妄用穿鑿。廖氏云：“若還穴小鑿教寬，氣脈便傷殘。橫龍最忌鑿穿脈，家財是消歇。”或謂“陽基乘勢不論氣，惟借坐山勢”。此說最悞人。凡陽基入首處，須要垂脈平鋪，撒落平洋，來厯明白。大勢則有大水合聚，細微則有小水界合。若居在界水內，無不敗絕，豈可乘借坐之虛勢，而不論脈乎？此陽基之至要者，不可忽也。其它朝對、托樂、水口，皆陰地相同，自可互論，茲不贅及也。

Furthermore, for a yang base, the most important thing is to retain the wind. Only when the dragon qi is captured will it be auspicious. One must not recklessly excavate. Liao Jinjing said: if the pit is too small and it is widened, the qi and pulse will be damaged. Especially for a horizontal dragon, it is particularly forbidden to drill through the main ridge, which will result in the family's wealth being exhausted. Some people say that a yang base only needs to consider the form and not the life qi, and that relying on the momentum of the sitting mountain is sufficient. This view is very misleading. At the entrance of a yang base, there must be a descending ridge that spreads out flat and spreads over the plain, with a clear origin. From a large perspective, there should be a large body of water converging, and from a small perspective, there should be small streams that form boundaries. If one lives within the boundary waters, there will be no success or continuation. How can one rely only on the empty momentum of the sitting mountain without considering the incoming ridge? This is the most important point for a yang base, and it must not be neglected. Other elements such as facing mountains, supporting mountains, and water mouths are the same as in yin graves and can be referred to mutually. There is no need to elaborate further here.

左地在貴溪縣西南八十里龍虎山。其龍分南幹正脈中腰旺氣巍峨萬疊，迂盤數百餘里。將入局，轉換頓跌，重重大帳侵云，枝葉蕃衍。盤石巉巖為鬼谷、水簾諸洞——道家第十五洞天，世傳鬼谷子嘗居此。入首列撐天高帳右轉閃落平坡結穴。後托紫霞諸山，復去數十里為水口，與朝山盡處交結山石萬仞，林立兩岸，如龍昂虎踞，獅象龜蛇諸怪狀。

This land depicted in the left diagram is located eighty miles southwest of Guixi County, at Longhu Mountain, but the diagram no longer exists. Its dragon vein branches off from the main ridge's central part, carrying strong vitality. The mountain ranges are majestic, overlapping in countless layers, winding and coiling for hundreds of miles. As it approaches the site, the terrain changes abruptly, with successive high ridges rising into the clouds, and the branches and veins of the mountains flourishing abundantly. Massive rocks and steep cliffs form places like Guiguzi Cave and Water Curtain Cave. This area is the fifteenth immortal cave of Taoism, and it has been passed down through generations that Guiguzi once lived here. At the beginning of the site, there are towering ridges supporting the sky, which turn to the right, then shift gently to a flat slope where the qi settles. Behind the site, the Purple Cloud Mountains support it, and beyond dozens of miles, the water mouth meets the end of the facing mountains. There, the mountains and rocks rise ten thousand feet high, with cliffs standing on both banks, forming shapes resembling a dragon's head raised, a tiger crouching, and also like lions, elephants, turtles, and snakes in various strange forms.

前朝踞齒侵雲大溪環遶，羅城周密。卜氏云：“龍虎山中風不動，仙圃長春。”萬山中忽然開曠，山明水秀，別一乾坤。道家謂之福地，誠然也。張氏自道陵煉丹龍虎崖，後飛昇按《一統志》，道陵於蜀雲臺峰白日昇天。其後四代孫曰盛，復辟茲址居之。迄今五十代，世沐國寵，皆此山之應也。眞人陽基，蔑有出其右者矣。

The mountains in front are like a dog's teeth interlocking, towering high into the clouds, with a big stream flowing around them. The "Luocheng" is well-constructed and complete. Bu Yingtian said: In the Dragon and Tiger Mountains, the wind cannot move the mountains, and the immortal garden remains evergreen throughout the four seasons. In the midst of countless mountains, there suddenly appears a wide open area, where the mountains are clear and the waters are beautiful, forming another world. Daoists call it a "Fudi" (Place of Blessing), which is indeed fitting. The Zhang family started from Zhang Daoling, who practiced alchemy on the Dragon and Tiger Cliff and later ascended to immortality—according to the original notes, according to the "Yitongzhi," Zhang Daoling ascended to heaven on the White Day at Yuntai Peak in Sichuan. His fourth-generation descendant, Zhang Sheng, then re-established this site and settled there. Up to now, it has been passed down for fifty generations, with each generation receiving the favor of the imperial court, all due to the verification of this mountain. There is no better site for the Yang residence of the Tianshi Zhenren than this.

德興山人徐善繼述同著。此一卷撮堪輿家緊要之言，俾便覽閱究竟，而無廖氏《洩天機》諸《入式歌》及《陰契陽符》者，特輯録之。

This volume was jointly compiled by the brothers Xu Shanji and Xu Shanshu from Dexing Mountain. This section collects the most essential statements from geomancers, making it convenient for readers to refer to and fully understand. It also takes into account that some people may not have access to the various "Entry Songs" and "Yin Qie Yang Fu" from Liao Jinjing's "Xie Tianji," so these are specially included here.

稽古聖神察地理，無非山與水。山有脈絡水有源，續斷更牽連。五行生氣潛於地，聚散因形勢。形勢盤桓氣自凝，散漫氣飄零。氣聚人居身獲吉，死則宜埋骨。氣散人居身有凶，葬則必貧窮。古人俯察有四用，建都是為重。遷州立宅與安墳，大小聚中分。

Ancient sages examined geography, focusing on mountains and water. Mountains have connected veins, while water has a source and a course, sometimes interrupted or continuous, yet always interconnected. The life qi of the Five Phases is hidden underground, and whether it gathers or disperses depends on the terrain above. When the terrain twists and turns in a circular manner, the life qi naturally gathers; when the terrain is scattered and uncontrolled, the life qi disperses and dissipates. Where the life qi gathers, living people living there can enjoy good fortune, and the dead are suitable to be buried there. Where the life qi disperses, living people living there face misfortune, and burial there will surely lead to poverty. Ancient people studied geography for four purposes, with establishing the capital being the most important, followed by relocating the state capital, building houses, and burying the dead. These four are selected based on the size of the convergence of mountains and water.

建都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。聚在平夷氣浮上，人居必興旺。聚於高處氣沉底，納骨最相宜。山脈皆從西北起，祖宗崑崙是。四大幹龍分枝去，江河水源委。大河以北大江南，湘漢與淮參。大河以南大江北，濟與汾陽隔。安墳宜緊宅宜寬，高著眼來看。此是古人俯察訣，心會口難說。我今述作洩天機，傳指世人迷。

Establishing a capital city requires that the mountains and waters must be great convergences; medium convergences form cities; tombs and dwellings should be placed within small convergences; by properly adjusting the degree of these convergences, one can achieve the power of nature. Convergences on flat land have life qi rising above, so people living there will certainly flourish; convergences on high ground have life qi sinking below, which is most suitable for burial. All mountains in the world originate from the northwest, and the ancestral mountains are Kunlun. Four great dragon ridges branch out, and rivers and streams are their boundary waters. The area north of the Yellow River and south of the Yangtze River is connected with the Xiang River, Han River, and Huai River; the area south of the Yellow River and north of the Yangtze River is separated by the Ji River and Fen River. For burial, the site should be compact; for building a residence, the site should be spacious. One must look at the situation from a high perspective. This is the secret of ancient people observing geography, something that can be understood in the heart but difficult to express with words. I now write it down, revealing the heavenly secrets and guiding people out of their confusion.

氣有聚散須俯察，不用漫山踏。先賢立法有憑依，具在《公劉》詩。“陟則在巘”登山嶺，後龍貴勇猛。“復降在原”觀落頭，結穴要溫柔。“乃陟南岡”對面望，覲京更端相。“觀其泉流”察水來，朝挹喜滎回。“逝彼百泉”觀去水，環抱斯為美。“瞻彼溥原”看明堂，關鎖乃為良。“相其陰陽”定向者，景岡美則侯。

Life Qi gathers and disperses, so one must look carefully and not wander aimlessly over mountains and fields. The methods established by previous sages are based on evidence, all recorded in the "Great Ya" section of the "Book of Songs." "When ascending the hillside," means climbing the mountain to observe the dragon ridge, which should be strong and majestic. "Then descending to the plain," means going down the mountain to see where the ridge terminates, and the site of the burial should be gentle and harmonious. "Then ascending the southern hill," means climbing the southern hill to look across, just as one would look towards the capital city, and one must look straight and properly. "Observing the flowing water," means examining the incoming water, which is good if it embraces and circles around, not flowing straight away. "Going to the hundred springs," means examining the outgoing water, which is good if it encircles and does not flow directly. "Looking at the vast plain," means examining the bright hall, which is good if it is enclosed by ridges and water. "Observing yin and yang," means determining the main direction, measuring the shadow and the terrain, and if the form is beautiful, one may attain high official rank.

厥後衛文遷楚邱，宮度實相侔。“升墟望楚”即陟巘，尋龍分背面。“降觀於桑”即降原，望穴向平田。“揆之以日”正南北，景岡同一測。乃知此法古今同，千載所當宗。景純《葬書》最精要，其次《龍經》妙。推原議論本於斯，句句是吾師。世人貴耳不信目，喜新厭陳俗。託言玄女與赤松，無稽偏信從。邇來異說紛紜出，各自誇秘術。天機演派祖公劉，截斷在眾川。

Later, when Wei Wen Gong moved the capital to Chuxiu, the standards and methods used in building the palace were exactly the same as those used by Gong Liu in his time. The line "Sheng Xu Wang Chu" in the "Book of Songs · Yong Feng · Ding Zhi Fang Zhong" refers to Gong Liu's "Zhi Ze Zai Yuan," both meaning climbing high to find the dragon and distinguishing the front and back of the mountain. "Jiang Guan Yu Sang" corresponds to "Fu Jiang Zai Yuan," meaning descending to a flat area to observe the site, facing the level field. "Kui Zhi Yi Ri" refers to using the shadow of the sun to correct the direction of north and south, which is the same method as "Ji Jing Na Gang." From this we can see that this method has remained unchanged throughout the ages and should still be regarded as the standard practice. Guo Pu's "Zang Shu" is the most concise, and "Han Long Jing" is the most exquisite. Tracing the origin of these discussions, they all stem from the poem "Gong Liu." Every line is like my teacher. People only value what they hear and do not trust what they see, preferring novelty over tradition. They falsely attribute these teachings to the Mysterious Lady of the Ninth Heaven and Chishenzi, believing them without any evidence. Recently, various strange theories have emerged, each claiming to possess secret techniques. In reality, the true source of the lineage of fengshui is Gong Liu, and all other branches can be traced back to him.

世傳地理有三科，分派至為多。形勢難分方位次，此語嘗從事。姓音已見呂才非，國典尚遵依。景純著書兼取二，至當無容議。專言形勢亦為偏，方位出後天。相其陰陽揆以日，立法最詳悉。形勢若吉方位凶，初下必貧窮。形勢若凶方位吉，決定破家室。方位形勢兩相符，指日見興隆。天機原祖公劉法，二者俱要納。

There are three branches of the study of geography in the world, each with many subdivisions. The branch of form and shape is difficult to explain, the branch of direction is next, and I have personally experienced this. As for the branch of surname phonetics, Li Cai of the Tang dynasty had already clarified its errors, yet the state regulations still continue to use it as before. Guo Pu's writings combine both the branch of form and shape and the branch of direction, which is most appropriate and without fault. To focus only on form and shape is one-sided, because direction comes from the Later Heaven Trigrams. The Book of Poetry says, "Examine the yin and yang," and "measure by the sun," which system is most detailed and thorough. If the form and shape are auspicious but the direction is inauspicious, then poverty will certainly follow after burial; if the form and shape are inauspicious but the direction is auspicious, the family will certainly suffer ruin. When both form and shape and direction are in harmony, prosperity will be seen soon. The study of heavenly omens originally takes the method of Gong Liu as its foundation, and both form and shape and direction should be adopted.

惟有姓音不可憑，謬妄最分明。聲同音異尤無理，鍾宮與終徵。陰屬宮音陽屬商，覆姓更難詳。亦有變姓與賜姓，過房何所定？三十八將最為先，縱合亦徒然。國師陵寢皆遵用，頒書與眾共。生今反古敢相違，不說恐人迷。北方取信由來久，平洋可無咎。南方山水有高低，誤用最非宜。直言無隱遵程教，可與知者道。

Only the surname based on pronunciation is not reliable, and its absurdity is most obvious. The same pronunciation is assigned to different tone categories, which makes no sense: the surname "Zhong" is classified under the Gong tone, while "Zhong" as a surname is classified under the Zheng tone; "Yin" is assigned to the Gong tone, while "Yang" is assigned to the Shang tone; compound surnames are even more difficult to distinguish. Moreover, there are cases of changed surnames, imperial赐姓, and adoption into other families. By what standard should we determine them? The so-called "Thirty-Eight Generals" theory is placed first, but even if it fits, it is in vain. The state follows this practice for imperial tombs and even issues a book for the people to follow. Living in the present age, to oppose ancient methods is not dared, but not speaking out would fear that people would be misled by it. In the north, this belief has been around for a long time, and since the terrain is flat, using it would not lead to great mistakes; however, in the south, where the mountains and rivers vary in height, using the surname-based tone method is most inappropriate. I speak frankly, following Master Cheng's teachings, these words can only be shared with those who truly understand.

厥初太極分清濁，清者浮廖郭。濁者凝為山與水，血脈總相關。血脈中間行五氣，氣行因體勢。圓直曲尖方五形，分配五星名。圓形卻又有四樣，湊成九形象。九星圓者號太陽，太陰圓帶方。圓而曲者名金水，木星直如矢。方是天財三腦分，拗腦土金身。雙腦合形本金水，平腦土星是。此名五吉最為高，辨別在分毫。

In the very beginning, the Taiji split into clear and turbid elements. The clear rose upward to form the vast and open heavens, while the turbid coagulated to become mountains and rivers, whose veins are always interconnected. Within these veins flows the energy of the Five Phases. The way this energy flows depends on the form of the mountain. Five shapes—round, straight, curved, pointed, and square—correspond to the five stars of metal, wood, water, fire, and earth. Among these, the round shape branches into four variations, making a total of nine forms, known as the Nine Stars. Among these Nine Stars: the round one is called "Taiyang"; the round and square one is called "Taiyin"; the round and curved one is called "Jinshui"; the "Muxing" is straight like an arrow. The square one is "Tiancai," and it is further divided into three types based on the top: the twisted one has the form of earth with metal, the double-headed one belongs to metal and water, and the flat-headed one is pure earth. The above group is called the "Five Auspicious Stars," which are of the highest rank, and distinguishing them is only a matter of the finest details.

頭圓兩腳拖尖尾，便是天罡體。頭圓腳直孤曜當，燥火尖似鎗。掃蕩一身渾是曲，四者為凶局。教君盡識九星形，砂上撥為清。凡認星辰須對面，九星容易辨。若還草木亂紛紛，莫便喝星辰。識得星辰不識用，萬卷徒勞誦。識星須是得眞傳，方是地行仙。

Mountains that are round at the top with two feet dragging out sharp tails are the form of "Heavenly Gang"; those with round heads and straight feet belong to "Solitary Bright Star"; mountains that are sharp and pointed like the tip of a spear are "Dry Fire"; and those that are entirely curved and twisted are "Sweeping". These four are凶局. Teach you to recognize the shapes of the nine stars, and identify them clearly on the sand mountains. When identifying stars, you must stand directly opposite and look straight ahead, making it easier to distinguish the nine stars; if the mountain has messy vegetation, do not hurry to determine the star names. Recognizing stars without knowing how to use them, reading ten thousand volumes of books is in vain. To recognize stars, one must receive true transmission from a genuine master, only then can one be considered a god on earth.

太陽星：頭圓而身高者是。太陰星：頭圓而身帶方者。金水星：頭圓而身曲者是。紫炁星：即火星身聳者是。天財星：有三體，皆帶方。以上名曰五吉星也。天罡星：頭圓腳尖者是。孤曜星：頭圓帶方腳直者是。燥火星：體尖利者是。掃蕩星：凡曲者是。以上名四凶星也。

The official names of the nine stars are as follows. "Sun Star": a mountain with a round head and a high, towering body. "Moon Star": a mountain with a round head and a body slightly square. "Metal and Water Star": a mountain with a round head and a curved body. "Purple Qi Star": a mountain resembling the Fire Star but with a steep and lofty body. "Heavenly Wealth Star": has three forms—obstructed head, double head, and flat head—all with a square body. The above five are collectively called the "Five Auspicious Stars." "Heavenly Gang Star": a mountain with a round head and a sharp foot. "Solitary Bright Star": a mountain with a round head and square body, and a straight foot. "Scorching Fire Star": a mountain with a sharp and sharp body. "Sweeping and Destroying Star": any mountain with a completely curved body. The above four are collectively called the "Four Malevolent Stars."

廖公自有星辰訣，絕勝前賢說。前賢専論北斗星，取象欠分明。禹今別定九星號，取用眞奇妙。正形詳具穴星篇，龍上卻敷宣。太陽一星即左輔，高圓覆鍾金。太陰本是右弼傳，形跡方更圓。金水原來名武曲，三腦如金宿。木星惟號曰貪狼，一尖直更長。天財誰識巨門體，三般頭腦異。天罡正與破軍同，腳下出尖峰。孤曜祿存同一類，枯拳最相似。燥火廉貞實一名，尖斜芒掃形。掃蕩屬水配文曲，斜拖帛一幅。此是巒頭正九星，體認要分明。

Liao Jinjing has his own set of verses for identifying stars, which surpasses the previous scholars' methods. Earlier scholars relied solely on the seven stars of the Big Dipper for naming, but their representations were not clear enough. Liao Gong now establishes new names for the nine stars, making them remarkably effective. The true forms of the nine stars are already clearly explained in the "Xue Xing Chapter," and here we focus on their appearance on the dragon body. The "Sun Star" is the same as the old "Zuo Fu," with a high and round mountain shape resembling an overturned bell. The "Moon Star" was originally called "You Bi," with a shape that is square yet rounded. "Jin Shui" was previously known as "Wu Qu," with three peaks on top resembling a string of golden stars. "Wood Star" is simply called "Tan Lang," with a sharp tip and a straight body. "Tian Cai" is actually the form of "Ju Men," having three different heads. "Tian Gang" is exactly the same as "Po Jun," with a sharp peak at the mountain base. "Gu Yao" and "Lu Cun" belong to the same category, resembling withered fists. "Zao Huo" and "Lian Zhen" are actually the same, with a sharp and slanting mountain shape that spreads out like a sharp edge. "Sao Dang" belongs to water and matches the old "Wen Qu," shaped like a piece of silk dragged diagonally. These are the nine stars in the field of geomancy, and their recognition must be clear and distinct.

一星又變為九樣，其一名本相。連炁居二分炁三，第四開腳參。五為雙爪六獨爪，七變翻身巧。八是側體九倒身，八十一形眞。形有高低與肥瘦，喝名莫差謬。上中下格龍形分，富貴更詳論。星辰看在何方上，其年當氣旺。更尋出脈該何方，年命總相關。

Each star can transform into nine different forms: the first is called "Ben Xiang" (original form), the second is "Lian Qi" (connected energy), the third is "Fen Qi" (divided energy), the fourth is "Kai Jiao" (spread legs), the fifth is "Shuang Zhuo" (double claws), the sixth is "Du Zhuo" (single claw), the seventh transforms into "Fen Shen" (reversed body) in a skillful way, the eighth is "Ce Ti" (sideways body), and the ninth is "Dao Shen" (upside-down body). Each of the nine stars transforms into nine forms, making a total of eighty-one shapes, all of which are real. These shapes also differ in height, weight, and body type; when naming the stars, one must not make mistakes. The dragon shape should be divided into upper, middle, and lower sections, and based on this, one can further deduce the extent of wealth and honor. By observing where the stars are located in a particular direction, one can determine which year they are most vigorous; additionally, by examining the direction of the pulse, this relates to the year when something is expected to happen and the person's birth year and destiny.

九個星辰有正形，細說與君聽。太陽端正覆鍾樣，太陰半月相。金水原來似鳳飛，紫氣笏囊垂。天財雙腦頭各異，凹腦展誥是。雙腦貴人立馬容，平腦玉屏風。天罡張蓋形相併，孤曜如覆盤。燥火尖刀最是凶，掃蕩展旗同。一個星辰又變九，正體皆居首。開口第二懸乳三，太極暈中涵。四是弓腳五雙臂，單眼居六位。七為側腦不須移，沒骨八為奇。平面原來居第九，九變不離首。八砂熟記在心胸，開眼便相逢。

There are nine stars, each with its own distinct shape. Let me explain them in detail. The "Sun" appears upright, like an overturned bell. The "Moon" looks like a half-moon. The "Golden Water" originally resembles a phoenix in flight. The "Purple Qi" looks like a board and a pouch hanging down. The "Heavenly Wealth" has two different forms of its head: the concave head resembles an unfolded official decree; the double head resembles the posture of a nobleman riding a horse; the flat head resembles a jade screen. The "Heavenly Gang" looks like an open umbrella, and the accompanying "Solitary Brightness" resembles an overturned plate. The "Dry Fire" looks like a sharp knife, being the most dangerous; the "Sweeping" looks like an unfurled banner, and it also belongs to the category of凶星 (dangerous stars). Each star can also change into nine different forms: the original form is first; "Opening Mouth" is second; "Suspended Nipple" is third, containing the Taiji halo within it; fourth is "Bow Foot"; fifth is "Two Arms"; sixth is "Single Eye"; seventh is "Side Head," which does not need to be altered; eighth is "No Bone," which is the most peculiar; and "Flat Surface" was originally ninth. All nine variations are based on the original form. There are also eight types of sand shapes that should be remembered clearly, so that they can be recognized instantly upon seeing them.

地理由來分四用，皆以龍為重。吉凶禍福此中生，須要察眞情。祖龍高頂名樓殿，常有雲氣現。聚繞名為聚講山，根本在其間。講罷龍行有美惡，生死與強弱。順逆進退切須知，八法要詳推。生是低昂多節目，死是無起伏。強是奔走勢力宏，弱是瘦稜嶒。順是開 向前往，逆是向後去。進是龍身節節高，退是漸蕭條。生強順進皆為好，富貴兼壽考。死弱逆退最為凶，夭折受貧窮。

Geography has traditionally been divided into four purposes: establishing a capital, relocating a state, building a residence, and burying an ancestor. Among these, the dragon (dragon line) is considered the most important. All good and bad fortune originates from here, and it is essential to discern its true nature. The high peak of the ancestral dragon is called "Lou Dian," where clouds often appear. Mountains that gather and encircle are called "Ju Jie Shan," and the root of the dragon lies within them. After the gathering and encircling, the dragon rises and moves forward. Its movement can be good or bad, and it must be examined in terms of eight aspects: birth, death, strength, weakness, compliance, opposition, advancement, and retreat. "Birth" refers to mountains that are high, low, undulating, and clearly defined. "Death" refers to mountains that are flat and lack variation. "Strength" refers to mountains that are vigorous, dynamic, and powerful. "Weakness" refers to mountains that are thin, sharp, and lack strength. "Compliance" refers to the dragon line spreading out forward, although the original text is missing a character after "open." "Opposition" refers to the dragon line turning back. "Advancement" refers to the dragon line rising higher with each section. "Retreat" refers to the dragon line becoming gradually lower and more desolate. The four aspects of birth, strength, compliance, and advancement are favorable, indicating wealth and longevity. The four aspects of death, weakness, opposition, and retreat are the most ominous, indicating early death and poverty.

龍行過峽脈有四，正出左右次。回頭顧祖出尤奇，穴狀可前知。向首峽中能預定，一峽一穴正。兩邊遮護喜形成，最怕賊風生。若還穿帳要中出，角落未為吉。兩重三重開府衙，一重只富家。若有貴人居帳下，此格眞無價。地軸天關左右遮，或垂帳角斜。退卸換剝麄者細，凶星變吉氣。老龍抽出嫩枝柯，跌斷不嫌多。朋山共水難尋脈，石上留蹤跡。喚作崩洪有十名，富貴此中生。

When a dragon pulse passes through a pass, there are four types of emergence: the one emerging from the center is the best, followed by those emerging from the left and right, and the one that turns back to look at its origin is especially unique. The shape of the site can be predicted from the pass. The direction of the main line can also be determined in the pass, because each pass corresponds to one main site. It is best if the mountains on both sides of the pass protect it, and it is most dangerous if there is a 'thief wind' entering. If the pulse emerges through a canopy, it must come from the center of the canopy; if it emerges from the corner, it is not auspicious. If there are two or three layers of canopies, it can form a great site suitable for a government office; if there is only one layer, it is only suitable for a wealthy family. If there is also a nobleman peak standing beneath the canopy, this pattern is truly priceless. The two mountains called 'earth axis' and 'heaven gate' on both sides provide protection, or the corners of the canopy slope down. The dragon pulse gradually becomes thinner as it retreats, transforming from coarse to fine, and even凶 stars can turn into auspicious qi. The old dragon draws out young branches, and the more breaks in the middle, the better. When encountering two mountains enclosing a stream and it is difficult to find the pulse, one should look for its traces on the stones. This type of pulse passing through water and fields is called 'collapse flood', and there are ten kinds of names, from which wealth and honor arise.

龍上如生兩池水，養蔭斯為美。異骨奇毛洲與塘，須定出何方。夾衛護從兩旁侍，天以太乙峙。右邊武庫左文官，隊仗貼身安。迎龍先在穴前揖，送龍穴後立。纏龍纏過龍虎前，托龍居背邊。欲作穴時看出脈，原有十二格。正偏大小與短長，高低要審詳。更有曲直並斷續，吉凶皆在目。蜂腰鶴膝最為奇，大忌被風吹。此是行龍諸法度，餘詳龍格部。凡尋大地要搜求，逐一究源流。

If two pools appear on the dragon's back, they can nourish and protect the dragon energy, which is a good omen. Any strange stones, peculiar plants, or sandbanks and ponds in the mountains or water should be determined according to their direction. The mountains that guard and support on both sides stand like attendants. The peaks named "Tianyi" and "Taiyi" face each other. To the right is the Wukù Mountain, and to the left is the Wen Guan Mountain, arranged closely like an escort. The "Yinglong" mountain first bows before the穴位, the "Songlong" mountain stands behind the穴位, the "Chanlong" mountain winds around the dragon and tiger ridges before them, and the "Tuo Long" mountain is located on the side of the back of the穴位. When choosing a穴位, first observe the ridge line. The original twelve types of ridge lines are: straight and oblique, large and small, short and long, high and low, all of which should be examined carefully; in addition, there are distinctions of curved, straight, broken, and continuous, which reveal both good and bad fortune. Ridge lines shaped like a bee's waist or a crane's knee are most extraordinary, but they must be most carefully avoided from being exposed to wind. The above are the various rules for the movement of the dragon ridge; further details are explained in the section on dragon patterns. When searching for a large site, one should seek it in this way, tracing its source and flow step by step.

爰從重濁凝於地，便有高低勢。勢來起伏是行蹤，前賢呼作龍。龍神高處成樓殿，聚講星辰見。講罷辭樓下殿行，行度見精神。迢迢過峽並穿帳，剝換成幾樣。夾衛輔從兩旁生，後送更前迎。枝腳隨身無反逆，盤剝多奇特。此是山家作穴龍，定起主星峰。主星大小合龍格，造化便可測。

Since the heavy and dense earth凝聚ed to form the land, the terrain began to have ups and downs. This continuous undulating form is the path of the dragon, as ancient sages called it. At the highest point, the dragon god forms a "palace and hall," and the image of "converging stars" appears here, where the stars gather around. After the convergence is complete, the dragon leaves the palace and hall, showing its spirit in its movement. It travels through narrow passes and mountain ranges, transforming into various star forms along the way. Mountains that guard and assist from both sides emerge on either side, with mountains behind to send it off and mountains in front to welcome it. The branches of the dragon extend along its body without turning back, and at the places where it winds and changes, there are many unusual shapes. This is what geomancers refer to as a dragon that can form a site, and at the end, it must rise to form a main star peak. The size of the main star peak corresponds to the dragon's rank, and from this, one can infer the depth of the natural transformations.

二三節內穴星成，福力實非輕。節數遠時福力小，再起星方妙。龍身顯著穴隱藏，點穴貴精詳。平地龍神因水勢，認取原無二。隱隱隆隆正好尋，尋得值千金。凡入鄉村先見穴，須把後龍別。若是眼高先見龍，尋得莫匆匆。此是尋龍神妙訣，是地便能決。試將遍去覆仙蹤，端的有神通。

If thesite star forms within two or three sections after the main star, the blessing is indeed substantial. If the distance in sections is too great, the blessing will be less, and it is necessary to start another star peak again. The longer the dragon body is clearly visible, the more hidden thesite tends to be, so pinpointing thesite requires careful and detailed examination. For flat land, the dragon spirit should be identified by the water flow; the principle of identifying the dragon is essentially the same as for mountainous land. The subtle and slightly elevated areas on the ground are the best places to search for the dragon. Finding these is worth a thousand gold pieces. Whenever entering a village, if thesite is seen first, one must look back to identify the dragon behind it. If one's eyesight is sharp and the dragon is seen first, one should not hastily determine thesite. This is the divine secret of searching for the dragon, and by using it, one can judge whether the land is good or not. One may apply it to examine the old sites where previous sages have already chosen thesite, and it will indeed be as effective as a divine oracle.

觀山定把龍為本，吉凶方有凖。世人論砂不論龍，正坐渺茫中。大抵眞龍必有格，穴後好尋索。便來穴後現眞形，應似谷中聲。穴後星辰如不出，脈上要尋覓。只從脈上認巒頭，莫向兩旁求。兩旁見格縱好看，終非吉凶斷。有時穴後見星辰，原不出龍身。名曰照星一般取，事業皆堪許。更有兩山映結成，亦可當其名。成格龍神最難遇，檢點須從恕。按圖索驥要求純，誤盡世間人。

Observing mountains must always take the dragon as the fundamental element; only then can we determine fortune and misfortune with a standard. People today only consider the surrounding hills but not the dragon, which leaves them in a state of uncertainty. Generally, a true dragon must have a definite form, and once it reaches the site, it is easy to find. When a dragon of definite form arrives at the site, it will clearly reveal its true shape, just as a sound in a valley will surely have an echo. If the stars behind the site are not visible, we should look for them along the main ridge; we should identify the hill forms along the main ridge, not look to the sides. Even if good forms are seen on the sides, although they may look good, they cannot be used to determine fortune or misfortune. Sometimes the stars seen behind the site are not from the dragon itself, but are called "reflecting stars," which can also be used, and can bring about official rank and achievements. There are also cases where two mountains form a pattern together, which can also be considered. Truly formed dragons are very rare to encounter; when examining, one must be patient and tolerant. If one insists on strict conformity to patterns without flexibility, it will mislead many people.

高大星辰管一代，餘福猶未艾。若逢龍格小而低，一代便衰微。要識吉凶何代發，逐節從頭踏。凶龍在後一同推，世代總能知。凡是星辰要蓋送，蓋送最宜重。蓋送須要大而麄，尖圓卻不拘。送到左纏還右護，時時更回顧。若還格好卻孤寒，僧道做高官。星後落脈要中出，中出方為吉。左出為輕右更輕，輕重此中生。好格面平方合樣，面飽何勞相。欹斜破碎浪痕高，凶禍定難逃。此訣廖公親口授，句句無差謬。若將漏洩亂相傳，雷電取回天。

Tall stars can influence the prosperity of a generation, and the remaining blessings will continue endlessly. However, if the dragon pattern is small and low, it will decline after one generation. To know in which generation the fortune or misfortune will manifest, one must examine each section from the beginning step by step; if there are further凶 dragons, they should also be calculated. Thus, the fortune and misfortune of each generation can be predicted. All stars must have "covering mountains" and "sending mountains," which should be layered and overlapping. The covering and sending mountains should be large and strong, whether sharp or round is not important. The sending mountain should reach the left side to protect and then turn to the right side to guard, constantly looking back and forth. If the dragon pattern is good but surrounded by cold and lonely areas without protection, it can only produce high officials among monks and Taoists. The mountain ridge after the star peak should come out from the center, and only the center is considered auspicious; coming from the left is weaker, and coming from the right is even weaker, and the difference in strength is here. The mountain face of a good pattern should be flat and upright; if it is swollen and protruding, it is not worth looking at. If the mountain face is tilted, broken, or has high waves, misfortune is certain. This set of verses was personally taught by Liao Jinjing, and each sentence is accurate. If it is leaked and spread to others, lightning and thunder will take it back to the sky.

入穴當先明四落，有落皆堪作。初落原來近主山，局勢必須完。中落餘枝作城郭，吉氣於斯泊。下落名為大盡龍，氣勢最英雄。分落後龍擘脈去，貫串還可取。四落中間分五龍，最要看行蹤。龍若落時生降勢，界截須伶俐。直龍原是撞背來，中出貴徘徊。橫龍原是從側落，逆轉須磅礴。回龍原是曲翻身，顧祖要逡巡。飛龍原是結上聚，昂首眞奇異。潛龍原是落平洋，撒脈自悠揚。

To determine the site and establish the layout, one must first understand the four types of falling (四落). All four types can form suitable land. The first type of falling (初落) is originally close to the main mountain, and the terrain must be complete and intact. The second type of falling (中落) uses the remaining branches and limbs as city walls, where good qi settles. The third type of falling (下落), also called "great dragon," has the most vigorous momentum. The fourth type of falling (分落) occurs when the dragon splits off a branch of the main ridge, and it can be used as long as the connection remains continuous. Among the four types of falling, there are five types of dragons: when the dragon falls, it must display a descending trend, and the boundary waters that cut it off should be clear and decisive. The straight dragon (直龙) originally comes straight from behind, and it is most valuable if it emerges in the center and slightly winds. The horizontal dragon (横龙) originally falls from the side, and when it reverses, it should have a grand and powerful momentum. The returning dragon (回龙) originally bends and turns, and when it looks back at the ancestral mountain, it should do so calmly and leisurely. The flying dragon (飞龙) originally gathers qi at a high place and gathers, displaying a strange and majestic posture. The hidden dragon (潜龙) originally falls into a flat plain, spreading out its ridges naturally in a long and flowing manner.

吉凶皆用九星相，必須神煞旺。昔賢降勢立論多，未免有差訛。穴星九變宜詳辨，源流容易見。面前正應要分明，眞假細推評。龍虎古稱衛區穴，禍福最親切。龍要蜿蜒虎要馴，反此見災迍。若如瓜瓠來回抱，福廕分長少。粗大瘦弱短縮形，破碎廹狹並。強直尖射與插落，鬥競低陷落。反走斜飛壓穴凶，昂頭擺面同。斷腰露脅疊指類，惡石兼樹死。敗牆古路及深坑，凶禍逐形生。

Divination of fortune and misfortune must be based on the nine stars, and the vitality of the stars is essential. Previous scholars have discussed the descent of the dragon mountain extensively, but their opinions may contain errors. The nine variations of the central star should be carefully distinguished, which will make the source and flow clear. The mountain directly facing the site should be distinct, and whether it is genuine or false should be carefully evaluated. Dragon and tiger ridges have always been called the guards of the site, and they are most closely related to fortune and misfortune. The azure dragon ridges should be winding and affectionate, while the white tiger ridges should be obedient and not proud. If these are opposite, misfortune will occur. If the ridges are like gourds or calabashes, embracing the site in a circular manner, the blessings will be realized according to the senior and junior branches. As for ridges that are coarse, thin, short, broken, narrow, stiff, sharp, shooting, falling, fighting, depressed, retreating, flying away, pressing on the site, proud, facing the site, broken at the waist, exposed at the sides, like fingers stacked together, accompanied by evil stones or dead trees, as well as broken walls, old roads, and deep pits, these forms will bring about misfortune.

橫龍出穴必要鬼，樂山宜後峙。官星本是出前山，曜氣龍虎間。星辰蓋照前後取，祗把穴為主。三陽不促六建全，十道要無偏。砂法水城與堂氣，專部極詳細。捍門水口及羅城，關鎖要圓成。禽星獸星須穎異，羅星分種類。如斯全局最難逢，取用貴疏通。更有平洋局又別，傾廩為君說。星辰原出在高岡，撒脈下平洋。高岡聚講與過峽，行龍皆一法。撒落平洋始不同，切莫失眞蹤。地有高低即山水，節目同一體。遠山近水兩旁纏，脈似藕絲連。倒身龍格隱復現，脈上行時見。隱隱隆隆正好尋，尋得值千金。龍若前逢水界截，穴向此中結。穴星平面細推求，切忌牽土牛。砂形亦有仰面格，一一要推測。其餘卦法更精玄，備述在終篇。

A dragon line must have the "Ghost Star" behind it to support and sustain it, and the "Joy Mountain" should also stand behind to guard it. The "Official Star" originally extends from the mountain in front of the site, while the "Radiant Qi" appears between the dragon and tiger ridges. The "Covering Mountain" and "Viewing Mountain" should be selected from the front and back of the site, with everything centered around the site. The front, middle, and back of the three yang positions should not be cramped, and the six construction positions should be complete. The ten directions should not be biased. As for the methods of sand forms, water boundaries, and the atmosphere of the site, they are explained in detail in their respective sections. The protective mountain, water mouth mountain, and the surrounding walls should be complete and well-secured. The bird star and beast star should have distinctive shapes, and the Luo star also has different types. Such a complete site is rare to encounter, and when using it, one should be flexible and adaptable. In addition, the layout of flat plains is different from that of mountainous areas. I will now explain it fully. The stars in the plains originally come from high hills, and their energy spreads down to the plains. The gathering and passing of the dragon line on the high hills are the same as in mountainous areas; only after spreading down to the plains do they begin to differ, so do not lose track of their true origin. The ground has high and low areas, which correspond to the mountains and waters in mountainous areas, and the principles are essentially the same. Distant mountains and near waters surround the site on both sides, with the energy lines connecting like thin threads of lotus root. When the dragon line is reversed, it appears and disappears intermittently, visible only when following the energy line. The slightly elevated areas on the ground are the best places to search for the site. Finding it is worth a great deal. If the dragon line encounters a water boundary in front, the site will form here. The flat site star should be carefully examined, and it is most忌 to disturb the earth ox. The shape of the sand also has a "face-up" pattern, which should all be carefully analyzed. The remaining methods of the hexagrams are even more profound and mysterious, and are detailed in the final section.

問君何以名為穴，地理同人脈。問君何以名為星，天象即地形。龍神落處穴融結，須把星辰別。星辰不是妄稱呼，形象實相符。圓直曲尖方五體，本是五形氣。直曲方尖各帶圓，湊作九星全。入式總歌已詳備，如斯略解義。認得星辰形體時，禍福自能知。第一要分眞與假，多有昏迷者。若是眞者山水潮，假則去迢迢。第二要分生與死，時師多昧此。藏風得水是為生，死則氣飄零。第三宜逆不宜順，莫把尋常論。逆是下山腳先回，順是逐水來。第四要嫩不要老，細看休草草。老是大山毛骨粗，嫩是換皮膚。

Why is it called "xue" (穴)? Because the "xue" in geography is the same principle as the meridians in the human body. Why is it called "xing" (星)? Because the celestial stars correspond to the shapes of the mountains on earth. Where the dragon spirit descends, the "xue" forms there through the convergence of energies. It is essential to first distinguish the stars clearly. The names of the stars are not casually used; they indeed match their forms. There are five shapes: round, straight, curved, sharp, and square, which are originally transformed by the Five Phases. Straight, curved, square, and sharp each combined with roundness form nine stars in total. The "Rushi Zongge" (入式总歌) has already explained this in detail, so here only a brief explanation is given. Recognizing the forms of the stars allows one to know about fortune and misfortune. First, distinguish between true and false. Many people are confused about this: true "xue" is where mountains and waters gather; false "xue" is where mountains and waters are far away. Second, distinguish between alive and dead. Most current geomancers do not understand this: alive "xue" can retain wind and water, while dead "xue" has scattered and dispersed energy. Third, prefer reverse rather than direct, and do not judge by common sense: "reverse" means the sand at the foot of the mountain turns back first, while "direct" means following the water straight ahead. Fourth, prefer young rather than old, and examine carefully without being hasty: "old" means the mountain has rough bones, while "young" means it has already changed its skin once.

穴星更有八般病，有病何勞定？斬指摺痕項下拖，碎是石嵯峨。斷肩有水穿膊出，剖腹腦長窟。折臂元來左右低，破面浪痕垂。陷足腳頭竄入水，吐舌生尖嘴。此是成星終有虧，誤用禍相隨。穴面又有八般病，有病皆要醫。貫頂脈從腦上抽，星峰不見頭。墜足脈從腳下去，靈光內所聚。繃面橫生脈數條，生氣自潛消。飽肚粗如覆箕樣，醜惡那堪相？莫言立穴太精詳，凶吉此中藏。

There are eight kinds of sicknesses in the star formations of the site. If there are sicknesses, why should we still determine the site? "Cut finger" refers to a fold running from the neck downwards; "Broken" refers to rugged rocks; "Broken shoulder" refers to water flowing out from the shoulder area; "Split abdomen" refers to a deep hollow on the top of the head; "Broken arm" originally refers to depressions on both sides; "Broken face" refers to waves on the mountain face hanging down; "Sunken foot" refers to the mountain foot sinking into water; "Protruding tongue" refers to a sharp tip appearing before the site. Although these have already formed stars, they ultimately have losses, and using them will bring misfortune. The site's surface also has eight kinds of sicknesses, all of which need to be treated: "Piercing the top" refers to the vein drawing out from the top of the head, making the star peak invisible; "Sunken foot" refers to the vein leaking away from the foot, causing the spiritual light to gather inward instead of being released; "Tightened face" refers to several veins branching out horizontally on the mountain face, causing the life qi to gradually dissipate; "Full belly" refers to the mountain face being coarse and swollen like an inverted bamboo basket, appearing ugly and unattractive. Do not think it is too detailed to set the site, for fortune and misfortune are hidden in these details.

認得星辰既眞正，點穴宜相稱。星辰眞正穴爭差，咫尺隔天涯。一個星辰有三勢，立眠坐各異。立是身聳氣上浮，天穴此中求。眠是身仰氣下墜，地穴如斯是。坐是身屈氣中藏，人穴最相當。一個星辰有六格，見穴須求索。大小高低與肥瘦，穴貴得其宜。大要寬開小要狹，作用當依法。低怕受溼高怕風，消息莫匆匆。肥宜浮上瘦沉下，反此皆凶也。三勢六格筆難圖，休道盡形無。

Once the stars and constellations are clearly and properly identified, the point of thesite must be in harmony with them. Although the stars are genuine, if thesite is even slightly off, a short distance can feel like a great separation. A single star has three kinds of 'form' or 'posture': standing, lying, and sitting, each being different. 'Standing' refers to a mountain rising upright, with its energy rising upward; the heavenly穴 should be sought from here. 'Lying' refers to a mountain lying horizontally, with its energy sinking downward; the earthly穴 is like this. 'Sitting' refers to a mountain bending, with its energy hidden in the middle; the human穴 is most suitable. A single star also has six kinds of 'pattern' or 'category'; even when the穴 is identified, one must still carefully search for it. Large and small, high and low, fat and thin, the穴 should be appropriate for each. Large ones should be broad, small ones should be narrow, and the method should follow accordingly. Low ones fear dampness, high ones fear wind; one must carefully consider and adjust without being hasty. Fat ones should have the穴 floating above, thin ones should have the穴 sinking below; doing the opposite would be dangerous. The three postures and six patterns cannot be fully described with words; do not think that this has completely explained their forms.

點穴必先分四煞，留心莫亂挖。惡煞無過直與尖，眞個得人嫌。兩邊圓淨名全吉，藏煞穴第一。無饒無減穴居中，妙用奪神功。穴下如生尖直腳，壓煞穴宜作。騎形高下自無凶，挨金法亦同。氣脈直來形勢急，脫煞穴宜立。須知粘穴落平夷，休嫌穴水泥。一邊尖直來相從，閃煞穴宜用。從來倚脈亦如然，莫道穴居偏。此是穴星篇內訣，開端當解說。其餘作法有專門，仿此不虛論。

When selecting a site for a point, one must first clearly distinguish the four methods of eliminating bad influences, and be careful not to dig randomly. The worst kind of bad influence is straight and sharp, which is truly annoying. If both sides are round and clean without any bad influences, it is called "full good fortune," and the method of "hiding the bad influence" is the first choice. At this time, there is no need to favor one side or cut down the other; the site should be in the center. The skillful use of this method can achieve the power of transforming the natural order. If there are sharp and straight sand formations coming from the site, it is suitable to use the method of "pressing the bad influence," riding on top of that shape, either high or low, naturally avoiding danger. The method of "matching metal" is the same principle. If the energy flows straight and the form is urgent, it is suitable to use the method of "escaping the bad influence." One must know that this is the method of "adhering to the site," landing on a flat and gentle place, without worrying about some wetness or muddy areas in front of the site. If only one side has sharp and straight objects coming along, it is suitable to use the method of "avoiding the bad influence," avoiding it; the traditional method of "relying on the ridge" is also like this, without saying that the site is biased. These are the secrets from the chapter on "Site Stars," which should be explained clearly at the beginning. Other methods have their own special chapters, following the same logic, not empty words.

穴有奇怪人不識，造化無可測。體格何曾亂九星，不見得人驚。騎龍須要居龍脊，龍住應無敵。藏龜閃跡在田間，水遶是眞龍。漱石莫疑安石罅，土穴端無價。捉月須云在水中，還要土來封。斬關已見前人下，細看終無假。坐穴轉面去張潮，不怕八風搖。走珠墩阜出平地，三個五個是。仰高山頂見星辰，平面最為眞。變態無窮聊舉例，作用皆如是。乘生得氣任君裁，奇怪不須猜。

There are strange forms ofsite that people cannot recognize, demonstrating the subtle and profound nature of creation. In reality, these peculiarsite do not violate the rules of the nine stars; they just appear unfamiliar, causing surprise. The "Riding Dragon穴" must be situated on the dragon's back, where the dragon stops, making it unparalleled. The "Hiding Turtle穴" appears mysteriously in the fields, and if it is surrounded by water, it is truly a dragon. The "Sipping Stone穴" should not be doubted as being in a stone crack; the soil within is actually invaluable. The "Catching Moon穴" is said to be taken from water and must be covered with soil. The "Cutting Gate穴" has been identified by predecessors, and upon close examination, it is genuine. The "Facing Back穴" turns the back to face distant waves, thus not fearing the winds from all directions. The "Rolling Pearl穴" consists of small hills emerging on flat ground, forming a series of three or five. The "Looking Up High穴" is seen on the top of a high mountain, with the flat areas being the most authentic. The changes ofsite are endless, and here only a few examples are given, following the same principle. As long as one can capture the life qi and obtain the dragon qi, no matter how strange the form, there is no need to doubt.

眞龍落處四山聚，亦自有名義。昔賢何以喚為砂，於理自呼差。楊曾教人原有格，只從砂上撥。因此名作撥砂圖，次序以砂悟。大凡尋龍與點穴，細把前龍別。龍若住時砂有情，不住亂縱橫。穴若正時砂效用，不正自飛動。眞龍藏幸穴難尋，惟砂識幸心。砂有朝迎與侍衛，四者君須記。當面推來名曰朝，不怕遠迢迢。若是眞時方出現，假時難見面。迎是隨龍先出來，見穴卻回頭。或隨迎潮來聚集，遠望低如揖。侍在穴前分兩邊，端拱默無言。遮頭客山不許入，森森如竹立。衛是護龍左右隨，生怕四風吹。本身枝腳為龍虎，皆在衛中數。只將四者撥前砂，括盡更無加。

The true dragon's resting place is surrounded by mountains on all sides, and these mountains each have their own names. Why did the ancients call them "sand"? In fact, this term is not entirely accurate. Yang Yunsong and Zeng Wenchan taught a method called "Grasping the Dragon," which focused mainly on the sand, hence the name "Sand Diagram." One should understand the sand in order and according to its sequence. In general, when searching for a dragon and determining a site, one must carefully distinguish the coming mountains ahead. If the dragon truly stops here, the sand will be affectionate; if the dragon does not stop, the sand will be chaotic and disorderly. If the site is chosen correctly, the sand will function effectively; if the site is not chosen correctly, the sand will naturally appear scattered. When the true dragon is deeply hidden, the site is hard to find, and only through the sand can one recognize its intention. Sand is divided into four categories: "Facing," "Meeting," "Attending," and "Guarding." You must remember these. Mountains directly facing the coming direction are called "Facing," and they do not need to be close; only genuine facing mountains will appear, while false ones are rarely seen. "Meeting" mountains follow the dragon ahead and then return to see the site; some come together with the approaching waves, appearing distant and low, like bowing. "Attending" mountains stand on both sides in front of the site, standing upright and silent, like hands clasped in greeting; they block the guest mountains outside, preventing them from entering, appearing like bamboo poles standing in order. "Guarding" mountains accompany the dragon on both sides, fearing that the wind from all directions might affect the site; the branches of these mountains, which form the dragon and tiger sands, are all included in the category of "Guarding." By using these four types to identify the sand in front of the site, all the sand is fully covered, with nothing left out.

中間最是朝山緊，禍福尤有凖。高低穴法取朝針，高則齊眉低應心。其次本身枝腳重，隊仗眞得用。誰知不見乃為奇，福應沒差移。遠迎近侍不可缺，只喜皆羅列。就中龍虎事如何，所貴在諧和。大抵砂形不須泥，有情便為貴。縱繞秀麗更尖圓，無意亦徒然。此是撥砂眞妙訣，莫與時師說。時師將信又將疑，枉自洩天機。

Among these four, the most important is the facing mountain. It is especially accurate in indicating fortune and misfortune. The height of the site should be determined by the facing mountain: if the facing mountain is high, the site should be placed at the level of the eyebrows; if the facing mountain is low, the site should be aligned with the heart level. Next, the branches of the main hill are most important; they should be arranged in a ceremonial formation to be truly effective. Who would know that if the branches are not exposed but hidden, it is even more extraordinary, and the fulfillment of good fortune is no less accurate. The distant welcoming mountains and the nearby attending mountains must not be missing; they are most favored when they are neatly arranged in front. As for the dragon and tiger ridges, what is most valuable is their harmony and balance on both sides. Generally, the shape of the ridges does not need to be strictly followed, as long as they are affectionate towards the site, they are precious; even if they are graceful, sharp, or round, but indifferent to the site, they are of no use. This is the true secret of arranging ridges, and it should not be told to ordinary geomancers; they would be doubtful and skeptical, thus revealing the heavenly secrets in vain.

天機喝砂分造化，格列上中下。又分富貴賤三科，取用不差訛。肥圓端正名富局，堆錢如堆谷。清奇古怪是貴砂，隊仗自榮華。欹斜臃腫皆為賤，碎頭並破面。富砂只在三格間，賤是下格山。惟有貴砂為上格，圖記自明白。請君著眼細推詳，莫把作尋常。格中多有帝王制，非謂眞有位。宰臣侍從近清光，朝夕得翱翔。冠服元來有冕裳，必要隨時相。假如唐帽賤於唐，至宋入明堂。幞頭始自後周出，晉漢為何物？莫因古制便非今，說破免疑心。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Bright Hall = Ming Tang The Heavenly Mechanism determines the names of the terrain features, distinguishing them based on their creation and transformation. They are divided into three grades: upper, middle, and lower, and further categorized into three types: wealth, nobility, and commonness. When using these classifications, there should be no mistakes. Those that are plump, full, round, upright, and square are called "Wealth Terrain," symbolizing wealth accumulated like a pile of grain. Those that are clear, strange, and peculiar are called "Nobility Terrain," representing the grandeur of ceremonial processions. Those that are slanted, swollen, or distorted are considered "Common Terrain," and those with broken peaks or damaged faces also fall into this category. Wealth terrain is found only within the upper, middle, and lower grades, while common terrain is associated with the lower grade, and only noble terrain belongs to the upper grade. By examining the diagrams and records, one can understand clearly. Please pay close attention and carefully analyze, do not treat this as an ordinary matter. The names of the terrain features often include titles from imperial ceremonies, but this does not mean one will actually attain such a position. Ministers and attendants who can approach the emperor's light and soar in court are also symbolic representations. Crowns and garments have their own regulations in each dynasty, so the names should be judged according to the era. For example, the hat of the Tang Dynasty was considered lowly, but in the Song Dynasty it could reach the Bright Hall. The headpiece (幞头) began in the Later Zhou Dynasty, so what was it in the Jin and Han Dynasties? Do not dismiss current customs just because they are ancient. Avoid stating things clearly to prevent doubts in one's mind.

喝砂須要龍為主，高下龍中取。貴龍若又遇貴砂，錦上更添花。龍賤若還砂遇貴，砂變為凶具。砂賤若還遇貴龍，砂亦不為凶。龍賤砂賤不足取，諸凶相繼起。砂中有殺人不知，貴賤最難醫。仔細消砂殺有八，射探沖破壓。更兼反斷走皆凶，解說要人通。射是一尖來向穴，徒配何須說？探是斜山少露頭，作賊不知休。破是浪痕直透頂，滛亂恣遊騁。沖是橫來插穴前，非禍自連綿。壓是穴前砂崛起，奴僕常反主。反是曲身去回朝，離反永飄搖。斷是腦下自橫浪，斬首無人葬。走是斜身順水飛，遊蕩不思歸。若是眞龍去殺合，禍福終須雜。避凶趨吉最為奇，穴上討便宜。

The selection of sand must be based on the dragon. The height and quality of the sand should be judged according to the dragon. If a noble dragon meets with noble sand, it is like adding flowers to a fine silk robe. If the dragon is lowly but the sand is precious, the sand becomes a凶器. If the sand is lowly but meets with a noble dragon, the sand is not considered凶. If both the dragon and the sand are lowly, they are not worth considering, and various misfortunes will follow one after another. If the sand contains harmful energy but people are unaware, it is very difficult to cure the problem of the sand's quality. Careful examination of the sand reveals eight types of sand煞: shooting, probing, colliding, breaking, pressing, reversing, cutting, and fleeing, all of which are凶. The reasons behind them should be clearly understood. "Shooting" refers to a sharp piece of sand facing the tomb, which indicates exile or punishment. What else needs to be said? "Probing" refers to a mountain sloping out slightly, revealing its head, which indicates continuous theft and banditry. "Breaking" refers to waves or marks reaching the top of the mountain, indicating licentiousness and excess. "Colliding" refers to sand crossing over to the front of the tomb, causing continuous disputes and troubles. "Pressing" refers to high sand rising before the tomb, indicating servants often turning against their master. "Reversing" refers to the sand bending outward to worship elsewhere, indicating family members separating, descendants turning against each other, and permanent wandering. "Cutting" refers to a horizontal mark appearing at the base of the head, indicating being beheaded and left unburied. "Fleeing" refers to the sand leaning sideways and flying away with the water, indicating descendants wandering without thinking of returning home. If a true dragon is present and the sand煞 is properly controlled, the outcome will still be mixed with both good and bad. The most wonderful thing is to avoid misfortune and seek good fortune, taking advantage of this at the tomb site.

喝砂須用九星推，形體自能知。太陽有如覆鍾樣，太陰眠弓像。金水原來似鳳眞，木星號貴人。天財凹腦玉案體，雙腦天馬是。平腦分明是玉屏，天罡御傘形。孤曜寶庫為最美，燥火龍樓起。掃蕩原如屏帳開，九變此中來。第一長身是高聳，不須嫌臃腫。第二矮體本來低，亦須穴與齊。第三肥容要豐滿，初不拘長短。第四瘦貌最清奇，稜角不用疑。第五聚氣相連出，磊落爭突兀。第六合形湊集成，或者是連名。第七破相反是相，半面生微浪。第八頂頂莫嫌斜，砂腳要渠遮。第九變來成仰面，卻從平地現。八十一變有成規，須要觸類推。

Divination by sand must be done using the nine stars to deduce its form. The shape of the sand can be naturally identified. "Sun" resembles an overturned bell; "Moon" looks like a horizontal bow; "Metal and Water" originally resembles a phoenix; "Jupiter" is called "Nobleman." "Heavenly Wealth" with a concave head is the form of a jade table, with two heads is the form of a Heavenly Horse, and with a flat head is clearly the form of a jade screen. "Heavenly Gang" is the form of an imperial umbrella; "Solitary Bright Star" in the form of a treasure chamber is most beautiful; "Dry Fire" looks like a dragon hall rising; "Sweeping and Eliminating" originally resembles a screen unfurling. The nine kinds of changes arise from here. The first is "Long Body," which is tall and upright, without needing to worry about being bulky. The second is "Short Body," which is naturally low, but should be level with the site. The third is "Full Form," which should be plump, without concern for length or shortness. The fourth is "Lean Appearance," which is most refined and peculiar, with sharp edges and corners, without doubt. The fifth is "Converging Qi," which is several peaks connected and rising, appearing noble and distinct. The sixth is "Combined Form," which is formed by several shapes coming together, and can be given a combined name. The seventh is "Broken Appearance," which is actually a form, with half of the mountain face producing fine waves. The eighth is "Top," which does not need to be straight, as long as the foot of the hill can cover it. The ninth is "Upside Down," which appears from flat ground. There are eighty-one kinds of changes, each with established rules, which must be understood by analogy.

砂形傳變原不一，皆由九變出。在人心巧與目明，任意立名稱。假如圓墩墨斗樣，便斷為木匠。又如平地見葫蘆，便作太醫呼。若有錘鉗砧木列，兒孫必打鐵。若逢山腳似排符，世代必為巫。此皆出在砂圖外，請君以意會。消砂活法只如斯，此話是明師。砂形看在何方位，命合人富貴。假如子午卯酉方，此命最相當。太歲同年為福應，發達端然定。更將龍格共推詳，靈驗果非常。龍格砂形本無二，大同並小異。辨龍必要細推求，貴賤在巒頭。喝砂相像便為是，舉觀無執泥。按圖索驥最堪嘻，愈察愈生疑。前賢消砂至千百，造化難推測。我今傳作喝砂歌，好語不須多。

The variations and transformations of sand shapes originally existed in many forms, all arising from these nine changes. It entirely depends on the cleverness of the mind and the clarity of the eyes to give them names as one pleases. For example, if the shape is round and solid like a plum stone, it indicates that the family will produce carpenters. If a葫芦 shape is seen on flat ground, it is called a physician. If shapes resembling hammers, pliers, or anvil appear, the descendants will surely be blacksmiths. If the foot of a mountain resembles spread-out talismans, the family will surely become witches. All these are beyond the scope of sand diagrams; please understand them with your own insight. The method of eliminating sand is like this, as passed down by a master. One must also consider the direction in which the sand is located and whether it matches the person's birth year and zodiac sign, which determines wealth and honor. For example, if the sand is located in the four cardinal directions—子, 午, 卯, 酉—it is most suitable for those born under these four zodiac signs. When the person's age coincides with the age of the sand, it is the time of receiving blessings, and success is certain. Also consider the dragon pattern together, which is indeed very effective. The dragon pattern and sand shape are essentially the same, but with slight differences. To distinguish the dragon, one must carefully examine it, as wealth and status are determined by the mountain shape. To assess the sand, only the shape needs to be similar; one should look at it as a whole and not be rigid about one particular detail. To look for sand like searching for a horse in a picture is very foolish, and the more you look, the more doubts you will have. Many masters have explained the methods of eliminating sand, reaching into hundreds or even thousands of types. The transformations of nature are hard to fully understand. Now I have composed this "Song of Assessing Sand," and there is no need for further explanation.

眞龍落處眾水聚，水聚方為是。昔賢何以水為先，水住穴堪扦。入鄉先須看水口，留心莫亂走。兩山對定似葫喉，眞龍在裡頭。尋龍點穴須仔細，先要看水勢。若是龍住水聚堂，不聚亂茫茫。穴落止時水便聚，不止迢迢去。穴居隱怪卻難扦，細把水來辨。水本原是龍血脈，二者須要得。若見當面去匆匆，便是鬼刦龍。或是隨龍來百里，見穴便停止。後來此處分雌雄，得水喜相同。若是陰陽分路明，下後富家興。東牽西走不灣回，勸君莫輕裁。偏正穴法任君下，兩角中心也。三叉中取更無疑，失一便為非。

The true dragon comes to rest where waters gather, and only when waters collect can it be considered genuine. Why did the ancients place water first? Because where water stops, the site for a grave can be chosen. When entering a village, first examine the water mouth, and be careful not to wander aimlessly. Two mountains facing each other, forming a narrow neck like a gourd, the true dragon lies within. Searching for the dragon and choosing the site must be done carefully; first look at the water flow: if the dragon truly stops here, water will gather in the bright hall; if the dragon does not stop, the water will be scattered and confused. When the site is chosen and the dragon stops, the water will gather; if the dragon does not stop, the water will flow away far and wide. If the site is hidden and strange, it will be difficult to choose, and one must carefully examine the water to distinguish. Water is originally the blood of the dragon, and both the dragon and the water must be properly considered. If water flows directly and quickly in front, it indicates that the dragon has lost its vital energy to a ghostly theft. Some water follows the dragon for hundreds of miles, and upon reaching the site, it stops. At this point, further discernment of yin and yang is needed, and the best situation is when both water and yin-yang are harmonious. If yin and yang are clearly separated, the family will become wealthy and prosperous. If the water flows east and west, unwilling to turn back, I advise you not to choose the site lightly. Whether the site is chosen to the side or the center is up to you, and it can also be chosen at the center of the two corners. Choosing from the center of a three-branch water is most reliable, and if one branch is missing, it is incorrect.

天機水分富貴賤，上中下格辨。富貴的在三格中，賤是下格逢。灣環曲折皆為貴，賤是直流去。洋潮濟濟蕩胸臨，富盛斗量金。汪汪萬頃無涯際，財帛來無數。蕩流直去無關闌，穴吉也徒閒。面前峻急明堂遠，只要有城轉。莫因此樣有疑心，龍居始為眞。若是堂傾無聚處，有穴終須棄。龍眞穴正出天然，切記好安扦。前面若逢捲簾水，定主填房子。直去百步不回頭，此是退田牛。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Bright Hall = Ming Tang The heavenly mechanism divides water into three categories: wealth, nobility, and low status, using upper, middle, and lower levels to distinguish them. Wealth and nobility are found within the three levels, while low status is only encountered in the lower level. Water that winds and curves is considered noble, while water that flows straight is considered low status. If a large tide rushes forcefully to the chest, it indicates great wealth, with gold measurable in buckets. If the water surface is vast and boundless, it signifies an endless flow of wealth. If the water flows straight without any obstruction, even if the site is good, it will be of no use. If the water in front of the site is steep and rapid, and the Bright Hall is distant, but there is a surrounding wall that turns back, it is not a problem, and one should not doubt it; this indicates that the dragon truly resides here. If the Bright Hall is overflowing and the water has no gathering place, even if there is a site, it must be abandoned. A true dragon and a correct site emerge naturally; one must carefully fix the site. If there is a curtain-water ahead, it certainly indicates that the descendants will marry into other families to fill the household. If the water flows straight for one hundred steps without turning back, this is called "retreating oxen."

辨水須把龍為主，貴賤龍中取。貴水若還遇貴龍，下後出三公。龍賤水貴反不吉，決定破家室。水賤龍貴不為全，禍福兩相兼。水賤龍賤不足取，絕人荒基推。水中有殺最難醫，在人細詳推。仔細消詳煞八樣，刑剋沖破狀。更兼穿割實為凶，箭射總皆同。形是土穴得土水，鰥寡孤獨鬼。沖是洋潮勢太雄，穴小最為凶。克是陽脈得陰水，初下退田地。破是眾水穿羅城，妻妬女兒淫。穿是一水穿堂過，連綿非橫禍。割是穴前扣腳流，欠債不知休。箭是面前來向穴，口舌頻頻見。射是一尖向穴沖，凶禍歲歲逢。眞龍若與砂水對，禍福緣相配。天造地設一定規，凶吉難再移。

Identifying water must be based on the dragon. The quality of water depends on the dragon. If the water is noble and the dragon is also noble, then after burial, a person will attain a high official position, such as one of the Three Grand Ministers. If the dragon is lowly but the water is noble, it is actually not auspicious and will lead to family ruin. If the water is lowly and the dragon is noble, it is not entirely bad, but it will bring both good and bad fortune. If both the water and the dragon are lowly, it is not worth taking, and it can be considered a barren site that brings death. Water containing evil spirits is very difficult to remedy, and it relies entirely on careful analysis. Careful analysis reveals that there are eight types of water evil: crime, conflict, confrontation, destruction, plus piercing and cutting, which are all very凶. "Shape" refers to a soil-type grave that is paired with soil-type water, which indicates ghosts of widows, orphans, and the lonely. "Confrontation" refers to a powerful tidal flow that is too strong, while the grave is small, which is the most dangerous. "Conflict" refers to a yang ridge paired with yin water, which causes the loss of fields and property immediately after burial. "Destruction" refers to many waters passing through the surrounding walls, which indicates wife jealousy and daughter misconduct. "Piercing" refers to a stream of water passing through the bright hall, which brings continuous and severe misfortune. "Cutting" refers to water flowing closely by the grave, which indicates debts that never end. "Arrow" refers to water flowing directly towards the grave from in front, which causes frequent disputes. "Shooting" refers to a sharp stream of water hitting the grave, which brings misfortune every year. If the true dragon is well matched with the surrounding hills and water, then the fortune and misfortune will also be well matched. This is a fixed rule set by heaven and earth, and the good or bad fortune cannot be changed again.

水形須用五星狀，一體分九樣。蝸螺本是太陽星，分形有十名。太陰原來玉帶勢，金水仰面是。天財凹腦是橫財，雙腦榮華來。重重玉帶御街是，天罡文武體。孤曜星辰最為高，燥火插尖刀。銀帶眞形掃蕩樣，九變宜推想。第一元分聚面名，闊大最多情。第二本是蕩胸水，切要莫欺主。第三拱抱迭兩重，前後一般同。第四反身向外去，還要回頭顧。第五抱臂左右回，須是曲折來。

Water forms should also be viewed in the style of the Five Stars, with the same star divided into nine types. The "Woluo" shape originally belongs to the Sun Star, and when examined in detail, it has ten names. "Taiyin" originally takes the form of a jade belt; "Jinshui" is the shape of looking up; "Tiancai" with a concave head indicates wealth from the side, while two heads indicate prosperity and honor; a layered jade belt is called "Yujie"; "Tian Gang" is the form of both literary and military; "Guyao" is the star that is most towering; "Zao Huo" resembles a sharp knife inserted; the true form of "Yin dai" is like "Sao Dang." These nine changes should be carefully considered. The first type is "Ju Mian," which refers to wide and open water surfaces, most affectionate towards the site. The second is "Dang Xiong" water, which must not oppress the main mountain. The third is "Gong Bao," with two layers in front and behind, the situation the same. The fourth is "Fan Shen," where water flows outward, and it should return to look back. The fifth is "Bao Bi," where water comes from both sides in a winding manner, and it must come in a twisting and turning way.

第六射腦有長短，平正方為上。第七原名是裹頭，汪汪向面朝。第八牽鼻向前去，尤要橫攔住。第九割腳不須疑，四畔無牽枝。形有闊狹有短長，請君仔細詳。八十一變立成形，要人心自明。更看水出在何位，此命人富貴。龍格砂形共詳論，應驗不差分。若遇知音傳與彼，對天各立誓。相傳莫與負心人，傳之禍及身。

The sixth type is called "Shènǎo," where water flows with varying lengths, and the most favorable is when it is straight and level. The seventh type was originally called "Guǒtóu," where water flows directly towards the front. The eighth type is "Qiānbí," where water flows forward and is guided, especially requiring a ridge to block it sideways. The ninth type is "Géjiǎo," which does not require much doubt, as there are no branches or limbs around to support it. Water can be wide or narrow, long or short; please examine them carefully. The nine stars and nine transformations form eighty-one shapes, entirely depending on one's own understanding. Also, one must consider from which direction the water flows, and those belonging to that direction will be prosperous. Furthermore, the dragon patterns and the forms of the ridges should be discussed in detail, and their accuracy will be precise. If one meets a truly knowledgeable person, it can be passed on, but one must also take an oath to heaven. Do not pass it on to a faithless person, for doing so will bring misfortune upon oneself.

尋得眞龍與正穴，須把明堂別。明堂氣聚始為奇，不聚即非宜。凡是穴前坦夷處，便是明堂位。大抵明堂原有三，取用必相參。小明堂在圓暈下，立穴辨眞假。龍虎裡是中明堂，交會要消詳。大明堂在案山內，必須四水會。小明堂具作法篇，入式不重宣。中堂不必論形體，妙在雌雄喜。大堂水口要關闌，眞氣聚其間。關闌若譬為鈕鎻，鉤鐮亦其類。或是山腳與田壟，鎻結喜重重。更有橫龍來作穴，背後要堂塞。亦要把作三堂看，禍福一般般。

After finding the true dragon and the correct site, one must also distinguish the bright hall. The bright hall is considered special only when it gathers life qi; if it does not gather, it is unsuitable. Any flat area in front of the site is the location of the bright hall. Generally, the bright hall can be divided into three types, and when selecting, they should be considered together. The "small bright hall" is located beneath the round hill, and it is used to determine the authenticity of the site. The "medium bright hall" is within the dragon and tiger sands, where water converges, and it should be carefully considered. The "great bright hall" is within the case mountain, and it requires water from all four sides to converge. The method of using the small bright hall is already fully explained in the "Method of Construction" section, so it will not be repeated here. The medium bright hall does not need to be judged by its shape; its excellence lies in the harmony between yin and yang and mutual affection. For the great bright hall, the water mouth should be blocked, so that true qi can gather there. Blocking is like a lock on a door, and forms such as hooks and sickles also belong to this category; it can be a mountain foot or a field ridge, as long as it can lock and connect, the more overlapping the better. In addition, for sites formed by transverse dragons, there should be a filling of hall qi behind. These three areas should all be regarded as three halls, and their effects in bringing about good or bad fortune are the same.

明堂本是王者制，朝會皆於是。明堂光明照萬方，寬闊始為良。好砂好水常聚面，種種皆可見。若還逼窄豈能容，坐井面牆同。寬闊生人亦軒豁，聰明更特達。逼窄生人必蠢頑，猥瑣更貪慳。古云堂寬容萬馬，亦忌曠而野。外闌若在渺茫間，雖闊也如閒。萬山取寬為正法，平洋還要狹。萬山若狹平洋寬，此格不須看。前賢於此分公位，左長中居二。右邊原是第三房，此理最優長。水居左位長位起，聚中諸子富。若居右位小公興，經前要分明。

"The Bright Hall" was originally a construction of the emperor, where the emperor and ministers held court. The Bright Hall must be bright enough to illuminate all directions and spacious enough to be good. Fine sand and good water often gather in the hall area, and all kinds of shapes can be seen. If it is narrow and cramped, where could anyone live? It would be like sitting in a well with one's face against a wall. A spacious hall produces people who are lofty and open-minded, intelligent and outstanding; a narrow hall produces people who are dull-witted, vicious, and greedy. Ancients said that a Bright Hall wide enough to hold ten thousand horses is good, but they also disliked it if it was too open, like an open field. If the outer barriers are far away in the distance, even though the hall is wide, it is as if there is none. In mountainous areas, taking width as the standard is correct, but in flat land, it should be slightly narrow; if in mountainous areas it is too narrow, or in flat land it is too wide, such a layout is not worth considering. Former scholars divided the Bright Hall into positions for the sons: the left side should be for the eldest son, the center for the second son, and the right side originally for the third son, and this principle is most reliable. If water is on the left, the eldest son will rise first; if water gathers in the center, all the sons will be wealthy; if water is on the right, the younger sons will thrive. This point should be clearly identified according to what was mentioned earlier.

龍眞穴正堂氣聚，富貴原非細。龍穴明堂俱各凶，永世不興隆。龍穴若凶堂氣好，二紀還溫飽。龍穴若好明堂凶，初下便貧窮。一紀之餘堂氣邁，發福依還大。仙蹤如此至為多，貧士卻登科。我今著此名入式，句句無差忒。若能熟讀悟玄微，後代仰明師。

The dragon is true, the grave is correct, and the bright hall gathers energy; wealth and honor originally are not small. If the dragon, grave, and bright hall are all evil, the family will never prosper in the world. If the dragon and grave are evil but the bright hall is good, the family can still have enough to eat and wear within twenty-four years. If the dragon and grave are good but the bright hall is evil, poverty will come immediately after burial; but after twelve years, the bright hall's energy will gradually turn around, and great fortune will again arise. Many such sites were pointed out by the sages of previous generations; poor and humble people later became successful in the imperial exams. I now write this essay, naming it "Entry into the Method," with each sentence accurate. If one can thoroughly read and understand its subtle and profound meanings, future generations will respect you as a wise master.

明堂本與水城異，浪說原非是。水城須在明堂中，形狀不相同。溪港坑溝正名水，喝形須用此。平洋須看落壟田，無則不須言。無城卻用明堂斷，吉凶皆可判。堂中有殺切須知，山水一同推。堂殺原來凡十二，有一非吉地。射沖崩陷與分傾，瀉勢相同情。更有側斜與逼狹，皆為不合法。

The Bright Hall is originally a separate concept from the water city, and equating them is incorrect. The water city must be within the Bright Hall, but their shapes are different. Streams, channels, depressions, and ditches are what are properly called 'water'. To determine the form of water, these features must be used. In flat land, one should observe where the water falls among the ridges; if there is no water, there is no need to discuss it. When there is no water city, the Bright Hall can be used to judge fortune and misfortune, which can still be determined. The Bright Hall may also contain harmful energies, so it is essential to be aware of them. Mountains and water should be considered together. Originally, there are twelve types of harmful energies in the Bright Hall. If any one of them is present, the land is not auspicious. These twelve harmful energies are: shooting, collision, collapse, sinking, division, tilting, and overflow, which is similar to tilting. There are also side, slant, and narrow, which are all against proper form.

射是山腳入堂來，遠配不聞回。沖是橫山過堂內，官司常見害。崩是山摧與岸頹，入眼作凶災。缺是四圍有不足，賊風消已福。陷是堂中多窟坑，羅賴此中生。分是水趨左右去，貨財原不聚。傾是水返當面流，下後退田牛。瀉是一級低一級，衣食常不給。側是斜來向一邊，妻子不團圓。斜是欹從穴前過，歲歲長生禍。逼是前砂來塞堂，代代蠢兒郎。狹是左右相挨桚，貧窮難過活。

"Shè" means mountains directly entering the Bright Hall from the foot of the mountain, indicating the master will be exiled far away and never return. "Chōng" means a mountain crossing through the hall horizontally, indicating frequent legal troubles. "Bēng" means mountain collapse or bank erosion, indicating immediate misfortune. "Quē" means a lack of completeness around the area, allowing evil winds to enter and destroy existing blessings. "Xiàn" means many pits and depressions in the hall, indicating the emergence of dishonest litigants. "Fēn" means water flowing to both sides, indicating inability to retain wealth. "Qīng" means water flowing back and away directly in front, indicating loss of land and property after burial. "Xiè" means the terrain gradually lowering level by level, indicating constant lack of food and clothing. "Cè" means water coming from the side, indicating the wife and husband cannot be united. "Xié" means water flowing crookedly in front of the site, indicating continuous misfortunes each year. "Bī" means sand blocking the Bright Hall from the front, indicating generations of foolish children. "Xiá" means both sides pressing closely together, indicating poverty and hardship in life.

明堂犯煞禍尤緊，眞同谷聲應。四平堂若如蛛網，最是人丁旺。高下層層號御街，惟喜入胸懷。中低旁起如鍋底，家中足錢米。屈曲田塍似馬蹄，富貴復何疑？略舉堂形宜觸類，意會無執泥。心機巧處合天機，此語妙玄微。堂局若吉要潔淨，有物皆為病。時人多自妄安排，於內起亭臺。栽花砌路供遊賞，禍生如反掌。時師放水更求研，穿鑿損天然。廖公養老明堂訣，精詳無欠缺。相傳須是得端人，護持有鬼神。

The Bright Hall is afflicted by a煞, and the calamity is especially urgent, just like a sound echoing immediately in a valley. A Bright Hall that is level on all four sides, with field ridges crossing like a spider's web, is most favorable for a thriving population. When the level of the Bright Hall gradually rises and falls in steps, it is called 'Imperial Street,' and it is most desirable if it faces towards the heart. If the center is low and the surroundings are high, like the bottom of a pot, the household will have abundant wealth and grain. If the field ridges curve like a horse's hoof, then wealth and honor are certain, what doubt remains? Here I only briefly mention a few forms of the Bright Hall, and one should understand them by analogy, using one's mind to grasp the meaning, without being rigid. The subtle and clever thinking is in harmony with the heavenly mechanism, and this statement is extremely profound and subtle. Even if the layout of the Bright Hall is favorable, it must remain clean, for any clutter in the Bright Hall is a sickness. Nowadays, many people like to arrange things on their own, building pavilions, planting flowers, paving roads for leisurely enjoyment, which easily invites misfortune. When geomancers release water, they must be particularly careful, for reckless alterations will damage the natural form. Liao Gong has a treatise called 'The诀 of the Bright Hall for the Elderly,' which is detailed and complete without any deficiency. It is said that it must be passed on only to those of upright character, and the spirits are said to protect it secretly.

包羲仰觀並俯察，八卦因茲畫。古傳地音合天星，來厯甚分明。地形須把方位別，南離北坎列。震在東方兌在西，幹居西北維。西南為坤東北艮，東南元居巽。此法由來出後天，對待本天然。天星易識惟北斗，貪狼實居首。第二巨門三祿存，文曲四為尊。第五廉貞六武曲，七是破軍宿。第八輔星號洞明，以物作權柄。先聖以星占方位，斯名為卦例。吉凶禍福此中生，隱秘多立名。

Fuxi observed the celestial phenomena above and examined the geographical features below, thus creating the eight trigrams. In ancient times, it was said that the musical scales on earth should correspond with the constellations in the sky, and the origin was very clear. To examine the terrain, one must first determine the directions: south is Li, north is Kan; Zhen is in the east, Dui in the west; Qian is located in the northwest; Kun is in the southwest, and Gen in the northeast; while Xun is naturally in the southeast. This system of directions comes from the Later Heaven Trigrams, and the pairs facing each other are naturally formed. Among the stars in the sky, the most easily identifiable is the Big Dipper. Among them, Tanwang is the first, Jumen the second, Luchun the third, Wenqu the fourth, Lianzhen the fifth, Wuqu the sixth, Pojun the seventh, and the eighth star, known as Dongming, is called the 'Dongming Star'. The ruler of the objects pointed to by the handle of the dipper is the authority. The ancient sages used the stars to determine directions, which is called 'gualei'. The fortune of good and bad, misfortune and blessing, all originate from here, and many names were established to explain the hidden aspects.

天地卦為諸卦祖，八變從茲數。一為生氣二天醫，三從絕體居。四為游魂五鬼是，福德六中起。七名絕命八本宮，卦例奪神功。生氣天醫專放水，依法斯為美。五鬼福德向中推，其餘坐穴宜。天父地母前賢用，效應其中有。惟有輔星最玄玄，用此卦為先。勝金卦本天機術，開門放水吉。青囊斗杓與開星，形吉用無效。宗廟五行可參作，專用還成錯。原骨定峽可消詳，察脈出何方。立字安向與占水，收山皆卦取。名是是法廖公傳，會得是神仙。形勢為先次方位，偏廢皆非是。不明卦例去安墳，誤盡世間人。

The hexagrams of Heaven and Earth are the ancestors of all hexagrams, from which the eight resulting hexagrams are counted. The first is "Life Qi," the second is "Heavenly Doctor," the third is "Disconnection," the fourth is "Wandering Soul," the fifth is "Five Ghosts," the sixth is "Fortune Virtue," the seventh is "Destiny," and the eighth is "Original Palace." Hexagram examples can achieve the power of nature. The hexagrams of "Life Qi" and "Heavenly Doctor" are specifically used for releasing water, and they should be followed properly for good results. The hexagrams of "Five Ghosts" and "Fortune Virtue" are calculated from the direction, while the other hexagrams are suitable for using on the mountain. "Heavenly Father and Earthly Mother" is a method used by predecessors, and it indeed has effective results. Among all methods, "Auxiliary Star" is the most profound and mysterious, and the use of hexagrams should prioritize this method. "Superior Metal Hexagram" is originally a method of heavenly secrets, and it is auspicious to use it for opening doors and releasing water. As for methods such as "Green Bag," "Dipper Handle," and "Opening Star," although their forms are favorable, they do not produce the expected results when applied. "Ancestral Temple Five Phases" can be referenced, but using it exclusively will lead to errors. When examining the dragon bones and determining the bends in the terrain, careful consideration should be given, and the source of the incoming energy should be identified in which direction. Establishing characters, determining directions, and assessing water and mountains should all be derived from the hexagrams. This method was passed down by Liao Gong; understanding it makes one a sage. In summary, form should be the primary concern, followed by direction; neglecting either side is incorrect. If one does not understand the hexagram examples and proceeds with burial, it will mislead countless people.

上洞明卦例，條緒甚繁，不必盡泥。惟天輔卦與天星淨陰陽相符，用以審脈、乘氣、立向、放水，不可廢者。餘皆衍文矣。下此又有排山星卦、雁交鵝卦、天龍卦、鉗龍卦、祿馬卦、挨星卦等，皆無理致，不足信也。

The examples listed in the "Dongming Guale" are very complicated and detailed, but one need not be overly strict about each. Among them, only the "Tianfu Gu" corresponds with the theory of pure yin and pure yang of the celestial stars. It is indispensable for examining the coming pulse, receiving life qi, determining the main direction, and arranging the release of water. The rest are redundant and superfluous. Even worse are the other systems such as the "Paishanxing Gu," "Yanjiao'e Gu," "Tianlong Gu," "Qianlong Gu," "Lumu Gu," and "Aixing Gu," which have no logical basis and are not worth believing.

四用建都為第一，天機原有術。帝都必要合星垣，紫微在中天。其次太微與天市，皆有帝座位。好向星垣認正形，仔細討分明。紫微西藩星有七，東藩八星出。華蓋扛星在後門，天床前面陳。中央一水直朝入，抱城九回屈。萬山簇擁盡朝迎，拱極不虛稱。

Among the four uses of geography, establishing the capital city comes first, and the art of celestial divination has its own specific methods. The imperial capital must correspond with the constellations in the sky. The Purple Micro垣 is located in the middle of the sky and is the most exalted; next are the Tai Wei垣 and Tian Shi垣, and among the three enclosures, there is a position called the Imperial Seat. One should carefully examine and identify the corresponding shape on the ground according to the constellations. The western fence of the Purple Micro垣 has seven stars, and the eastern fence has eight stars; the Huagai and Gang stars are located at the rear gate, while the Tianchuang is arranged in front. On the ground, this corresponds to a central river flowing straight into the city, winding around the capital city in a spiral of nine turns; myriad mountains gather around, all converging, the phrase "all stars surrounding the pole" is not used in vain here.

太微垣局最方正，左右執法並。西藩上將次將先，次相上相連。東藩上相及次相，上將與次將。兩藩九門分十星，一水遶城橫。天市垣星二十二，各參國與地。國地中間有四門，東西南北分。眾水分流來此聚，大河在中注。帝座居北市樓南，垣局總為三。外有天苑星十六，天園十三宿。天苑大水還三邊，曲抱是天園。天市太微少全局，惟有紫微足。天下山川合者稀，過眼復昏迷。垣中多是太陽落，五吉相參錯。四凶佈列在兩旁，濟濟儼朝王。

The layout of the Taiwei Enclosure is most square and regular, with the two stars of Law and Punishment standing side by side on either side. The western section first has the Upper General and the Deputy General, followed by the Deputy Minister and the Upper Minister. The eastern section has the Upper Minister and the Deputy Minister, then the Upper General and the Deputy General. The two sections together have nine gates and ten stars arranged in order. On the ground, there is a river flowing horizontally around the city. The Tianshi Enclosure has twenty-two stars, each corresponding to various countries and regions. Between these countries and regions, there are four gates arranged in the directions of east, west, south, and north. On the ground, many rivers flow and converge here, with a great river flowing through the center. The Imperial Seat is located to the north, and the City Hall is to the south. The overall layout of the three Enclosures is thus these three types. In addition, there are the Tianyuan sixteen stars and the Tianyuan thirteen constellations. The image of Tianyuan is a large river surrounding three sides, and the curved embracing shape represents Tianyuan. The Tianshi and Taiwei Enclosures are rarely complete, but the Ziwēi Enclosure is the most complete. Few mountains and rivers in the world can match this layout, and after viewing them, people often remain confused. Within the Enclosure layouts, most are formed by the Sun Star falling into a site, with the five auspicious stars arranged in a scattered and varied manner, while the four inauspicious stars are distributed on both sides, gathering together like a court assembly, appearing solemnly in homage to the sovereign.

畧舉中華舊都邑，與君為法式。要識星垣試往觀，便見有多般。大江以南天目峙，海門似天市。建康形勢洛陽同，王氣古云鍾。大江以北為川蜀，無垣休著目。更有江陵楚兩都，從來只霸圖。大河以南最奇特，自古多王國。關中原是天苑星，洛邑紫官形。大河以北堯都冀，宛然是紫氣。河中河曲與燕山，皆在天市間。盛衰長短固大數，星垣必有故。當面如無朝揖山，混一最為難。從來建都置宮殿，處處皆南面。背陰向陽理合然，要尋地勢扦。來龍最忌妄穿鑿，旺氣必消鑠。垣中最忌妄增高，災禍必難逃。

Here is a brief example of the old capitals of China to serve as a model. To understand the star constellations, one should personally visit and realize there are many types. To the south of the Yangtze River, the Tianmu Mountains stand upright, and the area around the Hai Men resembles the Heavenly Market Enclosure. The terrain of Jiankang is similar to that of Luoyang, and ancient people said that the aura of kings converges there. To the north of the Yangtze River is Sichuan, where there are no such enclosures, so it is not necessary to pay attention. There are also Jiangling and the two former capitals of the State of Chu, which have always achieved hegemonic power. To the south of the Yellow River is the most peculiar, with many kingdoms of kings emerging since ancient times. The Guanzhong region originally resembles the constellation Tianyuan, and Luoyi resembles the shape of the Purple Micro Palace. To the north of the Yellow River, the capital of Yao was in Jizhou, which resembles the aura of purple qi; the areas around the middle and bends of the Yellow River and the Yanshan region all belong to the Heavenly Market Enclosure. Although the rise and fall and duration of a country's fortune are due to heavenly numbers, the good or bad condition of the star constellations must be a contributing factor. If the capital does not have mountains facing it for homage and respect, it will be difficult to unify the country. In the past, when building capitals and palaces, everywhere was oriented with the north as the back and the south as the front; facing the sun and being in a shady position is naturally the way, but one must also find a good terrain to determine the site. The dragon line of the capital must not be randomly excavated, as it will damage the prosperity; and the enclosures must not be arbitrarily raised, as disasters are certain to come.

閣門輦道莫輕易，依卦分方位。都城形必合天星，喝象要分明。城門十字木星定，數目與形稱。唯有砂形最喜全，羅列與人看。龍樓寳殿聳後起，鳳闕常前峙。御屏負扆貴重重，華蓋正當中。寶座巍峨橫玉幾，御案陳玉璽。金爐御傘次第排，中心現御街。鳳輦龍車橫左右，旌旗擁前後。粉黛三千出六宮，煙花八百同。若有時見莫輕說，留與鎮皇家。此歌不與亂流傳，深藏向洞天。

The gates of the palace and the imperial palanquin path must not be arranged arbitrarily; they should be determined according to the trigrams. The layout of the capital must conform to the celestial constellations, and the forms of objects should be clearly defined. The city gates are determined by the cross of the wood star, and the number of gates should correspond to the terrain. As for the forms of the terrain, the most favorable is when they are all present, arranged one after another before the people's eyes: the dragon pavilion and treasure hall rise high behind, the phoenix terrace stands proudly in front; the imperial screen is like the screen behind the emperor, rich and layered; the heavenly canopy is right in the center; the imperial throne is majestic, with a jade table in front; the imperial seal is set on the imperial desk; the golden furnace and imperial umbrella are arranged in order, with the imperial street appearing at the center; the phoenix palanquin and dragon carriage are lined up on both sides, while banners and flags surround them in front and behind; three thousand palace ladies come from the six palaces, and eight hundred courtesans are no different. If these images are occasionally seen, do not speak of them lightly; keep them to guard the imperial family. This song must not be spread around carelessly; it should be deeply hidden in the cave of the immortal realm.

地理莫先建都國，已見前篇說。其次遷州立縣衙，有術用無差。川流山峙成界限，請君高著眼。不比尋常宅與墳，一覽見星辰。幹龍住處分遠近，千里為大郡。二三百里可為州，過此即封侯。百里只堪為縣治，下此為鎮市。龍住之時要垣夷，首貴向南離。朝對有情左右抱，流水更隨繞。官長無虞民庶安，境內免飢寒。

The use of geography has no greater importance than establishing the capital city, as mentioned in the previous passage. Next comes relocating the administrative centers of states and setting up county offices; as long as the method is proper, there will be no mistakes in their application. Rivers and mountains form boundaries; please look from a higher perspective: this is not like ordinary houses and tombs, which can be seen clearly with a glance at the stars. The place where the dragon-ridge stops should be considered according to its distance: if the ridge comes from a thousand li away, it can be used for a large prefecture; if it comes from two or three hundred li, it can be used for the administrative center of a state; if it exceeds this distance, it can produce families of marquises; only those within a hundred li are suitable for county offices, and if it is shorter than that, it can be a town. The place where the dragon-ridge stops should have a flat and enclosed terrain, and first of all, it should face south and be near the direction of the Li (earthly branch). The mountain facing the front should be affectionate, with mountains on both sides embracing it, and flowing water following along. In this way, officials will have no worries, the people will live in peace, and the territory will be free from hunger and cold.

要識此方多出貴，後龍連秀氣。要識此方多出文，筆硯眼中陳。要識此方多出武，屯軍堆甲露。要識此方多出商，車舟現外洋。要識此方多出富，水口山來就。問君何以多出貧，龍上瘦嶙峋。問君何以多出賊，龍上頭欹側。問君何以多出僧，孤曜在前橫。問君何以招瘟火，燥火向離坐。問君何以見刀兵，天罡石崚嶒。五吉星辰來出面，富貴依經斷。四凶若見實難扦，扦後禍綿綿。曜中不怕山來射，射著天恩下。面前不怕水來沖，沖著財貨豐。忽然水口洲灘出，士薦官遷秩。若還水打破羅星，官敗舉無名。

To know why a place produces many noblemen, it is because the dragon ridge is continuous and has a refined appearance. To know why there are many scholars, it is because there are mountain shapes resembling pen stands and inkstones. To know why there are many generals, it is because there is a form resembling troops gathering and armor piled up. To know why there are many merchants, it is because there are images of carriages, horses, boats, and ships in the outer areas. To know why there are many wealthy households, it is because the water mouth is blocked by mountains that form a barrier. To know why there are many poor people, it is because the dragon body is thin and bony. To know why there are many thieves, it is because the dragon head is tilted and crooked. To know why there are many monks, it is because a solitary star is lying across the front. To know why there are epidemics and fires, it is because the dry fire star is sitting in the Li direction. To know why there are frequent wars, it is because the Heavenly Gang star is accompanied by rugged and strange rocks. If the five auspicious stars appear facing the site, wealth and honor can be determined according to the classics. If the four evil stars appear, it is really difficult to choose a good site, and once chosen, misfortunes will follow continuously. At the position of the shining stars, it is not feared if mountains shoot towards it; in fact, it brings Heavenly Grace. It is not feared if water rushes towards the front; in fact, it brings wealth and prosperity. If suddenly islands and sandy beaches appear at the water mouth, it indicates that scholars will be recommended and officials will be promoted. If the water breaks through the Luo star, it indicates that official careers will decline and there will be no success in the imperial examinations.

要知遷後有更革，龍來無遠跡。要知見禍是何年，砂上究精玄。築城亦要合星象，開門遵卦向。十字木星用最靈，餘卦盡難憑。開池穿井多有忌，消詳莫輕易。建臺立塔本相宜，天柱鎭坤維。後龍過脈忌穿鑿，居民必蕭索。前砂當面忌崩傾，官長有分爭。其餘節目全局備，一理元無二。龍穴砂水與明堂，專部在青囊。世傳郭璞軍州記，此本原來偽。更有楊公府尹鈐，多被後人添。曾楊一記洪吉郡，專遵六秀論。土壤原來有實虛，稱量見古書。累朝郡邑多廢置，此訣君須記。有時要用便推行，千載可傳名。

To determine whether there will be further changes after a relocation, one should look at whether the dragon line has a long and continuous trace. To know in which year misfortune will occur, one should study the subtle details of the sand formations. Building a city should conform to the star patterns, and opening city gates should follow the directions indicated by the trigrams. Using the cross-shaped star for determination is the most reliable, while other trigram methods are hard to rely upon. Digging ponds and wells often involves many taboos, so one must consider carefully and not act hastily. Building platforms and towers is originally suitable, and they can act as heavenly pillars to stabilize the southern direction. The passage of the dragon line behind the main ridge should most certainly avoid excavation, as once excavated, the residents will surely become destitute. The facing sand formations should most certainly avoid collapse, as once they collapse, disputes will arise among officials. Other details are all covered in the general song, and the principle is essentially the same. The dragon, the site, the surrounding hills, the water, and the bright hall each have their own specialized sections in the book "Qingnang." The "Junzhou Ji" attributed to Guo Pu that is widely circulated is actually a forgery; the "Fuyin Qian" by Master Yang is also mostly altered by later generations. The methods for the two prefectures of Hongzhou and Jizhou, jointly recorded by Zeng Wenchan and Yang Yunsong, specifically follow the theory of "six excellences." The soil originally has both empty and solid aspects, and the method of weighing is recorded in ancient texts. Many prefectures and counties throughout history have been abolished or changed, so you must remember this secret technique. Sometimes it can be applied, and even a thousand years later, it can still be passed down.

居民立宅最為先，宅吉福綿延。古稱墳宅理無異，還須分氣勢。安墳死骨埋土中，乘氣子孫隆。立宅生人居地上，乘氣財丁旺。所以橫岡亦可居，只要勢來趨。市井鄉都原有二，龍住方成市。市居必要傍街衢，向首理難拘。鄉居必要龍神落，向首隨龍作。市居地氣有推遷，世代豈能延？鄉居龍脈若來遠，世代常平穩。

Building a residence is the first major undertaking for common people. If the dwelling is auspicious, blessings will last long. Ancients said that the principles of a tomb and a residence are similar, but one must distinguish their energies: burying the dead in a tomb allows them to ride the life qi, bringing prosperity to descendants; living in a residence allows people to ride the life qi, bringing wealth and thriving descendants. Therefore, even a flat hilltop can be inhabited, as long as the mountain trend approaches and converges there. Originally, residential sites are divided into towns and villages: only where the dragon stops can a town form. Living in a town must rely on streets, and the direction is not strictly fixed; living in the countryside must have the dragon's energy arriving far away, and the direction is determined by the dragon's trend. The energy of a town is constantly shifting and changing, so how can a family last for generations? In contrast, if the dragon energy in the countryside comes from afar, the family will maintain stability for generations.

大凡鄉落看來龍，平原總隆隆。若是高山尋頓伏，升高皆在目。撒落平洋闊最奇，四顧忌傾危。左右高低勢環拱，前迎並後擁。朝山有意宅前橫，一水抱身行。出面星辰逢五吉，此宅為第一。四凶入首實堪憎，扦後絕人丁。朝若斜飛堂陡瀉，立見家衰謝。若還穴小鑿教寬，氣脈便傷殘。橫龍最忌鑿穿脈，家業易消歇。面前水去最難當，定主外州亡。過穴水返亦同忌，才發即陵替。後龍倉庫兩邊排，富家積錢財。忽然文筆左右現，讀書膺舉薦。獻花露襉亂衣形，家內有風聲。

All village residences should be examined for their dragon's coming, on plains the dragon's body is always gently rising. If it is a high mountain, one should look for its sudden rises and falls, and from a high point one can see everything clearly. When the land is flat and open, it is most unusual, and one should be cautious of any shapes that seem to tilt or fall. The left and right should be at appropriate heights, with mountain ranges surrounding the site. There should be a welcoming mountain in front and a protective mountain behind. If the facing mountain is affectionate and arranged in a row in front of the house, with a stream gently flowing around the house, then it is the best. If the stars facing the house are the five auspicious stars, the house is of the highest quality; if the four evil stars are at the entrance, it is very unpleasant and will lead to the extinction of the family line. If the facing mountain slopes away and the bright hall suddenly slopes down, it is immediately evident that the family will decline. If the site is too small and is dug wider, the qi will be damaged; especially for a horizontal dragon, digging through the main qi is particularly forbidden, and the family fortune will easily decline. If the water in front flows straight away, it is very difficult to bear, and the owner will certainly die away from home; if the water passes over the site and turns back, it is also forbidden, and even if the family becomes successful, it will quickly decline. If the mountains on both sides of the dragon are arranged as granary and warehouse hills, it indicates a wealthy family accumulating wealth; if suddenly there appear literary peaks, it indicates scholars being recommended. If there appear shapes like 'presenting flowers' or 'exposing sleeves', which look scattered and disordered, there will be a bad reputation of moral decline in the family.

因甚頻頻遭賊盜？天罡腦傾倒。因甚頻頻見火災？燥火勢崔嵬。因甚頻頻見瘟疫？孤曜帶黃赤。因甚頻頻入訟庭，掃蕩眼中橫。龍如上格砂如下，雖貴無聲價。後龍如弱好前砂，只蔭外甥家。水凶穴吉金盆格，雖壞可從革。水吉穴凶如玉盤，一破永無完。神前佛後最為忌，廢址猶當避。更嫌古獄古戰場，必定有餘殃。啟墳平塜最不可，居人多坎坷。道路衝門亦不宜，常有是和非。流水若還沖屋背，人散家財退。宅邊常有水潺湲，喪禍自連綿。三陽不照名陰極，妖怪多藏匿。蛟潭龍窟莫相鄰，陰盛必孤貧。其餘全局歌中備，此篇言大意。龍穴砂水與明堂，專部好消詳。天機妙訣啟群蒙，石破駕天龍。

Why is there frequent theft? Because the Heavenly Gang star's mountain head has collapsed. Why is there frequent fire? Because the dry fire star has a steep form. Why is there frequent plague? Because the isolated bright star carries yellow and red colors. Why is there frequent litigation? Because the sweeping star is in front. Dragon is the upper boundary and sand is the lower boundary; even if one is noble, it has no value. If the dragon behind is weak but the front sand is good, it only benefits the nephew's family. If the water is bad but the site is good, it is called the "Golden Basin Pattern," which although damaged can still be renovated; if the water is good but the site is bad, it is like a jade plate, once broken it can never be repaired. Temples and Buddhist monasteries are most to be avoided, even abandoned sites should be avoided; it is even more undesirable to be near ancient prisons and battlefields, which certainly bring residual misfortune. Digging up old graves and leveling old tombs is most inappropriate, and those living there often face hardships. If a straight road faces the main gate, it is not suitable, often causing disputes. If flowing water rushes against the back of the house, people will scatter and wealth will decline; if there is constant flowing water sound by the house, there will be continuous misfortune and death. If sunlight does not reach at any time of day, it is called "extreme darkness," and many ghosts hide there; it is not advisable to live near deep pools or caves where dragons rest, as excessive yin energy will certainly lead to loneliness and poverty. Other details are all in the "Global Song," and this passage only explains the main points. Dragon, site, sand, water, and the Bright Hall each have their own specialized sections, which should be carefully considered. This heavenly secret can enlighten people's ignorance, like thunder breaking the sky and riding a dragon to heaven.

安墳地內尋生氣，此法非容易。景純有見列為書，惟恐葬乘虛。氣在地中何以辨？只相星辰面。必須得水與藏風，穴內氣沖融。第一莫下去水地，立見退家計。第二休尋劍脊龍，殺師在其中。第三最忌凹風穴，鐵定人丁絕。第四尤嫌無案山，衣食必艱難。第五生怕明堂跌，決是破家業。第六偏憎龍虎飛，人口主分離。更有童斷石過獨，生凶消己福。縱繞有穴出天然，奉勸莫安扦。

Burial of a tomb should seek life qi beneath the ground, but this method is not easy. Guo Pu had insights on this and wrote The Book of Burial, fearing people would bury in places of false qi. Life qi is hidden in the earth, so how can we distinguish it? We must look at the mountain's surface as indicated by the stars. The site must have water and be able to retain wind, so that the qi within the tomb is harmonious and consolidated. First, do not bury where water flows straight, for this will immediately lead to decline of family fortune. Second, do not seek a dragon shape like a sword, as this brings disaster and killing of teachers. Third, most dangerous is a tomb where wind blows from all four sides, which certainly leads to extinction of descendants. Fourth, especially avoid sites without an ancestral mountain, for this will surely bring hardship in food and clothing. Fifth, be cautious of a bright hall that drops steeply, which will certainly cause ruin of family fortune. Sixth, particularly detest a site where the dragon and tiger sands scatter, indicating family members will be separated. In addition, there are child mountains, broken mountains, stone mountains, passing mountains, and single mountains, which bring calamity and consume family fortune. Even if such places have naturally formed sites, I advise you not to bury there.

廖公尋穴有眞訣，擔夫皆識得。箇中書語本無多，只消入式歌。凡入鄉都看倒落，後龍貴踴躍。一山出面合星辰，有應便為眞。明堂氣聚左右抱，送從一齊到。便須著眼用精神，點穴救人貧。平地星辰同一體，高低即山水。若能認脈葬其顛，最是福綿延。穴星變化宜推測，前賢立定格。星中太極最玄微，於焉生兩儀。陰陽須把肥瘦別，龍穴要相得。儀中饒減始堪裁，先到必當挨。若是動時分四象，脈息窟突狀。脈是有脊暈中生，息是再成形。窟是有窩在平面，突是泡形見。陽龍息突忌相逢，陰龍脈窟凶。

Liao Gong's method of finding a good site for burial is truly profound, even a laborer carrying a pole can understand it. The text itself is not long, and just one "Song of Entry" is enough. When entering a village, first look for where the dragon mountain comes to rest. The noble dragon mountain is one that is vigorous and powerful. If there is a mountain that appears in front, matching the shape of the stars, and there are corresponding mountains in front, then it is genuine. The energy of the bright hall gathers together, with the left and right surrounding it, and the mountains that lead to it are all in place. At this time, one must pay close attention and use all one's effort to choose the site, which can save people from poverty. The stars on flat land and on mountainous land are the same; the high and low ground is equivalent to mountains and water. If one can recognize the ridge and bury the tomb on its peak, it brings the longest lasting blessings. The changes of the burial site should be predicted, and the ancients have already set a standard. The "Taiji" among the stars is the most mysterious and subtle, from which the "Two Principles" arise. Yin and yang should be distinguished by the fatness or thinness of the mountain shape, and the dragon and the burial site must be compatible with each other. Within the Two Principles, there is either abundance or reduction, which allows for judgment. The side where the energy arrives first must be passed over. If the energy moves and divides into the Four Symbols, which are four forms: "Mai" is a ridge line emerging from the center; "Xi" is the ridge energy forming a second rise; "Ku" is a depression on a flat surface; "Tu" is a bulge like a bubble. A yang dragon should avoid encountering "Xi" or "Tu," while a yin dragon encountering "Mai" or "Ku" is ominous.

脈象開井分四樣，蓋粘並倚撞。脈緩用蓋急用粘，直尚倚撞尖息象。開井有四類，斬絕並吊墜。息短用斬長截當，高吊低墜藏窟象。開井有四訣，正求與架折。窟狹用正闊用球，深架淺折收突象。開井有四法，挨並與斜插。突單用挨雙並中，正斜偏插同。又分八卦定來脈，向首宜審擇。開塋只在圓暈中，鋤出便傷龍。尺寸請依天卦取，五吉斯為美。並中須與暈相當，深淺玉尺量。更求五吉分尺寸，公位此中論。

Those belonging to the 'pulse' pattern have four types of opening the golden well: cover, stick, lean, and strike. For slow pulses, use 'cover'; for quick pulses, use 'stick'. For straight pulses, use 'lean'; for sharp pulses, use 'strike'. Those belonging to the 'breath' pattern have four types of opening the golden well: cut, break, hang, and drop. For short breaths, use 'cut'; for long breaths, use 'break' to cut off. For high breaths, use 'hang'; for low breaths, use 'drop' to contain the energy. Those belonging to the 'cave' pattern have four methods of opening the golden well: straight, seek, support, and bend. For narrow caves, use 'straight'; for wide caves, use 'seek'; for deep caves, use 'support'; for shallow caves, use 'bend' to contain the energy. Those belonging to the 'protrusion' pattern have four methods of opening the golden well: approach, combine, slant, and insert. For single protrusions, use 'approach'; for double protrusions, use 'combine' to take the middle. For straight and slanted protrusions, use 'slant insert', the principle is the same. In addition, one should also determine according to the Eight Trigrams. The direction should be carefully chosen. Excavating graves can only be done within the round hill, digging outside the hill will injure the dragon. The dimensions should be taken according to the Heaven Trigram, and only when five auspicious stars are obtained is it considered good. The golden well must correspond with the round hill, and the depth and shallowness should be measured accurately with the jade measure. Furthermore, the dimensions should be determined according to the five auspicious stars, and the distribution of the public position is also determined here.

作堆形狀分五星，法度自分明。穴前放水用眞訣，取路須曲折。是名作法有專門，於此畧敷陳。法當精詳見全局，請君先著目。龍格砂形與水城，分部極分明。時師不識星辰面，只把羅經轉。羅經只定向何方，須用卦消詳。古人得地由陰德，自然非勢力。孫鍾 孝感因詙瓜，源墓變凸窪。滕公石刻佳城句，陶侃牛眠處。吉地從來待吉人，護持有鬼神。若是惡人與善地，禍福皆反戾。圖埋舊穴最為凶，造物豈相容！

The shape of the mound is divided according to the Five Stars, with clear rules. The method of releasing water in front of the grave site has a true secret, requiring the water path to be winding. All these are collectively called "method of operation," which has a separate chapter. Here, only a brief explanation is given. The method of operation should be detailed and precise, first seeing the whole picture. Please first focus on this: the dragon's pattern, the form of the surrounding hills, and the water surrounding the site, all explained clearly. Today's diviners cannot recognize the appearance of the stars, only knowing how to turn the compass. The compass can only determine the direction, but it must be combined with the trigrams for consideration. In ancient times, those who obtained good land did so due to Yin Virtue, not by force. Sun Zhong gained a reward for his filial piety by planting melons — there is a missing character after "Sun Zhong" in the original text — his family's ancestral tomb changed from a raised area to a depression; Xiang Gong Xiahou Ying discovered an inscription with the words "excellent city"; Tao Kan obtained land at the place where cattle slept. Good land has always been waiting for virtuous people, with ghosts and spirits secretly protecting it. If good land is given to wicked people, fortune and misfortune will reverse. Plotting to occupy another person's old grave is extremely dangerous; how could creation allow such things!

龍穴砂水與堂氣，生成自天地。於中作用本由人，有術驗如神。第一傳與點穴法，仔細去看踏。前後左右要端詳，切記莫慌忙。第二傳與開塋訣，闊狹依師說。若還鋤開太極圖，水蟻便侵棺。第三穿墳要詳悉，淺深須用術。箇中造化極精微，莫許眾人知。第四作堆各有例，不可左右易。五行相剋便為凶，災禍更重重。第五放水宜步位，起卦用天輔。先量坐下後朱雀，陰陽有凶吉。

Dragon, grave site, sand, water and the atmosphere of the hall are all naturally formed by heaven and earth; how to apply them depends on people, and if there is a method, it will be as effective as a divine power. First, the method of point selection: one must carefully inspect, examine all directions before and after, left and right, and must not act hastily. Second, the secret of opening the grave site: the width and depth of the grave pit should follow the master's instructions, if the Taiji halo is broken, water and ants will enter the coffin. Third, digging the grave must be thorough and precise: the depth and height must be determined by the method, the changes within are extremely subtle, and must not be known by others. Fourth, the construction of the grave mound has fixed rules: the left and right sides must not be reversed, if the Five Phases are in mutual control, it will be inauspicious, and calamities will be even more severe. Fifth, releasing water should be measured according to the direction: the hexagram should use "Tian Fu", first measure the mountain behind the grave, then measure the Al Bird direction in front, yin and yang each have their own good and bad fortune.

第六取路貴迂曲，要合水星局。莫挨白虎避黃泉，犯著禍連連。第七喝形須相像，當把九星相。只論形穴誤人多，星體沒偏頗。第八畫圖要法度，筆筆休教誤。看圖富貴便能知，紙上露玄機。第九課驗宜眞實，仙蹤從此出。莫談怪異使人疑，禍福去詳推。第十傳授休輕洩，德人方可說。仙翁說戒鬼神知，後學請遵依。惟此十傳名秘旨，盡是廖公語。雖然語句不成詩，字字洩天機。

The sixth point is about taking a water path, which should be winding and meandering: it must conform to the pattern of the Water Star, avoid the White Tiger direction, and stay away from the Yellow Spring direction; if it is violated, misfortune will follow continuously. The seventh point is about the image of the drinking water, which must be similar: it should be judged by the Nine Stars, focusing only on the form without considering the site, which often misleads people; using the star forms to observe will avoid errors. The eighth point is about drawing diagrams, which must follow rules: each stroke and line must be accurate; by looking at the diagram, one can know about wealth and honor, and the hidden mysteries will be revealed on paper. The ninth point is about verifying the judgment of the lesson, which should be true: the traces of the ancient sages are revealed here; do not talk about strange things that cause suspicion, and carefully examine the fortune and misfortune. The tenth point is about the transmission, which should not be easily revealed: only those with virtue can be told, the warning of the immortal is known by ghosts and gods, and the later learners should follow it. These ten points of transmission are called 'Secret Teachings,' all the words are from Liao Gong; although the sentences are not poetic, each word reveals the heavenly secrets.

陳圖南曰：“易之為書，廣大悉備，體用具周，龜書張其目，馬圖握其綱。而地理之學，推明理氣，此其標準也。蓋理寓於氣，氣囿於形。形以目觀，氣須理察。葬者返氣納骨，以蔭所生之法也。是故龍穴體耳，用又主之。體用相須，方能乘氣。原夫天星卦氣之法，明體致用，以先天卦配合陰陽，後天卦推排爻象。內四卦為天地日月，以六十卦為陰陽節候，於各卦之下，配分花甲，例納五行，取其旺相，以合卦氣，則八九之候，四六之節，起復終坤，卦用一周而歲功成矣。是知天地之大，星辰之遠，事物之微，不能外乎易道也。

Chen Tuan said: The Book of Changes is vast and comprehensive, covering both principle and application thoroughly. The Luo Writing unfolds its details, while the Yellow River Chart holds its main points. The study of geomancy investigates principles and qi, using the Book of Changes as the standard. Because "principle" resides in "qi," and "qi" is limited by "form." Form can be seen with the eyes, but qi must be observed through principle. So, burial is about returning and incorporating qi into the bones, to benefit the descendants. Therefore, dragons and sites are the "body," but there must also be "application" to guide them. Body and application depend on each other to capture life qi. As for the method of celestial stars and hexagram qi, it clarifies the "body" and achieves the "application": using the Earlier Heaven hexagrams to match yin and yang, and using the Later Heaven hexagrams to arrange the trigrams. The inner four hexagrams represent heaven, earth, sun, and moon, while the sixty hexagrams correspond to the yin and yang seasons and climates. Under each hexagram, the sixty jiazi are arranged according to the pattern, incorporating the five phases, selecting the prosperous and strong qi to match the hexagram qi. Thus, the eight and nine periods, the four and six sections, starting from the hexagram of Fu and ending at the hexagram of Kun, the hexagram applications complete a full cycle, finishing the annual work. From this, it is clear that the vastness of heaven and earth, the distance of stars, and the subtlety of things all cannot escape the principles of the Book of Changes.

凡龍神行度，幾千萬尋，勢浮沉而形汗漫，行詭怪而氣飄忽。以到頭百尺之山，用裁八尺之穴，乘生氣，注死骨，豈易言哉！故裁穴必須先究來山起祖，某骨某峽，某宿出脈，某宿行度，某星作宗，某星降勢，某龍入穴。由穴至祖，節數若干，節侯若干，有無純駁。山推退運，水察流行。退於後者計以候，流於前者度以步。山運十里，水步千尺，少有瑕疵，悉宜控制。逾於十里、千尺者，求其折候湊合，然後能得其機。合吉則吉，合凶則凶。一吉一凶，美惡相半。

All dragon spirits' movements are of great length, thousands of paces, their forms fluctuating between rising and sinking, the mountain shapes indistinct and boundless, their paths strange and unpredictable, their qi drifting and elusive. To cut out an eight-foot square pit at the top of a hundred-foot mountain, to capture the life qi and pour it into the bones of the deceased, is no easy task! Therefore, when cutting the pit, one must first trace back the origin of the mountain, from where its ancestral roots begin, through which section of mountain bones and which pass, from which star the pulse originates, along which star it flows, which star establishes the main ridge, and which star marks the decline. From the pit back to the ancestral mountain, how many sections and how many segments of time are there? Is the qi pure or mixed? On the mountain, one must examine its decline; on the water, one must observe its flow. The decline is measured in segments, while the flow is measured in steps. The mountain's cycle is divided into ten miles, and the water's steps into a thousand feet. Any slight imperfection must be corrected. If it exceeds ten miles or a thousand feet, it should be adjusted to match the segments and time periods, only then can the key to the situation be found. If it aligns with good fortune, it is good; if it aligns with misfortune, it is bad; if a good and a bad are mixed, then both good and bad are equally present.

蓋龍盡則氣鍾，氣鍾則受穴。穴者，用四龍之眞，裁五兆之妙，審性情之趨向，視緩急之形容。形急者穴以緩，形緩者穴以急。明支壟，相朝應，分別逆順，察三方，看十道，避五害，藏八風。龍正者穴以斜，龍斜者穴以正，泉之原委，朝之拱衛，龍其形體，穴其旅寓，裁成輔相山人。故朝流之情，依龍而不依穴。賓主登對，奇耦同情，則向首之干支宜審。格以土圭，精加訂正，相其陰陽，陽生陰成，成須生應，音坐卦向，歲月日時，五行殊異，皆相協合，斯為美利。

In general, when a dragon line reaches its end, its energy gathers; only when the energy gathers can a site be chosen. The site refers to taking the true energy of four types of dragon lines, cutting out the subtle manifestations of the five signs, examining the tendencies of the mountains and rivers, and observing the urgency or leisure of the terrain. If the terrain is urgent, the site should be chosen at a leisurely place; if the terrain is leisurely, the site should be chosen at an urgent place. One must distinguish between branches and ridges, observe the facing mountains and responding mountains, differentiate between reverse and forward directions, examine the momentum of the three sides, observe the direction of the ten paths, avoid the five harmful factors, and conceal the winds from the eight directions. If the dragon line comes straight, the site should be set obliquely; if the dragon line comes obliquely, the site should be set straight. Spring water has its source and its course, and facing mountains have their embrace and protection; the dragon is the form, and the site is merely a traveler within it, relying entirely on human skill to shape and assist. Therefore, the affection of the facing water follows the dragon rather than the site. The guest and the host should correspond, odd and even numbers should harmonize, and then the heavenly stem and earthly branch of the direction should be carefully determined. Using a soil measure to check, carefully correcting the details, observing its yin and yang: yang represents generation, yin represents completion, and completion must be accompanied by generation. Then, the sounds, sitting position, hexagrams, direction, and the five elements of the year, month, day, and hour should all be harmonized and coordinated, and this is what constitutes a good and beneficial site.

又況穴向分金有一百二十，空於旬者二十四，空於龜甲者二十四，為鬼煞者三十六，其可用者僅得三十六。又須金卦全，故曰“得金不得卦，謾自虛閒話；得卦不得金，枉費用苦心。”金卦兩全，僅十二穴耳。然龜甲之穴，又當有說。若龍合上格，勢勇形強，煞氣太露，宜用龜甲，更涓四殺之日，此轉殺為權之義也。然龍有勢弱而氣強者，穴宜從強；有勢強而氣弱者，穴宜從弱。龍值衰弱者，宜用分金生旺穴；龍值生旺者，宜用分金比和穴；龍值休囚者，宜用分金旺相穴。

Moreover, the "fenjin" (precise direction) of the grave site has a total of one hundred twenty positions: twenty-four fall into the "shen kong" (ten thousand emptiness) of the ten-day cycle, twenty-four fall into the "gu jia kongwang" (tortoise shell emptiness), and thirty-six belong to "gu sha" (ghost and evil spirits). Only thirty-six are truly usable. Furthermore, both "jin" (metal) and "gua" (trigram) must be present. Therefore, if one obtains the fenjin but not the gua, it is just idle talk; if one obtains the gua but not the fenjin, it is also a waste of effort. Only twelve grave sites have both jin and gua. However, grave sites in the gu jia kongwang have another interpretation: if the dragon (dragon line) is well structured and strong, with powerful momentum and robust form, and if the evil spirits are too evident, it is actually suitable to use the position of the gu jia kongwang, and then select the day of the four killing forces for burial. This is the meaning of transforming evil spirits into authority. Moreover, if the dragon is weak in form but strong in energy, the grave should follow the strong; if the dragon is strong in form but weak in energy, the grave should follow the weak. If the dragon is at its decline, the fenjin should be chosen according to the flourishing and vigorous; if the dragon is at its flourishing and vigorous, the fenjin should be chosen according to the harmonious; if the dragon is at its decline and weakness, the fenjin should be chosen according to the prosperous and strong.

逐穴定其分金，得合某卦，值某分野，得其禽肖繫某度數，取某星值垣，某星蓋穴，某星值向，天分某禽某宿，地分某郡某州，某年月日時。去孤虛，即生旺，在歸藏易某年某月，某氣某候，某音某山，坐為某氣；在連山易得天元某白某門，在周易得某宮方，某卦某爻為官星，某爻為人丁，某爻為田宅，某爻為僕馬，某爻為世，某爻為應。卻以葬日支干，憑六神繫某獸類，臨於某爻，某爻旺相，某爻空亡，某爻休囚，某爻比和。稍有虧欠，逐爻飛伏。如年過太乙，月值九宮，日逢八門，時遇奇白，升玄刦備，契合山運，斯為兩全。失之天時，則兩失矣。

To determine the precise location of the burial site, one must identify which hexagram it corresponds to, which field it belongs to, which animal star and zodiac it aligns with, and which star governs the site, which covers the site, and which star governs the direction. In the sky, it should correspond to a particular bird and constellation; on the earth, it should correspond to a particular county and state. It should be determined which year, month, day, and hour it is suitable for. One should eliminate isolation and emptiness, and seek out prosperity and strength. According to the "Guizang Yi," one should determine the year and month, the particular qi and the particular season, the particular tone and the particular mountain, and the type of qi associated with the mountain. According to the "Lianshan Yi," one should determine which white and which gate it corresponds to in the heavenly stem. According to the "Zhou Yi," one should determine which palace and direction it belongs to, which yao (line) is the official star, which yao represents the people, which yao represents the house, which yao represents the servants and horses, which yao is the subject, and which yao is the response. Then, using the stem and branch of the day of burial, one should determine which of the six spirits corresponds to which animal, which yao it is located on, which yao is prosperous and strong, which yao is empty, which yao is weak and confined, and which yao is harmonious. If any of these are lacking, one should trace the flying spirits and hidden spirits for each yao. If the year passes through Taiyi, the month aligns with the nine palaces, the day meets the eight gates, the hour encounters the qimen and the purple and white stars, and the ascending, descending, and劫 numbers are complete, and it also matches the mountain's qi, then it is considered complete. If the timing is lost, then both aspects will be empty.

其折行取氣，依左依右，分受入穴，十字定為潢池，是為堂氣。內氣止生，土龍而注；外氣行形，主向而折。並從中出，右為正龍，氣聚於左，穴以右受。氣從左發，左為正龍，氣凝於右，穴以左乘，氣從右發，此乘氣之樞要也。立穴無尺寸之移，受氣有耳腰之異。至於行注，細微一寸，起音向為例，用天星，如臨流行。五位水火木金土，逆順生克，金井布氣，淺注深行，以乘生氣，洩殺氣，毫釐勿差。更推本命祿馬，循環相生，逐卦推排，隨音消息。

As for calculating the direction and path of the qi, it may be based on the left or the right side, and the qi is received separately and introduced into the site, with the cross center determining the central pool, which is called the hall qi. Internal qi stops here and generates, following the earth dragon to flow down; external qi flows according to the terrain, turning from the front direction. If the dragon pulse emerges from the center, the right side is considered the main dragon, and the qi gathers on the left, so the site is taken from the right side. If the qi originates from the left, then the left is the main dragon, and the qi condenses on the right, so the site is taken from the left. If the qi originates from the right, the principle is the opposite. This is the key to receiving the qi. The site must not be moved even by an inch, and receiving the qi may be from the 'ear' or from the 'waist'. As for the flow and injection of the qi, even an inch must be considered. The principle is based on sound and direction, using the heavenly stars for calculation, just like water flowing along a stream. The five elements of water, fire, wood, metal, and earth have reversals and conformities, generations and controls. When the golden well distributes the qi, the shallow part is injected, and the deep part flows, used to receive the life qi and discharge the killing qi, with no error even in a hair's breadth. It is also necessary to consider the person's destiny's fortune and horse, cyclically generating, arranged according to the hexagrams, and adjusted according to the element's nature.

對天星，用地卦，推長幼命度，避已主撞溝，計分寸吉方，詳將生貴命運，折行注之內。又推其生旺絕墓，控御山川，消禍生福。屏明暗殺神，遠反吟白虎，避左右關煞，察曜星黃泉，審伏吟八殺。夫龍之貴者，取官宿秉權，印綬有氣，催官明星，正馬建祿，正印不閒，懸金魚，臨御階，依玉門，騰雲得經，寶曜得令，歲管文星，時值中節，紫微北顧，少微南瞻，此貴列三公之位。龍之富者，取偏官偏財，拱祿拱馬，財富有勢，如臨向坐，是為富基。若夫中下之局，只取人丁得勢，人命合卦，是為上吉。倘有分等，便從分數擬議。龍穴旁受，亦須金卦兩全也。期間主常權變，惟理是適。

Using the heavenly stems to match and the earthly branches to calculate, determine the fate of each family member, avoiding conflicts with the main mountain and obstacles, measuring the auspicious directions between distances, and thoroughly calculating future prosperity, all of which are incorporated into the flow and distribution of energy. Also, determine its birth, prosperity, decline, and burial, using these to control and manage the mountains and rivers, eliminating misfortunes and generating blessings. Eliminate both visible and hidden malevolent spirits, stay away from reverse chants and the white tiger, avoid left and right calamities, observe the stars and the underground realm, and discern hidden chants and the eight killers. For a dragon site that is noble, take the official host star holding power, the seal star with vitality, the official promotion star bright, the correct horse and official position properly placed, the official seal not empty, as well as suspended golden fish, approaching the imperial platform, relying on the jade gate, ascending clouds with scriptures, precious stars in command, the annual star representing literature, the time being appropriate, the purple micro star facing north and looking back, and the minor micro star facing south and looking afar; such nobility can reach the rank of the Three Grand Ministers. For a dragon site that is wealthy, take the biased official and biased wealth, the supporting official and supporting horse, and the wealth star with power; if they are located in the direction or sitting on the position, it is the foundation of wealth. As for medium and lower level situations, only take the people's vitality being strong and the person's destiny matching the hexagram, which is considered highly auspicious. If further ranking is needed, it is based on scores. For a dragon site that receives energy from the side, it must also have both metal and the hexagram complete. In this process, the usual methods should be the main approach, yet flexible and adaptable, seeking only to conform to reason.

如陽宅行注折布計度，尺寸同乎一理，無二議也。地畫九宮，計量間架，所立之地，建標為準。如法鑿池，一曲一折，行注受氣。周流九宮，迎吉曜，避凶神。柱棟簷楹，趨避是謹。本音旺位，注而少行；本宮生位，行而勿滯。煞位則啟，囚位則閉。啟閉行注，流通水中，不宜外洩。屋漏之地，多注少行。中溜之地，宜行宜啟。五行順序，陰陽生成，不許繁雜，隨其行度，為氣從穴止。師云：“好龍要帶貴，好砂要得位。好水要來去，好穴要行注。”《天機秘訣》云：“用卦不用卦，卦向穴中作。時師若用卦，用卦還是錯。”正言此也。

As for the layout, flow, calculation, arrangement, and measurement of a yang dwelling, they follow the same principles as those of a yin dwelling, with no alternative method. The ground is divided into nine palaces, and the structure of the house is measured according to the markers set up at the chosen site. According to the method, a pond is dug, with its curves and bends conforming to the principles of flow and reception of energy. Water should circulate through the nine palaces, welcoming auspicious stars and avoiding malevolent forces. The positions of pillars, beams, eaves, and columns should be carefully arranged to promote good fortune and avoid misfortune. In the prosperous position of the original sound, more should be poured in and less should flow out; in the generating position of the original palace, more should flow and stagnation should be avoided. In the position of evil, openings should be made; in the position of confinement, openings should be closed. Opening and closing, flowing and pouring, should all be conducted through water, and should not leak outward. Where the roof leaks, more should be poured in and less should flow; where the central flow is, both flowing and opening are suitable. The Five Phases should follow the correct order, yin and yang should be able to generate each other, and disorder is not allowed. Following the path of the flow, the energy should stop at the site. The master said: A good dragon should carry noble energy, good terrain should be in the correct direction, good water should have a source and a destination, and a good site should have both flow and pouring. The "Heavenly Secrets" say: Using the hexagrams is actually not using them; the hexagrams should be formed from the site. If a practitioner relies solely on hexagrams, using them is actually a mistake. This is exactly what is being explained.

夫葬之用卦者，所以明辨吉凶，預陳休咎，定其山川合閣之機，察其陰陽生克之妙。內秘五行，外周八廓，審理地曜，推測天星，收禽步獸，逐鬼迎神，俾天光下臨，地德上載，氣感而應，鬼福及人。使神不得專其宰，天不能易其命。君子奪神功，改天命，豈虛語哉！《經》曰：“穴吉葬凶，與棄尸同。”且夫形勢麄跡，陵遷谷變，增高益下，安知其為本來面目哉！察氣之理，乘生出煞，消納控制，精義入神。末學無師，何可妄議？故曰“形以目觀，氣須理察。”“揆之以日，相其陰陽。”而土圭有神器之稱，不可忽也。若徒視為繁文，漫不加意，魯莽妄作，誤己誤人，豈不為禍罪之魁乎？

The use of hexagrams in burial matters is to discern auspicious and inauspicious signs, to foresee misfortune and blessing, to determine the hidden openings and closures of mountains and rivers, and to understand the subtle interactions of yin and yang and the generation and overcoming of the Five Phases. Internally, it conceals the Five Phases; externally, it encompasses all directions. It examines the luminous qi on the ground and predicts the celestial stars above. It captures the auspicious stars, follows the forms of animals, expels malevolent spirits, and invites benevolent deities, so that heavenly light descends and earthly virtue ascends, creating a responsive qi flow, thus bringing the blessings of spirits and deities to mankind. In this way, divine powers cannot act alone, and heaven cannot change its destined fate. How can a gentleman seize the power of nature and alter heaven's decree be mere empty talk? The Book of Burial says: even if the site is auspicious but the burial method is inauspicious, it is no different from abandoning a corpse. Moreover, the form is only a superficial appearance, mountains and valleys change over time, and people can level the land, so how can we know what we see now is its original form? The principle of examining qi lies in capturing the life qi and eliminating the killing qi, in controlling and assimilating it. Its profound meaning has reached a divine level. Those with shallow knowledge and no proper teacher should not dare to make reckless comments. Therefore, it is said: form can be seen with the eyes, but qi must be examined with reason. It is also said: use the shadow of the sun to measure, and observe its yin and yang. The soil measure (tu gui) is thus called a "divine instrument," and should not be treated lightly. If one only sees it as mere complicated words and pays no attention, acting recklessly, it will mislead oneself and others, becoming the main cause of calamity and guilt.

上廖氏《洩天機》諸《入式歌》，並《陰契陽符》一篇，堪輿諸書無能出其右者，故特輯録，俾人子精詳玩索，形勢、方位各極其趣，而地理之能事畢矣。若夫二家蘊奧，有全盡在，博雅君子自可考也。

The above are the various "Entry Formulas" from Liao Jinjing's "Xie Tian Ji," as well as the single chapter "Yin Qie Yang Fu." No other books on geomancy surpass these, so they have been specially compiled here to allow descendants to carefully and thoroughly study them, fully grasping both the form and the direction aspects. The essence of the art of geography is thus fully contained within. As for the deeper secrets of Liao's and Chen's schools, they are all preserved in their original works, and learned and refined gentlemen can naturally investigate them on their own.

德興山人徐善繼述同著。曰雜著，所以補遺也。論風水要訣。吳草廬先生謂杜待制曰：“世間二事，同歸殊途。修養家之丹法，地理家之葬法，可以一言蔽之曰要逆。”范氏幹曰：“生氣周遍天地，浸灌一身。善攝生者，識生氣之根，凝之於一身；善葬者，識生氣之止聚之於一穴，其竊取生化之機一也。”

This volume was jointly written by the brothers Xu Shanji and Xu Shanshu, known as the Mountain Man of Dexing. It is called "Zazhe," used to supplement the incomplete parts of the previous volumes. First, it discusses the essential principles of geomancy. Wu Cheng said to Du DaiZhi: In the world, there are two things that follow different paths but arrive at the same destination, namely the alchemical practices of the cultivation schools and the burial practices of the geomancers. Both can be summarized with one character: "reverse." Fan Gan said: Life Qi circulates throughout the universe and also permeates the human body. Those skilled in cultivating their health recognize the origin of Life Qi and gather it within themselves; those skilled in burial recognize where Life Qi stops and gather it in a grave site. The principle of both is the same, that they both seize the opportunity of the transformation and generation of nature.

予謂天下之事俱要順，惟修養家之丹法，與地理家之葬法要逆。蓋以二者殊事同理，一則煉身中之元氣，歸根復命以延其生；一則乘地中之生氣，返納於骨以蔭所生。故善養生者逆凝夫元氣於一竅之中，猶善葬者逆乘夫生氣於一穴之內耳。”但風水家順逆，要眼界寬方能檢點。蔡牧堂曰：“論順逆者要知山川文勢，點定於數里之外，而後能辨順逆於咫尺微茫之間。否則，黑白混淆，以逆為順，以順為逆者多矣。”故曰“順逆二途，如盲如瞽”。自非灼然有見，鮮不悞也。

I think all things in the world should follow the natural course, but the alchemical methods of the cultivation schools and the burial practices of the geomancy schools should follow the opposite path. These two practices, though different, share the same principle: one is to refine the original qi within the body and return it to its origin to prolong life; the other is to harness the life qi in the land and bring it back into the bones to benefit the descendants. Therefore, those skilled in cultivation gather the original qi into a single point, just as those skilled in burial gather the life qi into a single site. However, geomancers who talk about following and opposing paths must have a broad perspective to discern them accurately. Cai Yuanding said: those who talk about following and opposing paths must first understand the general trend and structure of mountains and rivers, and be able to determine the overall situation from several miles away, only then can they discern following and opposing paths in the smallest details. Otherwise, there will be many who confuse black and white, taking opposing paths as following ones and following paths as opposing ones. Therefore, on the path of following and opposing, most people are like blind men. Unless they see clearly, few will not make mistakes.

丹經子書云：“五行顛倒，大地七寶；五行順行，法界火坑。”故神仙家有所謂顛倒之說，乃出世間法耳，即所謂逆也。地理之所謂逆者，蓋無往而不然，不但逆水之龍局已也。如眾大取其小，眾小取其大；眾高取其低，眾低取其高；及眾長取短，眾短取長；硬來下軟，軟來下硬；直則扦曲，曲則扦直；寬處要窄，窄處要寬；橫來直受，直者橫受；石山土穴，土山石穴；雄取其雌，雌取其雄；飢取其飽，飽取其飢；斜則扦正，正則扦斜；坦中取突，突則取窩；圓取其尖，尖取其圓；緩取急處，急取緩處；強來取弱，弱來取強；老處求嫩，嫩處求老；山多處要水，水多處要山；舒曠處要緊夾，緊夾處要舒曠；陰來陽受，陽來陰受；有氣要扦無氣，無龍鬚下有龍；剛取其柔，柔取其剛；浮取其沈，沈取其浮；來者不宜太逼，去者須要回頭；山本靜勢求動處，水本動妙在靜中；龍從左來穴居其右，龍從右來穴居其左。凡此皆所謂逆也，即所謂顛倒之說也。智者察之，思過半矣。

The Dan Jing and other writings of the philosophers say: when the Five Phases are reversed, the earth becomes the seven treasures; when they proceed in order, the realm of phenomena becomes a fire pit. Therefore, the immortalists speak of the concept of "reversal," which is a method beyond the mundane world, also called "reverse" or "inversion." In geomancy, the idea of inversion is not limited to cases where the dragon pattern is formed by flowing against the water. For example, if all the mountains are large, choose the smaller ones; if all are small, choose the larger ones; if all are high, choose the lower areas; if all are low, choose the higher ones; if all are long, choose the shorter ones; if all are short, choose the longer ones; if the mountain ridges are hard, choose the soft places; if they are soft, choose the hard places; if the ridge is straight, choose the bend; if it is bent, choose the straight part; if the ground is wide, choose the narrow part; if it is narrow, choose the wide part; if the ridge comes horizontally, receive it vertically; if it comes vertically, receive it horizontally; in a stone mountain, choose the soil cave; in a soil mountain, choose the stone cave; in a strong and vigorous mountain, choose the gentle and soft part; in a gentle and soft mountain, choose the strong and vigorous part; in a thin and lean mountain, choose the full and plump part; in a full and plump mountain, choose the thin and lean part; if the ridge is slanting, choose the straight part; if it is straight, choose the slanting part; in a flat area, choose the slight protrusion; in a protruding area, choose the hollow; in a round mountain, choose the sharp point; in a sharp mountain, choose the round part; in a slow-moving mountain, choose the urgent part; in an urgent mountain, choose the slow-moving part; if the coming mountain is strong, choose the weak part; if the coming mountain is weak, choose the strong part; in a hard place, seek the tender and lively part; in a tender and lively place, seek the hard part; in a place with many mountains, there should be water; in a place with much water, there should be mountains; in an open and spacious area, there should be tight and enclosed parts; in a tight and enclosed area, there should be open and spacious parts; if a yin ridge comes, use the yang method to receive it; if a yang ridge comes, use the yin method to receive it; if it seems to have energy, choose the place without energy; if it seems to have no dragon, choose the place where there is a dragon; take the soft from the hard, and the hard from the soft; take the floating from the sinking, and the sinking from the floating; the incoming water should not be too close; the outgoing water must have a return; mountains are originally still, so seek their moving parts; water is originally moving, but its subtlety lies in stillness; if the dragon comes from the left, the site should be on the right; if the dragon comes from the right, the site should be on the left. All these are called inversion, which is also called the concept of reversal. A wise person who carefully examines these will understand most of the principles.

地理家一言以蔽之，則郭氏之“乘生氣”三字足以盡其肯綮矣。而所以察識乘之之妙，又在明地之理以得之。故原龍之起，察生氣之來也；審穴之止，知生氣之聚也。生氣之來，有水以導之；生氣之止，有水以界之；生氣之聚，有砂以衛之，無風以散之。此察識生氣之來、止、聚、散無餘蘊矣。

The study of geography can be summarized in one sentence: Guo Pu's "Zang Shu" states that "riding the life qi" captures the essence of this discipline. To understand the subtlety of "riding," one must first comprehend the principles of land. Therefore, tracing the origin of the dragon-like terrain is to determine where the life qi comes from; examining the termination point of the site is to know where the life qi gathers. When the life qi arrives, there is water in front to guide it; when it stops, there is water on the sides to define its boundary; when it gathers, there are ridges around to protect it, with no wind to scatter it. In this way, the coming, stopping, gathering, and dispersing of the life qi are fully understood without any omission.

上古至人，發明龍、穴、砂、水四字，無非教人察生氣而乘之，及氣納骨以蔭所生，此造化生生無窮之妙，皆一生氣之所流行而不息也。陶公云“乘生氣則生生不絕”《捉脈賦》。謝氏所謂生氣之生，非對死字而言，乃生生之生”是也。夫生生之氣，如谷之種，粟之芽，在天為好生，在人為心，在性為仁，在地中為生氣。

In ancient times, the sage figures emphasized the concepts of dragon, grave, sand, and water, aiming to teach people how to detect and capture life qi, and to incorporate it into the bones to benefit their descendants. This is the profound aspect of the natural transformation that continues endlessly, resulting entirely from the continuous flow of this life qi. Tao Kan once said that capturing life qi ensures perpetual continuation, as mentioned in the "Catch Pulse Treatise." The "birth" in the term "life qi" mentioned by Xie refers not to the birth opposite death, but to the continuous generation and renewal of life, exactly meaning this. This ever-renewing qi is like the seed of millet or the sprout of grain; in the heavens it is called the virtue of nurturing life, in the human body it is the heart, in human nature it is benevolence, and in the earth it is called life qi.

《經》曰：“君子奪神功，改天命，禍福不旋日。”雙湖謂此為全乘生氣之理，故能變衰為盛，易禍為福。功在神者，奪之自我；命在天者，改之自我，禍福自應，不待終日也。趙汸字常，號東山，國初休寕人。深罪此言，以為欺天罔神，謗造化，誣生民。其言固正，第不知風水之理，乃造化生人物之妙用，必假靈于山川而後成。山川而奉天也，況人乎？至人得之，正贊化育之事，本是天地之公。趙氏認作人心之私，泥而反昧矣。

The *Book of Burial* says: A gentleman is able to seize the power of creation and transformation, to alter the destiny of heaven, and the fortune or misfortune will be fulfilled within a day. Xie Shuanghu believes this is entirely about seizing the life qi, thus transforming decline into prosperity and misfortune into fortune: the merit lies originally with the divine, yet I take it; the destiny originally belongs to heaven, yet I change it. Thus, fortune and misfortune naturally come to pass without waiting for a full day. Zhao Peng —— original note from the text: Zhao Peng, whose name was Zichang and whose courtesy name was Dongshan, was a person from Xiu Ning in the early Ming dynasty —— strongly criticized this statement, believing it to be deceiving heaven and defying the divine, damaging the creation and transformation, and falsely accusing the people. His words are indeed upright and righteous, but he did not understand that the principles of fengshui are precisely the subtle workings of creation and transformation that nurture people and things, which must be achieved by relying on the spirit of mountains and rivers. Mountains and rivers themselves honor the heavenly way; how much more so should human beings? A sage who grasps this principle is precisely engaging in the task of participating in and assisting the workings of heaven and earth, which is originally a common tool of heaven and earth. Yet Zhao氏 treated it as a private intention of the human heart, and by being overly rigid, he became confused instead.

按：謝氏謂生氣，乃生生之生，非對死字而言，此至當之論也。後人不知此理，誤認景純生氣之旨，遂以生字對死字看。凡地之凶者，輒曰此乘死氣。夫死安得有氣？所謂一息不來身是殼也。既有氣，又安得謂死？蓋地中原有此生氣，葬者得乘此氣，則生生不絕。其不得乘此氣者，是謂無氣死土，為水泉，為蟻穴，故無生生之理而敗絕也。

Note: The term "生气" refers to life qi that is continuously generated, not the opposite of "死气" (death qi). This interpretation is the most accurate. Later scholars misunderstood the original meaning of Guo Pu's discussion on "Life Qi," taking the character "生" as the opposite of "死." Whenever they encountered a bad site, they would say it was riding on death qi. But how can death have qi? If a person stops breathing, their body is just an empty shell. If there is still qi, how can it be called death? In fact, there is originally life qi in the land. If the deceased can ride on this qi, it will continue endlessly. If they cannot ride on this qi, then it is called a lifeless earth, which will eventually become a spring or an ant hill, and thus lacks the principle of continuous generation, leading to decline and extinction of descendants.

但此生氣妙在“乘”之一字。乘而得其法則吉，失其法則轉生為殺，反吉為凶矣。《葬經》云：“地吉葬凶，與棄尸同。”楊公云：“地吉葬凶禍先發，名曰棄尸福不來。”蓋得法則為沖和發育，乖法則或太剛而暴，太柔而弱，或偏駁不正，則其氣之所生，遂為凶為惡，為小人，為邪淫。凡一切剛惡柔弱凶事，卒其所名也。

However, the subtlety of life qi lies entirely in the word "multiply" (乘). If it is multiplied according to the correct method, it brings good fortune; if it is multiplied incorrectly, the life qi turns into killing qi, and good fortune turns into misfortune. The Book of Burial says: Even if the land is auspicious, but the burial method is inauspicious, it is no different from abandoning a corpse. Yang Yunsong said: If the land is auspicious but the burial is inauspicious, misfortune will occur first, which is called abandoning a corpse, and blessings will not come. Because when the method is correct, the qi becomes harmonious and can develop; when the method is incorrect, it may be too strong and fierce, or too weak and timid, or biased and improper. In this way, what is generated by the qi becomes凶 (evil), produces petty people, and produces wicked and licentious individuals. All kinds of misfortunes such as brutality and weakness ultimately receive their names in this way.

《經》曰：“五氣行乎地中，發而生乎萬物。”既能生萬物，亦能殺萬物，非生氣殺之也，不善乘氣者自殺也。猶水能載舟，不善水者亦能覆舟耳。故無氣之死土，其為禍輕；而葬乖於法者，禍尤甚焉。不覩夫亂臣賊子渠魁大盜乎？其權勢富貴、才智勇力，或傾人主，或霸一方，此其祖地豈無氣水泉蟻穴哉！卒至身遭刑戮，或滅族無噍類者，皆不善乘生氣之所致耳。但生氣之乘有二法焉，有形勢之法，有理氣之法。形勢易知，理氣難明，學者必求明師登山口訣可耳。

The Book of Burial says: The five kinds of qi move through the earth, and when they emerge, they generate all things. Since they can generate all things, they can also destroy them. It is not that the life qi intends to destroy, but rather those who are not skilled in riding the qi bring destruction upon themselves. This is like water that can carry a boat, yet those who are not skilled in using water may be overturned by it. Therefore, dead soil without qi brings only minor misfortune; but if burial is done against the principles, the misfortune is especially severe. Have you not seen the wicked ministers, bandits, and notorious thieves? They possess power and wealth, wisdom and strength, some capable of toppling kings, others of dominating a region. Could their ancestral graves be dead soil without qi, or springs, or ant hills? Yet in the end, they still meet violent deaths, sometimes even entire families perishing without a single survivor. This is all due to their failure to ride the life qi properly. There are two methods for riding the life qi: one is the method of form, the other is the method of principle and qi. The method of form is easy to understand, but the method of principle and qi is difficult to grasp. Scholars must seek a wise teacher and go to the mountains personally to receive oral instruction.

《經》曰：“淺深得乘，風水自成。”蔡氏云：“宜淺而深則氣從上過，宜深而淺則氣從下過，雖得吉地而效不應。”蓋當深而淺，當淺而深，差之咫尺之間，則接脈不著，反吉為凶矣。故牧堂曰：“淺深者，言乎其凖的也。”誠以淺深為風水第一義。諸家所論不一，有以界水定者，有以合襟定者，有以小明堂定者，有以九星分寸尺定者，有以八卦分陰陽定者，有以四應定者，有以朝之遠近度以玉尺而乘除定者，有以繩記標準於暈心暈弦定者，皆非至當。

The Book of Burial says: When the depth and shallowness are properly measured, one can capture the life qi, and the wind and water will naturally form a good situation. Cai Yuanding said: If a grave is dug too deep where it should be shallow, the qi will pass over the top; if it is dug too shallow where it should be deep, the qi will pass under. Even if one has obtained a good site, it will not show results. Because digging too shallow where it should be deep, or too deep where it should be shallow, differs only by a few feet, and the qi line will not connect, turning good into bad. Therefore, Master Cai Muting said: The concept of depth and shallowness refers to its accuracy. It is clear that depth and shallowness are indeed the primary principle in风水. Different schools have different methods: some determine it based on the boundary water, some based on the meeting point, some based on the small bright hall, some based on the nine stars and their measurements, some based on the yin and yang of the eight trigrams, some based on the surrounding mountains, some based on the distance of the facing mountains measured with a jade scale, and some based on marking with a rope on the center and string of the qi. None of these are the most reliable.

周氏曰：“淺深本於支壟，支壟本於郭氏之《葬經》。”《經》曰：“藏於涸燥者宜淺，葬於坦夷者宜深。”二謝子逸志道、鄭彥淵、洪天與、及顧乃德諸人俱錯解郭氏經旨，謂涸燥為壟脈浮，宜淺；坦夷為支脈沉，宜深。殊不知《經》曰“支葬其巔，壟葬其麓。”又曰“卜支如首，卜壟如足。”郭氏之意，誠以平支卑溼而顛獨幹，故云涸燥，涸燥豈指高壟乎？所謂宜淺者，正以平支不可深葬也。高壟崎嶇而麓始平，故云坦夷，坦夷豈指平支乎？所謂宜深，正謂高壟不可淺葬也。

Zhou Shi said: The depth of burial depends on the distinction between branches and ridges, and the concept of branches and ridges originates from Guo Pu's The Book of Burial. The Book of Burial says: Burial in a dry place should be shallow, and burial in a flat place should be deep. Xie Ziyi, Xie Zhidao, Zheng Yanyuan, Hong Tianyu, Gu Naidede and others all misinterpreted Guo Pu's meaning, thinking that "hè zào" refers to high ridges where the qi is floating and thus should be shallow, and "tǎn yí" refers to flat branches where the qi is sinking and thus should be deep. They did not realize that The Book of Burial also says "branches are buried at their peaks, ridges are buried at their foothills," and also says "when divining branches, treat them as the head; when divining ridges, treat them as the foot." Guo Pu's real meaning is that flat branches are low and damp, with only the top dry, so it is called "hè zào" — "hè zào" does not refer to high ridges. The reason for being shallow is because flat branches cannot be buried deeply. High ridges are uneven and only become flat at the foothills, so it is called "tǎn yí" — "tǎn yí" does not refer to flat branches. The reason for being deep is because high ridges cannot be buried shallowly.

支以突為正，壟以窩為正。陰來必陽受，陽來必陰受也。司馬頭陀曰：“近以花果譬之。抽條發葉者，氣之行也；開花垂實者，氣之止也。蕚之開花者，豈非氣發於外乎？窩鉗陽可知矣。果之垂實者，豈非氣藏於內乎？乳突陰可知矣。是知陽發乎外，淺以乘之；陰藏於內，深以取之。”達僧亦曰：“何謂開，窩鉗是也；何謂合，乳突是也。”形開則陽發於外，其氣浮，故屬陽；形合則陰蓄於內，其氣沉，故屬陰。陽則淺以乘之，合以聚之；陰則深以取之，闢以通之。此支壟分陰陽，定淺深一定之理也。

The flat and slightly raised terrain is considered the standard form of a branch, while the high mound is considered the standard form of a ridge. When a yin pulse comes, it must be received by the yang method; when a yang pulse comes, it must be received by the yin method. Master Sima Tou tuo said: take the flowers and fruits before us as an analogy. Branching and leafing are the movement of qi; blooming and bearing fruit are the stopping of qi. When the calyx opens to form a flower, is it not the qi dispersing outward? From this we can know that the窝穴 and钳穴 belong to yang. When the fruit hangs down, is it not the qi being stored inside? From this we can know that the乳穴 and突穴 belong to yin. Therefore, when yang qi is released outside, it should be taken lightly; when yin qi is stored inside, it should be taken deeply. Master Da Shen also said: what is called "opening"? It refers to窝穴 and钳穴; what is called "closing"? It refers to乳穴 and突穴. When the form is open, yang qi is released outward, and the qi floats, so it belongs to yang; when the form is closed, yin qi is stored inside, and the qi sinks, so it belongs to yin. For yang, take it lightly and use the closing method to gather the qi; for yin, take it deeply and use the opening method to channel the qi. This is the certain principle of distinguishing yin and yang and determining the depth in branch and ridge.

但支壟體段不一，窩鉗乳突、大小闊狹各殊。況南方土薄而多石，氣浮宜淺；北方土厚而無水，氣沉宜深。宜深者即司馬陀頭所謂乳脈粗大，陽藏於深，必須深取，擴以通之；宜淺者即朱子所謂興化、漳、泉間，棺只浮於土，土深者謹以一半入地，所以上封土甚厚。後來見福州人舉移舊墓，稍深者無不有水，方知興化、漳、泉葬淺者，乃防水耳。是蓋地土有厚薄之殊，氣脈有浮沉之異。地土厚，氣脈沉，有葬之數丈者，不謂之過深；地土薄，氣脈浮，有安柩土皮之上，用客土封培成冢者，不謂之過淺。況六尺之軀，裹而葬之，臥於地下，高不盈尺，而於數寸之間，察其生氣以乘之，使枯骸得氣，遺體昌榮，非至人哲師奚可輕議哉！

However, the forms and sections of branches and ridges differ greatly, with variations in their shapes such as hollows, clamps, breasts, and protrusions, as well as differences in size, width, and depth. Moreover, in the southern regions, the soil layer is thin and rocky, with floating qi that is suitable for shallow burial; in the northern regions, the soil layer is thick and lacks water, with sinking qi that is suitable for deep burial.the so-called宜深, refers to what Sima Taotuo said about the thick and prominent milk veins, where yang qi is hidden deep underground, requiring deep excavation to open the grave and allow the qi to flow through.the so-called宜浅, refers to what Zhu Xi said about the areas of Xinghua, Zhangzhou, and Quanzhou, where the coffin is only placed on the surface of the soil, and even in thick soil, only half of the coffin is buried, with a thick layer of soil covering it on top. Later, he saw that when people in Fuzhou moved old tombs, any burial that was slightly deeper would inevitably accumulate water, and thus he realized that the shallow burial in Xinghua, Zhangzhou, and Quanzhou was originally to prevent waterlogging. This shows that the soil has differences in thickness, and the qi pulses have variations in floating and sinking: for soil that is thick and qi that is sinking, burial several zhang deep is not considered too deep; for soil that is thin and qi that is floating, placing the coffin on the surface of the soil and covering it with foreign soil to form a mound is not considered too shallow. Moreover, a body of six feet wrapped and buried lies horizontally underground, no higher than one foot, yet one must discern the life qi within a few inches to connect with it, allowing the dry bones to receive qi and ensuring the descendants of the deceased flourish and achieve honor. This is not something ordinary people or unskilled individuals can easily discuss!

好地無全美。蔡氏云：“欠缺不齊，天地之奇。”圖謂以此，實福善禍淫之機，不使世人易識，大抵亦造化無全功，聖人無全能。故天傾西北，地不滿東南，佛家所謂缺陷世界，如孔孟之不得其位，顏回不壽，由、賜少貧。世無全福之人，又安得有全美之地？或龍眞而穴拙，或龍穴美而砂水有虧，或公位之不均，或先凶而後吉。徧觀名墓，蔑有十全，此所謂物之不齊，物之情也。若欲全美，則世無可葬之地矣。善夫廖公之言曰：“成格龍神最難遇，檢點須從恕。按圖索驥要求純，誤盡世間人。”

Good land is not perfect in every way. Cai Yuan ding said: the lack of completeness is precisely the extraordinary aspect of heaven and earth. The theory of auspicious signs and prophecies is based on this idea, which is actually the mechanism by which heaven bestows blessings upon the virtuous and calamity upon the wicked, preventing people from easily discerning it. Generally speaking, the workings of nature are not entirely complete, and sages also do not possess perfect abilities. Therefore, heaven tilts toward the northwest, and the earth is insufficient in the southeast; Buddhism calls this world the "world of imperfection." Just as Confucius and Mencius did not receive the positions they deserved, Yan Hui did not live a long life, and Zilu and Zigong were poor in their youth. There are no people who have complete good fortune in this world, so how could there be perfect land? Some dragons are genuine but their graves are clumsy, some have both dragons and graves that are excellent but lack fine sand and water, some have unequal distribution of ancestral positions among different branches, and some are initially dangerous but later become auspicious. Looking through the famous tombs of all dynasties, none are entirely perfect, which is exactly what is meant by the saying that all things are naturally varied, which is the normal state of affairs. If one insists on requiring perfection, then there would be no suitable place for burial in the world. Liao Gong said well: truly qualified dragon spirits are very difficult to encounter, and when examining them, one must maintain a forgiving heart; insisting on searching for things according to diagrams is not seeking perfection, but instead misleads many people in the world.

廖氏《洩天機》有辨土色之說曰：“《錦囊經》謂‘土欲細而堅，潤而不澤不澤謂不溼也，截肪切玉，備具五色。’又曰‘幹如穴粟，溼如刲肉，水泉沙礫，皆為凶宅。’又曰‘陰陽沖和，五土四備四原本作兼，言四者，黑不與也。’注云：‘得勢與形，而土色不佳，亦不貴也。’今按：九州島土壤不同，而燥溼亦異，難以概拘。多見形勢不吉，而土色具備，用之者禍不旋日；形勢若吉，而土色不備，用之者常臻富貴。此土色之不必拘也。

Liao Jinjing's "Xie Tianji" has a passage discussing the color of soil, which says: "The "Jin Nang Jing" says that soil should be fine and dense, firm and moist but not wet. The original commentary says: 'Not moist' means not damp. It should be like cut fat or split jade, with all five colors present. It also says that dry soil is like millet in a cave, and wet soil is like cut raw meat. If there is water spring or gravel, these are all signs of a凶宅 (unlucky house). It also says that when yin and yang are harmonious, and four of the five soil colors are present, the original text says 'four' was originally written as 'jian', meaning four colors, because black is not counted. The commentary says that if the terrain is good but the soil color is not, it cannot be considered noble. Now, according to the present view: the soil in the nine provinces is different, and the dryness and moisture also vary, so it is not possible to be rigid about it. Commonly, when the terrain is not auspicious but the soil color is complete, misfortune comes within a few days. When the terrain is auspicious but the soil color is not complete, it often leads to wealth and honor. This is the reason why soil color does not need to be strictly followed."

水泉砂礫，龍眞穴正，自然無之，有則非吉地矣。”按：金精是論，確為至當。九州島土壤不同，如孔林天下至美之地，無以加矣，乃是黑土，稱曰黑墳，此其證也孔氏自周迄今六十四代，世襲公爵，及令陶阜。但人子厝親，必求土色之美，此心乃安耳。

As for water springs and sand and gravel, as long as the dragon is true and the site is correct, they will naturally not exist; if they do exist, then it is not a good site. Note: Liao Jinjing's remarks on this matter are indeed very appropriate. The soil varies across the nine provinces. For example, the Kong Forest is the most beautiful place in the world, and there is nothing better than it, yet it is black soil, called 'Black坟' (Black Burial), which is proof of this. The original book's self-commentary states: The Kong family has passed down from the Zhou Dynasty to the present day for sixty-four generations, holding the title of marquis and also governing the Tao Fu region. However, when a son buries his parents, he always desires beautiful soil, so that his heart may be at ease.

《葬書》云“歲時之乖為二凶”。卜氏云“山川有小節之疵，不減眞龍之厚福；年月有一端之失，反為吉地之深殃。”又云：“龍吉穴吉砂水吉，何以多災？年凶月凶日時凶，犯之罔覺。”又云：“作當依法，須求年月日之良。”楊公云：“好地如巨舟，良年如利楫。”陳圖南曰：“龍眞穴正，又須葬善時宜。”諸公所論如此，可見吉地又須良期而葬之，斯盡善矣。

Guo Pu's "Zangshu" says: The discordance of year, month, day, and hour is the second type of misfortune. "Buying Tian" says: Mountains and rivers may have minor flaws, but they do not reduce the great fortune of a true dragon; however, a single mistake in the year or month can turn a good site into a great disaster. It also says: If the dragon is auspicious, the site is auspicious, the surrounding hills and water are auspicious, why then are there still many calamities? Because the year, month, day, and hour are inauspicious, and the person is unaware of the offense. It also says: The construction of a burial should be based on the law, and it is necessary to seek a good year, a good month, and a good day. Yang Yunsong says: A good site is like a big boat, and a good year is like a good oar. Chen Tuan says: Even if the dragon is true and the site is correct, a good time must be chosen for burial. All these sages have spoken thus, showing that even with a good site, one must choose a good date for burial to achieve perfection.

誠以葬必擇期，如耕者之必當陽春發生之際，而始播百穀焉，則獲穰穰盈倉之效矣。苟於收藏肅殺之時而施栽施植，吾知其凋謝可立待也。辛力徒勞，竟何益哉！是以人子既卜吉地，又卜良期以窀穸之，不使少有後日之悔可也。雖然，龍穴其本，年月為未耳。使地非吉兆，無生氣之可乘，年月盡天下之選無益也。仙翁曰：“鼎內若無眞種子，猶將水火煮空鐺。”此徒狥年月之謂矣。

Burial must choose a favorable time, just as a farmer must wait for the warm spring season to plant all kinds of grains, in order to harvest a full granary. If one plants during the cold and gathering season, I know wither and decay will come quickly. All the effort will be wasted, and what benefit is there? Therefore, after a son has chosen a favorable burial site, he should also choose a good date for burial, so that there will be no regret afterwards. Although this is true, the dragon site is the fundamental, while the year and month are just secondary. If the land itself is not auspicious and lacks life qi, even if one selects the best years and months in the world, it will be of no use. The immortal said: If there is no real seed in the pot, it is like boiling an empty pot with water and fire. This is what is meant by those who only adjust according to the years and months.

卜氏云：“土有餘，當闢則闢；山不足，當培則培。”郭氏云：“目力之巧，工力之具，趨全避缺，增高益下。”蔡牧堂曰：“山川之融結在天，而山水之裁成在人。”固皆指地之有不足者，培之闢之，損高益卑，使適於中，盡其當然，不害其為自然者也。但萬金之璧，必玉人而可琢；千金之裘，豈拙匠所能裁？多見毀瓦畫墁，非徒無益，而又壞之，此不可不慎也。況又有務為觀美者，或廣築牆垣，深開月池，高起牌坊，及為崇臺望柱，砌路建亭等事，莫知禁忌。往往有以此盡其孝敬之心，而反自取禍敗者，是又深可憫也。

Divination texts say: if the earth is excessive, it should be dug out; if the mountain is deficient, it should be filled. Guo Pu said: by the skill of the eye and the completeness of the work, one should aim for perfection and avoid defects, raising the high and filling the low. Cai Yuan Ding said: the convergence of mountains and rivers is determined by heaven, while the shaping of rivers and streams is accomplished by humans. These words originally refer to the fact that when the land is deficient, it can be filled or cultivated, and high places can be raised and low ones filled to make them moderate, fulfilling human duties without harming the natural state. But a jade璧 worth ten thousand gold must be carved by a jade worker; a fur coat worth a thousand gold cannot be cut by an inferior craftsman. Often people break good tiles, paint walls carelessly, which not only brings no benefit but also damages the land, which is not to be taken lightly. Moreover, there are those who are solely concerned with appearance, building high walls, digging deep moon pools, erecting gateways, building high platforms, setting up pillars, paving roads, and building pavilions, all without knowing the taboos. Often people intend to express filial piety, yet end up causing misfortune, which is even more pitiable.

誠以陰陽二宅，居葬已久，切忌妄有築鑿。朱子曰：“祖墓之側，數興土功，亦能挻穴。一或誤傷龍脈，發洩地氣，立招凶禍。廖氏云：“來龍最忌妄穿鑿，旺氣必消鑠。”又云：“後龍過脈忌穿鑿，居民必蕭索。”又云：“開池穿井多有忌，消詳莫輕易。”又云：“塋前切忌妄增高，災禍必難逃。”又云：“明堂裡面要潔淨，有物皆為病。時人不識妄安排，於內起亭臺。栽花砌路供遊賞，禍生如反掌。”凡此皆所以丁寕告誡，欲人知所慎也。茲故特述以告，明者當自謹耳。

After living in a place for a long time, both for the living and the deceased, it is most dangerous to start construction or excavation recklessly. Zhu Xi said: If the land around the ancestral tomb is frequently disturbed, it will affect the spirit field; once the dragon pulse is accidentally damaged and the earth energy is leaked, immediate misfortune will follow. Liao Jinjing said: The coming dragon is most afraid of reckless excavation, which will certainly weaken the prosperity. He also said: The passing pulses of the rear dragon should not be disturbed, as the residents will certainly become destitute. He also said: Digging ponds and wells has many taboos, and one must consider carefully and not act hastily. He also said: It is strictly forbidden to arbitrarily raise the ground in front of the tomb, as misfortune is inevitable. He also said: The area of the bright hall should be kept clean; storing things there is harmful. Nowadays people do not understand this, and they arbitrarily arrange things, building pavilions, planting flowers, paving roads for people to enjoy, which easily brings disaster. These words are repeated warnings to make people be cautious. Therefore, here we specially mention them to inform people, and those who understand things well should be careful.

得地自有緣法定數，不可強求。觀衛靈公沙邱之銘，滕公古壙之記，韋齋寂歷之詩，季通鄉謔之讖，可見自有天緣也。但人子送終，不敢不自盡其心，抑安有坐待之理哉！求而得之，即所謂緣也。惟不可強耳。衛靈公薨，卜葬故墓，不吉。卜於沙邱而吉。掘之，得石槨，銘曰：“不馮其子，靈公奪而埋之。”

One can only attain good land through destiny and fate, not by force. Looking at the inscription on the stone coffin of Duke Wei Linggong at Shaqiu, the stone carvings in the ancient tomb of Deng Gong, the fulfillment of Zhu Weizhai's verse "寂历" (solitary and silent), and the prophecy of Cai Jitong's being mocked by his fellow townspeople, we can see that there is indeed heavenly fortune involved. However, as a son accompanying his father's funeral, one cannot fail to do one's best. There is no sense in sitting idle waiting. If one seeks and obtains it, that is called fate; but one must not force it. Here are four stories. When Duke Wei Linggong died, the divination for burying him in the old graveyard was inauspicious; when they changed the site to Shaqiu, it was auspicious. While digging, they found a stone coffin with an inscription that read: "Without relying on his descendants, Duke Linggong will take this land to bury himself here."

漢夏侯嬰，以功封滕公。及死將葬，未及墓，引車馬跪地不前。掘之，得石室，銘曰：“佳城鬱鬱，三千年見白日。吁嗟！滕公居此室！”因以葬焉。宋韋齋先生詩有“杯酒閒談寂厯中”之句。及文公改葬韋齋，屢遷不吉，最後得崇安之寂厯山。

In the Han dynasty, Xiahou Ying was granted the title of Teng Gong for his military achievements. After his death, when they were about to bury him, the horses pulling the hearse knelt down and refused to move before reaching the burial ground. They dug there and found a stone chamber with an inscription that read: "The peaceful city is deep and hidden, to be seen again only after three thousand years; alas, Teng Gong will now dwell in this stone chamber!" So they buried him there. In a poem by Zhu Weizhai of the Song dynasty, there is a line: "In quiet conversation over a cup of wine." Later, his son Zhu Xi reburied his father, but several relocations were inauspicious. Finally, they found Jilin Mountain in Chong'an County, which matched the line from the poem.

蔡西山嘗同友人劉文簡二人閒步四顧。鄉人善謔者嘲之曰：“蔡季通，蔡季通，出門指西又指東，山中既有王侯地，何不歸家葬祖宗！”季通愀然曰：“山中具有王侯地，爭奈不在我山中。”文簡憫之曰：“使我山有地，即可以奉。”季通謝曰：“君山誠有美地！”劉果以山與之。葬後，季通以孫貴，贈太傅。子文正公沈，以子貴，贈太師，進崇安伯。孫文肅公杭拜相，果符王侯之職。

Cai Yuan Ding once walked with his friend Liu Wenjian, looking around at different places. A local person who liked to joke laughed at him, saying: "Cai Jitong, Cai Jitong, you've been out for a while, pointing east and then west. If there is a nobleman's land in the mountains, why don't you go back to bury your ancestors?" Cai Jitong looked gloomy and said: "There is indeed nobleman's land in the mountains, but it is not on my family's mountain." Liu Wenjian pitied him and said: "If my mountain has such land, I can give it to you." Cai Jitong thanked him, saying: "Your mountain indeed has good land." Liu Wenjian really gave him that mountain. After the burial, Cai Jitong was posthumously honored as Grand Tutor because his grandson became prominent; his son Cai Shen was given the posthumous title of Wenzheng, and was posthumously honored as Grand Tutor and granted the title of Count of Chong'an because his son became prominent; his grandson Cai Hang was given the posthumous title of Wensu and held the position of prime minister, which indeed fulfilled the nobleman's status.

鄱陽餘方伯佑曰：“地理之驗，無如蔡氏者。牧堂父子壽地得地，賢貴迭出，海內莫之與倫，孰謂好地不獲見乎？彼不得者，貪大求全。不知大地有神所司，且多怪異，欠缺不齊。以貪高圖大之心求全責備，安可得乎？明地學者，當知深省雲。”

Poyang's chief magistrate Yu You said: The verification of geomancy is nowhere more evident than in the case of the Cai family. The ancestral graves that Cai Muting and his son had prepared before their deaths were all excellent sites. As a result, generations of virtuous and talented individuals emerged successively, and there is no family in the country that can match them. Who then could say that good sites are not available? Those who fail to obtain such sites do so because they are greedy for grandeur and perfection. They do not realize that the earth itself is governed by divine spirits, and that the earth often has strange forms, which are often incomplete. If one seeks perfection with a greedy and ambitious heart, how could one possibly obtain it? Those who understand geomancy should deeply reflect on this point.

江右山人徐善繼述 同著。此一冊辨證諸家星卦之非理者，以祛世俗之惑。夫自公劉興豳，“既景乃岡”；衛文遷楚，“景山與京”；周公營洛，“揆之以日”，而陰陽之旨實肇厥端。惟數聖引而不發，叔世之下，莫窺涯涘。哲人若楊、曾、吳、廖、賴、董輩，又不世出，管天蠡海之徒，遂家置爐錘，人挾機軸，偽詞誕說，縱橫競起。而星卦各出多門，不勝謬戾。無怪乎吾儒擯為外道而不屑究之耳。

This volume was jointly compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section aims to examine and refute unreasonable aspects in various schools of star and hexagram doctrines, in order to dispel common misunderstandings. Since Gong Liu established his rule in Bin, using the shadow of the sun to measure the hills; Wei Wen Gong moved his capital to Chuxiu, ascending Jing Mountain and looking towards Jingqiu Hill; and the Duke of Zhou planned the city of Luoyi, using the sun's shadow to correct the directions — the essence of yin and yang studies truly began from here. However, these sages only guided without fully revealing, and thus in later ages of decline and disorder, people lost sight of its boundaries. Philosophers like Yang Yunsong, Zeng Wenchan, Wu Jingluan, Liao Jinjing, Lai Buyi, and Dong Dezhang are not found in every generation; hence, those who see the sky through a bamboo tube and measure the sea with a ladle, each setting up their own furnace and hammer, and each holding their own mechanism, have produced fabricated statements and absurd discussions, flourishing everywhere. The doctrines of stars and hexagrams have branched out into many schools, with errors and inconsistencies beyond counting. It is no wonder that scholars have dismissed them as heretical teachings and refused to study them.

茲輯陰陽旨原，首以星卦、國音、宗廟等說之亂眞眩正者，逐款摭諸名家理論而辨明之，並以斷驗邪術諸弊，及通書神煞，詳述其謬。復著宗旨一篇並三昧論，俾人子開卷即知陰陽正源，而不為旁蹊曲徑所眩誤雲。

Now this volume of "The Original Meaning of Yin and Yang" is compiled. First, it lists the false doctrines such as star divination, national pronunciation, and ancestral temple practices that mislead and confuse the correct path. It then examines and clarifies the opinions of various scholars on these matters. At the same time, it thoroughly explains the various flaws in divination techniques and the numerous supernatural omens found in general books, highlighting their absurdity. After that, it writes the essay "The Main Principles of Feng Shui" and the essay "Threefold Insight," so that those who are descendants can open the book and immediately understand the true origin of Yin and Yang studies, without being misled or confused by wrong paths.

九星雲者，貪狼、巨門、祿存、文曲、廉貞、武曲、破軍、左輔、右弼是也。立名之謬，則牧堂蔡氏曰：“名出於《北斗經》咒文。”按《星經》，北斗之名，一曰天樞，二曰璇，三曰機，四曰權，五曰衡，六曰闓陽，七曰瑤光，八曰輔，九曰弼。無貪狼、巨門之說也。其法以貪為上吉，武、巨次之，輔、弼又次之，祿、文、廉、破皆凶。立法之謬，蔡氏按《漢書》曰：“貪狼，以貪如狼虎為凶。廉貞，以廉而貞潔為吉。無貪狼為吉，廉貞為凶之說也。”

The so-called nine stars are Tanniang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Zuofu, and Youbi. First, there is an error in their names. Cai Yuan ding said that these names come from the incantation in the "Northern Dipper Classic." However, according to the "Star Classic," the names of the nine stars in the Northern Dipper are: the first is Tianshu, the second is Xuan, the third is Ji, the fourth is Quan, the fifth is Heng, the sixth is Kaiyang, the seventh is Yaoguang, the eighth is Fu, and the ninth is Bi. There is no mention of Tanniang or Jumen. Furthermore, there is an error in their classification. The method of the nine stars considers Tanniang as the most auspicious, followed by Wuqu and Jumen, then Zuofu and Youbi, while Luchun, Wenqu, Lianzhen, and Pojun are all considered inauspicious. Cai Yuan ding cited the "Book of Han" to say that "Tanniang" refers to being greedy like a wolf and tiger, thus being inauspicious, and "Lianzhen" refers to being clean and upright, thus being auspicious. There is no statement that Tanniang is auspicious and Lianzhen is inauspicious.

其為五行，以貪為一木，巨為一土，祿為二土，文為一水，廉為獨火，武為一金，破為二金，輔為二木，弼為九土。五行之謬，蔡氏按《星經》曰：“一星主天，二星主地，三星主火，四星主水，五星主土，六星主水，七星主金。”無貪狼為木，巨門為土之說也。至於以貪狼為生氣，巨門為天醫，祿存絶體，文曲為游魂，廉貞為五鬼，武曲為福德，破軍為絶命，輔弼為本宮。蔡氏曰：“謂生氣、天醫、福德為三吉，絶體、游魂、五鬼、絶命、本宮為五凶，皆非郭氏本說也。”

Further discussion on the errors in matching the Five Phases. The method of nine stars assigns the Star of Greed to one wood, the Star of Great Gate to one earth, the Star of Wealth to two earths, the Star of Literary Talent to one water, the Star of Integrity to single fire, the Star of Martial Valor to one metal, the Star of Destruction to two metals, the Left Assistant to two woods, and the Right Assistant to nine earths. Cai Yuan ding, based on the Star Classic, said: the first star governs heaven, the second star governs earth, the third star governs fire, the fourth star governs water, the fifth star governs earth, the sixth star governs water, the seventh star governs metal, and there is no mention of the Star of Greed belonging to wood or the Star of Great Gate belonging to earth. As for assigning the Star of Greed as 'life qi', the Star of Great Gate as 'heavenly doctor', the Star of Wealth as 'absolute body', the Star of Literary Talent as 'wandering soul', the Star of Integrity as 'five ghosts', the Star of Martial Valor as 'fortune virtue', the Star of Destruction as 'death star', and the Left and Right Assistants as 'original palace', Cai Yuan ding said: calling life qi, heavenly doctor, and fortune virtue as the three auspicious, and absolute body, wandering soul, five ghosts, death star, and original palace as the five inauspicious, are not the original views of Guo Pu.

他如以貪為太常六合，巨為朱雀，祿存為貴人，文為小吉，廉為勾陳螣蛇，武為太陰青龍，破為白虎。又有一家以貪為木星，巨為天財，祿為孤曜，文為掃蕩，廉為燥火，武為金水，破為天罡，輔為太陽，弼為太陰；又有一家以貪為生龍，巨為福龍，祿為病龍，又為狂龍，廉為死龍，武為旺龍，破為敗龍，輔弼為絶龍；又有一家以貪為小吉傳送，巨為大吉，祿為太乙勝光，又為從魁河魁，廉為功曹太沖，武為登明神后，破為天罡；又有一家以貪為樂褥，巨為緑褥，祿為白霧，文為黃霧，廉為黃旗，武為繡褥，文破為黑池，輔弼為河番；又有一家以貪為生龍，巨為太陽，祿為大禍，文為暗曜，廉為螣蛇，武為太常，破為朱雀，輔弼為仗兵。凡此皆執偏見而各立門戶，互相爭競，有不勝其舛錯也。

There are also various other methods of pairing: some pair the Greedy Wolf with the Grand Constable and the Six Harmony, the Great Gate with the Vermilion Bird, the Wealthy Storage with the Nobleman, the Literary Curve with the Small Favor, the Integrity and Rectitude with the Gou Chen and the Snake, the Martial Curve with the Too Yin and the Azure Dragon, and the Breaking Army with the White Tiger. Another school pairs the Greedy Wolf with the Wood Star, the Great Gate with the Heavenly Wealth, the Wealthy Storage with the Lone Star, the Literary Curve with the Sweeping Away, the Integrity and Rectitude with the Dry Fire, the Martial Curve with the Metal and Water, the Breaking Army with the Heavenly Gang, the Left Assistant with the Sun, and the Right Assistant with the Too Yin. Another school pairs the Greedy Wolf with the Life Dragon, the Great Gate with the Favor Dragon, the Wealthy Storage with the Sick Dragon, also called the狂 Dragon, the Integrity and Rectitude with the Death Dragon, the Martial Curve with the Prosperous Dragon, the Breaking Army with the Declining Dragon, and the Assistants with the Terminal Dragon. Another school pairs the Greedy Wolf with the Small Favor and the Messenger, the Great Gate with the Great Favor, the Wealthy Storage with the Supreme Commander, the Bright Light, also called the From Qu and the River Chief, the Integrity and Rectitude with the Commander of Merit and the Rising Momentum, the Martial Curve with the Ascending Brightness and the Divine Queen, and the Breaking Army with the Heavenly Gang. Another school pairs the Greedy Wolf with the Life褥, the Great Gate with the Green褥, the Wealthy Storage with the White Mist, the Literary Curve with the Yellow Mist, the Integrity and Rectitude with the Yellow Banner, the Martial Curve with the Embroidered褥, the Literary Curve and the Breaking Army with the Black Pool, and the Assistants with the River Battle. Another school pairs the Greedy Wolf with the Life Dragon, the Great Gate with the Sun, the Wealthy Storage with the Great Misfortune, the Literary Curve with the Hidden Star, the Integrity and Rectitude with the Snake, the Martial Curve with the Grand Constable, the Breaking Army with the Vermilion Bird, and the Assistants with the Staff and Soldiers. All these are each holding their own biased views, establishing their own schools, competing with each other, and causing confusion that is countless.

其在天星，以貪為天蓬，巨為天芮，祿為天衡，文為天輔，廉為天禽，武為天心，破為天柱，輔為天任，弼為天英。其在卦例，以貪為一坎，巨為二坤，祿為三震，文為四巽，廉為五中，武為六幹，破為七兌，輔為八艮，弼為九離。其在五色，以貪為一白，巨為二黑，祿為三碧，文為四祿，廉為五黃，武為六白，破為七赤，輔為八白，弼為九紫。所謂三白者，初無他憑據，無乃以幹、坎、艮坐後天之壯方云耳。白為吉，紫次之，餘色皆凶。

In the system of celestial stars, the following pairings are made: Tān Láng is paired with Tiān Pén, Jù Mén with Tiān Ruì, Lù Cún with Tiān Héng, Wén Qū with Tiān Fǔ, Lián Zhēn with Tiān Qín, Wǔ Qū with Tiān Xīn, Pò Jūn with Tiān Zhù, Zuǒ Fǔ with Tiān Rén, and Yòu Bì with Tiān Yīng. In the system of hexagrams, Tān Láng is paired with the first trigram Kan (Water), Jù Mén with the second trigram Kūn (Earth), Lù Cún with the third trigram Zhèn (Thunder), Wén Qū with the fourth trigram Xūn (Wind), Lián Zhēn with the fifth trigram Zhōng (Center), Wǔ Qū with the sixth trigram Qián (Heaven), Pò Jūn with the seventh trigram Duì (Lake), Zuǒ Fǔ with the eighth trigram Gèn (Mountain), and Yòu Bì with the ninth trigram Lí (Fire). In the system of five colors, Tān Láng is paired with the first white, Jù Mén with the second black, Lù Cún with the third green, Wén Qū with the fourth green, Lián Zhēn with the fifth yellow, Wǔ Qū with the sixth white, Pò Jūn with the seventh red, Zuǒ Fǔ with the eighth white, and Yòu Bì with the ninth purple. The term 「three whites」 originally had no other basis, and it is likely only because the trigrams Kan, Qian, and Gèn are located in the prosperous directions of the Later Heaven. In this system, white is considered auspicious, purple is next, and all other colors are considered inauspicious.

夫以碧、緑、黃、赤凶者，謂其屬廉、祿、文、破也。紫白取貪、武、輔、弼以為吉，碧、綠、黃、赤因祿、文、廉、破以為凶，猶其術也。何二黑既屬巨門，已為吉星，二黑乃為凶色？星吉色凶，自相水火。又況九星既以文曲為凶，奇門又以天輔為吉；九星既以貪狼為吉，遁甲又以天蓬為凶。是何吉凶之顛倒難憑若是乎？又按翻卦配星，以貪配生氣，廉配五鬼，庶幾同矣。乃又有有移之於山水，以本山起破軍，順行三匝，周二十四位。又有移之於主山，起破軍，逆行九匝，而周七二骨節之說。則今之貪非復向之生氣，安得猶謂之吉？今之廉非復向之五鬼，安得猶謂之凶？

The colors green, blue, yellow, and red are considered凶 because they correspond to the stars 廉贞, 禄存, 文曲, and 破军. Purple and white are considered吉 because they correspond to 贪狼, 武曲, 左辅, and 右弼. Thus, green, blue, yellow, and red are considered凶 based on 禄存, 文曲, 廉贞, and 破军. This forms its own system. But why is the color two-black (二黑), which belongs to 巨门 and is considered a吉 star, also considered凶? This is contradictory, like water and fire. Moreover, the nine stars consider 文曲 as凶, but the qimen system considers 天辅 as吉. The nine stars consider 贪狼 as吉, but the dun jia system considers 天蓬 as凶. How can the concepts of吉 and 凶 be so confused and inconsistent? Looking at the method of flipping the trigrams and matching them with stars, pairing 贪狼 with Life Qi and 廉贞 with 五鬼 is somewhat consistent. However, some people have moved this method to mountains and waters, starting from the main mountain with 破军 and moving clockwise through twenty-four positions; others have moved it to the main mountain, starting with 破军 and moving counterclockwise through seventy-two joints. Once this is done, the current 贪狼 is no longer the original Life Qi, how can it still be considered吉? The current 廉贞 is no longer the original 五鬼, how can it still be considered凶?

其消水法為例亦多。大率申、子、辰、寅、午、戌、壬、癸、艮、甲、乙、巽、丁、坤、庚、辛、等一十六向，皆要水倒左邊。殊不知在左邊如三匝九匝之說，則必吉凶相參，未嘗不置貪、巨於祿、文之先。巳、酉、丑、亥、卯、未、丙、幹八方又要求倒右邊，殊不知其右邊如山水骨節之例，則亦吉凶遷居，未必不排輔、弼於武、破之後。何得便以切近之一字遽分左右之善惡乎？無怪乎蔡氏之黜之曰：“九星之五行所屬不足據，而吉凶無凖。”斯言也，誠萬世不易之定論也。

Its method of water flow is based on many examples. Generally, the sixteen directions of Shen, Zi, Chen, Yin, Wu, Xu, Ren, Gui, Gen, Jia, Yi, Xun, Ding, Kun, Geng, and Xin require the water to flow from the left. However, according to the three circles and nine circles method, when arranged to the left, it inevitably mixes good and bad fortune, and may not necessarily place the star of Tanlang before Guimen and Wenqu. On the other hand, the eight directions of Si, You, Chou, Hai, Mao, Wei, Bing, and Qian require the water to flow from the right. But according to the method of mountain and water joints, when arranged to the right, good and bad fortune also shift positions, and may not necessarily place the stars of Zuofu and Youbi after Wugui and Pojun. How can one determine the good or bad fortune of left and right based solely on a single character? It is no wonder that Cai Yuanding criticized this, saying that the five elements associated with the nine stars are not reliable, and there is no standard for good or bad fortune. This statement is indeed an unchanging conclusion for all generations.

諸家裝卦之例，其說甚繁。姑舉近世最宗尙者，如所謂《玉錀匙》云。其法取山坐某方，得某卦，以後天論穴，坐某方，得本卦之某爻，可變某卦，穴與某水之去合其律，去水與某水之來應本卦，與變卦之子母以為循環變化之妙。又法以山峙之方為貞卦，水去之方為悔卦，合成六畫之卦。以水之納付取干支為卦，之某爻某辭，即斷其吉凶。

Different families have various methods for establishing hexagrams, and the explanations are very complicated. Let us take an example of the most highly regarded method in recent times, known as the "Jade Key." Its method involves determining which hexagram corresponds to the mountain facing the site, using the Later Heaven hexagram to analyze the site. Sitting in a particular direction leads to a specific line of the primary hexagram, which can transform into another hexagram. The site's relationship with the water flow direction is considered in terms of its musical scale, and the water flow is matched with the incoming water direction according to the primary hexagram. Then, the relationship between the primary and transformed hexagrams is used as a principle of cyclic transformation. Another method is to determine the direction of the mountain as the "Zhen" hexagram and the direction of the water flow as the "Hui" hexagram, combining them to form a six-line hexagram. Then, based on the stem and branch of the water, the corresponding line and line statement are determined, and thus the fortune is judged.

至於廿四位陽穴放陰水，陰穴放陽水，在十二支者，取左旋隔八之律呂；在八干者，取五位相得而各自合之說，使之以陰攝陰也。卦之子母，母喜其來，但不喜其去。如干喜甲來，坤忌乙去。震、巽、庚、辛、艮、丙、兌、丁、坎、癸、離、壬皆仿此。卦之三合，愛其入而不愛其出。如震愛亥、未，坎不出申、辰，兌於己丑，離於寅戌，亦仿北。

In the twenty-four directions, a yang grave should receive yin water, and a yin grave should receive yang water. For the twelve earthly branches, take the method of left rotation and mutual generation according to the laws of pitch and tone. For the eight heavenly stems, take the idea of 'five positions being in harmony and each having its corresponding match,' so that yin energy can be gathered and controlled. When discussing the mother and son relationship in hexagrams, the mother hexagram prefers the son to come but does not like the son to go away. For example, Qian hexagram prefers Jia water to come, while Kun hexagram dislikes Yi water to leave. Zhen and Xun, Geng and Xin, Gen and Bing, Dui and Ding, Kan and Gui, Li and Ren all follow this pattern. When discussing the triple harmony relationship in hexagrams, it prefers the flow in rather than out. For example, Zhen hexagram prefers亥 and 未, Kan hexagram does not allow water to flow out of 申 and 辰, Dui hexagram prefers 巳 and 丑, Li hexagram prefers 寅 and 戌, and so on.

卦之子母，不可相破。如取天地定位，則幹、甲不可放水出坤、乙。取雷風相薄，則震、庚不可放水出幹、甲。而他卦之子母亦猶此也。先後天不可相破。如坎山不放坤水，坤山不放坎水，艮於震，震於離，巽於兌，離於幹，坤於巽，兌於坎，幹於艮，皆仿此。又於先天圓圖之對待，以橫圖乾一兌二之數，而合以為九。如干與坤相對，則以幹之一而合坤之八，使成九數是也。又於後天圓圖之對待，以洛書坎一坤二之數而合以為十。如干與巽相對，則以幹之六而合巽之四，使成十數是也。於是坐向放水，如干放巽，艮方坤，以為用中五之數，共成十有五數。

The mother and son relationships in hexagrams should not be mutually destructive. For example, taking the hexagram "Heaven and Earth are positioned," the mountain of Qian (Heaven) with Jia should not release water to the mountain of Kun (Earth) with Yi. Similarly, taking the hexagram "Thunder and Wind contend," the mountain of Zhen (Thunder) with Geng should not release water to the mountain of Qian (Heaven) with Jia. The mother-son relationships of other hexagrams should be treated in the same way. The Earlier Heaven and Later Heaven should also not be mutually destructive. For example, a mountain of Kan should not release water of Kun, and a mountain of Kun should not release water of Kan. The relationships between Gen and Zhen, Zhen and Li, Xun and Dui, Li and Qian, Kun and Xun, Dui and Kan, and Qian and Gen should all be treated in the same way. In the Earlier Heaven circle diagram, the numbers from the horizontal diagram, such as Qian one and Dui two, are added together to form nine. For example, Qian and Kun facing each other, the number one of Qian is added to the number eight of Kun to form the number nine. In the Later Heaven circle diagram, the numbers from the Luo Writing, such as Kan one and Kun two, are added together to form ten. For example, Qian and Xun facing each other, the number six of Qian is added to the number four of Xun to form the number ten. Therefore, when releasing water for a mountain facing a direction, if a mountain of Qian releases water of Xun or a mountain of Gen releases water of Kun, it is considered using the middle number five, making a total of fifteen.

殊不知大易之作，所以定天地之吉凶者，必待揲蓍而後得。其在風水日期之間，朱子所謂“古人之成法也，烏能如彼之牽合哉！”廖氏曰：“卦為宗者誤人多，無龍無穴事如何？任爾裝成天上卦，等閒家計落傾波。”劉氏曰：“下地不裝諸卦例，登山不用使羅經。”正謂此也。其它卦例名目尤多，如所謂天卦、地卦、五鬼、壺中、橫天、紫微、魁星、斗杓、玉函、挨星、紅鸞，及單于梅花三卷，火星飛宮吊替之類，大抵與宗廟九星相伯仲，彼吉此凶，不相繁穢，於理無憑，禍福不驗，流毒天下，感世誣民，初學之士，罔知眞偽，一入其門，牢不可破。惟執其例，曰某來山合某卦某星，下某向，宜某水來，某水去。某星某卦淺若干，深若干。此其迷謬，非謂誤人，且以自誤，可慨哉！

It is not known that the composition of The Zhou Changes was intended to determine the auspiciousness and misfortune of heaven and earth, and it must be interpreted through the method of divining with yarrow stalks to arrive at a conclusion. As for the application of fengshui and selecting auspicious days, Zhu Xi said that these were the established methods of ancient people, how could they be treated as forced and artificial as some claim? Liao Jinjing said: those who rely on hexagrams are most misleading; without a dragon and a grave site, what can they do? No matter how many hexagrams you fabricate in the sky, your family fortune will still be lost to the water. Liu said: when going down to the land, you need not fabricate hexagram examples, and when climbing mountains, you need not carry a compass. This is exactly what he meant. Other hexagram examples are especially numerous, for example, the Heaven Hexagram, the Earth Hexagram, the Five Ghosts, the Pot in the Middle, the Horizontal Heaven, the Purple Micro, the Chief Star, the Dipper Handle, the Jade Manual, the Sequential Stars, the Red鸾, as well as the Three Volumes of Single Yu梅花, the Mars Flying Palace and Changing Positions, and so on. These are mostly on par with the doctrines of ancestral temples and the Nine Stars. One school says auspicious, another says inauspicious, they are all mixed up, without logical foundation, and their predictions of fortune and misfortune are not reliable. They have caused great harm to the world, misleading people and deceiving the public. Beginners who do not know the truth and falsehood, once they enter this door, they can never get out. They only rigidly follow the examples, saying that a certain mountain conforms to a certain hexagram and star, so they should face a certain direction, suitable for certain water coming and certain water going, and the depth of the star and hexagram should be shallow or deep accordingly. This kind of confusion and absurdity not only misleads others but also misleads themselves, which is truly regrettable!

楊氏曰：“定卦番來是夢中，只觀來歷有無蹤。仍將兩手鉗龍脈，莫把三星亂指空。”又云：“天寛地寛眼亦寛，眞龍泊處是根源。不論五音諸卦例，但求主好對賓賢。”又曰：“隔山裝卦泥星辰，下了誤人貧。”曾氏云：“但登財祿君須下，莫用山頭卦。”又曰：“四平八國與天心，世代時師何處尋。不識天心並十道，慢將卦例吐懐襟。”廖氏曰：“巧目神機參造化，透徹玄微貴無價。古傳龍法及砂圖，誰見神仙專論卦？假如龍法不眞奇，豈得偏將卦例推？但要眞龍並正穴，陰陽二路自相居。”卜氏曰：“水若屈曲有情，不合星辰亦吉。山如破碎欹斜，縱合卦例何為？”又云：“既明倒杖之法，方知卦例之非。”斯皆鄙且詭異者之良劑也。

Yang Yunsong said: Determining and changing the hexagrams is like dreaming; one should only look at the origin of the coming dragon and whether there is a trace; instead, use both hands to clamp the dragon's pulse and do not randomly point to the void with the three stars. He also said: When the sky is wide and the land is wide, one's vision should also be wide; the true dragon's resting place is the source; there is no need to discuss the five tones and various hexagram examples, only seeking for a good main mountain and a virtuous opposite mountain. He also said: If one sets up hexagrams across mountains and is overly concerned with stars, burial will only mislead people into poverty. Zeng Wenchan said: Just choose a place that has wealth and officialdom and bury there; do not use the mountain top hexagram. He also said: The four levels and eight states and the heavenly center, where have the generations of geomancers ever found them? Without recognizing the heavenly center and the ten directions, yet recklessly expounding hexagram examples. Liao Jinjing said: Use clever eyes and divine machines to understand the creation and transformation, and thoroughly grasp the profound and subtle aspects, which is invaluable; the ancients passed down the dragon method and sand diagrams, who has ever seen a god discussing hexagrams? If the dragon method itself is not true or extraordinary, how can one insist on using hexagram examples to deduce? As long as there is a true dragon and a correct site, the yin and yang paths will naturally be in their proper places. Bu Ying Tian said: If water bends and is affectionate, it is auspicious even without matching the stars; if mountains are broken and slanted, even if they match the hexagram examples, what use is it? He also said: Once one understands the method of reversing the staff, one realizes the error of hexagram examples. All these words are good medicine for curing those crude and strange doctrines.

俗師有傳三合龍法之術，以五行三合取法。必先於水口之外尋其歸於江者果何絶地。絶地雲者，寅申巳亥也然後泝流而上，以入其鄉，卻求風水為長生、帝旺、墓庫之向。或山雲貴而不富，向雲富貴兩全，然又並須逆兼於維，謂之陰陽得配。否則，女旺於男，弟盛於兄。如落江之水遇艮寅字，則為金絶，而陰陽二宅作巽、乙、庚、酉、癸、丑之向為吉，山次之，巳、丙、酉、辛、丑、艮者又次之。所以然者，金絶於寅，故宜流去。金生於巳，旺於酉，庫於丑，所謂巳酉丑會成金局，故宜向也。木絶申而亥、卯、局，水絶巳而申、子、辰局，火絶亥而寅、午、戌局皆然。

Common practitioners have passed down a method called "Triple Harmony Dragon Method," which uses the Triple Harmony of the Five Phases to determine direction. It necessarily begins by searching outside the water mouth to find where the water falls into a large river, and to determine which of the "绝地" (terminal positions) it lands on—these are the positions of寅, 申, 巳, and 亥. Then, following the water upstream, they enter that area and use the directions of growth, prosperity, and storage in feng shui to determine the orientation. Some say that the mountain behind the site controls status but not wealth, while others say that setting the orientation can bring both wealth and status. However, it is also necessary to go against the combined directions of the four cardinal directions of乾, 坤, 艮, and 巽, called "yin and yang being matched," otherwise there will be female dominance over male and younger brothers surpassing older ones. For example, if the water flowing into the river meets the characters 艮 and 寅, that is the terminal position of metal. Therefore, it is auspicious to set the orientation towards 巽, 乙, 庚, 酉, 癸, and 丑, and to sit facing these mountains as the next best option, and then towards 巳, 丙, 酉, 辛, 丑, and 艮 as the next. This is because metal is terminal at 寅, so it is suitable for water to flow away from that position; metal is born at 巳, prosperous at 酉, and stored at 丑, so 巳, 酉, and 丑 form a complete metal pattern, hence it is suitable to face these directions. Similarly, wood is terminal at 申 and forms a pattern with 亥, Mao, and 未; water is terminal at 巳 and forms a pattern with 申, 子, and 辰; fire is terminal at 亥 and forms a pattern with 寅, 午, and 戌. The reasoning is the same in all cases.

又自謂推演郭氏所謂“源於生氣”，“朝於大旺”，“流於囚謝”之法。殊不知水必順流而下於江，初非寅、申、巳、亥可向。向亦自有天然朝案之情，非生、旺、墓、庫之方可泥，豈郭氏之本旨哉！胡乃又有神其術以誑人者，謂長生墓旺之定局，可預推地之某位山高，某位低陷，某位有路，某位有塘，神廟居某位，流水出某方。其例云：長長帝旺俱高聳，沐浴之方定有塘。若逢冠帶多為路，臨官壇廟屬其方。病胎衰養皆低陷，死墓絶鄉水去長。試入鄉村墓宅按驗之，亦間有中。然於龍穴眞偽何補？適足愚弄俗輩耳。明理君子豈取重哉！

They also claim to be deducing the method described by Guo Pu as "originating from life qi," "facing the prosperous direction," and "flowing into the state of decline." But they do not realize that water must flow downward into the great river, and it is not the directions of Yin, Shen, Si, and Hai that can determine its direction. The orientation of a site has its own natural front and background mountains, which cannot be constrained by the directions of birth, prosperity, grave, and reservoir. This is not what Guo Pu originally intended! How can there still be people who make this art seem so mysterious to deceive people, claiming that by determining the fixed positions of birth, washing, grave, and prosperity, one can predict beforehand which mountain is high, which is low, which has a path, which has a pond, where the temple is, and from which direction the water flows. Their examples state: the positions of birth and prosperity are high, the direction of washing must have a pond; if the position of cap and belt is encountered, it is mostly a path, and the position of officialdom belongs to a temple; the directions of illness, fetal stage, decline, and nurturing are all low, while the directions of death, grave, and end have water flowing far away. If you try to verify this by visiting villages and checking tombs and dwellings, occasionally they may be correct. But how does this help in distinguishing true dragon and tiger points from false ones? It can only fool the common people. A wise person would not value it at all.

四龍分卦之術，出於《天玉經》。大要不過分四方四龍正神零神，前兼後兼而已。其四方江東八卦曰寅、甲、卯、乙、辰、巽、巳、丙，江西八卦曰申、庚、酉、辛、戌、幹、亥、壬。南曰午、丁、未、坤，北曰子、癸、丑、艮是也。四龍者，寅、辰、丙、乙。一龍加子、幹，二龍申、午、坤，三龍加卯、艮，四龍加酉、巽。又為三才六建焉。正神者十二支，零神者八干四維也。前兼山者，如子、丑、癸、艮是也。後兼山者，如壬、子、癸、丑是也。

The method of "Four Dragons Dividing the Trigrams" comes from the "Heavenly Jade Classic." Basically, it involves dividing the four directions, dividing the four dragons, dividing the main deities from the auxiliary deities, and dividing the front and rear directions. The four directions are as follows: the East is composed of寅 (Yin), 甲 (Jia), 卯 (Mao), 乙 (Yi), 辰 (Chen), 巽 (Xun), 巳 (Si), and 丙 (Bing); the West is composed of申 (Shen), 庚 (Geng), 酉 (You), 辛 (Xin), 戌 (Xu), 乾 (Qian), 亥 (Hai), and 壬 (Ren); the South is 午 (Wu), 丁 (Ding), 未 (Wei), and 坤 (Kun); and the North is 子 (Zi), 癸 (Gui), 丑 (Chou), and 艮 (Gen). The four dragons are based on 寅 (Yin), 辰 (Chen), 丙 (Bing), and 乙 (Yi): the first dragon includes 子 (Zi) and 乾 (Qian), the second dragon includes 申 (Shen), 午 (Wu), and 坤 (Kun), the third dragon includes 卯 (Mao) and 艮 (Gen), and the fourth dragon includes 酉 (You) and 巽 (Xun); from this, the concept of "Three Elements and Six Foundations" is derived. The main deities refer to the twelve earthly branches; the auxiliary deities refer to the eight heavenly stems and the four cardinal directions. The mountains that are included in the front direction are 子 (Zi), 丑 (Chou), 癸 (Gui), and 艮 (Gen); the mountains that are included in the rear direction are 壬 (Ren), 子 (Zi), 癸 (Gui), and 丑 (Chou).

夫四方之分，不過曰“山向流水一路行，富貴有聲名。龍行卦外無官職，不用勞心力。”葢欲子、癸、丑、艮之山，仍以子、癸、丑、艮之水；午、丁、未、坤之水，必於午、丁、未、坤之山。謂之南卦關地北關天，江東、江西各不出其八卦之外也。四龍之分，當以一龍為長男，二龍為次男，三龍為三男，四龍為四男。一龍金，二龍木，三龍水，四龍火。

The method of dividing the four directions is simply to say: if the mountain where one sits, the direction one faces, and the flowing water are all in the same direction, then there will be wealth, fame, and status; but if the dragon (mountain range) extends beyond the primary hexagram, there will be no official position, and one need not exert much effort. This means that mountains such as Zi, Gui, Chou, and Gen must be paired with waters of the same Zi, Gui, Chou, and Gen; and waters such as Wu, Ding, Wei, and Kun must be paired with mountains of the same Wu, Ding, Wei, and Kun. This is called the southern hexagram governing the land and the northern hexagram governing the sky, with Jiangdong and Jiangxi each remaining within their own eight hexagram positions. The division of the four dragons is based on one dragon being the eldest son, the second dragon the second son, the third dragon the third son, and the fourth dragon the fourth son; the first dragon belongs to metal, the second to wood, the third to water, and the fourth to fire.

其三才六建者，不過曰“三陽六秀二神當，主人入廟堂。子寅辰逢干丙乙，一龍眞奇特。”葢欲子山寅山辰山各見干丙乙之水也。他三龍而九才十八建者，並仿此。正零二神，不過欲正神為山，零神為水。山過峽合正神為吉，取以定向，向則以零，故曰無龍不作向，水不問來去，合零神則吉。其曰：“山上龍神不下水，水裡龍神不上山”；“若遇正山正向裝，撥水入零堂”，其大意也。前後二兼，不過欲雙山雙水，單山單水。其曰“前兼止下前兼水，後兼仍取後兼裝”，其止歸也。

The concept of the Three Powers and Six Establishments merely refers to the fact that when the two deities of the Three Yang and Six Splendours are in their proper positions, the master can enter the court. When the three mountains of Zi, Yin, and Chen meet the three waters of Qian, Bing, and Yi, this dragon is truly unique. This means that each of the mountains of Zi, Yin, and Chen should be accompanied by the waters of Qian, Bing, and Yi respectively. The other three dragons' so-called Nine Powers and Eighteen Establishments can be understood in the same way. The distinction between the main deity and the auxiliary deity is simply that the main deity should be on the mountain and the auxiliary deity on the water: when the mountain's ridge line aligns with the main deity, it is auspicious, and this determines the direction. The direction should be determined by the auxiliary deity, hence the saying that without a dragon, there is no direction, and the water does not need to be traced back, as long as it aligns with the auxiliary deity, it is auspicious. They say, "The dragon deity on the mountain does not go into the water, and the dragon deity in the water does not ascend the mountain," and also say, "If the mountain and direction are both correct, the water should be directed into the auxiliary hall," which is the general meaning of these statements. The concepts of front and rear combination are simply about matching double mountains with double waters and single mountains with single waters. They say, "Front combination only uses front combination water, and rear combination still uses rear combination direction," which refers to the conclusion of these principles.

今按四龍，不過以幹、坤、艮、巽、丙、壬、庚、甲、乙、辛、丁、癸、子、午、卯、酉、寅、申、巳、亥、辰、戌、丑、未，各四析之，因其次序，類屬而成四龍。其取義粗淺甚矣。且四方不知東西何以皆多，南北何以皆少？巳、丙何以屬東而不為南？亥、壬何以屬西而不為北？況欲山水各不出卦，乃通篇之要說，則如子、午、寅、申四山，則右邊無幾，不知右邊復有何字可以放水。又如巳、亥、丑、未四山，左邊亦惟一字而已，不幸水從左來，尙可以放水使入于于懐乎？何其不思之甚哉！由此言之，則其所謂“亥山若見水流東，代代出三公”者，眞誣矣。

Now, according to the theory of the four dragons, it is merely dividing the twenty-four characters—Qian, Kun, Gen, Xun, Bing, Ren, Geng, Jia, Yi, Xin, Ding, Gui, Zi, Wu, Mao, You, Yin, Shen, Si, Hai, Chen, Xu, Chou, and Wei—into groups of four, and classifying them sequentially into the four dragons. This interpretation is too crude. Moreover, the division of the four directions is unclear: why do the east and west directions have more characters, while the south and north have fewer? Why are Si and Bing associated with the east rather than the south? Why are Hai and Ren associated with the west rather than the north? Furthermore, the principle of keeping mountains and water within the original hexagram is the main point of the entire text. Therefore, for the four mountains—Zi, Wu, Yin, and Shen—the remaining characters on the right are few, and it is unclear which character can be used to release water on the right side. Similarly, for the four mountains—Si, Hai, Chou, and Wei—the remaining characters on the left are also few. If water comes from the left, how can it be released into the mountain itself? This is not a thoughtful approach. Therefore, the statement that "if a mountain facing the亥 direction has water flowing east, there will be generations of ministers of state" is indeed baseless.

其於五行，一龍何以愛金，金何以不於申、酉、庚、辛愛乎？二龍何以愛木，木何以不於甲、乙、寅、卯愛乎？三龍四龍之於水火，與其所謂本身屬土者，皆無義可推。且其支神與水火土亦不相關，而相反也。其曰“金位一龍家富貴，百子千孫位。二龍行來到木鄉，外保置田莊”等說，可謂誕矣。其三才六建之說，不知午與申、戌何以不納東來之水，酉與亥、未何以不納南來之朝乎？此三陽六秀所以為於一龍言之，而二三四龍之九才十八建者，卒亦不必究竟也。其曰“六建分明號六龍，名姓達天聰”者，可謂妄矣。

Further, it is said that the dragon is associated with the Five Phases: why does the dragon prefer gold? Why is gold not found in the branches of Shen, You, and the stems of Geng and Xin? Why does the second dragon prefer wood? Why is wood not found in the stems of Jia and Yi or the branches of Yin and Mao? The association of the third and fourth dragons with water and fire, as well as the claim that they belong to earth, cannot be logically explained. Moreover, the branches used are not related to water, fire, or earth, and in some cases are even contradictory. It says things like "gold in the dragon's house brings wealth and many descendants; the second dragon comes to the wood land, and the outer protection has fields and estates," which is absurd. Its theory of the Three Principles and Six Foundations is also questionable, as it does not explain why the branch of Wu and Shen, Xu cannot receive water from the east, or why the branch of You and Hai, Wei cannot receive water from the south. This shows that the concept of the Three Yang and Six Beauty is only relevant to the first dragon. As for the second, third, and fourth dragons and their Nine Principles and Eighteen Foundations, there is no need to pursue them further. It says "the Six Foundations clearly refer to the six dragons, and their names reach the heavens," which is sheer nonsense.

既以丑、卯山放子、辰水為兄克弟，子、辰山放丑、卯水為弟克兄，午山放子水為父克子，子山放午水為子克父，則四龍之分，申、戌不宜在前，丑、卯不宜在後。地支既隔一位於維，不宜遠近之不濟也。如廖公“艮山丁向水流癸，丁上尖峰對”之記，則正神零神之說自廢。知卜公“既有生成之龍，必有生成之穴”，不拘作單向雙朝之賦，則兼後兼前之說亦荒。此則其尤下者也。葢與宗廟等術相頡頏，明理君子，必不若是其拘且惑也。

It treats the mountains of Chou and Mao as brothers overcoming younger brothers when placed with the waters of Zi and Chen, and the mountains of Zi and Chen as younger brothers overcoming older brothers when placed with the waters of Chou and Mao; it treats the mountain of Wu as father overcoming son when placed with the water of Zi, and the mountain of Zi as son overcoming father when placed with the water of Wu. Therefore, according to the division of the four dragons, Shen and Xu should not be placed in front, and Chou and Mao should not be placed behind. Since the earthly branches are separated by one position from the four directions, they should not have the problem of being out of proportion in terms of distance. Looking at the example recorded by Liao Gong, "Geng mountain facing Ding with water flowing towards Gui, with a sharp peak on Ding," the concepts of the main deity and the auxiliary deity naturally become obsolete. Looking at Bu Ying Tian's "Xue Xin Fu" which states, "If there is a dragon of generation, there must be a grave of generation," it does not strictly adhere to whether it is a single direction or double direction, so the idea of combining front and back becomes obsolete. This is indeed a more inferior method among various techniques. It is on the same level as the methods used in ancestral temples and similar practices. A wise gentleman who understands things clearly will certainly not be so rigid and deceived by it.

《易》曰：“仰以觀於天文，俯以察於地理。”葢天文易知，故曰觀；地理難明，故曰察。且不徒曰地，而必曰理，明其理者，輙以仙稱，此豈庸俗之所易知易能者乎？故地理，理學也。古之明於此者，自周召而下，若漢之留侯、唐之亞父丘公、大理卿曾公、晉參軍郭公、宋處士陳圖南，及牧堂父子，國朝之劉誠意伯諸公，皆崇儒碩輔，及懐才抱德之隱君子。本自正學中來，故能窮天人之理，探造化之源。

The Zhou Changes, Great Treatise says: Look up to observe the heavens, look down to examine the earth. The heavens are easy to understand, so the character "guan" (observation) is used; the earth is difficult to comprehend, so the character "cha" (investigation) is used. Moreover, it is not only about "earth," but specifically about "ge li" (geographical principles). Those who can understand this principle are often called immortals, how could this be something ordinary people can easily know or achieve? Therefore, ge li is a study of principles. In ancient times, those who mastered this discipline, starting from the Duke of Zhou and Grand Duke Zhao, included Li Hou Zhang Liang of the Han dynasty, Yu Fu Qiu Yanhan of the Tang dynasty, the Grand Minister of the State of Dali Zeng Wenchan, the military advisor Guo Pu of the Jin dynasty, the recluse Chen Tuan of the Song dynasty, as well as the father and son of Cai Muting, and the esteemed statesman Liu Ji of our dynasty. They were either esteemed ministers who revered Confucianism or virtuous hermits. They originally came from the orthodox studies, thus they could thoroughly investigate the principles of heaven and humanity, and explore the origin of creation.

近世儒者，視為末務，而不暇究。傳其術者，類多庸俗，邪正是非，懵莫之辨，惟拘所授而已。得楊氏之書者為楊，得曾氏之書者為曾。至於其書之眞偽純駁，悉無所知。訛謬相傳，而淫巫瞽史徧天下，紫以奪朱，牢不可破。魏仙翁所謂“先入之言為主，正道無由聞耳。”夫天下事有眞則有偽，有正斯有邪。使星卦果於陰陽理無所效靈，則升墟望楚者不必樹臬以揆日，而卜洛造周者，又何必藉土圭測景以相其陰陽乎？

In recent times, scholars have regarded this subject as a trivial matter, lacking the time and effort to study it thoroughly. Those who transmit this art are mostly mediocre people, unable to distinguish right from wrong, and merely clinging to what their masters taught them. Once they obtain the writings of Yang Yunsong, they claim to belong to the Yang school; once they obtain the writings of Zeng Wenchan, they claim to belong to the Zeng school. As for whether these writings are genuine or fake, pure or mixed, they know nothing at all. Errors are passed on as truths, leading to the widespread presence of charlatans and blind historians. Purple has taken the place of the true red, and this situation is unchangeable. This is exactly what Wei Boyang referred to when he said that prior incorrect opinions dominate, making the true path impossible to hear. In the world, there is both truth and falsehood, and righteousness and wickedness. If the theories of stars and divination truly had no connection with the principles of yin and yang, then Wei Wen Gong would not have needed to set up markers to measure the sun's shadow when he surveyed the land, and the Duke of Zhou would not have needed to use a gnomon to measure the sun's shadow when he chose the site for the capital of the Zhou dynasty to determine its yin and yang.

《雪心賦》既云卦例之非矣，又何謂“布八方之八卦，審四勢之四維？”又曰“山分八卦”，又曰“八卦五行，必須參究。”凡此非故自相矛盾，要必有說耳。楊筠松之徒曾文迪，堪輿家宗丘也。文迪以《青囊經》授之陳摶。摶復釋注詳明，稱《天機書》以授吳克誠，傳之景鸞以及廖瑀、傳伯通諸人各有著述，發明青囊。時則有若賴文俊者其學亦出文迪，見《賴布衣本傳》，又著為《催官》之篇，與廖氏諸書若合符節，故世稱廖賴，兒童走卒皆知其為地理名家。今考其術，悉皆天星方位之說也。而顧以星卦為謬，何哉？

The Snow Heart Essay says that the divination charts are incorrect, yet it also says that one should arrange the eight trigrams in the four directions and examine the four aspects of the four cardinal points. It also says that mountains are divided into the eight trigrams and that the five phases must be studied in conjunction with the eight trigrams. These are not contradictions, but there must be another explanation. Yang Yunsong's disciple Zeng Wenchan was a master of geomancy. Zeng Wenchan passed on the Qingnang Classic to Chen Tuan, who provided a detailed commentary called the Tianji Book, which was passed on to Wu Kecheng, then to Wu Jingluan and Liao Yu, Chuan Botong, and others, each of whom wrote commentaries to explain the Qingnang Classic. At that time, there was also Lai Wenjun, whose learning also came from Zeng Wenchan, as noted in his own biography, who wrote the Cui Guan Essay. His work was in harmony with the writings of the Liao family, so people referred to them together as "Liao and Lai," and even children and commoners knew they were masters of geomancy. Now, examining their methods, they are all based on the theory of celestial stars and directions. But why does it say that the star and trigram system is wrong?

蓋陰陽家正學眞旨，術者靳秘不傳。好事者遂杜撰偽書，以至諸家星卦之文紛然競出而雜乎其間，亂眞眩正，不勝繁穢。宜乎君子之厭其鄙陋，而一切擯斥之耳。夫眾惡必察，理貴窮源，學者須以伏羲之河圖、堯之曆象、大禹之洛書、箕子之洪範、文王之後天、周公之土圭、召公之相宅、孔子之天地數，以至周子之太極圖，邵子之《皇極經世》、朱子之《風水議狀》、蔡氏父子之《發微旨要》、曆法律呂諸書，玩索其間，而各究其所以為陰陽之說，俾胸中有見，不為後世邪術所惑，然後取陰陽家之鳴世者，如陳摶所注之《青囊經》、張子房之《赤霆經》、郭景純之《葬經》、陶士衡之《捉脈賦》、卜氏之《雪心賦》、廖金精之《洩天機》、賴布衣之《催官篇》等書，一一有以辨其眞偽，分其純駁，而復征之以仙蹟名墓，則陰陽眞旨，自灼然不待辨而明矣。

The true essence of the genuine teachings of the yin-yang school has long been jealously guarded by practitioners as a secret, not to be shared. Consequently, those with a penchant for novelty fabricated false texts, leading to the proliferation of various star and divination writings that mixed together, confusing the genuine with the false, misleading the correct path, and creating a chaotic and polluted landscape. It is no wonder that virtuous scholars detest its superficiality and reject it altogether. However, something that is universally disliked must be personally examined; the pursuit of truth requires thorough investigation of its origins. Scholars must study the Yellow River Chart of Fuxi, the calendar of Yao, the Luo Writing of Yu the Great, the "Honganfa" (Great Plan) by Ji Zi, the Later Heaven Hexagrams of King Wen, the gnomon measurements of the Duke of Zhou, the site selection methods of Zhao Gong, the celestial and terrestrial numbers discussed by Confucius, as well as the "Taiji Diagram" by Zhou Dunyi, the "Huangji Jingshi" (Imperial Eternity Classic) by Shao Yong, the "Shanling Yizhuang" (Memorial on Mountains and Graves) by Zhu Xi, the "Fameilun" (Commentary on the Essentials) and "Zangshu Zhiyao" (Essence of the Book of Burial) by the Cai family, and other works on astronomy, music, and laws. By repeatedly contemplating and exploring these texts, scholars can clarify why they discuss yin and yang in this way, gaining insight and avoiding confusion from later superstitions. Then, taking well-known texts from the yin-yang school, such as the "Qingang Jing" (Green Bag Classic) annotated by Chen Tuan, the "Chiteng Jing" (Red Thunder Classic) attributed to Zhang Liang, the "Zangshu" (Book of Burial) by Guo Pu, the "Zhu Mai Fu" (Treatise on Pulse Detection) by Tao Kan, the "Xue Xin Fu" (Snow Heart Treatise) by Bu Ying Tian, the "Xie Tianji" (Revealing Heaven's Mechanism) by Liao Jinjing, and the "Cui Guan Pian" (On Hastening Officialdom) by Lai Buyi, scholars should examine each one's authenticity, distinguish between genuine and spurious works, and verify them against famous tombs recommended by past masters. In this way, the true essence of yin-yang will naturally become clear, without the need for further debate.

鄭氏鑑曰：“地理之學，莫不為偽書所誤。作偽者多假先賢名字，托眞以信偽，此風水選擇渭然凡下，列於術數。殊不知精妙一出河洛、太極圖諸書之推驗，果可以術數目之也耶？”曾葛溪曰：“紫陽朱子，崇正學，黜異端，而獨於葬宅一事，以為古人不傳，宜從俗擇。然則地理者，豈非吾儒分內事乎？第其書之亂眞眩正，非得眞旨者，未易辨之。”我緣督翁曰：“得訣歸來好看書。”有味哉其言之也！

Zheng Jian said: The study of geography is never without being misled by false writings. Those who fabricate false texts often use the names of ancient sages, borrowing genuine names to lend credibility to their false doctrines. This has caused geomancy and the art of selecting auspicious sites to appear lowly, being classified among the category of numerology and divination. But in reality, its subtle and profound aspects all come from the Yellow River Chart, the Luo Writing, and the Taiji Diagram, and how can it be regarded merely with the term "numerology"? Ceng Ge Xi said: Zhu Xi revered the orthodox learning and rejected heterodox doctrines, but he alone, in the matter of burial sites and residential sites, believed that the ancient methods had not been passed down, and that one should follow customs in choosing them. Then, is geomancy not actually the proper concern of the Confucian scholars? The problem is that these books mix falsehood with truth, confusing the correct path. Only those who have truly grasped the essence can distinguish them. We Yanyu the True Person said: One should first obtain the oral transmission before reading books. These words are truly thought-provoking!

卜氏云：“宗廟之水法誤人，五行之山運有凖。”此論確也。何則？蓋宗廟即洪範五行，以甲寅辰巽戌坎辛申為水，艮震巳為木，離壬丙乙為火，兌丁干亥為金，丑癸坤庚未為土，乃顛倒五行之法。按吳國師仲祥進呈表，謂用之以審山音、推變運而已。故曰“五行之山運有凖”也。術家誤用以論水法則謬矣。

Bushi Tian Shuo: The water system of the ancestral temple is misleading, but the Five Phases can accurately determine the mountain's era. This statement is accurate. Why is that? The Five Phases of the ancestral temple are the Hongfan Five Phases. It uses Jia, Yin, Chen, Xun, Xu, Kan, Xin, Shen as water; Gen, Zhen, Si as wood; Li, Ren, Bing, Yi as fire; Dui, Ding, Qian, Hai as metal; Chou, Gui, Kun, Geng, Wei as earth. This is a set of inverted Five Phases. According to the memorial submitted by the master Wu Jingluan to the court, this system is only used to determine the sound belonging of the mountain and to calculate changes in fortune. Therefore, Bushi Tian said, "The Five Phases can accurately determine the mountain's era." However, if geomancers use it to discuss water systems, it becomes absurd.

且其謬立九星相配之法，以五行之墓庫起，一位為破軍，次四位為祿存，次四為貪狼，次四為文曲，次四為武曲，次一為左輔，次一為巨門，次一為右弼，而最後之四為廉貞。並順左而旋，凡水之來，遇狼、巨、武、輔、弼之五者則為吉，而收水亦以之；遇祿、文、廉、破之四者則為凶，而放水亦以之。如甲山屬水，水墓在辰，辰即為破軍；巽巳丙午即祿存，丁未坤申即貪狼，庚酉辛戌即文曲，乾亥壬子即武曲，癸即左輔，丑即巨門，艮即右弼，寅甲卯乙即廉貞。

It also incorrectly established a system of nine stars matching: starting from the Storage position of the original Five Phases, the first is破军, followed by four positions of禄存, then four of贪狼, then four of文曲, then four of武曲, then one of左辅, then one of巨门, then one of右弼, and finally four of廉贞, all arranged in a counterclockwise direction. Whenever water flows and encounters贪狼, 巨门, 武曲, 左辅, and 右弼, these five stars are considered auspicious, and water collection follows this principle. If it encounters禄存, 文曲, 廉贞, and破军, these four stars are considered inauspicious, and water release follows this principle. For example, if the mountain is 甲 (Jia) which belongs to water, the Storage of water is in 辰 (Chen), so 辰 is破军; 巽 (Xun), 巳 (Si), 丙 (Bing), and 午 (Wu) are禄存; 丁 (Ding), 未 (Wei), 坤 (Kun), and 申 (Shen) are贪狼; 庚 (Geng), 酉 (You), 辛 (Xin), and 戌 (Xu) are文曲; 乾 (Qian), 亥 (Hai), 壬 (Ren), and 子 (Zi) are武曲; 癸 (Gui) is左辅; 丑 (Chou) is巨门; 艮 (Gen) is右弼; 寅 (Yin), 甲 (Jia), 卯 (Mao), and 乙 (Yi) are廉贞.

而其安排九星，亦且變亂。蓋其序本貪狼、祿、文、廉、武、破、輔、弼。今乃亂之，而乃破、祿、貪、文、武、左巨、右廉，其間多寡乃復不倫，抑又何據耶？蔡西山曰：“野俗之書，專論坐向水路之星辰。其星辰又取於北斗之九星，更無義理。”曾葛溪曰：“驗之仙蹟，亦多不合。大抵立言著述循理，而非狥人。彼升玄者，古稱術仙也。乃曰‘合八卦，依八卦下；合破卦，依破卦下；合陰陽，依陰陽下；合宗廟，依宗廟下。要須通變，不可執泥。’是何言哉！誠如其說，則風水者不過聽其遭遇，本無依據耳。是亦安用卦例為哉！”此其不足信也明矣。

Moreover, the order in which it arranges the nine stars is also disorderly. The original order of the nine stars is Tanlang, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Zuofu, Youbi. Now it is scrambled into Pojun, Luchun, Tanlang, Wenqu, Wuqu, Zuofu, Jumen, Youbi, Lianzhen. The number of positions each star occupies is also uneven, so what is the basis for this? Cai Yuanding said: rustic books often talk about sitting direction and water flow in terms of the stars, and these stars are taken from the Big Dipper's nine stars, which have no rational meaning. Zeng Geshui said: when verifying with the graves marked by previous master geomancers, they mostly do not match. Generally, when making statements or writing books, one should follow reason, not be accommodating to people's feelings. That person who is called Shengxuan claimed: if the eight trigrams are suitable, then follow the eight trigrams for burial; if the broken trigram is suitable, then follow the broken trigram for burial; if yin and yang are suitable, then follow yin and yang for burial; if the ancestral temple is suitable, then follow the ancestral temple for burial. Always be flexible and not rigid. What kind of words are these! If we really follow what he said, then geomancy is just a matter of chance, with no basis at all. Then why use trigram examples? This clearly shows that the water methods of the ancestral temple are not reliable.

國音之法，則朱子曰：“國音之說，自謂無用之談。”又曰：“庸妄之偏說，以五音盡類群姓。而謂冢宅向背，各有所宜，乃不經之甚者，先儒以力辨之。”夫朱子所謂“先儒力辨”者，疑取呂氏之序《宅經》也。其言曰：“近世巫覡，妄分五姓。如張王為商，武庾為羽，似取諧韻。至於以柳為宮，以趙為角，又復不類。或同出一姓，分屬宮商，或複姓數字，莫辨徵羽。此則事不稽古，義理乖僻者也。

When discussing the method of national tones, Zhu Xi said that the idea of national tones is considered by itself to be useless talk. He also said that this is the prejudice of庸人 and妄人, who arbitrarily classify all surnames into the five tones of宫, 商, 角, 徵, 羽, and further claim that the orientation of tombs and residences has its own suitability. This is really absurd, and previous scholars have already strongly refuted it. The "previous scholars' refutation" Zhu Xi referred to is probably the preface written by the Lu family for the "Classic of Dwellings." The preface says that in recent times, the witches and fortune-tellers have recklessly divided surnames into five categories. For example, they put Zhang and Wang into the 商 tone, and Wu and Yu into the 羽 tone, as if taking them according to homophones. As for putting Liu into the 宫 tone and Zhao into the 角 tone, they are not consistent. Some surnames that are originally the same are classified into different tones, such as 宫 and 商. Some compound surnames have several characters and it is impossible to distinguish whether they belong to 徵 or 羽. This is a method that neither refers to ancient methods nor conforms to principles.

今以往躅證之，如曾相公宣，字子布諡文肅。祖地在建昌南豐縣，乾山，寅甲向水去。俗師以為曾氏火音，水破長生。又如黃君謨，遇異人指穴在嶽州平江縣，其向七乙三辰，水歸五丁，又交坤申。俗師亦謂水破商音，谷將主退財。二家富貴綿遠。蘇氏曰：“五姓從來不可憑，因官因地賜為稱。商音黃氏嘗為用，水破坤申愈顯榮。”此其昭昭明證也。廖金精云：“惟有姓音不可憑，謬妄最分明。聲同音異尤無理，鍾宮與終徵。陽屬宮音揚屬商，覆姓更難詳。亦有變姓與賜姓，過房何所定？三十八將最為先，縱合亦徒然。”此達理之論矣。

Now using the old records of predecessors to verify: For example, the prime minister Zeng Ben, whose original book notes that he was named Zibu and posthumously honored as Wen Su. His family's ancestral tomb is located in Nanfeng County, Jianchang Prefecture, facing the Qian mountain, with water flowing from the Yin direction towards the Jia direction. Common, vulgar geomancers believe that the Zeng surname belongs to the fire tone, which is considered water breaking the growth. Another example is Huang Junmo, who met a strange person who pointed out his burial site in Pingjiang County, Yuezhou. The direction was between seven parts of Yi and three parts of Chen, with water flowing to the Wudin position and intersecting with the Kunshen. Common geomancers also said this was water breaking the Shang tone, and predicted that he would lose wealth. However, both of these families have long-lasting wealth and prosperity. Su said: The theory of five tones has never been reliable; surnames are named due to official titles, fiefs, or imperial赐姓. The Huang family, who once used the Shang tone, actually became more prosperous when the water broke the Kunshen. This is clear evidence. Liao Jinjing said: Only the surname tone is not reliable, and its absurdity is most obvious. The same pronunciation is assigned to different tones, which is especially unreasonable. The surname Zhong is considered the Gong tone, while Zhong is considered the Zheng tone. The surname Yang is considered the Gong tone, while Yang is considered the Shang tone. Compound surnames are even more difficult to distinguish. There are also those who changed their surnames, received imperial赐姓, or were adopted, so by what standard should we determine? The so-called "thirty-eight generals" are placed first, but even if they fit, it is in vain. This is truly a rational discussion.

蔡西山先生曰：“世之君子，尋常以地理為鄙事而莫之問。一旦有不得已，則茫然不知所謂，而托之野師巫俗。野師巫俗者，類皆憸邪小輩，能以詭譎小數，多為之巧，密探往事，兼以他術兩為之說，幸中未來。君子既不知本源，以為禍福之權或出其手，委心而聽命焉。使之立宅則生者不得安其居，使之作冢則死者不得安其葬。

Master Cai Yuan Ding said: The world's gentlemen usually regard geography as a trivial matter and do not pay attention to it. But when they encounter unavoidable matters such as funerals, they become confused and helpless, and have no choice but to entrust the task to rustic geomancers and superstitious people. These rustic geomancers and superstitious people are mostly wicked individuals who use cunning tricks and try to show off their skills in various ways. They secretly inquire about people's past affairs and combine them with other divination methods to speak in two ways, hoping to predict future events. Since gentlemen do not understand the fundamental principles, they mistakenly believe that the power to bring good or bad fortune might be in the hands of these people, and thus they blindly follow their guidance. Letting them choose a site for a residence causes the living to live in unease; letting them construct a tomb causes the deceased to be buried in an unstable manner.

《俯察》云：“今之術士，善斷墳者必謬於葬，以斷墳下穴則穴必敗，以下穴斷墳則斷不驗。如浮沙斷、覆墳經、入門斷、透山光、隔山照、望宅斷、搜鬼經、都天斷、望龍斷、隔江斷，與夫鬼靈經、烚屋羅睺、開皇夾竹之類，皆可以一時所見談禍福，而於龍穴初無與焉。予少時嘗見有能地理克應者，雖奇驗如神，而心竊疑其妄，然亦未能窮其所以然之故，因百計求之。及得其術，始信其詭偽可鄙。江湖上謂之撥推行術。

The book "Fuchan" says: nowadays, those who are skilled in judging old graves are certainly not skilled in choosing new burial sites; using the methods for judging old graves to determine a burial site will surely lead to failure; using the methods for determining burial sites to judge old graves will not be effective. Things like floating sand judgment, covering grave texts, entrance judgment, penetrating mountain light, distant mountain reflection, viewing residence judgment, searching for ghosts texts, universal heaven judgment, dragon viewing judgment, river separation judgment, and texts like ghost spirit, smoke house Luo Hui, Kaihuang jiaozhu, etc., are all just talking about fortune and misfortune based on what they see at the moment, and have nothing to do with the dragon and burial site itself. When I was young, I once saw someone who could accurately predict the effects of geomantic practices. Although his predictions were remarkably accurate, I secretly doubted their absurdity, but I couldn't explain why. So I tried my best to learn this art. Only after I had mastered it did I realize how deceptive and false it was, and found it truly contemptible. In the world of the江湖, it is called "bopingshang xu" (literally, "pushing and walking divination").

每觀售術之際，舉止態度，深有可笑者。望之則有矜誇之色，問之則為孔竅之辭，或縱恣而大言，或禁秘而不答，是皆不過以禍福馳騁，聳動視聽而已。或用之驗舊扦新，立宅改路，開門放水，則必以左道為區處，言某日當進財納慶，某年當受祿添丁。其言似若可信，故世之貪富貴、泥禍福者，爭趨慕而信用之。雖聰明之士，亦不免為其所愚弄。智者觀之，則其謬妄有不可掩焉者，益信西山所謂憸邪詭譎為不誣也。鄭氏曰：“山川美惡，吉凶感召，固然也。而區區專以禍福言者，則涉於術數，非理也。”故凡地理之學，但當以理為主，其應驗與否，一聽其自然。若於理外遷就，以取日前克應，是猶詭遇獲禽，君子不為也。茲故特詳其弊，俾世之習斯術者，不可不慎。而人子之求宅兆者，知斷驗小數之無補，而不為其所惑，必從事乎龍穴根本，明理之良師雲。

Whenever they display their skills, their mannerisms are truly laughable: from afar, they appear proud and boastful, but when asked, they speak only in riddles and cryptic phrases. Sometimes they speak recklessly and boastfully, at other times they pretend to be mysterious and refuse to answer. These are nothing more than using fate and fortune as a means to talk endlessly and attract people's attention. If they are asked to examine old graves, select new land, build a house, change a path, open a door, or release water, they will certainly use improper methods, saying that on a certain day wealth and good fortune will come, or in a certain year they will receive official rank and have more sons. These words sound credible, so those who desire wealth and status, and are overly concerned with fortune and misfortune, flock to them and trust them. Even the wise are not immune to being deceived by them. A wise person can see through the absurdity, and thus agrees with Cai Yuan ding's statement that they are indeed deceitful and cunning, not a false accusation. Zheng said: the beauty or ugliness of mountains and rivers can attract good or bad fortune, which is indeed true. However, if one is overly concerned with fortune and misfortune, and focuses only on these, then one falls into the realm of divination, which is against reason. Therefore, the study of geomancy should be based on reason, and whether or not it works is left to nature. If one goes beyond reason to force a connection in order to gain immediate results, it is like driving a cart in an improper way to chase after game, which a gentleman would not do. Here, the faults are explained in detail so that those who study this art will be cautious. It also serves to inform those who seek a burial site as sons, that these small tricks have no real value and should not mislead them. They must instead focus on the fundamental aspects of dragon and tomb sites and seek out a wise teacher who understands the principles.

克應讖兆，大抵皆術家假此神術而已。君子不察，亦往往有入其術者。甚矣，邪說之易惑也！按克應有二，其一謂穴中幾尺下有某物某形某色，如所謂龍肝、鳳髓、猩血、蟹膏、象牙、龍骨、虎珀、硃砂、絲紅、綠翠之類。《玉髓經》取龍形有火焰石，鳳形有紅黃石，虎形有虎威石，獅形有球子石，象形金星石，及將軍大座有劍，美女梳妝有鏡之類。

The so-called "fulfillment of omens" and "prophecies" are basically means by which fortune-tellers exaggerate their abilities to appear supernatural. If a gentleman does not investigate carefully, he may often fall into their traps. How easily false doctrines can deceive people! There are two main types of fulfillment of omens. The first type refers to the prediction that when digging a few feet down into a site, certain things or shapes or colors will be found, such as dragon's liver, phoenix's marrow, monkey's blood, crab fat, elephant tusks, dragon bones, amber, cinnabar, red silk, green jade, and so on. The "Jade Spleen Classic" says that beneath a dragon-shaped site there is firestone, beneath a phoenix-shaped site there is red and yellow stone, beneath a tiger-shaped site there is tiger-aura stone, beneath a lion-shaped site there is ball-shaped stone, beneath an elephant-shaped site there is starstone, and also that beneath a "general's seat" shaped site there is a sword, and beneath a "beauty combing her hair" shaped site there is a mirror, and so on.

崔菊坡謂世俗驟見其說，必致驚駭而反成執泥，然不可謂無此理。若執為常法，則又不然，此亦固有見。予謂開井得紅黃光澤堅實之土，或脆嫩細膩之石，及似石非石、似土非土，《葬書》所謂“裁金切玉，五土四備”之說，理或然也。而必取某形當得某物證應，豈不誕哉！烏可執以為法？又有蝦、蟹、龜、魚、蛇、蟲活物，取為生氣神異等說，皆不足信。固嘗聞之，亦嘗見之，大抵舉不足為地之輕重，縱有亦不可洩露，洩露則龍力減，反為不吉，又安可取之為應哉！

Cui Jupo believed that ordinary people, upon first hearing these statements, would certainly be startled and become rigid and unchangeable. However, one cannot say there is absolutely no truth in this. If it is taken as a constant rule to adhere to, that would be wrong. These words indeed have insight. I think that when digging the golden well and finding red and yellow soil that is lustrous and firm, or brittle and delicate stones, or things that are neither stone nor soil, this is what the "Book of Burial" refers to as "cutting gold and slicing jade, five soils and four preparations." The reasoning may be so. But to say that a certain shape of land must necessarily produce a certain kind of thing as proof, is not absurd? How can it be taken as a rule? Also, there are claims that finding live creatures such as shrimp, crab, turtle, fish, snake, and insect are signs of life qi manifesting as supernatural phenomena. These are not credible. I have indeed heard of such things and have even seen them, but generally they do not add or subtract anything from the weight of the land. Even if there are such instances, they should not be revealed, for once revealed, the dragon power would be diminished, which is inauspicious. How then can they be taken as proof?

其次又有日時克應之說，專取下建時讖兆凖驗，固嘗博訪考求。有以奇門取者，有以斗罡取者，有以氣候孤虛取者，有以方位論卦取者。或曰某方有某色物來，或曰某方有某色雲起，或有響聲至，或有貴人臨。最其神者，曰馬騎人或有人負木馬過應、魚上樹或有以木魚或乾魚掛樹之類，固亦頗凖。第於龍穴美惡無與，地之吉凶何干？徒以此眩弄愚輩之信聽而已，則亦何足尚哉！

The second category is the doctrine of verifying omens through the hour of the day when the earth is broken and the burial takes place. This method takes omens from that specific hour to confirm predictions. I have extensively investigated and sought this out. Some use the Odd-Even Gate (Qimen) to determine the omen, others use the Star of Destiny (Douding), others use the theory of solar terms and deficiency-excess, and others use directional divination. Some say that something of a certain color will come from a certain direction, others say that clouds of a certain color will rise from a certain direction, others say that there will be a sound, and others say that a nobleman will appear. Among these, the most extraordinary is the saying of "a horse riding a person" — meaning that someone carrying a wooden horse passing by is considered an omen — or "fish climbing a tree" — meaning that someone hanging a wooden fish or dried fish on a tree is considered an omen. These have indeed been somewhat accurate. However, they have nothing to do with the quality of a dragon site, nor do they relate to the fortune or misfortune of the land. They are merely used to deceive the foolish and gain trust, and are not worth promoting at all.

夫選擇星曆通於天文，本理學也。古之明於星曆者，自鳳鳥氏、鬼臾蓲與車區、羲和、叔仲諸人，皆弼輔重臣。及春秋、秦、漢以後，亦皆老師夙儒，如王翊、赤松之流，懷才抱德者。迨宋，若邵堯夫、蔡季通，又皆崇儒，其所言論純正無疵。近世以來，流為異術，詭譔神煞之名，務於驚駭，名曰《通書》，蔓延海內，家喻戶曉。雖有臺曆頒行，莫之能正。君子倉卒用之，亦莫能辨。間有知其妄者，不敢獨異，亦各隨俗。是故愈久而愈失其眞，流毒千載，何有止極？茲敢陳其最妄誕者數條，以為明理君子拔茹藥病之張本，俟知崇正學者更詳考之。

Divination of auspicious days and the study of stars and calendars are connected with astronomy and originally belonged to a discipline that deals with principles. In ancient times, those who were proficient in the study of stars and calendars, from the officials of the Phoenix Bird Clan, Gui Yuqu, and Che Qu, to Xi He and Shu Zhong, were all important ministers assisting the court. In the Spring and Autumn Period, the Qin and Han dynasties, they were also renowned scholars and masters, such as Wang Yi and Chisongzi, who were talented and virtuous. By the Song Dynasty, figures like Shao Yong and Cai Yuanzheng further revered Confucianism, and their words were pure and without flaw. However, in recent times, this discipline has degenerated into a strange art, fabricating names of supernatural forces and seeking to shock people, and it is called "Tong Shu," spreading throughout the land, known by all. Although the court has the Qintian Jian issuing official calendars, it has not been able to correct this. A gentleman, when in a hurry, may use it but cannot distinguish truth from falsehood. Occasionally, those who know its absurdity dare not stand out alone, so they follow the crowd. Thus, the longer the time, the more it loses its original truth, spreading its harmful influence for thousands of years, with no end in sight. Here, I dare to expose some of the most absurd parts, as a basis for virtuous scholars to remove the root of the disease and treat it appropriately, waiting for those who value correct learning to examine it in detail.

一、《通書》神煞皆起於郭氏《元經》。楊公云“景純雖說無年月”，則知《元經》亦非郭氏書。《通書》諸神煞又多出於《元經》之外，各家杜譔，巧立異名，使人畏恐。如雲李廣箭，則廣漢武時人。丘公煞，丘公唐人。楊公忌，楊公南唐時。是唐漢之前無其煞與？他如所謂閻王催尸之煞、催尸上馬之煞、血光打足、披頭跌蹼之煞、風波自起之殺，類皆誑世。又有以定位為拾害，以開位為拾財、極富之類，又皆愚弄世人。至於有口鶚快、秋天日、長壽不老之類，是皆巧立異名之尤者。然名愈巧而術愈陋矣。

The first point is that the "shen sha" mentioned in the "Tong Shu" are said to originate from Guo Pu's "Yuan Jing." Yang Yunsong pointed out that although Guo Jingchun had written works, he did not discuss years and months, indicating that the "Yuan Jing" was not Guo Pu's book. Many of the "shen sha" in the "Tong Shu" are not found in the "Yuan Jing," but were invented by various schools, creating fanciful names to scare people. For example, "Li Guang Jian" refers to Li Guang, who lived in the Han Dynasty under Emperor Wu; "Qiu Gong Sha" refers to Qiu Yanhan, who lived in the Tang Dynasty; and "Yang Gong Ji" refers to Yang Yunsong, who lived in the Southern Tang Dynasty. How could there not have been these "sha" before the Han and Tang Dynasties? Other names such as "Yan Wang Cui Shi Sha," "Cui Shi Shang Ma Sha," "Xue Guang Da Zu," "Pi Tou Die Pu Sha," and "Feng Bo Zi Qi Sha" are all talk meant to deceive the world. There are also those who call the "ding" position "Shi Hai" and the "kai" position "Shi Cai," and so on, which are all meant to fool people. As for names like "You Kou E Kuai," "Qiu Tian Ri," and "Chang Shou Bu Lao," they are extreme examples of inventing strange names. The more fanciful the names, the more crude the techniques.

按甘世彥云：“近世《通書》更易，不可盡信，觀其論雌雄、殮鬼殃殺等說，或出某方殺人，或出某方殺畜，或又某日回喪家再復殺人殺畜。此因一人死後而殺數人。數人死後，輾轉殺人之多，不幾於絕滅乎？其不足信也明矣。又觀所著啟攢五音祖墓，乃道神煞，謂正月犯辛煞八人，六月犯癸煞七人，九月犯庚煞七人。如此惑世誣民，見聞之際，莫不驚駭。屢試無凖，不足畏信，適足為明聖者所鄙雲。

According to Gan Shiyuan's view: the modern version of the "Tong Shu" has been revised many times and cannot be fully trusted. Looking at its discussions on yin and yang, soul ghosts, and calamitous influences, it says that harmful qi will exit from a certain direction to kill people or kill livestock, and also mentions that on certain days, the soul will return to the family to kill people or animals again. In this way, because one person's death would lead to the killing of several others, and these others, after their deaths, would in turn kill more people, would it not soon lead to the extermination of humanity? It is clearly not trustworthy. Furthermore, looking at the section on opening graves and gathering ancestral remains and the five tones of ancestral tombs, it speaks only of divine influences. It says that in the first lunar month, if one commits the Xin煞, eight people will die; in the sixth lunar month, if one commits the Gui煞, seven people will die; in the ninth lunar month, if one commits the Geng煞, seven people will die. Such misleading and deceptive teachings cause people to be greatly alarmed when they hear them. However, repeated trials have shown that these predictions are not accurate, so there is no need to fear or believe in them. They are precisely what the wise and enlightened should despise.

二、論年轉諸神煞。考之《通書》，百有二十之多。以歲干起者曰山家困龍、巡山大耗、山家官符、天禁朱雀、坐山官符、穿山羅睺、值山血刃、金血刃、升玄燥火、羊刃殺、都天、太歲、朱雀殺；以歲支起者：坐山羅睺、山家血刃、山家刀砧、皇天灸退、支神退方、千斤血刃、白虎殺、陰中太歲、馬前六害、翎毛禁、向旁殺、的殺、鬼道、兵道、死道、血道、地道、火道、天太歲、地太歲、病符、死符、將軍、士皇、伏兵狼藉、游年五鬼、暴敗、大禍、鐵掃帚、天潑、刀士、游魂、黃旙、豹尾、喪門、弔客、大禁、歲刑、歲壓、牛皇七殺、蠶官、蠶室、蠶命、皇帝入座、帝車、帝輅、帝軸、帝舍、飛廉、怨殺、仇殺、禁殺、哭殺、碎金三殺、年禁殺、宅長殺、宅母殺、長男殺、中男殺、小口殺、媍人殺、天命殺、暗刀殺、淨欄殺、天官符、地官符、田土官符、畜官符、通天大殺、皇天大殺、九良星殺等。

Rule two discusses the various deities and ominous forces that change each year. According to the "Tongshu," there are as many as one hundred twenty types. Those calculated based on the heavenly stem of the current year include: mountain family trapped dragon, patrol mountain great loss, mountain family official symbol, heavenly prohibition vermilion bird, seated mountain official symbol, penetrating mountain luohou, value mountain blood blade, golden blood blade, rising xuan dry fire, sheep blade killer, great heaven, current year, vermilion bird killer. Those calculated based on the earthly branch of the current year include: seated mountain luohou, mountain family blood blade, mountain family knife砧, heavenly fire scorching retreat, branch god retreat direction, thousand catties blood blade, white tiger killer, yin middle current year, horse front six harms, feather feather prohibition, direction side killer, the killer, as well as ghost way, military way, death way, blood way, earth way, fire way, and also heavenly current year, earthly current year, disease symbol, death symbol, general, shi huang, hidden army disorder, year's five ghosts, sudden defeat, great misfortune, iron broom, heavenly spatter, knife soldier, wandering soul, yellow banner, leopard tail, funeral door, guest, great prohibition, year punishment, year pressure, ox huang seven killers, silkworm official, silkworm room, silkworm life, emperor seated, imperial chariot, imperial carriage, imperial axis, imperial dwelling, flying lian, resentment killer, enemy killer, prohibition killer, crying killer, broken gold three killers, year prohibition killer, family head killer, family mother killer, eldest son killer, middle son killer, youngest child killer, woman killer, heavenly destiny killer, hidden knife killer, pure barrier killer, heavenly official symbol, earthly official symbol, land official symbol, livestock official symbol, through heaven great killer, heavenly fire great killer, nine liang star killer, and so on.

或以長生、沐浴取，或以建、破、危、成取，或以三合四正取，或以對宮取，或逆或順，或以五虎元遁取，或以五鼠元遁取。其間吉凶不一，如臨官，金精以為旺氣，《通書》乃謂官符；沐浴，六壬以為生運，金精又為敗氣。成位既為陰中官符、飛廉大殺、白虎、鬼火之凶，又為天喜、生氣、進祿之吉。大概如此，誠何足深泥哉！

The methods of calculating these divine influences vary: some are based on growth and bathing, others on establishment, destruction, danger, and completion; some on triple harmony and cardinal directions; some on opposite palaces; some are reversed or in the usual order; some follow the five tiger遁 method, and others the five rat遁 method. The interpretations of their auspicious or inauspicious nature also differ: for example, "officialdom" is considered a strong influence by Liao Jinjing, but the "Classic of Transmission" calls it an official symbol; "bathing" is regarded as a favorable movement in Six壬, yet Liao Jinjing considers it a declining influence; the "completion" position is both considered as Inauspicious Sha such as Yin official symbol, Fei Lian great destruction, White Tiger, and ghost fire, and also as吉神 such as Heavenly Joy, life qi, and promotion of official rank. This is roughly the case, and it is really not worth believing or being overly attached to.

三、論月日諸神殺。夫月日之神殺，《通書》最繁。稽之曜仙《肘後經》所載，諸家神殺、六十花甲、周於一歲十二月之日辰，未有一日全無凶殺。若必欲拘之，卒無可用之日。曜仙不得已，乃折之曰：“神殺如天地之風雲，無日不有。但或在東方，或在西方，智者察其所在而避之耳。”又云：“擇其吉多者用之，如先儒論宋仁宗之朝，未嘗無小人，而不足以勝善類之氣。”斯二論誠為確當之言。如李衛公云“明人不論，闇者拘之。”此使貪使愚，兵家之術，又一說耳。

Third, discussing various deities and ominous influences for each month and day. The deities and ominous influences of the month and day are recorded in the "Tongshu" in the most detailed manner. According to the "Zhoushou Jing" by Yaoshen, each family's deities and ominous influences are paired with the sixty Jiazi, covering every day of the twelve months of the year, so there is no day without some ominous influence. If one insists on avoiding all of them, there would be no day left to use. In having no choice, Yaoshen had to adopt a middle ground, saying that deities and ominous influences are like the winds and clouds in the world; there is no day without them. They may appear in the east or the west, and a wise person can discern where they are and avoid them. He also said that one should choose days with more auspicious deities, just as the former scholars commented on the reign of Emperor Renzong of the Song dynasty, which was not without villains, but the villains were not strong enough to overpower the righteousness of the virtuous. These two remarks are indeed accurate. As for Li Jing's statement that a wise person does not bother about it, while a foolish person is bound by it, this is a military strategy used to drive away the greedy and the foolish, which is another way of saying it.

四、論山家諸神殺首稱墓龍變運為最凶。唐一行所謂“不得克山家運氣”，為大忌。《通書》以為墓龍變運，不可輕犯半字。注云：“年克山家殺宅長，月克山家宅母亡。日克山家殺新媍，時克山家小口當。”峩山謂見屢有犯之而不驗者。

Rule four discusses various deities and ominous forces in mountain divination, among which "Mù Lóng Biàn Yùn" (Mourning Dragon Changing Fate) is considered the most dangerous. What was described by the Buddhist monk Yixing of the Tang dynasty as failing to match the auspicious energy of the occupied mountain is regarded as a major taboo. The "Tong Shu" (Comprehensive Book) states that violating "Mù Lóng Biàn Yùn" is not even allowed to be mentioned. Its commentary says that if the year's energy harms the mountain, it will injure the head of the household; if the month's energy harms the mountain, it will cause the death of the mother of the household; if the day's energy harms the mountain, it will injure the new bride; and if the hour's energy harms the mountain, it will affect the children. However, Eshan has observed many instances where such violations did not result in the predicted consequences.

太和周東樓氏云：“墓運之說，如水土山墓在辰，若歲遇甲己，墓在戊辰，納音屬木，忌金納音年月日時之類。然如水生在申，旺於子。今獨不思墓運既不可克，而生運旺運乃可克乎？既有墓運，又何得無生旺運乎？夫旺焉而克，或謂如子平推命法，身旺要煞，勿使旺盛無依，猶可言也。若乃生運則如始達之泉，於此乎克，豈不潰散元氣，尚何抵於終窮而有墓哉？逆而推之，則胎養一運且未有生之日；順而推之，則官帶、臨官二運亦未及旺之時。木生未旺，又何使之先受克乎？

Taihe's Zhou Donglou said: The so-called the Tomb period, for instance, the Storage of water and earth mountains is in Chen. If in this year there is Jia or Ji, then Chen becomes Wuchen, and its Nayin sound element belongs to wood. Therefore, it is forbidden to have years, months, days or hours with metal Nayin sound element. However, water's Growth is in Shen, and its Prosperity is in Zi. Now why don't we think about it: since the Tomb period cannot be overcome, why can the Growth period and the Prosperity period be overcome? If there is the Tomb period, why is there no the Growth period and the Prosperity period? If we say that the Prosperity period can be overcome, perhaps we can refer to the method of Zi Ping's divination: when the body is strong, there should be seven Sha to control it, preventing it from being too strong and having no support. This makes sense. As for the Growth period, it is like newly flowing spring water. If we overcome it here, won't we scatter its vital energy, making it unable to reach the end and have a Storage to return to? Going backward, the Conception and Nurture stages have not even reached the day of birth. Going forward, the Capping and Officialdom stages have not yet reached their peak. Wood has just begun to grow and is not yet strong, so why should it be overcome first?

其論如此，意謂墓運不足信。然其言似正，實則本然。蓋墓運之說，出自商氏《歸藏》氣候孤虛之易。以《歸藏》為義，故止論墓運。且墓者，歸止之所，居而不移，是其根本之地，可長可久，非若旺、官，只能眩耀於一時。且安有長旺常官之理？惟墓地五行，至此始具眞性，《易》所謂“原始要終”，其此謂也。但歲克墓凶之說，固為傷山之元氣。然亦必以天符為主。若其年月山家得天符之旺，歲音雖傷，何能為害？苟天符弗旺，墓雖克歲，安能為福？此其肯綮耳。

His argument is like this, meaning that the theory of the burial phase is not reliable. However, his words seem righteous, but the matter itself has its origins. The theory of the burial phase comes from the climate theory of the "Guizang Yi" of the Shang dynasty; since it takes the "Guizang" as its theoretical basis, it only discusses the burial phase. Moreover, "burial" is the place of rest and cessation, where one resides without moving, being the fundamental place, which can be long-lasting. It is different from the prosperity and officialdom phases, which can only shine for a short time. How could there be a situation where something remains prosperous without decline and stays in an official position forever? Only when reaching the burial phase does the Five Phases reveal their true nature. What the "Zhou Yi" says, "origin and end," refers exactly to this. However, the idea that the year or the year's cycle being in a position to overcome the burial phase is considered a凶 (evil), although it does damage the original energy of the mountain, but it must be based on the "Heavenly Talisman": if the mountain in that year and month receives the "Heavenly Talisman" strength, even though the annual sound element (Nayin) causes some damage, how much harm can it really cause? If the "Heavenly Talisman" is not strong, even if the burial phase overcomes the annual phase, how can it bring good fortune? This is the key point.

五、《通書》所載行年身運，其例不一。有以卦論行年所值吉凶者，有以三元白紫之例以論行年吉凶者，有所謂羅星、太陽運法者，有所謂通天竅、陰陽二命行年之法者，又有六壬小運行年值公曹、神后、登明、傳送、勝光為吉者，又有老君三元白法，以行年得紫白為吉者。又有五殺年月，又有瓊林血海，又有退神年運及金樓正運、豬頭身運、透天六壬、大運小運、走馬六壬、中運帝星、身運天元、身運集正、三元永定、三元盤古、三元破軍、三元女柳、三元總聖、三元老子、三元九星、大運九星、小運、通天竅白、與夫利田身運，種種不同，彼吉此凶，多相矛盾。

Article five: The methods of calculating the years of life and personal fortune recorded in the "Tongshu" vary greatly. Some use hexagrams to determine the fortune of the year of life, others use the method of the three yuan and purple white to determine the fortune of the year of life, and there are also methods such as Luo Star, the Sun and Moon Movement Method, the method of communicating with the heavens, and the method of yin and yang dual destinies for the year of life. There are also the six rhinoceros small years, which consider the year of life with Gongcao, Shenhou, Dengming, Chuan Song, and Shengguang as auspicious. There is also the Laojun three yuan white method, which considers the year of life with purple white as auspicious. In addition, there are the five killing years and months, the Qionglin blood sea, the retreating god years and fortunes, the golden pavilion correct fortune, the pig head body fortune, the penetrating heaven six rhinoceros, the great fortune and small fortune, the galloping six rhinoceros, the middle fortune and imperial star, the body fortune and heavenly origin, the body fortune and collected correctness, the three yuan eternal determination, the three yuan primordial, the three yuan breaking army, the three yuan female willow, the three yuan total saint, the three yuan Laozi, the three yuan nine stars, the great fortune nine stars, the small fortune, the penetrating heaven white, and the beneficial field body fortune, and so on. Different schools say one thing is auspicious and another says it is inauspicious, and most of them contradict each other.

細考其說，皆非有據。楊公所謂“天機妙訣值千金，不論行年與納音。但看山頭並命位，五行生旺好追尋。”是則選擇之法，當以本命而論祿馬貴人，山頭而取五行生旺，此正理也。何況此等本根之身運哉。矧楊公既不用，則其不足信也明矣。特述以告明者。

Careful examination of these statements finds no basis. Yang Yunsong said: "The heavenly secret is worth a thousand pieces of gold; there is no need to consider the year and the nayin sound element. Instead, only look at the mountain where the house is located and the position of the native's birth year, and seek out the generation and prosperity of the five phases." This shows that the method of choosing a day should be based on the native's birth year and the five phases to determine the benefits, horses, and nobleman. It should also be based on the mountain where the house is located to take the generation and prosperity of the five phases. This is the correct way. Moreover, what is called the fundamental concept of the native's life and fortune is not even considered by Yang Yunsong, which clearly shows that it is not reliable. Here, this is specially mentioned to inform those who are wise.

六、通書《地理大全》所載亡人豬頭身運等一十八條，大原家寳亦謂其浩瀚無據。其可通用者，僅有郭氏《靈轄經》所載論金木水火土五行生數，取亡運歸四墓，及四大魂星入墓之說，頗可從俗。其它如所謂亡人執印入墓，以亡命後五辰為魂，前五辰為印，要印遇長生，魂遇墓絕為吉。又有所謂四大年頭，如亡人寅申巳亥生，則取寅申巳亥年月日時安葬為吉。

Article six: The "Comprehensive Treatise on Geography" contains eighteen items regarding the fortune of the deceased, such as the pig's head and body, which the book "Family Treasure" from Taiyuan also mentions as being excessive and without foundation. Among them, only the two methods from Guo Pu's "Spiritual Jurisprudence Classic" are considered acceptable for general use. These are the method of using the numbers of the Five Phases to determine the deceased's fortune and assigning it to the four tombs, and the method of the four soul stars entering the tomb. These two can still be followed according to custom. Other methods, such as "the deceased holding the seal entering the tomb," take the fifth celestial stem after the deceased's birth year as the "soul" and the fifth celestial stem before the birth year as the "seal." It is considered auspicious if the seal meets the condition of growth and the soul meets the condition of tomb and decline. There is also the concept of "the four major years," for example, if the deceased was born in the year of Yin, Shen, Si, or Hai, then burying the deceased in the year, month, day, or hour of Yin, Shen, Si, or Hai is considered auspicious.

又有所謂九宮魂入墓，又有所謂鬼谷子十干亡運，胡先生《指吉六輪經》、白鶴仙人《枕中記》及有《青龍枕記》、《龍子經》、《地甲宿經》等訣，皆以入墓為言。其間有以一十起於寅者，有以一歲起於寅者，有一十起於亥者，有一十起於坎者，有以一十起於離者，有逢墓而起一十者，有逢長生而起甲子者，推詳吉凶，互有得失。觀楊公所謂亡人命運，有多般不合也。如閒蘇氏所云“課取山頭生氣旺，坐宮入局合星辰，亡人別有推詳處，不用行年泥六輪”之句，其輕重得失見矣。

There are also so-called "nine palaces soul entering the tomb," and the so-called Guiguzi ten heavenly stems' lost fortune, as well as Master Yang's "Six Wheels Classic," White Crane Immortal's "Memoirs of the Pillow," and the "Azure Dragon Pillow Record," "Son of the Dragon Classic," and "Earth Heavenly Stem Classic," all of which are based on the concept of "entering the tomb." Among them, some start the ten years from the寅, some from the寅 for one year, some from the亥 for ten years, some from the坎 position for ten years, some from the离 position for ten years, some start the ten years only when encountering the tomb, and some start the Jiazi when encountering the growth. In terms of seeking auspicious and inauspicious, each has its own gains and losses. It is clear that Master Yang's statement about the fate of the deceased has many inconsistencies. For instance, Su's words during his retirement state: when selecting a lesson, one should take the mountain's life qi as the main consideration, ensure the palace enters the pattern and aligns with the stars, and the deceased should be considered separately, without strictly following the six wheels according to the person's age. From this, one can clearly see which is more important and which is more beneficial.

七、《發微》通書有安山命之法，其例云：“歲歲皆從子起正，逆行數至月辰停。就將其時月上起，順行尋卯安命眞。”其說如此，謂人生八字安命法，以卯定之，彼亦以時尋卯定山之命宮。愚謂山川自洪蒙判而天地分，兩儀形而山川定。山川之干支萬派，氣相流通。葬者察地中之生氣以旺死骨。枯骸得氣，遺體受蔭，此正理也。而乃謂山可以命理八字法論之，而為之安命則陋矣。設使以葬日為亡人再生之命，而年月為造命之術，亦不當安命于山也。

Rule seven: The book "Fa Wei" and similar works have a method called "An Shan Ming" (mountain's destiny). Its principle states that each year begins with the Zi position for the first month, and counts backwards to the branch of the current month, stopping at that position. Then, starting from that position, it proceeds forward to find the Mao position, and only then can the destiny be determined. This method is derived from the way of determining the destiny palace in a person's birth八字 (eight characters), using the Mao position as the standard, and searching for the Mao position through the hour to determine the mountain's destiny palace. I believe that mountains and rivers were formed after the separation of heaven and earth and the establishment of the two principles. Only then did mountains and rivers become fixed. The branches and stems of mountains and rivers are countless, with their qi flows interconnecting. When a person is buried, the purpose is to examine the life qi underground to nourish the dry bones. When the dry bones receive the qi, the descendants will benefit, which is the correct principle. However, to discuss mountains using the method of destiny calculation and to assign them a destiny palace is superficial. Even if we consider the day of burial as the rebirth of the deceased and treat the year and month as part of the destiny-making process, it is inappropriate to assign a destiny palace to a mountain.

八、通書有所謂周堂者，不知其始自誰何？行世已久，泥之愈深。如行嫁周堂，通書所言行嫁白虎，有睡死床堂、灶廚、路門之例，以為擇廚灶日用之。又曰值死乃白虎死，其日吉。值睡乃白虎睡，其日吉。俗則見其日死，遂謂凶不可犯。值睡亦不曰白虎睡，而於新人亦忌於睡，遂舉家坐以達旦。若此者何其惑之甚與！何其愚之甚與！

Rule eight: The book of almanacs mentions something called "Zhou Tang." It is unknown who first established it, but it has been widely popular for a long time, and people have become increasingly rigid in their adherence to it. For example, in the case of marriage Zhou Tang, the almanac speaks of "White Tiger" in the context of marriage, with a set of arrangements including sleep, death, bed, hall, stove, kitchen, path, and door, used to select a good day for setting up the stove. It also says that on the day marked "death," it is considered auspicious because the White Tiger dies on that day; on the day marked "sleep," it is also considered auspicious because the White Tiger is sleeping. However, ordinary people, upon seeing the word "death," think it is inauspicious and avoid it; when they encounter the word "sleep," they do not consider it as the White Tiger sleeping, but instead regard it as a taboo for the newlyweds to sleep, so the whole family sits up all night waiting for dawn. How糊涂 (confused) can people be! How愚昧 (ignorant) can people be!

行之已久，略無議者。謂周堂之說有凖不可犯與？則吾深求其理，而竟無其起例；謂不足信與？世俗信之至周且篤。噫！天下事莫不有理，其於理有未窮，則其知有不盡，無怪乎世俗之惑滋甚也。蓋常俗不知察究其理，而儒者又不暇窮其術，拘於習俗，泥於常見，拘於忌諱，故耳。予謂陰陽之理，皆本於五行，其所以為禍福者，亦莫不以秉其生旺者為吉，而當其衰敗者為凶，遇其相生者為福，值其相剋者為禍，無餘論矣。

This system has been in use for a long time, and almost no one has raised any objections. If we say that the Zhou Tang theory is accurate and should not be violated, I have deeply examined its reasoning and found no origin for it. If we say it is not trustworthy, yet the common people believe it thoroughly and sincerely. Alas! There is no matter in the world that does not contain some reasoning. When the reasoning is not thoroughly explored, our understanding is incomplete, which is why people's confusion is growing deeper and deeper. This is because ordinary people do not take the trouble to examine its reasoning, while scholars have no time to thoroughly investigate this art. Thus, they are confined by customs, stuck in the common, and limited by taboos. I believe the principles of yin and yang are based on the Five Phases. The reason why they can determine fortune and misfortune is that those who receive the vital and flourishing energy are auspicious, while those in decline are inauspicious. Meeting mutual generation brings blessing, encountering mutual control brings misfortune. There is no other explanation.

而通書之設周堂者，既無五行之起例，則無生旺衰敗之可推，無相生相剋之可據，徒執定局，而乃拘於大月小月某日某日吉，某日某日凶，年年不異，月月相同，不幾於膠柱而鼓瑟、刻舟而求劍乎？既無通變之機，又無的然吉凶之驗，則其所謂周堂雲者，禍福無憑，不足準信，削去不惑於君子亦宜矣！世人蹉過吉期，多因拘泥於此。豎造入宅，葬埋上官等日，皆有周堂之例，舉一隅，他可類推，又何足深辨哉！

But the Zhou Tang section in the Tong Shu does not set out the principles of the Five Phases, so it is impossible to determine its prosperity, decline, or strength, nor can it be used to judge mutual generation or mutual control. It merely sticks to a fixed diagram, rigidly following whether a day is auspicious or inauspicious based on the large or small month, and repeats the same pattern every year and month. Is this not like sticking the strings of a zither and still trying to play it, or marking a spot on a boat to fish for a sword? It lacks the flexibility to adapt to circumstances and has no reliable evidence of good or bad fortune. Therefore, the Zhou Tang is unreliable in terms of fortune and misfortune, and it is appropriate to remove it so that gentlemen are not misled by it. Most people miss auspicious periods precisely because they are too rigid about this. In addition, days for activities such as building a house, raising a beam, moving in, burial, and taking up a post also have Zhou Tang arrangements. By analogy, other cases can be inferred similarly, so there is no need for further detailed analysis.

九、通書之最謬者，莫如三十六用。其說倡自祝文夫所譔《袖龍經》，詭立修方應驗，以為修報催官之方，則能使閒居者不日起復；修報黃甲利方之方，則能使白衣者起舉登科；修報火星青龍，則能使在官者轉官加祿；修作極富星月財方，則能使貧者驟獲橫財；修定位魁罡，能舍財獲窖；使鬼運錢來，則修鬼道之位；欲因妻得財，則修三女之方；欲因妻獲官者，則用三臺五庫；欲因軍得寶者，則用魁罡福星；倲兵道將軍，可以因軍得官；修順逆血刃，可以六畜大旺。修蠶命可旺蠶絲，修空亡則除冷退，救人長病修報天醫，救人喪禍修作白虎。謂脩金匱可旺人丁，謂修天瘟可除瘟疫。又有所謂袪鼠盜、解官訟、長壽年等事例，皆以修方為驗，其陋如此。

The ninth point, the most absurd in the book, is the concept of "thirty-six uses." This idea was first introduced by Zhu Wenfu's "Xiu Long Jing," which claims that by constructing certain formulas, one can achieve specific results. For example, constructing a formula for promoting official status can make a person who is unemployed regain his position; constructing a Huangjia Li formula can enable common people's sons to pass the imperial examinations; constructing a fire star and azure dragon formula can allow officials in office to be promoted and receive additional salary; constructing a formula for the most prosperous star and the moon's wealth can enable the poor to suddenly gain unexpected wealth; constructing a formula for the fixed position of the魁罡 (Kui Gang) can lead to the discovery of hidden treasure; if one wants ghosts to bring money, one should construct a formula for the ghost path; if one wants to gain wealth through one's wife, one should construct a formula for the three women; if one wants to gain official status through one's wife, one should use the three platforms and five warehouses; if one wants to gain treasure through military service, one should use the Kui Gang and Fu Xing (Prosperity Star); constructing a formula for the general of the military path can allow one to gain official status through military service; constructing a formula for the reverse and forward blood blades can lead to prosperity of livestock; constructing a formula for the silkworm's destiny can lead to a flourishing silk industry; constructing a formula for the empty void can eliminate cold retreats; to save someone from a long illness, one should construct a Heavenly Doctor formula; to save someone from misfortune, one should construct a White Tiger formula; it is claimed that constructing a Golden Chest formula can increase the population, and constructing a Heavenly Plague formula can eliminate plague. In addition, there are other items such as driving away rats and preventing theft, resolving legal disputes, and increasing longevity, all of which are said to be effective through the construction of formulas. This is so crude.

愚謂安葬墳墓，其地龍眞穴的，融結不偽，眞知其為富地，而用諸富星以助其富，眞知其為貴地，而用諸貴星以催其貴，理或然也。而龍穴不眞，徒狥年月，則亦無益。況修方而可以致富貴，可以使鬼運錢財，可以獲古窖金銀，可以救病，可以添壽哉！此理之所必無者。

I think that for burial, only when the dragon and the true site are genuine and the fusion and consolidation are real, and it is indeed a wealthy land, can various rich stars be used to enhance its wealth; and if it is indeed a noble land, various noble stars can be used to promote its nobility. This reasoning may make sense. However, if the dragon and site themselves are not genuine, and one only adjusts according to the years and months, there will be no benefit. Moreover, how can one claim that by adjusting a direction one can attract wealth, have ghosts carry money for people, dig up ancient hidden gold and silver, treat illness, or add longevity? This is absolutely impossible in reasoning.

茍如其言，則求名之士不必朝讀暮誦，講求書史，是但修其催官之方，則自能取青紫如拾芥；求利之士，不必曉行夜算，坐賈行商，但修其極富之星，則自獲寶窖；病者不必求醫，修天醫而可愈；訟者不必訴官，修天赦而可解矣。天下豈有是理也哉？惑世誣民，適取一笑耳。以上通書諸說之謬，有一人之言而自相矛盾如竅馬之類，有數家之書而各相牴牾如丙丁為獨火又謂三奇者，不能悉具，姑撮其要如此。泰和周氏所著《陰陽定論》，亦頗詳明，崇正學者，自當言下有悟雲。

If it were truly as he said, then those seeking official rank would not need to recite and study classics and historical texts day and night; they would only need to practice the method of promoting officials, and naturally attain high positions as easily as picking up a blade of grass. Those seeking wealth would not need to rise early or stay up late calculating accounts, nor engage in trade; they would only need to practice the method of the most prosperous star, and naturally discover treasure vaults. Sick people would not need to consult a doctor; they would recover simply by practicing the Heavenly Doctor method. Those involved in lawsuits would not need to appeal to authorities; they would resolve their cases simply by practicing the Heavenly Pardon method. How could there be such a thing in the world? This is confusing the people and misleading the common folk, nothing more than causing laughter. The above examples show the absurdity of various statements in almanacs. Some are contradictions within the same person's words, such as "stealing a horse"; others are conflicting statements among different books, such as the combination of Bing and Ding being both "single fire" and "Three Marvels." It is impossible to list all these contradictions, so I will briefly summarize the main points as above. The book "Yin Yang Determined Theory" by Zhou氏 from Taihe also discusses this topic in a detailed manner, which those who value proper learning will naturally understand upon reading it.

天自太極肇分，兩儀既判，立天之道曰陰與陽，立地之道曰柔與剛，統言之曰氣。有氣則有象，有象則有數。天列星辰，地列川嶽。圖出於河，書出於洛，象數備具，變化乃行，吉凶由生，道其昭昭矣。乎世當洪荒，光嶽氣完，神聖迭生。人皇相厥山川，分為九區，兄弟九人各居一方，則相地之法其來遠矣。伏羲仰觀天文，俯察地理，以畫八卦，方位由定。黃帝置六相，以太常察地理，命大撓作甲子，造指南車，於霧中辨方，以滅蚩尤，則羅經之稱神器，信不誣也。

Heavenly principles began with the initial division of the Supreme Ultimate, and the two principles were established, called yin and yang for the heavenly path and flexibility and firmness for the earthly path. In general, they are all called "qi." When there is qi, there is form; when there is form, there is number. The stars are arranged in the heavens, and mountains and rivers are arranged on the earth. The Yellow River Chart emerged from the Yellow River, and the Luo Writing came from the Luo River, with both form and number fully established. Thus, change could proceed, and fortune and misfortune arose, a principle clearly evident. In the ancient primeval era, the original qi of mountains, rivers, peaks, and valleys was complete, and sage kings emerged one after another. The human emperor observed the mountains and rivers, dividing the world into nine regions, and his nine brothers each occupied one area, showing that the method of examining land has a long history. Fuxi looked up to observe the heavenly phenomena and down to examine the earthly features, thus creating the Eight Trigrams, establishing the directions. The Yellow Emperor established six officials, assigning the Grand Master of Rites to oversee the examination of geography, ordered Dà Náo to create the Jiazi system, and invented the south-pointing chariot to determine direction in heavy fog to defeat Chiyou. This clearly shows that the compass is called a "divine instrument," not an empty phrase.

鯀汨五行，帝乃震怒，錫禹洪範九疇。乃莫公劉興豳，陟則在巘，復降於原。既景乃岡，相其陰陽，民繁且宣。文王造周，更置卦位，是謂後天，而以入用。周公卜洛，相宅瀍澗之間，為周匹休。至於衛文，營室楚丘，樹臬揆日，景山與京，此誰為哉？蓋當時列國，皆有史官，如梓慎、甘公、唐昧、尹皐之流，皆以明於陰陽，主司宅兆而任之官。時入戰國，則皆懵然。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Later Heaven Trigrams = Later Heaven Trigrams Later Heaven = Later Heaven Five Phases = Five Phases yin and yang = yin and yang Eight Trigrams = Eight Trigrams King Wen = King Wen Duke of Zhou = Duke of Zhou Gou disrupted the Five Phases, causing Heaven to be enraged. Later, Heaven bestowed the Nine Categories of the "Hongan Fan" upon Yu. After that, Gong Liu established his rule in Bin, climbed the mountain peak, and descended to the plain. He used the shadow of the sun to measure the hill, observing its sunny and shady sides, thus enabling the people to flourish in comfort. King Wen established the Zhou dynasty and reorganized the trigrams, which became the Later Heaven Trigrams, and they were put into practical use. Duke of Zhou selected a residence in Luoyi, examining the site between the Cian and Jian rivers, and it harmonized with the state's destiny. As for Wen Gong of Wei who built his palace in Chouqiu, he set up markers to measure the sun's shadow, climbed Jing Mountain, and looked at Jingqiu Hill, who were these people? Originally, at that time, all the feudal states had historians, such as Zi Shen, Gan Gong, Tang Mei, and Yin Gao, who were entrusted with the affairs of residences and tombs due to their mastery of yin and yang. However, by the Warring States period, these people had all become ignorant.

雖有鬼谷，不染世塵；青鳥、白鶴、赤松、黃石，皆避世之隱君子，抱道巖穴，憫惻斯世，演著《青囊》《青囊》乃黃石正經，赤松增傳，希夷補註。圯橋孺子，夜半授書。赤符應運，《赤霆》乃著。高隴原卑，前瞻後顧。相其主客，觀其祖宗，制穴尺寸，定法五行。八卦九變，九星九宮。八方噓吸，以占其風。穴前折水，折東屈西。妙斡造化，出入干支，天下之能事畢矣。功成名遂，鴻飛冥冥，托以辟穀，自卜壽塋在徐州房山。甫及八代，是生道陵，擇居龍虎，稱號天師。五十傳世，盛至於今。身後之謀，乃能如是，此又百代殊絕之傑也。

At that time, although Guiguzi existed, he did not involve himself in worldly affairs; Qingwu Zi, Baihe Xianren, Chisong Zi, and the Duke of Yellow Stone were all reclusive sages who withdrew from the world, embracing the Dao and living in seclusion in mountain caves, compassionate toward humanity, thus composing the "Qingnang Jing" — the original commentary notes: "Qingnang" is the authentic text of the Duke of Yellow Stone, with Chisong Zi adding commentary as a continuation, and Chen Tuan providing further annotations. Long ago, when the young Zhang Liang was on the bridge of the broken bridge, he received the book from the Duke of Yellow Stone at midnight; the red mandate was fulfilled, and thus the "Chiteng Jing" was written. The book discusses high ridges and low plains, looking ahead and behind, comparing the main mountain with the guest mountain, observing the ancestral mountains, determining the size of the burial site, and establishing the methods of the Five Phases; it discusses the eight trigrams and their nine transformations, the nine stars and nine palaces; it discusses the intake and discharge of the eight directions' energies, used for predicting wind directions; it discusses the bending of water in front of the burial site, either bending eastward or westward. It skillfully coordinates the workings of heaven and earth, moving between the heavenly stems and earthly branches, containing all the skills of the world. After Zhang Liang achieved fame and success, he flew away like a wild goose in the vast sky, making an excuse of fasting and pursuing immortality, and himself divined his burial site to be in Fangshan, Xuzhou. Just after eight generations, Zhang Dao Ling was born, choosing to reside in Longhu Mountain, known as the Celestial Master, passing down through fifty generations, flourishing up to the present day. His plans after his death could reach such a level, which is another rare and outstanding figure of a hundred generations.

金華石室，緘藏玄秘。漢尚識緯，義理乖僻。惟京房善易，以卦配六甲，休咎有徵。迨至東晉，間生景純，發為《葬書》，曰“葬乘生氣”，曰“山有四勢，氣從八方”，曰“土圭測其方位，玉尺度其遠邇”。皆妙參造化，默奪神功。惜被兩儒刪訂迷眞。淳風《小卷》，詞約精義。而陶公捉脈之《賦》，似専言乎形局。及其結語，則云“更能配合天星，萬古通行無此妙。”卜氏《雪心》之文，似不論於天星。及其警策，則云“八卦五行，必須參究”；又云“排八方之八卦，審四勢之四維”。此又皆徹上徹下之論，非深造者莫識也。

In the stone chamber of Jinghua, there was concealed a profound secret doctrine. During the Han dynasty, there was a strong emphasis on prophecies and omens, but the principles became perverse. Only Jing Fang was skilled in the Book of Changes, using the trigrams in conjunction with the heavenly stems, and the auspicious and inauspicious signs could be verified. In the Eastern Jin dynasty, Guo Pu emerged, writing the Book of Burial, stating "burial is about riding the life qi," "mountains have four forms, and the qi comes from eight directions," and "using the soil gnomon to measure its direction, and the jade measure to determine its distance." These were all ingenious insights into the workings of nature, secretly seizing divine power. Unfortunately, later two Confucian scholars revised them, causing the true meaning to be lost. Li Chunfeng's "Small Scroll" had concise wording but profound meaning. Tao Kan's "Catching Qi Essay" seemed to focus solely on the form and structure, but in the conclusion, it said that if one could also combine with the celestial stars, there would be no better method than this for all time. Bu Ying Tian's "Snow Heart Essay" seemed not to discuss celestial stars, but in its critical passages, it said that the eight trigrams and the five phases must be thoroughly studied; it also said that the eight trigrams arranged in the eight directions and the four dimensions examined from the four forms must be considered. These are all discussions that connect the upper and lower realms, something that only those with profound expertise can recognize.

聞喜丘公，術本神授。扦立動星，占者以聞。爵以亞父，乃進圖經三卷十章，眞理氣之心印，天機之秘訣也。唐高宗能以金函玉櫃藏其書，而不知翼世即有黃巢之亂，瓊林府庫，皆眞能守禪。一行能撰銅函偽經，以混其眞。而不知其間乃有曾、楊之賢，金函秘書，悉為所得。曾、楊皆奔江南，求已為節制李司空所辟，因鑑丘公之轍，刊石作記，本圖免禍。而不知野歌閒編，聞風雜出，流弊無窮。

There was a man named Qiu Yanhao from Wenxi County, whose methods of divination were bestowed by divine beings. He determined the location of graves in such a way that the celestial stars seemed to shift. Those who interpreted heavenly phenomena reported this to the imperial court, which conferred upon him the title of Second Father. He then presented three scrolls with ten chapters, which truly embodied the essence of the principles of qi and the secrets of heavenly mechanisms. Emperor Taizong of Tang was able to store this book in a golden case and jade cabinet, but he did not foresee that shortly afterwards there would be the Huang Chao rebellion, and all the treasures in the Qionglin palace would be lost. The monk Yixing was able to write a forged copper-case scripture to confuse the genuine one, but he did not know that at that time there were virtuous men such as Zeng Wenchan and Yang Yunsong, who had taken all the secret teachings from the jade cabinet. Both Zeng and Yang went south to Jiangnan, and Yang Yunsong was summoned by the military governor Li Sikong. He, observing the fate of Qiu Yanhao, carved a stone inscription to record his thoughts, intending to avoid calamity, but he did not realize that the folk rhymes and hastily compiled manuals from the countryside would spread widely, mixed together, and cause endless harm.

惟楊公傳於文辿，而龍穴沙水之《心鏡》始作。文辿傳於希夷，而青囊經傳之註解始詳。賴布衣本楊公之儔匹，故《催官》、《旅寓》之論皆協天星。廖金精乃張守之選拔，故陽符陰契之說，皆出景鸞。子微一代偉人，而《玉髓經》専於形象，不得與廖、賴分抗。牧堂道學崇儒，而《發微論》未嘗顯闢天心。及乎朱晦庵、蔡西山，雖酷好風水，而教外別傳，恐亦未究。故其不用某山向之說，遂起後人藉口無窮之弊。不知西山嘗有分金之注，而文公《山陵議狀》，乃專辨於國音。

Only Yang Yunsong passed on his knowledge to Zeng Wenchan, and it was only then that the book "Xin Jing" on dragon, tomb, sand, and water was completed. Zeng Wenchan passed it on to Chen Tuan, making the transmission and commentary of the "Qing Nang Jing" detailed and complete. Lai Buyi was a person renowned alongside Master Yang, so his works such as "Cui Guan Pian" and "Lv Yu" all conform to the celestial stars. Liao Jinjing was selected by Zhang Shou, so the doctrines of "Yang Fu" and "Yin Qie" all originated from the lineage of Wu Jingluan. Zhang Ziwēi was a great figure of his time, yet his "Yu Sui Jing" focused solely on forms and could not match the schools of Liao and Lai. Cai Muting revered Daoist and Confucian learning, but his "Fa Wei Lun" did not openly refute the doctrine of the heavenly heart. When it came to Zhu Xi and Cai Yuanzheng, although they loved geomancy greatly, they probably did not thoroughly explore the secret teachings passed down outside the orthodox schools. Therefore, they did not use the method of specifying a mountain and direction, leaving endless loopholes for later generations. Unbeknownst to many, Cai Yuanzheng once provided commentary on the method of dividing the golden measure, while Zhu Xi's "Shan Ling Yi Zhang" was specifically aimed at refuting the theory of national sounds.

迨夫傳伯通《堪輿要約》，鄒仲容《答汪伯彥書》，皆推明理氣，承吳、廖之旨緒。劉太保《平砂玉尺》，誠意伯釋之而愈明。他如李玄緒之《三易三元編》、司馬大士之《光明大照圖》、陳彥繹之《業珠》、厲伯韶之《分金斷訣》、達僧記司馬頭陀之問答，潛齋述《素書寶鏡》之註疏，董德彰著《四神秘訣》、《天卦青囊》、《金斗算法》、《雪心賦解》等書，雖學有淺深，詞有純駁，然皆能發揮陰陽，推明理氣，而羽翼經旨，不可訾也。夫何謝子期者，定釋四書，執其偏見，闢廢天星。篁墩程公不察，首敘雄文，一倡群和，流毒海宇，深可憫惻。

The works of Chuan Bo Tong's "Kanyu Yaojue" and Zou Zhongrong's "Da Wang Boyan Shu" all clarify the principles of yin and yang and qi, continuing the ideas of Wu Jingluan and Liao Jinjing. Liu Taibao's "Pingsha Yuchè" became even clearer after being explained by the Honorable Master Liu Ji. Other works such as Li Xuanxu's "San Yi San Yuan Bian," Sima Dashì's "Guangming Dazhao Tu," Chen Yanyi's "Ye Zhu," Li Boshao's "Fen Jin Du jue," the records of Dashi on the dialogues of Sima Touduo, the annotations on "Sushu Baojing" by Qianzai, and Dong Dezhang's "Simo Xijue," "Tian Gua Qingnang," "Jin Dou Suanfa," and "Xuexin Fu Jie" all, though varying in depth of learning and purity of language, contribute to the elucidation of yin and yang and the principles of qi, supporting the meaning of the classics and should not be criticized. Unfortunately, Xie Ziqi, in his commentary on the Four Books, clung to his own biased views and rejected the theory of celestial stars. Huangdun Cheng Minzheng, without proper investigation, first composed an elaborate preface for it, leading others to follow, spreading harmful influence throughout the land, which is deeply regrettable.

因嘗慨夫此理之在天地，本無顯晦。但自秦漢以來，每數百年始得一人，上明天道，下察民故，依經循法，為天下建邦立家，能使衰者振，僕者植，淹塞者達，響應神速，如呼谷中。然皆不數十年，其人亡則其術泯，書亦散逸不復見。民無所適從，大事皆委之時師，往往有遺憾焉。豈禍福予奪之柄，默有攸司？即不然，何哲人之生不數，雖縉紳君子，尚不知有堪輿之正學，況其下乎？

Therefore I often lament: this principle exists between heaven and earth, originally without distinction of being manifest or hidden. But since the Qin and Han dynasties, a person with such ability appears only every few hundred years. He can understand heavenly principles, observe the people's conditions, follow the classics and abide by the laws, establishing states and families for the world. He can revive what is declining, lift up what has fallen, and clear what is blocked, with results that appear swiftly, like a cry in a valley that immediately echoes back. Yet such a person only lasts for a few decades. Once he dies, his methods are lost and his writings disappear, never to be seen again. The common people have no guidance, and even major affairs like funerals and burials are entrusted to the current diviners, often leaving regrets. Is it possible that the power to determine fortune and misfortune is secretly controlled by some other force? Even if not, why are such wise men so rare, that even scholars and gentlemen are unaware of the proper study of geomancy, let alone those of lower status?

不侫兄弟初嘗深闢天星，久而罔驗，乃覺偏一之非。嘉靖戊申春，與剛陽子祝君尚用、丹臺子廷輔，及笪景明氏同參玄學，獲遇至人靈陽趙仙翁，因而質之，覺以出世間法。言下有悟，復偕君遷、葉兄博搜吾興諸仙遣文，徵其課驗名地，則皆脗合。於是始知教外別傳，豁然了悟。迄今三十餘年，頗亦眞切。形勢方位，天星巒頭，誠為體用不可偏廢。

We brothers once strongly opposed the theory of celestial stars, but after using it for a long time, we found it often failed, and thus realized that being rigid in one's views was wrong. In the spring of the Wushen year of the Jiajing era, we studied the mysteries of the Tao together with Zhu Shangyu, the master of the Dan Tai school, Zhu Tingfu, and Ba Jingming, and met the sage Lingyang Zhao Xian翁. We asked him for guidance, and he enlightened us with methods beyond the conventional teachings. At that moment, we had some realization, and later, together with Junqian and Ye brother, we extensively searched for writings left by the predecessors and masters of our hometown, examining the places they had selected and marked. The results all matched. Thus, we finally understood the principle of transmission outside the teachings, and suddenly had a clear realization. To this day, more than thirty years have passed, and my experience has been very genuine: the forms and directions, as well as the celestial stars and the hill shapes, are really related as the essence and the application, and neither side should be neglected.

方位之有東南西北，猶一歲之有春夏秋冬；山家之有二十四向，猶一歲之有二十四氣。六十龍應六十甲子也，七十二龍應七十二候也，三百六十五度即朞之三百六旬有六日也。一歲之中，一月之內，一日之間，既有時日支干孤虛旺相之不同，則二十四向、七十二龍、百二十分金、三百六十五纏度之間，豈無吉凶悔吝寓期間而顧不知審耶？但其理極繁細，極縝密，非粗淺所易知，鹵莽所可測。況雜以諸家星卦之穢陋於其間，是以君子厭其謬妄耳。然太極圖書，理氣之源；八卦五行，陰陽之祖，自有不可誣者。特述宗旨，俾知所察雲。

The directions have east, south, west, and north, just as a year has spring, summer, autumn, and winter; the twenty-four directions of a mountain correspond to the twenty-four solar terms of a year. The sixty dragons correspond to the sixty Jiazi, the seventy-two dragons correspond to the seventy-two seasonal divisions, and the three hundred and sixty-five degrees correspond to the three hundred and sixty-six days of a year. Within a year, within a month, and within a day, since there are differences in the dry and wet, the empty and full, the prosperous and strong of the heavenly stems and earthly branches, then among the twenty-four directions, the seventy-two dragons, the one hundred and twenty divisions of the compass, and the three hundred and sixty-five degrees, can there not be good fortune, misfortune, regret, and hardship hidden within? Why then do people not examine them? However, the principle behind this is extremely intricate and precise, not something the shallow-minded can easily understand or the careless can accurately measure. Moreover, there are also mixed in various schools' star and divination systems, which are messy and vulgar, so the gentleman detests their absurdity. However, the Taiji Diagram and the Yellow River Chart and Luo Writing are the origins of principles and qi, while the Eight Trigrams and the Five Phases are the ancestors of yin and yang, and they have an indelible value. Therefore, this text specially explains the main point, so that people may know where to examine and investigate.

地學之關鍵有三：曰巒頭、天星之說也，正針、縫針之辨也，諸家五行之用也。三者喋喋，迄無定論。蓋術家陰相付受，以為秘傳，逈然與世間常法懸絕。茍非歷涉試驗，灼見眞知，何敢驟信？不侫兄弟囊因先人大事，輟舉子業，苦心究此。初嘗執以世間法曰：巒頭形勢，理也；天星方位，其謬也。子午正針，理也；壬子丙午縫針，其妄也。正五行，理也；洪範、八卦諸家五行，誕也。久而用之罔驗，疑莫適從。

The key points of geomancy are three: first, the theory of hill forms and celestial stars, second, the distinction between the main needle and the interstitial needle, and third, the use of the Five Phases by different schools. These three aspects have been debated endlessly and remain without a definitive conclusion. Because practitioners pass down their knowledge privately through oral transmission, treating it as a secret, which is entirely different from the common methods used in the world. Unless one personally experiences and repeatedly tests these methods, seeing them clearly and truly, who would dare to believe them lightly? Our brothers once stopped their studies for the imperial examinations because of the funeral rites of our ancestors, and devoted themselves earnestly to this discipline. At first, we adhered to the common practice, believing that hill forms are the correct principle, while celestial stars are mistaken; that the main needle is correct, while the interstitial needle of Renzi and Bingwu is nonsense; that the standard Five Phases are correct, while the Five Phases from the Hongfan and the Eight Trigrams are all absurd. But after using them for a long time, they often failed to work, causing us great doubt and confusion about what to do.

幸方外懶雲趙師覺之曰：“子不聞出世間法有顛倒五行之說乎？”於是復取吳、廖、傅、董諸書精詳之，徧徵其所下課驗名墓，果與世間法不合，始大省悟。夫形家也、正針也、正五行也，其言誠直捷正大，豈知其似是實非，足以惑人哉！善乎吳草廬先生云：“世間萬事俱要順，惟丹法與葬法要逆。”此所以與世間法不同耳。語曰“三折肱醫乃良”。不侫兄弟經涉磨挫，顛毛種種矣。管窺有得，各為論敘，名之曰三昧，以闡教外別傳之意，請正於仁孝君子云。萬曆壬午正月，德興天門山人徐善述書於楚雲杜李氏燕山草堂。

Fortunately, the recluse Lao Yun Zhao from the outside world enlightened us by saying: Have you not heard of the concept of "reversed Five Phases" in the teachings beyond the worldly? Thus, we retrieved the works of Wu Jingluan, Liao Jinjing, Fu Botong, and Dong Dezhang and studied them carefully, visiting all the sites they had selected and the graves they had chosen to verify. Indeed, these practices differ from the common worldly methods. We finally had a profound realization. Originally, the idea of focusing only on the terrain, using only the correct needle, and employing only the correct Five Phases is indeed straightforward and upright. Who would have thought that these statements, though seemingly correct, are actually misleading and can deceive people! Wu Cheng said well: All worldly affairs must follow the natural order, but the methods of alchemy and burial must be reversed. This is precisely where they differ from the worldly methods. As the saying goes: After breaking one's arm three times, one becomes a good physician. Our brothers have endured many hardships, our hair has turned white, and with our limited insights, we have each written treatises, naming them "Sanmei," to explain the meaning of the transmission outside the teachings. Please kindly correct us, esteemed and virtuous gentlemen. Written by Xu Shanshu, a man from Dexing Tianmen Mountain, in the year Renwu of the Wenchang era, January, at the Yan Mountain Cottage of the Du Li family in Chu Yun.

夫地理之傳，一而已矣。何學者之偏執也！學賴氏者主天星，而以形勢為粗跡，往往龍勢未審，輙挾羅經，累步逐節，以為方位辨。不知天星之方位，祇為穴間乘氣消納之矩，而來龍行度，何若是之拘乎？拘則動須掣肘，而彼活潑逶迤之龍脈，又安足取乎？讀斷龍詩者，又或以方位為渺茫，曰“下地不須憑卦例，登山不用帶羅經”，劉氏豈欺我哉！以故乘氣乖舛，而福祉翻成禍基。此皆一偏之見，非通學也。

The transmission of geomancy has always been based on a single system, so why do students of it each hold their own partial views? Those who follow the school of Lai Buyi emphasize the celestial stars, considering the form as crude and superficial. They often fail to clearly examine the dragon's momentum, and then grab the compass, measuring step by step, treating it as if they are determining directions. They do not realize that the directional aspects of the celestial stars are merely a measuring tool for the superior qi reception at the site. How can the movement of the dragon be so rigidly confined? Once rigid, they become obstructive, and the lively and winding dragon pulse cannot be captured. Those who read the "Poem of Breaking the Dragon" also have some who regard direction as vague and unreliable, saying that when choosing a site, one does not need to rely on the hexagram examples, nor must one carry a compass when climbing a mountain. They even say, "Could Liu's teachings deceive me?" Therefore, their qi is misaligned, and the destined blessings become the foundation of misfortune. These are all one-sided views, not the comprehensive study of geomancy.

夫形勢誠粗跡矣，而不先其跡，則脈絡何由而驗？方位雖渺茫矣，而陰陽五行，爐冶天地，其說豈妄誕而不經？況乎尺寸之內，移易之間，有吉有凶，有休有咎，可恁作一死局爾耶？故學者必知吾道之中，而後可與言形勢；亦必知吾道之和，而後可與言方位。蓋不偏不倚固為中，亦須正行不泥，旁行不流，乃能妙於中。如望勢尋龍，既欲其中矣，而又欲尋方位以為中，不將執之為子莫之中耶？

The situation is indeed rough and superficial, but without first examining these traces, how can we verify the patterns? Although direction may seem vague, yin and yang and the Five Phases shape the heavens and earth; is this idea not reasonable? Moreover, within small spaces and slight movements, there are both auspicious and inauspicious, fortune and misfortune; how can we treat them as a fixed and unchanging rule? Therefore, scholars must first understand the concept of "zhong" (the middle) in our discipline before discussing the situation, and must also understand the concept of "he" (harmony) before discussing direction. Although being unbiased is the essence of "zhong," it also requires moving straight without being rigid and moving sideways without wandering, in order to use "zhong" skillfully. For example, when looking for the dragon's movement in the mountain shape, if we seek "zhong" in the situation, yet also need to find another "zhong" in the direction, would that not become the kind of rigid adherence to the middle as in the case of Zi Mo?

迨其靈光發越之處，可以斟酌其意向，斡旋其氣機，而又不直遂，不嬌揉，隨勢觀理，而無少差謬。若卜氏所謂“正穴眞形，自然默合”者，則中節之和也。中和本一理，而謂形勢方位有不相須者乎？是中也者，地理之大本；和也者，地理之妙用。吾未聞體用而可析之為二者也。予兄弟早年周遊四方，歷覽古格，見賴氏主天星，而所為未嘗失形勝；劉氏黜羅經，而所為未嘗遺方向。各從其體用之妙，而洞悉其默合之機，故一以形勢得方位，一以方位定形勢，非若俗學之各一其藩籬也。不侫故發之，俾毋為偏見所惑雲。

When the luminous energy becomes evident, one can then consider its intention and regulate its vital energy, neither rushing directly downward nor being overly artificial. One should follow the terrain to understand the principles, without any error. As Bu Ying Tian said, "The true location and form naturally conform," which is precisely the proper "harmony." The concepts of "zhong" (center) and "he" (harmony) are essentially the same; how can one say that terrain and direction are unrelated? "Zhong" is the fundamental principle of geomancy, while "he" is its subtle application; I have never heard of the body and function being separated. We brothers once traveled extensively, examining the layouts left by ancient masters. We saw that Lai Buyi advocated celestial stars, yet his work never failed to conform to the terrain; the Liu school rejected the compass, yet their work never missed the direction. Each followed the subtle aspects of body and function, thoroughly grasping the hidden connection between them. Thus, one derived direction from terrain, while the other determined terrain through direction, unlike vulgar schools that each built their own barriers. I therefore reveal this principle so that people may not be misled by prejudice.

地理之用，莫切於羅經。公劉遷豳面相陰陽，周公營洛而測景，衛文徙楚丘而揆日，此其矩矣。故《詩》曰“揆之以日”，又曰“既景乃岡”。其法以春分之日，立八尺之臬，以測其日出之景，表而正乎東；秋分之日，立八尺之臬，以測其日入之景，表而正乎西。至於南北，折量中平，架以十字之繩，准以方矩之尺，則東西南北四正適均。言天地大中至正之位者，莫是過矣。

The practical use of geography has nothing more essential than the compass. When Gong Liu moved to Bin, he looked toward the sunny side and away from the shady side. When the Duke of Zhou built Luoyi, he measured the shadow of the sun. When Wei Wen Gong moved to Chuqiu, he used the sun's shadow to determine direction. This is the origin and method of the compass. Therefore, the Book of Poetry says, "Determine by the sun," and also says, "After measuring the shadow, then the hill." The method is: on the day of the vernal equinox, set up a pole eight feet high and measure the shadow at sunrise, using this to determine due east; on the day of the autumnal equinox, set up the same pole and measure the shadow at sunset, using this to determine due west. As for north and south, take the midpoint and measure evenly, setting up a cross-shaped rope and using a square ruler to calibrate. In this way, the four cardinal directions—east, west, south, and north—are evenly and accurately determined. There is no more accurate method for determining the central and correct direction in the world.

然此須歷四時而後定。聖人以為不便夫民用，於是制土圭以代之，即今之羅經也。宜乎後之言羅經者，準之臬可也。奈何針所指，較於臬而偏丙，不相符合。是聖人又變而通之，立內外二盤，以針所指當子午之正，因名之曰正針；臬所測當壬子丙午兩縫之間，因名之曰縫針。此所以有內盤、外盤、正針、縫針之不同耳。後世不知聖人制作之原，擬議於測，而又有金盤、銅盤，三七、二八，以至天盤、地盤之說，紛然雜出而莫之適從矣。

But this method required the passage of the four seasons of spring and autumn to be established. The sages thought it inconvenient for the people to use, so they made a gnomon to replace it, which is today's compass. Logically, later people who talk about the compass should take the measurement of the gnomon as the standard. Unfortunately, the magnetic needle points slightly towards the Bing direction, which does not align with the gnomon. Therefore, the sages made a flexible adjustment, establishing two plates: the magnetic needle's direction was taken as the standard for the Zi and Wu directions, so it was called the 'correct needle'; the position measured by the gnomon was fixed between the Renzi and Bingwu lines, so it was called the 'seam needle'. This is the reason for the differences between the inner and outer plates, the correct needle and the seam needle. Later people did not understand the original intention of the sages in making these tools, and made up their own speculations and discussions, leading to further terms such as the golden plate, copper plate, three and seven, two and eight, as well as the heaven plate and earth plate, and so on, resulting in confusion and making it difficult for people to follow.

要之，針法之多門，寔由正、縫之弗辨也。今夫主正針者，以正為正，而曰“何有壬子丙午之偏？”主縫針者但知縫針之可用，而卒不能屈夫正針之說。此二家之所以爭勝也。至為調停之說者，曰用正針以格來龍，用縫針以扦坐向，用三七、二八以消納砂水。其詩曰：“先將子午定來岡，次把中針來較量。更加三七與二八，莫與時師競短長。”此曲誑四針之巧而已，針何異用於是耶！

In summary, the reason why needle methods are divided into many schools is really because the distinction between the main needle and the sewing needle is not clear. Those who advocate the main needle take "correct" as the standard, saying how could the needle be biased towards Renzi or Bingwu? Those who advocate the sewing needle only know that the sewing needle can be used, but ultimately cannot refute the arguments of the main needle school. This is the reason for the rivalry between the two schools. As for those who try to mediate, they say that the main needle should be used to determine the coming dragon, the sewing needle should be used to determine the direction, and the three-seven and two-eight methods should be used to harmonize the terrain and water. They even compose poems saying: first use the Zi-Wu to determine the ridge, then use the central needle for comparison, add the three-seven and two-eight, and there is no need to argue with the master of the art. This is merely a roundabout way of showing off the skill of the four needle methods. How can the use of the needle really have so many different methods?

外此復有所謂測天用正針，測地用縫針；格龍穴以內盤，定砂水以外盤之說。不知地附於天，而所測不能以有異。龍穴砂水俱一理，而方位何以有內外之殊？此皆牽強，而非至當不易之論也。茍非究極其理，經涉之久，磨礪之多，而徒得於驟聞之頃，豈能以遽信縫針之為是哉！蓋天之氣與地之氣常略參差，故南北之位，陰陽之會，不能恰然齊一。是以針之所指，與臬之所測，亦有異也。

In addition, there is also the notion that the true magnetic needle is used for measuring the heavens and the auxiliary magnetic needle for measuring the earth. When measuring dragon veins andsite, the inner disk is used, and when determining the terrain and water flow, the outer disk is used. They do not realize that the earth is attached to the heavens, so the results of measurement should not differ. Dragon veins,site, terrain, and water flow are all based on the same principles, so how can there be a distinction between inner and outer disks? These are all forced interpretations and not the most reliable and unchanging conclusions. Unless one thoroughly investigates the principles, gains extensive experience, and undergoes much refinement, one cannot immediately believe that the auxiliary needle is correct merely upon hearing it once. Originally, the qi of the heavens and the earth often differ slightly, so the north-south direction and the meeting point of yin and yang cannot be perfectly aligned. Therefore, there is a difference between the direction indicated by the magnetic needle and that measured by the gnomon.

天地之氣，陽生於子中，極子午。自子至丙，東南司陽。陰始於午中，極於子中。自午至壬，西北司陰。浮針所指，即陰陽大分界。偏於壬丙者，針之泊於氣耳。臬測以景，針以氣，故不能符。人但拘夫正針之正為正也，而不知以臬較之則偏也，非正也；人但泥夫縫針之縫為偏也，而不知由臬準之則正也，非偏也。蓋步太虛之廣，推七政之纏次，皆準於臬。以天而測天，至當不易之論也。針泊於氣，乃偏壬丙，哲人通其變，以便民用，故立縫針，合乎臬測，則得天地大中至正之位矣。

The vital energy of Heaven and Earth originates from the center of the Zi (Rat) position, reaching its peak at the Wu (Horse) position; from Zi to Bing (Bamboo), the Southeast direction governs Yang. Yin begins at the center of the Wu position, reaching its peak at the center of the Zi position; from Wu to Ren (Gourd), the Northwest direction governs Yin. The floating needle indicates the great boundary between Yin and Yang; it leans toward Ren and Bing because the needle rests on the "energy." The gnomon measures the shadow, while the magnetic needle relies on the Earth's energy, so they do not align. People mistakenly believe that the "correct" position of the floating needle is truly correct, but they do not realize that when compared with the gnomon, it is actually biased and not correct. Similarly, people fixate on the "bias" of the sewing needle, but they do not realize that when calibrated with the gnomon, it is actually correct and not biased. Because measuring the vastness of the heavens and calculating the movements of the sun, moon, and five stars rely on the gnomon, this method of using the heavens to measure the heavens is the most reliable. The magnetic needle leans toward Ren and Bing because it rests on the energy; wise people understand these changes and, for the convenience of the people, established the sewing needle to align with the measurements of the gnomon, thereby attaining the great central and correct direction of Heaven and Earth.

後世不察，嘵嘵致辯，名家若廖金精者，求其理而不得，但曰：“針，金也，畏南方正位之火，故不敢正指於午，而偏於丙。”斯言也，於理未當，何足以屈服乎諸家？後之人又從而議之曰：“丙亦火也，針胡為而獨指之哉？”蓋廖氏惟知縫針之可用，而亦莫知其所以然之理也。夫天地之氣不能恰然齊。天之氣在於子午之中，地之氣在壬子丙午之中。是以候氣者冬至日於壬子之中置黃鐘焉，夏至日於丙午之中置林鐘焉，足可征矣。矧羅經古制，原於地支十二位，而加入八干四維，為二十四位，適壬子丙午之半為中也。

Later generations did not conduct proper investigations, but instead engaged in endless disputes. For example, a renowned scholar named Liao Jinjing sought the underlying principles but failed to grasp them, so he merely said: "Needles belong to metal, which fears the fire of the southern direction, so they dare not point directly to the position of Wu, but instead incline towards Bing." This reasoning is illogical and cannot satisfy the minds of all schools of thought. Later people then refuted this by asking: "Bing is also fire; why does the needle specifically point to it?" This shows that Liao's understanding was limited to the practical use of the needle, without grasping the fundamental reasons. The qi of heaven and earth cannot be perfectly aligned; the heavenly qi is centered at Zi and Wu, while the earthly qi is centered at Renzi and Bingwu. Therefore, those who observe qi place the Huangzhong tuning pipe at Renzi on the winter solstice and the Linzhong tuning pipe at Bingwu on the summer solstice, which serves as clear evidence. Moreover, the original ancient compass had only the twelve earthly branches, but later incorporated the eight heavenly stems and the four cardinal directions, forming twenty-four positions, with Renzi and Bingwu exactly at the center.

堪輿家動推董公。予去董公世未遠，又幸同其鄉，嘗得所貽之羅經而玩焉。其分於金則本《叢珠素書》。中剖戊子，以為陰陽混雜之界。而右列甲子、丙子於壬，以從大雪之陰局；左列庚子、壬子於子，以從冬至之陽局。非邵子“冬至子之半”與？其分金則本於陳希夷，以甲子配頤而鄰壬之中，以丙子配中孚而正子之始，非即“頤初大雪末，而卦氣起中孚”之說與？其分星土，則以虛、危之間，正針之中，而周天列宿各止其舍，又不與“考中星，齊七政”者符契與？然此董氏之制，蓋沿襲於廖氏者矣。廖氏之說，詳見於《洩天機》，可考也。由是觀之，即上古而言，臬之所測，合焉而不差。自後世而論，廖、董諸人用之而有驗。且今時之制算曆者又宗之，非無征而不信，予何為而獨不然哉！噫！冰不足疑也，而夏蟲疑之。吾故願學者之毋為夏蟲焉可也。

The geomancers often praise Dong Dezhang. I am not far from the time of Master Dong, and I am fortunate to be from the same hometown. I once obtained his compass to play with. Its division of the golden points is based on the "Cong Zhu Su Shu": it splits the Wu Zi in the middle as the boundary between yin and yang; on the right side, it arranges Jia Zi and Bing Zi at the position of Ren, to match the yin structure of the Great Snow; on the left side, it arranges Geng Zi and Ren Zi at the position of Zi, to match the yang structure of the Winter Solstice. This is not exactly what Shao Yong said, "the half of Zi at the Winter Solstice"? Its division of the golden points also comes from Chen Tuan: using Jia Zi to match the Yi hexagram and placing it near the center of Ren, and using Bing Zi to match the Zhong Fu hexagram and placing it at the beginning of Zi. Is this not the statement "the first line of the Yi hexagram is at the end of the Great Snow, and the hexagram energy begins with Zhong Fu"? In terms of dividing the stars, it takes the area between Xu Su and Wei Su as the center of the true needle, and all the stars in the sky are assigned to their respective places. How could this not conform to "determining the celestial positions and aligning the seven governing stars"? However, this system of Dong's is probably inherited from Liao Jinjing. Liao's theory is detailed in the "Xie Tian Ji", which can be checked. Therefore, looking back to ancient times, the gnomon's measurements were accurate; in later generations, Liao, Dong, and others have all verified it; and even today, those who set the calendar follow it as the standard. This is not without evidence and not something to be doubted. So why should I oppose it? Ah! Ice itself has nothing to doubt, but the summer insect insists on doubting it. Therefore, I hope scholars will not be like those summer insects.

地理竅妙，無出五行。五行之變不可勝窮。而要之，或以氣言，或以質言，其概也。故山川之形，有曲者、直者、銳者、圓者、方者，具五行之質。而楊氏曰九星。廖氏又曰“九星析之而九九異形”，皆此五質之變也。宋儒有言：“質雖以氣而成，然其體一定不易。氣雖形乎質之內，而其用則循環不窮。”今必混而一之，則天地間不過輪一定局，而無變化錯綜之妙。斯造化亦小矣。

The secrets of geomancy do not go beyond the Five Phases. The transformations of the Five Phases are countless, but in the end, they can be summarized as either discussed from the perspective of "qi" or from the perspective of "substance." This is the general idea. Therefore, the forms of mountains and rivers, such as curved, straight, sharp, round, and square, all embody the "substance" of the Five Phases. Yang Yunsong called them nine stars, and Liao Jinjing further divided the nine stars into eighty-one different forms, which are all variations of these five substances. A Confucian scholar of the Song Dynasty said: although substance is formed by qi, once its form is fixed, it does not change; although qi manifests within the substance, its function is ever-cycling. If today we confuse qi with substance, then the world would only have a fixed pattern, without the subtle interplay of change and complexity, and the workings of nature would appear limited.

是故至人識其妙而洩造化之機。又有二說焉：曰正五行以定其方，曰八卦五行以司其局，曰洪範五行以窮其山音。此景鸞吳公表於宋仁之朝者，誠地學之標準矣。然三說中惟洪範最玄，而管虢之注近於牽強，世有斥之為《滅蠻經》，而更論山音於五行者，此俗學之杜撰也。

Therefore, the enlightened person recognizes the subtle essence and reveals the hidden mechanism of creation. There are also other interpretations: using the standard Five Phases to determine directions, using the Eight Trigrams and Five Phases to govern the structure, and using the Hongfan Five Phases to investigate the phonetic characteristics of the mountain. This was presented by Wu Jingluan during the reign of Emperor Renzong of Song, and it is indeed the standard of geomancy. However, among these three approaches, the Hongfan Five Phases is the most profound and subtle, while the interpretations by Guan Lu and Guo's school are considered forced. Some people even criticize them as the "Mie Man Jing" (a derogatory term). As for those who establish a separate system outside the Five Phases to discuss the phonetic characteristics of mountains, that is mere fabrication by vulgar scholars.

夫俗學無傳，則此三說已錯亂矣，而況乎甲子之五行又有三，曰天干五行、地支五行，與納音五行是也。其相沿於甲子之五行又有四：曰三合五行、支藏五行、化氣五行與變運五行是也。其反覆於卦氣，比附於形局，而通極於天文者，五行又有五：曰河圖五行，渾天五行，雙山五行，玄空五行，與宿度五行是也。其餘支分節引，葢無論數十，而用者又欲取其生，忌其克，則議論孰從而定哉！

Common learning has no true transmission, and these three theories have become confused. Moreover, the Five Phases derived from Jiazi have three kinds: the Five Phases of the Heavenly Stems, the Five Phases of the Earthly Branches, and the Nayin sound element. Following Jiazi, the Five Phases have four kinds: the Triple Harmony Five Phases, the hidden Five Phases in the branches, the transformed gas Five Phases, and the changing fortune Five Phases. Continuing to elaborate on the hexagram energies, comparing with physical forms, and connecting to the celestial Five Phases, there are five more kinds: the Yellow River Chart Five Phases, the浑天 Five Phases, the dual mountain Five Phases, the Xuan Kong Five Phases, and the host degree Five Phases. There are probably dozens more derived from these branches, and those who use them all want to take advantage of mutual generation and avoid mutual control. So there are many conflicting views; how can one determine which is correct?

予竊謂諸說雖苛煩，而必以三說為綱領。其見於甲子及相沿甲子者，皆洪範之通衢。其為河圖，為雙山，為玄空者，皆八卦之蹊徑。而其為渾天，為宿度者，則又正氣之開拓也。惟綱領正而諸說皆可兼舉矣。然概而論之，五行不生則不壯，不克則不威，比其旋相為濟通，諸氣與質而不可相無者也。故金得火而益精，水得火而既濟，土得木而疏通，水逢土而不蕩，木緣金而成器，非相剋之明驗與？奚必生之而後可也？矧子本水鄉，而火寔生焉；午本火地，而水且寓焉。造化之生生又有如此其妙者，吾安得而泥之？第主賓內外之辨，與本末輕重之差，則在吾酌量之而已矣。故曰神而明之，存乎其人。

I privately think that although the various schools' explanations are elaborate, they must be guided by the three main principles. All those derived from Jiazi and its extensions follow the great path of the Five Phases as outlined in the Huafan; all those related to the Yellow River Chart, dual mountains, and Xuan Kong follow the minor paths of the Eight Trigrams' Five Phases; and those related to the Heavenly Sphere and the star positions belong to the expansion of the correct Five Phases. As long as the main principles are properly established, the various schools can all be incorporated and used together. If we summarize it, the Five Phases will not be vigorous without mutual generation, and will not be authoritative without mutual control. They alternate and connect with each other, and the qi and the material are mutually indispensable. Therefore, metal becomes more refined when it meets fire, water becomes completed when it meets fire, soil becomes unobstructed when it meets wood, water does not overflow when it meets soil, and wood becomes an object when it goes through metal—this is not precisely the evidence of mutual control? Why must we insist on mutual generation alone? Moreover, the position of Zi is originally the direction of water, yet fire is born in Zi; the position of Wu is originally the domain of fire, yet water is also present there. The subtlety of the universe's endless generation has reached such a level, how could I be rigid in my views? The distinction between main and secondary, internal and external, origin and end, light and heavy, lies in my own consideration. Therefore, it is said that the ability to skillfully understand and apply it lies entirely in the person.

通天地人曰儒。叔世罕通儒，而又何能堪輿也？自餘所睹記，名家不少矣。大要拾前人糟粕。即下一形勢，沾沾自命。此家戶所有耳，何以稱焉？晚而得徐君《三昧論》，犁然有當於心三者。理微眇而用最繁細，好奇者鑿之，淺中者泥之，各以口舌爭，至不可究詰。而世儒遂擯為外道矣。徐君二難：於書無所不窺，足跡半天下。蓋晩年甫有定論。夫拘牽悠謬者，談何容易耶！君所著有《人子須知》，傳誦四遠。嘗語余曰：“假我數年，當不止此。”有味哉其言之！楚雲杜利瓦伊楨書。

A person can only be called a "Confucian scholar" if they can integrate the principles of Heaven, Earth, and humanity. In the declining and chaotic end times, there are few truly enlightened Confucians, so how could they possibly understand geomancy? From what I have seen and recorded, there are not few famous scholars, but most of them merely collect the remnants of previous scholars' ideas, and when they mention a single aspect of a situation, they become overly pleased with themselves and claim to be experts. Such abilities are common among ordinary people, so why should they be called experts? In my later years, I obtained Xu Jun's "Three Essentials Treatise," which I found to be well-structured and touched upon three points that resonated deeply with me. These three principles are subtle in their meaning and intricate in their application: the curious twist them, the shallow-minded confine themselves to them, and they argue with each other using their tongues, leading to disputes that cannot be resolved. Therefore, the world's Confucian scholars have rejected them as heretical. Xu Jun's two brothers are rare: they have studied everything without limits, traveled across half the world, and only in their later years did they reach a definite conclusion. Those who are rigid, forced, and absurd are hard to deal with! Xu Jun wrote a book called "Essentials for the Human Child," which is widely circulated. He once told me: "If I had a few more years, my achievements would not be limited to this." These words are truly thought-provoking. Written by Chu Yun Du Weizhen.

江右山人徐善繼述 同著。此以下凡六卷，專論方位理氣之說，蓋用卦之妙也。丹法非卦無以明火候之周天，葬法非卦無以測生氣之淑慝。二者取用乎卦，其致一也。

Xu Shanji and Xu Shanshu, brothers from Jiangxi, co-authored this work. From this volume onwards, there are six volumes that specifically discuss the doctrines of "direction" and "principles and energies." The subtle aspects of these teachings all revolve around the use of hexagrams. The method of alchemy cannot explain the retreat and advancement of the fire energy within the cycle of the heavens without the use of hexagrams; similarly, the method of burial cannot determine the purity or impurity of "life energy" without the use of hexagrams. Both of these disciplines rely on hexagrams, and their ultimate goals are entirely consistent.

夫自河出圖，洛出書，聖人則之而畫卦，通神明之德，類萬物之情，廣大悉備，妙用無窮。堪輿家推原理氣，烏可廢此？但其條緒多端，名目不一，既有陰陽之辨，又有天星之配；既統卦氣之屬，又有五行之別。

Since the dragon horse appeared on the Yellow River with a map and the divine turtle appeared on the Luo River with a book, sages used them to draw the Eight Trigrams, thereby connecting with the virtue of the divine and comparing the forms of all things, encompassing vastness and possessing infinite subtleties. Geomancers investigate the origin of "li qi" (principles and energies), how can they discard this system? However, its details are numerous and its names vary: they must distinguish between "yin" and "yang," and also coordinate with the star mansions in the sky; they must encompass "gua qi" (trigram energies), yet have separate distinctions of the Five Phases.

至於分野禽奇，貴人祿馬，子父財官等說，雖門例甚繁，要之，皆一用卦而巳矣。奈何作偽亂眞，裝卦輪星，出於羲畫文演之外，而失古聖辨方正位、體國經野之旨。

As for the concepts of "divisions of the heavens," "animal stars," "mysterious gates," "nobleman," "wealth and horse," as well as "son and daughter," "parents," "spouse and wealth," and others, although these categories are numerous, they all ultimately boil down to the use of hexagrams. Unfortunately, later generations of forgers have arbitrarily assembled hexagram lines and rotated star influences, moving beyond the scope of Fuxi's hexagram creation and King Wen's hexagram interpretation, thereby losing the original intent of the ancient sages in distinguishing directions, planning cities, and organizing fields.

茲特輯《陰陽旨原》一卷，著太極、河圖、洛書，證以丘、吳二公之心印，以見五行、八卦、天心、地脈之源委。復輯《陰陽妙用》五卷，質之廖、賴諸君之遺文，以詳龍、穴、砂、水、方位吉凶之宜忌，俾知陰陽本原，而不淪一隅，不惑他岐雲。

Therefore, this text is specially compiled into a volume called "The Original Meaning of Yin and Yang," first listing "Taiji," "the Yellow River Chart," and "the Luo Writing," then using the theories of the Tang dynasty master Qiu Yanchan and the Song dynasty master Wu Jingluan to verify them, thereby clarifying the origins and development of the Five Phases, the Eight Trigrams, "Tianxin" (heavenly center), and "Dipai" (earthly meridians). Later, it is further compiled into five volumes called "The Subtle Application of Yin and Yang," comparing the writings left by masters such as Liao Jinjing and Lai Buyi, elaborately explaining the dragon, the site, the surrounding hills, the water, and the auspicious and inauspicious directions to be chosen or avoided, so that readers may understand the fundamental principles of Yin and Yang, without being confined to a single aspect or misled by erroneous doctrines.

圖一　圖二　圖三　圖四　圖五。一圖：此無極而太極也。所以動而陽，靜而陰之本體也。非有以離乎陰陽，即陰陽而指其本體，不雜乎陰陽而為言耳。二圖：此太極之動而陽，靜而陰也。中太極者，其本體也。陽動者，陽之動也，太極之用所以行；陰靜者，陰之靜也，大極之體所以立也。陰中之陽者，陽動之根也。陽中之陰者，陰靜之根也。

The original text here only includes the titles of figures one to five, while the images themselves are lost. The following is a record of the titles and explanations of the judgments. The first figure: This is "From non-polarity comes the Supreme Ultimate," which refers to the principle of movement giving rise to yang and stillness giving rise to yin. It is not a separate entity apart from yin and yang, but rather points out the principle within yin and yang. The wording does not mix with yin and yang. The second figure: This shows the movement of the Supreme Ultimate giving rise to yang and the stillness giving rise to yin. The central Supreme Ultimate represents its principle; the movement of yang is the activity of yang, and the operation of the Supreme Ultimate is thus manifested; the stillness of yin is the gathering of yin, and the principle of the Supreme Ultimate is thus established. "Da Ji" (Great Ultimate) in the original text is actually "Tai Ji" (Supreme Ultimate). The yang contained within yin is the root of yang's movement; the yin contained within yang is the root of yin's stillness.

三圖：此陽變陰合而生水、火、木、金、土也。陽變者，陽之變也；陰合者，陰之合也。○水陰盛，故居右；○火陽盛，故左；○木陽穉，故次火；○金陰穉，故次水；土沖氣，故居中。而水火之交繫乎上，陰根陽，陽根陰也。水而木，木而火，火而土，土而金，金而復水，如環無端。五氣分，四時行也。

The third diagram: this is the diagram of one yang changing and one yin combining to produce water, fire, wood, metal, and earth.the so-called "yang change" refers to the movement of yang, and "yin combination" refers to the gathering of yin. In the diagram, the positions of the five elements are marked with circles: water belongs to yin and has abundant yin energy, so it is placed on the right; fire belongs to yang and has abundant yang energy, so it is placed on the left; wood is the young form of yang, so it is placed after fire; metal is the young form of yin, so it is placed after water; earth is the harmonious energy between yang and yin, so it is located in the center. The line connecting water and fire is drawn above, indicating that yin relies on yang and yang relies on yin. Water generates wood, wood generates fire, fire generates earth, earth generates metal, and metal returns to water, forming a circular pattern without beginning or end. When the energies of the five elements are divided, the four seasons of spring, summer, autumn, and winter begin to operate.

太極、動靜、五行一陰陽，五殊二實無餘欠也。陰陽一太極，精粗本末無彼此也。太極本無極，上天之載無聲臭也。五行之生各一其性，氣殊質異，各一其極，無假借也。動靜陰陽，此無極二五所以妙合而無間也。幹男坤女，以氣化者言，各一其性。男女一太極也，萬物化生以形化者言，各一其性，而萬物一太極也。

The Taiji, movement and stillness, and the Five Phases ultimately all boil down to one yin and one yang. Although the Five Phases are different from each other and yin and yang are two aspects, when combined they do not add or subtract anything. When yin and yang are considered as a whole, they are still Taiji. There is no distinction between the subtle and the gross, the fundamental and the superficial. Taiji was originally Wuji, just as the Book of Poetry, Great Yamen says, the heavens' transformation is without sound or smell. Each of the Five Phases has its own nature when it comes into being; their qi is different, their substance is different, and each attains its own extreme without borrowing from the others. Movement and stillness, and yin and yang, are precisely the places where Wuji, the two qi of yin and yang, and the Five Phases can fit together marvelously without any gaps. Qian represents male, Kun represents female. In terms of the generation of qi, each has its own nature, yet when male and female come together, they form one Taiji. In terms of the transmission of form, the generation of all things also has its own nature, yet when all things come together, they form one Taiji.

唐國師亞父丘公延翰云：“《易》曰：‘易有太極，是生兩儀。兩儀生四象，四象生八卦，八卦定吉凶。’夫太極未分之先，天地人物未有也。沖漠朕兆，惟一氣耳。一氣既分，輕清為天，重濁為地。輕清之精上而列日月星宿，濁氣之精下疑山河草木，一陰一陽，兩儀奠位，天地生成。

In the Tang dynasty, the esteemed master Qiu Yanchan, known as the second father, said: The Great Treatise of the Zhou Changes states, "The Book of Changes contains the Taiji, from which the two principles emerge; from the two principles come the four images, from the four images come the eight trigrams, and the eight trigrams are used to determine auspiciousness and inauspiciousness." Before the Taiji was divided, heaven, earth, humanity, and all things did not exist; there was a state of pure emptiness and tranquility, with no signs or indications, merely a unified essence. When this essence was separated, the light and clear part rose to form heaven, while the heavy and turbid part descended to form earth. The refined essence of the light and clear part formed the sun, moon, and the twenty-eight constellations in the heavens; the refined essence of the heavy and turbid part condensed into mountains, rivers, grass, and trees. The principle of yin and yang, each occupying its proper position, thus gave rise to heaven and earth.

人稟理氣，混然中處，陽變陰合，五氣以生。五氣流行，八卦象位。八卦既定，四方始正，而變化無窮焉。地法本乎理氣之妙，以推山川之生成。原始返終，以知死生之說，以定吉凶之機，其理微矣。”

Human beings embody both principle and vital energy, existing harmoniously within the universe. When yang transforms and yin combines, the vital energies of the Five Phases emerge; as these energies circulate, the images and positions of the Eight Trigrams become established. Once the Eight Trigrams are fixed, the four cardinal directions—north, south, east, and west—are properly aligned, leading to infinite transformations. The method of geomancy is based on the subtle interplay of principle and vital energy, using it to investigate how mountains and rivers are formed. By tracing from the beginning to the end of things, one can understand the principles of life and death and determine the key to fortune and misfortune—this principle is very subtle.

宋國師吳公景鸞仲祥曰：“太極者，理氣之原也。太極陰陽，初無啚象名字，特藉此以明此理氣耳。太極決分，天地奠位。天體圓，圓者徑一而圍三，故數奇，因名曰陽；地體方，方者經一而圍四，故數偶，因命曰陰。陽變陰合，而有太陽、太陰、少陽、少陰之象。而金生水，木生火也。

Song dynasty master Wu Jingluan (style name Zhongxiang) said: The Taiji is the origin of "li qi". Taiji and yin and yang originally had no specific form or name; these forms and names were merely used to explain li and qi. Once Taiji is divided, heaven and earth each take their proper position. The form of heaven is round; the diameter of a circle is one, and its circumference is approximately three, which is an odd number, so it is called yang. The form of earth is square; the side length of a square is one, and its circumference is four, which is an even number, so it is called yin. Yang changes and yin combines, thus producing the four images of Taiyang, Taoyin, Shaoyang, and Shaoyin. From these four images, the sequence of metal generating water and wood generating fire follows.

水數六，居坎而生幹，金數九，居兌而生坤。火數七，居離而生巽。木數八，居震而生艮。於是震東，離南，兌西，坎北，巽東南，艮東北，坤西南，乾西北，八卦始有定位，而變化無窮焉。地法因之，故大撓氏為羅經，相其陰陽，為返本還原之道。立棺槨葬埋之說，使氣感應，鬼福及人，明生成之意無間斷也。”

Water's complete number is six, residing in the position of Kan and giving rise to Qian; metal's complete number is nine, residing in the position of Dui and giving rise to Kun; fire's complete number is seven, residing in the position of Li and giving rise to Xun; wood's complete number is eight, residing in the position of Zhen and giving rise to Gen. Thus Zhen is in the east, Li in the south, Dui in the west, Kan in the north, Xun in the southeast, Gen in the northeast, Kun in the southwest, and Qian in the northwest. The eight trigrams thus have fixed positions, and their transformations are endless. The principles of geomancy rely on this, so in ancient times Da Nao made the compass to measure the yin and yang of a place, serving as a way to return to the original state; he also established the system of coffin and burial, allowing the qi of the deceased to resonate with that of the living. This is what Guo Pu's "Zang Shu" refers to as "ghostly blessings extend to people," demonstrating that the meaning of heaven and earth's generation never ceases.

此伏羲時河中龍馬負圖之數也。《易》曰：“天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，所以成變化，而行鬼神也。

These are the numbers from the diagram carried by the dragon horse on the Yellow River during the time of Fuxi. The Great Treatise of the Zhou Changes says: "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten. The odd numbers belonging to Heaven are five in total, and the even numbers belonging to Earth are five in total. These five sets of numbers are paired with each other and have their correspondences. The total of the Heaven numbers is twenty-five, and the total of the Earth numbers is thirty. The combined total of Heaven and Earth numbers is fifty-five. All changes in the universe and the unpredictable movements of ghosts and spirits arise from these numbers." (The quotation ends here; the original text does not conclude the quotation, and it is transcribed as is.)

丘公曰：“此伏羲時河中龍馬負圖之數也，伏羲因之以畫八卦。其數始於一而終於十，以五生數統五成數。天一與地六合於北而生水，地二與天七合於南而生火，天三與地八合於東而生木，地四與天九合於西而生金，天五與地十合於中而生土。分配陰陽，節排五氣，體此道耳。”

Qu Yuanhan said: This is the number from the time of Fuxi when the dragon horse of the Yellow River carried the diagram. Fuxi drew the Eight Trigrams based on it. These numbers start from one to ten, with the five "generative numbers" one to five governing the five "mature numbers" six to ten. The heavenly one and earthly six meet in the north to generate water, the earthly two and heavenly seven meet in the south to generate fire, the heavenly three and earthly eight meet in the east to generate wood, the earthly four and heavenly nine meet in the west to generate metal, and the heavenly five and earthly ten meet in the center to generate earth. Assigning yin and yang and arranging the five elements in order is merely observing this principle. Geomancers arrange the five elements in the compass according to this system of generation.

吳公曰：按河圖者，卦象之始也。數生乎全，故首一而終十，以生成自然之妙，明陰陽五氣之流行，運四時循環之機，成寒暑發藏之跡。其數一六共宗，三八同道，二七為朋，四九作友，五十共宅。奇耦之配合，而後五行之位定矣。

Wu Jingluan said: According to the Yellow River Chart, it is the starting point of hexagrams. It uses the complete numbers, starting from one and ending at ten, to naturally pair the generated numbers with the completed numbers, illustrating how yin and yang and the five elements flow, operate the mechanism of the four seasons' cycle, and manifest the phenomena of cold coming and heat going, growth and harvest. Its numerical pairing is: one and six dwell together in the north and form one lineage, three and eight dwell together in the east and form one path, two and seven dwell together in the south and form one pair, four and nine dwell together in the west and form one friend, five and ten dwell together in the center and form one dwelling. The odd numbers and even numbers are paired in this way, thus determining the directions of the five elements.

一三五七九所謂天數二十有五也，二四六八十所謂地數三十也。以生成之次言之，則始下次上，次左次右，以復於中，又始乎下也。以運行之次言之，則始東次南，次中，次西，次北，左旋一周而又始於東也。其生之內者，則陽居於左，而陰居於右。其成之在外者，則陰居下左，而陽居上右也。

One, three, five, seven, and nine added together make the so-called heavenly number twenty-five; two, four, six, eight, and ten added together make the so-called earthly number thirty. According to the order of generation and completion, the sequence begins with the lower position (Northern one and six), then the upper position (Southern two and seven), then the left position (Eastern three and eight), then the right position (Western four and nine), then returning to the center (five and ten), and then starting again from the lower position. According to the order of movement, it begins with the East, then the South, then the Center, then the West, then the North, and after rotating left once, it begins again from the East. The inner layer is called the 'generative numbers,' with the yang numbers on the left and the yin numbers on the right; the outer layer is called the 'completed numbers,' with the yin numbers below and on the left, and the yang numbers above and on the right.

一者陽也，陽生於子而成於巳。二者陰也，陰生於午而成於亥。故東南主生，西北主成。四時之氣，流行運用法乎此也。地法羅經，以十二支八干四維配於二十四路，推之以五氣之生成，用以消息陰陽，測度造化，其用亦大矣。《葬書》所謂‘乘生氣’者，其斯之謂與！”

The first is yang, which begins at the Zi position and matures at the Si position. The second is yin, which begins at the Wu position and matures at the Hai position. Therefore, the southeast area governs 'birth' and the northwest area governs 'maturity'. The application of the seasonal qi movement follows this principle. The compass used by geomancers combines the twelve earthly branches, eight heavenly stems, and the four cardinal directions of Qian, Kun, Gen, and Xun into twenty-four directions. They then use the generation and maturity of the five qi to calculate, thus regulating yin and yang and measuring the workings of nature. This method is of great practical use. The 'riding the life qi' mentioned in Guo Pu's 'Book of Burial' probably refers to this—what the dragon pulse and the orientation ride upon is precisely this qi of generation and maturity.

此夏禹時洛中神龜負書之文也。《易》曰：“洛出書，聖人則之。”其數戴九履一，左三右七，二四為肩，六八為足。

This is the text that emerged from the tortoise on the Luo River during the time of the Xia Yu dynasty. The "Great Treatise" of the "Zhou Changes" says: "The Luo River produced a book, and the sage learned from it." Its numbers are arranged in the form of the Nine Squares: nine is on top, one is beneath, three is on the left, seven is on the right, two and four are on the left and right shoulders respectively, six and eight are on the left and right feet respectively, and five is in the center.

丘公云：“按《易》曰：‘洛出書，聖人則之。’《書》曰：‘天乃錫禹洪範九疇，彝倫攸敘。’在昔夏后氏遇神龜載書出洛，其數始於一而終於九，夏禹因之平定水土，分別九川。箕子因之以作九疇。蓋以先天八卦相為表裡。地法因之，以明九宮八卦、門戶內外。故南朱雀，北玄武，東青龍，西白虎，四正之方始定。是以聖人南面而立，嚮明而治，法乎此也。”

Qu Yuhan said: According to the Great Treatise of the Zhou Changes, it says, "The Luo River produced a book, and the sage took it as a model." The Book of Documents, the Hongfan section, says, "Heaven thus bestowed upon the great Yu nine great principles, and the order of human relationships and conduct was established." In ancient times, the Xia dynasty's Yu met a divine tortoise carrying a book emerging from the Luo River. The numbers on it started from one and ended at nine. Yu used it to manage water and land, and to distinguish the nine major rivers. Ji Zi used it to derive the nine categories. This set of numbers corresponds with the Earlier Heaven Trigrams. The method of geomancy has used it to explain the "Nine Palaces," the Eight Trigrams, and the orientation and direction of doors and gates. Therefore, the south is associated with the Vermilion Bird, the north with the Black Tortoise, the east with the Azure Dragon, and the west with the White Tiger, thus establishing the four cardinal directions. The sages sat facing south, towards the light, to govern the world, following exactly this principle.

吳公云：“洛書者，方位之始也。其數主乎變，故始一而終九，所以定四正四隅之方。以一、九、三、七陽數居四正之宮，而以二、四、六、八陰數居四隅之位。以其次而言之，其陽數則首東，次南，次西，次北也。其陰數則首西，次南，次東，次北也。合而言之，則首北，次西南，次東，次東南，次中，次西北，次西，次東北，而至於南也。

Wu Jingluan said: The Luo Writing is the beginning of the study of directions. Its numbers are based on change, so they start from one and end at nine, used to determine the eight directions: the four cardinal directions and the four corners. The four yang numbers, one, nine, three, and seven, are placed in the four cardinal directions. The four yin numbers, two, four, six, and eight, are placed in the four corner positions. Separately, according to their order, the yang numbers are first east, then south, then west, then north; the yin numbers are first west, then south, then east, then north, referring to the four corners: southwest, southeast, northwest, and northeast. This is a general summary. When combined in the order from one to nine, it starts with north, then southwest, then east, then southeast, then center, then northwest, then west, then northeast, and finally south.

其運行則水克火，火克金，金克木，左旋一周而土復水也。此法立九宮之說，以一、六、八配白，二配黑，三配碧，四配綠，五配黃，七配赤，九配紫者，蓋法乎此。聖人因之南面而立，嚮明而治。自古帝王大都，其方位妙用，莫不合乎此者，蓋取乎四勢之正氣，數乃全也。”

Its movement is water overcoming fire, fire overcoming metal, metal overcoming wood, rotating to the left for a full cycle, and finally returning to water through earth. Later generations established the concept of the 'Nine Palaces,' assigning the numbers one, six, and eight to white, two to black, three to green, four to green, five to yellow, seven to red, and nine to purple, following this principle. The sage sat facing south and governed facing the light. Since ancient times, emperors built their capital cities, and their orientation was always in harmony with the Luo Writing, as they needed to gather the correct energies from the four cardinal directions. The Nine Palaces' numbers were complete in this way. This principle applies equally to the layout and orientation of cities and the positioning of ancestral graves.

太極變卦　河圖變卦　洛書變卦。此太極、河圖、洛書皆可畫卦之理也。蔡季通曰：“天地之理一而已。時有古今先後不同，而其理不容有二。故伏羲但據河圖作易，不必預見洛書，而逆與之合。大禹但據洛書作範，亦不必追考河圖，而暗與之符。所以然者，此理之外無復他理故也。”邵子曰：“未畫卦前先有易。”旨哉言乎！

In the original text there were three diagrams: "The太极变卦", "The河图变卦", and "The洛书变卦". The images have been lost, but the titles remain. The three diagrams explain that the Taiji, the Yellow River Chart, and the Luo Writing all contain principles that can be used to draw hexagrams. In the Song dynasty, Cai Yuanping (also known as Jitong) said: the principle in the world is one, although there are differences in time between ancient and modern, this principle does not allow for two different versions. Therefore, Fuxi drew the Book of Changes based only on the Yellow River Chart, without having previously seen the Luo Writing, yet his work coincided with the Luo Writing. Similarly, Yu the Great drew the "Hongfan" based only on the Luo Writing, without looking back at the Yellow River Chart, yet his work coincided with the Yellow River Chart. This is because there is no other principle apart from this one. Shao Yong also said: before drawing the hexagrams, the principles of the Book of Changes already existed. This statement is truly profound.

《繋辭傳》曰：“有太極，是生兩儀，兩儀生四象，四象生八卦。”邵子曰：一分為二、二分為四、四分為八也。《說卦傳》曰：“易逆數也。”邵子曰：幹一、兌二、離三、震四、巽五、坎六、艮七、坤八，自幹至坤皆得未生之卦，若逆推四時。”

The Great Treatise of the Zhou Changes says: There is the Taiji, from which the two principles emerge, from the two principles the four images emerge, and from the four images the eight trigrams emerge. Shao Yong explains: This is dividing one into two, two into four, and four into eight. The Sayings on the Trigrams also says: The Book of Changes counts in reverse order. Shao Yong explains: Qian is one, Dui is two, Li is three, Zhen is four, Xun is five, Kan is six, Gen is seven, and Kun is eight; counting from Qian to Kun, all the trigrams counted are those that have not yet been generated, just as reversing the order of the four seasons. This is the method of arranging the trigrams known as the Earlier Heaven sequence.

幹天也，故稱乎父。 坤地也，故稱乎母。 震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故為之少男；兌三索而得女，故謂之少女。邵子曰：“八卦之象，不易者四，反易者二，以六卦變而成八也。重卦之象，不易八，反易二十八，以三十六變而成六十四也。”又曰：“幹遇巽時觀月窟，地遇雷處見天根。天根、月窟閒來往，三十六宮都生春。”

Heaven is called father because Qian represents Heaven, and Earth is called mother because Kun represents Earth. Zhen, being the first son born from the union of Heaven and Earth, is called the Elder Son. Xun, being the first daughter born from the union, is called the Elder Daughter. Kan, being the second son born from the union, is called the Middle Son. Li, being the second daughter born from the union, is called the Middle Daughter. Gen, being the third son born from the union, is called the Younger Son. Dui, being the third daughter born from the union, is called the Younger Daughter. Shao Yong said: Among the eight trigrams, those whose reversed forms remain the same are four (Qian, Kun, Kan, and Li). Those whose reversed forms become other trigrams are two pairs (Zhen and Gen, Xun and Dui). Therefore, only six trigrams changing into each other can form the eight trigrams. For the sixty-four hexagrams, those whose reversed forms remain the same are eight, and those whose reversed forms become other hexagrams are twenty-eight pairs. Therefore, only thirty-six changes are needed to form the sixty-four hexagrams. He also wrote a poem saying: When Qian meets Xun, one sees the "Moon Cave"; when Kun meets Zhen, one sees the "Heaven's Root." Moving freely between the Heaven's Root and the Moon Cave, thirty-six palaces are all filled with spring.

古者庖羲氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。太極者（如右圖），象數未形而其理已具之稱，形器已具，而其理無朕之目。在河圖、洛書，皆虛中之象也。周子曰：“無極而太極。”邵子曰“道為太極”，又曰“心為太極”，此之謂也。

In the ancient times, when Fuxi ruled over the world, he looked up to observe the celestial phenomena, looked down to study the principles of the earth, and also observed the patterns of birds and beasts and the suitability of things in different regions. He took the human body as a model for nearby things and the myriad things of the universe as a model for distant things. Thus he began to create the Eight Trigrams, using them to connect with the virtue of the divine and to represent the conditions of all things. The term "Taiji" refers to the state where the image and number have not yet taken form but the principle is already complete, and also refers to the state where the form and objects are already present but the principle is not apparent. In both the Yellow River Chart and the Luo Writing, Taiji is represented by the central empty point. Zhou Dunyi's "Taisi Tu Shuo" says "from the state of no extreme comes Taiji," Shao Yong says "the Dao is Taiji" and also "the mind is Taiji," referring precisely to this.

(左圖)太極之判，始生一奇一偶而為一畫者二，是為兩儀。其數則陽一而陰二。在河圖、洛書則奇偶是也。周子所謂“太極動而生陽。動極而靜，靜而生陰。靜極復動，一動一靜，互為其根。分陰分陽，兩儀立焉。”邵子所謂一分為二者，皆謂此也。

After the Taiji divides into two, the first emergence is one odd line and one even line, which are called the "Two Principles" (Liang Yi). The number for Yang is one, and for Yin is two; in the Yellow River Chart and the Luo Writing, they are represented as odd and even numbers. What Zhou Dunyi said, "Taiji moves and gives birth to Yang; when movement reaches its extreme, it becomes stillness, and stillness gives birth to Yin; when stillness reaches its extreme, it again becomes movement. Movement and stillness are fundamental to each other; from movement comes Yin, from stillness comes Yang, and thus the Two Principles are established," and what Shao Yong said, "one divides into two," refer to the same thing. The first step in drawing the hexagrams is precisely these two lines, one odd and one even.

兩儀之上，各生一奇一偶而為二畫者四，是謂四象。其位則太陽一、少陰二、少陽三、太陰四。其數則太陽九、少陰八、少陽七、太陰六。以河圖言之，則六者一而得於五者也，七者二而得於五者也，八者三而得於五者也，九者四而得於五者也。以洛書言之，則九者十分一之餘，八者十分二之餘，七者十分三之餘，六者十分四之餘。周子謂水、火、木、金，邵子謂二分為四者，皆此也。

Above the two principles, each generates one odd and one even, forming four trigrams. This is called the "Four Symbols." Their positions are: the Sun Trigram first, the Lesser Yin Trigram second, the Lesser Yang Trigram third, and the Great Yin Trigram fourth. Their numbers are: the Sun Trigram nine, the Lesser Yin Trigram eight, the Lesser Yang Trigram seven, and the Great Yin Trigram six. According to the Yellow River Chart, six is derived by adding the initial number one to the central number five, seven is two plus five, eight is three plus five, and nine is four plus five. According to the Luo Writing, nine is ten minus one, eight is ten minus two, seven is ten minus three, and six is ten minus four. Zhou Dunyi's reference to water, fire, wood, and metal, and Shao Yong's "dividing two into four," both refer to the Four Symbols. It is at this level of drawing the trigrams that the distinctions of yin and yang, old and young, become apparent.

四象之上，各生一奇一偶而為三畫者八，於是三才畧備，而有八卦之名矣。其位則幹一、兌二、離三、震四、巽五、坎六、艮七、坤八。在河圖則幹、坤、離、坎居四寔，兌、震、巽、艮分居四虛。在洛書則幹、坤、坎、離分居四方，兌、震、巽、艮分居四隅。《周禮》所謂“上易經卦皆八”，《大傳》所謂“八卦成列”，邵子所謂“四分為八”者，皆指此而言也。

Above the Four Symbols, each generates one odd and one even, forming eight trigrams with three lines. At this point, the three elements of heaven, earth, and humanity are largely complete, and the term 'Eight Trigrams' comes into being. Their order is Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight. On the Yellow River Chart, Qian, Kun, Li, and Kan occupy the four 'real' positions, while Dui, Zhen, Xun, and Gen live apart in the four 'empty' positions. On the Luo Writing, Qian, Kun, Kan, and Li are located at the four cardinal directions of east, south, west, and north, while Dui, Zhen, Xun, and Gen are located at the four corners. The 'eight trigrams' mentioned in the 'Great Treatise' of the 'Rites of Zhou' and the 'four divided into eight' mentioned by Shao Yong refer to this. The order and directions of the Earlier Heaven Trigrams are thus established.

八卦之上各生一奇一偶而為四畫者十六。邵子所謂“八分為十六”者是也。又謂兩儀之上各加八卦，又謂八卦之上各加兩儀。朱子曰：“此非某之說，乃康節之說；非康節之說，乃希夷之說；非希夷之說，乃孔子之說。但當日諸儒既失其傳，而方外之流陰相付受，以為丹灶之術。至今希夷、康節乃反之於易，而後其說始得復明於世。然與今《周易》次第行列多不同者，故聞者創見而不之信，只據見行《周易》緣文生義，穿鑿破碎，有不勝其杜撰者。此《啟蒙》之書所為作也。若能虛心遜志以求其通曉，玩之久熟，則天地變化之神，陰陽消長之妙，自將瞭然於心目之間，而有以識其奧矣。

Above the Eight Trigrams, each is supplemented by one odd and one even, resulting in sixteen hexagrams with four lines. This is what Shao Yong called "eight divided into sixteen." It can also be said that two yin-yang principles are added to each of the Eight Trigrams, or that two yin-yang principles are added to each of the Eight Trigrams. Zhu Xi said: this is not my own view, but Shao Kangjie's; not Shao Kangjie's, but Chen Tuan's (Master Xiyi); not Chen Tuan's, but originally Confucius's. It was only because the scholars of the Confucian tradition had lost this lineage that it was secretly passed down by people outside the orthodox, and used as a method for alchemy. Until Master Xiyi and Shao Kangjie returned it to the Book of Changes, this theory became clearly known again. However, it differs greatly from the current order of the hexagrams in the commonly used version of the Zhou Yi. Therefore, those who hear it at first may not believe it, and instead take the existing text of the Zhou Yi at face value, leading to fragmented and fabricated interpretations. I wrote the book "Yixue Mengting" precisely for this purpose. If one can be humble and patient, and put in the effort to understand thoroughly, and after careful consideration and familiarity, the subtle workings of heaven and earth, and the subtle changes of yin and yang, will become clear in one's mind, and one will be able to grasp its profound meaning.

以上自太極、河圖、洛書，皆可畫卦。邵子所謂“畫有易”是也。原卦序、卦畫，皆明卦理，非入用者耳。邵康節曰：乾南、坤北、離東、坎西、震東北、兌東南、巽西南、艮西北。自震至幹為順，自巽至坤為逆。後六十四卦方位仿此。

The above discussion shows that from the Taiji to the He Tu and Luo Shu, one can use them to draw the trigrams, which is what Shao Yong said, "There is the Book of Changes within the drawing." The original order of the trigrams and their drawing methods are meant to explain the principles of the trigrams, not for direct application. Now we will discuss the directions of the Eight Trigrams. Shao Yong said that the Earlier Heaven Trigrams have Qian in the south, Kun in the north, Li in the east, Kan in the west, Zhen in the northeast, Dui in the southeast, Xun in the southwest, and Gen in the northwest. Counting from Zhen to Qian is in a clockwise direction, while counting from Kun to Kun is in a counterclockwise direction. The circular diagram of the sixty-four trigrams is also arranged in this way.

《說卦》曰：“天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆。是故易逆數也。雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。”

The Sayings on the Trigrams from the Zhou Changes says: Heaven and Earth established the positions of above and below, mountains and marshes communicate with each other, thunder and wind interact with each other, water and fire do not harm each other, and the Eight Trigrams thus interconnect. Counting in the past is forward reasoning, predicting the future is backward reasoning, so the Book of Changes works in reverse order. Thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, sun is used to dry all things, mountain (Geng) is used to stop all things, marsh (Dui) is used to delight all things, Heaven (Qian) is used to govern all things, and Earth (Kun) is used to gather all things.

丘公云：“《易》曰：‘天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯，數往者順，知來者逆。’此先天八卦方位也。乾坤縱則六子橫，其數幹一、兌二、離三、震四、巽五、坎六、艮七、坤八。其方則乾南、坤北、離東、坎西、震東北、巽西南，艮西北、兌東南。自震至幹為順，自巽至坤為逆。

Qu Yuanhan said: The "Sayings on the Trigrams" from the "Zhou Yi" states, "Heaven and Earth are positioned, mountains and marshes communicate, thunder and wind interact, water and fire do not oppose each other, and the eight trigrams intersect." This describes the arrangement of the Earlier Heaven Trigrams. The trigrams Qian and Kun are arranged vertically above and below, while the remaining six trigrams are placed horizontally on both sides. Their numbers are Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight. Their directions are Qian in the south, Kun in the north, Li in the east, Kan in the west, Zhen in the northeast, Xun in the southwest, Gen in the northwest, and Dui in the southeast. Counting from Zhen to Qian is in the direction of progression, while counting from Kun to Qian is in the direction of regression. Progression refers to the past, while regression refers to the future.

蓋震始交陰而陽生，巽始消陽而陰生。兌，陽之長者也；艮，陰之長。震、兌在天之陰，艮、巽在地之陽，故震、兌上陰而下陽，艮、巽上陽而下陰。幹、坤正上下之位，坎、離列左右之門，天地之所開闢，日月之所出入，春夏秋冬、晦朔弦望、晝夜寒暑，莫不由是而推，此先天之卦所以為理氣之體也。地法因之以推二十四位生殺之炁、二十四氣運化之機。明其消息陰陽，論其時日干支、孤虛旺相，以致於用，其理極矣。

Because Zhen is the trigram that begins to interact with yin and thus yang qi first arises, and Xun is the trigram that begins to diminish yang and thus yin qi first arises; Dui is a trigram that has yang growing within it, and Gen is a trigram that has yin growing within it. Zhen and Dui belong to the yin in the heavenly position, while Gen and Xun belong to the yang in the earthly position. Therefore, Zhen and Dui both have the top line as yin and the lower lines as yang, while Gen and Xun both have the top line as yang and the lower lines as yin. Qian and Kun occupy the upper and lower positions correctly, while Kan and Li stand on the left and right like two doors: the heavens and earth are thus opened, the sun and moon pass through, the changes of the four seasons, the waxing and waning of the moon's phases, and the alternation of day and night, cold and heat, none of these are not derived from here — this is why the earlier heaven trigrams can serve as the fundamental principle of 'li qi'. The methods of geomancy use this to investigate the life qi and killing qi on the twenty-four compass directions, and to explore the mechanisms of the twenty-four solar terms; understanding the growth and decline of yin and yang, discussing the distribution of the heavenly stems and earthly branches, as well as the 'gū', 'xū', 'wàng', and 'xiāng' positions, all the way down to practical application. The principles involved can be said to be fully explained.

吳公云：“此伏羲先天八卦，蓋理氣之體也。天地定位，幹對坤也；山澤通氣，艮對兌也；雷風相搏，震對巽也；水火不相射，坎對離也。幹以純陽位居南，坤以純陰位居北，自乾坤交而男女生。離得坤之正性，故中虛，有日之象，日生於東，故正位乎東；坎得幹之正性，故中滿，有月之象，生於西，故正位乎西。

Wu Jingluan said: This is Fuxi's "Earlier Heaven Trigrams," which is the fundamental principle of "li qi." The saying "Heaven and Earth are positioned" refers to Qian and Kun facing each other; "Mountains and Marshes communicate qi" refers to Gen and Dui facing each other; "Thunder and Wind contend" refers to Zhen and Xun facing each other; "Water and Fire do not oppose" refers to Kan and Li facing each other. Qian, being purely yang, resides in the south; Kun, being purely yin, resides in the north. When Qian and Kun interact, the six sons and daughters are generated. Li obtained the proper nature of Kun, so its central line is empty, symbolizing the Sun; the Sun rises in the east, so Li's central position is in the east. Kan obtained the proper nature of Qian, so its central line is full, symbolizing the Moon; the Moon rises in the west, so Kan's central position is in the west. The four cardinal trigrams are thus established first.

四正既定，然後幹一變為巽，故巽居幹左；二變成艮，故艮居坎左；三變成坤。坤一變為震，故震居坤左；二變成兌，故兌居離左；三變成幹。此變化之序，自然之理也。其法自子中至午中為陽，午中至子中為陰。以六十四卦分佈為圓象，以推二十四氣之運用。

After the four cardinal directions have been properly established, the Trigram Qian changes first to Xun, so Xun is positioned to the left of Qian; then it changes again to Gen, so Gen is positioned to the left of Kan; after a third change it becomes Kun. Kun changes first to Zhen, so Zhen is positioned to the left of Kun; then it changes again to Dui, so Dui is positioned to the left of Li; after a third change it becomes Qian. This is the order of transformation, which follows the natural principle. Its application is: the half circle from the center of Zi to the center of Wu belongs to Yang; the half circle from the center of Wu to the center of Zi belongs to Yin; the sixty-four hexagrams are arranged in a circular diagram, used to determine the application of the twenty-four solar terms.

自冬至一陽生而復，周流至夏至初而為幹，故自子中至午中為天地長養萬物之氣，其數主生。故雷雨居春夏，盛茂生發繫焉。自夏至一陰生而始，流行至冬至初而為坤，故自午中至子中為天地歸藏之氣，其數主煞，故霜露居秋冬，結寔收藏繫焉。地法體之，以推四序、時日、支干、五行孤虛旺相之方，施之時事。羅經分配花甲，裝排八卦之繫，皆得理氣耳。”

From the winter solstice when the first yang energy begins to emerge, starting with the hexagram Fu, it flows smoothly until the summer solstice when the hexagram Qian is reached. Therefore, the half circle from the midpoint of the Zi hour to the midpoint of the Wu hour represents the vital energy of heaven and earth nurturing all things, which is associated with the principle of "birth." Thus, thunder and rain belong to spring and summer, and the flourishing and growth of grass and trees occur during this period. From the summer solstice, when the first yin energy begins to emerge, starting with the hexagram Guo, it flows smoothly until the winter solstice when the hexagram Kun is reached. Therefore, the half circle from the midpoint of the Wu hour to the midpoint of the Zi hour represents the vital energy of heaven and earth returning to concealment, which is associated with the principle of "destruction." Thus, frost and dew belong to autumn and winter, and the maturing and storing of fruits occur during this period. The method of geomancy observes this principle to investigate the four seasons, days and nights, the heavenly stems and earthly branches, and the directions where the five phases are "solitary," "vacant," "strong," and "prosperous." These are then applied to specific matters. The system of allocating the sixty Jiazi and arranging the eight trigrams on the Luojing compass is all meant to conform to the principles of qi and reason.

邵子曰：“此文王八卦，乃入用之位，後天之學也。”《說卦》曰：“帝出乎震，齊乎巽，相見乎離，致役乎坤，說音悅言乎兌，戰乎乾，勞乎坎，成言乎艮。”“神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。”

Shao Yong said: This set of the King Wen's Eight Trigrams is a system that can be directly applied to directions, belonging to the study of Later Heaven. The "Say of the Trigrams" in The Zhou Changes says: The Heavenly Emperor starts from the Zhen direction, proceeds to the Xun direction to harmonize, then to the Li direction to meet each other, then to the Kun direction to control all things, then to the Dui direction to make all things joyful (the character '说' is read as '悦'), then to the Qian direction to engage in conflict, then to the Kan direction to labor and fatigue, and finally to the Gen direction to complete. It also says: The term 'spirit' is used to describe the subtle process of nurturing all things. Nothing moves all things more swiftly than thunder, nothing shakes all things more swiftly than wind, nothing dries all things more intensely than fire, nothing pleases all things more appropriately than marsh, nothing moistens all things more abundantly than water, and nothing concludes and begins all things more completely than mountain. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, mountain and marsh communicate with each other, and only then can transformation and movement take place, giving rise to all things.

丘公曰：“此文王八卦，乃入用之位，後天之位也。伏羲先天八卦，幹生於子，坎終於寅，坤生於午，離終於申，以明天之道也。至文王重卦，置幹於西北，退坤於西南，長子用事，而長女代母。坎離得位，而兌艮為偶，震巽為用也，以應地之方也。蓋兌、離、巽得陽之多者也，艮、坎、震得陰之多者也，是以為天地用也。

Qu Yuanhan said: This is the trigrams of King Wen, which are the practical directional arrangements, that is, the positions of Later Heaven. Fuxi's Earlier Heaven trigrams have Qian originating from Zi and Kan ending at Yin, while Kun originates from Wu and Li ends at Shen, used to explain the movement of Heaven. When King Wen reorganized the trigrams, he placed Qian in the Northwest and moved Kun to the Southwest, allowing Zhen to take charge as the eldest son and Xun to take the place of the mother, with Kan and Li each occupying their proper positions, Dui and Gen forming a pair, and Zhen and Xun taking on practical roles, corresponding to the directions of the earth. Since Dui, Li, and Xun are trigrams with more Yang, and Gen, Kan, and Zhen are trigrams with more Yin, they can be used by Heaven and Earth. Earlier Heaven focuses on the essence, while Later Heaven focuses on application, and this is exactly where the distinction lies.

幹極陽，坤極陰，是不用也。以方位言之，震、兌始交者也，故當朝夕之位。坎、離交之極者也，故當子午之宮。巽、艮不交而陰陽不雜也，故當中之偏也。幹、坤純陰純陽也，故為不用之位也。此後天方位所以始震而終艮也。羅經方位由是而立。其所以推測造化，察地理山川以別吉凶，蓋有至理存焉。此聖人明體致用之法也。”

Heavenly Stem Jia represents the extreme of yang, and Earthly Branch Zi represents the extreme of yin, hence they are placed as the unchanging trigrams. In terms of direction, Zhen and Dui are where yin and yang first begin to meet, so they are placed at the east and west positions where the sun rises and sets. Kan and Li are where the meeting of yin and yang reaches its peak, so they are placed at the Zi and Wu directions. Xun and Gen are where yin and yang do not interact and remain distinct, so they are placed at the four intermediate corners. Qian and Kun are purely yang and purely yin, hence they are fixed in their positions. This is why the Later Heaven direction starts with Zhen and ends with Gen. The compass directions are also established based on this. It is because of this that the compass can predict the workings of nature, examine geographical features and mountains and rivers to distinguish auspicious and inauspicious signs. There is indeed profound truth within this. This is precisely the method by which the sages understood the fundamental nature and applied it practically.

吳公云：“此文王後天八卦方位，蓋理氣之用也。‘帝出乎震’，震東方也，震為雷，雷奮發而物生，春為陽之始，故震居之。‘說言乎兌’，兌正西也，兌為澤，有儲聚之義，故為陰之始，故兌居之。震以一陽在下，兌以一陰在上，故曰始交。

Wu Jingluan said: This is the Later Heaven Trigrams arrangement of King Wen. It demonstrates the function of "li qi" (principle and energy). "The Emperor arises from Zhen," Zhen is located in the East; Zhen represents Thunder, which when it moves, it stimulates all things to grow. Spring is the beginning of yang energy, so Zhen is located in the East. "Speech is associated with Dui," Dui is located in Due West; Dui represents Lake, which has the meaning of storage and gathering. It is the beginning of yin energy, so Dui is located in the West. Zhen has one yang below, and Dui has one yin above, so they are said to be the trigrams at the beginning of the interaction between yin and yang. The East and West, one spreading out and one gathering in, form a complementary relationship.

‘齊乎巽’，巽東南也。巽為風，長育萬物，故居東南。‘成乎艮’，艮東北也。艮為山，山結止物。物作於春初，而止於冬末，萬物之所以成始成終者也，故艮居之。艮以一陽在上，巽以一陰在下，故云不交。

"Qí hū Xun," Xun is in the southeast; Xun represents wind, which can nurture and cultivate all things, so it resides in the southeast. "Chéng hū Gen," Gen is in the northeast; Gen represents mountain, which can condense and stop all things. All things begin to move in early spring and cease at the end of winter, and Gen is the place where all things can have a beginning and an end, so Gen resides in the northeast. Gen has one yang above, and Xun has one yin below, so they are hexagrams of yin and yang that do not interact with each other.

‘戰乎乾’，乾西北也。‘致役乎坤’，坤西南也。伏羲起乾坤於上下，取相交變化物之義。及其成功，男女用事，有父退居之義。陽以順動，故幹順退居西北。坤以逆行，故坤逆退處西南。言戰者，天地至此，肅殺之極。言役者，天地至此，肅殺之初。幹以純陽老亢，坤以純陰老極，無生成之意，故曰當不用之位。

"Fight in Qian," Qian is located in the Northwest; "Employ in Kun," Kun is located in the Southwest. Fuxi placed Qian and Kun at the top and bottom ends, representing the idea of Heaven and Earth interacting to generate all things. When achievements are completed, the six sons and daughters take over, implying the parents step back. Yang energy moves in a positive direction, so Qian follows and retreats to the Northwest; Yin energy moves in a negative direction, so Kun moves against the direction and retreats to the Southwest. It is said "fight" because at this point, the Heaven and Earth have reached the extreme of severity; it is said "employ" because at this point, the severity of Heaven and Earth has just begun. Qian is purely Yang and has reached the extreme of old age and excess, while Kun is purely Yin and has also reached the extreme of old age. Neither has the intention of generating all things, so they are said to be in a position of non-use.

‘相見乎離’，離正南也，夏至陽極陰生，故離居之。‘勞乎坎’，坎正北也，冬至陰極陽生，故坎居之。坎陽居中，故為交之極。此先天之卦也，乃至文王重卦而後用以有行也。地法體之，以道造化所以生殺之故，辨方正位，趨吉避凶，良有以也。”

"Meeting at Li" refers to Li being located in the direction of Due South; at the Summer Solstice, Yang reaches its peak and the first Yin begins to emerge, hence Li resides in the South. "Toiling at Kan" refers to Kan being located in the direction of Due North; at the Winter Solstice, Yin reaches its peak and the first Yang begins to emerge, hence Kan resides in the North. Kan has a Yang line in the center, so it is said to represent the meeting of Yin and Yang at their extremes. All these hexagrams originally come from the Earlier Heaven arrangement. Only after King Wen reorganized the hexagrams did they become truly applicable and put into practice. The method of geography examines these principles to explain the reasons for generation and destruction in nature. It is used to determine directions and correct seating positions, to seek good fortune and avoid misfortune, and indeed has a solid basis.

按：天干出於河圖。天一生壬水，地六生癸水；天三生甲木，地八生乙木；天七生丙火，地二生丁火；天九生庚金，地四生辛金；天五生戊土，地十生己土。地支出於洛書。子、午、卯、酉得天陽之數，居四正。寅、申、巳、亥、辰、戌、丑、未得地陰之數，而居四隅。陽數奇，故各主其一；陰數偶，故各主其二。辰、戌、丑、未土無定位，寄居四隅。

Note: The ten heavenly stems originate from the Yellow River Chart. The heavenly number one generates the water stem Ren, and the earthly number six generates the water stem Gui; the heavenly number three generates the wood stem Jia, and the earthly number eight generates the wood stem Yi; the heavenly number seven generates the fire stem Bing, and the earthly number two generates the fire stem Ding; the heavenly number nine generates the metal stem Geng, and the earthly number four generates the metal stem Xin; the heavenly number five generates the earth stem Wu, and the earthly number ten generates the earth stem Ji. The twelve earthly branches originate from the Luo Writing. The branches Zi, Wu, Mao, and You are associated with the yang numbers, so they occupy the four cardinal directions of east, south, west, and north. The branches Yin, Shen, Si, Hai, and the groups Chen, Xu, Chou, and Wei are associated with the yin numbers, so they reside in the four corners. Yang numbers are odd, so each of the four cardinal directions is governed by a single earthly branch. Yin numbers are even, so each of the four corners is governed by two earthly branches. The branches Chen, Xu, Chou, and Wei belong to earth, and since earth has no fixed direction, it resides in the four corners.

陳希夷曰：“天干始於甲，終於癸，河圖生成之數也。地支起於子，終於亥，洛書奇偶之數也。陽自復始，六變而幹陽備；陰自姤始，六變而坤陰成。合二六之數為十二辰。夫甲、丙、戊、庚、壬，陽干也，子、寅、辰、午、申、戌，陽支也；乙、丁、己、辛、癸，陰干也，丑、卯、巳、未、酉、亥，陰支也。法以陽干配陽支，陰干配陰支。猶木之有幹有枝。

Chen Tuan said: The ten heavenly stems start from Jia and end at Gui, following the principle of the generating numbers and completed numbers from the Yellow River Chart; the twelve earthly branches start from Zi and end at Hai, following the principle of the odd and even numbers from the Luo Writing. Yang energy begins with the Fu hexagram and undergoes six transformations to complete the pure yang of the Qian hexagram; yin energy begins with the Gu hexagram and undergoes six transformations to complete the pure yin of the Kun hexagram. The combination of the two Six Harmonies forms the twelve earthly branches. The yang stems are Jia, Bing, Wu, Geng, and Ren; the yang branches are Zi, Yin, Chen, Wu, Shen, and Xu. The yin stems are Yi, Ding, Ji, Xin, and Gui; the yin branches are Chou, Mao, Si, Wei, You, and Hai. The pairing method is to match yang stems with yang branches and yin stems with yin branches, just as a tree has a main trunk and branches. The pairing of stems and branches never allows for the mixing of yin and yang.

以六甲配五子，自甲子為首，次第推排，而盡於癸亥。仍以干支本數計其成數，總其成數干支若干，然後以五數除之，其餘數以先天河圖象數冠之，周其有聲者，納之以五行之音，是為六甲納音。

Using six Jia stems (Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, Jiayin) to match five Zi branches (Jiazi, Bingzi, Wuzi, Gengzi, Renzi), starting from Jiazi and proceeding in order, continuing until Guihai. Then, calculate the numbers corresponding to each stem and branch according to their inherent values, summing the numbers for each group of stem and branch. Divide the total by five; the remainder is named according to the imagery and numbers of the Earlier Heaven Yellow River Chart. If the sequence results in a sound, it is paired with the sound of the Five Phases. This is called 'Nayin of the Six Jia'.

聖人推以入用，以分金六十位定佈於二十四，以正五行為各宮之主，以六甲大五行為緯，察其分金之胎、養、衰、死之氣，定其孤、虛、旺、相之卦，內有戊己為龜甲空亡，甲乙為補接之空，以是消息陰陽，立葬乘氣，定命審音，今之大五行也。

The sages developed this system for practical use, distributing the sixty "dividing gold" positions among the twenty-four compass mountains. They used the "correct five phases" as the governing element of each palace, and the six jia "great five phases" (i.e., nayin five phases) as the meridians and latitudes. They examined the qi of each dividing gold position in terms of its state of conception, nurturing, decline, and death, determining which category of hexagram it belonged to: "solitary," "vacant," "prosperous," or "auspicious." Among these, the positions of Wu and Ji were considered "tortoise shell void," while those of Jia and Yi were considered "connecting void." Using this system to balance yin and yang, to take advantage of life qi at the time of burial, to determine a person's destiny and examine their nayin, is what is today called the "great five phases."

補義甲、己、子、午九，乙、庚、丑、未八，丙、辛、寅、申七，丁、壬、卯、酉六，戊、癸、辰、戌五，巳亥是四數。符其支干，總成其數，卻以五數除之，不滿五者作納音。如零一納音屬火，零二屬土，零三屬水，零四屬金，零五屬水。惟火、水、土、木無聲，故其數異。

The method for determining the Nayin sound element involves the following: Jia and Ji with Zi and Wu are counted as nine, Yi and Geng with Chou and Wei are counted as eight, Bing and Xin with Yin and Shen are counted as seven, Ding and Ren with Mao and You are counted as six, Wu and Gui with Chen and Xu are counted as five, and Si and Hai are counted as four. Take the group of heavenly stem and earthly branch to be calculated, apply these numbers, sum them up, and divide by five. The remainder determines the Nayin element: a remainder of one belongs to fire, two to earth, three to water, four to metal, and five to water. This is because fire, water, earth, and wood are inherently silent, so their corresponding numbers differ from the usual pattern.

此納甲取象太陰之義。法先天八卦方位而推之者也。《易》曰：“天垂象，見吉凶，聖人象之。日往則月來，月往則日來，日月相推而明生焉。”又曰：“天地盈虛，與時消息。”夫天象之可見者，莫如日月，故日月麗天而運行，寒暑陰陽循環不已。

The concept of "Najia" is derived from the imagery of the waxing and waning of the moon, and is deduced according to the arrangement of the Earlier Heaven Trigrams. The Great Treatise of the Zhou Changes states: "Heaven reveals celestial phenomena, indicating auspicious and inauspicious signs; sages take them as a model. When the sun has passed, the moon comes; when the moon has passed, the sun comes; the sun and moon alternate, thus producing brightness." The Commentary on the Judgment of the Book of Abundance also says: "The fullness and emptiness of heaven and earth change with the seasons." Among visible celestial phenomena, none are more evident than the sun and moon, so the sun and moon are attached to heaven and move in their courses, while the cold and heat, yin and yang, cycle ceaselessly.

而盈虛消息之理，於是而見，造化變通之機，由是而推。日為陽之象，陽中含陰，離二陽在外，而一陰居中，故離為日之正體。月為陰之象，陰中含陽。坎二陰在外而一陽居中，故坎為月之正體。蓋日無遲速，而月有盈虛，卦有變化，而時有配納。

The principle of waxing and waning, and the increase and decrease of things, can be seen from this. The mechanism of transformation and change in the universe can also be understood from this. The sun represents the image of yang, with yang containing yin: the Li hexagram has two yang lines on the outside and one yin line in the middle, so Li is the true form of the sun. The moon represents the image of yin, with yin containing yang: the Kan hexagram has two yin lines on the outside and one yang line in the middle, so Kan is the true form of the moon. The sun's movement has no distinction of speed or slowness, but the moon has cycles of fullness, deficiency, waxing, and waning. Hexagrams change, and thus the seasons correspondingly take on their assigned stems. The method of Najia (stem assignment) is precisely based on the changing phases of the moon.

月本無光，麗日而明。以不明之體言之，則純陰而象坤，晦朔之時也。越三日而哉生明，始資日之明而有光，因謂之朏，陽之初生也。昏見於庚，震一○之象也，故震納庚。越五日而資日之半明，因謂之上弦，陽之將半也。昏見於丁兌，二○之象也，故兌納丁。

The moon itself does not emit light; it shines by reflecting the light of the sun. In its unilluminated state, it is purely yin and resembles the Earth (Kun), which corresponds to the new moon (when the moon is not visible) and the dark moon (when the moon is completely dark). After three days, it begins to show some light, borrowing the sun's light to become visible, called "Fei," which signifies the beginning of yang. In the evening, it appears in the direction of Geng, corresponding to the trigram Zhen, which represents thunder and has one yang line at the bottom (depicted as a hollow circle), hence Zhen is associated with Geng. After five more days, it receives half the sun's light, called "Shangxian," which indicates yang is about to reach half. In the evening, it appears in the direction of Ding, corresponding to the trigram Dui, which represents lake and has two yang lines (two hollow circles), hence Dui is associated with Ding.

越十五日，與日對，資日之全明而大圓，因謂之望，言三陽具備也。昏見於甲，幹三○之象也，故幹納甲。又三日而哉生魄，與日之望偏而陰始生，因謂之魄，言陰復生也。晨見於辛，巽一●之象也，故巽納辛。又五日而生晦，半資日之明，因謂之下弦，言陰生至半也。晨見於丙，艮二●之象也，故艮納丙。

On the fifteenth day, the moon and the sun are directly opposite, borrowing the full light of the sun and thus becoming fully bright, called "wan" (full moon), indicating that all three lines are yang and have been completed. In the evening, it appears at the position of Jia, which is the image of the Qian hexagram with three yang lines (three empty circles), so Qian hexagram is assigned the stem Jia. Three days later, the "po" (moon's dark part) begins to appear, which is already leaning to one side and the initial emergence of yin energy, called "po," indicating the beginning of yin. In the morning, it appears at the position of Xin, which is the image of the Xun hexagram with one yin line at the bottom (one filled circle), so Xun hexagram is assigned the stem Xin. Five days later, it gradually becomes obscured, borrowing only half of the sun's light, called "xia xian" (lower crescent), indicating that yin has grown to half. In the morning, it appears at the position of Bing, which is the image of the Gen hexagram with two yin lines (two filled circles), so Gen hexagram is assigned the stem Bing.

又六日而與日交會，日之明全不相資，復晦而不明，因謂之晦。晝沒於乙，坤三●之象也，故坤納乙。此一月之消息盈虛也。地法因之，以推八卦之變，分納各幹於八卦之位，用以統十二支之方，配以五行之位，本乎坎也。

Six days later, the moon and sun meet, and the moon is completely unable to borrow the sun's light, becoming dark again, which is called 'hui' (darkness). During the day, the moon disappears in the Yi position, which corresponds to the image of the K'un trigram with three yin lines (three solid circles). Therefore, K'un trigram includes Yi. This describes the waxing and waning of the moon within a month. The methods of geomancy rely on this to explore the changes of the eight trigrams. Each heavenly stem is assigned to a direction of the eight trigrams, used to govern the twelve earthly branches. Then, the five phases are combined. The fundamental principle lies in Kan (water), which represents the moon's true nature.

洪悟齋理曰：“支干納卦法者，坎離得乾坤之中爻，中名土之位，故納戊巳。戊己者，天干之中。戊陽土也，納於坎，己陰土也，納於離，從其類也。幹之六位，三甲三壬。坤之六位，三乙三癸納之。此四干係於乾坤之內外。乾坤，諸卦之父母，奇偶變化，萬物終始皆在焉，故始甲乙，終壬癸，以包六卦。

Hong Wu Zhai (named Li) said: The method of incorporating heavenly stems into trigrams is as follows: The trigrams Kan and Li receive the middle yao of Qian and Kun, with the center being the position of earth, so the heavenly stems Wu and Ji are incorporated. Wu and Ji are the middle two heavenly stems among the ten: Wu is the yang earth, incorporated into Kan; Ji is the yin earth, incorporated into Li, each belonging to its own category. The six yao positions of Qian incorporate three Jia and three Ren; the six yao positions of Kun incorporate three Yi and three Gui; these four heavenly stems belong to the inner and outer trigrams of Qian and Kun. Qian and Kun are the parents of all other trigrams. The changes of odd and even, the beginning and end of all things, are contained within them. Therefore, starting from Jia and Yi, ending with Ren and Gui, the remaining six trigrams are included in between.

所納之幹，括始終也。地理論二十四卦無戊己者，除居中央五，天地之元根。離外陽，故陽外壬配之；坎外陰，故坤外癸配之。其地支之寅、戌、巳、丑、亥、未、卯、辰各從其類納合焉。

The heavenly stems included here fully encompass both the beginning and the end. In geographical divination, the twenty-four directions are used without including Wu and Ji, because the central number five is excluded—this is the fundamental origin of heaven and earth. The outer trigram of Li belongs to yang, so the outer line of Qian, which is Ren, is used to match it; the outer trigram of Kan belongs to yin, so the outer line of Kun, which is Gui, is used to match it. As for the earthly branches Yin, Xu, Si, Chou, Hai, Wei, Mao, and Chen, they are each included in the trigrams that correspond to their own type.

坎正北為水，申子辰三合水局也，故隸於坎；離正南為火，寅午戌三合火局也，故隸於離；震正東為木，亥卯未三合木局也，故隸於震；兌正西為金，巳酉丑三合金局也，故隸於兌。離、坎、震、兌四正也，故納乾而配支。幹、坤、艮、巽四隅也，故納乾而已。此支各統於卦之義矣。”

The trigram Kan is located in the north and belongs to water. The three branches Shen, Zi, and Chen form a triple harmony of water, so these three branches are associated with Kan. The trigram Li is located in the south and belongs to fire. The three branches Yin, Wu, and Xu form a triple harmony of fire, so these three branches are associated with Li. The trigram Zhen is located in the east and belongs to wood. The three branches Hai, Mao, and Wei form a triple harmony of wood, so these three branches are associated with Zhen. The trigram Dui is located in the west and belongs to metal. The three branches Si, You, and Chou form a triple harmony of metal, so these three branches are associated with Dui. The trigrams Li, Kan, Zhen, and Dui are the four cardinal trigrams, so they both incorporate heavenly stems and are paired with earthly branches. The trigrams Qian, Kun, Gen, and Xun are the four corner trigrams, so they only incorporate heavenly stems and are not paired with earthly branches. This is the reason why each earthly branch is associated with a particular trigram.

此以後天八卦輔以支干而定其方位之次也。按《青囊經》曰：“聖人因八卦以推天時，用地支以配天干，制為土圭，別理地宜，以立人極。”陳希夷釋之曰：“八卦為象數之始，天干所以附八卦，而地支所以佐天干也。故至人因卦以推時，用支以配幹，而定其方位之次，制為土圭之器，以消息天地孤虛之氣，蓋自上古伏羲命大撓氏始立八卦之方，而先未有支干也。

This is a method of determining the order of the twenty-four directions using the Later Heaven Trigrams and supplementing them with the Heavenly Stems and Earthly Branches. According to the Qingnang Jing, "sages used the Eight Trigrams to investigate the heavenly seasons, paired the Earthly Branches with the Heavenly Stems, and made the soil gnomon to distinguish the suitability of soil in different regions, thus establishing the standards for human conduct." Chen Tuan explained that the Eight Trigrams are the starting point of symbols and numbers, the Heavenly Stems are established based on the Eight Trigrams, and the Earthly Branches further support the Heavenly Stems. Therefore, the enlightened ones use the trigrams to determine the seasons, pair the branches with the stems, and thus arrange the order of directions. They also made the soil gnomon to regulate the "gū" and "xū" energies in the universe. In other words, the trigrams determine the seasonal changes, while the stems and branches determine the directions on the ground. Only when these two are combined can the order of the compass be arranged. Tracing back, in ancient times, Fu Xi assigned the Eight Trigrams to specific directions, and at that time there were no Heavenly Stems or Earthly Branches.

至堯命羲和考中星，始用十二辰位。周公作指南車，有其形而無方。至玄女授赤松子，始用卦氣支干分配而成二十四位，以為神器。法以天數二十有五，扐一以為體，而二十四氣備。地數三十，去六以為用，而二十四氣全。

At the time of Emperor Yao, Xi Shi and He Shi were commissioned to observe the celestial stars and established the twelve earthly branches. The use of the twelve branches began then. The Duke of Zhou invented the south-pointing chariot, which had only the form of pointing but not yet the division of directions. It was only after the Mysterious Lady of the Ninth Heaven taught Chisuizi that the twenty-four positions were created by matching the trigrams with the heavenly stems and earthly branches, making them a sacred tool for geomancy. The method of determining these numbers is as follows: the total number of heavenly numbers is twenty-five, from which one number is removed to leave the original essence, and the remaining twenty-four correspond exactly to the twenty-four solar terms. The total number of earthly numbers is thirty, from which six are subtracted for practical use, and the remaining twenty-four also correspond exactly to the twenty-four solar terms. This is how the twenty-four positions on the compass came to be.

五行生成，二氣對待，北一南二，東三西四，中五沖氣，奠居中處。明河圖五行生成之氣，推洛書九宮推移之跡。制以水北火南，木東金西，土中生成，化育有定序矣。天以一生水，坎者水之位也，故子正北。癸得地六之陰，水之柔也，故癸次於子。水不止則流蕩而忘反，必土以止之，則能生物。丑者土之柔也，故丑次於癸。

The Five Phases have both generating and forming aspects, with yin and yang energies opposing each other in pairs: North is one, South is two, East is three, West is four, and Central Five is the harmonious energy that resides in the middle. This is to clarify the generating energies of the Five Phases as depicted in the Yellow River Chart, and to trace the movement of the Nine Palaces in the Luo Writing. Thus, water is located in the North, fire in the South, wood in the East, metal in the West, and earth in the center, establishing a definite order for generation and nurturing. Heaven begins with water, and坎 (Kan) is the original position of water, so Zi (the first branch) is located in the North. Gui (the tenth heavenly stem) receives the yin aspect of the earthly number six, representing the soft aspect of water, so Gui comes after Zi. If water is not restrained, it would flow endlessly without returning, but it must be stopped by earth to nurture all things; Chou (the second earthly branch) represents the soft aspect of earth, so it comes after Gui.

艮為山，土之剛也，故艮次子、丑而居東北，所以代震之施化也。土合而化氣，將以生木。寅為稚木，故寅次於艮。甲得天三之陽，木之剛也，故甲次於寅。震者木之旺也，故卯居正東。乙得地八之陰，木之柔也，故乙次於卯。木非土無以盛，辰者土之正氣，故辰次於乙木者，陽之穉也。

Gen represents mountain, which is the firm aspect of earth. Therefore, Gen comes after Zi and Chou and is located in the northeast, taking the place of Zhen to carry out the function of nurturing and transforming. Earth凝聚 and transforms into qi, about to give birth to wood; Yin is the young wood, so Yin comes after Gen. Jia receives the yang of the heavenly number three, representing the firm aspect of wood, so Jia comes after Yin. Zhen is the most vigorous part of wood, so Mao is located due east. Yi receives the yin of the earthly number eight, representing the gentle aspect of wood, so Yi comes after Mao. Wood cannot flourish without earth; Chen is the pure essence of earth, so Chen comes after Yi—wood at this time is still young yang.

木非旺不能生火，故巽為旺木而次於辰。旺極必齊生，所生火也。巳為火之初氣，故巳次於巽。丙得天七之火，陽之剛也，故丙次於巳。離者火之位也，故午居正南。丁得地二之陰，火之柔也，故丁次於午。火旺必有止，將以生土也，故未次於丁。坤者地之體，土之正氣也，故坤次於未。

Wood cannot generate fire unless it reaches its peak, so Xun is the flourishing wood and is placed after Chen. When the flourishing reaches its peak, it gives rise to fire; Si is the initial stage of fire, so Si is placed after Xun. Bing receives the heavenly number seven, representing the strong yang aspect of fire, so Bing is placed after Si. Li is the center of fire, so Wu is located due south. Ding receives the earthly number two, representing the gentle yin aspect of fire, so Ding is placed after Wu. After fire is strong, it must come to rest and give rise to earth, so Wei is placed after Ding. Kun is the essence of the great earth, representing the pure yang of earth, so Kun is placed after Wei.

土旺必生金，申者金之初氣也，故申次於坤。庚得天九之陽，金之剛也，故庚次於申。兌者金之位也，故酉居正西。辛得地四之陰，金之柔也，故辛次於酉。金非土無以成，戊者土之正氣也，故戊次於辛。金者陰之稚也，金不盛不能化，故幹為旺金而次於戊。旺極而化成，所以生水也。亥為水之初氣，故亥次於幹。壬得天乙之陽，水之剛也，故壬次於亥。於是二十四位有定方矣。

After the earth is strong, metal is generated. Shen is the initial energy of metal, so it comes after Kun. Geng receives the yang energy of nine, representing the strong aspect of metal, so it comes after Shen. Dui is the original position of metal, so You is located due west. Xin receives the yin energy of four, representing the gentle aspect of metal, so it comes after You. Metal cannot be formed without earth. Xu is the pure energy of earth, so it comes after Xin. Metal is young and yin, and cannot change without being strong, so Qian, representing strong metal, comes after Xu. When metal reaches its peak it transforms into water. Hai is the initial energy of water, so it comes after Qian. Ren receives the yang energy of the heavenly one, representing the strong aspect of water, so it comes after Hai. At this point, the twenty-four directions of the compass have fixed positions.

戊己得大地之中，天五地十之氣，故中處以為金母。金伏天干之戊土，而制於地支之午火，藏於地支之子水，本居子之中也，故土圭之器，其休以木，其用以金，而化成於水火。子水丙火寄跡於土中，其子午之正中既定，則天地之正氣從可知矣。神哉！

The heavenly stem Wu and Ji represent the central earth and the combined energies of heaven and earth, so they are located in the center and serve as the mother of metal. Metal is hidden within the earth of Wu and is controlled by the fire of the午 branch, and it is stored in the water of the子 branch. Metal is originally located at the center of the子 branch. Therefore, the instrument called the soil gnomon, its handle is made of wood, its needle is made of metal, and its function lies between water and fire to transform them. The water in the子 branch and the fire in the丙 branch both reside within the earth; once the center of the子 and午 branches is determined, the correct energies of heaven and earth can be understood. Truly marvelous!

江右山人徐善繼述 同著。先天卦配洛書，值陽數者為浄陽，值陰數者為浄陰。其支干各統於卦。此浄陰浄陽之定位也，法以先天卦乾南坤北、離東坎西四正之卦，配洛書戴九履一，左三右七之陽數，而為浄陽；先天艮、震、巽、兌四隅之卦，配洛書二四為肩，六八為足之陰數，而為浄陰。其支干亦各統於卦。為陰陽，然不曰陰陽，而必曰凈陰凈陽者，欲其不相駁雜也。地法因之。故陽龍必須陽向，陽水來去則吉，而雜陰則凶；陰龍必須陰向，陰水來去則吉，而雜陽則凶，本乎此也。

Xu Shanji and Xu Shanshu, brothers from Jiangxi, jointly authored this text. The Earlier Heaven Trigrams are combined with the numbers of the Luo Square. Those values that are yang are considered "pure yang," and those that are yin are considered "pure yin." Each branch and stem is also assigned to the trigram it belongs to. This is the method of determining "pure yang" and "pure yin." The four main trigrams of the Earlier Heaven Trigrams—Qian (Heaven) in the south, Kun (Earth) in the north, Li (Fire) in the east, and Kan (Water) in the west—are paired with the yang numbers of the Luo Square, "nine on top, one beneath, three on the left, seven on the right," and are designated as "pure yang." The four corner trigrams of the Earlier Heaven Trigrams—Gen (Mountain), Zhen (Thunder), Xun (Wind), and Dui (Lake)—are paired with the yin numbers of the Luo Square, "two and four on the shoulders, six and eight on the feet," and are designated as "pure yin." Each branch and stem is also assigned to the trigram it belongs to. Originally, it is simply yin and yang, but instead of directly saying yin and yang, they use "pure yin" and "pure yang" to indicate that they should be pure and not mixed. This method is used in geomancy. Therefore, a yang dragon must be paired with a yang direction, and yang water coming and going is auspicious; if yin is mixed in, it becomes inauspicious. A yin dragon must be paired with a yin direction, and yin water coming and going is auspicious; if yang is mixed in, it becomes inauspicious—the basis for this is here.

按：羅經方位，以十二位為陽，以十二位為陰。幹、甲、乙、坎、癸、申、辰、離、壬、寅、戌陽位，艮、丙、巽、辛、兌、丁、巳、丑、震、庚、亥、未陰位。葢法先天方位，而配以洛書象數而推明者也。

The twenty-four directions of the compass are divided into twelve yang positions and twelve yin positions. The yang positions are Qian, Jia, Yi, Kan, Gui, Shen, Chen, Li, Ren, Yin, Xu (the original text lists only eleven, but according to the principle of pure yang, there should also be Kun, though the original text is missing this entry, and it is recorded as is); the yin positions are Gen, Bing, Xun, Xin, Dui, Ding, Si, Chou, Zhen, Geng, You, Wei. This system is derived from the positions of the Earlier Heaven Trigrams, combined with the numerical and symbolic calculations of the Luo Writing, making it clear and explicit.

先天卦位幹、坤、坎、離居四正之位，陽位也；洛書象數一、九、三、七居四陽之位，奇數也。故幹、坎、坤、離以居陽位而為陽，甲、乙、壬、癸以配陽卦而為陽，寅、戌以陽支而配離從火，申、辰以陽支而配坎從水，故十二位為陽也。

In the Earlier Heaven arrangement of trigrams, Qian, Kun, Kan, and Li occupy the four cardinal positions, which are yang positions; in the Luo Book's numerical arrangement, the numbers one, nine, three, and seven are located in the four yang directions, which are odd numbers. Therefore, the four trigrams Qian, Kan, Kun, and Li are considered yang because they are located in yang positions; the four heavenly stems Jia, Yi, Ren, and Gui are considered yang because they are paired with yang trigrams; the branches Yin and Xu are originally yang branches and are considered yang because they triple harmonize with Li (Fire); the branches Shen and Chen are originally yang branches and are considered yang because they triple harmonize with Kan (Water). Together, the four trigrams, four heavenly stems, and four branches make up exactly twelve yang positions.

先天卦位震、巽、兌、艮居四隅之位，陰位也。洛書象數以二、四、六、八居四陰之位，隅數也。故震、巽、兌、艮居陰位而為陰，酉、丁、庚、辛以配陰卦而為陰。亥、未以陰支而配震從木，巳、丑以陰支而配兌從金，故十二位陰也。

In the Earlier Heaven arrangement of trigrams, the trigrams Zhen, Xun, Dui, and Gen are located in the four corners, which are considered yin positions. In the Luo Writing numerical system, the numbers two, four, six, and eight are located in the four yin directions, which are corner numbers. Therefore, the four trigrams Zhen, Xun, Dui, and Gen are considered yin because they occupy yin positions; the four heavenly stems You, Ding, Geng, and Xin are considered yin because they are paired with yin trigrams; the two earthly branches Hai and Wei, which are inherently yin, are also considered yin because they triple harmonize with Zhen and thus belong to wood; the two earthly branches Si and Chou, which are inherently yin, are also considered yin because they triple harmonize with Dui and thus belong to metal. Combined, the four trigrams, four heavenly stems, and four earthly branches make up exactly the twelve yin positions.

是陰陽各有十二路，而地理家從陰位者，陰為天地之始，萬物之母。陰有生生之意，而陽無焉，故貴陰而賤陽。凡行龍行水，將從並朝，各得其位而不雜，則陰陽和，造化備矣。以其位陰陽言之，則純陽純陰，似若無生意者。

Thus, yin and yang each have twelve paths. Geomancers tend to focus on the yin positions because yin is the beginning of heaven and earth and the mother of all things; yin contains the meaning of continuous generation, while yang does not, so yin is esteemed and yang is regarded as inferior. Whenever a dragon line, a water course, and the accompanying hills and supporting features are each in their proper positions without mixing, then yin and yang are in harmony, and the workings of nature are complete. If we consider only the yin and yang of directions, pure yang and pure yin seem to lack vitality.

以卦氣干支之陰陽言之，則陽中有陰焉，陰中有陽焉。何則？幹、坎以陽卦從陽，宜也，而坤、離為陰；甲、壬以陽干從陽，宜也，而乙、癸為陰；巽、兌以陰卦從陰，宜也，而艮、震為陽；丁、辛以陰干從陰，宜也，而丙、庚為陽。於是陰陽和而奇偶備，此堪興家所以本先天理氣，而用後天方位也。

But if we consider the yin and yang of the trigrams and the heavenly stems and earthly branches, we can see that there is yin within yang and yang within yin. Why is this so? The trigrams Qian and Kan are yang trigrams that follow yang, which is natural; yet the trigrams Kun and Li are considered yin. The heavenly stems Jia and Ren are yang stems that follow yang, which is natural; yet the stems Yi and Gui are considered yin. The trigrams Xun and Dui are yin trigrams that follow yin, which is natural; yet the trigrams Gen and Zhen are considered yang. The heavenly stems Ding and Xin are yin stems that follow yin, which is natural; yet the stems Bing and Geng are considered yang. In this way, yin and yang are in harmony, and odd and even are complete. This is precisely why geomancers base their qi and qi-qi (energy and its movement) on the principles of the Earlier Heaven, while using the Later Heaven for directions. Yin and yang interpenetrate; one cannot merely look at the surface.

按宋國師吳公景鸞云：“方位五行有三：曰正五行，乃方位五行也；曰八卦五行，乃納甲八局配納五行也；曰洪範五行，乃山頭納音五行也。此三家五行，獨四正之宮木東、金西、火南、水北無變易之說，餘各有異屬，而其用亦不同。以正五行論氣，以八卦五行論局，以洪範五行論音，各有所主，不可一例也。正五行訣云：乾金坤艮土為宗，丑未辰戌土鄉同，亥壬子癸北方水，寅甲卯乙巽木東，巳丙午丁南位火，申庚酉辛西金逢。

According to the Song dynasty master Wu Jingluan, there are three schools of the Five Phases in terms of directions: the first is the 'correct Five Phases' which refers to the Five Phases of the directions; the second is the 'Eight Trigrams Five Phases' which refers to the Five Phases assigned according to the Najia system; and the third is the 'Hongfan Five Phases' which refers to the Nayin sound elements of the mountain heads. Among these three schools of Five Phases, only the four cardinal directions remain unchanged: wood is in the east, metal in the west, fire in the south, and water in the north. The rest of the stems and branches have different attributions and different applications. The correct Five Phases is used to discuss 'qi', the Eight Trigrams Five Phases is used to discuss 'structure', and the Hongfan Five Phases is used to discuss 'sound'. Each has its own domain and cannot be applied indiscriminately. Using the wrong one may result in misjudging the attributes of dragon, mountain, and direction. The mnemonic for the correct Five Phases states: Qian belongs to metal, Kun and Gen belong to earth; Chou, Wei, Chen, and Xu belong to the earth direction; Hai, Ren, Zi, and Gui belong to the north and are water; Yin, Jia, Mao, Yi, and Xun belong to the east and are wood; Si, Bing, Wu, and Ding belong to the south and are fire; Shen, Geng, You, and Xin belong to the west and are metal. This mnemonic assigns each of the twenty-four directions to one of the Five Phases, forming the basic layer of interpretation on the compass.

此後天方位正五行，本之洛書，以天一居北而統亥、壬、坎、癸為水之正位，天九居南而統巳、丙、離、丁為火之正位，天三居東而統甲、寅、乙、震為木之正位，天七居西而統申、庚、兌、辛為金之位；地六居西北之隅而為乾金之位，地二居西南之隅而為坤土之位，天五居中，寄旺四季，而於辰、戌、丑、未之位，乃後天入用之五行，萬古不易者也。”

This is the correct Five Phases according to the Later Heaven directions, based on the Luo Writing: the heavenly number one resides in the north, governing亥, 壬, 坎, 癸, as the position of water; the heavenly number nine resides in the south, governing巳, 丙, 离, 丁, as the position of fire; the heavenly number three resides in the east, governing 甲, 寅, 乙, 震, as the position of wood; the heavenly number seven resides in the west, governing 申, 庚, 兑, 辛, as the position of metal; the earthly number six resides in the northwest corner, as the position of乾 metal; the earthly number two resides in the southwest corner, as the position of坤 earth; the heavenly number five resides in the center, flourishing in the four seasons, falling on the positions of 辰, 戌, 丑, 未. This is the Five Phases used in the Later Heaven, unchanging through the ages. Whenever determining the Five Phases of a particular direction on the compass, this system is always the first reference.

八卦五行訣云：震庚亥未巽辛木，干甲兌丁巳丑金，坎癸申辰皆屬水，離壬寅戌火為眞。坤乙艮丙向屬土，八卦五行細論之。

The mnemonic for the Five Phases of the Eight Trigrams states: Zhen (Thunder), Geng (Heavenly Stem), Hai (Earthly Branch), and Wei (Earthly Branch) belong to Wood; Qian (Heaven), Jia (Heavenly Stem), Dui (Lake), Ding (Heavenly Stem), Si (Earthly Branch), and Chou (Earthly Branch) belong to Metal; Kan (Water), Gui (Heavenly Stem), Shen (Earthly Branch), and Chen (Earthly Branch) all belong to Water; Li (Fire), Ren (Heavenly Stem), Yin (Earthly Branch), and Xu (Earthly Branch) indeed belong to Fire; Kun (Earth), Yi (Heavenly Stem), Gen (Mountain), and Bing (Heavenly Stem) belong to Earth. The Five Phases of the Eight Trigrams are thus carefully distinguished in this way. This system incorporates the Heavenly Stems assigned by Najia, as well as the Earthly Branches associated by Triple Harmony, and classifies them under the Five Phases of the Primary Hexagram.

此八卦五行，以卦配合支干而論其所屬者也。幹屬金，甲納配於幹，故甲亦屬金；坤屬土，乙納配於坤，故乙亦屬土；艮屬土，丙納配於艮，故丙亦屬土；巽屬木，辛納配於巽，故辛亦屬木；震屬木，庚納配於震，亥未合於震，故庚、亥、未亦屬木。兌屬金，丁納配於兌，巳丑合於兌，故丁、巳、丑亦屬金；離屬火，外陽而內陰，幹之外三爻壬配之，而壬亦屬火。寅戌以合於離而屬火。坎屬水，外陰而內陽，故坤之外三爻癸配之，而癸亦屬水。申辰以合於坎而屬水。此八卦五行相配之理也。

This system of the Eight Trigrams and the Five Phases involves matching the Heavenly Stems and Earthly Branches to the trigrams and determining their corresponding elements. The trigram Qian belongs to metal, and the Heavenly Stem Jia is assigned to Qian, so Jia also belongs to metal. The trigram Kun belongs to earth, and the Heavenly Stem Yi is assigned to Kun, so Yi also belongs to earth. The trigram Gen belongs to earth, and the Heavenly Stem Bing is assigned to Gen, so Bing also belongs to earth. The trigram Xun belongs to wood, and the Heavenly Stem Xin is assigned to Xun, so Xin also belongs to wood. The trigram Zhen belongs to wood, and the Heavenly Stem Geng is assigned to Zhen. The Earthly Branches Hai and Wei also form a Triple Harmony with Zhen, so Geng, Hai, and Wei also belong to wood. The trigram Dui belongs to metal, and the Heavenly Stem Ding is assigned to Dui. The Earthly Branches Si and Chou also form a Triple Harmony with Dui, so Ding, Si, and Chou also belong to metal. The trigram Li belongs to fire, with the outer yao being yang and the inner yao being yin. The outer three yao of Qian, which is metal, are matched with the Heavenly Stem Ren, so Ren also belongs to fire. The Earthly Branches Yin and Xu form a Triple Harmony with Li, so they also belong to fire. The trigram Kan belongs to water, with the outer yao being yin and the inner yao being yang. The outer three yao of Kun, which is earth, are matched with the Heavenly Stem Gui, so Gui also belongs to water. The Earthly Branches Shen and Chen form a Triple Harmony with Kan, so they also belong to water. This is the principle of matching the Eight Trigrams with the Five Phases. All the methods of using the Najia system are derived from this.

洪範五行又名宗廟五行又名大五行訣曰：甲寅辰巽大江水，戌坎申辛水亦同。震艮巳山原屬木，離壬丙乙火為宗。兌丁干亥金生處，丑癸坤庚未土中。

The Five Phases of Hongfan are also called "Ancestral Temple Five Phases" or "Great Five Phases." Its mnemonic goes: Jia, Yin, Chen, and Xun belong to great river water; Xu, Kan, Shen, and Xin also belong to water; Zhen, Gen, and Si mountains originally belong to wood; Li, Ren, Bing, and Yi are centered on fire; Dui, Ding, Qian, and Hai are the places where metal is born; Chou, Gui, Kun, Geng, and Wei belong to earth. This system is quite different from the standard Five Phases and is derived from the transformation of the trigrams in the Najia system.

按《洪範五行論》曰：“洪範之理，乃以八卦通變，演而伸之，為二十四位五行變化之情，蓋八卦之變者。甲本屬木，納於乾宮，與坤交，以坤之上下二爻交換幹之上下二爻，化成坎象，甲隨坎化，故屬水也。乙本屬木，納於坤宮，坤與幹交，以幹之上下二爻交換坤之上下二爻，化成離象，乙受離化，故屬火也。

According to the "Hongfan Wu Xing Lun," the principle of the Five Phases in Hongfan is based on the mutual transformation of the Eight Trigrams, leading to the actual changes of the Five Phases in the twenty-four positions. In the end, it is all about the transformed hexagrams of the Eight Trigrams. Jia originally belongs to wood and is included in the Qian trigram. When Qian and Kun interact, the upper and lower yao of Kun replace those of Qian, forming the Kan trigram, so Jia transforms along with Kan and thus belongs to water. Yi originally belongs to wood and is included in the Kun trigram. When Kun and Qian interact, the upper and lower yao of Qian replace those of Kun, forming the Li trigram, so Yi transforms along with Li and thus belongs to fire. The reason why Hongfan differs from the standard Five Phases in every aspect is due to this principle of interacting yao and transforming qi.

丙本屬火，納於艮宮，艮與兌對，以兌之下爻交換艮之下爻，化成離象，丙隨離化，故屬火也。丁本屬火，納配兌宮，兌與艮對，以艮之上爻交換兌之上爻，化成乾象，丁受幹化，故屬金也。庚本屬金，納配於震，震與巽對，以巽之下爻交換震之下爻，化成坤象，庚受坤化，故屬土也。

Jia originally belongs to fire and is placed in the Gen hexagram; Gen faces Dui, so the lower line of Dui is used to exchange with the lower line of Gen, forming the Li hexagram. Therefore, Jia follows Li and transforms, so it still belongs to fire. Yi originally belongs to fire and is placed in the Dui hexagram; Dui faces Gen, so the upper line of Gen is used to exchange with the upper line of Dui, forming the Qian hexagram. Therefore, Yi is transformed by Qian and belongs to metal. Geng originally belongs to metal and is placed in the Zhen hexagram; Zhen faces Xun, so the lower line of Xun is used to exchange with the lower line of Zhen, forming the Kun hexagram. Therefore, Geng is transformed by Kun and belongs to earth. Each heavenly stem first looks at which hexagram it is placed in, then sees what hexagram it transforms into after exchanging lines with its opposite hexagram.

辛本屬金，納配於巽，巽與震對，以震之上爻交換巽之下爻，化成坎象，辛受坎化，故屬水也。壬本屬水，納配於離，離與坎對，以離之中爻交換坎之中爻，化成乾象，壬受幹化，本當屬金，納於離火，火焰金消，不能自立，退而附於離，故屬火也。癸本屬水，納配於坎，坎與離對，以離之中爻交換坎之中爻，化成坤象，癸受坤化，故屬土也。此入於納甲之變。

Xin originally belongs to metal, and through the method of Najia it is paired with Xun. Xun and Zhen are opposite, so the upper line of Zhen is exchanged with the lower line of Xun, forming the image of Kan. Xin thus receives the influence of Kan and transforms, so it belongs to water. Ren originally belongs to water, and through the method of Najia it is paired with Li. Li and Kan are opposite, so the middle line of Li is exchanged with the middle line of Kan, forming the image of Qian. Ren thus receives the influence of Qian and transforms, so it should originally belong to metal. However, since it is paired within the fire of Li, when the fire arises, the metal melts and cannot stand on its own, so it retreats and relies on Li, thus belonging to fire. Gui originally belongs to water, and through the method of Najia it is paired with Kan. Kan and Li are opposite, so the middle line of Li is exchanged with the middle line of Kan, forming the image of Kun. Gui thus receives the influence of Kun and transforms, so it belongs to earth. All of these belong to the transformations of the Najia method. Among them, Ren is especially noteworthy: after transformation, it is taken over by the fire of its own palace, Li, so it ends up belonging to fire.

如乾坤以上下二爻交者，取象於否泰之義，故曰天地定位；艮震與巽兌交者，取象於咸、恆、損、益之義，故曰雷風相薄、山澤通氣是也。離以中爻交於乾坤，乾坤以下爻交於坎離者，取象於既濟之義，故曰水火不相射是也。乾坤本乎金土而不變者，乃陰陽之宗祖，眾卦之父母，退身於休明之地，老亢而不變也。

As for the trigrams Qian and Kun, they use the upper and lower lines to intersect, taking the meaning of the Guà and Tai gua, hence it is said "Heaven and Earth are positioned." The trigrams Gen and Zhen intersect with Xun and Dui, taking the meaning of the four guas Xian, Heng, Shen, and Yi, hence it is said "Thunder and Wind are close to each other" and "Mountains and Marshes communicate with each other." The trigram Li uses the middle line to intersect with Qian and Kun, and Qian and Kun use the lower line to intersect with Kan and Li, taking the meaning of the Ji Ji gua, hence it is said "Water and Fire do not oppose each other." Qian and Kun originally belong to metal and earth and do not change, because they are the ancestors of yin and yang and the parents of all other guas, having retreated to a quiet and bright place, old and extreme, so they no longer change. All unchanging guas are those whose positions are already fixed and do not need further movement.

坎、離、震、兌立於四正，水火木金而不變者，以子、午、卯、酉正位，各專四旺之地，宣佈四時之令，而氣化行焉，故不變也。艮、巽用變者，艮土易位於坎震東北之界，處身衰丑病寅之間，思欲更相代立，自然成山而化木也。巽木易位於震離東南之界，處身於衰辰病巳之間，不能自立，反歸於水，辰為墓地，並與辰皆水也。

The trigrams Kan, Li, Zhen, and Dui are positioned at the four cardinal directions and belong to water, fire, wood, and metal respectively, and remain unchanged. This is because they occupy the central positions of Zi, Wu, Mao, and You, governing the most vigorous areas of the four directions. They announce the seasonal changes and facilitate the circulation of vital energy, hence they remain constant. However, the trigrams Gen and Xun change. Gen, representing earth, moves to the northeast boundary between Kan and Zhen. It is located in the 'decline' area of Chou and the 'sickness' area of Yin. Seeking to rise and take its place, it naturally transforms from mountain to wood. Xun, representing wood, moves to the southeast boundary between Zhen and Li. It is located in the 'decline' area of Chen and the 'sickness' area of Si. Unable to establish itself independently, it instead merges with water. Chen is also the resting place of water, so Xun and Chen are both considered to belong to water.

亥本屬水，因金以生，乘代金立，故亥變金也。寅本居木，因水以生，乘代水立，故寅變水也。巳本屬火，因木以生，乘代木立，故巳變木也。申本屬金，水長生地，金反生水，故申變水也。辰、戌、丑、未五土之神，分為四季，作造化甄陶之至，為厚載之質，本不可變。因土以生木，木附於土，奪土一半為水。水動土靜，辰、戌陽之動也，故化為水，丑、未陰之靜也，故仍為土。此化氣五行所由取耳。”

The branch Hai originally belongs to water, but because it is generated by metal, it takes the place of metal and thus becomes metal. The branch Yin originally belongs to wood, but because it is generated by water, it takes the place of water and thus becomes water. The branch Si originally belongs to fire, but because it is generated by wood, it takes the place of wood and thus becomes wood. The branch Shen originally belongs to metal, but Shen is also the place where water is born, so metal instead generates water, thus becoming water. The branches Chen, Xu, Chou, and Wei are the deities of the five soils, governing the four seasons and representing the ultimate transformation and creation of all things. They are the qualities of great virtue that can carry all things, and they should not change. However, because soil can generate wood and wood relies on soil, soil loses half of its strength and becomes water. Water is active, while soil is passive. Chen and Xu are yang and active, so they transform into water. Chou and Wei are yin and passive, so they remain soil. This is the origin of the concept of "transformed elements" in the Five Phases.

蜀忠州太守南泉羅公青霄曰：論天時者百十有餘家，各相矛盾。大概有一二主洪範五行。唐、宋、元至我明，如宋魯珍曆法、通書是也。一主正五行，則洪理之《歷府》、池紀之《克擇通書》是也。粵稽正五行，乃生成對待之體，理之各具者也。洪範五行，乃變化流行之用，理之相隔者也。正五行祖伏羲先天之易，洪範五行祖文王後天之易，先天者造化之原，後天者人事之用也。

A certain official named Luo Qingxiao, who was the governor of Zhongzhou in Sichuan and known as Nanquan, said: There are over a hundred schools of thought discussing the selection of auspicious times, yet they contradict each other. Broadly speaking, there are two main schools. One school advocates the use of the Five Phases from the Hongfan chapter, which has been followed from the Tang, Song, Yuan dynasties up to the present day. For example, Song's Lu Zhen's calendar and the book "Tongshu" belong to this school. The other school advocates the use of the correct Five Phases, for example, Hong Li's "Lifu" and Chi Ji's "Kexue Tongs hu." Upon examination, the correct Five Phases represent the fundamental nature of generation and mutual interaction, embodying the completeness of principles on their own. The Hongfan Five Phases represent the function of change and movement, embodying the aspect of principles that are separate yet transform into each other. The correct Five Phases follow the precedent of Fuxi's Earlier Heaven "Yi," while the Hongfan Five Phases follow the precedent of King Wen's Later Heaven "Yi." Earlier Heaven represents the origin of creation, while Later Heaven represents the application in human affairs.

陰陽家始自軒轅征蚩尤，命風后作遁甲，命大撓作甲子，為兵家三式，曰太乙以知天地，曰六壬以知人也，曰奇門以知地也。至堯制歷置閏，欽若昊天，敬授人時。舜在璇璣玉衡，以齊七政。夏、商、周正用三統，皆為人事而設也。

The origin of the yin and yang system dates back to the time when the Yellow Emperor, Huangdi, waged war against Chiyou. He ordered Fenghou to create Dun Jia and ordered Daren to create Jiazi. Later, these became the three systems of the military school: Taiyi for understanding heaven, Liuren for understanding people, and Qimmen for understanding the earth. When Emperor Yao established the calendar and implemented the intercalation method, he respectfully followed the heavens and informed the people of the seasons. Emperor Shun observed the Xuanji Yuheng to harmonize the sun, moon, five planets, and the seven luminaries. The three official calendars used by the Xia, Shang, and Zhou dynasties were also established for human affairs.

若執先天之易以斥後天之易，則人必以為非聖無法矣。彼執正五行，斥洪範為《滅蠻經》者，果何所據而生今反古也哉！斥洪範者，謂其顛例五行，以甲、寅、辰、巽、辛、申屬水，艮、巳屬木，壬、乙屬火，丁、亥屬金，庚、癸屬土。殊不知納音已先顛倒之矣。如甲、乙本木，子、丑本水，納音則以為海中金，以至丙丁寅卯火、戊己辰巳木等。於支之納音亦莫不然。而主正五行者，何亦不以納音為非乎？

If one clings stubbornly to the Earlier Heaven version of the Yi and rejects the Later Heaven version, people would certainly think that such a person shows no reverence for the sages and disobeys the established rules. Those who rigidly adhere to the correct Five Phases and denounce the Hongfan as the "Meman Jing" (a derogatory term), what basis do they have for opposing ancient methods in today's time? Those who oppose Hongfan claim that it reverses the Five Phases: Jia, Yin, Chen, Xun, Xin, Shen are considered water; Gen and Si are considered wood; Ren and Yi are considered fire; Ding and Hai are considered metal; and Geng and Gui are considered earth. But they do not realize that the Nayin sound elements have already reversed the order beforehand. For example, Jia and Yi originally belong to wood, Zi and Chou originally belong to water, but the Nayin assigns Jiazi and Yichou as sea metal; and Jinyin and Dingmao as furnace fire; and Wuchen and Jisi as great forest wood, and so on. All the heavenly stems and earthly branches have their Nayin sound elements assigned in this way. Then why do those who advocate the correct Five Phases not also criticize the Nayin sound elements?

蓋洪範五行之旨本於太陰納甲，天象昭然可見，選擇忌犯陰府，亦以納甲化氣克化氣。如甲己化土，克艮、丙、巽、辛水；丙辛化水，克戊、坎、坤、癸火；戊癸化火，克震、庚、亥、未金；乙庚化金，克幹、甲、丁、兌木；丁壬化木，克離、壬、寅、戌土。

The principle of the Five Phases in the Hongfan text is based on the assignment of Heavenly Stems to the Moon (Najia). This can be clearly seen in celestial phenomena. When selecting a day for a ritual, one must avoid conflicting with the "Yin Palace." The method used is the same as Najia transformation, where stems interact to generate phases and overcome others: Jia and Ji combine to form earth, overcoming water associated with Gen, Bing, Xun, and Xin; Bing and Xin combine to form water, overcoming fire associated with Wu, Kan, Kun, and Gui; Wu and Gui combine to form fire, overcoming metal associated with Zhen, Geng, Hai, and Wei; Yi and Geng combine to form metal, overcoming wood associated with Qian, Jia, Ding, and Dui; Ding and Ren combine to form wood, overcoming earth associated with Li, Ren, Yin, and Xu.

以甲為土，以丙辛為水，戊癸為火，乙為金，丁壬為木，離、丙、午為土，謂非顛倒五行也哉？主正五行者，皆知忌陰府，而顧斥洪範為非，何其明於此而暗於彼耶？

In this system of the underworld's calculation, they take Jia as earth, Bing and Xin as water, Wu and Gui as fire, Yi as metal, Ding and Ren as wood, and Li, Bing, and Wu as earth—this is not also a reversal of the Five Phases? Those who advocate the correct Five Phases all know they should avoid the underworld system, yet they criticize the Hongfan system as incorrect. How can they be clear on one side and confused on the other?

且地支三合，凡陰陽家皆用之，正五行以寅為木，以戌為土，洪範五行以寅、戌為水，而寅、午、戌則合成火局，寅午戌山皆用之。未聞以寅為木，戌為土，而用木局、土局者。正五行以申為金，辰為土，洪範五行以申、辰為水，而申、子、辰則合水局，申、子、辰山皆用之，未聞以申為金、辰為土，而用金局、土局者。

The concept of triple harmony in the Earthly Branches is indispensable for all practitioners of yin-yang divination. In the standard Five Phases system,寅 is considered wood and戌 is considered earth, while in the Hongfan Five Phases system, both寅 and戌 are considered water. However, the triple harmony of寅,午,戌 forms a fire trinity, and whenever a mountain is oriented towards寅,午, or戌, it is always used according to the fire trinity, without ever considering the wood or earth attributes of寅 and戌 to apply the wood or earth trinity. Similarly, in the standard Five Phases system,申 is considered metal and辰 is considered earth, while in the Hongfan system, both申 and辰 are considered water. Yet the triple harmony of申,子,辰 forms a water trinity, and whenever a mountain is oriented towards申,子, or辰, it is always used according to the water trinity, without ever considering the metal or earth attributes of申 and辰 to apply the metal or earth trinity. This clearly shows that the method of using triple harmony to determine the trinity is not based on the inherent Five Phases attributes of the individual branches.

正五行以巳為火，丑為土而用火局土局者。正五行以亥為水、未為土。洪範五行以亥為金、未為土，而亥、卯、未則合成木局，亥、卯、未山皆用之，未聞以亥為金，以未為土，而用金局、土局者。辰、戌、丑、未大象屬土，若年月日時用為土局，則陰陽駁雜不純。要之，土寄旺於四時，理氣生物，莫不有土，隨在而融會，亦各從其類耳。

The correct Five Phases system treats Si as fire and Chou as earth, and uses fire and earth combinations. This sentence is incomplete; according to the context, it should be read as "The Hongfan Five Phases treat Si and Chou as metal, and Si, You, and Chou form a metal combination. There is no record of treating Si as fire and Chou as earth to use fire and earth combinations." The original text has a missing part, and it is now recorded without supplementation. The correct Five Phases system treats Hai as water and Wei as earth; the Hongfan Five Phases treat Hai as metal and Wei as earth, with Hai, Mao, and Wei forming a wood combination. All Hai, Mao, and Wei mountains are treated as wood. There is no record of treating Hai as metal and Wei as earth to use metal and earth combinations. Chen, Xu, Chou, and Wei all belong to earth in the great pattern. If they are treated as earth combinations in the year, month, day, and hour, then yin and yang would be mixed and not pure. In summary, earth is the dominant element in the four seasons. The principles of qi generation and nurturing all things cannot be separated from earth. It is everywhere integrated and connected, but it is only according to their own categories.

其幹、甲、丁用亥、卯、未，坤、乙、壬用申、子、辰，艮、丙、辛用寅、午、戌，巽、庚、癸用巳、酉、丑，各年月日時又各有化合之妙，不可執一論也。如張氏之女嫁於李氏之男，而與之生子，則為李之妻與母矣，尚可執其終為張乎？李氏之男贅於張氏之女，而與之生子，則亦為張之夫與父矣，尚可執其終為李乎？此亦可以罕譬而喻也。

The three mountains of Qian, Jia, and Ding take the directions Hai, Mao, and Wei respectively; the three mountains of Kun, Yi, and Ren take the directions Shen, Zi, and Chen respectively; the three mountains of Gen, Bing, and Xin take the directions Yin, Wu, and Xu respectively; and the three mountains of Xun, Geng, and Gui take the directions Si, You, and Chou respectively. Each of these directions also has its own harmonious combinations for years, months, days, and hours, which cannot be fixed in one way. For example, if a daughter from the Zhang family marries a man from the Li family and they have a son together, she becomes the wife and mother of the Li family. Can she still insist that she is ultimately from the Zhang family? If a man from the Li family marries a woman from the Zhang family and they have a son together, he becomes the husband and father of the Zhang family. Can he still insist that he is ultimately from the Li family? This principle is clearly explained by such a simple analogy.

蓋太極動而生陽，靜而生陰，陰變陽合而生水、火、木、金、土，五氣布，四時行而生男女。萬物皆一本而萬殊也。太極雖有動靜，而動靜互為其根，雖動靜生陰陽，而陰陽互藏其宅。雖陰陽生五行，而五行互相生剋制化，斯為神旡方，而易旡體也，可以顛倒為非乎哉？

The Taiji begins to move and gives rise to Yang, and when still it gives rise to Yin. Yin changes and Yang combines to produce water, fire, wood, metal, and earth. The five elements are distributed and the four seasons operate, giving rise to male and female. All things arise from the same origin yet differ in myriad ways. Although Taiji has movement and stillness, movement and stillness are fundamental to each other. Although movement and stillness give rise to Yin and Yang, Yin and Yang each reside within the other. Although Yin and Yang give rise to the five elements, the five elements mutually generate, control, restrain, and transform each other. This is exactly what the "Great Treatise" of the "Zhou Changes" says: "The spirit has no fixed place, and the Book of Changes has no fixed form." How can one criticize it as wrong by using the two words "upside down"?

大率陰陽造葬，以山家墓運為用神，而墓運通常以洪範五行變成流行者為主本。蓋陰以正五行為體，以洪範五行為用，而造葬人事，皆於用上從事云爾。即以洪範五行作於唐一行，傳流外國以滅蠻，何遼、金、元之及盛而不可滅也？此立滅蠻之說以斥洪範五行者，益見其不經之甚矣！

In general, the school of yin and yang, when dealing with construction and burial, takes the 'burial cycle' of the mountain as the useful god. The burial cycle has always been based on the system of the Five Phases as described in the Hongfan Classic. In other words, the method of阴宅 (burial sites) takes the correct Five Phases as its foundation and the Hongfan Five Phases as its application. Matters such as construction and burial, which are human affairs, all focus on the 'application' side. Even if it is true, as the rumor says, that the Hongfan Five Phases were created by the Tang dynasty monk Yixing and sent abroad to eliminate the barbarians, then why did the Liao, Jin, and Yuan dynasties become so powerful that they could not be eliminated? This clearly shows that those who use the idea of eliminating the barbarians to reject the Hongfan Five Phases are even more absurd.

今觀《皇極》、《範圍》等數，壬、甲從幹，乙、癸向坤等例，皆洪範納甲旨也。子平六壬趨艮、六甲趨乾等例，皆顛倒五行旨也。易卦五行甲子等例，皆錯綜五行旨也。《輟耕録》論納音，《百川學海》等書論洪範大五行，皆詳密可據。不知主正五行者曾一一究之否也？

Nowadays, looking at mathematical works such as the "Huangji Jingshi" and "Fanwei Shu," the principles that壬 and 甲 follow the Qian palace, and 乙 and 癸 belong to the Kun palace, are all in line with the principles of the Hongfan Najia; the principles such as "Liu Ren Qu Gen" and "Liu Jia Qu Qian" in the Six壬 and Six Jia systems are all based on the principle of reversing the Five Phases; and the principles of matching the Five Phases of the Yi hexagrams with the Jiazi are all based on the principle of reversing and interchanging the Five Phases. Tao Zongyi's "Nan Cun Chuo Geng Lu" discusses the Nayin sound elements, and books such as "Bai Chuan Xue Hai" discuss the Hongfan Da Wu Xing in detail, and they are very thorough and can be relied upon. I wonder whether those who advocate the correct Five Phases have examined all these points thoroughly?

說洪範五行者盛於唐，而唐之袁、李、楊、曾為陰陽數之宗，未聞斥其非也。《皇極》、《範圍》衍於宋邵康節，乃理數之宗，未聞以納甲為非也。宋輝山《通書》，我朝刋入司理監，通行天下。劉誠意、姚恭靜諸公，皆精於陰陽之術者，亦未聞斥其非也。洪、池二字視前輩所造所見為何如，乃敢立學著書以誤天下也哉！

The trend of explaining the Five Phases in the "Hongan" text was popular during the Tang dynasty. Yuan Tiangang, Li Chunfeng, Yang Yunsong, and Zeng Wenchan, all great masters of yin-yang and numerology in the Tang dynasty, are not said to have criticized the "Hongan" text. The "Huangji Jingshi" and "Fanyou Shu" were derived by Shao Kangjie (Shao Yong) of the Song dynasty, who was the master of rational numerology, and he is not said to have considered the Najia system incorrect. The "Tongshu" by Hui Shan of the Song dynasty, which was published and included in the judicial office, circulated throughout the country. Liu Ji (Master of Sincerity), Yao Guangxiao (Marquis of Gongjing), and other scholars were all skilled in yin-yang numerology, yet none are said to have criticized the "Hongan" text. How could Hongli and Chi Ji, compared to the achievements and insights of their predecessors, dare to establish their own school of thought and write books to mislead the world?

顧乃德《歷正通書》辨之甚明，的為可信。但既以洪範五行論山運，又以正五行論龍運，殆不敢明斥洪池之非，而遷就引入於正耳。不知山向定穴，近而可憑。後龍變換，遠而難定。年月日時，合山者不合龍，合龍者或不合山。卦例不眞，補洩相反，又非專一精確之論。不若惟主洪範五行，專論山運之為直捷無弊也。

Gu Nie De's "Li Zheng Tong Shu" is clearly explained and indeed credible. However, he uses the Hong Fan Five Phases theory to discuss "mountain movement" and the standard Five Phases theory to discuss "dragon movement." This is probably because he is unwilling to openly criticize Hong Li and Chi Ji's errors, so he tries to reconcile the two theories by aligning them with the standard Five Phases theory. He does not realize that the mountain and direction determine the site, which is nearby and can be accurately determined; however, the dragon line, which comes from behind, changes along the way and is far away, making it difficult to determine. When choosing the year, month, day, and hour, what is suitable for the mountain is often unsuitable for the dragon, and what is suitable for the dragon is often unsuitable for the mountain. If the hexagram example is not accurate, what should be supplemented becomes leakage, and what should be leakage becomes supplementation. This is not a theory that is precise and consistent. It would be better to focus solely on the Hong Fan Five Phases theory and discuss mountain movement exclusively, which would be straightforward and free from drawbacks.

予幼侍龍淵，先君子無聞斥正五行而主洪範。繼驗用洪範者常迪吉，而用正五行者多致凶。及考管、郭諸書，論洪範者歷歷可考，而論正五行者執滯不通。顧乃德之《歷正》又為兩可不經之論，則終無以解天下之誤矣。乃集諸說切要可用者，概列於後，以俟有道者訂之，以決天下之疑，以定天下之吉凶，或於養生送死者未必無小補雲。時隆慶戊辰冬十月也。

When I was young, I served my father, Longyuan Gong, who never excluded the correct Five Phases system and solely relied on Hongfan. Later, I verified them one by one and found that those using Hongfan often led to good outcomes, while those using the correct Five Phases mostly resulted in misfortune. When I examined the writings of Guan Lu and Guo Pu, those discussing Hongfan were well-supported by evidence, while those discussing the correct Five Phases were rigid and unworkable. Gu Nide's "Li Zheng Tong Shu" was ambiguous and inconsistent with correct principles, and ultimately could not resolve the misunderstandings of the people. Therefore, I collected the essential and practical statements from various schools and listed them all here, waiting for wise men to correct them, in order to resolve the doubts of the world and determine its fortune and misfortune. For this great matter of life and death, perhaps there is some small benefit. This was written in the winter of the fifth month of the Wuchen year of Longqing.

又考宋中散大夫田吾公裕同、司天監楊維德奏編《塋原總録》，首編五行，云：“洪範者，此名大五行，蓋五行之變體也，古今用之，極有徵驗。陰陽之妙，有不可詰。此殆如醫家之用五運也，故今遵用之。”此與《百川學海》等書之說同。有雙山五行以論山、玄空五行以論水，皆佐輔龍穴者也。

Another examination of the work "Yingyuan Zonglu" compiled by Tian Yu Tong (my esteemed master) and the Astronomical Office official Yang Weide during the Song dynasty reveals that the section on the Five Phases at the beginning of the volume discusses the "Great Five Phases" or "Hongfan" school, which is a variant of the Five Phases. This approach has been used throughout history and is highly effective. The subtleties of yin and yang are sometimes inherently beyond questioning. This is somewhat analogous to how medical practitioners use the "Five Movements," so we now follow this approach. This view is consistent with what is stated in works such as "Bai Chuan Xue Hai." In addition, there are the "Dual Mountains Five Phases" used for analyzing mountains and the "Xuan Kong Five Phases" used for analyzing water, both of which serve as auxiliary methods in determining the dragon and the site of a grave.

下六十甲子配六十四卦，內除坎、離、震、兌四卦。蓋坎、離為陰陽之樞紐，震、兌為日月之門戶，寔統於六十四卦內耳。此先天之卦位，應周天之節候。地法因之，以察生氣，審孤旺，明吉凶者也。重六十而為百二十分金，皆本乎此。

Using the sixty Jiazi to match the sixty-four trigrams, the four trigrams Kan, Li, Zhen, and Dui are excluded. This is because Kan and Li are the central points of yin and yang, while Zhen and Dui are the gateways of the sun and moon; they are actually already included within the sixty-four trigrams. This is the arrangement of the Earlier Heaven trigrams, used to correspond with the seasonal changes of the celestial cycle. The methods of geomancy rely on this to observe life qi, distinguish between 'gū' and 'wàng', and determine auspiciousness and inauspiciousness. By doubling the sixty to make one hundred twenty 'fenjin', this is also based on this principle.

按陳希夷云：分金之法，則以甲、丙、戌、庚、壬分隸子、寅、辰、午、申、戌之位；乙、丁、己、辛、癸分隸丑、卯、巳、未、酉、亥之位。陪而重之，為百二十金。其所以隸五行生旺休衰則同一例。其歸藏大卦所用，除卻坎、離、震、兌為本體不用，每值戊、已位為本卦之體，以次行，則甲子配頣，丙子配中孚，戌子配復，庚子得屯，壬子得謙，此子癸宮之分金卦也。

According to Chen Tuan, the method of dividing the metal is to assign the five yang stems, Jia, Bing, Wu, Geng, and Ren, to the branches Zi, Yin, Chen, Wu, Shen, and Xu respectively (the original text says 'Xu' but should be 'Wu'). The five yin stems, Yi, Ding, Ji, Xin, and Gui, are assigned to the branches Chou, Mao, Si, Wei, You, and Hai respectively. By doubling and reordering, one forms a total of 120 divisions of metal. The method of associating these with the five phases of generation, prosperity, rest, and decline follows the same principle. As for the use of the large hexagrams in the book Guizang, the four trigrams Kan, Li, Zhen, and Dui are first excluded as the main trigrams. Whenever the position of Wu or Ji appears, the original hexagram is taken as the body, and the sequence is followed accordingly: Jiazi is paired with the hexagram Yi, Bingzi with Zhongfou, Wuzi with Fu, Gengzi with Tun, and Renzi with Qian—these are the hexagrams associated with the metal divisions of the Zi and Gui trigrams.

乙丑得睽，丁丑得升，己丑得臨，辛丑得小過，癸丑得蒙，此丑艮宮之分金卦也。甲寅得益，丙寅得漸，戊寅得泰，庚寅得需，壬寅得隨，此甲寅宮之分金卦也。乙卯得晉，丁卯得解，己卯得大壯，辛卯得豫，癸卯訟，此卯乙宮分金之卦也。

The Yichou (乙丑) gets the Guī hexagram, the Dingchou (丁丑) gets the Shēng hexagram, the Jichou (己丑) gets the Lín hexagram, the Xinchou (辛丑) gets the Xiǎo Guò hexagram, and the Guichou (癸丑) gets the Mēng hexagram. These are the hexagrams for the Cǒu (丑) and Gèn (艮) palace. The Jiāyín (甲寅) gets the Yì hexagram, the Bingyin (丙寅) gets the Jiān hexagram, the Wuyin (戊寅) gets the Tàihào hexagram, the Gengyin (庚寅) gets the Xū hexagram, and the Rényín (壬寅) gets the Suí hexagram. These are the hexagrams for the Jiā (甲) and Yín (寅) palace. The Yīmào (乙卯) gets the Jìn hexagram, the Dingmao (丁卯) gets the Jiě hexagram, the Jimao (己卯) gets the Dà Zhuàng hexagram, the Xinmao (辛卯) gets the Yù hexagram, and the Guimao (癸卯) gets the Sòng hexagram. These are the hexagrams for the Mào (卯) and Yī (乙) palace. Each palace has five hexagrams, each corresponding to the five sub-divisions of the palace. When determining the direction, the hexagram is selected based on the sub-division where the site falls.

甲辰得蠱，丙辰得革，戊辰得夬，庚辰得旅，壬辰得師，此辰巽宮分金之卦也。乙巳得比，丁巳得小畜，己巳得幹，辛巳得大有，癸巳得家人，此巳丙宮之分金卦也。甲午得井，丙午得咸，戊午得姤，庚午得鼎，壬午得豐，此午丁宮之分金卦也。

On Jia Chen, the hexagram is Gu; on Bing Chen, it is Ge; on Wu Chen, it is Guai; on Geng Chen, it is Lu; on Ren Chen, it is Shi. These are the hexagrams of the Chen and Xun palace. On Yi Si, the hexagram is Bi; on Ding Si, it is Xiao Xu; on Ji Si, it is Qian; on Xin Si, it is Da You; on Gui Si, it is Jia Shen. These are the hexagrams of the Si and Bing palace. On Jia Wu, the hexagram is Jing; on Bing Wu, it is Xian; on Wu Wu, it is Gu; on Geng Wu, it is Ding; on Ren Wu, it is Feng. These are the hexagrams of the Wu and Ding palace. The Chen and Xun palace, Si and Bing palace, and Wu and Ding palace are located in the Southeast to Due South direction, which is the middle section of the sixty jiazi in order.

乙未得渙，丁未得復，己未得遯，辛未得恆，癸未得節，此未坤宮之分金卦也。甲申得同人，丙申得損，戊申得否，庚申得巽，壬申得萃，此申庚宮之分金卦也。乙酉得大畜，丁酉得賁，己酉得歸妹，癸酉得無妄，此酉辛宮之分金卦也。

On the day of Yiwei, the hexagram is Huan; on Dingwei, it is Fu; on Jiwei, it is Duan; on Xinwei, it is Heng; on Guiwei, it is Jie. These are the hexagrams for the Wei, K'un one palace. On the day of Jiashen, the hexagram is Tongren; on Bingshen, it is Shen; on Wushen, it is Pǒu; on Gengshen, it is Xun; on Renshen, it is Cui. These are the hexagrams for the Shen, Geng one palace. On the day of Yiyou, the hexagram is Daxu; on Dingyou, it is Ben; on Jiyou, it is Guimei; on Guiyou, it is Wuwang. These are the hexagrams for the You, Xin one palace—this palace originally lists only four entries, missing Xinyou, which is recorded as is without supplementation.

甲戌得明夷，丙戌得困，戊戌得剝，庚戌得艮，壬戌得既濟，此戌乾宮之分金卦也。乙亥得噬嗑，丁亥得大過，己亥得未濟，癸亥得蹇，此壬亥宮之分金卦也。於是一氣甲子，二氣甲戌，三氣甲申，四氣甲午，五氣甲辰，六氣甲寅，隨天而左旋。一元甲子，二元丙子，三元戊子，四元庚子，五元壬子，隨地而轉。聖人所以別理地宜，以立人極，寔在於此。

The Jia Xu hexagram is Mingyi, Jia Wu is Kun, Jia Shen is Bao, Jia Wu is Gen, and Jia Chen is Ji Ji. These are the hexagrams of the Xu, Qian palace. The Yi Hai hexagram is Shi He, Ding Hai is Da Guo, Ji Hai is Wei Ji, and Gui Hai is Jian. These are the hexagrams of the Ren, Hai palace—this palace originally lists only four hexagrams, missing the Xin Hai one. Then the first qi is Jia Zi, the second qi is Jia Xu, the third qi is Jia Shen, the fourth qi is Jia Wu, the fifth qi is Jia Chen, the sixth qi is Jia Yin, moving left with the sky. The first yuan is Jia Zi, the second yuan is Bing Zi, the third yuan is Wu Zi, the fourth yuan is Geng Zi, the fifth yuan is Ren Zi, moving with the earth. The sages used this to distinguish the suitability of land in different areas and to establish the principles of human conduct.

上後天卦流行之易，入用之卦也。法以雷、風、火、地、澤、天、水、山加於八卦之上，而成六十四卦。內除幹、坤、坎、離四卦以為主宰，而居無為之天，寔統諸卦之氣。以六十四卦配六十甲子而推排爻象，運於周天。地法因之以驗吉凶者，本乎此也。八宮皆首雷者，帝出乎震也。

The list above represents the Later Heaven arrangement of the Book of Changes, which is used in divination. The method involves placing the eight images of thunder, wind, fire, earth, marsh, heaven, water, and mountain upon the eight trigrams, forming the sixty-four hexagrams. Among these, the four trigrams of Heaven, Earth, Water, and Fire serve as the main trigrams, occupying the position of non-action in heaven, yet they actually control the energies of all the hexagrams. The sixty-four hexagrams are then paired with the sixty Jiazi (stem-branch combinations) to calculate the changing lines, which move through the celestial cycle. The principles of geomancy rely on this to determine auspiciousness and inauspiciousness, and the root of this lies here. All eight palaces begin with the character "Thunder," drawing from the meaning in the "Commentary on the Changes" that "the Emperor emerges from Thunder."

陳彥繹詩云：要識穿山虎，方行透地龍。渾天開寳鏡，金水月相逢。上右圖透地龍。六十龍配卦法，以排山九宮掌依八節三奇例，分二十四氣、七十二候、上中下三元，照依奇門遁甲，隨冬、夏二至順逆起局，尋龍穴所落之宮住。卻看其龍穴干支屬何甲，旬頭原在何宮，其所占之宮卦名謂之符頭卦，即以其卦移入八宮掌。先尋得龍穴之宮，亦移入八宮掌上，將符頭卦不拘陰陽，一樣順飛，加所尋龍穴卦位起，依次而加到八節所管之位。以本節所占之卦為下卦，以加來之卦為上卦，看湊成何卦。又看其卦世爻是何渾天持世，又穿定何宿，卻以七元伏斷演禽歌例加宿，要依陽順陰逆加去，如日虛月鬼火箕之例，方知金、水、日、月、三奇、祿馬、貴人、子、父、才、官方位。

Chen Yanyi wrote a poem saying: To recognize the "mountain-piercing tiger," one can then talk about the "earth-piercing dragon"; when the heavenly disk is opened, it is like a mirror, and the auspicious elements of gold, water, sun, and moon can meet. The above right figure explains the earth-piercing dragon. The method of matching the sixty dragons with the hexagrams is: using the mountain-nine palace palm, according to the example of the three marvels in the eight seasons, divide the twenty-four solar terms, the seventy-two phases, and the upper, middle, and lower trigrams, following the rules of qimen dunjia. Starting from the winter solstice and summer solstice, move the layout in a clockwise or counterclockwise direction, continuing until reaching the palace where the dragon穴 falls. Then look at the stem and branch of the dragon穴 to determine which Jia cycle it belongs to; the beginning of the cycle was originally in which palace; the hexagram of the palace where the cycle begins is called the "symbol head hexagram." Move this hexagram into the eight palace palm. Find the palace where the dragon穴 is located and move it into the eight palace palm as well. Then move the symbol head hexagram without distinguishing yin and yang, moving clockwise from the hexagram position of the dragon穴, sequentially adding until reaching the position governed by the eight seasons. Take the hexagram of this section as the lower hexagram, and the added hexagram as the upper hexagram, and see what hexagram is formed. Then look at which position in the heavenly disk the world line of this hexagram occupies, and determine which star it is fixed to. Then follow the example of the "seven trigrams and the seven elements" in the "yin and yang song" to add the stars, moving in a clockwise direction for yang and counterclockwise for yin, as in examples such as "sun's vacancy, moon's ghost, fire's basket." In this way, one can know the positions of the four auspicious elements of gold, water, sun, and moon, as well as the three marvels,禄马, nobleman, and the six elements of son, father, wife's wealth, and official ghost.

假如庚子山，繫冬至節坎卦司令之宮，甲午符頭，巳亥中局管候，即在排山七宮兌上起甲子，順遁得甲午符頭在坎，庚子龍穴又到兌，就九宮兌變作八宮掌兌。次將九宮甲午符頭坎卦加八宮掌兌，次加艮於幹，次加震於坎，即住了。見得坐宮節卦。今加震到坎，震為雷，坎為水，乃湊成雷水解卦。次看解卦世爻是戊辰，渾天穿得七元心宿，乃屬月狐之禽。月禽又該加鬼宿於兌上輪起，依次而去，看爻渾天各得何宿，以定金水日月。又看庚子祿在何位，甲子在兌，順行見三奇逆在何位，依六爻渾天，挨子父財官亦在何位。

For example: Gengzi mountain belongs to the Kan hexagram, which is in charge during the winter solstice section. The symbol head is Jiawu, and it is governed by the middle section of巳 and亥. Starting from the seventh palace of the mountain palm with Jiazi, following the order of the遁 method, we find that the Jiawu symbol head falls into the Kan palace. Meanwhile, the Gengzi dragon eye falls into the Dui palace. Therefore, the Dui palace of the nine palace palm is transformed into the Dui palace of the eight palace palm. Then, adding the Kan hexagram, which belongs to the Jiawu symbol head, to the Dui palace of the eight palace palm, then adding Gen to Qian, and then adding Zhen to Kan. At this point, we can see the section hexagram. Now, Zhen is added to Kan, Zhen represents thunder and Kan represents water, forming the Xie hexagram of thunder and water. Looking at the world line of the Xie hexagram, it is Wuchen, which corresponds to the Heart mansion in the浑天 system, belonging to the 'moon fox' animal. Since it is a moon animal, we should add the Ghost mansion to the Dui palace and proceed in order, checking which mansion each line corresponds to in the浑天 system, thus determining the four auspicious elements of metal, water, sun, and moon. Then, we need to check where the禄 of Gengzi is located, where the three marvels are distributed in reverse order; and according to the six lines of the浑天 system, check where the sons, parents, wife's wealth, and official ghosts are located.

詳考六十甲子所用六十卦，亦起於遁甲法。如庚子來山起冬至七宮，甲子順行，庚子在甲午旬內，即從甲子起七宮，至甲子在坎，便以坎直符。順從坎宮起，則庚子臨飛到兌宮為定，則飛坎加在兌宮，飛艮加在乾宮，飛震加在坎宮。庚子原住坎宮，其上有飛震加臨，即成雷水解卦。餘可例推。六十甲子皆以氣候起遁。氣候起遁成卦，即非私意杜撰而成。且八卦所管莫不均平，無多寡闊狹之弊，永合天地氣候。

The sixty hexagrams used in the sixty Jiazi (Heavenly Stems and Earthly Branches combinations) are derived from the method of Dun Jia. For example, when the stem and branch Gengzi is used, the count begins from the seventh palace on the Winter Solstice, and Jiazi is counted in sequence. Since Gengzi falls within the Jiawu decade, the count starts from the seventh palace of Jiazi, leading to Jiazi being located in the Kan palace. Thus, Kan is taken as the straight symbol. Counting sequentially from the Kan palace, Gengzi is determined to arrive at the Dui palace. Therefore, the flying Kan is placed in the Dui palace, the flying Gen in the Qian palace, and the flying Zhen in the Kan palace. Since Gengzi originally resides in the Kan palace and the flying Zhen is superimposed upon it, the hexagram becomes Xie (Hexagram 40), which is Thunder over Water. The rest can be similarly deduced. All sixty Jiazi are based on climatic changes; the hexagrams are formed through climatic changes, not arbitrarily invented. Moreover, the degrees governed by the Eight Trigrams are always even and balanced, without any excess or deficiency, width or narrowness, and they always conform to the climatic conditions of heaven and earth. This is precisely why this system is more reliable than other hexagram systems.

甲子三亥七壬 大雪上坎卦休一 乙五 丙六 丁七 子八 父五 財四 官九六 金水日月三。丙子正壬 大雪下困卦休三 乙二 丙三 丁四 子五 父七六 財三 官一 金水日月八。戊子五壬五子 大雪中師蒙休四 乙八 丙九 丁一 子二 父四 財七 官三 日月金水二。庚子正子 冬至中解卦休七 乙六 丙五 丁四 子四七 父無 財二八 官九 金水日月一。壬子七子三癸 冬至上解卦休七 乙九 丙八 丁七 子一七 父無 財二八 官三 金水日月四。

The following lists the fixed positions of the sixty underground dragons. Each entry first states the dragon's name and the fraction it spans on the compass, then the corresponding solar term, the paired trigram, and the position of the rest gate (Xiu Men). Next, the positions of the three marvels (Yi, Bing, Ding) and the four lines (children, parents, wife's wealth, official ghost), and finally the positions of the four auspicious elements (metal, water, day, moon). Jiazi Dragon: occupies the亥 (Hai) section, spanning three parts of the亥 (Hai) and seven parts of the壬 (Ren); corresponds to the beginning of the Great Snow solar term, paired with the Kan trigram, rest gate in the first palace; Yi marvel in the fifth palace, Bing marvel in the sixth palace, Ding marvel in the seventh palace; children in the eighth palace, parents in the fifth palace, wife's wealth in the fourth palace, official ghost in the ninth and sixth palace; four auspicious elements in the third palace. Bingzi Dragon: occupies the壬 (Ren) position; corresponds to the middle of the Great Snow solar term, paired with the Guan trigram, rest gate in the third palace; Yi marvel in the second palace, Bing marvel in the third palace, Ding marvel in the fourth palace; children in the fifth palace, parents in the seventh and sixth palace, wife's wealth in the third palace, official ghost in the first palace; four auspicious elements in the eighth palace. Wuzi Dragon: occupies the壬 (Ren) and 子 (Zi) sections, each spanning five parts; corresponds to the middle of the Great Snow solar term, paired with the Shi trigram and Meng trigram, rest gate in the fourth palace; Yi marvel in the eighth palace, Bing marvel in the ninth palace, Ding marvel in the first palace; children in the second palace, parents in the fourth palace, wife's wealth in the seventh palace, official ghost in the third palace; four auspicious elements in the second palace. Gengzi Dragon: occupies the子 (Zi) position; corresponds to the middle of the Winter Solstice solar term, paired with the Jie trigram, rest gate in the seventh palace; Yi marvel in the sixth palace, Bing marvel in the fifth palace, Ding marvel in the fourth palace; children in the fourth and seventh palace, parents absent, wife's wealth in the second and eighth palace, official ghost in the ninth palace; four auspicious elements in the first palace. Renzi Dragon: occupies the子 (Zi) section, seven parts, and the癸 (Gui) section, three parts; corresponds to the beginning of the Winter Solstice solar term, paired with the Jie trigram, rest gate in the seventh palace; Yi marvel in the ninth palace, Bing marvel in the eighth palace, Ding marvel in the seventh palace; children in the first and seventh palace, parents absent, wife's wealth in the second and eighth palace, official ghost in the third palace; four auspicious elements in the fourth palace.

乙丑三子七癸 小寒上渙卦休二 乙一 丙九 丁八 子六九 父二七 財無 官無 金水日月三。丁丑正癸 小寒下渙卦休二 乙四 丙三 丁二 子三九 父一二 財無 官無 金水日月六。己丑五癸五丑 小寒下未濟謙卦休七 乙四 丙三 丁二 子六九一八 父一三九 財五七 官無 金水一日月六。辛丑正丑 大寒中漸卦休七 乙八 丙七 丁六 子五 父八六 財無 官九 金水日月三。癸丑七丑三艮 大寒上艮卦休一 乙二 丙一 丁九 子八 父九 財六 官五 金水日月九。

Yichou Dragon: Zi three parts, Gui seven parts; at the beginning of Xiaohan, paired with the Huan hexagram, Xiu Men in the second palace; Yi Qi in the first palace, Bing Qi in the ninth palace, Ding Qi in the eighth palace; descendants in the sixth and ninth palace, parents in the second and seventh palace, no wife wealth, no official ghost; four good in the third palace. Dingchou Dragon: at the position of Gui; at the end of Xiaohan, paired with the Huan hexagram, Xiu Men in the second palace; Yi Qi in the fourth palace, Bing Qi in the third palace, Ding Qi in the second palace; descendants in the third and ninth palace, parents in the first and second palace, no wife wealth, no official ghost; four good in the sixth palace. Jichou Dragon: Gui five parts, Chou five parts; at the end of Xiaohan, paired with the Wei Ji hexagram and the Qian hexagram, Xiu Men in the seventh palace; Yi Qi in the fourth palace, Bing Qi in the third palace, Ding Qi in the second palace; descendants in the sixth, ninth, first, and eighth palace, parents in the first, third, and ninth palace, wife wealth in the fifth and seventh palace, no official ghost; metal and water in the first palace, sun and moon in the sixth palace. Xinchou Dragon: at the position of Chou; at the middle of Dahan, paired with the Jie hexagram, Xiu Men in the seventh palace; Yi Qi in the eighth palace, Bing Qi in the seventh palace, Ding Qi in the sixth palace; descendants in the fifth palace, parents in the eighth and sixth palace, no wife wealth, no official ghost; four good in the third palace. Guichou Dragon: Chou seven parts, Gen three parts; at the beginning of Dahan, paired with the Gen hexagram, Xiu Men in the first palace; Yi Qi in the second palace, Bing Qi in the first palace, Ding Qi in the ninth palace; descendants in the eighth palace, parents in the ninth palace, wife wealth in the sixth palace, official ghost in the fifth palace; four good in the ninth palace.

丙寅三丑七艮 立春上小過休六 乙七 丙六 丁五 子無 父六九 財二 官二 金水日月八。戊寅五艮 立春下謙卦休九 乙一 丙九 丁八 子七 父九六 財無 官八 金水日月三。庚寅五艮五寅 立春下旅卦休九 乙一 丙九 丁八 子九三 父無 財二七 官無 金水日月三。壬寅正寅 雨水中旅卦休二 乙五 丙四 丁三 子四七 父無 財二七 官無 金水日月三。甲寅七寅三申 雨水中艮卦休一 乙五 丙四 丁三 子二 父三 財九 官八 金水日月三。

Bingyin Dragon: Chou three parts, Gen seven parts; at the beginning of the first term of the year of the Start of Spring, paired with the Small Overcoming hexagram, the Rest gate in the sixth palace; Yi qi in the seventh palace, Bing qi in the sixth palace, Ding qi in the fifth palace; no descendants, parents in the sixth and ninth palace, wife and wealth in the second palace, official and ghost in the second palace; four good positions in the eighth palace. Wuyin Dragon: Gen position five parts; at the end of the first term of the year of the Start of Spring, paired with the Humble hexagram, the Rest gate in the ninth palace; Yi qi in the first palace, Bing qi in the ninth palace, Ding qi in the eighth palace; descendants in the seventh palace, parents in the ninth and sixth palace, wife and wealth none, official and ghost in the eighth palace; four good positions in the third palace. Gengyin Dragon: Gen five parts, Yin five parts; at the end of the first term of the year of the Start of Spring, paired with the Traveling hexagram, the Rest gate in the ninth palace; Yi qi in the first palace, Bing qi in the ninth palace, Ding qi in the eighth palace; descendants in the ninth and third palace, parents none, wife and wealth in the second and seventh palace, official and ghost none; four good positions in the third palace. RENYIN Dragon: in the Yin position; in the middle of the second term of the year of the Rain Water, paired with the Traveling hexagram, the Rest gate in the second palace; Yi qi in the fifth palace, Bing qi in the fourth palace, Ding qi in the third palace; descendants in the fourth and seventh palace, parents none, wife and wealth in the second and seventh palace, official and ghost none; four good positions in the third palace. JIAYIN Dragon: Yin seven parts, Jia three parts (the original text says 'Shen'); in the middle of the second term of the year of the Rain Water, paired with the Mountain hexagram, the Rest gate in the first palace; Yi qi in the fifth palace, Bing qi in the fourth palace, Ding qi in the third palace; descendants in the second palace, parents in the third palace, wife and wealth in the ninth palace, official and ghost in the eighth palace; four good positions in the third palace.

丁卯三寅七甲 驚蟄上無妄卦休四 乙九 丙八 丁七 子一 父一 財二八 官九 金水日月四。己卯正甲 驚蟄上頤卦休八 乙九 丙八 丁七 子無 父一四 財二八 官一 金水日月五。辛卯五甲五卯 驚蟄下隨卦休九 乙三 丙二 丁一 子無 父九四 財二 官一 金水日月一。癸卯正卯 春分中震卦休一 乙八 丙七 丁六 子六 父九 財一七 官二 金水日月五。乙卯七卯三乙 春分中屯卦休三 乙八 丙七 丁六 子八 父八 財無 官七 金水日月五。

Dingmao Dragon: One third from Yin, seven parts from Jia; during the first period of Jingzhe, paired with the Wuwang hexagram, rest gate in the fourth palace; Yi qi in the ninth palace, Bing qi in the eighth palace, Ding qi in the seventh palace; descendants in the first palace, parents in the first palace, wife and wealth in the second and eighth palace, official and ghost in the ninth palace; four good positions in the fourth palace. Jimao Dragon: Directly at Jia position; during the first period of Jingzhe, paired with the Yi hexagram, rest gate in the eighth palace; Yi qi in the ninth palace, Bing qi in the eighth palace, Ding qi in the seventh palace; descendants none, parents in the first and fourth palace, wife and wealth in the second and eighth palace, official and ghost in the first palace; four good positions in the fifth palace. Xinmao Dragon: Five parts from Jia, five parts from Mao; during the second period of Jingzhe, paired with the Sui hexagram, rest gate in the ninth palace; Yi qi in the third palace, Bing qi in the second palace, Ding qi in the first palace; descendants none, parents in the ninth and fourth palace, wife and wealth in the second palace, official and ghost in the first palace; four good positions in the first palace. Guimao Dragon: Directly at Mao position; during the middle period of Chunfen, paired with the Zhen hexagram, rest gate in the first palace; Yi qi in the eighth palace, Bing qi in the seventh palace, Ding qi in the sixth palace; descendants in the sixth palace, parents in the ninth palace, wife and wealth in the first and seventh palace, official and ghost in the second palace; four good positions in the fifth palace. Yimao Dragon: Seven parts from Mao, three parts from Yi; during the middle period of Chunfen, paired with the Tun hexagram, rest gate in the third palace; Yi qi in the eighth palace, Bing qi in the seventh palace, Ding qi in the sixth palace; descendants in the eighth palace, parents in the eighth palace, wife and wealth none, official and ghost in the seventh palace; four good positions in the fifth palace.

戊辰三卯七乙 清明上噬嗑休七 乙三 丙二 丁一 子九 父四 財二 官四 金水日月四。庚辰正乙 清明上震卦休一 乙三 丙二 丁一 子一 父四 財二 官六 金水日月七。壬辰五乙五艮 清明下復大過卦休二 乙六 丙五 丁四 子七 父三九 財 三七二八 官六四 金水一日月四。甲辰正辰 穀雨下巽卦休一 乙七 丙六 丁五 子七 父一 財九六 官二 金水日月八。丙辰七辰三巽 穀雨中升卦休七 乙一 丙九 丁八 子二 父四七 財三六 官二 金水日月四。

Wuchen Dragon: 2/3 in Mao, 7/3 in Yi; on Qingming Upper Yuan, paired with the噬嗑 hexagram, rest gate in seventh palace; Yi qi in third palace, Bing qi in second palace, Ding qi in first palace; sons in ninth palace, parents in fourth palace, wife and wealth in second palace, official and ghost in fourth palace; four good positions in fourth palace. Gengchen Dragon: in Yi position; on Qingming Upper Yuan, paired with the Zhen hexagram, rest gate in first palace; Yi qi in third palace, Bing qi in second palace, Ding qi in first palace; sons in first palace, parents in fourth palace, wife and wealth in second palace, official and ghost in sixth palace; four good positions in seventh palace. Renchen Dragon: 5/2 in Yi, 5/2 in Gen (Gen is considered as Chen); on Qingming Lower Yuan, paired with the Fu hexagram and Da Guo hexagram, rest gate in second palace; Yi qi in sixth palace, Bing qi in fifth palace, Ding qi in fourth palace; sons in seventh palace, parents in third and ninth palace, wife and wealth in third, seventh, second, and eighth palace, official and ghost in sixth and fourth palace; metal and water in first palace, sun and moon in fourth palace. Jiachen Dragon: in Chen position; on Guyu Lower Yuan, paired with the Xun hexagram, rest gate in first palace; Yi qi in seventh palace, Bing qi in sixth palace, Ding qi in fifth palace; sons in seventh palace, parents in first palace, wife and wealth in ninth and sixth palace, official and ghost in second palace; four good positions in eighth palace. Bingchen Dragon: 7/3 in Chen, 3/7 in Xun; on Guyu Middle Yuan, paired with the Sheng hexagram, rest gate in seventh palace; Yi qi in first palace, Bing qi in ninth palace, Ding qi in eighth palace; sons in second palace, parents in fourth and seventh palace, wife and wealth in third and sixth palace, official and ghost in second palace; four good positions in fourth palace.

己巳三辰七巽 立夏中鼎卦休六 乙九 丙八 丁七 子二 父無 財一四 官三 金水日月六。辛巳正巽 立夏上大過休二 乙三 丙二 丁一 子一 父九六 財二 官一七 金水日月一。癸巳五巽五巳 立夏下巽卦休一 乙六 丙五 丁四 子六 父九 財二八 官一 金水日月七。乙巳正巳 小滿下恆卦休八 乙七 丙六 丁五 子二 父一 財九 官一 金水日月三。丁巳七巳三丙 小滿中蠱卦休三 乙二 丙九 丁八 子一 父二四 財二六 官二 金水日月六。

Jisi Dragon: Three parts in Chen, seven parts in Xun; at the middle of the beginning of the summer, paired with the Ding hexagram, rest gate in the sixth palace; Yi qi in the ninth palace, Bing qi in the eighth palace, Ding qi in the seventh palace; descendants in the second palace, parents none, wife and wealth in the first and fourth palace, official ghosts in the third palace; four good positions in the sixth palace. Xinsi Dragon: Right in the Xun position; at the beginning of the summer, paired with the Da Guo hexagram, rest gate in the second palace; Yi qi in the third palace, Bing qi in the second palace, Ding qi in the first palace; descendants in the first palace, parents in the ninth and sixth palace, wife and wealth in the second palace, official ghosts in the first and seventh palace; four good positions in the first palace. Guisi Dragon: Five parts in Xun, five parts in Si; at the end of the summer, paired with the Xun hexagram, rest gate in the first palace; Yi qi in the sixth palace, Bing qi in the fifth palace, Ding qi in the fourth palace; descendants in the sixth palace, parents in the ninth palace, wife and wealth in the second and eighth palace, official ghosts in the first palace; four good positions in the seventh palace. Yisi Dragon: Right in the Si position; at the end of the summer, paired with the Heng hexagram, rest gate in the eighth palace; Yi qi in the seventh palace, Bing qi in the sixth palace, Ding qi in the fifth palace; descendants in the second palace, parents in the first palace, wife and wealth in the ninth palace, official ghosts in the first palace; four good positions in the third palace. Dingsi Dragon: Seven parts in Si, three parts in Bing; at the middle of the summer, paired with the Gu hexagram, rest gate in the third palace; Yi qi in the second palace, Bing qi in the ninth palace, Ding qi in the eighth palace; descendants in the first palace, parents in the second and fourth palace, wife and wealth in the second and sixth palace, official ghosts in the second palace; four good positions in the sixth palace.

庚午三巳七丙 芒種中豐卦休三 乙二 丙一 丁九 子九 父二 財九 官一四 金水日月五。壬午正丙 芒種上家人休八 乙五 丙四 丁三 子二 父二 財四 官九 金水日月九。甲午五丙五午 芒種上離卦休一 乙五 丙四 丁三 子四七 父三 財六 官二 金水日月二。丙午正午 夏至下明夷休六 乙七 丙八 丁九 子一 父六 財無 官二八 金水日月四。戊午七午三丁 夏至中既濟休三 乙四 丙五 丁六 子六 父四 財三 官二 金水日月一。

Gengwu Dragon: Four parts of Si, seven parts of Bing; during Mangzhong Middle Yuan, paired with Feng hexagram, rest gate in third palace; Yi qi in second palace, Bing qi in first palace, Ding qi in ninth palace; sons in ninth palace, parents in second palace, wife money in ninth palace, official ghost in first and fourth palace; four good in fifth palace. Renwu Dragon: Directly at Bing position; during Mangzhong Upper Yuan, paired with Jiaoren hexagram, rest gate in eighth palace; Yi qi in fifth palace, Bing qi in fourth palace, Ding qi in third palace; sons in second palace, parents in second palace, wife money in fourth palace, official ghost in ninth palace; four good in ninth palace. Jiawu Dragon: Five parts of Bing, five parts of Wu; during Mangzhong Upper Yuan, paired with Li hexagram, rest gate in first palace; Yi qi in fifth palace, Bing qi in fourth palace, Ding qi in third palace; sons in fourth and seventh palace, parents in third palace, wife money in sixth palace, official ghost in second palace; four good in second palace. Bingwu Dragon: Directly at Wu position; during Xiazi Lower Yuan, paired with Mingyi hexagram, rest gate in sixth palace; Yi qi in seventh palace, Bing qi in eighth palace, Ding qi in ninth palace; sons in first palace, parents in sixth palace, wife money absent, official ghost in second and eighth palace; four good in fourth palace. Wuwu Dragon: Seven parts of Wu, three parts of Ding; during Xiazi Middle Yuan, paired with Ji Ji hexagram, rest gate in third palace; Yi qi in fourth palace, Bing qi in fifth palace, Ding qi in sixth palace; sons in sixth palace, parents in fourth palace, wife money in third palace, official ghost in second palace; four good in first palace.

辛未三午七丁 小暑中革卦休七 乙三 丙四 丁五 子二 父二 財無 官四 金水日月五。癸未正丁 小暑上離卦休一 乙九 丙一 丁二 子一七 父二 財八 官九 金水日月二。乙未五丁五未 小暑上革否卦休七 乙九 丙一 丁二 子二六 父二四 財無 官一八 金水月一金水日五。丁未正未 大暑下豫卦休四 乙五 丙六 丁七 子八 父七 財三九 官二 金水日月三。己未七未三坤 大暑下晉卦休二 乙五 丙六一 丁七 子無 父九三 財七 官八 金水日月三。

Xinwei Dragon: Wu three parts, Ding seven parts; during the middle of Xiaoshu, paired with the Revolution hexagram, rest gate in the seventh palace; Yi qi in the third palace, Bing qi in the fourth palace, Ding qi in the fifth palace; descendants in the second palace, parents in the second palace, spouse wealth absent, official ghost in the fourth palace; four good positions in the fifth palace. Guiwei Dragon: directly at Ding position; during the beginning of Xiaoshu, paired with the Fire hexagram, rest gate in the first palace; Yi qi in the ninth palace, Bing qi in the first palace, Ding qi in the second palace; descendants in the first and seventh palace, parents in the second palace, spouse wealth in the eighth palace, official ghost in the ninth palace; four good positions in the second palace. Yiwei Dragon: Ding five parts, Wei five parts; during the beginning of Xiaoshu, paired with the Revolution or the Not Yet hexagram, rest gate in the seventh palace; Yi qi in the ninth palace, Bing qi in the first palace, Ding qi in the second palace; descendants in the second and sixth palace, parents in the second and fourth palace, spouse wealth absent, official ghost in the first and eighth palace; metal, water, and moon in the first palace, metal, water, and sun in the fifth palace. Dingwei Dragon: directly at Wei position; during the lower part of Dashu, paired with the Joy hexagram, rest gate in the fourth palace; Yi qi in the fifth palace, Bing qi in the sixth palace, Ding qi in the seventh palace; descendants in the eighth palace, parents in the seventh palace, spouse wealth in the third and ninth palace, official ghost in the second palace; four good positions in the third palace. Jiwei Dragon: Wei seven parts, Kun three parts; during the lower part of Dashu, paired with the Progress hexagram, rest gate in the second palace; Yi qi in the fifth palace, Bing qi in the sixth and first palace, Ding qi in the seventh palace; descendants absent, parents in the ninth and third palace, spouse wealth in the seventh palace, official ghost in the eighth palace; four good positions in the third palace.

壬申七坤三未 立秋中觀卦休三 乙六 丙七 丁八 子一 父一七 財二八 官六九 金水日月三。甲申正坤 立秋中坤卦休一 乙六 丙七 丁八 子二 父九 財九 官八 金水日月八。丙申五坤五申 立秋上否卦休七 乙三 丙四 丁五 子一 父七 財二 官二六 金水日月五。戊申正申 處暑下萃卦休六 乙八 丙九 丁一 子二 父二九 財一 官二 金水日月七。庚申七甲三庚 處暑下坤卦休一 乙八 丙九 丁一 子七 父二 財二 官一 金水日月一。

Renshen Dragon: 70% in Kun, 30% in Wei; on the middle of the beginning of the autumn, paired with the Guan hexagram, rest gate in the third palace; Yi qi in the sixth palace, Bing qi in the seventh palace, Ding qi in the eighth palace; sons in the first palace, parents in the first and seventh palace, wife and wealth in the second and eighth palace, official and ghost in the sixth and ninth palace; four good in the third palace. Jiashen Dragon: directly in the Kun position; on the middle of the beginning of the autumn, paired with the Kun hexagram, rest gate in the first palace; Yi qi in the sixth palace, Bing qi in the seventh palace, Ding qi in the eighth palace; sons in the second palace, parents in the ninth palace, wife and wealth in the ninth palace, official and ghost in the eighth palace; four good in the eighth palace. Bingshen Dragon: 50% in Kun, 50% in Shen; on the beginning of the autumn, paired with the Po hexagram, rest gate in the seventh palace; Yi qi in the third palace, Bing qi in the fourth palace, Ding qi in the fifth palace; sons in the first palace, parents in the seventh palace, wife and wealth in the second palace, official and ghost in the second and sixth palace; four good in the fifth palace. Wushen Dragon: directly in the Shen position; on the lower part of the beginning of the autumn, paired with the Cui hexagram, rest gate in the sixth palace; Yi qi in the eighth palace, Bing qi in the ninth palace, Ding qi in the first palace; sons in the second palace, parents in the second and ninth palace, wife and wealth in the first palace, official and ghost in the second palace; four good in the seventh palace. Gengshen Dragon: 70% in Shen, 30% in Geng (the original text says 'Shen' instead of 'Jia'); on the lower part of the beginning of the autumn, paired with the Kun hexagram, rest gate in the first palace; Yi qi in the eighth palace, Bing qi in the ninth palace, Ding qi in the first palace; sons in the seventh palace, parents in the second palace, wife and wealth in the second palace, official and ghost in the first palace; four good in the first palace.

癸酉三申七庚 白露中兌卦休一 乙四 丙五 丁六 子七 父二八 財九 官四 金水日月八。乙酉正庚 白露中歸妹休八 乙四 丙五 丁六 子無 父二八 財九 官四六 金水日月二。丁酉五庚五酉 白露上中孚休四 乙一 丙二 丁三 子無 父一 財無 官六九 金水日月七己酉正酉 秋分上歸妹休九 乙六 丙九 丁一 子無 父六二 財四 官一八 金水日月七辛酉七酉三辛 秋分下履卦休六 乙五 丙六 丁七 子二 父四一 財無 官三 金水日月八。

Guiyou Dragon: Shen occupies three parts, Geng seven parts; during the middle of Bai Lu, paired with Dui trigram, rest gate in first palace; Yi Qi in fourth palace, Bing Qi in fifth palace, Ding Qi in sixth palace; descendants in seventh palace, parents in second and eighth palace, wife and wealth in ninth palace, official and ghost in fourth palace; four good in eighth palace. Yiyou Dragon: exactly at Geng position; during the middle of Bai Lu, paired with Gui Mei trigram, rest gate in eighth palace; Yi Qi in fourth palace, Bing Qi in fifth palace, Ding Qi in sixth palace; no descendants, parents in second and eighth palace, wife and wealth in ninth palace, official and ghost in fourth and sixth palace; four good in second palace. Dingyou Dragon: Geng five parts, You five parts; during the upper part of Bai Lu, paired with Zhong Fu trigram, rest gate in fourth palace; Yi Qi in first palace, Bing Qi in second palace, Ding Qi in third palace; no descendants, parents in first palace, wife and wealth none, official and ghost in sixth and ninth palace; four good in seventh palace. Jiyou Dragon: exactly at You position; during the upper part of Qiufen, paired with Gui Mei trigram, rest gate in ninth palace; Yi Qi in sixth palace, Bing Qi in ninth palace, Ding Qi in first palace; no descendants, parents in sixth and second palace, wife and wealth in fourth palace, official and ghost in first and eighth palace; four good in seventh palace. Xinyou Dragon: You seven parts, Xin three parts; during the lower part of Qiufen, paired with Lu trigram, rest gate in sixth palace; Yi Qi in fifth palace, Bing Qi in sixth palace, Ding Qi in seventh palace; descendants in second palace, parents in fourth and first palace, wife and wealth none, official and ghost in third palace; four good in eighth palace.

甲戌三酉七辛 寒露下兌卦休一 乙四 丙五 丁六 子七 父二八 財九 官四 金水日月八丙戌正辛 寒露中履卦休六 乙一 丙二 丁三 子一 父一九 財無 官六 金水日月五。戊戌五辛五戌 寒露霜降上需卦休六 乙七 丙八 丁九 子七 父六七 財三九六九 官三一 金水日二金水月九。庚戌正戌 霜降上大有休四 乙六 丙七 丁八 子二 父一四 財九 官九 金水日月九。壬戌七戌三干 霜降下需卦休七 乙三 丙四 丁五 子三 父無 財二 官六 金水日月五。

Jiaxu Dragon: 7 parts in You, 3 parts in Xin; during the lower part of Cold Dew, paired with Dui trigram, rest gate in first palace; Yi Qi in fourth palace, Bing Qi in fifth palace, Ding Qi in sixth palace; descendants in seventh palace, parents in second and eighth palace, wife and wealth in ninth palace, official and ghost in fourth palace; four good positions in eighth palace. Bingxu Dragon: exactly in Xin position; during the middle part of Cold Dew, paired with Lu trigram, rest gate in sixth palace; Yi Qi in first palace, Bing Qi in second palace, Ding Qi in third palace; descendants in first palace, parents in first and ninth palace, wife and wealth absent, official and ghost in sixth palace; four good positions in fifth palace. Wuxu Dragon: 5 parts in Xin, 5 parts in Xu; spanning the lower part of Cold Dew and the beginning of Frost Descent, upper part of the year paired with Xu trigram, rest gate in sixth palace; Yi Qi in seventh palace, Bing Qi in eighth palace, Ding Qi in ninth palace; descendants in seventh palace, parents in sixth and seventh palace, wife and wealth in third, sixth, ninth palace, official and ghost in third and first palace; metal, water, day in second palace, metal, water, month in ninth palace. Gengxu Dragon: exactly in Xu position; upper part of Frost Descent, paired with Da You trigram, rest gate in fourth palace; Yi Qi in sixth palace, Bing Qi in seventh palace, Ding Qi in eighth palace; descendants in second palace, parents in first and fourth palace, wife and wealth in ninth palace, official and ghost in ninth palace; four good positions in ninth palace. Renxu Dragon: 7 parts in Xu, 3 parts in Qian; lower part of Frost Descent, paired with Xu trigram, rest gate in seventh palace; Yi Qi in third palace, Bing Qi in fourth palace, Ding Qi in fifth palace; descendants in third palace, parents absent, wife and wealth in second palace, official and ghost in sixth palace; four good positions in fifth palace.

乙亥三戌七幹 立冬下大有休四 乙四 丙五 丁六 子三 父二八 財七 官七 金水日月七。丁亥正幹 立冬中大壯休二 乙一 丙二 丁三 子七 父三 財九 官四 金水日月九。己亥五干五亥 立冬小雪中夬需卦休八 乙一 丙二 丁三 子一 父無 財四九 官四 金水 日月四。辛亥正亥 小雪上泰卦休三 乙六 丙七 丁八 子二 父無 財二九 官九 金水日月九。癸亥七亥三壬 小雪下乾卦休一 乙三 丙四 丁五 子二 父七 財六 官二 金水日月五。右吉奇諸局，出《素書》，取三奇之方，四吉之位，子、父、財、官之宮，山水相映則吉。

The Heavenly Stems and Earthly Branches are as follows: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui for the Heavenly Stems; Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai for the Earthly Branches. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Three Marvels: Yihai, Dinghai, Jihai, Xinhai, Guihai. Yihai Dragon: Three parts in Xu, seven parts in Qian; at the beginning of the first period of the winter solstice, paired with the Great Attainment hexagram, the Rest Gate is in the fourth palace; the Yi Qi is in the fourth palace, Bing Qi in the fifth, Ding Qi in the sixth; descendants in the third palace, parents in the second and eighth, wife and wealth in the seventh, official and ghost in the seventh; the four good positions are in the seventh palace. Dinghai Dragon: Directly in the Qian position; at the middle of the second period of the winter solstice, paired with the Great Strength hexagram, the Rest Gate is in the second palace; Yi Qi in the first, Bing Qi in the second, Ding Qi in the third; descendants in the seventh, parents in the third, wife and wealth in the ninth, official and ghost in the fourth; the four good positions are in the ninth palace. Jihai Dragon: Five parts in Qian, five parts in Hai; spanning the winter solstice and Minor Snow, middle period paired with the Decision hexagram and the Necessity hexagram, the Rest Gate in the eighth palace; Yi Qi in the first, Bing Qi in the second, Ding Qi in the third; descendants in the first, parents absent, wife and wealth in the fourth and ninth, official and ghost in the fourth; metal, water, sun, and moon all in the fourth palace. Xinhai Dragon: Directly in the Hai position; at the beginning of the first period of Minor Snow, paired with the Great Benefit hexagram, the Rest Gate in the third palace; Yi Qi in the sixth, Bing Qi in the seventh, Ding Qi in the eighth; descendants in the second, parents absent, wife and wealth in the second and ninth, official and ghost in the ninth; the four good positions are in the ninth palace. Guihai Dragon: Seven parts in Hai, three parts in Ren; at the end of the first period of Minor Snow, paired with the Heaven hexagram, the Rest Gate in the first palace; Yi Qi in the third, Bing Qi in the fourth, Ding Qi in the fifth; descendants in the second, parents in the seventh, wife and wealth in the sixth, official and ghost in the second; the four good positions are in the fifth palace. All these favorable positions and odd elements are from the "Su Shu": take the direction where the Three Marvels are located, the position where the four good positions are, as well as the palaces where descendants, parents, wife and wealth, and official and ghost are located. If these directions have mountains and water that correspond and reflect each other, it is considered favorable.

坎宮：大雪陰，甲子坎卦、丙子困卦、戊子師卦前；冬至陽，戊子蒙卦後、庚子解卦、壬子解卦；小寒，乙丑渙卦、丁丑渙卦、己丑未濟卦前。艮宮：大寒，己丑遯卦後、辛丑漸卦、癸丑艮卦；立春，丙寅小過卦、戊寅謙卦、庚寅旅卦前；雨水，庚寅謙卦後、壬寅旅卦、甲寅艮卦。

The trigrams under the Water (Kan) sector include: During the period of Heavy Snow, which belongs to Yin, it is paired with the Jiazi (Jia Zi) trigram of Water, the Bingzi (Bing Zi) trigram of困 (Obstruction), and the Wuzi (Wu Zi) trigram of 师 (Army) (taking the first half of Wuzi); during the period of Winter Solstice, which belongs to Yang, it is paired with the Wuzi (Wu Zi) trigram of 蒙 (Awakening), the Gengzi (Geng Zi) trigram of 解 (Release), and the Renzi (Ren Zi) trigram of 解 (Release); during the period of Lesser Cold, it is paired with the Yichou (Yi Chou) trigram of 涣 (Dispersal), the Dingchou (Ding Chou) trigram of 涣 (Dispersal), and the Jichou (Ji Chou) trigram of 未济 (Not Yet Completed) (taking the first half of Jichou). The trigrams under the Earth (Gen) sector include: During the period of Greater Cold, it is paired with the Jichou (Ji Chou) trigram of 遯 (Retreat) (taking the second half of Jichou), the Xinchou (Xin Chou) trigram of 渐 (Gradual Progress), and the Guichou (Gui Chou) trigram of 艮 (Mountain); during the period of Start of Spring, it is paired with the Bingyin (Bing Yin) trigram of 小过 (Minor Excess), the Wuyin (Wu Yin) trigram of 谦 (Humility), and the Gengyin (Geng Yin) trigram of 旅 (Traveler) (taking the first half of Gengyin); during the period of Rain Water, it is paired with the Gengyin (Geng Yin) trigram of 谦 (Humility) (taking the second half of Gengyin), the RENYIN (Ren Yin) trigram of 旅 (Traveler), and the Jiayin (Jia Yin) trigram of 艮 (Mountain).

震宮：驚蟄，丁卯無妄卦、己卯頤卦、辛卯隨卦前；春分，辛卯噬嗑卦後、癸卯震卦、乙卯屯卦；清明，戊辰噬嗑卦、庚辰震卦、壬辰復卦前。巽宮：穀雨，壬辰姤卦後、甲辰巽卦、丙辰升卦；立夏，己巳鼎卦、辛巳大過卦、癸巳巽卦前；小滿，癸巳巽卦後、乙巳恆卦、丁巳蠱卦。

The trigrams under the Zhen (Thunder) Palace include: During the period of Jingzhe, it is paired with Dingmao and the Wuwang hexagram, Jimao and the Yi hexagram, and Xinmao and the Sui hexagram (taking the first half of Xinmao); during the period of Chunfen, it is paired with Xinmao and the Shike hexagram (taking the second half of Xinmao), Guimao and the Zhen hexagram, and Yimao and the Tun hexagram; during the period of Qingming, it is paired with Wuchen and the Shike hexagram, Gengchen and the Zhen hexagram, and Renchen and the Fu hexagram (taking the first half of Renchen). The trigrams under the Xun (Wind) Palace include: During the period of Guyu, it is paired with Renchen and the Gou hexagram (taking the second half of Renchen), Jiachen and the Xun hexagram, and Bingchen and the Sheng hexagram; during the period of Lixia, it is paired with Jisi and the Ding hexagram, Xinsi and the Daguover hexagram, and Guisi and the Xun hexagram (taking the first half of Guisi); during the period of Xiaoman, it is paired with Guisi and the Xun hexagram (taking the second half of Guisi), Yisi and the Heng hexagram, and Dingsi and the Gu hexagram.

離宮：芒種陽，庚午坤卦、壬午家人卦、甲午離卦前；夏至陰，甲午離卦後、丙午明夷卦、戊午既濟卦；小暑，辛未革卦、癸未離卦、乙未革卦前。坤宮：大暑，乙未萃卦後、丁未豫卦、己未晉卦；立秋，壬申觀卦、甲申坤卦、丙申否卦前；處暑，丙申萃卦後、戊申萃卦、庚申坤卦。

The trigrams governed by the Fire trigram: The period of Mangzhong belongs to yang, matching the Gengwu trigram paired with the坤 (Earth) trigram, the Renwu trigram paired with the Family trigram, and the Jiawu trigram paired with the Fire trigram (taking the first half of Jiawu). The period of Xiazh至 belongs to yin, matching the Jiawu trigram paired with the Fire trigram (taking the second half of Jiawu), the Bingwu trigram paired with the Bright Darkness trigram, and the Wuwu trigram paired with the Perfect Completion trigram. The period of Xiaoshu belongs to the trigrams paired with the Xinwei trigram paired with the Change trigram, the Guiwei trigram paired with the Fire trigram, and the Yiwei trigram paired with the Change trigram (taking the first half of Yiwei). The trigrams governed by the Earth trigram: The period of Dashu belongs to the trigrams paired with the Yiwei trigram paired with the Accumulation trigram (taking the second half of Yiwei), the Dingwei trigram paired with the Delight trigram, and the Jiwei trigram paired with the Progress trigram. The period of Liqiu belongs to the trigrams paired with the Renshen trigram paired with the Observation trigram, the Jiashen trigram paired with the Earth trigram, and the Bingshen trigram paired with the Opposition trigram (taking the first half of Bingshen). The period of Chushu belongs to the trigrams paired with the Bingshen trigram paired with the Accumulation trigram (taking the second half of Bingshen), the Wushen trigram paired with the Accumulation trigram, and the Gengshen trigram paired with the Earth trigram.

兌宮：白露，癸酉兌卦、乙酉歸妹卦、丁酉中孚卦前；秋分，丁酉損卦後、己酉歸妹卦、辛酉履卦；寒露，甲戌兌卦、丙戌履卦、戊戌履卦前。乾宮：霜降，戊戌夬卦後、庚戌大有卦、壬戌需卦；立冬，乙亥大有卦、丁亥小畜卦、己亥夬卦前；小雪，己亥需卦後、辛酉泰卦、癸亥乾卦。

The Trigram of Dui governs: White Dew, associated with the hexagram of Guiyou (Dui), Yiyou (Return of the Young Girl), and Dingyou (Middle Trust) (taking the first half of Dingyou); Autumn Equinox, associated with Dingyou (Loss) (taking the second half of Dingyou), Jiyou (Return of the Young Girl), and Xinyou (Following) ; Cold Dew, associated with Jiaxu (Dui), Bingxu (Following), and Wuxu (Following) (taking the first half of Wuxu). The Trigram of Qian governs: Frost Descent, associated with Wuxu (Decision) (taking the second half of Wuxu), Gengxu (Great Possession), and Renxu (Necessity); Start of Winter, associated with Yihai (Great Possession), Dinghai (Small Accumulation), and Jihai (Decision) (taking the first half of Jihai); Light Snow, associated with Jihai (Necessity) (taking the second half of Jihai), Xinhai (Prosperity) (the original text says 'Xinyou'), and Guihai (Qian).

右六十龍應候遁卦。惟戊子、己丑、庚寅、辛卯、壬辰、癸巳、甲午、乙未、丙申、丁酉、戊戌、己亥十二龍各有二卦。蓋此十二位正當其交界之處，古謂陰陽差錯之龍，乃一半屬前節氣，一半屬後節氣，必如此今截明白，雖差錯而亦未嘗不有統屬者也。

The above is the correspondence between the sixty dragons and the seventy-two phases, based on the Hidden Trigram. Among these, only these twelve dragons—Wuzi, Jichou, Gengyin, Xinmao, Renchen, Guisi, Jiawu, Yiwei, Bingshen, Dingyou, Wuxu, and Jihai—each correspond to two trigrams. This is because these twelve dragons fall exactly at the boundaries between two solar terms. Ancients called them the "dragons of yin and yang discrepancy," as each is half belonging to the previous solar term and half to the next. Therefore, they must be clearly divided between the two. Although they are called discrepancies, they are not without a clear归属. When measuring dragons and encountering these twelve, one should first determine which side of the boundary it leans toward, and then select the corresponding trigram.

以透地龍論入首龍脈，遁取九宮，看三奇在何宮，四吉即金水日月、六親、人丁即子位、田宅即父、奴僕即兄弟、官貴即鬼爻、貴人、祿馬諸吉落在何宮。如在一宮即看坎山水、在二宮即看坤山水、三宮即看震山水、四宮即看巽山水、五宮同二宮、六宮即看乾山水、七宮即看兌山水、八宮即看艮方山水、九宮即看離方山水。若諸吉之方又有奇峰秀水朝應，允為上吉之地，所謂收四吉之山，發三奇之水，迎官就祿，趨吉避凶，使貴人秉柄，祿馬效用，鬼劫不侵，去孤虛，乘旺相，屏龜甲，皆金卦之玄奧，葬法之微機也。

Using the concept of the penetrating dragon to assess the main dragon ridge: first, determine the nine palaces, and see where the Three Marvels fall. Then examine the four auspicious elements (metal, water, sun, moon) and the Six Relations — for descendants and people, look at the son's yao; for fields and houses, look at the parents' yao; for servants, look at the brothers' yao; for officials and nobles, look at the official ghost yao — as well as the nobleman,禄马 (favorable horse), and other auspicious factors, and see which palace they fall into. If they fall into the first palace, look at the mountains and waters in the Kan direction; if they fall into the second palace, look at the mountains and waters in the坤 direction; the third palace looks at the Zhen direction; the fourth palace looks at the Xun direction; the fifth palace is the same as the second palace; the sixth palace looks at the Qian direction; the seventh palace looks at the Dui direction; the eighth palace looks at the Gen direction; and the ninth palace looks at the Li direction. If these auspicious stars are in a direction that also has a unique peak and flowing water coming to respond, then it is indeed an excellent site. This is what is called receiving the four auspicious mountains and activating the three marvels waters, welcoming the official star, being close to禄马, seeking auspiciousness and avoiding misfortune, allowing the nobleman to hold power,禄马 to function effectively, and the ghost yao and Robbery Sha to be unable to invade. Removing 'gū' (solitude) and 'xū' (hollowness), riding on 'wàng' (strength) and 'xiàng' (prosperity), eliminating 'guījiǎ' (tortoise shell) empty fate — these are the profound mysteries of the golden卦 and the subtle mechanisms of burial methods. In actual practice, first determine which penetrating dragon the main dragon ridge belongs to, then use the nine palaces to arrange the various auspicious factors, and finally return to the site to check each direction where the auspicious stars are located: are the mountain shapes elegant and prominent, and is the water flow harmonious and meaningful? Only by comparing these two aspects can a conclusion be drawn.

廖氏曰：“穴向分金有一百二十。空於旬者二十四，空於龜甲者二十四，為鬼殺者三十六，其可用者三十六。故曰得卦不得金，枉費用工心。得金不得卦，謾自空閒話。”金卦兩全，方為上吉。然龜甲之穴又有說。若龍合上格，勢勇形強，龍氣太露，宜用龜甲。補註甲壬陽孤，乙癸陰虛，共二十四位。又龜甲乃戊己二位，亦二十四。其鬼煞即羊刃、飛刃是也。

Liao Jinjing said: The directions of the grave site, divided into the 120 kinds of golden measurements, have twenty-four falling into the旬空, twenty-four falling into the turtle shell void, thirty-six belonging to ghostly evils, and only thirty-six are truly usable. Therefore, it is said: obtaining the hexagram but not the golden measurement is a waste of effort; obtaining the golden measurement but not the hexagram is just empty talk. Only when both the hexagram and the golden measurement are obtained can it be considered highly auspicious. However, when using the turtle shell position to determine the grave site, there is another explanation: if the coming dragon is in harmony with the upper pattern, with strong momentum and robust form, and the dragon energy is overly exposed, it is actually suitable to use the turtle shell position to contain it. Note: The yang positions of 'solitude' are Jia and Ren, while the yin positions of 'emptiness' are Yi and Gui, totaling twenty-four positions; the turtle shell refers to Wu and Ji, also twenty-four positions. The so-called ghostly evils refer to 'shearing knife' and 'flying knife'.

青田誠意劉先生伯溫曰：“收五行精靈之氣，歸藏於穴中，不犯克洩，以傷其和。召金水日月之英華，使照靈於穴上，天將護其外，三奇孕其胎，則神藏而不散矣。佈於二十四山者為明煞，隱於六十分金、三百六十五度之中者為曜煞，見於砂水之來去為形殺，藏於年月日時者為星煞。

Qingtian person, the Marquess of Sincerity Liu Ji (style name Bo Wen), said: one should gather the spirits of the Five Phases and contain them within the site, so that they are not harmed by being overcome or drained, thus preserving the harmony of the vital energy. One should invite the essence of metal, water, sun, and moon to illuminate the site. If there is a Heavenly General guarding outside and the Three Marvels developing inside, then the spirit and energy will be contained and not dispersed. As for malevolent influences, they are divided into four types: those spread over the twenty-four mountains are called 'bright malevolent influences'; those hidden within the sixty minute golds and the 365 degrees of the celestial circle are called 'celestial malevolent influences'; those manifested in the forms of terrain and water flow are called 'form malevolent influences'; and those concealed within the years, months, days, and hours are called 'star malevolent influences'.

結二十四山及六十分金、三百六十五度內，以至於砂水之中者，以向上消息之，使合法度，而不致傷制本氣之眞。若年月日時之中有星煞無星煞，則以年月日時克擇之間，求合法度而已。生旺之氣，行於一十二方，即長生、帝旺之位，運於年月日時者，即五運六氣之順布，以向上審五氣之生旺，以年月審氣運之流行，俾收生氣於穴中，斯為作用之善也。

All evils formed within the twenty-four mountains, the sixty divisions of the golden directions, and the full circle of three hundred and sixty-five degrees, as well as those formed within the sand and water, must be considered from the sitting and facing directions to determine their growth and decline, ensuring they conform to proper principles and do not harm or restrict the true qi of the mountain and its original energy. As for whether there are star evils in the year, month, day, or hour, this is only considered when selecting the year, month, day, and hour to ensure they conform to proper principles. The vital energy of growth and prosperity moves through the twelve directions, which are the positions of growth and prosperity; it flows through the years, months, days, and hours, which correspond to the sequential arrangement of the five movements and six qi. By examining the generation and prosperity of the five qi from the sitting direction, and the flow of qi movements from the year and month, we must ensure that the vital qi is gathered into the site—only then is the method considered correct.

紫微垣以下四垣星圖並步天歌俱見龍法卷。中天北極紫微星垣,天星之宸極，太乙之常居也，正臨亥地，為天帝之最尊，所以南面而立者也。後有四輔四星居壬，勾陳六星居辛，六甲六星居幹，天綱八星居戌，華蓋九星居坎，閣道五星居癸，咸池五星居丑，八轂八星居艮，天將軍四星居寅，內陛六星居甲，司命六貴人在震，三師三星在乙，天理四星居辰，五諸侯居巽，內廚二星居巳，四貴人四星臨丙，帝座二星居午，大理二星居丁，天槍三星居未，女床三星居坤，天棓五星居申，陽德、陰德二星居庚，內屏二星居兌，天乙、柱史、女史三星居辛，而有左衛七相、右衛七將以藩帝室。

The star charts of the four palaces below the Purple Forbidden Enclosure are already described in the chapters of this book discussing dragon methods. The Purple Forbidden Enclosure, located at the celestial pole in the middle of the sky, is the central hub of the heavenly stars. It is the dwelling place of Taiyi, facing the亥 position on the compass, and represents the most exalted ruler among the heavenly emperors, standing facing south. Behind it: four assistants are located at the壬 position, Gou Chen at the辛 position, six Jia stars at the乾 position, eight Tian Gang stars at the戌 position, the "Huagai" constellation with nine stars at the坎 position, the Ge Dao constellation with five stars at the癸 position, the Xianchi constellation with five stars at the丑 position, eight Gǔ stars at the艮 position (the original text says "eight Gǔ"), four Tian Jiang stars at the寅 position, six Nei Bi stars at the甲 position, the Director of Destiny and six Noblemen at the震 position, three Shī stars at the乙 position, four Tian Li stars at the辰 position, five Huo Zhen at the巽 position, two Nei Chu stars at the巳 position, four Noblemen at the丙 position, two Di Zuo stars at the午 position, two Da Li stars at the丁 position, three Tian Qiang stars at the未 position, three Nu Cang stars at the坤 position, five Tian Bang stars at the申 position, two Yang De and Yin De stars at the庚 position, two Nei Ping stars at the兑 position, three Tian Yi, Zhu Shi, and Nu Shi stars at the辛 position; there are also seven Left Guards and seven Right Guards surrounding the imperial palace. The above describes the assignment of all the stars in the Purple Forbidden Enclosure to the twenty-four positions of the compass.

太階、六符以輔治，北斗七政以翼垣。其氣行於地，實為上吉之壤。地法以亥為正垣，貴南而賤北者，從天極而來也。

There are also the Great Steps and six symbols assisting in governance, with the Seven Stars of the Big Dipper protecting and supporting the main celestial mansion. When the energy of this mansion reaches the earth, it is indeed an excellent and auspicious land. The principles of geomancy consider the亥 position as the main mansion of Purple Micro, emphasizing the south and neglecting the north, which is derived from the direction of the celestial pole above. Whenever a dragon pulse enters and settles at the亥 position, it corresponds to the energy of this mansion. When examining a site and encountering a dragon from the亥 direction, one should first check whether it is upright and dignified, conforming to the appearance of "facing south and standing."

東府天市星垣，天帝泉貨之府司也。中有帝座，正臨艮地。有稱、斗、車、舟、府庫、市樓、市肆以實其中，貫索、宗人、左右侍衛。匡衡《列國分野二十四星》曰：宋、南海、燕、東海、徐、吳越、齊、中山、九河、河間、晉、鄭、周、秦、巴、蜀、梁、楚、韓、西河等藩列四方。貴人一星，旁照庚地，為捍衛府庫之官。司命一星正臨丁地，為五福壽命之司。其氣行於地，實為上吉之壤。地法以艮為吉氣，貴南而賤北者，從天星也。

The Eastern Mansion, part of the Heavenly Market star cluster, is the office of the Heavenly Emperor managing treasures and wealth. Within this cluster there is the Imperial Seat, facing the position of Gen. There are stars such as称, 斗, 车, 舟, 府库, 市楼, 市肆, which fill the cluster, along with 贯索, 宗人, and left and right attendants. Kuang Heng's "Twenty-Four Stars of the States" says that stars such as Song, Nanhai, Yan, Donghai, Xu, Wu Yue, Qi, Zhongshan, Jihe, Hejian, Jin, Zheng, Zhou, Qin, Ba, Shu, Liang, Chu, Han, and Xihé are arranged in the four directions. Among these, the star Nobleman is located near the position of Geng, being an official guarding the treasury; the star Director of Destiny is directly over the position of Ding, being an official in charge of the five blessings and lifespan. The qi of this cluster, when it reaches the earth, is indeed a superior auspicious land. The principles of geomancy regard the position of Gen as auspicious, emphasizing the south and deeming the north less important, which is in accordance with the arrangement of the heavenly stars. Whenever a tomb is located in the Gen direction and receives the right qi, it often indicates abundant wealth.

西掖少微星垣，士大夫權天帝文章之司府也，正居辛兌。中有帝座，正臨兌地。西有隨星五，為宮掖。內平四星為之御，中有虎賁、中郎、秘府、僉史、三少從官。左有軒轅長垣為之藩衛，右有帝師、帝友、客卿、博士六星為之侍御。後有三臺，前有長平。其氣行於地，寔為次吉之壤。地法以兌辛為貴龍吉氣，從天星也。

The Western Enclosure of the Lesser Weiqi Star Cluster is the celestial office where officials handle the imperial documents, located in the area of Xin and Dui. Within the enclosure, there is the Imperial Seat facing the Dui position. To the west, there are five stars called Suixing, serving as the palace and corridor; four stars called Neiping guard it. Among them are subordinate officials such as Hubei, Zhonglang, Mifuyu, Qianshi, and Sanshao. To the left, the Xuanyuan and Changyuan stars serve as the outer defenses and barriers, while to the right, six stars called Dishi, Diyou, Keqing, and Boshi serve as attendants. Behind is San Tai, and in front is Changping. The qi of this star cluster, when it reaches the earth, forms a second-rate auspicious land. The geomantic method considers Dui and Xin as noble dragons and auspicious qi, which is determined according to the celestial stars. Places where literary talent flourishes and people achieve prominence often correspond to this star cluster.

南宮太微星垣，三光之庭，天帝受釐告功之室也。中有五帝座，正居北地。太乙、五尙書正居巽地。中有郎官、三公、謁者、九卿、五侯以輔導帝極。前有明堂三星居巳，靈臺三星居午，常陳為耳目之官，西將、東相各四星為藩垣，東華、西華以為門掖，左右執法二星，左右掖門二星。後有太陽守、太陰守各二星為衛，有張、翼、軫三宿為侍。其氣行於地，實為次吉之壤。地法以巽、丙為貴龍吉氣者，從天星也。

The Southern Palace and the Taiwei Star Enclosure is the courtyard of the three luminaries, the Sun, Moon, and Stars, and the hall where the Heavenly Emperor receives sacrifices and announces his achievements. Within the enclosure, there are the thrones of the Five Emperors, with the central one located on the northern side; Taiyi and the Five Ministers are located at the position of Xun. There are officials such as attendants, the Three Excellencies, petitioners, the Nine Ministers, and the Five Marquises who assist the supreme ruler. In front, there are three stars of the Bright Hall located at the Si position, and three stars of the Lingtai located at the Wu position. The constant attendants are the officials of the ears and eyes. The Western General and Eastern Minister each have four stars forming the outer walls, while the Eastern Huahua and Western Huahua serve as the gates. There are also two stars of the Left and Right Law Officials and two stars of the Left and Right Gate Officials. Behind, there are two stars each of the Sun Guardian and the Moon Guardian to guard, and the three constellations Zhang, Yi, and Zhen serve as attendants. The qi of this enclosure, when it reaches the earth, is indeed a second-rate auspicious land. The principles of geomancy consider Xun and Bing as noble dragons and auspicious qi, which is also determined by following the stars. Whenever a dragon comes from Xun or Bing and starts, it corresponds to the noble qi of this enclosure.

紫微垣以四貴人臨丙而貴，陰德臨庚而武，五尚書臨巽而文，天乙臨辛而壽，八穀臨艮而富，司命臨震而饒財，大理臨丁而旺人。天市垣以司祿臨丁而壽，貴人臨庚而貴，貫索臨巽而富，宗人臨丙而旺人，車、舟、斗、秤臨辛地而饒財。少微垣以五諸侯臨丁而貴，三少臨艮而富，虎賁臨震而武，僉史臨丙而文，長平臨巽而饒財。太微垣以常陳臨艮地而貴，郎官臨庚地而富，九卿臨辛而饒財，三公臨丁地而壽。若此者，皆其向背情性也。地法凡狀裁之法，悉宜精審。

The Purple Micro Enclosure has four noblemen governing the Bing position to indicate wealth, Yin Virtue governing the Geng position to indicate martial prowess, five ministers governing the Xun position to indicate literature, the Heavenly Ethical governing the Xin position to indicate longevity, eight grains governing the Gen position to indicate wealth, the Director of Destiny governing the Zhen position to indicate abundance of property and resources, and the Great Justice governing the Ding position to indicate a flourishing population. The Heavenly Market Enclosure has the Director of Merit governing the Ding position to indicate longevity, the nobleman governing the Geng position to indicate wealth, the Chain of Stars governing the Xun position to indicate wealth, the Clan Officer governing the Bing position to indicate a flourishing population, and the chariot, boat, bucket, and scale governing the Xin position to indicate abundance of property and resources. The Lesser Micro Enclosure has five feudal lords governing the Ding position to indicate wealth, the Three Young Ones governing the Gen position to indicate wealth, the Tiger's Vanguard governing the Zhen position to indicate martial prowess, the Assistant Historian governing the Bing position to indicate literature, and the Changping governing the Xun position to indicate abundance of property and resources. The Great Micro Enclosure has the Permanent Order governing the Gen position to indicate wealth, the Attendant Officer governing the Geng position to indicate wealth, the Nine Ministers governing the Xin position to indicate abundance of property and resources, and the Three Princes governing the Ding position to indicate longevity. All of these are manifestations of the stars' directions and their inherent qualities. In geomancy, when assessing and shaping the terrain, one should carefully examine these factors.

角亢氐房心尾箕，斗牛女虛危室壁，奎婁胃昴畢觜參，井鬼柳星張翼軫。丘公曰：地法以二十八宿為經分度，分配八方，推之為二十四路。又以二十八宿分配日月五星，緯星之炁分而隸之，就分配分野。天禽、地獸、 在人各有主其所，以消息陰陽，辨其吉凶，論其情性，按其分野，布天星，立四正，占山川之所產，察人物之善惡，其理微矣。

The order of the Twenty-Eight Mansions is: Jiao, Kang, Di, Fang, Xin, Wei, Ji; Dou, Niu, Nu, Xu, Wei, Shi, Bi; Kui, Lou, Wei, Mao, Bi, Zi, Can; Jing, Gui, Liu, Xing, Zhang, Yi, Zhen. Qiu Yanchan said: The method of geography takes the Twenty-Eight Mansions as the main axis, divides degrees, assigns them to the eight directions, and then extends them into twenty-four paths; it also distributes the Twenty-Eight Mansions among the sun, moon, and five planets, assigning the atmospheric influences of the constellations to each, according to which the regions are divided. The celestial birds and the terrestrial beasts (the original text here is missing), each have their respective masters in human affairs. They are used to regulate yin and yang, distinguish auspicious and inauspicious signs, determine temperament, check the regions, arrange the stars, establish the four cardinal directions, predict the products of mountains and rivers, and examine the virtues and vices of people. The principles involved are very subtle.

吳公云：二十八宿，經星也，非二十八宿無以正天下之分度。故春分而星鳥昏中，夏至而星火昏中，秋分而星虛昏中，冬至而星昴昏中。以是占侯四時，察詳地紀，深為著明矣。今以二十八宿論之，上而在天則有纏度之多寡，下而在地有分野之盈縮，在人有庶類之司，在物有禽獸之肖，在星則有列位之配，在位則有分金之類矣。《理氣心印》。

Wu Jingluan said: The Twenty-Eight Mansions are "celestial stars," without the Twenty-Eight Mansions, it would be impossible to correct the measurements of the world. Therefore, at the time of the Vernal Equinox, the bird star (the Vermilion Bird) appears due south at sunset; at the Summer Solstice, the fire star (the Heart Mansion) appears due south at sunset; at the Autumnal Equinox, the Xu star appears due south at sunset; and at the Winter Solstice, the昴 star appears due south at sunset. Using these to observe the four seasons and examine the earth's boundaries is very clear. Now, discussing the Twenty-Eight Mansions: in the heavens, they have varying degrees of celestial latitude; on the earth, they have varying territories; in human affairs, they correspond to different people's responsibilities; in animals, they correspond to the forms of birds and beasts; in stars, they correspond to their positions; in directions, they correspond to the classification of the compass. Observing the mansions must consider the heavens, the earth, humans, and things together. This statement comes from the "Li Qi Xin Yun."

角：二星，十三少。為武權，為賊將。在炁為木，在肖為蛟。 步天歌兩星南北正直著，中有平道上天田。總是黑星兩相連，別有一焉名進賢，平道右畔獨淵然。最上三星周鼎形，角下天門左平星。雙雙橫於庫樓上，庫樓十星屈曲明。樓中五柱十五星。三三相聚如鼎形。其中四星列名衡，南門樓外兩星橫。補註角宿主布君之威信。平道主天子八達之衢。天田主內封建。進賢主卿相舉逸才，又主吏部之事。周鼎主國之神器，占運祚。天門主朝聘。平星廷尉之象。庫樓，其六大星為庫，南四星為樓，兵車之府，亦名衡，主陳兵。南門，天之外門也，主守兵，亦主夷狄。

Jiaoxu: two stars, occupying thirteen degrees with a little less than half a degree. It presages military authority and also signifies a traitorous general. In terms of the Five Elements, it belongs to wood; in terms of the生肖, it corresponds to the dragon. The "Step-by-Step Song" says: two stars stand upright, one to the south and one to the north, straight and proper, with a flat path in the middle, above which is Tian Tian. The two black stars are paired together, while another star named Jin Xian stands alone on the right side of the flat path. The three stars at the top form the shape of the Zhou Ding; below Jiaoxu is Tian Men, with Ping Xing on the left. The two stars are arranged horizontally above Kulu, with Kulu consisting of ten stars arranged in a curved and clear manner. The five pillars in the middle contain fifteen stars, grouped in threes, forming the shape of a Ding. Among them, four stars are arranged in a line, named Heng, with Nanmen located outside Kulu, two stars arranged horizontally. Note: Jiaoxu presages the announcement of the king's authority; Ping Dao represents the great roads of the Son of Heaven, connecting all directions; Tian Tian presages the internal feudal states; Jin Xian presages the recommendation of talented individuals by ministers and also relates to the Ministry of Personnel; Zhou Ding presages the national treasures and the fate of the country; Tian Men presages the homage of the feudal lords; Ping Xing represents the Minister of Justice; the six large stars in Kulu represent the storehouse, with the four stars in front representing the building, which is the military warehouse, also called Heng, presaging the display of military equipment; Nanmen is the outer gate of heaven, presaging the soldiers defending the borders and also the barbarians.

亢：四星，九度。為賊病，為蠱毒。在炁為金，在肖為龍，其在氣也為暗金。步天歌四星恰似彎弓狀，大角一星直上明。折威七子亢下橫，大角右左攝提星。三三相聚如鼎形，折威下左頓頑星，兩個斜安黃色精。頑西二星號陽門，色若頓頑直下存。補註亢宿主疾疫。大角主天王座也。折威主斬殺，攝提夾輔帝座也，主九卿。頓頑主考察囚犯情偽狀。陽門主邊塞險陰之地。

Kang Xu: four stars, covering nine degrees. It governs thieves and illness, as well as蛊 poison. In terms of qi, it belongs to metal, and in the生肖 it corresponds to the dragon. In terms of qi, it is also called "dark metal." The "Step Heaven Song" says: four stars form the shape of a bent bow, with the Big Angle star shining brightly above; below Kang Xu, the Folded威 seven stars are arranged horizontally, with the Big Angle star on the left and right being the She Ti stars, which gather in threes like the shape of a tripod; below the Folded威 on the left side is the Dun Wen star, with two stars slanting and shining with yellow light; to the west of the Dun Wen star are two stars called Yang Men, which have the same color as the Dun Wen star, located directly beneath them. Supplemental note: Kang Xu governs epidemics; the Big Angle star is the seat of the heavenly king; Folded威 governs execution; She Ti supports the imperial throne and governs the nine ministers; Dun Wen governs the examination of the truth in prisoners' confessions; Yang Men governs the hidden and strategic locations of the borders. Since Kang Xu belongs to dark metal, any dragon or mountain falling within its degrees should most avoid encountering heavy metal qi again.

氐：四星，十六度半。在氣為土，在肖為貉。步天歌四星似斗側量米，天乳氐上黑一星，世人不識稱無名。一個招搖梗河上，梗河橫列三星狀。帝席三黑河之西，亢池六星近攝提。氐下眾星騎官出，騎官之眾二十七。三三相聚十欠一，陣車氐下騎官次。騎官下三車騎位，天輻兩星立陣旁，將軍陣裡震威霜。補註氐宿主天子之路寢。天乳主甘露。上黑主明兵。梗河，天子以備不虞，主兵喪。帝席主天子宴樂、獻壽之所。克池主舟楫迎送。騎官主天子騎土之象。陣車，騎官之上都車馬之將也。天輻主鸞駕，將軍主騎將。

Dishi mansion consists of four stars and spans sixteen and a half degrees. It belongs to the earth element and corresponds to the animal貉 in the生肖. The "Step Heaven Song" says that the four stars resemble a measuring vessel turned sideways to measure grain; above Dishi mansion is a black star called Tianru, which people do not recognize and simply call it "Wuming"; a star called Zhayaoshao is located above Genghe, with Genghe consisting of three stars arranged horizontally; three black stars called Dixi are located west of Genghe, and Kanglechi consists of six stars close to SheTi; below Dishi mansion, the stars are called Qiguan, which consists of twenty-seven stars, grouped in threes with a few missing to make up ten; Zhenche is located below Dishi mansion and above Qiguan, with three stars below Qiguan representing the position of chariots and cavalry; two stars called Tianfu stand by the side of the formation, and the general is located in the center of the formation, commanding with authority like frost. Supplemental note: Dishi mansion governs the sovereign's main residence; Tianru governs sweet dew; the upper black star governs clear troops; Genghe is used by the sovereign for defense against unexpected events and governs military affairs and funerals; Dixi governs the sovereign's banquet hall and place for presenting longevity; Kanglechi governs the use of boats and ships for welcoming and sending off; Qiguan represents the sovereign's cavalry; Zhenche is the general who commands the cavalry and chariots above Qiguan; Tianfu governs the imperial carriage; and the general governs the cavalry commander.

房：四星，五度半。在炁為日，在肖為兔。步天歌四星直下主明堂，鍵閉一黃斜向上。鉤鈐兩個近其旁，罰有三星值鍵上，兩咸夾罰似房狀。房下一星號為日，從官兩個日下出。補註房宿主佈政官也。鍵閉主閉藏。鉤鈐房之鈐鍵，天之管鑰。旁罰主皮金贖罪，兩咸各四星，為房之戶，主防淫泆也。為日，主明德耳。

Fang Su consists of four stars and spans half a degree. It belongs to the element of the sun and corresponds to the生肖 rabbit. The "Step Heaven Song" says: four stars are arranged in a straight line, indicating the Bright Hall; a key star is a single yellow star slanting above them; two hook stars are closely located beside them; the punishment stars consist of three stars, directly above the key star; two salty stars flank the punishment stars, and their shape resembles that of Fang Su; below Fang Su there is a star named "Sun," with two officials' stars located beneath the Sun star. Note: Fang Su governs officials responsible for administration; the key star governs concealment; the hook stars are the lock and key of Fang Su, representing the heavenly instruments of control; the punishment stars indicate the redemption of sins through leather and silk; the two salty stars, each consisting of four stars, are the gates of Fang Su, governing the prevention of excess; the star named "Sun" signifies moral virtue.

心：三星，五度。為營室，在炁為月，在肖為狐。步天歌三星中央色最深，下有積卒共十二，三三相聚心下是。補註心宿中星為天子，前星為太子，後星為庶子。積卒主五營軍士。尾：九星，十七度。為不和，為賊盜，在炁為火，在肖為虎。步天歌九星如鉤蒼龍尾，下頭五黑號龜星。尾上天江四橫是，尾東一個名傅說。傅說東畔一魚子，龜西一星是神宮，所以列在后妃中。補註尾宿后妃之府，在官之傷也。龜星主國吉凶，亦主水旱。大江主水，亦主關道。傅說主後宮，傅說所嗣。魚子主水旱，亦主魚。神宮解衣內望。

The Heart Mansion consists of three stars and spans five degrees. It belongs to the element of Qi and corresponds to the animal of the fox. The "Step Heaven Song" says: Among the three stars, the central one is the darkest, and below it there are twelve accumulated soldiers, grouped in threes, located beneath the Heart Mansion. Note: The central star represents the Son of Heaven, the one before it represents the Crown Prince, and the one after it represents the庶son; the accumulated soldiers represent the soldiers of the five camps. The Tail Mansion consists of nine stars and spans seventeen degrees. It signifies discord and also thieves; it belongs to the element of fire and corresponds to the animal of the tiger. The "Step Heaven Song" says: The nine stars curve like a hook, forming the tail of the Azure Dragon; below them, five black stars are called the Turtle Stars; above the Tail Mansion, four stars are arranged horizontally as the Heavenly River; to the east of the Tail Mansion, there is one star called Fu Yue; east of Fu Yue, there is a star called Fish Seed; west of the Turtle Stars, there is one star called the Divine Palace, hence it is placed among the concubines. Note: The Tail Mansion is the residence of the concubines and also signifies injury to officials; the Turtle Stars signify the country's fortune and misfortune, as well as drought and flood; the Heavenly River signifies water and also passes and roads; Fu Yue signifies the inner court and those who inherit the lineage of Fu Yue; Fish Seed signifies drought and flood, as well as fish; the Divine Palace is the place where one undresses and sleeps.

箕：四星，十度。為口舌，為公訟。在炁為水，在肖為豹。步天歌四星形狀如簸箕，箕下三星名木杵。箕前一黑是糠秕。補註箕宿后妃之位，主八風，並口舌蠻夷。木杵主豐歉。下糠同糠秕，與杵星同。

Jixu consists of four stars and spans ten degrees. It governs speech and disputes, as well as matters concerning the sovereign. In terms of the Five Elements, it belongs to water, and in the生肖 it corresponds to the leopard. The "Step Heaven Song" says: the four stars form the shape of a winnowing basket; three stars beneath Jixu are called the wooden pestle; and a black star before Jixu is called the chaff. Supplemental note: Jixu represents the position of the empress and governs the winds from all directions, as well as speech and matters involving barbarians; the wooden pestle governs the abundance or scarcity of crops; the star below, called chaff, is the same as the chaff star, and together with the pestle star, it also governs the abundance or scarcity of crops.

斗：六星，二十四度。為文職，為科名。在炁為木，在肖為獬。步天歌六星其狀似北斗，魁上建星三相對。天弁建上三三九，斗下團圓十四星。雖然名鱉貫索形，天雞建背雙黑星。天鑰柄前八黃精，狗國四方雞下生。天淵十星鱉東邊，更有兩狗斗魁前。農家丈人斗下眠，天淵十黃狗色玄。補註斗宿為宰相，酌量政事之宜，尤主天子之事。斗即斗南六星也。建主為謀事。天弁市官之長。建上主列肆。鱉為水，雖主水旱。天雞主候時。天鑰主鎖鑰關閉。狗國主鮮卑、烏桓、沃沮。天淵主海中魚鱉，亦主水旱。兩狗主吠守，防奸回也。丈人主稼穡。天淵與前同。

The Dipper mansion consists of six stars and spans twenty-four degrees. It governs civil officials and academic achievements. In terms of energy, it belongs to the wood element, and in the生肖 it corresponds to the獬. The "Step Heaven Song" says: the six stars resemble the Big Dipper; above the魁 star, there are three stars facing each other in groups of three; the天弁 is located above the建星, with nine stars in total; beneath the Dipper mansion, there are fourteen stars arranged in a circular formation, although they are called turtles, they form the shape of a string of beads; the天鸡 is located behind the建星, consisting of two black stars; the天钥 is located before the handle of the Dipper, with eight yellow stars; the狗国 consists of four stars situated beneath the天鸡; the天渊 consists of ten stars located to the east of the turtle stars; before the Dipper's handle, there are also two dog stars; the farmer's elder star is located beneath the Dipper mansion, lying in peace; the天渊 consists of ten yellow stars, and the dog stars are black. Additional note: the Dipper mansion represents the prime minister, who deliberates on the appropriateness of state affairs, especially concerning the emperor's matters; the Dipper refers to the six stars of the Southern Dipper; the建星 governs matters of strategy and deliberation; the天弁 is the head of market officials; above the建星, it governs market stalls; the turtle belongs to the water element and governs water and drought; the天鸡 governs the timing of seasonal changes; the天钥 governs the locking and closing of doors and keys; the狗国 governs the Xianbei, Wuhuan, and Wozu tribes; the天渊 governs marine fish and turtles, as well as water and drought; the two dog stars govern barking and guarding, preventing evil; the elder star governs farming; the天渊 is the same as previously mentioned.

牛：六星，七度。為尙，為僧道。在氣為金，在肖為牛。其地殺也為暗金。步天歌六星近在河岸頭，頭上雖然有兩角，腹下從來欠一腳。牛下九黑是天田，田下三三九坎連。牛上直建三河鼓，鼓上三星號織女。左旗右旗各九星，河鼓兩岸左邊明。更有四黃名天桴，河鼓直下如連珠。羅堰三烏牛東居，漸臺四星如口形。輦道東足下五丁，輦道漸臺在河滸，欲得見時近織女。補註牛宿主牛，天田主天子京內之田。九坎、河鼓、織女、天桴主定漏刻。羅堰主蓄水。漸臺主漏刻、律呂之事。輦道主天子嬉遊之道。

Niu Xu: six stars, seven degrees. It presides over respect and reverence, and also over monks and Taoists. In terms of the Five Elements, it belongs to metal; in terms of the生肖, it corresponds to the ox. In terms of the earthly killer, it is also called "Dark Metal." The "Step Heaven Song" says: six stars are close to the bank of the Milky Way, although they have two horns on top, they lack one foot below; nine black stars beneath Niu Xu are called Tian Tian, beneath Tian Tian are nine Kan stars connected in threes; three vertical stars stand above Niu Xu called He Gu; above He Gu are three stars called Zhi Nu; the left and right flags each have nine stars, and the left side of He Gu is considered bright; there are also four yellow stars called Tian Fu, located directly below He Gu like a string of pearls; three black stars called Luo Yan are located to the east of Niu Xu; four stars called Jie Tai form the shape of a mouth; five stars are located below the feet of Nian Dao to the east; Nian Dao and Jie Tai are both located by the bank of the Milky Way, if you want to see them, go near Zhi Nu. Supplementary note: Niu Xu presides over the ox; Tian Tian presides over the fields within the capital area of the Son of Heaven; nine Kan stars, He Gu, Zhi Nu, and Tian Fu preside over the determination of the water clock; Luo Yan presides over water storage; Jie Tai presides over the water clock and the pitch-pipes; Nian Dao presides over the path of the Son of Heaven for leisure.

女：四星，十一度半。為巧藝，為淫亂。在氣為土，在物為蝠。步天歌四星如箕主嫁娶，十二諸侯在下陳。先從越國向西論，東西兩周次三秦。雍州南下雙雁門，代國向西一晉伸。韓魏各一皆北輪，楚之一國魏西屯。楚城南畔獨燕軍，燕西一郡是齊鄰。齊北兩邑平原君，欲知鄭在越下存，十六黃星細區分。五個離珠女上星，敗瓜之上瓠瓜生，兩個各五瓠瓜明。天津九個彈弓形，兩星入牛河中橫。四個奚仲天津上，七個仲側扶筐星。補註女宿天之府也，亦主媍女之位，亦主女工及產阨。越、周、秦、雙雁、代也。代國、晉、韓、魏、楚、燕、齊、趙、鄭有變，各以其國。離珠，須女之藏也。敗瓜主種值。瓠瓜主陰謀果食。天津主關梁，亦主水溪。右車正也。扶筐主蠶事。

Female Mansion: It consists of four stars and spans eleven and a half degrees. It governs skill and artistry, as well as licentiousness. In terms of elements, it belongs to earth, and in terms of creatures, it corresponds to bats. The "Step-by-Step Song of the Stars" says: four stars resemble a winnowing basket, and they preside over marriage matters; twelve feudal states are arranged below them—starting from the state of Yue and counting westward, the Eastern Zhou and Western Zhou follow, then the Three Qins; from Yongzhou, southward come the two Yanmen Passes, and from Dai State, westward extends one province of Jin; Han and Wei each have one, arranged in order to the north; one star of Chu is stationed west of Wei; on the southern bank of Chu's city, there is a solitary star of Yan's army; to the west of Yan, one province borders Qi; to the north of Qi, two cities belong to Pingyuan Lord; to find out where Zheng State is, look below Yue; these sixteen yellow stars should be carefully distinguished. Five pearls of separation are above the Female Mansion; on top of the withered gourd, there grows a gourd, with five stars each in both places, clearly distinct; the Nine Stars of Tianjin form the shape of a crossbow, with two stars entering the Ox Mansion and lying across the Milky Way; four stars of Xizhong are above Tianjin; seven stars beside Xizhong are the star of Fu Kang. Note: The Female Mansion is the celestial treasury, also governing the position of women, as well as female craftsmanship and childbirth difficulties; the stars of Yue, Zhou, Qin, the two Yanmen, and Dai, etc., correspond to the states of Dai, Jin, Han, Wei, Chu, Yan, Qi, Zhao, and Zheng, and if there are changes in these states, they correspond to their respective stars; the pearls of separation are the treasures of Shuxi; the withered gourd governs planting; the gourd governs plots and food; Tianjin governs bridges and roads, as well as rivers and streams; Xizhong is the official in charge of chariots (the original text says 'right official of chariots'); Fu Kang governs sericulture. The entire path of the Female Mansion mostly relates to women and weaving, and those whose position falls within this mansion are likely to experience good or bad fortune within the household.

虛：二星，九度半。為哭泣，為喪狗。在炁為日，在肖為鼠。步天歌上下各一如連珠，命祿危非虛上呈。危虛之下哭泣星，哭泣雙雙下壘城。天壘團圓十三星，敗臼四星城下橫，臼西三個離瑜明。補註虛宿，冡宰之象，亦主死喪。命主行罰，司祿主爵祿。司危主驕佚，司非主愆過。哭泣主號哭。壘城主北夷、仃伶、匈奴。敗臼如哭泣，亦主飢兵。離瑜主媍人服飾。

The mansion of Emptiness consists of two stars, spanning nine and a half degrees. It governs weeping and the loss of dogs. In terms of atmospheric influence, it corresponds to the day, and in the生肖 it corresponds to the rat. The "Step Heaven Song" says: there are two stars above and two below, resembling a string of pearls; the stars of Director of Destiny, Director of Rank, Director of Peril, and Director of Fault are present above the mansion of Emptiness; below the mansions of Peril and Emptiness are the weeping stars, which come in pairs, and beneath them lies the city wall; the celestial city wall is a circle of thirteen stars; the broken mortar consists of four stars lying beneath the city wall; three bright stars of separation lie west of the broken mortar. Note: the mansion of Emptiness symbolizes the chief minister, and also presides over death and mourning; the Director of Destiny governs punishment, the Director of Rank governs rank and salary, the Director of Peril governs arrogance and indulgence, and the Director of Fault governs faults and errors; weeping stars govern crying; the city wall governs the northern barbarians, the Dingling, and the Xiongnu; the broken mortar is similar to the weeping stars, and also presides over famine and military calamity; the separation stars govern the attire of women.

危：三星，十八度。為蓋屋，為離宮。在炁為月，在肖為燕。步天歌三星不直曲為之，危上五黑號人星。人旁三四杵臼形，人上七星號車府。府上天鉤九黃晶，鉤上五烏子造父。危下四星號墳墓，墓下四星斜對虛。十個天錢梁下橫，墓旁兩星能蓋屋，身著黑衣危下宿。補註危宿義略同虛。人星主靜眾庶，防淫。杵主軍糧，亦主豐歉。舊同臼，此星能仰能覆。車府，兵車之府。天鉤主乘輦服飾法式。造父御官也。墳墓主喪葬之事。虛梁主園陵寢廟，非人所處。天錢主財帛之聚。葢屋主天子所居之室。

Wēi Sù: Three stars, eighteen degrees. It governs roofing a house and also the palace of separation. In terms of atmospheric influence, it corresponds to the month, and in the生肖, it corresponds to the swallow. The "Step-by-Step Song" says: The three stars of Wēi Sù are not aligned in a straight line, but are arranged in a winding manner. Above Wēi Sù, there are five black stars called Rén Xīng; beside Rén Xīng, there are three or four stars forming the shape of a pestle and mortar; above Rén Xīng, there are seven stars called Chē Fǔ; above Chē Fǔ, there are nine bright yellow stars called Tiān Gōu; above Tiān Gōu, there are five black stars called Zào Fù; below Wēi Sù, there are four stars called Fén Mù; below Fén Mù, there are four stars sloping opposite Xū Sù; ten stars called Tiān Qián lie horizontally beneath Xū Liáng; beside Fén Mù, there are two stars called Gài Wū, which are black in color and reside beneath Wēi Sù. Supplemental note: The meaning of Wēi Sù is roughly the same as Xū Sù. Rén Xīng governs quiet people and prevents disorder. Chǔ Xīng governs military provisions and also the abundance or scarcity of the harvest. Jìu Xīng is the same as the old interpretation; this star can be upright or inverted. Chē Fǔ is the storehouse for military chariots. Tiān Gōu governs the forms of chariots and clothing. Zào Fù is an official in charge of driving. Fén Mù governs funerary matters. Xū Liáng governs the royal tombs, ancestral temples, and shrines, not the dwellings of the living. Tiān Qián governs the accumulation of wealth. Gài Wū governs the palace of the Son of Heaven.

室：二星，十七度。為廟食，為王侯。在炁為火，在肖為豬。步天歌兩星上有離宮出，遶室三雙有六星。下頭六個雷電形，壘壁陣次十二星。十二兩頭大似井，陣下分佈羽林軍。四十五卒下為群，軍西四星多難論。仔細歷歷看區分，三粒黃金名鈇鉞，一個眞珠北落門。門東人魁九個子，四門一星天網是。雷旁兩黑土公吏，螣蛇室上二十一。補註室宿天子之宮。離宮天子之別宮。雷電主興雷動蟄，壘壁羽林之垣壘也。羽林，天軍也。鈇鉞亦誅夷。眞珠主非常以候兵。人魁主張禽獸之官。網主武帳，天子游獵之會所。公吏主土工官。螣蛇主水蟲。

Shi Xu: Two stars, spanning seventeen degrees. It governs the ancestral temple and the banquet hall, and also governs kings and princes. In terms of the Five Elements, it belongs to fire; in terms of the生肖, it corresponds to the pig. The "Step-by-Step Song of the Stars" says: above the two stars, the Li Palace appears, surrounding the Shi Xu with three pairs of stars, totaling six; below, the six stars form the shape of lightning; the Lü Bi array follows, arranged with twelve stars, with the two ends forming a well-character shape; beneath the array, the Yu Lin army is deployed, with forty-five soldiers gathered below; to the west of the army, four stars are hard to distinguish, requiring careful identification of each one; three golden stars are named Fu Yue, and one pearl-like star is named Bei Luo Shi Men; to the east of Bei Luo Men are Ren Kui, nine stars; at the four gates, one star is Tian Wang; beside the lightning, two black stars are Tu Gong Li; Teng Sha consists of twenty-one stars above the Shi Xu. Supplemental note: Shi Xu is the palace of the Son of Heaven; the Li Palace is the secondary palace of the Son of Heaven; lightning governs thunder and the awakening of hibernating creatures; Lü Bi is the rampart of the Yu Lin army; Yu Lin is the heavenly army; Fu Yue also governs execution; the pearl star signifies extraordinary events, used to observe military affairs; Ren Kui governs officials in charge of animals; Tian Wang governs the military tent, which is the place where the Son of Heaven hunts and holds feasts; Tu Gong Li governs officials in charge of earthwork; Teng Sha governs water creatures.

壁：二星，十度。為文章，為秘府。在炁為水，在肖為貐。步天歌兩星下頭是霹靂，霹靂五星橫著行。雲雨次之日四方，壁上天廐十圓黃，鈇鑕五星羽林旁。補註壁宿圖書之府。霹靂主興雷。雲雨主水旱。天廐天馬之廐，今驛亭也。鈇鑕主斬蒭飼牛馬。

Wall Mansion: two stars, spanning ten degrees. It governs literature and also the secret archives. In terms of atmospheric elements, it belongs to water, and in the生肖 it corresponds to the lynx. The "Step-by-Step Song of the Stars" says: two stars below are thunder, with five thunder stars arranged horizontally; cloud and rain stars follow closely, moving across the four directions; above Wall Mansion, the Heavenly Stable has ten round yellow stars; and the axe and铡 stars are located beside the Feather Forest. Commentary: Wall Mansion is the repository of books and documents; thunder governs lightning and thunderstorms; cloud and rain govern water and drought; Heavenly Stable is the stable for Heavenly Horses, equivalent to today's relay stations; and axe and铡 stars govern cutting grass for cattle and horses. All phenomena related to literary stars and secret archives often correspond with this mansion.

奎：十六星，十七度半。為文藻，為書府。在炁為木，在肖為狼。步天歌腰細頭尖如破鞋，一十六星遶鞋生。外屏七烏奎上橫，屏下七星天溷明。司空左畔土之精，奎上一星軍南門。河中六個閣道行，附路一星道旁明。五個吐花王良星，王良近上一策名。天策天溷與外屏，一十五星皆不明。補註奎宿，天之武庫也。外屏，天溷之蔽也，主人安危。下溷同天溷。司空主水土之事。南門主軍出入。閣道，天子游別宮之道。附路備閣道之敗復。王良，天子之御官也。策士，天子僕御。

Kui Xu: sixteen stars, seventeen and a half degrees. It governs literary talent and eloquence, and also the repository of writings. In terms of qi, it belongs to the wood element, and in the生肖 it corresponds to the wolf. The "Step-by-Step Song of the Stars" says: its shape is thin in the waist and pointed at the head, resembling a broken shoe, with sixteen stars surrounding it in a shoe-like formation; seven dark stars lie horizontally above Kui Xu, called the outer screen; beneath the outer screen, seven stars called Tian Hun are located, which are quite bright; on the left side is Si Kong, representing the essence of earth; one star above Kui Xu is Jun Nan Men; within the Milky Way, six stars form Ge Dao; one star called Fu Lu lies beside Ge Dao and is bright; five stars resembling blooming flowers are Wang Liang; one star above Wang Liang is called Ce. Tian Ce, Tian Hun, and the outer screen, totaling fifteen stars, are not bright. Note: Kui Xu is the military storehouse of heaven; the outer screen serves as a cover for Tian Hun, governing the safety and danger of people; the lower Hun is the same as Tian Hun; Si Kong governs water and earth affairs; Jun Nan Men governs the entry and exit of military forces; Ge Dao is the passage for the emperor to tour other palaces; Fu Lu is the alternative route in case Ge Dao is damaged; Wang Liang is the official who drives the emperor's carriage; and Ce star is the attendant of the emperor.

婁：三星，十三度。為聚眾，為代文。在炁為金，在肖為狗。其在炁也為暗金。步天歌三星不勻適一頭，左更右更烏夾婁。天倉六個婁下頭，天庾三星天倉腳，婁下十一將軍侯。補註婁宿為興兵聚眾。左更右更牧師也。天倉穀藏也。天庾積粟之所。軍侯主武兵。

Loushu consists of three stars and spans thirteen degrees. It governs gathering people and also represents substitution in writing. In terms of qi, it belongs to metal; in the生肖, it corresponds to the dog. In terms of qi, it is also called "dark metal." The "Step Heaven Song" says: the three stars are unevenly arranged, precisely at one end; the Left Change and Right Change groups of black stars flank Loushu; the six stars of Tiancang are below Loushu; the three stars of Tianyu are beneath Tiancang; and eleven stars below Loushu are the General and Commander. Note: Loushu governs military mobilization and gathering people; Left Change and Right Change are officials in charge of herding; Tiancang is a granary for storing grain; Tianyu is a place for accumulating grain; and Junhou governs military preparedness and warfare. This constellation also belongs to dark metal; when judging degrees, one must also pay attention to Kang and Niu.

胃：三星，十四度半。為倉庫，為商賈。在炁為土，在肖為雉。步天歌三星鼎足河之次，天廩胃下敘四星。天囷十三如一形，河中八星名大陵。陵北九個天船名，陵中積尸一個星，積水船中一個精。補註胃宿五穀之倉。天廩主積黍稷以供祭祀。天囷主給御糧。大陵主陵墓。天船主渡，亦主水旱。積尸明則人死如山。積水主候水災。

The Star Cluster of Wei Xu: It consists of three stars, covering fourteen and a half degrees. It governs granaries and also commerce. In terms of qi, it belongs to the earth element, and in the生肖 it corresponds to the pheasant. The "Step-by-Step Song of the Stars" says: Three stars stand like the legs of a tripod in the Milky Way; below the Star Cluster of Wei Xu, four stars are arranged in the form of a granary called Tian Lin; thirteen stars form the Star Cluster Tian Qin; eight stars in the center of the Milky Way are called Da Ling; nine stars to the north of Da Ling are called Tian Chuan; within Da Ling there is one star called Ji Shi; within Tian Chuan there is one star called Ji Shui. Supplemental note: The Star Cluster of Wei Xu is the granary for five grains; Tian Lin governs the storage of millet and sorghum for worship; Tian Qin governs the supply of grain for the imperial court; Da Ling governs tombs; Tian Chuan governs river crossings and also droughts and floods; when Ji Shi is bright, the dead are like mountains; Ji Shui governs the observation of water disasters.

昴：七星，十一度。為白衣，為儒林。在炁為日，在肖為雞。步天歌七星一聚寔不少，河西月東各一星。月下五黃天陰名，陰下六星蒭藳營。營中十六天苑形，河裡六星名捲舌。舌中黑點天讒星，礪石舌旁斜四丁。補註昴宿天之日也，河、月並主女人災福。天陰主從天子弋獵之臣，預陰謀也。蒭藳供羊馬之食。天苑天子之苑囿。捲舌主知讒侫。讒星主讒侫之事，乃讒侫臣妾。礪石主礪鋒刃。

Amoyu: seven stars, spanning eleven degrees. It presides over white-clothed people and also over scholars. In terms of qi, it belongs to the sun, and in the生肖 it corresponds to the rooster. The "Step Heaven Song" says: seven stars gathered together are not few; to the west of the Milky Way and to the east of the moon and stars, there is one star each; below the moon and stars, there are five yellow stars called Tian Yin; below Tian Yin, there are six stars called Chou Gao Ying; within the Ying, there are sixteen stars forming the shape of Tian Yuan; within the Milky Way, there are six stars called Juan She; in the middle of Juan She, there is a black dot called Tian Chan Star; and four stars called Li Shi are slanting beside Juan She. Supplemental note: Amoyu is the sun in the sky; the river star and the moon star both preside over the misfortunes and blessings of women; Tian Yin presides over the ministers who accompany the Son of Heaven on hunting expeditions and participate in confidential matters; Chou Gao provides feed for sheep and horses; Tian Yuan is the royal park of the Son of Heaven; Juan She presides over the discernment of slanderous people; Tian Chan Star presides over slanderous matters, referring to slanderous concubines; Li Shi presides over the sharpening of weapons.

畢：八星，十六度。為獵弋，為遊田。在炁為月，在肖為烏。步天歌恰似丫叉八星出，附耳畢股一星光。天街兩星畢背旁，天節畢下八烏幢。畢上橫列六諸王，王下四皂天高星。節下團圓九州島城，畢口斜對五車口。車有三柱任從橫，車中五個天潢精。潢畔咸池三黑星，天關一星車腳邊。參旗九個參車間，旗下直建九斿連，斿下十三烏天園，九斿天園參腳邊。補註畢宿天之雨師，亦主邊兵。附耳主聽得失。天街主國界也，南為華，北為夷。天節使臣所持。諸王主藩屏王室。天高主望氛侵。州城未詳。五車，天子兵車舍也。天潢主河梁濟渡之處。咸池，魚囿也。天關主邊塞事。參旗主候變御難。九斿主邊軍進退。天園主植菜疏之所。

Bixiu consists of eight stars and spans sixteen degrees. It governs hunting and shooting, as well as hunting and farming activities. In terms of the celestial climate, it belongs to the Moon, and in the生肖 it corresponds to the crow. The "Step-by-Step Song of the Stars" says: its shape resembles a fork, with eight stars arranged in order; a single star called Fù'ěr is located at the thigh of Bixiu and shines; two stars called Tiānjiē are situated beside the back of Bixiu; Tiānjié is located beneath Bixiu, appearing as an eight-faced black banner; six positions above Bixiu are arranged horizontally as the various kings; beneath the kings, four black stars are called Tiāngāo; beneath Tiānjié, there is a circular formation resembling the Nine States' city; the mouth of Bixiu is slanted towards the mouth of Wǔchē; Wǔchē has three pillars, arranged either horizontally or vertically; five stars within the carriage are the essence of Tiānhuáng; beside Tiānhuáng, there are three black stars called Xīnchí; Tiānguān is a single star located beside the foot of the carriage; nine stars called Cānqí are located between Cānsuǒ and Wǔchē; beneath Cānqí, nine banners are standing upright and connected; beneath the nine banners, thirteen black stars are called Tiānyuán; both the nine banners and Tiānyuán are located at the foot of Cānsuǒ. Supplemental note: Bixiu is the heavenly rain official and also governs border defense troops; Fù'ěr governs listening and discerning gains and losses; Tiānjiē governs national boundaries, with the southern side representing the Huaxia and the northern side representing the Yidi; Tiānjié is the symbol carried by envoys; the various kings govern the vassal states and protect the royal house; Tiāngāo governs observing atmospheric disturbances; the meaning of the Nine States' city is unknown; Wǔchē is the storehouse for the Son of Heaven's war chariot; Tiānhuáng governs river crossings; Xīnchí is a pond for raising fish; Tiānguān governs border affairs; Cānqí governs monitoring changes and defending against calamities; the nine banners govern the advance and retreat of border troops; Tiānyuán governs the place for growing vegetables and herbs.

觜：三星，一度。為葆旅，為行商。在炁為火，在肖為猴。步天歌三星相近參差，嘴上坐旗直指天，尊卑之位九相連。司怪曲立坐旗邊，四烏大近井鉞前。補註觜宿主五穀軍儲。坐旗主別君臣尊卑之位。司怪與天高同。

Zui Xu: Three stars, covering one degree. It governs protection, gathering, and lodging for travelers, as well as commerce. In terms of energy, it belongs to fire, and in the生肖 it corresponds to the monkey. The "Step Heaven Song" says: Three stars are close to each other but uneven in alignment; above Zui Xu sits the flag, pointing directly to the sky, with the ranks of high and low officials indicated by nine connected stars; the strange official stands beside the flag, and four black stars are near the钺 star of Jing Xu. Supplemental note: Zui Xu governs grain and military supplies; the flag governs the distinctions between sovereign and ministers, and the ranks of high and low. The degree of this mansion is the narrowest, covering only one degree, so particular care must be taken in measurement.

參：十星，九度。為斬艾。在炁為水，在肖為猴。步天歌總有十星觜相授，兩肩雙足三為心。伐有三星足裡深，玉井四星右足陰。屏星兩扇井南襟，軍井四星屏上吟。左足下四天廁臨，廁下一物天屎沉。補註參宿為忠良孝謹之子。伐主鮮卑、戎、狄之國。玉井，水象也。屏為屏風，主人安危。軍井，行軍之井也。天廁，主人安危。下屎同。

Shen Su: ten stars, nine degrees. It governs cutting and removing. In terms of qi, it belongs to water; in the生肖, it corresponds to the monkey. The "Step-by-Step Song of the Stars" says: altogether ten stars, connected with Zui Su; two shoulders and two feet, with three stars in the middle as the heart; three stars of Fa are deeply hidden within the foot; four stars of Yu Jing are located on the inner side of the right foot; two stars of Ping are like the southern part of Yu Jing's robe; four stars of Jun Jing are located above Ping, standing like singing; four stars below the left foot are Tian Ce; below Tian Ce is one object called Tian Shi, sinking downward. Supplemental note: Shen Su symbolizes loyal and filial sons and sons; Fa stars govern the Xianbei, Rong, and Di tribes; Yu Jing represents water; Ping is a screen, governing the safety and danger of the master; Jun Jing is a well dug for military use; Tian Ce also governs the safety and danger of the master; the Tian Shi below is similar to Tian Ce.

井：八星，三十一度。為水患，為行舟。在炁為木，在肖為犴。步天歌八星橫列河中靜，一星名鉞井邊安。兩河各三南北正，天樽三星井上頭。樽上橫列五諸侯，侯上北河西積水。欲覓積薪東畔是，鉞下四星名水府。水府東邊四星序，四瀆橫列南河裡。南河下頭是軍市，軍市團圓十三星。中有一個野雞精，孫子丈人市下列。各立兩星從東說，閼丘三個南河中。丘下一狼光逢茸，左邊九個彎弧弓，一矢擬射頑狼胸。有個老人南極中，春秋出來壽無窮。

Well mansion: eight stars, thirty-one degrees. It governs water disasters and also governs boats. In terms of qi, it belongs to wood; in terms of the生肖, it is the dog. The "Step-by-Step Song of the Stars" says: eight stars are arranged horizontally in the Milky Way and are calm; one star is named Yu, located near the Well mansion; the Southern River and Northern River each have three stars, one to the south and one to the north, directly facing each other; three stars named Tianzun are above the Well mansion; above Tianzun, five feudal lords are arranged horizontally; above the five feudal lords is the Northern River, and to its west is the accumulated water; to find the accumulated firewood, look to the east side; below the Yu star, four stars named Shui Fu are located; east of Shui Fu, four stars are arranged in order; four rivers are arranged horizontally within the Southern River; below the Southern River is the military market, which is surrounded by thirteen stars, among which there is a star named Wild Chicken; Sunzi and Zhangren are arranged below the military market, each with two stars, counted from the east; three stars named Yanqiu are located within the Southern River; below Yanqiu, there is a star named Tianlang with chaotic light; on the left, nine stars form an arc bow, and an arrow is about to shoot at the chest of the stubborn wolf; there is also a star named the Elder Star in the southern sky, appearing in spring and autumn, governing endless longevity.

補註井宿主水源，亦諸侯帝戚王公之位。鉞，主伺奢淫而斬之。兩河，南河主火，北河主水。天樽主盛饘粥以給貧餒。諸侯常為帝定疑議。積水以伺酒用。積薪以備庖用。水府主瀉溢流。四瀆：江、淮、河、濟。軍市，天軍貿易之市。野雞、孫子皆侍丈人之側，不見為災。丈人主壽考之臣。閼丘，天子之雙闕，諸侯之兩觀也。狼為野將，主殺掠。弧弓以備盜賊。老人，秋春之日見於丙，春分之日沒於丁。

The Well mansion governs water sources and also represents the positions of princes, imperial relatives, and dukes; the钺 star oversees the supervision of extravagance and licentiousness and carries out punishments; the Southern River governs fire, and the Northern River governs water; the Heavenly Cup is used to store thick porridge for relief of the poor and hungry; the Five Princes often assist the Son of Heaven in deciding difficult matters and discussing them; accumulated water is used for preparing wine and liquor; accumulated firewood is used to supply the kitchen; the Water Treasury controls the release of overflowing water; the Four Ditches refer to the Yangtze River, Huai River, Yellow River, and Ji River; the Military Market is the market for transactions of the heavenly army; the wild chicken and the young general stand by the side of the old man, and if their stars are not visible, it indicates calamity; the old man represents an elderly minister who lives long; the阏丘 is the double gate of the Son of Heaven and the two towers of the princes; the Wolf Star is a general in the wild, governing warfare and plunder; the bow and arrow are used to guard against thieves; the Elder Star appears at the position of Bing during the autumn equinox and sets at the position of Ding during the spring equinox.

鬼：五星，三度。為淫詞，為妖孽。在炁為金，在肖為羊，在氣為暗金。步天歌四星形方似木櫃，中央白者積尸氣。鬼上四星是爟位，天狗七星鬼下是。外廚六間柳星次，天社六個弧東倚，社東一星是天紀。補註鬼宿主死亡、疾病。積尸主死喪。爟主烽火。天狗以守賊也。廚，天子之外廚也。天社能平水土。天紀主知禽獸也。

Ghost Mansion: A group of five stars, spanning three degrees. It governs licentious words and also presages demons and monsters. In terms of qi, it belongs to the metal element, and in the earthly branches, it corresponds to the sheep. In terms of its qi, it is also called "dark metal." The "Step-by-Step Song of the Stars" states: four stars form a square shape resembling a wooden chest, with a white cluster in the center called the Accumulated Corpse Qi; four stars above the Ghost Mansion are the Guan position; seven stars of the Heavenly Dog are located beneath the Ghost Mansion; six stars of the Outer Kitchen are adjacent to the Willow Mansion; six stars of the Heavenly Society are situated east of the Bow and Arrow; one star east of the Heavenly Society is the Heavenly Record. Supplemental note: Ghost Mansion governs death and disease; Accumulated Corpse Qi presages death and mourning; Guan stars govern beacon fires; the Heavenly Dog is used for guarding against thieves; the Outer Kitchen represents the emperor's outer kitchen; the Heavenly Society controls water and soil regulation; and the Heavenly Record governs the identification of animals and beasts.

柳：八星，十四度。為木果，為器皿。在炁為土，在肖為獐。步天歌八星頭曲垂似柳，近上三星號為酒，宴享之酺五星守。補註柳宿，主飲食、倉庫、酒醋之位。酒，主酒。星：七星，七度。為吉事，為非橫。在炁為日，在肖為馬。步天歌七星如鉤柳下生，星上十七軒轅明。軒轅東頭西內平，平下三個名天相，相下稷星橫五靈。補註星宿主后妃御女之位，為賢士。軒轅主雷雨之神，後宮之象也。內平，平罪之官。天相，丞相之象也。稷星，主農政也。

Willow Mansion: eight stars, covering fourteen degrees. It presides over wood, roots, fruits, and vessels. In terms of qi it belongs to earth, and in the生肖 it corresponds to the deer. The "Step by Step Song" says: eight stars have their heads bent and hanging down, resembling willow branches; three stars near the top are called the Wine Flag; during feasts and banquets, five stars guard it. Note: Willow Mansion presides over food, storage, and wine and vinegar. The Wine Flag presides over wine. Star Mansion: seven stars, covering seven degrees. It presides over auspicious events and also over sudden and unexpected affairs. In terms of qi it belongs to the sun, and in the生肖 it corresponds to the horse. The "Step by Step Song" says: seven stars form a hook, located below Willow Mansion; seventeen bright stars called Xuan Yuan are above Star Mansion; the eastern end of Xuan Yuan and the western side are Inner Level; below Inner Level, three stars are called Tian Xiang; below Tian Xiang, five stars called Ji are arranged horizontally. Note: Star Mansion presides over the positions of the empress and palace attendants, as well as virtuous ministers; Xuan Yuan presides over thunder and rain deities, symbolizing the inner court; Inner Level is the official who adjudicates criminal cases; Tian Xiang symbolizes the prime minister; Ji stars preside over agricultural affairs.

張：六星，十九度。為遠客，為分離。在炁為月，在肖為鹿。步天歌六星似軫在星旁，張下只是有天廟。十四之星冊四方，長垣列在上頭光。補註張宿主太廟、明堂、御史之位。太廟，天子之祖廟。長垣主界域，及胡夷。

Zhang Xu: six stars, spanning nineteen degrees. It governs distant travel and guests, and also matters of separation. In terms of qi, it belongs to the Moon; in the生肖, it corresponds to the deer. The "Step Heaven Song" says: six stars resemble the Chariot Mansion, located beside the Star Mansion; beneath Zhang Xu is only the Heavenly Temple; these fourteen stars establish the four directions; the Long Wall shines above. Note: Zhang Xu governs the Heavenly Temple, Bright Hall, and the position of the Imperial Censor. The Heavenly Temple is the ancestral temple of the Son of Heaven; the Long Wall governs borders and the affairs of the northern barbarians. If a site corresponds to this mansion, it often indicates distant travel and leaving one's homeland.

翼：二十二星，十九度。為觴客。在炁為火，在肖為蛇。步天歌二十四星大難識，上五下五橫著行，中間六個恰似張，更有六星在何處？三三相連張畔附，必若不能分處所，更請向前看野取。五個黑星翼下頭，欲知名字是東甌。補註翼宿，主北道文藉。東甌，蠻夷星也。

Wings Mansion consists of twenty-two stars spanning nineteen degrees. It governs banquets and receiving guests. In terms of atmospheric elements, it belongs to fire; in terms of the生肖, it corresponds to the snake. The "Step Heaven Song" says: There are twenty-four stars which are difficult to identify—five stars above, five stars below arranged horizontally, and six stars in the middle forming exactly the shape of Wings Mansion; where are the remaining six stars? They are arranged in groups of three, attached to the side of Wings Mansion; if one cannot clearly identify their location, then go further out into the open and carefully observe. The five dark stars below Wings Mansion, when asked for their names, are called Dong Ou. Note: Wings Mansion governs official documents and records related to the northern roads; Dong Ou is the star of the barbarians. The song mentions twenty-four stars, which does not match the previously recorded twenty-two stars. The original text is like this, and we have recorded it as is.

軫：四星，十八度半。為車服，為警蹕。在炁為水，在肖為蚓。步天歌四星似張翼相近，中間一個長沙子，左轄右轄附兩星，軍門兩黃近翼是，門下四個土司空，門東七星青丘子。青丘之下名器府，器府之星三十二。以上便為太微宮，黃道向上看取是。補註軫宿主車騎。司空主土工。丘子、東甌同。器府，樂器之府也。右二十八宿並四垣懸象於天，其說本之《天文志》者如此。地法因之，以察其氣之所主何如耳。

The Ch轸 mansion consists of four stars and spans eighteen and a half degrees. It governs carriages, horses, clothing, and also oversees the imperial procession and the escort for the emperor's travel. In terms of atmospheric elements, it belongs to water, and in the生肖 system, it corresponds to the earthworm. The "Step-by-Step Song of the Stars" says: the four stars of Ch轸 resemble the shape of the mansion of Zhang宿, and are close to the mansion of Yi宿. In the middle is the Changsha star; on the left and right are two stars called Left and Right Guards; two yellow stars called Military Gate are near Yi宿; below the Military Gate are four stars called Earth Minister; seven stars to the east of the Military Gate are called Qingqiu; below Qingqiu is a place called Qifu, which contains thirty-two stars. The above is the scope of the Taimei Palace. Following the Yellow Path upwards, one can find it. Note: Ch轸 governs chariots and cavalry; Earth Minister oversees earth and wood construction; Qingqiu and Dongou are both stars representing barbarian tribes; Qifu is the repository of musical instruments. The above twenty-eight mansions together with the four enclosures are star formations suspended in the sky. These statements are based on the astronomical records of successive dynasties. The methods of geography adopt them, using them merely to examine what each mansion's qi governs.

正月上旬日在女，初昏胃見南方午位；中旬日在虛，初昏昴見南方午位；下旬日在危，初昏畢見南方午位。二月上半月日在室，初昏觜見南方午位；下半月日在壁，初昏參見南方午位。三月上半月日在奎，初昏井見南方午位；下半月日在婁，初昏鬼見南方午位。

In the first ten days of the first lunar month, the sun is in the Girl mansion, and at the beginning of dusk, the Stomach mansion appears in the south at the position of the午 (Wu) hour; in the middle ten days, the sun is in the Emptiness mansion, and at the beginning of dusk, the Hairy Head mansion appears at the south Wu position; in the last ten days, the sun is in the Rooftop mansion, and at the beginning of dusk, the Net mansion appears at the south Wu position. In the second lunar month, during the first half of the month, the sun is in the Encampment mansion, and at the beginning of dusk, the Turtle Beak mansion appears at the south Wu position; during the second half of the month, the sun is in the Wall mansion, and at the beginning of dusk, the Three Stars mansion appears at the south Wu position. In the third lunar month, during the first half of the month, the sun is in the Legs mansion, and at the beginning of dusk, the Well mansion appears at the south Wu position; during the second half of the month, the sun is in the Bond mansion, and at the beginning of dusk, the Ghost mansion appears at the south Wu position. This is the method of using 'middle stars' to verify the season and the position of the twenty-eight mansions. At the beginning of night, observe which mansion is located in the south, and thus determine the actual position of the mansions corresponding to the seasons.

四月上旬日在胃，初昏柳見南方午位；中旬日在昴，初昏星見南方午位；下旬日在畢，初昏張見南方午位。五月上半月日在觜，初昏翼見南方午位；下半月日在參，初昏軫見南方午位。六月上半月日在井，初昏角見南方午位；下半月日在鬼，初昏亢見南方午位。

In the first ten days of April, the sun was in the Stomach mansion, and at the beginning of dusk, the Willow mansion appeared in the south direction at the position of Wu; in the middle ten days, the sun was in the Hairy Head mansion, and at the beginning of dusk, the Star mansion appeared at the Wu position; in the last ten days, the sun was in the Net mansion, and at the beginning of dusk, the Extended Net mansion appeared at the Wu position. In May, during the first half of the month, the sun was in the Turtle Beak mansion, and at the beginning of dusk, the Wings mansion appeared at the Wu position; during the second half of the month, the sun was in the Three Stars mansion, and at the beginning of dusk, the Chariot mansion appeared at the Wu position. In June, during the first half of the month, the sun was in the Well mansion, and at the beginning of dusk, the Horn mansion appeared at the Wu position; during the second half of the month, the sun was in the Ghost mansion, and at the beginning of dusk, the Neck mansion appeared at the Wu position. It is evident that the sun moves through about two mansions each month, and the mansion appearing at dusk also follows in sequence.

七月上旬日在柳，初昏氐見南方午位；中旬日在星，初昏房見南方午位；下旬日在張，初昏心見南方午位。八月上半月日在翼，初昏尾見南方午位；下半月日在軫，初昏箕見南方午位。九月上半月日在角，初昏斗見南方午位；下半月日在亢，初昏牛見南方午位。

In the first ten days of July, the sun was in the Willows mansion, and at the beginning of dusk, the Root mansion appeared in the south at the position of Wu; in the middle ten days, the sun was in the Star mansion, and at the beginning of dusk, the Room mansion appeared at the position of Wu; in the last ten days, the sun was in the Extended Net mansion, and at the beginning of dusk, the Heart mansion appeared at the position of Wu. In August, during the first half of the month, the sun was in the Wings mansion, and at the beginning of dusk, the Tail mansion appeared at the position of Wu; during the second half of the month, the sun was in the Chariot mansion, and at the beginning of dusk, the Winnowing Basket mansion appeared at the position of Wu. In September, during the first half of the month, the sun was in the Horn mansion, and at the beginning of dusk, the Dipper mansion appeared at the position of Wu; during the second half of the month, the sun was in the Neck mansion, and at the beginning of dusk, the Ox mansion appeared at the position of Wu. During autumn, the mansion that appears at dusk has moved from the eastern Azure Dragon to the northern Black Tortoise.

十月上旬日在氐，初昏女見南方午位；中旬日在房，初昏虛見南方午位；下旬日在心，初昏危見南方午位。十一月上半月日在尾，初昏室見南方午位；下半月日在箕，初昏壁見南方午位。十二月上半月日在斗，初昏奎見南方午位；下半月日在牛，初昏婁見南方午位。

In the first ten days of the tenth lunar month, the sun is in the Root mansion, and at the beginning of dusk, the Girl mansion appears in the south direction at the午 position; in the middle ten days, the sun is in the Room mansion, and at the beginning of dusk, the Emptiness mansion appears at the午 position; in the last ten days, the sun is in the Heart mansion, and at the beginning of dusk, the Rooftop mansion appears at the午 position. In the eleventh lunar month, during the first half of the month, the sun is in the Tail mansion, and at the beginning of dusk, the Encampment mansion appears at the午 position; during the second half of the month, the sun is in the Winnowing Basket mansion, and at the beginning of dusk, the Wall mansion appears at the午 position. In the twelfth lunar month, during the first half of the month, the sun is in the Dipper mansion, and at the beginning of dusk, the Legs mansion appears at the午 position; during the second half of the month, the sun is in theOx mansion, and at the beginning of dusk, the Bond mansion appears at the午 position. The sun moves through the twelve months in a cycle, returning to the order of the first lunar month.

子自須女八度，至危十五度，凡三十度有奇，為齊之分野，屬青州，今山東登州、萊州、濟南、東昌之地是也。丑自南斗十二度至須女七度，凡三十度有奇，為吳越之分野，屬揚州，今南京、鳯陽等十四府，浙江杭州等十一府，江西南昌等十三府，廣東廣州等十府，廣西梧州之地是也。

The concept of "fenn yi" refers to dividing the celestial constellations into the twelve earthly branches and assigning them to different regions on earth, to correspond with the influence of stars and atmospheric phenomena. The position of Zi corresponds to the area from the eighth degree of Su Nu to the fifteenth degree of Wei Xu, covering more than thirty degrees, which is the fenn yi of the state of Qi, belonging to the state of Qingzhou, corresponding to the modern regions of Dengzhou, Laizhou, Jinan, and Dongchang in Shandong. The position of Chou corresponds to the area from the twelfth degree of Nan Dou to the seventh degree of Su Nu, covering more than thirty degrees, which is the fenn yi of Wu and Yue, belonging to the state of Yangzhou, corresponding to the modern regions of Nanjing and Fengyang in Jiangsu, Hangzhou in Zhejiang, Nanchang in Jiangxi, Guangzhou in Guangdong, and Wuzhou in Guangxi.

寅自尾十度至南斗十一度，凡三十度有奇，為燕之分野，屬幽州，今京師北直隸、河間、保定、永定、永平、隆慶、宣府、保安、遼東之地是也。卯自氐五度至尾九度，凡三十度有奇，為宋之分野，屬豫州，今南直隸、豐沛之地是也。

The position of寅 (Yin) starts from the fifth degree of the Root mansion (Di Xu) and ends at the eleventh degree of the南斗 (Nan Dou), covering more than thirty degrees, which is the territory corresponding to Yan State, belonging to Youzhou, corresponding to today's Beijing's northern direct-controlled area, as well as Hejian, Baoding, Yongding, Yongping, Longqing, Xuanfu, Bao'an, and Liaodong regions. The position of卯 (Mao) starts from the fifth degree of the氐宿 (Di Xu) and ends at the ninth degree of the尾宿 (Wei Xu), also covering more than thirty degrees, which is the territory corresponding to Song State, belonging to Yuzhou, corresponding to today's southern direct-controlled area's Feng County and Pei County. The two positions cover areas to the north and central regions respectively, with the same number of star degrees, but the extent of the corresponding prefectures and states differs greatly.

辰自軫十二度至氐四度，凡三十度有奇，為鄭之分野，屬兗州，今河南開封、汝寧之地是也。巳自張十七度至軫十一度，凡三十度有奇，為楚之分野，屬荊州，今河南南陽、陜西漢中、湖廣武昌等十府，均州、四川夔州半入，廣西桂、柳、寧之地是也。

The position of Chen is from the 12th degree of Chen Zhen to the 4th degree of Di Shi, covering more than thirty degrees, which is the territory of Zheng state, belonging to Yanzhou, corresponding to the area around Kaifeng and Ruining in today's Henan province. The position of Si starts from the 17th degree of Zhang Xu to the 11th degree of Chen Zhen, covering more than thirty degrees, which is the territory of Chu state, belonging to Jingzhou, corresponding to the area of Nanyang in today's Henan province, Hanzhong in Shaanxi province, Wuchang in Huguang province, and ten prefectures including Junzhou and Kuizhou in Sichuan province, as well as Guilin, Liuzhou, and Nanning in Guangxi province. The territory covered by Si is the widest, so the star fields of Chu extend from the central plains all the way to the southern regions of Lingnan.

午自柳九度至張十六度，凡三十度有奇，為周之分野。屬營州，今河一府柳，貴州銅仁星，張屬河南之南陽。未自東井十六度至柳八度，凡三十度有奇，為秦之分野，屬雍州，今河南洛陽、陜西都司西平、鞏昌、延溪、寧夏，雲南鶴慶等軍民府之地是也。

The position of Wu is from the ninth degree of Liuxu to the sixteenth degree of Zhangsu, covering more than thirty degrees, which is the territory corresponding to the state of Zhou, belonging to Yingzhou; today, a certain prefecture corresponds to Liuxu, Guizhou's Tongren corresponds to Xingsu, and Zhangsu belongs to Nanyang in Henan (this sentence's original text is incomplete and is transcribed as is). The position of Wei starts from the sixteenth degree of Dongjing to the eighth degree of Liuxu, covering more than thirty degrees, which is the territory corresponding to the state of Qin, belonging to Yongzhou, which is today's Luoyang in Henan, Xiping, Gongchang, Yanyi, Ningxia in Shaanxi's military and civilian prefectures, as well as Yunnan's Heqing.

申自畢十二度至東井十五度，凡三十度有奇，為晉、魏之分野，屬梁州，一曰益州，今山西太原、大同、平陽、澤潞、四川順慶、於藩、疊溪、雲南十五府、貴州銅仁八府之地是也。酉自胃七度至畢十一度，凡三十度有奇，為趙之分野，屬冀州，今北直隸順德、廣平之地是也。

The position of Shen corresponds to the section starting from the seventh degree of Bi Xu and ending at the fifteenth degree of Dong Jing, covering more than thirty degrees. This area is the territory of Jin and Wei, belonging to Liangzhou, also known as Yizhou. It includes today's Taiyuan, Datong, Pingyang, Zelü in Shanxi, Shunqing, Yufan, Diexi in Sichuan, fifteen prefectures in Yunnan, and eight prefectures in Guizhou such as Tongren. The position of You starts from the seventh degree of Wei Xu and ends at the eleventh degree of Bi Xu, also covering more than thirty degrees. This area is the territory of Zhao, belonging to Jizhou, which corresponds to today's northern Zhili's Shunde and Guangping regions. These two positions are adjacent, and their corresponding phenomena mostly occur in the areas of He Dong and He Bei.

戌自奎五度至胄六度，凡三十度有奇，為魯之分野，屬徐州，今山東兗州之地是也。亥自危十六度至奎四度，凡三十度有奇，為衛之分野，屬幷州，今北直隸大名，河南彰德府、懷慶、衛輝之地是也。

The position of Xu is from the fifth degree of Kui mansion to the sixth degree of Wei mansion, covering more than thirty degrees, which is the territory corresponding to Lu state, belonging to Xu commandery, that is, the area around Yanzhou in present-day Shandong. The position of Hai starts from the sixteenth degree of Wei mansion to the fourth degree of Kui mansion, covering more than thirty degrees, which is the territory corresponding to Wei state, belonging to Bingzhou, that is, the area around Daming in present-day Beizhili, as well as Zhangde, Huaiqing, and Weihui in present-day Henan. The twelve branches complete the distribution of the twenty-eight mansions' degrees in a full cycle.

此天星下臨之妙用也。蓋星者，氣之清而上者也；地者，氣之濁而下者也。故天分星宿，地列山川，氣行於地，形麗乎天，《經》所謂“天有象，地有形，上下相須而成一體”者也。故羅經二十四位，各有天星主之，星吉則吉，星凶則凶。

This describes the subtle application of the celestial star mansions descending to the earth. Stars are the clear and ascending qi, while earth is the turbid and descending qi. Therefore, the heavens distribute star mansions, and the earth arranges mountains and rivers; qi moves through the earth, and forms manifest in the heavens, which is exactly what the Qingnang Jing says: "The heavens have star formations, the earth has physical forms, and heaven and earth depend on each other to form a single whole." Therefore, the twenty-four directions on the luojing each have a governing star: if the assigned star is auspicious, that direction is auspicious; if the assigned star is inauspicious, that direction is inauspicious.

幹配天廐星，又曰節越，曰北極，曰亢陽。坤配天鉞星，又曰陰玄，曰玄戈，曰老陰。坎配天壘星，又曰陽光，曰太陰。離配天廟星，又曰陽權，曰天馬，曰太陽，曰游魂。辰配天罡星，又曰亢金。戌配天魁星，又曰婁金，曰鼓盆。申配天闋星，又曰傳送。寅配天棓星，又曰功曹。

The twenty-four mountains each correspond to a specific star and its alternate names. When using this system, first determine which star is associated with the particular mountain, then judge the fortune based on the star's auspiciousness or inauspiciousness. The乾 position corresponds to the Tianjiu star, also known as Jieyue, Beijiu, and Kangle; the坤 position corresponds to the Tianyue star, also known as Yinxuan, Xianguo, and Lao Yin; the坎 position (Zi) corresponds to the Tianlei star, also known as Yangguang and Taiyin; the离 position (Wu) corresponds to the Tianmiao star, also known as Yangquan, Tianma, Taiyang, and Youhun; the辰 position corresponds to the Tian Gang star, also known as Kangjin; the戌 position corresponds to the Tiankui star, also known as Loujin and Gupen; the申 position corresponds to the Tianque star, also known as Chuyong; and the寅 position corresponds to the Tianbang star, also known as Gongcao. These eight positions are located in the four cardinal directions and the four beginning seasons.

甲配天苑星，又曰天統，曰陰機。乙配天官星，又曰官騎。壬配天輔星，又曰陰權。癸配天漢星，又曰陰光，曰搖光，曰北道。艮配天市垣陽樞星，亦曰天樞。巽配太乙星，亦曰陽旋。卯配陽衡星，亦曰天理，曰阿香，曰天命廉貞。酉配少微星，亦曰陽闓。亥配天皇星紫微垣，亦曰天門。

The Heavenly Stem Jia corresponds to the Tian Yuan star, also known as Tian Tong and Yin Ji; Yi corresponds to the Tian Guan star, also called Guan Qi; Ren corresponds to the Tian Fu star, also known as Yin Quan; Gui corresponds to the Tian Han star, also called Yin Guang, Yao Guang, and Bei Dao; Gen corresponds to the Yang Shu star of the Tian Shi Yuan, also called Tian Shu; Xun corresponds to the Tai Yi star, also called Yang Xuan; Mao corresponds to the Yang Heng star, also called Tian Li, A Xiang, and Tian Ming Lian Zhen; You corresponds to the Shao Wei star, also called Yang Kai; Hai corresponds to the Tian Huang star, which is the Zi Wei Yuan, also called Tian Men. Among these, Gen corresponds to the Tian Shi Yuan, Hai corresponds to the Zi Wei Yuan, and You corresponds to the Shao Wei Yuan, which exactly matches the directions associated with the four enclosures mentioned earlier.

巳配天屏星，亦曰天堂，曰明堂，曰赤蛇。未配天常星，又曰鬼金。丑配天廚星，亦曰牽牛，曰牛金。庚配天漢星，亦曰陰衡。辛配天乙星，亦曰陰旋。丙配天貴星，亦曰太微陰樞。丁配天柱星，亦曰南極，曰壽星。此四垣諸星，照臨四方，以主庶徵。地法因之，以明其善惡，察其吉凶。所謂天光下臨，地德上載，此之謂也。

The position of Si corresponds to the celestial star Tianping, also known as Tiantang, Mingtang, and Cheshé; the position of Wei corresponds to Tianchang, also called Guijin; the position of Chou corresponds to Tianchu, also called Qianniu and Niujin; the position of Geng corresponds to Tianhan, also called Yinhang; the position of Xin corresponds to Tianyi, also called Yinxuan; the position of Bing corresponds to Tiangui, also called Taimei Yinshu; the position of Ding corresponds to Tianzhu, also called Nanji and Shouxing. These four enclosures have numerous stars that oversee the four directions, governing various signs and omens in the human world. The methods of geomancy use these stars to determine the good and evil, and to assess the auspicious and inauspicious aspects of each direction. It is said, "Heavenly light shines from above to below, and earthly virtue supports from below to above," referring to this. When determining the direction and the site for a burial, one should compare the celestial star corresponding to the mountain with the actual terrain features such as ridges and water, to ensure a complete and accurate judgment.

按陳摶曰：三易穴卦內秘之法，法以太極為太易之統，陰陽為八卦之機，天陰、天陽、地柔、地剛分為四象，少陰、太陽、少陽、太陰、太剛、少柔、少剛、太柔列處八極。天元連山六十四卦，以坎、離、震、兌分歸四仲，以主二十四氣，而周流三百六十五度四分度之一，以成一歲之紀。以章、會、統、元而厯四千六百一十七歲，以成一元之易者，此六十四卦之用也。

According to Chen Tuan, the three Yis are secret methods within the internal structure of the hexagrams. This method takes the Taiji as the overarching principle of the Taiyi, and uses yin and yang as the key to the Eight Trigrams. It divides the heavenly yin, heavenly yang, earthly flexibility, and earthly strength into the four images. It arranges the few yin, sun yang, few yang, great yin, great strength, few flexibility, few strength, and great flexibility at the extreme positions of the eight directions. The Tianyuan "Lianshan" sixty-four hexagrams assign the trigrams Kan, Li, Zhen, and Dui to the four central directions of Zi, Wu, Mao, and You, to govern the twenty-four solar terms. They circulate through three hundred sixty-five and one fourth degrees, forming the measure of a year. Then, using chapters, meetings, unifications, and origins, they calculate layer by layer, spanning four thousand six hundred seventeen years to form a cycle of the Yi—the sixty-four hexagrams' usage in the Lianshan tradition. Each of the three Yis has its own focus, which is the first school.

地元歸藏六十四卦，以冬至、夏至、秋分、春分之日居於四正，以定十二月卦。以月卦分為七十二候，以一水、二火、三木、四金、五土、六水、七火、八木、九金、十土，分隸八方。以六十四卦分定，以推氣朔之會。此六十四卦之用也。

The sixty-four hexagrams of the "Guicang" (a classical divination text) place the four festivals of winter solstice, summer solstice, autumn equinox, and spring equinox at the four cardinal directions of east, west, south, and north, thereby determining the twelve lunar month hexagrams. Then the monthly hexagrams are divided into seventy-two phases, and the order of one water, two fire, three wood, four metal, five earth, six water, seven fire, eight wood, nine metal, ten earth is assigned to the eight directions. Finally, the sixty-four hexagrams are each assigned specific positions to calculate the conjunctions of the solar terms and new moons. This is how the sixty-four hexagrams are used in the "Guicang."

人元周易，以先天、後天分佈方圓卦象。圓布者則幹盡於午中，坤盡於子中，離盡於卯中，坎盡於酉中。陽生於子而極於午，陰生於午而極於子，故其陽在南，其陰在北，所以對待陰陽，櫜鑰天地者，六十四卦之用也。堪輿之所用卦者，不外乎此。

The human origin of the Zhou Changes (I Ching) arranges the Earlier Heaven and Later Heaven into square and circular diagrams respectively. The circular arrangement is as follows: Qian (Heaven) ends at the center of Wu (South), Kun (Earth) ends at the center of Zi (North), Li (Fire) ends at the center of Mao (East), and Kan (Water) ends at the center of You (West). Yang originates from Zi (North) and reaches its peak at Wu (South), while Yin originates from Wu (South) and reaches its peak at Zi (North). Therefore, Yang is located in the South and Yin in the North. Thus, yin and yang are paired oppositely, enclosing and containing heaven and earth within them. This is the method of using the sixty-four hexagrams in the Zhou Changes. The hexagrams used by geomancers do not go beyond these three schools.

以連山而觀天象之盈縮，以歸藏而推氣候之孤虛，以周易而乘地氣之吉凶。用氣以應曜，用陽以相陰，用虛以制殺，用相以迎生。使五運不僭，六氣無倚，三奇當途，四吉順度，龜甲逢生，空亡逢死，九九有氣，六六無侵。於是六氣順成，八卦變化，五行顛倒，大地七寶，其氣順時應，機動神隨，無有端倪矣。

Using the "Lianshan" to observe the fullness and waning of celestial phenomena, using the "Guicang" to investigate the "gū" and "xū" of climate, and using the "Zhouyi" to take advantage of the auspicious and inauspicious energies of the earth. Using qi to correspond with stars, using yang to assist yin, using "xū" to control killing energy, and using "xiāng" to welcome life qi. Ensure that the five movements do not exceed their roles, the six energies are not biased, the three marvels are in place, the four auspicious signs follow their course, the position of the turtle shell is favorable, the position of emptiness is unfavorable, the number nine times nine has qi, and the number six times six is not violated. Thus, the six energies follow in order, the eight trigrams change mutually, the five phases are used in reverse, the seven treasures of the earth respond at the right time, and when the mechanism is activated, the spirits come with it, leaving no trace to be found.

按李籤云：“五氣孤虛旺相，亦從卦氣而分。幹三陽也，以中爻為本卦之體，分上下二爻於甲干，是二陽也。二陽為亢，故為陽之孤氣。坤三也，以中爻為本卦之體，分上下二爻於乙干，是二陰也。二陰為極，故為陰之虛氣。

According to Li's commentary, the five elements' 'solitude', 'vacuity', 'prosperity', and 'conformity' are derived from the hexagram's qi. Qian, being three lines all yang, uses the middle line as the primary body of the hexagram, assigning the upper and lower lines to the Jia stem, which results in two yang lines; two yang lines reach their extreme, hence it is the 'solitude' of yang. Kun, being three lines all yin, uses the middle line as the primary body of the hexagram, assigning the upper and lower lines to the Yi stem, which results in two yin lines; two yin lines reach their extreme, hence it is the 'vacuity' of yin.

震陽卦而陰爻，陽下而陰上也，以中爻為本卦之體，分上下二爻於庚干，一陰一陽交合之象也，故為陽之相氣。巽陰卦而陽爻，陽上而陰下也。以中爻為本卦之體，分上下二氣於辛干，一陰一陽交合之象也，故為陰之相氣。

Zhen is a yang hexagram with many yin lines. Yang is at the bottom and yin is at the top. Using the middle line as the main body of the hexagram, the upper and lower lines are assigned to the Geng stem, forming an image of the union of yin and yang. Therefore, it is the "phase" of yang. Xun is a yin hexagram with many yang lines. Yang is at the top and yin is at the bottom. Using the middle line as the main body of the hexagram, the upper and lower lines are assigned to the Xin stem, also forming an image of the union of yin and yang. Therefore, it is the "phase" of yin. All instances of the union of yin and yang are considered "xiang," while those that are predominantly pure yang or pure yin are called "gu" and "xu."

坎陽卦而陰爻，陽內而陰外也。以中爻為本卦之體，分上下二爻於癸干，是二陰也。二陰為極，故為陰之虛氣。離陰卦而陽爻，陰內而陽外也。以中爻為本卦之體，分上下二爻於壬干，是二陽也，二陽為亢，故為陰之孤氣。

The hexagram Kan is a yang hexagram with many yin lines. Yang is inside and yin is outside. Taking the middle line as the essence of the hexagram, the upper and lower lines are assigned to the dry癸, which are two yin lines. Two yin lines reach their extreme, so it is referred to as the "empty qi" of yin. The hexagram Li is a yin hexagram with many yang lines. Yin is inside and yang is outside. Taking the middle line as the essence of the hexagram, the upper and lower lines are assigned to the dry壬, which are two yang lines. Two yang lines reach their extreme, so it is referred to as the "solitary qi" of yin.

艮陽卦而陰爻，陽上而陰下也。以中爻為本卦之體，分上下二爻於丙干，一陰一陽交合成象也，故為陽之旺氣。兌陰卦而陽爻，陰上而陽下也。以中爻為本卦之體，分上下二爻於丁干，一陰一陽交合象也，故為陰之相氣。是故幹納於甲甲為陽干之首，坤納於乙乙為陰干之首，震納庚，巽納辛，離納壬，兌納丁，坎納癸，艮納丙。陽卦從陽干，陰卦從陰干也。

The trigram Gen is a yang trigram with many yin lines. Yang is above and yin is below, with the middle line serving as the essence of the primary hexagram. The upper and lower lines are assigned to the dry branch Bing, forming an image of the union of yin and yang. Therefore, it is the "prosperous energy" of yang. The trigram Dui is a yin trigram with many yang lines. Yin is above and yang is below, with the middle line serving as the essence of the primary hexagram. The upper and lower lines are assigned to the dry branch Ding, also forming an image of the union of yin and yang. Therefore, it is the "favorable energy" of yin. Thus, the trigram Qian is associated with the dry branch Jia — Jia is the first yang dry branch; the trigram Kun is associated with the dry branch Yi — Yi is the first yin dry branch; the trigram Zhen is associated with Geng, Xun with Xin, Li with Ren, Dui with Ding, Kan with Gui, and Gen with Bing. In summary, yang trigrams follow yang dry branches, and yin trigrams follow yin dry branches. In this way, the relationships of the eight trigrams with the eight dry branches in terms of being isolated, empty, prosperous, or favorable are fixed.

於是天陰、天陽，地剛、地柔，一闢一闔，生成有定，變化無窮。地法用相以制孤，用旺以制虛，避孤虛於本山，乘旺相於異域，以復、姤、臨、遯推天運，以艮、兌、震、巽乘地氣，以甲、丙、戊、庚、壬為陽，分配子、寅、辰、午、申、戌之位，以乙、丁、巳、辛、癸為陰，分配丑、卯、巳、未、酉、亥之位，推排一百二十分金，驗其孤虛旺相之卦，以為就趨之方。中有戊、己一十二位，為龜甲之煞。

Thus, heaven has yin and yang, and earth has strength and softness. One opens and one closes, forming a fixed principle of generation, yet change is endless. The method of geomancy uses "xiang qi" to control "gu," and "wang qi" to control "xu": on the main mountain, avoid gu and xu, and go to other directions to take advantage of wang and xiang; use the hexagrams Fu, Guo, Lin, and Duan to calculate heavenly movement, and use the hexagrams Gen, Dui, Zhen, and Xun to take advantage of earthly qi; take Jia, Bing, Wu, Geng, and Ren as yang, and assign them to the positions of Zi, Yin, Chen, Wu, Shen, and Xu; take Yi, Ding, Ji, Xin, and Gui as yin, and assign them to the positions of Chou, Mao, Si, Wei, You, and Hai (the original text says "Si" instead of "Ji"); based on this, arrange the 120 kinds of gold, and check which category of hexagram—gu, xu, wang, or xiang—they belong to, as the direction to follow. Among them, the twelve positions under Wu and Ji are the "turtle shell"煞.

釋義戊己二干本無正位，寄旺四季，無可以為生之基，故為龜甲，猶龜甲之堅，氣之所不行者，綱紀於支氣而不行乎天，以從地故也。乃十二位地支之中也，有六甲補氣，二十四位為孤虛之空亡甲乙乾坤之天干，氣本孤虛。

The Heavenly Stems Wu and Ji do not have their own proper positions; they merely reside in the four seasons, without a place to generate or establish their foundation, hence they are called "turtle shell" — like the hardness of a turtle shell, the energy cannot pass through. They are governed by the Earthly Branches and do not ascend to the heavens, because they belong to the Earth. When they fall among the twelve Earthly Branches, they are supplemented by the six Jia energies. Among the twenty-four positions, those that are solitary, empty, or lost are the Jia and Yi stems, as well as the Heavenly Stems Qian and Kun, whose energies are inherently inclined towards solitude and emptiness.

又甲子之旬，甲戍、乙亥為補氣；甲午之旬，甲辰、乙巳為補氣；甲辰之旬，甲寅、乙卯為補氣；甲寅之旬，甲子、乙丑為補氣也，故曰日辰不完，故為孤虛。其行地之際，天陽地陰，俱有其氣，故有二十四位也，獨有胎、養、生、旺四氣堪用水、土生申，旺子，胎午，養未。火生寅，旺午，胎子，養丑。木生亥，旺卯，胎酉，養戌。金生巳，旺酉，胎卯，養辰也。

For example, in the Jiazi (甲子) decade, Jiaxu (甲戌) and Yihai (乙亥) are used to supplement the energy; in the Jiawu (甲午) decade, Jiachen (甲辰) and Yisi (乙巳) are used to supplement the energy; in the Jiachen (甲辰) decade, Jiayin (甲寅) and Yimao (乙卯) are used to supplement the energy; in the Jiayin (甲寅) decade, Jiazi (甲子) and Yichou (乙丑) are used to supplement the energy. Therefore, when the day and the heavenly stem are not complete, it is considered as 'guguxu' (孤虚). When it reaches the surface, the heavenly yang and earthly yin each have their own energy, making a total of twenty-four positions. Among these, only the energies of Tai (胎), Yang (养), Changsheng (长生), and Diwang (帝旺) are suitable for use. Water and earth are born in Shen (申), reach their peak in Zi (子), Tai in Wu (午), and Yang in Wei (未); fire is born in Yin (寅), reaches its peak in Wu (午), Tai in Zi (子), and Yang in Chou (丑); wood is born in Hai (亥), reaches its peak in Mao (卯), Tai in You (酉), and Yang in Xu (戌); metal is born in Si (巳), reaches its peak in You (酉), Tai in Mao (卯), and Yang in Chen (辰). The method of selection focuses entirely on these four energies.

而一氣甲子，厥陰生氣司之；二氣甲戌，太陽飛氣司之；三氣甲申，陽明收氣司之；四氣甲午，太陽化氣司之；五氣甲辰，少陽長氣司之；六氣甲寅，少陰舒氣司之。所以演天運，行地氣也。其卦則隨分金位下所屬先天大卦裝排，定其孤虛旺相。先天卦位，幹一、兌二、離三、震四、巽五、坎六、艮七、坤八。分為八卦之位，則乾南、坤北、離東、坎西、巽西南、震東北、兌東南、艮西北。

The first qi Jiazi is governed by the life qi of Jueyin; the second qi Jiaxu is governed by the flying qi of Taiyang; the third qi Jiashen is governed by the gathering qi of Yangming; the fourth qi Jiawu is governed by the transforming qi of Taiyang; the fifth qi Jiachen is governed by the growing qi of Shaoyang; the sixth qi Jiayin is governed by the spreading qi of Shaoyin. These are used to deduce the heavenly movement and the operation of the earthly qi. As for the trigrams, they are arranged according to the Earlier Heaven big trigrams corresponding to each position of the dividing gold. They are determined to be either isolated, empty, prosperous, or favorable. The positions of the Earlier Heaven trigrams are Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, Kun eight. The directions of the eight trigrams are Qian in the south, Kun in the north, Li in the east, Kan in the west, Xun in the southwest, Zhen in the northeast, Dui in the southeast, and Gen in the northwest.

就以幹一、兌二、離三、震四、巽五、坎六、艮七、坤八倍而重之，加於先天八卦之上，為六十四卦。期間遇孤虛旺相四氣消息之，除幹、坤、坎、離四卦不用，餘六十卦，分紀於六十甲子之位，數往者順，知來者逆也。期間遇震、巽、兌、艮成卦六爻者為旺相，值幹、坤、坎、離成卦者為孤虛。即此而推，思過半矣。

By doubling and overlapping the eight trigrams in the order of Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight, they are placed upon the Earlier Heaven Trigrams to form the sixty-four hexagrams. Among these, the four energies of solitude, vacancy, strength, and prominence are used to determine their growth and decline. The four trigrams Qian, Kun, Kan, and Li are excluded, and the remaining sixty hexagrams are assigned to the sixty Jiazi. The sequence is followed in the order of past events to predict future ones. Any hexagram formed with the trigrams Zhen, Xun, Dui, or Gen is considered to be in a state of strength or prominence, while those formed with Qian, Kun, Kan, or Li are considered to be in a state of solitude or vacancy. By following this method, one can understand most of the principles— the selection and rejection of metals in feng shui depend on this key principle.

其五氣之法，以天元六氣、地元五行、人元六甲定其向首長短、闊狹、強弱、布氣、行辰、迎殺、探鬼、操神、收山、用水，以為人利用者，地之宜也。夫形麗於天，氣行於地，其孤虛旺相，亦驗於理而已。

As for the method of the five elements, it uses the heavenly stem six energies, the earthly branch five phases, and the human stem six jia to determine the length, width, strength, and weakness of the front direction, as well as the techniques of distributing energy, moving time, welcoming killing, exploring ghosts, controlling spirits, collecting mountains, and using water, making them available for human use—this is called "what is suitable for the land." The form is manifested in the sky, while the energy flows in the earth; terms such as solitude, emptiness, prosperity, and alignment, in the end, are merely verified by reason.

土圭所以測日定方，立向分金，必上合宿度之真，下準山川之位，功用非小。此而有差，禍福千里。所謂知輕重必準於權衡，為方圓必法於規矩。而地理之於羅經，亦權衡規矩者爾，可不深究其的焉？矧其最微者，莫切於分度。

The soil gnomon is used to measure the shadow of the sun and determine direction; establishing the orientation and dividing the metal must conform to the true numbers of the star mansions and align with the direction of mountains and rivers. Its function is significant. If there is an error here, the difference in fortune and misfortune can be as vast as thousands of miles. Just as one must use a scale to determine weight and a compass and square to make a circle and square, the geomancer's use of the magnetic compass is like the scale and compass. How can it not be thoroughly investigated for accuracy? Moreover, the most subtle aspects involve the measurement of degrees, which is even more critical.

嘗考周天度數三百六十五度四分之一，今羅經悉以平分，每宮三十度，總得三百六十度，少了五度四分度之一。天行每一度計九百四十分，總少四千八百三十五分，計之在地，數千里矣，豈至當之理哉！然宿度以黃道為準，而古今曆黃道度數隨時損益不同，難拘定法。羅經之度，亦當以今之《授時大統曆》黃道度數為準，則與天度不相戾，而為神器之的焉耳。

I once studied the celestial degrees of the entire sky, which amount to 365 and 1/4 degrees. Now, the compass is generally divided evenly, with each sector measuring 30 degrees, totaling only 360 degrees, which is short by 5 and 1/4 degrees. The movement of the sky progresses by 940 parts per degree, so in total, it is missing 4,835 parts. Converted to the surface of the earth, this amounts to several thousand miles. How can this be considered the most appropriate method? However, the degrees of the stars are based on the Yellow Path. The degrees of the Yellow Path in ancient and modern calendars have changed over time, making it difficult to adhere to a fixed method. Therefore, the degrees on the compass should be based on the current Yellow Path degrees from the "Granting the Time Calendar" and the "Great Unity Calendar," so that they do not contradict the celestial degrees and become accurate markings on the sacred instrument. Any newly made compass must first be calibrated according to the current calendar's star degrees before it can be used.

星宿 統天 開僖 會天 授時大統角 十二度九十分 十二度大 十二度大 十二度八十七分亢 九度七十四分 九度大 九度大 九度五十六分氐 十六度三十六分 十六度少 十六度少 十五度四十八分房 五度六十分 五度大 五度大 六度二十七分心 六度四分 六度 六度 七度九十五分

The following table lists the measured degrees of the Yellow Path constellations according to four calendar systems. The columns are in order: Star Mansion, The Tongtian Calendar, The Kaixi Calendar, The Huitian Calendar, and The Shoushi Calendar (also known as the Dati Calendar). For the Horn Mansion: The Tongtian Calendar measures twelve degrees and ninety parts, the Kaixi Calendar measures twelve degrees and a half degree, the Huitian Calendar measures twelve degrees and a half degree, and the Shoushi Calendar measures twelve degrees and eighty-seven parts. For the Neck Mansion: The Tongtian Calendar measures nine degrees and seventy-four parts, the Kaixi Calendar measures nine degrees and a half degree, the Huitian Calendar measures nine degrees and a half degree, and the Shoushi Calendar measures nine degrees and fifty-six parts. For the Root Mansion: The Tongtian Calendar measures sixteen degrees and thirty-six parts, the Kaixi Calendar measures sixteen degrees and less than a half degree, the Huitian Calendar measures sixteen degrees and less than a half degree, and the Shoushi Calendar measures fifteen degrees and forty-eight parts. For the Room Mansion: The Tongtian Calendar measures five degrees and sixty parts, the Kaixi Calendar measures five degrees and a half degree, the Huitian Calendar measures five degrees and a half degree, and the Shoushi Calendar measures six degrees and twenty-seven parts. For the Heart Mansion: The Tongtian Calendar measures six degrees and four parts, the Kaixi Calendar measures six degrees, the Huitian Calendar measures six degrees, and the Shoushi Calendar measures seven degrees and ninety-five parts. (In the table, '大' means a half degree more, and '少' means a half degree less.)

尾 十七度九十分 十八度 十八度 十七度九十五分箕 九度三十三分 九度半 九度半 九度五十九分斗 二十二度半 二十二度大 二十三度 二十三度四十七分牛 八度六分七度 七度 六度九十分女 十度九十五分 十一度 十一度 十一度十二分虛 九度二十八分十五秒 九度少七十九 九度少七十九 九度

Tail mansion: 17.9 degrees according to 《Tong Tian》, 18 degrees according to 《Kai Xi》, 18 degrees according to 《Hui Tian》, and 17.95 degrees according to 《Shou Shi Da Tong》. Winnowing Basket mansion: 9.53 degrees according to 《Tong Tian》, 9.5 degrees according to 《Kai Xi》, 9.5 degrees according to 《Hui Tian》, and 9.59 degrees according to 《Shou Shi Da Tong》. Dipper mansion: 22.5 degrees according to 《Tong Tian》, 22 degrees according to 《Kai Xi》, 23 degrees according to 《Hui Tian》, and 23.47 degrees according to 《Shou Shi Da Tong》. Ox mansion: 8.1 degrees according to 《Tong Tian》, 7 degrees according to 《Kai Xi》, 7 degrees according to 《Hui Tian》, and 6.9 degrees according to 《Shou Shi Da Tong》. Girl mansion: 10.95 degrees according to 《Tong Tian》, 11 degrees according to 《Kai Xi》, 11 degrees according to 《Hui Tian》, and 11.12 degrees according to 《Shou Shi Da Tong》. Emptiness mansion: 9.28 degrees and 15 seconds according to 《Tong Tian》, 9 degrees minus 79 according to 《Kai Xi》, 9 degrees minus 79 according to 《Hui Tian》, and 9 degrees according to 《Shou Shi Da Tong》.

危 十六度一十一分 十六度 十六度 十五度九十五分室 十八度四十五分 十八度少 十八度少 十八度三十二分壁 九度八十分 九度大 九度大 九度三十四分奎 十八度二十一分 十八度 十八度 十七度八十七分婁 十二度七十五分 十二度七十五分 十二度大 十二度三十六分胄 十五度三十八分 十五度少 十五度少 十三度八十一分昴 十一度九分 十一度 十一度 十一度畢 十六度三十分 十六度半 十六度半 十六度半觜 四十六分 半度 半度 二十五分

Wēi Xù: 16 degrees and 11 parts according to 《Tong Tian》, 16 degrees according to 《Kai Xi》, 16 degrees according to 《Hui Tian》, and 15 degrees and 95 parts according to 《Shou Shi Da Tong》. Shì Xù: 18 degrees and 45 parts according to 《Tong Tian》, slightly less than 18 degrees according to 《Kai Xi》, slightly less than 18 degrees according to 《Hui Tian》, and 18 degrees and 32 parts according to 《Shou Shi Da Tong》. Bì Xù: 9 degrees and 80 parts according to 《Tong Tian》, slightly more than 9 degrees according to 《Kai Xi》, slightly more than 9 degrees according to 《Hui Tian》, and 9 degrees and 34 parts according to 《Shou Shi Da Tong》. Kuí Xù: 18 degrees and 21 parts according to 《Tong Tian》, 18 degrees according to 《Kai Xi》, 18 degrees according to 《Hui Tian》, and 17 degrees and 87 parts according to 《Shou Shi Da Tong》. Lóu Xù: 12 degrees and 75 parts according to 《Tong Tian》, 12 degrees and 75 parts according to 《Kai Xi》, slightly more than 12 degrees according to 《Hui Tian》, and 12 degrees and 36 parts according to 《Shou Shi Da Tong》. Wèi Xù (the original text says 'Zhòu Xù'): 15 degrees and 38 parts according to 《Tong Tian》, slightly less than 15 degrees according to 《Kai Xi》, slightly less than 15 degrees according to 《Hui Tian》, and 13 degrees and 81 parts according to 《Shou Shi Da Tong》. Mǎo Xù: 11 degrees and 9 parts according to 《Tong Tian》, 11 degrees according to 《Kai Xi》, 11 degrees according to 《Hui Tian》, and 11 degrees according to 《Shou Shi Da Tong》. Bì Xù: 16 degrees and 30 parts according to 《Tong Tian》, 16 degrees and a half according to 《Kai Xi》, 16 degrees and a half according to 《Hui Tian》, and 16 degrees and a half according to 《Shou Shi Da Tong》. Zī Xù: 46 parts according to 《Tong Tian》, half a degree according to 《Kai Xi》, half a degree according to 《Hui Tian》, and 25 parts according to 《Shou Shi Da Tong》.

參 九度半 九度半 九度半 十度二十八分井 二十九度九十七分 三十度少 三十度半 三十一度鬼 二度三十七分 二度半 二度半 二度十一分柳 十三度三十五分 十三度半 十三度半 星 六度七十五分 六度大 六度大 六度三十一分張 十七度八十六分 十七度大 十七度大 十七度七十九分翼 二十度三十八分 二十度少 二十度少 二十度軫 十九度 十八度大 十八度大 十八度大

Shen Su: Tong Tian nine and a half degrees, Kai Xi nine and a half degrees, Hui Tian nine and a half degrees, Shou Shi Da Tong ten degrees and twenty-eight parts. Jing Su: Tong Tian twenty-nine degrees and ninety-seven parts, Kai Xi thirty degrees minus, Hui Tian thirty degrees and a half, Shou Shi Da Tong thirty-one degrees. Gui Su: Tong Tian two degrees and thirty-seven parts, Kai Xi two and a half degrees, Hui Tian two and a half degrees, Shou Shi Da Tong two degrees and eleven parts. Liu Su: Tong Tian thirteen degrees and thirty-five parts, Kai Xi thirteen and a half degrees, Hui Tian thirteen and a half degrees, Shou Shi Da Tong is missing in the original text, so it is recorded as is without supplementation. Xing Su: Tong Tian six degrees and seventy-five parts, Kai Xi six degrees plus, Hui Tian six degrees plus, Shou Shi Da Tong six degrees and thirty-one parts. Zhang Su: Tong Tian seventeen degrees and eighty-six parts, Kai Xi seventeen degrees plus, Hui Tian seventeen degrees plus, Shou Shi Da Tong seventeen degrees and seventy-nine parts. Yi Su: Tong Tian twenty degrees and thirty-eight parts, Kai Xi twenty degrees minus, Hui Tian twenty degrees minus, Shou Shi Da Tong twenty degrees. Chen Su: Tong Tian nineteen degrees, Kai Xi eighteen degrees plus, Hui Tian eighteen degrees plus, Shou Shi Da Tong eighteen degrees plus.

上黃道度數，自宋《統天曆》至《授時曆》，凡四變，而損益不同，蓋可見矣。然天道三十年必一小變，烏有定法？如冬至日古在牽牛，宋文公時在壁，我朝國初在箕六度，今冬至日在箕四度矣。古今不同，此亦可驗。

The measurements along the Yellow Path have undergone four changes from the Song Dynasty's "Tongtian Calendar" to the "Shoushi Calendar," with varying additions and subtractions, which can be clearly seen. However, the celestial path changes slightly every thirty years, where can there be a fixed rule? For example, the position of the sun on the day of the winter solstice, in ancient times was in the constellation Niutou, during the time of Song Wen Gong it was in the Wall mansion, at the beginning of our dynasty it was six degrees in the Winnowing Basket mansion, and now the winter solstice has already moved to four degrees in the Winnowing Basket mansion. There are differences between ancient and modern times, which can also be verified.

補義周天三百六十五度四分度之一，考之蔡虛齋先生《易經蒙》引云：“天行每一度，計九百四十分度之一，是將一度之分數分作四分之一也。以每度九百四十分分之為四分，則每分該二百三十五分而得之其四分之一也。以周天總數三百六十五度四分度之一之分數計之，共得三十四萬三千三百三十五分，是天度分數之總也。

The celestial circle comprises 365 and 1/4 degrees. According to Cai Qing's "Yijing Mengyin," the sky moves one degree at a time, which is divided into 940 parts. This further divides each degree into four parts, making each part 235 parts. When calculating the total number of parts for the entire celestial circle of 365 and 1/4 degrees, it results in 343,335 parts in total. In other words, the细分 of each degree on the compass must be evenly distributed based on this total number of parts to avoid discrepancy with the actual movement of the sky.

一說地本靜，故平分三十度永定以測地。不知地附於天，故土圭之制，測日以準，則度數亦當準之於天。先正云：“俯察地理，必先仰觀天文，然後可以操造化之柄。”未有背天時能明地理者，以負人和者。

There is another view which holds that the earth is originally still, so the entire circle was evenly divided into thirty degrees per palace, fixed permanently for measuring the earth. But this fails to recognize that the earth depends on the heavens, so the making of the gnomon is based on measuring the sun. Therefore, the degrees on the compass should also be based on the heavens. The ancients said: "To investigate the geography, one must first observe the heavenly phenomena, then one can grasp the key to the workings of nature." There has never been anyone who departed from the heavenly timing and yet understood the geography, for that would be a betrayal of humanity.

按羅經二十四位，子為正北，壬、癸輔之。午為正南，丙、丁輔之。卯為正東，甲、乙輔之。酉為正西，庚、辛輔之。子、午、卯、酉即文王後天坎、離、震、兌四方至正之位也。幹、坤、艮、巽為四隅，總以八干十二支，即東方甲、卯、乙、辰，而卯居正中；南方巳、丙、午、丁、未，而午居正中；西方申、庚、酉、辛、戌，而酉居正中；北方亥、壬、子、癸、丑，而子居正中。此大中至正之理，天地至極之位，萬古之方。

According to the twenty-four directions on the compass: Zi is due north, with Ren and Gui supporting on both sides; Wu is due south, with Bing and Ding supporting on both sides; Mao is due east, with Jia and Yi supporting on both sides; You is due west, with Geng and Xin supporting on both sides. Zi, Wu, Mao, and You are the four cardinal directions of the Later Heaven hexagrams Kan, Li, Zhen, and Dui, which are the most central positions. Qian, Kun, Gen, and Xun are the four corners. Altogether, using the eight heavenly stems and twelve earthly branches: the east is Jia, Mao, Yi, and Chen, with Mao in the center; the south is Si, Bing, Wu, Ding, and Wei, with Wu in the center; the west is Shen, Geng, You, Xin, and Xu, with You in the center; the north is Hai, Ren, Zi, Gui, and Chou, with Zi in the center. This is the principle of great centralization and correctness, the ultimate directions of heaven and earth, unchanging through the ages. When using the compass, one must first determine these four cardinal and four corner directions, and only then can one discuss deviation and alignment. The original text lists only four directions for the east, Jia, Mao, Yi, and Chen, which is not consistent with the five directions of other sides. It is recorded as is without supplementation.

但後來浮針之制，較之日影，南望南斗，北對樞星，其針頗偏於丙，蓋非南北之偏，寔浮針之畏正火而然也。故立縫針以準天地之正位，是以針合天地之位也。後人遂杜撰其說，附會多端，或以節氣為言，或以漏刻為喻，愈辨愈支。苟以浮針所指為正南北，則是將天地方位移轉以就其針矣，豈有是理也哉！詳見金精針說。

But later made floating needles were compared with the shadow of the sun—looking south toward the Southern Dipper and facing north toward the North Star—the needle head was somewhat inclined toward the Bing position. This was not because the north and south of heaven and earth were themselves skewed, but rather because the floating needle feared the fire of due south. Therefore, another type of needle called the "sewing needle" was established to correct the true directions of heaven and earth, meaning using the needle to conform to the positions of heaven and earth. Later people fabricated many explanations, forcing connections: some used the twenty-four solar terms, others used water clocks as metaphors, and the more they argued, the more confused they became. If one takes the direction indicated by the floating needle as due south and due north, that would be moving the positions of heaven and earth to conform to this needle, which is utterly unreasonable! A detailed analysis can be found in the "Discourse on the Golden Essence Needle."

按廖金精曰：“古者辨方位，樹八尺之臬，而度其日出之影，以正東西。又參日中之影與極星以正南北。《周禮匠人》之制度繁難，智者用周公指南車之制，規以木盤，外書二十四位，中為水池，滴水於其間，以磁石磨鋒浮於水面，則指南。然後以臬影較之，則不指正南，常偏丙位，故以丙午間對針，則二十四位皆得其正矣。用此以代樹臬，可謂簡便，眞萬古不滅之良法也。昧者罔知，嘵嘵致辯，何其謬哉！”此出《洩天機》。

According to Liao Jinjing, ancient people determined directions by erecting a pole eight feet high and measuring the shadow of the sunrise to correct east and west. They also referred to the shadow at noon and the position of the North Star to correct north and south. The system described in the "Rites of Zhou: The Official Craftsman" is complicated, so the wise adopted the principle of Zhou Gong's south-pointing chariot: making a circular wooden disc with the twenty-four directions marked around the outside, a water tank in the center, and a needle sharpened with magnetite floating on the water surface, which points south. Then they compared the shadow of the gnomon with the needle, finding that it did not point directly south but often leaned toward Bing. Therefore, they aligned the needle between Bing and Wu, and the twenty-four directions became properly aligned. This method replaced the gnomon for measuring shadows and is said to be convenient and an enduring method for all time. The foolish do not understand this and keep arguing endlessly, how absurd! This passage is from "Xie Tianji".

詳義 按《周禮匠人》置臬以度日影，辨方正位之法。水地以垂謂先以水平也，四方皆平，乃造。營造，於營造處四角立四柱，於四柱用垂繩以正柱。柱正，然後以水平之法，遙視柱高下。高下定，則知地之高下，然後平高就下，則地乃平也。

The detailed explanation: According to the "Rites of Zhou · Records of the Master Craftsman," the method of using vertical poles to measure the shadow of the sun and determine directions. "Watering the earth to level it" means first using the method of water level to make the ground flat: only after all four sides are level can construction begin. When building, four pillars are set up at the four corners of the construction site, and a plumb line is used on each pillar to check if the pillar is vertical. After the pillars are vertical, the height of each pillar is checked from a distance using the water level method; once the heights are determined, the elevation of the ground is known, and then the high areas are cut down and the low areas are filled up, resulting in a flat ground.

置臬以垂，視以景臬，柱也。於所平之地中央，樹八尺之木以為表。表界其四面之中，及四稜，垂八繩以等之。繩皆附表則正。然後視表之景。表必八尺者，日從上向下八萬里，故以八尺為法。為規識日出之景，與日入之景自日出而畫其影端，以至日入則為規矣。平取其隔影之端，中屈之以望表，則南北正。南北正則東西正矣，晝參諸日中之景候其日之影最短處以望表，則正南也，夜考之極星晝既定南極，夜又定北極以參之，以正朝夕朝夕即東西也。言東西可以兼南北。

"Set up a vertical pole to cast a shadow and observe it." The pole is a vertical stick. On a level ground in the center, a pole eight chi high is erected as the gnomon. At the middle of each side and along the edges of the pole, eight ropes are hung to align it. The ropes are tightly attached to the pole, ensuring it is vertical. Then the shadow of the pole is observed. The pole must be eight chi high because the sun travels eight ten-thousand li from above, so eight chi is taken as the standard. "To mark the shadow at sunrise and sunset" means that from sunrise, the position of the end of the shadow is drawn until sunset, forming a circular arc. By connecting the ends of the shadows and folding the line in half to look at the pole, the direction of north and south is determined. Once north and south are aligned, east and west are also aligned. During the day, the shadow at noon is used as a reference—waiting for the shortest shadow to look at the pole, which indicates true south. At night, the North Star is observed—since the South Pole has already been determined during the day, the North Star is used to verify and correct the direction of east and west. Here, the mention of east and west also includes north and south.

候日出之影，度其臬端，以知西；候日入之影，度其臬端，以知東。晝日參候其臬影之最短處，為日中，以望臬，臬端則是正南；夜於臬南以望臬端，考之極星，則是正北。葢極星居北不移，故取正北。上樹臬測影以定四方之法。今得西山眞先生武庫所著公劉相陰陽圖，謹按其式，具圖以備考焉。

By observing the shadow at sunrise and measuring the direction it points on the sundial, one can determine the direction of the west. By observing the shadow at sunset and measuring the direction it points on the sundial, one can determine the direction of the east. During the day, by checking the shortest shadow, one can find the noon. Facing the sundial, the direction pointed by the sundial's tip is due south. At night, by looking toward the sundial's tip from the south side of the sundial and referring to the North Star, one can determine due north. Since the North Star remains fixed in the north, it is used to determine due north. The above is the method of using a vertical gnomon to measure shadows and determine the four cardinal directions. Now, having obtained the diagram of the Yin and Yang from the book Wu Ku by the esteemed scholar Xizheng Zhen Dexiu of the Western Mountain, I have carefully followed its pattern to draw the diagram here for reference and verification.

《經》云“既景乃崗”，又云“相其陰陽，度其夕陽。”《傳》云“景，測日景以正四方也。相，視也。陰陽，向背、寒暖之宜也。山西曰夕陽。”嚴氏曰：“豳在梁山西，公劉相此地以建豳居也。”

The Book of Poetry, Great Odes, Gong Liu says, "After measuring the hilltops," and also says, "Observing the yin and yang, measuring the western slope." The Mao Transmission explains that "jing" refers to measuring the shadow of the sun to correct the directions; "xiang" means to observe; "yin and yang" refers to the suitability of the backside and the coolness and warmth; the western side of the mountain is called "xiyang." Yan says that the region of Binxian is to the west of Liang Mountain, and Gong Liu surveyed this area to build the settlement of Binxian. This shows that observing yin and yang and distinguishing directions was already practiced in the Three Dynasties.

臣熹竊惟：至尊壽皇聖帝，聖德神功，覆冒寰宇，深仁厚澤,浸潤生民。厭世上賓，率土哀慕。宜得吉土以奉衣冠之藏，垂裕後昆，永年無極。而山陵之卜，累月於茲，議論紛紜，訖無定說。

I, Zhu Xi, have privately thought: The Most Exalted Emperor Shengdi, whose saintly virtue and divine achievements cover the whole world, whose profound benevolence deeply nourishes the people, now having tired of the world and ascended to the heavens, has caused universal mourning and reverence throughout the land. It should be sought out a favorable place for his resting place, to enshrine his clothing and caps, leaving blessings for future generations, enduring forever. However, the selection of the mountain tomb has been delayed for several months, with much discussion and no final decision yet reached.

臣嘗竊究其所以，皆緣專信臺史，而不廣求術士，必取國音坐丙相壬之穴，而不博訪名山，是以粗略苟簡，唯欲祔於紹興諸陵之旁，不惟未必得其形勝之善。若其穴中水泉之害，地面浮淺之虞，偪仄傷破之餘，驚動諸陵之慮，雖明知亦不暇顧，群臣議者，又多不習此術，所以不能堅決剖判，致煩明詔，博訪在廷，臣寔痛之，其敢無辭以對？

I have privately investigated the reasons behind this, and it is all because we have relied solely on the opinions of the Office of Astronomical Observations, without widely consulting geomancers. We have insisted on selecting a site facing north and south with the direction of Bing and Ren, conforming to the "national tone," without visiting famous mountains. Thus, our work has been superficial and hasty, merely wanting to bury the Emperor Shouhuang near the tombs in Shaoxing. This not only does not necessarily secure a favorable terrain; but also brings about dangers such as water hazards in the tomb, shallow ground, narrow and broken terrain, and the worry of disturbing the tombs of the previous emperors. These problems are well known, yet they are ignored. Moreover, the officials involved in the discussion are mostly unfamiliar with this art of geomancy, so they cannot decisively judge the matter. This has led to the trouble of troubling the Son of Heaven to issue an imperial edict and widely consult the ministers in court. I am truly distressed and dare not remain silent.

葢臣聞之，葬之為言藏也，所以藏其祖考之遺體也。以子孫而藏其祖考之遺體，則必致其謹重誠敬之心，以為安固久遠之計。使其形體全而神靈得安，則其子孫盛而祭祀不絕，此自然之理也。是以古人之葬，必擇其地而卜筮以決之。不吉，則更擇而再卜焉。

I have heard that the character "zang" (burial) means "conceal," which refers to concealing the physical form left behind by ancestors and parents. As descendants, since we are to conceal the remains of our ancestors, we must exert our utmost care, solemnity, sincerity, and respect, making long-term and secure arrangements. Thus, the remains are preserved and the spirits are at peace, leading to the prosperity of descendants and the continuity of worship — this is a natural principle. Therefore, ancient people, when burying the dead, would first select a place and then use divination to decide. If the divination was not auspicious, they would choose another place and divinate again, never settling for something unsatisfactory. This is the fundamental principle of burial, and also the basis for all subsequent discussions.

近世以來，卜筮之法雖廢，而擇地之說猶存。士庶稍有財力之家，欲葬其先者，無不廣招術士，博訪名山，參互比較，擇其善之尤者，然後用之。其或擇之不精，地之不吉，則必有水泉、螻蟻、地風之屬以賊其內，使其形神不安，而子孫亦有死亡絕滅之憂，甚可畏也。

In recent times, although the methods of divination have been abandoned, the practice of selecting suitable land remains. Among scholars and common people with some means, when they wish to bury their ancestors, they do not hesitate to invite skilled diviners and visit famous mountains, carefully comparing and selecting the best site before proceeding. If the selection is not precise and the land is not auspicious, then there will certainly be harmful elements such as springs, ants, and underground winds within the site that will disturb the remains, causing both the physical form and the spirit to be unsettled. This will bring misfortune to the descendants, possibly leading to death and extinction of the family line, which is truly alarming. This is not empty talk; those who have opened old graves can all testify to this with their own eyes.

其或雖得吉地，而葬之不厚，藏之不深，則兵戈亂離之際，無不遭罹發拙暴露之變，此又其所當慮之大者也。至於穿鑿已多之處，地氣已洩，雖有吉地，亦有全力。而祖瑩之側，數興土工，以致驚動，亦能挻災。此維術家之說，然亦不為無理。以此而論，則今日明詔之所詢者，其得失大概已可見矣。

Or even if a favorable site is obtained, if the burial is not sufficiently substantial and the burial depth is not adequate, then once encountering warfare and chaos, there will inevitably be the calamity of being unearthed and exposed—this is another major concern that should be carefully considered. As for places that have been excavated many times, the earth energy has already been dispersed, so even if originally a favorable site, it is difficult to preserve its power. Also, repeatedly disturbing the soil near the ancestral tomb and disturbing the spirits of the ancestors can similarly bring about misfortune. Although these are merely the views of diviners, they are not entirely without reason. Based on this, the advantages and disadvantages of the current imperial decree's inquiry can be roughly understood.

若夫臺史之說，謬妄多端。以理而言，則記有之曰：“死者北首，生者南面，皆從其朔。”又曰：“葬於北方北首”，三代之達禮也。即是古之葬者，必坐北而向南，蓋南陽而北陰，孝子之心，不忍死其親，故雖葬之於墓，猶欲其負陰而抱陽也。豈有坐南向北，反背陽而向陰之理乎？

As for the claim of the Grand Historian's Office, there are many absurd and baseless aspects. From the point of view of reason, the "Book of Rites" says: "The dead should have their heads facing north, and the living should face south, each according to their nature." It also says: "Burying in the north with the head facing north," which was the practice of the Xia, Shang, and Zhou dynasties. This shows that ancient people buried their dead with their heads facing north and their bodies facing south. Because south belongs to yang and north belongs to yin, the filial son's heart cannot bear to treat his deceased relative as if he were dead. Therefore, even though the deceased is buried in the tomb, he should be placed with his back to yin and his chest toward yang. How could there be a practice of facing south with the back to yang and the face to yin? That would be illogical.

若以術言，則凡擇地者，必先論其主勢之強弱，風氣之聚散，水土之淺深，穴道之偏正，力量之全否，然後可以較其地之美惡。政使寔有國音之說，亦必先此五者以得形勝之地，然後其術可得而推。今乃全不論此，而直信其庸妄之偏說，但以五音盡類群姓，而謂冢宅向背，各有所宜，乃不經之甚者，不惟先儒已力辨之，而近世民間亦多不用。

If considering the methods of geomancy, anyone choosing a site must first examine the strength of the main mountain, the convergence and dispersion of the wind, the depth of the soil and water, the correctness of the site, and the completeness of its power. Only after considering these five factors can one properly assess the quality of the land. Even if there is such a thing as "national tones," one must first possess these five elements to obtain a favorable site, and only then can the method be applied. Now, however, people completely ignore these considerations and directly believe in that superficial and biased theory, classifying all surnames into the five tones of palace, shang, jue, zhi, and yu, and claiming that the orientation of tombs and dwellings is suitable for each surname. This is most contrary to reason. Not only have earlier scholars strongly refuted this, but in recent times, it is also widely not used among the common people.

今乃以為宗祖以來世守此法，順之則吉，逆之則凶，則姑亦不問其理之如何，且以其事質之，則其謬不攻而自破矣。蓋自永安遷奉以來，已遵用此法，而九世之間，國統再續。靖康之變，宗社為墟。高宗中興，匹馬南渡。壽皇復自旁支入繼大統。至於思陵，亦用此法，而壽皇倦勤之後，旋即升遐。太上違豫日久，以致遜位。赤山亦用此法，而莊之魏邸相繼薨謝。

Now it is said that this system has been followed by generations since the ancestors, and following it brings good fortune while violating it brings misfortune. However, without questioning the reasoning behind this, we can examine the facts to expose its absurdity: since the move to Yong'an, this system has been followed, yet the state has experienced two interruptions of its lineage within nine generations; during the Jingkang crisis, the ancestral temples and state institutions were reduced to ruins; during Gaozong's revival, the dynasty was forced to retreat south with only a single horseman; Shouhuang ascended the throne from a collateral branch. As for Siling, who also followed this system, he died shortly after becoming weary of state affairs; the retired emperor suffered from prolonged illness and had to abdicate. Chishan also followed this system, yet the Prince Zhaowen and the Wei王府 were both successively deceased. These are all events experienced by our dynasty, and there is no need to refer to ancient examples.

若曰吉凶由人，不在於地，不有所廢，其何以興也？則國音之說，自為無用之談，從之未必為福，不從未必為禍矣，何為信之若是其篤，而守之若是其嚴哉！若曰其法果驗，不可改易，則洛越諸陵無不坐南而向北，固已合於國音矣，又何吉之少而凶之多耶？臺史之言，進退無據，類皆如此。試加詰問，使之置對，必無辭以自解矣。

If good fortune or misfortune depends on people rather than on the land, then how can we talk about reforming or changing the old methods without abandoning them? Clearly, the idea of "national sound" is just empty talk. Following it does not necessarily bring good fortune, and not following it does not necessarily bring misfortune. So why do we believe in it so firmly and adhere to it so strictly? If this method is indeed effective and unchangeable, then the tombs of the emperors in Luoyang and Shaoxing, none of which are not facing south with their backs to the north, are already fully in accordance with the national sound. So why do they bring few blessings and many misfortunes? The statements from the Office of Astronomers and Calendar have no solid basis for either advancing or retreating, and this is generally the case. If we try to question them directly and make them answer face to face, they will certainly have no words to defend themselves.

若以地言，則紹興諸陵，臣所未覩，不敢輕議。然趙彥逾固謂舊定神穴，土肉淺薄，開深五尺，下有水石，難以安建矣。而荊大聲者，乃謂新定東頭之穴，比之先定神穴高一尺一寸五分，開深九尺，即無水石。臣嘗詳考二人之言，反覆計度。新穴比之舊穴，只高一尺一寸五分，則是新穴開至六尺一寸五分，則與舊穴五尺之下有水石處高低齊等，如何卻可開至九尺，而其下二尺八寸五分無水石耶？

If considering the terrain, the tombs in Shaoxing have not been personally seen by the minister, so he dares not make hasty comments. However, Zhao Yanyu clearly stated that the originally determined divine site had shallow soil, and digging five feet deep would reach water and stone, making it unsuitable for burial. Yet Jing Dasheng claimed that the newly determined site at the east end was one foot one inch and five fen higher than the original divine site. Digging nine feet deep there would not encounter water or stone. The minister has carefully examined the words of both men and repeatedly calculated: since the new site is only one foot one inch and five fen higher than the original, then digging six feet one inch and five fen into the new site would reach the same level as the five feet depth of the original site where water and stone were found. How could it then be possible to dig nine feet into the new site and still find no water or stone below two feet eight inches and five fen? This is clearly illogical in terms of measurement. Therefore, one of the two accounts must be false.

且大聲既知有此無水吉穴，當時便當指定，何故卻定土肉淺薄，下有水石之處以為神穴，直至今日，前說漏露，無地可葬，然後乃言之耶？其反覆謬妄，小人常態，雖若不足深責，然其奸心，乃欲奉壽皇梓宮置之水中而略不顧忌，則其罔上迷國、大逆無道之罪，不容誅矣。

Moreover, since Jing Dasheng already knew of such a favorable site without water, he should have designated it at that time. Why did he instead choose a place with shallow soil and underlying water stone as the divine site, delaying until today when the previous statements were exposed and there was no place left for burial, only then revealing it? His repeated absurdity is merely the usual behavior of a petty person, and perhaps not worth severe condemnation. However, his malicious intent was to place the imperial coffin of Shou Huang in water without any hesitation. Thus, his crime of deceiving the sovereign, misleading the country, and committing a great treason is not something that can be overlooked.

脫使其言別有曲折，然一坂之地，其廣幾何？而昭慈聖皇、皇后已用之矣，高宗一帝一後、徽宗一帝二後又用之矣，計其地氣，已發洩而無餘，行園、巡路、下宮之屬，又已迫狹之甚，不可移減。今但就其空處，即以為穴，東西趲那，或遠或近，初無定論。

Even if his words have other implications, how large could a piece of hillside be? The Empress Dowager Zhao Ci has already used it, as has Emperor Gaozong with his empress, and Emperor Huizong with his empresses. Considering its earthly energy, it has already been fully exhausted, leaving no remaining essence. Moreover, the facilities such as the garden, the patrol path, and the palace have already been cramped to the extreme, and there is no room for further reduction. Now, they are just using the empty spaces at random assite, moving them east or west, far or near, without any fixed rule. This method has nothing to do with the concept of 'determining the穴位'.

蓋定穴之法，譬如針灸，自有一定之穴，而不可有毫釐之差。使醫者之施砭艾，皆如今日臺史之定宅兆，則攻一穴而偏身皆創矣，又安能得其穴道之正乎？若果此外別無可求，則亦無可奈何。而今兩浙數州，皆為近甸，三二百里，豈無一處可備選擇，而獨遷就偪仄於此數步之間耶？政使必欲求得離山坐南向北之地，亦當先泛求壯厚高平可葬之處，然後擇其合於此法者。況其謬妄不經之說，初不足信耶！

The method of determining a site is like acupuncture: there is originally a definite acupoint, which must not differ by even a fraction. If a physician were to use stone lancets or moxibustion as carelessly as the present method of selecting a burial ground by the Tai Shi Bureau, then one would wound many places while trying to reach a single point, and how could one then accurately find the correct acupoint? If there is truly nothing else to be desired, then there is nothing to be done; but now, in several states of Zhejiang, which are all near the capital, within a radius of two or three hundred li, is there not a single suitable place to choose from? Why must one force and squeeze within a few steps? Even if one insists on seeking a site that is located to the south and faces north with the mountain behind, one should first widely search for places that are strong, thick, high, and level, suitable for burial, and then select those that conform to this method. One must first seek the true site, and then consider the conformity with the method; this order must not be reversed. Moreover, that set of absurd and baseless theories is not worth believing at all.

臣自南來，經由嚴州富陽縣，見其江山之勝，雄偉非常。蓋富陽乃孫氏所起之處，而嚴州乃高宗受命之邦也。說者又言臨安縣乃錢氏故鄉，山川形勝，寬平邃密，而臣未之見也。凡此數處，臣雖未敢斷其適然可用，然以臣之所已見聞者，逆推其未見未聞，安知其不更有佳處萬萬於此而灼然可用者乎？但今偏信臺史之言，固執紹興之說而不肯求耳。

I came from the south and passed through Fuyang County in Yanzhou, where I saw the mountains and rivers with magnificent and grand scenery. Fuyang was the place where Sun Wu started his rise, and Yanzhou was the territory where the high emperor received his mandate. Some people also say that Lin'an County is the homeland of the Qian family, and its mountains and rivers are broad and deep, a place I have not yet seen. Among these places, I dare not say for sure that they are all suitable. But by using what I have already seen and heard, I can imagine those I have not seen or heard of. How can I be sure there are not places even a hundred times better than these that are clearly suitable? The problem is that now we place too much trust in the statements of the Imperial Astronomical Bureau and stubbornly stick to the account of Shaoxing, without seeking out other possibilities. That is why I dare to present these thoughts. It is not that the land is not to be sought, but that no one is willing to seek it.

若欲求之，則臣竊見近年地理之學，出於江西、福建者為尤盛。政使未必皆精，然亦豈無一人粗知梗概大略乎？穩優於一二臺史者。慾望聖明深察此理，斥去荊大聲置之於法。即日行下兩浙帥臣監司，疾速搜訪，量支路費。多差人兵轎馬，催遣赴闕，令於近甸廣行相視，得五七處，然後遣官按行，命使覆按。

If one wishes to seek out such people, I have privately observed that in recent years, the study of geography has flourished most in Jiangxi and Fujian provinces. Even if not everyone is proficient, can there be no one who at least has a general understanding? It is surely possible to find someone who is more competent than those two historians. I earnestly request the enlightened ruler to deeply consider this matter, dismiss Jiang and Bingdang with punishment according to the law; immediately issue orders to the military commanders and supervisors in Zhejiang province, urgently searching for such individuals, providing them with travel expenses, and dispatching many laborers, soldiers, sedan chairs and horses to hasten their journey to the capital. They should be ordered to widely examine the area around the capital, selecting five to seven places, then sending officials to inspect them, and finally sending envoys to verify. All of these can be accomplished immediately.

不拘官品，但取通曉地理之人，參互考訂，擇一最吉之處，以奉壽皇神靈萬世之安。雖已迫近七月之期，然事大禮重，不容苟簡。其孫逢吉所謂“稍寬日月，別求吉兆為上。”此十一字者，寔為至論。惟陛下采而用之，庶幾有以稍慰天下臣子之心，為國家祈天永命之助。

There is no need to be overly concerned about the rank of officials; instead, one should select those who are well-versed in geography. By consulting and verifying with each other, they should choose the most auspicious location to enshrine the spirit of the Emperor for the peace of generations. Although the time limit of July is approaching, the matter is of great importance and the ceremony is solemn, so it cannot be treated carelessly or simplified. The words "slightly extend the time, seek another auspicious omen" said by Sun Fengji are indeed most appropriate. May the Emperor adopt and implement this, which might somewhat comfort the hearts of the officials and people throughout the country, and also serve as an aid in seeking the longevity of the heavenly mandate.

臣本儒生，不曉術數，非敢妄以淫巫瞽史之言眩惑聖聰，自速譏誚。蓋誠不忍以壽皇聖體之重，委之水泉沙礫之中，殘破浮淺之地，是以痛憤激切，一一為陛下言之。譬如鄉鄰親舊之間，有以此等大事商量，吾乃明知其事之利害必至於此，而不盡情以告之，人必以為不忠不信之人。而況臣子之於君父，又安忍有所顧忌而默默無言哉！惟陛下詔賜省察，斷然行之，則天下萬世不勝幸甚。謹錄奏聞，伏候勅旨。

I was originally a scholar, not skilled in divination, and certainly did not dare to use the words of licentious witches and blind historians to deceive the holy ears of the sovereign and invite ridicule. In truth, I could not bear to entrust the most precious body of the Emperor to the water, sand, and broken, shallow ground. Therefore, I was filled with anger and sorrow, and spoke frankly to the Emperor. For example, if among neighbors and relatives someone were to discuss such a major matter, I would know clearly the consequences of the matter, yet if I did not tell him the truth, he would think me unfaithful and untrustworthy. How much more so for a subject to the sovereign? How could I hesitate and remain silent? What I am striving for is not the superiority of the method, but the sincere heart of a son in sending his father off with proper rites. If I were to remain silent out of fear of suspicion, that would truly be a betrayal of the sovereign. I only hope the Emperor will issue an edict for careful consideration and decisively act upon it. That would be a great blessing for the world and all generations. I respectfully submit this memorial and await the imperial decree.

按：《宋山陵議狀》，朱子蓋深惡夫當時臺史偏執姓音以拘山向，謂宋國趙姓，音屬角，必用坐丙向壬之穴為吉，遂致有宋洛、越諸陵無不坐南向北。又欲苟簡以祔壽皇於紹興祖靈之旁，並其穴中水泉之害、地面浮淺之虞、偪仄傷破之餘、驚動諸陵之慮，皆不之顧。此其迷謬已極。

The following passage discusses the "Memorial on the Site of the Song Imperial Tombs," in which Master Zhu clearly condemns the officials of the Bureau of Astronomical Observations of the time for being overly rigid in their adherence to the "surname tone" when determining the orientation of the tombs. They argued that since the Song dynasty's royal surname was Zhao, which belonged to the "Jue" tone, the tomb must necessarily face south with its back to north. As a result, all the tombs of the Song dynasty in Luoyang and Shaoxing were oriented in this way. They also wanted to hastily place the deceased emperor's tomb next to the ancestral tombs in Shaoxing, completely ignoring the dangers of water springs within the tomb, the risks of shallow ground, the problems caused by the narrow and confined site, and the concerns about disturbing the other tombs. This kind of error has reached its peak.

文公目擊其非，故直陳辨議，以救臺史之失，剴切如此。後世不察所言本旨，概以羅經方向為非，藉口朱子所辟妄世葬法，俾洛河陰陽之源，理氣乘生之妙，晦塞無傳，徒泥形勢粗跡一偏，以誤人子。茲故附錄議狀，俾知所察雲。

Master Zhu personally witnessed this error and directly stated his arguments to correct the mistakes of the Imperial Astronomical Bureau, expressing his words with such sincerity. Later generations failed to understand his original intention in making these statements, and generally regarded all directions in the compass as wrong, using the fact that Master Zhu had criticized the common misconception of burial methods as an excuse. This led to the concealment of the fundamental principles of the Yellow River Chart and the Luo Writing, as well as the subtle applications of yin and yang and the vital energies, being lost and not passed down. People only focused on superficial aspects of the terrain, clinging to one-sided views, thus misleading descendants. Therefore, this memorandum is appended here so that readers may understand how to properly grasp the intended meaning.

補義或問：據朱子議狀，則凡風水向北者卒不可用乎？曰：非此之謂也。朱子特辨拘姓音坐向之謬，故言此以解其惑耳。其寔風水之法，只要結穴眞，初不拘於向南向北也。餘兄弟歷覽四方名地，向北者不可枚舉。姑就是編收圖可證者，如鉛山費狀元祖地，坐丙向壬；華容劉尚書祖地，坐丁向癸；永康徐侍郎祖地，坐巳向亥；徐國公始祖地，坐午向子。

Supplemental explanation: Someone asked: According to Master Zhu's opinion, does that mean all sites facing north are entirely unusable? Answer: Not at all. Master Zhu merely pointed out the absurdity of determining the direction based solely on the surname's pronunciation, and said this to dispel people's confusion. In reality, the method of feng shui only requires that the site's convergence is genuine, and it does not strictly require the direction to be south or north. Our brothers have extensively surveyed famous sites all over the country, and there are countless sites facing north. Taking those included in this book with diagrams that can serve as evidence, for example: the ancestral site of Fei Zhuangyuan from Lian Mountain faces south towards ren; the ancestral site of Liu Shangyu from Huarong faces south towards gui; the ancestral site of Xu Shilang from Yongkang faces si towards hai; and the ancestral site of Xu Guogong's ancestor faces wu towards zi. All of these are well-documented with names and diagrams for verification.

及晉江蔡虛齋、杭州茅狀元、江山趙中丞，及運城袁氏、台州侯氏諸祖，皆名地而向北，足為征也。大約龍穴眞，雖向北不害其吉；龍穴如假，雖向南無不為凶。若謂朱子必執向南為拘，其與拘姓音者何異？又烏足為朱子！

In addition, the ancestral graves of such families as Jiajing's Cai Xuzhai, Hangzhou's Mao状元, Jiangshan's Zhao Zhongcheng, Yuncheng's Yuan clan, and Taizhou's Hou clan are all located on famous sites facing north, which can serve as evidence. In general, if the dragon and the穴位 are genuine, even if they face north, it will not be harmful; but if the dragon and the穴位 are false, even if they face south, they will inevitably be凶. If one says that Master Zhu insisted on facing south as a rigid convention, then what difference is there between him and those who are rigid about the pronunciation of surnames? How could such a person be considered to embody Master Zhu's true intention!

江右山人徐善繼述同著。此後陰陽妙用，凡五卷。

This volume is inscribed as being written jointly by "Jiangyou Mountain Man Xu Shanji and Xu Shanshu." Jiangyou refers to Jiangxi, and the two Xus were brothers from Dexing, Jiangxi, in the Ming dynasty. Here, the general structure of the entire book is explained: starting from this volume, the following five volumes will specifically discuss the "subtle application of yin and yang." That is, after the forms of dragon, grave, sand, and water have been clearly identified, this section explains the entire system of determining auspiciousness and inauspiciousness, setting the direction, and eliminating sand and receiving water, using the twenty-four directions of the compass with their heavenly stems and earthly branches.

壬龍陰權主之，主驟富貴，一二代而止。主僧道、技藝，有浮靡，少溫良，乏人丁，多水厄，福力微，運祚促。子龍陽光主之，主富貴有武略。主賊將悍卒，多驕惰，無忠節，子嗣寡，運祚促。癸龍陰光主之，主驟富貴，一二代而止。主榮顯饒財，少忠貞，多詭詐，人丁寡，運祚促。

Using the compass directions to determine where the initial section of the dragon line falls, one can predict the future prospects of the family. If the dragon line falls on the character 「Ren」, it is governed by the celestial star 「Yinquan」: after burial, wealth and status often suddenly arise, but this prosperity only lasts for one or two generations. This line tends to produce monks and Taoists, and people who rely on skills for a living. The family is characterized by superficial prosperity, with few genuinely kind and virtuous individuals. The family lineage is not numerous, and they often suffer from water-related disasters. Their fortune is weak, and their fate is short-lived. If the dragon line falls on the character 「Zi」, it is governed by the star 「Yangguang」: this indicates wealth and status along with military talent, but it also tends to produce fierce generals and ruthless soldiers. The descendants are often arrogant and lazy, lacking loyalty and righteousness. The family has few descendants, and their fate is not long. If the dragon line falls on the character 「Gui」, it is governed by the star 「Yin Guang」: this also brings sudden wealth and status, but again only for one or two generations. Although the family may appear prosperous and wealthy, they lack sincerity and honesty, and are often deceitful. The family lineage is sparse, and their fate is short.

丑龍牛金主之，主左道、財祿、大富大禍，少忠良，多奸詭，有邪淫，有孤寡，遭惡死，乏人丁。艮龍陽樞主之，主極貴、鉅富、高壽、文武將相、聰明俊雅、豐厚魁偉、美髯髭、忠良正直。下格亦主旺人饒財，小貴。

A dragon whose head falls on the "Chou" character is governed by the "Niu Jin" star: it tends to gain wealth and official rank through improper means, representing a path of both great fortune and great misfortune. The family will have few loyal and virtuous people but many deceitful ones, there may be immoral behavior, orphans and widows, and people who die suddenly; the family lineage will not be prosperous. A dragon whose head falls on the "Gen" character is governed by the "Yang Shu" star, and it is the highest among the twenty-four dragon patterns: it signifies extreme nobility, immense wealth, and a long life, producing talented officials and generals, both civil and military, with intelligent and handsome people, strong and robust bodies, beautiful beards, and loyal and upright characters. Even if the dragon pattern is not very high, belonging to a lower grade, it still brings prosperity to the family, abundance of wealth, and a minor official position.

寅龍天棓主之，主不祥。若格貴穴吉，葬善時宜，亦發小福，多痼疾，短運祚。甲龍陰機主之，主不祥。若格貴穴吉，葬善時宜，主一二代富貴，多痼疾、瘋跛，後嗣微，運祚促。卯龍陽衡主之，主威武膽略，忠勇剛毅，主富貴將相之識。多修長魁偉之士。下格亦主豪霸，旺人饒財。

A dragon with its entrance falling on the "寅" (Yin) character is governed by the "Tian Bang" star, which itself indicates inauspiciousness; only when the dragon's form is noble, the burial site is proper, and the burial date is auspicious can it bring a little fortune, but the family still suffers from chronic illnesses that cannot be cured for a long time, and the fortune is short-lived. A dragon with its entrance falling on the "甲" (Jia) character is governed by the "Yin Ji" star, which also indicates inauspiciousness; if the dragon's form is noble, the burial site is auspicious, and the burial time is suitable, it can bring wealth and honor for one or two generations, but there are often people with chronic illnesses and disabilities such as lameness, and the descendants are few, with a short duration of fortune. A dragon with its entrance falling on the "卯" (Mao) character is governed by the "Yang Heng" star: it indicates a person who is powerful and bold, loyal, brave, and resolute, capable of having the insight and capacity of a high-ranking general or minister, and the descendants are often tall and strong. Even if the dragon's form is not very high, it still indicates a local strongman, with a thriving population, wealth, and abundant resources.

乙龍天官主之，主不祥。若格貴穴吉，亦主一發，多庶子、螟蛉、贅婿。辰龍天罡主之，主大不祥。若格貴穴吉，葬善時宜，局完水吉，亦主一二代富貴，一敗如灰。多兇狠、夭亡、孤寡、惡死、癆瘵、兵火、軍賊、絕滅、抄拈。巽龍陽璇主之，主榮貴聰明，科甲文章。中格亦旺人饒財，女貴。

A dragon line entering with the character 「乙」 is governed by the 「Tian Guan」 star, which indicates an inauspicious outcome. Even if the dragon line is of high quality and the burial site is favorable, it can only bring prosperity once, and the family's continuation will mostly depend on the sons from secondary branches, adopted sons, or sons-in-law through marriage. A dragon line entering with the character 「Chen」 is governed by the 「Tian Gang」 star, which indicates a major inauspicious outcome. Even if the dragon line is of high quality, the burial site is favorable, the burial time is appropriate, the Bright Hall is complete and solid, and the incoming and outgoing water are in harmony, the family can only enjoy wealth and honor for one or two generations. Once decline occurs, it will be as thorough as ashes. The family will often have violent individuals, early deaths, orphans and widows, sudden deaths, consumption diseases, and will suffer from military conflicts, bandits, family destruction, and confiscation of property. A dragon line entering with the character 「Xun」 is governed by the 「Yang Xuan」 star: it indicates honor, prestige, and intelligence, enabling success in imperial examinations and excellence in literary pursuits. Even if the pattern is only of medium quality, it will promote population growth and wealth, and also indicate that the female members of the family will be prosperous and esteemed.

巳龍天屏主之，主中富，小貴，旺人，多淫佚浮靡。丙龍陰樞主之，主貴祿榮顯，富貴忠良。下格亦主旺人饒財，多田產貲貨，良善文雅。午龍陽權主之，若格貴穴吉，葬善時宜，主文武兼備，大富極貴，易發易敗。多離鄉客死，有回祿橫亡，善浮靡，寡檏直，後祚微，氣運促。

A dragon line entering the 'Si' (Snake) position is governed by the 'Tian Ping' star: it indicates moderate wealth, minor official status, a thriving family, but the descendants tend to be indulgent and indulge in pleasures, with superficial and luxurious habits. A dragon line entering the 'Bing' (Sun) position is governed by the 'Yin Hu' star: it signifies official rank, salary, honor and success, wealth and virtue. Even in a lower grade pattern, it brings a thriving population, abundance of wealth, rich land and property, and a refined and virtuous family tradition. A dragon line entering the 'Wu' (Horse) position is governed by the 'Yang Quan' star: if the dragon pattern is valuable, the site is auspicious, and the burial time is suitable, it can achieve both literary and military excellence, great wealth and high status. However, success comes quickly and also fades quickly, with many family members dying away from home, fire accidents and sudden deaths. Habits are superficial and luxurious, with few honest and upright people, and the descendants have thin blessings and short fortune.

丁龍南極主之，主高壽，富貴榮顯，神仙龜鶴之姿，文章清高之士。下格亦旺人豐財。未龍鬼金主之，主大不祥。若格貴穴吉，葬善時宜，亦主有福有禍，左道榮貴，神佛靈顯，名僧符法，有邪侫之資，少忠貞之氣，多孤寡、淫賤、惡死。

A dragon line entering with the character "Ding" is governed by the "Nanji" star, which is the Southern Pole Star, associated with longevity. Therefore, this type of dragon line is associated with long life, and also brings wealth and honor. The people under this influence have a refined and extraordinary appearance, resembling immortals or tortoises and cranes. Even if the pattern is not very high, it promotes prosperity in descendants and brings abundant wealth. A dragon line entering with the character "Wei" is governed by the "Gui Jin" star, which is inauspicious. Even if the dragon pattern is noble, the site is favorable, and the burial time is appropriate, the outcome is mixed with both fortune and misfortune. Wealth is often obtained through unconventional means or through connections with deities, monks, and magical practices. The people under this influence tend to be cunning and deceitful, lacking sincerity and loyalty. The family may experience many orphans, immoral behavior, and sudden deaths.

坤龍天鉞主之，主不祥。若格貴穴吉，葬善時宜，水朝山秀，亦主驟發富貴，女柄男權，多柔靡，無忠貞，有孤寡，有邪淫。作龍湫寺院則吉。申龍天闢主之，局穴吉，僅可免禍。庚龍天潢主之，主威權勇猛，文武之資，專征伐，多榮爵，延壽考。下格亦主旺人豐財，武斷鄉曲。

A dragon line entering the 'Kun' character is governed by the 'Tian Yue' star and is generally inauspicious; however, if the dragon line is of noble quality, the burial site is favorable, the burial time is appropriate, and there are converging waters and beautiful mountains, it can bring sudden wealth and honor. However, it may result in women taking control of men's authority, a weak and luxurious family atmosphere, lack of loyalty and integrity, and the presence of single orphans and immoral behavior. This type of dragon line is actually auspicious for building a dragon pool shrine or a temple. A dragon line entering the 'Shen' character is governed by the 'Tian Bi' star: it can only be勉强 exempt from calamity if both the 'Mingtang' layout and the burial site are favorable, but it cannot bring prosperity. A dragon line entering the 'Geng' character is governed by the 'Tian Huang' star: it signifies authority and bravery, with both literary and military talents, suitable for leading armies and campaigns, often receiving honors and titles, and capable of prolonging life. Even if the overall pattern is not excellent, it can still promote population growth and wealth, but it may lead to people becoming domineering and tyrannical in their local communities.

酉龍陽闓主之，主富貴，文武全才，公相英雄，弘霸之資，貴壽清高之士。下格亦主旺人財。辛龍陰璇主之，主榮貴、爵祿、文章、聰明才辯、饒財多能。中格亦主多技藝、文雅、豐富、高壽、旺人。戌龍天魁主之，主大不祥。縱局完穴吉，雖有富貴，亦易歇滅。多夭札、瘵疾、惡死、獄訟、孤寡。

A dragon whose head falls on the "You" character is governed by the "Yang Kai" star: it indicates wealth and honor, producing individuals who are both literary and martially talented, possessing the spirit and potential to establish great enterprises and become heroes on the level of ministers and prime ministers. It also produces people of high status and longevity with noble character. In lower configurations, it also signifies prosperity in both people and wealth. A dragon whose head falls on the "Xin" character is governed by the "Yin Xuan" star: it indicates honor, prestige, titles, and fame, with individuals being intelligent and eloquent, wealthy, and possessing many talents. In medium configurations, it also signifies many skills, refined temperament, substantial wealth, long life, and a thriving family. A dragon whose head falls on the "Xu" character is governed by the "Tian Kui" star, indicating great misfortune; even if the bright hall is solid and the site is auspicious, although it may bring temporary wealth and honor, it is prone to sudden decline, with many cases of early death, consumption diseases, accidental death, legal troubles, and orphans and widows in the family.

幹龍陽機主之，主大不祥。若格貴穴吉，葬善時宜，主暴富，軍伍武職，有膽勇，二代後則主歇滅、鰥寡、殘疾、毒虐。主人好利少義，有勇急燥之性，多乖戾之氣，中傷、惡死、絕滅。作神壇社廟則吉。邵武府福善王廟基，繫八十里幹龍兩河夾送，因名大干，神甚顯應。亥龍天皇主之，主極貴鉅富，榮顯、高壽、公相、人品極偉，美髭髯，豐厚、忠義、良善，五福全，運祚長，福力大。下格亦主饒財旺人。

A dragon line that begins with the character "Gan" (乾) is governed by the "Yang Ji" star, indicating great misfortune. If the dragon line is of high quality, the site is auspicious, and the burial time is suitable, it can bring sudden wealth or success through military or martial careers. People with such a dragon line are bold and courageous, but after two generations, the family may decline, producing widows, widowers, disabled individuals, and cruel or violent behavior. This type of dragon line is greedy for profit and lacks righteousness, with a bold and impetuous nature, prone to anger and hostility. They are easily slandered and may suffer sudden death or lose their descendants. However, using this dragon line to establish a shrine or temple is actually beneficial. The original commentary gives an example: the foundation of the Fushan Wang Temple in Shao Wu Prefecture, Fujian, is a dragon line eighty li long, with rivers on both sides, hence called "Da Gan" (Great Gan). The deities there are extremely responsive. A dragon line that begins with the character "Hai" (亥) is governed by the "Tian Huang" star, indicating extreme wealth and honor, great prosperity, and long life. It can produce officials and ministers, with noble character, handsome appearance, and a generous and virtuous disposition. It brings all blessings of wealth, longevity, health, and peace, with a long-lasting fortune and great power. Even if the pattern is not the best, it still ensures abundant wealth and a thriving family.

乾亥雙行：左落幹多亥少凶，右落亥多幹少可下，中抽平分可作行龍，不可下穴。壬亥雙行：左落亥多壬少可下，右落壬多亥少凶，中抽平分可作行龍，不可下穴。丑艮雙行：左落丑多艮少不吉，右落艮多丑少主貴。寅艮雙行：左落艮多寅少可下，右落寅多艮少凶，中抽平分可作行龍。

The section where the dragon comes to its head (入首) is situated between two characters, spanning both energies, and is called "double pulse" (双脉). To judge it, first determine whether it falls more to the left or the right, and then check which of the two characters occupies more of the space. For the combination of "Gan" (干) and "Hai" (亥), if it leans left with more "Gan" and less "Hai," it is凶 (unfavorable); if it leans right with more "Hai" and less "Gan," it is suitable for a site (可点穴); if it is drawn out from the middle with both sides equal, it can only be considered as a passing dragon (过路行龙) and not suitable for a site. For the combination of "Ren" (壬) and "Hai," if it leans left with more "Hai" and less "Ren," it is suitable for a site; if it leans right with more "Ren" and less "Hai," it is凶; if it is drawn out from the middle with both sides equal, it can still only be considered as a passing dragon. For the combination of "Chou" (丑) and "Gen" (艮), if it leans left with more "Chou" and less "Gen," it is not favorable; if it leans right with more "Gen" and less "Chou," it indicates wealth and honor (主贵). For the combination of "Yin" (寅) and "Gen," if it leans left with more "Gen" and less "Yin," it is suitable for a site; if it leans right with more "Yin" and less "Gen," it is凶; if it is drawn out from the middle with both sides equal, it can be considered as a passing dragon.

甲卯雙行：左落甲多卯少不吉，右落卯多甲少可下，平分半吉，皆主瘋跛痼疾。卯乙雙行：左落卯多乙少可下，右落乙多卯少不可下，平分半吉，皆主招贅過房，庶出、義子發。辰巽雙行：左落巽少辰多凶，右落巽多辰少半吉，平分凶，不可下。丙午雙行：左落丙多午少半吉，右落午多丙少凶，平分半吉，皆主回祿之災。

The combination of Jia and Mao: if Jia is more prominent on the left side and Mao is less, it is not auspicious; if Mao is more prominent on the right side and Jia is less, it is suitable for a burial site; if they are evenly divided, it is half auspicious; however, regardless of which situation, it may bring about lameness and prolonged illness. The combination of Mao and Yi: if Mao is more prominent on the left side and Yi is less, it is suitable for a burial site; if Yi is more prominent on the right side and Mao is less, it is not suitable for a burial site; if they are evenly divided, it is half auspicious; this combination generally indicates that wealth will come from a son-in-law marrying in, inheritance, or from a younger son or an adopted son. The combination of Chen and Xun: if Xun is less prominent on the left side and Chen is more, it is inauspicious; if Xun is more prominent on the right side and Chen is less, it is half auspicious; if they are evenly divided, it is inauspicious and not suitable for a burial site. The combination of Bing and Wu: if Bing is more prominent on the left side and Wu is less, it is half auspicious; if Wu is more prominent on the right side and Bing is less, it is inauspicious; if they are evenly divided, it is half auspicious; these combinations generally indicate a risk of fire disaster.

午丁雙行：左落午多丁少不吉，右落丁多午少半吉可下，平分亦不吉。丁未雙行：左落丁多未少半吉，右落未多丁少凶，平分亦凶。申庚雙行：左落申多庚少凶，右落庚多申少半吉可下，平分可作行龍。辛戌雙行：左落辛多戌少半吉，右落戌多辛少凶，不可下。平分可作行龍。

When the two lines of the 午 and 丁 are running together, if the 午 is more prominent on the left side and the 丁 is less, it is not auspicious. If the 丁 is more prominent on the right side and the 午 is less, it is half auspicious and suitable for a burial site. If they are evenly divided, it is not auspicious. When the two lines of the 丁 and 未 are running together, if the 丁 is more prominent on the left side and the 未 is less, it is half auspicious. If the 未 is more prominent on the right side and the 丁 is less, it is inauspicious. If they are evenly divided, it is also inauspicious. When the two lines of the 申 and 庚 are running together, if the 申 is more prominent on the left side and the 庚 is less, it is inauspicious. If the 庚 is more prominent on the right side and the 申 is less, it is half auspicious and suitable for a burial site. If they are evenly divided, it can only be considered as a passing dragon. When the two lines of the 辛 and 戌 are running together, if the 辛 is more prominent on the left side and the 戌 is less, it is half auspicious. If the 戌 is more prominent on the right side and the 辛 is less, it is inauspicious and not suitable for a burial site. If they are evenly divided, it can be considered as a passing dragon. In summary, among the two lines, only those where the auspicious star occupies a larger portion and the inauspicious star occupies a smaller portion are suitable. If the inauspicious star occupies a larger portion, it should be discarded. If they are evenly divided, it is mostly only considered as a passing dragon and not suitable for a burial site.

坎宮名六十龍分度。甲子大凶金，危，初七分壬；丙子半吉火，虛，正壬；戊子大凶水，虛，五分壬；庚子大吉金，女，正坎；壬子次吉火，女，七分子；乙丑半吉土、牛，七分癸；丁丑大吉水，斗，三分癸；己丑大凶金，牛，五分癸。艮宮：辛丑半吉水，斗，正丑；癸丑大凶土，牛、箕，七分丑；丙寅次吉火，箕，七分艮；戌寅大吉火，尾，正艮；庚寅大吉水，尾一，五分艮；壬寅大凶水，尾，正寅；甲寅大凶土，心，三分甲。

The following is a selection from the "Sixty Dragons" section of the "Celestial Appearance" by the Song dynasty scholar Cai Yuanping (also known as Xishan). The term "Sixty Dragons" refers to dividing the 360 degrees of the compass into sixty Jiazi (Heavenly Stems and Earthly Branches combinations), with each dragon covering approximately six degrees, placed under the twenty-four mountains. Each entry first states the name of the Jiazi, indicating whether it is auspicious or inauspicious, then gives the corresponding degree of the Twenty-Eight Mansions, and finally specifies the deviation in degrees from a particular mountain. When determining the direction, one should avoid inauspicious directions and choose auspicious ones. In the Kan (Water) sector: Jiazi is very inauspicious, with the Nayin sound element belonging to metal, corresponding to the mansion of the Roof, located at the initial seven parts of the Ren (Water) direction; Bingzi is half auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of Emptiness, exactly at the Ren (Water) direction; Wuzi is very inauspicious, with the Nayin sound element belonging to water, corresponding to the mansion of Emptiness, located at the initial five parts of the Ren (Water) direction; Gengzi is very auspicious, with the Nayin sound element belonging to metal, corresponding to the mansion of the Girl, exactly at the Kan (Water) position; Renzi is secondarily auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of the Girl, located at the initial seven parts of the Zi (Water) direction; Yichou is half auspicious, with the Nayin sound element belonging to earth, corresponding to the mansion of the Ox, located at the initial seven parts of the Gui (Earth) direction; Dingchou is very auspicious, with the Nayin sound element belonging to water, corresponding to the mansion of the Dipper, located at the initial three parts of the Gui (Earth) direction; Jichou is very inauspicious, with the Nayin sound element belonging to metal, corresponding to the mansion of the Ox, located at the initial five parts of the Gui (Earth) direction. In the Gen (Earth) sector: Xinchou is half auspicious, with the Nayin sound element belonging to water, corresponding to the mansion of the Dipper, exactly at the Chou (Earth) direction; Guichou is very inauspicious, with the Nayin sound element belonging to earth, corresponding to the mansions of the Ox and the Winnowing Basket, located at the initial seven parts of the Chou (Earth) direction; Bingyin is secondarily auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of the Winnowing Basket, located at the initial seven parts of the Gen (Earth) direction; Xubin is very auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of the Tail, exactly at the Gen (Earth) position (the original text says "Xubin" but it should be "Wuyin", but it is still recorded as is); Gengyin is very auspicious, with the Nayin sound element belonging to water, corresponding to the first degree of the mansion of the Tail, located at the initial five parts of the Gen (Earth) direction; RENYIN is very inauspicious, with the Nayin sound element belonging to water, corresponding to the mansion of the Tail, exactly at the Yin (Earth) direction; Jiayin is very inauspicious, with the Nayin sound element belonging to earth, corresponding to the mansion of the Heart, located at the initial three parts of the Jia (Earth) direction.

震宮：丁卯半吉木，房，七分申；乙卯半吉水，角，正申；辛卯次吉土，軫，五分甲；癸卯半吉木，房，正卯；乙卯大吉金，氐，三分乙；戊辰半吉水，氏，七分乙；庚辰大凶土，氐，正乙；壬辰大凶水，亢，五分辰。巽宮：甲辰大吉木，軫，正辰；丙辰大凶火，軫，三分巽；已巳大凶金，翼，七分巽；辛乙大吉木，翼，正巽；癸巳大凶土，翼、張，五分巳；乙巳半吉火，張，正巳；丁巳半吉土，奎、張，三分丙。

The Zhen Palace section: Dingmao is half good, with the Nayin sound element belonging to wood, and it corresponds to the Room mansion, located in the seventh part of Shen (this entry and the next one's mention of 'Shen' should be 'Jia' according to the standard, as the original text is like this, and I dare not make assumptions); Yimao is half good, belonging to water, corresponding to the Horn mansion, exactly matching the Shen character; Xinmao is secondarily good, belonging to earth, corresponding to the Chariot mansion, located in the fifth part of Jia; Guimao is half good, belonging to wood, corresponding to the Room mansion, exactly matching the Mao character; Yimao is very good, belonging to metal, corresponding to the Root mansion, located in the third part of Yi (the same 'Yimao' appears twice, as the original text repeats it); Wuchen is half good, belonging to water, corresponding to the Root mansion, located in the seventh part of Yi; Gengchen is very bad, belonging to earth, corresponding to the Root mansion, exactly matching the Yi character; Renchen is very bad, belonging to water, corresponding to the Neck mansion, located in the fifth part of Chen. The Xun Palace section: Jiachen is very good, belonging to wood, corresponding to the Chariot mansion, exactly matching the Chen character; Bingchen is very bad, belonging to fire, corresponding to the Chariot mansion, located in the third part of Xun; Jiisi is very bad, belonging to metal, corresponding to the Wings mansion, located in the seventh part of Xun ('Jiisi' is actually 'Jisi'); Xinshi is very good, belonging to wood, corresponding to the Wings mansion, exactly matching the Xun position ('Xinshi' is a mistake for 'Xinshi', it is recorded as is); Guisi is very bad, belonging to earth, corresponding to the Wings and Extended Net mansions, located in the fifth part of Si; Yisi is half good, belonging to fire, corresponding to the Extended Net mansion, exactly matching the Si character; Dingsi is half good, belonging to earth, corresponding to the Qi and Extended Net mansions, located in the third part of Bing.

離宮：庚午大凶水，張，七分丙；壬午大吉土，星，正丙；甲午大凶土，昴；丙午大吉火，柳，正午；戊午大凶水，柳，三分丁；辛未大凶金，鬼，七分丁；癸未半吉土，井，正丁。坤宮：乙未大凶水，井，五分未；丁未大吉水，井，正未；己未大凶金，井，三分坤；壬申大吉火，參，七分坤；甲申大吉火，參，正坤；丙申大凶水，觜，五分申；戊申大吉火，胄，正申；庚申大凶水，畢，三分庚。

The section on the Li palace: Gengwu is extremely凶, with the Nayin sound element belonging to water, encountering the Zhang mansion, corresponding to the character Bing with seven parts; Renwu is extremely吉, belonging to earth, encountering the Xing mansion, exactly matching the character Bing; Jiawu is extremely凶, belonging to earth, encountering the Mao mansion (the original text does not record the fraction here); Bingwu is extremely吉, belonging to fire, encountering the Liu mansion, exactly matching the character Wu; Wuwu is extremely凶, belonging to water, encountering the Liu mansion, corresponding to the character Ding with three parts; Xinwei is extremely凶, belonging to metal, encountering the Gui mansion, corresponding to the character Ding with seven parts; Guiwei is half吉, belonging to earth, encountering the Jing mansion, exactly matching the character Ding. The section on the Kun palace: Yiwei is extremely凶, belonging to water, encountering the Jing mansion, corresponding to the character Wei with five parts; Dingwei is extremely吉, belonging to water, encountering the Jing mansion, exactly matching the character Wei; Jiwei is extremely凶, belonging to metal, encountering the Jing mansion, corresponding to the Kun character with three parts; Renshen is extremely吉, belonging to fire, encountering the Can mansion, corresponding to the Kun character with seven parts; Jiashen is extremely吉, belonging to fire, encountering the Can mansion, exactly matching the Kun position; Bingshen is extremely凶, belonging to water, encountering the Zi mansion, corresponding to the Shen character with five parts; Wushen is extremely吉, belonging to fire, encountering the Zou mansion, exactly matching the Shen character; Gengshen is extremely凶, belonging to water, encountering the Bi mansion, corresponding to the Geng character with three parts. When using this, first align the compass needle with the main direction, see which dragon it falls on, and if it falls on a very凶 dragon, move the division of gold to avoid it.

兌宮：癸酉凶土，昴，七分庚；乙酉半吉水，胃，昴正庚；丁酉凶火，胃，五分酉；己酉大吉水，胃，五分兌；辛酉半吉土，婁，三分辛；甲戌大吉金，婁三分酉，七分辛；丙戌半吉火，奎，正辛。乾宮：戊戌大凶水，奎，五分辛；庚戌大吉金，奎，正戌；壬戌大吉火，奎，二分幹；乙亥凶水，室，三分戌；丁亥大吉火，室，正幹；己亥凶土，三分亥；辛亥大吉水，正亥；癸亥吉水，三分壬。

The section for the Dui Palace: Guiyou is凶, its Nayin sound element belongs to earth, it corresponds to the Hairy Head mansion mansion, and it is seven parts of the庚 character; Yiyou is half good, its element belongs to water, it corresponds to the intersection of the Stomach mansion and Hairy Head mansion mansions, and it is exactly the庚 character; Dingyou is凶, its element belongs to fire, it corresponds to the Stomach mansion mansion, and it is five parts of the酉 character; Jiyou is very good, its element belongs to water, it corresponds to the Stomach mansion mansion, and it is five parts of the Dui position; Xinyou is half good, its element belongs to earth, it corresponds to the Bond mansion mansion, and it is three parts of the辛 character; Jiaxu is very good, its element belongs to metal, it corresponds to the Bond mansion mansion, and it spans three parts of the酉 character and seven parts of the辛 character; Bingxu is half good, its element belongs to fire, it corresponds to the Legs mansion mansion, and it is exactly the辛 character. The section for the Gen Palace: Wuxu is extremely凶, its element belongs to water, it corresponds to the Legs mansion mansion, and it is five parts of the辛 character; Gengxu is very good, its element belongs to metal, it corresponds to the Legs mansion mansion, and it is exactly the戌 character; Renxu is very good, its element belongs to fire, it corresponds to the Legs mansion mansion, and it is two parts of the Gen position; Yihai is凶, its element belongs to water, it corresponds to the Encampment mansion mansion, and it is three parts of the戌 character; Dinghai is very good, its element belongs to fire, it corresponds to the Encampment mansion mansion, and it is exactly the Gen position; Jihai is凶, its element belongs to earth, and it is three parts of the亥 character (the original text does not mention the mansion name); Xinhai is very good, its element belongs to water, and it is exactly the亥 character (the original text also does not mention the mansion name); Guihai is good, its element belongs to water, and it is three parts of the Ren character. Among the sixty dragons in the entire table, those marked as 'very good' or 'good' can be used for direction and orientation. Those marked as 'half good' need to be checked whether the dragon, well, and water are complete. Those marked as '凶' or 'extremely凶' should not be used as the central direction.

德興山人徐善繼述同著。

This volume is inscribed as "De Xing Shan Ren Xu Shan Ji and Xu Shan Shu jointly composed." De Xing is a county under the Raozhou Prefecture in Jiangxi Province, which is the hometown of the two Xu brothers. The previous volume was titled "Jiang You Shan Ren," and this one is titled "De Xing Shan Ren," both indicating that the work was jointly authored by the two brothers. This volume continues from the previous one's discussion on the auspiciousness and inauspiciousness of the twenty-four dragon lines, focusing specifically on which types of sitting mountains and facing directions are suitable for each dragon line. It applies the conclusions from identifying the dragon lines to practical guidelines for site selection and orientation.

壬龍，凡三穴：子山午向、艮山坤向、辛山乙向。子龍，凡一穴：艮山坤向。癸龍，凡二穴：艮山坤向、子山午向。丑龍，凡一穴：壬山丙向。艮龍，凡八穴：癸山丁向、壬山丙向、甲山庚向、乙山辛向、卯山酉向、乾山巽向、亥山巳向、丑山未向。寅龍，凡二穴：艮山坤向、寅山申向。

Here is a list of the twenty-four dragon lines and their respective suitable facing directions. When examining, first determine which character the initial section belongs to, then refer to this list to find its valid facing directions. The "Rén" dragon has three types of sites: facing Zi towards Wu, facing Gen towards Kun, and facing Xin towards Yi. The "Zi" dragon has only one: facing Gen towards Kun. The "Gui" dragon has two: facing Gen towards Kun and facing Zi towards Wu. The "Chou" dragon has only one: facing Ren towards Bing. The "Gen" dragon has the most, totaling eight: facing Gui towards Ding, facing Ren towards Bing, facing Jia towards Geng, facing Yi towards Xin, facing Mao towards You, facing Qian towards Xun, facing Hai towards Si, and facing Chou towards Wei. This also confirms the previous statement that the "Gen" dragon is the most esteemed pattern. The "Yin" dragon has two: facing Gen towards Kun and facing Yin towards Shen.

甲龍，凡二穴：艮山坤向、巽山乾向。卯龍，凡四穴：甲山庚向、乙山辛向、癸山丁向、巳山亥向。乙龍，凡一穴：艮山坤向。辰龍，凡二穴：巽山乾向、艮山坤向。巽龍，凡三穴：乙山辛向、巳山亥向、坤山艮向。巳龍，凡一穴：巳山亥向。

The dragon of Jia has two types of sites: facing Gen towards Kun, and facing Xun towards Qian. The dragon of Mao has four types: facing Jia towards Geng, facing Yi towards Xin, facing Gui towards Ding, and facing Si towards Hai. The dragon of Yi has only one type: facing Gen towards Kun. The dragon of Chen has two types: facing Xun towards Qian, and facing Gen towards Kun—Chen is originally a凶 position of the Heavenly Gang, so the number of suitable directions is naturally limited. The dragon of Xun has three types: facing Yi towards Xin, facing Si towards Hai, and facing Kun towards Gen. The dragon of Si has only one type: facing Si towards Hai, which is direct and not deviated. Any facing directions not listed in the guidelines are unsuitable for this dragon and should not be arbitrarily inferred.

丙龍，凡四穴：巳山亥向、甲山庚向、乙山辛向、坤山艮向。午龍，凡二穴：丙山壬向、丁山癸向。丁龍，凡二穴：坤山艮向、巳山亥向。未龍，凡一穴：坤山艮向。坤龍，凡一穴：丁山癸向。申龍，凡二穴：丁山癸向、庚山甲向。

The dragon of Bing has four sites: facing from Si to Hai, facing from Jia to Geng, facing from Yi to Xin, and facing from Kun to Gen. The dragon of Wu has two sites: facing from Bing to Ren and facing from Ding to Gui; neither of these take the direction of Wu mountain and Zi direction, because Wu is the position of Yang fire, and sitting directly on it would be too strong. The dragon of Ding has two sites: facing from Kun to Gen and facing from Si to Hai. The dragon of Wei has only one site: facing from Kun to Gen. The dragon of Kun also has only one site: facing from Ding to Gui. The dragon of Shen has two sites: facing from Ding to Gui and facing from Geng to Jia. Whenever only one site is listed, it indicates that the dragon's energy is mixed and impure, and apart from that direction, there is nothing suitable to take. Any change of one part would lead to a凶 position.

庚龍，凡二穴：酉山卯向、坤山艮向。酉龍，凡三穴：坤山艮向、乾山巽向、亥山巳向。辛龍，凡三穴：乾山巽向、酉山卯向、坤山艮向。戌龍，凡一穴：辛山乙向。幹龍，凡二凡：辛山乙向、戌山辰向。亥龍，凡五穴：壬山丙向、乾山巽向、癸山丁向、丑山未向、酉山卯向。以上二十四龍諸穴，以耳受氣者為上，腰受氣者次之，詳具於下。

The dragon "Geng" has two types ofsite: facing from You to Mao, and facing from Kun to Gen. The dragon "You" has three types: facing from Kun to Gen, facing from Qian to Xun, and facing from Hai to Si. The dragon "Xin" also has three types: facing from Qian to Xun, facing from You to Mao, and facing from Kun to Gen. The dragon "Xu" has only one type: facing from Xin to Yi. The dragon "Qian" has two types: facing from Xin to Yi, and facing from Xu to Chen (the original text says "Fan Er Fan" but it is still recorded as "Fan Er Xue"). The dragon "Hai" has five types: facing from Ren to Bing, facing from Qian to Xun, facing from Gui to Ding, facing from Chou to Wei, and facing from You to Mao. Among the twenty-four types of dragons mentioned above, those where the dragon energy enters from the left or right ear of the穴 are considered the best, while those entering from the left or right waist are of the next level. This is because the ear position is close to the brain, thus receiving the energy most directly, whereas the waist position is slightly farther away, resulting in less strength. The detailed situations are listed below.

第一宜坐子向午穴。壬龍入首右落，穴子向午，宜挨左加亥半分，取丙子正壬之氣貫右耳。《催官》詩云：“背一面九乘天輔（壬），氣從右耳為合矩，穴宜挨左加天皇（亥），富貴榮華振鄉土。”分金兼壬丙，宜庚午庚子；兼癸丁，宜丙午丙子。

The first method is to sit facing south from the north. If the initial section of the壬 dragon enters from the right side and falls, the site should be chosen at a position facing south and sitting north. The compass should be slightly tilted to the left, adding half a degree of the亥 character, so that the proper壬 energy from the sixty dragons, specifically the Bingzi dragon, can enter the site through the right ear. In the poem from Lai Buyi's "On Hastening Officialdom" from the Song Dynasty, it says: the back should be aligned with one number and the front with nine numbers, riding on the "Heavenly Assistant" (i.e.,壬), and the dragon energy entering through the right ear is considered proper. The site should be slightly to the left, incorporating the "Heavenly Emperor" (i.e.,亥), which will bring future wealth and honor that can shake the local area. The method of using the compass is: if the sitting and facing direction includes both壬 and丙, then use the Gengwu and Gengzi compass directions; if it includes both癸 and丁, then use the Bingwu and Bingzi compass directions.

第二宜坐艮向坤穴。壬龍入首右落，穴艮向坤，宜挨左加亥半分，取主脈貫右腰。《催官詩》云：“壬山迢迢穴天市（艮），天輔（壬）氣奔沖右腧。穴左微侵半分亥，富貴聲名向閭里。”分金：兼丑未宜辛丑辛未；兼寅申宜丙寅丙申。

The second type is sitting on Gen facing Kun. When the dragon line comes in from the direction of Ren and slightly drops to the right, the site can also be chosen as sitting on Gen facing Kun. The compass is slightly biased to the left, adding half a degree of Hai. This is to take the main energy of the incoming dragon line entering from the right side. The "On Hastening Officialdom" states: When the mountain comes from the direction of Ren, the site should be chosen at the position of Tian Shi (Gen). The energy of Tian Fu (Ren) will then directly enter the right side of the site. When establishing the site, slightly incline to the left by half a degree towards Hai, and wealth and reputation will spread throughout the village. The method of using the fine gold line is: if the sitting and facing direction is combined with Chou and Wei, then use the Xinchou and Xinwei fine gold lines; if combined with Yin and Shen, then use the Bingyin and Bingshen fine gold lines.

第三宜坐辛向乙穴。壬龍入首左落，穴辛向乙，宜挨右加子半分，取正壬脈貫左腰。《催官詩》云：“天輔（壬）穴向天官（乙）星，氣從左腧通玄靈。穴宜挨右加陽光（子），亦主財富人俊英。”分金：兼卯宜辛酉辛卯；兼辰宜丙辰丙戌。

The third method is to sit facing Yi. If the initial section of the Ren dragon falls to the left, the site should be established as facing Xin towards Yi. The compass should be slightly to the right, adding half a degree of the Zi character, to take the main line of the correct Ren dragon entering from the left side. The "On Hastening Officialdom" states: when establishing a site with the dragon of Tianfu (Ren) facing the star of Tianguan (Yi), the qi entering from the left side is most effective; the site should be slightly to the right, with the addition of "Yang light" (Zi), which indicates a wealthy family and intelligent descendants. The method of using the dividing gold is: if the site faces and includes Mao, use the Xinyou and Xinmao dividing gold; if it includes Chen, use the Bingchen and Bingxu dividing gold. This site's qi enters from the waist, which is slightly less effective than the previous two sites where the qi enters from the ears.

第一宜坐艮向坤穴。子龍入首右落，穴艮向坤，宜挨右微加壬一分，使正子氣貫右耳。《催官詩》云：“陽光（子）穴坐天市（艮）垣，氣沖右耳乃為玄。穴宜挨左加天輔（壬），孕生六指多田園。”分金：兼丑宜辛丑辛未；兼寅宜丙寅丙申。

The dragon of the Zi direction is the Kan dragon, and it has only one type of site: facing Gen with the back to Kun. When the initial section of the Zi dragon slopes to the right, the site is established facing Gen towards Kun, with the compass slightly biased to the right, adding one part of the Ren direction, allowing the pure Zi energy to enter from the right ear. The "On Hastening Officialdom" states: the dragon of "Yang Sun" (Zi) sits on the "Heavenly Market" (Gen) enclosure, and the energy rushing into the right ear is considered to grasp the profound principle; the site should be slightly adjusted to the "Heavenly Assistant" (Ren) position, which may result in the son having a sixth finger and possessing extensive farmland. The method of using the dividing gold is: if the facing direction includes Chou, use the Xin Chou and Xin Wei dividing gold; if it includes Yin, use the Bing Yin and Bing Shen dividing gold. The poem says "following the left," but the main text says "following the right," referring to the different positions of the person holding the compass. In reality, both refer to a slight shift towards the Ren direction.

第一宜坐艮向坤穴。癸龍入首右落，穴艮向坤，宜挨左微加子，取丁丑正癸脈貫右耳。《催官詩》云：“催官十三向玄戈（坤），陰光（癸）俊美右耳過。挨左微加半分月（子），富貴便見風流多。”分金：兼丑宜辛丑辛未；兼寅宜丙寅丙申。

The first type of site for the癸 dragon is facing艮 towards坤. The initial section of the癸 dragon enters and slopes to the right, forming a site facing艮 and facing坤. The compass is slightly偏 left and slightly added with「子」, taking the correct癸 pulse from the right ear along the dragon line of Dingchou in the sixty dragons. The thirteen article of《On Hastening Officialdom》says: facing the「Xuan Ge」(i.e.,坤) position, the「Yin Guang」(i.e.,癸) qi gracefully passes through the right ear; when establishing the site, slightly偏 left and adding half a part of「Yue」position (Yue refers to Tai Yin, which refers to子), in the future not only will there be wealth and honor, but also many elegant and handsome men. The method of using the dividing gold is: if the site faces and combines with丑, it is suitable to use the Xinchou and Xinwei dividing gold; if it combines with寅, it is suitable to use the Bingyin and Bingshen dividing gold.

第二宜坐子向午穴。癸龍入首左落，穴子向午，宜挨右微加丑，取丁丑正癸之氣貫左耳。《催官詩》云：“陰光（癸）穴坎向炎精（午），左耳乘氣不為輕。穴宜挨右微加牛（丑），出人英俊資財盛。”分金：兼壬宜庚子庚午；兼癸宜丙寅丙子。

The second type of site for a癸 dragon is facing south from the north. If the initial section of the癸 dragon falls to the left, the site should be established facing north and facing south, with the compass slightly to the right and slightly adding the 'Chou' term, taking the dragon energy of Dingchou from the left ear. The "On Hastening Officialdom" states: the dragon of Yin light (癸) sits in the Kan position and faces the 'Inflamed Essence' (i.e., Wu), receiving the dragon energy from the left ear, which is strong; the site should be slightly to the right and slightly adding the position of the Ox mansion (which belongs to Chou), indicating that people will be handsome and wealthy. The method of using the dividing gold is: if the facing direction is combined with Ren, use Gengzi and Gengwu dividing gold; if combined with Gui, use Bingyin and Bingzi dividing gold.

第一宜坐壬向丙穴。丑龍入首左落，穴壬向丙，宜挨右微加艮，取辛丑正脈貫左耳。《催官詩》云：“牛（丑）金走向大微（丙）垣，氣奔左耳龍脈旋。陽樞（艮）微加穴粘右，水朝局鎖多田園。”分金：兼亥宜辛亥辛巳；兼子宜丙子丙午。

The only suitable site for a dragon of the Chou (丑) is facing Ren (壬) with its back to Bing (丙). The initial section of the Chou dragon falls to the left, and the site is established facing Ren towards Bing. The compass is slightly biased to the right and slightly adds the Gen (艮) direction, taking the main line of the Xinchou (辛丑) dragon from the left ear. The "On Hastening Officialdom" states: "The dragon of Niu Jin (丑) moves toward Taiwei (丙), its energy rushing directly towards the left ear, forming a knot here; slightly adding the Yangshu (阳枢, i.e., Gen) position, the site is close to the right side. As long as there is water converging and the surrounding areas are tightly enclosed, it indicates abundant farmland and prosperity. The method of using the 'fenjin' (分金) is: if the facing direction is combined with Hai (亥), then use Xinhai (辛亥) and Xinsi (辛巳) fenjin; if combined with Zi (子), then use Bingzi (丙子) and Bingwu (丙午) fenjin."

第一宜坐癸向丁穴。艮龍入首左落，穴癸向丁，宜挨白虎加寅一分，使戊寅正艮氣貫左耳。《催官詩》云：“催官第二穴宜癸，天市（艮）正氣左沖耳。穴粘西獸微加寅，晝錦榮華耀閭里。”分金：兼子宜庚子庚午；兼丑宜丁丑丁未。

The first type of site for a Geng Long (Mountain Dragon) is facing from Gui to Ding. The initial section of the Geng Long approaches from the left, forming a site facing Gui and facing Ding. The compass should be biased toward the White Tiger side. Standing at the site and looking outward, the left is the Azure Dragon and the right is the White Tiger. Aligning with the White Tiger means shifting slightly to the right. Additionally, add one part of the Yin direction, allowing the pure Geng energy from the Wu Yin dragon to enter from the left ear. The second article of "On Hastening Officialdom" states that the site should face Gui, with the pure energy of Tian Shi (Geng) entering the left ear. The site should be close to the western beast (White Tiger, the right side) and slightly add the Yin direction. In the future, this will bring prosperity, honor, and glory to the hometown. The method of using the compass is: if the site faces with a combination of Zi, use Geng Zi and Geng Wu compasses; if it faces with a combination of Chou, use Ding Chou and Ding Wei compasses.

第二宜坐壬向丙穴。艮龍入首橫落，左來右出，穴壬向丙，宜挨右取戊寅正艮氣貫左腰。《催官詩》云：“天市（艮）來龍太微（丙）向，氣沖腰腧官資旺。陰陽相見福永禎，二樞（艮丙）配分相隨唱。”分金：兼亥宜辛亥辛巳；兼子宜丙子丙午。

The second type of site for the mountain dragon (Geng Long) is facing north towards south. If the initial section of the mountain dragon enters the site horizontally and drops from the left side, moving towards the right, the site should be established facing north towards south. The compass is slightly to the right, taking the dragon of Wuyin to receive the correct energy from the left side. The "On Hastening Officialdom" states: "The celestial market (Geng) comes as the dragon and faces the great micro (Bing), the energy strikes the waist site, indicating prosperity in officialdom. Geng belongs to the yang hub, Bing belongs to the yin hub; the meeting of yin and yang energies brings long-lasting blessings and auspiciousness. The two hubs complement each other, like singing and responding. The method of using the fine gold scale is: if the site faces towards Hai, use the Xinhai and Xinsi fine gold scale; if it faces towards Zi, use the Bingzi and Bingwu fine gold scale."

第三宜坐甲向庚穴。艮龍入首右落，穴甲向庚，宜挨青龍加丑一分，取丙寅之氣貫右耳。《催官詩》云：“天市（艮）迢迢穴陰機（丑），氣沖右耳無透迤。天廚（丑）微加穴粘左，富貴文武官班隨。”分金：兼寅宜庚寅庚申；兼卯宜丁酉丁卯。

The third type of site for a mountain dragon (Gèn lóng) is facing towards Geng with the seat at Jia. When the initial section of the mountain dragon enters the site, it slopes to the right, and the site is established as facing Geng with the seat at Jia. The compass should be biased toward the 'Azure Dragon' side, meaning it should be shifted to the left, and then add one part of 'Chǒu'. Take the energy of the dragon Bingyin from the right ear. The "On Hastening Officialdom" states: "The celestial market (Gèn) comes from afar, the site is located at the Chǒu position, and the energy rushes into the right ear without meandering or dispersing; the celestial kitchen (Chǒu) slightly joins in, the site body adheres to the left, leading to future wealth and officialdom, with both literary and military ranks coming successively." The method of using the fine alignment (fēn jīn) is: if the facing direction is combined with寅 (Yín), then use Gengyin and Gengshen fine alignment; if combined with卯 (Mǎo), then use Dingyou and Dingmao fine alignment.

第四宜坐乙向辛穴。艮龍入首橫落，右來左出，穴乙向辛，宜挨左微加丑，取戊寅正氣貫右腰。《催官詩》云：“陽樞（艮）穴坐天官星，右腰乘氣多榮名。”分金：兼卯宜辛卯辛酉；兼辰宜丙辰丙戌。

The fourth type of site for the mountain dragon (Geng Long) is facing Xin with the sitting direction of Yi. If the initial section of the mountain dragon enters the site horizontally and falls to the side, coming from the right and going to the left, the site is established as facing Xin with the sitting direction of Yi. The compass is slightly biased to the left and slightly added with the character 'Chou', taking the correct energy of the dragon Wuyin from the right side. The "On Hastening Officialdom" mentions only two lines: using the dragon of Yang Hub (i.e., Geng) to sit on the star Tian Guan (i.e., Yi), receiving the dragon energy from the right side, which often leads to a distinguished and honorable position. The method of using the dividing gold (fen jin) is: if the sitting and facing direction includes Mao, then use the dividing gold of Xin Mao and Xin You; if it includes Chen, then use the dividing gold of Bing Chen and Bing Xu. Since this site receives energy from the waist, the poem by Lai Shi only allows for 'honorable fame' and does not mention great wealth.

第五宜坐卯向酉穴。艮龍入首右落，穴卯向酉，宜挨青龍加丑一分，取丙寅之氣貫右耳。《催官詩》云：“陽樞（艮）行龍向西兌，右耳乘氣應為最。穴宜挨左加廚星（丑），閥閱榮華定無艾。”分金：兼甲宜辛卯辛酉；兼乙宜丁卯丁酉。

The fifth type of grave for the mountain dragon (Geng Long) is facing west from east, with the grave facing the酉 (You) direction. The initial section of the mountain dragon enters and falls to the right, forming a grave facing卯 (Mao) and facing酉 (You). The compass is slightly shifted to the left, adding one part of the "Chou" (丑) position, taking the qi of the Bing Yin dragon from the right ear. The "On Hastening Officialdom" states: "The yang pivot (Geng) dragon reaches here and faces the western Lake position (De). It is most effective to take the qi from the right ear; the grave should be slightly to the left, adding the "chuxing" (天厨, the celestial kitchen, which is the Chou position). The family will certainly enjoy continuous honor and prosperity — 'wu ai' means without end. The method of using the dividing gold (fen jin) is: if the facing direction is combined with Jia, then use the Xin Mao and Xin You dividing gold; if combined with Yi, then use the Ding Mao and Ding You dividing gold.

第六宜坐乾向巽穴。艮龍入首橫落，左來右出，穴乾向巽，宜挨右取戊寅正艮之氣貫左腰。《催官詩》云：“天市（艮）行龍向陽璇（巽），氣沖左腧通微玄。屋潤家肥積金寶，但恐夭折虧天年。”分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The sixth type of site for the艮 dragon is facing the巽 direction with the body facing the乾. The initial section of the艮 dragon enters horizontally and falls to the right, coming from the left and exiting to the right. The site is established as facing the乾 and facing the巽, with the compass slightly to the right. The correct energy of the Wuyin dragon, specifically the正艮 energy, is taken from the left side. The "On Hastening Officialdom" states: "The dragon of the Heavenly Market (艮) moves towards the Yang Xuan (巽), its energy strikes the left side and connects to the subtle and profound mechanism; this results in the house being prosperous, the family wealthy, and the accumulation of gold and treasures. However, one must be cautious of the children's early death and the loss of a long life." This site is beneficial for wealth but not for longevity, so when using it, one should choose other surrounding waters and landforms to compensate. The method of using the fine compass is: if the site faces slightly towards the戌, then use the Gengxu and Gengchen fine compasses; if it faces slightly towards the亥, then use the Dinghai and Dingsi fine compasses.

第七宜坐亥向巳穴。艮龍入首左落，穴亥向巳，宜挨右取艮正氣貫左腰，此穴有富無貴。分金：兼乾宜辛亥辛巳；兼壬宜丁亥丁巳。第八宜坐丑向未穴。艮龍入首左落，穴丑向未，宜挨右加寅一分，使戊寅正艮氣貫右耳。分金：兼癸宜辛丑辛未；兼亥宜丁丑丁未。

The seventh type of site for the艮 dragon is facing巳 from亥. When the initial section of the艮 dragon falls to the left, the site is established as facing巳 from亥, with the compass slightly to the right, taking the correct energy of艮 from the left side. This site only brings wealth and prosperity, not high official rank. The method of using the fine adjustment of the compass is: if the facing direction is combined with the dry branch, use the Xin亥 and Xin巳 fine adjustment; if combined with the Yin branch, use the Ding亥 and Ding巳 fine adjustment. The eighth type of site is facing未 from丑. When the initial section of the艮 dragon falls to the left, it can also be established as facing未 from丑, with the compass slightly to the right and adding one part of the寅 character, allowing the correct energy of the Wuyin dragon to enter from the right ear. The method of using the fine adjustment of the compass is: if the facing direction is combined with the癸 branch, use the Xin丑 and Xin未 fine adjustment; if combined with the亥 branch, use the Ding丑 and Ding未 fine adjustment. These two sites are not mentioned in the "On Hastening Officialdom," but were added by two Xu scholars based on the energy flow of the艮 dragon.

第一宜坐艮向坤穴。寅龍入首左落，穴艮向坤，宜挨右微加甲，取壬寅之氣貫左耳。《催官詩》云：“功曹（寅）坐艮面玄戈（坤），左耳乘氣無偏頗。微加甲位局周完，龍脈精奇發如火。”此穴發福最速。分金：兼丑宜辛丑辛未；兼寅宜丙寅丙申。

The first type of site for the寅 dragon is facing艮 towards坤. The initial section of the寅 dragon enters the site and falls to the left, so the site is established facing艮 towards坤, with the compass slightly偏向 to the right and slightly adding the character「甲」. The qi is taken from the Renyin dragon among the sixty dragons, entering from the left ear. Lai Buyi's "On Hastening Officialdom" says: "The dragon of功曹 (which is寅) sits on艮 and faces玄戈 (which is坤), riding the qi from the left ear without leaning either way; slightly adding the position of甲, with the surrounding pattern complete and solid, the dragon pulse is extraordinary, and the blessings come quickly like fire." Two Xu particularly noted: this site is the one among all sites for the寅 dragon that brings blessings the fastest. The method of using the 分金 is: if the facing is combined with丑, use the Xinchou and Xinwei 分金; if combined with寅, use the Bingyin and Bingshen 分金.

第二宜坐寅向申穴。寅龍入首，直來直受，作寅山申向。穴宜挨右，以取甲寅正氣。要龍神奇特踴躍，穴星甚巧，砂水秀麗則可，缺一非吉。《催官詩》云：“功曹（寅）正向天關（申）星，龍脈穎異穴堪親。砂水不備最凶惡，寡母怪疾多生嗔。”分金：兼艮宜庚寅庚申；兼申宜丙寅丙申。

The second type of site for the寅 dragon is facing south-west, with the mountain facing寅 and the direction towards申. If the initial section of the寅 dragon comes straight and is received directly without deviation, it is considered as寅 mountain facing申. When establishing the site, the compass should be slightly to the right to receive the correct energy from the Jiayin dragon. However, the conditions for this type of site are very strict: the incoming dragon should be unique and have a dynamic, undulating appearance, the site star should be formed very skillfully, and the surrounding hills and water should be beautiful. If any of these three elements are missing, it is not considered auspicious. The "On Hastening Officialdom" states: "The official star (寅) faces the heavenly gate (申) star directly; only when the dragon is outstanding can the site be close. If the surrounding hills and water are incomplete, it is most凶, leading to a single mother staying home, strange diseases, and frequent quarrels within the family." The method of using the dividing gold is: if the direction is combined with艮, use Gengyin and Gengshen dividing gold; if combined with申, use Bingyin and Bingshen dividing gold.

第一宜坐艮向坤穴。甲龍入首左落，穴艮向坤，宜挨右微加寅，取巳卯正甲脈貫左耳。《催官詩》云：“陰璣（甲）起伏龍向坤，左耳乘氣福無窮。穴宜粘右微加寅，龍奇局鎖方堪用。”此穴易興。分金：兼丑宜辛丑辛未；兼寅宜丙寅丙申。

The first type of site for a Jia dragon is facing Gen towards Kun. The initial section of the Jia dragon approaches from the left, and the site is established facing Gen towards Kun, with the compass slightly偏向 the right and slightly adding the 'Yin' direction. The site takes the main line of the Zheng Jia dragon from the left ear. The "On Hastening Officialdom" states: When a dragon of Jia (Yin Ji) comes and moves towards the Kun position, it approaches from the left ear to receive the qi, bringing endless blessings. The site should be close to the right and slightly add the Yin direction; it must have a special dragon pattern and a tightly enclosed terrain to be applicable. Two Xu note that this site is easy to generate prosperity. The method of using the dividing gold is: if the site faces towards Chou, it is suitable to use the Xin Chou and Xin Wei dividing gold; if it faces towards Yin, it is suitable to use the Bing Yin and Bing Shen dividing gold.

第二宜坐巽向乾穴。甲龍入首左落，穴巽向乾宜挨右，取巳卯正氣貫右腰。《催官詩》云：“陰機穴巽向機峰，氣從右腰家興隆。左右不交龍失度，鰥寡瘋跛動瘟風。”分金：兼辰宜庚辰庚戌；兼巳宜丁巳丁亥。

The second type of site for a Jia dragon is facing Xun towards Qian. When the initial section of a Jia dragon falls to the left, it can still be established as facing Xun towards Qian, with the compass slightly to the right, taking the correct energy from the巳卯 dragon coming from the right side. The "On Hastening Officialdom" states: When a dragon of Yin Qi (Jia) is established at the Xun position facing the peak of Yang Qi (Qian), the energy coming from the right side will bring prosperity to the family; however, if the protective sands on both sides do not meet and the incoming dragon lacks proper form, it will bring about the misfortunes of widows, cripples, and epidemics. The method of using the dividing gold is: if the facing direction includes Chen, then use Gengchen and Gengxu dividing gold; if it includes Si, then use Dingsi and Dinghai dividing gold.

第一宜坐甲向庚穴。卯龍入首左落，穴甲向庚，宜挨白虎微加乙，取癸卯正氣貫左耳。《催官詩》云：“催官第五穴宜甲，陽衡（卯）氣從左耳發。穴挨西獸加天官（乙），持節邊疆掌生殺。”分金：兼寅宜庚寅庚申；兼卯宜丁卯丁酉。

The first type of site for a卯 dragon is facing north towards the west, with the site sitting facing the direction of Jia and facing Geng. The initial section of the卯 dragon falls to the left, and the site is established as facing Jia and facing Geng. The compass is slightly biased towards the White Tiger, which is on the right, with a slight addition of the character 'Yi'. This takes the pure energy of the Guimao dragon from the left ear. The fifth section of the "On Hastening Officialdom" states: the site should be facing Jia, with the energy of 'Yang Heng' (i.e.,卯) originating from the left ear. The site is adjacent to the western beast (White Tiger, on the right) and adds the position of 'Tian Guan' (i.e., Yi), which allows for holding a ceremonial staff and governing the borders and wielding power of life and death. The method of using the dividing gold is: if the direction is combined with寅, it is suitable to use the dividing gold of Gengyin and Gengshen; if combined with卯, it is suitable to use the dividing gold of Dingmao and Dingyou.

第二宜坐乙向辛穴。卯龍入首右落，穴乙向辛，宜挨青龍加甲半分，取癸卯正氣貫右耳。《催官詩》云：“阿香（卯）東來穴天官（乙），氣貫右耳神靈安。微加甲位穴粘左，先文後武榮官權。”分金：兼卯宜辛卯辛酉；兼辰宜丙辰丙戌。

The second type of site for the卯 dragon is facing Xin from Yi. The initial section of the卯 dragon enters and falls to the right, so the site is established as facing Yi towards Xin. The compass is biased towards the Azure Dragon, which is the left side, with half of the character 'Jia' added, taking the pure energy of the Guimao dragon from the right ear. The "On Hastening Officialdom" states: "Axiang" (the name of the thunder god, referring to the thunder at the卯 position) comes from the east, and the site is chosen on "Tian Guan" (Yi), with the energy flowing into the right ear, ensuring the spirit's stability. Slightly adding the position of Jia and positioning the site to the left indicates that one will first achieve officialdom through literary merit and later hold military power, achieving great official status. The method of using the dividing gold is: for sites facing towards卯, use the Xinmao and Xinyou dividing gold; for those facing towards辰, use the Bingchen and Bingxu dividing gold.

第三宜坐癸向丁穴。卯龍入首橫落，左來右出，穴癸向丁，宜挨右取癸卯之氣貫左腰。此穴《催官篇》未詳載。分金：兼子宜庚子庚午；兼丑宜丁丑丁未。

The third type of site for a卯 dragon is facing癸 towards丁. If the initial section of the卯 dragon falls sideways and drops, coming from the left and going to the right, the site is established as facing癸 towards丁, with the compass slightly to the right, taking the energy of the Guimao dragon from the left side. Two Xu note: this site is not detailed in Lai Buyi's "On Hastening Officialdom," but this book supplements it based on the qi flow of the卯 dragon and the sideways falling trend. When using it, one must be more cautious to verify the true dragon and site, and not rely solely on the text. The method of using the 分金 is: if the facing direction includes子, use Gengzi and Gengwu 分金; if it includes丑, use Dingchou and Dingwei 分金.

第一宜坐艮向坤穴。乙龍入首橫落，左來右出，穴艮向坤，宜粘右取庚辰正乙脈貫左腰。《催官詩》云：“天官（乙）坤向穴天市（艮），氣奔左腧乃為利。亢金微加穴粘左，亦主富貴人招贅。”分金：兼丑宜辛丑辛未；兼寅宜丙寅丙申。

The only suitable site for a dragon of the Yi (乙) is facing Gen (艮) towards Kun (坤). The initial section of the Yi dragon comes in horizontally, falling from the left to the right, and the site is established facing Gen towards Kun. The body of the site is close to the right side, taking the main vein of the Gengchen (庚辰) dragon's correct Yi pulse entering from the left waist. The "On Hastening Officialdom" states: using the dragon of Yi (天官) facing towards Kun, the site should be located at the position of Tianshi (天市), which is Gen, with the energy rushing towards the left waist, which is beneficial. A slight addition of the Chén (辰) dragon (亢金) and the body of the site close to the left also indicates wealth and honor, though the family may often have the issue of taking in a son-in-law. The method of using the dividing gold (分金) is: if the facing direction is combined with Chou (丑), then use the Xinchou (辛丑) and Xinwei (辛未) dividing gold; if combined with Yin (寅), then use the Bingyin (丙寅) and Bingshen (丙申) dividing gold.

第一宜坐巽向乾穴。辰龍入首右落，穴巽向乾，宜挨左微加乙，取甲辰正氣貫右耳。《催官詩》云：“亢金（辰）穴巽向陽機（幹），氣從右耳為合矩。天官（乙）微加穴粘左，鉅富但恐無期頤。”分金：兼辰宜庚辰庚戌；兼巳宜丁巳丁亥。

The first type of site for the dragon of the辰 (Dragon) is facing the direction of 巽 (Wind) and facing the direction of 乾 (Heaven). The initial section of the dragon of the辰 enters the site and slopes to the right, so the site is established facing 巽 and facing 乾, with the compass slightly leaning to the left and slightly adding the character 乙 (Yi). This takes the pure energy of the dragon Jiachen (Jia Chen) coming in from the right ear. The "On Hastening Officialdom" says: "The dragon of 亢 (Kang) (i.e., 辰) should be established at the position of 巽 and facing 阳机 (Yang Ji) (i.e., 乾), with the energy coming in from the right ear, which is considered in accordance with the method." Slightly adding 天官 (Tian Guan) (Yi), and the body of the site being close to the left, indicates great wealth, but it is feared that the person will not live to a hundred years. "期颐" refers to the age of a hundred years. The method of using the fine division of the compass is: if the site faces with a combination of 辰, it is suitable to use the compass of Gengchen (Geng Chen) and Gengxu (Geng Xu); if it combines with 巳, it is suitable to use the compass of Dingsi (Ding Si) and Dinghai (Ding Hai).

第二宜坐艮向坤穴。辰龍入首左落，穴艮向坤，宜挨右微加乙，取甲辰正氣貫左腰。《催官詩》云：“亢金（辰）行龍向玄戈（坤），左腰乘氣力比和。天官（乙）微加穴挨左，龍要精異局關鎖。”分金：兼丑宜辛丑辛未；兼寅宜丙寅丙申。

The second type of site for the Dragon of Chen is facing Gen towards Kun. The initial section of the Dragon of Chen falls to the left, and the site is established facing Gen towards Kun. The compass is slightly biased to the right and slightly added with the character 'Yi', taking the pure energy of the Dragon Jiachen from the left side. The "On Hastening Officialdom" states: "The Dragon of Kangle (Chen) moves towards Xuan Ge (Kun), taking the energy from the left side, with balanced and harmonious power; slightly adding 'Tian Gao' (Yi), the site is close to the left, but the coming Dragon must be unique and special, with the surrounding structure tightly enclosed and secure to be usable." Chen is a凶 position of Tian Gang, so both sites emphasize the need for a strict and orderly structure. The method of using the 'fen jin' is: if the facing direction includes Chou, then use the 'Xin Chou' and 'Xin Wei' fen jin; if it includes Yin, then use the 'Bing Yin' and 'Bing Shen' fen jin.

第一宜坐乙向辛。巽龍入首左落，穴乙向辛，宜挨白虎加巳一分，取辛巳正巽之氣貫左耳。《催官詩》云：“催官第四穴宜乙，陽璇（巽）左氣沖耳入。天官（乙）借坐加青龍（巳），禁闕宸官頒夜值。”分金：兼卯宜辛卯辛酉；兼辰宜丙辰丙戌。

The first type of site for a wind dragon (Xun) is to sit facing Xin. The initial section of the Xun dragon enters from the left and falls, forming a site that faces Xin with the seat at Yi. The compass is biased towards the White Tiger, which is the right side, adding one part of the 'Si' direction. The correct energy of the Xun dragon, specifically the Xinsi dragon, is taken from the left ear. The fourth rule in "On Hastening Officialdom" states that the site should be seated at Yi, with the Yang Xuan (Xun) energy rushing into the left ear. Borrowing the Tian Guan (Yi) as the seat mountain and adding the Qing Long (which refers to the Si position), this indicates that descendants will become officials in the palace and take turns on night duty within the palace. The method of using the division of gold (fenjin) is: if the seat and direction include Mao, then use the Xin Mao and Xin You fenjin; if it includes Chen, then use the Bing Chen and Bing Xu fenjin.

第二宜坐巳向亥穴。巽龍入首右落，穴巳向亥，宜挨青龍加辰半分，取辛巳正巽之氣貫右耳。《催官詩》云：“太乙（巽）行龍天屏（巳）穴，右耳乘氣真奇絕。亢金（辰）殺位勿加多，鉅富小貴人英傑。”分金：兼巽宜辛巳辛亥；兼丙宜丁巳丁亥。

The second type of site for the Wind Dragon is facing亥 from巳. The initial section of the Wind Dragon enters and falls to the right, forming a site facing亥 from巳. The compass is biased towards the Azure Dragon, which is the left side, adding half a degree of 辰. The qi of the Xinsi Dragon is taken from the right ear. The "On Hastening Officialdom" says: "The Taiyi (another name for Wind) dragon forms a heavenly screen (i.e.,巳) site, and the qi is taken from the right ear, which is truly extraordinary. However, the Kangle (辰) is a killing position, only a slight addition is allowed, and it must not be excessive. This results in great wealth, minor official status, and outstanding people. The method of using the compass is: for sites facing巽, use the Xinsi and Xinhai compasses; for sites facing丙, use the Dingsi and Dinghai compasses."

第三宜坐坤向艮穴。巽龍入首橫落，右來左出，穴坤向艮，宜挨左取辛巳正巽之氣貫左腰。《催官詩》云：“太乙（巽）行龍向陽樞（艮），右腰乘氣無差殊。砂奇水秀龍精異，詩禮富貴多金珠。”分金：兼未宜辛未辛丑；兼申宜丙寅丙申。

The third type of site for a wind dragon (巽龙) is facing towards Gen (艮) with the back to Kun (坤). The initial section of the wind dragon enters horizontally and falls to the right, moving towards the left. The site is established facing Kun and towards Gen, with the compass slightly to the left, taking the correct wind from the direction of Xinsi (辛巳) to enter through the waist. The "On Hastening Officialdom" states: "The dragon of Taiyi (巽) moves towards Yangshu (艮), and the qi enters from the waist without error; as long as the terrain is peculiar, the water is clear and graceful, and the dragon is extraordinary, it will bring about a family of scholars and musicians, wealth and abundance of gold and jewels." The main text refers to the left waist, while the poem refers to the right waist, differing based on whether the dragon falls to the left or right. When applying, use the actual entrance direction. The method of using the compass is: if the facing direction includes Wei (未), use the Xinwei (辛未) and Xinchou (辛丑) compasses; if it includes Shen (申), use the Bingyin (丙寅) and Bingshen (丙申) compasses.

第一宜坐巳向亥穴。巳龍入首宜挨左右，取巽丙之氣入穴，坐巳向亥，亦主富貴。《催官詩》云：“赤蛇（巳）頭向天門北，直來直向神功裂。巽丙受穴最為良，富貴榮華人英傑。”分金：兼巽宜辛巳辛亥；兼丙宜丁巳丁亥。

The only suitable site for a dragon of the Si (Snake) type is a site facing Hai (Water Ox) with the dragon coming from the Si direction. When the dragon arrives at the site, the site should be slightly adjusted to the left or right to take in the energies of the Xun (Wind) and Bing (Sun) directions. Facing Hai from Si can also bring about wealth and honor. The "On Hastening Officialdom" states: "The head of the red snake (Si star) faces the northern heavenly gate (Hai position), coming straight and receiving the energy directly, its divine power is as if heaven's work had been split open; but the true site should take the energies from the Xun and Bing directions, which bring about wealth, honor, outstanding people, and remarkable talents. Therefore, the Si dragon should not receive its own energy purely, but should borrow the energies from the adjacent directions to temper its dry and fierce nature. The method of using the 'feng shui' compass is: if the site faces slightly towards Xun, use the Xinsi and Xinhai compasses; if it faces slightly towards Bing, use the Dingsi and Dinghai compasses."

第一宜坐巳向亥穴。丙龍入首左落，穴巳向亥，宜稍挨右，取正丙氣貫左耳。此穴《催官》未載，以統在巳龍內也。分金：兼巽宜辛巳辛亥；兼丙宜丁巳丁亥。第二宜坐甲向庚穴。丙龍入首左落，穴甲向庚，宜稍挨右，取正丙氣貫左耳。《催官》未載。分金：兼寅宜庚寅庚申；兼卯宜丁卯丁酉。

The first type of site for the Bing Long is facing Hai from Si. When the initial section of Bing Long falls to the left, the site is established as facing Hai from Si, with the compass slightly tilted to the right, taking the pure Bing qi entering from the left ear. The two Xu note: this site is not recorded in Lai Buyi's "On Hastening Officialdom," as it has been included under the Si Long. The method of using the dividing gold is: if the facing is combined with Xun, use Xinsi and Xinhai dividing gold; if combined with Bing, use Dingsi and Dinghai dividing gold. The second type of site is facing Geng from Jia. When the initial section of Bing Long falls to the left, it can also be established as facing Geng from Jia, with the compass slightly tilted to the right, taking the correct Bing qi entering from the left ear; this site is also not recorded in "On Hastening Officialdom." The method of using the dividing gold is: if the facing is combined with Yin, use Gengyin and Gengshen dividing gold; if combined with Mao, use Dingmao and Dingyou dividing gold.

第三宜坐乙向辛穴。丙龍入首左落，穴乙向辛，宜稍挨右，取丙氣貫左腰。“催官第八丙龍乙，氣沖左腰英才出。太微（丙）之龍穴粘巳，左氣貫耳富而己。”分金：兼卯宜辛卯辛酉；兼辰宜丙辰丙戌。

The third type of site for a Bing dragon is facing Xin from Yi. The initial section of the Bing dragon enters from the left, and the site is established as facing Yi towards Xin. The compass is slightly biased to the right, taking the Bing energy from the left side. The cited passage from "On Hastening Officialdom" states: When a Bing dragon sits on a Yi mountain, the energy rushes into the left side, which signifies the emergence of outstanding talents. If the dragon of "Taiwei" (i.e., Bing) is placed close to the Si position, the energy from the left side enters the ear, which only signifies wealth but not high status. "Er ji" is "er yi," meaning wealth without nobility. The method of using the dividing gold is: if the facing direction is combined with Mao, use Xinmao and Xinyou dividing gold; if combined with Chen, use Bingchen and Bingxu dividing gold.

第四宜坐坤向艮穴。丙龍入首左落，穴坤向艮，稍挨左加巳，取正丙氣貫右腰。《催官詩》云：“太微（丙）行龍向陽樞（艮），右腰乘炁無差殊。穴宜挨左加青蛇（巳），亦主人旺家資富。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The fourth type of site for a Bing dragon is facing Gen with its back to Kun. The initial section of the Bing dragon falls slightly to the left, and the site is established facing Kun towards Gen. The compass is slightly biased to the left, adding the 'Si' position, to capture the pure Bing energy entering from the right side. The "On Hastening Officialdom" states: "The dragon of Taiwei (Bing) moves towards Yangshu (Gen), and the energy enters from the right side without error; the site should be slightly to the left with the 'Qingsha' (Si position), which brings prosperity to the family and wealth." "Qi" is an ancient term for "energy." The method of using the dividing gold is: if the facing direction includes Wei, use Xinwei and Xinchou dividing gold; if it includes Shen, use Bingshen and Bingyin dividing gold.

第一宜坐丙向壬穴。離龍入首左落，作丙山壬向，宜挨白虎，加丁半分，取丙午正脈貫左耳。《催官詩》云：“催官第十穴天貴（丙），離宮左耳氣從注。微加南極（丁）局周迴，砂水合矩公侯至。”分金：兼巳宜辛巳辛亥；兼午宜丙午丙子。

The dragon of fire is the dragon of the hour of Wu, and the first type of site is facing towards Ren with the main direction facing towards Bing. The initial section of the fire dragon turns to the left, forming a site facing towards Bing with the direction towards Ren. The compass is biased towards the White Tiger, which is on the right side, and adds half of the character 'Ding'. It takes the main line of the dragon of the hour of Bingwu from the left ear. In the tenth section of Lai Buyi's "On Hastening Officialdom," it says: the site is located on 'Tian Gui' (i.e., Bing), and the dragon energy of the Li palace enters from the left ear. Slightly adding 'Nan Ji' (i.e., Ding), the surrounding structure is round and complete, and the terrain and water conform to the rules, thus achieving the rank of a marquis or duke. The method of using the 'fen jin' is: if the site faces towards Si, then use the 'Xinsi' and 'Xinhai' fen jin; if it faces towards Wu, then use the 'Bingwu' and 'Bingzi' fen jin.

第二宜坐丁向癸穴。離龍入首右落，穴丁向癸，宜挨青龍加丙半分，取丙午正離脈貫右耳。《催官詩》云：“離山岧嶤應日星，丁穴右耳乘陽精（午），微加天貴（丙）毫釐位，立見驟富官職榮。”分金：兼午宜庚午庚子；兼未宜丁未丁丑。

The second type of site for the fire dragon is facing癸 from丁. The initial section of the fire dragon approaches from the right, and the site is established as facing丁 towards癸. The compass is inclined towards the azure dragon, which is the left side, with an addition of half a degree of丙. This takes the main line of the dragon from the right ear, following the correct fire line of Bingwu. The "On Hastening Officialdom" states: fire mountains are high and upright, corresponding to the sun star; a site facing丁 receives the yang essence (i.e., 午) from the right ear, and then slightly adds the position of 天贵 (i.e., 丙) by a fraction, which immediately brings sudden wealth and official honor. "岧嶤" describes mountains that are high and towering. The method of using the compass is: if the direction is combined with 午, use the 分金 of Gengwu and Gengzi; if combined with 未, use the 分金 of Dingwei and Dingchou.

第一宜坐坤向艮穴。丁龍入首右落，穴坤向艮，宜挨青蛇加午一分，取癸未正丁之氣貫右耳。《催官詩》云：“催官第七穴宜坤，南極（丁）氣從右耳奔。要使亢陰（坤）勿貫穴，微加天馬（午）榮家門。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The first type of site for the Ding Dragon is facing Gen with the body facing Kun. The initial section of the Ding Dragon enters from the right side, forming a site facing Kun towards Gen. The compass is slightly biased towards the 'Qing Sha' side (Qing Sha refers to Qing Long, the left side of the site), with an addition of one part of 'Wu'. The Qi of the Gui Wei Dragon is taken from the right ear. The seventh rule of the 'On Hastening Officialdom' states that the site should face Kun, with the 'Nan Ji' (Ding) Qi coming directly from the right ear. The key is to prevent the 'Kang Yin' (the Yin evil Qi of Kun itself) from entering the site. Simply adding a slight position of 'Tian Ma' (Wu) will bring glory to the family. The method of using 'Fen Jin' is: if the facing direction is combined with Wei, then use the Fen Jin of Xin Wei and Xin Chou; if combined with Shen, then use the Fen Jin of Bing Shen and Bing Yin.

第二宜坐巳向亥穴。丁龍入首左落，穴巳向亥，宜挨白虎加未一分，取正丁脈癸未之氣貫左耳。《催官詩》云：“南極（丁）行龍天皇（亥）向，氣沖左耳最為上。穴粘西獸微加羊（未），陽權（午）慎勿毫釐間。”分金：兼巽宜辛巳辛亥；兼丙宜丁巳丁亥。

The second type of site for the Ding Long is facing Hai from Si. The initial section of the Ding Long approaches from the left, forming a site facing Si and facing Hai. The compass is slightly biased towards the White Tiger, the right side, with an addition of one part of Wei. The correct Ding pulse is taken from the energy of the Guiwei dragon coming into the left ear. The "On Hastening Officialdom" states: "The Dragon of Nanji (Ding) faces Tianhuang (Hai), and the energy rushing into the left ear is the best pattern. The site is close to the West Beast (White Tiger, the right side), with a slight addition of the Yang position (Wei), but one must be especially careful about the Yang Quan (Wu), and not allow even the slightest intrusion. The method of using the dividing gold is: if the site faces and combines with Xun, then use the Xinsi and Xinhai dividing gold; if it combines with Bing, then use the Dingsi and Dinghai dividing gold."

第一宜坐坤向艮穴。未龍入首右落，穴坤向艮，宜挨右微加丁，取丁未正脈貫右耳。《催官詩》云：“未山起伏龍向艮，天宇（未）氣沖右耳進。穴挨左位帶丁來，左道榮華貴顯盛。”分金：兼未宜辛未辛丑；兼申宜丙寅丙申。

The only suitable site for a dragon of the Earthly Branch "Wei" is a site facing towards "Gen" with the back towards "Kun". The initial section of the Wei dragon falls to the right, and the site is established facing towards "Kun" and towards "Gen". The compass is slightly biased to the right and slightly added with the character "Ding", taking the main line of the "Dingwei" dragon from the right ear. The "On Hastening Officialdom" states: the dragon of the mountain "Wei" rises and falls towards the "Gen" position, the qi of the "Heavenly Vault" (i.e., "Wei") rushes in from the right ear; the body of the site is on the left and carries in the qi of "Ding", which indicates prosperity and honor gained through unconventional and indirect means, leading to great prestige and prominence. This corresponds with what was said in the previous volume about the "Wei" dragon "prosperity through left-hand paths", showing that its honor does not come from the proper path. The method of using the "fenjin" (precise direction) is: for sites facing towards "Wei", it is suitable to use the "Xinwei" and "Xinchou" fenjin; for sites facing towards "Shen", it is suitable to use the "Bingyin" and "Bingshen" fenjin.

第一宜坐丁向癸穴。坤龍入首左落，作丁穴癸向，宜挨白虎微加申半分，取甲申正坤脈貫左耳。《催官詩》云：“丁穴迴環局周鎖，玄戈（坤）耳入氣沖左。穴挨西獸微加申，龍脈真奇發如火。”分金：兼午宜庚午庚子；兼未宜丁未丁丑。

The only type of site for the坤 dragon is facing癸 with the seat at丁. The initial section of the坤 dragon falls to the left, forming a site facing癸 from the丁 mountain, with the compass slightly偏向 the White Tiger side, adding half a degree of申. This takes the true and unique pulse of the Jiashen dragon, coming from the left ear. The "On Hastening Officialdom" says that a site facing丁 should have surrounding terrain that is circular and the structure should be tightly enclosed, with the "Xuange" (Kun) energy entering from the left ear. The body of the site should be close to the western beast (White Tiger, the right side), slightly adding the position of申. As long as the dragon pulse is genuine and unique, the benefits will come quickly, like fire. The method of using the 分金 is: if the facing direction is combined with午, it is suitable to use Gengwu and Gengzi 分金; if combined with未, it is suitable to use Dingwei and Dingchou 分金.

第一宜坐丁向癸穴。申龍入首左落，穴丁向癸，宜挨右微加坤，取戊申正脈貫左耳。《催官詩》云：“申山局向陽光（癸）宮，左耳乘氣力為重。玄戈（坤）微加穴粘右，龍尊穴美家資豐。”此穴主富。分金：兼午宜庚午庚子；兼未宜丁未丁丑。

The first type of burial site for the dragon of Shen is facing癸 with its back to丁. The initial section of the Shen dragon enters the site and slopes to the left, forming a burial site facing癸 with its back to丁. The compass is slightly biased to the right and slightly adds the character 'Kun', taking the main line of the dragon Wushen coming in from the left ear. The "On Hastening Officialdom" states: For a site facing the Shen mountain, the direction towards the 'Yang Light' (i.e.,癸) palace, taking the qi from the left ear, has the strongest power; slightly adding 'Xuan Ge' (i.e., Kun), the body of the site is close to the right. As long as the coming dragon is noble and the site is beautiful, wealth will be abundant. Two Xu note: This site is mainly for wealth. The method of using the 'fen jin' is: if the facing direction is combined with午, it is suitable to use the 'Gengwu' and 'Gengzi' fen jin; if combined with未, it is suitable to use the 'Dingwei' and 'Dingchou' fen jin.

第二宜坐庚向甲穴。申龍入首右落，穴庚向甲，宜挨左微加坤，取戊申正脈貫右耳。《催官詩》云：“天閣（庚）龍坐天漢宮，氣從右耳乘正龍。微加天鉞（坤）輔龍行，水朝局鎖人財隆。”此穴旺人。分金：兼申宜庚申庚寅；兼酉宜丁酉丁卯。

The second type of site for the dragon of Shēn is facing Gēng with the back to Jiā. The initial section of the Shēn dragon enters and falls to the right, so the site is established as facing Gēng with the back to Jiā. The compass is slightly biased to the left and slightly added with the character "Kūn," taking the main line of the Wùshēn dragon from the right ear. The "On Hastening Officialdom" states: sitting in the position of "Tiāngé" (i.e., Gēng), belonging to the first palace of Tiānhàn, the qi is received from the right ear along the main dragon; slightly adding "Tiānyuè" (i.e., Kūn) to assist the dragon's movement, and with water converging and the terrain enclosed, descendants and wealth will flourish. The two Xū note: this site promotes prosperity in descendants. The method of using the dividing gold is: for those facing with a combination of Shēn, it is suitable to use Gēngshēn and Gēngyín dividing gold; for those facing with a combination of Yǒu, it is suitable to use Dīngyǒu and Dīngmǎo dividing gold.

第一宜坐酉向卯穴。庚龍入首右落，穴酉向卯，宜挨左加申一分，取乙酉正庚之氣貫右耳。《催官詩》云：“催官第六向東震，天潢（庚）氣從右耳進。微加申位多榮名，富壓鄉邦眾欽信。”分金：兼庚宜辛酉辛卯；兼辛宜丁酉丁卯。

The first type of grave for the Geng dragon is facing west and facing east. The initial section of the Geng dragon enters from the right side, forming a grave facing west and facing east. The compass is slightly biased to the left, adding one part of the 'Shen' direction, taking the correct energy of the Yiyou dragon from the right ear. The sixth article of "On Hastening Officialdom" states: facing the east direction, the energy of Tianhuang (which is Geng) comes in from the right ear; slightly adding the Shen direction, one gains great honor and reputation, wealth surpassing the local area, and is respected by all. The method of using the dividing gold is: if the facing direction is combined with Geng, then use the Xinyou and Xinmao dividing gold; if combined with Xin, then use the Dingyou and Dingmao dividing gold.

第二宜坐坤向艮穴。庚龍入首左落，穴坤向艮，宜挨白虎加酉一分，取乙酉正庚之氣貫左耳。《催官詩》云：“天潢（庚）正向天市（艮）星，氣奔左耳真奇清。微加西兌穴挨右，水朝局備家資盈。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The second type of site for a庚 dragon is facing艮 while sitting on坤. The initial section of the庚 dragon falls to the left, forming a site that faces艮 while sitting on坤. The compass is slightly biased towards the White Tiger, which is on the right, adding one part of the酉 direction. The energy of the正庚 dragon from the left ear is taken from the Yiyou dragon. The "On Hastening Officialdom" states: "The Heavenly River (Geng) directly faces the Heavenly Market (Geng), with energy rushing into the left ear, truly unique and pure; slightly adding the western Dui position, the site body leans to the right, as long as there is water coming to meet it and the pattern is complete, wealth will be abundant." The method of using the dividing gold is: if the site faces a direction combined with Wei, then use the Xinwei and Xinchou dividing gold; if combined with Shen, then use the Bingshen and Bingyin dividing gold.

第一宜坐坤向艮穴。酉龍入首左落，穴坤向艮，宜挨白虎加辛一分，取己酉正兌氣貫左耳。“催官第九兌山艮，左氣沖耳無多紊。略加天乙（辛）青龍來，亦主文章典州郡。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The first type of site for the酉 dragon is facing towards艮 while sitting on坤. The initial section of the酉 dragon enters the site and slopes to the left, forming a site that faces艮 while sitting on坤. The compass is slightly biased towards the White Tiger, i.e., the right side, with an addition of one part of the character「辛」. The qi of the Jiyou dragon is taken from the left ear, specifically the correct Dui qi of the Jiyou dragon. The cited passage from the On Hastening Officialdom, the ninth section, states: When a Dui dragon is seated on a mountain facing艮, the qi from the left approaches the ear without disorder. Slightly adding the「Tianyi」(i.e., 辛) line of the Qinglong qi also indicates success in literary fame and holding an official position in a state or prefecture. The method of using the fine alignment is: if the direction is combined with 未, then use the Xinwei and Xinchou fine alignments; if combined with 申, then use the Bingshen and Bingyin fine alignments.

第二宜坐乾向巽穴。酉龍入首右落，穴乾向巽，宜挨青龍加庚一分，取正兌脈貫右耳。《催官詩》云：“氣沖右耳天廄（幹）虛”，言不立乾穴，使幹虛而立亥穴耳。分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The second type of site for the酉 dragon is facing the Xun trigram. The initial section of the酉 dragon enters and falls to the right, forming a site facing the Xun trigram with the body facing the Qian trigram. The compass is biased towards the Azure Dragon side, which is the left, with an addition of the character 'Geng' to enhance accuracy. The pure and correct Dui pulse is taken from the right ear. The "On Hastening Officialdom" mentions only one sentence: the qi should surge into the right ear, and the position of the Qian trigram should be empty. The two Xu explain that this means the site should not be actually located on the Qian trigram, but rather the Qian position should be left empty, and the site should be established on the Hai trigram to receive the qi. Therefore, this type is named as the Qian site, but its actual application is on the Hai. Readers should not take this literally. The method of using the dividing gold is: for sites facing with a combination of Xu, use the Gengxu and Gengchen dividing gold; for sites facing with a combination of Hai, use the Dinghai and Dingsi dividing gold.

第三宜坐亥向巳穴。酉龍入首右落，穴亥向巳，宜挨青龍加庚一分，取正己酉脈貫右耳。《催官詩》云：“金雞（酉）來泊天門（亥）啼，氣沖右耳天廄（幹）虛。微加天潢（庚）水砂朝，少年一舉登科第。”分金：兼乾宜辛亥辛巳；兼壬宜丁亥丁巳。

The third type of burial site for the酉 dragon is facing巳 with the back to亥, which is exactly the method mentioned in the previous paragraph. When the酉 dragon approaches, the first section of the dragon turns slightly to the right, forming a burial site facing巳 with the back to亥. The compass is slightly biased towards the Azure Dragon side, which is the left, and adds a fraction of the character 'Geng'. This takes the main line of the Jiyou dragon from the right ear into the site. The "On Hastening Officialdom" states: "The golden rooster (i.e.,酉) flies and stops at the 'Heavenly Gate' (i.e.,亥) to crow; the energy rushes into the right ear while the 'Heavenly Stable' (i.e., the乾 position) remains empty. Further slightly adding the 'Heavenly River' (i.e., Geng), there is water converging and the terrain surrounding the site is supportive, indicating that the person will achieve success in the imperial examination at a young age. The method of using the 'fen jin' (division of the golden needle) is: if the site faces in the direction of the乾, it is suitable to use the Xinhai and Xinsi 'fen jin'; if it faces in the direction of the Ren, it is suitable to use the Dinghai and Dingsi 'fen jin'.

第一宜坐乾向巽穴。辛龍入首右落，穴乾向巽，宜挨青龍微加酉，取丙戌正辛之氣貫右耳。詩云：“催官第三穴天廐（幹），天乙行龍右耳受。挨左立穴加少微（酉），中男及第紆紫綬。”分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The first type of site for the Xin Long is to sit facing Xun. The initial section of Xin Long enters from the right side, and the site is established as sitting on Qian facing Xun. The compass is slightly biased towards the Azure Dragon, which is the left side, with a slight addition of the character 'You'. This takes the correct energy of the Bing Xu dragon, which is the true Xin energy, entering from the right ear. Lai Buyi's "On Hastening Officialdom" states that the site should be located on 'Tian Jiu' (i.e., Qian), with the 'Tian Yi' (i.e., Xin) dragon entering from the right ear. If the site is established on the left side with the addition of 'Shao Wei' (i.e., You), it indicates that the son of the middle branch will pass the imperial examinations and be appointed to a high official position, wearing a purple sash. 'Yu Zi Shou' refers to wearing a purple sash, which was the attire for officials of rank three or higher in the Tang and Song dynasties. The method of using the 'fen jin' (division of the golden needle) is: if the site faces towards Xu, use Geng Xu and Geng Chen 'fen jin'; if it faces towards Hai, use Ding Hai and Ding Si 'fen jin'.

第二宜坐酉向卯穴。辛龍入首右落，穴酉向卯，宜挨白虎加戌一分，取丙戌正辛之氣貫左耳。詩云：“陰璇（辛）天西向東震，陰璇（辛）氣從左耳進。微侵婁（申）位勿加多，巡警小官亦英俊。”分金：兼庚宜辛酉辛卯；兼辛宜丁酉丁卯。

The second type of site for the Xin dragon is facing卯 from酉. The initial section of the Xin dragon enters from the right, forming a site facing酉 and facing卯. The compass is slightly biased towards the White Tiger, i.e., the right side, adding one part of the Xu character. The correct energy of the Bing Xu dragon is taken from the left ear. The "On Hastening Officialdom" says: "Yin Xuan" (i.e., Xin) is located in the west of heaven and faces the eastern Zhen position. The energy of Yin Xuan comes in from the left ear. It can slightly enter the position of Lou Xu, but must not be excessive. In this case, although it can only be a small official such as a patrol officer, the person will still be handsome. The original note under the character "Lou" in the poem was "Shen," but since Lou Xu belongs to Xu, it should be "Xu." The current version is retained without change. The method of using the dividing gold is: if the site is facing兼庚, then use the Xin You and Xin Mao dividing gold; if it is facing兼辛, then use the Ding You and Ding Mao dividing gold.

第三宜坐坤向艮穴。辛龍入首橫落，左來右出，穴坤向艮，宜挨右取丙戌之氣貫左腰。《催官詩》云：“陰璇（辛）龍向天市（艮）垣，氣從左腧推其原。玉堂金馬無分到，儒官俊雅多田園。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The third type of site for the Xin dragon is facing Gen with the back to Kun. The initial section of the Xin dragon enters horizontally and falls from the left to the right, and the site is established facing Kun towards Gen. The compass is slightly to the right, taking the energy of the Bingxu dragon from the left side. The "On Hastening Officialdom" states: "The Yin Xuan (Xin) dragon faces the Tian Shi (Gen) enclosure, with energy coming in from the left side. Its origin is precisely this; however, such prestigious positions as Yu Tang and Jin Ma are not obtained, but rather some refined scholar officials are produced, and there is much farmland." Yu Tang and Jin Ma were names of palaces in the Han dynasty, later used to refer to the prestigious selection of the Hanlin Academy. The method of using the fine gold lines is: if the site faces towards Wei, use Xinwei and Xinchou fine gold lines; if it faces towards Shen, use Bingshen and Bingyin fine gold lines.

第一宜坐辛向乙穴。戌龍入首左落，穴辛向乙，宜挨右加酉，取庚戌正氣貫左耳。《催官詩》云：“戌龍迢迢穴向乙，鼓盆（戌）左氣奔耳入。龍行起伏向洋朝，鉅富但恐人殘疾。”分金：兼酉宜辛酉辛卯；兼戌宜丙戌丙辰。

The戌 dragon has only one type of site: facing Xin towards Yi. The initial section of the戌 dragon comes in and slopes to the left, so the site is established facing Xin towards Yi, with the compass slightly to the right and adding the 'You' character. The correct energy is taken from the Gengxu dragon coming from the left ear. The "On Hastening Officialdom" says: the戌 dragon comes from afar, and the site faces the Yi position; the "Gupen" (the star name of戌) energy rushes in from the left into the ear. As long as the coming dragon has a strong and dynamic movement, and there is a large body of water in front facing the site, it indicates great wealth, but there is a fear of disability within the family. The term "Gupen" comes from the story in the "Zhuangzi" where Zhuang Zhou sang while beating a drum after his wife's death, hence the戌 position is associated with the image of widowhood and disability. The method of using the "fenjin" (division of the compass) is: if the facing direction is combined with You, then use Xinyou and Xinmao fenjin; if combined with Xu, then use Bingxu and Bingchen fenjin.

第一宜坐辛向乙穴。幹龍入首左落，穴辛向乙，宜挨右微加戌，取丁亥正氣貫左耳。《催官詩》云：“陽機（幹）來龍宜向乙，迢迢左氣從耳入。穴宜挨右微加婁（戌），水朝局備家資寔。”分金：兼酉宜辛酉辛卯；兼戌宜丙戌丙辰。

The first type of site for a dry dragon is facing south-west with the main direction towards the east. The initial section of the dry dragon approaches from the left, and the site is established facing south-west towards the east. The compass is slightly biased to the right and slightly added with the character 'Xu', taking the main energy of the dragon from the left ear. The "On Hastening Officialdom" says: "Yang Qi" (the dry dragon) coming from the dragon should face the east direction. The distant dragon energy enters from the left ear. The site should be slightly to the right and slightly added with the position of "Lou" mansion (which belongs to Xu). As long as there is water coming to face the site and the structure is complete, the family will become wealthy. "Shi" is the same as "Shi". The upper volume says that the dry dragon originally indicates great misfortune, but here it specifically takes the site facing south-west towards the east, which is because the energy enters from the ear and is adjusted by Xu and Lou. The method of using the dividing gold is: if the facing direction is combined with west, then use the dividing gold of Xin You and Xin Mao; if combined with Xu, then use the dividing gold of Bing Xu and Bing Chen.

第一宜坐壬向丙穴。亥龍入首右落，穴壬向丙，宜挨青龍微加乾半分，取辛亥正氣貫右耳。《催官詩》云：“催官第一天輔（壬）穴，天皇（亥）氣從右耳接。穴宜挨左微加乾，天皇貫穴氣無洩，四神八將俱朝迎，紫綬金章在前列。”分金：兼亥宜辛亥辛巳；兼子宜丙子丙午。

The first type of site for the亥 dragon is a site facing丙 with the back to壬, which is the most prestigious pattern listed first in the entire text of "On Hastening Officialdom." When the亥 dragon enters the site, the initial section turns slightly to the right, and the site is established as facing丙 with the back to壬. The compass is slightly biased towards the Azure Dragon, which is the left side, with a slight addition of the "Gan" direction. The vital energy of the Xinhai dragon is taken from the right ear. The first principle in "On Hastening Officialdom" states that the site should be located on "Tianfu" (i.e.,壬), and the vital energy of "Tianhuang" (i.e.,亥) should enter from the right ear. The site should be aligned to the left with a slight addition of the Gan direction, allowing the vital energy of Tianhuang to pass through the site without leaking out. If the four spirits and eight generals are also present to welcome and support the site, then the prestige of purple sashes and golden seals will be achieved. The method of using the "fenjin" (division of the compass) is: for sites facing with a combination of亥, use the Xinhai and Xinsi fenjin; for sites facing with a combination of子, use the Bingzi and Bingwu fenjin.

第二宜坐乾向巽穴。亥龍入首左落，穴乾向巽，宜挨白虎微加壬半分，取癸亥之氣貫左耳。《催官詩》云：“天皇（亥）氣射天廄（幹）星，微挨西獸加壬行。天廐（幹）穴空始為吉，左耳受氣官資榮。”分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The second type of site for a亥 dragon is facing the direction of 巽. The initial section of the亥 dragon falls slightly to the left, and the site is established as facing 巽 with the back to 干. The compass is slightly biased towards White Tiger, the right side, with a slight addition of the character 壬, taking the qi of the Guihai dragon from the left ear. The "On Hastening Officialdom" states: the qi of 天皇 (亥) directly shoots towards 天厩 (which is 干), and when establishing the site, it should be slightly adjusted towards 西兽 (White Tiger, the right side) while incorporating the character 壬; the position of 干 should remain empty and not occupied, which is considered auspicious, allowing the left ear to receive the dragon qi, thus naturally bringing honor and official success. This is the same method as the previous case of 酉 dragon "干虚立亥." Whenever the character 干 appears, it should not be directly faced. The method of using 分金 is: if the site faces and combines with 戌, then use the 分金 of Gengxu and Gengchen; if it combines with 亥, then use the 分金 of Dinghai and Dingsi.

第三宜坐癸向丁穴。亥龍入首右落，穴癸向丁，宜挨青龍加乾一分，取辛亥正氣貫右耳。《催官詩》云：“天皇（亥）氣沖穴北道，挨左立穴為樞要。稍加乾位細推詳，右耳乘氣毋沖腦。”分金：兼子宜庚子庚午；兼丑宜丁丑丁未。

The third type of burial site for the亥 dragon is facing丁 with the seat at癸. The initial section of the亥 dragon enters and falls to the right, forming a site facing丁 with the seat at癸. The compass is inclined towards the Azure Dragon, which is the left side, adding one part of the '干' character. The vital energy of the Xinhai dragon is taken from the right ear. The "On Hastening Officialdom" states: "The vital energy of Tian Huang (亥) comes from the northern path, and establishing the site on the left is the key. A slight addition of the '干' position must be carefully measured in terms of proportion, ensuring that the dragon's energy enters through the right ear, not directly hitting the site's top." The term "冲脑" refers to the incoming energy directly facing the top of the site, which is too forceful and harmful to the site, so it must be received from the side. The method of using 分金 is: if the facing direction is combined with 子, use the Gengzi and Gengwu 分金; if combined with 丑, use the Dingchou and Dingwei 分金.

第四宜坐酉向卯穴。亥龍入首左落，穴酉向卯，宜挨白虎，取辛氣貫左耳，亦主貴富旺人。此穴《催官》未載，以其亥氣入腰故耳。今取辛氣貫耳則吉。分金：兼甲宜辛卯辛酉；兼乙宜丁卯丁酉。

The fourth type of site for a亥 dragon is facing卯 with the seat at酉. The initial section of the亥 dragon enters from the left, forming a site facing卯 with the seat at酉. The compass is biased towards the White Tiger, which is on the right. Taking the辛 qi from the left ear, this site is said to bring about prestige, wealth, and a thriving family. Two Xu explain that this site is not included in the "On Hastening Officialdom" because according to Lai's calculation, the亥 qi can only enter from the waist, which does not meet his standard of qi entering through the ears. Now, by taking the辛 qi from the ear on the left, it becomes auspicious. This is exactly where this book deviates from the methods of previous masters. When using it, one must personally determine the correct meridian, and one must not use both methods together. The use of meridians is as follows: if the facing direction is combined with甲, then use the Xinmao or Xinyou meridians; if combined with乙, then use the Dingmao or Dingyou meridians.

第五宜坐丑向未穴。亥龍入首右落，左出橫脈作穿針斗斧之穴，宜挨青龍，取辛亥正氣貫右腰。《催官》不載。若龍真穴美，葬善時宜，亦主富貴。分金：兼癸宜辛丑辛未；兼艮宜丁丑丁未。

The fifth type of grave for the亥 dragon is facing 未 with the back to 丑. The initial section of the亥 dragon enters from the right and drops down, but a transverse vein comes out from the left, forming what is called the "needle through the loom" site. "Needle through the loom" refers to a vein that enters from the side like a thread passing through a needle hole, while "axe handle" refers to the shape of the site resembling the back of an axe with a handle, both being names for sites formed by transverse and lateral convergence. When establishing the site, the compass is tilted towards the Azure Dragon (left side), taking the true energy of the Xinhai dragon from the right side. This site is not recorded in the "On Hastening Officialdom," but as long as the dragon is true, the site is beautiful, and the burial is chosen on a favorable day and time, it will also bring wealth and honor. The method of using the "feng shui" scale is: if the site faces both癸 and the back, then use the Xinchou or Xinwei scale; if it faces both艮, then use the Dingchou or Dingwei scale.

上諸穴凡稱《催官詩》者，即賴氏《催官篇》也，其挨左挨右，與夫所加分數，取龍氣貫入於耳，貫入於腰等訣，毫釐之間，不可有失。先輩所謂“用卦不用卦，卦向穴中作。”又云“乘氣慎勿差毫釐，此而有誤，變吉為凶。”可不慎哉！學者須明師口傳，不可臆度。

All the references to the "Cui Guan Shi" in the above passages are from Lai Wenjun's "Cui Guan Pian" of the Song Dynasty, also known as Lai Buyi. It says that when mentioning "say left" and "say right," as well as the amount of added scores, the methods of taking the dragon qi from the ear or from the waist, and the measurements in inches and fractions, are all extremely precise, with no room for error. The elders said, "Whether or not to use the hexagrams, the hexagram direction is determined at the site of the site," meaning that although the hexagrams on the compass are used, the actual selection and determination must be made on-site with discretion. They also said, "To ride the qi, be careful not to differ by a hair's breadth; if this is wrong, good fortune will turn into misfortune." Once the line of measurement is off by a single thread, a good site will immediately become a bad one. How can we not be cautious! Those who study must have a master to teach them in person, and must not guess or infer blindly.

德興山人徐善繼述同著。

This volume is still titled "De Xing Shan Ren Xu Shan Ji and Xu Shan Shu jointly composed." The previous volume discussed the coordination between dragons andsite, while this volume shifts to the method of "sand." It divides the surrounding mountains around thesite according to the positions of the heavenly stars into thirty-four auspicious sand patterns and twenty-five inauspicious sand patterns, listing them one by one for reference and inspection when selecting a site.

四神全：乾坤艮巽曰四神，皆有峰巒高嶂，主貴。缺一亦減福力，故曰四神全。八將備：艮丙巽辛兌丁震庚曰八將，亦曰八貴，皆有峰巒齊起相應，主貴。賴氏云：“四神八將應位起，龍真穴的齊盧崔。”

The first pattern is called "Four Spirits Complete": the four corner positions, Qian, Kun, Gen, and Xun, are referred to as the "Four Spirits." These four directions should all have high mountain peaks, indicating wealth and honor. If any one of them is missing, the fortune will be reduced, so all four must be present to be called "Four Spirits Complete." The second pattern is called "Eight Generals Complete": Gen with Bing, Xun with Xin, Dui with Ding, and Zhen with Geng, these eight directions are called "Eight Generals" or "Eight Honors." All eight directions should have mountain ranges rising together and supporting each other, indicating wealth. Lai Buyi said: if the Four Spirits and Eight Generals are all present in their proper positions, as long as the dragon line is true and the site is accurately chosen, the family can rival the great clans such as the Lu family of Fan Yang and the Cui family of Qing He. Using the compass to check each position from the site is the first step in examining the terrain.

三角峙：艮巽兌曰三角，有峰鼎峙，主富貴。賴氏云：“奇峰列筍有三角，黃金白璧尚華侈。”四維列：四維即四神，有峰高秀，主貴；低而重疊，主富。賴氏云：“催官之砂維四方，雲霄屹立官爵強。四維低峰疊疊起，千倉萬箱耀州里。”

The third pattern is called "Sanjiao Zhi" (Triangle Stand): the three directions of Gen, Xun, and Dui are referred to as "Sanjiao" (triangle). If there are peaks in these three places standing opposite each other like the three legs of a tripod, it signifies wealth and honor. Lai Buyi said: strange peaks like spring bamboo arranged in the triangle positions indicate that the family has abundant gold and white jade, allowing for luxurious living. The fourth pattern is called "Siwu Lie" (Four Directions Arranged): the four directions refer to the four cardinal directions mentioned earlier, namely Qian, Kun, Gen, and Xun. If there are high and beautiful peaks in these four places, it signifies honor; if the peaks are low and layered, it signifies wealth. Lai Buyi said: the sand that promotes official rank stands on the four directions, towering into the clouds, indicating strong official status; if the four directions have low, layered peaks, then the wealth of thousands of granaries will shine throughout the region. Thus, in the same direction, high peaks signify honor, while low peaks signify wealth, depending entirely on the terrain.

三陽起：巽丙丁曰三陽。八國周：甲庚丙壬乙辛丁癸曰八國，皆有峰巒，高嶂周密，極貴。要八位具全，缺一二位則不合格。四勢高：寅申巳亥曰四時，皆有高峰主貴。

The fifth pattern is called "Three Yangs Begin": the directions of Xun, Bing, and Ding are collectively referred to as "Three Yangs." The original text only mentions this sentence and does not provide a judgment of auspiciousness; according to the context, it should mean that if there are peaks rising in all three directions, it indicates wealth and honor. The sixth pattern is called "Eight Nations Surround": the positions of the heavenly stems Jia, Geng, Bing, and Ren, along with the stems Yi, Xin, Ding, and Gui, are called "Eight Nations." If there are peaks or high mountains in all eight directions, it indicates supreme wealth and honor; however, this pattern requires all eight positions to be complete, and if any one is missing, it does not qualify as this pattern. The seventh pattern is called "Four Directions High": the four directions of Yin, Shen, Si, and Hai, which are referred to in the text as "Four Seasons" (as recorded in the original text), if there are high peaks in all four directions, it indicates wealth. These three patterns, like the previous two, first determine the directions based on the Luo Pan, and then check whether there are peaks in those directions.

日月明：離為日，坎為月。故子午有峰對峙，名曰日月並明，主貴。若三火不起，而有子午之峰，亦吉。賴氏云：“火星少起日月明，亦主其家生貴子。”或有午峰而無子峰，若得子水來朝，亦吉。賴氏云：“日月不峙太陽高，太陰得水還富豪。”蓋謂其有水為得太陰之體也。

The eighth pattern is called "Sun and Moon Shine Brightly": The position of Li (Fire) belongs to the Sun, and the position of Kan (Water) belongs to the Moon. Therefore, in the directions of Zi (North) and Wu (South), if there are mountain peaks facing each other north and south, it is called "Sun and Moon Shining Together," which indicates wealth and honor. If there are no peaks in the areas of Bing (Southwest), Wu (South), and Ding (Southeast), but only peaks in Zi and Wu, it is still considered auspicious. Lai Buyi said: Even if the fire peaks are few, as long as the peaks of Sun and Moon are clearly visible, it indicates that the family will have a noble son. Alternatively, if there is a peak in the Wu direction but not in the Zi direction, and if water from the Zi direction flows towards the site, it is also auspicious. Lai Buyi said: If the Sun and Moon peaks cannot face each other, and only the Sun side is high, then as long as the Moon side has water, it can still lead to wealth and honor. This is because water belongs to Yin, and having water is equivalent to possessing the essence of the Moon, thus compensating for the absence of the peak.

祿馬聚：祿馬之砂，其例不一。有正祿、飛天祿、食祿、正馬，又有借祿、借馬。若得諸般祿馬相聚，極貴。

The ninth pattern is called "Lù Mǎ Jù" (Lusama聚集).the so-called "Lù Mǎ" (Lusama) refers to the method of determining the positions of the禄神 (Lushen, a fortune god) and Post Horse (Yimǎ, post horse) from the eight characters of a person's birth and applying them to the surrounding mountains according to the mountain's orientation. Then one checks whether there are peaks or hills in that direction. There are several methods for this calculation: there is "Zhèng Lù" (Zhenglu, proper fortune), "Fēi Tiān Lù" (Feitianlu, flying heaven fortune), "Shí Lù" (Shilu, food fortune), and "Zhèng Mǎ" (Zhengma, proper post horse). In addition, there are "Jié Lù" (JieLu, borrowed fortune) and "Jié Mǎ" (JieMa, borrowed post horse). If various kinds of Lù and Mǎ hills gather around the grave site, it indicates extreme wealth and high status. The following text lists the methods used by different schools. First, determine where the Lù and Mǎ fall for the main mountain, then check whether there are hills or peaks in that direction. Do not point out randomly without checking.

正祿：子午卯酉艮宮詳，丙壬庚甲癸同鄉，乙辛丁癸陰神位，十二神來坤上當。寅申巳亥幹為祿，坤艮巽宮山宜強。飛天祿：子午卯酉在乾宮，辰戌丑未巽中逢。寅申巳亥居坤上，若得為官便立功。

The rule for "Zheng Lu" is as follows: if the facing mountain is Zi, Wu, Mao, or You, the Lu position is found in the Gen palace; if the facing mountain is Bing, Ren, Geng, Jia, or Gui, the Lu position is the same; if the facing mountain is Yi, Xin, Ding, or Gui, which belong to the Yin spirits, they are treated separately; according to the twelve spirits, the Lu position falls in the Kun palace. If the facing mountain is Yin, Shen, Si, or Hai, the Lu position is determined by the heavenly stem position. In general, the mountains in the Kun, Gen, and Xun palaces should be strong and powerful. Now the rule for "Fei Tian Lu": for the four mountains of Zi, Wu, Mao, and You, the Fei Tian Lu is in the Tian palace; for the four mountains of Chen, Xu, Chou, and Wei, the Fei Tian Lu is in the Xun palace; for the four mountains of Yin, Shen, Si, and Hai, the Fei Tian Lu is in the Kun palace; if peaks rise in these positions, one can achieve great success after entering officialdom. The method is first to determine the Lu position according to the facing mountain, then check whether there is a straight and upright peak in that position.

食祿：巡山遊祿要君分，乾兌搜求坎是尊。震巽尋幹為正路，坤離卻向巽宮論。要知坎艮推坤位，福德排來最可珍。若見峰巒尖秀出，子孫車馬滿朝門。正馬：幹用甲為真正馬，坤來尋乙最為強。艮從丙上尋其位，巽向辛峰是馬鄉。若得雙峰連不斷，兒孫兩府佩金章。

The song about "food and honor" says: When seeking the position of food and honor, please distinguish clearly—those of the Qian mountain and Dui mountain should be sought at the Kan position, which is the most honorable; those of the Zhen mountain and Xun mountain should be sought at the Qian position; those of the Kun mountain and Li mountain should be sought at the Xun position; and those of the Kan mountain and Gen mountain should be sought at the Kun position. Following the order of virtue and fortune is most precious. If the position of food and honor sees sharp and outstanding peaks rising, the descendants will have officials' carriages and horses filling the gates of the court. The song about "true horse" says: For the Qian mountain, the Jia position is the true horse; for the Kun mountain, the Yi position is the strongest; for the Gen mountain, the Bing position is where the horse is found; and for the Xun mountain, the Xin position's peak is the horse's territory. If these horse positions can have two peaks continuing continuously, the descendants will be among the eastern and western officials' ranks, wearing golden seals.

驛馬：申子辰山馬艮寅，亥卯未山巽巳尋，巳酉丑山乾亥上，寅午戌山在坤申。借祿借馬：丙借巽為祿馬場，壬借幹為祿馬鄉。申借艮為祿馬地，庚借坤為祿馬方。以上各位有峰簇集，謂之祿馬聚，主貴。亦不必俱有，只數位亦吉。

The song for "Yi Ma" (Post Horse) is determined by the Triple Harmony Formation: for the water triple harmony of Shen-Zi-Chen, the Post Horse is located at Gen and Yin; for the wood triple harmony of Hai-Mao-Wei, the Post Horse is found at Xun and Si; for the metal triple harmony of Si-You-Chou, the Post Horse is at Qian and Hai; and for the fire triple harmony of Yin-Wu-Xu, the Post Horse is at Kun and Shen. The song for "Jie Lu Jie Ma" (Borrowing Wealth and Borrowing Post Horse) states: for a mountain facing Bing, the Lu Ma (Wealth and Post Horse) is at Xun; for a mountain facing Ren, it is at Qian; for a mountain facing Shen, it is at Gen; and for a mountain facing Geng, it is at Kun. If any of these Lu Ma positions have mountain peaks gathering together, it is called "Lu Ma Ju" (Wealth and Post Horse Converging), which signifies honor and prominence. It is not necessary for all Lu Ma positions to be present; having any few of them is also auspicious.

子宮旺：坎艮震為三男，多峰巒主旺人丁。女山高：巽離兌為三女，其方高秀主女貴。財帛豐：艮為貨財之府，其位山巒高大豐厚叢簇，主多財帛。

The "Wang Zi" pattern: According to the hexagrams of The Zhou Changes, Kan represents the Middle Son, Gen represents the Younger Son, and Zhen represents the Eldest Son, collectively known as the Three Sons' positions; if there are many peaks in these three directions, the family will have a thriving population. The "High Female Mountain" pattern: Xun represents the Eldest Daughter, Li represents the Middle Daughter, and Dui represents the Younger Daughter, collectively known as the Three Daughters' positions; if there are high and elegant peaks in these three directions, the family's daughters will be esteemed or married into prosperous families. The "Abundance of Wealth" pattern: The Gen position is the repository of wealth; if the mountains in this direction are tall, abundant, and clustered, it indicates wealth accumulation. These three patterns all involve first identifying the hexagram positions and then examining the height and number of mountains in those directions, complementing the previous method of using celestial stars to assess terrain.

壽星崇：丁為南極老人星，其位山高，主多壽考。金馬上階：幹在天為天廄，蓄馬之所也。午為正馬，從其肖也。故幹為金馬，午為天馬。二位有馬山，更得兌山高聳，謂之馬上金階，貴。

The "Shou Xing Chong" pattern: The position of Ding corresponds to the Southern Pole Star in the sky, which governs longevity; if the mountain shape in this direction is high and towering, the family will have many people who live long lives. The "Jin Ma Shang Jie" pattern: The position of Gan in the sky is called "Tian Jiu," which is where horses are kept; the hour of Wu in the twelve zodiac animals is directly associated with the horse, so it is called "Zheng Ma." Therefore, the position of Gan is called "Jin Ma," and the position of Wu is called "Tian Ma." If there are mountain shapes resembling horses in these two positions, and if the position of Dui has high and towering mountains acting as steps, it is called "Ma Shang Jin Jie," which signifies high status.the so-called "Ma Shan" refers to mountain shapes that are round with square edges, with hills behind them resembling a horse's back and saddle, which can only be recognized when viewed from a distance.

赤蛇繞印：巳為赤蛇，有印居之，主貴。賴氏云：“赤蛇遶印如圓平，腰懸斗印才縱橫。”太陽昇殿：房、虛、昴、星四日宿在子午卯酉之位，若此四位有太陽金星四面相照，謂之太陽昇殿，主極品之貴，敵國之富。

The pattern "Red Snake Surrounding the Seal" refers to the position of the Earthly Branch Si, which is called "Red Snake" in the celestial stars. If there is a small round or square mountain resembling a seal located in this area, it indicates great wealth and status. Lai Buyi said: When the Red Snake surrounds the Seal, the Seal shape should be round and flat, and in the future, one will hang a large seal around his waist, achieving success and influence throughout his life. The pattern "Sun Rising in the Hall" refers to the four constellations of Fang, Xu, Mao, and Xing among the Twenty-Eight Mansions, which belong to the Sun. If these four directions, corresponding to the cardinal directions of Zi, Wu, Mao, and You, each have a golden-shaped mountain resembling the Sun star—characterized by a round head and upright form—shining brightly in all four directions, it is called "Sun Rising in the Hall," indicating supreme ministerial rank and immense wealth.

太陰入廟：心、危、畢、張四月宿在甲庚丙壬之位，若此四位有太陰金星四面相照，謂之太陰入廟，主男為附馬，女作宮妃。五氣朝元：火星在南，水星在北，木星居東，金星居西，土星結穴，坐北面南，謂之五氣朝元，亦曰五星守垣，主極貴顯，崇儒廟食。朱文公祖地合此在婺源縣官坑嶺，圖見龍法卷。

"The 'Too Yin Entering the Temple' pattern: Among the twenty-eight constellations, the constellations Zhong, Wei, Bi, and Zhang belong to Too Yin. If these four directions each have Too Yin planet, which is a slightly flat and elegant golden mountain shape, shining from all four sides, it is called 'Too Yin Entering the Temple,' indicating that a man will marry a princess and become a驸马, and a woman will enter the palace to become a concubine. 'Five Qi Facing the Origin' pattern: A fire mountain is located to the south, a water mountain to the north, a wood mountain to the east, a metal mountain to the west, and a soil mountain in the center forming the hill, facing south, this is called 'Five Qi Facing the Origin,' also known as 'Five Stars Guarding the Enclosure,' indicating extreme prestige and promotion of Confucianism, leading to being enshrined and worshipped by later generations. The original text notes that Master Zhu Xi's ancestral tomb exactly matches this pattern, located in Guanping Ridge, Wuyuan County, Jiangxi Province, and the diagram has been presented in the section discussing dragon methods."

三火併秀：離為天干火，丙為地祿火，丁為人爵火。三位有峰並秀，極貴。賴氏云：“太陽正火當星馬，丁柳丙張更無價。”蓋丙午丁三位正值南方朱雀之位，而星柳張三宿在焉，故曰“火星宜起應天宿”也。

The pattern "Three Fires and Splendor" refers to the presence of fire in three positions: the heavenly stem fire at the position of Wǔ (午), the earthly branch fire at the position of Bǐng (丙), and the human rank fire at the position of Dīng (丁). When mountains rise beautifully in these three positions, it indicates extraordinary wealth and status. Lai Buyi said: When the position of the Sun's fire coincides with the location of the Star Mansion and the Heavenly Horse, and the Dīng position faces the Willow Mansion while the Bǐng position faces the Extended Net Mansion, this is an invaluable pattern. This is because the positions of Bǐng, Wǔ, and Dīng exactly fall within the Southern Alcove of the Vermilion Bird, while the Star, Willow, and Extended Net Mansions are precisely located there. Therefore, it is said, "The fire mountain should rise in response to the celestial mansion"—a mountain rising in the south corresponds to the celestial mansions above.

尊帝當前：丙丁有峰雙峙，也主貴。祿馬拱後：艮祿幹馬二位有山高嶂，主貴。更點明：巽為更點，有峰叢秀，主貴。天鼓振：卯酉艮巽為陽鼓，丙丁辛為陰鼓，有峰方圓，主貴。

The "Respectful to the Emperor's Presence" pattern: If there are two mountain peaks facing the grave site from the south, it indicates high status, as the south is the direction where the imperial throne is located. The "Lucky Position and Horse Position" pattern: The艮 position represents the lucky position and the干 position represents the horse position; if there are high mountains and ridges behind the grave site supporting it, it indicates high status. The "Clear Marking" pattern: The巽 position is associated with the counting of time in the heavenly stars; if there are clusters of beautiful peaks in this direction, it indicates high status. The "Heavenly Drum Resounding" pattern: The卯, 酉, 艮, and 巽 positions belong to the yang drum, while the丙, 丁, and 辛 positions belong to the yin drum; if there are round and square peaks in these directions, resembling a drum face, it indicates high status. The above four patterns all refer to the response of peaks outside the grave site, and each position should be carefully checked with the compass.

文筆秀：巽辛二方有尖秀之峰，謂之真文筆，主貴顯，科名高。賴氏云：“天以太乙真文筆，秀入雲霄狀元位。”魚袋塞：庚酉辛方有魚袋砂，謂之金魚袋，主貴。宜居水口，故曰塞。玉帶現：辛巽有帶曰玉帶，庚兌曰金帶，有此砂，宜為正案，最貴。

The pattern "Wen Bi Xiu" refers to peaks that are sharp and elegant in the directions of Xun and Xin. These are called true Wen Bi, indicating high status and academic success. Lai Buyi said: Heaven uses the Taiyi position (Xun) as the true Wen Bi; if it is tall and rises into the clouds, it can indicate the position of a top scholar. The pattern "Yu Dai Sai" refers to sandy formations in the directions of Geng, You, and Xin that resemble fish bags—fish bags were worn by officials in the Tang and Song dynasties to distinguish ranks. This is called "Jin Yu Dai," indicating high status; such formations are most suitable to be placed horizontally at the water mouth to block the water flow, hence the name "Sai." The pattern "Yu Dai Xian" refers to sandy formations in the directions of Xin and Xun that are arranged horizontally like a belt, called Yu Dai, and those in the directions of Geng and Dui called Jin Dai. Having such formations is most suitable to take as the case mountain facing the tomb, indicating extremely high status.

金印浮：西兌庚巳辛干有印，皆名金印，主貴。必在水中為真，故曰浮。卜氏云：“印浮水面，煥乎其有文章。”赦文起：丙丁庚辛之位有方山，謂之赦文星，主一方永無凶禍。判筆攢：庚兌辛有峰，或立或臥，曰判筆。賴氏云：“判筆庚兌辛為艮。”

The pattern "Gold Seal Floating": If there are hill-like formations resembling seals in the west, specifically at the positions of Dui, Geng, Si, Xin, and Gan, they are called "Gold Seal," indicating nobility. However, these formations must be small islands or mounds floating in water to be considered true seals, hence the name "Floating." Bu Ying Tian's "Snow Heart Assignment" says: When the seal floats on the water surface, it shines brightly, indicating there is a scholar in the family. The pattern "Pardon Document Rising": If there are flat and square hills at the positions of Bing, Ding, Geng, and Xin, they are called "Pardon Document Star," indicating no misfortune in the area and the ability to resolve various evils. The pattern "Judgment Brush Accumulating": If there are peaks at the positions of Geng, Dui, and Xin, whether standing straight or lying horizontally, they are called "Judgment Brush," indicating the image of critical documents. Lai Buyi says: The Judgment Brush appears at the positions of Geng, Dui, and Xin.

馬上御街：巽位有馬山，兼有巽水朝，曰馬上御街，主貴近帝王。廖氏曰：“馬蹄踏破御街水，秀才出去狀元來。”貴參天柱：乾為天柱，若貴人之峰高聳乾位，主極貴。賴氏云：“璣入雲霄生宰輔。”又云“世登要路重璣峰”。

The "Horse on the Imperial Street" pattern: When there is a mountain resembling a horse in the Xun position and water from the Xun direction flows towards the site, it is called "Horse on the Imperial Street," indicating a person who holds high status near the emperor. Liao Jinjing of the Song Dynasty said: "The horse's hoof breaks the water of the Imperial Street; the scholar leaves home, and returns as a top-ranking状元." The "Nobleman Participates in the Heavenly Pillar" pattern: In the Tianxing system, the Tianzhu (Heavenly Pillar) is located in the Qian position. If there is a nobleman peak—a mountain that is round at the top and straight in the body, standing alone and tall—rising high in the Qian position, it indicates supreme status. Lai Buyi said: "The Jixing (the yang Ji peak in the Qian position) rises high into the clouds, capable of producing ministers of great ability; he also said that families who have held important positions for generations all value the Jifeng (Ji peak)."

宮國圓：子山宮國在戌，幹丑山在亥，壬每開位是也，有圓峰主貴。谷將高、天倉起：子山谷將在未，天倉在酉。丑山谷將在申，每危位是；天倉在戌，每收位是。有高山主貴。

The "Gongguo Yuan" pattern: Based on the mountain facing, the Gongguo position for a Zi mountain is Xu, for a Gan mountain and Chou mountain it is Hai, and for a Ren mountain it is determined by the position of the "Kai" day; if these directions have round hills, they indicate wealth. The "Gujiang Gao, Tiancang Qi" pattern: For a Zi mountain, the Gujiang position is Wei, and Tiancang is You; for a Chou mountain, Gujiang is Shen, which corresponds to the "Wei" position among the twelve Jianchu deities, and Tiancang is Xu, which corresponds to the "Shou" position. If these directions have high mountains, they indicate wealth. The term "Jianchu twelve deities" refers to the sequence of Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi, which rotate in order. Therefore, the text refers to "Wei position," "Kai position," and "Shou position" as mentioned.

五星受制：火北，金南，土東，木西，水居四墓，謂之受制，縱吉地亦無大力量也。四殺擅權：辰戌丑未四位高壓崚嶒，帶殺逼穴，主大凶惡逆，大盜誅夷。有赦文照者差減其凶。

The first category of凶砂 is called 「Five Stars Under Control」: a fire-shaped mountain located in the north is controlled by water, a metal-shaped mountain located in the south is controlled by fire, a earth-shaped mountain located in the east is controlled by wood, a wood-shaped mountain located in the west is controlled by metal, and a water-shaped mountain located in the four墓 positions (辰, 戌, 丑, 未) is controlled by earth. All these situations are called 「under control」; when the sand stars are controlled, even if the site is good, it does not have much power. The second category is called 「Four Killers Dominate」: mountains in the positions of 辰, 戌, 丑, 未 are high and rugged, pressing down on the site and bringing bad influences, leading to the emergence of great evil and rebellious people, or great thieves who are executed. If there are stars representing赦文 in these directions, the凶祸 can be somewhat reduced.

八門缺：幹坎艮震巽離坤兌八卦之位凹陷，謂之八門缺。卜氏云：“八門缺，八風吹，朱門餓殍。”四面凹：辰戌丑未曰四金，最忌凹陷。賴氏云：“四金砂陷風一入，翻棺覆槨人遭殃。”

The third pattern is called "Eight Gates Missing" (八门缺): if the directions where the Eight Trigrams (八卦) are located have depressions or openings, it is called "Eight Gates Missing." Bo Yingshen's "Snow Heart Assignment" (雪心赋) says: when the Eight Gates are missing, winds from all eight directions will rush in. Even a wealthy family will eventually starve to death. The fourth pattern is called "Four Sides Hollow" (四面凹): the four burial positions, Chen, Xu, Chou, and Wei, are called "Four Metals" (四金). They are most忌 (to be avoided) if they are hollow. Lai Buyi says: once the sand of the Four Metals is low and hollow, winds will rush in through the openings, and the coffin in the grave will be blown over, causing misfortune to the family. When examining the sand, not only should one check whether there are peaks, but also look along the four surrounding areas to see if there are wind openings. The hollow areas are the wind paths.

三火低：丙午丁三火低陷，主不貴。賴氏云：“火星不起官不顯，不握重權或閒散。”四神剝：乾坤艮巽之砂有石點剝，主凶。賴氏云：“四神烏石生點剝，家道終須見消索。”

The fifth pattern is called "Three Fires Low": if the three fire positions, namely Bing, Wu, and Ding, are low and sunken, it indicates one cannot achieve high status. Lai Buyi said: if the fire stars do not rise, official positions will not be prominent, and even if one enters government service, they will not hold important power, mostly holding idle posts. The sixth pattern is called "Four Gods Eroded": if the hills in the four directions of Qian, Kun, Gen, and Xun show stones peeling off, uneven, and barren with no grass, it indicates misfortune. Lai Buyi said: if the four directions of the gods reveal black stones that are peeling and uneven, the family fortune will eventually decline and disperse. Observing hills is not only about their shape, but also about whether the soil, stones, grass, and trees are moist and flourishing; peeling and withered signs indicate a decline.

魁罡雄：辰戌兩位曰魁罡，忌高壓冢宅。賴氏云：“魁罡高聳，冢宅出賊，乞丐沿街坊。”陽關陷：申曰陽關，不宜低陷，主兵死。賴氏云：“陽關山陷因陣亡。”

The seventh pattern is called "Kui Gang Xiong" (Quintessence and Stern): Chen and Xu are called Kui and Gang, and they most dislike high mountain ridges pressing down on the tomb and residence. Lai Buyi said: If there is a high mountain pressing on the Kui Gang position, the family of the tomb or residence will have thieves or become beggars living on the streets. The eighth pattern is called "Yang Guan Xian" (Sun Gate Depression): The position of Shen is called Yang Guan, which should not be low and depressed; once it is low and depressed, it indicates that family members will die by weapons. Lai Buyi said: If the mountain of Yang Guan collapses and becomes depressed, there will be someone in the family who dies in battle. It is evident that the same depression, in the four metal positions leads to the coffin being turned over, while in the Yang Guan position leads to death by weapons, and the凶 (misfortune) varies according to the position.

子宮虛：坎震艮三男之位凹缺，曰子宮虛，主不旺人丁，多女少男。祿位缺：祿位見前。又巳午艮亥亦曰祿位，若無山，主不貴。賴氏云：“祿神缺陷馬空倚，催官貴人山低傾。雖有文章不顯達，祿馬不起金階平。”金階平：乾兌低陷，也主不貴。

The ninth pattern is called "Empty Uterus": if the positions of the three male trigrams, Kan, Zhen, and Gen, are sunken or incomplete, it is called "Empty Uterus," indicating a lack of sons and more daughters. The tenth pattern is called "Missing Official Position": the method of determining the official position is explained in the section "Lusha Examples" earlier; in addition, the directions of Si, Wu, Gen, and Hai are also considered official positions. If there are no mountains in these directions, it indicates an inability to achieve high status. Lai Buyi said: if the position of the official god is defective, the position of the horse is empty and unsupported, and the peak representing the official patron is low and slanting, then even with full knowledge and talent, one cannot achieve success, because the official and horse are not present, and the golden steps are flat. The eleventh pattern is called "Flat Golden Steps": if the positions of Qian and Dui are low and flat, it also indicates a lack of high status.

文星低：巽星為文星，低陷不吉。主貴而不祿。卜氏云：“文星低而夭顏回。”天柱折：乾為天柱，若凹陷，謂之天柱折，主夭亡。有戌乾風吹穴尤緊。壽山傾：丁為壽山，若低缺，謂之壽山傾，主夭亡。

The twelfth pattern is called "Low Literary Star": the star at the Xun position is the Literary Star. If it is low and sunken, it is not auspicious, indicating that although one may have a noble reputation, there is no actual wealth or status. The Book of Divination by Bo Yin says: a low and sunken Literary Star is like Yan Hui, who was talented but died young. The thirteenth pattern is called "Broken Heavenly Pillar": the position of Tian Zhu (Heavenly Pillar) is at the Qian position. If it is sunken and not elevated, it is called Broken Heavenly Pillar, which indicates early death. If there is also wind or straight lines blowing towards the tomb site from the Xu and Qian positions, the harm is even more severe. The fourteenth pattern is called "Tilting Longevity Mountain": the position of Shou Shan (Longevity Mountain) is at the Ding position. If it is low and broken, it is called Tilting Longevity Mountain, which also indicates early death. The three patterns all avoid the same thing: the low position. If the area that should be high is low, it is considered a loss.

天母虧：坤為天母，宜高。若低陷，謂之天母虧，主寡母損陰人。賊旗現：辰戌有旗曰賊旗，主出大盜。賴氏云：“賊旗斜側位魁罡。”煞刀出：辰戌丑未有尖山倒地，曰煞刀，主屠劊劫財。

The fifteenth pattern is called "Heavenly Mother Deficient": When the Earth (Kun) is considered as the Earth Mother or the Old Mother, its position should be high; if it is low and sunken, it is called "Heavenly Mother Deficient," indicating that there may be a widow in the family or harm to women. The sixteenth pattern is called "Thief's Banner Appears": If there are mountain shapes resembling flags, with the mountain body slanting like a banner's edge fluttering, it is called the "Thief's Banner," indicating the emergence of a great thief. Lai Buyi said: The "Thief's Banner" is a slanting shape, precisely located at the position of the Great Constellation (Chen and Xu). The seventeenth pattern is called "Sword of Harm Appears": If there are sharp mountains lying horizontally on the ground at the positions of Chen, Xu, Chou, and Wei, forming the shape of a lying knife, it is called the "Sword of Harm," indicating that family members may become butchers or executioners, or engage in robbery for wealth.

回祿來：寅午戌三位有缺陷風吹穴，主災。謂回祿之氣隨風而來也。衡星壓：卯為陽衡，忌高壓，主利名蹭蹬。賴氏云：“陽衡高壓初年滯。”蓋卯乃太陽所出之門，而山高則日晏遲滯之象，故難受君恩也。倉庫倒：辰戌丑未四墓之山斜側破碎倒攛，謂之倉庫倒，主貧窮。

The eighteenth pattern is called "Hui Lu Laie": if there is a gap in the positions of the three fire trigrams, Yin, Wu, and Xu, and wind blows into the site from there, it indicates fire disaster. Hui Lu is the name of the god of fire, meaning that fire comes with the wind. The nineteenth pattern is called "Heng Xing Ya": the卯 position is the Yang Heng, which should not have high mountains pressing down on the site, leading to difficulties in achieving fame, fortune, and success. Lai Buyi said: Yang Heng with high pressure causes early blockage. This is because卯 is the gate where the sun rises; if the mountain is high, the sunrise is blocked, creating an image of delayed daylight, making it difficult to receive the favor of the sovereign early on. The twentieth pattern is called "Cang Ku Dao": if the mountains of the four burial trigrams, Chen, Xu, Chou, and Wei, are slanted, broken, or about to fall, it is called "Cang Ku Dao," indicating poverty.

財帛散：艮為財帛，其方砂皆散亂，或凹缺，謂之財帛散，主貧乏。橫尸見：魚袋砂在坎癸四墓，曰橫尸，主客死。墮胎死：子癸丑有墩埠，謂之墮胎山，主墮胎。

The twenty-first pattern is called "Dispersed Wealth": The mountain ridge representing wealth is the Gen position. If the terrain in this area is scattered and disordered, or if there are depressions and missing parts, it is called "Dispersed Wealth," indicating a poor family fortune. The twenty-second pattern is called "Dead Body Seen": Previously, the fish bag shape in the direction of Geng, You, and Xin was considered auspicious, but if the same fish bag shape appears in the Kan, Gui, and the four墓 positions (Chen, Xu, Chou, Wei), it is renamed "Dead Body Seen," indicating that guests may die away from home. This shows that the auspiciousness or inauspiciousness of a terrain shape depends entirely on the position it occupies. The same shape in different positions can result in opposite outcomes. The twenty-third pattern is called "Miscarriage and Death": If there are small hills or mounds in the positions of Zi, Gui, and Chou, it is called "Miscarriage Mountain," indicating that women may suffer miscarriages.

馬不上街：雖有馬山而無御街水朝，謂之馬不上街，不貴。何氏曰：“馬不上街人不貴，秀才空自說文章。”祿無正位：寅午巳卯申酉亥子，此正祿之地缺陷，謂之祿無正位，不貴。蓋甲祿在寅，乙祿在卯，丙戌祿在巳，丁己祿居午，庚祿歸申，辛祿到酉，壬祿在亥，癸祿居子。故此八位之砂宜其端正朝拱，不可缺陷，有水流破。如丙向忌水流巳去，巳位無山之類。以上天星砂法，皆於臨穴定位為凖。

The twenty-fourth pattern is called "Horse Not Going to the Street": although there is a mountain resembling a horse, if there is no water flowing towards the street, it is called "Horse Not Going to the Street," and the person cannot achieve high status. He said: if "Horse Not Going to the Street," the person will not be esteemed, and a scholar can only talk about articles in vain. The twenty-fifth pattern is called "Lucky Position Not in the Right Place": the eight directions of寅, 午, 巳, 卯, 申, 酉, 亥, 子 are the proper positions for the heavenly stems' luck. If these are defective, it is called "Lucky Position Not in the Right Place," and the person cannot achieve high status. The method of calculation is: the luck of Jia is in寅, the luck of Yi is in卯, the luck of Bing and 戌 is in巳, the luck of Ding and 己 is in午, the luck of Geng is in申, the luck of Xin is in酉, the luck of Ren is in亥, and the luck of Gui is in子. Therefore, the eight directions of the terrain should be properly aligned and supporting, not missing or damaged. For example, if the direction is set as Bing, then water flowing away from the巳 direction or no mountain existing at the巳 position is to be avoided. All these methods of heavenly star terrain analysis must be confirmed on-site after determining the direction, and cannot be judged from a distance away from the site.

江右山人徐善繼述同著。

This volume is inscribed as "composed jointly by Jiangyou Mountain Man Xu Shanji and Xu Shanshu." The first two volumes discuss the pairing of dragons andsite with directions and the methods of terrain, and this volume shifts to the methods of water: first, it lists the names and auspicious or inauspicious implications of water according to the twenty-four directions, then divides into yin and yang systems to discuss the origin, flow into the site, and outlet of water, and finally lists twenty-eight auspicious types of water and twenty-four inauspicious types. This is a comprehensive summary of the form school's method of using the compass to manage water.

子，武庫水，主商賈得財，因軍賊發越。癸，財帛水，主驟發橫財，生六指、缺唇、腳疾、墮胎。丑，血財水，主旺犧牲，忤逆、孤寡、供佛、飯僧、禮拜香火。艮，質庫水，主財帛鉅富，典質得橫財，進祿位。寅，白虎水，主虎傷手足，瘋跛痼疾，兇狠痴愚，火災。

The water flowing from the Zi position is called "Wu Ku Water," which signifies gaining wealth through commerce, or rising to prominence due to military or bandit-related affairs. The water flowing from the Gui position is called "Cai Bo Water," which indicates sudden wealth, but also suggests the possibility of children with six fingers, people with cleft lips, foot ailments, and miscarriages. The water flowing from the Chou position is called "Xue Cai Water," which signifies prosperity of livestock, but also indicates rebelliousness, loneliness, and family members who often worship Buddhist monks, offer alms to monks, and burn incense. The water flowing from the Gen position is called "Zhi Ku Water," which signifies great wealth, obtained through running a pawnshop and pledging goods, and also brings promotion in official rank. The water flowing from the Yin position is called "Bai Hu Water," which indicates injury from a tiger, leading to lameness, chronic illnesses, fierce and foolish people, and fire accidents.

甲，人爵水，主小貴，瘋跛、痼疾、瘟火。卯，天爵水，主驟富貴，發橫財，出人長大英勇。乙，地爵水，主牝雞晨鳴，風聲忤逆，螟蛉繼贅。辰，黃泉水，主橫死夭折，伶仃孤寡，缺唇、癆瘵、惡疾、瘟疫。巽，御街水，主高科、文名、富貴、因親發財產、旺人、女貴。

The water at the Jia position is called "Person's Rank Water," which signifies minor official status and wealth, but also brings about lameness, chronic illness, plague, and fire accidents. The water at the Mao position is called "Heaven's Rank Water," which indicates sudden wealth and fortune, a tall and brave appearance. The water at the Yi position is called "Earth's Rank Water," which signifies a hen taking the place of a rooster to crow, meaning women taking charge of the household and causing scandals and rebelliousness within the family, requiring adoption of a son or taking in a son-in-law to continue the lineage. The water at the Chen position is called "Yellow Water," which leads to sudden death, loneliness, being unmarried and without support, and also results in a cleft lip, tuberculosis, severe illness, and plague. The water at the Xun position is called "Imperial Street Water," which brings high academic achievement, widespread literary fame, wealth and status, and obtaining land through marital connections, with a thriving family and prominent women in the household.

巳，財寶水，主少富、少亡、喑啞、孤寡、淫佚、癆瘵、跛足、蛇傷。丙，天貴水，主官貴、進女人財產田地。午，紅旗水，主軍伍起家，官貴財、因女發財、武貴、火災、離鄉、目疾。丁，人丁水，主旺人進財，富貴長壽，高科名位，與貴聯姻。未，色衣水，主癆瘵、暗疾、賊盜、風聲、離鄉、孤寡、僧道、伶仃。

The water at the Si position is called "Treasure Water," which signifies wealth at a young age, but also indicates early death, muteness, being an orphan, indulgence, consumption, lameness, and snake bites. The water at the Bing position is called "Heavenly Honor Water," which signifies high official rank and prosperity gained through a woman's assistance in acquiring land and property. The water at the Wu position is called "Red Flag Water," which signifies rising from military service to attain official rank and wealth, or gaining wealth through a woman, indicating military honor, but also involving fire disasters, leaving one's hometown, and eye diseases. The water at the Ding position is called "People's Prosperity Water," which signifies a thriving population, increasing wealth, prosperity and longevity, high academic achievement and status, and the ability to marry into a noble family. The water at the Wei position is called "Color Clothing Water," which signifies consumption, hidden illnesses, theft, immoral scandals, leaving one's hometown, being an orphan, and family members often becoming monks or Taoists, living in solitude and hardship.

坤，鬼箭水，主寡母坐堂、少亡、淫亂、僧尼。申，絕命水，主外死、少亡、忤逆、孤寡、橫暴。庚，武職水，主勇略、財祿。酉，金帶水，主驟發富貴，進女人財產。辛，甲科水，主聰明、發科第，開庫進產。

The water in the position of Kun is called "Ghost Arrow Water," indicating a situation where the mother is the head of the household, family members die early, there may be immoral behavior, or someone may leave home to become a monk or nun. The water in the position of Shen is called "Terminal Life Water," indicating that guests may die away from home, there may be early deaths, children may be disrespectful, there may be widows and orphans, and there may be people who are violent and unpredictable. The water in the position of Geng is called "Military Official Water," indicating that the person is brave and resourceful, will gain wealth and official rank, and is suitable for a military career. The water in the position of You is called "Golden Ribbon Water," indicating sudden wealth and high status, and wealth may be obtained through the wife's side. The water in the position of Xin is called "First-Class Examination Water," indicating natural intelligence, the ability to pass examinations, opening up treasure stores, accumulating wealth, and increasing property.

戌，八煞水，主忤逆、不義、少亡、孤寡、癆瘵、惡死、顛狂、患腳、火災。幹，鰥寡水，主雙育、痼疾、孤寡、忤逆、少亡、絕嗣。亥，財祿水，主驟富大貴，累代昌盛。壬，離鄉水，主離鄉、黃腫、水災、墮胎。

The water at the戌 position is called 「eight evils water」, which indicates sons and daughters being disrespectful and unrighteous, early death, orphans and widows, consumption, accidental death, madness, foot ailments, and fire accidents. The water at the干 position is called 「widow and widower water」, which indicates twin births that are difficult to raise, family members suffering from chronic illness, the emergence of widowers and widows, disrespectful children, early death, and even extinction of descendants. The water at the亥 position is called 「wealth and honor water」, which indicates sudden great wealth and high status, prosperity for generations, and is the best among the twenty-four directions of water. The water at the壬 position is called 「leaving home water」, which indicates leaving one's hometown, suffering from jaundice and swelling, encountering floods, and women suffering miscarriages. The above twenty-four points only discuss the direction of the water, and it must be combined with the coming dragon and the facing direction for a comprehensive judgment; one should not rely solely on a single factor.

艮丙巽辛兌丁巳丑震庚亥未十二位屬陰。凡陰位來龍，宜扦陰位向首。其水宜從陰位發源，陰位到堂，陰位出口則吉。若雜於陽，謂之陽水破局，主凶。大抵無有十全者，宜於葬法中控制之，消納之也。

The twenty-four directions are divided into yin and yang sectors. The yin sectors include Gen, Bing, Xun, Xin, Dui, Ding, Si, Chou, Zhen, Geng, Hai, and Wei, totaling twelve directions. Any dragon coming from a yin direction should be oriented towards a yin direction. Water should originate from a yin direction, flow towards the bright hall from a yin direction, and exit from a yin direction. Only when all is purely yin without any mixture is it considered auspicious. If yang water is mixed in, it is called 'yang water breaking the pattern,' which is inauspicious. However, in actual terrain, it is rare to find a completely pure and unmingled situation. When there is a mixture, it should be controlled through burial practices, using methods such as changing the water mouth, setting the direction, and releasing water to eliminate the mixed energy. It is not necessary to abandon the entire pattern due to a single impurity.

干甲坤乙離壬寅戌坎癸申辰十二位屬陽。凡陽位來龍，宜扦陽位向首。其水宜從陽位發源，陽位到堂，陽位出口則吉。若雜於陰，謂之謂水破陽局，主凶。

Those belonging to the Yang are the twelve positions: Gān (Heavenly Stem), Jiā (Jia), Kūn (Earth), Yǐ (Yi), Lí (Fire), Rén (Ren), Yín (Tiger), Xū (Dog), Kǎn (Water), Guǐ (Gui), Shēn (Monkey), and Chén (Dragon). Any dragon that comes from the Yang position should be oriented towards the Yang position; water should originate from the Yang position, flow towards the Bright Hall from the Yang position, and exit from the Yang position. Only when it is entirely Yang without any mixture is it considered auspicious. If there is a mixture of Yin position water in the middle, it is called 'Yin water breaking the Yang structure,' which indicates misfortune. The division between the Yang and Yin structures is the main principle of this book's water method, and all subsequent sections on auspiciousness and misfortune are derived from this.

三陽水：巽丙丁合流庚兌震艮出，主食邑開府膺三公。此方位家之三陽也。形勢家不以此拘。李淳風曰：“流水一交處為一陽，內明堂為二陽，外明堂為三陽，各用密結。”曾文迪以明堂為內陽，案山為中陽，外朝山為外陽。

The first type of "San Yang Shui" (Three Yang Water): water converges from the Xun, Bing, and Ding directions, then flows out toward the Geng, Dui, Zhen, and Gen directions, indicating receiving a fiefdom, establishing a military headquarters, and attaining a position among the Three Dukes. This refers to the Three Yang as described by the school of directional analysis. The school of form and terrain does not adhere to this view. During the Tang dynasty, Li Chunfeng said that the first convergence of flowing water is called one yang, the inner bright hall is called two yang, and the outer bright hall is called three yang; all three should be tightly formed. Zeng Wendi considered the inner bright hall as inner yang, the case mountain as middle yang, and the outer facing mountain as outer yang. It is evident that the term "San Yang" refers to the directions of water flow according to the directional school, and to the three layers of the terrain layout according to the form and terrain school. When applying this concept, one must clearly distinguish which school's perspective is being used.

六建水：天建亥水，地建艮水，人建丁水，財建卯水，祿建巽水，馬建丙水。此方位加之六建也。形勢家不以此拘。曾文迪曰：“水在左為天建，主官壽；在右為地建，主田宅；在前為人建，主子孫。財建用本山大五行取之，如寅山丙水之類，主財帛；祿建亦用本山取之，如甲山寅水之類，主位望；馬建亦用本山取之，如申山寅水之類，主車馬。”按二說皆通，宜互論之。

The second item, "Six Constructions of Water": Water in the亥 (Hai) direction is called Tianjian (Heavenly Construction), water in the艮 (Gen) direction is called Di Jian (Earthly Construction), water in the丁 (Ding) direction is called Ren Jian (Human Construction), water in the卯 (Mao) direction is called Cai Jian (Wealth Construction), water in the巽 (Xun) direction is called Lu Jian (Rank Construction), and water in the丙 (Bing) direction is called Ma Jian (Horse Construction). This is the fixed directional arrangement of the Six Constructions according to the school of directional theory. The school of form theory does not adhere strictly to this. Zeng Wendi said: Water on the left side of the site is called Tianjian, which signifies official position and longevity; water on the right side is called Di Jian, which signifies farmland and residence; water in front of the site is called Ren Jian, which signifies descendants. Cai Jian should be determined based on the Five Phases of the main mountain. For example, if the mountain is寅 (Yin), then water in the丙 (Bing) direction is used, which signifies wealth. Lu Jian is also determined based on the main mountain. For example, if the mountain is甲 (Jia), then water in the寅 (Yin) direction is used, which signifies status and reputation. Ma Jian is also determined based on the main mountain. For example, if the mountain is申 (Shen), then water in the寅 (Yin) direction is used, which signifies vehicles and horses. The commentary by the two Xu says: Both interpretations are reasonable and should be referred to together.

六秀水：艮丙巽辛兌丁。巽山忌見兌水為曜星，艮山忌見震巽水為剋制，不以六秀論。八貴水：艮丙、巽辛、兌丁、震庚，皆是配納之宜，故貴。五吉水：丁玉門水、巽文筆水、辛學堂水、丙金堂水、卯寶倉水。

Third clause "Six Auspicious Waters": refers to waters in the directions of Gen, Bing, Xun, Xin, Dui, and Ding. However, there are exceptions: when the mountain is oriented towards Xun, water in the Dui direction should be avoided, as it is the luminous malevolent star of Xun; when the mountain is oriented towards Gen, water in the Zhen and Xun directions should also be avoided, as they are controlling Gen's energy. In these two cases, the Six Auspicious Waters principle should not be applied. Fourth clause "Eight Noble Waters": Gen pairs with Bing, Xun pairs with Xin, Dui pairs with Ding, and Zhen pairs with Geng. These four pairs are harmonious combinations between the trigrams and the heavenly stems, thus indicating prosperity. Fifth clause "Five Auspicious Waters": water in the Ding direction is called Jade Gate Water, water in the Xun direction is called Brush Pen Water, water in the Xin direction is called School Hall Water, water in the Bing direction is called Golden Hall Water, and water in the Mao direction is called Treasure Granary Water. When all five are present, it is considered the Five Auspicious Waters.

赦文水：丙丁。離為君象，丙丁輔之為臣象。君者出令者也，臣者行君之令而致之民者也。故二宮之水曰赦文，主赦宥。賴氏云：“丙丁之水名赦文，永無凶禍罹家門。”長壽水：艮丁丙兌。在宮，南極老人星司壽者也。春分時見丙，秋分時見丁，丙納於艮，丁納於兌，故此四位水皆主壽考。

The sixth section 「Sheshen Water」 refers to water from the Bing and Ding directions. The Li position represents the sovereign, while Bing and Ding are on both sides, symbolizing ministers. The sovereign issues commands, and the ministers carry out the sovereign's orders and convey them to the people. Therefore, the water from these two directions is called 「Sheshen Water」, indicating the ability to be pardoned and forgiven, and to resolve misfortune. Lai Buyi said: Water from Bing and Ding is called Sheshen Water, and the family will never suffer misfortune. The seventh section 「Longevity Water」 refers to water from the Gen, Ding, Bing, and Dui directions. The Southern Pole Star governs longevity: during the spring equinox, it appears in the Bing direction, and during the autumn equinox, it appears in the Ding direction. Bing is associated with Gen, and Ding is associated with Dui, and according to the Najia system, these four directions share the same energy. Therefore, water from these four directions signifies longevity.

催官水：艮山丙水、震山庚水、巽山辛水、兌山丁水，俱是納乾之水，與龍陰陽相見，故主催官進爵，驟富榮名。橫財水：庚辛亥山卯水、卯山庚辛水、亥艮山巽水、庚酉辛山艮水、離山壬子癸水、壬癸山午水、寅甲山坤申水、坤申山寅甲水，俱是陰陽相合，故發越最速，亦須特朝為驗。

The eighth section "Promoting Official Water": When a mountain is oriented towards the艮 (Gen) and the water is from the丙 (Bing), or when a mountain is oriented towards the震 (Zhen) and the water is from the庚 (Geng), or when a mountain is oriented towards the巽 (Xun) and the water is from the辛 (Xin), or when a mountain is oriented towards the兑 (Dui) and the water is from the丁 (Ding), these are all waters corresponding to the trigrams, which match the yin and yang of the dragon line. Therefore, they promote official status, bring promotion and higher rank, sudden wealth, and bring honor and fame. The ninth section "Cross Wealth Water": When a mountain oriented towards庚 (Geng) or辛 (Xin) has water from亥 (Hai), or when a mountain oriented towards卯 (Mao) has water from庚 (Geng) or辛 (Xin), or when a mountain oriented towards亥 (Hai) and艮 (Gen) has water from巽 (Xun), or when a mountain oriented towards庚 (Geng) and酉 (You) or辛 (Xin) has water from艮 (Gen), or when a mountain oriented towards离 (Li) has water from壬 (Ren), 子 (Zi), or癸 (Gui), or when a mountain oriented towards壬 (Ren) or癸 (Gui) has water from午 (Wu), or when a mountain oriented towards寅 (Yin) or甲 (Jia) has water from坤 (Kun) or申 (Shen), or when a mountain oriented towards坤 (Kun) or申 (Shen) has water from寅 (Yin) or甲 (Jia), these eight combinations are all pairs of yin and yang that match, thus bringing quick success. However, it is necessary that the water from that direction flows specifically towards the site, in order for the effect to be verified.

金帶水：庚酉辛水繞抱，三位屬金也。銀帶水：艮水繞抱，為銀帶水。艮為銀寶之地也。又艮字從銀。金階水：庚兌辛水特朝，或田源平坦，亦以三位屬金取義也。

The tenth item, "Gold Belt Water": Water from the directions of Geng, You, and Xin surrounds and embraces the grave site, forming a shape like a belt, which is called Gold Belt Water; because these three directions belong to metal in the Five Phases. The eleventh item, "Silver Belt Water": Water from the Gen direction surrounds and embraces the grave site, called Silver Belt Water; Gen is the place where silver treasure is stored, and the radical of the character "silver" is "Gen", so the meaning is consistent. The twelfth item, "Gold Steps Water": Water from the directions of Geng, Dui, and Xin specially flows towards the grave site, or the water source in that area spreads flat like steps, which is called Gold Steps Water; again, this is because these three directions belong to metal. All three items are considered auspicious when water forms a surrounding embrace or flows directly towards the grave site, and they are most忌 when the water flows backwards, jumps away, or flies off at an angle.

御街水：陰局艮水巽水俱特朝為是，陽局乾水坤水俱特朝者為是。詩云：“祿馬還須要上街，坤申寅艮好推排。更生峰秀真為美，清節為官時選擇。”又云：“乾坤艮巽御街水，須用長流百步餘。大地趨朝羅列應，兒孫兩府佩金魚。”

The thirteenth item "Autumn Street Water": For a yin layout, the water from the Gen direction and the water from the Xun direction must specially flow towards the mound to be considered proper; for a yang layout, the water from the Qian direction and the water from the Kun direction must specially flow towards the mound to be considered proper. The rhyme says: The禄马 (favorable terrain) must be combined with the Autumn Street water; the positions of Kun, Shen, Yin, and Gen should be carefully arranged; if these directions also produce fine peaks, then it is truly a beautiful pattern, indicating descendants who uphold integrity and virtue, and are selected by the court for official positions. Another rhyme says: The Autumn Street water from the four directions of Qian, Kun, Gen, and Xun must flow continuously for more than a hundred paces; if there is also a grand terrain trend flowing towards the mound, with appropriate arrangement and alignment, the descendants will be able to hold positions in the eastern and western governorates, and be granted the honor of wearing golden fish bags.

陽皷水：艮巽震兌水朝先到穴，為陽鼓先鳴。陰鼓水：丙辛丁庚水朝先到穴，為陰鼓先鳴。謝獻能作《清化胡知府祖地記》云：“陽鼓未鳴陰鼓鳴，人口尚千丁。”乃辛水朝穴也。

Fourteenth Section "Yang Drum Water": When water from the directions of Gen, Xun, Zhen, and Dui flows towards the site and arrives first before the site, it is called Yang Drum First Sound. Fifteenth Section "Yin Drum Water": When water from the directions of Bing, Xin, Ding, and Geng flows towards the site and arrives first before the site, it is called Yin Drum First Sound. Xie Xianeng's "Record of the Ancestral Site of Hu Governor of Qinghua" says: If the Yang Drum has not yet sounded but the Yin Drum has already sounded, this family will still have a large population. What he refers to is the pattern where water from the Xin direction flows towards the site. Determining the Yang and Yin Drums depends on identifying which stream of water arrives first at the site, rather than on the quantity of water.

歸元水：亥艮山丙丁巳水，丙丁山亥水，震巽山庚水，庚酉辛山震水，離山壬癸水，壬癸山坤水，絕胎二位水也。或元辰直流，或穴前直放，皆不為害，但不可太長耳。又按《大全》謂金絕於庚，水土絕於丙，火絕於壬，故甲庚丙壬四位為太乙歸元水，主貴。亦通。

Section Sixteen 「Returning to the Origin Water」: When a site is established facing the亥 mountain or the艮 mountain and water is seen from the丙 or丁 or巳 direction, when a site is established facing the丙 or丁 mountain and water is seen from the亥 direction, when a site is established facing the震 or 巽 mountain and water is seen from the庚 direction, when a site is established facing the庚 or 酉 or 辛 mountain and water is seen from the震 direction, when a site is established facing the离 mountain and water is seen from the壬 or 癸 direction, when a site is established facing the壬 or 癸 mountain and water is seen from the坤 direction, these are all waters located at the 「绝」 and 「胎」 positions among the twelve growth stages. Such waters, even if they flow directly from the front of the site, or flow straight away from the front, will not cause harm, but they should not flow too far. According to the 「Comprehensive Treatise on Geography」, metal is绝 at 庚, water and earth are绝 at 丙, fire is绝 at 壬. Therefore, the positions of 甲, 庚, 丙, and 壬 are called 「Taiyi Returning to the Origin Water」, which indicate wealth and honor. This explanation is also reasonable and can be accepted alongside the previous one.

官曜水：艮見兌，兌見艮，巽見震庚亥，亥見巽，坎見離，離見壬，皆陰陽正配，無相混淆，故主催官發財祿。花羅水：亥山巳丙，艮丙山庚，巽山丁，兌丁山辛，庚山艮丙，震山丙，壬離山乙，坤山壬。其義未詳。吳董多用之，故不刪。

Seventeenth item "Official Star Water": When the mountain is set as Gen and the water is Dui, when the mountain is set as Dui and the water is Gen, when the mountain is set as Xun and the water is Zhen, Geng, or Hai, when the mountain is set as Hai and the water is Xun, when the mountain is set as Kan and the water is Li, when the mountain is set as Li and the water is Ren, these are all yin and yang properly matched and not mixed, so they indicate promotion of official status, gaining wealth and honor. Eighteenth item "Flower Net Water": When the mountain is set as Hai and the water is Si or Bing, when the mountain is set as Gen and Bing and the water is Geng, when the mountain is set as Xun and the water is Ding, when the mountain is set as Dui and Ding and the water is Xin, when the mountain is set as Geng and the water is Gen and Bing, when the mountain is set as Zhen and the water is Bing, when the mountain is set as Ren and Li and the water is Yi, when the mountain is set as Kun and the water is Ren. Two scholars openly admit: the principles behind this item are not yet fully understood, but since it is commonly used by Wu Jingluan and Dong Dezhang, it is retained without deletion. This attitude of preserving doubtful items is precisely the cautious nature of this book's style.

鬼鄉水：震艮水去宜流其方。宋國師吳景鸞表云：“山不高於旺氣，水不敗於鬼鄉。”故罹靖康之禍。文秀學堂水：巽辛兌。巽辛乃天乙、太乙之照臨，而辛兌乃天帝文章之府司，主士大夫之權也。故三位水主文名顯貴。

Nineteenth section "Ghost Country Water": Water flowing from the directions of Zhen and Gen should be allowed to flow from these directions.the so-called ghost country refers to the direction that overcomes me; water flowing from there is like sending away the evil qi. In a memorial submitted to the court by the famous master Wu Jingluan of the Song dynasty, he said: "Mountains should not be higher than the旺气 direction, and water should not be drained in the ghost country direction." He used geographical principles to advise the court, and later the Northern Song dynasty indeed suffered the Jingkang disaster. Twentieth section "Scholarly Water in the Academy": This refers to water from the directions of Xun, Xin, and Dui. Xun and Xin are the directions where Tianyi Star and Taiyi Star shine, while Xin and Dui are the places under the control of the Heavenly Emperor where literary affairs are managed. These three directions are associated with the authority of scholars and officials, and water from these directions signifies fame and prosperity in literature and officialdom.

金魚御街水：丙水入巽轉辛或丁，主富貴雙全。若更東震水或山高應，尤貴。財寶玉階水：艮丙入兌丁，主官祿驟貴。人丁催官水：丙流丁兌出，人丁旺盛榮貴。金門上馬水：丙水入兌轉巽流震，金門棹臂，赫赫聲名。

The twenty-first item "Gold Fish Imperial Street Water": Water from the Bing direction flows into the Xun direction, then turns toward the Xin or Ding direction, indicating both wealth and honor; if there is also water or a high mountain corresponding to the Zhen direction in the east, it becomes even more honorable. The twenty-second item "Treasure Jade Stair Water": Water from the Gen and Bing directions flows into the Dui and Ding directions, indicating sudden official success and honor. The twenty-third item "People and Offspring Promote Officialdom Water": Water from the Bing direction flows toward the Ding direction and exits from the Dui direction, indicating a thriving population and honor. The twenty-fourth item "Golden Gate Horse Water": Water from the Bing direction flows into the Dui direction, then turns to the Xun direction and flows toward the Zhen direction, which is called Golden Gate摇臂 (the arm is bent and affectionate like a paddle), indicating great fame. These items all emphasize the sequence of water's coming and going and turning, not just where it is located.

正官文秀水：巽水來長，主奕代文章，聯名科第。正官財帛水：巽水流西入亥，得兌震山高應，主資財鉅萬。金馬玉堂：巽水入西兌辛而出，主貴入朝班，翰苑榮顯。辛水遠轉丁，主清秀奇才。金門華表水：巽水流艮，主女為妃。

The twenty-fifth item "Official Rank and Literati Water": Water flowing from the Xun direction comes slowly, indicating that there will be generations of scholars in the family, with brothers achieving success in the imperial examinations together. The twenty-sixth item "Official Rank and Wealth Water": Water from the Xun direction flows westward into the Hai direction, and if there are high mountains corresponding to the Dui and Zhen directions, it indicates great wealth. The twenty-seventh item "Golden Horse and Jade Hall": Water from the Xun direction flows into the west, specifically the Xin direction, and exits, indicating high official rank in the court, with honor in the Hanlin Academy; if the water from the Xin direction turns far towards the Ding direction, it indicates the emergence of outstanding and unique talents. The twenty-eighth item "Golden Gate and Ornamental Pillar Water": Water from the Xun direction flows towards the Gen direction, indicating that a woman in the family will enter the palace as a concubine. These twenty-eight auspicious waters should all be used in conjunction with the previous Yin and Yang two layouts.

八山曜水：艮山忌見寅水，兌山忌見巳水，震山忌見申水，坤山忌見卯水，巽山忌見酉水，離山忌見亥水，坎山忌見辰水，乾山忌見午水。其例起於渾天甲子所屬之五行克八卦之所屬也。如干卦屬金，乾宮壬午火爻克之，乾山忌見午水為曜。他仿此推，朝來流去皆凶，重則誅夷刑戮，輕則殺傷刑撻，至驗。詩曰：坎龍坤兔震猿猴，巽雞幹馬兌蛇頭，艮虎離豬皆曜水，逢之宅墓一齊消。

The first category of凶水, called "Eight Mountains and Radiant Waters," states that when a mountain is oriented toward the艮 direction, water from the寅 direction should be avoided; when oriented toward the兑 direction, water from the巳 direction should be avoided; when oriented toward the震 direction, water from the申 direction should be avoided; when oriented toward the坤 direction, water from the卯 direction should be avoided; when oriented toward the巽 direction, water from the酉 direction should be avoided; when oriented toward the离 direction, water from the亥 direction should be avoided; when oriented toward the坎 direction, water from the辰 direction should be avoided; and when oriented toward the乾 direction, water from the午 direction should be avoided. This rule comes from the method of Najia hexagram arrangement, which uses the Five Phases associated with the Jiazi cycle to overcome the Five Phases of the Primary Hexagram. For example, the乾 hexagram belongs to metal, and the Renwu trigram included in the乾 palace belongs to fire, which overcomes metal. Therefore, when a mountain is oriented toward the乾 direction, water from the午 direction should be avoided, and this is called "radiant water." The other hexagrams follow the same principle. This kind of water is harmful whether it flows toward the site or disperses away. In severe cases, it may lead to the entire family being executed, while in lighter cases, it may cause injuries or legal troubles. It is extremely accurate. A mnemonic says: the坎 hexagram should avoid the dragon (辰), the坤 hexagram should avoid the rabbit (卯), the震 hexagram should avoid the monkey (申), the巽 hexagram should avoid the rooster (酉), the乾 hexagram should avoid the horse (午), the兑 hexagram should avoid the snake (巳), the艮 hexagram should avoid the tiger (寅), and the离 hexagram should avoid the pig (亥). These are all radiant waters. If they are encountered, both houses and tombs will be destroyed.

四墓黃泉水，亦名四殺，又名四金水：辰水、戌水、丑水、未水。金墓丑，木墓未，火墓戌，水土墓辰，故曰四墓。蓋墓者，從土而藏之義。如人之英姿俊美，玉之光華瑩潔，墓而藏之，其美莫見。故以墓為黃泉者，即《傳》所謂“不及黃泉毋相見”之義。如夭亡少死，與所葬之祖相依九泉下，故曰黃泉。亦名四金，以天宿亢、婁、鬼、牛所臨之地。賴氏云：“四金朝流並坐向，痼疾寡夭人伶仃。”又名四殺。《入式歌》云“相逢何處禍偏多，四季宮中逢四殺”是也。故此四位水極凶，主夭亡、孤寡、痼疾、惡死、邪淫、癆瘵、瘟癀，亦須破局者為驗。

The second category, "Four Tombs Yellow Water," is also known as "Four Killers" or "Four Metal Waters," referring to waters from the four directions of Chen, Xu, Chou, and Wei. The tomb of metal is in Chou, the tomb of wood is in Wei, the tomb of fire is in Xu, and the tomb of water and earth is in Chen, hence the term "Four Tombs." "Tomb" means the storage of things from the earth; like a person's handsome appearance or jade's bright luster, once buried, that beauty can no longer be seen. The reason "tomb" is called "Yellow Spring" comes from the phrase in the "Zuo Zhuan" by Zheng Zhuanggong, "Without reaching the Yellow Spring, we shall not meet again." If a family has a young person who dies prematurely and is buried with their ancestors in the underworld, it is called the Yellow Spring. It is also called "Four Metals," because these four directions correspond to the four constellations of Kangle, Lou, Gui, and Niu in the Twenty-Eight Mansions. Lai Buyi said: if "Four Metal" waters flow towards, flow away, or directly face the direction of the house, it indicates chronic illness, widows, premature death, and loneliness. It is also called "Four Killers," as the "Song of the Ritual Method" says, "Wherever they meet, misfortune tends to be more," referring to this. Therefore, the waters of these four directions are extremely凶, causing premature death, loneliness, chronic illness, accidental death, immorality, tuberculosis, and plague; however, these effects only manifest when they break the existing structure.

反覆黃泉水，來去皆凶，總不宜見：庚丁向忌見坤水，乙丙向忌見巽水，甲癸向忌見艮水，辛壬向忌見乾水。此亦墓水也。亦曰四路黃泉，最忌水來。按《海角經》云：假如丙向隸艮，乙向隸坤，艮屬土，土墓於辰，絕於巳，而巽居辰巳之間，故凶。門路亦忌之，犯者主禍與四墓黃泉同。

Third clause: "Recurring Yellow Water," this kind of water is凶 no matter coming or going, so it is generally undesirable to see: for those facing the direction of Geng or Ding, the water from the Kun direction should be avoided; for those facing the direction of Yi or Bing, the water from the Xun direction should be avoided; for those facing the direction of Jia or Gui, the water from the Gen direction should be avoided; for those facing the direction of Xin or Ren, the water from the Qian direction should be avoided. This also belongs to the category of墓水, also known as "Four Directions Yellow Water," which is most忌 for water coming from that direction. According to the explanation in the Haijiao Classic: for example, the direction of Bing is associated with the Gen hexagram in the system of Najia stem assignment; the direction of Yi is associated with the Kun hexagram. Gen belongs to earth, and the Storage of earth is in Chen, while the绝地 is in Si. Xun is exactly between Chen and Si, so seeing water from the Xun direction is凶. Not only is water忌, but even the direction of the door and path should be avoided. If violated, the calamity brought about is the same as that of the Four墓 Yellow Water.

坤向忌見庚丁水，巽向忌見乙丙水，艮向忌見甲癸水，乾向忌見辛壬水。此名八路黃泉，忌水去，主禍同上。反覆黃泉詩云：庚丁坤上是黃泉，坤向庚丁不可言。巽向最嫌流丙乙，乙丙須防巽水先。甲癸向中憂見艮，艮逢甲癸禍炎炎。乾向辛壬為不吉，辛壬向首怕流乾。

In reverse: when facing the direction of Kun, it is undesirable to have water flowing from the direction of Geng or Ding; when facing the direction of Xun, it is undesirable to have water flowing from the direction of Yi or Bing; when facing the direction of Gen, it is undesirable to have water flowing from the direction of Jia or Gui; when facing the direction of Qian, it is undesirable to have water flowing from the direction of Xin or Ren. This group is called "Eight Paths of Yellow Spring." The undesirable aspect is water flowing towards that direction, which brings misfortune, similar to the previous case. Therefore, the first group is concerned with water coming, while this group is concerned with water going, and together they are called "Reversed Yellow Spring." The rhyme says: when facing Geng or Ding, the direction of Kun is considered the Yellow Spring; conversely, if facing Kun and seeing water from Geng or Ding, it is also not acceptable; when facing Xun, it is most undesirable to have water flowing towards Bing or Yi; when facing Yi or Bing, one must first prevent water from flowing towards Xun; when facing Jia or Gui, one should avoid water flowing towards Gen; when facing Gen and encountering Jia or Gui, misfortune will follow; when facing Qian, one should avoid water flowing towards Xin or Ren; when facing Xin or Ren, one should avoid water flowing towards Qian.

八曜殺水，又名水中八殺：甲向忌水流寅去，乙向忌水流辰去，丙向忌水流午去，丁向忌水流未去，庚向忌水流申去，辛向忌水流戌去，壬向忌水流亥去，癸向忌水流丑去。詩云：甲怕流寅乙怕辰，丙午丁未要傷人，庚申辛戌宜當避，壬亥癸丑是凶神。又云：丙丁辛向忌寅流，壬癸逢蛇乙向牛，庚向逢申甲向亥，也教人犯配他州。亦名八向曜水，主凶。

The fourth section, "Eight Stars and Water Killing," also known as "Eight Killings in Water," specifically prohibits water flowing away: for a direction facing Jia, water should not flow from the寅 direction; for Yi, water should not flow toward 辰; for Bing, water should not flow toward 午; for Ding, water should not flow toward 未; for Geng, water should not flow toward 申; for Xin, water should not flow toward 戌; for Ren, water should not flow toward 亥; and for Gui, water should not flow toward 丑. A mnemonic says: Jia direction fears water flowing from寅, Yi direction fears water flowing toward 辰, Bing and Ding directions fear water flowing toward 午 and 未 respectively, Geng and Xin directions fear water flowing toward 申 and 戌 respectively, and Ren and Gui directions fear water flowing toward 亥 and 丑 respectively. Another verse says: directions facing Bing, Ding, and Xin should avoid water flowing from寅, directions facing Ren and Gui should avoid encountering the snake (巳), directions facing Yi should avoid encountering the ox (丑), directions facing Geng should avoid encountering 申, and directions facing Jia should avoid encountering 亥, all of which may lead to criminal punishment and exile to another region. This section is also called "Eight Directions and Water Stars," and it generally indicates bad fortune. After determining the direction, one must first check where the water mouth falls, and if it touches an unfavorable position, the direction should be changed.

桃花水，一名咸池水，一名娥眉水：卯酉乃太陰出入之門戶，朔後晦前，其光狀如娥眉，亦嬌嬈之象，故主淫慾。子午以與卯酉為四正耳。陽局忌見卯酉二水破局，主淫。若壬子癸龍有午水朝，主驟發，以離壬配納，水制火伏而吉矣。離龍子水朝，雖發福必淫亂。蓋純卦不配，龍受坎制故耳。陰局子午二水破局，主淫。若庚辛陰龍見卯水朝，主大發。蓋乾卦相配，金制水伏故爾。震山兔水，縱吉必淫，以純卦不配，而龍受金制，故凶。

The fifth category, "Flower Water," also known as Salty Pool Water or娥眉 Water:卯 and酉 are the gateways for the moon's rising and setting. After the first day of the month and before the last day, the moon appears like a beautiful eyebrow, symbolizing beauty and allure, thus indicating desire.子 and午 are also discussed together because they are among the four cardinal directions. In a yang layout, it is undesirable to have water from卯 or酉 breaking the layout, which leads to disorder and promiscuity. However, if a dragon of the Renzi,癸 series comes with water from午, it instead brings sudden success, because the fire trigram (Li) and the stem Ren are paired according to Najia, and water can control fire, thus the fire energy is subdued and becomes auspicious. Conversely, if a dragon of the Li trigram encounters water from子, although it may bring blessings, there will inevitably be promiscuity in the family, because both are pure trigrams and cannot form a proper pair, and the dragon is instead controlled by the water trigram (Kan). In a yin layout, it is undesirable to have water from子 or午 breaking the layout, leading to promiscuity. However, if a dragon of the Geng or Xin series encounters water from卯, it instead brings great fortune, because the trigram Qian pairs with it, and metal can control wood, thus the water energy is subdued and becomes auspicious. If a mountain of the Zhen trigram faces water from卯 (the rabbit), even though it may bring blessings, there will inevitably be promiscuity, for the same reason: the trigrams are not properly paired, and the dragon is instead controlled by metal.

坎龍離水不宜入酉，謂之游魂桃花水，主淫。賴氏云：“坎龍離水入西兌，淫奔定主期桑中。”風聲水破局者有驗：巽巳水破陽局，主淫亂風聲。賴氏云：“巽巳兼朝破陽局，那堪太乙生堆峰。深閨有女顏如玉，墜胎玷辱春風容。”坤水破陰局，主淫亂風聲。坎離陽朝入陰局，主淫亂風聲。卯水破陽局，主風聲。賴氏云：“卯水特朝主驟發，龍輕砂碎招淫奔。”

There is another rule: When the water from the坎 (Kan) dragon flows in the direction of离 (Li), this water should not flow into the酉 (You) direction, which is called 「flowing soul peach blossom water」, indicating promiscuity. Lai Buyi said: When the water from the坎 (Kan) dragon flows into the western兑 (Dui) position, there will certainly be cases of lovers running away together or meeting in secret places, leading to disgraceful affairs. The sixth rule 「wind sound water」 becomes effective when it breaks the original structure: the water from巽 (Xun) and巳 (Si) breaks the yang structure, indicating licentiousness and scandals. Lai Buyi said: The water from巽 (Xun) and巳 (Si) flows towards the main structure and breaks the yang structure. Moreover, the太乙 (Taiyi) position (which is巽) has a hill rising, so a young lady with a jade-like beauty may be disgraced through an abortion, ruining her spring-like appearance. The water from坤 (Kun) breaking the yin structure also indicates licentiousness and scandals; the yang water from坎 (Kan) and离 (Li) flowing into the yin structure also indicates licentiousness and scandals; the water from卯 (Mao) breaking the yang structure also indicates scandals. Lai Buyi said: The water from卯 (Mao) specially flows towards the main structure, indicating sudden success, but if the source is light and the sand shape is broken, it will bring about disgraceful affairs of lovers running away.

離鄉水破局者有驗：離水、壬水、寅水、戌水。離者，離去之義也，故主離鄉遠去。壬寅戌皆隸於離，故亦如之。凡四宮見水來去，吉地則主離鄉而富貴，凶地則主移徙逃竄。

The seventh item, "Water of Leaving Home," also manifests its effect by breaking the current situation, referring to water in the directions of Li, Ren, Yin, and Xu. The character "离" itself means to leave, so it signifies leaving home far away. The directions of Ren, Yin, and Xu all belong to the Li trigram in the system of Najia Triple Harmony, so their effects are similar to those of Li water. Whenever water appears or flows in any of these four directions, if the location is auspicious, it indicates leaving home and achieving wealth abroad; if the location is inauspicious, it signifies the whole family migrating and fleeing everywhere. This shows that the same kind of water, whether auspicious or inauspicious, is determined by the nature of the location, while water only determines the aspect of "leaving home."

回祿水，回祿者火神之名也：午水兼丙，寅午戌三方水，乙辰水破陰局。離為陽火，丙為陰火，二宮之水兼朝溷雜，必主火災。若單朝則不忌。寅午戌三合火局，若俱有水朝入，或凹缺風吹，或水從而出，皆主火災。乙辰水來去破陰局，謂之帶殺火，主火災。

The eighth item 「Back Lu Water」—Back Lu is the name of the god of fire. It refers to water coming from the Wu direction along with the Bing direction, water from the Yin, Wu, and Xu directions, and water from the Yi and Chen directions breaking the Yin structure. The Li position is Yang fire, and the Bing position is Yin fire; if water from these two positions flows together, it will certainly cause fire. If only one of these directions flows alone, it is not a problem. Yin, Wu, and Xu form a Triple Harmony fire structure; if water flows into all three directions, or if there is a gap allowing wind to enter from these three directions, or if water flows out from these three directions, it will cause fire. Water coming from Yi and Chen directions flowing in and out to break the Yin structure is called 「carrying a killer fire」, which also indicates fire.

按賴氏《催官篇》云：“游魂陰樞水併入，寅午戌歲燒天紅。葬法多注兌亥氣，回祿受制應潛蹤。”蓋游魂午也，陰樞丙也。二水兼入，名曰天地陰陽火，必主火災，其應多在寅午戌火旺年月。故葬法必於金井中用注之法以制之。須多注兌金以生亥水，又注亥水以控丙午之火，則回祿受制而不能為災矣。今人不識注氣之法，乃有訾議行注為非者，是不知裁成輔相，以斡旋造法之妙也。

Two Xu commented that Lai Buyi's "On Hastening Officialdom" states that when the waters of "youhun" and "yinshu" flow together, they will cause a fire that burns red all over the sky in the years of Yin, Wu, and Xu. At the time of burial, one should pay more attention to the energies of the Dui and Hai directions, which will restrain the fire deity and prevent it from manifesting. Here, "youhun" refers to Wu, and "yinshu" refers to Bing. When the energies of these two directions merge, it is called "heaven and earth yin and yang fire," which inevitably leads to fire disasters, and such events often occur in the years of Yin, Wu, and Xu, when fire is strong. Therefore, in the practice of burial, one must use the method of "zhug qi" (noting the energy) within the gold well (the grave pit) to control it: one should first enhance the metal energy of the Dui direction to generate the water energy of the Hai direction, then use the water energy of the Hai direction to control the fire energy of Bing and Wu. In this way, the fire deity is restrained and cannot cause disasters. Nowadays, people do not understand the method of "zhug qi," and instead criticize its practice as wrong. This is because they do not comprehend the subtle function of human effort in harmonizing and guiding the workings of heaven and earth.

廖金精為吾邑張氏扦陽基於吳園，坐子癸向午丁，而有丙午水朝入，金精知不能免於回祿，乃鑿坑於其方，名曰滅火坑，而注亥注兌以制之。囑曰：“自此君家永絕回祿之災。”但戒火坑不可填塞。張氏守其戒，五百餘年無火災。嘉靖壬戌，偶塞火坑，未旬日而災百餘舍，所災之處，正與坑所塞者相值，而塞未及者，則截然反風滅火。符應如此，蓋見地理之妙，而控制之術亦神矣哉！此予目擊其事，謹述以告明者。

Here is a personal experience: During the Song dynasty, Liao Jinjing helped our county's Zhang family select a site for a residential house in the Wu Garden. The site was oriented with the back facing the Zi (Water Ox) and the front facing the Ding (Fire Ox). However, there was a flow of water coming from the Bingwu direction. Liao Jinjing knew that the family could not avoid fire, so he dug a pit in the Bingwu direction, naming it the "Fire-extinguishing Pit," and filled it with the energies from the Hai (Water Pig) and Dui (Lake) directions to control the fire. Before leaving, he warned them that from then on, their family would never suffer from fire. He repeatedly emphasized that this fire pit must never be filled. The Zhang family followed this rule for over five hundred years without any fire incidents. In the Renxu year of the Jiajing era, by accident, they filled up the fire pit. Within ten days, over a hundred houses were burned down. Moreover, the area where the fire started exactly corresponded to the part of the pit that had been filled. Where the pit was not filled, the fire turned back upon itself and was extinguished by the wind. The accuracy of this event was precise, demonstrating the wonders of geomancy and the effectiveness of controlling such forces. This incident was witnessed by me, and I have recorded it to inform those who are knowledgeable.

鰥寡水破局者驗：乾水破局、坤水破陰龍者是。幹為老陽，坤為老陰，皆亢極無生成之義，故主鰥寡，甚則絕嗣。乾水尤可畏，坤水稍次之。乾水破陰局，主出鰥夫、痼疾、橫逆。賴氏云：“陽璣來去跛能履，鰥寡繼贅人無蹤。”坤水破陰局，主出寡母、淫風，家多少亡。兼未水，主寡母私於僧道，及出尼姑和尚。亦須兼砂斷之。賴氏云：“玄戈洋洋入冢宅，高堂紅粉悲無窮。掀裙獻花砂共位，媍女不潔招淫風。若有圓峰缽盂樣，或出尼姑並和尚。”

The ninth section, "Guan Guo Shui" (Water of Widowers and Orphans), refers to the water breaking the structure of the surrounding area, specifically the water from the dry direction breaking the structure, and the water from the earth direction conflicting with the yin dragon. The dry direction represents old yang, and the earth direction represents old yin. Both are extreme and lack the meaning of generation and growth, thus leading to the emergence of widowers and orphans, and in severe cases, even no descendants. Among these, the water from the dry direction is particularly dangerous, while the water from the earth direction is slightly less severe. The water from the dry direction breaking the yin structure leads to the emergence of widowers, chronic illnesses, and people who face sudden misfortunes. Lai Buyi said: When the yang qi (dry direction) water flows in and out, there will be people in the family who are lame but can still walk, and continuous occurrences of widowers, orphans, and taking in a husband or wife by marriage, eventually leading to the complete absence of people. The water from the earth direction breaking the yin structure leads to the emergence of widowed mothers, and the presence of immoral behavior, with many early deaths in the family. If there is also water from the west direction, it indicates the widowed mother having secret relations with monks and Taoists, and the emergence of nuns and monks. These situations must be further analyzed in conjunction with the shape of the surrounding hills. Lai Buyi said: When the yin qi (earth direction) water flows in abundantly into the tomb, the women in the family will experience endless sorrow. If there are also hills resembling lifting skirts or offering flowers in this direction, the women will be unchaste and bring about immoral behavior. If there is a round hill resembling a bowl, it will lead to the emergence of nuns and monks.

癆瘵水：乙辰水破局、未坤水破局、幹戌水破局。凡四墓龍脈，及入懷尖射惡砂，或凹風吹穴，朝水破局，主癆瘵，極凶。不破局者無妨。少亡水：辰水破局、戌乾水破局、坤申水破局。賴氏云：“亢婁辰戌流注非吉地，少亡悖逆無忠貞。”又云：“坤水洋洋入冢宅，高堂紅粉悲無窮。”

Tenth Section "Tuberculosis Water": Water from Yi and Chen breaks the pattern, water from Wei and Kun breaks the pattern, and water from Qian and Xu breaks the pattern. If the dragon pulse is along the four graveyards, or if sharp and evil stones shoot directly into the embrace, or if a concave wind blows onto the grave site, and also the converging water breaks the original pattern, it will lead to tuberculosis, which is extremely dangerous. If the original pattern is not broken, there will be no problem. Eleventh Section "Early Death Water": Water from Chen breaks the pattern, water from Xu and Qian breaks the pattern, and water from Kun and Shen breaks the pattern. Lai Buyi said: When water flows in from the mansion of the Neck (Chen) and the mansion of the Bond (Xu), these two directions of water flowing in are not auspicious, leading to early death of the young and rebellious children without loyalty. He also said: Water from the Kun direction flows abundantly into the tomb, causing the women in the family to suffer endless sorrow.

痼疾水：寅甲水破局，主瘋跛殘疾，盲目跎背。辰水破局，主缺唇露齒，喑啞耳聾。壬癸水破局，主腫脹落水，自縊血崩。戌乾水破局，主喑啞、盲聾、瘋跛。午水破局，主瞎眼。辰戌丑未四水破局，主痼疾橫逆。

The twelfth item 「Stagnant Water」, each position corresponds to specific effects: Water in the寅 position and with the stem 甲 disrupts the structure, indicating people with lameness, disabilities, blindness, hunchback. Water in the辰 position disrupts the structure, indicating people with cleft lip, exposed teeth, muteness, deafness, and ear problems. Water with the stems 壬 and 癸 disrupts the structure, indicating swelling, edema, drowning, and suicide by hanging, as well as women's blood collapse. Water in the戌 position and with the stem 干 disrupts the structure, indicating muteness, blindness, deafness, and lameness. Water in the午 position disrupts the structure, indicating blindness. When water in the four墓 positions 辰, 戌, 丑, and 未 all disrupt the structure, it indicates chronic, incurable diseases and rebellious, violent behavior. All these are based on the premise of 「disrupting the structure」: even if water is in these positions, if it does not disrupt the pure yin and yang energy of the structure, it should not be interpreted this way.

刑戮水破局者有凖：坎龍見辰巽水，坤龍見卯水，震龍見坤申水，離龍見亥水，幹龍見丙午水，巽龍見酉水，艮龍見寅甲水，兌龍見巳水。即八山曜水，主遭刑戮。凶者多致全家誅戮，縱吉地亦主遭刑，或遭盜殺，或戰陣而亡，至驗。不破局者無驗。

The thirteenth item, "Water of Punishment," is the most accurate in breaking the original configuration: the Dragon of Water meets the Water of Chen and Xun, the Dragon of Earth meets the Water of Mao, the Dragon of Thunder meets the Water of Gen and Shen, the Dragon of Fire meets the Water of Hai, the Dragon of Heaven meets the Water of Bing and Wu, the Dragon of Xun meets the Water of You, the Dragon of Mountain meets the Water of Yin and Jia. This is the same as the first item mentioned earlier, referring to the eight mountains and waters, which indicate suffering from punishment. The evil effects can be as severe as the entire family being executed; even if it is a good site, it may lead to family members being punished, or being killed by thieves, or dying in battle, and this is extremely accurate. If the original configuration is not broken, this effect does not occur. The same group of waters is repeated here because the eight luminaries specifically govern punishment and killing, and they are specially highlighted to serve as a warning.

下獄水：午水破陰局，辰戌水破陰局。天獄星照午而貴人不臨辰戌，故此三水破局，主遭囚禁。若更有砂如獄如枷，或路繞如鎖，臨此三位，尤凶，主囹圄死。夭橫水：辰水破局、戌水破局。辰戌為天羅地網，故二水破局，主凶惡夭橫，粉身碎骨之慘。

Fourteenth Section "Water in Prison": Water in the午 position breaks the Yin structure, as does water in the辰 and戌 positions. Because the Heavenly Prison Star is located in the午 position, and the Nobleman is not present in the辰 or戌 positions, the water in these three positions breaks the structure, indicating imprisonment. If these three positions also have sand formations resembling prisons or shackles, or roads winding like chains, the danger is even greater, and it indicates death in prison. Fifteenth Section "Sudden Death Water": Water breaking the structure in the辰 position and water breaking the structure in the戌 position. The辰 position is the Heavenly Net, and the戌 position is the Earthly Net, both indicating entrapment. Therefore, water breaking the structure in these two positions indicates sudden and violent death, with a tragic fate of being crushed to death.

惡死水：癸水破局，主溺，主藥毒。甲水破局，主縊，主木石壓。午水破局，主牢囚，主火燒。丑水破局，主刀兵，主刑戮。申水破局，主陣亡，主水渰。乙辰破局，主木壓，主水渰。乾水破局，主石壓，主誅戮。寅水破局，主虎咬，主湯火。巳水破局，主蛇咬，主自縊。

The sixteenth item, "Evil Water Death," indicates different methods of death according to the directions. Water breaking the pattern in the癸 direction leads to drowning or death from poison. Water breaking the pattern in the甲 direction leads to hanging or death from being crushed by wood or stone. Water breaking the pattern in the午 direction leads to death in prison or by fire. Water breaking the pattern in the丑 direction leads to death by weapons or punishment. Water breaking the pattern in the申 direction leads to death in battle or drowning. Water breaking the pattern in the乙 and辰 directions leads to being crushed by wood or drowning. Water breaking the pattern in the干 direction leads to being crushed by stone or execution. Water breaking the pattern in the寅 direction leads to being bitten by a tiger or death from boiling water and fire. Water breaking the pattern in the巳 direction leads to being bitten by a snake or suicide by hanging. All these representations are derived from the five elements of the respective directions.

軍配流移水：午水、寅水、癸水、辰水、庚申水。凡此數水破局者必主遠配，輕則徙竄。盜寇水破局者驗：乙辰水、辛戌水、寅申水、丑癸水、未坤水。吉地常遭盜寇，凶地常出盜寇。

Seventeenth item "Military exile water": water from the午 direction, water from the寅 direction, water from the癸 direction, water from the辰 direction, and water from the Gengshen direction. If any of these waters break the existing structure, the family will surely suffer exile or be sent to distant places for military service; even a lighter case will result in migration and wandering. Eighteenth item "Bandit water": when these waters break the existing structure, they will manifest as follows: water from the乙辰 direction, water from the辛戌 direction, water from the寅申 direction, water from the丑癸 direction, and water from the未坤 direction. If the land itself is auspicious, the family will often suffer from theft and robbery; if the land is inauspicious, the family will produce thieves themselves. The same water can result in either being victimized or becoming a source of harm, depending on the auspiciousness or inauspiciousness of the land.

乞丐水：辰水破局、戌水破局。二水直去，無砂收攔，穴向順去，主乞丐。屠宰水：辰戌丑未水交流，此四殺水，縱吉亦不過屠宰而已。

Nineteenth item "Beggar Water": Water flowing from the Chen direction breaks the pattern, and water flowing from the Xu direction also breaks the pattern. If the water from these two directions flows straight without any ridges or mountains to intercept and control it at the front, and the site's orientation happens to follow the direction of the water flow, the family will decline to the point of begging at the door.所谓 "following the flow" means that the direction of the main building and the direction of the water flow are the same, and the energy is drained away with the water without being retained. Twentieth item "Slaughter Water": Water from the four directions of Chen, Xu, Chou, and Wei converges and flows together, which is called four killing waters. Even if the land itself is auspicious, the people born there will not be anything better than butchers and slaughterers.

螟蛉水：乙水、卯乙水、乙辰水、辛戌水、乾水。賴氏云：“天官來去招繼贅。”又云：“陽璣來去跛能履，鰥寡繼贅人無蹤。”悖逆水：辰水破局、戌水破局。賴氏云：“亢婁流注非吉地，少亡悖逆無忠貞。”

The twenty-first section "Mingling Water" —— Mingling refers to an adopted son: water from the west, water from the卯 and乙, water from the乙 and辰, water from the辛 and戌, and water from the乾 direction. Lai Buyi says: when water from the Tian Guan (乙) flows in and out, the family will adopt a son or take in a son-in-law to continue the family line. He also says: when water from the Yang Ji (乾) flows in and out, there will be a person who is lame but can walk with difficulty, and widowers and those who take in a son-in-law will come one after another, eventually leading to the complete disappearance of people. The twenty-second section "Rebellious Water": water from the辰 direction breaks the pattern, water from the戌 direction breaks the pattern. Lai Buyi says: when water flows into the Kangle (辰) and Lousu (戌) mansions, it is not a good place, leading to the death of young people, rebellious sons and daughters, and a lack of loyalty and sincerity.

妖魅水破局者驗：丑水、未水。鬼牛不正之氣，故主妖魅祟怪。蛇虎水：巳水主蛇傷，寅水主虎咬，破局者是。此亦以其所當而應也。徽州程氏、樂平朱氏二地，皆以虎傷，俱有寅水來也。其課云：“半夜夫妻八百丁。”圖見穴忌卷。

The twenty-third item, "Devil Water," refers to water flowing from the Chou direction and the Wei direction. Chou belongs to the Ox and the Metal of the Host Star, while Wei belongs to the Ghost and the Metal of the Host Star; both are considered improper energies, thus causing supernatural disturbances and strange occurrences. The twenty-fourth item, "Snake and Tiger Water," refers to water flowing from the Si direction, which is associated with snake bites, and water from the Yin direction, which is associated with tiger bites. These are determined by the disruption of the original layout; this is based on the corresponding creatures associated with each direction. There are two burial sites, one in Huizhou Cheng's family and the other in Leping Zhu's family, both of which have had incidents of people being injured by tigers. Both sites have water flowing from the Yin direction. The original interpretation stated: "At midnight, they become husband and wife, with eight hundred people in the family." The diagram is shown in the section discussing grave site taboos.

河汨水：壬子水破局、子癸水破局、庚申水破局、乙辰水破局，此以水局而應也。若破局主水厄。藥毒水：癸水丑水交流並破局者是。賴氏云：“陰光天廚揖冢宅，隨母改嫁忘其宗。少亡毒藥因女禍，兄弟屠戮交相攻。”若見天醫水解之，不忌。

"The River汨 Water" refers to water that causes disruption. It includes the water of Renzi, the water of Zi and Gui, the water of Gengshen, and the water of Yi and Chen. These groups all belong to the water direction. When the water is too strong and breaks the original pattern, it indicates danger of drowning. "Poisonous Water" refers to the water from the癸 direction and the water from the丑 direction flowing together and breaking the original pattern. Lai Buyi said: When the阴光 (癸) and天厨 (丑) waters converge around the tomb, the descendants follow their mother to remarry and forget their ancestral roots, young people suffer poisoning death due to women's affairs, and brothers fight each other. If there is water from the Heavenly Doctor direction to resolve this, there is no need to be cautious.

瘟疫水：震山戌乾水，艮山未坤水，兌山丑癸水，巽山戌水，離山艮寅水，坎山丙午水，乾山卯水，坤山巳水。墜胎水：子癸水破陰局，巽巳水破陽局。雷驚水：亥卯未三合同見水，主雷驚墓及傷人。震山見亥未二水來去，必主雷驚。賴氏云：“未水來去龍入震，霹靂一聲驚西東。”

"The 'Plague Water' type: When water is found in the direction of Xu and Ganshui when the mountain is set as Zhen, or in the direction of Wei and Kun when the mountain is set as Gen, or in the direction of Chou and Gui when the mountain is set as Dui, or in the direction of Xu when the mountain is set as Xun, or in the direction of Gen and Yin when the mountain is set as Li, or in the direction of Bing and Wu when the mountain is set as Kan, it indicates plague. The 'Miscarriage Water' type: Water in the direction of Zi and Gui breaks the Yin structure, and water in the direction of Xun and Si breaks the Yang structure, both indicating miscarriage for women. The 'Thunder Shock Water' type: When water is present in the directions of Hai, Mao, and Wei simultaneously, it indicates thunder striking the tomb and injuring living people; when water is found in the directions of Hai and Wei when the mountain is set as Zhen, it definitely indicates thunder shock. Lai Buyi said: When water flows from the Wei direction and the dragon comes from the Zhen position, a thunderclap will shake both the east and west sides."

左道水：未水、丑水。二水為僧道、法師、齋公，縱吉地亦主出人喜為供佛飯僧之事。賴氏云：“鬼牛來去空為吉，唸經寡夭常逢凶。”

The "Left Path Water" category refers to water flowing from the Wei direction and the Chou direction. Water from these two directions tends to indicate the emergence of monks, Taoist priests, magicians, and vegetarian laymen. Even if the land is auspicious, it suggests that the family may have a preference for religious activities such as offering to the Buddha and supporting monks, thus spending their wealth on such matters. Lai Buyi said: When water from the Ghost Mansion (Wei) and the Ox Mansion (Chou) flows back and forth, although it is called auspicious, families that recite scriptures and chant the Buddha often encounter misfortunes such as loneliness, orphans, and premature death. This is consistent with the previous interpretations of "Blood Wealth Water" and "Colorful Robe Water." It is evident that the Wei and Chou directions are always associated with the Left Path in this book's water divination methods.

翻棺覆槨水：戌乾凹風射水，乙辰凹風射水，癸丑凹風射水，未坤凹風射水。有凹缺，又有水沖射，是風送水入，為禍尤緊，故主翻棺覆槨。賴氏云：“四金砂陷風一入，翻棺覆槨人遭殃。”又云：“四金水射風入局，翻棺覆槨災非輕。”

"The 'Fanning Coffin and Covering Coffin with Water' pattern: In the戌 (Xu) direction, there is a depression allowing wind to enter, and water directly shoots in. In the乙辰 (Yi Chen) direction, there is a depression with wind shooting water. In the癸丑 (Gui Chou) direction, there is a depression with wind shooting water. In the未坤 (Wei Kun) direction, there is a depression with wind shooting water. These four directions all have depressions allowing wind to enter and water shooting in, meaning the wind carries the water into the grave site together. This is especially dangerous, so it causes the coffin and its cover to be overturned. Lai Buyi said: When four metal sands are low and depressed, once wind enters, the coffin and its cover will be overturned, and the family will suffer. He also said: When water shoots and wind enters from the four metal directions, the disaster of overturning the coffin and its cover is not light. When examining, one must squat at the grave site's center, look around to see if there are any openings, and then check whether the opening is directly facing water coming in."

樹根穿板水：寅甲水、乙辰水、戌乾水。破局者驗。樹根穿板，亦不拘此，惟龍無氣脈而穴不受風者，必有樹根穿入棺，貫其骸骨，甚為可畏。貫目則主子孫壞目，納耳則聾耳，穿背則發背，穿足則跛足。

"The 'Tree Root Piercing the Board' pattern includes: water from the寅 branch with the Jia stem, water from the辰 branch with the Yi stem, and water from the戌 branch with the Geng stem. These waters will break the pattern and produce the corresponding effects. However, the phenomenon of tree roots piercing the coffin is not limited to these types of water. Whenever the dragon line lacks true energy and the burial site is exposed to wind, tree roots will inevitably enter the coffin, piercing through the corpse, which is very ominous. If the tree roots pierce the eyes, the descendants will suffer from eye problems; if they enter the ears, the descendants will be deaf; if they pierce the back, the descendants will suffer from back sores; if they pass through the feet, the descendants will be lame. This is a typical explanation in this book of how physical forms and energies influence human fate, known as 'earthly misfortune affecting people.' When examining a burial site, one must pay attention to the direction and distance of large trees around it."

黃泉浸尸水：乙辰水破局、坤申水破局、壬子水破局、戌乾水破局、寅申水破局。水浸尸骨，亦不拘此，惟龍脈無氣而穴場受風者，雖至高之處，亦有水。水浸尸骨，馴以黑爛，主疾病黃腫，漸以絕人，不但貧賤而已。不破局者非是。

"The 'Yellow Spring Soaking Corpse Water' category includes: Yi-Chen water breaking the pattern, Kun-Shen water breaking the pattern, Ren-Zi water breaking the pattern, Xu-Gan water breaking the pattern, and Yin-Shen water breaking the pattern. However, water soaking the corpse is not limited to these types: wherever the dragon ridge lacks energy and the burial site is exposed to wind, even if the tomb is built on a very high mountain, there will still be water inside the tomb. Once water soaks the corpse, over time it gradually turns black and rots, leading to illness and jaundice in descendants, swelling, and a gradual decline of the family line, not just poverty and low status. 'Xun' means gradual. If the original pattern is not broken, it is not the situation described in this category."

蟻螻穿棺水：乙辰、寅甲、甲卯、艮寅、申庚、辛戌、未坤、癸丑、辰巽、坤申、乾亥。俱以龍穴不真者驗。蟻螻穿棺，亦不拘於此，凡斗煞必有蟻。予見徙地有蟻，不但穿棺，年深遠者，並骸盡囓之，極為凶惡。

"The 'Ants and Rats Penetrating the Coffin' pattern: waters from directions such as Yi Chen, Yin Jia, Jia Mao, Gen Yin, Shen Geng, Xin Xu, Wei Kun, Gui Chou, Chen Xun, Kun Shen, and Gān Hài are all effective only when the dragon and grave site are not genuine. Ants and rats penetrating the coffin are not limited to these directions; wherever two energies clash and conflict, ants will certainly appear. I have personally seen old graves dug up during relocation having ants, not only penetrating the coffin but also devouring the bones in old graves, which is extremely fierce. This shows that the root of the ant problem lies in the inauthenticity of the dragon and grave site, and the conflicting energies, while the directions and waters are merely contributing factors to the formation of the problem."

江右山人徐善繼述同著。

This volume is inscribed as "composed jointly by Jiangyou Mountain Man Xu Shanji and Xu Shanshu." The previous volume listed twenty-eight auspicious water types and twenty-four inauspicious water types, all presented as separate statements. This volume, however, shifts to a general discussion, focusing specifically on the principles of selecting and rejecting water, the methods of folding water in front of the site, releasing water, and establishing directions for water discharge, forming the definitive section on water methods in the entire text.

卜氏云：“穴前放水，依法循繩。”《狐首經》云：“溝決之水，出於人為，禍福所繫，審擇是非。”《赤霆經》云：“人力可施，折東屈西，妙斡造化，出入干支。”諸家所論，莫不皆謂水要折放。而其所以折放之法，在於人為，以合天地自然之妙。蔡牧堂云“知者盡其所當然，而不害其為自然”者是也。但陰陽二宅之水，諸般卦例，拘忌太繁。縱慾用之，交相矛盾，何從取正？故劉公淵云：“一切置之勿論可也。”誠以龍穴真正，水或不循矩度，亦不害為吉地。楊公云：“水似精兵，進退由將。”則水亦不過龍穴之助耳。故云“水遶之玄莫問蹤”是也。

Bushi Tian's "Xue Xin Fu" says: Before the grave site, the water should be released according to the rules and in accordance with the standard. The "Hu Shou Jing" says: Digging ditches and controlling water is something done by human effort, yet it relates to the fortune and misfortune of the family, so it must be carefully examined and chosen. The "Chi Ting Jing" says: Human effort can be applied, turning water eastward or westward, skillfully maneuvering the forces of nature, so that water flows in from which of the stem and branch positions. All the various discussions agree that water should be curved and released; and the reason it can be bent and released lies in human planning, used to conform to the subtle principles of heaven and earth. Cai Fa (also known as Muting, father of Cai Yuanding) said, "A wise person does his duty as he should, yet does not interfere with it being natural," which is exactly this meaning. However, the water methods for both yin and yang residences, with various hexagram examples and taboos, are too complicated and tedious. If one really follows them, they contradict each other, and it is unclear which school should be followed as the correct one. Therefore, Liu Yuan said: It is not necessary to consider them all. This is because if the dragon is true and the grave site is correct, even if the water does not conform to the rules, it will not prevent it from being a good site. Yang Yunsong said: Water is like elite soldiers, advancing and retreating entirely under the command of the general. This shows that water is merely an auxiliary to the dragon and the grave site. Therefore, there is also the saying, "When water surrounds, do not inquire about its trail"—water only needs to be winding and affectionate, without needing to trace its every bend and turn.

且諸家水法，其間是非難信者，有十餘說焉。一是主山不定，一是支干取舍不同，一是生克出入吉凶所取不同，一是二十四位所屬陰陽不同，一是諸家二十四位所屬五行無定，一是宿度屬五行不一，一是生旺衰病所起不同，一是宜倒左宜倒右於理無據，一是九星五星水法不同，一是步數尺寸白星難一，一是起祿馬貴人各家不同，一是正針、縫針、銅盤針論水不同。凡此雖各具名術之書，及明師顯用，夫何牴牾如此！姑陳其概。

Now speaking of the various methods of water divination used by different schools, it is difficult to determine which is correct, and there are roughly more than ten different approaches. First, there is no fixed standard for determining which mountain is the main one. Second, the selection between the earthly branches and heavenly stems varies among different schools. Third, the methods of judging good or bad fortune based on mutual generation and mutual control, as well as the entry and exit of qi, differ. Fourth, the division of the twenty-four directions into yin and yang varies. Fifth, the determination of the five phases for the twenty-four directions is not consistent. Sixth, the assignment of the twenty-eight constellations to the five phases is inconsistent. Seventh, the starting point for calculating growth, strength, decline, and illness differs. Eighth, there is no basis for determining whether the direction should be to the left or right. Ninth, the methods of the nine-star water divination and the five-star water divination differ. Tenth, the calculation of steps and measurements, as well as the method of pairing with the white star, is difficult to unify. Eleventh, the methods of starting the禄 (favor), 马 (horse), and Nobleman (nobleman) differ among schools. Twelfth, the use of the true needle, the sewn needle, or the bronze disk needle for measuring water varies. Although these methods have been written about by famous scholars and are actually used by skilled masters, why are they so contradictory? Let me briefly outline the general situation.

如主山不定之說，蓋有以向首論消水者，以坐下論納水者，以來龍論合水者，以落頭論放水者，此主山之不定也。有以支干分大、中、小神，而謂小神宜流入中神，中神宜流入大神，而大神不宜流入中小神之支干方者，有以大神、小神但要合祿馬貴人，而先用支神，次及幹維者；有三折內不用支神，而三折外不拘者；有專用幹維，而全不用支神者；有取貪、巨、武三吉，而不論支干神者。此支干取舍之不同也。

For example, the rule "the main mountain is not fixed": some people use the direction of the main mountain to discuss the discharge of water, others use the mountain where the building is located to discuss the intake of water, others use the coming dragon to discuss the convergence of water, and others use the first section of the water's source to discuss the release of water. In the same location, depending on different criteria, the conclusions vary. This is because the main mountain has no fixed standard. Another example is "the selection and rejection of branches and stems": some people divide the twenty-four directions into great spirits, medium spirits, and small spirits based on the earthly branches and heavenly stems, advocating that water from small spirits should flow into medium spirits, water from medium spirits should flow into great spirits, and water from great spirits should not flow back to the directions of medium and small spirits; others believe that great and small spirits only need to be compatible with the禄, 马, and Nobleman, first taking the heavenly stems and then considering the earthly branches and four directions; some people use the heavenly stems and four directions within three bends and do not consider the earthly branches, while outside three bends they are not restricted; some people use only the heavenly stems and four directions and completely ignore the earthly branches; others only take the three good stars, 贪狼, 巨门, and 武曲, and do not consider the branches and stems at all. This is the difference in the selection and rejection of branches and stems.

有以克出為吉，克入為凶者；有以克入為吉，克出為凶者；有以生入為吉，生出為凶者。此生克出入之不同也。有以淨陽淨陰論水者，有以真陰真陽論水者，有以葉七陰陽論水者。此陰陽所屬之不同也。有以正五行論水者，有以洪範五行論水者，有以玄空五行論水者，有以八卦五行論水者。此五行取用之不同也。

For example, regarding the principle of generation and overcoming (sheng ke chushu): some people consider when I overcome others (ke chu) as favorable and when others overcome me (ke ru) as unfavorable; others have the opposite view, considering ke ru as favorable and ke chu as unfavorable; others still consider when others generate me (sheng ru) as favorable and when I generate others (sheng chu) as unfavorable. This reflects different approaches to the principles of generation and overcoming. For example, regarding the classification of yin and yang: some use 'pure yin and pure yang' to discuss water, some use 'true yin and true yang', and others use 'leaf seven yin and yang'. This reflects different methods of determining yin and yang. For example, regarding the use of the Five Phases: some use the standard Five Phases, some use the Hongfan Five Phases, some use the Xuan Kong Five Phases, and some use the Eight Trigrams Five Phases. This reflects different approaches to the application of the Five Phases. The same water can be considered as favorable or unfavorable depending on the system of Five Phases used.

有以宿度論水者，其度數之所屬五行，或金或木，《天機素書》與《叢珠瀛海》及依梁關屬各不一，此宿度吉凶之不同也。有以來要生旺，去要休囚論水者，其生旺之說，或以三合起長生，或以坐山起長生，或以正五行起，或以玄空五行起。此生旺休囚之不同也。有以倒左倒右，宜流來宜流去論水者，而倒左倒右於理無根。論之先跡，多不相合。此左右來去之難信也。

For example, regarding the concept of host degree: some people use the degrees of the twenty-eight constellations to discuss water, but it is unclear whether a particular degree belongs to metal or wood. Different sources such as the "Tian Ji Su Shu," "Cong Zhu Ying Hai," and the system followed by Liang Guan Yi have varying opinions, which reflects the differences in determining auspiciousness and inauspiciousness based on host degree. Another example is regarding the concepts of birth, prosperity, decline, and confinement: some people advocate that incoming water should come from the birth and prosperity directions, while outgoing water should go to the decline and confinement directions. However, the starting point for calculating birth and prosperity varies; some use the Triple Harmony Formation to determine the beginning of growth, others use the mountain direction to determine the beginning of growth, some use the standard Five Phases, and others use the Xuan Kong Five Phases. This reflects the differences in the concept of birth, prosperity, decline, and confinement. Another example is regarding the left and right directions: some people use the direction of water flowing left or right, and whether it is favorable for incoming or outgoing water, to determine auspiciousness. However, the concept of left and right flow itself lacks logical foundation, and when compared with the old examples of predecessors, it often does not match. This is the reason why the theory of left and right flow is difficult to be trusted.

有以九星貪、巨、祿、文、廉、武、破、輔、弼論數，謂之三匝貪狼，弦起弦殺，中起中殺，而以貪、巨、武為三吉者。有六神水法，以青龍、白虎、朱雀、玄武、勾陳、螣蛇論水者，取青龍配木，白虎配金之類。有以太陰、太陽、金、水、天財、紫炁、天罡、燥火、掃蕩、孤曜九星論水，而分四凶五吉者，此五星九星之不同也。

For example, regarding the names of stars, some people use nine stars—Tanniang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Zuofu, Youbi—to calculate the number of bends in water, talking about "three bends of Tanniang," saying that if water bends on the string it brings a killer, and if it bends in the middle it brings a killer in the middle, while Tanniang, Jumen, and Wujing are considered the three auspicious ones. There is also the Six Spirits water method, using Qinglong, Baihu, Zhuque, Xuanwu, Gouchen, and Tengshe to discuss water, matching Qinglong with wood, Baihu with metal, and so on. Others use a set of nine stars—Taiyin, Taiyang, Jinxing, Wuxing, Tiancai, Ziqi, Tian Gang, Zaohuo, Saodang, and Guyao—to discuss water, dividing them into four凶 (inauspicious) and five吉 (auspicious). This represents the difference between the Five Stars and Nine Stars systems.

有以步數論白星為吉而合水法者，或云一步管三年，或云一年關三步，此步數白星之不同也。有以祿馬貴人論水者，其起祿馬貴人之法，或以本山起，或以向首起，或以亡命起，此祿馬貴人之不同也。有以子午正針論水者，有以壬子丙午縫針論水者，有以子癸午丁銅盤針論水者，此土圭羅經之不同也。復有紫微、單于、梅花，與夫青囊、斗杓、魁星、四門朝宗、天父地母等法，種種多門，各持一見，信此則失彼，從甲則違乙，茫無定據，豈理也哉！噫！是皆臆度陰陽，絡籠禍福，而無真傳灼見者也。

For example, regarding the step count: some measure water by counting steps, taking the White Star as auspicious, but others say one step corresponds to three years, while others say one year corresponds to three steps. This is the difference in matching step counts with the White Star. Regarding the concept of禄马Nobleman (Lù Mǎ Guì Rén, which refers to the auspicious influences of wealth, horses, and noblemen): some start from the base mountain, others from the direction, and others from the birth year of the deceased. This is the difference in the method of calculating禄马Nobleman. Regarding the use of the compass needle: some use the main north-south needle (正针) to measure water, others use the intermediate needle (缝针) based on the directions of Renzi (Renzi) and Bingwu (Bingwu), and others use the copper plate needle (中针) based on子癸 (Zi Gui) and午丁 (Wu Ding). This is the difference in the use of the soil gnomon compass. There are also other methods such as Purple Micro, Single Yu, Plum Blossom, and others like Qingnang, Doubiao, Kuixing, Four Gates Paying Homage, Heaven Father and Earth Mother, and so on. The names are numerous, and each holds their own view. Believing in one school contradicts another, following one statement contradicts another, leading to confusion and no fixed standard. How can this be reasonable? Alas! All these are mere conjectures about yin and yang, and vague associations with fortune and misfortune, fabricated by those who lack genuine transmission and insight.

幸吾興吳氏親授仙翁華山處士之傳，三傳而至廖金精、傅伯通。其後又有紫瓊張真人、緣督趙仙翁，及觀物祝公、文懿傅公、易巖齊公，皆洞徹玄微，各有著述。至國初，而乃有董德彰氏得其真訣，作用通神。而舒馬山、祝仲陽、張落魄、郎慶和、李養素、胡竹心輩，出而相沿相襲，微機秘旨，賴有所存。今撮其要，復取管猇、司馬頭陀、范越鳳、賴文俊、王制仙、劉白頭諸家水法，擇其理長者取之，無所據而不足取信者刪之。其有未備者，又據所授以補之，庶幾水法有定歸之論，而人子無致眩惑雲。

Fortunately, our Wu family in Xingguo has directly received the true transmission from Master Chen Tuan of Huashan, and it passed through three generations to Liao Jinjing and Fu Botong. Later, there were Zuo Qiong Zhang the True Man, Yuan Du Zhao the Immortal, Guanwu Zhu the Scholar, Wenyi Fu the Gentleman, and Yiyang Qi the Gentleman, all of whom thoroughly understood the subtle principles and had their own writings. At the beginning of the current dynasty, there was Dong Dezhang who obtained the true诀 and used it with divine accuracy. After that, a generation of people such as Shu Moshan, Zhu Zhongyang, Zhang Luopos, Lang Qinghe, Li Yangsu, and Hu Zhuxin continued the tradition, preserving the subtle principles and secret teachings. Now, we have selected the essential points of this lineage, and combined them with the water methods of Guan Lu, Sima Touduo, Fan Yuefeng, Lai Wenjun, Wang Zhi xian, and Liu Baotou. We have included those principles that make sense and omitted those without foundation or credibility. For any missing parts, we have supplemented them according to our teacher's transmission, hoping to establish a definitive conclusion for the water methods, so that descendants will not be confused by various opinions.

壙前折水法：按管公明指象云：“金斗不決而不洩矣，沙城導之，玉井瀦之，然後擇方而擇利。心力之妙，功力之備，庶幾見愚而見智。又況人之智之淺近，天之智之遠大。明堂臨鉗，橫決納而不吐，是則飾形而致瑞。”

The first point discusses the "method of diverting water before the grave site." According to Guan Lu (styled Gongming) from the Three Kingdoms period in his work "Zhi Xiang," if the golden basin is not opened, the water will not flow out; one should use the sand city to guide the water out and the jade well to collect it, then choose the direction and select the convenient location. Only through careful consideration and thorough effort can one distinguish between the wise and the foolish. Moreover, human wisdom is shallow and limited, while heavenly wisdom is profound and vast. When the bright hall is located at the mouth of the钳, opening a channel horizontally to allow water to be received but not discharged, this is shaping the terrain to attract auspicious signs. The following text includes Wang's line-by-line explanation, which must be read together to understand what the golden basin, sand city, and jade well refer to.

王氏曰：金斗，壙也；沙城，壙前橫溝以砂磧填之，暗引兩腋之水，聚於玉井，然後順之六替衰病死絕墓流也決之。玉井者，砂城導出之後，每一折作一井蓄之，然後擇方而決之也。按穴前折水之法，只要曲折，不可直放。其折步亦以淨陰陽論。陽龍宜放陽水，陰龍宜放陰水。又不可放支屬，宜折曲流於幹維，而以水法五行論忌流。從長生、臨冠、帝旺、墓、胎、養六相之方，宜流於衰、病、死、絕六替方位上去。

Wang's explanation says: The so-called "golden basin" refers to the grave pit; the so-called "sand city" refers to digging a transverse ditch in front of the pit and filling it with sand and stones, secretly guiding the water from the left and right sides of the pit to converge into the "jade well." Then, the water is released through the six directions of decline, illness, death, extinction, end, and burial. The so-called "jade well" refers to, after the sand city has guided the water out, digging a small well at each turn to store the water, and then releasing it according to a selected direction. Xu Xu's commentary says: The method of bending the water in front of the site requires only that the bends be affectionate and natural, and must not be straight. The position of the bend should be determined according to the principle of pure yin and pure yang: if the dragon is yang, the water should be released in the yang position; if the dragon is yin, the water should be released in the yin position. It must not be placed on the positions of the earthly branches, but should flow in a winding manner towards the heavenly stems and the four directions, and the directions to be avoided should be determined by the five phases water method. In summary, the incoming water should come from the six directions of growth, officialdom, capping, prosperity, fetal, and nurturing, while the outgoing water should flow away through the four directions of decline, illness, death, and extinction.

決水如吐故納新：凡水不合法，而龍穴真的，則於穴前放水，用法度以全吉避凶，如吐故納新焉。管氏曰：“如人之攝生，調榮燮衛，吐故納新，飽甘洩穢。”王氏曰：“壙折如人之養生，飯食之，資養之，藥石以宣補之。”

The second point says "deciding the water flow is like expelling old air and inhaling fresh air." Whenever the water flows in an improper manner, but the dragon and the nest are truly correct and upright, then water should be released in front of the nest, following a fixed method to preserve good qi and avoid bad qi, just as a person expels stale air and inhales fresh air. Guan Lu said: this is like maintaining one's body, regulating the blood, harmonizing the defensive qi, expelling the old and inhaling the new, eating delicious food and expelling the foul. Wang said: when cutting the water in front of the grave, it is like nurturing life. First give him food, then give him nourishment, and also use medicinal stones to unblock and supplement. This shows that cutting the water is not about forcibly altering the terrain, but rather following the flow of qi and making adjustments.

立向以消水：地真融結而水或不利，則斟酌向首以消納之。管氏云：“龍穴真而水或不合陰陽，消納由人。”決水要心機巧：凡陰陽二宅之水，在人心目機巧，以曲折放之，使歸於吉，避其凶位，流於吉方。

The third point discusses "establishing the direction to eliminate water." If the earth energy truly converges to form a site, but the water's flow is somewhat unfavorable, then one should consider the principles of directional orientation to manage it.所谓 elimination and reception refers to using the direction of the site to resolve and accept the adverse water energy. Guan Lu said: once the dragon site is genuine, even if the water does not conform to yin and yang, the elimination and reception can be achieved through human effort. The fourth point discusses "deciding the water flow requires cleverness and skill." Whether for a阴宅 (burial site) or 阳宅 (residential site), the water must be skillfully guided by human ingenuity and vision, so that it flows in a winding manner, leading it to a favorable direction, avoiding unfavorable ones, and flowing toward the auspicious position. These two points share the same principle: the land is naturally formed, but its use depends on human effort.

決水乃救助之法：王氏曰：“天地間無自然相得之來山，相符之去水。故決水者，乃救助之法。”《經》云：“溝決之水，出於人為，禍福所繫，審擇是非。”蓋以天地無全功，聖人無全能。物之不齊，安得事事如法？故或龍真穴的，而於水不合法度者，則當以作法控制放之，使歸吉避凶。蔡氏所謂“山川之融結在天，而山水之裁成在人。”宋末觀物祝先生泌建議開浚饒之表灣河，以通康山湖，達省甚便。先生曰：“此丁方也，謂之玉門水，三甲子周當有王者。”後果百八十年間，淮王藩封居饒。今表灣鄉稱祝機冷，言視公之機以開此河也。冷水小名也。

Article five says, "Deciding on water is a method of assistance." Wang said: In the space between heaven and earth, there are no naturally harmonious mountains, nor are there naturally perfectly matching waters, so opening channels and releasing water is a method of remedy and assistance. The "Hushou Jing" says: Digging ditches and deciding on water is a human endeavor, yet it relates to fortune and misfortune, so one must carefully discern right and wrong. This is because heaven and earth do not have perfect functions, and sages do not have omnipotent abilities; all things are naturally varied, how can everything conform to the law? Therefore, when the dragon is true and the grave is proper, but the water does not conform to the law, one should use methods to control and open it, making it lead to good fortune and avoid misfortune. Cai Yuan ding said, "The convergence of mountains and rivers is in heaven, while the shaping of water and land is in man," which is exactly this meaning. In the late Southern Song dynasty, the observer of things, Zhu Bi, once suggested dredging the Biao Wan River in Raozhou, connecting it to Kangshan Lake, and reaching the provincial capital, making transportation very convenient. Zhu said: This river is in the Ding direction, called "Yumen Water." Three Jiazi cycles, or 180 years later, there will be a king who appears. Later, indeed, within 180 years, the fief of the Huai Wang was established in Raozhou. Now, in Biao Wan village, there is a place called "Zhu Ji Leng," meaning people value Zhu Gong's wisdom and opened this river; "Leng" is the local term for a small stream.

格水當以水溝下格羅經：訣云：山上格山山始正，水中格水水方真。若然據定斜斜指，來山去水恐非神。管氏云：“當中嶺格以定其分野。坐穴直指，徒誑以紛紜。”廖公云：“凡定水，必須於流來中下盤針。若溪澗水，則於溪澗中下盤針，田塘之水則于田塘源處隨水勢下盤。若大江、大河、平田、廣坂，則須高著眼力望水勢，可向流依低處下盤針。凡水一曲折則一移盤針，諺云水中放水。”

Rule six says "to determine the water, the compass should be placed in the water channel." The mnemonic states: when determining the mountain on a hill, the mountain position becomes correct; when determining the water in the water, the water position becomes accurate; if only a single finger is pointed sloppily from the site, the coming mountain and going water may not be effective. Guan Lu said: one should determine the boundary by going to the central ridge, only then can the division be established; sitting at the site and pointing straight with one finger is merely self-deception and baseless. Liao Jinjing said: whenever determining the water position, one must walk to the center of the water flow and place the compass there; if it is a stream or ravine, place the compass in the middle of the stream or ravine; if it is a pond or lake, place the compass at the source of the water, following the flow; if it is a large river or plain field, one should raise the eyes to look far and determine the water flow, facing the direction of the water and placing the compass according to the lower ground. Every time the water turns, the compass should be moved accordingly, which is called "releasing water" in common terms. This rule is the most practical method in water divination: if the position is not closely determined, the outcome will surely be empty.

水要來於六相去於六替：長生、冠帶、臨官、帝旺、胎、養為六相，衰、病、死、墓、絕、沐浴為六替。管氏云：“養生胎冠官旺弓表六相之瀦澤，衰病死墓絕浴弓宜六替之所之。”郭氏曰：“朝於大旺，澤於將衰，流於囚謝，以返不絕。”賴氏云：“臨官生旺胎養沐，不須更論陰陽也。”

Rule seven states that "water should come from the six prosperous directions and go to the six declining directions." Among the twelve long life positions, the six positions of long life, cap, officialdom, prosperity, fetal stage, and nourishment are called "six prosperous" positions, which are the directions of prosperity and strength; the six positions of decline, illness, death, tomb, exhaustion, and bathing are called "six declining" positions, which are the directions of decline. Guan Lu said that the six directions of nourishment, long life, fetal stage, cap, officialdom, and prosperity are suitable for the accumulation of water; the six directions of decline, illness, death, tomb, exhaustion, and bathing are suitable for the discharge of water. Guo Pu's "Book of Burial" says that water should face the most prosperous direction, be stored in the direction of impending decline, and flow away from the direction of captivity and decline, thus ensuring the continuous flow of life energy. Lai Buyi said that the directions of officialdom, long life, prosperity, fetal stage, nourishment, and bathing do not require further discussion of yin and yang. Different scholars have slight differences in their views, but the main idea is the same: the direction of arrival should be prosperous, and the direction of departure should be declining.

水要幹維純粹：管氏云：“八干弓鍾，天地之清。”王氏云：“四隅四正弓，取八卦之變通；四絕四墓弓，寔五氣之玄冥。”諺云“水要放從天上去”，言從天干位去也。八干：甲丙庚壬乙辛丁癸。四維：乾坤艮巽。

Rule eight says "water should be pure and unadulterated in the heavenly stems and the four directions." Guan Lu said: the positions of the eight heavenly stems gather the clear qi of heaven and earth. Wang said: the positions of the four corners and the four cardinal directions take the meaning of transformation of the eight trigrams; the positions of the four extremes and the four graves are actually where the five qi return to the hidden realm. The common saying "water should be released to go up to heaven" means that the water should flow through the heavenly stem positions, because heavenly stems belong to heaven and earthly branches belong to earth, and for water to flow through heavenly stems it is considered pure. The so-called eight heavenly stems are Jia, Bing, Geng, Ren, and Yi, Xin, Ding, Gui; the so-called four directions are Qian, Kun, Gen, and Xun. When releasing water, first identify these twelve positions on the compass, making sure the water mouth falls among them.

水支屬則用四正：震兌坎離為四正之位，雖屬支辰，而得天地之四位，與眾支位不同，決之亦吉。管氏曰：“坎離陰陽之正，震兌陰陽之門。二道流之，亦為權貴。”萬萬山云：“支頭地氣混泉流，四正元從八卦推。此水亦同天上去，玄虛立向也相宜。”

Rule nine says, "If water must fall on the Earthly Branches, it should be placed on the four cardinal positions." Zhen, Dui, Kan, and Li are the four cardinal positions. Although according to the twenty-four mountains they belong to the Earthly Branches of卯 (Mao), 酉 (You), 子 (Zi), and 午 (Wu), they occupy the four cardinal directions of heaven and earth, differing from the other Earthly Branches. Putting water in these four positions is considered auspicious. Guan Lu said: Kan and Li are the proper positions of yin and yang, while Zhen and Dui are the gates through which yin and yang enter and exit. If water flows along these two paths, it can indicate noble status. Wan Wan Shan said: The earthly qi at the heads of the Earthly Branches mixes with flowing springs, but only the four cardinal positions originate from the Eight Trigrams. Water placed in these four positions is as good as placing it on the Heavenly Stems, and it is also suitable for determining direction with the method of the mysterious and subtle.

水不可以步數論吉凶：水之曲折，要與形勢相稱即吉。又以年代之說看步數者亦非。蓋年代只論後龍為主。管氏曰：“三年一步以何憑而推？一步三年以何數而見？”傅文懿公云：“一年三步推何法？一步三年按甚文？運氣如身營百脈，無時噓息不調均。”

The tenth point says, "Water cannot be judged by counting the number of steps it takes." The meandering nature of water is considered auspicious as long as it harmonizes with the overall situation. Some people attempt to calculate the number of steps water takes according to the years, predicting events for specific years, but this is incorrect. The distance in terms of years is determined by the number of bends in the dragon line (the mountain ridge leading to the burial site), not by the number of steps water takes. Guan Lu said, "Three years correspond to one step, but on what basis was this derived?" If one step corresponds to three years, from which number can this be seen? Fu Wenyi said, "If one year corresponds to three steps, according to what method was this determined? And if one step corresponds to three years, which book supports this?" The flow of qi on the land is like the circulation of blood in the human body; there is no moment when the breath is not even. How can it be divided into one step corresponding to one year?

水法宜五行相生：用正五行論本山入首一節之龍，其水不可克龍，而龍宜克水。宜山水比和，宜水生山，山生水。其或與龍不合，而於坐下山向合吉，則亦吉矣。

Article 11 states that "water should be chosen according to the mutual generation of the Five Phases." Using the correct Five Phases to determine the Five Phase attribute of the incoming dragon from the original mountain, then comparing it with the Five Phase of the water direction: water should not overcome the dragon, but the dragon can overcome water; the best situation is when the mountain and water share the same Five Phase or are harmonious, or when water generates the mountain, or the mountain generates water. If the water does not match the Five Phase of the incoming dragon, but matches the Five Phase of the main mountain and the direction, it is still considered auspicious. This shows that there are two levels of judgment: first, check the incoming dragon; if it does not match, then check the main mountain and direction. Only when both do not match is it considered truly inauspicious.

水法宜陰陽純一不雜：用淨陰淨陽論本山入首一節之龍，陽龍宜陽水，陰龍宜陰水，謂之陰陽不駁雜。干甲離壬寅戌坤乙坎癸申辰十二位屬陽。凡龍脈入首一節是陽者，則水之出入亦宜流於陽位，乃得陽氣之純。艮丙震庚亥未巽辛兌丁巳丑十二位屬陰。凡龍入首一節之脈是陰者，則水之出入亦宜流於陰位，乃得陰氣之純。上法亦不可泥。若龍真穴美，但水不合法者，宜臨穴控制以消納之，所謂“卦向穴中作也”。

Article twelve says "water flow should be pure and unified in yin and yang without mixture." Using the method of pure yin and pure yang, the origin of the mountain ridge and the first section of the dragon line should be determined as either yin or yang. A yang dragon should be paired with water in a yang position, and a yin dragon should be paired with water in a yin position, which is called non-mixing of yin and yang. The yang positions are:乾, 甲, 离, 壬, 寅, 戌, 坤, 乙, 坎, 癸, 申, 辰, twelve in total. If the first section of the dragon line is yang, then the water's coming and going should be in a yang position to obtain pure yang energy. The yin positions are: 艮, 丙, 震, 庚, 亥, 未, 巽, 辛, 兑, 丁, 巳, 丑, twelve in total. If the first section of the dragon line is yin, then the water's coming and going should be in a yin position to obtain pure yin energy. However, this rule should not be followed rigidly. If the dragon is true and the site is beautiful, but the water does not conform to the law, then one should use a method on the site to control and assimilate the water. This is exactly what the ancients meant by "the hexagram direction is determined at the site." The true selection and determination should be decided at the site.

穴前橫過水不須分相替：管氏曰：“一條流水角弓形，攔住前頭卻不行。相替未須分彼此，城門方始論屯亨。”按此穴前橫遶之水，只可以水城形勢論吉凶，不可以方位相替論禍福。

Rule thirteen says, "The water flowing horizontally before the grave site does not need to be divided into the six phases or six replacements." Guan Lu said: When a single stream of water bends into the shape of a bow and blocks the front of the grave site, preventing it from flowing forward, this kind of water does not need to be classified as belonging to the six phases or six replacements, nor does it need to determine which is the 'self' or 'other.' Instead, one should wait until examining the water mouth and city gate to determine whether the water flow is unobstructed, smooth, or obstructed. Two Xu annotations say: This kind of water that flows horizontally around the grave site can only be judged for its auspicious or inauspicious nature based on the form of "water city," that is, whether it bends affectionately around or jumps back in an unfeeling manner. It should not be judged for good or bad fortune based on the theory of directional replacement.

水口忌流生旺墓：水之來宜從生旺方入，水之去宜從死絕地出。反此皆不吉。紫瓊真人云：“真龍入格論純粹，秀水盤旋亦要良。生旺墓中如直去，定虧春色與傳芳。”

Article 14 states that the water outlet should not flow from the directions of growth, prosperity, or storage. The source of water should come from the directions of growth and prosperity, while the discharge of water should go towards the directions of death and decline; doing the opposite is inauspicious. Master Zhang Zhenzhen of Zijiong said: When a true dragon enters a pattern, it should be evaluated based on the purity of its qi and pulse; when the beautiful water winds and surrounds, it should be examined whether it is beneficial. If water flows directly from the directions of growth, prosperity, or storage, it will certainly cause the loss of family honor and the blessings of continuing a good legacy. Taking the strong direction for incoming water and the declining direction for outgoing water is the consistent principle of the water method in this book.

水論相替不論星卦：王氏曰：“凡水之生、旺，欲其朝迎，官、養欲其顧揖，衰、病欲其所去，胎息欲其流通，敗絕、庫墓欲其安靜。冠帶動則榮，死絕來則憂。乾性清而可任，支性濁而難犯。斟酌輕重，自有理致。古人亦不假借星名，虛空緣飾。”

Article 15 states that "water is only considered in terms of the six phases and six replacements, without needing to refer to stars or hexagrams." Wang said: if water is in the direction of growth or prosperity, it should come to meet and welcome; if it is in the direction of officialdom or nurturing, it should look back and pay homage; if it is in the direction of decline or illness, it should flow away; if it is in the direction of fetal development or rest, it should circulate freely without obstruction; if it is in the direction of failure, death, or burial, it should remain quiet and still. Water in the direction of capping is beneficial for honor and success, while water coming from the direction of death and decline brings worries and troubles. The positions of heavenly stems are pure and clear, capable of bearing the coming and going of water; the positions of earthly branches are mixed and turbid, and should not be lightly disturbed. Once these distinctions are clearly understood, there will be a natural order to follow. Ancient people did not use any star names or add unnecessary embellishments.

論漏道：明堂大水曰漏道，繫天造地設，自然而然者。管氏云“漏道之道者，其形勢乃天然”是也。欲其如虎口之交牙，金關石竇，如犧牲之露角；龜印虹輪，如之如玄，重峰疊嶂，則為漏道之貴也。

Article sixteen discusses "leidao." The large body of water in the Mingtang is called "leidao," which is naturally formed by heaven and earth. Guan Lu said, "The form of this leidao is naturally created," which means exactly that. A good leidao should have its banks interlocking like the upper and lower teeth of a tiger's mouth, tightly bound like a golden pass and a stone cave, and facing each other like the horns of sacrificial animals used in worship. It should also have the shape of a tortoise's seal and an archer's bow, with the water winding in the shape of a "zhi" character or a "xuan" character, and with double peaks and mountains on both sides. This is what constitutes a noble leidao. Clearly, the value of a leidao lies in its tight closure and winding path with sentiment, rather than artificiality.

論息道：息道者，穴前放水之道也，在人裁成。管氏云：“息道之道，在其巧拙之能，橫彎曲折，悉由愚智。”水城要與二道相合：管氏云：“凡決流水，其歸一揆。”然水城形勢或與息道返，則悖焉。

Article seventeen discusses "xi dao," which refers to an artificial water channel constructed before a site. It relies entirely on human planning and execution. Guan Lu said: The success or failure of xi dao depends on whether the workers are skillful or clumsy. Whether it is straight or winding, curved or zigzagging, all depends on the wisdom or foolishness of the designer. Article eighteen discusses "shui cheng" needing to align with both "lou dao" and "xi dao." Guan Lu said: Whenever water is diverted, in the end it must follow the same principle. However, if the natural flow of the water city is opposite to the direction of the artificial xi dao, that is a contradiction. Artificial channels must follow the natural trend, and must not oppose it.

水吉凶從龍：楊公云：“水似精兵，進退由將。”言水之吉凶從龍，而不得自專。多見吉地，秀水特朝，已發大貴。而龍博入凶節，則禍患突至，水雖吉亦莫能救。如宋丞相文文山公祖地，入局結穴皆美，第後龍過峽處一凹，丑風吹脈，而其年代行至此節，公乃遇難。

Article nineteen says, "The fortune or misfortune of water depends on the dragon." Yang Yunsong said: water is like elite soldiers, whose advance and retreat are entirely controlled by the general. This means the fortune or misfortune of water depends on the dragon, and water itself cannot decide. Often we see auspicious land with excellent water specially converging, which has already brought great fortune; but once the dragon changes into a harmful section, calamity suddenly comes, and even good water cannot save the situation. For example, the ancestral tomb of Wen Tianxiang, a famous minister of the Southern Song Dynasty (who was known as Wenshan), was excellent in every aspect, but at the place where the dragon passed through the ridge, there was a depression, and the wind from the Chou direction affected the dragon pulse. When the time came to this section, Wen was subjected to great difficulties.

雖然，公之大忠節義，流光萬古，死且不朽，未足為禍。誦魏公“願為良臣”之語，則不能無憾。時當陽九，是值天地大變，豈一地之所致哉！但其課亦神矣。課云：“大田一地如煙霧，四邊諸水聚一條。辛水望東流，天下狀元頭（天祥狀元）。南也朝，北也朝，滿林黃葉亂飄飄。公欲封公公不見，公遇騎牛折斷腰。”

Although this is so, Wen Gong's great loyalty and integrity will be celebrated for ages, and though he died, his name will not be forgotten. This is not really a misfortune. However, thinking of Wei Zheng's words from the Tang Dynasty, "I would rather be a good minister than a loyal one," one cannot help but feel regret. Moreover, at that time, there was the Yangjiu厄运, a great change in the world, which could not be caused by a single burial ground! Yet the prophecy back then was truly accurate. It said: The land of Dati is like a misty haze, with water from all four sides converging into one stream; the water from the Xin direction flows eastward, producing the top状元 (the first状元 in the country, referring to Wen Tianxiang). From the south comes tribute, from the north comes tribute, and the whole forest of yellow leaves falls in disorder. When the time came to bestow a title upon him, he was already gone; when he met a man riding a cow, he broke his waist. "Full forest of yellow leaves" implies the decline of the state, while "riding a cow and breaking the waist" indicates the calamity of the Chou year.

果忠烈公丁丑以後不利。按是地以巽山辛向，辛水朝，巽納辛是正配。歸東，震水合吉矣。及龍入凶節，水亦無益，是水吉凶從龍也。趙緣督翁謂“龍剝入凶地，有識者當預遷之。”

Later indeed, Wen Zhonglie Gong found himself continuously in misfortune from the Dingchou year onwards. According to the site's orientation, it is Xun mountain and Xin direction, with water flowing from the Xin direction to converge. According to the Najia method, the Xun trigram receives Xin, which is a proper and harmonious arrangement. Moreover, the water flows towards the east, combining with the Zhen water, which is originally auspicious. However, when the incoming dragon changes into a harmful section, even the most auspicious water becomes useless—this is clear evidence of the principle that "the auspiciousness or inauspiciousness of water follows the dragon." Zhao Yuandu Xian翁 therefore said: when the incoming dragon changes into a harmful section, discerning people should prepare to relocate the grave in advance.

按《緣督瑣錄》云：“地有入首龍穴吉，剝龍到凶處則為禍，有識者亟遷之。如吳仲祥知其陽基將禍，二子四孫遷居四處，皆旺。馬氏、濮氏同居不遷而敗。廖禹為張氏扦吳園陽基，鑿滅僕井、洗馬池，二姓遂敗。

According to "Yuan Du Sao Lu," some land that originally has a good dragon and site becomes harmful as it changes and proceeds to a bad place, thus causing disaster. Wise people should quickly move away. For example, Wu Zhongxiang foresaw that his family's ancestral residence would bring disaster, so he had his two sons and four grandsons move to different places to live, and later they all prospered; while the Ma and Pu families who stayed in the same place declined. Another example is Liao Yu (i.e., Liao Jinjing) who selected a site for the Yang residence of the Zhang family in the Wu garden, digging a well to eliminate servants and a pool for washing horses as a suppression. Later, these two wells and pools were abandoned, and the two families consequently declined.

賈似道祖地，術者囑其六十年後速遷，否則有大禍。課云‘正面諸侯半面君，癸酉生人受恩眷。六十年後速移遷，尾火虎星來出現。馬頭火熖揷天紅，到此令人無眼見。’似道命囑癸酉，居相專權，國破身亡，其應如向。一智一愚，從違當知所辯。”

For example, the ancestral tomb of the Southern Song dynasty minister Jia Sidao was once advised by a diviner to be moved urgently within sixty years, otherwise there would be great calamity. The interpretation said: viewed from the front, it is the pattern of a feudal lord; viewed from the side, it shows the image of half a king. People born in the Guiyou year can receive the favor of the king; within sixty years, they must move quickly, because the star of the tiger with a tail fire will appear. At that time, the fire will burn the sky above the horse's head, and when people arrive at that place, they will no longer be able to see it. Jia Sidao was indeed born in the Guiyou year, held the position of prime minister and dominated the government, eventually leading to the fall of the country and his own death, which was fulfilled exactly like an echo. One is wise, one is foolish; whether to obey or disobey should be clearly distinguished.

愚按：緣督仙翁固須有見，古人亦往往有為之者。如廖金精自葬父地，繫速福穴。偽行真落一節，艮山丙水，朝歸乙辰。丁山高起，卯山有克，作不二年，可致驟富。二紀後則敗。及金精留吳園張氏一十九年，辭歸之際，有“先塋福澤將冺，亟欲西歸，以圖遷改。否則，災害必生，噬臍何及？”之語。

Two Xu's commentary says: The words of Yuan Du Xian翁 are indeed insightful, and ancient people often truly did this. For example, Liao Jinjing chose a burial site for his father, which was a quick-acting grave. The dragon pulse appeared to be wandering on the surface, but in reality it truly settled on a section. The mountain was of the Geng direction with Bing water, and the water flowed towards the Yi Chen direction. The mountain in the Ding direction rose high, while the mountain in the Mao direction had a controlling force. With such a layout, wealth could be rapidly obtained within two years, but after twenty-four years, decline would follow. Therefore, Liao Jinjing stayed in the Wu Yuan Zhang family for nineteen years, and when he left to return home, he left a message saying, "The blessings of the ancestral tomb are about to fade, I must hurry westward to make changes; otherwise, calamity will surely occur, and regret will be too late." "Shi Qi" refers to biting one's own navel, symbolizing regret too late.

又鉛山費狀元陽基，在橫林柴家埠者，初扦時，地師謂出狀元后即宜別圖。文憲公大魁後，未及遷而有周、吳、李三凶之禍，燒屋殺人，乃遷其址而吉。此固趨避吉避凶之一端。然當發福時，誰肯遷改？誰任此責？但有等地，穴孤寒而得水能富貴，而終以絕嗣，此則不孝有三，無後為大，君子預遷之。

For example, the site of a yang residence for Fei Zhenyuan, the top scholar, was located in Henglin Chaijia Bu. When the site was first selected, the geomancer clearly stated that after becoming a top scholar, another plan should be made. However, before Fei Wenxian Gong could move, he suffered from misfortunes caused by three families, Zhou, Wu, and Li, resulting in the house being burned and people injured. Only then did they move the site, and the family's fortune became prosperous. This is indeed a method to seek good fortune and avoid misfortune. But when things are flourishing, who would be willing to change? Who would take on the responsibility? However, there are indeed certain sites: although the site is isolated and cold, it can bring wealth and honor through the power of water, but eventually leads to the extinction of the family line. In such cases, one should follow the principle from the "Mencius" that "among the three unfilial acts, not having descendants is the greatest." Therefore, a gentleman should move the site in advance.

江右山人徐善繼述同著。

This volume is still titled "The Works of Jiangyou Mountain Man Xu Shanji and Xu Shanshu." The previous volume discussed the general principles and theories of water methods, while this volume focuses on "Detailed Determination of Water Methods." It first lists several specific rules and the five essential points for determining water flow. Then, it categorizes the twenty-four mountains according to yin and yang layouts, listing for each mountain the auspicious and inauspicious water patterns in an easy-to-reference format, to be used as a reference when selecting and adjusting the site.

○主山之說，不問鼠肉、仙宮、轉斗、斗斧、貼脊等穴，橫落、直落等龍，但只取落頭一二丈為主，以論陰陽五行。其餘皆不可拘泥。若發將親切，入路分明，合之尤妙。

The first principle discusses "which mountain is the main one." Regardless of whether the formation is a mouse-meat pit, immortal palace pit, turning-compass pit, battle-axe pit, or back-attached pit, and regardless of whether the ridge comes from a lateral or straight fall, it is always only the first one or two zhang of the fall that is taken as the main mountain. This is used to determine the yin and yang and the five phases properties. The rest need not be strictly adhered to. If the origin of the ridge is close and the approach to the end is clear, and it can harmonize with the section of the fall, that is even better. This principle is established in response to the previous criticism of "uncertain main mountain," and the entire book's water method calculations start from the first one or two zhang of the fall.

○取用陰陽五行，兩用不同。穴內消納用淨陰陽，山頭納音用大五行，生克出入用真五行，立向納水用玄空五行。○生克出入，一說生穴、穴克者吉，克穴主凶。又一說以克入為之關煞。《玉髓經》卻獨取生入為吉。譬如人有洩氣，隨水妄洩不禁，必用澀藥之義也。生出者如人之戀戀溺女色，克出者猶人之孳孳溺於貪財，此人之常情。不知返則必致於害，豈獨此而已。世間萬事皆然，得意處則易留，失意處則難往，亦澀藥之義也。

The second section discusses the different applications of the Five Phases: within the site, the use of pure yin and pure yang for the absorption and elimination of energy; on the mountain head, the use of the Nayin sound element with the great Five Phases; for judging the generation and overcoming of energy, the true Five Phases are used; and for establishing direction and receiving water, the Xuan Kong Five Phases are applied. Each has its own specific use and should not be confused. The third section discusses the generation and overcoming of energy. One view states that if the incoming energy generates the site or if the site overcomes the incoming energy, it is considered auspicious. If the incoming energy overcomes the site, it is considered inauspicious. Another view treats 'overcoming into' as a harmful influence. However, the Yuzhui Jing only takes 'generating into' as auspicious. This is like a person suffering from a condition of excessive discharge, where the energy is lost uncontrollably through water, and thus must be treated with astringent medicine. As for 'generating out,' it is like a person being overly attached to indulgence in female pleasures; 'overcoming out' is like a person being constantly obsessed with greed for wealth. These are all common human tendencies, but if one does not know when to turn back, it will inevitably lead to harm, not just in these cases. All worldly matters are the same: places of success are easily cherished, while places of failure are difficult to approach. This is precisely the reason why astringent medicine is needed.

○司馬氏則取生入克入者吉，不分陰陽，惟乾坤艮巽取上吉，八干次之，諸家議論亦多取生入克入者吉。古歌云：“生入克入人丁旺，生出克出百口亡。下來克上官兼富，上來克下子孫殃。”蔡氏《發揮》云：“只要自下克上，使合造化。”中間異同，何以取決？惟生入一說，未嘗不同以為吉者。今取生入者為上，克入者次之。其生克相間者尤美。不得已，二節外或有生出克出者，亦無傷也。故但以第一節為緊要。

The school of Sima Tou tuo considers both the "born into" and "overcome into" as auspicious, without distinguishing yin and yang. They only regard the four directions of Qian, Dui, Gen, and Xun as most auspicious, and the eight heavenly stems as secondary. Many schools of thought also regard "born into" and "overcome into" as auspicious. An ancient verse says: "When born into or overcome into, the family thrives; when born out or overcome out, the whole family perishes." It also says: "When the lower part overcomes the upper part, it signifies both official position and wealth; when the upper part overcomes the lower part, it signifies misfortune for descendants." Cai Yuan Ding's "Fa Hui" states: "Whenever there is overcoming from below to above, it conforms to the principles of nature." Different schools have different views, but how to decide? Only the concept of "born into" is universally considered auspicious. Therefore, it is now determined that "born into" is the best, "overcome into" is next; when "born into" and "overcome into" alternate, it is even better. If, in unavoidable cases, there are instances of "born out" or "overcome out" beyond the second section, it is not a problem. It is evident that the most important part is the first section.

○諸家言三節內不用支辰，謂之男女命坐大凶。一說三節內先行支辰，次及幹者，不宜輕信，慎之。○水出長生、墓、旺之方，只論穴場所見者，是其不見者在所不問，其所出沒只不要在生、旺、墓方上流。且如水山頭則忌申子辰三方流出者是也。他凖此。

The fourth section states that all schools of thought agree that water should not flow beyond three bends, as it would cause a great misfortune by violating the directions of the male and female life energies. Another view suggests that within three bends, water should first flow through the earthly branches before reaching the heavenly stems—this latter view should not be lightly trusted and must be approached with caution. The fifth section discusses the water outlet. It is said that water flowing from the directions of growth, prosperity, and storage should be avoided, but this should only be considered for the visible portion of the water at the site. If the water is not visible, it need not be taken into account. In summary, whether the water exits openly or disappears, it should not flow in the directions of growth, prosperity, or storage. For example, if the mountain is of the water type, water should not flow from the directions of Shen, Zi, and Chen, as these three directions correspond to the growth, prosperity, and storage of water. Other mountains should be judged by the same principle.

○其它卦例多端，難於憑信，勿論是也。惟輔星卦與陰陽相符，可以遵用。廖公云：“惟有輔星最玄玄，用卦此為先。”予兄弟厯觀仙蹟，合輔星者頗多，然亦在人智巧作為，趨吉避凶。范公曰：“山之生剋制化，水之來去出洩，又在臨時斟酌。”

The rest of the examples of divination methods are numerous and unreliable, so they are all set aside. Only the method of the "Auxiliary Star" hexagram corresponds with the theory of pure yin and pure yang, and it can be followed and used. Liao Jinjing said: Among all the methods, the Auxiliary Star method is the most profound. If one wants to use a hexagram, one should first use this method. We brothers have traveled through many ancient tombs and sites left by predecessors, and found quite a few that conform to the method of the Auxiliary Star hexagram; however, success or failure still depends on human skill and effort, whether one can seek good fortune and avoid misfortune. Fan Yuefeng said: The generation, control, restriction, and transformation of mountains, and the coming, going, emergence, and discharge of water, must be considered on site and decided flexibly. This sentence corresponds with the previous statement "the hexagram is formed at the grave site," and it is the main point repeatedly emphasized throughout the entire book.

○溝口水沒一節，觀水之來去逆順，要迎折放。若水從左來，溝口一節則當逆向左；若水從右來，則逆向右。謂之小水逆大水。○劉氏水法或謂斗柄水，蓋有以見斡運循環不窮之義。然有節數太多者，恐無明堂深廣，故不得不如此也。其有明堂窄狹，不必依其節數，可去則去。不然，地窄反不條暢，徒費功力無益，在智者臨時斟酌而増損之，不可執一也。

The sixth rule discusses the final section of the outlet of a ditch: one should observe the direction of the large body of water coming and going, and align the outlet to face it in the opposite direction. If the large body of water comes from the left, the outlet should be turned to the left; if it comes from the right, the outlet should be turned to the right. This is called 'small water flowing against large water,' meaning that the small water should meet the large water in a way that it faces it rather than conflicts with it. The seventh rule discusses the water method of the Liu school, which is sometimes called 'the water of the handle of the Big Dipper,' taking the meaning of the Big Dipper's handle rotating and circulating endlessly. However, it involves too many bends, which is because they fear the Bright Hall is not deep enough, so they have to do it this way. If the Bright Hall is originally narrow, then there is no need to follow its number of bends; one should save effort wherever possible. Otherwise, a narrow space will lead to poor flow, resulting in wasted effort with no benefit. This requires wise people to adjust and add or subtract according to the situation on site, and one should not rigidly follow a single method.

○蔡氏謂：“決水之法，要彎回宛轉。”世有言長流吉，短流凶。若長若斜反無情，凶禍亦速，不若屈曲折聚，取有情意留戀，不忍遽去為妙。每折轉處，必作圓斗或方斗，然後洩去為良法。○山水陰陽純一，則不以五行相剋為忌。得水生山、山克水尤妙。

Eighth Rule: Cai Yuanding said that the method of opening and diverting water channels should be winding and turning, showing affection and attachment. Some people in the world say that long flowing water is auspicious and short flowing water is inauspicious; in reality, if the water is both long and slanting, and turns its back without affection, misfortune will come just as quickly. It is better to let the water meander and turn, layer by layer, showing a sense of attachment and reluctance to leave quickly. At each turning point, one must dig a circular or square basin to hold the water, and then let it flow away. This is the proper method. Ninth Rule: If the yin and yang of the mountain and water are pure and unimpeded, there is no need to avoid the mutual control of the Five Phases. If water can generate the mountain or the mountain can control the water, it would be even better.

○或問：四方郡邑多下離向，或不是坎龍，如何可一律論？答曰：陰陽向首，亦在活法。但得山水比和為上。然亦有丙丁曏者，豈到處皆是坎山來歷？雖幹、壬、癸、甲皆可離向，辛、亥、震、兌、艮皆可以丙、丁向。

The tenth rule is in the form of a question and answer. Someone asked: Most cities and towns are built facing south with their backs to the north, but the incoming ridges may not all be from the Kan direction. How can we universally apply the principle of yin and yang in such cases? The answer is: The combination of yin and yang with the main direction should be considered flexibly. As long as the mountains and waters are in harmony with each other according to the Five Phases, it is the best. Moreover, there are also cases where the main direction is Bing or Ding. How could it be that everywhere is necessarily from the Kan direction? In fact, incoming ridges from Geng, Ren, Gui, and Jia can all face south. Incoming ridges from Xin, Hai, Zhen, Dui, and Gen can all face Bing or Ding. This shows that there are fixed principles in the method, but their application must be flexible.

○決水要與陰陽純一。其來山去水不相駁雜，則無戰爭、擊剝、淫蠱之虞。○決水要入幹維，或四正之位亦可。不可決入支屬，為得其精氣，去其濁凝。○決水宜流於本山衰、病、死、絕、胎、養方，不可決於長生、沐浴、冠帶、臨官、帝旺、庫墓之方，順相替之宜。

There are five main principles for deciding the direction of water flow. First, the opening of the water channel should maintain harmony with the yin and yang of the main structure: if the mountain coming in and the water going out are not mixed, there will be no conflict of two energies, mutual destruction, or chaotic disturbances. Second, the water should be directed towards the positions of the heavenly stems and the four cardinal directions; directing it towards the four main directions (子, 午, 卯, 酉) is acceptable, but it should not be directed into the other earthly branches; this way, one can obtain pure essence and eliminate turbid and stagnant energy. Third, the water should flow towards the directions of decline, illness, death, extinction, fetal stage, and nourishment of the main mountain, and should not flow towards the directions of growth, bathing, capping, officialdom, prosperity, and the repository or tomb; this follows the appropriate and inapplicable aspects of the "six phases and six replacements."

○決水要合會星宿，勿論諸家星卦。○決水要主克賓，忌賓克主。欲本山克水，欲本水生山。不欲水來克山，及山生水。上決水明此五者，則法盡矣。切不可用俗術，論卦例、青囊、斗杓、魁星等無理之謬，亦不惑於譎術，分公位長中幼之妄誕。

Fourth, the determination of water flow should conform to the degrees of the twenty-eight constellations, without concerning oneself with the names of stars and hexagrams from different schools. Fifth, the water should be able to overcome the main mountain, and it is to be avoided for the guest to overcome the main: that is, the main mountain should overcome the water, or the water should nourish the main mountain; do not let the water overcome the mountain, nor let the mountain nourish the water—mountain nourishing water signifies the loss of the main energy. If these five principles of determining water are understood, the method of water is fully grasped. One must not follow the nonsense of common teachers, such as talking about hexagram examples, the Qingnang school, the Dipper handle, and the魁星 (Kui Star); nor should one be misled by cunning techniques, such as dividing the positions among the eldest, middle, and youngest sons.

○鉗口折水，若向面前直出，必是傾脫。故必要如之玄，如丁文鎖節，屈曲折去，則不見傾直。其長短步數，只隨地勢所宜，切不可信俗術三年一步、三步一年，與夫幾尺合某星，及某水利某子。此皆無根之論，不通理致。管氏、王氏之書亦嘗深惡而痛絕之。

If the water is directed straight towards the front of the site, it will certainly flow out abruptly and lose its energy, with the energy following the water. Therefore, it is necessary to form the water flow in the shape of a 'Z' or 'Xuan' character, like the 'Ding' character pattern, with sections locked together, so that the water meanders and turns, thus concealing the straight flow. As for the length and number of steps of the water channel, it should be determined according to the suitability of the terrain, and one must not lightly believe the common sayings of ordinary teachers, such as 'three years correspond to one step, three steps correspond to one year,' or 'a certain number of feet correspond to a certain star, and a certain water channel benefits a certain son.' These are all baseless remarks, and they do not conform to the principles of divination. Guan Lu and the writings of the Wang family have also strongly condemned such views.

○利於向首開鉗，而或不利於決水，則內以乘氣為主，而外以消納為主，作內外兩向為是。管氏曰：“內藏黃金斗，外掩眾人口。四勢任君談，五行當自守。”王氏曰：“或有利鉗不利向，或有利向不利鉗，則當外順形勢，內會星宿。若鉗與向俱利，則內外為一；若不利行水，又斡旋造化。故外之四勢任君談論，而內之乘氣分金、五行星宿，當自守其心法可也。”

Sometimes, when the opening of the mouth (claw) is favorable but the opposite direction is not, one should focus on receiving life qi internally and guiding incoming water externally, forming two directions inside and outside, which is considered proper. Guan Lu said: "Inside there is a measure of gold, outside it covers the mouths of many people; the surrounding forms can be discussed freely, but the proportions of the Five Phases must be kept in mind." Wang explained that sometimes the opening of the mouth is favorable but the direction is not, and sometimes the direction is favorable but the opening of the mouth is not. In such cases, one should follow the external form and secretly align with the principles of the star mansions. If both the opening of the mouth and the direction are favorable, then internal and external should be unified. If the flowing water is unfavorable, then human effort should be used to adjust the natural order. Therefore, the surrounding forms can be discussed freely, while the internal aspects of receiving qi, dividing the golden measure, the Five Phases, and the star mansions should be kept in mind.

如張宗道扦青陽施吏部駕臣堯臣公祖地，蛇形，糞門穴，巳丙龍，扦甲山庚向，外作寅山申向。月池內放丁水，轉放巽水。又如董德彰扦吾邑童尚書公軒祖地，鷂子番身形，內巳丙向，外丙午向。何野雲扦華橋項氏蜈蚣形地，內離向，外丁未向，鉗口丙向，鉅富旺人，亦有州縣官。

Give a few examples of internal and external directions. Zhang Zongdao selected the ancestral tomb for Qingyang Shi Lilu and Yao Chen two gentlemen, which is a snake-shaped land, forming a grave site on the fecal door, with the coming dragon line being from the direction of Si and Bing; inside he set the direction of Jia Mountain and Geng Direction, while outside he used Yin Mountain and Shen Direction. Within the moon pool, he first released water from the direction of Ding, then turned it to release water from the direction of Xun. Another example is Dong Dezhang who selected the ancestral tomb for Tong Shangshu Gong Xuan, which is a falcon turning shape, with internal direction taking Si and Bing, and external direction taking Bingwu. He also selected a centipede-shaped land for Huaqiao Xiang氏, with internal direction taking Li, and external direction taking Dingwei. The mouth of the钳 was taken as the direction of Bing; this land later became very wealthy and had a thriving population, and also produced officials at the level of county and prefecture. These three examples all show that internal and external directions can each serve their own purpose.

○鉗口折水用針之法，當就水口中用盤針下格，折節格之，切不可就穴上下格，便指其水路為某水，則宮分差訛，陰陽駁雜。當就溝中下格，庶得水路清切，宮分不差。若陽基放水，不可在明堂中下盤針，當就屋簷滴水處下盤針。若放溝水，又當就溝中隨折，節節下盤針，則得水路清切不差。鄒國師寬所謂“水中格水水難瞞”也。

When using a compass to measure water flow, one should walk to the center of the water mouth and place the compass there, measuring each bend and section one by one. It is not acceptable to sit at the site of the grave and measure only once, then claim that the water path is a certain type, as this will certainly lead to errors in the palace positions and a mixture of yin and yang. One must measure in the middle of the ditch to clearly identify the water path and ensure the palace positions are accurate. If it is for a yang dwelling, the compass should not be placed in the middle of the bright hall, but rather at the place where the eaves drip water. If measuring the water in a ditch, one should follow each bend and section within the ditch to place the compass, thus ensuring the water path is clear and accurate. This is exactly what Master Zou Kuan said: "When measuring water in the water, the water can no longer deceive people."

以上水法，頭緒尤多，恐未易洞知。今以二十四位觧定吉凶諸水，俾一覽無遺，便於趨避焉。

The above water methods are very complicated and may be difficult to fully understand at once. Therefore, the following arrangement is changed to another method: according to the twenty-four directions of the compass, each mountain's corresponding auspicious and inauspicious waters are explained and determined one by one, so that people can see everything clearly and avoid missing anything, thus facilitating the pursuit of good fortune and avoidance of misfortune. This is a checklist made by the two Xus for the convenience of later learners. When using it, first determine whether your sitting mountain belongs to a yin or yang formation, then check the incoming and outgoing waters for each direction under the corresponding mountain entry.

亥山入穴取屬水（亥山即亥龍，餘仿此）。亥山吉水（總開諸家水法名目於下，後皆仿此）。丙位：主大富貴和義。上格龍拜相。三陽水、赦文水、長壽水、花羅水、陰皷水、歸元水、進神水、橫財水、義門水。

First list the yin situation. For a hill facing the亥 direction, the Five Phases take it as belonging to water (note: here the亥 mountain refers to the亥 dragon, and all subsequent entries are understood in the same way). Below is a list of auspicious waters for the亥 mountain (note: the names of various water methods from different schools are summarized below, and the same approach is followed for other mountains). Water coming from the丙 direction: indicates great wealth and high status, family harmony and emphasis on righteousness; if the dragon line belongs to an upper-grade pattern, one may attain the position of prime minister. This type of water is considered to have multiple identities in various water methods, including three yang water,赦文 water, longevity water, flower lotus water, yin drum water, return origin water, advancing god water, cross fortune water, and righteousness gate water. Therefore, its auspicious effects are the most profound.

丁位：主大富貴、高科、壽考、孝義。上格龍出神童。三陽水、赦文水、長壽水、建財水、陰皷水、歸元水、進神水、橫財水、義門水。巽位：主文名、官爵、妻財。上格龍穴出狀元、神僊，男為駙馬，女作宮妃。三陽水、御街水、學堂水、奩財水、陽皷水。

Water coming from the Ding position: indicates great wealth and honor, high academic rank, long life, and a family known for filial piety and righteousness; if the dragon is of an excellent pattern, it can produce a prodigy. It also possesses the characteristics of Three Yang water,赦文 water (amnesty decree water), longevity water, construction wealth water, Yin drum water, return origin water, advancing god water, cross wealth water, and virtue gate water. Water coming from the Xun position: indicates widespread literary fame, high official rank, and wealth obtained through the wife's side; if both the dragon and the site are of excellent patterns, it can produce a top状元 (imperial examination top scorer), or even a person of divine ability, with men becoming驸马 (prince consort) and women becoming imperial concubines. It also possesses the characteristics of Three Yang water, imperial street water, academy water,奁财 water (bridal wealth), and Yang drum water.

震：主武貴、威名、驟發、鉅富。上格龍出兵部五府。催官水、鬼鄉水、陽皷水、納財水。庚：主功勳烜赫。上格龍主元戎上將。進神水、陽皷水、金帶水、橫財水、金魚水、鬼鄉水。辛：主魁解驟富。上格龍及第、翰苑、才名。進神水、陰皷水、橫財水、文秀水。兌：主富貴。上格龍出后妃。進神水、陽皷水、金帶水、天財水。

Water coming from the Zhen position: indicates a military official of high status, great fame, sudden success, and immense wealth; if the dragon line is of high quality, it can lead to holding important positions such as those in the Ministry of War or the Five Military Council. It is also known as promoting official water, ghost village water, yang drum water, and receiving wealth water. Water coming from the Geng position: indicates great military achievements; if the dragon line is of high quality, it can lead to becoming a general commander. It is also known as advancing god water, yang drum water, golden belt water, cross wealth water, golden fish water, and ghost village water. Water coming from the Xin position: indicates winning top honors such as the top scholar or the top candidate in the imperial examination and suddenly becoming wealthy; if the dragon line is of high quality, it can lead to passing the imperial examination, entering the Hanlin Academy, and gaining fame for literary talent. It is also known as advancing god water, yin drum water, cross wealth water, and literary excellence water. Water coming from the Dui position: indicates wealth and honor; if the dragon line is of high quality, it can lead to becoming a queen or concubine. It is also known as advancing god water, yang drum water, golden belt water, and heavenly wealth water.

亥山凶水：艮，退神（又艮土克亥水）。辰戌丑未黃泉，乾坤亢極，甲乙孤虛，寅午離鄉，丙午雙朝回祿，壬午桃花，申溷雜，卯未來去雷氣，午牢獄。

The凶 water to be avoided for a亥 mountain is as follows. The water from the艮 position is called「retreating god」, and since艮 belongs to earth, earth can overcome the water energy of亥, thus causing double disadvantages. The water from the positions of辰, 戌, 丑, and 未 is called yellow water. The water from the positions of干 and 坤 represents extreme yang and yin energies. The water from the positions of甲 and 乙 indicates isolation and deficiency. The water from the positions of寅 and 午 indicates people leaving their hometown. The water from the directions of丙 and 午 together flowing towards the mountain indicates fire disaster. The water from the directions of壬 and 午 appearing together indicates chaos and disorder in relationships. The water from the position of申 indicates mixed energy flows. The water from the directions of卯 and 未 flowing in opposite directions indicates lightning energy. The water from the position of午 indicates imprisonment and legal troubles. When checking, compare these positions one by one, and any that are present should be dealt with by dispersing or avoiding them.

艮山入穴取屬土。艮山吉水：丁水：主大富貴、長壽。三陽水、赦文水、歸元水、陰皷水、催官水、進神水、長壽水。辛：主發橫財，得女人財產。主文章科第。建財水、女財水、金帶水、魚印水、文秀水、陰皷水、橫財水。庚：主武功官職，及得軍中財產。花羅水、陰皷水、金印水、金皷水、鬼鄉水。

When a mountain of the Gen trigram (Mountain) enters the site, the Five Phases take its nature as earth. The auspicious waters for a Gen mountain are as follows. Water coming from the Ding direction indicates great wealth and honor, and longevity; it is also known as three yang water,赦文 water,归元 water,阴鼓 water,催官 water,Advancing God water, and 长寿 water. Water coming from the Xin direction indicates sudden wealth, obtaining property from a woman, and success in literature and examination; it is also known as 建财 water,女财 water,金带 water,鱼印 water,文秀 water,阴鼓 water, and 横财 water. Water coming from the Geng direction indicates military achievements and military positions, and obtaining property from the military; it is also known as 花罗 water,阴鼓 water,金印 water,金鼓 water, and 鬼乡 water.

丙：主發橫財、長壽，及官職崇高。三陽水、赦文水、配乾水、歸元水、陰皷水、催官水、長壽水、進神水、橫財水。亥：主發財旺人。進神水。兌：主科名及發財。金帶水。艮山凶水：震巽退神、剋制。若曲折則吉，來去無凶，福薄而已。子午桃花，辰戌丑未黃泉，甲乙孤虛、退神，壬坎溷雜，寅曜水，申支氣，乾坤亢極。

Water coming from the Bing direction brings prosperity, longevity, and high official rank; it is also known as three yang water, pardon water, matching dry branch water, returning origin water, yin drum water, promoting official water, longevity water, advancing god water, and cross fortune water. Water coming from the Hai direction brings wealth and prosperity of descendants; it belongs to advancing god water. Water coming from the Dui direction brings academic success and wealth; it belongs to gold belt water. The following are the凶 water to be avoided for a Gen mountain: Zhen and Xun directions are retreating gods and can control Gen soil; however, if the water shape is curved and harmonious, it can be considered auspicious. The coming and going of water does not cause great misfortune, but only brings thin blessings. Water from Zi and Wu directions brings romantic affairs; water from Chen, Xu, Chou, and Wei directions leads to the Yellow Spring; water from Jia and Yi directions brings loneliness and retreating gods; water from Ren and Kan directions brings mixed energy; water from Yin direction is the glare water for Gen mountain; water from Shen direction belongs to the impure energy of the earthly branch; water from Qian and Kun directions brings excessive energy.

巽山入穴取屬水。巽山吉水：辛、未：主得女財，主催貴，登高科。納卦水、催官水、歸元水、陰皷水、文秀水、女財水、金魚印水。丁：主長壽、發財。花羅水、三陽水、赦文水、長壽水、陰皷水。庚：主武貴及得軍中財。歸元水、金印水、陰皷水、鬼鄉水。

When the mountain of Xun is used as the source of the spirit, the Five Phases take it as belonging to water. The auspicious waters for Xun mountain are as follows. Water coming from the Xin position and the Wei position indicates wealth obtained from the wife's side, promoting official rank and social status, and achieving high academic success. This water is also known as the water that accepts the hexagram, the water that promotes official rank, the water that returns to the origin, the water that drums the shadow, the water that displays literary excellence, the water that brings wealth from women, and the water that resembles a golden fish and seal. Water coming from the Ding position indicates longevity and wealth, and is also known as the floral net water, the water of three yangs, the water of pardon, the water of longevity, and the water that drums the shadow. Water coming from the Geng position indicates military rank and prestige, and the ability to gain wealth from military service. This water is also known as the water that returns to the origin, the water that resembles a golden seal, the water that drums the shadow, and the water of the ghost's hometown.

艮：主富貴。天財水、進神水、銀帶水、陽皷水。亥：主旺人發財。進神水。巽山凶水：辰戌丑未黃泉，乾坤亢極，兌曜星、退神，甲乙孤虛，子午桃花，寅離鄉，壬子癸申溷雜。

Water coming from the Gen direction indicates wealth and prosperity; it is also known as Tian Cai water, Jìn Shén water, Yin Dai water, and Yang Gu water. Water coming from the Hai direction indicates a flourishing population and increased wealth, and it belongs to Jìn Shén water. The following are the凶 water to be avoided for a Xun mountain: the directions Chen, Xu, Chou, and Wei are considered Huang Quan; the directions Gan and Kun are considered Kàng Ji extreme energy; the Dui direction is both the Yao Sha star and belongs to Tui Shén water; the directions Jia and Yi indicate solitude and emptiness; water from Zi and Wu directions indicates桃花 affairs; water from Yin direction indicates leaving the hometown; and water from Ren, Zi, Gui, and Shen directions causes mixed energy flow. This aligns with the note under "Six Excellent Waters" that "Xun mountain should avoid Dui water as it is the Yao star."

兌山入穴取屬金。兌山吉水：丁水：主長壽、旺人。吳公云：“兌逢丁水壽同彭。”予所見池州府西門外杏花村郎氏祖地，繫兌龍丁水出，即鏡鑑兄弟及姊妹皆百餘歲。又都昌萬旭百歲，其陽基平中一突，後坐犬溪，空曠無樂山，卻是兌龍丁水。三陽水、赦文水、長壽水、陰皷水。

When a mountain of the Trigram Dui (Lake) enters the burial site, the Five Phases take it as belonging to the Metal element. The auspicious waters associated with the Dui mountain are as follows. Water coming from the Ding direction: it signifies longevity and a thriving family. Wu Jingluan said: When a Dui dragon mountain meets water from the Ding direction, the lifespan can be as long as Pengzu. We have personally seen the ancestral tomb of the Lang family in Xinghuacun, west of Chizhou Prefecture. It is a Dui dragon mountain with water flowing out from the Ding direction. The brothers Lang Jing and Lang Jian, as well as their sisters, all lived over a hundred years. Another example is Wang Xu from Douchang County, who also lived to be over a hundred. His family's residence was built on a raised area in the middle of flat land, with the back resting against the Qunxi stream, and the surroundings open and without a small hill (called leshan) behind the tomb. Yet it was exactly the pattern of a Dui dragon mountain meeting water from the Ding direction. Water from the Ding direction is known by various names in different families, including Sanyang water, Shewen water, Changshou water, and Yinyu water.

辛：主貴，得陰人財。金帶水、花羅水、文秀水、金魚印水、陰皷水、女財水。巽：主科名顯貴，得陰人財。文秀水、進神水、陽皷水、三陽水、婦財水。震：主發橫財，富貴。天財水、歸元水、陽皷水、金神水、鬼鄉水。

Water coming from the Xin position indicates wealth and prestige, and wealth is obtained from the wife's side; it is also known as Gold Ribbon Water, Flower Silk Water, Literati Beauty Water, Gold Fish Seal Water, Yin Drum Water, and Female Wealth Water. Water coming from the Xun position indicates academic success and prestige, and wealth is also obtained from the wife's side; it is also known as Literati Beauty Water, Advancing God Water, Yang Drum Water, Three Yang Water, and Wife Wealth Water. Water coming from the Zhen position indicates sudden wealth and prosperity; it is also known as Heaven's Wealth Water, Returning Origin Water, Yang Drum Water, Gold God Water, and Ghost Village Water. "Yin person" and "Wife Wealth" both refer to property brought by the wife or the maternal side.

艮：主大發田產，鉅富。橫財水、進神水、陽皷水、銀帶水。丙：主文章科第。三陽水、赦文水、陰皷水。兌山凶水：巳曜星，午桃花又退神。寅申支煞，辰戌丑未黃泉，乾坤亢極，甲乙孤虛。

Water coming from the Gen position indicates great fortune in land and property, and great wealth; it is also known as cross fortune water, advancing god water, yang drum water, and silver belt water. Water coming from the Bing position indicates success in scholarship and examination; it is also known as three yang water, pardon document water, and yin drum water. The following are the凶 water to be avoided for the兑 mountain: the Si position is the glare and evil star of the兑 mountain; the Wu position is associated with romantic affairs and also belongs to retreating god water; the Yin and Shen positions are the evil branches; the Chen, Xu, Chou, and Wei positions are the Yellow泉; the Geng and Xin positions are the extreme yang energy; and the Jia and Yi positions indicate isolation and deficiency.

震山入穴。震山吉水：庚：主催官、富貴。催官水、卦氣水、陰皷水、歸元水、金魚印水。辛：主文章富貴，得女財。文秀水、女財水、陰皷水、歸元水、金魚印水。丙：主長壽、旺人、富貴。三陽水、赦文水、長壽水、花羅水、陰皷水。丁：主文章、富貴、長壽。三陽水、赦文水、長壽水、建財水、陰皷水。

Zhen mountain entering the burial ground (the original text does not mention the Five Phases, but according to the correct Five Phases, Zhen belongs to Wood). The auspicious waters for Zhen mountain are as follows. Water coming from the Geng direction: indicates promotion in official position and advancement in rank, leading to wealth and honor; it is also known as promoting official water, hexagram energy water, yin drum water, returning origin water, and golden fish seal water. Water coming from the Xin direction: indicates literary success, wealth, and receiving wealth from women; it is also known as literary excellence water, female wealth water, yin drum water, returning origin water, and golden fish seal water. Water coming from the Bing direction: indicates longevity, prosperity in family, and wealth and honor; it is also known as three yang water, pardon document water, longevity water, flower silk water, and yin drum water. Water coming from the Ding direction: indicates literary success, wealth, and longevity; it is also known as three yang water, pardon document water, longevity water, building wealth water, and yin drum water.

艮：主發橫財。進神水、銀帶水、橫財水、陰皷水。亥：主富貴。配卦水、進神水。震山凶水：申曜星，兌退神、蛾眉，乾坤亢極，子午桃花，丙午回祿，壬癸溷雜，辰戌丑未黃泉。

Water coming from the Gen direction indicates sudden wealth; it is also known as advancing god water, silver belt water, sudden wealth water, and yin drum water. Water coming from the Hai direction indicates wealth and honor; it is also known as matching hexagram water and advancing god water. The following are the凶 water to be avoided for the Zhen mountain: Water from the Shen direction is the glare star of the Zhen mountain; water from the Dui direction is both retreating god and the image of the蛾眉 (willow) which signifies romantic affairs; water from the Qian and Kun directions is excessive yang energy; water from the Zi and Wu directions signifies romantic affairs; water from both Bing and Wu directions together indicates fire disaster; water from the Ren and Gui directions causes mixed energy; and water from the Chen, Xu, Chou, and Wei directions is the Yellow泉 (underworld).

辛山入穴取屬金。辛山吉水：巽：主催官、高第、女貴、得妻財、長壽、神仙。吳公云：“辛逢巽秀神仙出。”言辛龍有巽峰巽水者，出神仙。予見金溪徐氏菖蒲塘一地，辛龍，有巽峰巽水，出一文一武一神仙龜形地，出一副憲，名善慶，癸丑進士。一指揮，一僊。又豐城范氏祖地在應墟，亥龍入辛，巽峰特秀，出一神仙曰登雲，一土神曰小三官，亦甚靈感。三陽水、卦配水、進神水、催官水、女財水、文秀水、陰皷水。

When a site is located on a辛 mountain, the Five Phases take it as belonging to metal. The auspicious waters for a辛 mountain are as follows. Water coming from the Xun direction: it signifies promotion in official position, achieving high academic success, the wives and daughters becoming prominent, gaining wealth through marriage, longevity, and even producing extraordinary individuals like immortals. Wu Jingluan said: when a辛 dragon meets a beautiful Xun direction, it can produce immortals. This means that when a site is a辛 dragon and also has a Xun peak and Xun water, it can produce immortals. We have seen a site called Changpu塘 in the Xu family of Jinxī, which is a辛 dragon with Xun peak and Xun water, producing one scholar, one military officer, and one immortal. It was a turtle-shaped site, and it produced a Deputy Director of the Imperial Censorate named Xu Shanzheng, who was an imperial examiner in the year of Guichou, and also a commander. There was also an immortal. Another example is the ancestral tomb of the Fan family in Yingshu in Fengcheng, where the亥 dragon turns into a辛 direction, and the Xun peak is especially elegant, producing an immortal named Fan Dengyun, and a local deity called Xiaosan Guan, who is very effective. Water from the Xun direction is known by various names in different families, including Sanyang water,卦配 water,Advancing God water,催官 water, 女财 water, 文秀 water, and 阴鼓 water.

震：主武貴，發財，文官權武，威振邊方。進神水、陽皷水、魁鄉水。艮：主大發財產，典州郡。天財水、銀帶水、橫財水、陰皷水、進神水。丁、丙：主長壽、富財、旺人、貴顯。三陽水、赦文水、長壽水、陰皷水。辛山凶水：巳剛火、退神，子午桃花，辰戌丑未黃泉，壬癸混雜，寅申支煞，乾坤亢極。

Water coming from the Zhen position indicates a person who holds a military position of high status, gains wealth, or holds a civil post with military authority, causing great reputation and influence at the borders; this water is also known as advancing god water, yang drum water, and魁乡 water. Water coming from the Gen position indicates great wealth and the ability to hold the position of governor of a state or prefecture; this water is also known as heavenly wealth water, silver belt water, cross wealth water, yin drum water, and advancing god water. Water coming from the Ding and Bing positions indicates longevity, wealth, a thriving population, and high status; this water is also known as three yang water, pardon document water, longevity water, and yin drum water. The following are the凶 water to be avoided for a辛 mountain: the巳 position belongs to fierce fire and is a retreating god; the子 and午 positions are associated with romantic affairs; the辰, 戌, 丑, and 未 positions are associated with the yellow泉; the壬 and 癸 positions cause mixed qi; the寅 and 申 positions are considered evil branches; the干 and 坤 positions are associated with extreme yang energy.

庚山入穴，取屬金。庚山吉水：震水：主武貴，發財旺人。卦氣水、進神水、催官水、陰皷水、鬼鄉水。巽：主文章、高科第。進神水、三陽水、學堂水、御街水。艮：主大發財，富貴旺人。花羅水、銀帶水、陰皷水、御街水、進神水、橫財水。

When the mountain of Geng is taken as the site, the Five Phases take it as metal. The auspicious waters for Geng mountain are as follows. Water coming from the Zhen position indicates military office, high status, wealth, and a thriving population. This water is also known as advancing god water, trigram qi water, promoting official water, yin drum water, and ghost village water. Water coming from the Xun position indicates fame in literature and high academic rank. This water is also known as advancing god water, three yang water, academy water, imperial street water. Water coming from the Gen position indicates great wealth, prosperity, and a thriving population. This water is also known as flower robe water, silver belt water, yin drum water, imperial street water, advancing god water, and cross wealth water.

丙：主長壽、富貴。花羅水、三陽水、赦文水、陰皷水、長壽水。丁：主長壽、富貴。建財水、三陽水、赦文水、陰皷水、長壽水。亥：主大旺人財。配卦水。庚山凶水：巳剛火、退神水，子午桃花，乾坤亢極，辰戌丑未黃泉，甲乙孤虛，丙丁回祿，子癸孤虛、溷雜，寅申支氣。

Water coming from the Bing direction: it signifies longevity and wealth; it is also known as Huolaoshui, Sanyangshui, Shewenshui, Yinyushui, and Changshoushui. Water coming from the Ding direction: it also signifies longevity and wealth; it is also known as Jiancaishui, Sanyangshui, Shewenshui, Yinyushui, and Changshoushui. Water coming from the Hai direction: it indicates great prosperity in people and wealth; it belongs to the category of matching hexagram water. The following are the凶 water to be avoided for a Geng mountain: the Si direction belongs to strong fire and is also the Retreating God; Zi and Wu directions signify peach blossoms; Qian and Kun directions are excessive; Chen, Xu, Chou, and Wei directions are Yellow泉; Jia and Yi directions indicate solitude and deficiency; if both Bing and Ding directions come at the same time, it signifies fire disaster; Zi and Gui directions indicate solitude and confusion; Yin and Shen directions belong to impure earthly branches. Although Bing and Ding directions are considered auspicious in the category of good water, they are listed as inauspicious here because they are both present and converging, referring to the situation where both directions' waters come together. Refer to the previous section on "Huilu Water" for further clarification.

丙山入穴。丙山吉水：艮：主多田產，旺人。催官水、納卦水、陰皷水。震：主武貴、發財。鬼鄉水、陽皷水。辛：主科第、旺人、發財。建財水、金帶水、進神水、文秀水、陰皷水、女財水、橫財水、金魚水印。

The auspicious waters for a site facing the direction of Bing (Fire) are as follows. Water coming from the Gen direction indicates abundant land property and a thriving population; it is also known as promoting officialdom water, receiving the hexagram water, and yin drum water. Water coming from the Zhen direction indicates military rank and wealth; it is also known as ghost village water and yang drum water. Water coming from the Xin direction indicates success in exams, a thriving population, and wealth; it is also known as building wealth water, gold belt water, advancing god water, literary beauty water, yin drum water, female wealth water, cross wealth water, and gold fish seal water.

庚：主武貴，得軍中財。花羅水、金帶水、鬼鄉水、進神水、陽皷水。兌：主科第、大富。進神水、陽皷水、鬼鄉水、橫財水。亥：主饒財旺人。歸元水退神半吉。丙山凶水：子桃花水，寅申支氣，乾坤亢極，甲乙孤虛，壬癸溷雜，辰戌丑未黃泉。

Water coming from the position of Geng: indicates military rank and prestige, and gaining wealth from the military; it is also known as flower silk water, golden belt water, ghost village water, advancing god water, and yang drum water. Water coming from the position of Dui: indicates academic success and great wealth; it is also known as advancing god water, yang drum water, ghost village water, and cross fortune water. Water coming from the position of Hai: indicates abundant wealth and a thriving population; it belongs to the returning origin water, but at the same time it is retreating god water, so it is only half good. The following are the凶 water to be avoided for a mountain facing the direction of Bing: the position of Zi is桃花 water; the positions of Yin and Shen belong to the浊气 of the earth branches; the directions of Qian and Kun are extreme yang energy; the directions of Jia and Yi indicate isolation and deficiency; the directions of Ren and Gui cause mixed energy; the positions of Chen, Xu, Chou, and Wei are the Yellow泉.

丁山入穴取屬火。丁山吉水：艮：主高壽顯貴。借配水、銀帶水、長壽水、陽皷水、六秀水。兌：主鉅富旺人。正配水、金帶水、陽皷水、進神水、金魚印水。震：主武貴，發橫財，旺人。天財水、進神水、陽皷水。巽：主科第高官，得女財。三陽水、女財水、陽皷水、進神水。

When the mountain is of the Ding element and the water flows into the site, the Five Phases take it as belonging to fire. The auspicious waters for Ding mountain are as follows. Water coming from the Gen position indicates long life and high official status; it is also known as borrowed water, silver belt water, longevity water, yang drum water, and six excellent waters. Water coming from the Dui position indicates great wealth, numerous descendants, and prosperity; since Ding is included in Dui, it is a proper match, and it is also known as proper match water, gold belt water, yang drum water, advancing god water, and golden fish seal water. Water coming from the Zhen position indicates military official status, sudden wealth, and numerous descendants; it is also known as heavenly treasure water, advancing god water, and yang drum water. Water coming from the Xun position indicates high official rank through examination and gaining wealth from women; it is also known as three yang water, female wealth water, yang drum water, and advancing god water.

辛：主科第，大發財產。花羅水、橫財水、進神水、文秀水、女財水、陰皷水、金帶水、金魚水。庚：主發財、旺人、鉅富。建財水、金帶水、金印水、金魚水、進神水、陰皷水、橫財水、鬼鄉水。亥：主饒財旺人。歸元水退神半吉。丁山凶水：子水桃花，壬癸孤虛、退神，乾坤亢極，離離鄉，甲乙孤虛，辰戌丑未黃泉。

Water coming from the Xin direction: it signifies success in exams and great wealth; it is also known as Hualuo water, Hengcai water, Jinshe water, Wenxiu water, Nucai water, Yin gu water, Jindai water, and Jinyu water. Water coming from the Geng direction: it signifies wealth, prosperity of descendants, and great family fortune; it is also known as Jiancai water, Jindai water, Jinyan water, Jinyu water, Jinshe water, Yin gu water, Hengcai water, and Guixiang water. Water coming from the Hai direction: it signifies abundant wealth and thriving descendants, belonging to Guiyuan water and accompanied by Tui Shen, which is only half good. The following are the凶 water to be avoided for the Ding mountain: water from the Zi direction is桃花 water; water from the Ren and Gui directions indicates solitude and Tui Shen; water from the Qian and Kun directions indicates excessive strength; water from the Li direction indicates leaving the hometown; water from the Jia and Yi directions indicates solitude; and water from the Chen, Xu, Chou, and Wei directions indicates Huangquan.

以上各陰局陰龍入首，編定諸家吉水方位，任從往來及折放通用，大利。其破局凶水，若見來去，穴法宜趨避控制注氣，切忌折放。

The above describes the favorable water directions for each mountain in the Yin structure, arranged according to various water methods. Any favorable water direction, regardless of where the water comes from or goes to, or even if it is artificially redirected there, can be universally applied and is highly beneficial. As for the凶 water that conflicts with the structure, if it is found to have both a source and a destination, it should be avoided in the burial practice through methods of control and energy regulation to resolve the issue. It is absolutely forbidden to redirect water to those directions. These two sentences summarize the entries for each mountain in the Yin structure and also serve as the mnemonic for using this checklist.

離山入穴取屬火。離山吉水：壬水：主發財催貴。納乾水、陰皷水、科甲水、橫財水、催官水。癸：主富。借配水、陰皷水。甲：主發財。建財水、進神水、陰皷水。乙：主發財。花羅水、進神水、陰皷水。

The following is a description of the yang layout. For a situation where the fire mountain (Li) enters the burial site, the Five Phases take fire as its attribute. The auspicious waters associated with the fire mountain are as follows. Water coming from the壬 (Ren) position: signifies wealth and promotes official status and prestige; since the Li hexagram receives Ren, it also carries the names of receiving dry water, yin drum water, examination success water, cross fortune water, and promoting official water. Water coming from the癸 (Gui) position: signifies wealth; it also carries the names of borrowed matching water and yin drum water. Water coming from the甲 (Jia) position: signifies wealth; it also carries the names of building wealth water, advancing god water, and yin drum water. Water coming from the乙 (Yi) position: also signifies wealth; it also carries the names of flower net water, advancing god water, and yin drum water.

坤：主女發財。陽皷水。寅：主橫財。功曹水不宜合見戌水，主火災。申：主發財。傳送水、驛馬水。離山凶水：亥曜星，子桃花、退神，卯酉蛾眉，丑未黃泉，庚辛艮丁丙混雜。

Water coming from the position of Kun: indicates wealth coming from the wife's side, belonging to the yang drum water. Water coming from the position of Yin: indicates unexpected wealth, belonging to the Gongcao water; however, it is not suitable to meet with water from the Xu position, because Yin, Wu, and Xu form a triple harmony of fire, and if they appear together, it indicates fire disaster. Water coming from the position of Shen: indicates wealth; it also has the characteristics of transmission water and post horse water. The following are the凶 water to be avoided by the Li mountain: the position of Hai is the glare star of the Li mountain; the position of Zi indicates romantic affairs and retreating god; the positions of Mao and You belong to the image of蛾眉 romantic affairs; the positions of Chou and Wei are the Yellow泉; the positions of Geng, Xin, Gen, Ding, and Bing belong to the yin structure, and if mixed with the yang structure, it causes a disorder in the qi flow.

壬山入穴取屬水。壬山吉水：離：主催官、鉅富。進神水、納乾水、催官水、陰皷水、科甲水。甲：主發財。進財水、陰皷水。乙：主富。花羅水、陰皷水。

For a site facing the壬 (Ren) mountain, the Five Phases take it as belonging to water. The auspicious waters for the壬 (Ren) mountain are as follows. Water coming from the离 (Li) position: this signifies promotion in official rank and great wealth. Since the Li trigram receives the Ren, the two energies are properly matched, and this water is also known as advancing god water, receiving the heavenly stem water, promoting official rank water, yin drum water, and examination success water. Water coming from the甲 (Jia) position: this signifies gaining wealth, and is also known as advancing wealth water and yin drum water. Water coming from the乙 (Yi) position: this signifies wealth, and is also known as flower robe water and yin drum water. Since Ren and Li are mutually compatible in the receiving relationship, water from the Li position is listed under the Ren mountain, and water from the Ren position is listed under the Li mountain, and they are presented as the first class of auspicious waters.

坤：主女發財。陽皷水。寅：主得橫財。進神水、功曹水（忌見午戌合火局，主災）。申：主得藝財。傳送水。壬山凶水：卯酉蛾眉，辰戌丑未黃泉，幹亢極，巽巳丙丁庚辛震艮溷雜。

Water coming from the position of Kun: indicates wealth coming from the wife's side, belonging to Yang drum water. Water coming from the position of寅: indicates unexpected wealth; it is accompanied by the water of Advancing God and the water of Gongcao, but it is forbidden to see water from the positions of午 and 戌 together, forming a fire formation, which would instead lead to fire disasters. Water coming from the position of申: indicates wealth obtained through skills, belonging to transmission water. The following are the凶 water to be avoided for a mountain facing壬:卯 and 酉 belong to the蛾眉 peach blossom; 辰, 戌, 丑, and 未 belong to the Yellow泉; the position of乾 belongs to the extreme yang energy; the positions of 巽, 巳, 丙, 丁, 庚, 辛, 震, and 艮 all belong to the yin formation, and mixing with the yang formation would make the energy flow chaotic.

坤山入穴取屬土。坤山吉水：癸：主發財催貴。建財水、催官水、陰皷水、納乾水。乙：主富。陰皷水、納乾水。離：主發財富貴。陽皷水、進神水、科甲水。壬：主科甲、鉅富。花羅水、進神水、科甲水、陰皷水。

When a mountain of the Earth (Kun) is used as the site for a burial or dwelling, the Five Phases take it as belonging to Earth. The auspicious waters for a mountain of Earth are as follows. Water coming from the癸 (Gui) direction: signifies wealth and promotes official status and prestige; since the Kun hexagram receives the乙 (Yi) and癸 (Gui) directions, this water is also known as building wealth water, promoting official status water, yin drum water, and receiving dry water. Water coming from the乙 (Yi) direction: signifies wealth; it is also known as yin drum water and receiving dry water. Water coming from the离 (Li) direction: signifies wealth and promotes prestige; it is also known as yang drum water, advancing god water, and academic success water. Water coming from the壬 (Ren) direction: signifies academic success and great wealth; it is also known as flower net water, advancing god water, academic success water, and yin drum water.

甲：主小富。陰皷水。寅：主得軍中財。功曹水（不宜見午戌水相合，主火災）。坤山凶水：卯桃花、曜星、退神，辰戌丑未黃泉，庚辛巽巳艮亥溷雜，酉蛾眉，幹亢氣。

Water coming from the Jia position: it only brings small wealth and is considered yin water. Water coming from the寅 position: it brings wealth from military service, and is considered Gongcao water; however, it is not suitable to combine with water from the午 and 戌 positions to form the Triple Harmony of fire, otherwise it may cause fire disasters. The following are the凶 water to be avoided for the坤 mountain: the卯 position is both a peach blossom and a harmful star for the坤 mountain, and also involves the Retreating God, thus violating three aspects. The positions of辰, 戌, 丑, and 未 are associated with the Yellow泉. The positions of 庚, 辛, 巽, 巳, 艮, and 亥 belong to the yin structure, and if mixed in, it becomes chaotic. The酉 position is associated with the蛾眉 peach blossom. The乾 position is associated with excessive yang energy. This corresponds to the previous statement in 「Eight Mountains and Waters」 that 「the坤 mountain should avoid seeing water from the卯 position.」

癸山入穴取屬水。癸山吉水：離：主發財。借配水、進神水、陽皷水。坤：主女發財。正配水、天財水、陽皷水。乙：主富。建財水、陰皷水。寅：主富。功曹水（不宜合見午戌，主火災）。甲：主發財。傳送水。

When a site is chosen facing the Gui mountain, the Five Phases take it as belonging to the Water element. The auspicious waters coming to the Gui mountain are as follows. Water coming from the Li position indicates wealth; it is also known as Borrowing Water, Advancing God Water, and Yang Drum Water. Water coming from the Kun position indicates wealth coming from the wife's side; since the Kun hexagram receives the Gui, it is the proper match, and thus it is also known as Proper Match Water, Heaven Wealth Water, and Yang Drum Water. Water coming from the Yi position indicates wealth; it is also known as Building Wealth Water and Yin Drum Water. Water coming from the Yin position indicates wealth, belonging to the Gongcao Water category, but it is not suitable to appear together with the Wu and Xu positions, which form a fire pattern, otherwise it may cause fire disasters. Water coming from the Jia position indicates wealth, belonging to the Transmission Water category.

癸山凶水：卯酉蛾眉，幹亢氣，辰戌丑未黃泉，巽巳丙丁庚辛震艮混雜。以上編定諸陽局各山吉水所宜，來去並折放通用，大利。其各山凶水所宜避之，行注控制，切忌折放。

The inauspicious water to be avoided for the Gui mountain is: Mao and You belong to the moth-eyebrow peach blossom; the dry position is the extreme yang energy; Chen, Xu, Chou, and Wei are the Yellow Spring; Xun, Si, Bing, Ding, Geng, Xin, Zhen, and Gen belong to the yin structure, and if they are mixed in, they will cause the qi flow to become chaotic. The above is a table of the favorable water directions for each mountain in the yang structure. Any favorable water direction, whether the water comes or goes or is artificially redirected, can be used universally and is highly beneficial. As for the unfavorable water directions for each mountain, they should be avoided as much as possible. One should use methods of guiding and regulating the qi to control them. It is absolutely forbidden to redirect the water to those directions.

生入、克出者謂之進神，生出、克入者謂之退神。進神水吉，退神水凶。艮山屬土：丙丁屬火生艮土，為進神，吉。克出亥水：亥屬水，艮土克之，亦為進神，吉。生出庚、辛、兌屬金，艮土生之，為退神。二卦借配，山澤通氣，不以為凶。震、巽屬木，克艮土入，為退神，凶。

The definitions of "Advancing God" and "Retreating God" are as follows: if the incoming water's Five Phases generate the mountain where I sit (birth into), or if the mountain where I sit generates the incoming water (generation out), it is called "Advancing God"; if the mountain where I sit is generated by the incoming water (generation out), or if the incoming water generates the mountain where I sit (generation into), it is called "Retreating God". Advancing God water is auspicious, while Retreating God water is inauspicious. The mountain of Gen is earth: Bing and Ding belong to fire, which generates earth, this is birth into, thus "Advancing God", auspicious. The water of Hai is generation out—Hai belongs to water, and earth can generate it, so it is also "Advancing God", auspicious. Geng and Xin, along with the trigram Dui, belong to metal, and earth generates metal, this is generation out, thus "Retreating God"; but the trigrams Gen and Dui are paired, which corresponds to the meaning in the "Zhou Changes (I Ching)" "Mountains and marshes communicate through air", so it is not considered inauspicious. The trigrams Zhen and Xun belong to wood, which generates earth, this is generation into, thus "Retreating God", inauspicious.

震巽山屬木：亥水生入，為進神，吉。克出艮土，亦為進神，吉。生出丙、丁，為退神，於卦借配，不以為凶。克入庚、辛，亦為退神，於卦正配，不以為凶。克入兌金，又為巽之卦曜，大凶。庚兌辛山屬金：艮土生入為進神，吉。克出震、巽亦為進神，吉。丁火克入為退神，於卦正配，不以為凶。丙亦無忌。巳、午為曜，退神，大凶。

The trigrams Zhen (Thunder) and Xun (Wind) belong to the Wood element. Water from the亥 (Hai) position comes to nourish Wood, which is a case of generation into, known as the Advancing God, which is auspicious. Wood goes on to overcome Gen (Mountain) Earth, which is a case of overcoming out, also known as the Advancing God, which is also auspicious. Wood goes on to nourish Bing (Bing) and Ding (Ding) Fire, which is a case of generation out, known as the Retreating God; however, since the two trigrams are paired, it is not considered inauspicious. Metal from the Geng (Geng) and Xin (Xin) positions comes to overcome Wood, which is a case of overcoming into, also known as the Retreating God; however, according to the Najia system, Zhen (Thunder) is paired with Geng (Geng) and Xun (Wind) is paired with Xin (Xin), so it is not considered inauspicious. Only when the metal from the Dui (Dui) trigram overcomes into, and Dui (Dui) is also the luminous evil of Xun (Wind), it becomes extremely inauspicious. The trigrams Geng (Geng) and Dui (Dui) and Xin (Xin) belong to the Metal element. Earth from Gen (Mountain) comes to nourish Metal, which is a case of generation into, known as the Advancing God, which is auspicious. Metal goes on to overcome Zhen (Thunder) and Xun (Wind) Wood, which is a case of overcoming out, also known as the Advancing God, which is also auspicious. Fire from Ding (Ding) comes to overcome Metal, which is a case of overcoming into, known as the Retreating God; however, since Dui (Dui) is paired with Ding (Ding), it is not considered inauspicious, and Bing (Bing) Fire does not need to be avoided. Only when the positions of Si (Si) and Wu (Wu) are involved, which are the luminous evils of this category, and also belong to the Retreating God, it becomes extremely inauspicious.

亥山屬水：庚、酉、辛生入為進神，吉。克出丙、丁亦為進神，吉。生出震、巽為退神，於卦借配，不以為凶。艮土克入，亦為退神。丙丁山屬火：震、巽生入為進神，吉。克出庚、辛亦為進神，吉。生出艮土為退神。丙以艮配，不以為凶。亥水克入，亦為退神。

The mountain of亥 belongs to water: the metal of庚 and酉, and辛 comes to generate water, which is generating into, considered as the Advancing God, auspicious. Water goes to overcome the fire of丙 and丁, which is overcoming out, also considered as the Advancing God, auspicious. Water goes to generate the wood of震 and巽, which is generating out, considered as the Retreating God; but since the two trigrams are paired, it is not considered as inauspicious. The earth of艮 comes to overcome water, which is overcoming into, also considered as the Retreating God. The mountain of丙 and丁 belongs to fire: the wood of震 and巽 comes to generate fire, which is generating into, considered as the Advancing God, auspicious. Fire goes to overcome the metal of庚 and辛, which is overcoming out, also considered as the Advancing God, auspicious. Fire goes to generate the earth of艮, which is generating out, considered as the Retreating God; but since丙 and艮 are paired, it is not considered as inauspicious. The water of亥 comes to overcome fire, which is overcoming into, also considered as the Retreating God.

離山屬火：壬、癸水克入為退神，於卦相配，不以為凶。坎水克旺卦，非宜。亥水克入，卦之正曜，大凶。壬癸山屬水：克離火為進神，吉。坤、艮土克入為退神。坤與癸正配無忌。艮則凶矣。

Fire belongs to the mountain and is governed by the trigram Li. When water from Jia and Gui comes to overcome fire, it is an instance of overcoming the strong, which is considered Retreating God; however, since Li includes Jia, the two trigrams are compatible, so it is not considered凶. When water from Kan comes to overcome fire, it is overcoming the strong trigram of fire, which is not favorable. When亥 water comes to overcome,亥 is also the harmful star of the trigram Li, which is very凶. For mountains of Jia and Gui, which belong to water, water goes to overcome fire, which is overcoming the weak, considered Advancing God, which is auspicious. When earth from Kun and Gen comes to overcome water, it is overcoming the strong, considered Retreating God; among them, Kun and Gui are in a proper relationship, so there is no need to avoid; but when Gen earth overcomes, it is凶. Therefore, although both are Retreating God, there are two types: one that can be resolved by a proper relationship and one that cannot, and they should be treated differently.

坤山屬土：離火生入為進神，吉。克出壬、子、癸亦為進神，吉。生出申、庚、酉、辛為退神，凶。克入寅、卯、甲、乙亦為退神，凶。甲、乙無忌，惟卯為凶。寅山屬木：壬、子、癸水生入為進神，吉。克出坤土亦為進神，吉。生出丙、丁巳火為退神，凶。克入幹、申金正配，不凶。

The mountain of Kūn belongs to earth: fire of Li comes to generate earth, which is generating into, thus being the Advancing God, which is auspicious. Earth goes to overcome water of Ren, Zi, and Gui, which is overcoming out, also being the Advancing God, which is auspicious. Earth goes to generate metal of Shen, Geng, You, and Xin, which is generating out, thus being the Retreating God, which is inauspicious. Wood of Yin, Mao, Jia, and Yi comes to overcome earth, which is overcoming into, also being the Retreating God, which is inauspicious; however, Jia and Yi are not to be avoided, but only the position of Mao is inauspicious, because Mao is the luminous evil of Kūn mountain. The mountain of Yin belongs to wood: water of Ren, Zi, and Gui comes to generate wood, which is generating into, thus being the Advancing God, which is auspicious. Wood goes to overcome earth of Kūn, which is overcoming out, also being the Advancing God, which is auspicious. Wood goes to generate fire of Bing, Ding, and Si, which is generating out, thus being the Retreating God, which is inauspicious. Metal of Gan and Shen comes to overcome wood, which is overcoming into, but it is a proper match, so it is not inauspicious.

甲山屬木：壬子癸水生入為進神，吉。克出坤土為進神，吉。生出丙丁火為退神，凶。克入幹申金正配，不凶。乙山屬木：壬、癸水生入，為進神，吉。克出坤、辰、戌土，為進神，吉。生出丙、丁火為退神，凶。克入幹、申金正配，不凶。巳山屬火：卯木生入為進神，吉。克出庚、酉金為進神，吉。生出坤、戌土為退神，凶。克入亥水正配，不凶。

Jia mountain belongs to wood: the water of Ren and Zi, and Gui comes to nourish wood, which is nourishing into, as advancing god, auspicious. Wood goes to overcome the earth of Kun, which is overcoming out, as advancing god, auspicious. Wood goes to nourish the fire of Bing and Ding, which is nourishing out, as retreating god, inauspicious. The metal of Geng and Shen comes to overcome wood, which is overcoming into, but it is a proper match, so it is not inauspicious. Yi mountain belongs to wood: the water of Ren and Gui comes to nourish wood, which is nourishing into, as advancing god, auspicious. Wood goes to overcome the earth of Kun, Chen, and Xu, which is overcoming out, as advancing god, auspicious. Wood goes to nourish the fire of Bing and Ding, which is nourishing out, as retreating god, inauspicious. The metal of Geng and Shen comes to overcome wood, which is overcoming into, but it is a proper match, so it is not inauspicious. Si mountain belongs to fire: the wood of Mao comes to nourish fire, which is nourishing into, as advancing god, auspicious. Fire goes to overcome the metal of Geng and You, which is overcoming out, as advancing god, auspicious. Fire goes to nourish the earth of Kun and Xu, which is nourishing out, as retreating god, inauspicious. The water of Hai comes to overcome fire, which is overcoming into, but it is a proper match, so it is not inauspicious.

丑未屬土：丙、丁火生入為進神，吉。生出幹、申金為退神，凶。克入卯、巽水正配，不凶。幹申屬金：艮、丑、未土生入為進神，吉。克出寅、甲木為進神，吉。生出庚、酉金為退神，凶。克入午火曜水，凶。辰戌山屬土：午火生入為進神，吉。克出壬、癸為進神，吉。生出庚、酉、辛金為退神，凶。克入寅、甲木為退神，正配不凶。

The mountains of Chou and Wei belong to earth: fire of Bing and Ding comes to generate earth, which is generating into, known as the Advancing God, which is auspicious. Earth goes to generate metal of Geng and Shen, which is generating out, known as the Retreating God, which is inauspicious. Wood of Mao and Xun comes to overcome earth, which is overcoming into, but it is considered the proper match, so it is not inauspicious (the original text refers to 'Mao and Xun water', but Mao and Xun belong to wood; this is based on their directional match). The mountains of Gann and Shen belong to metal: earth of Gen, Chou, and Wei comes to generate metal, which is generating into, known as the Advancing God, which is auspicious. Metal goes to overcome wood of Yin and Ji, which is overcoming out, known as the Advancing God, which is auspicious. As for metal going to generate metal of Geng and You, which is generating out, known as the Retreating God, which is inauspicious, the generation among the same kind does not form a generating or overcoming relationship, and the original text is like this, so we retain it as it is. Fire of Wu comes to overcome metal, and Wu is also the luminous water of the Gann trigram, which is inauspicious. The mountains of Chen and Xu belong to earth: fire of Wu comes to generate earth, which is generating into, known as the Advancing God, which is auspicious. Earth goes to overcome water of Ren and Gui, which is overcoming out, known as the Advancing God, which is auspicious. Earth goes to generate metal of Geng, You, and Xin, which is generating out, known as the Retreating God, which is inauspicious. Wood of Yin and Ji comes to overcome earth, which is overcoming into, known as the Retreating God, but it is considered the proper match, so it is not inauspicious.

子山屬水：幹申金生入為進神，吉。克出午火為進神，吉。生出卯、巽木為退神，凶。克入坤、辰、戌土為退神，凶。此外又有《摘奇》載十四進神十退神，今辨正於後。

The mountain direction of Zi belongs to water: the metal of Gān and Shen comes to generate water, which is generation into, considered as the Advancing God, indicating good fortune. Water goes to overcome the fire of Wu, which is overcoming out, considered as the Advancing God, indicating good fortune. Water goes to generate the wood of Mao and Xun, which is generation out, considered as the Retreating God, indicating bad fortune. The earth of Kun, Chen, and Xu comes to overcome water, which is overcoming into, considered as the Retreating God, indicating bad fortune. The above is the fixed pattern of the twenty-four mountains regarding the Advancing and Retreating Gods. The method of judgment is based primarily on the direction of the Five Phases' generation and overcoming, and also considers whether the two trigrams are compatible. In addition, the book "Zhai Qi" mentions fourteen Advancing Gods and ten Retreating Gods, which will now be examined and clarified.

十四進神水，謂宜朝來吉，流去凶：丙向午水朝，富貴保千秋。丁向午水入，田地金銀積。未向坤水朝，大富出官僚。坤向申水至，亦出文章貴。申向申水來，富貴有梯媒。庚向申水至，百寶金銀聚。亥向亥水朝，富貴永無休。壬向子水朝，田地遍他州。子向子水入，官貴登科第。癸向亥水朝，也自足田牛。辰向甲水朝，鉅富足錢財。寅向水流丙，百口田莊進。甲向卯水至，富貴更無比。乙向甲水朝，財穀積成堆。

The "Zhai Qi" lists fourteen types of Advancing Gods (进神) water, stating that when they come from the morning they are auspicious, but when they flow away they are inauspicious. If the direction is set to Bing and the water flows from Wu, wealth and honor will be preserved for generations. If the direction is set to Ding and the water flows from Wu, fields and treasures will accumulate. If the direction is set to Wei and the water flows from Kun, great wealth and official positions will be attained. If the direction is set to Kun and the water flows from Shen, there will be people of literary fame and high status. If the direction is set to Shen and the water flows from Shen, wealth and honor will be achieved step by step. If the direction is set to Geng and the water flows from Shen, all kinds of treasures and gold will gather. If the direction is set to Hai and the water flows from Hai, wealth and honor will never cease. If the direction is set to Ren and the water flows from Zi, fields will be abundant enough to extend to other states. If the direction is set to Zi and the water flows from Zi, official rank and prestige will be obtained, and success in the imperial examinations will be achieved. If the direction is set to Gui and the water flows from Hai, one will have sufficient land and livestock. If the direction is set to Chen and the water flows from Jia, great wealth and abundant funds will be obtained. If the direction is set to Yin and the water flows toward Bing, the family will have increased fields and estates. If the direction is set to Jia and the water flows from Mao, wealth and honor will be unmatched. If the direction is set to Yi and the water flows from Jia, wealth and grain will accumulate in heaps.

上十四進神水法，驗仙蹟多不准，不可深信。其可信者，惟有六向：申向申水朝、坤向坤水朝、亥向亥水朝、壬向子水朝、子向子水朝、乙向甲水朝。其外八向進神水不吉，不可用。

The above fourteen methods of advancing god water flow, when verified against the old graves and sites left by previous sages, are mostly inaccurate and should not be trusted. Among them, only six directions are reliable: facing the direction of Shen with Shen water flowing towards the site, facing the direction of Kun with Kun water flowing towards the site, facing the direction of Hai with Hai water flowing towards the site, facing the direction of Ren with Zi water flowing towards the site, facing the direction of Zi with Zi water flowing into the site, and facing the direction of Yi with Jia water flowing towards the site. The remaining eight directions' advancing god water flow are not auspicious and should not be used. This method of testing old sites in practice to eliminate certain methods is the consistent approach used in this book to select and discard various water flow techniques.

十退神水至凶至凶，不可信用：巳向水流丁，打馬去朝京。午向水流丙，五馬坐專成。酉向水流辛，富有足金銀。辛向水流丑，也自足田牛。戌向水流乾，金寶如沙積。乾向水流乾，富貴出雙全。丑向水流艮，富貴聲名遠。卯向水流乙，財穀自然聚。辰向水流巽，富貴莊田進。巽向水流巽，管取富無比。

As for the so-called ten retreating god waters, they are extremely凶 and should absolutely not be trusted. The original text says: if the direction is set to巳 and the water flows toward丁, one can ride a horse and go to the capital to pay homage; if the direction is set to午 and the water flows toward丙, one can hold the position of a governor with five horses; if the direction is set to酉 and the water flows toward辛, one will be rich in gold and silver; if the direction is set to辛 and the water flows toward丑, one will have sufficient farmland and cattle; if the direction is set to戌 and the water flows toward乾, gold and treasures will pile up like sand; if the direction is set to乾 and the water flows toward乾, both wealth and status will be complete; if the direction is set to丑 and the water flows toward艮, wealth, status, and reputation will spread far and wide; if the direction is set to卯 and the water flows toward乙, wealth and grain will naturally gather; if the direction is set to辰 and the water flows toward巽, wealth, status, and farmland will increase; if the direction is set to巽 and the water flows toward巽, one will certainly be extremely wealthy. These ten all consider flowing water as auspicious, but the following two Xu criticize this as incorrect.

《摘奇》云：“此十退神水，謂之直流水，宜流去吉，朝來凶。”愚按：此退神水之說至凶，誤人極甚。不知何為立此言也。《葬經》云“得水為上。”得水豈以水去為哉！前輩雖下去水地，亦必龍穴真的，砂鎖周密，烏有不論龍穴真偽，而惟以方位合此退神，竟不畏其直去之理？智者勿信。

The "Zhai Qi" says: These ten kinds of retreating god waters are called straight waters. It is auspicious if they flow away, and inauspicious if they come towards. Two Xu's commentary says: This concept of retreating god waters is extremely dangerous, and it misleads people greatly. Truly, one wonders why such a statement was originally made. Guo Pu's "Zang Shu" says, "To obtain water is the best." — So what does "obtaining water" mean? Is it referring to water flowing away? Although some predecessors have occasionally chosen sites with flowing water, they must certainly be places where the dragon line is true and the site is proper, with surrounding hills forming a secure enclosure. How could one ignore the authenticity of the dragon line and site, and merely rely on the direction matching these few criteria of retreating god waters, and then claim it is safe for straight flowing water? Wise people should not believe this.

按：仙輩云：“水乃陣上之兵，進退由將。”故水有進神，有退神，如兵有義兵，有暴兵。暴兵所至，必有凶年，烏可向邇？猶退神不可使進也。義兵若時雨，孰不引領以徯“我後之來”？猶進神不可使退也。然進也退也，豈由於水與兵哉！必主將尊嚴，指揮素定，則所向有功，而境內晏然矣。哲師之用水，亦素熟嫻而措之雲。

Again, as the ancients said, "Water is like soldiers on the battlefield; their advance and retreat are entirely controlled by the general." Therefore, water has advancing gods and retreating gods, just as soldiers have benevolent and righteous armies and cruel and tyrannical ones. A cruel and tyrannical army, wherever it goes, inevitably brings about years of famine; how can it be allowed to come near? This is like the retreating god of water not being allowed to enter. A benevolent and righteous army is like timely rain; who does not stretch his neck in anticipation of the words from the Book of Documents, "Our sovereign has come"? This is like the advancing god of water not being allowed to retreat. However, whether it advances or retreats, is it really up to the water or the soldiers themselves? It must be that the general is dignified and commands with clear intentions, so that wherever he goes, there is success and peace within the territory. A skilled geomancer, when using water, is also someone who is well-versed in it beforehand, and then can calmly arrange things when faced with a situation.

江右山人徐善繼述同著。

This volume still bears the title "Jiangyou Shanren Xu Shanji and Xu Shanshu jointly composed." The previous volumes discussed the spatial principles of dragon, tomb, terrain, water, and orientation. This final volume shifts to time-related auspices and inauspiciousness: it pairs the sixty Jiazi years with the twenty-four mountain directions into a reference table, indicating which mountain directions are highly favorable, somewhat favorable, or unfavorable for a particular year, to be used when selecting the time for burial and the direction to face.

太史公曰：“陰陽之術甚詳而眾忌諱，使人拘而多所畏。”儒者遂一切置而不講，至觸諱犯忌，一有不利，曰此偶然耳。則又矯枉過直，與太史公私旨謬矣。獨怪夫業斯術者，務為名高，往往杜撰神煞名號。其言禍福之應如響，乃甲是而乙非，此棄而彼取，載在簡編，莫知適從。噫！敝也久矣！

Simatai Qian wrote in "Shiji · Taishi Gong Zixu" that the doctrine of yin and yang is too detailed and full of taboos, making people feel restricted in everything and afraid of everything. Scholars thus simply gave up discussing it altogether. When they actually encountered taboos or unfortunate events, they would say it was just a coincidence. This is a case of overcorrecting, which actually goes against Taishi Gong's original intention. What is particularly strange is that those who engage in this field are eager for fame and often invent many names of divine and ominous forces. They speak of the verification of fortune and misfortune as if it were as responsive as an echo. However, one family says it is correct while another says it is wrong; what one family discards is adopted by another. All of these are written in black and white in the books, leaving people unsure of which school to follow. Alas! This problem has existed for a long time.

廖金精氏曰：“神煞杳冥多潛變，世人有眼何曾見？眼既不見耳不聞，焉知山向占不占。”有味哉其言之也！第諸書神煞之傳，相沿既久，拘忌成習，不可盡革。謹編山向便覽一卷，以六十年太歲為綱，二十四山向為目，開卷則知某年某山向大利，某山向小利，某山向不利，庶易於檢擇，不以多岐亡羊，且以序四時之大順雲。時萬曆十年壬午春王正月，德興山人徐善述寓雲杜五華山房謹書。

Liao Jinjing said: Divine omens and portents are profound and hard to measure, changing secretly in the dark. Even though people have eyes, have they ever seen them? Since the eyes cannot see and the ears cannot hear, how can one know which mountain direction they occupy? These words are truly meaningful! However, the transmission of divine omens and portents in various books has been passed down for a long time, and superstitions have become customary, making it impossible to completely eliminate them. Therefore, I carefully compiled a volume called "Mountain Direction Guide" with the sixty-year cycle of the heavenly stem as the main framework and the twenty-four mountain directions as the subcategories. By simply opening it, one can immediately know whether a particular mountain direction is highly favorable, somewhat favorable, or unfavorable for a certain year. This makes it convenient for people to choose, avoiding confusion like lost sheep in a crossroad. It also helps to follow the great order of the four seasons. Written in the spring of the first month of the Renwu year in the tenth year of the Wanli era, Xu Shanshu, a scholar from Dexing Mountain, stayed at Wuhua House in Yundu and recorded this.

甲子年：大利山向，酉山卯，六、七月。小利山向，乾山巽。不利山向：壬山丙浮天空、向煞，子山午年克，癸山丁年克，丑山未年克，艮山坤陰府，寅山申年克，甲山庚年克、傍陰府，卯山酉炙退，乙山辛羅天退，辰山戌年克、地官符，巽山乾年克、陰府，巳山亥三殺，丙山壬坐殺、傍陰府，午山子三殺，丁山癸坐殺，未山丑三殺、年克，坤山艮年克，申山寅年克，庚山甲年克，辛山乙傍陰府、年克，戌山辰年克，亥山巳天官符。

In the Jiazi year, the most favorable mountain direction for burial is facing east from west (sitting west, facing east). It is suitable to break ground and bury in June and July. The next most favorable direction is facing south from north (sitting north, facing south). The unfavorable directions are listed below, with the offending spiritual omens noted in parentheses: sitting north and facing south incurs floating sky and direction evil; sitting zi and facing wu incurs year killing, which is the five elements of the heavenly stem killing the mountain; sitting kui and facing ding incurs year killing; sitting chou and facing wei incurs year killing; sitting gen and facing kun incurs yin official; sitting yin and facing shen incurs year killing; sitting jia and facing geng incurs year killing and adjacent yin official; sitting mao and facing you incurs scorching retreat; sitting yi and facing xin incurs Luo Tian retreat; sitting chen and facing xu incurs year killing and earth official symbol; sitting xun and facing qian incurs year killing and yin official; sitting si and facing hai incurs three killings; sitting bing and facing ren incurs sitting killing and adjacent yin official; sitting wu and facing zi incurs three killings; sitting ding and facing kui incurs sitting killing; sitting wei and facing chou incurs three killings and year killing; sitting kun and facing gen incurs year killing; sitting shen and facing yin incurs year killing; sitting geng and facing jia incurs year killing; sitting xin and facing yi incurs adjacent yin official and year killing; sitting xu and facing chen incurs year killing; sitting hai and facing si incurs heavenly official symbol. Those who commit sitting killing should avoid sitting; those who commit direction evil should avoid facing; those who commit three killings or yin official should avoid all activities throughout the year.

乙丑年：大利山向，巽山幹，正、四、八、九、十月；丙山壬，二、三、八、九、十一月；午山子，三、八、九、十二月。小利山向，壬山丙、未山丑、坤山艮、亥山巳、戌山辰。不利山向：子山午炙退，癸山丁浮天空、羅天退，丑山未傍陰府，艮山坤年克，寅山申三殺，甲山庚坐煞、傍陰府。卯山酉三殺、年克，乙山辛坐殺，巳山亥年克、傍陰府、地官符，辰山戌三殺，丁山癸傍陰府，申山寅天官符、忌修方，庚山甲向殺，酉山卯陰府，辛山乙向殺，乾山巽陰府。

In the year of Yichou, there are three favorable mountain directions: facing Qian (Heaven) from Xun (Wind), which is suitable in January, April, August, September, and October; facing Ren (Water) from Bing (Fire), suitable in February, March, August, September, and November; and facing Zi (Water) from Wu (Fire), suitable in March, August, September, and December. There are five less favorable mountain directions: facing Bing (Fire) from Ren (Water), facing Wei (Earth) from Chou (Earth), facing Gen (Mountain) from Kun (Earth), facing Hai (Water) from Si (Fire), and facing Xu (Earth) from Chen (Earth). Unfavorable mountain directions are as follows: facing Zi (Water) from Wu (Fire) causes burning retreat; facing Ding (Fire) from Geng (Metal) causes floating emptiness, loss, and retreat; facing Chou (Earth) from Wei (Earth) causes adjacent Yin official; facing Kun (Earth) from Gen (Mountain) causes annual conflict; facing Yin (Wood) from Shen (Metal) causes three killings; facing Jia (Wood) from Geng (Metal) causes sitting煞 and adjacent Yin official; facing Mao (Wood) from You (Metal) causes three killings and annual conflict; facing Yi (Wood) from Xin (Metal) causes sitting煞; facing Si (Fire) from Hai (Water) causes annual conflict, adjacent Yin official, and official symbol; facing Chen (Earth) from Xu (Earth) causes three killings; facing Ding (Fire) from Geng (Metal) causes adjacent Yin official; facing Shen (Metal) from Yin (Wood) causes official symbol, and this direction should also avoid construction and starting work; facing Geng (Metal) from Jia (Wood) causes direction煞; facing You (Metal) from Mao (Wood) causes Yin official; facing Xin (Metal) from Yi (Wood) causes direction煞; facing Qian (Heaven) from Xun (Wind) causes Yin official.

丙寅年：大利山向，寅山申，六、七、九、十、十一月、十二月；甲山庚，三、四、五、七、十一月。小利山向，巽山幹、庚山甲、戌山辰、乾山巽。不利山向：壬山丙向殺，子山午三殺、陰府，癸山丁向殺、傍陰府，丑山未三殺，艮山坤年克，卯山酉年克，乙山辛傍陰府，辰山戌傍陰府，巳山亥年克、天官符，丙山壬坐殺，午山子地官符，丁山癸坐殺，未山丑陰府，坤山艮陰府，申山寅傍陰府，酉山卯炙退，辛山乙浮天空亡、浮天退，亥山巳三殺。

In the year of Bingyin, there are two favorable mountain directions: facing towards Shen from Yin, which is suitable in June, July, September, October, November, and December; facing towards Geng from Jia, which is suitable in March, April, May, July, and November. There are four less favorable mountain directions: facing towards Gen from Xun, facing towards Jia from Geng, facing towards Chen from Xu, and facing towards Qian from Xun. The unfavorable mountain directions are as follows: facing towards Bing from Ren causes a directional conflict; facing towards Wu from Zi causes three conflicts and a阴府; facing towards Ding from Gui causes a directional conflict and a nearby阴府; facing towards Wei from Chou causes three conflicts; facing towards Kun from Gen causes a yearly conflict; facing towards You from Mao causes a yearly conflict; facing towards Xin from Yi causes a nearby阴府; facing towards Xu from Chen causes a nearby阴府; facing towards Hai from Si causes a yearly conflict and a heavenly official symbol; facing towards Ren from Bing causes a sitting conflict; facing towards Zi from Wu causes a ground official symbol; facing towards Gui from Ding causes a sitting conflict; facing towards Chou from Wei causes a阴府; facing towards Kun from Gen causes a阴府; facing towards Yin from Shen causes a nearby阴府; facing towards Mao from You causes a burning retreat; facing towards Geng from Xin causes a floating empty loss and a floating heavenly retreat; facing towards Si from Hai causes three conflicts.

丁卯年：大利山向，子山午，三、四月；癸山丁，三、四、七、十月；丑山未，四、十、八、十二月；亥山巳，九、十一月；巳山亥，正、二、三、四、七、十二月；乾山巽，二、六、十月。小利山向，艮山坤、卯山酉、辰山戌、坤山艮、巽山幹、丁山癸。不利山向：壬山丙年克、傍陰府，寅山申天官符、傍陰府，甲山庚坐殺，乙山辛年克、坐殺，丙山壬年克，午山子炙退、年克、陰府，未山丑地官符，申山寅三殺，庚山甲浮天空、向煞，酉山卯三殺，辛山乙向殺，戌山辰三殺、傍陰府。

In the year of Dingmao, there are six favorable mountain directions: facing south with the back to the north, suitable in March and April; facing Ding with the back to Gui, suitable in March, April, July, and October; facing Chou with the back to Wei, suitable in April, August, October, and December; facing Hai with the back to Si, suitable in September and November; facing Si with the back to Hai, suitable in January, February, March, April, July, and December; facing Qian with the back to Xun, suitable in February, June, and October. There are six less favorable mountain directions: facing Gen with the back to Kun, facing Mao with the back to You, facing Chen with the back to Xu, facing Kun with the back to Gen, facing Xun with the back to Qian, and facing Ding with the back to Gui. Unfavorable mountain directions are as follows: facing Ren with the back to Bing causes a conflict with the year and the adjacent Yin official; facing Yin with the back to Shen causes a heavenly official symbol and the adjacent Yin official; facing Jia with the back to Geng causes a sitting killer; facing Yi with the back to Xin causes a conflict with the year and a sitting killer; facing Bing with the back to Ren causes a conflict with the year; facing Wu with the back to Zi causes a burning retreat, a conflict with the year, and the Yin official; facing Wei with the back to Chou causes a ground official symbol; facing Shen with the back to Yin causes three killers; facing Geng with the back to Jia causes a floating empty and a direction killer; facing You with the back to Mao causes three killers; facing Xin with the back to Yi causes a direction killer; facing Xu with the back to Chen causes three killers and the adjacent Yin official.

戊辰年：大利山向，酉山卯，六、十月。小利山向，艮山坤。不利山向：壬山丙向殺，子山午年克，癸山丁年克、浮天空，丑山未年克，寅山申年克，甲山庚年克，卯山酉炙退、陰府，乙山辛羅天退，辰山戌年克，巽山乾年克，巳山亥三殺，丙山壬坐殺，午山子三殺，丁山癸坐殺、浮天空，未山丑年克、三殺、傍陰府，庚山甲年克、傍陰府、地官符，坤山艮年克、浮天空，申山寅年克，辛山乙年克，戌山辰年克，亥山巳傍陰府、天官符。

In the year of Wuchen, there is only one favorable mountain direction: facing east and facing west, suitable for the months of June and October. There is also only one slightly favorable mountain direction: facing mountain and facing earth. Since this year is of the earth element, there are many instances of the year's element conflicting with the mountain directions among the twenty-four mountains, so there are very few usable directions. The unfavorable mountain directions are as follows: facing north and facing south causes a directional conflict; facing the north and facing the south causes a year conflict; facing the癸 and facing the丁 causes a year conflict and floating empty death; facing the丑 and facing the未 causes a year conflict; facing the寅 and facing the申 causes a year conflict; facing the甲 and facing the庚 causes a year conflict; facing the卯 and facing the酉 causes a scorched retreat and a阴府; facing the乙 and facing the辛 causes a Luo Tian retreat; facing the辰 and facing the戌 causes a year conflict; facing the巽 and facing the乾 causes a year conflict; facing the巳 and facing the亥 causes three conflicts; facing the丙 and facing the壬 causes a sitting conflict; facing the午 and facing the子 causes three conflicts; facing the丁 and facing the癸 causes a sitting conflict and floating empty death; facing the未 and facing the丑 causes a year conflict, three conflicts, and a nearby阴府; facing the庚 and facing the甲 causes a year conflict, nearby阴府, and a ground official symbol; facing the坤 and facing the艮 causes a year conflict and floating empty death; facing the申 and facing the寅 causes a year conflict; facing the辛 and facing the乙 causes a year conflict; facing the戌 and facing the辰 causes a year conflict; facing the亥 and facing the巳 causes a nearby阴府 and a heavenly official symbol.

己巳年：大利山向，午山子，二、五、六、九月；丁山癸，二、五、六、八月；未山丑，四、六、七、八、九、十一月。小利山向，丑山未、坤山艮、庚山甲、戌山辰、乾山巽、亥山巳。不利山向：壬山丙浮天空，子山午炙退，癸山丁羅天退，艮山坤年克、陰府，寅山申三殺，甲山庚坐殺，卯山酉年克、三殺，乙山辛坐殺，辰山戌三殺，巽山乾陰府，巳山亥年克，丙山壬傍陰府，申山寅天官符，酉山卯地官符，辛山乙傍陰府、向殺。

In the year of Jisi, there are three favorable mountain directions: facing north with the back to south, suitable in February, May, June, and September; facing癸 with the back to丁, suitable in February, May, June, and August; facing丑 with the back to未, suitable in April, June, July, August, September, and November. There are six less favorable mountain directions: facing丑 with the back to未, facing坤 with the back to艮, facing庚 with the back to甲, facing戌 with the back to辰, facing乾 with the back to巽, facing亥 with the back to巳. The unfavorable mountain directions are as follows: facing壬 with the back to丙, which causes floating emptiness and loss; facing子 with the back to午, which causes burning retreat; facing癸 with the back to丁, which causes Luo Tian retreat; facing艮 with the back to坤, which causes annual conflict and阴府; facing寅 with the back to申, which causes three killings; facing甲 with the back to庚, which causes sitting killing; facing卯 with the back to酉, which causes annual conflict and three killings; facing乙 with the back to辛, which causes sitting killing; facing辰 with the back to戌, which causes three killings; facing巽 with the back to乾, which causes阴府; facing巳 with the back to亥, which causes annual conflict, this is the position directly facing the year's ruler, which is the person's own destiny; facing丙 with the back to壬, which causes adjacent阴府; facing申 with the back to寅, which causes heavenly official symbol; facing酉 with the back to卯, which causes earthly official symbol; facing辛 with the back to乙, which causes adjacent阴府 and direction killing.

庚午年：大利山向，艮山坤，八、九月；寅山申，三、七、八、九月；卯山酉，正、五、七月；乙山辛，三、四、七、十一、十二月；辰山戌，二、三、四、六、七、十一、十二月。小利山向，未山丑、坤山艮、申山寅、庚山甲。不利山向：壬山丙坐殺，子山午三殺，癸山丁坐殺，丑山未三殺、傍陰府，甲山庚傍陰府，巳山亥炙退、陰府、天官符，丙山壬向殺，午山子大殺，丁山癸年克、向殺、浮天空、傍陰府，酉山卯炙退、傍陰府、年克，辛山乙羅天退，戌山辰地官符，乾山巽年克、陰府，亥山巳年克、三殺。

In the year of Gengwu, there are five favorable mountain directions: facing Gen towards Kun, suitable in August and September; facing Yin towards Shen, suitable in March, July, August, and September; facing Mao towards You, suitable in January, May, and July; facing Yi towards Xin, suitable in March, April, July, November, and December; facing Chen towards Xu, suitable in February, March, April, June, July, November, and December. There are four less favorable mountain directions: facing Wei towards Chou, facing Kun towards Gen, facing Shen towards Yin, and facing Geng towards Jia. Unfavorable mountain directions include: facing Ren towards Bing, which causes a sitting death; facing Zi towards Wu, which causes three deaths; facing Gui towards Ding, which causes a sitting death; facing Chou towards Wei, which causes three deaths and adjacent Yin official; facing Jia towards Geng, which causes adjacent Yin official; facing Si towards Hai, which causes scorching retreat, Yin official, and heavenly official symbol; facing Bing towards Ren, which causes directional death; facing Wu towards Zi, which causes major death, this is the position of the year's ruler, the most unfavorable in the year; facing Ding towards Gui, which causes year killing, directional death, floating empty death, and adjacent Yin official; facing You towards Mao, which causes scorching retreat, adjacent Yin official, and year killing; facing Xin towards Yi, which causes Luo Tian retreat; facing Xu towards Chen, which causes earth official symbol; facing Qian towards Xun, which causes year killing and Yin official; facing Hai towards Si, which causes year killing and three deaths.

辛未年：大利山向，壬山丙，正、三、四、七、十月，宜葬忌造；巳山亥，正、三、六、十、十一月。小利山向，乾山巽、艮山坤、卯山酉。不利山向：子山午陰府、年克，癸山丁傍陰府、年克，丑山未年克，寅山申年克、天官符，甲山庚年克、向殺，乙山辛向殺、傍陰府，辰山戌年克、傍陰府，巽山乾年克，丙山壬浮天空（利葬忌造），午山子炙退，丁山癸羅天退，未山丑年克，坤山艮年克、陰府，申山寅年克、三殺、傍陰府，酉山卯三殺，辛山乙年克、坐殺，戌山辰年克、三殺，亥山巳地官符。

In the Xinwei year, there are two directions most favorable for burial: facing north and facing south, which are suitable for January, March, April, July, and October. This direction is suitable only for burial and should be avoided for building houses. Another favorable direction is facing east and facing west, suitable for January, March, June, October, and November. There are three less favorable directions: facing north and facing southeast, facing mountain and facing earth, and facing east and facing west. Directions to avoid are as follows: facing north and facing south, which conflict with the year and the Yin official; facing癸 and facing丁, which conflict with the year and the Yin official; facing丑 and facing未, which conflict with the year; facing寅 and facing申, which conflict with the year and the heavenly official; facing甲 and facing庚, which conflict with the year and the direction killer; facing乙 and facing辛, which conflict with the direction killer and the Yin official; facing辰 and facing戌, which conflict with the year and the Yin official; facing southeast and facing north, which conflict with the year; facing丙 and facing壬, which involve floating void and are suitable only for burial and not for building; facing午 and facing子, which involve burning retreat; facing丁 and facing癸, which involve the heavenly retreat; facing未 and facing丑, which conflict with the year; facing earth and facing mountain, which conflict with the year and the Yin official; facing申 and facing寅, which conflict with the year, three killers, and the Yin official; facing酉 and facing卯, which involve three killers; facing辛 and facing乙, which conflict with the year and the sitting killer; facing戌 and facing辰, which conflict with the year and three killers; facing亥 and facing巳, which involve the earthly official.

壬申年：大利山向，坤山艮，二、五、九、十、十一、十二月；申山寅，二、三、九、十一、十二月；庚山甲，正、二、四、七、十月，忌造宜葬；酉山卯，正、二、五、六、七、十月；辛山乙，正、二、四、七、八、十、十一月。小利山向，丑山未；艮山坤；巽山幹；乾山巽，冬至後不利；亥山已，冬至後不利。不利山向：壬山丙向殺、傍陰符，子山午地官符，癸山丁向殺，寅山申傍陰府，甲山庚浮天空，卯山酉炙退，乙山辛羅天退，辰山戌白虎，巳山亥傍殺，丙山壬坐殺，午山子三殺、陰府，丁山癸坐殺、年克，未山丑三殺，戌山辰傍陰府。

In the Renshen year, there are five favorable mountain directions: facing Kun and facing Gen, suitable in February, May, September, October, November, and December; facing Shen and facing Yin, suitable in February, March, September, November, and December; facing Geng and facing Jia, suitable in January, February, April, July, and October, this direction is unfavorable for construction but favorable for burial; facing You and facing Mao, suitable in January, February, May, June, July, and October; facing Xin and facing Yi, suitable in January, February, April, July, August, October, November. There are five less favorable mountain directions: facing Chou and facing Wei; facing Gen and facing Kun; facing Xun and facing Qian; facing Qian and facing Xun, but not favorable after the winter solstice; facing Hai and facing Si, also not favorable after the winter solstice. The unfavorable mountain directions are as follows: facing Ren and facing Chen violates the direction and adjacent Yin official; facing Zi and facing Wu violates the ground official symbol; facing Gui and facing Ding violates the direction; facing Yin and facing Shen violates the adjacent Yin official; facing Jia and facing Geng violates the floating sky and void; facing Mao and facing You violates the burning retreat; facing Yi and facing Xin violates the Luo Tian retreat; facing Chou and facing Xu violates the White Tiger; facing Si and facing Hai violates the adjacent killing; facing Bing and facing Ren violates the sitting killing; facing Wu and facing Zi violates the three killings and Yin official; facing Ding and facing Gui violates the sitting killing and year killing; facing Wei and facing Chou violates the three killings; facing Xu and facing Chen violates the adjacent Yin official.

癸酉年：大利山向，巽山幹，四、九、十月；巳山亥，四、九、七、八月；壬山丙，二、五、六、十一、十二月；午山子，正、二、五、六、八、十二月。小利山向，壬山丙、艮山坤、坤山艮、戌山辰。不利山向：子山午炙退，癸山丁羅天退，丑山未地官符，寅山申三殺，甲山庚坐殺，卯山酉三殺、陰府，乙山辛坐殺、浮天空，辰山戌三殺，丁山癸年克，未山丑傍陰府，申山寅天官符，庚山甲向殺、傍陰府，酉山卯年克，辛山乙向殺，乾山巽年克，亥山巳年克、傍陰府。

In the Guiyou year, there are four favorable mountain directions: facing Qian from Xun, suitable in April, September, and October; facing Hai from Si, suitable in April, July, August, and September; facing Bing from Ren, suitable in February, May, June, November, and December; facing Zi from Wu, suitable in January, February, May, June, August, and December. There are four less favorable mountain directions: facing Bing from Ren, facing Kun from Gen, facing Gen from Kun, and facing Chen from Xu; among these, facing Bing from Ren has already been mentioned as favorable, and this refers to its general applicability beyond specific months. The unfavorable mountain directions are as follows: facing Wu from Zi causes the effect of burning retreat; facing Ding from Gui causes the effect of Luo Tian retreat; facing Wei from Chou causes the effect of Di Guan symbol; facing Shen from Yin causes the effect of three killings; facing Geng from Jia causes the effect of sitting killing; facing You from Mao causes the effect of three killings and Yin Fu; facing Xin from Yi causes the effect of sitting killing and floating empty loss; facing Xu from Chen causes the effect of three killings; facing Gui from Ding causes the effect of year killing; facing You from Wei causes the effect of by-side Yin Fu; facing Yin from Shen causes the effect of Tian Guan symbol; facing Jia from Geng causes the effect of facing killing and by-side Yin Fu; facing Mao from You causes the effect of year killing; facing Yi from Xin causes the effect of facing killing; facing Qian from Xun causes the effect of year killing; facing Si from Hai causes the effect of year killing and by-side Yin Fu.

甲戌年：大利山向，甲山庚，二、三、四、五、九、十一、十二月；卯山酉，二、五、十一、十二月；乙山辛，二、四、五、九、十一、十二月；申山寅，正、二、四、五、六、九、十、十一、十二月。小利山向，辰山戌、午山子、未山丑、坤山艮、庚山甲、戌山辰。不利山向：壬山丙浮天空、坐殺，子山午三殺，癸山丁坐殺，丑山未三殺，艮山坤陰府，寅山申地官符，巽山坤陰府，巳山亥天官符，丙山壬向殺、傍陰府，丁山癸向殺、年克，酉山卯炙退、年克，辛山乙傍陰府、羅天退，乾山巽年克，亥山巳三殺、年克。

In the year of Jiaxu, there are four favorable mountain directions: facing towards Geng from Jia, suitable in the second, third, fourth, fifth, ninth, eleventh, and twelfth months; facing towards You from Mao, suitable in the second, fifth, eleventh, and twelfth months; facing towards Xin from Yi, suitable in the second, fourth, fifth, ninth, eleventh, and twelfth months; facing towards Yin from Shen, suitable in the first, second, fourth, fifth, sixth, ninth, tenth, eleventh, and twelfth months. There are six less favorable mountain directions: facing towards Xu from Chen, facing towards Zi from Wu, facing towards Chou from Wei, facing towards Gen from Kun, facing towards Jia from Geng, facing towards Chen from Xu. Unfavorable mountain directions include: facing towards Bing from Ren, which causes floating emptiness and death; facing towards Wu from Zi, which causes three killings; facing towards Ding from Kui, which causes sitting killing; facing towards Wei from Chou, which causes three killings; facing towards Kun from Gen, which causes the阴府 (yin palace); facing towards Shen from Yin, which causes the earth official symbol; facing towards Xun towards Kun, which causes the阴府 (yin palace) (the original text says 'Xun mountain Kun', but according to the twenty-four mountains, Xun's opposite should be Qian, so there might be a mistake, but it is recorded as is); facing towards Hai from Si, which causes the heavenly official symbol; facing towards Ren from Bing, which causes direction killing and adjacent yin palace; facing towards Kui from Ding, which causes direction killing and year killing; facing towards Mao from You, which causes scorching retreat and year killing; facing towards Yi from Xin, which causes adjacent yin palace and Luo Tian retreat; facing towards Qian from Xun, which causes year killing; facing towards Si from Hai, which causes three killings and year killing.

乙亥年：大利山向，壬山丙，正、三、四、七、十月；亥山巳，五、六、八、十一月。小利山向，艮山坤、丙山壬。不利山向：子山午年克，癸山丁年克、浮天空，丑山未年克、傍陰府，寅山申年克、天官符，巽山乾年克，甲山庚年克、傍陰府，卯山酉地官符，乙山辛向殺，辰山戌年克，巳山亥傍陰府，午山子炙退，丁山癸傍陰府、羅天退，未山丑年克，坤山艮年克，申山寅年克、三殺，庚山甲年克、坐殺，酉山卯三殺、陰府，辛山乙年克、坐殺，戌山辰年克、三殺，乾山巽陰府。

In the year of Yihai, there are two favorable mountain orientations: facing north towards south and facing south towards north, which are suitable in the first, third, fourth, seventh, and tenth months; facing the north towards the south and facing the south towards the north, which are suitable in the fifth, sixth, eighth, and eleventh months. There are two less favorable mountain orientations: facing the mountain towards the earth and facing the south towards the north. The unfavorable mountain orientations are as follows: facing the north towards the south causes a conflict with the year; facing the north towards the south and facing the south towards the north causes a conflict with the year and floating emptiness; facing the earth towards the earth causes a conflict with the year and adjacent yin palace; facing the tiger towards the monkey causes a conflict with the year and heavenly official symbol; facing the wind towards the heaven causes a conflict with the year; facing the wood towards the metal causes a conflict with the year and adjacent yin palace; facing the east towards the west causes a ground official symbol; facing the wood towards the metal causes a direction killing; facing the dragon towards the dog causes a conflict with the year; facing the fire towards the pig causes adjacent yin palace; facing the horse towards the rat causes a burning retreat; facing the fire towards the pig causes adjacent yin palace and Luo Tian retreat; facing the earth towards the earth causes a conflict with the year; facing the earth towards the mountain causes a conflict with the year; facing the monkey towards the tiger causes a conflict with the year and three killings; facing the metal towards the wood causes a conflict with the year and sitting killing; facing the metal towards the wood causes three killings and yin palace; facing the metal towards the wood causes a conflict with the year and sitting killing; facing the earth towards the dragon causes a conflict with the year and three killings; facing the heaven towards the wind causes yin palace. The remaining sixty Jiazi years are not fully recorded in this volume, only the twelve years from Jiazi to Yihai are included. Readers should follow this example to infer the rest.

大利山向：寅山申，正、二、三、四、五、六、八、九、十月；庚山甲，二、六、七、十月；戌山辰，三、七、八月。小利山向：丑山未、艮山坤、甲山庚、巽山幹、辛山乙浮天空，忌造，六七十月山吉。不利山向：壬山丙向殺，子山午陰府，癸山丁向殺、傍陰府，卯山酉炙退，乙山辛傍陰府、羅天退，辰山戌地官符、傍陰府，巳山亥三殺，丙山壬坐殺，午山子三殺，丁山癸年克、坐殺，未山丑三殺，坤山艮陰府、太歲，申山寅傍陰府，酉山卯年克，乾山巽年克，亥山巳天官符、年克。

Bingzi is the thirteenth in the sequence of the sixty Jiazi. This chart starts from Jiazi and is calculated based on the cycle of Jiazi during the time when this book was written or compiled. This year corresponds to the fourth year of the Wanli era, which is 1576 AD. Every sixty years, the same pattern applies to all Bingzi years. There are three favorable directions: facing Yin and facing Shen, suitable for starting construction in January, February, March, April, May, June, August, September, and October; facing Geng and facing Jia, suitable for February, June, July, and October; facing Xu and facing Chen, suitable for March, July, and August. Slightly favorable directions include facing Chou and facing Wei, facing Gen and facing Kun, facing Jia and facing Geng, and facing Xun and facing Qian (Qian is commonly written as 'Gan' in the twenty-four mountains). The direction of facing Xin and facing Yi is occupied by 'Futian Kongwang', which is unfavorable for construction. However, during the months of June, July, and October, the direction of the mountain is still favorable. Unfavorable directions include facing Ren and facing Bing, which violates 'Xiangsha' (direction evil); facing Zi and facing Wu, which violates 'Yin Fu Tai Su' (Yin official great year); facing Gui and facing Ding, which violates 'Xiangsha' and 'Bang Yin Fu'; facing Mao and facing You, which violates 'Huang Tian Zhi Tui' (Heavenly fire retreat); facing Yi and facing Xin, which violates 'Bang Yin Fu' and 'Luotian Tui' (Heavenly retreat); facing Chen and facing Xu, which violates 'Di Guan Fu' (official symbol) and 'Bang Yin Fu'; facing Si and facing Hai, which violates 'Sansha' (three evils); facing Bing and facing Ren, which violates 'Zuosa' (sitting evil); facing Wu and facing Zi, which violates 'Sansha'; facing Ding and facing Gui, which violates 'Nian Ke' (year evil) and 'Zuosa'; facing Wei and facing Chou, which violates 'Sansha'; facing Kun and facing Gen, which violates 'Yin Fu' and coincides with 'Tai Su' (great year); facing Shen and facing Yin, which violates 'Bang Yin Fu'; facing You and facing Mao, and facing Gan and facing Xun, which both violate 'Nian Ke'; facing Hai and facing Si, which violates 'Tian Guan Fu' (heavenly official symbol) and 'Nian Ke'. 'Sansha' refers collectively to Jiesha, Zaisha, and Suasha. If they fall on the mountain direction, they are called 'Zuosa'; if they fall on the facing direction, they are called 'Xiangsha'. 'Nian Ke' refers to the current year's Nayin sound element controlling the mountain's Nayin sound element.

大利山向：丙山子，二、五、六、七、十、十一月；丁山癸，二、四、五、六、十一月；亥山巳，三、四、五、七、八、十一月。小利山向：艮山坤、酉山卯、乾山巽。不利山向：壬山丙傍陰府，子山午炙退、年克，癸山丁年克、羅天退，丑山未向殺，寅山申年克、三殺、傍陰府，甲山庚年克、坐殺，卯山酉三殺，乙山辛傍陰府，辰山戌年克、三殺，巽山乾年克，巳山亥地官符，午山子三殺，未山丑年克，申山寅三殺、天官符，坤山艮年克，庚山甲年克、向殺、浮天空，辛山乙年克、向殺，戌山辰年克、傍陰府。

Dingchou is the fourteenth position in the Jiazi cycle. In the year 1577, which corresponds to the fifth year of the Ming Wanli era. Favorable orientations are: facing Bing towards Zi, which is suitable in February, May, June, July, October, and November; facing Ding towards Ji, suitable in February, April, May, June, and November; facing Hai towards Si, suitable in March, April, May, July, August, and November. Slightly favorable orientations are facing Gen towards Kun, facing You towards Mao, and facing Qian towards Xun. Unfavorable orientations are: facing Ren towards Bing which incurs 'Biang Yin Fu', facing Zi towards Wu which incurs 'Zhi Tui' and 'Nian Ke'; facing Ji towards Ding which incurs 'Nian Ke' and 'Luo Tian Tui'; facing Chou towards Wei which incurs 'Xiang Sha'; facing Yin towards Shen which incurs 'Nian Ke', 'San Sha', and 'Biang Yin Fu'; facing Jia towards Geng which incurs 'Nian Ke' and 'Zuo Sha'; facing Mao towards You which incurs 'San Sha'; facing Yi towards Xin which incurs 'Biang Yin Fu'; facing Chen towards Xu which incurs 'Nian Ke' and 'San Sha'; facing Xun towards Qian which incurs 'Nian Ke'; facing Si towards Hai which incurs 'Di Guan Fu'; facing Wu towards Zi which incurs 'San Sha'; facing Wei towards Chou which incurs 'Nian Ke'; facing Shen towards Yin which incurs 'San Sha' and 'Tian Gao Fu'; facing Kun towards Gen which incurs 'Nian Ke'; facing Geng towards Jia which incurs 'Nian Ke', 'Xiang Sha', and is occupied by 'Fu Tian Kong Wang'; facing Xin towards Yi which incurs 'Nian Ke' and 'Xiang Sha'; facing Xu towards Chen which incurs 'Nian Ke' and 'Biang Yin Fu'.

大利山向：艮山坤，三、八、九、十二月；甲山庚，二、四、五、六、七、十一月；辰山戌，正、三、四、五、六、十月。小利山向：寅山申、巽山幹、申山寅、戌山辰、乾山巽、坤山艮浮天空亡利。不利山向：壬山丙年克、坐殺，子山午三殺，癸山丁浮天空、坐殺，丑山未三殺，卯山酉陰府，乙山辛年克，巳山亥天官符，丙山壬年克、向殺，午山子地官符、年克，丁山癸浮天空、向殺，未山丑傍陰府，庚山甲傍陰府，酉山卯炙退，辛山乙羅天退，亥山巳三殺、傍陰府。

Wuyin is the fifteenth position in the Jiazi cycle. In the sixth year of the Ming Wanli era, which corresponds to the year 1578 AD. Favorable orientations are: facing Gen towards Kun, suitable in the third, eighth, ninth, and twelfth months; facing Jia towards Geng, suitable in the second, fourth, fifth, sixth, seventh, and eleventh months; facing Chen towards Xu, suitable in the first, third, fourth, fifth, sixth, and tenth months. Slightly favorable orientations are: facing Yin towards Shen, facing Xun towards Qian, facing Shen towards Yin, facing Xu towards Chen, facing Qian towards Xun; the orientation facing Kun towards Gen, although occupied by "floating empty void," is still considered favorable. Unfavorable orientations are: facing Ren towards Bing causes "yearly conflict" and "sitting on a harmful direction," facing Zi towards Wu causes "three evils," facing Gui towards Ding is occupied by "floating empty void" and also causes "sitting on a harmful direction," facing Chou towards Wei causes "three evils," facing Mao towards You causes "underworld palace," facing Yi towards Xin causes "yearly conflict," facing Si towards Hai causes "heavenly official symbol," facing Bing towards Ren causes "yearly conflict" and "directional evil," facing Wu towards Zi causes "earth official symbol" and "yearly conflict," facing Ding towards Gui is occupied by "floating empty void" and also causes "directional evil," facing Wei towards Chou and facing Geng towards Jia both cause "adjacent underworld palace," facing You towards Mao causes "burning retreat," facing Xin towards Yi causes "Luo Tian retreat," facing Hai towards Si causes "three evils" and "adjacent underworld palace."

大利山向：壬山丙，浮天空日，造三、四、五、十月吉；癸山丁，三、四、五、六、十月；丑山未，正、五、六、十二月；巳山亥，正、二、七、十一、十二月。小利山向：子山午；卯山酉；辰山戌；坤山艮；酉山卯，冬至後不利；乾山巽，冬至後不利；亥山巳，冬至後不利。不利山向：艮山坤陰府，寅山申天官符，甲山庚坐殺，乙山辛坐殺，巽山乾陰府，丙山壬浮天空，午山子炙退，未山丑地官符，申山寅三殺，庚山甲三殺，辛山乙向殺、傍陰府，戌山辰三殺。

The term 「巳卯」should be read as 「己卯」, a mistake caused by similarity in form in the original text. 「己卯」is the sixteenth position in the Jiazi cycle, corresponding to the year 1579 AD, which is the seventh year of the Ming Wanli era. Favorable orientations include: facing Ren (N) and facing Bing (S), which is associated with 「floating empty void」(the original text mistakenly writes 「日」instead of 「亡」, another form error), suitable for construction in March, April, May, and October; facing Ji (N) and facing Ding (S), suitable for March, April, May, June, and October; facing Chou (N) and facing Wei (S), suitable for January, May, June, and December; facing Si (N) and facing Hai (S), suitable for January, February, July, November, and December. Slightly favorable orientations are facing Zi (N) and facing Wu (S), facing Mao (N) and facing You (S), facing Chen (N) and facing Xu (S), and facing Kun (N) and facing Gen (S). The groups of facing You (N) and facing Mao (S), facing Qian (N) and facing Xun (S), and facing Hai (N) and facing Si (S) become unfavorable after the winter solstice. Unfavorable orientations include facing Gen (N) and facing Kun (S) which incurs 「Yin Fu」, facing Yin (N) and facing Shen (S) which incurs 「Tian Guan Fu」, facing Jia (N) and facing Geng (S) and facing Yi (N) and facing Xin (S) which incurs 「Zuo Sha」, facing Xun (N) and facing Qian (S) which incurs 「Yin Fu」, facing Bing (N) and facing Ren (S) which is occupied by 「floating empty void」, facing Wu (N) and facing Zi (S) which incurs 「Zhi Tui」, facing Wei (N) and facing Chou (S) which incurs 「Di Guan Fu」, facing Shen (N) and facing Yin (S) and facing Geng (N) and facing Jia (S) which incurs 「San Sha」, facing Xin (N) and facing Yi (S) which incurs 「Xiang Sha」and 「Bang Yin Fu」, and facing Xu (N) and facing Chen (S) which incurs 「San Sha」.

大利山向：寅山申，二、三、五、六、七、九月；坤山艮，二、六、九十月；庚山甲，正、四、六、七月。小利山向：子山午、辰山戌、巽山幹、辛山乙年上單符不忌、戌山辰。不利山向：壬山丙向殺，癸山丁向殺，丑山未傍陰府，艮山坤年克，甲山庚傍陰府，卯山酉年克、炙退，乙山辛羅天退，巳山亥年克、傍陰府、三殺，丙山壬坐殺，午山子三殺，丁山癸浮天空、傍陰府、坐殺，未山丑三殺，甲山寅地官符，酉山卯陰府，乾山巽陰府，亥山巳天官符。

Gengchen is the seventeenth position in the Jiazi cycle, corresponding to the year 1580, the eighth year of the Ming Wanli era. Favorable orientations include facing Yin towards Shen, suitable in February, March, May, June, July, and September; facing Kun towards Gen, suitable in February, June, September, and October; and facing Geng towards Jia, suitable in January, April, June, and July. Slightly favorable orientations are facing Zi towards Wu, facing Chen towards Xu, facing Xun towards Qian, and facing Xu towards Chen. The group facing Xin towards Yi, although it carries a bad influence, only appears once in the flow of years, so it does not need to be avoided. Unfavorable orientations include facing Ren towards Bing and facing Gui towards Ding, which both commit the offense of "directional evil"; facing Chou towards Wei commits "adjacent Yin palace"; facing Gen towards Kun commits "yearly defeat"; facing Jia towards Geng commits "adjacent Yin palace"; facing Mao towards You commits "yearly defeat" and "burning retreat"; facing Yi towards Xin commits "Luo Tian retreat"; facing Si towards Hai commits "yearly defeat", "adjacent Yin palace", and "three evils"; facing Bing towards Ren commits "sitting evil"; facing Wu towards Zi commits "three evils"; facing Ding towards Gui is occupied by "floating empty void" and also commits "adjacent Yin palace" and "sitting evil"; facing Wei towards Chou commits "three evils"; facing Shen towards Yin commits "earth official symbol" (the original text mistakenly writes "Jia" instead of "Shen"); facing You towards Mao and facing Qian towards Xun both commit "Yin palace"; facing Hai towards Si commits "heaven official symbol".

大利山向：巽山幹，正、四、六、七、八、九月；巳山亥，正、四、六、九、十、十二月，丁山癸，正、五、八、九、十一、十二月；未山丑，六、七、八、九、十月。小利山向：丑山未、艮山坤、坤山艮、戌山辰、乾山巽、亥山巳。不利山向：壬山丙年克，子山午炙退，癸山丁羅天退、傍陰府，寅山申三殺，甲山庚坐殺，卯山酉三殺，乙山辛年克、傍陰府、坐殺，辰山戌三殺、傍陰府，丙山壬年克、浮天空，午山子年克，申山寅天官符、傍陰府，庚山甲向殺，酉山卯地官符，辛山乙向殺。

Xinsi is the eighteenth position in the Jiazi cycle, occurring in the year 1581, the ninth year of the Ming Wanli era. Favorable orientations include facing Xun towards Qian, suitable in January, April, June, July, August, and September; facing Si towards Hai, suitable in January, April, June, September, October, and December; facing Ding towards Ji, suitable in January, May, August, September, November, and December; facing Wei towards Chou, suitable in June, July, August, September, and October. Slightly favorable orientations are facing Chou towards Wei, facing Gen towards Kun, facing Kun towards Gen, facing Xu towards Chen, facing Qian towards Xun, and facing Hai towards Si. Unfavorable orientations include facing Ren towards Bing, which violates the "year killing," facing Zi towards Wu, which violates "scorching retreat," facing Ji towards Ding, which violates "Luo Tian retreat" and "byang yin fu," facing Yin towards Shen, which violates "three evils," facing Jia towards Geng, which violates "sitting evil," facing Mao towards You, which violates "three evils," facing Yi towards Xin, which violates "year killing," "byang yin fu," and "sitting evil," facing Chen towards Xu, which violates "three evils" and "byang yin fu," facing Bing towards Ren, which violates "year killing" and is occupied by "floating empty void," facing Wu towards Zi, which violates "year killing," facing Shen towards Yin, which violates "heavenly official symbol" and "byang yin fu," facing Geng towards Jia and facing Xin towards Yi, which both violate "direction evil," and facing You towards Mao, which violates "earthly official symbol."

大利山向：艮山坤，九、十、十一月；卯山酉，三、四、五、六、十一月；乙山辛，二、五、六、七、十、十一月；申山寅，四、八、九、十一、十二月。小利山向：辰山戌、巽山幹、未山丑、坤山艮、庚山甲。不利山向：壬山丙向殺、傍陰府，子山午歲破、大耗，癸山丁向殺，丑山未三殺，寅山申傍陰府，甲山庚浮天空忌造葬吉，巳山亥天官符，丙山壬坐殺，午山子陰府，丁山癸年克、坐殺、三殺，酉山卯年克、炙退，辛山乙羅天退，戌山辰地官符、傍陰府，乾山巽年克，亥山巳年克、三殺。

Renwu is the nineteenth position in the Jiazi cycle. In the year 1582, which corresponds to the tenth year of the Ming Wanli era, Xu Shanshu wrote the preface for this perpetual calendar, inscribing the date as "the spring of the first month of the first year of the tenth year of Wanli, Renwu." This indicates that the calendar was compiled in this year. Favorable orientations include facing Gen towards Kun, suitable in September, October, and November; facing Mao towards You, suitable in March, April, May, June, and November; facing Yi towards Xin, suitable in February, May, June, July, October, and November; facing Shen towards Yin, suitable in April, August, September, November, and December. Slightly favorable orientations are facing Chen towards Xu, facing Xun towards Qian, facing Wei towards Chou, facing Kun towards Gen, and facing Geng towards Jia. Unfavorable orientations include facing Ren towards Bing, which incurs "directional evil" and "adjacent Yin palace"; facing Zi towards Wu, which incurs "yearly destruction" and "great loss," as the current year's sovereign is in Wu, and Zi and Wu are opposing; facing Gui towards Ding incurs "directional evil," facing Chou towards Wei incurs "three evils," facing Yin towards Shen incurs "adjacent Yin palace," facing Jia towards Geng is occupied by "floating empty void," which is unfavorable for construction but favorable for burial; facing Si towards Hai incurs "heavenly official symbol," facing Bing towards Ren incurs "sitting evil," facing Wu towards Zi incurs "Yin palace," facing Ding towards Gui incurs "yearly conflict," "sitting evil," and "three evils," facing You towards Mao incurs "yearly conflict" and "retreat by fire," facing Xin towards Yi incurs "Luo Tian retreat," facing Xu towards Chen incurs "earth official symbol" and "adjacent Yin palace," facing Qian towards Xun incurs "yearly conflict," and facing Hai towards Si incurs "yearly conflict" and "three evils."

大利山向：壬山丙，正、七、九、十月；巳山亥，三、四、六、七、八、十一、十二月；乾山巽，六、十、十二月。小利山向：艮山坤、丙山壬。不利山向：子山午年克，癸山丁年克，丑山未年克，寅山申年克、天官符，甲山庚年克、向殺，卯山酉陰府、地官符，乙山辛浮天空、向殺，辰山戌年克，巽山乾年克，午山子炙退，丁山癸羅天退，未山丑傍陰府、年克，坤山艮年克，申山寅三殺、年克，酉山卯三殺，辛山乙坐殺，年克，戌山辰年克、三殺，亥山巳傍陰府。

Guiwei is the twentieth position in the Jiazi cycle, occurring in the year 1583, the tenth year of the Ming Wanli era. Favorable orientations are: facing Ren towards Bing, suitable in January, July, September, and October; facing Si towards Hai, suitable in March, April, June, July, August, November, and December; facing Geng towards Xun, suitable in June, October, and December. Only two orientations are slightly favorable: facing Gen towards Kun and facing Bing towards Ren. Unfavorable orientations include: facing Zi towards Wu, facing Gui towards Ding, and facing Chou towards Wei, all of which are affected by "year killing"; facing Yin towards Shen is affected by "year killing" and "tian guan fu"; facing Jia towards Geng is affected by "year killing" and "direction evil"; facing Mao towards You is affected by "yin fu" and "di guan fu"; facing Yi towards Xin is occupied by "floating empty death" and also affected by "direction evil"; facing Chen towards Xu and facing Xun towards Geng are affected by "year killing"; facing Wu towards Zi is affected by "zhi tui"; facing Ding towards Gui is affected by "luo tian tui"; facing Wei towards Chou is affected by "bang yin fu" and "year killing"; facing Kun towards Gen is affected by "year killing"; facing Shen towards Yin is affected by "three evils" and "year killing"; facing You towards Mao is affected by "three evils"; facing Xin towards Yi is affected by "sitting evil" and "year killing"; facing Xu towards Chen is affected by "year killing" and "three evils"; facing Hai towards Si is affected by "bang yin fu". This year, many of the twenty-four mountains are affected by "year killing" because the Nayin sound element of Renwu and Guiwei belongs to Yangliu wood, which often conflicts with the sound elements of other mountains.

大利山向：坤山艮，二、三、九、十、十二月；申山寅，二、三、六、九、十、十一月；庚山甲，正、四、七、九、十月；酉山卯，四、五、六、十月。小利山向：丑山未、寅山申、甲山庚、辰山戌、戌山辰、乾山巽。不利山向：壬山丙年克、向殺、浮天空，子山午地官符，癸山丁向殺，艮山坤陰府，卯山酉炙退，乙山辛羅天退、年克，巽山乾陰府，巳山亥三殺，丙山壬年克、坐殺、傍陰府，午山子年克、三殺，丁山癸坐殺，未山丑三殺，辛山乙傍陰府，亥山巳天官符。

Jia Shen is the 21st position in the Jiazi cycle, corresponding to the year 1584 during the Ming Wanli twelfth year. Favorable orientations include facing Gen towards Geng, suitable in February, March, September, October, and December; facing Shen towards Yin, suitable in February, March, June, September, October, and November; facing Geng towards Jia, suitable in January, April, July, September, and October; facing You towards Mao, suitable in April, May, June, and October. Slightly favorable orientations include facing Chou towards Wei, facing Yin towards Shen, facing Jia towards Geng, facing Chen towards Xu, facing Xu towards Chen, and facing Qian towards Xun. Unfavorable orientations include facing Ren towards Bing, which incurs "year killing" and "direction evil," and is occupied by "floating empty void"; facing Zi towards Wu, which incurs "earth official symbol"; facing Gui towards Ding, which incurs "direction evil"; facing Gen towards Kun, which incurs "underground palace"; facing Mao towards You, which incurs "scorched retreat"; facing Yi towards Xin, which incurs "Luo Tian retreat" and "year killing"; facing Xun towards Qian, which incurs "underground palace"; facing Si towards Hai, which incurs "three evils"; facing Bing towards Ren, which incurs "year killing," "sitting evil," and "adjacent underground palace"; facing Wu towards Zi, which incurs "year killing" and "three evils"; facing Ding towards Gui, which incurs "sitting evil"; facing Wei towards Chou, which incurs "three evils"; facing Xin towards Yi, which incurs "adjacent underground palace"; and facing Hai towards Si, which incurs "heavenly official symbol."

大利山向：巽山幹，六、九、十月；丙山壬，三、五、九、十一、十二月；午山子，二、九、十一、十二月；未山丑，六、七、八、九、十月。小利山向：壬山丙；坤山艮；丁山癸，冬至後不利；酉山卯，冬至後不利；戌山辰；乾山巽，冬至後不利；亥山巳，冬至後不利。不利山向：子山午炙退，癸山丁浮天空、羅天退，丑山未地官符、傍陰府，寅山申三殺，辰山戌三殺，巳山亥傍陰府，申山寅天官符，庚山甲向殺，辛山乙向殺。

Yiyou is the twenty-second position in the Jiazi cycle. In the year 1585, which corresponds to the thirteenth year of the Ming Wanli era, favorable directions are: facing Xun and facing Qian in June, September, and October; facing Bing and facing Ren in March, May, September, November, and December; facing Wu and facing Zi in February, September, November, and December; facing Wei and facing Chou in June, July, August, September, and October. Slightly favorable directions are facing Ren and facing Bing, facing Kun and facing Gen, and facing Xu and facing Chen. The four groups of directions facing Ding and facing Gui, facing You and facing Mao, facing Qian and facing Xun, and facing Hai and facing Si become unfavorable after the winter solstice. All directions marked as unfavorable after the winter solstice are so because this school of selecting auspicious days considers the winter solstice as the boundary for the change of annual deities. After the winter solstice, the deities of the following year occupy their positions first. Unfavorable directions are: facing Zi and facing Wu, which incurs the 'Zhi Tui' affliction; facing Gui and facing Ding, which is occupied by 'Fu Tian Kong Wang' and also incurs 'Luo Tian Tui'; facing Chou and facing Wei, which incurs 'Di Guan Fu' and 'Bang Yin Fu'; facing Yin and facing Shen and facing Chen and facing Xu both incur 'San Sha'; facing Si and facing Hai incurs 'Bang Yin Fu'; facing Shen and facing Yin incurs 'Tian Gao Fu'; facing Geng and facing Jia and facing Xin and facing Yi both incur 'Xiang Sha'.

大利山向：艮山坤；卯山酉，二、三、五、六、十一、十二月。小利山向：午山子、乾山巽。不利山向：壬山丙坐殺，子山午陰府、年克、三殺，癸山丁三殺、年克、傍陰府，丑山未三殺、年克，寅山申年克、地官符，甲山庚年克，乙山辛傍陰府，辰山戌年克、傍陰府、歲殺、大敗，巽山乾年克，巳山亥天官符，丙山壬向殺，丁山癸向殺，未山丑年克，坤山艮陰府、年克，申山寅傍陰府、年克，庚山甲年克，酉山卯炙退，辛山乙浮天空、年克、羅天退，戌山辰年克，亥山巳三殺。

Jiazi is the first in the cycle, and Bingxu is the 23rd. In the year 1586, which is the 14th year of the Ming Wanli era, the most favorable directions are two: facing Gen (Mountain) with back to Kun (Earth), and facing You (Metal) with back to Mao (Wood), which is suitable in the months of February, March, May, June, November, and December. Slightly favorable directions are facing Zi (Water) with back to Wu (Fire) and facing Qian (Heaven) with back to Xun (Wind). Unfavorable directions include facing Ren (Water) with back to Bing (Fire), which violates the "sitting on the evil" principle; facing Zi (Water) with back to Wu (Fire) violates "Yin Fu," "yearly clash," and "three evils"; facing Ji (Earth) with back to Ding (Fire) violates "three evils," "yearly clash," and "near Yin Fu"; facing Chou (Earth) with back to Wei (Earth) violates "three evils" and "yearly clash"; facing Yin (Wood) with back to Shen (Metal) violates "yearly clash" and "earth official symbol"; facing Jia (Wood) with back to Geng (Metal) violates "yearly clash"; facing Yi (Wood) with back to Xin (Metal) violates "near Yin Fu"; facing Chen (Earth) with back to Xu (Earth) violates "yearly clash," "near Yin Fu," "yearly evil," and "great defeat," since Chen directly clashes with the current year's Tai sui (sovereign star) Xu, leading to a position of destruction; facing Xun (Wind) with back to Qian (Heaven) violates "yearly clash"; facing Si (Fire) with back to Hai (Water) violates "heavenly official symbol"; facing Bing (Fire) with back to Ren (Water) and facing Ding (Fire) with back to Ji (Earth) both violate "directional evil"; facing Wei (Earth) with back to Chou (Earth) violates "yearly clash"; facing Kun (Earth) with back to Gen (Mountain) violates "Yin Fu" and "yearly clash"; facing Shen (Metal) with back to Yin (Wood) violates "near Yin Fu" and "yearly clash"; facing Geng (Metal) with back to Jia (Wood) violates "yearly clash"; facing You (Metal) with back to Mao (Wood) violates "scorching retreat"; facing Xin (Metal) with back to Yi (Wood) is occupied by "floating empty void" and violates "yearly clash" and "Luo Tian retreat"; facing Xu (Earth) with back to Chen (Earth) violates "yearly clash"; facing Hai (Water) with back to Si (Fire) violates "three evils." The triad of Yin, Wu, and Xu years have their three evils in the northern direction of Hai, Zi, and Chou, which matches exactly with what is stated here.

大利山向：子山午，三、四、七月；癸山丁，正、三、四、七、十月；丑山未，三、四、七、八、十二月；乾山巽，二、五、八、十、十一月；亥山巳，二、五、六、八、九、十、十一月。小利山向：辰山戌、巽山幹、丙山壬、丁山癸、未山丑、坤山艮。不利山向：壬山丙傍陰府，艮山坤年克，寅山申天官符、傍陰府，甲山庚向殺，卯山酉年克、地官符，乙山辛向殺，巳山亥年克，午山子陰府，申山寅三殺，庚山甲浮天空、坐殺，酉山卯三殺，辛山乙坐殺，戌山辰三殺、傍陰府。

Ding Hai is the 24th position in the Jia Zi cycle, corresponding to the year 1587 during the Ming Wanli fifteenth year. Favorable orientations include facing Zi and facing Wu, suitable in the third, fourth, and seventh months; facing Gui and facing Ding, suitable in the first, third, fourth, seventh, and tenth months; facing Chou and facing Wei, suitable in the third, fourth, seventh, eighth, and twelfth months; facing Qian and facing Xun, suitable in the second, fifth, eighth, tenth, and eleventh months; facing Hai and facing Si, suitable in the second, fifth, sixth, eighth, ninth, tenth, and eleventh months. Slightly favorable orientations are facing Chen and facing Xu, facing Xun and facing Qian, facing Bing and facing Ren, facing Ding and facing Gui, facing Wei and facing Chou, and facing Kun and facing Gen. Unfavorable orientations include facing Ren and facing Bing which violates 'Biang Yin Fu', facing Gen and facing Kun which violates 'Nian Ke', facing Yin and facing Shen which violates 'Tian Gao Fu' and 'Biang Yin Fu', facing Jia and facing Geng which violates 'Xiang Sha', facing Mao and facing You which violates 'Nian Ke' and 'Di Gao Fu', facing Yi and facing Xin which violates 'Xiang Sha', facing Si and facing Hai which violates 'Nian Ke', facing Wu and facing Zi which violates 'Yin Fu', facing Shen and facing Yin which violates 'San Sha', facing Geng and facing Jia which is occupied by 'Fu Kong Wang' and violates 'Zuo Sha', facing You and facing Mao which violates 'San Sha', facing Xin and facing Yi which violates 'Zuo Sha', facing Xu and facing Chen which violates 'San Sha' and 'Biang Yin Fu'. In the years of Hai, Mao, and Wei, the 'San Sha' is located in the western direction of Shen, You, and Xu, so the three mountains of Shen, You, and Xu are consequently restricted.

大利山向：申山寅，正、二、三、十、十一、十二月；辛山乙，正、二、七、十月；戌山辰，三、七、八、九月。小利山向：子山午；丑山未；艮山坤；寅山申；甲山庚；乙山辛；巽山幹；丁山癸，冬至後不利；坤山艮，浮天空，宜葬，正、三、十、十一月吉；酉山卯，冬至後不利；乾山巽，冬至後不利；亥山巳，冬至後不利。不利山向：壬山丙向殺，卯山酉陰府、炙退，辰山戌地官符，巳山亥三殺、丙山壬坐殺，午山子三殺，未山丑三殺、傍陰府，庚山甲傍陰府。

Wu Zi is the 25th position in the Jia Zi cycle, which corresponds to the year 1588, the 16th year of the Ming Wanli era. Favorable directions for burial are: facing Shen towards Yin, suitable in January, February, March, October, November, and December; facing Xin towards Yi, suitable in January, February, July, and October; facing Xu towards Chen, suitable in March, July, August, and September. Many directions are somewhat favorable: facing Zi towards Wu, facing Chou towards Wei, facing Gen towards Kun, facing Yin towards Shen, facing Jia towards Geng, facing Yi towards Xin, facing Xun towards Qian; facing Ding towards Gui is unfavorable after the winter solstice; facing Kun towards Gen, although occupied by 'floating empty void', is still suitable for burial, with favorable periods in January, March, October, and November; facing You towards Mao, facing Qian towards Xun, and facing Hai towards Si are also unfavorable after the winter solstice. Unfavorable directions are: facing Ren towards Bing violates 'direction evil'; facing Mao towards You violates 'underworld palace' and 'sun retreat'; facing Chen towards Xu violates 'earth official symbol'; facing Si towards Hai violates 'three evils'; facing Bing towards Ren violates 'sitting evil' (there is a misused comma between these two entries in the original text); facing Wu towards Zi violates 'three evils'; facing Wei towards Chou violates 'three evils' and 'adjacent underworld palace'; facing Geng towards Jia violates 'adjacent underworld palace'. In years of Shen, Zi, and Chen, the 'three evils' are located in the southern direction along the Si, Wu, and Wei lines, so the Si, Wu, and Wei directions are all forbidden.

大利山向：午山子，五、六、九月吉。小利山向：壬山丙、癸山丁、丑山未、未山丑、坤山艮、戌山辰。不利山向：子山午炙退，艮山坤陰府，寅山申三殺，甲山庚坐殺，卯山酉三殺，乙山辛坐殺，辰山戌三殺，巽山乾陰府，巳山亥地官符，丙山壬傍陰府，丁山癸年克，申山寅天官符，庚山甲向殺，酉山卯年克，辛山乙向殺、傍陰府，乾山巽年克、浮天空，亥山巳年克。

Ji-Chou is the twenty-sixth position in the Jiazi cycle. In the year 1589, during the Ming Wanli Seventeenth year, the directions that are generally favorable are very few, and only those facing south towards north are highly advantageous, suitable for starting construction in May, June, and September. Slightly favorable directions include facing Ren towards Bing, facing Gui towards Ding, facing Chou towards Wei, facing Wei towards Chou, facing Kun towards Gen, and facing Xu towards Chen. Unfavorable directions include facing north towards south which incurs "Zhi Tui", facing Gen towards Kun which incurs "Yin Fu", facing Yin towards Shen which incurs "San Sha", facing Jia towards Geng which incurs "Zuo Sha", facing Mao towards You which incurs "San Sha", facing Yi towards Xin which incurs "Zuo Sha", facing Chen towards Xu which incurs "San Sha", facing Xun towards Qian which incurs "Yin Fu", facing Si towards Hai which incurs "Di Guan Fu", facing Bing towards Ren which incurs "Bang Yin Fu", facing Ding towards Gui which incurs "Nian Ke", facing Shen towards Yin which incurs "Tian Guan Fu", facing Geng towards Jia which incurs "Xiang Sha", facing You towards Mao which incurs "Nian Ke", facing Xin towards Yi which incurs "Xiang Sha" and "Bang Yin Fu", facing Qian towards Xun which incurs "Nian Ke" and is also occupied by "Fu Kong Wang Wang", facing Hai towards Si which incurs "Nian Ke". In the years of Si, You, and Chou, the "San Sha" is located in the eastern direction of Yin, Mao, and Chen, so the mountains of Yin, Mao, Chen, and the adjacent mountains of Jia and Yi are all sealed off, which is the reason why there are so few favorable directions this year.

大利山向：艮山坤，八、九、十一、十二月；寅山申，三、六、七、八、九月；卯山酉，三、五、七、九、十一、十二月；辰山戌，正、二、三、四、六、七、八、九、十月。小利山向：巽山幹、未山丑、坤山艮、申山寅、庚山甲、辛山乙、戌山辰。不利山向：壬山丙年克，子山午三殺，癸山丁坐殺，丑山未三殺、傍陰府，甲山庚傍陰府，乙山辛年克，巳山亥天官符、傍陰府，丙山壬年克、向殺；午山子年克、地官符，丁山癸向殺、浮天空、傍陰府，酉山卯陰府、炙退，乾山巽陰府，亥山巳三殺。

Gengyin is the 27th position in the Jiazi cycle, occurring in the year 1590, the eighteenth year of the Ming Wanli era. Favorable orientations include facing Gen towards Kun, suitable in August, September, November, and December; facing Yin towards Shen, suitable in March, June, July, August, and September; facing Mao towards You, suitable in March, May, July, September, November, and December; facing Chen towards Xu, suitable in January, February, March, April, June, July, August, September, and October, with the most months available throughout the year. Slightly favorable orientations include facing Xun towards Qian, facing Wei towards Chou, facing Kun towards Gen, facing Shen towards Yin, facing Geng towards Jia, facing Xin towards Yi, and facing Xu towards Chen. Unfavorable orientations include facing Ren towards Bing which incurs 'yearly clash', facing Zi towards Wu which incurs 'three evils', facing Gui towards Ding which incurs 'sitting evil', facing Chou towards Wei which incurs 'three evils' and 'adjacent yin palace', facing Jia towards Geng which incurs 'adjacent yin palace', facing Yi towards Xin which incurs 'yearly clash', facing Si towards Hai which incurs 'heavenly official symbol' and 'adjacent yin palace', facing Bing towards Ren which incurs 'yearly clash' and 'directional evil', facing Wu towards Zi which incurs 'yearly clash' and 'earthly official symbol', facing Ding towards Gui which incurs 'directional evil', is occupied by 'floating empty void', and incurs 'adjacent yin palace', facing You towards Mao which incurs 'yin palace' and 'burning retreat', facing Qian towards Xun which incurs 'yin palace', and facing Hai towards Si which incurs 'three evils'.

大利山向：丑山未，正、三、四、六、八月；巳山亥，正、三、四、七、八、十二月。小利山向：壬山丙，宜葬不宜造；艮山坤；卯山酉；巽山幹；丁山癸，冬至後不利；酉山卯，冬至後不利；乾山巽，冬至後不利；亥山巳，冬至後不利。不利山向：子山午陰府，癸山丁傍陰府，寅山申天官符，甲山庚向殺，乙山辛向殺、傍陰府，辰山戌傍陰府，丙山壬浮天空，午山子炙退，未山丑地官符，坤山艮陰府，申山寅三殺、傍陰府，庚山甲坐殺，辛山乙坐殺，戌山辰三殺。

Xin Mao is the 28th position in the Jiazi cycle, which corresponds to the year 1591 during the Ming Wanli nineteen. The most favorable directions for burial are only two groups: facing Wei from Chou, suitable in January, March, April, June, August; facing Hai from Si, suitable in January, March, April, July, August, and December. Slightly favorable directions include facing Ren from Bing, suitable for burial but not for construction; facing Gen from Kun, facing Mao from You, facing Xun from Qian; facing Ding from Gui, facing You from Mao, facing Qian from Xun, and facing Hai from Si. These four groups are unfavorable after the winter solstice. Unfavorable directions include facing Wu from Zi, which violates 'Yin Fu'; facing Ding from Gui, which violates 'Bang Yin Fu'; facing Shen from Yin, which violates 'Tian Guan Fu'; facing Geng from Jia, which violates 'Xiang Sha'; facing Xin from Yi, which violates 'Xiang Sha' and 'Bang Yin Fu'; facing Xu from Chen, which violates 'Bang Yin Fu'; facing Ren from Bing, which is occupied by 'Fu Kong Kong Wang'; facing Zi from Wu, which violates 'Zhi Tui'; facing Chou from Wei, which violates 'Di Guan Fu'; facing Kun from Gen, which violates 'Yin Fu'; facing Yin from Shen, which violates 'San Sha' and 'Bang Yin Fu'; facing Jia from Geng and facing Yi from Xin both violate 'Zuo Sha'; facing Chen from Xu violates 'San Sha'. In the years of Hai-Mao-Wei, the three evils are located in the western direction of Shen-You-Xu, so this direction along with the mountains of Geng and Xin are all forbidden.

大利山向：酉山卯，正、二、十月。小利山向：艮山坤、乙山辛、乾山巽。不利山向：壬山丙向殺、傍陰府；子山午年克，癸山丁向殺、年克；丑山未年克，寅山申年克、傍陰府，甲山庚年克、浮天空，卯山酉炙退、羅天退；午山子三煞、陰府；辰山戌年克，巽山乾年克，巳山亥三殺，丙山壬坐殺，丁山癸坐殺，未山丑三殺、年克，坤山艮年克，甲山寅浮天空、年克、地官符，庚山甲年克，辛山乙年克，戌山辰年克、傍陰府，亥山巳天官符。

Rénchén is the twenty-ninth position in the Jiazi cycle. In the year 1592, which corresponds to the 20th year of the Ming Wanli era, the only favorable orientation is facing You and facing Mao, which is suitable in the first, second, and tenth months. Slightly favorable orientations include facing Gen and facing Kun, facing Yi and facing Xin, and facing Qian and facing Xun. Unfavorable orientations include facing Ren and facing Bing, which violates the "direction evil" and "beside Yin palace"; facing Zi and facing Wu, which violates the "year killing"; facing Gui and facing Ding, which violates the "direction evil" and "year killing"; facing Chou and facing Wei, which violates the "year killing"; facing Yin and facing Shen, which violates the "year killing" and "beside Yin palace"; facing Jia and facing Geng, which violates the "year killing" and is occupied by "floating empty death"; facing Mao and facing You, which violates the "scorched retreat" and "Luo Tian retreat"; facing Wu and facing Zi, which violates the "three evils" and "Yin palace"—this entry is misplaced in the original text, appearing between Mao and Chen mountains, and should be placed after Si mountain; facing Chen and facing Xu, which violates the "year killing"; facing Xun and facing Qian, which violates the "year killing"; facing Si and facing Hai, which violates the "three evils"; facing Bing and facing Ren, and facing Ding and facing Gui, both violate the "sitting evil"; facing Wei and facing Chou, which violates the "three evils" and "year killing"; facing Kun and facing Gen, which violates the "year killing"; facing Shen and facing Yin, which is occupied by "floating empty death" and violates the "year killing" and "earth official symbol" (the original text mistakenly writes "Jia" instead of "Shen"); facing Geng and facing Jia, and facing Xin and facing Yi, both violate the "year killing"; facing Xu and facing Chen, which violates the "year killing" and "beside Yin palace"; facing Hai and facing Si, which violates the "heaven official symbol."

大利山向：巽山幹，二、四、九、十月吉；丙山壬，三、五、六、七、十一月、十二月；午山子，二、五、六、十一、十二月；丁山癸，二、五、六、十一、十二月。小利山向：壬山丙；癸山丁；丑山未；坤山艮，炙退；戌山辰；乾山巽。不利山向：艮山坤年克，寅山申三殺，甲山庚坐煞，卯山酉三殺、陰府、年克，乙山辛坐殺、浮天空，辰山戌三殺，巳山亥年克，未山丑傍陰府，申山寅天官符，庚山甲向殺，酉山卯地官符，辛山乙向殺，亥山巳傍陰府。

Gui Si is the thirtieth position in the Jiazi cycle, occurring in the year 1593, the twentieth year of the Ming Wanli era. Favorable orientations include facing Xun and facing Qian in February, April, September, and October; facing Bing and facing Ren in March, May, June, July, November, and December; facing Wu and facing Zi in February, May, June, November, and December; facing Ding and facing Gui in February, May, June, November, and December. Slightly favorable orientations are facing Ren and facing Bing, facing Gui and facing Ding, facing Chou and facing Wei, facing Xu and facing Chen, and facing Qian and facing Xun. Facing Kun and facing Gen is considered minorly favorable but carries the influence of "Zhi Tui," requiring careful consideration when used. Unfavorable orientations include facing Gen and facing Kun which incurs "Nian Ke," facing Yin and facing Shen which incurs "San Sha," facing Jia and facing Geng which incurs "Zuo Sha," facing Mao and facing You which incurs "San Sha," "Yin Fu," and "Nian Ke," facing Yi and facing Xin which incurs "Zuo Sha" and is occupied by "Fu Kong Wang," facing Chen and facing Xu which incurs "San Sha," facing Si and facing Hai which incurs "Nian Ke," facing Wei and facing Chou which incurs "Bang Yin Fu," facing Shen and facing Yin which incurs "Tian Gao Fu," facing Geng and facing Jia which incurs "Xiang Sha," facing You and facing Mao which incurs "Di Gao Fu," facing Xin and facing Yi which incurs "Xiang Sha," and facing Hai and facing Si which incurs "Bang Yin Fu." The San Sha for the years of Si, You, and Chou occurs in the eastern direction of Yin, Mao, and Chen, so these three mountains and the adjacent positions of Jia and Yi are all sealed off.

大利山向：卯山酉，十一、十二月；乙山辛，三、四、五、十、十一、十二月。小利山向：午山子、乾山巽。不利山向：壬山丙浮天空、坐殺，子山午三殺、年克，癸山丁坐殺、年克，丑山未三殺、年克，艮山坤陰府，寅山申年克，甲山庚年克，辰山戌年克，巽山乾年克、陰府，巳山亥天官符，丙山壬向殺、傍陰府，丁山癸向殺，未山丑年克，坤山艮年克，申山寅年克，庚山甲年克，酉山卯炙退，辛山乙傍陰府、年克，戌山辰年克、地官符，亥山巳三殺。

The Jia Wu cycle is the thirty-first position in the Jia Zi cycle. In the year 1594, during the 22nd year of the Ming Wanli era, the most favorable directions are only two: facing west with the back to east, suitable in November and December; facing west with the back to east, suitable in March, April, May, October, November, and December. Slightly favorable directions are facing south with the back to north and facing the dry branch with the back to the wind branch. Unfavorable directions include facing south with the back to north, which is occupied by "floating empty void" and also violates "sitting on a harmful direction"; facing north with the back to south, which violates "three harmful directions" and "yearly harm"; facing east with the back to west, which violates "sitting on a harmful direction" and "yearly harm"; facing ox with the back to goat, which violates "three harmful directions" and "yearly harm"; facing mountain with the back to earth, which violates "underground palace"; facing tiger with the back to monkey, facing wood with the back to metal, facing dragon with the back to dog, all violate "yearly harm"; facing wind with the back to dry branch, which violates "yearly harm" and "underground palace"; facing snake with the back to pig, which violates "heavenly official symbol"; facing fire with the back to water, which violates "directional harm" and "adjacent underground palace"; facing water with the back to wood, which violates "directional harm"; facing goat with the back to ox, facing earth with the back to mountain, facing monkey with the back to tiger, facing metal with the back to wood, all violate "yearly harm"; facing rooster with the back to rabbit, which violates "sun retreat"; facing metal with the back to wood, which violates "adjacent underground palace" and "yearly harm"; facing dog with the back to dragon, which violates "yearly harm" and "earth official symbol"; facing pig with the back to snake, which violates "three harmful directions". The Jia Wu year has the Nayin sound element of sandy middle gold, which is in mutual control with the sound elements of most mountains, so the entire year is full of "yearly harm".

大利山向：壬山丙，正、三、四、七、十月；子山午，正、三、四、六、七、十月。小利山向：辰山戌、巽山幹、丙山壬、未山丑、坤山艮。不利山向：癸山丁浮天空，忌造宜葬；丑山未傍陰府；艮山坤年克；寅山申天官符；甲山庚向殺、傍陰府；卯山酉年克；乙山辛向殺；巳山亥年克、傍陰府；午山子炙退；丁山癸傍陰府；申山寅三殺；庚山甲坐殺；酉山卯三殺、陰府；辛山乙坐殺；戌山辰三殺；乾山巽陰府；亥山巳地官符。

Yiwei is the thirty-second position in the Jiazi cycle. In the year 1595, which corresponds to the 23rd year of the Ming Wanli era, the most favorable directions are only two: facing Ren and facing Bing, which are suitable in the first, third, fourth, seventh, and tenth months; facing Zi and facing Wu, which are suitable in the first, third, fourth, sixth, seventh, and tenth months. Slightly favorable directions are facing Chen and facing Xu, facing Xun and facing Qian, facing Bing and facing Ren, facing Wei and facing Chou, and facing Kun and facing Gen. Unfavorable directions include facing Di and facing Ding, which are occupied by 'floating empty void' and are suitable for burial rather than construction; facing Chou and facing Wei, which violate 'adjacent Yin palace'; facing Gen and facing Kun, which violate 'yearly conflict'; facing Yin and facing Shen, which violate 'heavenly official symbol'; facing Jia and facing Geng, which violate 'direction evil' and 'adjacent Yin palace'; facing Mao and facing You, which violate 'yearly conflict'; facing Yi and facing Xin, which violate 'direction evil'; facing Si and facing Hai, which violate 'yearly conflict' and 'adjacent Yin palace'; facing Wu and facing Zi, which violate 'scorched retreat'; facing Ding and facing Di, which violate 'adjacent Yin palace'; facing Shen and facing Yin, which violate 'three evils'; facing Geng and facing Jia, which violate 'sitting evil'; facing You and facing Mao, which violate 'three evils' and 'Yin palace'; facing Xin and facing Yi, which violate 'sitting evil'; facing Xu and facing Chen, which violate 'three evils'; facing Qian and facing Xun, which violate 'Yin palace'; facing Hai and facing Si, which violate 'earth official symbol'. In the years of Hai, Mao, and Wei, the three evils are located in the western direction, and the path of Shen, You, and Xu along with the mountains of Geng and Xin are all forbidden.

大利山向：庚山甲，正、二、四、六、七、十月；酉山卯，正、二、四、七、十月；戌山辰，三、六、七、八、九月。小利山向：丑山未；寅山申；甲山庚；巽山幹；辛山乙，浮天空，忌造宜葬；乾山巽。不利山向：壬山丙向殺，子山午陰府、地官符，癸山丁傍陰府、向殺，艮山坤年克，卯山酉年克、炙退，乙山辛傍陰府，辰山戌傍陰府，巳山亥年克、傍陰府，丙山壬坐殺，午山子三殺，丁山癸坐殺，未山丑三殺，坤山艮陰府，申山寅傍陰府，亥山巳天官符。

Bingshen is the thirty-third position in the Jiazi cycle. In the year 1596, which corresponds to the 24th year of the Ming Wanli era, favorable directions for seating are: facing Geng and facing Jia, suitable in the first, second, fourth, sixth, seventh, and tenth months; facing You and facing Mao, suitable in the first, second, fourth, seventh, and tenth months; facing Xu and facing Chen, suitable in the third, sixth, seventh, eighth, and ninth months. Slightly favorable directions are facing Chou and facing Wei, facing Yin and facing Shen, facing Jia and facing Geng, facing Xun and facing Qian, facing Qian and facing Xun. The group facing Xin and facing Yi is occupied by "floating empty void," which is unfavorable for construction but suitable for burial. Unfavorable directions are facing Ren and facing Bing, which violates "direction evil," facing Zi and facing Wu, which violates "underground palace" and "earth official symbol," facing Gui and facing Ding, which violates "near underground palace" and "direction evil," facing Gen and facing Kun, which violates "year evil," facing Mao and facing You, which violates "year evil" and "burning retreat," facing Yi and facing Xin, facing Chen and facing Xu both violate "near underground palace," facing Si and facing Hai, which violates "year evil" and "near underground palace," facing Bing and facing Ren, which violates "seating evil," facing Wu and facing Zi, which violates "three evils," facing Ding and facing Gui, which violates "seating evil," facing Wei and facing Chou, which violates "three evils," facing Kun and facing Gen, which violates "underground palace," facing Shen and facing Yin, which violates "near underground palace," facing Hai and facing Si, which violates "heavenly official symbol." In Shen-Zi-Chen years, the three evils are located in the southern direction of Si-Wu-Wei, so the mountains of Wu and Wei are both subject to avoidance.

大利山向：巽山幹，正、二、四、七、十月；巳山亥，正、二、四、九、十月；丁山癸，二、四、六、十一、十二月；未山丑，三、四、八、九、十、十一月；亥山巳，四、五、八、十一月。小利山向：癸山丁、艮山坤、坤山艮、酉山卯、乾山巽。不利山向：壬山丙年克、傍陰府，子山午炙退，丑山未地官符，寅山申三殺、傍陰府，甲山庚坐煞，卯山酉三殺，乙山辛三克、坐殺，辰山戌三殺，丙山壬年克，午山子年克、陰府，申山寅天官符，庚山甲浮天空、向殺，辛山乙向煞，戌山辰傍陰府。

Dingyou is the thirty-fourth position in the Jiazi cycle. It corresponds to the year 1597 during the Ming Wanli twenty-fifth year. Favorable orientations include facing Xun and facing Qian in the first, second, fourth, seventh, and tenth months; facing Si and facing Hai in the first, second, fourth, ninth, and tenth months; facing Ding and facing Ji in the second, fourth, sixth, eleventh, and twelfth months; facing Wei and facing Chou in the third, fourth, eighth, ninth, tenth, and eleventh months; and facing Hai and facing Si in the fourth, fifth, eighth, and eleventh months. Slightly favorable orientations are facing Ji and facing Ding, facing Gen and facing Kun, facing Kun and facing Gen, facing You and facing Mao, and facing Qian and facing Xun. Unfavorable orientations include facing Ren and facing Bing which incurs 'yearly clash' and 'adjacent Yin official', facing Zi and facing Wu which incurs 'roasting retreat', facing Chou and facing Wei which incurs 'earth official symbol', facing Yin and facing Shen which incurs 'three evils' and 'adjacent Yin official', facing Jia and facing Geng which incurs 'sitting evil', facing Mao and facing You which incurs 'three evils', facing Yi and facing Xin which incurs 'yearly clash' and 'sitting evil' (the original text mistakenly writes 'three clashes' instead of 'yearly clash'), facing Chen and facing Xu which incurs 'three evils', facing Bing and facing Ren which incurs 'yearly clash', facing Wu and facing Zi which incurs 'yearly clash' and 'Yin official', facing Shen and facing Yin which incurs 'heavenly official symbol', facing Geng and facing Jia which is occupied by 'floating empty void' and incurs 'directional evil', facing Xin and facing Yi which incurs 'directional evil', and facing Xu and facing Chen which incurs 'adjacent Yin official'.

大利山向：艮山坤，四、六、八、十一、十二月；乙山辛，二、四、五、七、九、十二月。小利山向：午山子、乾山巽。不利山向：壬山丙坐殺，子山午三殺、年克，癸山丁浮天空、年克、坐殺，丑山未三殺、年克，寅山申年克、地官符，甲山庚年克，卯山酉陰府，辰山戌年克，巽山乾年克，巳山亥天官符，丙山壬向殺，丁山癸浮天空、向煞，未山丑傍陰府、年克，坤山艮浮天空、年克，申山寅年克，庚山甲傍陰府、年克，酉山卯炙退，辛山乙年克，戌山辰年克，亥山巳傍陰府。

Wuxu is the thirty-fifth position in the Jiazi cycle. In the year 1598, which corresponds to the 26th year of the Ming Wanli era, the most favorable orientations are only two: facing Gen with the back to Kun, suitable in the fourth, sixth, eighth, eleventh, and twelfth months; facing Xin with the back to Yi, suitable in the second, fourth, fifth, seventh, ninth, and twelfth months. Slightly favorable orientations are facing Wu with the back to Zi and facing Qian with the back to Xun. Unfavorable orientations include facing Ren with the back to Bing, which violates the 'sitting煞'; facing Zi with the back to Wu, which violates the 'three煞' and 'year克'; facing Ji with the back to Ding, which is occupied by 'floating sky亡' and also violates 'year克' and 'sitting煞'; facing Chou with the back to Wei, which violates the 'three煞' and 'year克'; facing Yin with the back to Shen, which violates 'year克' and 'earth official符'; facing Jia with the back to Geng, which violates 'year克'; facing Mao with the back to You, which violates 'yin official'; facing Chen with the back to Xu and facing Xun with the back to Qian, both violate 'year克'; facing Si with the back to Hai, which violates 'heaven official符'; facing Bing with the back to Ren, which violates 'direction煞'; facing Ding with the back to Ji, which is occupied by 'floating sky亡' and also violates 'direction煞'; facing Wei with the back to Chou, which violates 'beside yin official' and 'year克'; facing Kun with the back to Gen, which is occupied by 'floating sky亡' and also violates 'year克'; facing Shen with the back to Yin, which violates 'year克'; facing Geng with the back to Jia, which violates 'beside yin official' and 'year克'; facing You with the back to Mao, which violates 'scorched retreat'; facing Xin with the back to Yi and facing Xu with the back to Chen, both violate 'year克'; facing Hai with the back to Si, which violates 'beside yin official'. According to the later text, 'floating sky亡' occupies only one position each year, but in this passage, it appears three times on the mountains of Ji, Ding, and Kun, which contradicts the general rule. The original text may have an error.

大利山向：癸山丁，正、三、四、五、六、十、十一月吉；丑山未，正、三、五、六、十二月吉；亥山巳，五、八、九、十、十一月。小利山向：子山午、辰山戌、丁山癸、未山丑、坤山艮、乾山巽。不利山向：壬山丙浮天空，艮山坤年克、陰府，寅山申天官符，甲山庚向殺，卯山酉年克、地官符，乙山辛向殺，巽山乾陰府，巳山亥年克，丙山壬傍陰府、浮天空，午山子炙退，申山寅三殺，庚山甲坐殺，酉山卯三殺，辛山乙傍陰府、坐殺，戌山辰三殺。

The term 「巳亥」should be read as 「己亥」, which is a similar-looking error as 「巳卯」. It is recorded as such without alteration. 「己亥」is the thirty-sixth position in the Jiazi cycle, corresponding to the year 1599 AD, during the 27th year of the Ming Wanli era. Favorable orientations include: facing癸 (Kui) and facing丁 (Ding), suitable in January, March, April, May, June, October, and November; facing丑 (Chou) and facing未 (Wei), suitable in January, March, May, June, and December; facing亥 (Hai) and facing巳 (Si), suitable in May, August, September, October, and November. Slightly favorable orientations are: facing子 (Zi) and facing午 (Wu), facing辰 (Chen) and facing戌 (Xu), facing丁 (Ding) and facing癸 (Kui), facing未 (Wei) and facing丑 (Chou), facing坤 (Kun) and facing艮 (Gen), facing干 (Gan) and facing巽 (Xun). Unfavorable orientations include: facing壬 (Ren) and facing丙 (Bing) is occupied by 「浮天空亡」; facing艮 (Gen) and facing坤 (Kun) incurs 「年克」and 「阴府」; facing寅 (Yin) and facing申 (Shen) incurs 「天官符」; facing甲 (Jia) and facing庚 (Geng) incurs 「向煞」; facing卯 (Mao) and facing酉 (You) incurs 「年克」and 「地官符」; facing乙 (Yi) and facing辛 (Xin) incurs 「向煞」; facing巽 (Xun) and facing干 (Gan) incurs 「阴府」; facing巳 (Si) and facing亥 (Hai) incurs 「年克」; facing丙 (Bing) and facing壬 (Ren) incurs 「傍阴府」and is also occupied by 「浮天空亡」; facing午 (Wu) and facing子 (Zi) incurs 「炙退」; facing申 (Shen) and facing寅 (Yin) incurs 「三煞」; facing庚 (Geng) and facing甲 (Jia) incurs 「坐煞」; facing酉 (You) and facing卯 (Mao) incurs 「三煞」; facing辛 (Xin) and facing乙 (Yi) incurs 「傍阴府」and 「坐煞」; facing戌 (Xu) and facing辰 (Chen) incurs 「三煞」. The three evils (三煞) for the years of Hai-Mao-Wei occur along the western path of Shen-You-Xu.

大利山向：寅山申，正、三、五、六、九月；坤山艮，正、二、六、十月；庚山甲，五、六、七、十月；辛山乙，五、六、七、十月；戌山辰，六、七、八、十月。小利山向：子山午、艮山坤、乙山辛、巽山幹、申山寅。不利山向：壬山丙向殺，癸山丁向殺，丑山未傍陰府，甲山庚傍陰府，卯山酉炙退，辰山戌地官符，巳山亥三殺、傍陰府，丙山壬坐殺，午山子三殺，丁山癸年克、坐殺、陰府、浮天空，未山丑三殺，酉山卯年克、陰府，乾山巽年克、陰府，亥山巳年克、天官符。

Gengzi is the thirty-seventh position in the Jiazi cycle, occurring in the year 1600, during the 28th year of the Ming Wanli era. Favorable orientations include facing Yin and facing Shen, suitable in the first, third, fifth, sixth, and ninth months; facing Kun and facing Gen, suitable in the first, second, sixth, and tenth months; facing Geng and facing Jia, suitable in the fifth, sixth, seventh, and tenth months; facing Xin and facing Yi, suitable in the fifth, sixth, seventh, and tenth months; facing Xu and facing Chen, suitable in the sixth, seventh, eighth, and tenth months. Slightly favorable orientations are facing Zi and facing Wu, facing Gen and facing Kun, facing Yi and facing Xin, facing Xun and facing Qian, and facing Shen and facing Yin. Unfavorable orientations include facing Ren and facing Bing, which is subject to "Xiang Sha" (direction evil); facing Chou and facing Wei, and facing Jia and facing Geng, which are subject to "Bang Yin Fu" (side Yin official); facing Mao and facing You, which is subject to "Zhi Tui" (scorched retreat); facing Chen and facing Xu, which is subject to "Di Guan Fu" (earth official symbol); facing Si and facing Hai, which is subject to "San Sha" (three evils) and "Bang Yin Fu"; facing Bing and facing Ren, which is subject to "Zuo Sha" (sitting evil); facing Wu and facing Zi, which is subject to "San Sha"; facing Ding and facing Gui, which is subject to "Nian Ke" (year evil), "Zuo Sha", and "Yin Fu" (Yin official), and is also occupied by "Fu Tian Kong Wang" (floating empty death), with four evils converging, making it the most dangerous; facing Wei and facing Chou, which is subject to "San Sha"; facing You and facing Mao, which is subject to "Nian Ke" and "Yin Fu"; facing Qian and facing Xun, which is subject to "Nian Ke" and "Yin Fu"; facing Hai and facing Si, which is subject to "Nian Ke" and "Tian Guan Fu" (heaven official symbol).

大利山向：丁山癸，二、五、八、九、十一月；亥山巳，二、五、八、十一、十二月。小利山向：壬山丙、艮山坤、午山子、酉山卯、乾山巽。不利山向：子山午炙退、年克、陰府，癸山丁傍陰府、年克，丑山未年克，寅山申三殺、年克，甲山庚年克、坐殺，卯山酉三煞，乙山辛坐殺、傍陰府，辰山戌三殺、傍陰府、年克，巽山乾年克，巳山亥地官符，丙山壬浮天空，未山丑年克，坤山艮陰府、年克，申山寅天官符、年克、傍陰府，庚山甲年克、向殺，辛山乙向殺、年克，戌山辰年克。

Xinchou is the thirty-eighth position in the Jiazi cycle, occurring in the year 1601, the 29th year of the Ming Wanli era. The most favorable directions are only two: facing Ding with the back to Gui, suitable in February, May, August, September, and November; facing Hai with the back to Wu, suitable in February, May, August, November, and December. Slightly favorable directions are facing Ren with the back to Bing, facing Gen with the back to Kun, facing Wu with the back to Zi, facing You with the back to Mao, and facing Qian with the back to Xun. Unfavorable directions include facing Zi with the back to Wu, which incurs 'Zhi Tui', 'Nian Ke', and 'Yin Fu'; facing Gui with the back to Ding, which incurs 'Bang Yin Fu' and 'Nian Ke'; facing Chou with the back to Wei, which incurs 'Nian Ke'; facing Yin with the back to Shen, which incurs 'San Sha' and 'Nian Ke'; facing Jia with the back to Geng, which incurs 'Nian Ke' and 'Zuo Sha'; facing Mao with the back to You, which incurs 'San Sha'; facing Yi with the back to Xin, which incurs 'Zuo Sha' and 'Bang Yin Fu'; facing Chen with the back to Xu, which incurs 'San Sha', 'Bang Yin Fu', and 'Nian Ke'; facing Xun with the back to Qian, which incurs 'Nian Ke'; facing Si with the back to Hai, which incurs 'Di Guan Fu'; facing Bing with the back to Ren, which is occupied by 'Fu Tian Kong Wang'; facing Wei with the back to Chou, which incurs 'Nian Ke'; facing Kun with the back to Gen, which incurs 'Yin Fu' and 'Nian Ke'; facing Shen with the back to Yin, which incurs 'Tian Guan Fu', 'Nian Ke', and 'Bang Yin Fu'; facing Geng with the back to Jia, which incurs 'Nian Ke' and 'Xiang Sha'; facing Xin with the back to Yi, which incurs 'Xiang Sha' and 'Nian Ke'; facing Xu with the back to Chen, which incurs 'Nian Ke'. The San Sha of the Si-You-Chou years falls in the eastern direction of Yin-Mao-Chen, hence the number of favorable directions in this year is very limited.

大利山向：艮山坤，九、十、十一、十二月；卯山酉，二、三、四、五、六、十一月；乙山辛，二、五、六、七、十一、十二月。小利山向：辰山戌；巽山幹；未山丑；坤山艮；申山寅；庚山甲；酉山卯，冬至後不利；丁山癸，冬至後不利；辛山乙；乾山巽，冬至後不利；亥山巳，冬至後不利。不利山向：壬山丙坐殺、傍陰府，子山午三殺，癸山丁坐殺，丑山未三殺，寅山申傍陰府，甲山庚浮天空，巳山亥天官符，丙山壬向殺，午山子陰府、地官符，丁山癸傍陰府。

Renyin is the thirty-ninth position in the Jiazi cycle, which corresponds to the year 1602 AD, the 30th year of the Ming Wanli era. Favorable orientations include facing Gen (Mountain) with the back to Kun (Earth), which is suitable in September, October, November, and December; facing You (Metal) with the back to Mao (Wood), suitable in February, March, April, May, June, and November; and facing Xin (Metal) with the back to Yi (Wood), suitable in February, May, June, July, November, and December. Slightly favorable orientations include facing Xu (Earth) with the back to Zi (Water), facing Xun (Wind) with the back to Qian (Heaven), facing Wei (Earth) with the back to Chou (Earth), facing Kun (Earth) with the back to Gen (Mountain), facing Yin (Wood) with the back to Shen (Metal), facing Geng (Metal) with the back to Jia (Wood), facing Xin (Metal) with the back to Yi (Wood); facing Mao (Wood) with the back to You (Metal), facing Ji (Earth) with the back to Gui (Water), facing Qian (Heaven) with the back to Xun (Wind), and facing Hai (Water) with the back to Si (Fire), all of which become unfavorable after the winter solstice. Unfavorable orientations are limited: facing Ren (Water) with the back to Bing (Fire) incurs 'sitting on the煞' and 'beside the Yin Mansion'; facing Zi (Water) with the back to Wu (Fire) incurs 'three煞'; facing Gui (Water) with the back to Ding (Fire) incurs 'sitting on the煞'; facing Chou (Earth) with the back to Wei (Earth) incurs 'three煞'; facing Yin (Wood) with the back to Shen (Metal) incurs 'beside the Yin Mansion'; facing Jia (Wood) with the back to Geng (Metal) is occupied by 'floating empty亡'; facing Si (Fire) with the back to Hai (Water) incurs 'heavenly official symbol'; facing Bing (Fire) with the back to Ren (Water) incurs 'facing the煞'; facing Wu (Fire) with the back to Zi (Water) incurs 'Yin Mansion' and 'earthly official symbol'; facing Ding (Fire) with the back to Gui (Water) incurs 'beside the Yin Mansion'. Overall, the usable orientations for this year are wider than in the preceding and following years.

大利山向：壬山丙，五、六、七、十月；子山午，三、四、五、六、十月；丑山未，四、五、六、八、十二月；巳山亥，正、二、三、四、七、八、十一、十二月。小利山向：癸山丁、艮山坤、辰山戌、巽山幹、丙山壬、坤山艮。不利山向：寅山申天官符，甲山庚向殺，卯山酉陰府，乙山辛浮天空、向殺，午山子炙退，丁山癸年克，未山丑地官符，甲山寅三殺，庚山甲傍陰府、坐殺，酉山卯年克、三殺，辛山乙坐煞，戌山辰三殺，乾山巽年克，亥山巳年克、傍陰府。

Gui Mao is the forty-first position in the Jia Zi cycle, corresponding to the year 1603 during the Ming Wanli thirty-first year. Favorable orientations include facing Ren towards Bing, suitable in May, June, July, and October; facing Zi towards Wu, suitable in March, April, May, June, and October; facing Chou towards Wei, suitable in April, May, June, August, and December; and facing Si towards Hai, suitable in January, February, March, April, July, August, November, and December. Slightly favorable orientations are facing Gui towards Ding, facing Gen towards Kun, facing Chen towards Xu, facing Xun towards Qian, facing Bing towards Ren, and facing Kun towards Gen. Unfavorable orientations include facing Yin towards Shen, which incurs the "Tian Guan Fu" (Heavenly Official Symbol); facing Jia towards Geng, which incurs the "Xiang Sha" (Directional Harm); facing Mao towards You, which incurs the "Yin Fu" (Underworld Official); facing Yi towards Xin, which is occupied by "Fu Kong Wang" (Floating Empty Wasteland) and incurs the "Xiang Sha"; facing Wu towards Zi, which incurs the "Zhi Tui" (Sunset Retreat); facing Ding towards Gui, which incurs the "Nian Ke" (Year Harm); facing Wei towards Chou, which incurs the "Di Gao Fu" (Earth Official Symbol); facing Shen towards Yin, which incurs the "San Sha" (Three Evils) (the original text mistakenly writes "Jia" instead of "Shen"); facing Geng towards Jia, which incurs the "Bang Yin Fu" (Beside Yin Official) and "Zuo Sha" (Sitting Harm); facing You towards Mao, which incurs the "Nian Ke" and "San Sha"; facing Xin towards Yi, which incurs the "Zuo Sha"; facing Xu towards Chen, which incurs the "San Sha"; facing Qian towards Xun, which incurs the "Nian Ke"; and facing Hai towards Si, which incurs the "Nian Ke" and "Bang Yin Fu".

大利山向：寅山申，二、三、四、五、六、九、十一、十二月；坤山艮，二、三、四、九、十、十一月；庚山甲，正、四、六、十月。小利山向：子山午、丑山未、甲山庚、乙山辛、辰山戌、戌山辰。不利山向：壬山丙浮天空、向殺，癸山丁向殺，艮山坤陰府，卯山酉炙退，巽山乾陰府，巳山亥三殺，丙山壬傍陰府、坐殺，午山子三殺，丁山癸年克、坐殺，未山丑三殺，申山寅地官符，酉山卯年克，亥山乙傍陰府，乾山巽年克，亥山巳年克、天官符。

Jia Chen is the forty-first position in the Jiazi cycle, corresponding to the year 1604 AD, during the 32nd year of the Ming Wanli era. Favorable orientations are: facing Yin towards Shen, suitable in the second, third, fourth, fifth, sixth, ninth, eleventh, and twelfth months; facing Kun towards Gen, suitable in the second, third, fourth, ninth, tenth, and eleventh months; facing Geng towards Jia, suitable in the first, fourth, sixth, and tenth months. Slightly favorable orientations are: facing Zi towards Wu, facing Chou towards Wei, facing Jia towards Geng, facing Yi towards Xin, facing Chen towards Xu, and facing Xu towards Chen. Unfavorable orientations are: facing Ren towards Bing, which is occupied by "floating empty void" and also violates "directional evil," facing Gui towards Ding, which violates "directional evil," facing Gen towards Kun, which violates "underground palace," facing Mao towards You, which violates "scorched retreat," facing Xun towards Qian, which violates "underground palace," facing Si towards Hai, which violates "three evils," facing Bing towards Ren, which violates "adjacent underground palace" and "sitting evil," facing Wu towards Zi, which violates "three evils," facing Ding towards Gui, which violates "yearly evil" and "sitting evil," facing Wei towards Chou, which violates "three evils," facing Shen towards Yin, which violates "earth official symbol," facing You towards Mao, which violates "yearly evil," facing Xin towards Yi, which violates "adjacent underground palace" (the original text mistakenly writes "Hai" instead of "Xin," and Hai mountain does not have Yi direction), facing Qian towards Xun, which violates "yearly evil," and facing Hai towards Si, which violates "yearly evil" and "heavenly official symbol."

大利山向：丙山壬，二、八、九、十一、十二月；午山子，二、五、八、九、十一、十二月。小利山向：壬山丙、艮山坤、亥山巳。不利山向：子山午炙退、年克，癸山丁年克、浮天空，丑山未年克、傍陰府，寅山申年克、三殺，甲山庚年克、坐殺、傍陰府，卯山酉三煞，乙山辛坐殺，辰山戌年克、三殺，巽山乾年克，巳山亥傍陰府，丁山癸傍陰府，未山丑年克，坤山艮年克，申山寅年克、天官符，庚山甲年克、向殺，酉山卯地官符、陰府，辛山乙年克、向殺，戌山辰年克，乾山巽陰府。

Yisi is the forty-second position in the Jiazi cycle. In the year 1605, which corresponds to the thirty-third year of the Ming Wanli era, the most favorable directions are only two: facing north-south with the back to the south (sitting facing north, facing south) is favorable in February, August, September, November, and December; facing north-south with the back to the south (sitting facing south, facing north) is favorable in February, May, August, September, November, and December. Slightly favorable directions are facing north-south with the back to the south (sitting facing north, facing south), facing mountain with the back to the earth (sitting facing mountain, facing earth), and facing the hour of the rat with the back to the hour of the snake (sitting facing rat, facing snake). Unfavorable directions include facing the hour of the rat with the back to the hour of the horse, which incurs 'Zhi Tui' and 'Nian Ke'; facing the hour of the water with the back to the hour of the fire, which incurs 'Nian Ke' and is occupied by 'Fu Tian Kong Wang'; facing the hour of the ox with the back to the hour of the sheep, which incurs 'Nian Ke' and 'Bang Yin Fu'; facing the hour of the tiger with the back to the hour of the monkey, which incurs 'Nian Ke' and 'San Sha'; facing the hour of the wood with the back to the hour of the metal, which incurs 'Nian Ke', 'Zuo Sha', and 'Bang Yin Fu'; facing the hour of the rabbit with the back to the hour of the rooster, which incurs 'San Sha'; facing the hour of the wood with the back to the hour of the metal, which incurs 'Zuo Sha'; facing the hour of the dragon with the back to the hour of the dog, which incurs 'Nian Ke' and 'San Sha'; facing the hour of the wind with the back to the hour of the heaven, which incurs 'Nian Ke'; facing the hour of the snake with the back to the hour of the rat and facing the hour of the fire with the back to the hour of the water both incur 'Bang Yin Fu'; facing the hour of the sheep with the back to the hour of the ox and facing the hour of the earth with the back to the hour of the mountain both incur 'Nian Ke'; facing the hour of the monkey with the back to the hour of the tiger incurs 'Nian Ke' and 'Tian Gao Fu'; facing the hour of the metal with the back to the hour of the wood incurs 'Nian Ke' and 'Xiang Sha'; facing the hour of the rooster with the back to the hour of the rabbit incurs 'Di Gao Fu' and 'Yin Fu'; facing the hour of the metal with the back to the hour of the wood incurs 'Nian Ke' and 'Xiang Sha'; facing the hour of the dog with the back to the hour of the dragon incurs 'Nian Ke'; facing the hour of the heaven with the back to the hour of the wind incurs 'Yin Fu'.

大利山向：艮山坤，一、八、九、十一、十二月；寅山申，三、七、八、九、十月；甲山庚，三、四、五、六、七月；卯山酉，三、四、五、六、七月。小利山向：巽山幹、午山子、未山丑、庚山甲。不利山向：壬山丙坐殺，子山午年克、三殺，癸山丁傍陰府、坐殺，丑山未三煞，乙山辛傍陰府，辰山戌傍陰府，巳山亥天官符，丙山壬向殺，丁山癸年克、向殺，坤山艮陰府，申山寅傍陰府，酉山卯年克、炙退，辛山乙浮天空，戌山辰地官符，乾山巽年克，亥山巳年克、三殺。

Bingwu is the forty-third position in the Jiazi cycle. In the year 1606, which corresponds to the thirty-fourth year of the Ming Wanli era. Favorable directions are: facing Gen towards Kun, suitable in January, August, September, November, and December (the original text writes 'January' as 'one month', which differs from the overall format of the table); facing Yin towards Shen, suitable in March, July, August, September, and October; facing Jia towards Geng, suitable in March, April, May, June, and July; facing Mao towards You, suitable in March, April, May, June, and July. Slightly favorable directions are: facing Xun towards Qian, facing Wu towards Zi, facing Wei towards Chou, facing Geng towards Jia. This year's Tai Sui (celestial stem) is Wu, and the text later states that Tai Sui 'can be sat upon but not faced', so facing Wu towards Zi is listed as slightly favorable, while facing Zi towards Wu is listed as inauspicious. Unfavorable directions are: facing Ren towards Bing violates 'sitting on the煞', facing Zi towards Wu violates 'yearly clash' and 'three煞', facing Gui towards Ding violates 'bāng yīn fǔ' and 'sitting on the煞', facing Chou towards Wei violates 'three煞', facing Yi towards Xin and facing Chen towards Xu both violate 'bāng yīn fǔ', facing Si towards Hai violates 'tian guan fu', facing Bing towards Ren violates 'directional煞', facing Ding towards Gui violates 'yearly clash' and 'directional煞', facing Kun towards Gen violates 'yin fǔ', facing Shen towards Yin violates 'bāng yīn fǔ', facing You towards Mao violates 'yearly clash' and 'zhi tui', facing Xin towards Yi is occupied by 'fu kong kong wang', facing Xu towards Chen violates 'di guan fu', facing Qian towards Xun violates 'yearly clash', facing Hai towards Si violates 'yearly clash' and 'three煞'.

大利山向：巳山亥，正、二、四、七、八、十、十一、十二月；乾山巽，二、六、八、十、十一月。小利山向：艮山坤、卯山酉、丙山壬、丁山癸。不利山向：壬山丙傍陰府，子山午年克，癸山丁年克，丑山未年克，寅山申傍陰府、天官符、年克，甲山庚年克、向殺，乙山辛向殺，辰山戌年克，巽山乾年克，午山子炙退、陰府，未山丑年克，坤山艮年克，申山寅年克、三殺，庚山甲浮天空、坐殺、年克，酉山卯三煞，辛山乙年克、坐煞，戌山辰三煞、年克，亥山巳天官符。

Dingwei is the forty-fourth position in the Jiazi cycle, which corresponds to the year 1607 during the Ming Wanli thirty-fifth year. The most favorable directions are only two: facing Si and facing Hai, which is suitable in the first, second, fourth, seventh, eighth, tenth, eleventh, and twelfth months; facing Qian and facing Xun, which is suitable in the second, sixth, eighth, tenth, and eleventh months. Slightly favorable directions are facing Gen and facing Kun, facing Mao and facing You, facing Bing and facing Ren, and facing Ding and facing Gui. Unfavorable directions include facing Ren and facing Bing, which violates 'Biang Yin Fu'; facing Zi and facing Wu, facing Gui and facing Ding, and facing Chou and facing Wei, which all violate 'Nian Ke'; facing Yin and facing Shen, which violates 'Biang Yin Fu', 'Tian Gao Fu', and 'Nian Ke'; facing Jia and facing Geng, which violates 'Nian Ke' and 'Xiang Sha'; facing Yi and facing Xin, which violates 'Xiang Sha'; facing Chen and facing Xu, and facing Xun and facing Qian, which both violate 'Nian Ke'; facing Wu and facing Zi, which violates 'Zhi Tui' and 'Yin Fu'; facing Wei and facing Chou, and facing Kun and facing Gen, which both violate 'Nian Ke'; facing Shen and facing Yin, which violates 'Nian Ke' and 'San Sha'; facing Geng and facing Jia, which is occupied by 'Fu Tian Kong Wang' and violates 'Zuo Sha' and 'Nian Ke'; facing You and facing Mao, which violates 'San Sha'; facing Xin and facing Yi, which violates 'Nian Ke' and 'Zuo Sha'; facing Xu and facing Chen, which violates 'San Sha' and 'Nian Ke'; facing Hai and facing Si, which violates 'Tian Gao Fu'. The three evils of the Hai-Mao-Wei years are located in the western direction of Shen-You-Xu, so this entire direction is blocked.

大利山向：坤山艮，正、二、六、九、十二月大吉；申山寅，正、二、三、六、十一、十二月；酉山卯，三、四、五、六、十月；辛山乙，正、二、四、五、六、九、十月吉；戌山辰，三、五、六月。小利山向：丑山未、艮山坤、寅山申、甲山庚、辰山戌、巽山幹、乾山巽。不利山向：壬山丙年克、向殺，子山午地官符，癸山丁浮天空、向殺，卯山酉陰府、坐殺，乙山辛年克，巳山亥三殺，丙山壬年克、坐殺，午山子年克、三殺，丁山癸浮天空、坐殺，未山丑傍陰府、三殺，庚山甲傍陰府，亥山巳天官符、傍陰府。

Wu Shen is the forty-fifth position in the Jiazi cycle. In the year 1608, which corresponds to the thirty-sixth year of the Wanli era, the most favorable orientations are facing Kun towards Gen, suitable in the first, second, sixth, ninth, and twelfth months, which is most auspicious; facing Shen towards Yin, suitable in the first, second, third, sixth, eleventh, and twelfth months; facing You towards Mao, suitable in the third, fourth, fifth, sixth, and tenth months; facing Xin towards Yi, suitable in the first, second, fourth, fifth, sixth, ninth, and tenth months; facing Xu towards Chen, suitable in the third, fifth, and sixth months. Slightly favorable orientations include facing Chou towards Wei, facing Gen towards Kun, facing Yin towards Shen, facing Jia towards Geng, facing Chen towards Xu, facing Xun towards Qian, and facing Qian towards Xun. Unfavorable orientations include facing Ren towards Bing, which incurs the "yearly clash" and "directional evil," facing Zi towards Wu, which incurs the "earth official symbol," facing Gui towards Ding, which is occupied by "floating empty void" and incurs the "directional evil," facing Mao towards You, which incurs the "underworld office" and "sitting evil," facing Yi towards Xin, which incurs the "yearly clash," facing Si towards Hai, which incurs the "three evils," facing Bing towards Ren, which incurs the "yearly clash" and "sitting evil," facing Wu towards Zi, which incurs the "yearly clash" and "three evils," facing Ding towards Gui, which is occupied by "floating empty void" and incurs the "sitting evil," facing Wei towards Chou, which incurs the "adjacent underworld office" and "three evils," facing Geng towards Jia, which incurs the "adjacent underworld office," and facing Hai towards Si, which incurs the "heavenly official symbol" and "adjacent underworld office." The northwest direction is most favorable this year, making it a rare year of broad auspiciousness in the entire chart.

大利山向：坤山艮，二、三、六、九、十二月吉。小利山向：癸山丁；巳山亥；午山子；丁山癸，冬至後不利；未山丑；酉山卯，冬至後不利；戌山辰；乾山巽，冬至後不利；亥山巳，冬至後不利。不利山向：壬山丙浮天空，子山午炙退，丑山未地官符，艮山坤陰府，寅山申三殺，甲山庚坐殺，卯山酉三殺，乙山辛坐殺，辰山戌三殺，巽山乾陰府，丙山壬浮天空、傍陰府，甲山寅天官符，辛山乙。

Jiyou is the forty-sixth position in the Jiazi cycle, corresponding to the year 1609, the 37th year of the Wanli era. The most favorable orientation is facing Kun towards Gen. It is favorable in the months of February, March, June, September, and December. Slightly favorable orientations include facing Gui towards Ding, facing Si towards Hai, facing Wu towards Zi, facing Wei towards Chou, and facing Xu towards Chen. The four groups of orientations facing Ding towards Gui, facing You towards Mao, facing Qian towards Xun, and facing Hai towards Si become unfavorable after the winter solstice. Unfavorable orientations include facing Ren towards Bing, which is occupied by "floating empty void"; facing Zi towards Wu, which incurs "scorching retreat"; facing Chou towards Wei, which incurs "earth official symbol"; facing Gen towards Kun, which incurs "underground palace"; facing Yin towards Shen, which incurs "three evils"; facing Jia towards Geng, which incurs "sitting evil"; facing Mao towards You, which incurs "three evils"; facing Yi towards Xin, which incurs "sitting evil"; facing Chen towards Xu, which incurs "three evils"; facing Xun towards Qian, which incurs "underground palace"; facing Bing towards Ren, which is occupied by "floating empty void" and also incurs "adjacent underground palace"; facing Shen towards Yin incurs "heavenly official symbol" (the original text mistakenly writes "Jia" instead of "Shen"). The last entry, "Xin mountain Yi," refers to facing Xin towards Yi, and the specific evil it incurs is missing in the original text, so it can only be recorded with doubt. In the years of Si-You-Chou, the three evils are located in the eastern direction of Yin-Mao-Chen, and the entire eastern direction is unfavorable this year.

大利山向：乙山辛，二、三、十、十一、十二月；申山寅，正、三、四、五、六、八、九月；午山子。小利山向：辰山戌、巽山幹、辛山巳、未山丑、坤山艮、庚山甲、戌山辰。不利山向：壬山丙坐殺，子山午三殺，癸山丁坐殺，丑山未三殺、傍陰府，艮山坤年克，寅山申地官符，甲山庚傍陰府，卯山酉年克，巳山亥天官符、傍陰府、年克，丙山壬向殺，丁山癸向殺、傍陰府、浮天空，酉山卯炙退、陰府，乾山巽陰府，亥山巳三殺。

Gengxu is the forty-seventh position in the Jiazi cycle. In the year 1610, during the 38th year of the Ming Wanli era. Favorable orientations are: facing Yi with Xin as the front, suitable in February, March, October, November, and December; facing Shen with Yin as the front, suitable in January, March, April, May, June, August, and September; facing Wu with Zi as the front, which is only listed in the original text without months, so it is missing text and cannot be guessed. Slightly favorable orientations are: facing Chen with Xu as the front, facing Xun with Tian as the front, facing Xin with Yi as the front (the original text mistakenly writes 'Si' instead of 'Yi', and Xin mountain does not have a Si direction), facing Wei with Chou as the front, facing Kun with Gen as the front, facing Geng with Jia as the front, facing Xu with Chen as the front. Unfavorable orientations are: facing Ren with Bing is 'sitting on the evil', facing Zi with Wu is 'three evils', facing Gui with Ding is 'sitting on the evil', facing Chou with Wei is 'three evils' and 'beside the Yin palace', facing Gen with Kun is 'yearly conflict', facing Yin with Shen is 'earth official symbol', facing Jia with Geng is 'beside the Yin palace', facing Mao with You is 'yearly conflict', facing Si with Hai is 'heavenly official symbol', 'beside the Yin palace', and 'yearly conflict', facing Bing with Ren is 'directional evil', facing Ding with Gui is 'directional evil' and 'beside the Yin palace' occupied by 'floating empty void', facing You with Mao is 'burning retreat' and 'Yin palace', facing Tian with Xun is 'Yin palace', facing Hai with Si is 'three evils'.

大利山向：小利山向：丑山未、艮山坤、巽山幹、巳山亥、丁山癸、未山丑、乾山巽、亥山巳。不利山向：壬山丙年克，子山午陰府，癸山丁傍陰府，寅山申天官符，甲山庚向殺，卯山酉地官符，乙山辛向殺、傍陰府、年克，辰山戌傍陰府，丙山壬年克、浮天空，午山子炙退、年克，坤山艮陰府，申山寅傍陰府、三殺，庚山甲坐殺，酉山卯三殺，辛山乙坐殺，戌山辰三煞。

Xinhai is the forty-eighth position in the Jiazi cycle, occurring in the year 1611 during the Ming Wanli thirty-ninth year. In the "Da Li Shan Xiang" section of this year, the original text only retains the headings while the main content is completely missing, leaving no directional entries. This is due to a carving error in the printed edition, and no supplementation is made here. Slightly favorable directions include facing Wei from Chou, facing Kun from Gen, facing Qian from Xun, facing Hai from Si, facing Ji from Gui, facing Chou from Wei, facing Xun from Qian, and facing Si from Hai. Unfavorable directions include facing Bing from Ren, which violates "Nian Ke," facing Wu from Zi, which violates "Yin Fu," facing Ding from Gui, which violates "Bang Yin Fu," facing Shen from Yin, which violates "Tian Gao Fu," facing Jia from Geng, which violates "Xiang Sha," facing You from Mao, which violates "Di Gao Fu," facing Yi from Xin, which violates "Xiang Sha," "Bang Yin Fu," and "Nian Ke," facing Xu from Chen, which violates "Bang Yin Fu," facing Ren from Bing, which violates "Nian Ke" and is also occupied by "Fu Kong Wang Wang," facing Zi from Wu, which violates "Zhi Tui" and "Nian Ke," facing Kun from Gen, which violates "Yin Fu," facing Yin from Shen, which violates "Bang Yin Fu" and "San Sha," facing Geng from Jia, which violates "Zuo Sha," facing Mao from You, which violates "San Sha," facing Xin from Yi, which violates "Zuo Sha," and facing Xu from Chen, which violates "San Sha." The three evils of the Hai-Mao-Wei years are located in the western direction of Shen-You-Xu, which matches the listed directions.

大利山向：坤山艮，二、三、十一、十二月；申山寅，二、三、十一、十二月。小利山向：子山午；丑山未；艮山坤；乙山辛；巽山幹；庚山甲，二、十月忌造宜葬。不利山向：壬山丙傍陰府、向殺，癸山丁向殺，寅山申傍陰府，甲山庚浮天空，卯山酉炙退，辰山戌地官符，巳山亥三殺，丙山壬坐殺，午山子陰府、三殺，丁山癸年克、坐殺，未山丑三殺，酉山卯年克，戌山辰傍陰府，乾山巽年克，亥山巳天官符、年克。

Renzi is the forty-ninth position in the Jiazi cycle, corresponding to the year 1612, the fourth decade of the Ming Wanli era. The most favorable orientations are two pairs: facing Kun and facing Gen, suitable in February, March, November, and December; facing Shen and facing Yin, also suitable in February, March, November, and December. Slightly favorable orientations include facing Zi and facing Wu, facing Chou and facing Wei, facing Gen and facing Kun, facing Yi and facing Xin, and facing Xun and facing Qian. Facing Geng and facing Jia is favorable only in February and October, and is suitable for burial rather than construction. Since the Tai Su is in Zi this year, according to the principle that "the Tai Su can be faced but not occupied," facing Zi and facing Wu remains slightly favorable, while facing Zi is considered unfavorable. Unfavorable orientations include facing Ren and facing Chong, which violates "Biang Yin Fu" and "Xiang Sha"; facing Gui and facing Ding, which violates "Xiang Sha"; facing Yin and facing Shen, which violates "Biang Yin Fu"; facing Jia and facing Geng, which is occupied by "Fu Tian Kong Wang"; facing Mao and facing You, which violates "Zhi Tui"; facing Chen and facing Xu, which violates "Di Guan Fu"; facing Si and facing Hai, which violates "San Sha"; facing Bing and facing Ren, which violates "Zuo Sha"; facing Wu and facing Zi, which violates "Yin Fu" and "San Sha"; facing Ding and facing Gui, which violates "Nian Ke" and "Zuo Sha"; facing Wei and facing Chou, which violates "San Sha"; facing You and facing Mao, which violates "Nian Ke"; facing Xu and facing Chen, which violates "Biang Yin Fu"; facing Qian and facing Xun, which violates "Nian Ke"; facing Hai and facing Si, which violates "Tian Guan Fu" and "Nian Ke."

大利山向：丙山壬，四、五、六、十一月；午山子，五、六、八月吉；丁山癸，三、五、六、八、十一月。小利山向：壬山丙、艮山坤、酉山卯、乾山巽。不利山向：子山午炙退、年克，癸山丁年克，丑山未年克，寅山申三殺、年克，甲山庚年克、坐殺，卯山酉三殺、陰府，乙山辛浮天空、坐殺，辰山戌三殺、年克，巽山乾年克，巳山亥地官符。未山丑傍陰府，坤山艮年克，申山寅天官符、年克，庚山甲傍陰府、向殺、年克，辛山乙年克、向殺，戌山辰年克，亥山巳傍陰府。

Gui Chou is the 50th position in the Jiazi cycle, corresponding to the year 1613 during the Ming Wanli forty-first year. Favorable directions include facing Bing with the back to Ren, suitable in the fourth, fifth, sixth, and eleventh months; facing Wu with the back to Zi, suitable in the fifth, sixth, and eighth months; and facing Ding with the back to Ji, suitable in the third, fifth, sixth, eighth, and eleventh months. Slightly favorable directions are facing Ren with the back to Bing, facing Gen with the back to Kun, facing You with the back to Mao, and facing Qian with the back to Xun. Unfavorable directions include facing Zi with the back to Wu, which incurs "Zhi Tui" and "Nian Ke"; facing Ji with the back to Ding and facing Chou with the back to Wei both incur "Nian Ke"; facing Yin with the back to Shen incurs "San Sha" and "Nian Ke"; facing Jia with the back to Geng incurs "Nian Ke" and "Zuo Sha"; facing Mao with the back to You incurs "San Sha" and "Yin Fu"; facing Yi with the back to Xin is occupied by "Fu Tian Kong Wang" and incurs "Zuo Sha"; facing Chen with the back to Xu incurs "San Sha" and "Nian Ke"; facing Xun with the back to Qian incurs "Nian Ke"; facing Si with the back to Hai incurs "Di Guan Fu"; facing Wei with the back to Chou incurs "Bang Yin Fu"; facing Kun with the back to Gen incurs "Nian Ke"; facing Shen with the back to Yin incurs "Tian Guan Fu" and "Nian Ke"; facing Geng with the back to Jia incurs "Bang Yin Fu", "Xiang Sha", and "Nian Ke"; facing Xin with the back to Yi incurs "Nian Ke" and "Xiang Sha"; facing Xu with the back to Chen incurs "Nian Ke"; and facing Hai with the back to Si incurs "Bang Yin Fu".

大利山向：寅山申，三、六、九、十一、十二月；甲山庚，二、三、四、五、十一、十二月；卯山酉，二、七、十、十二月；辰山戌，正、二、三、四、六、十、十一月。小利山向：未山丑、坤山艮、申山寅、庚山甲、戌山辰、乾山巽。不利山向：壬山丙坐殺、浮天空、年殺，子山午三殺，癸山丁坐殺，丑山未三殺，艮山坤陰府，乙山辛年殺，巽山乾陰府，巳山亥天官符，丙山壬向殺、傍陰府、年克，午山子年克、地官符，丁山癸向殺，酉山卯炙退，辛山乙傍陰府，亥山巳三殺。

Jia Yin is the 51st position in the Jia Zi cycle, corresponding to the year 1614, the 42nd year of the Ming Wanli era. Favorable orientations include facing Ji Yin with the back to Yin, which is suitable in the third, sixth, ninth, eleventh, and twelfth months; facing Jia with the back to Geng, suitable in the second, third, fourth, fifth, eleventh, and twelfth months; facing Mao with the back to You, suitable in the second, seventh, tenth, and twelfth months; facing Chen with the back to Xu, suitable in the first, second, third, fourth, sixth, tenth, and eleventh months. Slightly favorable orientations are facing Wei with the back to Chou, facing Kun with the back to Gen, facing Shen with the back to Yin, facing Geng with the back to Jia, facing Xu with the back to Chen, and facing Qian with the back to Xun. Unfavorable orientations include facing Ren with the back to Bing, which violates the "sitting on the evil" (zuo sha) and is occupied by "floating empty death" (fu kong wang), and also violates the "year killing" (nian ke) (the original text mentions "year killing" twice, which should be "year killing"); facing Zi with the back to Wu violates the "three evils" (san sha); facing Gui with the back to Ding violates the "sitting on the evil"; facing Chou with the back to Wei violates the "three evils"; facing Gen with the back to Kun violates the "underground palace" (yin fu); facing Yi with the back to Xin violates the "year killing"; facing Xun with the back to Qian violates the "underground palace"; facing Si with the back to Hai violates the "heavenly official symbol" (tian guan fu); facing Bing with the back to Ren violates the "directional evil" (xiang sha), "beside underground palace," and "year killing"; facing Wu with the back to Zi violates the "year killing" and "earth official symbol"; facing Ding with the back to Gui violates the "directional evil"; facing You with the back to Mao violates the "scorching retreat" (zhi tui); facing Xin with the back to Yi violates the "beside underground palace"; facing Hai with the back to Si violates the "three evils."

大利山向：壬山丙，三、四、六、七、十月；子山午，三、六、十月。小利山向：艮山坤；卯山酉；辰山戌；巽山幹；丙山壬；坤山艮；亥山巳，冬至後不利。不利山向：癸山丁浮天空，丑山未傍陰府，寅山申天官符，甲山庚傍陰府、向殺，乙山辛向殺，巳山亥傍陰府，午山子炙退，丁山癸傍陰府、年克，未山丑地官符，申山寅三殺，庚山甲坐殺，酉山卯三殺、陰府、年克，辛山乙坐殺，戌山辰三殺，乾山巽陰府、年克。

Yimao is the 52nd position in the Jiazi cycle. In the year 1615, which corresponds to the 43rd year of the Ming Wanli era, the most favorable directions are only two: facing Ren with the back to Chen, suitable in the third, fourth, sixth, seventh, and tenth months; and facing Wu with the back to Zi, suitable in the third, sixth, and tenth months. Slightly favorable directions are facing Gen with the back to Kun, facing Mao with the back to You, facing Chen with the back to Xu, facing Xun with the back to Qian, facing Bing with the back to Ren, and facing Kun with the back to Gen. Facing Hai with the back to Si is unfavorable after the winter solstice. Unfavorable directions include facing Di with the back to Ding, which is occupied by "floating empty void"; facing Chou with the back to Wei, which violates "beside the Yin palace"; facing Yin with the back to Shen, which violates "heavenly official symbol"; facing Jia with the back to Geng, which violates "beside the Yin palace" and "direction evil"; facing Yi with the back to Xin, which violates "direction evil"; facing Si with the back to Hai, which violates "beside the Yin palace"; facing Wu with the back to Zi, which violates "scorched retreat"; facing Ding with the back to Di, which violates "beside the Yin palace" and "yearly conflict"; facing Wei with the back to Chou, which violates "earth official symbol"; facing Shen with the back to Yin, which violates "three evils"; facing Geng with the back to Jia, which violates "sitting evil"; facing You with the back to Mao, which violates "three evils", "Yin palace", and "yearly conflict"; facing Xin with the back to Yi, which violates "sitting evil"; facing Xu with the back to Chen, which violates "three evils"; facing Qian with the back to Xun, which violates "Yin palace" and "yearly conflict".

大利山向：酉山卯，二、六、七、十月。小利山向：艮山坤、卯山酉、丁山癸、乾山巽。不利山向：壬山丙向殺，子山午炙退、年克、陰府，癸山丁傍陰府、年克，丑山未年克，寅山申年克，甲山庚年克，乙山辛傍陰府，辰山戌年克、傍陰府，巽山乾年克，巳山亥三殺，丙山壬坐殺，午山子三殺，未山丑三殺、年克，坤山艮陰府、年克，申山寅地官符、傍陰府、年克，庚山甲年克，辛山乙浮天空、年克，戌山辰年克，亥山巳天官符。

Bingchen is the fifty-third position in the Jiazi cycle. In the year 1616, during the fourth十四 year of the Ming Wanli reign, the most favorable orientation is facing You towards Mao, which is suitable in the second, sixth, seventh, and tenth months. Slightly favorable orientations include facing Gen towards Kun, facing Mao towards You, facing Ding towards Gui, and facing Qian towards Xun. Unfavorable orientations include facing Ren towards Bing which incurs the "direction evil," facing Zi towards Wu which incurs "scorched retreat," "year killing," and "underground palace," facing Gui towards Ding which incurs "adjacent underground palace" and "year killing," facing Chou towards Wei, facing Yin towards Shen, and facing Jia towards Geng which all incur "year killing," facing Yi towards Xin which incurs "adjacent underground palace," facing Chen towards Xu which incurs "year killing" and "adjacent underground palace," facing Xun towards Qian which incurs "year killing," facing Si towards Hai which incurs "three evils," facing Bing towards Ren which incurs "sitting evil," facing Wu towards Zi which incurs "three evils," facing Wei towards Chou which incurs "three evils" and "year killing," facing Kun towards Gen which incurs "underground palace" and "year killing," facing Shen towards Yin which incurs "earth official symbol," "adjacent underground palace," and "year killing," facing Geng towards Jia which incurs "year killing," facing Xin towards Yi which is occupied by "floating empty void" and incurs "year killing," facing Xu towards Chen which incurs "year killing," and facing Hai towards Si which incurs "heavenly official symbol." Almost all the twenty-four mountains in this year carry "year killing," leaving very limited suitable areas.

大利山向：巽山幹，正、二、四、九、十月；丙山壬，三、五、六、八、十一、十二月；丁山癸，二、五、六、八、十一、十二月；未山丑，四、八、九、十月。小利山向：癸山丁、丑山未、坤山艮、乾山巽、亥山巳。不利山向：壬山丙傍陰府，子山午炙退，艮山坤，寅山申三殺、傍陰府，甲山庚年克，卯山酉三殺、年克，乙山辛三殺，辰山戌三殺，巳山亥年克，午山子陰府，申山寅天官符，庚山甲浮天空、向殺，酉山卯地官符，辛山乙向煞，戌山辰傍陰府。

Dingsi is the fifty-fourth position in the Jiazi cycle. In the year 1617, which corresponds to the 45th year of the Ming Wanli era, the favorable directions are: facing Xun and facing Qian, suitable in January, February, April, September, and October; facing Bing and facing Ren, suitable in March, May, June, August, November, and December; facing Ding and facing Gui, suitable in February, May, June, August, November, and December; facing Wei and facing Chou, suitable in April, August, September, and October. Slightly favorable directions are facing Gui and facing Ding, facing Chou and facing Wei, facing Kun and facing Gen, facing Qian and facing Xun, facing Hai and facing Si. Unfavorable directions are facing Ren and facing Bing which incurs the 'Biang Yin Fu' calamity, facing Zi and facing Wu which incurs the 'Zhi Tui' calamity; facing Gen and facing Kun is only listed as a direction, the specific calamity has been lost and cannot be supplemented; facing Yin and facing Shen incurs the 'San Sha' and 'Biang Yin Fu' calamities, facing Jia and facing Geng incurs the 'Nian Ke' calamity, facing Mao and facing You incurs the 'San Sha' and 'Nian Ke' calamities, facing Yi and facing Xin, facing Chen and facing Xu all incur the 'San Sha' calamity, facing Si and facing Hai incurs the 'Nian Ke' calamity, facing Wu and facing Zi incurs the 'Yin Fu' calamity, facing Shen and facing Yin incurs the 'Tian Gao Feng' calamity, facing Geng and facing Jia is occupied by 'Fu Kong Wang Wang' and incurs the 'Xiang Sha' calamity, facing You and facing Mao incurs the 'Di Gao Feng' calamity, facing Xin and facing Yi incurs the 'Xiang Sha' calamity, facing Xu and facing Chen incurs the 'Biang Yin Fu' calamity.

大利山向：艮山坤，二、八、十一、十二月；甲山庚，四、五、六、十一月；乙山辛，四、五、六、十一月；辰山戌，二、三、四、五、六、十一、十二月；申山寅，正、五、七、九、十、十二月。小利山向：寅山申、巽山幹、午山子、辛山乙、乾山巽。不利山向：壬山丙坐殺；子山午三殺；丁山癸向殺、浮天空；丑山未三殺；卯山酉陰府；巳山亥天官符；丙山壬向殺；丁山癸向殺，冬至後年克；未山丑傍陰府；坤山艮浮天空，忌造宜葬；庚山甲傍陰府；酉山卯炙退，冬至後年克；戌山辰地官符；亥山巳三殺冬至後年克。

Wu Wu is the 55th position in the Jiazi cycle. In the year 1618, which corresponds to the 46th year of the Ming Wanli era, favorable directions for seating are: facing Gen towards Kun, suitable in February, August, November, and December; facing Jia towards Geng, suitable in April, May, June, and November; facing Yi towards Xin, suitable in April, May, June, and November; facing Chen towards Xu, suitable in February, March, April, May, June, November, and December; facing Shen towards Yin, suitable in January, May, July, September, October, and December. Slightly favorable directions are: facing Yin towards Shen, facing Xun towards Qian, facing Wu towards Zi, facing Xin towards Yi, and facing Qian towards Xun. Unfavorable directions are: facing Ren towards Bing, which incurs the 'sitting煞' (sitting evil); facing Zi towards Wu, which incurs the 'three煞' (three evils); facing Ding towards Gui, which incurs the 'direction煞' (direction evil) and is also occupied by 'floating empty void'; facing Chou towards Wei, which incurs the 'three煞'; facing Mao towards You, which incurs the 'underworld official'; facing Si towards Hai, which incurs the 'heavenly official symbol'; facing Bing towards Ren, which incurs the 'direction煞'; facing Wei towards Chou, which incurs the 'beside underworld official'; facing Kun towards Gen, which is occupied by 'floating empty void', suitable for burial but not for construction; facing Geng towards Jia, which incurs the 'beside underworld official'; facing You towards Mao, which incurs the 'burning retreat', and after the winter solstice, it also incurs the 'year evil'; facing Xu towards Chen, which incurs the 'earth official symbol'; facing Hai towards Si, which incurs the 'three煞', and after the winter solstice, it also incurs the 'year evil'.

大利山向：癸山丁，正、三、四、六、十月；巳山亥，正、七、十、十一、十二月。小利山向：壬山丙，浮天空，忌造宜葬，二、三、四、七、十月；子山午；丑山未；卯山酉；辰山戌；未山丑；坤山艮。不利山向：艮山坤陰府，寅山申天官符，甲山庚向殺，乙山辛向殺，巽山乾陰府，丙山壬浮天空、傍陰府，午山子年克，丁山癸年克，申山寅三殺，庚山甲坐殺，酉山卯年克、三殺，辛山乙傍陰府、坐殺，戌山辰三殺，乾山巽年克、浮天空，亥山巳年克、地官符。

Jiwei is the fifty-sixth position in the Jiazi cycle, corresponding to the year 1619, the forty-seventh year of the Ming Wanli era. The most favorable directions for sitting and facing are only two: facing Gui and facing Ding, which are suitable in the first, third, fourth, sixth, and tenth months; facing Si and facing Hai, which are suitable in the first, seventh, tenth, eleventh, and twelfth months. Slightly favorable directions include facing Ren and facing Bing, which are occupied by "floating empty void," making them unsuitable for construction but suitable for burial, and can be used in the second, third, fourth, seventh, and tenth months; additionally, facing Zi and facing Wu, facing Chou and facing Wei, facing Mao and facing You, facing Chen and facing Xu, facing Wei and facing Chou, and facing Kun and facing Gen are also slightly favorable. Unfavorable directions include facing Gen and facing Kun, which are occupied by "underworld palace," facing Yin and facing Shen, which are occupied by "heavenly official symbol," facing Jia and facing Geng, and facing Yi and facing Xin, which are all occupied by "direction evil," facing Xun and facing Qian, which are occupied by "underworld palace," facing Bing and facing Ren, which are occupied by "floating empty void" and also "adjacent underworld palace," facing Wu and facing Zi, and facing Ding and facing Gui, which are occupied by "yearly conflict," facing Shen and facing Yin, which are occupied by "three evils," facing Geng and facing Jia, which are occupied by "sitting evil," facing You and facing Mao, which are occupied by "yearly conflict" and "three evils," facing Xin and facing Yi, which are occupied by "adjacent underworld palace" and "sitting evil," facing Xu and facing Chen, which are occupied by "three evils," facing Qian and facing Xun, which are occupied by "yearly conflict" and also "floating empty void," and facing Hai and facing Si, which are occupied by "yearly conflict" and "earth official symbol." This year, "floating empty void" appears three times, which contradicts the usual rule that it appears only once a year, suggesting that the original text may have an error.

大利山向：坤山艮，正、二、六、十月；庚山甲，正、四、五、六、七、十月；辛山乙，正、四、五、六、七、十月；戌山辰，五、六、七月吉。小利山向：艮山坤、寅山申、辰山戌、巽山幹、申山寅。不利山向：壬山丙年克、向殺，子山午天官符，癸山丁向殺，丑山未傍陰府，甲山庚傍陰府，卯山酉炙退，乙山辛年克，巳山亥傍陰府、三殺，丙山壬年克、三殺，午山子年克、三殺，丁山癸坐殺、陰府、浮天空，未山丑三殺，酉山卯陰府，乾山巽傍陰府，亥山巳天官符。

Gengshen is the 57th position in the Jiazi cycle. In the year 1620, which corresponds to the 48th year of the Ming Wanli era, the emperor Shenzong died in July, and after August the reign was changed to Taichang, so this year is also known as the first year of Taichang. Favorable orientations include facing Gen with Kun, suitable in January, February, June, and October; facing Jia with Geng, suitable in January, April, May, June, July, and October; facing Yi with Xin, suitable in January, April, May, June, July, and October; facing Chen with Xu, suitable in May, June, and July. Slightly favorable orientations are facing Kun with Gen, facing Yin with Shen, facing Xu with Chen, facing Xun with Qian, and facing Shen with Yin. Unfavorable orientations include facing Chen with Wei, facing Geng with Jia, both violating 'bàng yīn fǔ'; facing Zi with Wu, violating 'tiān guān fú'; facing Ding with Gui, violating 'xiàng shà'; facing Mao with You, violating 'zhì tuì'; facing Yi with Xin, violating 'nián kè'; facing Si with Hai, violating 'bàng yīn fǔ' and 'sān shà'; facing Kan with Ren, violating 'nián kè' and 'sān shà' (according to the general rules of the table, the orientation of Jia and Ren is considered 'zuò shà'); facing Wu with Zi, violating 'nián kè' and 'sān shà'; facing Ding with Gui, violating 'zuò shà', 'yīn fǔ', and being occupied by 'fú kōng wáng'; facing Wei with Yu, violating 'sān shà'; facing You with Mao, violating 'yīn fǔ'; facing Qian with Xun, violating 'bàng yīn fǔ'; and facing Hai with Si, violating 'tiān guān fú'.

大利山向：巽山幹，正、六、九月吉；巳山亥，正、六、九、十月；未山丑，七、八、九、十月。小利山向：壬山丙；艮山坤；午山子；丁山癸，冬至後年克；酉山卯，冬至後年克；戌山辰；乾山巽，冬至後年克；亥山巳，冬至後年克。不利山向：子山午炙退、陰府，癸山丁傍陰府，丑山未地官符，寅山申三殺，甲山庚坐殺，卯山酉三殺，乙山辛傍陰府，辰山戌傍陰府、三殺，丙山壬浮天空，坤山艮陰府，申山寅傍陰府、天官符，庚山甲向殺，辛山乙向殺。

Xinyou is the 58th position in the Jiazi cycle, corresponding to the year 1621, the first year of the Tianxi reign. Favorable orientations are: facing Xun and facing Qian, suitable for the first, sixth, and ninth months; facing Si and facing Hai, suitable for the first, sixth, ninth, and tenth months; facing Wei and facing Chou, suitable for the seventh, eighth, ninth, and tenth months. Slightly favorable orientations are facing Ren and facing Bing, facing Gen and facing Kun, facing Wu and facing Zi, and facing Xu and facing Chen. The four groups of facing Ding and facing Gui, facing You and facing Mao, facing Qian and facing Xun, and facing Hai and facing Si are subject to "year killing" after the winter solstice. Unfavorable orientations are: facing Zi and facing Wu, which incurs "scorching retreat" and "underworld official symbol"; facing Gui and facing Ding, which incurs "adjacent underworld official symbol"; facing Chou and facing Wei, which incurs "earth official symbol"; facing Yin and facing Shen, which incurs "three evils"; facing Jia and facing Geng, which incurs "sitting evil"; facing Mao and facing You, which incurs "three evils"; facing Yi and facing Xin, which incurs "adjacent underworld official symbol"; facing Chen and facing Xu, which incurs "adjacent underworld official symbol" and "three evils"; facing Bing and facing Ren, which is occupied by "floating empty void"; facing Kun and facing Gen, which incurs "underworld official symbol"; facing Shen and facing Yin, which incurs "adjacent underworld official symbol" and "heavenly official symbol"; facing Geng and facing Jia, and facing Xin and facing Yi, which both incur "directional evil". In the years of Si-You-Chou, the three evils are located in the eastern direction of Yin-Mao-Chen, so the entire eastern direction is blocked.

大利山向：艮山坤，三、六、八、九、十二月；卯山酉，二、四、五、十一月；乙山辛，二、四、五、六、十二月。小利山向：乾山巽。不利山向：壬山丙傍陰府、坐殺，子山午三殺、年克，癸山丁坐殺、年克，丑山未三殺、年克，寅山申傍陰府、地官符、年克，甲山庚浮天空、年克，辰山戌年克、大耗、羅睺，巽山乾年克、破敗、五鬼，巳山亥天官符，丙山壬向殺，午山子陰府，丁山癸向殺，未山丑年克，坤山艮年克，申山寅年克，庚山甲年克，酉山卯炙退，辛山乙年克，戌山辰年克、陰府，亥山巳三煞。

Renxu is the fifty-ninth position in the Jiazi cycle, corresponding to the year 1622, the second year of the Ming Dynasty's Tianqi reign. Favorable directions are: facing Gen (Mountain) and facing Kun (Earth), suitable in March, June, August, September, and December; facing Mao (Rabbit) and facing You (Goat), suitable in February, April, May, and November; facing Yi (Wood) and facing Xin (Metal), suitable in February, April, May, June, and December. Only the direction facing Qian (Heaven) and facing Xun (Wind) is slightly favorable. Unfavorable directions include: facing Ren (Water) and facing Bing (Wood) which violates "Biang Yin Fu" and "Facing Harm"; facing Zi (Rat) and facing Wu (Horse) which violates "Three Harmful Stars" and "Year Harm"; facing Gui (Water) and facing Ding (Fire) which violates "Facing Harm" and "Year Harm"; facing Chou (Ox) and facing Wei (Sheep) which violates "Three Harmful Stars" and "Year Harm"; facing Yin (Tiger) and facing Shen (Monkey) which violates "Biang Yin Fu", "Di Guan Fu", and "Year Harm"; facing Jia (Wood) and facing Geng (Metal) which is occupied by "Fu Tian Kong Wang" and also violates "Year Harm"; facing Chen (Dragon) and facing Xu (Dog) which violates "Year Harm", "Great Loss", and "Luohou"; facing Xun (Wind) and facing Qian (Heaven) which violates "Year Harm", "Broken Affairs", and "Five Ghosts"; facing Si (Snake) and facing Hai (Pig) which violates "Tian Gao Fu"; facing Bing (Wood) and facing Ren (Water), and facing Ding (Fire) and facing Gui (Water) both violate "Facing Harm"; facing Wu (Horse) and facing Zi (Rat) which violates "Yin Fu"; facing Wei (Sheep) and facing Chou (Ox), facing Kun (Earth) and facing Gen (Mountain), facing Shen (Monkey) and facing Yin (Tiger), facing Geng (Metal) and facing Jia (Wood) all violate "Year Harm"; facing You (Goat) and facing Mao (Rabbit) which violates "Zhi Tui"; facing Xin (Metal) and facing Yi (Wood) which violates "Year Harm"; facing Xu (Dog) and facing Chen (Dragon) which violates "Year Harm" and "Yin Fu"; facing Hai (Pig) and facing Si (Snake) which violates "Three Harmful Stars".

大利山向：壬山丙，正、四、五、六、七、十月；子山午，三、四、五、六月；癸山丁，正、三、四、五、六、七月；丑山未，三、四、五、六、九、十二月，乾山巽，五、八、九、十、十一月。小利山向：辰山戌、巽山幹、丙山壬、丁山癸、坤山艮。不利山向：艮山坤年克，寅山申天官符，甲山庚向殺，卯山酉陰府、地官符、年克，乙山辛浮天空、向殺，巳山亥年克，歲破，午山子炙退，未山丑傍陰府，申山寅三殺，庚山甲傍陰府、坐殺，酉山卯三殺，辛山乙坐殺，戌山辰三煞，亥山巳傍陰府。

Guihai is the last of the sixty Jiazi cycles. In the year Tianqi 3, which corresponds to 1623 AD, the cycle completes itself exactly. Favorable directions are: facing Ren and facing Bing, suitable in the first, fourth, fifth, sixth, seventh, and tenth months; facing Zi and facing Wu, suitable in the third, fourth, fifth, sixth months; facing Gui and facing Ding, suitable in the first, third, fourth, fifth, sixth, and seventh months; facing Chou and facing Wei, suitable in the third, fourth, fifth, sixth, ninth, and twelfth months; facing Qian and facing Xun, suitable in the fifth, eighth, ninth, tenth, and eleventh months. Slightly favorable directions are: facing Chen and facing Xu, facing Xun and facing Qian, facing Bing and facing Ren, facing Ding and facing Gui, facing Kun and facing Gen. Unfavorable directions are: facing Gen and facing Kun, which incurs "yearly clash"; facing Yin and facing Shen, which incurs "heavenly official symbol"; facing Jia and facing Geng, which incurs "direction evil"; facing Mao and facing You, which incurs "underworld official symbol", "earthly official symbol", and "yearly clash"; facing Yi and facing Xin, which is occupied by "floating empty loss" and incurs "direction evil"; facing Si and facing Hai, which incurs "yearly clash" and "yearly destruction" — this year's heavenly stem is Hai, and Si and Hai are opposing, thus it is the position of yearly destruction; facing Wu and facing Zi incurs "heat retreat"; facing Wei and facing Chou incurs "beside underworld official"; facing Shen and facing Yin incurs "three evils"; facing Geng and facing Jia incurs "beside underworld official" and "sitting evil"; facing You and facing Mao incurs "three evils"; facing Xin and facing Yi incurs "sitting evil"; facing Xu and facing Chen incurs "three evils"; facing Hai and facing Si incurs "beside underworld official".

上萬年圖，編定二十四山通利，開卷瞭然，不煩推步。但其間又云三殺、炙退可向不可坐，太歲、浮天空可坐不可向浮天空亡一年佔一位占向不占坐，又陰府太歲單幹不化則不忌，李廣箭有弓無箭、有箭無弓俱不忌單犯一子不忌。又有子葬父不忌年克，葬母不忌月克，及七內乘凶即葬，不忌一切山向神煞等說，又在圓機之士酌其所宜，不必盡拘泥耳。

The above diagram of the ten-thousand-year chart compiles the favorable or unfavorable status of the twenty-four mountains for each year into fixed patterns. By simply opening it, one can see everything at a glance, without needing to calculate on the spot. However, there are several variations in interpretation. "Three Evils" and "Scorched Retreat" are only to be avoided if they are located directly beneath, but they can still be used as facing directions. "The Year's Evil" and "Floating Void" are only to be avoided if they are facing directions, and sitting on them is not harmful. The old annotations explain that "Floating Void" occupies only one direction each year and only affects facing directions, not sitting positions. It also says that "Underworld Evil" is not to be avoided if it appears only as a single heavenly stem without forming a mutual control relationship. Regarding "Li Guang's Arrow," if there is only an arch or only an arrow, it does not count as a violation. The old annotations also add that if only one position is affected, it is not to be avoided. There is another school of thought that says when a son buries his father, it is not to be avoided if "Year's Evil" is involved; when a son buries his mother, it is not to be avoided if "Month's Evil" is involved. Also, if a funeral is conducted quickly within the first forty-nine days, all mountain and direction deities and evils can be disregarded. These matters should be judged and chosen by experienced practitioners with a comprehensive understanding, without being rigidly adhered to.

夫神煞之煩，以《曜仙肘後經》及劉漢卿《陽明按索》等書考之，其在山向之凶者，二百四十有七。如此其夥，云何趨避？竊嘗從俗，權其輕重而較量之雲。其在山家之大不可犯者，曰三殺，即劫殺、災殺、歲殺也，曰皇天炙退、坐煞、向煞。其在曏者，曰太歲，曰浮天空亡。其在支干及納音者，曰陰府太歲，曰李廣箭，曰年月日時克山家。此數者為最凶，所當避忌者也。

The names of spiritual omens are indeed very numerous. If we check sources like the "Yao Xian Zhou Hou Jing" and Liu Hanqing's "Yang Ming An Suo," we find that alone, there are 247 types of harmful omens associated with the mountain direction. With so many names, how can we even talk about seeking good fortune and avoiding misfortune? Therefore, I will follow the commonly accepted practices of the world and weigh their severity, ranking them in order. The most dangerous ones that should not be touched are the "Three Evils" — that is, the Robbery Sha, Disaster Sha, and Year Sha, as well as "Huang Tian Zhi Tui," and the "Sitting Evil" and "Facing Evil" formed by the division of the Three Evils between the sitting mountain and the facing direction. Those specifically to be avoided in the facing direction are the "Too Year" and "Floating Sky Wuwang." Those derived from the heavenly stems and earthly branches and the Nayin sound element include the "Yin Fu Tai Nian," "Li Guang Jian," and the cases where the nayin of the year, month, day, and hour controls the nayin of the sitting mountain. The above mentioned are the most dangerous and must be avoided.

其次曰穿山羅睺即坐山官符、曰破敗五鬼，曰流財金神、崩騰八座、病符、死符及諸官符天官符、地官符、畜官符、田官符、暴敗官符等煞，則可略也以上諸煞不犯為大利，犯之為不利。又其次曰將軍、蠶室、力士、兵道、火道、鬼道、地道、死道、帝車、帝舍、帝輅、帝軸、黃旙、豹尾、弔客、飛廉、喪門、白虎、歲厭、歲刑、大裀、大殺、天禁、朱雀、山家困龍等，凡七十餘位，謂之雜煞。喻峨山氏云“雖犯屢見貞吉，不必避忌”是也。

Next in rank are the "Chuanshan Luohou" — old commentaries say this is the official symbol of the mountain — as well as "Pobai Wugui", "Liucai Jinshen", "Bengteng Basi", "Bingfu", "Sifu", and various types of official symbols: Tian Guanfu, Di Guanfu, Xu Guanfu, Tian Guanfu, and Pobai Guanfu, and so on. This category can be briefly mentioned. The old commentaries add another sentence here: if none of the above evils are involved, it is considered a great benefit; if they are involved, it is considered unfavorable. Next are the "Jiangjun", "Canshi", "Lishi", and the paths of war, fire, ghosts, earth, and death, as well as the imperial chariot, imperial dwelling, imperial carriage, imperial axis, Huanghuan, Bao Wei, Diaoke, Fei Lian, Sangmen, Baihu, Su Yan, Su Xing, Da Yin, Da Sha, Tianjin, Zhuque, and Shānjiā Kǔn lóng, totaling over seventy, all collectively called "Zasha". Yu Eshan once said that even if these are involved, one often sees favorable results, so there is no need to deliberately avoid them, referring precisely to this category.

術家又有所謂“若要發，做三煞；要發財，做流財；要富貴，撞太歲。”及救人冷退用空亡等說，以神其術者，大抵傳授真偽不一，其亦何可盡信耶？又如通天竅、走馬六壬雲是楊公所用，且有過馬不過竅，過竅不過馬之戾。甚至子午卯酉四山向，十二年頭並無全利。若欲拘執，則此四山水無利期。一人之言，自相牴牾如此，況其它乎？

Among the geomancers there is another saying that circulates: if you want to become prosperous, move the three evils; if you want to become rich, move the flow of wealth; if you want to be wealthy and noble, then collide with the master of misfortune. There are also those who say that to remedy a family's decline and poverty, one should use the concept of empty and void. These are merely ways to make their own techniques seem more divine and mysterious. Passed down from master to apprentice, truth and falsehood have always been mixed, so how can one believe everything? For example, the two methods of "Tong Tian Qiao" (Opening the Heavens' Passage) and "Zou Ma Liu Ren" (Riding the Horse Six Nian) both claim to have originated from Yang Yunsong. However, these two methods contradict each other: if they agree with Zou Ma Liu Ren, they do not agree with Tong Tian Qiao, and if they agree with Tong Tian Qiao, they do not agree with Zou Ma Liu Ren. Even according to their calculations, the four directions of Zi, Wu, Mao, and You, which are the four cardinal directions, have no year in twelve years that is entirely favorable. If one insists on following them strictly, these four directions would never be usable (the character "water" is a homonym for "eternal" and is a mistake due to similar characters). Methods that come from the same person contradict each other to such an extent, how much more so do other schools of thought?

折之吾儒之理，一切置之勿論可也。第卜氏有“年日一端之失，反為吉地深殃”之賦。陳圖南有“龍真穴正，又須葬善時宜”之說。楊公有年月利楫之論。是以人子不敢不慎，而從俗擇之，蓋亦無所不用其極，不使少有後日之悔一端雲。

Using the principles of Confucianism to judge, we may entirely disregard these statements. However, in his work "Xue Xin Fu," Bo Yin said that if there is an error in the year or the day, it may turn a good site into a great misfortune. Chen Tuan, also known as Tu Nan, also mentioned that besides having a true dragon and a correct tomb, the burial should also be done at an appropriate time. Yang YunSong further said that the year and month are like the oars of a boat. Therefore, as a son, one cannot be careless; one can only follow the conventional methods to select the year and month. This is said to be the utmost effort one can make, in order not to leave any regret in the future.