Zang Fa Dao Zhang (葬法倒杖) · Volume 1

《葬法倒杖》一卷，舊本題唐楊筠松撰。筠松不見於史傳，惟陳振孫《書錄解題》載其名氏。《宋史·藝文志》則但稱為楊救貧，亦不詳其始末。惟術家相傳以為筠松名益，竇州人。掌靈臺地理，官至金紫光祿大夫。廣明中遇黃巢犯闕，竊禁中玉函秘術以逃，後往來於虔州。無稽之談，蓋不足信也。

Burial Methods and the Inverted Staff comprises one juan; older editions attribute it to Yang Junsong of the Tang. Yang Junsong does not appear in the biographies of the successive official histories. Only Chen Zhensun of the Southern Song, in the Direct Study of Book Catalogues, recorded his name; the Bibliographic Treatise of the Songshi likewise only calls him Yang Jiupin, and likewise gives no account of his life from beginning to end. Geomantic practitioners have handed down through the generations that Yang Junsong was named Yi, a man of Duan Zhou, who in court had charge of the geography of the Numinous Terrace (靈臺)—that is, the Bureau of Astronomy—and rose to the rank of Grand Master of Golden Purple and Glorious Salary. In the Guangming years of Emperor Xizong, when Huang Chao's troops attacked the capital, he seized the occasion of the disorder to steal the secret arts stored in the palace jade casket and fled, and thereafter came and went about Qian Zhou. These are all rumors without solid evidence, and are not in themselves to be trusted.

然其書乃為世所盛傳。《撼龍經》專言山龍脈絡形勢，分貪狼、巨門、祿存、文曲、廉貞、武曲、破軍、左輔、右弼九星，各為之說。《疑龍經》上篇言幹中尋枝，以關局水口為主。中篇論尋龍到頭，看面背朝迎之法。下篇論結穴形勢，附以疑龍十問，以闡明其義。《葬法》則專論點穴。有倚蓋撞黏諸說，倒杖分十二條，即上說而引伸之。附二十四砂葬法，亦臨穴時分寸毫釐之辨。

The several books ascribed to his name have indeed flourished in the world. The Classic of Shaking Dragons speaks only of the veins, configurations, and forms of mountain dragons, dividing mountain shapes into the nine stars Tanlang (貪狼), Jumen (巨門), Lucun (祿存), Wenqu (文曲), Lianzhen (廉貞), Wuqu (武曲), Pojun (破軍), Zuofu (左輔), and Youbi (右弼), and setting forth a discourse for each star. The Classic of Doubting Dragons, in its first part, speaks of seeking branch dragons within a trunk dragon, taking the enclosing configuration and the water mouth (水口) as chief; the middle part speaks of seeking the dragon to its end, and how to distinguish the mountain's face and back and its courting and receiving; the last part speaks of the configuration of a point (穴) that gathers, and at the end appends 'Ten Questions on Doubting Dragons' to make the meaning clear. As for this Burial Methods, it speaks only of the one matter of 'marking the point': it first sets out several methods of lowering the coffin—Lean, Cover, Strike, and Adhere—then divides the inverted staff (倒杖) into twelve articles, precisely taking up the foregoing and extending it; after that it appends the 'Twenty-four Surrounding-Hill Burial Methods,' which likewise concern distinctions of a fen and a hair when one is at the site of the point.

案陳振孫《書錄解題》有《疑龍經》一卷，《辨龍經》一卷，雲吳炎錄以見遺，皆無名氏，是此書在宋並不題筠松所作，今本不知何據而云然。其《撼龍》之即《辨龍》與否，亦無可考證。然相傳已久，所論山川之性情形勢，頗能得其要領，流傳不廢。亦有以也。舊本有李國木注並所附各圖，庸陋淺俗，了無可取。今並加刊削，不使與本文相溷焉。

Checking Chen Zhensun's Direct Study of Book Catalogues, it records a Classic of Doubting Dragons in one juan and a Classic of Distinguishing Dragons in one juan, said to have been copied and presented by Wu Yan, neither bearing an author's name. This shows that in the Song this book was not originally ascribed to Yang Junsong; on what the current popular editions rest in so ascribing it can no longer be known. Whether the Classic of Shaking Dragons is the same as that Classic of Distinguishing Dragons also cannot be verified. Yet it has been transmitted for a long time; what it says of the nature, feeling, configuration, and form of mountains and waters rather grasps the essentials, and it has not been discarded through the years—there is naturally a reason for this. The old editions appended Li Guomu's notes and various illustrations, vulgar, shallow, and of no worth whatever; they have now been cut away together, so that they not be mixed with the main text.

穴場金魚水界。圓暈在隱微之間者，為太極。上是微茫水分，下是微茫水合。合處為小明堂，容人側臥，便是穴場。有此圓暈則生氣內聚，故為真穴，立標枕對於此而定。無此者，非也。若暈頂再見一二半暈如初三夜月樣者，名曰天輪，影有三輪者，大地也。

On the site of the point there are two fine waters, thin as a fish's gill, that clasp and bound it; they are called golden-fish waters (金魚水). Within the bounds there faintly floats a circular halo; this circle of halo is the Taiji (太極). Above the halo is a dividing of waters so faint it is hard to tell, where the water parts to either side; below the halo is a joining of waters so faint it is hard to tell, where the two streams come together again. The place where the waters join is called the small Bright Hall (明堂); its width is measured by whether a person can lie on his side. This small patch of ground is the site of the point. If this circular halo is present, it shows that living qi (生氣) has already condensed within, and so it is a true point; the setting of the marker-pole and the fixing of the pillow-alignment (the direction of the coffin's head and foot) both take it as the standard. Where there is no such circular halo, it is not a true point. If above the circular halo there further appear one or two half-circle halo-shadows, shaped like the new moon on the night of the third day, these are called Heavenly Wheels (天輪); a site on which the shadows of three Heavenly Wheels can be seen is a great ground.

暈間凹陷者為陰穴，凸起者為陽穴，是謂兩儀。就身作穴者為陰龍，宜陽穴；另起星峰作穴者為陽龍，宜陰穴，皆有饒減。或上截凸起，下截凹陷，或下截凸起，上截凹陷，或左右凹凸相兼者，為二氣相感，則取陰陽交媾之中，升降聚會之所，不用饒減。

Where the circular halo is sunken in the middle it is called a yin point; where it is raised it is called a yang point. This one hollow and one bulge are the Two Modes (兩儀). A point that gathers directly on the body of the dragon itself is a yin dragon, and should be matched with a yang point; a point that gathers only after a separate star-peak has risen is a yang dragon, and should be matched with a yin point. In both cases one must use the method of yielding and reducing (饒減): that is, looking at the length and strength of the surrounding hills (砂) on left and right, one shifts the point a little toward one side, adding or subtracting. If the upper half of the halo is raised and the lower half sunken, or the lower half raised and the upper half sunken, or left and right combine hollow and bulge, that is the two qi of yin and yang responding to each other. One should then take the exact center where yin and yang join, the place where rise and fall gather, and lower the point there, without again using yielding and reducing.

四象者，脈息窟突也。脈是暈間微有脊，乃少陰之象；息是暈間微有形，乃少陽之象；窟是暈間微有窩，乃太陰之象；突是暈間微有泡，乃太陽之象。四象作居，葬有四法：脈穴當取中定基，息穴當剖開定基，窟穴當培高定基，突穴當鑿平定基。

The so-called Four Images (四象) are the four forms of point: vein, breath, hollow, and bulge. A faint ridge rising between the halo is called a vein, the image of lesser yin; a faint body swelling out is called a breath, the image of lesser yang; a faint nest sinking in is called a hollow, the image of greater yin; a faint bubble rising is called a bulge, the image of greater yang. To settle and bury according to these Four Images, each has its own method of fixing the grave-base: for a vein point, take the exact middle of the ridge-line to fix the base; for a breath point, split open the swelling to fix the base; for a hollow point, heap earth to raise the low place to fix the base; for a bulge point, chisel the floating bubble level to fix the base.

脈緩者，用蓋法：當揭高放棺，以蓋覆為義；脈急者，用粘法：當就低放棺，以粘綴為義；脈直者，用倚法：當挨偏放棺，以倚靠為義；脈不急不緩而橫者，用撞法：當取直放棺，以沖撞為義。已上四法，高山陽龍用之。

When the incoming vein is level and gentle, use the Cover (蓋) method: raise the point and set the coffin high, taking the meaning of covering from above as a lid closes. When the incoming vein is steep and urgent, use the Adhere (粘) method: set the coffin at the low place, taking the meaning of clinging and joining. When the incoming vein charges straight, use the Lean (倚) method: set the coffin toward one side, taking the meaning of leaning and resting against. When the incoming vein is neither urgent nor gentle but passes transversely, use the Strike (撞) method: set the coffin in a straight direction, taking the meaning of meeting and checking head-on. The four methods above are those used by a yang dragon in high mountain ground.

息之緩而短者，用斬法：當近頂放棺，以斬破為義；息之不緩不急而長者，用截法：當對腰放棺，以裁截為義；息之低者，用墜法：當湊腳臨頭放棺，以墜墮為義。已上四法，高山陰龍用之。

When the breath-form is level and gentle and short, use the Chop (斬) method: set the coffin close to the crown, taking the meaning of chopping open. When the breath-form is neither gentle nor urgent and hangs long, use the Cut (截) method: set the coffin facing the mid-waist, taking the meaning of cutting across. When the breath-form lies low, use the Drop (墜) method: set the coffin close at the foot, at the place that meets the head, taking the meaning of falling and dropping. The four methods above are those used by a yin dragon in high mountain ground. This outline lists only Chop, Cut, and Drop, while in the detailed explanations below there is a further article on the Suspend (吊) method; thus one method has dropped from this sentence in the base text. We record it as it stands and do not supply the gap.

窟之狹者，用正法：當中心放棺，以中正為義；窟之闊者，用求法：當迎氣放棺，以求索為義；窟之深者，用架法：當抽氣放棺，四角立石，以架閣為義；窟之淺者，用折法：當量脈放棺，淺深中半，以比折為義。已上四法，平地陽龍用之。

When the nest-hollow is narrow, use the Center (正) method: set the coffin facing the heart of the nest, taking the meaning of sitting upright in the middle. When the nest-hollow is broad, use the Seek (求) method: set the coffin facing the direction from which qi comes, taking the meaning of searching and exploring. When the nest-hollow is deep, use the Frame (架) method: draw aside the sinking yin qi and raise stone pillars at the four corners to hold the coffin, taking the meaning of framing it up in air. When the nest-hollow is shallow and level, use the Fold (折) method: measure the depth of the incoming vein and lower the coffin at half the interval between deep and shallow, taking the meaning of folding to a mean. The four methods above are those used by a yang dragon on level ground.

突之單者，用挨法：當靠實放棺，以挨拶為義；突之雙者，用並法：當取短放棺，以兼併為義；突之正者，用斜法：當閃仄放棺，以斜仄為義；突之偏者，用插法：當撥正放棺，以栽插為義。已上四法，平地陰龍用之。

When there is only one bubble-bulge, use the Beside (挨) method: set the coffin close against the solid side, taking the meaning of drawing near and pressing close. When the bubble-bulges are a pair, use the Merge (并) method: set the coffin toward the shorter side and take the larger side in together, taking the meaning of annexing. When the bubble-bulge is regular, use the Oblique (斜) method: set the coffin off the exact center, to one side, taking the meaning of slanting. When the bubble-bulge is askew, use the Insert (插) method: set the coffin by shifting it back toward the true, taking the meaning of planting. The four methods above are those used by a yin dragon on level ground.

蓋者，蓋也，有如合盆之形。蓋之脈自坤而見於乾，蓋之法自乾而施於坤，垢復之妙存焉，天地之精見焉。頂薄則舍之，切勿疏略，慎毋苟且。蓋小蓋大，則傷其元氣；蓋大蓋小，則閉其生氣；蓋上蓋下，則脫其來氣；蓋下蓋上，則失其止氣；蓋左蓋右，或犯其剝氣；蓋右蓋左，或受其冷氣，縱得龍穴之妙，必遭橫來之禍。頂薄舍蓋雲者，舍之不用，非舍上就下、舍高就卑之謂也。此以作穴言，彼以審穴言，意義自別，穴法不殊，略有差池，難致效驗。

Cover means to cover over; the form of the point is like a basin turned upside down. The incoming vein for the Cover method rises from the Kun (坤) position (below, yin) and shows itself at the Qian (乾) position (above, yang); the hand-gesture of applying Cover presses from Qian (above) down onto Kun (below). The wondrous tidings of the two hexagrams Gou and Fu—one yin first born, one yang returning—are stored in this, and the essence of Heaven and Earth is also made visible thereby. If the crown of the vein is thin and not substantial, abandon this method and do not use it; this must not be neglected, still less hastily compromised. Six errors in lowering the coffin must be kept firmly in mind. Where one ought to Cover large and instead Covers small, original qi is injured; where one ought to Cover small and instead Covers large, living qi is closed off. Where one ought to Cover above and instead presses below, the incoming dragon's qi is detached; where one ought to Cover below and instead lifts above, the stored stopping qi is lost. Where one ought to Cover left and instead leans right, one may offend peeling qi; where one ought to Cover right and instead leans left, one may receive cold yin qi. Even if one has marked a true dragon and a genuine good point, one is sure to draw sudden disaster. The so-called 'if the crown is thin, abandon Cover' means that on this ground the Cover method is abandoned and not used; it does not tell one to abandon the high and take the low. The former sentence concerns the hand at work in making the point; the latter concerns choosing and rejecting in examining the point. The intent is itself distinct, yet the method of the point is no different. The slightest discrepancy, and it is hard to see the effect.

粘者，沾也。如霑恩寵之義。粘之脈自來而止於止，粘之法自止而止於盡。施承之道，攸存化生之意，將著下薄莫粘焉。理法少差，天淵懸隔。粘上粘下，則脫其來氣；粘下粘上，則犯其暴氣；粘右粘左，則失其正氣；粘左粘右，或投其死氣，縱得砂水之美，終是或承之羞。下薄莫粘雲者，棄之不用，非棄低取高、棄下取上之謂也。苟粘之真的，雖下臨長江大河，亦為無礙。工巧豈有下薄棄粘之理乎？

Adhere means to cling, as one clings when receiving favor. The incoming vein for the Adhere method travels all the way and stops at the place where it ought to stop; the hand-gesture of applying Adhere then clings on from that stopping-place down to the end of the vein. In this there is the principle of bestowing above and receiving below, and it holds the intent of transforming and generating. A place where the lower stretch (the foot of the vein) is thin must not use Adhere. If the principle and the hand-method differ by the slightest, the result is as far as heaven from the abyss. The four errors in lowering the coffin are these. Where one ought to Adhere below and instead clings above, the incoming dragon's qi is detached; where one ought to Adhere above and instead drops below, one offends the rushing qi from beneath. Where one ought to Adhere left and instead leans right, the upright qi is lost; where one ought to Adhere right and instead leans left, one may fall into dead and extinct qi. Even if the surrounding hills and waters are again beautiful, it is in the end what the Book of Changes calls 'perhaps receiving shame'—shame for nothing. The so-called 'if the lower stretch is thin, do not Adhere' means that on this ground the Adhere method is discarded and not used; it does not tell one to discard the low and take the high, or discard the below and go to the above. If the Adhering is true and the marking exact, even if a great river lies below the point, there is no hindrance. How could a person of refined hand-method ever have a principle of discarding the Adhere method altogether merely because the foot of the vein is thin?

倚者，依也，如依居之義。倚之脈自上而沖於下，倚之法自偏而傍於正。傍棲之形既成，變化之道自現。倚左倚右，或受冷；倚右倚左，或犯剛；倚上倚下，謂之脫脈；倚下倚上，謂之沖殺，縱得局面之奇，必見衰凌之患。本與挨法相似，但挨法施於突之平，倚法用於脈之直，天精天粹之機，至密至微之理，非上智其誰能知？

Lean means to rely, as in the sense of dwelling by relying on something. The incoming vein for the Lean method charges straight down from above; the hand-gesture of applying Lean comes from the side and leans toward the true vein. Once the configuration of leaning and resting to one side is made, the principle of the change of the qi-mechanism shows itself of its own. The four errors in lowering the coffin are these. Where one ought to Lean left and instead draws right, one may receive cold yin qi; where one ought to Lean right and instead draws left, one may offend hard qi. Where one ought to Lean above and instead falls below, it is called 'detaching the vein'—the vein-qi does not join; where one ought to Lean below and instead lifts above, it is called 'charging the killing star'—one receives the killing qi of a straight charge. Even if the pattern of hall, surrounding hills, and waters is again strange, one is sure to see the affliction of decline and displacement. The Lean method is originally similar to the Beside method; the distinction is that Beside is used where a bubble-bulge is level, and Lean where the incoming vein is perfectly straight. What lies between is the qi-mechanism of the essence of Heaven and Earth, a principle extremely hidden and extremely fine; who but a person of the highest wisdom can recognize it?

撞者，抵也，如牴觸之義。撞之脈自斜而就於正，撞之法自正而就於斜。斜來之脈既專，專一之情可見。撞上撞下，則氣從上止；撞下撞上，則氣從下出；撞重撞輕，則生氣虛行；撞輕撞重，則生氣太洩，縱得來脈之真，終失正脈之吉。本與插相似，但插施於突之傍，而撞施於脈之斜。一毫千里之遠，江河几席之間，不可不察。

Strike means to check, as in the sense of meeting and checking head-on. The incoming vein for the Strike method travels aslant and then comes to rest in the true; the hand-gesture of applying Strike goes from the true position to meet that aslant incoming stretch. Once the aslant incoming vein is concentrated and does not scatter, its single-minded nature can be seen. The four errors in lowering the coffin are these. Where one ought to Strike below and instead checks above, the qi stops above and does not come down; where one ought to Strike above and instead checks below, the qi leaks away from beneath. Where one ought to Strike lightly and instead checks heavily, living qi will travel afloat and empty; where one ought to Strike heavily and instead checks lightly, living qi will leak too far. Even if one has recognized that the incoming vein is true, one has in the end lost the auspiciousness of the true vein. The Strike method is originally similar to the Insert method; the distinction is that Insert is applied beside a bubble-bulge, and Strike on the aslant stretch of an incoming vein. A difference of a hair is a distance of a thousand li; the interval of a mat and the interval of a river lie in this fen and this inch—one cannot but examine it finely.

斬者，斷也。斬竊其生氣，生氣見於息之橫。高不可侵頂，頂暈薄也；低不可近足，足底寒也。是以斬上恐失下，斬下怕失上，斬左右恐失中心，斬中心恐失左右。細觀息象明白，次觀穴情的當，然後以斬法施之，則上下左右自成體段。然息則體之微也，斬則用之廣也。若不細察，遽爾投棺，則生氣受傷，子母遭挫，縱得包藏之固，終非可久之道。且息象用斬，其息必小，小則難以投其大；斬施於息，其塋必大，大則難以容於小。必極到之理能明，斯中和之義自見。

Chop means to cut through, taking the living qi from a breath-form that swells across—when the breath-form swells across, the living qi is precisely exposed on the transverse face. The place of lowering the coffin must not cut so high as the crown, because the halo at the top is thin; it must not draw so low as the foot, because the ground underfoot is cold. Therefore if the Chop leans high one fears losing the lower stretch; if it leans low one fears losing the upper stretch; if it Chops to left and right one fears losing the exact center; if it Chops in the exact center one again fears losing left and right. The method is: first see the breath-form clearly, then examine the feeling of the point until it is exact, and only then apply the Chop method; thus above and below, left and right, each naturally forms its own section. Know that the breath itself is an extremely fine bit of form, while the field of applying the Chop method is wide—the two do not match. If one does not examine it finely and hastily lowers the coffin, living qi is sure to be injured, and mother-qi and child-qi are frustrated together. Even if the coffin is wrapped ever so tightly, it is in the end not the way of lasting long. Moreover, when Chop is used on a breath-form, the breath being small, the point is hard to make large; when the Chop method is applied on a breath, the grave-mound often needs to be large, and once large it is hard to contain within a small breath. One must understand this principle of 'reaching the extreme' (the measure taken to its end); the meaning of the mean that leans neither way will then show itself.

截者，剖也。剖闢其生氣，生氣露於息之直。高若侵巔，謂之剖首；低若站麓，謂之剖足。是以截上恐遺下，截下恐遺上，截左恐失右，截右恐失左。呵氣而成，謂之一息。一息既成，貼於穴體。穴體微茫，切勿輕舉。斬之息，多土意；截之息，多木意。橫土用斬，截盡生意；直垂用截，接盡生意。勢不相侔，作用過迥異。若不細玩，遽而輕投，則體用兩傷，生氣破洩，雖有美潤之玉，恐損雕琢之手。大抵脈息之穴，不可雙葬。正謂寧失之小，莫失之大。此方極當。

Cut means to split open, splitting open to take its living qi—when the breath-form hangs straight, the living qi is precisely exposed on the straight face. If the coffin is raised so high as to invade the crown, it is called 'splitting the head'; if so low as to stand at the mountain's foot, it is called 'splitting the foot'—neither is to be taken. Therefore if the Cut leans high one fears missing the lower stretch; if it leans low one fears missing the upper stretch; if it Cuts toward the left one fears losing the right; if it Cuts toward the right one fears losing the left. A bit of form that swells as when a person breathes out a puff of breath is called 'one breath'; once one breath is complete, it clings tight upon the body of the point. The body of the point is itself faint and hard to tell; one must not move the hand lightly. A breath that uses the Chop method mostly carries the meaning of an earth star, form transverse; a breath that uses the Cut method mostly carries the meaning of a wood star, form straight. What grows transversely like earth uses Chop, to stop the generating intent in the middle; what hangs straight like wood uses Cut, to join the generating intent through to the end. The two configurations are themselves not equivalent, and the methods of use also greatly differ. If one does not dwell on it finely and rashly lowers the coffin, form and function are both ruined, and living qi is broken and leaked away. Even a fine point like beautiful jade may be destroyed in the carver's hand. In the main, the two kinds of point, vein and breath, must not have two coffins buried together. Precisely as the saying goes: better to err on the side of being somewhat small than on the side of greed for the large—this sentence is the most exact.

吊者，懸也。懸提其生氣，生氣直奔入於息下，上不可過高，恐漏其氣；下不可過低，恐犯其氣。一陰既息，諸陽來復，半在息體之足，半在息體之襯。氣交感而成形，形既完而成穴。左右自無可混，上下最宜斟酌。若不細用心思，則首受殺伐，足踐風寒，左右雖有纏綿，本主自難抵敵。大抵與粘相似，但粘乃吊之垂，吊乃粘而起，因材施用之道。量職官人之義，須當此處辨之。

Suspend means to lift and hold, holding the living qi in suspension. On this kind of ground the living qi runs straight down beneath the breath-form. Therefore the coffin must not be set too high, or the qi leaks away from above; it must not be set too low, or one offends the qi gathered below. After a share of yin qi has been taken in and come to rest, the host of yang qi at once returns; this qi falls half at the foot of the breath-body and half on the lining at its base. Yin and yang join and form a shape; when the form is complete, a point gathers. The left and right bounds are clear and will not of themselves be confused; what must most be weighed is the height, above and below. If one does not use the mind finely, the coffin's head receives killing and attacking qi from above, and the coffin's foot treads a place of wind and cold; though left and right have wrapping surrounding hills dense and embracing, the point itself can hardly stand against it. The Suspend method is in the main similar to the Adhere method; the distinction is that Adhere is Suspend hanging down, and Suspend is Adhere lifted up. This is precisely the principle of applying according to the material, as one confers office according to the height or lowness of talent—one must distinguish it here.

墜者，落也，墮落其滴露。生氣既完，如果脫蒂。上不可頂脈而扦，下不可離脈而作。頂不離弦，來意專一；足不離褥，生意直遂。息體豐盛，褥弦展轉，穴星軒昂，吐出泡脈。墜左則就於偏枯；墜右則入於偏駁；墜下則來而不來；墜上則止所非止。須審吐落之情，並依墜落之法，若有怠忽，必失本體。親上要退其剛硬之枯，就下要舒其呼吸之氣，高不如吊，低不如粘，是為得之。

Drop means to fall, taking the qi as a drop of dew falls from the tip of a leaf. The living qi has here already become complete, like a melon or fruit ripe and leaving its stem. The coffin must not be planted so as to meet the incoming vein head-on from above, nor made separately so as to leave the incoming vein below. If the coffin's head does not leave the 'string' beside the breath (the raised rim), the incoming dragon's intent stays single; if the coffin's foot does not leave the 'mattress' below the breath (the spreading leftover qi), the generating intent can run through to the end. The features of this ground are: the breath-body is full, mattress and string spread and turn, the point-star stands high, and a bubble-vein is given forth. The four errors are these. If the Drop leans left, it falls into the withered side; if it leans right, it falls into the mixed and mottled side; if it Drops too low, the incoming vein is as if it had not arrived; if it Drops too high, the place that ought to stop has not truly stopped. One must examine clearly the feeling of its giving-forth and falling, then lower the coffin by the hand-method of Dropping; the slightest slackness or neglect, and the substance of the point is lost. To keep a little toward the above is in order to withdraw from that hard, dry qi; to keep a little toward the below is in order to ease the living qi of one breath in and one breath out. If too high, better change to the Suspend method; if too low, better change to the Adhere method—only then is the method obtained.

正者，整也。整肅其身體，收斂其精神。窟象既小，生氣初凝，過於大，未免傷其元氣之真；入於深，豈不傷其細嫩之體？損其元氣，則精神不足；壞其細嫩，則本體不完。古今葬者雖多，未必盡曉此法。是以地吉而人不吉，地美而人不美也。亦有上下之誤，豈無左右之偏，陰陽妙合，歸於中正之天。剛柔相濟，止於中正之地。三分損益，一理推行，自然吻合。

Center means to put in order, setting the form of the point upright and gathering in its spirit. This nest-hollow is small, and the living qi has only just condensed. If the golden well is opened too large, one can hardly avoid injuring the original truth of its original qi; if dug too deep, how can one not harm its tender form? Once original qi is injured, the spirit is insufficient; once the tender is spoiled, the substance is incomplete. Those who have buried from ancient times to the present are many, yet they have not necessarily all understood this principle; so there are often cases where the ground is itself an auspicious ground and the person does not obtain the auspicious, where the ground is itself a fine ground and the person sees no fineness. Here there are those who have taken the height, above and below, wrongly, and it is also hard to avoid those who have slanted left or right. To make yin and yang join wondrously, return to the Way of Heaven that leans neither way; to make hard and yielding aid each other, stop at the place that leans neither way. Take three fen as the measure above and below, left and right; whether one subtracts or adds, carry it through by this one principle, and point and qi will naturally join.

求者，度也。量度其大之止，追求其止之真。窟象既大，生氣瀰漫，過於大則氣流而不專；過於小則氣遊而不息。流而不專則度之未真；遊而不息則求之未切。雖見窩象，分明下穴，百無一發。是能求之於穴，不能求之於求也。亦有高低之錯，豈無淺深之差。一真吐露，六義均停，一見了然，五行自著。上不容下，下不必上，斯義得之。

Seek means to measure, measuring where the qi of this great nest stops, then tracing the true spot of that stopping. This nest-hollow being large, the living qi spreads and diffuses. If the point is taken too large, the qi will flow away and not gather in one; if the point is taken too small, the qi will wander and not come to rest. If the qi flows away and is not single, it shows the measuring is not yet true; if the qi wanders and does not rest, it shows the seeking is not yet close. Some people clearly see the nest-form and likewise lower a point, yet of a hundred not one issues—because they only look for the point inside the nest, and have not put true work into the word 'Seek.' Here there are those who have taken the height wrongly, and it is also hard to avoid a difference of deep and shallow. Once that one point of true qi is given forth, the six meanings (above and below, left and right, before and behind) naturally come to rest even, clear at a glance, and the images of the Five Phases are also naturally plain. The above does not accommodate the below, and the below need not climb to the above; when this layer of meaning is grasped, the Seek method is obtained.

架者，加也。加加於木，故名曰架。窟象既深，下藏陰殺。上而畏風，故氣聚下；下而畏溼，故氣泊上。下上受敵，故氣凝中。失之於上，難免暴敗之禍；失之於下，必受陰消之患。故當度其乘氣之源，定其止聚之基。須先用木以滲其兇暴之情，然後加棺以顓其融溢之氣。水性就下下之陰殺，見木即消；陰殺侵上上之暴氣，遇風即散。生意不窮，嗣續蕃盛。若執夫窩不葬心之說，是未明通變之方者也。又有一法：破土尺餘，四角立石，架棺六合，打牆培土。此須玄武、高龍、虎壓乃可爾耳。天地玄機，由人幹運，須憑目巧，總在心靈。

Frame means to add; one adds the coffin upon wood, hence Frame. This nest-hollow being deep, beneath it is stored a killing qi of yin damp. The upper part fears wind, so the qi gathers downward; the lower part fears damp, so the qi also floats upward; both above and below have hindrance, and so the qi condenses in the middle. If the coffin is lowered too high, one can hardly avoid the disaster of sudden ruin; if too low, one is sure to suffer the affliction of yin qi wasting it away. Therefore one must first measure the source from which it rides qi, and fix the base where it stops and gathers. One must first lay wood to seep away that fierce, damp yin feeling, then add the coffin upon it, so as to gather and hold that overflowing, moving qi. Water's nature is downward; the yin killing qi below, meeting wood, dissolves; when yin killing invades upward, the rushing qi above, meeting wind, scatters. Thus generating intent does not cease, and descendants flourish. If one clings rigidly to the saying 'a nest is not buried in the heart' (a nest-form must not be buried in the exact center), one is a person who does not understand adaptation. There is a further method: break the earth a little more than a chi, raise stone pillars at the four corners, frame the coffin within the six directions, then build walls and heap earth to make the mound. This method may be used only when the Dark Warrior (玄武) (the rear mountain) rises and the two surrounding hills of dragon and tiger press high to protect the point. The dark mechanism of Heaven and Earth is applied by man; one must rely on skill of the eye, and still more it lies entirely in the liveliness of the mind.

折者，裁也。以斤裁也，以斤裁物，故名曰折。窟象既淺，四顧茫然。立於上，須要砂水均應；立於下，須看龍虎相登。若無包藏，則殺乘風旺；若有風殺，則氣隨風散。風旺則殺愈熾，氣散則殺愈侵。故生氣之避殺氣，猶君子之避小人，須審其出彼入此之真機，預究其參前倚後之大勢，折中其上下，分按其左右。深不過五，淺不失一，而折之義詳矣。大抵正與架相似，而正則架之深；折與求相似，而折則求之闊，同而異，異而同，少有差殊。則施於甲者不免施於乙，用於丙者不免用於丁，欲求福祉，恐難致驗。

Fold means to cut, cutting an object with axe and adze, hence Fold. This nest-hollow being shallow, a look to the four sides is empty and without support. If the point is set in the upper stretch, one must see that surrounding hills and waters on both sides can answer each other; if the point is set in the lower stretch, one must see whether the two surrounding hills of dragon and tiger can stand paired and even. If the four sides have no wrapping or shelter, killing qi takes the force of the wind and flourishes; once there is wind-killing, the qi of the point scatters with the wind. The more the wind flourishes, the fiercer the killing; the more the qi scatters, the more the killing invades. Therefore living qi avoids killing qi as a gentleman avoids a petty man. One must examine the true mechanism of where the killing qi goes out and where it comes in, see through in advance the great configuration of what shines before and what leans behind, take the mean between above and below, and fix left and right separately. Lower the coffin no deeper than five fen and no shallower than one fen, and the meaning of the Fold method is fully said. In the main, the Center method is similar to the Frame method, yet Center is Frame taken a layer deeper; the Fold method is similar to the Seek method, yet Fold is Seek taken a grade broader. They have difference within sameness and sameness within difference. The slightest confusion, and a hand-method that ought to be used at A will be wrongly applied at B, and what ought to be used at C will be wrongly used at D; wishing to seek a return of blessing, one fears it will be hard to have an answer.

挨者，傍也。傍切其生氣。突象既彰，陰脈單現，渺茫無際，恍惚無棲。無際則居止難定，無棲則捉摸難依。（後厥）須傍藉生生之氣，藉資化化之機，上不投其急而暴氣沖和，下不受其寒而陰氣旋復，此挨之法也。挨與倚相似，而挨則倚之切；倚與挨各別，而倚則挨之寬。可挨處如種之方芽，龍之將蟄，當挨處形如轉皮，氣如仰掌。

Beside means to lean close, cutting the living qi by leaning close against it. On this ground the bubble-bulge has already shown itself, yet the yin vein appears only as a single line; a look to the four sides is boundless, and one hovers with no place to rest. Without a bound, the place to settle and stop the coffin is hard to fix; with no place to rest, the vein-qi cannot be grasped and has nothing to rely on. (The original note here has a lacuna; we record it as it stands and do not supply the gap.) The method is to lean close against that qi of unceasing generation, and to borrow that mechanism of unceasing transformation. If the place is a little toward the above, one does not fall exactly on the urgent spot, and the rushing qi is able to become harmonious; if a little toward the below, one does not receive the cold qi, and the yin qi returns of itself. This is the Beside method. Beside is similar to Lean; Beside is the closer kind within the Lean method. Lean and Beside are also each distinct; Lean is the roomier kind within the Beside method. A place where Beside may be used has a configuration like a seed just putting forth a shoot, like a dragon about to hibernate; the place where the Beside method ought to be applied has a shape like a turned skin, an atmosphere like an upturned palm.

並者，合也，合併其生氣。突象兩彰，陰脈重現，如浮鷗傍母之形，若嘉粟吐華之勢。或兩脈顯其長短，或二突露其鉅細，投其左則情意不專，投其右則生意不固，情意不專或值陰駁之禍，生意不固乃值亡陽之殺。故須乘其短而小者穴之，合其大而長者並之，相依不散，理勢通同。斯則元辰完固而不傷，理氣合一而不散，大義自覺，無事瑣瑣。

Merge means to join, joining two streams of living qi into one. On this ground the bubble-bulges are a pair and the yin veins appear twice; the form is like a small water-bird floating beside its mother, the force like a full ear of grain putting forth a double flower. Sometimes two veins show one long and one short; sometimes two bubble-bulges show one large and one small. To go only to the left, the feeling is not single; to go only to the right, the generating intent is not firm. If the feeling is not single, one may draw the disaster of mottled yin qi; if the generating intent is not firm, one will meet the killing star of lost yang. Therefore one should lower the point at the short and small one, and take the large and long one in together, so that the two rely on each other and do not scatter, and principle and force then run through each other. Thus the original current (元辰) (the first bounding water) before the point is complete and uninjured, and principle and qi join and do not scatter. The main meaning is naturally clear; there is no need to say more in fragments.

斜者，切也，斜切其生氣。凡見突脈直，下棺骸切莫授首，挨其弦則脈絡不到，就其頂則氣勢猖強。不到之處謂之退落，猖強之處謂之剛雄。退落則陽中之陽偏，陽不生也；剛雄則陰中之陰偏，陰不成也。故斜而切之，斜則不直受其暴氣，切則不疏遠其真情，凶可去而吉可得，禍患遠而福德旺，陰陽相扶，急緩相濟，而斜穴之名義明矣。

Oblique means to cut across, cutting its living qi aslant. Whenever one sees a vein on a bubble-bulge coming straight on, one must not, in lowering the coffin, set the coffin's head to receive it face-on. If one draws to the string-line at the side, the vein does not arrive; if one lowers the coffin at the crown, the force of qi is again too fierce. A place the vein does not reach is called 'falling back'; a place where the force of qi is fierce is called 'hard and heroic.' Falling back is yang within yang gone awry, and yang qi cannot generate; hard and heroic is yin within yin gone awry, and yin qi cannot form. Therefore one should cut in aslant: aslant, one does not directly receive that rushing qi; cutting, one does not grow distant from its true feeling. Thus the inauspicious can be removed and the auspicious obtained, disaster stays far and blessing and virtue flourish, yin and yang support each other, the urgent and the gentle adjust each other—the name and meaning of an oblique point are then clear.

插者，下也，下插其生氣。凡見突脈之斜，須詳作穴之義。迎其來則去處牽扯，就其止則來處棲遲。故乘其過續之中，插之以枯朽之骨。可插處脈情活動，如橫拋之勢；當插處穴情昭著，似直撞之形。生氣磅礴，源源不絕，聚氣充盛，浩浩難窮。不絕則情意自專，難窮則功力自大，鬼福及人效驗悠遠，斯插法之理致極矣。

Insert means to insert downward, taking and holding the living qi by inserting from below. Whenever one sees that the vein on a bubble-bulge travels aslant, one must examine finely the principle of making the point. If one only lowers the coffin facing the direction from which it comes, the departing end is pulled and held; if one only lowers the coffin at the place where it stops, the incoming end is again delayed and does not go on. Therefore one should take the middle stretch where it passes and continues, and insert the ancestor's dry bones there. A place where Insert may be applied has a vein-feeling lively and moving, like a line thrown out across; the place where Insert ought to be applied has the feeling of the point open and clear, like a form charging straight through. Thus living qi is vast, source upon source without cease; gathered qi is full, vast and hard to exhaust. If living qi does not cease, the feeling is naturally single; if gathered qi is inexhaustible, the meritorious force is naturally great. The ancestor is at rest and blessing shades the descendants, the effect lasting far—the principle of the Insert method is here said to its extreme.

脈緩中落用順杖以正受，謂之撞。穴如龍勢軟活，脈情逶迤，不藉饒減。湊脈葬吞，陽來陰受，陰來陽提，直奔直送是也。要下砂逆關前案，特朝胎水，交結於前，大小橫過鎖斷，作福必大。然不可以棺頭正頂其氣，恐氣沖腦散。

When the incoming vein is level and gentle and falls from the exact center, use the Following Staff (順杖) to receive it face-on; this path is also the Strike method spoken of above. The dragon-force of this kind of point is soft and lively, the vein-feeling winding and easy; there is no need to use yielding and reducing to shift the point left or right. The method of lowering the staff is this: lay the staff true along the vein-line, mark the point at the end of the vein, and take the coffin in a 'swallowing' force a little into the vein. If the vein comes from the yang face, receive it with a yin point (a hollow); if the vein comes from the yin face, lift it with a yang point (a bulge)—one path running straight and seeing it through, with no need to turn. This kind of point should have a lower-hand surrounding hill wrapping back to enclose, a case-mountain facing exactly in front, and further a specially arriving courting 'fetal water' meeting and gathering before the point, with large and small transverse waters locking the departing road; then the issuing of blessing is sure to be great. But keep firmly in mind that the coffin's head must not meet the vein-qi exactly, or the qi charges straight at the coffin's head and governs the brain scattering and not gathering.

脈急中沖用逆杖，以旁求龍之倚穴，如龍勢雄強，氣脈急硬，饒減轉跌。避煞葬吐，拂耳枕臂，挫急歸緩，斜倚直倚是也。要眾山拱固，眾水交結，明堂平正，四獸咸備，作福甚速。

When the incoming vein is steep and urgent and charges straight down from the exact center, use the Reverse Staff (逆杖): that is, turn the staff crosswise and reverse, and seek another Lean point beside the true vein. On this kind of ground the dragon-force is heroic and strong, the qi-vein both urgent and hard; one must use the method of yielding and reducing to shift the point to one side, and lower it following the vein's turn and drop. In hand-method one must avoid the killing qi of a straight charge; take the coffin in a 'spitting' force a little outside the vein, either as if brushing past the ear or as if pillowed on the arm, blunting the urgent, hard qi into the gentle. One may Lean aslant to one side or Lean straight to one side. This kind of point should have the host of mountains arching firm, the host of waters meeting and gathering, the Bright Hall level and regular, and the four beasts—Azure Dragon, White Tiger, Vermilion Bird, and Dark Warrior—all complete; then the issuing of blessing is extremely swift.

脈甚急，就頂蓋曰縮，有如柱劍之聚環頭者，謂之降煞穴、坐煞穴、寒桶漏穴是也。如四山高峻環抱，本山低纏而脈短，打開百會湊緊蓋，送拂頂斗脈葬之，使之乘氣。要四獸全備，並不孤露，主後跌斷復起，穴前明堂又有一泓真水者方結，否則粗氣未脫，八風交吹。

When the incoming vein is extremely urgent, contract the staff upward and use the Cover method at the mountain's crown; this is called the Contracting Staff (縮杖). The form is like a sword standing upright, the qi gathered at the ring of the hilt; the point that gathers is called a 'descending-killing point' or a 'sitting-killing point,' also a 'cold-bucket leak point.' The suitable ground is this: the mountains on four sides are high, steep, and embracing, while this mountain itself lies low and winds in, and the incoming vein is very short. The method is to open the golden well at the 'hundred-meetings' on the mountain's crown, press the coffin tightly up and apply Cover, and, following the force, brush the crown and bury facing the head of the vein, so that the coffin can ride that qi. This kind of point should have the four beasts complete and not be isolated and exposed; behind the host mountain there should be a pass that drops and rises again, and in the Bright Hall before the point there should further be a pool of true water, before it counts as a true gathering. Otherwise the coarse, fierce qi has not yet been shed, and the winds of the eight directions will blow upon it together.

脈甚急就龍虛粘曰離，有如懸筆之垂珠滴者，謂之脫煞穴、拋穴、接穴、大陽影光穴，懸棺長鬣封是也。如龍雄勢猛，卸落平洋，結成盤珠，鋪氈展席，遙對來脈，壘土浮□，高大為墳，便知聚氣須用客土堆成，要有微窩靨或草蛇灰線者方結，否則旺氣未平，必主災禍。

When the incoming vein is extremely urgent, leave the dragon's body altogether and Adhere a point in emptiness outside the vein; this is called the Departing Staff (離杖). The form is like a hanging brush-tip about to let fall a drop; the point that gathers is called a 'shedding-killing point,' a 'thrown point,' a 'joining point,' or a 'great-yang shadow-light point'—that is, the kind in which the coffin is hung and sealed high in a long mane-shape. The suitable ground is this: the dragon's body is heroic and fierce, and unloads onto level ground, gathering into a pearl in a dish, the four sides spreading like felt or a mat. The method is to mark the point at a place that faces the incoming vein from afar, heap earth and bury afloat (here a character is missing in the base text), and make the mound tall—understand that the gathering of qi here depends entirely on heaped guest earth. This kind of ground must have a faint nest-dimple, or a passing vein as faint as a snake in grass or a line in ash, before it counts as a true gathering. Otherwise the prosperous qi has not yet subsided, and disaster is sure to be drawn.

形俯面飽用沒杖。如肥乳頑金，氣脈微茫，乘其所止，開金取水，闊理臺道，端正沉葬，謂之葬煞穴，卻不可錯認頑硬天罡以誤人。

When the mountain-form lies prone and the face of the point is full and fat, use the Buried Staff (沒杖): that is, sink the staff into the earth and bury deep. This kind of ground is like a fat milk-bulge, like a blunt metal star; the qi-vein is faint and hard to tell. The method is to take the spot where its qi stops, 'open metal and take water'—dig a nest in the full metal-star face so that the fine waters can bound and divide—then open and straighten the grave-path and steps, and sink the burial upright and true. The point that gathers is called a 'burying-killing point.' But one must not mistake a place of stubborn, hard, baleful Heavenly Gang rock for this form of point and so mislead people.

形仰口小用穿杖。如瘦體削木，氣脈淺促，串其所來。取宛宛之中，鑿孔穿入，側撞斜插，橫撞深插，謂之被煞穴，卻不可錯認欹斜掃蕩以誤人。

When the mountain-form is upturned and the mouth of the point is narrow, use the Piercing Staff (穿杖): that is, pierce the staff in across. This kind of ground is like a lean, pared wood-star body; the qi-vein is both shallow and short. The method is to thread in along the direction of its incoming vein, take the exact middle of the faintly bent place, chisel a hole and pierce in to set the coffin: either Strike in from the side and Insert aslant, or Strike in from the transverse and Insert deep. The point that gathers is called a 'covered-killing point.' But one must not mistake a defeated ground that slants and pours, its waters sweeping and scouring, for this form of point and so mislead people.

山長橫體用斗杖。如斗斧眼，然龍勢延袤，借堂收納，於後樂端正之中，前朝登對之所，貫腰架折，貼脊實倚，重插、深插，謂之馭煞，而拿扯牽弓，腕藍扳鞍之穴是也。

When the mountain-body is long and lies across, use the Joining Staff (鬥杖), taking the meaning of an axe-head fitted to its handle, the mortise joining. This kind of dragon-force stretches long; the point must borrow the outer hall to take in living qi. The method is, at the place that answers a regular music-mountain behind, and at the place where a courting mountain in front stands paired, to run the staff across the mountain's waist, frame the turning-place, and Lean solidly close against the ridge-line. The coffin should be Inserted heavily and Inserted deep; this is called 'driving the killing'—driving and holding that killing qi. Among the twenty-four surrounding hills, the points called Grasping and Pulling, Drawing the Bow, Wrist-Basket, and Mounting the Saddle all belong to this class.

山長直體用截杖。如騎馬脊，然氣脈不住，直卸前去，於稍停弱緩之處，四證有情之所，求覓微窩，隨脈騎截，依法造作，謂之欄煞，即直截橫截，騎龍斬關之穴是也。

When the mountain-body is long and runs straight, use the Cutting Staff (截杖), like a person astride a horse's spine. On this kind of ground the qi-vein does not stop along the way, but pours straight on. The method is, at the place where it pauses a little and the force turns weak and gentle, and where the surrounding hills and waters on four sides court it with feeling, to find a faint nest, ride up along the vein-force and Cut it, then open the well and bury according to the method. This is called 'barring the killing'—barring that pouring killing qi. It is also the riding-the-dragon, cutting-the-pass point, whether Cut straight or Cut across.

上剛下柔，就剛柔交接處對脈中扦，故曰對。蓋居高則峻急，處卑則微軟，乃於高低相代之所，乾溼暫判之間，平分緩急，剛柔相濟，中正對撞，隨勢裁成，使其得宜，謂之中聚撞穴。要左右相登，並無凹陷，穴情明白，生氣呈露方結，不然上洩下陡，難免土蟻之患。

When the upper stretch of a mountain is hard and the lower stretch yielding, plant the point facing the exact middle of the vein-line at the place where hard and yielding meet; hence it is called the Facing Staff (對杖). Because if the place is high it is steep and urgent, and if low it is too soft, one should lower the staff at the place where high and low alternate, between where dry and wet have just divided, parting the urgent and the gentle evenly, so that hard and yielding adjust each other. Charge down facing the vein upright and true, cut the point according to the configuration, and strive for what is exactly right; this is called a 'center-gathering Strike point.' This kind of point should have the surrounding hills on left and right paired in height and even, with no hollow or gap; the feeling of the point should be open and clear, the living qi showing itself, before it counts as a true gathering. Otherwise qi leaks above and pours steeply below, and one can hardly avoid the affliction of earth-ants invading the coffin.

勢強脈急，就山麓低緩處頂脈實粘，故曰綴。當脈則大斗，脫脈則犯冷。乃於息氣已脫之前，勁氣既闌之後，稍離三尺，緩其悍急，使其沖和，謂之脫煞粘穴。要四獸皆低，並不凌壓，真氣滴落，眾水有情方結，不然脫氣尖脈，難免泥水之患。

When the incoming force is strong and the vein-qi urgent, go to the low, gentle place at the mountain's foot and Adhere solidly, meeting the vein-line; hence it is called the Attaching Staff (綴杖). The measure here is the hardest: if one sits exactly on the heart of the vein, the qi received is too great and they contend; if one leaves the vein altogether, one offends the cold of yin. Therefore, before the breath-qi has quite detached and after the hard qi has already waned, lower the coffin about three chi from the head of the vein, easing that fierce, urgent qi so that it returns to harmony. This is called a 'shedding-killing Adhere point.' This kind of point should have the four beasts all lying low, not pressing or oppressing the point; the true qi falls in one drop, and the host of waters embrace with feeling, before it counts as a true gathering. Otherwise one has detached the qi and is left with a pointed vein, and can hardly avoid the affliction of mud and water soaking the coffin.

饒龍減虎，犯過脈中，如侵境相犯之犯，即棄死挨生，外趨堂氣者是也，此多乳突結。

Widen the Azure Dragon side and draw in the White Tiger side, letting the point cross the exact middle of the vein and invade one side; hence it is called the Encroaching Staff (犯杖), taking the meaning of the word 'encroach' as in crossing a border to offend. Concretely, one discards the side of dead qi, draws toward the side of living qi, and moves the point outward to tend toward the qi of the Bright Hall. This class mostly gathers a point on ground of a milk-form or bulge-form. (Note: this section is titled 'The Twelve Methods of the Inverted Staff,' yet the base text in fact lists only eleven—Following, Reverse, Contracting, Departing, Buried, Piercing, Joining, Cutting, Facing, Attaching, and Encroaching—one article is missing. We receive what the base text actually has, and do not presume to supply it.)

夫觀龍觀其起，明穴明其止。起乃動而生，止乃靜而死，死處又尋生，是名曰生氣。故一察其微，乃盡其大旨。象其物而取其事，順其情而取其理，推分合以定淺深，明饒減以存剋制。倚撞蓋粘，體勢情意，差之毫釐，謬以千里。

In looking at a dragon one looks at where it rises; in recognizing a point one recognizes where it stops. To rise is to move and generate; to stop is to be still and dead. To be able, in a place of dead stillness, to find again a bit of generating mechanism—this is what is called living qi. Therefore, so long as the finest places are examined clearly, the great aim of the whole book is entirely therein. The method is: from its image of things infer its answering affairs; following its nature seek its principle. Infer the dividing and joining of the bounding waters to fix the depth of lowering the coffin; understand yielding and reducing on left and right to preserve the force of restraint. The four methods Lean, Strike, Cover, and Adhere all speak of these layers—form, force, nature, and intent. A difference of a hair, and the error is a thousand li.

來龍急氣，脈直沖中，無乳氣穴粘右邊，側受倚其後，托左臂長而明堂寬展，如人之擔傘勢也。宜淺開金井，若太深必傷，宜培加客土，填實於塋，必主富貴綿遠。

The incoming dragon's qi is urgent; the vein charges straight down from the exact center, and in the middle no milk-bulge has gathered. The point is then Adhered on the right, received from the side and Leaning on the rear of the vein; the left arm stretches long and holds the site of the point, and the Bright Hall is broad and easy. The whole configuration is like a person carrying an umbrella aslant on the shoulder. In burial the golden well should be opened shallow; if dug too deep the qi of the point is sure to be injured. Then add guest earth and pack the mound solid. Such a ground is sure to govern wealth and honor lasting far.

來龍三四節結，穴勢既不峻急而纏護，又齊整坐下，金魚環會，堂氣分明。宜扦正穴，開井放棺，接取真氣，墳培高壘，向對中應為的。半紀之間，富貴雙全。

The incoming dragon gathers a point after three or four sections of rise and fall. The force of the point is not steep or urgent, the wrapping surrounding hills are neat and regular, the site of the point sits at ease, the two golden-fish waters embrace and meet, and the qi of the Bright Hall can be clearly told. On this kind of ground plant at the true point in the exact center, open the golden well and set the coffin, receiving the true qi directly. Heap the mound high with earth; the sitting and facing directions should face exactly the answering case in the middle in front to be counted exact. Within half a cycle after burial—about six years—wealth and honor are both complete.