Question 54 · The Difference in Use Between Yin Dwellings and Yang Dwellings

五十四問曰：據《宅法舉隅》所云，天心一卦，四十八局，門宅層間，內外六事，條分縷晰，備極詳明。吾子尚以僅知陽宅少之，然則陰陽二宅，用法不同？

A student asked: According to what is explained in "Illustrative Examples of Dwelling Methods," the Heaven Heart hexagram, the forty-eight layouts, the hierarchy between the door and the dwelling, and the internal and external six matters are all discussed in detail. Yet the master still considers them to only understand yang dwellings and therefore undervalues them. Are the methods for using yin dwellings and yang dwellings different?

答：陽宅重局不重龍，重門不重山，其起卦挨星之法，最重是向。移門改路，只在土木之工，轉換之際，氣因門路而入，吉凶隨之。若陰宅山法，先在尋龍點穴，然後立向消水，純是天成，一些差池，斷送人全家性命。彼朱旭輪，乃無錫人，與章仲山同里，又先後俱是道光年間人，且是訣非傳不會。雖蔣公尚稱其師為無極子，彼二人著書，不言其師為誰氏，已屬忘本之人。

Ma Taiqing answered: For a yang house, the emphasis is on the overall layout rather than the coming dragon, and on the gate rather than the sitting mountain; the method of casting the hexagram according to the star directions is most important, and the direction is the key. Moving the door or changing the path is merely a matter of carpentry and construction; once these are altered, the qi will follow the door and path in, and so will the fortune and misfortune change. As for the yin house, the method of mountain form first requires finding the dragon and the site, then setting the direction and eliminating the water flow, all of which are naturally formed; even a slight difference can ruin a family's destiny. Zhu Xulun was from Wuxi and was a fellow townsman with Zhang Zhongshan, and both were from the Daoguang era. Moreover, this method of secret transmission cannot be learned without being taught. Master Jiang still referred to his teacher as the Wuji Zi, yet these two wrote books without mentioning their own teachers, and they can be considered as people who have forgotten their roots.

廣陵人曾向余言，章仲山遊維揚，巨族爭延之，徒手得謝禮萬餘金，不曾與人葬得好墳，乃熟於理氣，而昧於形勢者也。是以因章而疑朱，恐其僅知挨星之法，而昧於形勢耳。

A man from Guangling once told me that when Zhang Zhongshan traveled in Yangzhou, many large families invited him, and he received over ten thousand taels of gifts without doing any burial work, not even able to make a good tomb for anyone. This is the case of someone who is skilled in the principles of qi but not familiar with the forms and circumstances. Therefore, I became doubtful about Zhu Xulun, fearing that he might also only understand the method of aligning stars but not the forms and circumstances.

五十五問曰：《天玉經》云『乾山乾向水流乾，乾峰出狀元；坤山坤向水流坤，富貴永無貧；午山午向午朝堂，大將值邊疆；卯山卯向卯源水，富貴石崇比。』諸解不一，雖蔣公亦未切實指明？

A student asked: The "Tianyu Jing" says, "When the mountain is Qian and the direction is Qian with water flowing to Qian, the peak of Qian will produce a top scholar; when the mountain is Kun and the direction is Kun with water flowing to Kun, wealth and honor will never be lacking; when the mountain is Wu and the direction is Wu with the hall facing Wu, a great general will guard the border; when the mountain is Mao and the direction is Mao with water flowing from Mao, wealth and honor will be as great as Shi Chong." Different schools have different interpretations, even Master Jiang did not clearly explain these lines. How should these lines be understood?

答：此是說形勢，說方位，而暗言理氣，秘妙於形勢方位中也。至於狀元大將，亦不能拘泥。但幹為八卦之首，又其方為天門，遇龍穴砂水，極真極美之地，得元運，又有文魁二星會合，自然出狀元；倘稍有不的，亦可出科甲，不能掄元也。

Ma Taiqing answered: These sentences on the surface talk about form and direction, but in reality they refer to the principles of qi - the secret lies within the form and direction. As for "producing a top状元" or "becoming a great general," one cannot rigidly follow them. This is because Qian is the first of the eight trigrams, and the Qian direction is the heavenly gate. If one encounters a site with extremely true and beautiful dragon,穴, sand, and water, and also coincides with the favorable era, plus the convergence of the two auspicious stars, Wen Chang and Kuai Xing, one naturally produces a top状元. If any of these conditions is slightly inaccurate, one can still produce candidates for the imperial examination, but just not the top rank.

但乾山乾向水流乾，乾峰出狀元，其幹字上，當下一或字：或乾山，或乾向，或乾水，或乾峰，必遇文魁二星，會合之年月始然，否則富貴而已。其餘七山，皆是如此，不僅乾山、午山、卯山、坤山四卦已也。但峰秀水曲者貴，峰肥水大者富，出人物俊秀渾厚，亦在此上分。

Now take the lines 「乾山乾向水流乾，乾峰出状元」. Each occurrence of the word 「乾」 should be read with the word 「或」 added before it: either乾山, or乾向, or乾水, or乾峰. Only when the years and months coincide with the conjunction of the stars of Wen Chang and Kuai Xing will a状元 be produced; otherwise, one will only achieve wealth and honor. The same principle applies to the other seven directions, not limited only to the four trigrams of乾, 午, 卯, and 坤. As for the forms of the peaks and the flow of the water, clear and秀丽 peaks and winding water indicate nobility, while thick and prosperous peaks and broad water surfaces indicate wealth. Whether the people produced are refined or robust also depends on these distinctions.

余曾見直隸蔚州，李氏葬地，當出文狀元，其家習武，竟中武狀元，可見習染使然，地亦無如之何矣。

I once saw a burial site of the Li family in Zhili Weizhou. According to the principles, it should produce a literary状元. However, the Li family has been practicing martial arts for generations, and he actually became a martial arts状元. This shows that later cultivation also plays a role, and even the land cannot help in this matter.

曾見人家藏偽造之元空，珍為秘本，其解乾山乾向水流乾，元後天乾上來龍，為乾山；朝先天乾，為乾向；身坐後天之坎，以先天坎上之水，為乾水；或用飛吊挨排，由坐山挨起，由向上挨起，由來水挨起，由水口挨起，自幹所治之方，為乾山乾向水流乾。種種謬語，以亂真傳，殊可惜也。

I have also seen people hiding a forged version of the Xuan Kong book, treating it as a secret manuscript. It explains "Qian mountain Qian facing water flowing to Qian" as follows: the dragon coming from the later heaven Qian position is called Qian mountain, facing the earlier heaven Qian position is called Qian facing, the body sits on the later heaven Kan position, and taking the water from the earlier heaven Kan position is called Qian water. Alternatively, it uses the method of flying plate to arrange the positions, sometimes starting from the sitting mountain, sometimes from the upward direction, sometimes from the incoming water, and sometimes from the water mouth. Whenever it reaches the area under the jurisdiction of Qian, it is considered "Qian mountain Qian facing water flowing to Qian." All these absurd statements have confused the true transmission, which is truly regrettable.

五十六問曰：南北各省，竟有荒陋州縣，從古迄今，不能出一偉人，亦不出一科第，何其凋敝一至於此？

A student asked: Some remote and backward counties in northern and southern provinces have not produced any remarkable person or someone who passed the imperial examinations from ancient times to now. How could they be so deteriorated?

答：大凡名都巨邑，所占者，皆風水之區。一要城池得地，二要宮署合宜，三要文廟合武，四要書院培養英才，五要土著人士立志向學，再有醇儒指教，自然人文蔚起矣。不然，既不向學，又無指教，科第功名，焉能從天而降耶。如餘所謂龍穴砂水，文魁會合之處，豈百里之邑，竟絕無一有，有是理，有是事乎？

Ma Taiqing answered: Generally speaking, famous places are large cities, and they all occupy good fengshui areas. First, the city should be located on a suitable site. Second, the position of the government office should be appropriate. Third, the direction of the Confucius Temple should be in harmony. Fourth, there should be a academy to cultivate talents. Fifth, the local scholars should be determined to study. Moreover, there should be sincere Confucian scholars to guide them. Thus, the culture and humanities will flourish. Otherwise, if people are not willing to study and there is no one to teach them, how can the imperial examination ranks and official titles fall from the sky? As for what I said about the dragon, the tomb, the hills, the water, and the convergence of the Wen Chang and Kuai Xing, in a county of a hundred miles square, is there really not a single place like this? How could there be such a thing in the world?

如近世河間人，多閹宦；石埭，多衣工；撫州人，多書客；溧水人，多藥商；曹州人，多響馬；南陽穎州壽春，多掖刀捻匪之類。蓋由比屋鄰居，見聞如是，所行為竟如是矣。豈有天成山水，專出宦者、衣工、書客、藥商、響馬、掖刀、捻匪之地者耶。朱博短衣，齊變楚俗，其教化原在人也。

For example, in recent times, people from Hejian often became eunuchs, people from Shidai often became tailors, people from Fuzhou often became book merchants, people from Lishui often engaged in the herbal medicine trade, people from Caizhou often became bandits, and people from Nanyang, Yingzhou, and Shouchun often became violent bandits like the Nian rebels. This is because families live close to each other, and what they see and hear becomes the way they act. How could there be natural mountains and rivers that specifically produce eunuchs, tailors, book merchants, herbal traders, bandits, criminals, and Nian rebels? When Zhu Bo of the Han dynasty took office, he changed his attire to short clothes and dealt with affairs according to local customs, and the customs of Qi gradually became like those of Chu—this shows that education and influence are man-made.

五十七問曰：世有龍穴砂水，並無暇疵之地，不惟不發，甚至敗絕，是何以故？

A student asked: There are some places where dragon, tomb, sand, and water are all excellent, yet they do not produce good results and may even lead to decline. Why is this so?

答：此即是不明三元理氣，盡據形勢之美好，不待合元運之時，而即遷葬。吉氣未到，凶煞先來，故敗絕相尋，遑云發福。彼世之舍理氣而專言形勢者，可不懼哉。

Ma Taiqing answered: This is exactly the result of not understanding the principles of the Three Periods and Qi energies. People only look at the form and think it is good, but they rush to move the grave without waiting for the proper era and energy to align. The auspicious energy has not yet arrived, but the malevolent forces have already come, so one misfortune follows another. How can one talk about prosperity? Those who ignore the principles of Qi and focus only on the form, should they not be afraid?

五十八問：墳地以元運判興廢，已鑿鑿有據，在未葬之時，尚可趨避。設若已葬得運之地，忽交失運時，將舉其墳盡遷之耶？何以未見古人有是事者？不特不見有是事，且有自上元發至下元而不敗者，是何以故？

A student asked: The determination of the prosperity or decline of a burial site based on the original period of time is already well established; before burial, one can seek good fortune and avoid misfortune. But if a person is already buried in a site that was in a favorable period, and then suddenly enters an unfavorable period, is it necessary to move all the graves? Why haven't I ever seen ancient people doing this? Not only have I never seen it, but there are also families who have remained prosperous from the upper period to the lower period without decline. What is the reason for this?

答：理自在，但人不知耳。如今日我明明指出得運失運之效如足，世固無改遷之理，而彼自得運至失運之時而敗，亦不過懵懂受之而已，初未嘗倖免也。亦有三元不敗者，並非上元一墳能管至下元。蓋百餘年間，人非一代，必有新墳，乃上元有上元之老墳，至中元，又遇中元之吉墳，即至下元，又接葬下元之新墳，所以能如是悠久，此非積善之家，有大福德之人不能。

Ma Taiqing answered: The principles are there all along, but people just don't know them. Today I clearly point out how distinct the effects of being in a favorable period and an unfavorable period are. Although there is no reason in the world to change every grave one by one, those families who move from a favorable period to an unfavorable one and eventually decline do so blindly, without understanding. No one can really escape this by chance. As for families that do not decline in the three periods, it is not because a single grave from the upper period continues to be effective throughout the lower period. One must know that within a hundred years, generations of people pass away, and there must be newly buried graves in between. In the upper period, there are old graves from the upper period; by the middle period, they encounter a favorable grave suitable for the middle period; and by the lower period, they continue with a new grave suitable for the lower period. That is why they can maintain their prosperity for so long. This is something that only a family with great virtue and good fortune can achieve.

五十九問曰：世有古仙師鉗記之說，預定大地，將如何發逹，並未言當在何運發？

A student asked: It is said that ancient immortal masters left behind the concept of "clamping records" which designate a certain place as the land, and predict its future prosperity, but they do not specify which era it will flourish in. Why is this so?

答：鉗記之說，間亦有之。彼不運據龍穴砂水之美好而言，固未嘗言元運，亦未嘗言不須元運。且元運之名，古師隱而不宣，自大鴻氏出，慮偽術之混淆，貽害世人，故將元運特長而出之，原屬一片婆心。俗子既不能窺其堂奧，遂以為駭見駭聞。

Ma Taiqing answered: There are indeed occasional instances of such things as qianji. Those who write qianji only talk about the beauty of dragon, grave, sand, and water, and though they do not mention yuan yun, they have never said that yuan yun is unnecessary. Moreover, the term "yuan yun" was originally kept secret by ancient masters; since Jiang Dahong came into prominence, he was worried that false practices would confuse the true transmission and cause harm to people, so he specially emphasized yuan yun, which was an earnest and sincere effort. Common people, unable to grasp the profound meaning, have regarded it as a terrifying and strange theory.

又有一種，慕其名，不得其傳，自創一解，惑世誤人，致令謗元空者紛起。從此元空一道，又復難明真偽，殆天不欲斯人盡聞妙道，而生此種種魔障於世間耶。

There are others who only admire the reputation of Xuan Kong, but have not received any transmission, so they invent their own interpretations, deceiving people and misleading future learners. This has led to widespread criticism of Xuan Kong. Since then, the authenticity of this discipline has become uncertain—perhaps it is heaven's will not to let everyone hear this profound teaching, so many obstacles have arisen in the world.

六十問曰：鉗記之說，果可信否？

A student asked: Is the practice of using a clamp to record things truly reliable or not?

答：有可信，有不可信。其可信者，古仙師遊蹤所致，見有美地，未遇可葬之人，特留鉗記，以待將來有德者；其不可信者，乃俗師受賄巿奸，假託鉗記，以行詐欺愚。且古師鉗記最著者，莫如郭景純、劉伯溫，皆抱負王佐之才；楊筠松、賴布衣，皆高蹈隱逸之士，旁通雜術，偶一為之。非若近世術士，專挾南車，遊說富豪之門，惟知哄騙衣食者，捏造鉗記，飾繪圖形，不如此，惑人不動也，何必鉗記。

Ma Taiqing answered: There are some that are credible and some that are not. The credible ones are those left by ancient sages who, when they traveled around, saw a good site but did not meet someone worthy of it, so they left a mark intentionally, waiting for a person of virtue in the future. The ones that are not credible are made by mediocre masters who accept bribes and engage in fraudulent practices, pretending to use the mark to deceive and fool people. Moreover, the most famous ancient masters of the mark were Guo Pu and Liu Bowen, both of whom had the talent to assist emperors. Yang Yunsong and Lai Buyi were both reclusive scholars who were skilled in divination and only occasionally used the mark. How is this comparable to modern-day diviners who carry a compass around, trying to persuade wealthy families, only knowing how to deceive for a meal? They fabricate marks and embellish diagrams, for without doing so, they cannot persuade people. If they truly had ability, why would they rely on marks?

六十一問曰：青陽桂丹崖，諱超萬者，精三元。昔未第時，居京寓，必改易其門路，後由兩榜即用；其居室每月必遷移，竟以觀察在閩，秉臬權藩終？

A student asked: Qingyang person Gui Dan崖, named Chao Wan, was skilled in the three yuan calculations. When he had not yet passed the imperial examination, he lived in an apartment in the capital city and insisted on changing the door's direction. Later he indeed became an imperial examiner and was immediately appointed to an official position. The room he lived in was changed every month, and eventually he reached the position of Dao Yuan in Fujian, also temporarily managing the Inspectorate of Criminal Justice and acting as the Commissioner of Revenue. Why was this so?

答：余初入都，即知其名，惜未見其人。而測其所行所為，必其墳已得地，彼又以挨星法，施之陽宅耳。其改易門路以求中者，即前所云，取文魁二星會合之處也；其每月遷移居室者，是取生旺之氣，以趨吉避離也。又聞其建造宗祠之後，侄中武舉，子點庶常，殆亦深明明體用作法，方能如是。

Ma Taiqing answered: When I first came to the capital, I had heard his name, but unfortunately I never met him in person. Judging from his actions, it must be that his family's tomb has already obtained a good burial site, and he has applied the method of star alignment to his residence. He altered the entrance and pathways to seek success in the imperial examinations, which is exactly what I mentioned earlier, taking the positions of the Wen Chang and Kuai Xing stars. He changed his rooms every month to obtain the vital and prosperous energy, seeking good fortune and avoiding misfortune. It is also said that after he built the family temple, his nephew passed the military examination and his son was appointed as a miscellaneous official. It seems that he must have deeply understood both the body and the application of two-layered methods to achieve such results.

六十二問曰：千里尋龍，到頭一穴，而各書或云過峽高，則穴結高處；過峽低，則穴結低處；或云岸山高，則穴高，岸山低，則穴低；或云看龍虎二砂，以定穴之上下；或云以卦九星五行，以定金之淺深者。究竟如何點穴法？

A student asked: When seeking a dragon for a thousand miles, in the end it is only to find a single grave site. However, different books give different explanations: some say that if the dragon passes through a high ridge, the grave site should be located at a high place; if the dragon passes through a low ridge, the grave site should be located at a low place; some say that if the case mountain is high, the grave site should be chosen at a high place; if the case mountain is low, the grave site should be chosen at a low place; some say that one should determine the high or low position of the grave site by looking at the left and right dragon and tiger ridges; some say that one should use the Eight Trigrams, Nine Stars, and Five Phases to determine the depth of the grave site. So, how should one choose the grave site?

答：從峽山上定穴者，乃術士惡習，誇張其辭，於步龍時，預決穴之高低，即至到頭，勉強牽就，此等之人，余屢見之。以岸山定高低者，恐其高壓，故岸高則高點，岸低則低點；若岸山遠，雖高何嫌。以龍虎定穴者，倘本身無龍虎，將如之何。至以八卦、九星、五行定穴者，更屬迷謬。

Ma Taiqing answered: Determining the site based on the mountain shape in the overpass is a bad habit of geomancers: they like to make big claims, and while surveying the dragon's coming, they already decide the height of the site in advance, then when they reach the site, they force themselves to adjust to fit—this kind of person I have seen many times. Using the case mountain to determine the height of the site is to prevent the case mountain from being too high and pressing on the site, so if the case mountain is high, the site should be higher, and if the case mountain is low, the site should be lower; but if the case mountain is far away, even if it is high, what harm is there? Using the dragon and tiger sands to determine the site, then what if the land itself does not have dragon and tiger sands? As for using the eight trigrams, nine stars, and the five phases to determine the site, that is even more absurd and confusing.

蓋地脈生動，比之如龍者，特因其起伏擺折而云。試看來龍祖山粗雄，跌峽一次，則山漸秀嫩，愈跌俞佳，即至結穴，山形土色全異，而靈氣聚矣。如無跌斷，必左右擺折，遇擺折處，必分枝開帳，以洩憋氣，大則為兼葭枝，小則為水木蘆鞭之類。即至結穴，砂纏水聚，而生氣凝矣，如是乎窩鉗乳突之形成，浮沉高低之法定。

To understand the vitality of the terrain, it is compared to a dragon because it has ups and downs, bends and turns. For example, the ancestral mountain from which the terrain originates is large and majestic. Each time it breaks down into a valley, the mountain becomes more refined and delicate. The more breaks, the better. When it reaches the point where the terrain forms a cluster, the shape of the mountain and the color of the soil have completely changed, and the spiritual energy has gathered. If there are no breaks, then it must bend and turn to the left and right. At every bend and turn, branches and subsidiary ridges must branch out, forming screens and enclosures to release the coarse energy that is trapped. Large ones are called "Jianjia Zhi," and small ones are called "Shuiwu Lubei" and similar. When the terrain reaches the point where the surrounding land forms a ring and the water gathers, the life energy is then stabilized. At this stage, the forms of the depression, the clamp, the nipple, and the protrusion are formed, and the rules for whether thesite should be shallow or deep, high or low are determined.

若是小小窩鉗乳突，是為少陰少陽，即在其上點穴，本無疑義。倘窩鉗寬大，是為老陽，老陽不可用，須於老陽中覓少陰，又當於窩鉗中求乳突，即為少陰；倘乳突肥人，是為老陰，老陰不可用，須於老陰中覓少陽，又當於乳突上求窩鉗，即為少陽。若大窩鉗中無乳突，大乳突上無窩鉗，又有求暈之法。

If the depressions, clasps, nipples, or prominences are small, they belong to the Lesser Yin and Lesser Yang, and one simply needs to puncture them directly, as there is no doubt. However, if the depressions or clasps are excessively wide, this is considered Old Yang; Old Yang is not suitable, and one must seek the Lesser Yin within the Old Yang, meaning one should look for a nipple or prominence within the large depression or clasp. That would be the Lesser Yin. If the nipples or prominences are overly large, this is considered Old Yin; Old Yin is not suitable, and one must seek the Lesser Yang within the Old Yin, meaning one should look for a depression or clasp within the large nipple or prominence. That would be the Lesser Yang. If one cannot find a nipple within a large depression or a depression within a large nipple or prominence, then there is another method called 'seeking the whirlpool' to use.

窩鉗之暈，如人心坎中跳起處，略有一點高影，是一陰初動，似有似無，便是穴暈；乳突之暈，如小兒頌門上吸動處，略有一點低靨，是一陽初動，若隱若現，便是穴暈。立穴於此，自然水朝砂應，龍繞虎馴，其巧妙處，暗合天機。俗師動雲尋龍點穴，豈易言哉，豈易言哉。

The aura around a pit is like the slight bulge in the center of the human chest where the heartbeat is felt; it is a subtle shadow, representing the initial movement of Yin, appearing and disappearing, which is called a qi aura. The aura around a nipple is like the slight depression in an infant's soft spot, where it slightly moves and contracts; it is the initial movement of Yang, faint and intermittent, also called a qi aura. If a site is chosen here, water will naturally flow towards it, and the surrounding terrain will respond appropriately. The Azure Dragon will encircle it, and the White Tiger will be tamed. The subtle intricacies here align with the heavenly mechanism. Ordinary practitioners often casually mention "seeking the dragon and selecting the site," but how easy is that? How easy is that!

六十三問曰：山崗尋龍點穴之法，尚可習見習聞，其平陽平洋，尋龍點穴之法，僅見《水龍經》，具其圖形，究未顯言其所以然點穴理氣之法。

A student asked: The method of seeking a dragon and determining a site in mountainous areas is often seen and heard about; but for flat land and plains, the method of seeking a dragon and determining a site is only found in the Water Dragon Classic, which only draws diagrams and does not clearly explain the principles of site selection and the arrangement of qi.

答：大江以北，東至齊，西至秦，北抵幽燕，平陽居十六七，平原居十之二三，高山大隴，僅十之一二。而葬山者，甚屬寥寥，不從事於平陽平原之地。然北人俗厚質樸，業青鳥者無幾，蓋不善作欺人之事，不似南人誣罔詭譎，競挾南針，自稱妙手者之多也。至其尋龍點穴，亦無真知卓見，大約依局定穴者居多，其得穴與不得穴，發與不發，亦在人幸不幸耳。

Ma Taiqing answered: To the north of the Yangtze River, from the east to Shandong, west to Shaanxi, and north to Youyan, Pingyang accounts for six or seven tenths, plains account for two or three tenths, and high mountains and large ridges account for only one or two tenths. Therefore, few people are buried on mountains, and most have to make do with Pingyang and plains. The people in the north have a simple and honest custom, and few people engage in the practice of堪舆 because they are not good at deceiving others. Unlike the people in the south, who are full of false pretenses and cunning, everyone in the south carries a compass and claims to be a master hand. As for the people in the north searching for dragons and selecting gravesites, they cannot be said to have true insight. They mostly determine the grave sites according to the general situation, and whether they can find the true grave site or not, whether they can bring about prosperity or not, depends entirely on their own luck.

餘與李師遊，其看平陽之法，於綿渺一片之處，細察地氣之隱隱隆隆，如人肉上之筋，皮中之脈，若有若無，高一寸為山，低一寸為水也。有帳蓋也，有迎送也，有過峽也，有人首至結穴處，或以水，或以路，或以低淺之地，纏繞交護，龍穴砂水，樣樣俱全。其穴形亦分窩鉗乳突，窩大窩小，求突求暈，一與看山法同，總要乘得元運生旺而用之，其發可翹足而待。

When I traveled with Master Li, I saw the way he examined flat land: on a vast plain, he carefully observed the subtle and faint elevation of the earth's qi, like the tendons on a person's muscles or the veins beneath the skin, barely perceptible. A rise of one inch was considered a mountain, while a depression of one inch was regarded as water. Flat land also had screens and barriers, welcoming and protective features, ridges that constricted the qi, and a final convergence at the site of thesite. It could rely on water, on roads, or on slightly lower and flatter ground to encircle and protect. The dragon, thesite, the sand, and the water were all present. The shape of thesite also varied into forms such as a hollow, a clamp, a nipple, or a protrusion. A large hollow would seek a protrusion, while a small hollow would seek a depression. This method was entirely consistent with examining mountains. In summary, one should use it in accordance with the flourishing and vitality of the original cycle, and the prosperity it brings will be eagerly anticipated.

至若平原，在原下望之，如同高山，及在原上，則低平如掌，一望無際，與平陽無二。其結穴處，有在原邊者，有在原角者，有在原盡頭者，有在原之中者。若在邊者，則下臨崖岸，彷佛大江大湖之傍，必左右有溝渠插入交匯。

When viewed from the plain below, it appears like a high mountain; but when standing on the plain, it seems flat and wide, like the palm of a hand, extending endlessly, similar to a flat land. The place where the land forms a mound can be at the edge of the plain, at its corner, at its end, or in the middle. If it forms at the edge of the plain, there is a cliff below, resembling the banks of a great river or lake, and there must be channels on both sides converging there.

即在其交匯氣聚之處立穴。其在角者，彷佛大小轉灣處，形象圓淨，理氣清純，即在其圓淨清純處立穴。其在盡頭者，則原勢漸低，亦有枝腳作龍虎拱衛，與高山大隴，幹流結穴相類。其在原之中者，四望不見邊岸，有溝渠，則就溝渠，有路水，則就路水，其認脈審穴，仍與平陽同，此皆從來無人細辨者。

Then, choose the site where two bodies of water meet and where the qi converges. If the terrain forms a rounded and smooth bend, resembling a large and small curve turning, with a clean and pure shape and clear and pure qi, then choose the site there. If it forms at the end of the original slope, where the original slope gradually descends, and there are branches acting as dragon and tiger to guard it, similar to the situation where a major flow meets a mountain ridge, then choose the site there. If it forms in the middle of the original slope, where all sides are open and there are no visible edges, then follow the ditch if there is one, or follow the water if there is a road by the water; the method of identifying the coming pulse and determining the site remains the same as in flat land. These points have never been carefully examined before.

六十四問曰：江浙盡屬平洋，六朝以後，代出名流，而看平洋之法，可得聞歟？

A student asked: The Jiang-Zhe region is entirely flat land, and since the Six Dynasties period, generations have produced famous people. Could you explain the method of examining flat land?

答：平洋遍地水田，皆人力瀦蓄者耳，當其未開田以前，亦與平陽同一類也。今雖已改地為田，其有龍有砂處，田必高；其界水處，田必低；過峽處，田必低窄；開帳處，田必橫寬。其結穴處，高田為砂，抱護於外；低田為水，環繞於內。結穴之田，高不過砂，低不侵水，相度形勢，或深葬，或淺埋，或培土結盤，以迎生旺之氣運，作用之妙，存乎其人，亦必積善有德之家，乃肯為之施力耳。

Ma Taiqing answered: In flatlands filled with paddy fields, all the water is artificially stored and irrigated by human effort; before these areas were cultivated into fields, they were originally the same as the plains. Now that they have been transformed into fields, wherever there are dragons and sands, the field surface must be high; at the boundary waters, the field surface must be low; at the places where the water channels pass through, the field surface must be both low and narrow; at the places where the fields spread out, the field surface must be wide and horizontal. At the site where the terrain converges, the high fields are sands that surround externally, while the low fields are waters that encircle internally. The field at the convergence point must not be higher than the sands nor lower than the waters; then, according to the terrain, one may choose deep burial, shallow burial, or build up the soil into a flat platform to welcome the prosperous qi. The skill in application lies entirely with people; and it must be a family that has accumulated virtue and goodness that I would be willing to expend this effort for them.

六十五問：人咸謂玄空之學，只重理氣，不重形勢。今聞子言，重形勢，莫精於玄空者矣，何以習三合者，詆之不遺餘力？

A student asked: People often say that the study of Xuan Kong places great emphasis on qi and principles, but not on form and structure. Now, after hearing the teacher's explanation, it seems that Xuan Kong actually explains form and structure most thoroughly. Then why do those who study Sanhe go to great lengths to criticize it?

答：是有故焉。玄空之學，可以挽回造化，必擇人而授，必擇人而用，則術者不得其門而入，不得不挾三合以求食，遂以詆譭玄空為能事。俗人無知，助之誹謗，而元空家懷不世之秘訣，方晦跡韜光，以避世俗糾纏，無心與之分辯，亦不屑與之分辯。彼皆自作自受者，蓋天也命也。

Ma Taiqing answered: There is a reason for this. The study of Xuan Kong can reverse the course of nature, so it is necessary to select talented people to pass on and use the knowledge. In this way, the itinerant diviners cannot find a way in, and are forced to rely on Triple Harmony to make a living, thus using the defamation of Xuan Kong as their specialty. The common people, being ignorant, follow along and spread the same slander. The Xuan Kong practitioners, holding a rare secret, are now keeping a low profile and avoiding the entanglements of the world. They have neither the desire nor the inclination to argue with them. The fate of those people is self-inflicted, which is also considered the will of heaven and the course of destiny.

六十六問曰：高山大隴，平原平陽，認龍點穴，既如此其重且的，宜乎古今名師扞葬，皆當在大干、大枝，特結之處立穴，乃考之殊不盡然，其旁城借局，牽就用事者甚多。

A student asked: Whether it is a high mountain or a flat plain, recognizing the dragon and selecting the site is so important and accurate. Therefore, ancient masters should surely choose the site at the special convergence of great main dragons and large branch dragons. However, upon examination, this is not always the case. There are many instances where they use "borrowed situations" and make compromises. Why is this so?

答：是亦有說。或正龍正穴，當未可用之時，用之恐致禍，不如就其偏側可用者，用之以邀福；或其葬家德行淺薄，不欲逆天以行事，姑以其次者應之。蓋以年代人事，細詢之自見。

Ma Taiqing answered: There is also an explanation. Sometimes it is because the main dragon and main site are not suitable for the current era, and cannot be used yet; using them forcefully may bring misfortune, so it is better to choose a nearby secondary site that can be used to seek blessings. Sometimes it is because the family who are to be buried have shallow virtue, and master geomancers are unwilling to defy heaven, so they just take a second-rate site to accommodate them. As long as the era and the family's conduct are carefully inquired about, it will be clear.

六十七問曰：元空之術，不云可以此行善積德，何以又有不輕為人施用之言，豈不自相矛盾？

A student asked: Isn't the art of Xuan Kong meant to be used for doing good and accumulating virtue? Why does it say not to use it lightly for others? Isn't this contradictory?

答：所謂行善積德者，乃遇人家丁稀壽促，宗嗣垂絕者，為之扦一丁壽之地；遇人品學優長，而貧困不售者，為之扞一富貴之地；遇人世代仁厚，又逢大地，理應指示；或其人世無大惡，身遭奇殃，為之轉移，化否為泰。只要其人敬信，不取謝金，是謂之行善積德。倘其人挾富挾貴，陰隙全無，希望非常福分，以利為餌，遠近奔趨，若此等人，決不輕為施用。

Ma Taiqing answered: The so-called doing good deeds and accumulating virtue refers to these several situations: if a family has few descendants, short lifespans, and is on the verge of losing its lineage, I would select a piece of land that can help them establish a main descendant and prolong life; if a person is morally upright and scholarly but poor and not successful in his career, I would select a piece of land that can bring him wealth and status; if a family has been virtuous for generations and happens to encounter a large piece of land, by right I should guide them to use it; or if a person has not committed great evils in his lifetime but suffers from strange misfortunes, I would relocate his burial site to change his bad fortune into good fortune. As long as the person is respectful and sincere, I would not charge any fees at all—this is called doing good deeds and accumulating virtue. If a person relies on his wealth and power, has no virtue at all, yet expects extraordinary blessings, using official positions and wealth as bait to attract people to follow him—such a person I would never easily help.

餘親見李師為一親王看生塋，微嫌地狹，王問其奴曰：『傍是何人地？』奴曰：『民地也。』王曰：『可將我之界移過去。』李師怒曰：『何不以價買，而奪民之生產乎？』怫然登車而歸。王踵至寓謝過，李師卻聘不顧，星夜命駕回裡。元空門中，專以救人濟世為念，視王候與乞丐，均人也，豈在富貴貧賤上分向背耶。

I once saw Master Li examine a tomb prepared in advance for a prince, but found the site slightly too narrow. The prince asked his servant, "Who owns the land next to us?" The servant replied, "It belongs to a commoner." The prince said, "Then just move our boundary marker over there." Master Li became very angry and said, "Why don't you buy it instead of seizing the commoner's land, which is essential for his livelihood?" He then angrily got into his carriage and left. The prince followed him to his residence to apologize, but Master Li returned the gift money and ignored him completely, ordering his servant to drive him back to his hometown that night. In the Xuan Kong school, the practitioners are dedicated to saving people and helping the world. They treat nobles and beggars alike as human beings, and should not show favor or hostility based on wealth or poverty.