Question 94: Are the auspiciousness and inauspiciousness of a dwelling place and a burial site the same or different?

九十四問曰：北方地平水遠，隨處皆可葬墳，風俗樸誠，人死即葬，其浮厝者甚少。南方地狹人稠，水陸相半，擇地者，不得不求之於山岡，賣者居奇，買者猶豫，術士又從中煽惑之，則篤信者，如先言厝而後言葬。間有厝而吉者，亦有厝而凶者，其厝之吉凶，與墳之吉凶，同乎不同？

A student asked: In the north, the terrain is flat and the groundwater is far away, so everywhere is suitable for burial, and the customs are simple and honest, so people bury the dead as soon as they die, and few practice temporary burial. In the south, the land is narrow and the population is dense, with half water and half land, so those who choose burial sites have to go to hills and ridges. Those who sell land take advantage of the situation and raise prices, while those who buy land hesitate, and geomancers incite them, so those who believe in feng shui first talk about temporary burial and then about actual burial. Among these, some temporary burials result in good fortune, and some result in bad fortune. Are the good and bad fortune of temporary burials the same as or different from those of actual burials?

答：墳之所重者，龍穴砂水；厝之所有重者，局勢向水，不必有龍穴也，只須朝向水法合運，俱是一樣發跡。但葬則骨安而親寧，與天地共久；若厝則魂魄未安，兼有水火賊盜之虞。其凶者，固宜速葬；縱吉者，豈可因已之僥倖，忍令親骨久停，不孝之罪，莫大乎是。編氓無知，固屬可笑，乃士大夫蹈其轍者，更甚編氓，豈風水能惑人，人自惑耳。

Ma Taiqing answered: Burial sites emphasize dragon, grave, sand, and water; however, temporary burials only focus on the overall situation, direction, and water flow, and do not necessarily require dragon or grave. As long as the direction and water pattern match the upper yuan period, they can still bring success. However, when burying the dead, the remains can find peace and the spirits can rest, thus being in harmony with heaven and earth for a long time. If only temporarily buried, the souls are not yet settled, and one must still worry about water disasters, fires, and theft. If temporary burial is destined for misfortune, one should certainly hurry to bury the dead. Even if it is destined for good fortune, how can one bear to let the remains of relatives remain outside for years? There is no greater sin of unfilial piety than this. Though the common people are ignorant and their actions are laughable, those among the scholars and officials who follow the same path are even more dangerous. It is not the geomancy that deceives people, but people who deceive themselves.

九十五問曰：山龍於護砂之上，有空缺處，謂之凹風；平陽後無護托，左右無護砂，四面皆風，乃穴不畏四面之風，獨畏一凹之風，卻是何理？

A student asked: If there is a缺口 on the protective sand of a mountain dragon, it is called "concave wind." In a flat and sunny area, if there is no support behind and no protective sand on the left and right, and winds come from all four sides, the site is not afraid of winds from all sides, but it is particularly afraid of a single concave wind. What is the reason for this?

答：亦嘗於起墳時見之矣。凹風在左者，棺中之骨，必吹往右邊；凹風在右者，棺中之骨，必吹往左邊；在後者，必吹至胸次，或至足下，或將骨吹毀，入手如粉，或骸骨不全。若此者，屢見之，實真有之事也。餘揣其理，蓋凹風之吹穴，如人之撮口以吹物，其氣最專之故也。

Ma Taiqing answered: I have personally seen this during the process of starting a tomb and relocating a burial. If the wind is concave on the left side, the bones in the coffin will definitely be blown to the right; if the wind is concave on the right side, the bones will definitely be blown to the left; if the wind is concave at the back, the bones will definitely be blown to the front part of the body, or to the feet, or even completely blown apart, turning into powder the moment they are touched, or the bones will be broken and incomplete. I have seen such cases many times, and it is indeed a real occurrence. I have investigated the reason for this: when the wind is concave towards the tomb, it is like a person blowing with their mouth tightly closed, concentrating and focusing the air most effectively.

若平陽之風，匝地而來，寬闊一片，不專吹穴，故無所畏忌，亦不主吉凶。倘數十步內外，有村巿家宅廟宇，則其屋左右之風，射穴亦如凹風，主人禍福。平陽無砂無峰，其村巿家宅廟宇，即作星峰論，若在旺運，當高而高之處，主有吉無凶，反是者，有凶無吉，即前所云，陰陽動靜之義是也。

As for the wind in Pingyang, it comes sweeping across the ground, covering a wide area, and does not specifically target the site, so there is no need to be wary of it, and it does not indicate good or bad fortune. However, if there are villages, houses, or temples within dozens of steps, the wind coming out from the sides of these buildings and hitting the site will have an effect similar to a concave wind, bringing about the same fortune and misfortune for the family. Since Pingyang has neither ridges nor peaks, these villages, houses, and temples are considered as star peaks. If they are during a prosperous period and the place where they should be high is indeed high, then it brings good fortune without any bad; conversely, if it is during a declining period, it brings bad fortune without any good. This is exactly the principle of yin and yang and movement and stillness mentioned earlier.

九十六問曰：山壟、岡原、平陽、平洋、六樣龍穴，其穴中土色，同乎不同？

A student asked: Among the six types of dragon graves, namely mountain ridge, hilltop, flat land, and flat plain, are the soil colors in the graves the same or different?

答：凡山壟平岡，自祖山落脈，或龍身帶石，或本山帶石，則穴中必有似石非石，似土非土之土，在穴中搓之如粉，見風日，即堅硬如石，極佳者，成太極暈。至於平原平陽，穴中多是淡黃之細土，或紅黃青紫各色，極佳者，亦有太極暈。

Ma Taiqing answered: Whenever there are ridges or flat hills, which come down from the ancestral mountain range, or when the dragon body carries stones, or the mountain itself has stones, then the grave site will certainly have a kind of soil that is neither stone nor soil. When this soil is rolled in the grave, it will scatter like powder, and when exposed to wind and sun, it will harden like stone. Among these, the best ones will form a Taiji pattern. As for plains and flat lands, the soil in the grave site is mostly a pale yellow fine soil, and there are also various colors such as red, yellow, green, and purple. Among these, the best ones will also form a Taiji pattern.

若平洋雖在萬頃水田之中，池塘水側，其結穴處，果係龍真穴的，其土色，幹而不燥，潤而不溼，捻之如面，不夾砂石汙泥者，即是好土。

As for flatlands, although they are located among vast rice fields and by ponds and pools, if the site of the burial mound is truly a genuine dragon and accurate site, the soil there will be dry and comfortable without being dry and parched, moist but not wet and sticky. When squeezed in the hand, it will be fine and soft like flour, without any mixture of sand, stones, or mud—this is good soil.

亦有成太極暈者。倘夾砂石，而又潮溼，乃無氣之穴，如局勢合宜，向水純淨，只可為厝，不可為墳也。若結盤安棺，培土作墳，名雖為葬，仍與厝等耳。

Such a place may also form a Taiji yun. If the soil contains sand and stones and is damp, then it is a site without life qi; even if the surrounding situation is suitable and the water flowing upwards is clear, it can only be used for temporary burial, not for a tomb. If one places the coffin on top of a soil layer and builds a mound around it, it is called burial in name, but in reality it is the same as temporary burial.

九十七問曰：經云：『惟有挨星為最貴，洩漏天機秘』，又『時師不識挨星學，只作天心摸』，何以挨星之重，一至於此？

A student asked: The text says, "Only the method of sequential stars is most precious, revealing the secret of heaven's mechanism," and also says, "Teachers of the time do not recognize the study of sequential stars, taking it only as a guess." Why is the method of sequential stars regarded so highly?

答：讀書者，亦不必如是拘泥，此不過讀元空挨星之好而已。夫地理總以形勢為體，理氣為體中之用，挨星乃用中之用，又其次也。其不識挨星學，只作天心摸之雲者，言天心自是天心，挨星自是挨星，蓋挨星不離天心，而不僅止天心也。

Ma Taiqing answered: Scholars need not be so literal about this. These two lines are merely praising the benefits of the Xiankong挨星 method. In geomancy, the fundamental aspect is the form and structure, while the principles and energies are the functions within that fundamental aspect. The Xiankong挨星 method is a function within those functions, and is even more refined. As for the saying "Without understanding Xiankong挨星, one can only grasp the Heaven's Heart," it means that the Heaven's Heart has its own level, and the Xiankong挨星 has its own level. Although the Xiankong挨星 cannot be separated from the Heaven's Heart, it does not stop there.

餘前所云文昌魁星會合，能發科甲，亦能擇吉修方，催人富貴，必須形勢佳，理氣合，而加之以挨星，方為全美。若形勢理氣俱非，縱仗挨星，取效一時，亦難久遠，章仲山雖得蔣公之傳，好用挨星，正坐此弊。

I have previously mentioned that the conjunction of Wen Chang and Kui Star can bring success in the imperial examinations, and can also be used to select auspicious days and determine directions to promote wealth and status; but it must be combined with good terrain, harmonious qi, and the method of sequential stars to be perfect. If both the terrain and the qi are not suitable, even if one relies on the method of sequential stars to achieve temporary results, it will not last long. Zhang Zhongshan, although having received the teachings of Master Jiang, preferred to use the method of sequential stars, which is exactly the mistake he made.

九十八問曰：依法而葬，自應富貴，但有大小之分，久暫之別，當如何決之？

A student asked: According to the method, burial according to the proper way should naturally lead to wealth and honor. However, wealth and honor can be great or small, long-lasting or temporary. How should one determine this?

答：行龍有星降，有帳蓋，有護從，有垣局，合得元運而葬之，即主大貴。若行龍單弱，帳蓋不全，護從無多，垣局狹小，雖貴不大。其大富之地，或收大江大湖之朝水，不拘水之遠近，但有一口吸盡之勢，或大河撲面入懷，或大塘匯聚明堂，雖旱不涸者，皆主速發大富。

Ma Taiqing answered: A dragon line with star peaks descending, with screens and canopies covering it, with attendants accompanying it, and with enclosures surrounding it, combined with burial during the upper yuan period, will result in great wealth. If the dragon line is thin and weak, with incomplete canopies, few attendants, and narrow enclosures, then although it may be wealthy, it will not be great. As for land that brings great wealth, it may either receive the waters from a great river or a large lake coming to pay homage, regardless of whether the water source is far or near, as long as there is a strong suctioning momentum; or a great river rushes towards it and embraces it; or there is a large pond gathering in the bright hall, which does not dry up even during prolonged droughts—these all indicate rapid attainment of great wealth.

若水路細小，或是幹流，皆主小富，雖發亦緩，尚看其人之根基才具何如。根基隆厚，才具精明者，地雖小而發亦大；根基卑薄，才具平庸者，地雖大而發亦微。至於入暫，則看元運之興衰，可以知之。近世地師，為人扦一穴，即許以狀元閣老，並不問山水何如者，皆謏墓之辭也。

If the water channel is narrow or there is no water at all, it can only bring small wealth, and the prosperity comes slowly. At this time, one must also consider the person's existing resources and abilities. If the person has substantial resources and sharp abilities, even a small land can bring great fortune; if the person has little resources and average abilities, even a large land can bring limited fortune. As for whether the fortune lasts long or is short-lived, it depends on the rise and fall of the original luck. In recent times, some geomancers promise people that they will become top scholars or high officials just by selecting a site, without considering the actual water and land conditions. These are all flattery and attempts to please the client.

九十九問曰：三合黃泉之八煞，不得謂之煞，既獲聞命矣，請問元空之煞？

A student asked: I have already understood that the eight evil influences of the Triple Harmony in the Yellow Spring are not real evils. Then, may I ask, what does the Xuan Kong school mean by 'evil'?

答：元空之煞無一定。山得運之處，宜有山，不宜有水；水得運之處，宜有水，不宜有山。不宜有而有之，即是煞矣，再逢太歲沖合到方之年，凶禍立見。

Ma Taiqing answered: The evils of Xuan Kong do not have fixed positions. When the mountain stars are in a favorable position, there should be mountains, not water; when the water stars are in a favorable position, there should be water, not mountains. If something that should not be there is present, that is an evil. If in addition, the year of the great age coincides with that direction, misfortune will immediately appear.

餘有從侄，因兵火將其父用磚槨厝于山中，近十年矣，余曾見之，尚屬平穩。後延徐姓地師，雲是祖傳元空，謂煞氣關在槨中，急開槨抬棺出。未百日，男子痘殤；又數月，誕一嬰孩，七日而夭。棺在槨十年而無惱，乃出槨不半載而如是，伊誰之過歟。

I have a cousin's son who, due to war and chaos, had his father's coffin placed in a brick case and buried in the mountain, nearly ten years ago. I once visited and found it still relatively stable. Later, he hired a geomancer named Xu, who claimed to have inherited the secret of the Xuan Kong school, saying that the evil qi was trapped inside the brick case, and urged him to open the case and bring out the coffin as soon as possible. Within less than a hundred days, a boy in the family died from smallpox. A few months later, they had another infant, who died within seven days. The coffin had been placed in the brick case for ten years without any problems, but within half a year after being removed from the case, such tragedies occurred. Who is to blame for this?

夫理氣之煞原在山水上見，而形勢之煞，如山惡巖凶，溝直水反，亦舉眼所能辨；選擇日時之神煞，事過旋忘，從未聞關煞於槨中者。有此等人，造作妖言，誤人性命，雖逃法網，亦難免真誅也。言祖傳者，必其祖實係名師，始可謂有傳授；若尋掌江湖遊食之兒孫，縱祖傳烏足深信，如執村學究之子弟，亦可呼之為世代通儒耶？

To recognize the evils of qi and principles, one must observe them in the mountains and rivers; the evils of form, such as fierce mountain shapes, dangerous rocks, straight ditches, and rivers flowing against the direction, can be identified at a glance. As for the divine evils in choosing a day or time, they are soon forgotten once the matter is over. There has never been a record of any evil being sealed in a coffin. Those who fabricate such tales to harm people will inevitably face divine punishment even if they escape legal punishment. Anyone who claims to have inherited knowledge from ancestors must have had a genuine master in their lineage to deserve such a title. If they are merely descendants of those who lived by begging in the countryside, even if they claim to have inherited knowledge, who would believe them? Just as taking a son of a village teacher and calling him a scholar of generations is absurd.

一百問曰：元空家，動雲恐洩天機，干犯造物之忌，究未見干犯者，如何遭譴？

A student asked: The masters of the Xuan Kong school often say that they fear revealing heavenly secrets and violating the taboo of creating things; but we have never seen anyone who actually violated these rules suffer consequences.

答：有之，人自不覺耳。餘姑舉數人以為證。明末時，餘鄉有史仲宏先生者，凡鑑之國手也，其傳載邑志中，邑之名墳名宅，大半出於渠手。遂自留一穴於宅後之山，植松一株以為記，臨終，乃告其子，命葬於松下。既歿，其子升柩之山，則前植之松，已復生松，滿山如林，不知穴處。夜示夢於其家云：吾擅為人葬四十餘棺，已授冥罰，不可葬此地。乃別葬焉。余曾登其山，穴雖尚存，已被挖樹取土，兩水沖塌，不堪復用矣。

Ma Taiqing answered: Yes, there are such cases, but people are unaware of them. I will give a few examples to illustrate. In the late Ming dynasty, there was a man named Shi Zhonghong in my hometown, who was an expert in geomancy. His biography is recorded in the county annals; most of the famous tombs and residences in our county were designed by him. Later, he reserved a site on the mountain behind his residence, planted a pine tree as a marker, and told his son before his death to be buried under that pine tree. After his death, his son took the coffin up the mountain, but found that the originally planted pine tree had grown many more pine trees, forming a forest, and could no longer identify the exact spot. That night, he had a dream in which the spirit said: I have illegally buried over forty coffins for others, and have already been punished by the underworld, so I cannot be buried here. Therefore, he chose another place for burial. I once climbed that mountain, and although the site was still there, it had been dug up for soil and the trees had been cut down, with the water on both sides eroding the site, making it unusable anymore.

又道光初年，餘鄉有父子弟兄，沿為庫吏，素無善行。聞湖北屈姓地師至，備禮迎之，相待極優。屈不知其為人，但感其禮貌之隆，許為覓大地。屈，元空高手也。居數年，果得一地於棕陽，擇日營葬，開穴時，土色甚佳，俄而化為一泓清水。屈方食牛脯，聞之大驚，遂得噎病。數月，病益甚，某勸之歸。屈感某之情，必報一地，然後歸，猶力疾入山，於五嶺河得一地，預定當出一榜。某大喜。屈云：聊以塞責，此地不如前地遠甚，殆有命焉，不可強也。

In the early years of the Daoguang era, in my hometown, there was a family of father and son, brothers, who had been serving as warehouse officials for generations, and they had never done any good deeds. They heard that there was a geomancer named Qu from Hubei, so they prepared a generous gift to welcome him, and treated him very hospitably. Since Qu did not know their character, he was only moved by their respectful treatment, and agreed to find them a good piece of land. Qu was actually a master of the Xuan Kong school. After living there for several years, he indeed found a suitable piece of land in Zongyang. They selected a day for the burial, and when they dug the grave, the soil was very good. However, in a moment, it turned into a pool of clear water. At that time, Qu was eating dried beef, and upon hearing this, he was greatly alarmed, and from then on, he suffered from a choking illness. A few months later, his condition worsened. The host family urged him to return to his hometown. Qu, moved by the host's kindness, insisted on finding them a piece of land as a way to repay them before he would leave. So he, despite his illness, forced himself to go into the mountains and found a piece of land in the Wuling River area, predicting that it could produce one juren (a scholar who passed the imperial examination). The host family was very happy. Qu said: This is just a way to satisfy the requirement, but this piece of land is much worse than the previous one — perhaps it was destined, and no effort could change it.

葬墳之日，屈在穴旁大笑，忽嘔一血塊，破之，即前食牛脯也，病亦尋愈。某之侄竟中北闈鄉榜，今敗絕，僅存一二丁，流落無家可歸。則史屈二師，非遭譴而何。餘今於問答之中，互文示意，蔣公心法，隱然宣洩無遺，實為憫孝子慈孫，呼天無告之苦衷，故情不能已。上蒼及先師，其或有以鑑諸。

On the day of the burial, Qu Shi stood by the grave site and laughed loudly, suddenly spitting out a lump of blood. Upon cutting it open, it was exactly the piece of dried beef he had eaten earlier, and his illness was immediately cured. The nephew of that family later indeed passed the northern provincial examination and became a juren. Now, however, that family has fallen into complete decline, leaving only one or two male descendants, wandering without a home. Then, what can we call the fate of Shi and Qu, the two geomancers, but divine punishment? Today, through this question and answer, I have compared and clarified them with each other, and Master Jiang's method has been subtly revealed. It is truly a pity for all the filial sons and kind grandsons who call out to heaven but find no response. My feelings have been restrained no longer. Perhaps heaven and the departed master can understand this sincere concern.

以上辨惑百條，鈔錄既就，不禁莞爾自笑曰：世之造偽術者，惑也；信偽術者，惑也；餘復慮人之惑，更為孜孜講說，而特為之辨惑者，亦惑也。

After compiling these one hundred points to dispel confusions in geomancy, I couldn't help but laugh to myself, saying: Those who fabricate false practices are one kind of confusion; those who believe in false practices are another kind of confusion; and I am also worried that others may be confused, so I diligently explain and especially write this book called "Dispelling Confusions in Geomancy." Is this not also a kind of confusion?

古今來，惟忠孝賢良，道德仁義，澤被當時，名垂後世，是人人最急之務。若求地以安親妥靈，為忠孝、賢良、道德、仁義之助，則可；若以之求富貴利達，趨炎附勢，荼毒生靈，則堪輿一道，實為天下之罪人。奉勸士君子，時刻撫摹方寸，令坦白可對天地鬼神，是先於此中求真龍的穴耳。灑灑落落，布衣贅筆。

From ancient times to the present, only loyalty, filial piety, virtue, morality, benevolence, and righteousness can bring blessings to the present generation and leave a name for posterity. This is the most important thing for everyone. If one seeks a piece of land to settle relatives and ensure the peace of the departed spirits, using it to support loyalty, filial piety, virtue, morality, benevolence, and righteousness, that is acceptable. But if one uses it to pursue wealth and honor, to flatter the powerful, and to harm the people, then the study of堪舆 (geomancy) has truly become a disgrace to the world. I earnestly advise all gentlemen and scholars to constantly examine their own hearts, keeping them open and upright, so as not to betray heaven and earth and the spirits. This is truly finding the true dragon and proper site within one's own heart. The writing is casual and unrestrained, merely a few extra strokes by a common man.

元空之術，習至精明，不可輕為人卜葬。蓋不當與而與之以地，是發洩天機，轉折卻己身之福祿，則先師有十不葬之說，不可不知也。

The art of Xuan Kong, once mastered thoroughly, should not be lightly used to select burial sites for others. Because giving a good site to an unsuitable person is leaking heavenly secrets, which may instead reduce one's own fortune and destiny. Therefore, the master established the "Ten Things Not to Burial," which should not be unknown.

其人之天良久喪，何不養之於生前，乃慎之於死後。所謂欲得佳城以安親者，實欲謀吉壤以佑身耳。如此等人，而與之言地理，先已不知不理矣。

This person's conscience has long been lost. Why didn't he properly support his parents when they were alive, but instead pretends to be serious only after their death? He says he wants a good burial ground to settle his relatives, but in reality he is seeking a favorable piece of land to protect himself. To such a person, talking about geography from the beginning is something he neither understands nor pays attention to.

居鄉而至積世怙惡，其所損陰隙，不知凡幾，其不絕滅者，已屬萬幸，矧敢逆天而與之以地耶。

Living in the village and passing down generations of wrongdoing without change, the family has consumed an incalculable amount of Yin Virtue; yet they have not perished, which is already a fortunate circumstance. Moreover, how could one defy heaven's will and give them good land?

世如土豪訟棍，肆惡致富，亦思圖謀風水，為永遠之計，此乃人面獸心之流，倘與之以地，何以彰天討而為世戒。

In the world, there are people like tyrants and villains who monopolize lawsuits, amass wealth through reckless wrongdoing, and also desire to secure good fengshui for a lasting legacy. These are people with the faces of humans but the hearts of beasts. If we give them good land, then what can we use to demonstrate heaven's punishment and serve as a warning to the people?

宦家世族，根基非不深厚，至於存心，或貪黷酗淫，或陰險刻毒，外貌雖善文飾，內實為富不仁，是心地已壞，陰地何可得哉。

The foundation of a family of officials is not shallow, but when it comes to their intentions, some are greedy and hoard wealth, some indulge in drunkenness and licentiousness, and others are cunning and cruel. Though their outward appearance may be well adorned, their inner nature is selfish and unkind. Since their hearts are already corrupt, how can they possibly obtain a good burial site for their ancestors?

或為廝僕，或為隸卒，或為娼優，嘗有擁貲居積，重幣相邀者，試思其財如何而來，徒汙我名。若使得地，則良賤又何分耶。

There are those who serve as servants, those who act as attendants, and those who engage in lowly professions such as prostitution and acting. Among them, there are many who have accumulated large sums of money and are willing to pay heavy fees to hire others. Consider where their money comes from; to serve such people would be to tarnish my reputation for no pay. If they too were to receive good land, how could we still distinguish between the virtuous and the base?

恆有無知之人，覷覦無主古墳，或在人家舊墓之傍，以為尚有餘穴，因之破冢毀壙而葬，似此傷天害理之事，決不能為也。

There are often some ignorant people who covet unclaimed ancient tombs or take aim at the sides of others' old graves, thinking that there may still be usable burial sites left. They dig into others' tombs and destroy their burial chambers to bury their own relatives. Such actions that harm heaven and violate morality must absolutely not be done.

人有誤信庸師之言，欲於已葬老墳側近，以私墳加葬，似此不特公共之墓，生下人丁不依，而是驚動地下之人，於心何忍。

Some people believe the false words of an unqualified teacher and wish to add a private grave near an already buried ancestral tomb. Doing so not only will not be accepted by the descendants in future generations on the public cemetery, but also disturbs the resting souls of the ancestors below. How can one bear such a heart?

酷嗜風水之家，遇人不賣之山，多方謀幹，串買成交，往往興訟釀命，似此等事，謝絕不往，並勸令勿為。

Some people obsessed with feng shui will try every means to acquire a mountain that others refuse to sell, even colluding with others to buy it through bribery. This often leads to lawsuits and even deaths. When encountering such situations, I always refuse to get involved and advise them not to do so.

元空家看地，所棄取，與諸家之用法，迥乎不同，其立向消水，亦大相懸隔。若其人朝信此而暮信彼，必有矛盾，不可往也。

The Xuan Kong school examines the land by taking certain factors and discarding others, which is entirely different from the methods used by other schools. Their approach to establishing directions and eliminating water flow is also very different. If a person believes in one school in the morning and another in the evening, there will certainly be constant conflicts and contradictions. Such a family is not suitable to be considered.

今人送子人入塾就師，尚知具衣冠，備贄敬，足恭盡禮，而猶惴惴焉，謂不如此，恐不盡心教吾子也。獨於求師葬親，或道相邀，或邂逅相約，詞組投機，即向求指地，直以巿儈待之。推原其故，皆無業遊民，毫無學術，望門求售，相習成風，故富豪家竟忘其教子之與葬親，孰為輕重。吾道每於德行不足之人，尚不輕施其技，況並禮貌俱無者，縱以乾金為餌，亦難往也。

Nowadays, when people send their sons to private schools to study, they still know to dress neatly, prepare proper gifts, and show respect with full ceremony. They are even anxious and careful, fearing that if they do not act properly, the teacher may not be willing to teach their child diligently. Yet when it comes to inviting a master to bury their parents, some merely invite casually on the way, others make appointments by chance when they meet, and if they find the person agreeable, they even ask them on the spot to point out the burial site. They treat the geomancer as if he were a common tradesman. Investigating the cause, it is because some idle people with no learning wander around offering their services, and over time this has become a custom. Thus, wealthy families have become unable to distinguish which is more important: educating their children or properly burying their parents. In our family, we would not even lightly entrust our skills to someone lacking in morality, let alone someone who lacks basic manners. Even if offered a thousand taels of silver as an incentive, I would not go.

地理之學，盡是人力勝天之事，故巨室豪門，不思積德行仁，而專務尋地，蓋十八而九，則青囊萬卷，祗為造惡之津樑。幸有古師垂誡，直與神祇賞善罰惡之權，同歸一轍，所望預聞斯道者，敬守而慎行之可耳。

This discipline of geography is entirely about human efforts to surpass nature. Therefore, the wealthy and powerful families do not think about accumulating virtue and kindness, but instead solely seek out favorable locations, and among ten families, eight or nine are like this; in this way, the vast collection of the book Qingnang has become a bridge for wrongdoing. Fortunately, ancient masters left behind warnings, and these warnings precisely align with the divine authority of rewarding good and punishing evil. May those who have the fortune to hear this teaching respect it diligently and apply it with care and caution, and that would be enough.