Burial Mountain's Major Taboos

囑君受穴緊中黏，莫嫌湊殺出球簷。得龍脫脈真元散，受水受風禍不淺。我有真人枕中記，說盡葬山諸大忌。一一分明告世人，廣度群迷長生意。

You must ensure that the grave site is closely adhered to the central line of the qi flow, without being reluctant to place it too close or fearing it might violate the principle of 'converging killing' and thus moving the grave site beyond the eaves. If you obtain the dragon but lose the qi line, the original vital energy will scatter, and the grave site will be exposed to water and wind, causing great harm. I have a secret record preserved by a true master, which thoroughly explains all the major taboos in burying on mountains. Now I will clearly inform the world about them, widely guiding those who are lost, and fulfilling their wish to cultivate long-term vital energy.

第一切忌下空窩，空窩積水寒氣多。葬下淤沮骨腐爛，子孫絕滅可奈何！凡有水淋生大咎，左淋長子先不宥。右淋少子少安寧，當背淋來皆莫救。

The first thing to avoid is burying in an empty pit. An empty pit tends to accumulate water, and the cold air is very strong. If buried there, mud and water accumulate, causing the bones to rot, leading to the extinction of descendants, and there is nothing to be done about it. Any grave site where water drips down upon it will bring great misfortune: if the water drips from the left, it will first harm the eldest son's branch; if from the right, the younger son's branch will suffer; if directly from behind, none of the branches can be saved.

穴無貼肉若坐空，定有淋漓向穴沖。水流割腳猶堪忍，水若淋頭立見凶。第二切忌下平坦，穴居平坦真情散。坐後全無貼體星，平坡漭蕩生憂患。

If there is no supporting star close to the body behind the grave site and the direction is empty and unsupported, water will certainly flow directly towards the grave site. If the water flows horizontally beneath the grave site and cuts the feet, it is somewhat bearable; but if the water flows down from above, disaster will occur immediately. The second thing to be most careful about is not to bury in a place that is entirely flat: if the grave site is on flat land, the true energy will scatter; if there is no close supporting star behind, and the land is flat and open without any boundary, troubles will arise from this.

第三莫下天風劫，高山頂上空無穴。高而有穴不為空，無穴天空真劫煞。八面風搖骨作塵，此是風輪不可說。第四莫下龍脅背，龍自他行氣不聚。縱然穴後不空虛，牆頭壁下無根蒂。

The third thing to avoid is not burying the deceased in the "Heavenly Wind Robbery Sha" location, which refers to the top of a high mountain where there is an open and empty space with no burial site. If there is indeed a true burial site at a high place, then it is not empty. However, if there is no burial site and it is merely open and empty in the air, that is the true Robbery Sha. With winds coming from all eight directions shaking the area, the bones will eventually turn to dust, which is called "Wind Wheel," and its harm is endless. The fourth thing to avoid is not burying the deceased on the dragon's ribs, back, or spine: the dragon is moving away elsewhere, and the energy does not gather there. Even if the area behind the burial site appears not empty, it is no different from the wall corner or under the wall, with no root or foundation.

總之真穴少人知，只言怪穴不易窺。正穴正情原不怪，須將福德合天機。恨殺堪輿萬卷經，當年曾有滅蠻名。假託曾揚為正訣，不誤蠻夷誤後生。

In summary, truesite are rarely recognized by people. The world only talks about strangesite being hard to see. In fact, the correctsite naturally have their own proper characteristics, and they are not inherently strange or odd. What is important is that the main family's fortune and virtue should match the heavenly opportunity. It is regrettable that books on堪舆 are numerous, and in the past they were given the name "Maiman Jing" (the book that exterminates the barbarians), falsely attributed to Zeng Wenchan and Yang Yunsong. These fake teachings may not have misled the barbarians back then, but now they have caused great suffering to the younger generation.

陰陽兩淨卦中來，陽龍節節是陽胎。陰龍剝換亦如此，只取清純向首排。若是嫩龍終是嫩，乾坤辰戌皆英俊。若是老龍終是老，巽辛亥艮未為寶。浪說貴陰而賤陽，天下奇龍阡葬少。

The concept of "pure yin and pure yang" originates from the trigrams and lines: when a yang dragon forms section by section, each part is a yang embryo; similarly, a yin dragon undergoes layer by layer transformation, following the same principle. The key is to take the coming pulse as pure, and then arrange the stars according to the direction. If the dragon energy is young, it remains young, even if it is located in the conventional yang directions such as Qian, Kun, Chen, and Xu, it will still be outstanding. If the dragon energy is old, it remains old, even if it occupies the conventional yin directions such as Xun, Xin, Hai, and Gen, it may not necessarily be valuable. People wrongly believe that yin is superior and yang is inferior, leading to few people willing to use extraordinary dragons for burial.

五星只取影中形，九星變化亦非真。撰出後天生與克，豈解先天大五行。先天五行無生克，一陽變化皆太極。真木原從水裡生，真火本是水中出。語君休忌克胎龍，木金水火原非逆。

The five stars discussed by the Luan Tou school are merely imitative forms based on appearances; the various transformations of the nine stars are not true secrets. They rely on the Five Phases after heaven and earth to fabricate mutual generation and mutual control, but they do not understand the "Great Five Phases of the Original Heaven." The Original Heaven's Five Phases have no generation or control, but rather the flow of one yang leads to constant transformation, everywhere being the Tai Ji. True wood originally arises from water, and true fire naturally emerges from water. Therefore, you should not be afraid of any "overcoming the mother" dragon. Between wood, metal, water, and fire, there is originally no contradiction or opposition.

更把方隅分五行，左回右轉別陰陽。生方旺地求高峻，堪笑時師掌上尋。生龍本有生之情，死龍亦有死之形。生生死死隨龍變，豈在方隅順逆行。

Some people divide directions according to the Five Phases, talking about left and right rotation to distinguish yin and yang, and insist on seeking high peaks in the so-called favorable and prosperous directions. This kind of arranging on the palm is really ridiculous. A living dragon naturally has its own appearance, and a dead dragon also has its own form; whether it is alive or dead depends on the change of the dragon's body, not on the direction being in order or reversed.

或取喝形來點穴，此是仙人留記訣。好穴難將告後人，記取真形揣摩合。混沌初分即有山，世間萬物後來添。器物衣冠時代異，那得生成太古前。

Some people rely solely on "heshing," which involves identifying a mountain's shape and then selecting a point based on that image. Heshing was a method left by sages to recognize good sites: since excellent sites are difficult to convey through words to future generations, they were instead marked by an image for people to contemplate and match. One must realize that mountains existed even before the world was formed, and all kinds of creatures and objects came into being later; clothing and utensils change with the times, so how could such shapes have existed in the distant past? Therefore, heshing can only serve as a reference, not as a definitive basis for determining a site.

子微玉髓巧分開，只為峰巒論應星。若說龍胎真有相，後人虛揣失真情。山上龍神不下水，先賢真訣分明語。時師卻把水來論，衰旺順逆紛無已。

Zhang Ziwei's "Yusou Zhenjing" skillfully classifies various forms, originally intending to discuss the correspondence between mountain peaks and stars. If one truly believes that dragons are born with such forms, and later generations speculate without basis, they would lose the true meaning. "The dragon spirit of the mountain does not descend into water," this is a clear truth stated by predecessors: mountains have their own dragon spirits, water has its own dragon spirits, and they should not be mixed. But ordinary teachers use water methods to judge mountain dragons, discussing decline and prosperity, and discussing the direction of flow, leading to endless disputes without resolution.

誰知水法不關山，失水乾龍會上天。直瀉直奔皆不忌，蝦鬚蟹眼莫求全。雲陽本是先天老，眾說紛紜如電掃。血淚沾襟歌復泣，天機洩盡誰人曉。

Who could know that the methods of water and mountain dragons are originally unrelated: even if mountain dragons have no water, a dry dragon can still form a high connection with heaven. If water flows straight and directly, even mountain dragons do not need to avoid it; delicate patterns like shrimp whisker water and crab eye water are even less necessary to be complete. I, Yunyangzi, have inherited the original method of the ancient school of the Heaven's Origin. I sweep away all the conflicting opinions of various schools as swiftly as lightning. Writing these words, my blood and tears soak my sleeves; singing and weeping, I say: the heavenly secrets have already been fully revealed, and who can truly understand them?

天下平洋大地多，平洋龍法更如何。世人盡說平洋訣，都把山龍溷揣摹。平龍原不與山同，郭璞分明說水龍。水龍一卷從來秘，不許輕傳洩化工。我代雲陽行普度，一言萬古鑑鴻蒙。神呵見責甘心受，造福生民在掌中。

In the world, the most common landforms are flat plains, yet how should we examine the dragon patterns in such flat areas? Everyone claims to understand the oral rules for flat land, but in reality, they blindly apply the principles of mountain dragon patterns. The dragon patterns in flat land are fundamentally different from those in mountainous areas. Guo Pu's "Book of Burial" has already clearly explained the water dragon patterns. The "Classic of Water Dragons," a single volume, has always been kept secret and not easily passed on, fearing the leakage of the workings of nature. Now I, on behalf of the Yunyang school, widely benefit the people, and this single sentence is sufficient to enlighten the world. Even if this leads to anger from the divine and punishment, I am willing to accept it, for the key to benefiting the people lies in this single hand.

山形來落有根原，大地平鋪一片毯。首尾去來無定所，分枝過峽不須言。莫把高低尋起伏，休猜度水復穿田。

The ridges and valleys of mountainous areas have their origins and roots, and they can be traced section by section. However, in flat and level terrain, the land appears like a flat carpet spread out. Its beginning and end have no fixed location, and concepts such as branches and ridges or passing through valleys are entirely meaningless. Therefore, in flat areas, one should not look for high and low elevations, nor should one attempt to guess the traces of the land's flow across water and fields.

山是真陽神在骨，地是純陰精在血。山常葬骨不離由，地惟葬肉不離血。人言生氣地中求，豈知地氣水邊流。流到水邊逢水界，平原灝氣盡兜收。

Mountains belong to true yang, and their spirit resides in the bones, which are stone and veins; flat land belongs to pure yin, and its essence resides in the blood, which is water. Therefore, burying in mountains means burying the bones, and one cannot separate from the origin of the veins; burying in flat land means burying the flesh, and one cannot separate from the water. Everyone says that life qi must be sought in the earth, but few realize that the earth qi in plains flows along the water's edge. The qi flows to the water's edge and is bounded by the water, thus stopping there. The vast and noble qi of a plain is entirely gathered here.

平洋穴以水為龍，與山龍來脈迥□。水龍原不異山龍，將水作山以類從。水龍即是山龍樣，支干分行事事同。

In flat and level terrain, thesite (burial site) is considered to take water as the dragon, differing distinctly from the mountain dragon's lineage (the text here is missing one character, originally '迥', and the missing text is preserved without conjecture). In terms of principle, the water dragon is essentially no different from the mountain dragon; as long as water is regarded as mountain, and analogy is applied accordingly. The pattern of the water dragon is also the same as that of the mountain dragon, with distinctions between the main and the branches, each proceeding in its own way, and all matters being the same.

大江大河幹龍形，小溪小澗支龍情。乾水洗盪少真穴，猶如高山無正結。支水屈曲情相得，譬若成胎有落脈。

The great rivers and large rivers represent the form of the main dragon, while small streams and brooks reflect the nature of the branch dragon. The main water flows grandly and erodes extensively, rarely forming a true site, just as a tall mountain seldom has a proper convergence. The branch water meanders and winds, harmonizing with the site's nature, much like a dragon that has already formed a fetus and has a clear descending pulse.

言水龍行度與山龍支干落脈格法一體。

This note clarifies the meaning of the previous text: the movement of water dragons follows the same principles as mountain dragons, which involve distinguishing dry and wet branches, and the origin and termination of ridges. The only difference is that mountains are replaced by water.

山性本火主炎上，水性純水主潤下。炎一高起是真龍，潤下低蓄是朝宗。山穴後高丁祿盛，水穴後高絕無蹤。

Mountains have the nature of fire, which tends to rise upward and burn; water has the nature of water, which tends to flow downward and moisten. Therefore, a true dragon mountain is one that rises high, and a converging water body is one that gathers in low areas. From this principle, a mountain site should have a high back to ensure prosperity in descendants and official positions; however, if a water site also has a high back, it will actually bring no signs of prosperity—flat plains require water behind them, not mountains.

水龍山龍取用高低之辯。

This note clarifies the previous text, indicating that water dragon and mountain dragon differ exactly in their use of high and low, which is the key to distinguishing between the two schools.

自上而下山之止，自外之內水之止。山來多止止求真，水來多止止貴神。若是止形皆可穴，頑山頑水盡黃金。

The stopping of a mountain is from top to bottom, coming down from high places to this point; the stopping of water is from outside to inside, flowing in from afar to this point. When a mountain dragon comes, it stops everywhere, and one should seek its true form at the stopping point; when a water dragon flows, it stops everywhere, and one should value its spiritual form at the stopping point. As long as it is indeed a true stopping form, anywhere can be a suitable site for a dwelling. Even if the mountain and water appear dull and unremarkable, they are all gold.

水龍與山龍各有真止。

This annotation means: Water dragons and mountain dragons each have their own "true direction"; the direction of the true point for water dragons is from top to bottom, while for mountain dragons it is from outside to inside; they cannot be confused with each other.

我有水龍真要訣，水行有轉是真結。直龍直去龍之種，有活有動龍之活。一轉名為抱穴龍，抱穴富貴在其中。二轉三轉貴不歇，四轉卿相不須說。

I have a true诀 on water dragons: water that has a turn or bend in its flow is truly converging. Water that comes straight and direct is merely of the dragon's kind; only water that is active and winding shows the vitality of the dragon. When the water turns once, it is called "embrace of the grave," and wealth is found in this embrace; when it turns twice or three times, noble fortune continues without interruption; when it turns four times, it is certain to produce ministers and high officials.

轉處不分名息道，轉入分流各息道。惟有息道是真龍，易道角轉總成空。轉水不漏皆堪穴，不必止處求盡結。盡結原來是龍頭，轉處腰腹亦兼收。龍頭偏側俱精妙，腰腹完全力始悠。

Where the water turns without branching off, it is called "xi dao"; after the turn, if it branches out again, each branch also forms its own "xi dao." Only "xi dao" is considered true dragon water. If the water merely turns obliquely from the horn, it ultimately becomes empty. Any place where the water turns without leaking is suitable for a site, and there is no need to look for the convergence of water at its end. The end of the water convergence is originally called "long tou" (dragon head), but the waist and abdomen areas of the turn can also be considered. Even if the "long tou" is slightly biased, it can still be exquisite. However, when the waist and abdomen are complete and not missing, the power is long-lasting.

水龍轉結真機。

This marginal note highlights the key point of the previous text: the true essence of the water dragon lies in the character "turn" (转). If the turn is made without leakage, the energy will be gathered and settled.

求全不在水來多，一道單傳養太和。更番龍從外護，愈多愈美酒添酥。雖取群龍來輔佐，還從一道作龍巢。

The completeness of a good site does not depend on having many converging waters; as long as there is a single stream that continues straight, it can sustain this cluster of harmonious qi. As for other water dragons that take turns surrounding and protecting it, the more there are, the better, like adding cream to fine wine. Although it is also beneficial to have many waters to assist, ultimately one should rely on the close stream as the dragon's nest.

水龍結穴以內水一道為全。

This note summarizes the previous discussion: water dragons forming a burial site are complete with the close-lying inner water, while the outer waters are merely supplementary.

別有雌雄兩道交，交時卻似馬同槽。此是水龍奇妙格，相吞相戀福難消。

There is another pattern where two streams of water, male and female, meet together, resembling two horses eating from the same trough. This is a remarkable formation in the water dragon patterns, where the two waters embrace and cherish each other, producing endless blessings and benefits.

言水龍交氣之穴。

This marginal note indicates that the previous discussion refers to a qi formation where the water dragon and the earth dragon meet and coalesce to form a site.

水中亦有穴龍星，五曜時時現正形。五曜只求金水土，木身有轉土之情。直木夾火皆最忌，水形吞吐露金精。若應三臺並列宿，官楷職品最分明。但取穴星親切看，不離金土蘊真靈。

Within the water there are also the star forms of the dragon, and the five luminaries of gold, wood, water, fire, and earth constantly display their true shapes. Among these five luminaries, only gold, water, and earth are selected. If the form of wood is curved, it will also carry the nature of earth. Straight forms like wood, or those mixed with fire forms, are most to be avoided. In the winding and twisting parts of water forms, often the essence of gold is revealed. If the water form corresponds with the image of the Three Stars and the constellations, the official rank and position will be most clearly defined. In summary, one should carefully examine the areas closely adjacent to the dragon's star, ensuring they do not depart from the forms of gold and earth, for within these lies the true spirit.

水龍星體。

This note indicates the title of the preceding text: The above discusses the stellar form of the water dragon.

五星論定穴應栽，三法千秋慧眼開。坐水騎龍為上格，抉龍倚水亦佳哉。向水攀龍非不美，後山育水始無衰。掛角併兼三法穴，莫親漏道損龍胎。

After the five stars have been determined, the site should be planted according to them; there are three methods for planting the site, which have been understood by wise people over thousands of years. Sitting with water behind and riding the dragon is the highest grade; leaning against the dragon's body while relying on water is also good; going towards the water to grasp the dragon is not unattractive, but it must have water behind to nourish it, otherwise it will decline. There is also a method called "hanging the horn," which can be used together with the previous three methods. Most importantly, one must not be close to the "leak path," for once near the leak path, the dragon's embryo will be damaged.

此言直水龍栽穴之法，歸本以坐後有水而最忌漏道。

This note explains: The above discusses how to select a site for a straight water dragon, concluding that the site must have water behind it, and the most serious taboo is for the water to flow away through a leaky channel.

龍胎雖固稱人心，遠水安墳死氣侵。沾著水痕扦貼肉，陰陽交度自生春。

Although the dragon fetus is strong and meets people's wishes, if the tomb is placed too far from water, death qi will still invade. It must be closely adjacent to the water mark, and the coffin should be placed close to the body, allowing yin and yang energies to interact, so that spring-like vitality naturally arises in the tomb.

下穴貼水之要。

This marginal note points out the main idea of the previous text: when establishing a grave in flat land, the crucial aspect lies in the "water proximity."

平原春到好栽花，挹注盈虛氣脈賒。真水短時結氣短，真水長時實可□。長龍定主源源貴，短龍只許富豪家。平氣不如環氣足，尤逢轉動發萌芽。更有一端分別處，淺深闊狹辨龍車。

When spring energy arrives on the plain, it is just the right time to plant flowers and dig holes. The flow of water has periods of fullness and emptiness, and the energy flow follows suit, becoming thick or thin accordingly. If the real water is short, the formed energy will be short; if the real water is long, the formed energy will be solid and reliable. A long dragon certainly indicates continuous noble energy, while a short dragon can only signify a wealthy family. Straight energy is not as full as embracing energy, especially where water flows, where vitality first begins to sprout. There is also another distinction, which is the depth, shallowness, width, and narrowness of the water, which should be used to discern the size and thickness of the 'dragon carriage'.

穴氣盈虛福力有厚薄久暫。

This annotation summarizes the previous text: the qi within the site has both full and empty aspects, so the resulting blessings and power have varying thickness and duration.

水若乘車號秀龍，空車湖蕩是痴龍。得運痴龍能富貴，外情內氣要相從。帶秀痴龍尤顯赫，痴從後蔭福無窮。

Water that can carry qi and flow is called "riding a carriage," which is a refined dragon; a vast lake with empty space and water that does not carry qi is called "empty carriage," which is a dull dragon. A dull dragon can still achieve wealth and honor when the right time comes, but the external water flow and internal qi must be in harmony. A dull dragon that also carries refined qi will be especially prominent; such a dull dragon comes from behind to provide protection, bringing endless blessings.

專言湖蕩水龍格法。

This note indicates the title of the previous text: The above specifically discusses the method of examining water dragons of the lake and marsh type.

從來水路後天成，不同山骨先天生。山骨培補終不應，水脈□□引真情。當年無著修龍法，修著之時旦夕靈。莫道人士遜天造，江河淮泗禹功平。

Water channels have always been something that can be created by human effort, differing from the bones of mountains which are naturally formed. Therefore, once the bones of a mountain are damaged, it is not appropriate to try to make up for it with human effort. However, water channels can be dredged and guided, allowing the true energy to be brought to the site of the grave (the original text here is missing two characters, and they are left as missing without being filled in). In the past, the great Bodhisattva Wuzhu passed down the method of "cultivating the dragon," and those who followed this method would see results soon after. One should not say that human effort is always inferior to natural formations: the four great rivers, the Yangtze, the Yellow River, the Huai River, and the Si River, are not precisely the results of the great Yu's efforts to control the waters?

水龍修補之妙。已上言巒頭體格，下論理氣作法。

This annotation praises the ingenious use of water dragons that can be artificially repaired, while also indicating the structure of the entire passage: the above discusses the form and structure of water dragons in the context of physical geography, and the following section shifts to the method of using principles of qi flow.