Water Dragon Theory of Qi and Method of Practice

水龍剖盡骨生香，入用玄機不可量。八卦三元並九曜，毫釐□錯落空亡。問君八卦如何取，洛書大書先天矩。五帝三王緯地書，九州九井多經紀。只把旁龍一卦藏，莫恁三分八條理。識得九龍龍骨真，骨若不真龍不起。

The form of the water dragon has been dissected completely, with its bones exuding fragrance; yet when it comes to actually using it, the subtleties involved are beyond measurement. The essentials used are merely the "Eight Trigrams," "Three Yuan," and "Nine Stars." A slight error will lead to falling into the "Empty Void." To ask how to take the Eight Trigrams: their foundation lies in the "Lo Shu Square," which represents the original principles. The classics that the Five Emperors and Three Kings used to govern the land, and the various systems of the Nine Provinces and Nine Wells, all originated from this. When using them, one should merely gather the incoming dragons into one trigram, without randomly dividing them into three parts or eight sections, disrupting their order. Only when one recognizes the true characteristics of the dragon within the Nine Palaces can it be considered genuine; if the bones are not genuine, the dragon cannot be awakened.

八卦穴法。

This note indicates the topic of the previous text: The above discusses the method of determining a site using the Eight Trigrams.

九龍八卦貴乘時，上下三元各有宜。葬著旺龍當代發，葬著平龍發跡遲。葬著死龍失敗紀，縱然合格也難支。不是八神齊到穴，出元之局莫相依。

The value of the nine palaces dragon and the qi of the eight trigrams lies in their timely alignment. The upper and lower periods each have their suitable trigrams. If a grave is located with a "prosperous dragon" that is in its prime, it will bring success in the current era. If it is a "level dragon" that is neither flourishing nor declining, success will be delayed. If it is a "dead dragon" that has passed its prime, the family's fortune will decline, even if the mountain form is properly aligned. Unless the deities from all eight directions gather at the grave site, one should not rely on a situation that has already gone out of its period.

八卦三元氣運衰旺。

This note indicates the title of the preceding text: The above discusses the combination of the Eight Trigrams with the Three Yuan, distinguishing the decline and prosperity of qi energy.

定局惟看貼水城，毫釐尺寸要分明。更有照神能奪氣，外洋光透失宮星。宮星若重平分勢，照神若重獨持衡。外照過多分氣亂，不定分房運改更。

The determination of the situation is based solely on the immediate water boundary, and every detail must be clearly discerned. In addition, there is the 'reflection of the spirit,' which refers to the distant water light that shines upon it. This can take away the original energy of the palace. When the external water light enters, the original 'palace star' loses its control. If the palace star and the reflection of the spirit are of equal weight, they share the energy equally. If the reflection of the spirit is heavier, it alone controls the balance. If there is too much external reflection, the energy becomes scattered and confused, and the results for each section are not fixed, but change with the shifting of the years.

更有水龍真骨髓，只將對脈論來情。來情若在真元位，諸局參差一半經。轉折短長純雜處，此中消息眼惺惺。

There is another layer concerning the true essence of the water dragon: it is only about the section directly facing the grave site, considering the 'coming situation' of the incoming energy. If the coming situation falls on the true position where the energy is in its prime, even if other aspects are uneven, half of the situation is already correct. As for the turns and length of the water, and the purity or mixture of the hexagram energy, all the details depend on a clear and discerning eye to distinguish.

宮星照神兩氣兼論而歸重於來情。

This annotation summarizes the previous discussion: the energies of the palace star and the illuminating deity should be considered together, but the emphasis ultimately falls on the "coming situation."

三元既辨龍神旺，九曜不純龍力喪。此是山家大五行，納甲爻中應天象。五星二曜轉乾坤，稟命天樞萬化根。在天北斗司元氣，在地八卦顯天心。四吉四凶分順逆，父母二卦顛倒輪。

The three periods of the great cycle have been clarified, and thus the prosperity and decline of the dragon spirit are determined; but if the energies of the nine stars are mixed and impure, the power of the dragon will still be lost. This is what geomancers call the "great Five Phases," which correspond to the stem positions in the Najia system. The five elements, gold, wood, water, fire, and earth, along with the sun and moon, revolve and govern the universe, all obeying the Pole Star at the North Pole, which is the root of all transformations. In the heavens, the Big Dipper governs the primordial energy; on earth, the Eight Trigrams reveal the heavenly mind. Among the Eight Trigrams, four are auspicious and four are inauspicious, distinguishing between forward and backward movement, and the two parent trigrams must turn in reverse order—this is the key to "arranging the stars."

向首一星災福柄，去來二口死生門。青囊萬卷無非假，惟有天玉是真經。玄空洪範並三合，八曜黃泉枉問津。尤恨去來生旺墓，害人父母絕兒孫。

The star that first comes into contact with the site holds the power to bring calamity or blessings; the points where water enters and exits are the gates determining life and death. Thousands of books on the "Qingnang" school are all fabricated, and only the "Tianyu Jing" is the true scripture. As for the common teachings of Xuan空 Five Phases, Hongfan Five Phases, and Sanhe Five Phases, as well as names like Ba Yao Sha and Huangquan Sha, they are all a waste of effort and not worth considering. Especially regrettable is using the three positions of Sheng (birth), Wang (prosperity), and Mu (burial) from Sanhe to discuss the flow of water, which causes parents to be unsettled and descendants to be cut off.

立穴消納真訣，惟在九曜大五行，諸家理氣俱非。

This marginal note concludes that the main point of the previous text is that the true secret of establishing a site and controlling the qi of surrounding hills and water lies solely in the doctrine of the Nine Stars and the Five Phases, and that all other schools' theories of qi are entirely incorrect.

更說高原無水地，亦有隱穴在其際。乘高臨下即江河，萬頃低平能界氣。高低數尺合三元，一旦繁華諸福至。若坐低穴在後山，數世箕裘常不替。

In highlands where there is no water, there are still hidden depressions. Standing on a high place and looking down, that low area is like a river; thousands of acres of flat land can also contain the energy. As long as there is a difference of several feet in height and it matches the trigram luck of the three periods, once it is activated, all kinds of prosperity and blessings will come. If the depression is dug low with high land behind it as support, the family's fortune will not be interrupted for several generations.

高低隱穴法。

This note indicates the title of the preceding text: The above discusses the method of seeking hidden graves based on the elevation differences in dry land.

江北中□平地龍，無山切莫強尋蹤。雖是乾龍無水地，溝渠點滴有神功。隱隱微茫看水法，葬法實與江河同。我向乾流指真水，能使上士開心胸。

In the plains of Jiangbei and the Central Plains region, since there are no mountains, one should not force the search for mountain dragon patterns. Although it is a dry and barren land lacking water, the small amount of water in ditches still has its mysterious function. One should look for water patterns in a subtle and faint manner. The burial method here is actually the same as when near rivers and streams. I have guided people to find the true water sources from dry ditches, enabling those with superior insight to suddenly understand clearly.

中州無山平地取乾流為水法，與江南似異實同。

This note explains that in the flat areas of the Central Plains without mountains, dry streams are used as water patterns, which may appear different from the water towns of Jiangnan, but the underlying principles are exactly the same.

高山坦處近平田，莫作山龍一樣看。若逼乾原或水際，亦將此法論三元。

On flat areas that are nearly level fields on high mountains, they should not be treated as mountain dragons in general. If such places are close to dry plains or near water, the method of Pingyang should be used to discuss the three yuan hexagram changes.

山龍之穴兼論水局三元，另一格也。

This note explains that the burial site of a mountain dragon may also be considered in conjunction with the three elements of the water system, which is another distinct category.

語君葬水勝葬山，葬山歲久氣方遠。水葬吉龍並旺運，三年九載透天□。山本陽精中抱陰，陰精是水陽內存。葬陽得陰陰漸長，葬陰得陽陽驟伸。

Telling you that burying water is better than burying mountains: burying mountains requires long years and days for the energy to travel far. Burying water, if the dragon is auspicious and the time is favorable, will directly reach the sky within three to nine years (the original text is missing one character here, and it is left as is). Mountains are the essence of yang, containing yin within them; yin essence is water, and yang exists within water. Burying in a yang mountain and obtaining yin energy, yin energy grows slowly; burying by a yin water source and obtaining yang energy, yang energy develops quickly. Therefore, water burial takes effect the fastest.

水龍速應。

This note indicates the title of the previous text: The above discusses the principle of rapid prosperity brought by the water dragon.

楊公昔日救貧法，但取三元水龍合。王候將相此中求，無著神師金口訣。

Yang Yunsong's "saving the poor" method in the past only relied on the诀 of combining the three yuan hexagram with the water dragon. Kings, dukes, generals, and ministers all sought it from here, which is exactly the golden诀 spoken by the divine master Wu Zhe in person (the original text says "Wanghou" which should be "Wanghou", but it is recorded as is).

人生最重是陽基，卻與墳瑩福力齊。宅氣不寧招禍咎，骨埋真穴貴難期。建國定都關治亂，築城置鎮繫安危。試看田舍豐盈者，半是陽居偶合宜。

The most important thing in a person's life is the foundation of a yang house, for its fortune is equal to that of a tomb. If the energy of a residence is not peaceful, it will bring misfortune; at that time, even if the bones are buried in a true burial site, one cannot expect to become prosperous and esteemed. Looking at a larger scale, establishing a country and setting the capital relates to the prosperity or chaos of an era, while building cities and towns relates to the safety or danger of a region. Consider the rural dwellings that are able to be prosperous; half of them are due to the accidental harmony of the yang house with the vital and flourishing energies.

陽居擇地水龍同，不厭前篇議論重。但比陰居宜闊大，不爭秀麗喜粗雄。大江大河收氣厚，涓流滴水不關風。若得亂流如織錦，不分元運也亨通。

Selecting a site for a阳宅 follows the same principles as the water dragon discussed in the previous section, so it does not avoid repetition. However, compared to阴宅,阳宅 should be spacious and open, without being overly concerned with the beauty of the mountains and waters. In fact, it prefers strength and robustness. The qi gathered by large rivers and rivers is thick and substantial, while small streams and drops of water cannot hold back the wind. If one can obtain a place where many waters flow together in a complex and woven pattern like a brocade, with water surrounding it on all four sides, it will be prosperous regardless of which era of the jingwei cycle it is in.

宅龍動地水就裁，尤重三門八卦排。只取三元生旺氣，引他入室是胞胎。一門乘旺兩門囚，少有嘉祥不可留。兩門交慶一門休，大事歡欣小事愁。須用門門都合吉，一家福祿永無憂。

The dragon of a Yang house relies on a broad open area or street to act as water, measuring it according to the principles of water flow. It especially emphasizes the orientation of the main gate, rear gate, and room doors, which are arranged according to the Eight Trigrams. Only the vital and prosperous energy of the current trinity period is taken in, and it is introduced into the house, which is the source of the house's vitality. If one gate is prosperous while the other two are in囚positions, there will be few blessings, and such a house should not be occupied for long. If two gates are auspicious while one is weak, then major affairs will bring joy, but minor matters will cause worry. It is essential that all gates are in favorable positions, so that the family will enjoy continuous blessings and peace.

三門先把正門量，後門房門一樣裝。別有旁門並側戶，一通外氣即分張。設若便門無好位，一門獨出始為強。

Among the three gates, the main gate should be measured first, as it is the main entrance for the entire house's energy; the back gate and room doors should also be arranged according to the same principle. Additionally, if there are other side doors or side doors, as long as they allow external energy to enter, the internal energy of the house will be dispersed and leaked. If a side door cannot be placed in a favorable position, it is better to seal it completely and leave only one door for entry and exit, which will be stronger.

門為宅骨路為筋，筋骨交連血脈均。若是吉門兼惡路，酸漿入酪不堪斟。內路常兼外路看，宅深內路審門闌。外路迎神並界氣，迎神界氣兩重關。

The gate is the bone of the house, and the path is the sinew. When bone and sinew connect, the blood and qi flow smoothly. If the gate opens to a favorable direction but the entrance comes from an unfavorable direction, it is like pouring sour milk into cheese, making it undrinkable. Internal paths should be considered together with external paths. For a deep house, the internal path should reach the gate and be treated as an external path. The function of external paths has two aspects: first, to "welcome deities," bringing in life qi; second, to "separate qi," blocking out decaying and dead qi. These are two important gateways.

更有風門通八氣，牆空屋缺皆難避。若遇祥風福頓增，若遇殺風殃立至。矗矗高高名嶠星，樓臺殿閣亦同評。或在身傍或遙應，能迥八氣到家庭。嶠壓旺方能受蔭，嶠壓凶方死氣侵。

In addition, there is the 'Wind Gate,' through which the qi of all eight directions flows in. If there are gaps in the walls or defects in the house, the wind cannot be avoided. If the wind blowing in is auspicious and in harmony with the current fortune, blessings will immediately increase; if it is inauspicious and against the current fortune, calamities will arrive instantly. Tall and prominent structures are called 'Qiao Xing,' and pagodas, towers, and palaces are all assessed according to this method. Whether Qiao Xing is nearby or far away, it can cause the qi from all eight directions to circulate and reflect back into the family. If Qiao Xing is positioned in the prosperous direction, the whole family benefits from its protection; if it is positioned in the凶 direction, death qi will enter.

沖嶠沖路莫輕猜，須與元龍一例排。沖起樂宮無價寶，沖起囚宮化作灰。宅前逼近有奇峰，不分衰旺也成凶。抬頭咫尺巍峨起，泰山壓倒有何功。

The conflict and direction of the Qiao Star and the conflict and direction of the road should not be judged lightly; they must be considered together with the dragon of the current era to determine the position of the hexagram. A conflict that affects the "Happy Palace" during the favorable period is invaluable; a conflict that affects a palace already in captivity will reduce a whole family to ashes. As for a strange peak pressing closely before the house, it is considered凶 regardless of whether it is declining or flourishing: the peak stands tall and imposing within a short distance, like Mount Tai pressing down, and no matter how good the overall situation is, it will be of no use.

村居曠蕩無關鎖，地水與門一道編。城巷稠居池水潤，路風門嶠並同權。一到分房宅氣改，一門常作兩門推。有時內路作外路，入室私門是握機。當辨親疏並遠近，抽爻換象出神奇。

In the countryside, where the residence is spacious and surrounded by open areas without any barriers, the terrain, water flow, and gateways are combined into one system for arrangement. In a city, where the alleys are dense and the water bodies are scarce, the roads, wind directions, gateways, and star positions are all considered equally important, each having its own share of influence. Once a house is divided into separate units, the residential energy changes accordingly, and what was originally one entrance must now be treated as two. Sometimes, the internal corridor of a house may be regarded as an external path for a particular household, while the private entrance into the house is the key to controlling the energy flow. Here, one must distinguish the closeness or distance between each room and the main entrance, using the method of "drawing out the yao and changing the image" to adapt flexibly, for there is inherent mystery in this process.

論屋神祠祖最嚴，故人營造廟為先。夫婦內房尤特重，陰陽配合宅根源。八宅因門坐向空，一元衰旺定真蹤。運遇遷移宅氣改，人家興廢巧相逢。

When discussing buildings, the rules for temples and ancestral halls are the strictest, so ancient people first built temples when constructing their homes. Within a family, the inner room of the husband and wife is especially important, where yin and yang combine, forming the root of the entire household's fortune. The method of the Eight Mansions depends only on the door and the direction the house faces. If the direction falls on the line of emptiness, there will be no place to rely on, so it is necessary to determine the true location using the prosperity and decline of the current period. When the era changes and people move, the energy of the house also changes, and the rise and fall of a family often depends on such an opportunity.

天醫福德莫安排，豈是周公真八宅？無極大士傳流的，誰見游年獲福澤。逢興鬼絕更昌隆，遇替生延皆困迫。太歲神殺若加臨，禍福當關如霹靂。

What is called Heavenly Doctor or Fortune Virtue and so on should not be used for arrangement; that is not the true method of the Eight Mansions from Duke Zhou. The real secret comes from the transmission of the great sage. Ask who has ever seen people gaining blessings by following the "You Nian" hexagram? In fact, people often find prosperity precisely when they encounter the so-called Five Ghosts or Jie Ming directions, and hardship when they meet the so-called Sheng Qi and Yanyuan directions. When the Tai Su and Nian Shen Sha arrive, misfortune or blessing comes swiftly, like a thunderclap.

門內房房有宅神，值神值星交互測。此是游年剖吉凶，不合三元總虛擲。九星層進論高低，間架先天卦數推。雖有書傳都不驗，漫勞大匠資心機。

Each room within a house has its own guardian deity, meaning each room forms its own Taiji. One should cross-reference the annual deity with the star of the current fortune. Although the methods of calculating the current year's fortune can discern good or bad fortune, if they do not align with the trigram fortune of the three yuan, they are ultimately in vain. Some people also use the nine stars to determine the height of the house's floors and use the structure of the rooms to calculate theEarlier Heaven trigram number. Although such methods are mentioned in books, they do not work in practice, causing great effort in vain by skilled craftsmen.

山龍宅法有何功，八面山門亦辨風。或有山溪來界合，兼風兼水兩相從。若論來龍休論結，論結藏穴不藏宮。縱使皇都與郡邑，祇審開陽不審龍。俗言龍去結陽宅，此是時師識見庸。但取陽居釀家福，山居不及澤居雄。

The method for determining a yang residence among mountains focuses on identifying the wind direction. If there is also a mountain stream to form a boundary, then both wind and water should be considered together, as they complement each other. Living in mountains can be assessed by the coming dragon (dragon line), but it is not necessary to examine the convergence point (conclusion of the dragon line): the convergence point is meant to be hidden, but it cannot be hidden from the buildings. A yang residence requires openness to the yang. Even in the imperial capital or a large city, the key is whether it is open to the yang, not whether the dragon line converges. Common practitioners claim that the dragon line must reach its end to form a yang residence, which is a shallow and limited view. In summary, selecting a yang residence is to create blessings for the family. Living in mountains is ultimately less substantial than living by water.

陰居蔭骨及兒孫，陽宅氛氤及此身。偶爾僑居並客館，庵堂香火有神靈。遇者三元輪轉氣，吉凶如響不容情。透明此卷天元宅，一到人家識廢興。

Heavenly burials influence the descendants through the bones, while earthly burials affect the living through their subtle energies. Even temporary dwellings, guesthouses, or temples where incense is burned have their own spiritual energies. Whenever the three cycles of time turn, good and bad fortune respond like echoes, without any mercy. If one thoroughly understands this method of heavenly principles in earthly dwellings, one can immediately recognize the rise and fall of a family upon arriving at their gate.

天時地理聖賢言，堪輿二字義相連。浪說江南無大地，但取年月日時利。真龍大地偏江南，也要天時力相添。初年禍福天時驗，歲久方知地有權。

Heavenly timing and geographical location were originally discussed together by sages and virtuous persons; the term "kanyu" refers to heavenly principles and earthly principles respectively, and their meanings are inherently connected. However, people wrongly claim that the Jiangnan region lacks large landforms, and they believe that merely selecting a favorable year, month, day, or hour is sufficient. In reality, true dragon lands and large formations are especially common in Jiangnan, but they also require the assistance of heavenly timing. The fortune and misfortune in the first few years after burial are determined by heavenly timing; but over the years, one will come to realize that the power of the land itself is also in effect.

諸家選擇最紛紜，拘忌多端誤殺人。此家言吉彼家凶，對盡諸書總不同。三年互載精一曰，萬般福澤總成空。

Different schools of thought have produced a great deal of confusion, with numerous taboos and prohibitions that have misled many. One school says something is auspicious, while another says it is inauspicious; even if one checks through all the almanacs, the results are still different. By the time several years have passed and people have gone back and forth trying to choose a date, they finally settle on one day, but by then all the good fortune has already been lost.

古來天子七月葬，士庶逾月禮不曠。年月何曾有興廢？日月只有論孤旺。春秋葬曰滿經書，但辨剛柔內外向。

Since ancient times, the Son of Heaven has been buried within seven months, while commoners and ordinary people have been buried within a month, and none have ever neglected the rites. This shows that the years and months themselves have no rise or decline. The sun and moon are only discussed in terms of their weakness or strength. The records of burial days in the Spring and Autumn Annals are full of such entries. What ancient scholars distinguished were merely the orientation of odd days and even days, internal matters and external matters. (The original text says "葬曰" but it should be "葬日"; the present version is recorded as is without alteration.)

諸書克擇盡荒唐，斗首元辰失主張。奇遁演禽皆亂倒，不經神授莫猜洋。世人克擇重干支，生辰化命兩相持。致使子孫沖犯眾，多年不葬孝心違。

All books on selecting auspicious days are nonsense, and systems like Dou Shou and Yuan Chen have no fixed standards. Techniques such as Qi Men Dun Jia and Yanzhing Xingming are also confused and disordered; without proper instruction from a master, one must not guess randomly. People focus on Heavenly Stems and Earthly Branches when choosing days, comparing the birth dates of the deceased with their "huaming" to find conflicts, resulting in every descendant being in conflict, delaying the burial for many years and contradicting the spirit of filial piety.

豈知死者已無命，反氣入地為復命。復命能施造化權，生者命從葬者定。故有先人造命訣，不是干支子平說。渾天寶照候天星，此是楊公親口訣。

How could one know that when a person dies, there is no longer a destiny to speak of? The bones return to the earth, taking in another kind of energy, which is called "renewing the destiny." Only through renewing the destiny can the power of transformation be exercised, and the destiny of the living is determined by the renewed destiny of the one buried. Therefore, ancestors had the secret phrase "creating destiny," which is not the same as the methods of heavenly stems and earthly branches, or the system of Zi Ping Ba Zi. It follows the method of "Hol Tian Bao Zhao" to observe the stars in the sky. This is a true secret passed down by Yang Yunsong himself.

不怕三煞太歲神，陰府空亡俱沒殺。年克壓命有何妨？退氣金神皆能發。一卷天元烏兔經，留與人間作寶筏。

Using this method, one need not fear the three evils, the year's master, or other spiritual calamities. The Yin Palace evil and the void evil have no killing power at all. What harm is there in the saying that the year's branch conquers the mountain or suppresses the destiny? Even terms like retreat energy and the golden god can still bring blessings. This scroll of the "Heavenly Origin Black and White Classic" remains in the world as a vessel to save people.

推原天地始初成，惟有日月是真精。金烏玉兔本一物，五星四氣從此生。人生稟受太陽氣，萬物皆是陰陽蔭。聖人觀象衍曆法，干支甲子作天經。

In the beginning, when heaven and earth first took form, only the sun and moon were truly refined essence. "Jinwu" refers to the sun, and "Yutu" refers to the moon, originally divided from the same vital energy; the energies of the five planets and the four additional stars all arose from this. Humans are born with the energy of the sun, and all things exist under the protection of yin and yang. Sages observed celestial phenomena and developed calendars, using the heavenly stems and earthly branches, specifically Jiazi, as a constant method for recording time—this shows that heavenly stems and earthly branches are merely symbols for marking time, not representations of separate deities or ominous forces.

五行本是陽中氣，神煞何曾別有名？只將日月司無化，萬物生機握掌心。

The Five Phases are originally just the qi divided from the movement of a single yang. So-called divine omens and calamities, where could they have any real substance or name? As long as the movement of the sun and moon is regarded as the central mechanism governing creation, the vital energy of all things is entirely within our grasp. These four sentences form the fundamental argument of the entire passage, drawing the practice of selecting auspicious days back from the study of divine omens and calamities to the study of celestial stars.

世間萬物皆有命，不但生人男女定。造物利器可同推，修造埋葬咸取運。日月五星大象同，一時八刻一移宮。造命玄機時作主，毫釐千里不相通。

All things in the world have their own destiny, not only the birth dates of living people count as fate. Making objects and creating things can also be calculated in the same way. When building houses or burying the dead, one must take into account the current fortune. The celestial phenomena of the sun, moon, and five stars are visible to everyone. Within an hour and eight parts, the Heaven Plate moves through one palace. The key to determining fate lies in the "hour," and even a slight difference in time can result in a difference of thousands of miles, making communication impossible.

先將晝夜別陰陽，晝夜晨昏出沒詳。十二宮中三十度，大約六度是分疆。盈縮授時毫末細，量天廣尺未能量。

To determine a person's destiny, one must first distinguish between day and night, and carefully examine the transitions between morning and evening, as well as the rising and setting of the sun and moon. Each of the twelve houses of the Yellow Path spans thirty degrees, with approximately every six degrees considered a boundary segment. As for the sun's movement, its waxing and waning, and the calculations of the calendar system, they are precise down to the finest detail; even with measuring rods of great length, they may not fully measure them all.

二十八宿七政明，論宮論度要平分。深則論宮淺論度，一分一秒不容輕。命入躔度別五氣，日月隨度分五行。五曜四餘扶日月，生克衰旺準天平。

The positions of the Twenty-Eight Mansions, the sun, moon, and five planets, known as the Seven Principal Celestial Bodies, must be clearly determined. Both the palace and the degree should be evenly distributed. Those with deeper ingress into a palace are discussed in terms of the palace, while those with shallow ingress are discussed in terms of the degree. Every moment must be taken seriously. The degree of the destiny falls on a particular segment of the celestial path, and accordingly, the five elements are distinguished. The sun and moon, following their respective paths, are also assigned the five elements. The five luminaries, gold, wood, water, fire, and earth, along with the four auxiliary celestial bodies, purple qi, moon孛, rohu, and jitu, support and assist the sun and moon. The generation, overcoming, decline, and strength of these elements must be measured accurately, like a balance scale.

最取旺星為福曜，有恩有用作干城。用若專權為上格，忌星一到福斯輕。詳看用星落何地？陽時陰候分邊際。冬夏二至陰明極，春秋定分是平氣。

The most important thing is to take the current旺 star as the auspicious star for fortune. Then look at the "favorable star" and "useful star," making them like ministers guarding the person's destiny. If the useful star can take sole charge, it is an excellent ranking; but if there is any forbidden star coming in, the fortune's power will be weakened. One must also carefully examine where the useful star is located: there are different boundaries for yang hours and yin periods. The winter solstice and summer solstice are the extremes of yin and yang, while the spring equinox and autumn equinox are the times when yin and yang are balanced.

平氣陰陽用可兼，猶看晝夜與宮垣。略過平氣陰陽別，當極之時禍福專。陽令惟用水與孛，陰令惟愛火與土。秋木宜兼水陰孛，春金宜煎火羅土。春在分後須陰助，秋在分後須陽補。

When the climate is balanced, both yin and yang can be used, and it also depends on whether it is day or night and which palace it falls into. Once past the balanced period, the distinction between yin and yang becomes clear; at the extremes such as the solstices, the effects of good and bad fortune become more definite. In the period when yang is strong and hot, only the water star and the moon孛 are used to moisten and balance it. In the period when yin is strong and cold, only the fire star and the earth star are preferred to provide warmth. In the autumn season when the wood energy is dominant, it is suitable to use both water and the yin孛 together. In the spring season when the metal energy is dominant, it is suitable to use fire, RuoHou, and earth to temper it. After the spring equinox, yin is needed to assist, and after the autumn equinox, yang is needed to supplement.

宮辰星體兩兼收，度前度後要深求。尤向五星探伏見，逆來順氣並遲留。三方對照緊相隨，同宮過宮一例推。拱夾有情權力大，日月交授格尤奇。

The positions of the palaces, stars, and celestial bodies should all be considered together. One must carefully determine whether a star is located before or after a degree. Special attention should be given to examining the occultation and appearance of the five luminaries, whether they move retrograde, direct, slow, or remain stationary. Stars that are in opposition should closely follow each other; those in the same palace or just passing into the next should be treated according to the same principle. When many stars support and assist each other in a harmonious way, their influence is greatest. The configuration where the sun and moon exchange their roles is particularly unique.

身當旺令不須恩，但將用曜作根源。平令獨恩難發達，衰時得運獨無愆。以恩為用多至寶，以難為用多顛倒。以恩為忌壽而貧，以難為忌身不保。

If the person's destiny is in a strong and prosperous phase, there is no need to rely on the mercy star again; instead, the useful stars should be regarded as the root. If one encounters an average phase and depends solely on the mercy star, it is difficult to achieve success; however, if one is in a declining phase but happens to have a favorable period, there would be no mistake. Those who take the mercy star as a useful star are mostly very fortunate; those who take the difficult star as a useful star are mostly out of order. Those who take the mercy star as an inauspicious star may live long but remain poor; those who take the difficult star as an inauspicious star may not even be able to protect their family and property.

本宮端的管初年，宮若不純須合旃。必取宮星俱妙合，長安花滿任揚鞭。就中暗曜最難知，空地翻同實地施。寅戌兩宮光在午，丑亥兩曜子中依。

The native's true destiny palace indeed governs the early years of life. If the energy of the palace is not pure, another combination must be used. Only when both the palace and the stars are perfectly harmonious can one achieve the prosperity of a newly appointed imperial scholar, with blooming flowers in Chang'an and riding horses with a swagger. Among these, the "dark luminaries" are the most difficult to understand: although they appear to be an empty palace, they function just like actual stars. The light from the寅 and戌 palaces reflects back onto the午 palace, while the two luminaries from the丑 and亥 palaces attach themselves to the子 palace.

更有橫天交氣法，寅申有曜亥宮棲。巳丑卯宮亥未酉，短長多少度中移。星書一卷失真詮，果老星宗此的傳。他般格局皆虛假，升殿入垣莫外牽。

There is another method called 「horizontal sky intersection」: if there are stars in the寅 or申 palace, their energy resides in the亥 palace; the energies of the巳, 丑, and 卯 palaces respectively correspond to the亥, 未, and 酉 palaces. As for the length and quantity of the corresponding energies, they still depend on the degrees. All star books have lost their true meanings, and only the《Guolao Star Tradition》is the authentic transmission. All other patterns are false. As for terms like 「ascending hall」and 「entering enclosure」, there is no need to refer to them externally.

月逢晦朔皆為福，何必蟾宮三五圓？但忌陰陽當薄食，七日之內忽爭先。太白晝見經天日，難忌洪大恩失權。

Using the moon is fine as long as it does not violate prohibitions; on the first and last days of the month, it is equally auspicious. Why must one wait until the fifteenth day when the moon is full? The only time to avoid is when the sun and moon are eclipsed, and for seven days before and after the eclipse, one should not start any affairs. Also, when the planet Jupiter is visible in the day and crosses the sky, it is a sign of great calamity, and even if it is a benevolent star, it loses its power.

日魂月魄命之根，五星五德應五倫。掌握乾坤惟此理，璣衡經緯治斯民。劉公昔日真知此，佐命行軍掃大荒。無奈星家多失學，增添宜忌漫評章。天元秘寶今朝啟，傳與義和造福祥。

The sun represents the soul, and the moon represents the spirit, forming the fundamental basis of life and death. The five planets correspond to the five virtues of humanity, as well as the five relationships among ruler and subject, father and son, and so on. To grasp the transformations of Heaven and Earth lies in this single principle. Ancient people used the Xuan Ji Yu Heng to observe the celestial coordinates, relying on it to govern the people. Liu Bowen truly understood this principle in his time, assisting the rightful ruler, leading military campaigns, and pacifying distant lands. Unfortunately, most star scholars in later generations lost the transmission of the original teachings, merely adding numerous auspicious and inauspicious matters, and making random interpretations in their writings. Today, I am revealing the secret of "Tian Yuan" and passing it on to the officials responsible for celestial time, the Xi He officials, so that they may use it to benefit all people.