Geographical Form and Terrain Divination Rules

凡到一地，先觀水口。城門四周關攔，內有真龍結作。羅星龜蛇獅象守口，必藏上格之龍。華表捍門日月鎮守，定結富貴之地。北神鎮塞禁口，必有大貴之龍。王侯之門獅子石柱，貧賤之家破牆倒壁。若有王侯居此，城門定鎖千重。見有水口羅星，則可跟蹤尋宗問祖。

When selecting a site for a mountain and river, the first thing to examine is the water outlet. The so-called "city gate" refers to the passage through which all the waters flow out. If there are mountains surrounding it on all sides, blocking the water outlet tightly, there must be a true dragon forming within. If there is a stone mountain rising abruptly in the center of the water outlet, it is called "Lu Xing" (a guiding star). If there are also mountains on both sides resembling turtles, snakes, lions, or elephants guarding the outlet, then there must be an excellent dragon hidden within. If there are two high, facing stone peaks on both sides of the water outlet, they are called "Hua Biao" (ornamental pillars). If there are two mountains enclosing the outlet like a gate, they are called "Han Men" (gatekeepers). If there are round hills resembling the sun or the moon on both sides, this area is sure to form a prosperous and wealthy place. If there is a large stone or earth mound in the center of the water outlet, blocking the flow like the "Bei Shen" (Northern God), preventing the water from flowing directly away, then there must be a great and noble dragon within. This is similar to a lion pillar in front of the gate of a prince's residence, while a poor family only has a broken wall. The difference in status is clearly shown by the gate. If there is truly a noble place here, the water outlet must be locked with layers of barriers like thousands of gates. Therefore, if we see the water outlet with Lu Xing blocking it, we can follow it all the way inward to trace the origin and lineage of this dragon.

貴龍重重開帳，出脈中抽；賤龍擁脹，無星牽連貫頂。真龍行度必有獲帶蟬翼，假出者枝腳直硬，脈長而僵，似鶴項鴨頭擁脹粗頑，此脈勿觀。脈細短縮，乃為極貴之龍。貴龍帶案帶祿，富龍帶倉帶庫。大地無廉貞作祖，為官總不過三公。

The form of a noble dragon is that it unfolds in layers like a canopy of hills, with the dragon's main vein emerging from the center of the canopy. A common dragon is altogether swollen and bloated, with no proper star peaks, and a single vein stretching straight to the top without any undulation. A true dragon, when moving, will have thin protective ridges on both sides, like the wings of a cicada, closely following it. A false dragon has stiff and awkward branches, with a body that is long and stiff, resembling the neck of a crane or the head of a duck, which is clumsy and coarse — such a vein does not need to be examined further. On the contrary, a vein that is slender and short, contracting and compact, is the most noble dragon. A noble dragon has a case mountain in front and a禄星 (a star of fortune) beside it. A wealthy dragon carries a仓星 (a granary star) and a库星 (a storehouse star), which are small round hills resembling granaries and storehouses. Any large land without a 廉贞 (a sharp mountain like a flame) as the ancestral mountain will, even if it produces officials, not rise higher than the rank of the Three Grand Ministers.

龍樓出王侯，御屏御坐宰輔文臣。紫氣、太陽、金水、巨門、印浩為文貴格，五星、九星聚構理學名賢，太陽覆金土星總是鉅富之輩。文曲水星行度一生邪淫，若問水火土金反成富貴。五星入廟必食千秋之祿，若間御屏王侯宰輔。

The ancestral mountain that is tall and layered like a palace is called "Long Lou," producing kings and dukes; one that spreads horizontally like a screen is called "Yu Ping," and one that is square like a throne is called "Yu Zuo," producing high-ranking officials. The Purple Qi star (a clear and upright wooden form), the Sun star (a round and smooth metal form), the Jin Shui star (metal head and water feet), the Gu Men star (a square and solid earth form), and mountains shaped like seals, all belong to the form of literary nobility. When the five elements stars and nine stars gather together, they produce famous scholars of Confucian learning; when the Sun star is round and covers the Earth star, it always indicates great wealth. If the dragon path includes the Wen Qu water star (in the form of waves) in authority, it indicates a life of licentiousness; however, if after the water form comes fire, earth, and metal forms in a cycle of mutual generation, it turns into wealth and honor. When the five elements stars each return to their proper positions, like deities entering a temple, they surely enjoy long-term official rank and honor; if among them there is also the form of Yu Ping, then kings and high officials will emerge.

聯珠逆生必出翰範文宗，五星歸垣定出賢聖夫子。星穴剋制少祖乃是大貴之龍，祖宗來剋星窩滿門孤獨。太陽金水出科甲之人，寶蓋御屏翰範聲名錦長。貪狼星秀乃是頂甲之龍，玉尺金水蘆鞭定產神童才子。

The dragon mountain's small star peaks appear one after another like a string of pearls, and if they rise against the water flow, they will surely produce outstanding literary masters. When the Five Stars return to their original positions, it is called "Five Stars Returning to Their Enclosure," and this will certainly produce sages and role models. If the Five Phases of the穴位 star can control the less ancestral mountain, it is a great noble dragon; conversely, if the ancestral mountain's energy comes to control the窝坨 of thesite, it indicates the whole family will suffer loneliness. When the round gold star of the sun and the gold water star appear together, they produce people who achieve high ranks in the imperial examinations. If there are peaks shaped like a canopy (such as an umbrella) and an imperial screen, their literary fame and reputation will last long. A graceful and sharp round mountain peak of the Wood type, which is the Greedy Wolf Star, indicates a dragon that will produce a top-ranking状元. Shapes such as the Jade Measure (a long flat rectangular peak), gold water, and芦鞭 (a whip-like peak with connected segments) will certainly produce prodigies and talented men.

屏帳俱全狀元及弟。祖宗持連，開帳穿心有貴人，定產大尊之貴。五腦梅花科甲連登，帳翼直包五十里世代公卿，開睜換屏數十丈為官極品。三臺寶蓋父子必定同科，九腦芙蓉兄弟連科及弟。此乃真龍鬚當尋，過峽跌斷必可追。送少迎多行必遠，來高去小結穴近前。

When both the screen and the canopy are fully formed, it indicates the birth of a top-ranking scholar. If the ancestral mountain is continuous and layered, with the dragon pulse passing straight through the center of the canopy, it signifies the presence of a nobleman and the emergence of supreme status. If the mountain peak is divided into five small peaks arranged like a plum blossom, it indicates consecutive success in the imperial examinations. If the canopy's two wings are straight and enclose a stretch extending fifty li, it signifies generations of officials. If the canopy is layered and the screen changes repeatedly, extending for dozens of zhang, one can attain the highest official rank. When three platforms (three flat peaks arranged side by side) and a canopy appear together, father and son will certainly both pass the exams. If there are nine rounded peaks resembling lotus petals, brothers will consecutively pass the exams. These are all signs of a true dragon, and one must seek them out. If there is a break or fluctuation in the dragon pulse, one can follow it closely. As for the distance of the site: if the branches of the dragon coming from the rear are few while those welcoming the dragon are many, it indicates that the site is still far away. If the source is high and the destination is low and small, the site is near.

小地如紅□□妓女穴多盡結，大地如閨中嫩女定縮腰間。硬直不可安插，飽滿不可下手。清奇定有結果，秀嫩斷不虛成。窩鉗定有弓腳球瘠，乳突必須開腮界水。騎龍定宜回抱，兩手掩耳鋪氈為真。

A small site is like a courtesan exposed to public view, with the穴 mostly forming at the end of the dragon pulse where it is easily seen (the original text lacks two characters under 「红」, recorded as 「□□」 without conjecture). A large site is like a young girl in seclusion, with the穴 definitely forming in the middle section of the dragon body, at the waist, unwilling to be easily revealed. A dragon body that is stiff and straight cannot be chosen for burial, and a mountain face that is full without any depressions cannot be worked on. Forms that are clear and unusual will surely have results, while forms that are delicate and tender will certainly not be in vain. The窝穴 and钳穴 must have both sides bending like bows, with the middle slightly raised into a rounded ridge. The乳穴 and突穴 must have both sides opening out like cheeks, with clear boundaries of water. A穴 that rides down along the dragon's spine and cuts the pulse must have both sides circling and embracing it. The two ridges on either side should be like hands covering the ears, and in front of the穴, there should be a flat area like a carpet, which is the true formation.

逆局定要砂攔，橫局下臂關收為妙。遠山觀重，四應近護取其情。順局只忌傾斜，交牙關攔為妙。龍真穴的，不論山谷平洋局緊氣聚，定然催富催貴。穴坐少當代登科，穴下鋪氈也能速發。

A situation where water flows against the direction of the dragon must have a ridge to block it. In a situation where the dragon runs horizontally to form a site, it is best if the ridge on the side facing the front can block and gather the qi. Looking at distant mountains, check if they have layered and overlapping layers. Looking at nearby surrounding ridges, check if they show affection towards the site. In a situation where water flows smoothly away, only the tilting and direct flow of the bright hall is to be avoided. If the two ridges on both sides interlock like teeth, blocking the water, it is excellent. As long as the dragon is true and the site is accurate, whether it is in a valley or a flat land, as long as the situation is tight and the life qi is concentrated, it will surely bring about wealth and honor. A site that is high and has a back support can bring success in the current generation. A site with a flat area like a carpet spread out beneath it can also bring quick blessings.

莫嫌旱局無水，能發鉅富之才；莫執高山，定發人丁千百。有人無財，須尋倉庫之龍；有財無丁，莫下孤寒之穴。地之盛敗出之龍身，旺弱興衰應在氣運。龍身節節為佳，定然久享。

Do not despise a situation that is dry and lacks water; as long as the form is proper, it can still produce great wealth. Likewise, do not insist that high mountains are the only places where energy gathers; flat and gentle terrain can also generate hundreds or even thousands of descendants. If there are many descendants but no wealth, then another dragon with the stars of granary and treasure should be sought to supplement it. If there is wealth but few descendants, do not choose a grave site that is isolated, cold, and lacks protection. Whether a piece of land is prosperous or declining fundamentally depends on the authenticity and strength of the dragon's body. As for when it becomes prosperous and when it declines, this should be determined by the flow of the great cycle of time. In summary, the best is when the dragon's body has clear and distinct ups and downs, ensuring long-lasting blessings.

地理於古法無不盡善，惟後世去古遙遠。其法煙沒，傳庸師與俗眼，參之世俗。翕然從之，啄啄爭鳴，莫可窮究。故曰：依古法者，斷不入俗眼；入俗眼者，斷不依古法。學者必然剔去舊習，直通古處，皆未有闖其畦徑者也。故首以五俗示戒焉。余初學，宜悉心研究，過此一關，乃可尋上進之路。否則，愈造愈左，終身為宮牆外望之人矣。即聰明冠世，亦何用哉。

Divination by the heavens and earth was originally complete in ancient methods, but later generations have strayed far from the ancient ways, and the ancient methods have gradually been lost, falling into the eyes of ordinary practitioners and common people, who have mixed in various worldly views. Everyone follows the trend, and people argue back and forth, making it impossible to trace the original source. Therefore, it is said that those who follow the ancient methods will certainly not meet the eyes of common people, and those who meet the eyes of common people will certainly not follow the ancient methods. Scholars must thoroughly remove old habits and directly reach the path of the ancients. Unfortunately, few people have ever entered this path up to now. Therefore, this essay first presents five common misconceptions to warn future learners. When I first started learning, I also took a detour. I advise scholars to carefully study, and only after passing this stage can they talk about further progress; otherwise, they will go further astray, and all their life they can only stand outside a high wall, as Zige said in the "Zizhang" chapter of the "Analects," looking in but unable to see the beauty of the ancestral temple and the richness of the officials inside. Even if one is exceptionally intelligent, what use is it?

穴不必掏泥於盡龍。愚初看地，見一枝龍或十節或五節，定跟至盡乃止，以為穴在是矣。不知盡龍則星體凡多散漫，龍虎多不包裹，明堂闊無襯砂，變為空曠，全無好地。疑龍經云“君如尋得幹龍窮，兩砂不關又不攔，風吹水劫不是穴，須知此處是疑龍。”又曰“大地不在大窮大盡之處”，又曰“餘氣不去數十里，斷然不是王侯地”，又曰“脈盡處須防穴盡絕”，此之謂也。

The first common misconception is to believe that the site must be located exactly where the dragon ridge comes to an end. In reality, one should not be rigid about this (the term "tou ni" refers to being rigid). When I first studied geomancy, I saw a branch of the dragon ridge either traveling for ten sections or five sections, and I always followed it to its end, thinking the site was there. But I later realized that when the dragon ridge reaches its end, the star peaks are usually loose and scattered, and the left and right dragon and tiger sands often fail to enclose the site. The bright hall is wide and open, with no supporting sands, resulting in a vast and empty area, which is not a good site. The Classic of Doubtful Dragons says, "If you find the end of a great dragon ridge, and the two sides of the sand hands neither enclose nor block, and if the wind and water destroy it, then this is not a site. You must know that this is only a doubtful dragon." It also says, "Great sites are not found at the extreme ends," and "If the remaining energy does not extend forward for dozens of miles, it is certainly not a site for a king or a marquis." It also says, "When the ridge reaches its end, one must be cautious that the site also ends." All these statements refer to the same principle.

譬如人身，有心腹則必有手足；譬如屋宇，有廳堂則必有廊廓。善一相別者也，當自知之。愚覆大家祖墳，腰結者甚多。愚近取諸山，腰結者亦居十九總多。又云，餘枝多結地，亦如小官衙之比大官衙，縱有衙丈部曲，究是拱服於人而已。

For example: just as a person has a heart and an abdomen, they must also have hands and feet; just as a house has a hall and a main hall, it must also have corridors and side rooms. Those who are skilled at discernment naturally understand that a q穴 will not be found only at the end. I have examined many ancestral tombs of wealthy families, and most of them are formed on the waist of the dragon's body; recently, when I have selected land from various mountains myself, most of them are also formed on the waist. There is another saying: side branches often form q穴 as well, but compared to the main trunk, it is like a small government office compared to a large one—although they also have officials and assistants, appearing quite proper, they are ultimately just subordinate and obedient to the main body.

穴不必掏泥龍虎鉗口。地之有虎龍，如人之有手足護衛，熟能廢之？亦有不盡然也。每見大地，多下手一邊兜轉，或有龍無虎，或有虎無龍，或邊短邊長，或架左架右，或外山周迥，無不可者。

The second common misconception is that the site must be precisely at the center of the dragon and tiger ridges. In reality, this is not necessary. A piece of land may have dragon and tiger ridges, just as a person has hands and feet to guard them. Who would say they are not needed? But this is not entirely accurate. I have often seen large pieces of land where the water flows away on one side, and the ridge turns back there. Some have dragon ridges but no tiger ridges, some have tiger ridges but no dragon ridges, some have one side short and the other long, some lean to the left, some to the right, and some are simply protected by surrounding hills. All of these are acceptable.

惟庸師俗眼，坭於鉗口，一見鉗口若龍虎之狀，不論龍虎有無砂水順逆，只於此處點穴安葬。所以，古今許多吉地多遺在龍虎之旁，彼既以鉗口取穴，其不對鉗口者，穴尚宛然，非明師莫識。

The so-called "clamping mouth" refers to a shape where two ridges on either side face each other and enclose a space, leaving an opening in the middle. Only mediocre geomancers and ordinary eyes are stubbornly fixated on the clamping mouth: as soon as they see two ridges forming a clamping mouth-like dragon and tiger shape, they ignore whether the dragon and tiger are real or not, and whether the terrain flows in a proper or improper direction, and immediately select a site for burial. Because of this, throughout history, many auspicious sites have been left behind near the dragon and tiger ridges—since they only recognize the clamping mouth for selecting a site, the true sites that do not align with the clamping mouth are left unnoticed. In reality, the site forms are clearly present, but only a master can recognize them.

愚切以俗眼之害，惟鉗口為第一。愚又觀今世葬地，多有龍虎均停，明堂闊大為萬人悅，慕者無不立見敗壞。能剪下手一邊，在此點穴，若無下砂水，大非人情。所能堪者，無不發福。愚非切去舊習而千餘處，斷不敢為駭俗之言也。此風水之生死笫一關也。學者過此一關，乃有上進之路，不然則終身隨於坑坎之中耳，何地理之足云？且又非愚之臆見也。

I have deeply realized the harm caused by common people's superficial views, and among them, the practice of keeping the mouth closed is the worst. I have also observed many burial sites of today, where the dragon and tiger ridges are of similar length, and the bright hall is wide and spacious, and everyone likes them. However, all such places that are praised by everyone inevitably suffer decline soon after. On the contrary, if one can cut and take the lower side, and then choose a point there for the tomb, although there is no ridge to control the water, and it seems to go against the usual preferences of ordinary people, those who dare to do so will never fail to prosper. The reason is that the earth qi follows the water, and if the lower side has a ridge to gather and contain it, the water can be controlled so that the life qi is not carried away together. I would not have dared to say such shocking and unconventional words if I had not personally removed old habits and examined over a thousand burial sites. This is the first crucial point in the study of geomancy: if a scholar can pass this point, there is a path for further progress; if not, he will be stuck in the pits and valleys all his life, and what is the use of studying geography? Moreover, this is not just my own opinion.

古人曰：兩宮齊到，忌當面之傾流；一穴居中，防兩邊之尖射。又曰：兩宮齊到人皆道好，卻主殺傷反生煩惱。又曰：君如識穴不識怪，只要左右抱者住。左抱右回未必吉，分明異穴生賢良。皆是鉗口之患也。

Ancient people said: "If the sand hands on both sides of the two palaces embrace together, one should be cautious about the direct flow of water facing forward; if the site is located in the middle of the two sands, one should be careful of the shooting beams from the tips of the sands on both sides." They also said: "When both palaces arrive together, everyone says it is good, but it often leads to injuries and brings trouble instead." They also said: "If you can only recognize ordinary sites but not strange ones, you will only choose places where the left and right embrace; in fact, the left embrace and right return may not be auspicious, but rather those peculiar strange sites are the ones that produce virtuous and capable people." All these words talk about the disasters caused by rigidly adhering to the standard form.

又曰：也有形好不好者，也有形怪不怪者，穴缺不齊之天地奇，皆言虎龍不必登對也。學者於此斷悟，能豁然貫通，始有安著腳處。惟哲人之大觀，自當不言而愈也。豈牡牡驪黃之可眩惑哉？

It is also said: "Some terrain may look good but is actually bad, and some terrain may look strange but is actually normal; those that are uneven on both sides are actually considered extraordinary by heaven and earth." All of this means that the dragon sand and tiger sand do not necessarily have to be perfectly symmetrical. Scholars who can clearly understand this and suddenly grasp the essence have a solid foundation. As for those with broad insight and understanding, they naturally need no further explanation. How could they be misled by superficial features such as color—like the story in the "Liezi" about Jiufanggao identifying a fine horse, who only focused on the noble bones and spirit, without caring whether it was male or female, black or yellow (the original text mistakenly wrote 'mu' instead of 'pinni').

穴不必泥兩水合襟。愚初看地，只要兩水合襟，求務期得穴，以為當然不易者，後見每覆古墳，遍觀山川情意，乃知有大謬不然也，每兩水合襟在前，則山咀必尖，流神必直，龍虎必長，真氣蕩然，無一不可者。

The third common misconception is the belief that the site of a burial must necessarily be located where two streams meet like the lapels of a jacket. In reality, this is not a strict requirement. When I first studied geomancy, I focused solely on the meeting of two streams like a jacket's lapels, and I insisted on seeking the site there, believing it to be an absolute and unchangeable rule. Later, after examining many ancient tombs and thoroughly investigating the nature of mountains and rivers, I realized how greatly mistaken I was. Whenever two streams meet precisely at the site, the mountain tip is usually sharp and narrow, the water flows straight away, and the dragon and tiger ridges are long and stretched out, resulting in the loss of true energy, and there is nowhere suitable to establish the site.

除是合於右則轉左以出，而得右砂稍攔；合於左則轉右以出，而得左砂稍攔，庶畿穴尚可裁。若不論龍穴結作，只於合襟為期，則送龍枝腳，三條五條亦有合者，行龍撓棹，長或三節五節亦有合者，此皆可作穴乎？

Unless the two waters meet on the right side and then flow leftward, with a slight ridge on the right to block them, or meet on the left side and then flow rightward, with a slight ridge on the left to block them, there is only a weak possibility of finding a suitable site. If one ignores whether the dragon ridge has truly formed a conclusion and insists solely on the meeting of waters, then among the three or five branches of the dragon's body there are also places where waters meet, and among the short branches extending from the main body of the dragon, which are like oars on a boat, there are also places where waters meet. How can all these places be suitable for a site?

又有大龍結作，邊長邊短，福餘之中，登穴只見峰巒簇簇，而分毫不見田水，不作合水之論。乎古人云：也有真龍無朝水，只要案山為近侍，案外一水暗循環，此格亦非中下地。

There is another type of large dragon formation, where the two sides are of unequal length, and the site falls in a place where there is an excess of auspicious energy. Upon arriving at the site, one can only see surrounding peaks gathering closely, with not even a trace of fields or water visible, and certainly no mention of water converging. Ancient texts say: "There are also true dragons that do not have converging water in front of them; as long as there is a close case mountain in front, and beyond the case mountain there is another stream quietly circling around, this pattern is not considered a mediocre or inferior site." (The character '乎' belongs to the previous sentence, and has been mistakenly added at the beginning of this sentence.)

又曰：兩水合處莫當中，流神傾瀉最為凶；翻身逆轉微來脈，發福綿綿為三公。又曰：兩水合處莫當中，不在右邊在左邊；仙人倒丈須橫作，下手縱寬也進田。夫坐空以下寬為堪輿家大忌，然寧居於此而不居於合水之直處，古人語意可推矣。愚切以鉗口合水為初學風水魔障，纏繞十餘年不能解脫，非得知人之指示不自省覺，到省覺解脫時又是一種人物矣。

Ancient people also said: "At the place where two bodies of water meet, the point should not directly face the tomb center; if water rushes straight away, it is extremely dangerous; if it can turn back and reverse, catching that faint coming thread, then blessings will last long and produce officials of the highest rank." They also said: "At the place where two bodies of water meet, the point should not directly face the tomb center; if it does not fall on the right, it falls on the left; using the method of the inverted staff of the immortal, the tomb should be made horizontally; even if the lower side is wide and spacious, it still brings in fields and increases production." "Inverted staff" is a method of determining the tomb passed down by Yang Gong; in the method of the tomb, there are styles of going with the flow, against the flow, horizontal, and straight; here, taking the horizontal style is exactly to avoid the direct flow at the meeting point. A hollow back and a wide lower side are natural taboos for geomancers, but ancient people would rather choose such a place than choose a place where water rushes directly. The meaning behind this can be inferred. I have deeply experienced: the matters of the mouth being closed and the meeting of water are the obstacles for beginners in the study of feng shui; they are entangled for decades and cannot be freed; if there is no guidance from a wise person, one cannot awaken by oneself. When one truly awakens and is freed, then one becomes a person of another level.

不必泥頂正星峰。古人云：若是正龍需正下，若然架折兩邊安。又曰：情傾左右穴居兩邊。又曰：龍從左來，穴從右出；龍從右來，穴從左出。又曰：誤葬皆因貪正面，神仙多是下偏坡。又曰：左乃為南右乃為北，扁大臨弦出粗雄。向例多皆言。

The fourth common misconception is that the tomb must be precisely located at the very top of a star peak. In reality, this is not necessary. Ancients said, "If the dragon comes straight, then the tomb should be directly opposite where it descends; if the dragon's body is bent or slanted, then the tomb should be placed on the slanted side." They also said, "If the mountain trend leans to the left or right, then the tomb should be located on that side." They further said, "If the dragon comes from the left, the tomb should be on the right; if the dragon comes from the right, the tomb should be on the left." They also said, "Most mistakes in burial are due to the desire for a front view that looks good, while divine masters often choose the tomb on a sloping side." They also said, "The left is considered south, and the right is considered north; if the mountain is flat and wide with a string-like edge, the shape and energy produced will be coarse and strong." Many traditional examples have been stated in this manner.

捉穴之法，穴有正有側，不必拘泥於頂正也。蓋穴法之有正有側，自古皆然，此而不悟，亦刻舟求劍之流耳，豈可輿哉？愚謂山川之宜側葬者有二：其一審視來龍，其一裁度砂水。風水之小者，可正下；頂之平者可正下；脈之緩者可正下；又微高微突者可正下。

The method of selecting a burial site involves both central and lateral positions; there is no need to strictly confine it to the exact center of the head. The practice of burial site selection includes both central and lateral positions, which has always been the case; if one does not understand this, they are like someone searching for a sword in a boat, and how can they talk about geomancy? I believe there are two types of situations where a lateral burial is suitable: one is based on examining the coming dragon (the mountain's approach), and the other is based on measuring the terrain and water. First, let's discuss the cases where a central burial is appropriate: if the terrain is small and compact, a central burial is suitable; if the mountain peak is flat, a central burial is suitable; if the coming mountain is gentle, a central burial is suitable; and if the burial site is slightly elevated and forms a small hill, a central burial is also suitable. The common feature of these situations is that the energy comes gently and there is no sharp or aggressive energy at the top, so it is acceptable to dig at the central position.

以其龍身無煞，且美意停息不竄，走左走右不以頂正為嫌，至於山形稍粗雄硬直，稍是傾瀉，不分陰陽，為煞當頭，直下必致傷人。龍之有不善者，宜姑置之。若來龍特達，砂水秀異斷不可舍者，宜於旁邊龍虎臂上，細閱其稍平，恍惚高低遠抱處，此美意所鍾，宜於此處圖之。

Because these dragons lack killing energy, a cluster of harmonious energy gathers without scattering, and regardless of whether it leans left or right, it is not necessary to worry that it is not directly above. As for mountains that appear somewhat coarse, strong, and straight, with a slight tendency to slope downward, and where yin and yang concave and convex features cannot be distinguished, that is when killing energy is directly facing the apex, and it will surely harm people. If yin and yang concave and convex cannot be distinguished, it means the energy has not been differentiated, and a crude force descends directly without any place to settle. When encountering such an unfavorable dragon, one should temporarily set it aside. But if the dragon is particularly upright and the surrounding sands and waters are extraordinary and refined, and one is reluctant to give it up, then one should look for the dragon and tiger arms on the sides: carefully examine where there is a slight flatness, and where there is a subtle high and low variation that appears to embrace from afar — that is exactly where the harmonious energy gathers, and there one should plan the site.

凡此皆審視來龍之意也。至於砂水，亦有不可不逢山總可以正下。然砂水太直，豈敢敵煞當中？宜挨左挨右扦之，剪著去水一邊尤善。若左砂有煞點於右，右砂有煞點於左。拘泥於頂正乎？必致乖舛。凡此又裁砂之義也。

All the above are discussed from the perspective of examining the dragon's movement. Now let us consider the aspect of terrain and water: it is not acceptable to simply place the grave directly wherever a mountain is encountered. If the terrain and water come too directly, how dare we place the grave directly in the center to resist this harmful energy? Instead, we should place the grave slightly to the left or right. Especially preferable is to place it slightly towards the side from which the water flows away, because by doing so, we avoid the direct harmful energy and can also use the terrain on that side to control the flowing water. If there is harmful energy on the left terrain, the grave should be placed on the right; if there is harmful energy on the right terrain, the grave should be placed on the left. If one insists rigidly on placing the grave directly in the center, it will inevitably lead to confusion and mistakes. The above is discussed from the perspective of considering the terrain and water.

稽之古云：龍有真的，明跳牆虎之脈穴、飛天龍之耳穴、太陰金之角穴、太陽金之角穴、鳳形鵝形之眼角與支翅、蛇之耳窩、下水龜之肩井，皆可下也。致於龍身粗硬，斷不可正下。

By ancient methods: as long as the dragon is genuine, the burial site does not necessarily have to be directly under the peak. For example, the pulse and穴 of the jumping wall tiger shape, the ear穴 of the flying dragon shape, the horn穴 of the Taiyin Gold Star (half-moon shape), the horn穴 of the Taiyang Gold Star (rounded shape), the eye angle and wing of the phoenix and goose shapes, the ear hollow of the snake shape, and the shoulder well of the water turtle shape—all of these can be used for burial. As for dragons with thick and rigid bodies, it is definitely not appropriate to bury directly facing the peak.

兩邊出有龍虎者，又宜於龍虎臂上動處求。如鳳形當面太直，則點在翼阿，人當面太直，則點在肩井，以為咬蝨穴。咬蝨之下為鼠肉穴，鼠之下為曲池穴。倘臂上太直，點於盡頭處為堂心穴。臂若飛揚如舞袖之狀，則點略平坦處為袖口穴。今之俗師，每見峰巒端正，只當頭下穴，不論是非，以至誤人十常八九。痛哉！惜乎！

When there are dragon and tiger sands on both sides, one should look for the site of the q穴 on the dragon and tiger arms where there is movement — the so-called "moving place" refers to a slightly undulating section on the arm that has a subtle hollow or protrusion. For instance, if a mountain shaped like a phoenix has a straight front, the q穴 should be located at the "wing base" where the wings curve; if a mountain shaped like a person has a straight front, the q穴 should be located at the "shoulder well" in the shoulder hollow, which is called the "虱咬穴" (虱咬穴). The "虱咬穴" leads down to the "鼠肉穴" (mouse flesh穴), and the "鼠肉穴" leads down to the "曲池穴" (bend pool穴) — all these names are borrowed from parts of the human body. If the arm itself is too straight, the q穴 should be located at the end of the arm, called the "堂心穴" (hall heart穴). If the arm spreads outward like a fluttering sleeve, the q穴 should be located at a slightly flat area, called the "袖口穴" (sleeve mouth穴). Nowadays, common practitioners merely take the q穴 directly beneath the central peak when they see neat mountain ranges, without considering whether it conforms to the principles, thus misleading people nine times out of ten. What a painful thing, what a pity!

不必掏泥闊大明堂。夫明堂於風水關係甚大，所以聚後龍之氣，界穴前之水，皆須此也。葬經云：氣乘風則散。明堂太闊，風不乘氣以散吾真氣乎？又曰：水界正明堂，太闊何所憑，籍以正界來脈之水乎。

The fifth common misconception is that the more spacious the Mingtang, the better. In reality, this is not necessarily true. The term "Mingtang" refers to the flat area in front of the tomb site where various streams of water converge and where surrounding hills encircle it. The Mingtang plays a significant role in Feng Shui, as it gathers the qi from the mountain ridges behind and defines the boundary of the water in front. The "Zangshu" states, "Qi dissipates when it meets the wind." If the Mingtang is too wide, would not the wind take advantage of this openness and scatter the true qi? Furthermore, the text says that water must enclose the main Mingtang. If the Mingtang is too broad, what can be used to enclose it? And what can be used to cut off the water flowing down from the mountain ridge?

嘗覽公卿大地，俱有來脈之界水，以翕聚堂氣，堂氣既聚，則真氣自凝，人才無不併進。風乘氣散，堂氣蕩然，便如萬將統疲弱，雜呼之聲不應，榮之不前，萬事垂蘭折足，販坯使山聚拱，堂氣周密，即如勇士武友，聽令於大將之前，叱吒可生風雲，運動能驅山海。

I have observed many noble and powerful places, each having a boundary water following the ridge lines, used to gather and contain the energy of the bright hall; when the energy of the hall is gathered, true energy naturally condenses, and the family's people all advance together. Conversely, a place where the wind comes and the energy disperses, and the energy of the hall is completely scattered, is like a great general commanding a group of weak soldiers, giving orders but receiving no response, and when he wants them to advance, they refuse to move. Everything is like a tripod with a broken leg, unable to support itself. If the mountains can gather and encircle, and the energy of the hall is complete and secure, then it is like brave warriors and strong generals standing before the general, ready to obey orders. A single command can summon storms and clouds, and every movement can move mountains and seas. (The original text mistakenly uses the words 'fan pui' which are difficult to understand; according to the meaning, it should be a phrase similar to 'reverse this'.)

凡有所塋，廢無不遂汝成功也，此皆應如影響，非臆莫語也。又常見大家之山，千崗萬頃，必拱於前，下不見田水而氣象軒昂，寢寢然發盛。以闊大明堂例之，彼何之有也？若有闊大明堂，必得一砂緊拱，內局自成家務，乃可輿哉。

Whenever there is an undertaking of burial, it will surely fulfill one's wishes and succeed; these fulfillments are as certain as a shadow following a form or an echo following a sound, not mere empty speculation. I have often seen the ancestral mountains of large families, with thousands of hills and vast plains layer upon layer surrounding them. Standing at the burial site, one cannot see a single field or a single stream, yet the atmosphere is grand and dignified, and the family's fortune gradually flourishes. If we apply the principle that "the bright hall must be broad and spacious," then how can such a site have a broad bright hall? It appears that when a truly broad bright hall is encountered, it must also be accompanied by another layer of sand-hand (a term referring to the surrounding terrain features) tightly enclosing it, forming a private courtyard within. Only then can it be considered proper geomancy.

所謂汪汪萬頃明堂水，內局周圍如轉環也，非有內局而水□□鎖完固，亦可無虞。但發福稍遲，不如內局尤善耳。所謂明堂容萬馬，水口不通舟也。外此者，總後有清貴龍，穴前有秀異朝山，亦主貧窮孤寡五六代後乃能發福然，或暫貴而不富，或有官而無祿，或暫時富貴而不長久。

The phrase "A vast bright hall filled with water" refers to the situation where the inner area is surrounded by hills on all sides, like a rotating circle. Even if there is no inner area, as long as the water mouth is tightly closed and secure (the original text lacks two characters here, recorded as "□□"), there will be no worries, though the benefits will come later, ultimately not as good as having an inner area. This is the meaning of the saying "The bright hall can hold ten thousand horses, and the water mouth is narrow enough to allow only a single boat to pass." Apart from such cases, even if there is a clear and noble dragon hill at the back and extraordinary auspicious mountains in front, it will result in initial poverty and isolation, requiring several generations before prosperity comes; or it may be noble but not wealthy, or have official positions without salary, or temporary wealth that does not last. The reason is that although the bright hall is large, it lacks closure and control, so the qi cannot be retained.

蓋真氣既散，力量自減，定主有頭無尾，得一失三。若龍穴不真，明堂太蕩，又無內局水口，則破敗塗地也。今之俗師，以庸省主人，一見明堂闊大，視之是寶，極力圖謀，即販之踵至，猶倦不省，殊可矜也。

Because the true energy disperses, the power naturally weakens, and it will certainly start strong but end in failure, gaining one thing but losing three. If in addition the dragon and the tomb are not genuine, the bright hall is empty, and both the inner terrain and the water mouth are missing, then it is a complete ruin and total defeat. Now ordinary charlatans use their mediocre knowledge to deceive the family. As soon as they see a broad bright hall, they regard it as a treasure and strive to obtain it. When the events of ruining the family and selling the property follow one after another, they remain still and unaware, truly pitiful. A broad bright hall may look impressive, but in reality, the wind comes and the energy disperses, which is the most common cause of failure in such land.

時師又曲說曰，以寬主人之憂。又曰：明堂朝山遠，則發福必遲，更要三十餘年，食出外三陽則大富貴矣。又改歌曰：明堂容萬馬，富貴傳天下，久之終須發福。彼身去後，發與不發何與哉。知者自當執持，不可茫然聽其鼓動，而貽伊戚也，慎之慎之也哉！

Modern geomancers today often try to justify themselves by saying comforting words to the client. For example, they might say, "The Mingtang is far from the Chao Mountain, so prosperity comes slowly; one must wait another thirty years until the energy reaches the outer three yang—meaning the three layers of Mingtang in front of the site—from near to far—then great wealth and honor will come." They also alter the rhyme to "Mingtang can hold ten thousand horses, wealth and honor spread throughout the land," claiming that eventually prosperity will come. Once others leave, whether or not prosperity arrives is none of his concern. A wise person should have his own judgment and be able to hold on to it; he must not be confused and easily swayed by others' words, which may bring him trouble ("Yi Qi" comes from the Book of Songs, meaning self-inflicted worries). Be extremely cautious!

夫五俗既明，當識三畏。三畏者何？到頭硬直，穴前傾瀉，順砂過堂是也。趨吉避凶者，吉固愛之，凶豈可不畏哉？故必先求無禍，乃可希福。豈斷乎其不苟者，而不嚴於辨別，則無窮魔障入於肺腑，即有良法美意，何以而悟乎？然此三畏亦俗眼之所素安而冥然罔覺者，故以次五俗焉。

After five common misconceptions have been clarified, we now need to recognize three things that are truly alarming. Which three? The first is when the dragon vein comes to an end and becomes stiff and straight. The second is when the water in front of the site flows away directly without turning. The third is when the sand follows the direction of the water and crosses over the bright hall. The sand that follows the water is called 'following sand,' and crossing over the bright hall means it passes through the bright hall horizontally. Those who wish to seek good fortune and avoid misfortune should not only love good but also fear evil. Therefore, one must first ensure there is no disaster before one can hope for blessings. If one is unwilling to decisively abandon superficiality and does not carefully distinguish these matters here, endless obstacles will enter one's heart and lungs. At that time, even if there are excellent methods and intentions, how can one understand them? Moreover, these three things are particularly something that ordinary people have long taken for granted and are unaware of, so they are discussed after the five common misconceptions.

凡作穴之處，務要平正，凡稍硬者謂之殺，大能傷人，所謂脈者死，斷不誣也。今之庸師俗眼，每見一山下來，如臂之直，只謂之下筍穴為脈，輒令人扦葬，主人亦利於脈而脫臆從之，不知死絕之禍捷而影響，譬之湯火陷井在前，甘以彼身赴之而不知其禍也，不太可惜乎？

Whenever a site for a burial is chosen, it must be level and even. Any site that appears slightly rigid is called "sha," which is very harmful to people.the so-called hard pulse is actually a dead pulse, and this statement is certainly true. The reason is that the pulse is hard and straight, allowing the life qi to flow directly without stopping or accumulating, resulting in only a surge of "sha" qi within the site. Nowadays, mediocre geomancers and common people often see a mountain that falls straight down, like an arm, and call it "xia sun xue" (a type of burial site). They take it as a pulse and advise people to choose it for burial. The main family, eager to take advantage of the pulse, readily follows their advice. They do not realize that the calamity of death and extinction comes very quickly, like a shadow following closely. This is like seeing clearly before one a boiling pot of hot soup and a trap, yet willingly throwing oneself into it without realizing the danger. How tragic is that!

古人曰：槍頭莫下，鼠尾莫扦。又曰：勸君莫下槍頭穴，葬下人丁絕，脈和人少死。無非單明此理者也。故愚以第一可畏也，實莫忘於此，非為硬直如槍者不可亂下，或片來者略無停息，或巒頭粗硬太直如飽腹之狀，或勢如覆鍾之狀，又有繃面金星之狀，又有直體金星而臥梭者，俱有死無生，鮮不殺人的。見此斷宜舍之，豈可留心回顧？學者心目不明，倘與人謬下，其虧損陰德無疑矣。慎之慎之也哉！

Ancient people said, "Do not choose a burial site where the terrain is as sharp as a spearhead, nor a site where the terrain is as thin as a mouse's tail." They also said, "Do not choose a spearhead-shaped burial site, for those buried there will see their descendants cut off; if the qi flows gently, people will rarely die." These words all convey the same principle. Therefore, I rank this as the first thing to be feared, and I cannot forget it. Not only is it dangerous to choose a site as hard and straight as a spear, but also a slope that drops straight down without any pause or rest in the middle; or a hill with a coarse and rigid shape, appearing swollen like a full stomach; or a hill that looks like an overturned bell, entirely round with no concave or convex parts; or a golden star hill with a tightly stretched face, showing no folds; or a golden star hill that is straight and upright, lying horizontally like a loom shuttle—these all have death qi and no life qi, and rarely fail to cause harm. When encountering such a situation, one must decisively abandon it, how could one hesitate or look back? If scholars lack clear understanding and wrongly choose a burial site for others, they will certainly damage yin virtue. It is better not to choose at all than to force a choice. Be extremely cautious!

凡看一地，砂主人丁水主財。水聚財聚，水散財則散，此千古不易之理也。又是無情之物，以就下順流為性。有物以阻之，其勢自橫，無物阻之，則千里直流而去。故宅之前若見此水，則萬頃田莊無不破盡，所謂“明堂如播米，子孫窮到底”。

When examining a piece of land, the terrain influences people and the water influences wealth and official rank. Terrain can block and shelter the wind, so it relates to people; water can flow and transport, so it relates to wealth. When water gathers, wealth gathers; when water disperses, wealth disperses. This is an unchanging truth. Water is an emotionless thing, by nature it flows downward. If something blocks its path, the water will turn sideways and flow around. If there is nothing to block it, it will flow out for thousands of miles. Therefore, if in front of a house or a tomb one sees such straight flowing water, even with thousands of acres of farmland, it will eventually be ruined, because the energy of the courtyard is carried away by the water and nothing remains. There is an old saying: "If the open space is like a winnowing basket tilted outward, the descendants will become extremely poor."

又曰：龍虎似推車，田地不留些。皆指此也。非惟長流之直水可以敗人，至於陰流之直水，葬下禍患尤緊要，直瀉無關，其禍最速！所謂陰水不顧家，葬下亂如麻。然流神之曲直，亦能掩人耳目，多至自欺。

It is also said: "The dragon and tiger ridges are like the straight yoke of a cart extending straight forward, leaving no land at all." They are all talking about the same thing. Not only does straight flowing water over a long period of time ruin a family, but even intermittent underground water flows—water in hidden ditches that appear only after rain and are dry otherwise—can cause great harm once they flow straight and unimpeded. Burial in such a situation brings particularly serious misfortune, which comes quickly. It is said, "Underground water does not return to its source, and burial leads to chaos in family affairs." However, the straightness or curvature of water flow can easily deceive people's eyes, and those who observe often deceive themselves.

水總順流，未有如竿之勁直者，轉左轉右，轉左一二丈，數尺之間，此其常也。時師見此，誑其主曰：如生蛇屈曲，可無患矣。不知在水邊觀之，若曲動之勢，以登穴言之，居高而遠望，只是一脈蕩然而已，有明尺寸之間乎？

Water always flows in a winding manner, never straight like a bamboo pole. It tends to bend left or right, turning a few zhang to the left or just a few chi to the right, which is the natural state. Modern diviners, upon seeing this, deceive the client by saying that the water flows like a living snake, which is affectionate and thus free from danger. They do not realize that when standing by the water's edge, the slight movement appears as a bending trend; however, when viewed from a high point above the site, it is merely a white line of water rushing straight away, and the few chi of bends are no longer visible. To observe water, one must look from the site, not from the water's edge. This is a crucial point.

必得一砂攔，一水左曲為右，可十餘丈，自右轉左亦有十餘丈，相交織結成橫水樣，乃可謂之屈曲。山大如曲水大轉，定有真龍居此間。又曰：四橫三直通東西，九曲鳳凰池。

It is necessary to have a ridge of earth to block the water, so that the water flows from the left, curves to the right for several tens of zhang, then turns back from the right to the left for another several tens of zhang. The two sections intertwine across the Bright Hall, only then can it be called "bend and turn" and be able to retain the qi. When the mountain range is large, the bend of the water will also be large; where the water turns greatly, there must be a true dragon. Ancients also said: "Four horizontal streams and three straight streams flow east and west, nine bends winding like the Phoenix Pool."

又曰：左轉芴，右轉芴，不是真龍無此水，是皆不欲其傾也。凡葬去水地者，宜於此缺，對此不得十分，依法亦要八分得才可。若畏處多，可取處少，則是敗絕禍胎矣，切而棄之也哉。

It is also said: "Turning to the left is like a folding jade board, turning to the right is also like a folding jade board; it is not a true dragon, there is no such water." ("Hun" refers to the ceremonial board used by officials in court, symbolizing its curved shape.) These words all express the desire to prevent the water from flowing straight and unimpeded. Whenever a burial is conducted in a place where water flows away, attention should be paid to this point and it should be made up for if possible. Even if it is not fully achieved, it should at least be done to eight parts to be acceptable. If there are many things to be feared and few things to be taken, it will be the root of disaster, and one must decisively abandon it, without anyby chance (侥幸 means侥幸, which is a term for侥幸, meaning to take chances or be侥幸).