The Original Version of "Mountains and Seas: A Clarification of Mysteries" (Ming Dynasty) by Zhou Jingyi

地理指迷原本得行於世，豈偶然哉？如明初周景一先生，為州山吳氏卜葬多奇穴，更貽以指迷書。厥後吳氏人文蔚起成巨族，其書遂見重於人，傳抄幾遍江浙。第自明迄今，相沿年遂抄錄愈繁，舛訛益甚，此原本固不可不刊行也。姑蘇俞君歸口同邑吳子卿瞻嗜青囊，學見指迷坊刻之訛，即其註釋亦未能闡發書意，因取舊藏原本疏注，為枕中秘。

The book "Geographical Mysteries" (Zhi Mi) originally could have been passed down through generations, was it by chance? In the early Ming dynasty, Mr. Zhou Jingyi selected a suitable site for the burial of the Wu family of Zhaoshan. He identified many peculiarsite (acupoints), and before parting, he presented the book "Geographical Mysteries" to the Wu family. After that, the Wu family produced many outstanding talents and became a prominent family in the region. As a result, the book gained recognition and was copied and circulated widely throughout Jiangsu and Zhejiang provinces. However, from the Ming dynasty to the present, due to the long period of transmission and the increasing number of copies, errors have accumulated over time. Therefore, it is indeed necessary to print and publish the original version. Yu Junpu of Gusu and Wu Zixing of the same county both deeply loved the "Qingang" geomancy studies. They noticed that the printed editions of "Geographical Mysteries" had textual errors, and even the attached annotations failed to fully explain the original meaning of the book. Thus, they took out the original version from their family collections, provided explanations and annotations, and treated it as a secret treasure to be kept by their bedside.

惟是俞吳二子向皆作客遠方，天南地北，萍合四明，討論數載，惟成全集。而先生傳書四百餘年，今始得人益，有數存非偶然也，宜為同志者慫恿付梓，公之於世，問序於餘。讀之明晣暢達與大概流傳者獨優，所增註解，簡明扼要，亦與他本不同，是真得先生之心傳者。予曾注星影二卷，發明在天成象，在地成形之義，是編有之以地下山形合上天星象，可謂先得我心，二書兼備，則仰觀俯察，於地學益臻微妙，比原本不可不亟為刊行也，予喜其書成而為之序。

Yu and Wu have always been living in distant places; one is from the southern sky, the other from the northern land. Like floating duckweed, they met in Siming (now Ningbo, Zhejiang Province), discussed and studied for several years, and finally completed this entire collection. The book was passed down by Zhou for more than four hundred years, and it is only now that people who truly understand it have appeared. This shows that there is an inherent destiny in the book, not a mere coincidence. Therefore, fellow scholars have repeatedly urged them to publish it, making it available to the world, and asked me to write an introduction. After reading it, I found that its meaning is clear and easy to understand, surpassing the usual copied versions. The new annotations are concise and to the point, differing greatly from other editions. It can be said that the authors have truly inherited the true spirit of Zhou. I once annotated two volumes of "Star Shadows," explaining the principle in the "Great Treatise" of the "Zhou Changes" that "in heaven, images are formed; on earth, forms are created." This book exactly includes the idea of using mountain shapes on earth to correspond with celestial stars in the sky, which can be said to have anticipated my thoughts. When these two books are read together, looking up to observe the heavens and down to examine the earth, the understanding of geography becomes even more refined. Therefore, this original work must be published as soon as possible. I am glad that this book has been completed, and thus I have written this introduction for it.

地理由來尚矣，有傳人必有傳書，顧書不一，如周景一先生指迷者蓋寡。先生為明初堪輿大家，孤蹤高蹈，不以術鳴。先是於李爻青巖公遊于越，得其書不識為誰氏著撰。鄉里薦紳家偶有藏本，較之稍異，且多平洋一卷。嘗曰：是析理昭暢，甲子巒理諸家，學地理者宜以此為宗。

Geomancy has been around for a long time, and wherever there are successors, there must be writings. However, there are many books, and works like Zhou Jingyi's "Zhi Mi" are rare. Master Zhou was a prominent geomancer in the early Ming dynasty, with a solitary and lofty demeanor, unwilling to gain fame through numerological techniques. Earlier, I accompanied Li Yaoqing Yan Gong on a journey to the Zhejiang region and obtained this book, but did not know the author's name. Occasionally, local gentry would keep a copy, but these differed slightly from the one I had, and some even included an additional volume titled "Ping Yang." Yan Gong once said that this book clearly explains its principles, and among those who write about hill and ridge geomancy, it ranks first. Those studying geography should regard it as the main authority.

歲甲辰予客湧江，晤山陰吳子卿瞻論堪輿學，述周景一先生巔末事，得聞其所傳指迷原本與於舊帙吻合，因以知顯晦有時。向讀其書，今悉其人，務實學而名必歸之也。獨惜其書較諸家且確而不盛傳於世，蓋以其人不求名譽，遇知音而方馨所學。如吳子稱述，明永樂時先生與其族祖友善，居停數十年，發祥諸塋，悉由指示，瀕行日始以篋書贈，其慎重也若是，此書之所以不甚傳而獨為吳氏秘。

In the year Jiachen, I was staying in Yongjiang (now Ningbo, Zhejiang Province), and I met Wu Ziqing from Shanyin, with whom I discussed the study of geomancy. He recounted the story of Mr. Zhou Jingyi, and I then realized that the original version of his book "Zhi Mi" that his family had passed down was the same as the one I had previously collected. From this, I understood that the visibility or obscurity of a book is subject to the times. Before, I had only read his writings, but now I came to know the man himself: a diligent scholar, whose reputation will eventually be recognized. Unfortunately, this book is more accurate than those of other scholars, yet it did not widely circulate. The reason for this was that Mr. Zhou himself did not seek fame, and he only shared his knowledge with those who truly understood him. According to Wu Ziqing's account, during the Yongle period of the Ming dynasty, Mr. Zhou was on good terms with his clan ancestors and stayed in the Wu family for several decades. The several ancestral tombs that later brought prosperity to the Wu family were all guided by him. On the day he was about to leave, he only gave the manuscript of his book as a gift. He treated this matter so seriously, which is why the book did not circulate widely and instead became a secret treasure of the Wu family.

及吳氏簪纓世顯，好事者僅以山法數卷輾轉傳抄，假名刊佈，增損舛訛，豈知先壁固有在一斑，未足以窺全豹，況更有毫釐千里之謬哉。今讀全書，原本萃青囊之秘要，闡黃石之微言，細若機絲，朗如金鑑，較傳抄諸本言辭闕失、閱未竟而厭倦者，不啻霄壤，實為開鑿混沌、昭晰陰陽秘笈。得其旨者，何於望洋興嘆，迷於所視乎。及與吳子互相討論，增注成編，質之同志，咸以為可。天求名師不得，讀名師之書即得也。自應公之宇內，使人操寶鑰、家奉南車，山川不能遁其形，賢達不得專其美，先生之教庶與日月終古矣，因付梓人而述其大略如此。

Later, the Wu family continued to hold official positions and achieve prominence. Those who were fond of such things only managed to obtain a few scrolls containing the method of geomancy from the mountains, and they passed them on by copying, falsely attributing them to others and making arbitrary additions and deletions, resulting in countless errors. They had no idea that the original complete version still existed in the world. One can only see a part of something and not the whole, and even more so when the copies contain minor errors that lead to major mistakes. Now, reading this complete text, one can see that it gathers together the essential secrets of the "Qingnang" school, and elaborates on the subtle teachings of the Yellow Stone Duke's lineage. It is as meticulous as the threads on a loom and as clear as a golden mirror. Compared to those defective copies, which are incomplete and become tiresome to read halfway through, this is a world apart. It is truly a secret manual that cuts through chaos and illuminates yin and yang. Those who truly understand its essence would never stand by the sea and sigh, or look at mountains and rivers and feel lost. Therefore, I discussed it repeatedly with Wu Zi, added annotations to each section, and presented it to fellow practitioners for review, and they all considered it feasible. Those who wish to find a great master but cannot, can read the master's writings and thus obtain the master's teachings (the original text here reads "all considered it possible to seek a great master in heaven but could not", the character "heaven" may have an error or omission, so it is recorded as is). This book should be made public for all to have the key to open the door and to have a south-pointing chariot at home. Mountains and rivers can no longer hide their forms, and the wise cannot monopolize this benefit. The teachings of Zhou先生 may be as enduring as the sun and moon. Therefore, I handed the book over to the carver and explained the general situation as above.

周景一先生者，明初臺郡人也，善堪輿。為予先世窀穸，計貽地理《山洋指迷》書四卷，珍為家藏，遞傳弗失。予同客四明，見目講師《地理索隱》即指迷也，有山法而無平洋，且刪除殆半，無以發明；更有以指迷為宋王伋撰，或稱元譚仲簡書，鏤板行世，書同名異，何以證之？

Master Zhou Jingyi was a man from Taizhou in the early Ming dynasty, skilled in geomancy. He once selected a burial site for my ancestors and left behind a book called "Shanyang Zhi Mi" in four volumes, which was treasured as a family heirloom, passed down generation after generation without being lost. When I was staying in Siming, I saw a book titled "Dili Su Yin" signed by "Mujiaoshi," which was actually "Shanyang Zhi Mi," but it only contained mountain methods and not the plains methods, and had nearly half of the content deleted, making it impossible to explain the principles in the book. Moreover, some people claim that "Shanyang Zhi Mi" was written by Wang Ji of the Song dynasty or by Tan Zhongjian of the Yuan dynasty. These books are printed and circulated, with the same content but different titles. How can we verify their authenticity?

嘗讀族祖環州公序，先生本儒業而性耽山水，得青囊之秘，人以地仙稱。前明永樂間遊于越，與予三世伯祖裕菴公深契，居停有年，家數善地，悉由指點，蛇山眠犬為最著。正統十四年先生辭歸，爰以篋書贈，此書之由來也。

I once read the preface written by my ancestral grandfather Huanzhou, who said that Master Zhou was originally a scholar, naturally fond of mountains and rivers, and had received the secret transmission of the "Qingang" text. People called him "Earth Immortal." In the Yongle period of the Ming dynasty, he traveled to Zhejiang and became very close with my third-generation uncle Yu'an, staying in the Wu family for several years. He pointed out several good burial sites in the family, among which the tomb at "Snake Mountain with Sleeping Dog" was most famous. In the 14th year of Zhengtong, Master Zhou bid farewell and returned home, leaving his manuscript in the box to the Wu family, which is the origin of this book.

其後予族丁齒日繁，簪纓繼起，以忠孝文行武功著者，代不乏人。四百餘年來，子姓箕裘，仰承如昔，食先生之德而揚其微者，迄今猶稱道弗衰，書之傳也，蓋確有可證者。第先生潛德高風，深自韜晦，不著姓氏，於書傳抄者或昧根荄，刊行者借名炫世，或圖簡略，率意刪除，亥豖魯魚，殊失盧山面目，況少平洋一卷，猶非全壁。其稱為目講玉伋譚仲簡者，即非漫無所據，亦可無論已。

After this, our family has grown increasingly prosperous, with officials appearing generation after generation, each known for loyalty and filial piety, literary virtue, and military merit. For over four hundred years, descendants have continued the family's legacy, maintaining the same reverence as before. They have received the kindness of Master Zhou and also recognized his hidden contributions, and to this day, they still speak highly of him. The transmission of this book is indeed well documented. However, Master Zhou had deep virtue and a noble character, deliberately concealing himself, and did not sign his name on the book. Therefore, those who copied it sometimes failed to understand its origin, and those who published it used others' names to show off in the world. Some were lazy and arbitrarily deleted parts, leading to frequent errors such as mistaking 'Hai' for 'Shi' and 'Lu' for 'Yu', and the original form was completely lost. Moreover, the volume 'Pingyang' is missing, so it can no longer be considered a complete set. As for those who claim it was written by Mu Lao, Wang Ji, or Tan Zhongjian, even if these claims are not entirely baseless, they are not worth arguing over anymore.

甲辰春姑蘇俞歸璞先生共事甬城，見予指迷原本，證其所載，卷帙相同，幸舊錄之猶存，較傳抄之未備，因思所以壽世而予亦有同心，於是反覆參詳，逐篇增注，三易其稿，猶慮不能闡其微，同人謬加稱許，爰付剞劂，皆所以推廣，先生傳書垂教之意，俾究心地理者，識山水之性情，辨龍穴之真偽，吉獲牛眠，慶延麟趾，作忠作教XX。

In the spring of the Jiachen year, Mr. Yu Guipu from Gusu and I were working together in Yongcheng. Seeing my original manuscript of "Zhimì," we checked the contents and found the number of volumes and titles exactly the same. We were glad that the old recorded version was still available, which was much more complete than the circulated copies. Therefore, we intended to pass it on to future generations. I also shared the same wish. We carefully examined each section, added annotations to each article, and revised the manuscript three times, still fearing that we could not fully explain its subtle points. Fellow scholars praised it highly, so we decided to publish it. This was all to promote the original intention of Master Zhou's transmission of the book and teaching. It would enable those devoted to geography to understand the nature of mountains and waters, distinguish true from false dragon graves, and seek a good burial ground like the "Niuyuan" site, bringing blessings to their descendants for generations. At the end of the phrase "Zuo Zhong Zuo Jiao," the original manuscript had two missing characters, which are here transcribed without correction.

昇平知先生加惠於地學無涯，而人子之葬其親端賴是編傳之不朽雲。

In peaceful times, one can more fully appreciate the boundless merit of Mr. Zhou's contributions to the study of geomancy; and when children bury their parents, they entirely rely on this book, which should forever remain unchanging and immortal.

一是書山龍耑重開面，平洋耑重束氣開口，占地步則山洋均重。書凡四卷：第一卷首論巒頭為本，為全編立言大旨；分、斂、仰、覆、向、背、合、割四篇，概論開面；縱、橫、收、放、偏、全、聚、散四篇，概論地步。二卷分論開面，三卷分論地步，後以開面地步包括形勢星辰，為山法諸篇結束。饒滅挨棄倒仗淺深四篇，乃立穴定向之準繩，所以補葬法之未備。四卷耑論平洋，水山龍開面說起，以山洋異同篇總結全書。

This book focuses on "opening the face" in mountain ridges and "containing the breath and opening the mouth" in flat plains. Both mountainous and flat land areas equally value the width and narrowness of the site. The entire book consists of four volumes. The first volume begins by emphasizing the importance of form (lun tou) as the fundamental principle, establishing the book's main purpose. It then uses the eight characters "divide, gather, look up, cover, face, back, combine, cut" to divide into four sections, discussing what "opening the face" means. Next, it uses the eight characters "length, width, collect, release, bias, full, gather, scatter" to divide into four sections, discussing what the site means. The second volume discusses "opening the face" in various categories, while the third volume discusses the site in various categories. Finally, it uses "opening the face" and "site" to encompass form and star patterns, serving as a conclusion to the various sections of the mountain method. The four chapters "excess and deficiency," "abandonment," "reverse staff," and "depth and shallowness" are the standards for determining the site and direction, used to supplement the incomplete aspects of previous burial methods. The fourth volume specializes in flat plains, starting with the discussion of water and mountain ridge "opening the face," and finally concluding the entire book with the chapter "Differences between Mountains and Plains."

一是書山法諸篇雖經坊刻尚未有未全，而平洋一卷更為世所罕見，標題《山洋指迷》者實與他本不同。

First, although the chapters of this book discussing mountain methods have already been printed in editions, they have never been complete; as for the section on "flat plains," it is even extremely rare. Therefore, this edition titled "Mountain and Plain Guide" is indeed different from other versions. (The original text here reads "尚未有未全," and the character "未" is suspected to be an addition, but it is retained as is.)

一是書正文圖說悉照原本，不敢增減，惟大概抄本間有詮註，雖不知何人手批，然足以闡發文義者，亦採錄附入，此外尚有未甚曉暢處，或引前人成言，或另增註解加圈別之，第四卷本無註釋，並經參注，更有筆墨難盡者，推廣正文本義附以圖說，復將每篇警句密圈分清段落，庶可一目瞭然。

The main text and illustrations of this book are all based on the original, and I have not made any additions or deletions. However, some interpretations exist in commonly circulated copies, though it is unknown who wrote them. Any interpretations that sufficiently explain the meaning are included together. In addition, where the explanations are not clear enough, we either quote previous scholars' established views or add our own annotations, and use circles and dots to distinguish them. The fourth volume originally had no annotations, and this time we have added them. For parts where the text is difficult to fully express, we have expanded on the original meaning and added illustrations. We have also emphasized the key sentences of each section with close circles and dots, and divided them into paragraphs to make it clear for the reader.

一是書娓娓數篇，言如剝蕉抽繭，層層推勘，絲絲入扣，其妙處全在一正一反，對說如何是真，必言如何是假，絲毫不肯放過，雖字句不無重複處，然縷晰條分各有精義，潛心披閱自可豁然貫通，初學最易入門，高明者亦可擴充眼界，開拓心胸。

This book is extensive, with dozens of chapters. Its reasoning is like peeling a banana or drawing silk from a cocoon, proceeding layer by layer to explore deeply and precisely. Its charm lies entirely in the contrast between right and wrong: it explains what is true and immediately follows with what is false, without missing the slightest detail. Although there may be some repetition in the wording, each section is carefully analyzed and has its own profound meaning. As long as one reads it calmly and thoroughly, it will naturally become clear and understood. Beginners can easily start with this book, and even those with high insight can broaden their horizons and open their minds by reading it.

一是書評論山洋每篇先言龍脈，次及砂水穴情，分別龍穴真偽大小了如指掌，至山龍分斂篇云：“穴後宜分不宜合，穴前宜合不宜分”，平洋龍體穴形篇云：“後以束氣為證，前以明堂聚處為憑”，總括山洋龍穴大旨可謂要言不繁。

First, this book discusses mountains and plains, with each section first explaining the dragon pulse, then the terrain, water, and site conditions, clearly distinguishing the authenticity, size, and quality of dragon and site. For example, the "Division and Convergence" section on mountain dragons says "the site should be divided behind and not converged, and converged in front and not divided," while the "Dragon Body and Site Shape" section on plains says "the back should be confirmed by the gathering of energy, and the front should be determined by the convergence of the bright hall." These two sentences fully summarize the main principles of identifying dragon and site in mountains and plains, and can be said to be concise and to the point.

一山龍落脈全在垂頭，開面結穴全在毬簷氈，辨脈穴真假已備於首二兩卷，若乳突窩鉗及平洋龍體穴形諸篇，尤為穴法精粹，是編應推巒理上乘。

The key to identifying the mountain dragon's falling pulse lies entirely in "chui tou" (drooping head), and the key to opening the face and forming a site lies entirely in "qiu", "yan", and "zhan" (ball, eaves, and carpet). The discernment of the authenticity of the pulse and the site has already been thoroughly explained in the first two volumes. As for the chapters on "ru tudu" (milk bump), "wo qian" (womb clamp), and the flat land "long ti xue xing" (dragon body and site shape), especially the refined techniques of site selection, this book should be regarded as an outstanding work on the principles of mountain form analysis.

一山龍為三分三合水，平洋有大分合、小分合、真分合之水，山洋龍法穴法大略相同，太陽太陰少陽少陰四象，雖論平洋形體，亦與山龍彷彿可以參看。

One, mountain dragons pay attention to the "three parts and three harmonies" of boundary waters, while plains have large division and harmony, small division and harmony, and true division and harmony waters. The methods of dragon and穴 in mountainous areas and plains are generally similar. The "four images" of Taiyang, Taiyin, Shaoyang, and Shaoyin, although discussed in terms of the form of plains, are also quite similar to the situation of mountain dragons, and can be compared with each other.

一平洋束氣開口乘脊脈，看水繞，前人有論及原是書辨明收放開口各有真偽，近山平洋有脊脈者不可無水繞，遠山平洋有脊脈，以低田低地為堂界，而無明水者不可無大水會合及出水。X花泊岸浮簲逝水沙洲諸格他書無此發明。

First, in flat land, attention is paid to gathering energy, opening up, following the ridge pulse, and observing water surrounding the area. Previous scholars have also discussed these points, but this book goes further by distinguishing clearly that both "receiving and releasing" and "opening up" can be genuine or false. In flat land near mountains, if there is a ridge pulse, there cannot be no water surrounding it; in flat land far from mountains, even if there is a ridge pulse, the boundary of the bright hall must be formed by low fields and low land, and if there is no clear water, there must be a large body of water converging and an outlet for the water. As for the patterns of "X flower pond bank," "floating water flowing away," and "sand island," these have not been mentioned in other books.

一點穴自古稱難，欲明點穴之法莫過此書，明白暢達亦莫過此書，平洋妙論精微法無不備，且以補山龍穴法之不足，其有裨地理更匪淺鮮。

First, the practice of point piercing has always been considered difficult. To understand the method of point piercing, there is no better book than this one; its explanation is clear and easy to understand, and no other book surpasses it. The book's discussion on flat land is subtle and profound, with all kinds of rules and regulations fully covered. It can also complement the shortcomings of the mountain dragon point method. Its contribution to the study of geography is indeed significant.

周景一先生著，嚴陵張九儀先生增注，山陰吳卿瞻、姚兩方校閱，山陰吳太古、姑蘇俞法陶同校。

This book was compiled by Mr. Zhou Jingyi, with additions and annotations by Mr. Zhang Jiuyi of Yanling (now Jiede, Zhejiang Province). It was reviewed by Mr. Wu Qingzhan and Mr. Yao Liangfang of Shanyin (now Shaoxing, Zhejiang Province), and jointly checked by Mr. Wu Taigu of Shanyin and Mr. Yu Fato of Gusu (now Suzhou, Jiangsu Province).

巒頭不專指星體而言，凡龍穴砂水有形勢可見者，皆巒頭內事也。《青囊經》曰：“理寓於氣，氣囿於形”。蓋理者陰陽五行之理，氣者陰陽五行之氣，形則山峙水流之形也。山之所以峙，水之所以流，莫非陰陽五行之氣使然，而其中有理存焉，朱子所謂“氣以成形，而理亦賦焉”者也。

The term "Luan Tou" does not refer solely to the shape of mountains as celestial bodies. Anything related to dragon lines,site, sand formations, and water courses that have form and can be seen with the eyes falls within the scope of Luan Tou. The "Qing Nang Jing" states: "The principle is embodied in the qi, and the qi is confined by form." This means that principles are expressed through qi, and qi is restricted by form. By "principle," it refers to the order of yin and yang and the five phases; by "qi," it refers to the movement of yin and yang and the five phases; by "form," it refers to visible forms such as towering mountains and flowing water. Mountains stand tall and water flows because of the movement of yin and yang and the five phases' qi, and within this there exists an inherent order. This is precisely what the Song dynasty philosopher Zhu Xi said: "Qi forms the shape, and principle is also endowed within it." When qi凝聚s into form, principle is also included within it.

但氣有吉凶，不以理推之，則不可得而知之，故聖賢說卦以明理，用卦以推氣。凡先天後天、雙山四經、三合玄空、穿山透地、坐度分金、休囚旺相、氣運歲時，皆理氣內事也。（理氣諸說各有所用，恐人無所適從，特舉最要數者為後學指南）第巒頭理氣，二者孰重？曰：巒頭真理氣自驗，巒頭假理氣難憑。故理氣不合而巒頭真者，雖有瑕疵，不因理氣不合而不發富貴；理氣合而巒頭假者，定不因合理氣而發福祿。是巒頭為理氣之本也，明矣。

But the qi has both auspicious and inauspicious aspects; without investigation, one cannot know its fortune or misfortune. Therefore, the ancient sages and wise men explained the hexagrams to clarify principles and used them to calculate the qi's movement. All matters such as the Earlier Heaven and Later Heaven hexagram positions, the dual mountains and four meridians, the Triple Harmony and Xuan Kong, the Chuan Shan and Tuo Di, the sitting degree and dividing gold, the Five Phases' prosperous and strong, weak and confined, as well as the movement of qi and the current year, belong to the discipline of Li Qi. (Different schools of Li Qi theory have their own uses; fearing that learners would be confused, here we specially list the most important ones to serve as a guide for later students.) Then, which is more important between Luan Tou and Li Qi? The answer is: if Luan Tou is genuine, Li Qi will naturally be effective; if Luan Tou is false, Li Qi will be unreliable. Therefore, even if Li Qi does not match but Luan Tou is true, even with minor flaws, it will not fail to produce wealth and honor because of the mismatch in Li Qi. Conversely, even if Li Qi matches but Luan Tou is false, it will certainly not produce blessings and honors just because of the matching of Li Qi. From this, we can see that Luan Tou is the foundation of Li Qi, and the principle is very clear.

學者必待巒頭精熟，地之真假大小、穴之吞吐浮沉，卓然有見於胸，然後講求理氣，以明乘氣立向、控制消納，徵歲運之用亦不可廢。如巒頭未熟，先學理氣，雖貴陰賤陽、來生去墓諸說確確可據，而吉凶休咎似與巒頭無與，往往求福而致禍者，舍本逐末故也。故曰：占山之法，以勢為難，而形次之，方又次之。又曰：有體方言用，耑用則失體，可不知所先務哉。

Those who study geography must first thoroughly understand the form of the landforms. They should be able to clearly judge whether a piece of land is genuine or fake, its size, and whether a qi point should 'swallow' or 'spit out', 'float' or 'sink'. Only after having a clear understanding of these aspects should they proceed to study the principles of qi and directions, in order to determine how to capture qi, how to establish the direction, and how to control and receive it. As for verifying the effects of the years and the cycles, they should not be neglected. If one starts learning the principles of qi before mastering the form of the land, even though statements such as 'valuing yin over yang' and 'coming from the birth and returning to the tomb' have solid evidence, the fortune and misfortune seem unrelated to the form of the land. The result is often seeking blessings but causing misfortune. This is due to the mistake of abandoning the fundamental for the superficial. Therefore, ancients said: the most difficult aspect of examining land is to observe 'the trend', then comes 'the form', and only then is the direction considered. They also said: one must first have the essence before discussing its function; if only the function is discussed, the essence is lost. How could scholars not know what should be their first priority?

地之真假大小，何以辨之？先觀開面之有無，便知真假之概；再觀開面之多寡大小，及地步之廣狹，而地之大小亦知其概。何謂開面？只以分、斂、仰、覆、向、背、合、割八字察之：分而不斂，仰而不覆，向而不背，合而不割者，為開面；四者之中有一反是，為不開面。

How can we determine whether a piece of land is genuine or fake, large or small? First, we should check whether it has "open face" (开面), which will make the authenticity clear. Then, we examine the amount and size of the open face, as well as the width of the "land step" (地步) it occupies, which will give us a general idea of the land's size. What is "open face"? It is determined by examining the following eight characters: "divide, converge, lift up, cover, face, back, meet, cut." If the mountain shape is divided rather than converging inward, if it is lifted rather than covered, if it faces toward me rather than away from me, and if the water in front of the site meets and does not cut off the foot, then these four conditions are considered "open face." If any of these four conditions are reversed, then it is not considered "open face."

何謂地步？只以縱、橫、收、放、偏、全、聚、散八字察之：縱長橫廣，收小放大，局全而聚大者，地步廣；縱雖長，橫不廣，收雖小，放不大，局偏而聚小者，地步狹。

What is meant by "地步"? Use only these eight characters: "纵、横、收、放、偏、全、聚、散" to examine it. If the depth is long and the width is broad, the entrance is tightly enclosed and the exit is open and spacious, with a complete structure and strong gathering of energy, then the "地步" is wide. If the depth is long but the width is not broad, the entrance is small but the exit is not open, with a skewed structure and weak gathering of energy, then the "地步" is narrow. The width or narrowness of "地步" directly determines how much fortune the land can support.

（此篇論來龍降服及穴山、穴面之分斂，總以諸砂證其開面，為山法全編之主腦也）

This passage discusses the concept of the dragon's descent, its concealment and falling, as well as the "division" and "convergence" of the mountain and the front of the site. The overall method involves using various protective sands to verify whether the mountain has a proper front face. It can be considered the main principle of the mountain method throughout the entire book.

何謂分斂？曰：分者，分開八字也。無個字不成龍，無分金不出脈（山龍落脈非個字不行，落脈處要成星體，方有分金之面，有個字則開肩，開肩則有分水，水分則脈清），故凡有頂有泡處，皆不可無分金，以為個字分金之丿丶（分金之丿丶者，分出丿丶成金字之面也）。但不可三股顯然如雞爪，必有矬有平，中脈如寬牽線者方是（三股一樣高起如雞爪者為貫頂，兩邊砂高，中脈微平軟泛方是寬牽線）。

What do "fen" and "lian" mean? Answer: "Fen" refers to the mountain shape spreading out to the left and right in the form of the character "eight". Without a "character one" shape, the dragon cannot be formed, and without a "fen jin" surface, the ridge cannot be formed (when a mountain dragon falls, it must form a "character one" shape; otherwise, it cannot move forward. The place where the ridge falls must form a star shape, thus having a "fen jin" surface. With a "character one" shape, two shoulders are formed, and when the shoulders are formed, water flows from both sides, splitting into two streams. When the water splits, the central ridge becomes clear. Therefore, wherever there is a mountain peak or a protrusion, there must be a "fen jin" to allow it to form the left and right strokes of the character "jin" (the two strokes from the central ridge forming one side of the character "jin"). However, it cannot be three branches equally clear, like a chicken's claw spreading out; it must have some low and gentle slopes, and the central ridge must be like a loose thread, which is considered proper (if all three branches are equally high and shaped like a chicken's claw, it is called "guan ding"; if the two sides are slightly higher and the central ridge is gently flat and soft, it is called "kuan qian xian").

又須大丿丶之內有小丿丶，顯丿丶之內有隱丿丶，故有大分小分、顯分隱分之不同。大分者，主頂星上分開大八字，謂之明肩；明肩之內，又分半大半小八字，不論條數之多寡，均為護帶；護帶之內，貼脈分小八字，謂之蟬翼（蟬翼乃出脈處所分之隱砂）。顯分者，明肩護帶也；隱分者，蟬翼也。更有隱者，謂之肌理刷開（是體土有無數細紋分開者，是依稀微茫，須細心體認）。

Furthermore, within the larger strokes of one撇 and one捺, there are smaller strokes of one撇 and one捺 contained, and within the obvious strokes of one撇 and one捺, there are hidden, subtle strokes of one撇 and one捺. Therefore, there is a distinction between 'big division' and 'small division,' as well as 'manifest division' and 'hidden division.' The 'big division' refers to the large eight characters that are separated at the main peak, called 'ming jian'; within the 'ming jian,' there are further divisions into half-large and half-small eight characters, regardless of the number of strokes, which are all called 'hu dai'; within the 'hu dai,' the small eight characters closely attached to the ridge line are called 'chanyi' (chanyi refers to the subtle protective sands that branch off from the ridge). The 'manifest division' refers to the 'ming jian' and 'hu dai,' while the 'hidden division' refers to the 'chanyi.' There are even more subtle divisions than 'chanyi,' called 'jili shu kai' (which refers to the appearance of countless fine lines on the mountain body and soil surface, appearing and disappearing, extremely subtle, requiring careful observation to recognize).

其頂下胸腹間所起突泡，或分小八字，或分隱八字，謂之金魚砂，亦為暗翼（此半山突泡，所分之隱砂，比蟬翼砂略短）。以上乃來龍降脈之分，不論祖山穴山，皆宜如此（行度處微有不同）。

As for the swellings on the mountain slope, corresponding to the chest and abdomen of a human body, some of them branch out into small eight characters, while others branch out into hidden eight characters, which is called "Jinyu Sha" or "Yin Yi" (this refers to the hidden sands branching out from the swellings on the middle part of the mountain, which are slightly shorter than the蝉翼砂). All the above-mentioned forms refer to the "fen" (branching) that occurs when the dragon ridge descends and the pulse settles. Whether it is the ancestral mountain or the site mountain, they should all have such forms (although there are slight differences in the transitional sections of the dragon ridge).

有臨家之際，或分蟬翼砂而成乳突穴，或分牛角砂而成窩鉗穴，蟬翼牛角砂之內，均有肌理刷開之隱分，方開穴面。亦有乳突無蟬翼可見，只滿面肌理刷開，使穴腮圓胖，以成穴面者。此臨穴之蟬翼牛角、肌理刷開，總謂之牝牡砂，乃為分盡之分，亦謂分金之面（穴後宜分，穴前宜合，分至此而盡，故曰分盡。以上概論祖山穴山臨穴分金之面，以下分疏諸砂名義）。

When the site is about to form a pit, some branches produce cicada wing soil and form 'milk pit' or 'protruding pit', while others produce ox horn soil and form 'nest pit' or 'claw pit'. Within both cicada wing soil and ox horn soil, there is also a hidden distinction called 'muscle texture brushed open', which is considered the true formation of the pit surface. Some milk pits and protruding pits may not show cicada wing soil, but instead have fully 'muscle texture brushed open' all over, making the two sides of the pit field round and full, thus forming the pit surface. The cicada wing, ox horn, and muscle texture brushed open at the pit location are collectively called 'male and female soil', which represents the ultimate division of the 'division of gold' surface. (The pit should be divided behind and merged in front; division stops here, so it is called 'division complete'. The above is a general discussion of the division of gold surface from the ancestral mountain, the pit mountain until the pit location. The following will explain the names of various protective soils one by one.)

謂之明肩者，以其如人之兩肩，如飛鳥之兩翼，又如金字之人字（外背內面彎抱向裡者是，如背面直者非），不論大小星辰，俱不可少，在橫降處，尤為緊要（橫降無肩，落脈必假）。

The term "ming jian" is called so because it resembles the two shoulders of a person, the two wings of a flying bird, and the "person" shape at the top of the character "jin" (gold). The "person" shape should have the outer side as the back and the inner side as the face, curving inward to embrace. If the back is flat and straight without a curve, it is not considered "ming jian." Regardless of whether the star peaks are large or small, "ming jian" is essential. Especially in areas where the dragon pulse descends horizontally, "ming jian" is particularly important. If the dragon pulse descends horizontally without "ming jian," the falling pulse is definitely false.

假如無大八字，或大八字少一邊，或參差不齊，或一邊背我，或無菱角背面，或內無隱八字，或大八字之丿丶上自分個字而成龍，不為我之用神者，不論祖山穴山，俱無真結。若外有至大之八字帳幕迎送纏護者是也（迎送纏護即帳幕所分之技腳），又有開肩之大八字，三臺、五腦、七腦、九腦、金水帳者是也。

If there is no big八字 at all, or only one side of it, or if both sides are uneven in height and order, or if one side is facing away from me, or if the big八字 is round and lacks sharp angles, making it impossible to distinguish front and back, or if there is no hidden八字 within the big八字, or if the strokes of the big八字 form another character to create a different dragon that is not used for me, then neither the ancestral mountain nor the site mountain will have a true formation. If there is a very large八字 outside the main one, forming a canopy, welcoming and sending off, and surrounding and protecting, that is a good pattern (the so-called welcoming, sending off, surrounding, and protecting refer to the branches of the canopy). In addition, large八字 that can open their shoulders include forms such as 'SanTai', 'WuNao', 'QiNao', 'JiuNao', and 'JinShuiZhang'.

謂之護帶者，以其形如垂帶，作正脈兩邊之護從也。開腳大星（中分一脈，旁分數條顯然可見者，為開腳大星），與橫山分落開帳落脈者，俱不可少（星辰廣闊，故須護帶），此三者若無護帶，為出脈無地步。

The term "Hu Dai" is used because its shape resembles a hanging sash, serving as a guardian on both sides of the main ridge. Whenever there is a "Kai Jiao Da Xing" (a large star with a central main ridge and several clear branches extending from the sides), or situations such as transverse mountains dividing and falling, or open pavilion and falling ridges, the presence of a "Hu Dai" is essential. This is because such star peaks have broad forms and require the accompaniment of a "Hu Dai." If any of these three mountain types lack a "Hu Dai," it is called "Chu Mai Wu Di Bu," meaning the outgoing ridge lacks a boundary, and cannot accommodate the overall structure.

護帶不豁開如八字而反插入者為斂（或直生或背向裡者皆是），惟外背內面，先分開面尾插入者不忌。護帶無背面為閒砂，一邊背我為無情，皆不成地。

The protective belt, if it does not spread outward clearly, but instead turns inward and inserts itself, this is called "concealment" (whether it grows straight out or has its back facing inward, both are considered concealment). Only when the outer side is the back and the inner side is the face, with the ends slightly inserting inward after already spreading outward, there is no need to avoid it. If the protective belt is too round to distinguish between back and face, it is simply useless "idle sand"; if one side is facing away from me, it is called "unfeeling" — these two situations cannot form a proper land formation.

中小星辰，不拘護帶有無（有則更妙），尖圓方之正體星辰常無護帶（正體星辰開隱個字之面必有肌理刷開，故不須護帶），護帶亦有生於明肩外者（明肩外者有砂包囊重重均為護帶），總要外背內方圓方真。

Medium and small star peaks do not necessarily require a protective band; it is fine whether they have one or not (having one is naturally better). Sharp, round, or square star peaks, which are upright and regular in form, usually do not have protective bands (because when upright star peaks form the hidden character shape, they naturally have a texture that opens up, so a protective band is unnecessary). Protective bands can also appear outside the bright shoulder (any layer of sand surrounding the bright shoulder is considered a protective band). In short, the essential thing is that the outer side is the back and the inner side is the face, with a full and proper shape, only then can it be considered genuine.

謂之蟬翼者，以其所分至隱，如蟬翼之輕薄也。蟬之飛住不同，故蟬翼有舒貼二體：舒者上半貼於身，至翼尾則分開兩片於旁，三股並然可見；貼者翼尾緊貼身上，兩股隱然難明（三股連中間脈路，說兩股單指蟬翼言）。山頂之蟬翼，舒者多而貼身者少；穴旁之蟬翼，舒者少而貼身者多（貼身不顯然分開，有隱分之勢）。

The term "Chanyi" (Cicada Wing) is called so because its form is extremely subtle and delicate, resembling the thinness of a cicada's wings. When a cicada flies or rests, its wings assume different postures, so Chanyi sand also has two types: "Shu" (spread) and "Tie" (pressed). The "Shu" type spreads out, with the upper part adhering to the mountain body, and only at the end of the wing does it split into two sides, with the three main veins clearly visible. The "Tie" type has the wing tightly pressed against the mountain body, with the two sides barely discernible. (When referring to three veins, it includes the central vein; when referring to two veins, it refers only to the wing itself.) On the mountain peak, "Shu" type Chanyi is more common, while "Tie" type is less so. On both sides of the site, "Tie" type is more common, though not clearly separated, only showing a subtle tendency to split.

開腳星辰，頂上化生腦無蟬翼，界水貼脈，透頭為貫頂，斷不結地。雖有蟬翼面頂上就分三股，如雞爪者亦為貫頂。中有水痕穿透者，為蟬翼離身，不成地者十之八九，須看落脈之仰覆、旁砂之向背，以為棄取（得脈如鵝毛之仰，砂如手臂之曏者，亦能結地）。

A star peak that opens its feet, if the top does not have a layer of cicada wings, the boundary water will closely follow the ridge line and directly cut through the mountain head, which is called "piercing the summit," and it will certainly not form a good site. Even if there are cicada wings, but the top splits into three branches, resembling a chicken's claw, it is also considered "piercing the summit." If there is a water mark passing through between the cicada wings and the mountain body, this is called "cicada wings leaving the body," which is likely to not form a good site; at this time, one must look at whether the ridge line is leaning forward or backward, and whether the surrounding protective sands face me or turn away from me, to decide which is better. If the ridge line is slightly leaning upward like goose feathers, and the surrounding protective sands are like arms embracing inward, it can still form a good site.

必上截如覆鍋一般，落下段方分兩片於旁，始肖蟬身之翼，蓋蟬翼非頭上所生，乃離頭一段而生；非頂上就分三股，乃落下一段方成三股。若一邊先分，一邊後分，為蟬翼參差；一邊有蟬翼一邊無者，為邊有邊無，皆不成地。惟一邊無蟬翼，而得肌理之分者，亦能成地，但肌理之分甚微，與邊無不甚相遠，亦須以脈仰覆、砂之向背證之。

The real蝉翼 must be round at the top, like an inverted pot, then after a certain length, it splits into two sides, resembling the wings of a cicada. This shows that蝉翼 does not grow directly from the mountain peak, but rather appears after some distance from it. It does not split into three parts at the top, but only after a certain length does it split into three. If one side splits first and the other later, it is called "蝉翼参差." If one side has蝉翼 and the other does not, it is called "边有边无"—both of these cannot form land. Only when one side lacks蝉翼 but still has some texture differentiation can land be formed; however, this texture is very subtle and close to "边无," so it must be verified by the direction and coverage of the falling ridges and the surrounding sands.

若尖圓方之正體星辰，與突泡毬簷有滿面肌理之分者，不拘蟬翼有無，皆可論地（肌理之分亦能分水故可無蟬翼）。謂之肌理刷開者，以其所分至隱，如肌膚紋理，又如糊掃在壁上刷作分開之勢（有隱然分開之痕影，無顯然分開之技條，須細心體認），凡有頂有泡、出脈結穴處，皆不可少。

If the stars are sharp, round, or square, or if there are protrusions, balls, or eaves with distinct textures and separations, then regardless of whether there are silk-wing patterns, they can still be considered as landforms (because the separation of textures can also divide the water, so silk-wing patterns are not necessary). The term "muscle texture brush apart" refers to the extremely subtle separation marks, resembling the skin's texture or the way paste is brushed on a wall, creating a faint separation (there are only faint traces of separation, not obvious branches, which must be carefully observed to recognize). In all places where there are mountain peaks, protrusions, ridges, and landforms, the "muscle texture brush apart" is essential.

在低小正體星辰，與節泡毬簷之無蟬翼護帶者，固全賴此隱然之分，以分開星面穴面，使不飽硬欹破，而面平；即高大開腳星辰，與節泡毬篋之有護帶蟬翼者，亦莫不藉此隱然之分，以成星面穴面。若未分蟬翼之上無此（此字指隱分言，即肌理刷開也），則囊煞而剛飽；已分蟬翼之內，無此則不矬而硬直，何能使脈路穴情有分金之平面，而形如鵝毛口（音竅）乎。

For low and narrow main star peaks, as well as the joints and ball eaves without wing-like protective layers, they originally rely entirely on this subtle distinction to differentiate between the star face and the pit face, preventing the mountain body from appearing swollen, stiff, crooked, or broken, and allowing it to display a level and upright surface. Even for tall, open-footed star peaks, as well as joints and ball eaves with existing protective layers, they all depend on this subtle distinction to form the star face and pit face. If this distinction is missing in the upper part before the wing-like layers are formed, the mountain body will enclose harmful energy within, appearing rigid and swollen. If this distinction is missing within the already formed wing-like layers, the mountain body will not appear low and bent but instead become straight and hard. How then could the energy lines and the situation of the pit present a flat plane, shaped like soft, upward-curving goose feathers (where the character 「口」 is pronounced as 「qiao」).

夫山之貴有分者，以其能盪開粗硬之氣於兩邊，使中間脈路有脫卸而軟泛也。明肩護帶蟬翼之分，但能盪開外層至粗之氣，欲使中間脈路粗硬之氣脫卸淨盡，非肌理肌刷開之分不可。故自分龍以至入穴，無一節一泡之肌理，可以直生斂入（直生則無彎抱之情，斂入則無分開之勢），無半突半邊之肌理，可以似分而分不淨。其星面無矬平而帶剛飽者（必無肌理痕巒），即是似分而分不淨。

Mountains are valued for having "division" because division can disperse the coarse and rigid energy to both sides, allowing the central ridge line to gradually release and become soft and loose. The layers of division such as the shoulder, protective belt, and cicada wing can only disperse the outermost and coarsest energy. To completely release the coarse and rigid energy within the central ridge line, one must have the texture brush division. Therefore, from the division of the dragon to the entrance of the site, there is no section or protrusion that can be straight and upright or inwardly converging (a straight growth lacks the affection of embracing, and inward convergence lacks the form of division). There is also no half protrusion or half texture that can appear as division but not fully divide. Any mountain that does not show a low, gentle, and flat surface, but instead appears stiff and full, (such mountains will definitely not show any traces of texture) belongs to the category of seeming division but not fully divided.

謂之金魚砂者，以其如玉帶間所佩之金魚袋，又如魚身之劃翅。特降星辰（即成座聳撥星辰），半山有突泡者，必不可少平岡龍體，不論在穴山，此為第二分，斷不可邊有邊無參差，惟邊短邊長，股明股暗，無論明肩護帶亦然。

The reason it is called "Golden Fish Sand" is because it resembles the golden fish bag worn by officials on their jade belts, as well as the fins of a fish swimming in water. It refers to a specially formed star peak (meaning a peak that stands alone and is tall and upright), and as long as there is a sudden protrusion in the middle of the mountain, golden fish sand is definitely required; for flat ridges of the dragon body, whether or not they are the mountain of the spirit, this is also the case. Golden fish sand is considered the second layer following the clear shoulder, and it must not be present on one side and absent on the other, nor should the two sides be uneven. However, it is acceptable for one side to be short and the other long, or for one to be clearly visible and the other subtle — this is the same principle as that of the clear shoulder and the protective belt.

謂之牛角砂者，以其環抱如牛角也。窩鉗真假，全在此砂口菱之有無別之（口菱者，砂身上隱隱有一線高起彎抱向裡也）。必須背內面，而背面交界之際，對望之若有菱起者，為有口菱；如無背面，而內外交界處，對望之囫囫圇圇者，為無口菱。

The reason it is called "Niu Jiao Sha" is because its shape resembles the two horns of a cow. Whether a nest or a clamp is genuine or not depends entirely on whether there is a "Kou Ling" on this ridge.the so-called "Kou Ling" refers to a subtle line that slightly rises along the ridge, curving inward in a embracing manner. For "Niu Jiao Sha," the outer side must be the back and the inner side the face. At the junction between the back and the face, if viewed from the opposite side, it appears as if there is a ridge line rising, then it has "Kou Ling." If the back and face cannot be distinguished, and the junction from the opposite side appears as a single, indistinct mass, then there is no "Kou Ling."

邊窩之格，定是邊長邊短，股明股暗，若半邊全無者，則其無邊之界水，必穿肩而入於唇內，故牛角砂亦不可邊有邊無。

As for the pattern called "bian wo," it must necessarily have one side long and the other short, with one clearly visible and the other subtle. If one side completely lacks the cow horn sand, then the boundary water on that missing side will definitely flow across the shoulder and directly into the lip area in front of the mound. Therefore, the cow horn sand must not be present on one side and absent on the other.

謂之牝牡砂者，以其瓏璁臨穴後，隱約蔽穴旁，如牝牡之交孚也（牝牡砂從乳突，陰穴為蟬翼，在窩鉗陽穴為牛角，皆所以包囊穴身使界水不割）。無牝右必割，無牡左必割，牝牡俱無，不能分開兩畔之水，必左右俱割腳（淋頭必然割腳，故穴後穴旁無牝牡砂均為割腳）。

The reason it is called "Pine and Male Sand" is that it closely adheres to the back of the qi point and subtly covers both sides, resembling the embracing form of male and female. In yin qi points such as the milk and protruding points, it appears as a cicada wing, while in yang qi points such as the nest and clamp points, it appears as a bull's horn. These forms are used to wrap around the qi point and prevent the boundary waters from cutting through it. If the "female" side is missing, the right side will inevitably be cut; if the "male" side is missing, the left side will inevitably be cut. If both sides are missing, the waters on both sides cannot be separated, and both left and right will be cut at the same time. Water dripping from the qi point will inevitably lead to cutting, so if there is no Pine and Male Sand behind or beside the qi point, it is considered as being cut.

無顯然臨穴之牝牡猶可，無肌理刷開之牝牡斷不成地，蓋有無蟬翼牛角，但得肌理刷開之面，而成穴者有之；未有無肌理刷開之面，但得蟬翼牛角而成穴者（蟬翼牛角不可無肌理之分）。

At the site of the burial mound, if there are no obvious male and female ridges, it is stillwith difficulty acceptable; but if there are no male and female ridges even when the texture is brushed open, then it is definitely impossible to form a proper burial site. Because even without the features of cicada wings or ox horns, as long as there is a surface revealed by brushing through the texture, it is still possible to form a burial site, and there are examples of this. However, there has never been a case where a burial site was formed solely依靠 cicada wings and ox horns without the differentiation revealed by brushing through the texture (this shows that cicada wings and ox horns cannot exist without the differentiation of texture).

肌理刷開者，土肉之紋理，如牛肉理之斜生，雨滲入土，從斜理分去，壙中有水而無氣。故穴中有水無水，以土理之分開不分開別之；則有氣無氣，亦以土理之分開不分開驗之。

The term "muscle texture opened" refers to the internal patterns within the soil. If these patterns run diagonally, like the texture of beef, rainwater will flow along the diagonal lines and drain away from the tomb site, leaving only water and no life qi. Therefore, whether there will be water in the tomb site in the future is determined by whether the soil's texture is separated or not; similarly, whether this land has qi or not is also tested by whether the soil's texture is separated or not.

蓋天下有生氣者，人物草木也。人物草木得有生氣者，手足眉目、羽毛鱗甲、枝葉蒂瓣顯然之形體，固無不分，即寸膚寸肉、一葉一瓣隱然之紋理，亦無不分。若只有顯分而無隱分，是猶塑畫者，雖具人物之形，全無生氣，何能知覺運動乎。星辰雖有明肩護帶，而無刷理刷開之分，即為粗蠢飽硬之體，何能有星面穴面之動氣乎。故蟬翼牛角肌理刷開之分，更宜亟講也。

In the world, things that possess life qi are humans, animals, and plants. Humans, animals, and plants possess life qi because their visible forms such as hands, feet, eyebrows, eyes, feathers, scales, hair, leaves, flower petals, and buds are all distinct. Even the subtle structures of an inch of skin, an inch of muscle, a leaf, or a flower petal are all distinct. If there is only visible distinction but no subtle distinction, it would be like statues and paintings, which may have the form of people but lack life qi. How could they have perception or movement? Mountains may have prominent shoulders and protective ridges, but if they lack the subtle differentiation of their internal structure, they would merely be a coarse, solid body. How could they have the dynamic life qi seen in star faces and cave faces? Therefore, the distinctions of cicada wings, ox horns, and the subtle differentiation of internal structures should be explained clearly and urgently.

然則穴中有石無石，又何以別之？曰：亦在蟬翼牛角肌理刷開之分而已。有此分者，剛硬之煞盪開兩邊，中間自有矬平，硬中囊軟，必然無石；縱有石亦如八字分開，其石必嫩，不謂之煞，石紋分開之中，必有土穴。無此分者，剛硬之石囊於中間，必無矬平而飽硬，即無石而純土，亦不可插（多有石山土穴葬後禍不旋踵，總由無矬平分合，渾身是煞故也）。帶石之山，其石一直生下，或從旁插入，陰煞極重；惟石八字分開，而有真矬真平者，穴有浮石亦無礙。

So then, how can we tell whether there is stone or not in the grave site? The answer remains: we only need to look at the layers of蝉翼, 牛角, and 肌理刷开. If these layers are present, the harsh energy is dispersed to both sides, leaving a low and gentle area in the middle. Hardness is wrapped with softness, and there must be no stone. Even if there is stone, it would be like the shape of the character 八, separated by the stone patterns. Such stone would be tender and not old, not considered as harsh energy. In the middle where the stone patterns are separated, there must be a hidden soil grave. If these layers are not present, the harsh stone is wrapped in the center, and the mountain body must be without any low and gentle areas, showing a single, stiff and swollen form. In such places, even if there is no stone and it is purely soil, it is not suitable for burial (many stone mountains with soil graves have misfortunes following after burial, the fundamental reason is the lack of low and gentle areas and the absence of separation and combination, the whole body being filled with harsh energy). For mountains with stone, if the stone goes straight down or comes in from the side, the yin harsh energy is very heavy. Only when the stone is separated in the shape of 八 and there is indeed a real low and gentle area, then even if there are some floating stones in the grave, it is acceptable.

謂之分盡之分者，以分開金面之下，仍有分水之脊出脈者，未可言分盡也（金面下無矬平而有脊脈猶行而未止）。必至毬簷之顯分而見蟬翼蝦鬚，隱分而見肌理刷開（蝦鬚指毬簷，顯分自有蟬翼可見，若嫩乳嫩突之隱分，惟有肌理刷開），中間不復有脊脈之起，面前惟見有圓唇之收（穴暈前有微矬之小明堂，方見圓唇兩角收上而托），方為分盡。分盡之處，即是結穴之處。（附圖1）

The concept of "complete division" refers to the situation where, beneath a separated gold surface, if there is still a continuation of water-dividing ridges emerging, it cannot be considered as fully divided. (If beneath the gold surface there is no depression or flatness but there are still ridge lines, it indicates that the dragon qi is still moving and has not stopped.) It is only when reaching the ball and eaves section that the clear division can be seen with visible features such as the wings of a cicada and the whiskers of a shrimp, while the subtle division can be discerned by the texture being brushed open. ("Shrimp whiskers" refer to the clear division in the ball and eaves section, where the cicada wings are visible naturally; for the subtle divisions such as tender milk or tender protrusions, only the texture being brushed open can be observed.) In between, there should be no rising ridge lines, and before the site, there is only a round and smooth lip that comes together. (Before the site's aura, there is a slight depression known as a small bright hall, from which the two corners of the round lip can be seen rising up to support it.) Only at this point can it be considered as fully divided. The place where division is complete is where the site is formed. (The original text here included the first diagram, but the current version only has the title, and the diagram is lost.)

謂之分金之面者，以穴後毬簷，顯者如覆鍋，隱者如泥中鱉，穴前對望，儼如金字之面，俗謂之金屋，楊公謂之乘金。其劈中處，是分金之中也（即穴之中心），分金之中，即是點穴之中。

The concept of "the face of the golden coin" refers to the ball-shaped hill behind the grave site and the eaves in front, which appear clearly like an upside-down pot or subtly like a turtle buried in mud. When viewed from the front, it clearly resembles the shape of the character "金" (gold), commonly known as "the golden house." During the Tang dynasty, Yang Yunsong (Master Yang) referred to it as "riding on gold." The central point where it is split in half is the center of the golden coin (which is also the center of the grave site); this central point is where the point should be placed when determining the exact location.

未分盡而急插之曰斗（是純陰打穴斗煞即傷脈），已分盡而緩插之曰脫（是純陽插穴，脫脈即無氣），不於分金之中而旁插之曰偏（偏則失脈）。蓋出脈如菜姜之抽於心，結穴如花心之接於蒂。故曰：點穴之訣，在貫乎一脈之來，而處於至中之地，豈非言分盡之處，繫分金之中，即是穴之意耶（以上論分，以下論斂）。

If thesite are inserted before the division is complete, it is called "Dou" (this refers to forcefully inserting a穴位 in purely yin terrain, colliding with evil qi, which will damage the qi line); if the division is complete but the insertion is delayed, it is called "Tuo" (this refers to inserting a穴位 in purely yang terrain, and if the qi line is lost, the life qi cannot be obtained); if thesite are not placed exactly at the center of the division but are偏 to one side, it is called "Pian" (a slight deviation results in losing the qi line). One must understand that the emergence of the qi line is like the stem of leeks and ginger coming out from the center, and the formation of thesite is like the flower heart connected to the flower stalk. Therefore, the secret of pinpointing thesite lies in connecting the incoming qi line and placing it exactly at the center. This is precisely referring to the center of the division, which is where thesite should be. (The above discusses "Fen," the following discusses "Lian.")

其明肩護帶蟬翼牛角肌理，不自內分開，而反自外插入，即不插入，而直生無抱向之情者，均謂之斂（要本身技腳宕開，如人時開作X為佳）。或有大八字，而無隱八字，或有隱蟬翼而無明肩，或邊有邊無，參差不齊者，亦謂之斂。蓋當分不分，即是斂也。

These features—clear shoulders, protective bands, cicada wings, ox horns, and flesh texture—if they are not separated from the inside out, but instead inserted from the outside inward; or even if they are not inserted, yet grow straight out without any embracing or facing inward, all of these are called "concealment." Similarly, if there are only large八字 (eight characters) but no hidden八字, or only faint cicada wings but no clear shoulders, or if one side has them and the other does not, appearing uneven, they are also called concealment. In summary, if they should be separated but are not, it is called concealment.

斂則生氣不行，與分相反。分者陽氣舒發，生長之象；斂者陰氣收藏，肅殺之象。故自穴後毬簷溯至分龍、太祖，俱喜分而忌斂。但山之全無分者亦少，似分而非真分者最多，顯然分開斂入者易見，隱然分開斂入者難明，或大分小分似乎俱備，而地反假；或顯分隱分似乎有缺，而穴反真。

Once the mountain is gathered, the life qi becomes stagnant and cannot move, which is exactly the opposite of 'fen'. 'Fen' refers to the weather when yang qi spreads and sprouts, and all things grow; 'lian' refers to the weather when yin qi gathers and retreats, leading to the withering and decay of things. Therefore, from the ball eaves behind the mound, going up to the dragon division and the great ancestor mountain, everywhere prefers 'fen' and avoids 'lian'. However, mountains that have no 'fen' at all are very rare. Most mountains appear to have 'fen' but in reality are not genuine 'fen'. Obvious separation or gathering is easy to recognize, but subtle separation or gathering is difficult to discern. Some mountains seem to have both large and small 'fen' but in fact are fake; others seem to lack some 'fen' but in fact are genuine.

諸疑般似不決者，惟其脈路穴情，如知鵝毛之亢（音竅），寬牽線之軟，兩邊護砂（左右龍虎貼穴牝牡砂俱是）如側手臂之曏者必真；脈路穴情如覆鵝毛之飽，或如急牽線之硬，兩邊護砂如側手臂之背，或如手臂之覆，與仰面不向面背者俱假（覆則不分，背面仰而不向，雖仰何益）。以此法互證之，而真假疑似，不難盡剖矣。

When encountering such ambiguous and difficult situations, simply observe: if the ridge line and the site are like a feather floating upward (the term '亢' is pronounced as 'qiao'), soft as a loosely held thread, and the surrounding protective ridges (including the left and right dragon and tiger ridges and the nearby male and female ridges near the site) are like arms bent inward to embrace, then it is certainly genuine. Conversely, if the ridge line and site are like an inverted feather floating, swollen and heavy, or like a tightly stretched thread, stiff and rigid, and the surrounding protective ridges, though appearing like bent arms, face away from me, or are like arms folded backward, or although they are raised but do not turn toward the site, these are all false. Using this method for mutual verification, the true and false, as well as the ambiguous, can be clearly discerned one by one.

右圖（附圖2）第一節護帶斂入，先分開而外背內面無妨。三節六節，界水透頂，在蟬翼外無妨。四節左邊無運翼，犯邊有邊無之病，如在穴山多不成地；今在後龍，旁砂如花瓣相向，脈路如寬牽線，前後龍俱開面，無妨。

The diagram on the right (Appendix Figure Two of the original text, now only the title remains, the figure itself is lost) shows: The first section's protective belt, although converging inward, had previously spread outward. The outer side is the back and the inner side is the face, so it is acceptable. The water boundary of the third and sixth sections flows all the way to the mountain peak, as it flows outside the cicada wing, so it is also acceptable. The fourth section is missing the cicada wing on the left, which violates the rule of 'having a boundary on one side and not on the other.' If this situation occurs on the site mountain, it is usually unlikely to form a good site. However, since it occurs on the rear dragon, the surrounding protective sands are like petals facing each other in pairs, the ridge line is like the thread of a pine tree, and the dragon before and after both open up to the front, so it is still acceptable.

五節脈路闊大似貫頂，但有肌理刷開，逼開界水，不致扣脈，非無分中有分，則必有小矬小平，而不硬直，亦無妨。七節左邊無蟬翼砂，本是大病，幸非穴山，前後龍俱開好面，本身脈如寬牽線，旁砂外背久面，故無妨；若半山無金魚砂，界水扣肋割脈，得脈如見牽線，左右砂外背內面，亦無妨。

The fifth section of the ridge appears broad and seems to run straight up to the top, but it has a texture that spreads out, pushing the boundary water to both sides, so it does not tightly bind the ridge body. This shows that it is not entirely undivided, but rather has a hidden division within the undivided state. Therefore, there must be small depressions and gentle slopes, and it will not be a straight, rigid line, so it is acceptable. The seventh section lacks the butterfly sand on the left, which is usually a major flaw. Fortunately, it is not located on the hill where the tomb is situated. The dragon lines before and after have good faces, and the ridge itself resembles a loose thread. The surrounding sands are on the outer side, which is the back, and the inner side, which is the face, so it is acceptable. Similarly, if there is no golden fish sand in the middle of the hill, the boundary water would bind the hill's ribs and cut the ridge. However, as long as the ridge appears soft and flexible like a thread, with the protective sands on the outer side as the back and the inner side as the face, it is still acceptable.

八節正體星辰似飽，幸而兩邊菱角伶俐，中有肌理刷開之分，必有小矬小平之勢，故雖似飽無妨。若八字囫圇無菱角，中間雖有肌理隱分，而無數次小矬小平，及無兒囪之微有（音一無來之殺也）者，為分不盡，必無融結，況肌理直生斂入者乎。

The main star peak in the eighth section appears somewhat full and swollen, but fortunately its sides are clearly defined and sharp, with a distinct division in the middle. This indicates there must be some small depressions and gentle slopes, so even though it seems swollen, it is not a problem. Conversely, if the eight characters form a single, solid mass with no clear edges, although there may be some subtle divisions in the middle, there are no successive small depressions or gentle slopes, and no slight concave area like an infant's soft spot (this character is pronounced the same as 'yi', meaning no harmful energy is coming in), then the division is not thorough, and there will certainly be no true convergence and consolidation. Moreover, if the texture is straight and stiff, and turns inward, that is even worse.

凡分斂之病，共有十。至凶而不能變吉者，有十焉：一曰無大八字；二曰大八字參差不齊（一邊先分，一邊後分）；三曰大八字少一邊；四曰大八字囫圇無稜角（囫圇即無背面，無背面即無菱角）；五曰大八字之內既無蟬翼，又無肌理刷開；六曰界水夾脈透頂（頂前出脈硬覆）；七曰護帶外面內背，或無背無面，逢外插入；八曰蟬翼去差金魚砂不齊；九曰到穴無分金之面，或牝牡不全；十曰肌理直生斂入。

All faults related to the division and convergence of forms amount to ten, all extremely凶 and incapable of turning into good fortune. First, there is no large八字. Second, the two sides of the large八字 are uneven, one side separating first and the other later. Third, the large八字 has only one side. Fourth, the large八字 is a single mass without any edges, as it cannot distinguish between back and front, and without back and front there are no edges. Fifth, within the large八字 there is neither the delicate layer of蝉翼 nor the distinct texture of肌理. Sixth, the boundary water is accompanied by a ridge that runs directly to the mountain peak (the ridge at the peak is hard and covers over). Seventh, the protective belt has the outer side as the face and the inner side as the back, or cannot distinguish between back and front at all, and it is inserted from outside to inside. Eighth, the蝉翼 is uneven, one before and one after, and the goldfish sand on both sides is not level. Ninth, at the site of the穴 there is no face for the division of gold, or the male and female sands are incomplete. Tenth, the texture of肌理 rises straight inward.

龍有病能變好面而結小地者三：一曰大八字一邊反背；二曰大八字自分個字而成龍；三曰大八字反小而不罩其小八字。此三者得下面博出星飽（穴山成星體，吉形牛山有遞脈節泡），有分金之面，脈路仰而不覆，穴隋面而不飽（臨穴毬簷與牝牡砂均有隱分之面），左右砂向而不背（指龍虎砂而言），出唇吐氣，砂水聚集者，仍有小結，不可以祖山不美而棄之。

Although the dragon may have some flaws, it can still form a good site and create a small hill, under three conditions. First, the large八字 has one side that is opposite. Second, the large八字 itself branches out to form another character, creating a separate dragon. Third, the large八字 is actually smaller than the inner small八字, and cannot cover the small one. Under these three conditions, if the lower part can produce full star peaks (the hill forms a star shape, with a favorable mountain body and a continuous ridge with nodes), there is a face with accurate measurement, the ridge line is upward rather than downward, the site is open rather than full (the ball, eaves, and male and female sands near the site all have hidden faces), the left and right protective sands face forward rather than backward (referring to dragon and tiger sands), the site in front has a lip mat that exposes life qi, and the sands and waters gather with affection, then there will still be a small formation, and it should not be discarded just because the ancestral mountain is not beautiful.