The Inner Transmission (Tianyu Jing)

楊公苦心喝此二語，醒人千古大夢，使知平洋二宅，不論坐後來脈，凡坐空之處，反有真龍；坐實之處，反無真龍，與山龍之胎息孕育，截然相反。欲學者從此一關打得透徹，更不將剝換過峽高低起伏，馬跡蛛絲，草蛇灰線等字纏擾胸中，只在陰陽大交會處，悟出真機，而後八卦九星，干支方位，以次而陳，絲絲入扣，平龍消息，始無掛漏之虞。平龍既無掛漏，而山龍亦更無掛漏矣。

Master Yang devoted great effort to utter these two lines, aiming to awaken a thousand-year-old dream, so that people would understand: in flatlands, both yin and yang residences do not emphasize the coming from behind; wherever there is a true dragon, it is actually at a place that appears empty, while where it seems solid, there is no true dragon. This is completely opposite to the method used in mountain dragons, which involves the concepts of embryo, breath, gestation, and birth. He wants scholars to first thoroughly grasp this point, no longer being trapped by terms such as "peeling and transformation," "passing ridges," "high and low undulations," "horse tracks and spider threads," and "grass snake and ash lines." Instead, they should realize the true opportunity at the place where yin and yang greatly converge. Only then can the Eight Trigrams and nine stars, along with the sequence of heavenly stems and earthly branches, be properly arranged, ensuring accuracy and completeness in understanding the dragon in flatlands. If the dragon in flatlands is fully understood, then the dragon in mountainous areas will naturally not be missed either.

倘不明此義，只將後龍來脈，膠葛糾纏，則造化真精，何從窺見，雖授之以八卦九星之奧，亦無所施也。窮年皓首，空自芒芒，高山平洋，總歸魔境，我於是益嘆楊公度人心切也。後篇所以復舉二語，重言以申明之，意深切矣。此篇前十二句為一章，言深山支龍之穴；中三十四句為一章，言幹龍脫殺出洋之穴，此二章皆屬山龍。後四十六句，分七節為一章，言平洋水龍之穴。

If one does not understand this principle and merely fixates on the dragon's trail behind the hill, where can one glimpse the true essence of nature's transformation? Even if one were to convey the profound meanings of the eight trigrams and nine stars to him, there would be nowhere to apply them. In the end, after exhausting one's life and turning white-haired, one would still remain in confusion, whether dealing with high mountains or flat plains, all falling into a state of delusion. Therefore, I feel even more deeply moved by Master Yang's sincere heart in guiding others. The later part of this text repeats these two sentences again, elaborating repeatedly, with a very profound intention. The first twelve lines of this chapter discuss the site formed by a branch dragon in deep mountains; the middle thirty-four lines discuss the site formed by a main dragon shedding its evil influences and moving out to sea; these two chapters both belong to mountain dragons. The remaining forty-six lines are divided into seven sections and form one chapter, discussing the sites formed by water dragons in flat plains.

天下宮州總住空，何須撐著後來龍，時人不識玄機訣，只道後頭少撐龍，大凡軍州住空龍，便與平洋墓宅同，州縣人家住空龍，千軍萬馬悉能容，分明見者猶疑慮，龍不空時非活龍，教君看取州縣場，盡是空龍擺撥蹤，莫嫌遠來無後龍，龍若空時氣不空，兩水界龍連生窟，穴得水兮何畏風，但看古來卿相地，平洋一穴勝千峰。

All military and administrative regions are situated on empty positions, so why do they need a dragon line behind them? Modern people do not understand this secret principle, but instead complain that there is no supporting mountain behind. In general, all military and administrative regions are situated on empty dragon lines, just like tombs and dwellings on flat land; families in towns and counties situated on empty dragon lines can accommodate thousands of soldiers and horses. The dragon line is clearly visible, yet people still doubt it. In fact, when a dragon is not empty, it is not a living dragon. Teach people to look at the administrative offices of states and counties; they all show traces of an empty dragon moving through. Do not complain that the distant dragon line behind lacks a supporting mountain; although the dragon is empty, its energy is not empty. Two streams of water surround the dragon's body, continuously forming caves; once the cave has water, what fear is there of wind? Just look at the ancestral graves of officials and prime ministers throughout history; a single cave on flat land is superior to a thousand mountain peaks.

蔣注：天下軍州二語，言篇已經喚醒。楊公之意，猶恐後人見不真，信不篤，故反覆詠歎，層層洗發，窮追到底，罄其所以然之故。又恐概說軍州大勢，尚疑人家墓宅，或有不然，故指實而言，軍州如是，墓宅亦無不如是；只勸世人揀擇空龍，切勿取實龍作撐也。所以然者何也。山龍只論脈來，平洋只論氣結，空則水活而氣來融結，實則障蔽而生氣阻塞；肉眼但見漭漭平田，毫無遮掩，疑為坐下風吹氣散之地，不知水神界抱，陽氣沖和；平洋之穴無水則四面皆風，有水則八風頓息，所謂氣乘風則散，界水則止，古人之言，正為平洋而發也。

Jiang Dahong wrote: "The two lines 'Throughout the world's military and administrative regions' have already awakened people once in the previous section. Master Yang's intention was to fear that later generations might not see clearly or believe firmly, so he repeatedly emphasized and elaborated layer by layer, thoroughly exploring until the reasons are fully explained. He also feared that merely talking generally about the grand situation of military and administrative regions would still make people doubt whether their own graves and residences are not like that. Therefore, he pointed to actual cases, saying: military and administrative regions are like this, so are graves and residences. He only advises people to choose empty dragons, never to take real dragons as support. Why? Mountains dragons are judged by the coming of the qi line, while in flat plains, it is judged by the convergence of qi. Sitting on an empty dragon allows water to flow freely and qi to gather and merge; sitting on a real dragon becomes an obstacle, blocking the life qi. With naked eyes, one sees only vast flat fields with no obstruction, thus suspecting it is a place where wind blows and qi disperses. But one does not know that where water spirits embrace, yang qi naturally harmonizes. In flat plains, a site without water has wind from all sides, but once there is water, the winds from all directions immediately stop. The ancients said, 'Qi disperses when it is carried by wind, but stops when it is bounded by water,' which was precisely for flat plains."

子午卯酉四山龍，坐對乾坤艮巽宮，莫依八卦陰陽取，陰陽差錯敗無窮，百二十家渺無訣，此訣玄機大祖宗，來龍須要望龍穴，後若空時必有功，帝座帝車並帝位，帝宮帝殿後當空，萬代王侯皆禁斷，予今隱出在江東，陰陽若能得遇此，蚯蚓逢之便化龍。

The four mountain dragons of Zi, Wu, Mao, and You correspond with the four palaces of Qian, Kun, Gen, and Xun, each pair facing each other. Do not use the method of dividing yin and yang as in the Eight Trigrams. Once yin and yang are wrong, the result will be disastrous. Among the one hundred and twenty schools that talk about yin and yang, none have grasped the true secret; this secret is the root of the profound mystery. The coming dragon must be able to see the dragon's tomb, and if the back is empty, it will certainly be effective. The imperial throne, imperial chariot, imperial position, imperial palace, and imperial hall all should have an empty back. This system has been strictly forbidden from being passed down by emperors and nobles for generations. I now mention it subtly in the Jiangdong region. Those who study yin and yang and encounter this will be like earthworms encountering the right opportunity, transforming immediately into dragons.

蔣注：此明八卦之理，即前子午卯酉屬坎離震兌四卦，乾坤艮巽又四卦之義也。所謂坐對，非指山向，蓋四正卦與四隅卦，兩兩相對，故云然也。八卦陰陽者，指八卦五行，以乾卦領震坎艮三男而屬陽，坤卦領巽離兌三女而屬陰，此先天之體，非後天之用，以之論陰陽，則差錯而敗不勝言矣。談陰陽者，百二十家，皆此是彼非，渺無真訣，惟有玄空大卦，乃陰陽五行大祖宗，聖聖相傳，非人匆示也。

Jiang Dahong explains: This is explaining the principles of the Eight Trigrams. That is, the four cardinal directions of Zi, Wu, Mao, and You belong to the trigrams Kan, Li, Zhen, and Dui respectively, while the other four trigrams Qian, Kun, Gen, and Xun are the four隅 trigrams. The term "sitting opposite" does not refer to the mountain's orientation or facing direction; rather, it means that the four cardinal trigrams and the four隅 trigrams are paired opposite to each other, hence the explanation. The term "Eight Trigrams Yin and Yang" refers to the pairing of the Eight Trigrams with the Five Phases, with the Qian trigram governing Zhen, Kan, and Gen as the three male trigrams and thus considered Yang, and the Kun trigram governing Xun, Li, and Dui as the three female trigrams and thus considered Yin. This is the structure of the先天卦, not the application of the后天卦. Using it to discuss Yin and Yang leads to endless errors and misinterpretations. There are one hundred and twenty schools discussing Yin and Yang, each claiming their own correctness and others' errors, but none have grasped the true secret. Only the Xuan Kong Da Gu is the true ancestor of Yin and Yang and the Five Phases, passed down from sage to sage, and not something that can be casually revealed to anyone.

識得此訣，雖帝王大地，瞭如指掌，特禁秘而不敢言耳。楊公自言既得至道，不敢炫耀於世，故披褐相懷玉，抱道無言。然天寶雖秘惜，而救世之心，未嘗少懈，曾於天王經江東一卦諸篇，隱出其旨，世之好陰陽者，有緣會遇，信而行之，頃刻有魚龍變化之征也。或云楊公得道之後，韜光晦跡，背其鄉井，隱於江東，俟者。

If one understands this诀, even the greatest earthly terrain can be clearly perceived, but it remains secret due to its restricted nature. Master Yang himself said that after attaining the highest truth, he dared not display it in the world, so he wore coarse clothes yet carried jade in his heart, keeping his knowledge of the Dao silent. However, although the heavenly诀 is kept secret, his compassionate desire to save the world never wavered. He once subtly revealed its essence in the "Jiangdong Hexagram" section of the "Tianyu Jing." Those who love the study of yin and yang, if they meet the right conditions and believe and practice it, will immediately experience a transformation as swift as a fish leaping over the Dragon Gate. Some also say that after attaining the Dao, Master Yang concealed his brilliance, left his hometown, and retreated to Jiangdong to await the right person.

子午卯酉四山龍，支兼乾出最豪雄，乙辛丁癸單行脈，半吉之時又半凶，坐向乾坤艮巽位，兼輔而成五吉龍。蔣注：此皆楊公隱謎，學四正為例，若行龍在子午卯西四支，長流不雜，雖兼帶乾位，總不出本卦之內，其脈清純，故云最豪雄也。若乙辛丁癸，雖屬單行，未免少偏，即犯他卦，所以吉凶參半也。言子午卯酉而乾坤艮巽不外是矣；言乙辛丁癸，而甲庚壬丙不外是矣。辨龍既清，乃於諸卦位中，隨便立向，則又以方圓為規矩，而未嘗執一者也。

The four main mountain dragons, namely Zi, Wu, Mao, and You, are most powerful when they are accompanied by heavenly stems. However, if the lines of the dragons of Yi, Xin, Ding, and Gui run alone, they are half good and half bad. If the direction of the dwelling falls on the positions of Qian, Kun, Gen, or Xun, and also takes into account the auxiliary star, then it becomes a dragon of five good qualities. Jiang Dahong comments: these are all hidden words of Master Yang. He used the four cardinal trigrams as examples. If a dragon flows along the branches of Zi, Wu, Mao, and You, and continues straight without mixing, even if it includes the positions of heavenly stems, it still remains within the original hexagram, with pure energy, so it is called "most powerful." If the dragon flows along Yi, Xin, Ding, and Gui, although it is said to be single, it inevitably tends to be biased, thus violating other hexagrams, hence half good and half bad. The same logic applies to Qian, Kun, Gen, and Xun as to Zi, Wu, Mao, and You; the same applies to the heavenly stems of Jia, Geng, Ren, and Bing as to Yi, Xin, Ding, and Gui. Once the dragons are clearly identified, directions can be chosen appropriately in each hexagram position. This requires adapting to local conditions, like using a compass and a square, and there is no fixed pattern to follow.

辰戌丑末四山坡，甲庚壬丙葬墳多，若依此理無差謬，清貴聲名天下無；為官自有起身路，兒孫白屋出登科。八卦不是真妙訣，時師休把口中歌，敗絕只因用卦安，何見依卦出高官。陰山陽水皆真吉，下後兒孫禍百端。水若朝來須得水，莫貪遠秀好峰巒；審寵若依圖訣葬，官職榮華立可觀。

The four slopes of Chen, Xu, Chou, and Wei often take the directions of Jia, Geng, Ren, and Bing for burial. If this principle is followed correctly, there is a rare reputation of clarity and dignity; officials will naturally rise through proper channels, and descendants will achieve fame through examination from humble origins. The Eight Trigrams are not really the true secret; current geomancers should not boast of them as if they were songs. Family decline and ruin are precisely due to the improper application of trigram examples; never have we seen anyone achieve high official rank through trigrams. Some people say that a yin mountain paired with yang water is truly auspicious, but after burial, descendants face many misfortunes. If water comes to the site, it must truly be obtained; do not merely covet distant beautiful peaks. After discerning the dragon pulse, if one follows the diagram principles for burial, official rank and honor will be immediately visible (the original text 'chong' is a mistake for 'long').

蔣注：此指四隅龍脈而言，而舉辰戌丑未為隱謎也。謂此等行龍，而取甲庚壬丙曏者甚眾，必須龍法純全，向法合吉，毫無差謬，而後清貴之名，卓於天下也。起身路正指來龍之路。八卦本是真訣，而誤用則禍福顛倒，故云非妙訣。後章八卦只有一卦通，乃始微露消息矣。收水之法，向雲陽用陰朝，陰用陽應，乃卦理至當不易之言，而竟有陰山陽水，陽山陰水，反見災禍者，則辨之不真，陽非陽而陰非陰也。得水二字，世人開口混說，然非果識天機秘旨，收入玄竅之中，雖三陽六建，齊會明堂，虎抱龍回，涓滴不漏，總未可謂之得；若知得水真訣，即陰陽八卦之理，示諸斯乎。莫貪遠秀好峰，即上篇已發之義，致其叮嚀之意云爾。

Jiang Dahong wrote: This passage refers to the dragon lines in the four corners, using the terms Chen, Xu, Chou, and Wei as coded words. It means: there are many instances where the dragon line runs and the direction is chosen as Jia, Geng, Ren, or Bing. It is essential that the dragon method is complete, the direction is in harmony with good fortune, and there is no error, then the name of clarity and nobility can become prominent throughout the world. "The path of rising" refers precisely to the path of the coming dragon line. The Eight Trigrams are originally true secrets, but when used incorrectly, they reverse fortune and misfortune, so they are not considered true secrets. In the next chapter, when it says "The Eight Trigrams only one is effective," it slightly reveals the truth. The method of collecting water has always said that for a yang situation, a yin approach should face it, and for a yin situation, a yang approach should respond to it. This is the most appropriate and unchanging statement in the principles of the trigrams. However, there are cases where a yang mountain is paired with a yin water and a yin mountain is paired with a yang water, which actually bring misfortune, because the distinction is not truly understood. The term "getting water" is often carelessly spoken by people. However, if one does not truly understand the secret principles of heaven's mechanism and does not collect the water into the hidden passage, even if the three yang and six buildings gather in the bright hall, the tiger embraces the dragon, and not a single drop is lost, it cannot be called "getting water." If one understands the true secret of "getting water," the principles of yin and yang and the Eight Trigrams will become clear. "Do not greed for distant fine peaks" is the same meaning as discussed in the previous chapter, and here it is repeated as a reminder.

玄機妙訣有因由，向指山峰細細求，起造安墳依此訣，能令發福出公侯，真向支山尋祖脈，干神下穴永無憂，寅申巳亥騎龍走，乙辛丁癸水交流，若有此山並此水，白屋科名發不休，昔日孫鍾扦此穴，從此聲名錶萬秋。

The secret of the hidden wisdom has its own origin. The mountain peak indicated by the direction should be carefully sought. Whether building a house or burying a tomb, following this principle will bring blessings and produce nobles and high officials. If one truly seeks the ancestral lineage on the mountains of the Earthly Branches, and the heavenly stem spirits are placed in the site, there will be no worries forever. The directions of寅, 申, 巳, and 亥 are like dragons moving, while the waters from the directions of 乙, 辛, 丁, and 癸 flow in; if there are such mountains and waters, a humble family will have continuous success in the imperial examinations. In the past, Sun Zhong selected such a site, and from then on, his name became renowned throughout the world.

蔣注：通篇皆言平洋，此章乃插入山峰者何也。蓋八卦九星，乃陰陽之大總持，故凡有山之水，可以不論山，而有水之山，不能不論水，若遇山水相兼之地，未可但從山龍而論，還須細細尋求，亦必合此玄空大卦之訣，而後墓宅產公侯也。祖脈必要支山，蓋從四正而論，下穴立向，則不拘干支矣。此祖脈乃元空之祖脈，非山龍之來脈也，讀者切勿錯認。寅中已亥，乙辛丁癸，俱屬易犯差錯之龍，故曰騎龍走，水交流，文有殊，義無別。此山此水，而科名不歇者，不犯差錯故也。孫鍾墓，在富陽天子岡，木山龍，而收富春江長流之水，故引為證。

Jiang Dahong explains: the entire passage discusses flat land, so why is this chapter inserted to talk about mountains? Because the eight trigrams and nine stars are the general principles of yin and yang studies: whenever there are mountains and water, the mountains can be disregarded; but when there is water on mountains, water must be considered. If there is a place where mountains and water are both present, one cannot only rely on mountain dragons to assess it; one must carefully examine it and also combine the principle of the Xuan Kong Da Guan. Only then can the tomb or dwelling produce officials and nobles. The statement "the ancestral ridge must have branch mountains" is based on the four cardinal directions; but when determining the site and direction for a grave, the dry and wet branches are not restricted. Be careful: this "ancestral ridge" refers to the Xuan Kong meaning of ancestral ridge, not the coming direction of mountain dragons. Readers must not confuse them. The dragons of Yin, Shen, Si, and Hai, as well as the directions of Yi, Xin, Ding, and Gui, are all prone to errors. Therefore, it is said "riding the dragon" and "water flowing together" have different expressions but the same meaning. There are such mountains and such water, and the family continues to have success in the imperial examinations, precisely because they do not commit errors. Sun Zhong's tomb is located in Fuyang Tianzigen, originally a mountain dragon, but it received the long flowing water of the Fuchun River, so it is used as an example.

來龍須看坐正穴，後若空時必有功，州縣官衙為格局，必然清顯立威雄，范蠡簫何韓信祖，乙辛丁癸足財豐，亥壬豐隆興祖格，己丙旺相一般同，寅申巴亥等五吉，乙辛丁癸四位通，紫耕晝錦何榮顯，三牲五鼎受王封，龍回朝祖元字水，科名榜眼及神童。後空已見前篇訣，穴要窩鉗脈到官，試看州衙及臺閣，那個靠著後來龍，砂捐水朝為上格，羅城擁衛穴居中，依圖取向無差誤，不是王侯即相公。

The dragon must be sitting on the correct site, and if the back is empty, it will certainly bring effectiveness. Taking the layout of a prefectural or county government building as a standard, it will surely bring clarity, dignity, and fame. The ancestral graves of Fan Li, Xiao He, and Han Xin all had sufficient water from the directions of Yi, Xin, Ding, and Gui, resulting in wealth. The directions of Hai and Ren were full and rising, forming a prosperous ancestral pattern. The directions of Si and Bing were also prosperous and strong. The directions of Yin, Shen, Si, and Hai could form the five auspicious directions, and the four directions of Yi, Xin, Ding, and Gui were interconnected. To walk in glory during the day, enjoying three sacrificial animals and five large cauldrons, and receiving imperial honors, is a great achievement. When the dragon turns back to face the ancestral hill and the water forms the character 'yuan' around it, it will produce top-ranking scholars and prodigies. The mnemonic about 'the back being empty' has already been explained in the previous section. The site must form a窝钳 shape, with the energy reaching the palace. Look at the government buildings and palaces, which one is supported by the dragon coming from behind? When the sand bows and the water converges, it is an excellent pattern. The city walls surround and protect, and the site is in the center. Following the map for orientation without error, it will produce either a king or a prime minister.

蔣注：後空之旨，屢見篇中，而此章又反覆不已者，蓋後空不但無來脈而已，並重坐下有水，乃謂之活龍擺撥，而成真空有氣也。故首句雲坐正穴，實指穴後有水取為正坐也。古賢舊跡，往往如此，遍地鉗，所謂杜甫盧同李白祖，此又引范蠡蕭何韓信，總合此格。下列諸干支，言不論是何卦位，只要合得五吉收歸坐後，發福如許爾。故下文即接回龍朝祖元字水，分明指出言朝曲水，抱向穴後，乃回龍顧祖之格也。神童黃甲，必可券矣。篇中又自言後空之訣，已見言篇，然恐人誤認，只取坐後無來脈，便云有氣，不知穴後必須水抱成窩鉗之形，而後謂之到宮，若但云空耳，非坐水之空，空何貴焉。砂揖水朝，羅城擁衛，皆就水神而論；穴正居中，指坐穴也。此節直說出王侯將相大地局法，非泛論也。

Jiang Dahong wrote: The principle of "hòu kōng" (back void) is repeatedly mentioned in the text, and this chapter emphasizes it again and again, because "hòu kōng" is not only about the absence of a coming line but also requires that there be water in front of the site. This is called "huó lóng bǎi bō" (living dragon turning), making it truly "kōng ér yǒu qì" (void but with qi). Therefore, the first sentence says "zuò zhèng xué" (sit on the correct site), actually meaning that the site is backed by water, which is taken as the main direction. The traces of ancient sages often followed this pattern. The previous chapter mentioned the ancestral graves of Du Fu, Lu Tong, and Li Bai, which followed this pattern. Here, examples of Fan Li, Xiao He, and Han Xin are also given, all conforming to this structure. The following list of heavenly stems and earthly branches refers to the fact that regardless of which trigram position they fall into, as long as they match the five auspicious ones and are gathered behind the site, the blessings will be like this. Therefore, the text immediately continues with "lóng huí cháo zǔ yuán zì shuǐ" (dragon returning to the ancestral hill with the water of the original character), clearly pointing out that it is a winding and embracing water coming from the front to surround the site behind the grave, forming the pattern of "huí lóng gù zǔ" (returning dragon looking back to the ancestor), which can guarantee the emergence of prodigies and success in the imperial examination. The text also mentions that the formula for "hòu kōng" has already been explained in the previous chapter, but to prevent misunderstanding, it warns against thinking that as long as there is no coming line behind the site, it is considered to have qi. In fact, the site must be surrounded by water, forming a窝钳 (a basin-like shape), which is called "dào gōng" (arriving in the palace). If it is only empty without water, it is not the empty space of sitting on water, so what is the value of such emptiness? "Shā yī shuǐ cháo" (sand bowing to water facing) and "luó chéng yōng wèi" (a defensive wall of the Luo city) are both referring to the water spirits; "xué jū zhōng" (the site is in the center) refers to sitting on the site. This section directly reveals the pattern of the landforms for kings, dukes, generals, and ministers, not a general discussion.

天機妙訣本不同，八卦只有一卦通，乾坤艮巽躔何位，乙辛丁癸落何宮，甲庚壬丙來何地，星辰流轉要相逢，莫把天罡稱妙訣，錯將八卦作先宗。乾坤艮巽出官貴，乙辛丁癸田莊位，甲庚壬丙最為榮，下後兒孫出神童，未審何山消此水，合得天心造化工。

The heavenly mechanism is unique and different: among the eight trigrams, only one trigram is connected. When Qian, Kun, Gen, and Xun reach a certain position, when Yi, Xin, Ding, and Gui fall into a certain palace, and when Jia, Geng, Ren, and Bing originate from a certain place, the stars must meet each other. Do not take the Heavenly Gang as the secret key, and do not mistakenly take the eight trigrams as the primary master. Qian and Kun and Gen and Xun can produce officials and nobles, Yi, Xin, Ding, and Gui are in charge of the position of farmland, while Jia, Geng, Ren, and Bing are most prosperous, and after burial, the descendants will produce prodigies. However, the question is, which mountain should be used to eliminate this water flow, which requires the skill of the heavenly heart.

蔣注：一部寶照經，不下數千言，皆半含半吐，至此忽然漏洩。蓋陰陽大卦，不過八卦之理，而篇中乃云八卦不是真妙訣者，正為不得真傳，不明用卦之法故也；而其所以不明用卦之法者，皆因泛言八卦，而不知八卦之中，止有一卦可用故也。大五行秘訣，不過能用此一卦，即從此一卦流轉九星，便知乾坤艮巽諸卦落在何宮，二十四山干支落在何官，而或吉或凶，指掌瞭然矣。

Jiang Dahong's commentary: The entire "Baozhao Jing" consists of thousands of words, with every part being half-revealed and half-concealed. Here, it suddenly reveals the truth. The great yin-yang hexagrams are nothing more than the principles of the Eight Trigrams. However, the text says, "The Eight Trigrams are not the true secret," because people do not receive the true transmission and do not understand how to use the hexagrams. The reason for not understanding how to use the hexagrams is that they are discussed in a general way, without knowing that among the Eight Trigrams, only one hexagram is actually useful. The secret of the Five Phases is simply the ability to use this one hexagram. From this hexagram, one can flow through the nine stars and determine where the hexagrams of Heaven, Earth, Mountain, and Wind fall in each palace, as well as where the twenty-four mountains' heavenly stems and earthly branches fall in each palace, making it as clear as looking at the palm of one's hand whether it is auspicious or inauspicious.

俗師不得此訣，妄立五行，有從四墓上起天罡，以為放水出煞之用，如何合得八卦之理。夫收得山來，乃出得煞去，不知一卦作用，山既無從收，一卦不收，諸卦干支又何從流轉九星，求純棄駁，而消水出煞乎。今日但知二十四山，處處可出官貴，處處可旺田莊，處處可出神童，而不知二十四位水路交馳，果下何卦、收何山，乃消得此水，出得煞去。

Common teachers who do not possess this secret method arbitrarily create their own Five Phases, some starting the Heavenly Gang from the four earthy branches of Chen, Xu, Chou, and Wei, using it for releasing water and removing evil influences. How can this be in harmony with the principles of the Eight Trigrams? One must first control the mountain before evil influences can be expelled. If one does not understand the function of a single trigram, how can the mountain be controlled? If even one trigram cannot be controlled, how can the dry and wet branches of other trigrams flow and rotate the nine stars, select pure elements and discard impure ones, to release water and remove evil influences? Today's people only know that the twenty-four mountains can produce officials and scholars, bring prosperity to farmland, and produce talented children, but they do not realize that the water paths are intersecting everywhere among the twenty-four positions. How can one determine which trigram to use and which mountain to control in order to eliminate this water flow and remove that evil influence?

夫既不能收山出煞，則其談八卦，論干支，皆胡言妄說而已，何以契合天心，而造化在手也。天心即天運，非善人合天之家，不能遇也。大五行所謂一卦，即指天心正運之一卦也。篇中露此二字，其間玄妙，難以名言。楊公雖指出天心一卦之端，而其下卦起星之訣，究竟未嘗顯言，則天機秘密，須待口傳，不敢筆之於書也。

Since he cannot control the mountains or eliminate the evils, then talking about the Eight Trigrams and discussing the Heavenly Stems and Earthly Branches is nothing but nonsense. How can he align with the Heavenly Mind and grasp the transformations of the universe? The "Heavenly Mind" refers to the heavenly movement; it is not something that can be encountered by those who merely do good deeds to harmonize with heaven. The "one trigram" mentioned in the Five Phases refers specifically to the trigram of the righteous heavenly movement. The text reveals these two characters, and the profound meaning is beyond words. Although Yang Gong pointed out the clue of the "Heavenly Mind Trigram," he never clearly explained the Lower Trigram and the method of starting the stars—the heavenly secrets can only be passed down orally, and cannot be written in books.

五星一訣非真術，城門一訣最為良，識得五星城門訣，立宅安墳定吉昌，堪笑庸愚多慕此，妄將卦例定陰陽，不向龍身觀出脈，又從砂水斷災祥，筠松寶照真秘訣，父子雖親不肯說，若人得遇是前緣，天下橫行陸地仙。

Depending solely on the Five Stars method is not genuine skill; the "City Gate" method is the most refined. Recognizing the secrets of the Five Stars and the City Gate will surely bring good fortune in choosing a residence or burying an ancestor. It is pitiful that those foolish people prefer other methods, randomly applying divination examples to determine yin and yang, unwilling to examine the dragon's body to find the main ridge, but instead judging calamities and blessings from the surrounding hills and water. Yang Yunsong's true secret in his "Ba Zhao" is not even shared with his own sons and sons-in-law; if someone happens to encounter it, it is due to a previous life's connection, allowing them to become powerful throughout the world and be regarded as a land immortal.

蔣注：言章既言一卦下穴收山出煞之義，此章又直指城門一訣，楊公此論，真可謂披肝露膽矣。此蓋五星之用，其要訣俱在城門，識得城門，而後五星有用，於此作二宅，無不興隆者矣。城門一訣，與龍身出脈，正是一家骨肉，精神貫通，能識城門，乃能觀出脈，能觀出脈，便能識城門。故笑世人不識此秘，而妄談卦例，從砂水上亂說災祥也。此以下，皆楊公鏤精抉髓之言，得此便是陸地神仙，父子不傳，夫亦師傳之禁戒如是，豈敢違哉。

Jiang Dahong wrote: The previous chapter has already explained the principle of using one hexagram to determine the burial site and to receive the mountain and eliminate evils. This chapter directly points out the secret of "City Gate." Master Yang's words can be said to be heartfelt and sincere. The use of the Five Stars depends entirely on the City Gate: only by recognizing the City Gate can the Five Stars be of any use. Based on this, both yin and yang residences will surely flourish. The secret of the City Gate is closely related to the dragon's body and its outflowing pulse, like a family of flesh and blood, with spirit and energy connected. Only by recognizing the City Gate can one see the pulse; and only by seeing the pulse can one recognize the City Gate. Therefore, Master Yang laughed at the world's people who did not understand this secret, instead talking nonsense about hexagram examples and randomly discussing calamities and auspiciousness based on sand and water. From here on, all are Master Yang's deeply felt words. Those who master them become land gods and immortals. The saying that father and son do not pass on the secret is also a prohibition of the master's lineage, so where would one dare to violate it?

世人只愛周迴好，不知水亂山顛倒，時師但知講八卦，卻把陰陽分兩下，陰山只用陽水朝，陰水只用陽山照，俗夫不識天機妙，自把山能錯顛倒，胡行亂作害世人，福未到時禍先到。

People only like the appearance of things looking good around them, but they don't realize that the water is chaotic and the mountains are inverted. Modern diviners only talk about the Eight Trigrams, yet they force yin and yang into two separate categories: saying that a yin mountain can only be faced by yang water, and that yin water can only be reflected by yang mountains. Common people don't understand the subtle workings of heaven's mechanism, and they themselves have confused the functions of mountains, acting recklessly and causing harm to people—blessings have not yet arrived, but misfortunes have already come.

蔣注：道德不云乎，常無慾以觀其妙，常有欲以觀其竅，此正丹家所謂玄關一竅，大道無多，只爭那些子，故曰不離這個，人身有此一竅，地理家須要識陰陽之竅，今人只愛周迴好，而不知那些子，些子合得天機，周迴不好亦好，些子不合天機，周迴雖好皆無用矣；陰山陽山，陰水陽水，皆現成名色，處處是死的，惟有那些子是活的，些子一變，陰不是陰，陽不是陽，陰可作陽，陽可作陰，故曰識得五行顛倒顛，便是大羅仙，世人不諳天機，誤將山龍來脈，牽合平洋理氣，執定板格，陰陽反成差錯，乃真顛倒也。本欲造福，反以賈禍，楊公所為側然於中，而有是書也。

Jiang Dahong wrote: The "Dao De Jing" has not said that? "Always without desire to observe its subtlety, always with desire to observe its boundary," this is exactly what the alchemists call "the single gate of the mysterious pass." The great Dao is not much, only a little is contested, so it is said "not departing from this." A person's body has this single gate, and the geomancers must also recognize the窍 of yin and yang. Nowadays people only love the surrounding areas to look good, but do not understand that single point: that single point conforms to the heavenly mechanism, even if the surrounding areas are not good, they are still good; that single point does not conform to the heavenly mechanism, even if the surrounding areas are good, they are of no use. Yin mountains, yang mountains, yin water, yang water, are all existing names, everywhere is dead, only that single point is alive. That single point changes, yin is no longer yin, yang is no longer yang, yin can become yang, yang can become yin. Therefore, it is said "recognizing the reversal of the Five Phases, one becomes a great immortal." The common people do not understand the heavenly mechanism, mistakenly applying the coming and going of mountain dragons to the qi regulation of flat land, rigidly adhering to fixed patterns, causing yin and yang to be wrong — this is the true reversal. Intending to bring blessings, yet causing misfortune, Master Yang was deeply concerned about this, hence he wrote this book.

陽若無陰定不成，陰若無陽定不生，陽水陰山相配合，兒孫天府早登名。

If yang lacks yin, it cannot form; if yin lacks yang, it cannot produce. When yang water and yin mountain are combined, the descendants will soon be registered in the imperial court. These four lines are the general principle of the combination of mountains and waters with yin and yang in the "Baozhao."

蔣注：此節並下節，尤為全經傾囊倒個之言，而泛泛讀過，則不覺其妙，蓋學平洋龍法穴法，收山出煞八卦干支之理，一以貫之矣。孤陽不生，獨陰不育，此雖通論；而大五行秘訣，只此便了。學者須在山水配合上著眼；所謂配合，自然配合；非尋一個陽以配陰，尋一個陰以配陽也。水即是陽，山節是陰，陰即是山，陽卻是水；故只雲陽水陰山，而不更言陰水陽山；知此可讀寶照經矣，知此者，亦不必更觀寶照經矣。

Jiang Dahong's commentary: This section together with the next one, especially the part where the entire text is said to reveal all its secrets, can only be generally read without realizing its subtlety. In reality, the methods of the Pingyang dragon and site selection, as well as the principles of controlling mountains and eliminating evils, and the reasoning behind the Eight Trigrams and Heavenly Stems and Earthly Branches, are all unified by this single sentence. "Solitary Yang does not give birth, solitary Yin does not flourish" is a common saying, but the secret of the Great Five Phases is also fully expressed here. Students must focus on the coordination between mountains and water. This coordination is natural, not the artificial pairing of a Yang with a Yin or a Yin with a Yang. Water is Yang, and mountains are Yin; Yin is mountains, and Yang is water. Therefore, the text only mentions "Yang water and Yin mountain," without mentioning "Yin water and Yang mountain." Once one understands this, one can read the "Baozhao Jing." In fact, those who understand this do not need to read the "Baozhao Jing" at all.

章氏直解：陰陽，即來者為陽，往者為陰之陰陽也。陰山陽水者，當用將來之氣，挨入水中，已往之氣，裝在山上，即為陽水陰山，此陰陽是氣運消長之陰陽，非干支卦爻之陰陽；又非左到右到之陰陽；又非上元必須離水，下元必須坎水之陰陽；又非以來水為陽，去水為陰之陰陽也。參透此關，方知生成配合之妙理矣。

Chapter Zhongshan's "Direct Explanation" says: here the term yin and yang refers to "future is yang, past is yin" in terms of yin and yang. The phrase "yin mountain and yang water" means that the coming qi should be arranged into the water, and the past qi should be gathered into the mountain, thus forming yang water and yin mountain. This yin and yang refers to the sense of the rise and decline of qi, not the yin and yang in terms of heavenly stems and earthly branches, hexagrams, or yin and yang based on the direction of water flow, left or right. It is also not the yin and yang based on using the Li direction water in the upper period and the Kan direction water in the lower period. Nor is it the yin and yang based on incoming water as yang and outgoing water as yin. Only by penetrating this concept can one understand the subtle principles of generation and coordination.

水裡排龍，水裡得陽，山上得陰；山上排龍，山上得陽，水裡得陰；此謂之陽水陰山，陰水陽山也。上文所謂陽山陽水者此也；所謂山與水相對者此也，所謂江南江北主客東西亦即此也。孤陽不生，獨陰不長，此天地生成至當不易之理也。配合，即陽水陰山，陰山陽水，交互相生，來往皆春，此真配合也，苟能如此，自有天府登名之應。

When dragons are arranged in water, water receives yang and mountains receive yin; when dragons are arranged on mountains, mountains receive yang and water receives yin — this is called "yang water and yin mountain, yin water and yang mountain." The previous mention of "yang mountain and yang water" refers to this meaning. The statement "mountain and water are opposite" also refers to this meaning. The expressions "Jiangnan and Jiangbei" and "host and guest east and west" are also referring to this meaning. "Lonely yang does not generate, and solitary yin does not grow" is the most appropriate and unchanging principle of the generation of heaven and earth.the so-called "cooperation" means pairing yang water with yin mountain and yin mountain with yang water, so that they mutually generate. The coming and going are as lively as spring, and this is true cooperation. If this can truly be achieved, naturally there will be a response of being inscribed in the heavenly capital.

都天大卦總陰陽，玩水觀山有主張，能知山情與水意，配合方可論陰陽。蔣注：急接上文，都天大卦豈有他哉，總不過陰陽而已，真陰真陽，只在山水上看，而玩水觀山，須胸中別自有主張，此主張非泛泛主張，乃乾坤真消息，所謂天心是也。山情水意四字，全經之竅妙，今人孰不曰山水有情意，而不知世人所謂情意，非真情意也，識此情意，則是陰陽便成配合；青囊萬卷，盡在箇中，嗚呼至矣。

The "Dutian Great Trigram" ultimately comes down to the principles of yin and yang. When observing water and mountains, one must have a clear understanding in mind; only by grasping the true nature of mountains and the true meaning of water can one talk about coordination and discuss yin and yang. Jiang Dahong comments: This follows directly from the previous text. What is the "Dutian Great Trigram"? It is nothing more than yin and yang. True yin and true yang can only be seen in mountains and water; when observing water and mountains, one's mind must have a distinct perspective. This perspective is not a superficial understanding, but the true essence of heaven and earth, which is referred to as "the heart of heaven." The four characters "mountain sentiment and water intention" are the key point of the entire text. Nowadays, who does not say that mountains and water have feelings and intentions? However, they do not realize that the feelings and intentions people speak of are not genuine feelings and intentions. Recognizing this true sentiment and intention, yin and yang naturally become harmonious—The entire "Qingnang" text, with its countless volumes, is contained within this, truly reaching the pinnacle.

都天寶照無人得，逢山踏路尋龍脈，上刖頭走到五里山，遇著賓主相交接，欲求富貴頃時來，記取筠松真妙訣。蔣注：上文說到山情水意，都天大卦之理盡矣；此節又讚歎而言。此都天寶照，不輕傳世，若有人能得，以此觀山玩水，一到山情水意，賓主相交之處，用楊公訣法扦之，頃刻之間，造化在手。蓋一片熱腸，深望人之信從而發此嘆也。

The "Dutian Ba Zhao" has not been obtained by anyone, so one can only go through mountains and paths to seek the dragon pulse; proceeding straight ahead for five li, when encountering a place where host and guest interact, one can quickly attain wealth and honor—remember Master Yang's true诀. (The original text "yuè" is a mistake for "qián".) Jiang Dahong's commentary: The previous text discussed the principles of mountain and water situations, and the great hexagram of Dutian has already been fully explained. This section is a commendation. This "Dutian Ba Zhao" is not easily passed down; if someone can obtain it, using it to observe mountains and waters, when one reaches a place where mountain and water situations interact and host and guest meet, applying Master Yang's诀 method, one can instantly grasp the transformation and change. This is his sincere heart, deeply hoping that people will believe and follow, hence expressing such a lament.

天有三奇地六儀，天有九星地九宮，十二地支天干十，干屬陽兮支屬陰，時師專論這般訣，誤盡閻浮世上人。陰陽動靜如明得，配合生生妙處尋。

Heaven has the Three Marvels, and the earth has the Six Instruments; Heaven has nine stars, and the earth has nine palaces; there are twelve earthly branches and ten heavenly stems; nowadays, magicians specialize in these kinds of dead formulas, misleading all people in the world. If one can understand the movement and stillness of yin and yang, one should seek the wonderful principle of mutual generation and nourishment.

蔣注：言篇讚歎已足，此又引奇門以比論者，蓋奇門主地；從洛書來，與地理大卦，同出一原，而時師用錯，所以不驗，惟有大五行，是奇門真訣，欲知此訣，只在陰陽一動一靜之間，求其配合生生之妙，則在在有一陰陽，非幹是陽，支是陰，如此板格而已。

Jiang Dahong's commentary: The previous passage has already praised enough, and now we bring up the system of Qi Men to compare, because Qi Men is based on the earth and originates from the Luo Book, sharing the same source as the great hexagrams of geography; the problem is that ordinary teachers have used it incorrectly, so it does not work. Only the great Five Phases is the true secret of Qi Men. To understand this secret, one must seek the harmonious and life-giving aspect in the movement and stillness of yin and yang: in that way, there is a layer of yin and yang everywhere, rather than the rigid format of "heavenly stems are yang and earthly branches are yin."

蓋動靜，即是山情水意，即是城門一訣，即是收山出煞，用一卦法，所謂龍到頭者此也，所謂龍身出脈者此也，所謂龍空氣不空者此也；是名真賓主，是名真夫婦，是名真雌雄。此篇又提出此二字，與上篇第三章動靜中間求一語，首尾相應，楊公之旨，抑亦微之顯矣夫。姜氏日，中篇一十三節，共一百四十六句，皆申明上篇第三章以下未盡之義，以終平洋龍穴之變。

The concept of "movement and stillness" refers to the nature of mountains and waters, the principle of the city gate, and the method of controlling the mountain's energy and eliminating harmful influences through a single hexagram. Previously mentioned ideas such as "the dragon reaches its head," "the dragon's body emerges from the ridge," and "the dragon's air is not empty" all pertain to this. This is what is called true master and guest, true husband and wife, and true male and female. This section again introduces the term "movement and stillness," which echoes with the phrase "seeking the site in the middle of movement and stillness" from the third chapter of the previous section. Thus, Master Yang's teachings have shifted from subtle to explicit. Jiang Yao said: the middle section consists of thirteen sections and 146 sentences, all elaborating on the unfinished meanings from the third chapter of the previous section, aiming to thoroughly explain all variations of dragon sites in flat terrain.

蔣注：上下二篇，歷敘山龍平洋龍正變之旨，自始至終，有木有末，文雖斷續，而義則相蒙。下篇所言，不過前篇餘義，而錯雜言之，無有條貫，每章各論一事，文無承接，義無照應，淺者極淺，深者極深，學者分別觀之可也。

Jiang Dahong's commentary: The upper and middle sections successively discuss the principles of the correct and variant forms of mountain dragon and plain land dragon, with the text from beginning to end having a clear structure of origin and details (the original text's "wood" is a mistake for "origin"). Although the text is sometimes broken and discontinuous, the meaning is consistent throughout. The lower section merely discusses the remaining points from the previous sections, and it is presented in a mixed and disorganized manner, lacking a unified structure. Each chapter discusses a separate matter, with the text not connected and the meaning not corresponding to each other. Some parts are very shallow, while others are extremely profound. Scholars should treat them separately.

尋得真龍龍虎飛，水城屈曲抱身歸，言朝旗鼓馬相應，下後離鄉著紫衣。蔣注：此節專指山龍而言。真龍之穴，龍虎分飛，非其病也，真龍行急，龍虎之相隨亦急，急則兩砂之末，乘勢逆回，有似分飛，昔人指為曜氣，正真龍靈氣發露之象也。然情既向外，則人事亦應之，主子孫他方發達，謂之離鄉砂也。

When the true dragon is found, the dragon and tiger sands on both sides seem to scatter away, and the water surrounds the tomb site in a winding manner, returning to embrace it. In front, there are flags, drums, and horse sands that correspond with each other. After burial, the descendants leave their hometowns and eventually wear purple robes. Jiang Dahong comments: This section specifically refers to mountain dragons. For a true dragon site, the dragon and tiger sands spreading apart is not a problem. The true dragon moves quickly, and the dragon and tiger sands follow quickly as well. When they move quickly, the ends of the two sands roll back in a reverse manner, appearing as if they are spreading apart. Former people called this phenomenon "Yao Qi," which is the manifestation of the true dragon's vital energy. However, since its form extends outward, it corresponds to human affairs, indicating that the descendants will prosper outside their hometowns, so it is called "Lixiang Sha."

乙字水纏在穴前，下砂收鎖穴天然，當中九曲來朝穴，悠揚瀦蓄斗量錢，兩畔朝歸穴後歇，定然龍在水中蟠，若有聲為數錢水，催官上馬御階言。蔣注：自此以下八節，皆平洋水局形體吉凶之辨。此節言曲水纏身之格，歐在穴後，正前篇所謂後龍空坐正穴也。數錢水，假借為義，俗而巧。

Like the character "Yi," water winding around the front of the site, with the lower sand converging and enclosing it, causes the site to naturally form; if the middle water flows in a winding manner toward the site, the water flows gracefully and accumulates into a pond, indicating wealth that can be measured in buckets. If the water from both sides flows toward the site and stops at the back, it certainly indicates a dragon winding through the water. If the water flows with sound, it is called "counting money water," which signifies promotion in official positions and ascending the imperial steps. Jiang Dahong notes: From here onwards for eight sections, they are all about distinguishing the auspicious and inauspicious forms of water bodies in flat land. This section discusses the pattern of water winding around the site, with water surrounding the back of the site, which is exactly what was mentioned in the previous section as "empty dragon mountain, sitting on the correct site." "Counting money water" is a metaphorical expression, though vulgar, it is clever.

安墳最要看中陽，寬抱明堂水聚囊，出夾結成玄字樣，朝來鸞鳳舞呈祥，外陽起眼人皆見，乙字彎身玉帶長，更有內陽坐穴法，神機出處覓神方。蔣注：此言堂氣形局之美。至於內陽坐穴法，正前為所謂來龍正坐，及城門一卦之訣也，非神機仙術，烏足以語此。

The most important thing in burying a tomb is to look for the "central yang": the bright hall should be wide and embracing, with water gathering into a bag-like shape. The water exits through a narrow mouth, forming a "xuan" character shape, and the coming water flows like a phoenix dancing, presenting auspiciousness. The "outer yang" is obvious to everyone, appearing as a "yi" character shaped water bending like a long jade belt. In addition, there is the "inner yang" which determines the position of the tomb, and one must seek the mysterious direction where the divine mechanism arises. Jiang Dahong comments: this passage discusses the beauty of the hall's qi shape. As for the method of sitting the tomb based on inner yang, it is exactly what was mentioned earlier, the secret of "the main dragon sitting straight" and the "city gate" hexagram. Without someone who possesses divine mechanisms and supernatural skills, who would be qualified to discuss this?

水直朝來最不祥，一條直是一條鎗，兩條名為插脅水，三條雲是三刑傷，四水射來為四殺，八水名為八殺殃。直來反去拖刀殺，徒流客死少年亡，時師只說下砂逆，禍來極速怎堪當。塍圳街路如此樣，亟宜遷改免災殃。蔣注：此節極言直來凶格。蓋水神最忌木火，以其有殺氣、無元氣也；縱屬來朝，亦有損無益，況諸路交馳，漏風沖洩乎。旺元猶可，衰運無唯類矣。

Water flowing straight towards the front is most inauspicious; a single straight water flow is like a spear; two flows are called "inserting between the ribs"; three flows are called "three punishments"; four flows shooting in are called "four killings"; eight flows are called "eight killings." If water comes straight and then bounces back, it is called "dragging the knife killing," leading to main stream loss, death in exile, and early death in youth. Contemporary geomancers only say that the receiving sand should be reversed, but disaster comes very quickly, how can one withstand it? If fields, ditches, or streets are like this, they should be changed immediately to avoid calamity. Jiang Dahong notes: this section strongly emphasizes the inauspicious nature of straight water flow. The water spirit most dislikes the forms of wood and fire, as they have killing energy but no vital energy; even if the water comes towards the front, it is harmful rather than beneficial, let alone when several straight waters cross and rush, causing wind leakage and water discharge. When the vital energy is strong, it can still bewith difficulty tolerated, but once it reaches a declining period, the consequences are unimaginable.

前水來朝又擺頭，淫邪凶惡不知羞。幹流自是名繩索，自縊因公敗可憂。蔣注：此曲水凶格，水神雖以曲為吉，然曲處須節節整齊，乃合星格，若擺頭斜去，及如繩索樣，或大或小，或疏或密，或正或款，皆是吉而凶，縱然發福，必有破敗。

The preceding water flows in from the front but sways its head, indicating licentiousness, wickedness, and lack of shame; a dry stream that stretches into a single line is called "rope," indicating suicide by hanging or failure due to official matters, causing worry. Jiang Dahong's commentary: This is a凶 pattern of curved water. Although the water deity considers curvature as auspicious, the curvature must be neat and orderly at each section to conform to the pattern of the stars. If the water sways its head and flows crookedly, or resembles a rope, fluctuating in size, spacing, and direction, these are appearances of auspiciousness but actually ominous; even if there is a period of prosperity, it will inevitably lead to decline.

左邊水射長男死，右邊水射少男亡。水直若然當面射，中男離鄉死道旁。東西南北水射腰，房房橫死絕根苗，貪淫男女風聲惡，曲背駝腰家寂寥。左邊水反長男絕，離鄉忤逆皆因此，右邊水反少男傷，風吹婦女隨人走，當面水反中切當，斷定中男有損傷，左右中反房房絕，切忌墳塋遭此劫。蔣注：以上數節，雖義淺而辭鄙，然其應甚速，以其切於用也，故存之。惟公位之分，不可盡拘耳。

There is water shooting directly to the left, indicating the eldest son of the family will die; water shooting directly to the right indicates the youngest son will die; water shooting directly in front indicates the middle son will leave home and die by the roadside. If water shoots directly to the southeast, northwest, northeast, and southwest, each branch of the family will die prematurely and have no descendants. It also indicates that men and women are lustful, there will be scandalous rumors, people with hunchbacks and bent backs will appear, and the family will become destitute. If water flows against the left, the eldest branch will have no descendants, and problems such as leaving home and rebellion will arise from this; if water flows against the right, the youngest branch will suffer injury, and women will be driven away by the wind; if water flows against the front, the middle branch will suffer damage; if water flows against all three sides—left, right, and front—each branch will have no descendants. Such a situation must be avoided for the tomb. Jiang Dahong notes: The above sections may seem simple and their wording may be crude, but they are very accurate and effective, so they are preserved. However, the part regarding the division of the family branches should not be taken too literally.

一水裹頭名斷城，下之雖發未為榮，兒孫久後房房絕，水到砂收反主興。蔣注：平洋穴取近水，三方皆可逼窄，惟穴前明堂，須寬容不迫，展舒穴氣。若一水裹頭，穴無餘氣，雖環抱亦不發，若面前另有一枝水到，則又以接水呈秀，其逼窄之氣，有所發洩，反不為凶爾。

A body of water surrounding the entire front of the burial site is called "duan cheng." Even if the burial is successful, it will not bring honor or distinction, and the descendants will eventually become extinct in each branch of the family. However, if there is another body of water and some landforms coming to assist, it will instead indicate prosperity. Jiang Dahong commented: In flat land, the burial site should be close to water, and the three sides can be relatively narrow. However, the front part, called "ming tang," must be spacious and not constricted, allowing the burial energy to spread out. If a single body of water surrounds the front, the burial site will have no remaining energy, even if it is embraced by water, it will not be successful. But if there is another branch of water coming to the front, it is like connecting the water and forming a fine appearance. The constricted energy will have a place to release, thus no longer being harmful.

茶槽之水實堪憂，莫作蔭龍一例求，穴前太逼割唇腳，不見榮兮反見愁。蔣注：穴前池塘，水聚天心，名蔭龍水，本為吉局，若硬直深坑，形似茶槽，既非佳格，或明堂寬曠，猶未見凶；更加急葬，穴氣大逼，則有凶無吉矣。同一穴前池水，形局軟硬，立穴緩急，其應不同，不可不深辨也。

Water that looks like a tea trough is truly worrying; it should not be considered as "Yin Long Water" and sought after in the same way. If the pool in front of the grave is too close, cutting the lip and corner, it will not bring honor but instead bring sorrow and trouble. Jiang Dahong explains: a pond or water gathering in front of the grave, centered in the sky heart, is called "Yin Long Water," which is originally a favorable situation. However, if it is a hard and deep pit, shaped like a tea trough, it is inherently a poor formation. Even if the Bright Hall is still spacious, it would not be so bad. But if burial is rushed and the qi of the grave is pressed too tightly, then there will be only misfortune and no good fortune. The same pool in front of the grave, due to different softness or hardness of the form and different speed or urgency of the grave site, will produce different results. Therefore, it is necessary to distinguish carefully.

玄武擺頭有多般，未可慳然執一端，或斜或側或正出，須憑直節對堂安。擺頭直出是分龍，須審何家龍脈蹤，大山出脈分三訣，未許專將一路窮。蔣注：玄武水來，本合後空活龍之格，宜為正坐之穴矣。然亦須詳其來法，以辨純雜，定吉凶，未可執一也。蓋水有偏出正出不同，惟直節對堂安，乃是真玄武水，若擺頭曲來，而又直出言去，一曲一直之間，龍脈不一，是謂分龍，不必分兩道而後謂之分龍也。須察其曲來是何脈，直去是何脈，細細推詳，而後可定其何家蹤跡，以便下卦。若是水大，則不止一宮之氣，正坐是一脈，偏左又是一脈，偏右又是一脈，故云分三訣也。論坐後之脈，精詳曲當，搜剔無遺，乃至於此，可謂明察秋毫者耶。

The water coming from the Black Tortoise direction can have several different appearances, and one should not be rigid in judgment. There are waters that flow obliquely, waters that flow sideways, and waters that flow straight. One should determine the location of the穴 by aligning the straight section of the water with the Bright Hall. If the water flows straight after turning, this is called 'branching dragon,' and one must carefully determine which dragon line it belongs to. A large mountain can branch out in three different ways, and one should not focus only on one path. Jiang Dahong notes: Water coming from the Black Tortoise direction originally conforms to the 'empty back, living dragon' pattern, and should be treated as a proper sitting position. However, one must also carefully examine the way the water comes, to distinguish between pure and mixed water, and to determine fortune or misfortune, without being rigid in one's view. Water can come either obliquely or straight, and only when the straight section faces the Bright Hall can the穴 be properly located, which is true Black Tortoise water. If the water turns and then flows straight, between the curve and the straight line, there are multiple dragon lines, which is called 'branching dragon'—it does not necessarily mean the water must split into two streams. One must observe which dragon line comes from the bend and which goes straight, and carefully analyze before determining which dragon line it belongs to, so as to determine the lower trigram. If the water is wide, then it is not just one line of energy: the straight line is one, the line to the left is another, and the line to the right is another, hence the saying 'three methods of branching.' Discussing the mountain behind the sitting position with such precision and thoroughness is truly a sharp eye for detail.

家家墳宅後高懸，太陽不照太陽偏，必主其冢多寂寞，男孤女寡實堪憐。蔣注：此節後空之義，因世人都喜後高，故復叮嚀如此。人但知後高為有坐托，不知其掩蔽陽光，而偏照陰氣，生機斬絕，人口伶仃，故有孤寡之應也，可不戒與。予觀人家穴後，有挑築兩三重照山，以補後托，未有不大損人丁，甚至敗絕無後者；利害攸關，特為指出。此節單言平洋格法；若是山龍之穴，則又以後高為太陽正照而吉，後空為太陽失陷而凶。讀者莫錯誤會也。

In every family's graveyard, the back of the tomb is piled high, so the sun cannot shine directly and only shines obliquely, which inevitably leads to the tomb being cold and lonely. Men will be lonely and women will be widowed, which is truly pitiful. Jiang Dahong comments: this section still discusses the principle of the back being empty. Since everyone likes the back to be high, he repeatedly warns about it. People only know that a high back is considered to have support, but they don't realize it blocks sunlight and allows only oblique light to enter, bringing in cold and dark energy. This cuts off vitality, leading to a sparse population, hence the fulfillment of the fate of being lonely or widowed. How can one not take this as a warning? I have seen people who build two or three layers of hill-like mounds behind the tomb to compensate for the support, but none of them fail to damage the family's descendants, some even leading to extinction. This relates to great benefits and harms, so I specially point it out. This section specifically discusses the method of judging flat land sites; if it is a site on a mountain dragon, then a high back is considered auspicious as it allows the sun to shine directly, while an empty back is considered inauspicious as the sun is lost. Readers must not misunderstand.

貪武輔弼巨門龍，方可登山細認蹤，水去山朝皆有地，不離五吉在其中。蔣注：此節及下文九星，皆指形局而言。蓋見其星體合吉，方登山而定其方位，若形局方位皆吉，即水去亦吉。今人動雲第一莫下去水地，謬矣。

The dragons of Tanlang, Wuqu, Fubì, and Jumen are the ones worth going up the mountain to carefully trace their traces; whether the water flows away or the mountains face towards, there can be good land, as long as the 'five auspicious' are present. Jiang Dahong's commentary: this section and the following discussion on the nine stars are all about the form and structure. First, we should look at whether the star forms match auspicious patterns, and then determine the direction by going up the mountain; if both the form and the direction are auspicious, then even if the water flows away, it is still auspicious. Nowadays, people often say 'the first thing is not to go for water land,' which is wrong.

破祿廉文凶惡龍，世人墳宅莫相逢，若然誤作陰陽宅，縱有奇峰到底凶。蔣注：此二節，專言平洋九星水法。

The evil stars破军, 禄存, 廉贞, and 文曲 are dangerous; people's tombs and residences should avoid them. If one mistakenly uses these as阴宅 or阳宅, even if there are strange peaks surrounding them, they are still凶. Jiang Dahong's commentary: These two sections specifically discuss the nine-star water patterns in flat land areas.

本山來龍立本向，返吟伏吟禍難當，自縊離鄉蛇虎害，作賊充軍上法揚，明得三星五吉向，轉禍為祥大吉昌。蔣注：本山本向，非子龍子向，丑龍丑向，倒騎龍之謂也。蓋指八卦納甲而言；山龍有納甲本卦向法，皆淨陰淨陽；其在平洋向法，反不拘淨陰淨陽，而以本卦納甲干支，位位作返吟伏吟，凶不可當。三星與五吉不同，三星言龍體，五吉言卦氣，消詳龍體於卦氣之中，自有天然向法，可不犯本官，而災變為祥矣。

Using the original mountain's dragon direction to establish the main direction of the mountain will result in a reverse chant and hidden chant, leading to misfortune, such as self-inflicted death, leaving home, being harmed by snakes or tigers, or being a thief and sent to military service, or being executed according to the law. If one understands the method of the three stars and the five auspicious directions, one can turn misfortune into good fortune and achieve great prosperity. Jiang Dahong notes: here, the term "original mountain and original direction" does not refer to the method of setting the direction according to the dragon's orientation, such as setting the direction of the Zi dragon as the Zi direction or the Chou dragon as the Chou direction, which is the method of riding the dragon backwards. Instead, it refers to the method of establishing the main hexagram according to the system of the eight trigrams and the Heavenly Stems. For mountain dragons, the method of using the Heavenly Stems to determine the main hexagram and set the direction is based on the principle of pure yin and pure yang. However, in flat land, the method of direction is not restricted by pure yin and pure yang. If one follows the Heavenly Stems and Earthly Branches of the main hexagram, every direction would result in reverse chant and hidden chant, leading to great misfortune. The "three stars" and "five auspicious" are different: the three stars refer to the form of the dragon, while the five auspicious refer to the hexagram energy. By placing the dragon form within the hexagram energy, one can naturally determine a natural direction, avoiding the original palace, thus transforming misfortune into auspiciousness.

龍真穴正誤立向，陰陽差錯悔吝生，幾為奔走赴朝廷，才到朝廷帝怒形，緣師不曉龍何向，墳頭下了剝官星。蔣注：此言龍穴雖真，而誤立本官之向，陰陽不和，至於剝官也。蓋地理雖以龍穴為重，發與不發，專由龍穴而立向坐宮。又穴中迎神引氣之主宰，此處不清潔，如玉之瑕，不成美器矣。致廣大而盡精微，又何可不詳審也耶。此所謂向，非以山向五行起長生為消納也；亦非小元空生出克出生入克入之說，學者慎之。姜氏日，以上四節，皆言平洋理氣之用。

Heavenly stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Jiang Dahong comments: This refers to a situation where the dragon and the nest are genuine, but the direction is incorrectly established. If yin and yang are not in harmony, regret and hardship will arise. After great effort to reach the court, the emperor becomes angry, only because the geomancer did not understand the correct direction for this dragon. A star that strips away official rank and titles is placed at the tomb. Geography places great emphasis on dragons and nests, and whether or not a site is prosperous depends on the dragon and nest. However, the direction and the main palace are the key to welcoming spirits and guiding energy within the nest. If this is not clean, it is like a flaw in jade, preventing it from becoming a fine object. As the saying goes, "Achieve great breadth and reach the finest details." How can one not carefully examine and discern? The "direction" mentioned here is not the method of using the mountain direction and the Five Phases to determine the long life cycle for drainage, nor is it the system of generating, overcoming, entering, and overcoming in small Xuan Kong. Scholars should be cautious. Jiang Yao says: The above four sections discuss the application of principles in flat land.

尋龍過氣尋三節，父母宗校要分別，孟山須要孟山連，仲山須要仲山接，幹奇支耦細推詳，節節照定何脈良，若是陽差與陰錯，縱吉星辰發不長，一節吉龍一代發，如逢雜亂便參商。蔣注：此等卦理，中上二篇，論之已詳，反覆叮嚀，致其深切之意，又指明發福世代久暫之應，全在龍脈節數長短，故父母宗校要分別也。

When searching for a dragon ridge, one must examine the energy of the pass and ensure there are three clear sections. The parents and main branches must be clearly distinguished: if the mountain belongs to the first category (寅, 申, 巳, 亥), it should connect with another first category mountain; if it belongs to the second category (子, 午, 卯, 酉), it should connect with another second category mountain. The heavenly stems are odd numbers, and the earthly branches are even numbers; one must carefully analyze each section to determine which ridge is most favorable. If there is a mistake in the alignment, even with auspicious stars, the benefits will not last long. A single favorable dragon ridge can bring prosperity for one generation, but if it becomes chaotic, it will be like the stars Canopus and Antares, never meeting again. Jiang Dahong notes: this type of divination principle has already been discussed in detail in the middle and upper parts. Here, it is repeated to express the meaning more earnestly. It also emphasizes that the duration of prosperity depends entirely on the length of the dragon ridge sections, so the parents and main branches must be clearly distinguished.

先識龍脈認祖宗，蜂腰鶴膝是真蹤，要知吉地行籠止，兩水相交夾一龍，夫婦同行脈路明，須認劉郎別處尋。平洋大水收小水，不用砂關發福久，水口石似人物形，定出擎天調鼎臣。

First, one must recognize the dragon pulse and distinguish the ancestors, for a true trail is marked by a narrow waist and a swan's knee-like bend. To find a favorable site and where the dragon stops, look for where two streams meet and enclose a single dragon. The husband and wife (the matching of heavenly stems and earthly branches) must travel together for the pulse to be clear; if they do not match, one must seek elsewhere like Liu Lang. On flat plains, large water should gather small water, and it is not necessary to rely on ridges to block and contain, as this can bring long-lasting prosperity. If the stones at the water mouth resemble human forms, there will certainly be outstanding ministers who can support the state and prepare great delicacies.

蔣注：此節兼論山龍平洋。言山龍真脈，則取蜂腰鶴膝為過峽；而平洋則不然，只取兩水相交，為來龍行脈，不在過峽上看脈也。但須脈上推求，識干支純雜，夫婦配合之理；如此官不合，又當別求他宮，不可牽強誤下，故云劉郎別處尋。

Jiang Dahong commented: This section discusses both mountain ridges and flat plains. For true mountain ridges, one should look for a bend resembling a bee's waist and a crane's knee; however, in flat plains, it is different, as one only takes the place where two waters meet as the coming dragon and its pulse, without focusing on the bend. Nevertheless, one still needs to examine the pulse and determine the purity and mixture of the heavenly stems and earthly branches, as well as the principle of harmonious pairing between husband and wife. If the pairing in this section is not compatible, one should seek another section, and not force a match which may lead to an incorrect site selection. Hence, it is said, "One must seek elsewhere, like Liu Lang."

且山龍取砂為關；而平洋不用砂關，只要大水龍行收入小水結穴，有此小水，引動龍神，千流萬脈，其精液皆注歸於小水，以蔭穴氣。此平洋下穴秘旨，一語道破，混沌之竅鑿矣。觀此則知所謂兩水相交，非謂左右兩水會穴前，而龍從中出、謂之行龍也；正謂大水與小水相交之處，乃真龍之行，真穴之止也。

In addition, mountainous terrain relies on ridges to form barriers; however, in flat plains, ridges are not needed as barriers. Instead, when the main water flow reaches a certain point, it converges with a smaller stream to form a site for the spirit to settle. With this small stream, the dragon spirit is attracted, and the essence from countless streams and branches converges into this small stream to nourish the spirit of the site. This is the secret principle of establishing a site in flat plains, and it clearly reveals the hidden truth, opening the door to confusion. From this, we can understand that the phrase "two waters meeting" does not mean that two streams converge in front of the site, with the dragon emerging in the middle as a dragon path; rather, it refers to the place where the large stream meets the small stream, which is exactly where the true dragon passes and the true site comes to rest.

既有此小水，收盡源頭，又何慮砂水之為我用與否。豈砂之攔阻能強之者耶；人且不可強，而況於水。若水口捍門，此山籠大地雄峙一方之勢。蓋將山比擬，楊公秘慎之旨，互文隱意，雖若並陳，大旨偏重平洋，而以山龍相映發，以辨其不同途爾。貴學者言外會心；若不知剖析，而視為一合之說，將雜亂而無緒矣。

Since there is a small stream that has already collected the source water, why worry about whether the sand and water will be willing to be used by us? Can the obstruction of the sand really force the water? Even people cannot force it, how much less can water be forced. As for the water mouth having a gate, that is the majestic power of a mountain dragon with a great territory. Here, it is merely using mountains as a metaphor. Master Yang kept this secret and cautious intention, using mutual references and cryptic language. It seems as if mountains and plains are placed side by side, but the main emphasis is actually on the plains, using mountain dragons to contrast and highlight them, so as to distinguish that they are not the same path. The key is for scholars to understand the meaning beyond the words. If one does not understand how to analyze and divide them, and takes it as a single integrated theory, then it will become confused and disordered.

龍若直來不帶關，支兼乾出是福山，立得吉向無差誤，催祿催官指日間。蔣注：此亦上下二篇所已詳。蓋以四正為例，而其餘自在言外，非位位取地支也。

If a dragon comes straight without any obstruction, and emerges with both the earthly branch and heavenly stem, it is a mountain of fortune. As long as the favorable direction is properly established without any error, promoting official rank and fortune can be expected soon. Jiang Dahong comments: This is also something that has been explained in detail in both the upper and lower parts. Here, the four cardinal trigrams are used as an example; the rest can be inferred similarly. It is not necessary for every case to rely on the earthly branch.

乾坤艮巽脈過凹，節節同行不混淆，向對甲庚壬丙水，兒孫列士更分茅。仲山過脈不帶關，三節山水同到前，斷定三代出官貴，古人準驗無虛言。蔣注：此則單指四隅龍格，反取干神，並不言及辰戌丑未，則其非專重地支可知矣。脈是內氣，而向對之水是外氣，兩不相妨也。楊公辨龍審卦之妙，口口說重地支，而本旨實非重地支，世人被他瞞過多矣，豈知一隻眼逗漏於此節，學者其毋忽哉。

The ridges of the Qian, Kun, Gen, and Xun directions have their energy lines passing through concave areas, forming distinct sections that proceed together without mixing. They face water flowing toward the directions of Jia, Geng, Ren, and Bing. The descendants will hold positions in the court and be granted land. When the central mountain (subtending the directions of Zi, Wu, Mao, and You) has its energy lines passing without any barriers, three sections of mountain and water arrive together at the site of the grave, indicating that officials and the noble will appear in three generations. Ancient verification has never been false. Jiang Dahong comments: this passage specifically refers to the dragon patterns of the four corners, yet it takes the heavenly stems as its focus, not mentioning Chen, Xu, Chou, or Wei at all. This shows that he does not emphasize the earthly branches exclusively. The energy lines are internal qi, while the water facing the site is external qi; the two do not interfere with each other. The subtlety of Master Yang's method of discerning dragons and reviewing hexagrams lies here: he constantly emphasizes the importance of the earthly branches, but his true intention is not to emphasize them. Many people have been misled by him. How could they know that he has revealed a weakness in this passage? Scholars should not overlook this lightly.

發龍多向支神取，若是干神又不同；支若載幹為夫婦，幹苦帶支是鬼龍；子癸為吉壬子凶，三字真假在其中。乾坤艮巽天然穴，水來當面是真龍；要識真龍結真穴，只在龍脈兩三節，三節不亂是真龍，有穴定然奇妙絕。千金難買此玄文，福緣遇者毋輕洩，依圖立向不差分，榮華富貴無休歇；時師不明勉強扦，雖發不久即敗絕。

Dragon power mostly comes from the Earthly Branches; if it is from the Heavenly Stems, the situation is different: if the Heavenly Stem is carried by the Earthly Branch, it forms a couple; if the Heavenly Stem carries the Earthly Branch, it becomes a ghost dragon (the original text's "苦" is a mistake for "若"). A match between Zi and Gui is auspicious, while a match between Ren and Zi is inauspicious; the truth or falsehood lies in these three words. Qian, Kun, Gen, and Xun are naturally formedsite (points). If water comes directly from the front, it is true dragon. To recognize the true穴 formed by the true dragon, just observe a couple of sections of the dragon pulse; if three sections are not confused, it is true dragon, and there must be an extraordinary穴. This mysterious text is worth a thousand gold; those who have the fortune to encounter it should not easily reveal it. Following the diagram to determine the direction is perfectly accurate, leading to continuous wealth and honor; those who do not understand this and force a burial, even if it brings success, will eventually decline and perish.

蔣注：發龍多取支神，此乃用支之卦也。干神不曰無取，而乃曰若是干神又不同，明明有用幹之時，而特與用支者不同爾。幹帶支為鬼龍，只就子癸壬子一宮為例，其真其價，三字之中，迥然差別。何以乾坤艮巽，獨名天然穴；蓋直以乾坤艮巽為龍，不更轉尋名相，故曰天然；若他籠則干支卦位，非一名矣。

Jiang Dahong wrote: When talking about the use of many dragons, taking the earthly branches is using the branch's trigram. Regarding the heavenly stems, Master Yang did not say they were not used. Instead, he said, "if the heavenly stem is involved, it is different." Clearly, there are times when the heavenly stems are used, but it is just different from using the earthly branches. The statement "the heavenly stem combined with the earthly branch becomes a ghost dragon" is only using the example of the Zi and Gui, or the Ren and Zi. The difference between true and false lies in these three words. Why are the trigrams Qian, Kun, Gen, and Xun called "natural sites"? Because they directly use Qian, Kun, Gen, and Xun as the dragon, without needing to look for any other names. Therefore, they are called "natural." If it is another kind of dragon, the names of the heavenly stem and earthly branch trigrams would not be the same.

水來當面是真籠，此語石破天驚，鬼當夜哭，蓋乾坤艮巽之穴，又與取支惡幹者不同；觀此則寶照之訣，實非單重支神，洞然明白矣。至於格龍之法，止要兩三節不差錯，則卦氣已全，不必更求於四五節之外，恐人拘泥太過，遇著好龍，當面錯過，所以發此，非楊公遷就之說也。但此兩三節，定要清純，若到頭節數，略有勉強，不能無誤，又戒作者須其難其慎也。

The phrase "When water comes face to face, it is a true dragon" is truly shocking and startling, even causing ghosts to weep at night. This is because the types ofsite (dragon seats) such as Qian, Dui, Li, and Gen Xun differ from the methods of using the earthly branches and avoiding the heavenly stems. Upon reading this, one understands that the secret formulas in the "Baozhao" are not merely based on the earthly branches alone. As for the method of identifying the dragon's path, if just a couple of sections are accurate, the hexagram energy is complete, and there is no need to look further beyond four or five sections. Master Yang feared that people might be too rigid and miss a good dragon right in front of them, so he spoke like this, not intentionally accommodating. However, these two or three sections must be pure and clear; if the later sections are forced, mistakes are inevitable. This is another warning to those practicing the method, to treat it as a difficult task and approach it with caution and seriousness.

一個星辰一節龍，龍來長短定枯榮，孟仲季山無雜亂，數產人龍上九重，節數多時富貴久，一代風光一節龍。蔣注：此亦論平洋龍神節數，以定世代近遠之應，總在行度之純雜上斷也。

A single star governs one segment of a dragon, and whether the dragon is long or short determines prosperity or decline. The three categories of mountains—Meng, Zhong, and Ji—do not mix, frequently producing dragons among people who rise to the heavenly palace. More segments of a dragon indicate longer-lasting wealth, while a single segment only brings prosperity for one generation. Jiang Dahong comments: This refers to the number of segments in the dragon spirit of flat land, used to determine in which generation the effect will manifest and whether it will last long or be temporary. Ultimately, it is still determined by the purity or mixture of the dragon's movement.