Distinguish the nature of stars as auspicious or inauspicious.

《地理古鏡歌》蔣大鴻纂。大鴻，字平階，又號中陽子，自南華亭人）

This book is titled "The Ancient Mirror Song of Geomancy," attributed to "Jiang Dahong." Jiang Dahong, whose courtesy name was Pingjie and who also went by the号 Zhongyangzi, was from Songjiang Huating (now Songjiang, Shanghai) and was the founder of the "Sanyuan Xuan Kong" school during the late Ming and early Qing dynasties. His work "Rectifying Geomancy" is the fundamental classic of this school. This book is a rhymed verse attributed to him. The original source has "Yixing" written as "self from Nanhuating," with the two characters "Zi Nan" possibly being a mistake for "Yunjian" (another name for Huating). Additionally, the sentence ends with an isolated right parenthesis, which was likely caused by the original printing missing the upper half of the parenthesis. Here, we reproduce it as it is without making any assumptions or corrections.

五星理氣貴研窮，格局分明造化功，實地圓屬金水土，空中水路亦相逢。端然正曜人皆見，幻出奇峰世未通，醉後直陳千萬變，治成古鏡發愚蒙。注：此言五行卦氣，固貴分明，而五行星體亦宜審察，非特實地要得金水土三星格局，即河路灣環之形，亦要得此三星體格，但正形易測，而變體難明，故詳言以覺世矣。

The "Li Qi" or vital energies of the Five Elements—namely, the calculation of the rise and decline of the Five Stars in accordance with the Three Periods and Nine Transformations of the Trigrams—depend on thorough study and clear distinction of patterns to reveal the workings of nature. In practical terms, all forms that are round, full, and solid belong to the auspicious stars of Metal, Water, and Earth. In flat, open areas without mountains to rely on, where only rivers, canals, and waterways exist, the curves, straight lines, roundness, and sharpness of these "water roads in the air" also manifest the forms of the Five Stars. Just like on solid ground, they should be examined using the Five Stars. The straightforward and unchanging "Zheng Yao" or main stars are easily recognized by everyone, but the strange and unusual forms created by transformation are difficult for people to understand. The author says that he expressed these countless changes while drunk, casting them into this "ancient mirror" to enlighten people's ignorance. The annotation explains: this refers to the fact that although the Five Elements' Trigram energies are valuable for being clear and distinct, the physical forms of the Five Stars also need careful examination—not only the forms on solid ground should conform to the patterns of the stars of Metal, Water, and Earth, but also the winding shapes of rivers should conform to the forms of these three stars. This is because the standard forms are easy to measure, while the transformed forms are hard to distinguish, so the author elaborates on them to awaken people's understanding.

金星圓潤人知妙，轉角尖峰如雞爪，盡處結成曲鉤樣，灣身復得似綸絞。放洋轉處中抽細，半角歪斜不滿飽，人字貪頭尖又尖，黃金只怕火形擾。注：此節言金星本為美局，而變體則四，大扺金體易成火局，如轉角之處如雞爪樣，或到頭之水灣轉如鉤，或如人字貪頭樣，似平金體而實則火局也，辨其為火，則金之妙用得矣。

The golden star (Jin Xing) is round, full, and smooth, and everyone knows it is good; however, if the same water turns into a sharp point like a chicken's claw at the corner, and ends in a curved hook shape, bending back and twisting like a strand of silk; or if the water spreads out into a vast sea but becomes thin and narrow at the bend, with one angle slanting and not full, or forms a 'person' shape with a sharp head and another sharp head—such a 'golden' star (Jin Xing) is afraid of being disturbed by the fire shape. In flat land, water is used to represent mountains, and the round, straight, and sharp shapes of water correspond to the metal, wood, and fire shapes of mountains. The fire shape is sharp and can injure people, so it is most to be avoided. The annotation says: this section discusses that the golden star is originally a good shape, but its variations have four types. Generally, the golden shape is most likely to turn into the fire shape—when the corner is like a chicken's claw, the end of the water bends like a hook, the body of the water twists like a silk thread, or it forms a 'person' shape with a greedy head, looking like the golden shape but actually becoming the fire shape. Only when one can recognize that it is actually fire can the true use of the golden star be understood.

秀麗水星如玉帯，搖頭擺尾反狼狽，斜飛水倩火形論，反出還回難避害。繩索幹流非軟潤，動中不整惡居最，灣身不走龍蟠樣，莫謂歌來稱美瀨。注：此節言平陽固以水星為貴格，但變體易成擺頭樣，至於斜飛之水，固算火形論矣，即一灣而出不再灣而轉，雖灣而原北水體，大扺灣環之處，必要節節整齊始算水星，若擺頭搖尾，或幹流如繩索相絞，而不成龍蟠之樣者，終非佳格，辨其甚佳，而水星之妙用得矣。

The beautiful planet Venus resembles a jade belt lying across, but once it sways and twists, it becomes a clumsy shape. Water that flows diagonally should be interpreted as fire, and water that goes out and then comes back also inevitably brings harm. Water that twists together like a rope is not gentle, and water that flows with a continuous but irregular movement is the most detestable. If the water bends but does not form the shape of a coiled dragon, do not praise it as a beautiful stream. The commentary says: flat plains naturally value the Venus shape of water, but its variations are easily transformed into the shape of swaying heads. As for diagonal flowing water, it should originally be interpreted as fire. Even if it bends once and then flows straight without returning, although it has a bend, it is still water, so it is not good. Generally, the bends in water must be continuous and regular to be considered as the Venus shape. If the water sways and twists, or several streams twist together like a rope, they cannot form the shape of a coiled dragon, and thus are not good. Being able to distinguish what is truly good water means one has mastered the skill of the Venus shape. (Note: In the commentary, the character 'bei' in 'sui wan er yuan bei shui ti' should be 'fei' in meaning, but the original text has a mistake, and it is recorded as is without correction.)

土星整整稱佳格，修短觀來要辨明，硬短橫過槽器樣，直長即是朩情生。前丁又有丁居後，方正原來已不平，規不象天皆破體，願君不必嘆崢嶸。注：此節言平陽貴重土星，但土之變體如豬槽器樣，直者如槁木，皆非佳格。或前丁後丁□□□為土星者，葬下絕人，辨其為凶，而土之真情出矣。

Saturn should be square and upright, neat and orderly, to be considered a good form. However, one must judge it based on its length and shape. If it is hard and short, lying across the front of the grave like a pig trough, it is not a good form. If it is straight and long, then it has already taken on the characteristics of Jupiter. In front, there is a hard ridge shaped like the character 'ding', and behind there is another, appearing square but actually uneven in height. Any form that does not conform to the standard (meaning not following the principle of 'the circle is not like heaven', i.e., not conforming to the rule of heaven being round and earth being square) is considered broken and flawed. I advise you not to admire it for its rugged and tall appearance. The commentary says: in flat land, Saturn is most valued, but its variations such as the shape of a pig trough or a dry tree are not good forms. As for the case where there are two 'ding' ridges in front and behind, mistakenly regarded as Saturn, if one buries a grave there, it will result in the family line dying out. Only when one can discern that it is actually harmful does the true nature of Saturn become evident.

朩星僵直無生氣，有轉分明是土形，體象好同執笏樣，朝來卻似翠雲屏。方山子戴方冠帽，正直無偏州縣庭，不是去來直裡取，誰云水口不宜丁。注：此節言平陽朩星最忌，但朩星有轉即土之形，或是笏板樣，或如插屏樣，或如衙門前甬道樣，皆是妙格，要之長而狹者為朩，短而闊者為土，直里許者概言其長也。裡字不必拘泥，如類殭尸，即里許亦不可用。

The Jupiter star is stiff and straight, lacking life qi; but as soon as it bends somewhere in the middle, it clearly transforms into the shape of earth. This form is like a minister's jade board held in his hand, facing the burial site, resembling a lush green cloud screen; it is also like a square mountain peak wearing a square hat, upright and unbiased, indicating a person who will hold an official position at the county level. As long as it is not taken in a straight line from beginning to end without any return, who would say that a 'ding' shape of terrain is not suitable at the water mouth? The annotation says that in flat land, Jupiter is most undesirable, but if Jupiter turns into earth shape, it may appear like a jade board, or like an inserted screen, or like the passage in front of a government office, all of which are excellent forms. In summary, long and narrow is Jupiter, short and wide is earth; 'straight for a li' is just a general term for length, the character 'li' does not need to be strictly adhered to; if it is stiff and straight like a corpse, even if it is only a li long, it cannot be used.

平陽火體勿相臨，火若圓頭即是金，似火大凡都要避，若貪秀俏禍來侵。不同木體可栽取，一遇尖峰穿穴心，兩水夾成牛角樣，劉郎前到別方尋。注：此節言平陽最忌火星，只有吉星而混入火局，最無火局而借人美格者，故木猶可栽取，而火一見即宜避矣。

On flat and level land, the form of fire should not be near the site of the grave. If the fire form tapers to a point, it becomes the metal star, which is a different case. All forms resembling fire should be avoided. If one is fond of its elegant and upright appearance, calamity will follow. Fire is not better than wood. Wood may be stiff but can be bent and used, whereas fire, if it meets a sharp peak that pierces the grave site or two streams of water forming a sharp angle like a bull's horn, the expert in geomancy (the "Liu Lang," referring to the person who examines the land) should look for another site. The annotation says: flat and level land most fears the fire star, because only good stars can be spoiled by the fire formation, and there is no case where the fire formation can borrow a good pattern from others and turn it into good fortune. Therefore, wood can still be used, but fire should be avoided entirely.

水龍本是異山龍，凶者莫言終是凶，和順平洋稱妙格，高山秀峭插芙蓉。尖峰變起來朝穴，文筆分明學士宗，若有火金兼土到，自然尊貴受王封。注：此節言平陽忌火，至於山性陽剛，則又取火矣。插芙蓉者，以芙蓉峰最高起而尖銳，故以為吉也。有此尖峰層鑾而來，即稱文筆，而立發文章學士也。受王封者，只是尊貴之稱，不可拘泥。

Water dragons (water as dragon) are inherently a different concept from mountain dragons. What is considered凶 (unfavorable) in water dragons would certainly remain凶 even when applied to mountain dragons. In flat plains, the ideal is harmony and smoothness, which is considered a wonderful pattern. In high mountains, the ideal is elegance and sharpness, like a lotus flower inserted into the sky. Such sharp peaks rising layer by layer to face the site of the tomb clearly resemble the image of a "pen" (wenbi), indicating the emergence of scholars and literary figures. If there are also fire, metal, and earth stars present together, it naturally leads to great prestige and honor, receiving royal rewards. The annotation says that flat plains dislike fire, but mountain dragons are inherently yang and strong, so when dealing with mountain dragons, fire forms are actually preferred. The term "inserting a lotus flower" refers to the highest and sharpest peak of the lotus flower, thus considered auspicious. When such sharp peaks appear in layers, it is called "wenbi," immediately leading to the emergence of scholars and literary figures. As for "receiving royal rewards," it is just a general term for prestige, and one should not be overly literal about actually receiving a noble title.

子午卯酉天元存，源流悠遠格惟尊，公候卿相本無種，小鳥逢之變大鵾。官職高卑隨地審，只須直節對龍門，若還橫過兼來細，縱轉如車不足論。得水青龍能踴躍，失時魚涸便無恩，貪淫士女風聲惡，作賊為奴從此根。若要分明夫與婦，只將遠照近身論，短長更有當分處，子午無休不可渾。

In the twenty-four mountains of the compass, the four cardinal directions of Zi, Wu, Mao, and You belong to the "Tianyuan Long" (Heavenly Dragon). In the system of San Yuan Long, each trigram's three mountains are divided into three elements: Tian (Heaven), Di (Earth), and Ren (Human). Zi, Wu, Mao, and You are the central characters of the four main trigrams Kan, Li, Zhen, and Dui. If the water flowing from these directions is long and deep, the situation is most noble. Originally, nobles and officials are not born in noble families; even a bird from a humble home can become a great Peng bird that soars nine thousand miles high when it meets such a place (using the classic reference from Zhuangzi's "Free and Untrammeled Excursion" about the Kunpeng). As for the rank of official positions, it depends on the local situation, but as long as the water flows like a straight and wide river or channel, directly facing the "Lion Gate" (the water entrance) in front of the tomb, it is good. If the water merely flows by sideways and the source is weak, even if it turns like a wheel, it is not worth mentioning. When the situation is favorable, like the Azure Dragon getting water, it can rise and leap; when it is unfavorable, it is like a dried-up frog in a ditch, without water to rely on, and no mercy is left. At that time, there will be greedy and lustful people, bad rumors, and the roots of thieves and slaves are sown here. To determine whether it should be for the husband or the wife, one should distinguish between the distant water that illuminates the tomb and the close water that is near the tomb. The length of the period of effect also has its own distinctions—the Zi and Wu directions have a sudden and continuous effect, which should not be confused with the other directions.

注：此節言四正之支，得時則貴，失時則淫戝也。此四位若源遠流長，自然卿相可發，如小鳥變為大鵾也。但官職高卑，隨地而看，不可執一，要之四正貴乎直節對來為妙，直節非為死直也，蓋謂大河大港，直從四正之方對來，或九曲朝，或玄字樣也，至於橫過者，全然無用，即朿細轉角如車輪者，在四隅則絕妙，在四正亦無力，大概源流長者貴而久，源流短者職卑而暫。至於失運近身男賤，遠照女賤，更有當分別者，子午二位發得長，亦壞的久，也其為先天父母之位，而能總領其餘之三卦者也。

The commentary says: This section discusses the four "main cardinal branches" of Zi, Wu, Mao, and You. When these branches are in harmony with the right time, they bring about prestige and success; when they are not in harmony, they lead to disorder, poverty, and low status. If the water flowing from these four positions is long and continuous, it naturally leads to high official positions, just as a small bird can become a great eagle. However, the rank of officials depends on the local terrain and should not be judged by a fixed standard. The key point is that water should "come straight and directly" to the main cardinal positions. By "straight and direct," it does not mean a rigid straight line, but rather that a large river or channel flows directly from the main cardinal directions toward the site, either in a straight line or in a winding, "Xuan" shape. Water that merely flows past the site sideways is entirely useless. Water that is narrow and turns like a wheel is very suitable for the four corner positions of Qian, Kun, Gen, and Xun, but not for the main cardinal positions. Generally, long and continuous water brings long-lasting prestige, while short and meandering water leads to low rank and brief success. When the time is unfavorable, nearby water affects men's low status, while distant water affecting the site affects women's low status. There is also a distinction to be made: the positions of Zi and Wu bring long-lasting prosperity and long-lasting decline, because they are the positions of the parents of the Heaven and Earth trigrams in theEarlier Heaven (primordial)Eight Trigrams (Eight Trigrams), and they can control the other three trigrams.

辰戍丑未地元觀，雖然局隘力仍寬，銀錢得運如泉湧，福祚寧同谷口寒。如若天心偶一失，損傷骨肉影先單，女淫士竊成宵小，偷雞盜狗實多端。注：此節言四季之支，得運發福，失運傷丁且賤也。

The Earthly Branches of Chen, Xu, Chou, and Wei are considered as "earthly dragon" (地元龙). The "earthly origin" (地元) refers to the single character in each trigram's three mountains that leans to one side, differing from the "heavenly origin" (天元). Although the scope of these branches is limited, their power is still substantial. Once they receive favorable conditions, wealth flows in like spring water, a fortune far surpassing the simple and frugal life of Zheng Zizhen from Guxukou, as mentioned in the "Book of Han." However, when the "heavenly heart" (天心), representing the proper and flourishing condition of the heavenly stem, occasionally falters, it can cause harm to close family members and lead to isolation. Women may become immoral, scholars may resort to theft and become petty criminals, and all sorts of improper behavior emerge. The commentary states: This section discusses how the Earthly Branches of the four seasons, when in favorable conditions, bring fortune, but when unfavorable, cause harm to family and lead to lowly status.

寅申巳亥人元名，螽斯衍慶育兒嬰，若還失運女先死，如逢交媾掛梁崩。注：此節言四孟之支，謂得運催丁，失運傷女。如逢寅申交媾之類，或繩絞，或鉤頭樣，便要自縊也。

The four branches of the first months, namely寅, 申, 巳, and 亥, are called 「person origin dragon」. When these branches are in favorable conditions, they are most effective in promoting the prosperity of descendants, leading to continuous generations as described in the poem 「Zhong Si」 from the Book of Songs, where locusts multiply and bring blessings. However, if these branches are in unfavorable conditions, the women in the family may die first. If further confronted with 「conjunction」, which refers to the opposing branches like寅 and 申, or 巳 and 亥, meeting in front of the site, it can result in 「hanging beam」, which means suicide by hanging. The annotation states that this section discusses how the branches of the first months, when in favorable conditions, promote descendants, but when in unfavorable conditions, harm women. If there is a conjunction of such opposing branches, and the water shape is twisted like a rope or curved like a hook, then the disaster of hanging is likely to occur.

乾坤艮巽當分別，乾艮生男不須說，葬著旺宮百斯男，如逢衰死靡遺子。乾山乾向盡源流，大將邊疆威赫烈，若還艮宮龍眽長，開家守業何憂戚。巽坤二卦富家豪，位管田莊財莫竭，得運時來財帛臨，失時還要女悲折。出文出武龍要看，灣抱車輪支血脈，元武對堂非不美，大凡非富剛強列。

The four cardinal directions of the trigrams Qian, Kun, Gen, and Xun should be considered separately. Qian and Gen belong to the yang trigrams and are associated with the birth of sons. This point does not need further explanation: if a burial site is located in a thriving direction, it should be as described in the "Great Elegance" section of the "Book of Poetry" ("then there will be many sons"), resulting in numerous descendants; if it is in a declining or dead direction, then no son will be left. If the water flows endlessly from the Qian direction towards the Qian direction, the trigram is pure (as stated in the "Heavenly Jade Classic" "Qian mountain, Qian direction, water flows toward Qian"), it will produce generals who defend the borders and have great fame and power. If the dragon pulse of the Gen direction is long and enduring, it will lead to the establishment of a family business and the preservation of success without decline, causing no worries. The trigrams Xun and Kun belong to the yin trigrams and are associated with wealthy families, managing estates and property, with an endless source of wealth; when fortune is favorable, wealth will flow in abundantly, but when fortune is unfavorable, there will be losses among women and sorrow for the women. As for whether the person will be a scholar or a warrior, it depends on the form of the dragon: if the dragon bends and embraces like a chariot wheel, it is a branch dragon with a lineage, indicating a scholarly destiny; although water directly facing the Mingtang from the Xuanwu direction (the rear of the site) is not unattractive, such cases are mostly either wealthy families or strong military officials.

注：此節言四隅之幹，乾艮生男，失運傷男，坤巽致富，失運傷婦。但四隅龍體不比四正，四正貴乎直對，四隅貴乎轉彎之水。出支直對之水，非謂不美，非富豪即武業耳。

The commentary says: This section discusses the four corner positions of the compass, namely Qian, Gen, Gen, and Xun. Qian and Gen are associated with giving birth to sons; if their favorable conditions are lost, they will instead harm male descendants. Kūn and Xun are associated with wealth; if their favorable conditions are lost, they will instead harm women. However, the method of assessing the dragon body for the four corners differs from that of the four cardinal directions: for the four cardinal directions, it is favorable if water comes directly and straight from the front; for the four corners, it is favorable if the water turns and flows back in a winding manner. As for water coming directly from the branch position, it is not said to be unattractive, but such a configuration will either produce a wealthy person or a person skilled in martial affairs.

乙辛丁癸同支正，上馬催官品級加，如若失時逢此位，洛陽才子敗長沙。單行獨立兩無倚，運到科名白屋家，運移權退人皆賤，非是工奴言語花。注：此節言四正之支合同，得運催官，失運降級，如若單行得運持貴，失運特賤也。

The Heavenly Stems 乙, 辛, 丁, and 癸 are found together with the four cardinal Trigrams. Each of the four cardinal Trigrams has three mountains: Kan (Water) corresponds to the Earthly Branches 壬 and 子 and 癸, Zhen (Thunder) corresponds to 甲, 卯, and 乙, Li (Fire) corresponds to 丙, 午, and 丁, and Dui (Lake) corresponds to 庚, 酉, and 辛. 乙, 辛, 丁, and 癸 are the individual elements within these four Trigrams. They are closely adjacent to 子, 午, 卯, and 酉, so it is said that they "share the same branch and are correct." When these characters receive favorable fortune, they are like a horse being spurred on to official success, leading to gradual promotion in rank. However, if they lose their favorable fortune and fall into these positions, it is like Jia Yi, the talented scholar from Luoyang, being exiled to Changsha, resulting in a complete downfall (a reference to the historical account in the "Records of the Grand Historian: The Biographies of Qu Yuan and Jia Shi"). If these characters appear alone and are not supported by other elements, when they receive favorable fortune, they can achieve official rank even from humble origins. But when their fortune shifts and their power declines, they become greatly diminished, either becoming craftsmen or servants, or relying on their eloquence to survive. The commentary states that this section discusses how these four characters share the same origin with the four cardinal Earthly Branches. When they receive favorable fortune, they promote officials; when they lose their fortune, they suffer a decline. If these characters appear alone, then when they receive favorable fortune, they can maintain noble status, but when their fortune shifts, they become especially lowly.

甲庚丙壬富莫當，逢椖番造作高堂，失元即有財千萬，夫婦不居亦厭糠。更有一端分別處，神逢帝釋貴還鄉，若還四正支來輔，貴且富兮賤且殃。注：此言甲庚丙壬得運富失運貧也。而丙又且貴，名為帝釋，如若與四正之支一齊同到，得運富而且貴，失運則貧而且賤也。

The Heavenly Stems Jia, Geng, Bing, and Ren are the four fundamental stems of the four main trigrams. When they receive favorable fortune, they bring unparalleled wealth, and when they meet favorable conditions, they enable the building of grand houses. The character 「椖」 at the bottom is questionable, and in the context, it should mean meeting favorable circumstances; it is recorded as such. However, once the fundamental element is lost, even with millions of family wealth, it cannot be retained. The husband and wife cannot live in peace, and even coarse food becomes tiresome. There is another distinction: when the Bing stem meets "Di Shi" (the deity of the heavens), it indicates honor and returning to one's homeland. The "Tianyu Jing" states, "Di Shi, one deity determines the county and prefecture." Di Shi specifically refers to Bing. If further assisted by the four main branches (Zi, Wu, Mao, You), then when favorable fortune comes, both wealth and honor are attained; when unfavorable fortune comes, both poverty and misfortune result. The commentary explains that this discusses how Jia, Geng, Bing, and Ren bring wealth when favorable fortune comes and poverty when it does not; and Bing also governs honor, known as Di Shi. When combined with the four main branches, favorable fortune brings both wealth and honor, while unfavorable fortune brings both poverty and disgrace.

分房一地分榮枯，卦位多因錯位乎，富貴不全兄弟雜，財丁偏旺祖宗蕪。試觀坎位同乾六，富貴無丁後嗣孤，如若干宮逢一坎，兒孫蟄蟄賤貧夫。幹流水入朔方位，主母宣淫竊愛奴，坎水流歸乾上去，主公愛婢越尊姑。三元上下翻來看，推算分明點錯無。注：此節辨幹坎二卦錯雜也，坎水當運而夾雜乾宮者，富貴而無丁，乾水當令而夾入坎者，丁多而貧賤。上元乾水流入坎，母以奴為夫，坎水流入幹，主公以婢為姑，下元反是也。

The same piece of land may have different levels of prosperity and decline among its branches and descendants, mostly due to the chaotic mixture of different trigrams in the water positions, leading to impure qi. When brothers have different levels of wealth and status, or when the fortune of descendants is uneven, the root cause lies in the confusion of the water's source and flow. For example, if the position of the Kan trigram (Water, one white) is mixed with the Qi trigram (Heaven, six white), it will bring wealth and prosperity but no descendants, resulting in a lonely lineage. Conversely, if the Qi trigram is mixed with Kan trigram energy, there will be many descendants, like the "蛰蛰" (numerous) described in the "Book of Songs," but they will be poor and lowly. If water from the Qi direction flows into the Northern Kan position, it indicates the main wife engaging in improper relationships with a servant; if water from the Kan direction flows into the Qi position, it suggests the male head of the household favoring a servant over the main wife, causing her to surpass the main wife's status. These situations must be examined by comparing the prosperity and decline of the upper and lower periods of the three yuan, to ensure accurate calculation and correct point selection. The annotation explains that this section distinguishes the mixture of the Qian and Kan trigrams. If water in the Kan trigram is mixed with the Qian trigram during its favorable period, it indicates wealth but no descendants; if water in the Qian trigram is mixed with Kan trigram energy during its favorable period, it indicates many descendants but poverty. In the upper period, when water from Qian flows into Kan, it indicates the main wife having an affair with a servant; when water from Kan flows into Qian, it indicates the master having an affair with a servant. In the lower period, these effects are reversed.

坎水當權艮水赴，眼前歡美悲遲暮，艮宮作主坎宮來，男子雖多如耗蠱。孤苦零丁偏富貴，滿堂夫婦衰門祚，若逢甲卯來相輔，貴無上兮賤無路。注：此節辨艮坎二卦錯雜也，坎當權而艮來夾雜，富貴而少丁，艮當作主而坎來夾雜，則當運而貴者俞貴，失運賤者俞賤也。

The water of the Kan hexagram is in authority, and the water of the Gen hexagram comes to join and press in from the side: at first sight there is a scene of joy and beauty, but by the end of life there is only sorrow and desolation, with no strength left. Conversely, if the Gen hexagram is in charge and the Kan hexagram's water comes to join in, there may be many male descendants, but they are gradually lost one by one, as if consumed by invisible pests. Thus, some families may be lonely and destitute yet wealthy, while others may have full households and many sons but their fortune declines. If further aided by the Zhen hexagram's Jia stem and卯 (Mao) branch, both extremes are pushed to their limits—those who are prosperous become extremely prosperous, while those who are destitute become utterly destitute. The annotation says: this section distinguishes the confusion between the Gen and Kan hexagrams. When Kan is in authority and Gen comes to join, it indicates wealth but few male descendants; when Gen is in charge and Kan comes to join, those who are in favorable circumstances become even more prosperous, while those out of favor become even more destitute.

巽離二卦要分明，如若不明斬血脈，巽遇離兮多富賤，閨門不正女淫客。離逢巽位貴中貧，琴瑟難調絃較□，離水沖流巽水上，叔倫兄嫂衰門宅。巽風吹入仲離宮，姐伴情郎走阡陌。注：此節辨巽離二卦錯雜也，巽水當令而離方有水富而賤，離功當令而巽方有水，貴而貧，且傷女。但觀水路之去路詳其賤中之跡也。

The trigrams Xun and Li must be clearly distinguished; if they are not clearly differentiated, it is as if one has cut off one's own bloodline. When the Xun trigram meets the Li trigram's water, it often indicates wealth without honor, a lowly family reputation, improper conduct within the household, and women being promiscuous like outsiders. When the Li trigram meets the Xun trigram's water, it indicates honor mixed with poverty, and marital discord between husband and wife. The text here is missing a character, making it difficult to determine the exact meaning, so the original gap is left as is. When the water from the Li trigram flows into the water of the Xun trigram, it indicates disorder between uncle and niece, and the decline of the family. When the wind of the Xun trigram enters the middle daughter's Li trigram palace, it indicates sisters running away with their lovers through the fields and paths. The reason why this is specifically related to matters concerning men and women is because the Xun trigram in the later heaven is where the original trigram Dui (young maiden) resides, and the Li trigram in the later heaven is where the original trigram Qian (old father) resides. The two trigrams being adjacent form a pairing between the old father and the young maiden, which is not a proper match, thus leading to promiscuity and low morals. The commentary says: this section distinguishes the confusion between the Xun and Li trigrams. When the water of the Xun trigram is in command and the Li trigram also has water, it indicates wealth but low status; when the water of the Li trigram is in command and the Xun trigram also has water, it indicates honor but poverty, and it also harms the female members. One must also examine the direction of the water flow to thoroughly determine where the 'low status' lies.

兌坤二位貴詳明，一遇犬牙儀便忒，兌有坤兮貴且貧，坤逢兌位富無色。公卿拜爵四牆空，百萬家資婦喪德，乾艮生男又喪男，巽坤致富貧又逼。四維發貴賤來臨，八卦參差當互測，只有幹震兌巽位，各元差錯無虙賊。注：此節詳兌坤二卦錯雜也。兌當令有坤，貴且貧，坤當令有兌，富且賤。而八卦各有定位，當互為推測，而詳其吉中凶，凶中吉。惟有乾兌震巽，無虙夾雜。

The trigrams Dui and Kun are important to distinguish clearly; once these two trigrams intermingle like the teeth of a dog, the principles become disrupted. If the trigram Dui is mixed with the energy of Kun, it indicates a person of high status but poverty; if the trigram Kun is mixed with the energy of Dui, it indicates wealth but lack of prestige. Thus, there are cases where a person holds high official positions and receives honors yet lives in poverty, and also cases where someone possesses vast wealth but suffers from moral failings of his wife. The trigrams Qian and Gen are originally associated with male children, but when they are mixed, they result in the loss of male children; the trigrams Xun and Kun are originally associated with wealth, but when they are mixed, they lead to poverty. When the four trigrams Qian, Kun, Gen, and Xun are in their proper positions and become prominent, the influence of low status also follows. Each of the eight trigrams has its own position, and they should be cross-referenced to discern both good and bad outcomes within good fortune and bad fortune within misfortune. Only the pairs Qian and Dui, Zhen and Xun are exceptions: they share the same origin, and even when they intermingle, there is no hidden harm (the term "虙" is equivalent to "伏", meaning hidden). The commentary states: this section elaborately discusses the intermingling of the trigrams Dui and Kun. If Dui is in its proper position and is mixed with the influence of Kun, it indicates high status but poverty; if Kun is in its proper position and is mixed with the influence of Dui, it indicates wealth but low status. Each of the eight trigrams has its own position and should be cross-referenced to thoroughly examine both good and bad outcomes within good fortune and bad fortune within misfortune. Only the pairs Qian and Dui, Zhen and Xun do not suffer from hidden intermingling harm.

八卦宜詳三字訣，亦有一字法，同夫婦滿堂春，隔合私情莫調恰，壬子癸中原富貴，亥來，女子死期庒，左邊丑字最無情，一到宮中男嗣乏。注：此節辨坎卦一字訣也，右雜亥傷女，左夾丑傷男，縱然富貴，未免稍減而至於損財。

The eight trigrams each govern three mountains, so it is necessary to thoroughly examine the "Three-Character Rule." In addition, there is also the "Single-Character Method." The three characters within the same trigram are like a couple living together in harmony, bringing prosperity. However, if characters from adjacent trigrams are mixed in, it is like an affair between neighbors, which does not signify harmony. Taking the Kan trigram as an example, Kan governs the characters Ren, Zi, and Gui, which originally signify wealth and honor. However, if the character Hai (belonging to the Qian trigram) from the right neighbor mixes in, it brings sorrow for the woman, possibly leading to her death. If the character Chou (belonging to the Gen trigram) from the left neighbor enters, it is very cruel, and if it enters the trigram, it leads to few male descendants. The original text has some missing characters: "Also there is the Single-Character Method" is suspected to be missing the character "宫," "the couple living together in harmony" is suspected to be missing the character "宫," and there are also missing characters after "Hai comes," which are retained as they are without changes from other versions. The annotation explains that this section discusses the Single-Character Rule for the Kan trigram: if the character Hai from the right mixes in, it harms the woman; if the character Chou from the left mixes in, it harms the man. Even if wealth and honor are still present, they are reduced, and there may be financial loss.

艮宮飽滿足丁財，如遇差錯便至災，莫謂文章癸到艮，一逢癸位賤淫胎。左鄰甲字貧窮子，出煞收山宜剪裁。注：此節辨艮卦一字訣，雜癸淫賤，雜甲貧窮也。

The艮宫 (which includes the characters 丑, 艮, and 寅) if full and prosperous in form and energy, will have sufficient丁 and wealth; but once yin and yang are out of balance, disaster will come. Do not think that the character 癸 is associated with literature, and thus bring 癸 into the艮宫 —— once 癸 is placed, it will instead relate to lowly and licentious matters of pregnancy. If the character 甲 (belonging to the Zhen trigram) comes in closely on the left, it will produce a poor son. In such a situation, one must understand the concepts of "out煞" (expelling declining and dying energy) and "收山" (gathering in the thriving energy), and make adjustments in the direction of the building and the opening of the water channel. The annotation says: This section explains the one-character rule for the艮 trigram — introducing 癸 will lead to licentiousness and lowliness, and introducing 甲 will lead to poverty.

甲卯乙中多富貴，合同巽卦福多饒，兩宮亦有一字訣，右雜寅宮婦女天，左逢丙位財先損，發福雖多也慮凋，中處差池原一體，不同單卦禍來侵。注：此節辨震巽二卦一字訣，中間夾雜原是同元，俞多俞美，左夾丙傷財，降級。右夾寅傷女也。

The trigram Zhen governs the characters Jia, Mao, and Yi, which often indicate wealth and honor. If these are combined with the trigram Xun (characters Chen, Xun, and Si), the fortune becomes even more abundant. When the trigrams Zhen and Xun are connected, there is also a one-character principle: if the character Yin (belonging to the trigram Gen) appears on the right side, it may cause the death of women (the character "Tian" is a mistake for "Yao"). If the character Bing (belonging to the trigram Li) appears on the left side, it will first damage wealth and reduce official rank, even though there is much fortune, there is still concern about decline. As for the six characters Jia, Mao, Yi, Chen, Xun, and Si in the middle, they are scattered but originally belong to the same origin, so it is not considered a mistake, unlike when a single trigram is mixed with an outer trigram, which may bring misfortune. The annotation says: this section discusses the one-character principle of the trigrams Zhen and Xun. The original same origin is naturally good, the more mixed, the better. If the character Bing on the left is mixed, it harms wealth and reduces official rank; if the character Yin on the right is mixed, it harms women.

三陽富貴永無休，夾入他宮也要愁，莫謂丁行坤位美，一通未位子先憂，如逢巳水女愁死，一過鬼能自相（）富貴人家男女折，蛇羊大概日來疏。注：此節辨離卦一字訣，雜未傷男，雜巳傷女。

The trigram Li governs the characters Bing, Wu, and Ding, which are called "San Yang" or "Three Yangs," indicating perpetual wealth and prosperity. However, if another character from a different trigram is inserted among them, it will still bring worry. Do not think that the character Ding adjacent to the Kun trigram is auspicious; once it reaches the position of Wei (which belongs to the Kun trigram), there will be concern about descendants. If the water from the Si direction (which belongs to the Xun trigram) is encountered, women will suffer great sorrow and eventually die. Originally, there was a missing character in the text below the phrase "One passing through the ghost can be self-referential" (the original edition had "( )", with no identifiable character), and this gap is preserved. In this way, even wealthy families will suffer losses in their male and female members. The Si direction belongs to the snake, and the Wei direction belongs to the sheep; when the words "snake" and "sheep" are sandwiched together, the population will gradually dwindle. The annotation states: This section explains the key principle of the Li trigram — if the character Wei is mixed in, it harms males; if the character Si is mixed in, it harms females.

坤宮得運丁財足，一氣清純福始悠，加著庚來財損折，一逢丁位賤無差，總然力大能支敵，鉅富小傷也見愁，閥閱名門多暗丑，只因雜亂帯黃憂。此節辨坤卦一字訣，帯庚損財，帯丁致賤也。

The Central Palace (Kun) governs the characters Wei, Kun, and Shen. When this palace receives favorable influence, both wealth and prosperity will be sufficient. However, it is essential that the energy of the hexagram remains pure and unadulterated, so that the blessings will be long-lasting. If the character Geng (belonging to the Dui hexagram) is added on the left, wealth will be lost. If the character Ding (belonging to the Li hexagram) appears on the right, the sign of low status will be accurate without exception. Even if the palace itself has strong power and can still withstand these influences, wealthy families will still suffer minor losses. Among families of noble lineage and officials, there are often hidden scandals, precisely because the hexagram energy is mixed and brings about the worry of the 'Yellow' (the five yellow in the Central Palace, which is the most凶ous in the Xuan Kong system). This section discusses the one-character principle of the Kun hexagram: the presence of Geng leads to loss of wealth, and the presence of Ding leads to low status.

兌幹變卦本同體，夫婦琴和樂偶隨，左邊壬方流水到，生宮雖盛富中衰，右臨申位流神至，斷定妻帑要見危，逐字排來逐字轉，挨星一定鏡中窺。分房更有公頭訣，左遇凶星長子虧，右邊幼子難逃害，中房前後煞星推。注：乾兌二卦帯壬傷財，帯申傷女，至於分房或病或死，要看水口有力無力，以論災禍輕重，錐字蓋小字之義。辨二十四山逐位陰陽差錯文終

The trigram Dui (Lake) with the heavenly stem Geng and earthly branch You is interchanged with the trigram Qian (Heaven) with the heavenly stem Xu and earthly branch Hai, and they are of the same nature. The two trigrams are connected like a husband and wife, harmonious as a zither and a silk cord, with a happy couple going together. However, on the left side, the direction of Ren (which belongs to the trigram Kan (Water)) has flowing water, although the main area is in a prosperous and flourishing state, it still has wealth mixed with decline. On the right side, the direction of Shen (which belongs to the trigram Kun (Earth)) has flowing spirits arriving, which determines that the wife and children will face difficulties. The twenty-four characters are arranged one by one and turned one by one. Once the "aixing" method (a method of arranging nine stars according to the yao yun on the twenty-four mountains) is fixed, the fortune and misfortune will be as clear as in a mirror. For the division of the family, there is also the "gong tou jue": if a凶 star (malevolent star) is encountered on the left, the eldest son's descendants will suffer; if a凶 star is encountered on the right, the younger sons will not escape harm; the middle son should be judged by the malevolent stars in front of and behind the tomb. The annotation says: the trigrams Qian and Dui with the direction of Ren will cause financial loss, and with the direction of Shen will cause harm to women. As for whether the disaster is a disease or death, it depends on the strength of the water mouth, and thus the severity of the calamity is determined. (The last sentence "zhen zi gai xiao zi zhi yi" explains that a certain character in the song should be interpreted as "small.") The original text marks "wen zhong" here, indicating that the article "Differentiating the Yin and Yang Errors of the Twenty-Four Mountains" ends here.

水神衰旺有權衡，水路去來豈非一，凶入吉中禍稍輕，宼仇來難兒孫敵，吉流凶處吉仍凶，初年見禍後無疾，陰龍水路要陽朝，陽水流歸陰要匹，定向剪裁有定衡，三年九載祿可必。注：此節辨水來去也斷吉中凶、凶中吉也。凶方水流入吉中，如外寇來侵，一家骨肉同心協力自能敵得他，過吉方水流至凶中，如外寇在外窺伺，卻未敢來，乃家賊，先反使家主孤懸無助，何以支持，此理甚妙。或吉流凶者，管初年有福，後來有災。或凶來吉者，管初年不利，後有慶也。總要配定陰陽，收住陽神矣。

Water spirits have periods of decline and prosperity, and there is a balance in between. The same body of water, coming from one direction and going to another, cannot be judged in the same way. When water flows from a凶 (unfavorable) direction into a吉 (favorable) direction, the disaster is less severe — just like an external enemy attacking the door, but if the family members unite, the descendants can resist. However, when water flows from a吉 direction to a凶 direction, the favorable becomes unfavorable — disaster appears early, and there is no way to cure it later. The water path paired with阴龙 (yin dragon) must be accompanied by阳水 (yang water), and when阳水 flows back, it must be matched with阴. Yin and yang must be paired. As for determining direction and selecting a site, there is a certain standard, and if done correctly, one can expect success within three to nine years. The annotation says: this section distinguishes the coming and going of water, and it determines the auspicious within the inauspicious and the inauspicious within the auspicious. When water flows from a凶 direction into a吉 direction, it is like an external enemy attacking, but if the family members unite, they can resist it. Conversely, when water flows from a吉 direction to a凶 direction, it is like an external enemy waiting outside but not attacking, and the real harm comes from internal enemies, isolating the family head and leaving nothing to rely on — this principle is very profound. Water flowing from a吉 direction to a凶 direction will bring blessings in the early years but disaster later. Water flowing from a凶 direction to a吉 direction will bring misfortune in the early years but good fortune later. In summary, yin and yang must be properly paired, and the阳神 (yang spirit, the vital energy of the original period) must be retained.

水光盪漾固雄豪，龍局參差莫自高，富貴光前非不美，燕貽何處要兒肖，北方斗柄建臨午，離位方斜奚用勞，水路東環為下格，上元西轉樂陶陶，龍來兌位局非卯，一位龍元先異槽，如在中元非對侍，聲名赫奕肇基牢。注：此節辨同龍局不同元者，發富貴而不發丁也。如下元坎方有水□□離方局，上元酉方有水，當取卯方局，要之上元西環水，下元東環水，始為龍局同元，如若坎方有水，而離方不合，固非同元矣，但同在一元之中，或兌，或幹，或艮，亦為龍局同元，不必拘於對侍之格也。

The water appears full and shimmering, with a grand and heroic appearance. However, if the "dragon" (the direction from which the water comes) and the "site" (the direction the site faces and the water mouth) differ in their origins, one should not be overly confident. Although wealth and honor can bring glory to ancestors, it is not the most beautiful thing. The "poem of the Great Odes, King Wen's Voice" says, "Leave a plan for future generations, to benefit their descendants," which depends on the descendants being virtuous and able to inherit it. If the handle of the Big Dipper points to the position of Wu (noon) in the north, yet the position of Li (fire) is crooked and not aligned, then what is the point of all this effort? Water flowing from the east in a circular manner is considered a favorable pattern. In the first period, water coming from the west is a good site. If the dragon comes from the position of Dui (west) but the site does not fall in the position of Mao (east), then even this single position of the dragon's origin is already different in origin and not the same. If it is the middle period, the dragon and site do not have to be strictly matched, yet they can still be famous and have a solid foundation. The commentary says: this section discusses the situation where the "dragon and site are the same but their origin and era differ." Such a site can bring wealth and honor, but not an increase in descendants. For example, if there is water in the position of Kan (north) in the lower period, it should be matched with the site in the position of Li (south) (the original text here is missing two characters, originally written as "□□", and is preserved as such). If there is water in the position of You (west) in the middle period, it should be matched with the site in the position of Mao (east). In general, in the first period, water should come from the west in a circular manner, and in the lower period, water should come from the east in a circular manner, to be considered the same origin for dragon and site. If there is water in the position of Kan (north) but the position of Li (south) is not matched, it is naturally not the same origin. However, as long as they are within the same origin, water coming from Dui (west), Qian (north), or Gen (northeast) is also considered the same origin for dragon and site, and one does not have to strictly follow the format of facing directly opposite.

逐元逐卦逐時遷，一正一催各廿年，坤艮當權二十載，只因單卦力殊偏，兌幹震巽雙行脈，兄弟和同功倍懸，離坎先天父母位，能包六卦福悠綿，單行一卦管三字，雙脈兩宮六字連，南北八神十二位，源流悠遠福無邊。

The fortune of a hexagram changes with the original, with the hexagram itself, and with the sequence of time. Each hexagram has a period of "favorable fortune" and a period of "stimulating fortune," each lasting twenty years. The hexagrams of Kūn and Gèn have authority for only twenty years because they are single-line hexagrams, with limited power. The hexagrams of Duì and Qián, as well as Zhèn and Xùn, are "double-line hexagrams," and the two hexagrams work together like brothers, doubling their power. The hexagrams of Lí and Kǎn are located in the positions of the primordial Heaven and Earth (the later Heaven's Kǎn position corresponds to the primordial Kūn, and the later Heaven's Lí position corresponds to the primordial Qián), thus encompassing the other six hexagrams. Therefore, their blessings are long-lasting and extensive. A single hexagram governs only three mountains and three characters, while a double-line hexagram covers six characters. The eight spirits in the north and south total twelve mountain positions (the "North and South Eight Spirits share one hexagram" as stated in the "Tianyu Jing"). If the water source is long and continuous, the fortune will be boundless.

注：此節辨單卦正運二十年，催運二十年，如艮坤是也。至於乾兌震巽，一卦能兼兩卦之力，一催一正，上下各四十年矣。又幹能輔兌，巽能輔震，震兌亦能輔巽幹，雙卦局全元大愈見悠久。至於坎離二卦，又先天乾坤之位，總領六卦，上下各有十二山位，當權如逢南北兩卦之吉，自始至終，總無衰替，不僅一卦管一卦，一卦兼二卦之力也。

The commentary says: This section discusses single trigrams — a period of twenty years of favorable fortune, followed by another twenty years of promoting fortune, which applies to the trigrams Gen and Kun. In total, this amounts to only forty years. As for the trigrams Qian, Dui, Zhen, and Xun, each trigram can combine the power of two trigrams, with one promoting and one being the main trigram. Combined, they cover forty years for both the upper and lower periods, which is exactly double the duration of single trigrams. Moreover, these four trigrams can support each other: Qian can assist Dui, Xun can assist Zhen, and vice versa, Zhen and Dui can assist Xun and Qian. When paired, they form a complete system of one yuan, resulting in a much longer period of prosperity. As for the trigrams Kan and Li, they are the positions occupied by the parents of the earlier Heaven and Earth trigrams, governing the remaining six trigrams. Each of the upper and lower periods controls twelve mountain positions. When these trigrams are in power and also encounter favorable conditions in the north and south trigrams, they will remain prosperous from beginning to end — they are not only governing one trigram, but also combining the power of two trigrams. This explains why the same piece of land may only be prosperous for twenty years, while another may remain prosperous for more than a Jiazi cycle.

蓋方位以後天八卦為主，理氣以先天八卦為主，分先天四陽卦為上元，如干為父，能總領震長男，坎中男，艮少男，則一白當令，即以先天乾為笫一，雖以先天之幹為笫一，其實又以長子之震為首何也，以長子能代父之職也。如後天之震即先天之離，故仍以後天之離為得令者，以幹父與長子同宮故也。如先天之震，即後天之艮也。以先天之震為長子，故二繃睿匆院筇熘尬識Ｈ縵忍熘布春筇熘乙玻參心校嗜痰繃睿匆院筇熘椅嗜蝗縵忍熘藜春筇熘梢玻仕穆痰繃睿匆院筇熘晌仕模粲形寤浦耍輝螄忍熘篩阜翹嗇薌婀芎筇熘鷸簦諳忍熘耄允艉筇熘胝擼智夷薌婀芟忍熘倉簦諍筇熘晌徽咭印?

After arranging the directions, the later HeavenEight Trigrams (Eight Trigrams) is used as the main reference. When deducing the principles of qi (energy), the earlier HeavenEight Trigrams is used as the main reference. This book's system of destiny is based on placing the parent-child order of the earlier Heaven八卦 into the positions of the later Heaven八卦. First, remember the correspondence between the two sets of trigrams and directions: South is Li in the later Heaven and Qian in the earlier Heaven; North is Kan in the later Heaven and Kun in the earlier Heaven; East is Zhen in the later Heaven and Li in the earlier Heaven; Southeast is Xun in the later Heaven and Dui in the earlier Heaven; Northeast is Gen in the later Heaven and Zhen in the earlier Heaven; Southwest is Kun in the later Heaven and Xun in the earlier Heaven; West is Dui in the later Heaven and Kan in the earlier Heaven; Northwest is Qian in the later Heaven and Gen in the earlier Heaven. The four yang trigrams of the earlier Heaven are assigned to the upper period: Qian is the father, able to lead Zhen (the eldest son), Kan (the middle son), and Gen (the youngest son). Therefore, when the first white trigram is in command, the earlier Heaven's Qian is placed first. Although the earlier Heaven's Qian is considered first, the eldest son Zhen is actually placed first, because the eldest son can act on behalf of the father. The position of Zhen in the later Heaven corresponds to the position of Li in the earlier Heaven, so the later Heaven's Li is still considered the commanding direction—because the father and the eldest son are in the same palace. For example, the position of Zhen in the earlier Heaven corresponds to the position of Gen in the later Heaven. Since the earlier Heaven's Zhen is considered the eldest son, the rest of the periods are arranged in the same way. From "Therefore, the second" onwards, the original text is completely corrupted and illegible, making it impossible to read or punctuate. The text is copied as it is, without any conjectural additions or alterations. From the context, this passage seems to correspond to the following section "Dividing the four yin trigrams of the earlier Heaven into the lower period," which is about assigning the upper period's two black, three green, four green, and five yellow trigrams to the positions of the earlier and later Heaven trigrams.

分先天四陰卦為下元，如坤為母，能總領巽長女、離中女、兌少女，則六白當令，即以先天之兌為笫六，而屬有五黃之運，兌為少女，而運有先者，以先天之兌為後天之巽，而先天之巽又為後天之坤固已，且凡少男、少女，都要屬在五黃故也。如先天之離即後天之震也，離為中女，故七赤當令即以後天之震為笫七，如先天之巽，後天之坤也，巽為長女，故八白當令，即以後天之坤為笫八，如先天之坤，即後天之坎也，坤為母，幹父在首，坤母在尾，而男女包在當中，故九紫當令，即以後天之坎為笫九，然則先天之坤母，非特能兼管先天兌之屬，在後天之巽者，抑且能兼管先天之離之屬，在後天之震與先天之坤之屬，在後天之坎位者矣。

The four yin trigrams of theEarlier Heaven (primordial) system are assigned to the lower yuan: the trigram坤 (Kun) is considered the mother, capable of governing the three yin trigrams 巽 (Xun, the elder daughter), 离 (Li, the middle daughter), and 兑 (Dui, the younger daughter). In the system of the three yuan and nine periods, the lower yuan oversees the four periods: six white, seven red, eight white, and nine purple. These four periods are then individually matched with the trigrams. During the period of six white, the trigram 兑 (Dui) is placed sixth in the primordial sequence, and it also oversees the fifth yellow period at the boundary between the upper and lower yuan. Although 兑 (Dui) is the younger daughter, it is placed before the three daughters because in the primordial sequence, the position of 兑 (Dui) corresponds to the position of 巽 (Xun) in the later sequence, and the position of 巽 (Xun) in the primordial sequence corresponds to the position of 坤 (Kun) in the later sequence (which is moved to the back). Furthermore, all trigrams representing the young son and young daughter are assigned to the fifth yellow period according to this book's calculation. For example, the position of 离 (Li) in the primordial sequence corresponds to the position of 震 (Zhen) in the later sequence. Since 离 (Li) is the middle daughter, during the period of seven red, it is placed seventh in the later sequence. The position of 巽 (Xun) in the primordial sequence corresponds to the position of 坤 (Kun) in the later sequence. Since 巽 (Xun) is the elder daughter, during the period of eight white, it is placed eighth in the later sequence. The position of 坤 (Kun) in the primordial sequence corresponds to the position of 坎 (Kan) in the later sequence. Since 坤 (Kun) is the mother, with 乾 (Qian, the father) placed first and 坤 (Kun, the mother) placed last, the six trigrams representing the six children are in the middle. Therefore, during the period of nine purple, it is placed ninth in the later sequence. Thus, the trigram 坤 (Kun), the mother trigram of the primordial sequence, not only oversees the position of 兑 (Dui) in the primordial sequence, which corresponds to 巽 (Xun) in the later sequence, but also oversees the position of 离 (Li) in the primordial sequence, which corresponds to 震 (Zhen) in the later sequence, and its own position in the primordial sequence, which corresponds to 坎 (Kan) in the later sequence. Therefore, the mother trigram 坤 (Kun) oversees three trigrams, making it the most widely governing trigram.

大扺陽卦自長而少，陰卦自小而長，父母居在兩頭，男女居在中間，何也？將先天、後天細細排來，則卦之理氣既明，而運修短亦明矣。挨訣已詳在《地理辨正?青囊經》首節注中，此則原其所以然之故也，此節楊公所謂顛顛倒之義也。原其本則平洋原非顛倒，山髓理氣乃真顛倒耳，要之。非敏慧過人者不能悟此。

In general, the order of the yang trigrams is from the eldest son to the youngest son, while the order of the yin trigrams is from the youngest daughter back to the eldest daughter. The two trigrams of parents (Qian and Kun, which correspond to the later Heaven and Earth trigrams) are placed at the beginning and end, with the six trigrams of male and female in between. Why is it arranged this way? If we carefully compare the positions of the trigrams in the earlier and later systems, the principles and energies of the trigrams will become clear, and the duration of each trigram's influence will also be understood. The secret of 'arranging the stars' has already been thoroughly explained in the first section of the 'Rectifying Geomancy · Qingnang Jing,' and this section merely investigates the reason behind it. What is discussed here is exactly what Master Yang (Yang Yunsong) referred to as 'upside down.' If we trace back to the origin, flat plains are naturally not upside down, but the energies of mountain dragons are truly upside down. In summary, without extraordinary intelligence, one cannot comprehend this point. (The original text may have a missing passage after 'to sum up,' which is recorded as is.)

平陽立穴城門訣，遠近看來要辨明，大蕩大河宜緩受，小溪小澗急相迎，淺深寬狹宜詳審，十丈河形一丈衡，一口西江吸還盡，安墳遠水鬼來臨，橫水太逼喉嚨小，出煞雖清禍兆萌，魚涸僅供升斗水，縱然發福總無情，量山歩水短長異，尺寸毫釐也要精。

The method of establishing a grave site in flat land requires the "City Gate Rule." The term "City Gate" refers to the nearest water outlet beside the grave site, usually located at the triple intersection where two streams meet. It serves as the throat through which the life qi of the site enters and exits. The practitioners of Xuan Kong风水 rely on it to guide the arrival of the current prosperous qi. When applying the City Gate Rule, both near and far distances must be clearly determined. Facing a large expanse of river or a wide river, which has a strong momentum, the grave site should be set back a bit to gradually receive the qi. Facing a small stream or a narrow stream, which has a weak momentum, the grave site should be closer to meet the qi promptly. The depth, width, and flow of the water must be carefully examined. For a river about ten zhang wide, the distance should be roughly one zhang. Trying to absorb all the water from the West River in one go, as the saying goes, "One mouth to drain the West River," is greedy and too close, which is definitely not advisable. Conversely, placing the grave far away from the water leads to distant water summoning ghosts and death qi invading people. If the crossing water is too close, and the water mouth is too narrow, even if the bad qi is completely expelled, ominous signs have already begun. If the water is like a few scoops for a fish stranded in dry land, the amount of water is too small, and even if it brings fortune, it will ultimately be cold and unfeeling. Measuring the mountains and stepping on the water each have their own standards and proportions. Every detail, even the smallest fraction, must be calculated precisely.

注：此節辨河形河路幾多寬大者，亦要離岸許多而立穴，輕重相稱，乃為有福而無禍，若水口太大而逼近立穴，如西江之水一口果能吸盡乎，口吸不盡，身且為之氾濫而沉沒致死矣。如水口僅有幾丈寬，立穴遠岸數十丈，是為遠水安墳死氣侵也。譬如魚涸已久，僅得升斗之水，果能有濟乎，既無所濟，而四面死氣反來混雜，是以有禍而無福，故毫釐尺寸之間，總要與水相衡也。

The commentary says: This section discusses the proper proportions of river shape and river course. The width of the river determines how far the tomb should be from the bank. The weight of the water and the retreat of the tomb should correspond with each other, resulting in blessings rather than calamities. If the river mouth is very wide but the tomb is very close to the bank, it is like trying to drink all the water from the western river in one gulp—where would that ever be possible? If it cannot be done, one would instead be overwhelmed by the flood and meet a fatal end. Conversely, if the river mouth is only a few zhang wide, yet the tomb is placed dozens of zhang away from the bank, this is called "far water for burial," which fails to connect with life qi, allowing death qi to enter through the opening. This is like a fish that has been in a dry cart track for a long time; it can only get a few dou of water. Can that be enough? If it cannot be enough, then all the surrounding death qi will mix in, resulting in calamity rather than blessings. Therefore, in the smallest details of measurement, the distance of the tomb must be balanced with the size of the water.

貼身水城是穴星，飛邊掛角穴安寧，退看地勢薄和厚，雄壯卑靡辨在形，廣大雄豪人物壯，卑低大概弱伶仃，威嚴赫烈官員大，淺秀文人但唧伶，千里逢迎天子鎮，封疆百里是候庭，一端更有分明處，頑出武兮秀出靈。

In flat plains without mountains, the "water city" (the ring of water surrounding the site) is taken as the qi star. Thesite should not be directly over the center of the water, but rather on the edge or corner of the water city, known as "flying edge and corner," so that the qi point is stable. After fixing the point, step back a few steps to observe the thickness and quality of the terrain: whether it is strong and vigorous or weak and dull, all is judged from its form. A vast and heroic terrain produces strong and prosperous people; a low and weak terrain usually results in weak and frail descendants. A severe and majestic form produces high officials, while a shallow and refined form produces only small, clever scholars. If the atmosphere is grand, with thousands coming to pay homage and all directions converging, it can govern a country like a sovereign. If it is only a hundred miles in extent, it is the court of a feudal lord. There is another point to be clear: a rugged and coarse form produces warriors, while a clear and agile form produces intelligent and clever talents.

注：此節言平陽穴星，不是飛邊即是掛角，但飛邊掛角之處，形勢要雄壯，則官職大，財力厚，如當卑靡，大扺秀弱，如天子邦幾令行四國，威及天下，諸候封疆百里，未免兢兢守法，震壘之勢乃小耳，但誤認雄壯而錯列，頑皮止出頑丁武力，原要秀色而雄壯，非以頑皮為雄壯耳，且秀色以生動有情為秀色，非以卑隘為秀色也。

The commentary says: This section discusses thesite of flat land, which is either "flying edge" or "hanging corner." However, the places of flying edge and hanging corner must have a grand and vigorous form to indicate high official rank and substantial wealth; if the form is humble and weak, then it is mostly just refined and delicate but weak. This is like the Son of Heaven residing in the central area of the state, issuing commands throughout the four directions, and his authority extending over the whole world; the feudal lords, however, only have a territory of a hundred li, inevitably having to be cautious and respectful in following the laws, and their military strength naturally being smaller. But one must not mistake "coarse and stubborn" for "vigorous" and thus misclassify the rank—coarse, stubborn, and hard forms only produce inferior people and those skilled in force. The original intention is to see vigor within refinement, not to take coarseness as vigor; and what is called refinement is characterized by vitality and emotion, not by being small and narrow.

堆山下穴是平陽，執定此言終渺茫，地氣上浮宜淺葬，深蔵得力貴無方，葬深葬淺看形勢，雄壯分明深葬康，如若淺邊和薄岸，高山堆起福悠揚，更看一地吉凶異，深淺斷然失主張。注：此節辨下穴或深或淺，要看形勢，形勢寬大厚實者，宜深葬。形勢狹隘而淺薄者，宜淺葬，或堆山，或深埋，總在地上分明也。要之葬深發得遲，葬淺發得速，故平洋大概多淺穴耳，然亦不可盡則。

People say, "On flat land, one should build a mound to form a mountain and then place the grave." But if one strictly follows this statement, it will ultimately be uncertain. In places where the earth qi rises, it is better to bury shallowly. If one can bury deeply and effectively, the result is invaluable. Whether to bury deeply or shallowly depends entirely on the terrain. If the terrain is strong and clear, then deep burial is suitable for health and safety. However, if it is only a shallow bank by the water, one should build a mound and bury there, which can bring long-lasting blessings. Moreover, one must consider that different areas have different auspicious and inauspicious characteristics. If one insists solely on judging based on depth, one will surely lose the proper approach. The commentary states: This section discusses the depth of the grave, which should be determined by the terrain. If the terrain is broad and solid, it is suitable to bury deeply. If the terrain is narrow and shallow, it is better to bury shallowly. Whether to build a mound or bury deeply, one must clearly assess the terrain. The key point is that deep burial brings benefits later, while shallow burial brings benefits sooner. Therefore, flat land mostly uses shallow graves, but this is not a universal rule.

南北六爻三卦包，四三十二是同胞，其間亦有長短別，子午卯酉總無凋，乾坤艮巽原同論，祖宗本殊旁二爻，甲庚壬丙陽自單，寅申已亥雙龍就，局元寬狹不同途，發福短長殊薄厚，癸丁乙辛雙陰位，辰丑戌未陰獨守，或耦或奇異樣看，抽爻換象隨機湊。

The northern and southern palaces together consist of six lines, encompassed by three hexagrams; the fourth and third lines multiplied together give twelve, which are considered as siblings. Among these siblings, there are differences in the length of their fortunes: the four cardinal positions, Zi, Wu, Mao, and You, never decline. The hexagrams Qian, Kun, Gen, and Xun could be discussed alongside them, but since their original central lines differ, the other two lines naturally differ as well. The stems Jia, Geng, Ren, and Bing are yang and each act alone, while Yin, Shen, Si, and Hai form pairs of "double dragons." The vitality of the situation varies in breadth, so the path taken is not the same, and the extent of prosperity differs. The yin stems, Gui, Ding, Yi, and Xin, form pairs, while Chen, Chou, Xu, and Wei are solitary yin. Whether paired or alone, they should be viewed separately, relying on "drawing lines and changing images" (moving lines within a hexagram to select and change the images) to combine randomly.

此節辨子午之運長矣，凡八卦之宗祖，其運尤長，至於雙陽雙陰之位，其元尚厚，惟單陰單陽之位，其元淺隘，發福無久耳，雙陽如寅與艮，已與巽，比肩為陽之類是也，雙陰如癸與子，辛與酉，比肩為陰之類是也，單陽如甲與丙，一位獨行之類是也，單陰如丑與未，一位單行之類是也，大約一卦三爻中，一爻為本位宗祖，其力甚大，旁二爻，逢雙猶厚，逢單則薄矣，立穴之時，宜收其雙，不宜收其單也，此所謂抽爻換象隨機湊也。

This section discusses that the cycles of the Yin and Yang positions of Zi and Wu are the longest. All the fundamental positions of the Eight Trigrams have particularly long cycles. As for paired Yang positions and paired Yin positions, their vital energy is still substantial. However, single Yin and single Yang positions have shallow and narrow vital energy, making their prosperity difficult to last.the so-called double Yang, such as Yin and Gen being adjacent, or Si and Xun being adjacent, where two characters are side by side and both belong to Yang, are of this type.the so-called double Yin, such as Gui and Zi being adjacent, or Xin and You being adjacent, where two characters are side by side and both belong to Yin, are of this type.the so-called single Yang, such as Jia and Bing, each occupying a single position;the so-called single Yin, such as Chou and Wei, also each occupying a single position. In general, among the three lines of a trigram, the central line is the fundamental position and the ancestor, with the greatest strength. The two lines on either side, if they can form a pair, have substantial energy; if they are single, their energy is thin. Therefore, when establishing a site, it is preferable to take in the paired side rather than the single one—this is the practical application of the phrase "draw out the line and change the image, adjusting randomly" mentioned in the song.