The method to distinguish whether a sitting site is dry or damp.

平洋低蓄是朝宗，也要徘徊細看龍，突落低田與水道，腐棺朽骨莫如凶，微微潤下真龍息，特下水漕氣不從，非是病腫即病脹，還慮丁少絕無蹤，縱然格局非凡格，財氣橫加到底凶，丁少財多何是美，願君不必築泥封。

In flat land, where the terrain is low and capable of holding water, it is called "Chaozong" (the image of many waters converging). However, one must also carefully examine all four sides, distinguishing the true from the false dragon ridges. If the grave site suddenly falls into a low field or a water channel, the coffin will rot and the bones will decay, and there is nothing more ominous than this. The true dragon ridge resides in a place that is slightly depressed but moist without pooling water; if the grave is specially placed in a water channel or ditch, the life qi will not follow, and after burial, there will be problems such as swelling or distension diseases. One should also worry about a decline in descendants, possibly leading to extinction. Even if the water pattern and overall layout are extraordinary and wealth comes suddenly, it is still dangerous—having few descendants and much wealth, what good is that? I advise you not to build a mud-sealed tomb there.

此節言平洋下穴，固貴低蓄，但四面觀看，微微低來者，是為真龍棲息之所，若四面平平，忽到坐穴之地，或數畝或幾分，突然低了數尺或尺許，非為低蓄，圓者為水塘，長者為水槽，真氣漸絕，與穴星不連，葬不腐骨朽棺，非是病腫，即虞涸脹，縱水法合元合運，且屈曲有情，而穴星不合，財氣雖多，丁郄甚少，勸君不必取也。

This section discusses the selection of a burial site in flat terrain. Although "low accumulation" is considered valuable, one must examine all four sides carefully. The true dragon dwelling place is where the land gently slopes downward from all around. If the land is originally flat, and suddenly dips down by several feet or so in the area where the burial site is located—whether it be several mu or several fen in size—that is not true low accumulation. A round depression becomes a pond, and a long one becomes a water trough. The true qi gradually stops here, failing to connect with the burial star. Burial in such a place will result in either decayed bones and rotten coffins, or ailments such as swelling, or even worry about distension and bloating. Even if the water pattern is harmonious with the original qi and current era, and the water flows gracefully, if the burial star is not suitable, there will be plenty of wealth but very few descendants. I advise you not to choose such a site.

水神衰旺有權衡，立向移挪要辨明，空位流神最易犯，一絲失察便無情，巨門翻向飛臨艮，寅位即稱空位名，壬巨翻臨來到丙，丁宮空位是門棖，若逢汊港支河擾，沖破陰陽多受驚，沖破陽宮男不育，陰宮沖破女無成，單宮沖著人財減，雙位沖著便少丁，更慮為官多剝落，朝堂一到禍根生，功勳赫烈名鍾鼎，只怕中途走狗烹，莫謂亂流如織錦，一逢此劫福終輕。

The decline and prosperity of the water deity are naturally balanced, but when setting the direction, even a slight shift must be clearly identified, because the most common mistake is "empty position and flowing spirit." If one fails to notice it, it can bring sudden misfortune. An empty position refers to a location that does not receive the nine stars when they are arranged in the twenty-four mountains. For example, if the Giant Gate star is directed to the mountain position (Geng), then the adjacent position of Yin becomes an empty position; if the Giant Gate star is directed to the position of Bing (Nin), then the position of Ding (Ting) becomes the frame of an empty position. If such a place is disturbed by branches of rivers or tributaries, it disrupts the balance of yin and yang, causing frequent disturbances at home. If the yang position is broken, men may be unable to have children; if the yin position is broken, women may not be able to have children. If a single position is broken, both people and wealth decrease; if two positions are broken, the number of people becomes even fewer. One must also consider officials who may repeatedly lose their positions—once they step onto the court, the root of misfortune has already been planted. Even if they have great achievements and are listed among the greats, they may still suffer the fate of "the cunning rabbit dies, and the hunting dog is cooked" (a phrase from the Records of the Grand Historian: The Biography of the King of Yue). Do not think that tangled rivers look like beautiful brocade; once this disaster occurs, one's fortune will ultimately be shallow.

此節言衰旺，固全在乎水，而立向更要分明，以空位留神一犯便多凶禍也，何謂空位，如坤壬乙巨門從頭出，立坤山艮向，則巨門即在艮矣，艮為陽，順行，輪祿存到卯，則寅為九星所輪不著者，即稱為空位，再如立壬山丙向，尸門亦在丙，輪祿存到未，則丁亦為九星所輪不著者，亦為空位，

This section explains that although the prosperity and decline of a site are primarily determined by water, the choice of direction must be clear and precise, because if the "empty position" and "flowing spirit" are involved, many misfortunes may occur. What is an empty position? The "sequential star" rule in The Esoteric Words of the Green Satchel states, "Kun, Ren, and Yi mountains all begin with the Giant Gate." The mountains of Kun, Ren, and Yi all start with the Giant Gate. For example, if the mountain is Kun and the direction is Gen, the Giant Gate will fall on Gen. Gen belongs to the yang, and the nine stars follow in sequence downward. When they reach Lu Cun, they arrive at the卯 position. Therefore, the寅 position in between is where the nine stars do not fall, which is called an empty position. Similarly, if the mountain is Ren and the direction is Bing, the Giant Gate will fall on Bing. Following the sequence, when they reach Lu Cun, they arrive at the未 position. Therefore, the丁 position in between is also where the nine stars do not fall, which is also called an empty position.

空位之處，最忌流神沖破，流神非城門之謂也，諸如支河汊港，或斜倩而來，或橫豎而出，總算流神沖破，沖破丁位，丁是陰也，斷要女不生育，即生育亦不能長大，如沖破寅，寅乃陽位，斷要男不生育，即生育亦不結實，如沖破丁，立一字單陰位也，丁雖不多，卻未必全無，如巨門在丑，則癸子皆為空位，是為雙陰位，如子癸皆為沖破，則丁將全無，世之有財而無丁者，大抵然也，丁少而富貴，亦為未減，但無丁易見，財少賤卑不易見耳，要之，無論得元失元，總不可受此劫也，此全在乎立向之騰移也，流神之訣，比天元歌漏道之說更精一層。

The position of the empty place is most忌 to be broken by the "flowing spirit." The flowing spirit does not refer to the city gate; any branch river, branch channel, or any water flowing in a slanting or irregular manner, or flowing out in a haphazard way, is considered as the flowing spirit breaking the position. If the flowing spirit breaks the Ding position, which belongs to Yin, it is certain that women will not be able to bear children, and even if they do, they will not be able to raise them. If the flowing spirit breaks the Yin position, which belongs to Yang, it is certain that men will not be able to bear children, and even if they do, the children will not be strong. If the flowing spirit breaks the character Ding alone, it is a single Yin position; although the number of people may not be many, it is not necessarily completely empty. However, if the Giant Gate falls on the Chou position, then the characters Gui and Zi both become empty positions, which are double Yin positions. If both Zi and Gui are broken by the flowing spirit, the population will be completely cut off. Those families who have wealth but few descendants are mostly due to this reason. Those who have few descendants but still achieve wealth and status are still not greatly reduced; however, the absence of descendants is immediately noticeable, while the thinness of wealth and low status is not easy to see. In summary, whether one gains or loses the original energy, one must not be subjected to this calamity. Whether to avoid it or not depends entirely on the slight adjustment made when determining the direction. This method of the flowing spirit is more refined than the description of "leakage of the path" in the "Heavenly Origin Song."

衰旺權衡操在水，初年政令在九星，水逢吉位星非吉，剋制生宮不地靈，縱發來時減去半，雖然大地亦無情，水逢凶煞星還吉，抹到凶宮禍少輕，宜死病遭也自解，莫稱滅戶被人驚，諸如離艮兌乾水，運是上元吉氣生，四位排星誰是吉，亦須一二三來臨，乾山巽向一端看，破在什兮離不靈，輔在坤方煞上煞，弼在兌宮福後輕，貪在乾方吉更吉，巨臨坎位制凶星，祿存艮兮為吉照，水逢吉照始繁榮。

Long-term prosperity and decline depend on the influence of water; however, the effectiveness of the burial site in the first few years is determined by the Nine Stars. Even if the water is placed in a favorable position, if the star that arrives is not auspicious, it may instead suppress the favorable areas, making the site ineffective. Even if it brings fortune at first, it will be reduced by half, and even a good site will appear cold and unfeeling. Conversely, if the water is placed in aInauspicious Sha position, but the arriving star is auspicious, it can neutralize theInauspicious Sha, reducing disaster. Those who would otherwise die or fall ill may be spared, avoiding a sudden and shocking tragedy. For example, water in the directions of Li, Gen, Dui, and Qian is originally auspicious in the Upper Yuan period; however, whether these directions are truly auspicious depends on whether the Upper Yuan Three Auspicious Stars—Yi Bai, Er He, San Bi—arrive. Taking the example of a site facing Xun from Qian: if Po Jun is placed on Wu, the Li direction becomes ineffective; if Zuo Fu is placed on Kun, a malevolent star is placed on a malevolent water, adding more malevolence; if You Bi is placed on Dui, the good fortune will gradually diminish; if Tan Wang is placed on Qian, it is auspicious on top of auspicious; if Ju Men is placed on Kan, it can suppress the malevolent star; if Lu Cun is placed on Gen, it is a good star shining upon the site. Only when water meets such auspicious stars will the family flourish. (The song mentions 'Qian mountain facing Xun,' but the note refers to 'Xun mountain facing Qian,' which are inconsistent, as in the original text, and is recorded as such.)

此節言水固要吉，星亦要吉，水吉而星不吉，其福輕，水凶而星不凶，其禍減，如上元離艮兌三位之水吉也，亦要將上元一白二黑三碧之星輪在水上，其效始神，如立巽山乾向，巽為武曲，順輪到午，午雖吉水，而破軍乃上元煞星，剋制離方，吉水便不能效，輪輔到坤，坤乃上元煞水也，輔亦上元煞星，是為助桀為虐，輪弼到兌，亦為煞星，剋制，貪到幹，幹為上元吉位，貪亦上元吉星，是為錦上添花，巨到坎為吉，克凶，祿到艮，為吉中吉，文到卯，廉歸中位，如此推來，自然一絲不差矣。

This section explains that water should be auspicious and the stars should also be auspicious: if the water is auspicious but the stars are not, the blessing will be light; if the water is inauspicious but the stars are not, the misfortune will be reduced. For example, in the first period, the waters of the trigrams Li (Fire), Gen (Mountain), and Dui (Lake) are naturally auspicious, but we still need to arrange the three auspicious stars of the first period, namely the star of the first water, the second black, and the third green, along these waters for the effects to be effective. Taking the example of a house facing the direction of Zhen (Thunder) with the mountain facing the direction of Kan (Water), the water starts from Zhen and proceeds downward, reaching the position of Wu (Midday). Although the water at Wu is auspicious, the star that arrives there is the star of Pojun, which is a malevolent star of the first period, and it counteracts the trigram Li, making the auspicious water ineffective. Continuing, the star of Zuo Fu arrives at Kun (Earth), which is naturally a malevolent water of the first period, and Fu is also a malevolent star of the first period, which is called helping the wicked. Continuing further, the star of You Bi arrives at Dui, which is also a malevolent star counteracting. When the star of Tanlang arrives at Qian (Heaven), Qian is an auspicious position of the first period, and Tanlang is also an auspicious star of the first period, which is like adding flowers to a fine silk. When the star of Jumen arrives at Kan, it is auspicious and can suppress evil energies; when the star of Luchun arrives at Gen, it is the best of auspicious; when the star of Wenqu arrives at Mao, and the star of Lianzhen enters the Central Palace, following this process step by step, everything will be perfectly accurate.

平洋立穴水為據，實地高低當考稽，百步之中喉舌地，一絲失察賤如泥，旺方昌拜從高下，若遇零神又要低，正若不高氣不到，零神不洩煞來齊，莫嫌太洩一邊削，西方洩兮氣始西，有了西方低界氣，西方煞氣莫能躋，有了東方昌拜意，東方生意一齊攜，此是堪輿微妙理，願為人世一提撕。

Even though flat land sites rely on water for determination, the actual elevation of the site should also be considered. Within a hundred steps before and after the site is the vital area of the whole terrain; if even a little is overlooked, a good site becomes as worthless as mud. The direction of the旺气 (prosperous qi) should be arranged according to the terrain's height. If encountering the 「零神」 (auxiliary deity) direction, it should be lower. This method uses the Xuan Kong 「零正」 (auxiliary and main) principle: the direction where the main qi is located is called 「正神」 (main deity), which should be high and solid; the opposite direction is called 「零神」 (auxiliary deity), which should be low and have water. If the 「正神」 direction is not high, the life qi cannot reach the site; if the 「零神」 direction is not drained, the bad qi will gather together. Therefore, do not worry about one side being cut too low and drained too much — when the west is drained, the qi will return to the west; with a low area in the west to bound the qi, the bad qi from the west cannot rise; with the east's life qi showing respect, the prosperity of the east will also be brought in. This is a very subtle principle in geomancy, and the author wishes to remind people of it.

此節辨坐穴四面高低，訣謂生方宜高，高則其氣自高，而下潤於穴中也，煞方宜低，低則煞氣不能自下而上，且有煞方之低，便能引動高方生氣，又能界位高方生氣也，即如上元西為煞方，東為生方，西方惟低，煞氣不能來東方，惟昌拜，生意，偏能聚也，如若旦以水神立穴，而不管實地高低，一逢差錯，便斷其為大富大貴，而富貴不能應，斷為大丁大財，而丁財已減半矣，今人往往言某邊大洩者，未知此理故也，昌拜，指氣而言，非指水而言。

This section discusses the differences in terrain elevation around the burial site. The诀 says: the direction of life qi should be elevated, for when it is high, the qi naturally resides there and can flow down to nourish the burial site. The direction of evil qi should be low, for when it is low, the evil qi cannot rise from below. Moreover, the low depression in the evil direction has two advantages: first, it can attract the life qi from the high direction to flow over, and second, it can block the life qi from dispersing. For example, in the early period, the west was the evil direction and the east was the life direction: as long as the west is low, the evil qi cannot move to the east; while the life qi in the east naturally gathers. If one only relies on water to determine the burial site without considering the actual terrain elevation, once there is an error, it will wrongly predict great wealth and honor that does not come to pass, or wrongly predict great offspring and wealth that are already reduced by half. Nowadays, people often say "one side is leaking too much," precisely because they do not understand this principle, treating all depressions as leaks, without realizing that the places that should be low must indeed be low. Also, the terms "昌拜" refer to the movement of qi, not water, and should not be regarded as part of water methods.

平洋不患水淋頭，割腳水來卻自愁，隱隱田間流水過，如逢此劫斷生憂，時師只說水來聚，果曉墳前沖散否，離穴滿尋不足慮，天心水聚自然休。

Mountain dragons most fear "water pouring on the head" (water flowing down from behind the tomb site), but in flat plains where the terrain is level, there is no need to worry about this. Instead, the greatest concern is "cutting water" — water that flows along the base of the tomb, cutting off the life qi from beneath. This kind of water is often not obvious, merely flowing quietly through the fields. Once this happens, it is certain to bring troubles. Common teachers only say "water gathering is good," but they do not know to check whether the qi in front of the tomb has already been dispersed. In fact, as long as the water is not too close to the tomb and is well protected around, there is no need to worry. If the water at the "heavenly center" (the central point where all waters converge in front of the tomb) can gather and stay, then everything will be safe and trouble-free.

此節言水輪環抱，固足貴矣，而水輪之處，隔河對岸，低田之水來聚，下穴，以頭頂水輪，與隔河對岸低田，名為送水歸塘，有似乎兩馬同槽者，但兩馬同槽，是兩條河路，雙雙環抱，顯而易見，而送水歸塘，則一條是明明河路，對河低田，是隱隱水路相從，或低數尺或尺許，不比明河，故曰暗相來也，即如干方轉角，對河無數低田，作乾山巽是也，如作巽山幹，則又非送水矣。

This section says that although water bending and surrounding is valuable, one should be careful: at the place where the water bends, if there is low-lying farmland on the opposite bank with water flowing in, and when the tomb is located, the tomb's top is facing this bend of water and directly opposite the low-lying farmland on the other side, this pattern is called "sending water back to the pond." It looks somewhat like "two horses sharing a trough." However, "two horses sharing a trough" refers to two actual river paths that both encircle, which is clearly visible. In contrast, "sending water back to the pond" only has one clear river path, while the low-lying farmland on the opposite bank is merely an invisible water path, lower by several feet or so, different from the visible river. Therefore, it is called "darkly coming." For example, at the corner of the Qian direction, if there are many low-lying fields across the river, setting the mountain and direction as Qian mountain and Xun direction would form "sending water back to the pond." Conversely, if the mountain and direction are set as Xun mountain and Qian direction, it would no longer be considered "sending water back to the pond."

穴得水兮不用砂，有砂衛護亦堪嘉，零神低伏非高起，界煞迎生終是差，正位高翔偏踴躍，能回煞氣旺神遮，寸長尺短宜詳辨，失察絲毫即禍芽，橫蓋穴前稱妙格，兩邊拱抱護輪車，若還四面尖頭射，誤認文峰何足嗟。

In flat land, the term "sand" refers to raised embankments or earthen mounds surrounding the site, serving as protective features. The site only needs water; it does not necessarily require sand. However, having sand to protect it is also beneficial. In the direction of the zero god, the sand should be low and subdued, not high, otherwise both boundary evil and welcoming vitality will be lost. In the direction of the main god, the sand should be high and prominent, in order to block off evil energy and protect the prosperous god. The length of the sand, whether a little or a bit more, must be carefully discerned; overlooking even the slightest detail can lead to disaster. Sand that stretches horizontally in front of the site is considered a wonderful pattern, with the left and right sides embracing and surrounding it like protecting a wheel. If there are sharp points coming from all four sides and they are mistakenly regarded as "literary peaks," that is truly regrettable.

此節言零神之砂宜高，正神之砂宜低，不高，則煞氣不能界割，生氣不能引動，不低，則煞氣迴風而返，生氣高壓而掩蔽也，又要觀其形象，前為蓋砂，左右為護砂，秀麗生動，自然合吉，若如火形，四面射來，其凶莫甚。

This passage explains that the sand for the zero god should be high, and the sand for the main god should be low. If it is not high, the evil qi cannot be separated, and the life qi cannot be activated. If it is not low, the evil qi will return and reverse, and the life qi will be blocked and concealed by the high ground. One should note that these two sentences are opposite to the previous verse which says "the zero god should be low and subdued, and the main god should be high and soaring," as well as the previous note which states "the direction of life should be high, and the direction of evil should be low." The original text is like this, and it is likely that during copying, the characters for zero and main were swapped. Readers should refer to the surrounding text to determine the correct meaning. Additionally, one should look at the shape of the sand: those lying horizontally in front of the site are called "covering sand," and those on the left and right are called "guarding sand." Naturally, those with elegant and lively forms are auspicious. However, if the sand has a sharp, fiery shape and shoots from all sides, it will be extremely凶.

矗矗樓臺殿宇高，死生衰旺察秋毫，挨星既定零神訣，遠近看來休咎操，反氣迴風能不變，吉凶禍福應時遭，若還反轉隨機變，吉不吉兮凶可逃，一脊射來一代發，兩間射脊兩時豪，衰宮沖起翻來看，一脊儼如一把刀，大約旺宮名吉曜，一逢衰死便憂勞，百步之中宜審察，何須以外口嗷。

Highly towering buildings and palaces must be carefully examined for their prosperity and decline. First, use the "sequence of stars" to fix the nine stars, then use the "zero god formula" to distinguish between zero and main stars. Then judge good or bad fortune based on the distance between the building and the main point. If the walls can block the wind and cause it to return, this "reverse wind" will bring good or bad fortune according to the original direction if it does not change its nature. However, if it reverses and changes with the position, then what was originally good may not be good, and what was originally bad may escape. If a roof ridge points toward the main point, it indicates prosperity for one generation; if two roof ridges point together, it indicates prosperity for two generations of wealthy people. If the ridge points toward a declining position, it should be viewed in reverse—such a roof ridge is like a knife. In general, buildings located in a prosperous position are considered auspicious stars, but if they fall into a declining or dead position, they bring worries and troubles. All these can be carefully examined within a hundred steps from the main point, there is no need to pay attention to the noisy chatter of people beyond a hundred steps.

此節言屋宇高起名曰嶠星，若在零神，能弋蔭穴星，若在正神，便成煞曜，但要看遠近之分，若百步以外，則所回之風所返之氣，未能變換吉凶始效，若百步以內，則所回之風所返之氣，沖到穴中，已能變換，吉者非吉，凶者非凶也，如屋宇在幹，穴在巽，氣沖到乾方屋上，撞牆而轉回百步以內，未及變換，猶為巽氣，若百步以外，去穴已遠，回到穴中，仍變為幹氣，西非巽氣矣，餘類推。

This section discusses the house of Gao Qi called "Qiao Xing": when it is placed at the position of the zero god, it can return the wind and reverse the qi to protect the spirit star; but when placed at the position of the main god, it becomes a harmful star instead. However, using it to determine fortune or misfortune also depends on the distance. If the house is more than 100 paces away, when the wind and qi return, they have not yet changed their nature and still follow the fortune or misfortune of the original direction; if the house is within 100 paces, when the wind and qi reach the spirit point, they have already changed, so what was originally good is no longer good, and what was originally bad is no longer bad. One should pay attention to the wording and examples in the annotations, which are exactly opposite. When reading, one should take the examples as the standard. For example: if the house is in the Qian direction and the spirit point is in the Xun direction, the qi from the spirit point rushes to the house wall in the Qian direction, hits the wall and returns; if the house is within 100 paces, the qi has not had time to change, and when it returns to the spirit point, it is still considered Xun qi; if the house is outside 100 paces, it is far from the spirit point, and when the qi returns to the spirit point, it has changed into Qian qi and is no longer Xun qi. The same method applies to other directions.

莫以墩泡尋龍脈，三尺高時即是星，如在零神能庇廕，一逢正位便遭刑，更看形象土金秀，木與火形總不寧，尖宜旺宮也要避，衰宮秀麗亦伶丁，時師只說龍棲處，誤盡人家傷盡丁。此節言墩高三尺，便成星體，能操禍福之柄，調在零神吉，調在正神凶，固已，更要看形體，或土或金，旺宮有福，衰宮有禍，如木與火，旺宮且要避，衰不必言矣。

Do not take small mounds in the fields (dunpao) as dragon veins to search for, but you should not disregard them either: as long as they are three feet high, they are already considered a "star." If they fall in the position of the zero god, they can bring protection; but if they fall in the position of the main god, they will bring punishment. You should also examine their shape: earth and metal shapes are refined, while wood and fire shapes are always restless; sharp shapes should be avoided even if they are in a prosperous palace, and even if they are in a declining palace and look refined, they still indicate loneliness. Common teachers will only say this is the "dragon's resting place," resulting in misfortune for many people and harm to the family. The note on this section says: a mound three feet high becomes a star, capable of controlling fortune and misfortune; if placed in the position of the zero god it is auspicious, but if placed in the position of the main god it is inauspicious, and this point is clear; more importantly, you should look at its shape, whether it is earth or metal, and if it is in a prosperous palace it brings fortune, but if it is in a declining palace it brings misfortune; as for wood and fire shapes, even in a prosperous palace they should be avoided, and in a declining palace they are even worse.

嶠星矗矗休囚種，如遇橋樑福禍從，零位雄時能引氣，正神特凡生機壅，百步遙臨猶見阨，寧同墩泡近邊空，旺宮沖起擎天柱，衰死沖來凶惡縱，石與木兮猶要辨，木橋不若石橋重，墳門立柱牌坊整，其義寧殊橋路蹤。

The towering Qiao Star inherently distinguishes between being in a favorable position and being weak and confined. If this Qiao Star is transformed into a bridge, then fortune and misfortune will follow accordingly. When a bridge is built on the position of the zero god and is strong and imposing, it can bring life qi towards the site; but if it is built on the position of the main god, it instead blocks the flow of vitality. Even if the bridge is far away, a hundred paces from the site, it can still be seen to create obstacles; how much more so if it is close by, right next to the burial pit? If the bridge is built in a prosperous position, it will trigger a pillar that supports the heavens, indicating great fortune; but if it is built in a declining or dead position, it will bring forth reckless evil. Stone bridges and wooden bridges should also be distinguished: wooden bridges are generally not as heavy as stone bridges. As for upright pillars in front of the tomb and neatly arranged archways, the principles involved are no different from those of bridges and roads.

此節承上言屋宇墩泡嶠星矗矗，固為禍福之柄，至於橋樑，更甚眾人往來走動，其機更活，在零神能沖起生氣，在正神亦能沖起煞氣，故得時甚吉，失時亦甚凶，百步以外尚然吃緊，況於近照乎，至墳門巨石碑牌坊，則一樣論也。

This section continues from the previous text: buildings and towers of this kind, although they already hold the power to bring fortune or misfortune, bridges are different because people are constantly moving over them, making their qi more active than inanimate objects. Therefore, their influence is stronger. A bridge can stir up life qi when it is in the position of the zero god, and can also stir up evil qi when it is in the position of the main god. Because of its great power, it is especially auspicious when it is timely, and especially inauspicious when it is not. Even from a hundred paces away, it is so important; how much more so when it is right in front of the site? As for large stones in front of tombs, tombstones, and archways, they are all judged by the same principles.

路能界氣亦能迎，當與水神一樣評，大路灣環玄字體，陽神三折穴前縈，直來直去無生意，乙字灣身最有情，合著旺宮揶著水，愈多愈美福千禎，細墳小陌宜詳審，衰死來時土箭名，出煞收山王躲避，方許羅仙陸地行。

A road can both cut off the flow of qi and welcome it, so it should be evaluated as if it were a water deity. A major road that winds in the shape of the character 「玄」 with the three yang deities circling around the grave site is favorable. If it goes straight without any curves, it lacks vitality. If it comes in the shape of the character 「乙」, bending towards the grave site, it is most affectionate. If the road also aligns with the prosperous palace and is closely adjacent to flowing water, then the more roads there are, the better, bringing myriad blessings and auspicious signs. Even small paths in the fields should be carefully examined. If a path comes directly from a declining or dead direction, it is called 「土箭」. In such cases, one should use the method of 「out-slaying the evil and gathering the mountain」 to avoid its effects (in the song, the character 「王」 should be read as 「宜」, as it is a mistake in the original text, but it is recorded as such). Only then can one walk freely on land like a Bodhisattva or immortal.

此節言路亦大關風水，生旺而灣環則吉，衰死而硬直則凶，如得旺宮之水，又得旺宮之路以助之，發福愈甚，至於田間小路，亦當細看，如當直死射來，名為土箭，亦當躲避始為王美，不然難免吐血心痛之病也。

This section discusses the importance of roads in风水: if the road comes from the prosperous and vital direction and is winding and harmonious, it is auspicious. If the road comes from the declining and dead direction and is stiff and straight, it is inauspicious. If one has both the water from the prosperous palace and the road from the prosperous palace to support it, the blessings will be especially deep. As for the small paths in the fields, they should also be carefully examined: if they are directly in front of the mound and come straight from the dead direction, they are called "earth arrows," and one must definitely avoid them for completeness. Otherwise, one is likely to suffer from ailments such as spitting blood and heart pain. ("Wang Mei" should be read as "Quan" in the text, which is a corruption in the original manuscript.)

水輪轉處患堤防，有了陽防生氣傷，調在旺宮福減半，如逢衰位更參商，苟非痼癟聾和啞，折腳駝腰總是殃，若是滑流生氣散，一逢陽埧水盈囊，聯珠不算稱堤埧，節節相連定草塘，此屬平陽奇妙格，切無認錯貴推詳。

Where water bends and turns, the most dangerous thing is a dike running across it. With this yang dike, the life qi is cut off. If the dike is built in the prosperous position, it reduces good fortune by half; if it is built in the declining position, it becomes even worse, like the two stars Canopus and Shenchen never meeting. People born in such places are likely to suffer from chronic illnesses, dryness, deafness, muteness, or physical deformities such as broken legs, hunchback, or bent waist, all leading to misfortune. However, there are exceptions: if the water naturally flows smoothly and freely, dispersing the life qi, then a dike is actually needed to block it. The water would then be contained and filled, which is a good thing. One must also distinguish between "lian zhu" and a dike. If several ponds are connected in a chain, with only a narrow passage between them, this is called cao tang, a rare and wonderful pattern in flat land, and should not be mistaken for a dike. It is important to carefully examine and not miss this opportunity.

此節言水輪之處，不可有埧，有埧則間斷生氣，若非癟氣，即是啞子，至於滑流之水，有埧攔住，又屬甚妙，更有聯珠法，如池塘六七個，節節連來，中間腰斷，此非埧也，不可誤認，而棄此妙格。

This section says that in a bend of water, there should not be a dam, because a dam would cut off the life qi in the middle. Those who should come out would either be weak and emaciated or mute. As for water that flows smoothly and cannot be retained, having a dam to block it is actually very good, and this should be considered separately. There is also another method called "linked pearls" (lianzhu). For example, if there are six or seven ponds connected one after another, the middle part is narrow, appearing as if it is blocked, but in reality there is no dam. This point must not be misunderstood, otherwise such a wonderful pattern would be wasted.

井蠅雖小氣沖天，掌訣挨星不可愆，挨著生宮真氣到，偶逢衰死穴心穿，旺時秀麗逾文筆，煞氣沖沖天際懸，若非痴啞即盲病，切忌墳塋井底邊，百步之中宜遠避，失元斷定禍相連。此言井在生方，勝過文筆在衰方，患逾惡曜也。

A well's opening is small, yet its energy rises straight to the heavens. Therefore, when using the technique of palm star alignment to examine it, there must be no error. If it aligns with a prosperous and vital position, genuine energy will arrive; if it accidentally falls into a declining or dead position, that energy will directly pass through the tomb's center. When it is in a favorable position, its beauty surpasses even a literary peak; when it is in an unfavorable position, it produces a fierce malevolent energy high in the sky, resulting in people who are either mute or blind. Therefore, it is strictly forbidden to place tombs near a well, and one should keep at least a hundred paces away. Once the original energy is lost, calamities will surely follow. This passage explains that a well located in a favorable direction surpasses a literary peak; however, a well located in a declining direction causes more harm than ordinary evil stars.

諸凡惡曜都能化，糞窖牛池不可邊，芳馥一逢蕕氣散，十年猶臭莫能蠲，臭陽來達汙棺骨，汙穢閨門必定愆，不論生死都宜避，敗壞家聲須舍旆。此節言諸凡星峰都有生旺可論，惟牛池糞窖只有凶而無吉，一見遂宜避也。

Generally, evil stars can still be mitigated, but only the places of cowpits and cesspits should absolutely be avoided near graves. Even the most fragrant scent will be completely overpowered by the stench of weeds — the Classic of Documents, in the fourth year of Duke Xi, says, "One fragrance, one stench, even after ten years the stench remains," meaning that the stench cannot be removed even after ten years. This foul smell reaching the tomb will contaminate the coffin and the corpse; in terms of human affairs, it will lead to filth within the household and inevitably cause misfortunes. Therefore, whether these places are in the direction of life or death, they should be avoided, otherwise they will ruin the family's reputation, and the land must be abandoned. This passage explains that while general stars and peaks can still be discussed in terms of prosperity, auspiciousness, and misfortune, cowpits and cesspits are entirely凶 and have no auspicious aspects; once they appear, they should be avoided immediately.

水神實地宜星體，田角參差還要看，合看金形和土德，自能護衛穴中安，若遇尖峰如火射，縱然合運也心酸，一逢一射一兒喪，如遇兩峰兩子寒，更看反弓與凹進，反弓家賊先相殘，試看凹進來宵小，日夜提防怕不完。

In addition to the water deity, the actual physical form must also consider celestial bodies. Even the unevenness of the four corners of a field should be observed. If the four corners conform to the roundness of the metal form or the squareness of the earth form, they naturally protect the grave site and ensure stability. However, if sharp corners like those of fire appear, even if the original luck is favorable, it causes sorrow: one sharp corner may lead to the loss of a son; two sharp peaks may result in two sons suffering from loneliness. One should also examine whether the corners are "reverse bow" or "concave": if the reverse bow is outward, it indicates that family members will turn against each other internally; if it is concave, it invites external thieves, and even constant vigilance may not be sufficient to prevent theft.

此節言田角尖峰四射，最非佳格，向朝田角，亦要金土形，至於左右兩旁，亦宜圓潤，如若尖峰簇簇，定傷小口，反弓而出者，定主家賊，凹凸而進者，定多外盜，論到至此微妙極矣，要亦以元運為主。

This section states that the sharp peaks of the field corners shooting in from all sides are not a good pattern. The field corner facing the site of the grave should be of metal or earth shape; the field corners on both sides should also be round and smooth. If the sharp peaks come in clusters and shoot towards the site, it will surely harm the children. If the field corners curve outward, it indicates there will be internal betrayal within the family. If the field corners are concave or convex and point inward, it will bring in many outsiders as thieves. When discussing the site selection, it has become extremely subtle; however, in the end, it still depends on the main fortune of the original period, rather than just the shape.

灰塘雖小不宜輕，三尺低時即是星，墩泡嶠星同此論，一毫察及許通靈，若還開破穴星體，總算破軍切勿丁，穴後穴前宜飽滿，七灣八叉少穴寧。此節言灰塘當與墩泡同論，其旨明矣，更有穴前穴後七高八低，七凹八凸，雖旺方，總屬破軍，切不可認為吉曜，而當之也。

A small puddle of muddy water in the field, though small, should not be disregarded: as long as it is three feet deep, it is considered a "star," just like a mound or a hill, and only when it is observed in the slightest detail can it be considered spiritually significant. If such a puddle destroys the form of the main star of the site, it is regarded as "Pòjūn" (one of the nine stars representing destruction and ruin), and burial should not take place there. The front and back of the site should be full and complete; if they are twisted and broken, there will be no peaceful resting place. This passage explains that gray pools should be treated the same as mounds, and this meaning is clear. Additionally, if the front and back of the site are uneven, with some high and some low, some concave and some convex, even if they fall in a favorable direction, they still belong to Pòjūn, and must not be regarded as a favorable star to accept.

反弓之水實堪憂，要當飛砂一樣愁，反出不回僧道類，如逢迴轉客商遊，風吹婦女逃阡陌，賊盜戚凌恐不休，出仕之人多剝落，還遭公事半徒流，都天寶照宜參看，合著何宮效自酎。此節言反弓之水與山上飛砂同論，其凶莫甚，然其凶效必在，某卦位則如此應，某卦位則如彼應也。

Reverse bow water - water whose bend faces the site of the grave, curving outward like the back of a bow - is truly worrying, and should be regarded with the same concern as mountain dragons flying outward. If the water flows away and does not return, it indicates the departure of monks and religious people who leave home; if it flows out and then turns back, it suggests that descendants are traveling abroad as merchants or wanderers. This kind of water also corresponds to women being influenced by gossip and running away, and there may be no end to theft and banditry. Officials will suffer repeated loss and demotion, and face legal troubles, possibly ending up in prison or exile. These should be referred to in Yang Yunsong's "Dutian Baozhao Jing," to see which palace it falls into, and the effects will naturally become apparent. This section explains that reverse bow water is discussed in the same way as flying sand on the mountain, and its ominous effects are extremely severe. However, its ominous consequences are definite, and if it falls into a particular trigram position, it will produce that effect; if it falls into another trigram position, it will produce a different effect. It cannot be treated as a single case.

水輪環處患叉河，丁後丁前總有奇，縱不出宮真氣散，如逢出卦見殘多，高岸尖尖峰亂射，崇牙體樣禍藏窠，七叉八灣皆流破，一枝射一操戈，莫以旺宮貪遠照，破軍星體淚滂沱，手足傷殘兼小口，禿頭盲瞽類斧柯，會同嶠體詳休咎，要看何宮效不訛。

Water bending and surrounding an area is most feared when there are branches of rivers splitting off: graves before and after will inevitably bring some strange incidents. Even if these branch rivers have not yet flowed out of their original palace, the true energy has already scattered; if they further flow out of the main hexagram, the signs of destruction will be even more numerous. If both banks are high and sharp peaks shoot out in disorder, forming a shape like the teeth of a rack for hanging bells (as mentioned in the "Book of Songs · Zhou Songs · You Gu" as "Chong Ya"), calamity is hidden within this depression; seven or eight bends and splits everywhere, each branch shooting out is like being cut by weapons once. Do not be tempted by its position in a prosperous palace, thinking it gives distant protection — any that form the shape of the Broken Army star will only cause people to weep like rain: the consequences include injuries to hands and feet, and also harm to children, producing bald and blind people, all appearing as if they have been chopped by an axe. To judge these, one must also consider the Star of the Peak together, carefully investigate fortune and misfortune, and also determine which palace it falls into, so that the prediction will not be wrong.

此節言百步以內，要星體完全，如若高崗河道，了了叉叉，如崇牙樣斧柯樣，其凶莫甚，要之，與嶠星皆要看，某位則某事效，某位則某處應也。

This section says that within a hundred steps in front of the tomb site, all the stars should be complete and intact. If high ground and river channels are broken and fragmented, crossing each other in disorder, forming shapes like the teeth of a comb or like a斧 head cutting through, then there is no greater凶 than this. In summary, these fragmented forms should be considered together with the峤 stars: if they fall on a certain position, they correspond to a certain event; if they fall on a certain position, they correspond to a certain person's body, each having its own specific meaning.

諸凡破體看何位，二十四位逐位當，壬子癸中逢此劫，定然家母禍來償，偏居癸位婦人受，倚在壬方男子殃，八卦排來同此論，一到人墳曉吉昌。

Whenever there is a broken form, one must observe which position it falls upon, and each of the twenty-four mountains takes its turn to bear the consequence. For example, if this calamity occurs in the hexagram of Ren, Zi, and Gui, it will certainly be the mother in the family who bears the misfortune. If it falls specifically on the Gui position, it will be the woman who suffers; if it is near the Ren direction, then the man will be affected. This principle applies to all eight trigrams in sequence. When one examines a tomb, one can immediately determine its fortune or misfortune.

此節總承上二節言，諸凡惡曜固甚凶矣，然其凶處要看某位某人承當，即如坎卦是先天坤也，坤為母，故云家母，癸為陰位，故云婦人，壬為陽位，故云男子，且要八卦屬在人身中何體者，如艮為手，定為傷手，震為足，定要傷足，離為目，定要傷目之類，然總要以先天八卦為主，如先天離，即後天震，坎震有墩阜蔽塞，或支河界割，即可斷其為目疾也，八卦覆墳之訣，春光盡洩於此矣，八卦分體之義，詳在易經繫辭可考。

This section summarizes the previous two sections: all evil stars are extremely凶, but where the凶 lies and who bears it depends on where they fall. For example, the later heaven's Kan trigram corresponds to the earlier heaven's Kun position, and since Kun represents the mother, it is called "mother";癸 is a yin position, so it is called "woman";壬 is a yang position, so it is called "man." Additionally, one must consider which part of the body each of the eight trigrams corresponds to on the human body: Gen represents the hand, so it is judged to injure the hand; Zhen represents the foot, so it is judged to injure the foot; Li represents the eye, so it is judged to injure the eye, and so on. However, when making judgments, one should always take the earlier heaven trigrams as the main reference. For instance, the earlier heaven's Li position corresponds to the later heaven's Zhen position. If there are hills or obstructions in both the Kan and Zhen positions, or if there are tributary rivers that divide them, it can be determined that the effect will be on eye diseases. This entire method of using the eight trigrams to examine old tombs and determine their auspiciousness or inauspiciousness has now been fully revealed, with all the secrets exposed. As for the reasoning behind how the eight trigrams correspond to different parts of the human body, it is detailed in the Book of Changes. It can be referenced (the statement about the eight trigrams corresponding to the human body actually comes from the "Sayings of the Trigrams," but the original text says "Great Treatise," which is likely a memory error; the current version is recorded as such).

楊公妙訣枕中秘，口授無書寶惜深，我為註明掌訣意，更將餘訣括詠吟，言言總是先賢授，半點絕無杜選心，遇著福綠無亂洩，深藏珍秘是同音。此節言楊公妙訣有口授無書傳，我既以要訣註明，在辨正一書注中矣，更將餘訣括成此歌，以告世人也。

Master Yang (Yang Yunsong)’s secret method is concealed in a secret manuscript hidden in the pillow, traditionally passed down orally without being written down, and deeply cherished by predecessors. The author says: I have explained the meaning of the method of palm pushing and arranging one by one, and summarized the remaining methods into songs to recite; every sentence here is passed down by the ancients, and not a single word is fabricated or selected by myself. If one does not have the right fortune, do not recklessly reveal it; instead, keep it deeply hidden and cherished, which conforms to the original intention of the predecessors in transmitting the method. This section refers to: Master Yang's secret method was only transmitted orally and not written down. The author has already explained the essential techniques in the annotations of the book "Rectifying Geomancy," and summarized the remaining methods into this song to inform the world.

天元古鏡歌上下二卷辭句鄙俚，其為偽託大鴻先生無疑，而蔣氏子孫仍附於大鴻歸厚錄末卷者，使人開卷自知無俟排擊也，然書雖偽託，其義亦多，可採或以其能發明大鴻之書而存之與。嘉慶丙子八月初九日燈下杜薇之跋。

The "Ancient Mirror Song of the Heavenly Origin" consists of two volumes, with coarse and vulgar language. It is undoubtedly a forgery attributed to Mr. Jiang Dahong. His descendants still appended it to the final volume of Jiang Dahong's "Record of Returning to Thickness," intending for people to recognize its authenticity or falsehood at a glance upon opening it, without needing others to refute it. Although the book is a forgery, it contains some valuable principles. Perhaps precisely because it can elaborate on Jiang Dahong's writings, it has been preserved. On the ninth day of the eighth lunar month in the year Bingzi of the Jiaqing era (the 21st year of Jiaqing, 1816 AD), by the light of the lamp, Du Wei wrote this preface.