Zang Shu (葬書) · Volume 1

葬者乘生氣也。生氣即一元運行之氣，在天則周流六虛，在地則發生萬物。天無此則氣無以資，地無此則形無以載。故磅礴乎大化，貫通乎品彙，無處無之，而無時不運也。陶促曰：先天地而長存，後天地而固有。蓋亦指此云耳。且夫生氣藏於地中，人不可見，惟循地之理以求之，然後能知其所在。葬者能知其所在，使枯骨得以乘之，則地理之能事畢矣。

The fundamental principle of burial is to enable the remains of ancestors to connect with the "life qi" of the earth.the so-called life qi refers to the vital energy that flows throughout the universe, circulating in the heavens above and developing all things below. If heaven lacks this qi, the qi of all things would have no source; if earth lacks it, the forms of all things would have no support. Therefore, this qi pervades the entire process of creation, permeates all categories, is present in every place, and never ceases. Tao said it "exists before heaven and earth yet has always been there, and continues after heaven and earth yet is inherently present," referring precisely to this qi. This life qi resides within the earth, invisible to the naked eye, and can only be understood by following the patterns of mountains and rivers. Only then can one determine where it converges. A skilled person performing burial can locate this qi, allowing the remains to receive it. This is the essence of the entire discipline of geomancy.

五氣行乎地中，發而生乎萬物。五氣即五行之氣，乃生氣之別也。夫一氣分而為陰陽，析而為五行，雖運於天，實出於地。行則萬物發生，聚則山川融結。融結者，即二五之精、妙合而凝也。

The five elements' qi, metal, wood, water, fire, and earth, circulate within the earth. Once activated, they give birth to all things. Here, the term "five qi" refers to the qi of the five elements, which are actually manifestations of life qi. Originally, the unified qi became divided into yin and yang, and then further differentiated into the five elements. Although these five elements' qi move in the heavens, their origin lies beneath the earth. When the five elements' qi spread out, all things sprout and grow; when they gather together, mountains and rivers take form. This process of forming shapes is the subtle combination of yin and yang qi with the essence of the five elements, resulting in the凝聚 of form.

人受體於父母，本骸得氣，遺體受蔭。父母骸骨，為子孫這本；子孫形體，父母之枝。一氣相應，由本而達枝也。考試程子曰：卜其宅兆，卜其他地之美惡也。地美則神靈安，子孫盛，若培壅其根而枝葉茂，理固然也。惡則反是。

A person's physical form is inherited from their parents. If the parents' bones receive life qi, then their descendants, as the remains of the parents, will benefit from this. The parents' bones are the foundation for their descendants, while the descendants' bodies are like the branches of the parents. They all originate from the same qi and correspond to each other. The qi flows from the root to the branches. Cheng Yi said: When selecting a burial site for ancestors, what is being chosen is the quality of the land. If the land is good, the ancestors' spirits will be at peace and the descendants will flourish, just as when you cultivate the roots, the branches and leaves naturally become abundant. This is the natural way. If the land is bad, the result is exactly the opposite.

蔡季通曰：生死殊途，情氣相感，自然默與之通。今尋暴骨，以生人刺血滴之而滲入，則為親骨肉，不滲則非。氣類相感有如此者。則知枯骨得蔭，生人受福，其理顯然，不待智者而後知也。

Cai Yuan ding (style name Jitong) said: The living and the dead, though traveling different paths, can still feel each other's emotions and qi, naturally and silently communicating. Now, when searching for exposed, unclaimed bones, one lets a living person prick their finger and drop blood on them. If the blood seeps into the bone, they are blood relatives; if not, they are not. Like qi of the same kind responds to each other, it can reach such a point. From this we can see that dry bones can receive blessings, and the living can thus receive blessings, the reasoning is clear, needing no clever person to explain.

或謂抱養既成，元非遺體，僧道嗣續，亦異所生，其何能蔭之有？而不知人之心通乎氣，心為氣之主，情通則氣亦通，義絕則應本絕。故後母能蔭前母子，前母亦發後母兒。其在物則萎藪螟蛉之類是也，尚何疑焉。

Some people question: Adopted children are not the bodies of our ancestors, and the successors of monks and Taoists have nothing to do with their birth, so how can the ancestral graves benefit them? This is not understanding the principle that human hearts and qi are connected. The heart is the master of qi, and when feelings and intentions are connected, so is the qi. When the bond of kindness and duty is broken, the fundamental connection of response is also broken. Therefore, a stepmother can benefit the son of her predecessor wife, and the grave of the predecessor wife can bring prosperity to the son of the stepmother. In the realm of creatures, the wasp carries the silkworm's young and eventually becomes its kind, which is exactly the same principle. So what is there to doubt?

經曰：氣感而應，鬼福及人。父母子孫，本同一氣，互相感召，如受鬼福，故天下名墓，在在有之。蓋真龍發跡，迢迢百里，或數十里，結為一穴。及至穴前，則峰巒矗擁，眾水環繞，疊樟層層，獻奇於後，龍脈抱衛，砂水貧聚。形穴既就，則山川這靈秀，造化之精英，凝結融會於其中矣。

Ancient texts say that when life qi is activated, the ancestors can bestow blessings upon their living descendants. Parents and descendants belong to the same qi, and they call each other, like receiving the blessings bestowed by ancestors, so there are famous tombs everywhere in the world. Generally, true dragons appear, stretching for hundreds or tens of miles, and finally form a burial site. When arriving at the burial site, peaks stand tall and encircle it, while numerous waters flow around and embrace it, with layers of curtains and successive layers of barriers. Behind, extraordinary beauty is presented; the dragon pulse surrounds and protects, and the terrain and waters gather and do not disperse. Once the form and burial site are formed, the spiritual essence of mountains and rivers, and the refined essence of nature, are gathered and merged here.

苟盜其精英，空竊其靈秀，以父母遺骨藏於融會之地，由是子孫之心寄託於此，因其心之所寄，前能與之感通，以致福於將來也。是知人心通乎氣，而氣通乎天。以人心之靈，合山川這靈，故降神孕秀，以鍾於生息之源，而其富貴貧賤，壽夭賢愚，靡不攸繫。

If one can steal this elite quality and secretly obtain this spiritual brilliance, and place the parents' bones in a harmonious land, the descendants' thoughts will be attached to it. Because the heart has a place to rely on, it can connect with the earthly energy, thus attracting blessings in the future. From this we can see that the human heart communicates with energy, and energy communicates with heaven. By using the clarity of the human mind to harmonize with the spiritual brilliance of mountains and rivers, the divine spirits descend and the refined energy is nurtured, all converging at the source that nurtures the descendants. The descendants' wealth or poverty, longevity or early death, wisdom or dullness, none of these are unrelated to this.

至於形貌之嬌丑，並皆肖象山川這美惡，故篙丘嶽生申，尼丘孕孔，豈偶然哉！嗚呼，非葬骨也，乃葬人之心也；非山川之靈，亦人心自靈耳。世有往往以遺骨棄諸水火而無禍福者，蓋心與之離故也。

As for the beauty or ugliness of a person's appearance, they are similar to the beauty or ugliness of the mountains and rivers where they are buried. Hence, Mount Song's lofty and majestic terrain gave rise to Shen Bo, and Mount Niqiu's outstanding features gave birth to Confucius. How could this be a mere accident! Alas, what is actually buried is not the bones, but a person's heart; it is not the mountains and rivers themselves that have spirit, but rather the clarity of the human mind. Often in the world, people throw their ancestors' bones into water or fire without experiencing any misfortune or blessing, precisely because their hearts have already separated from them.

是以銅山西崩，靈鍾東應。漢未央宮一日無故鍾自嗚，東方朔日：必生銅山崩應。未幾西蜀果奏銅山崩，以日擯之，正未央鳴之日也。帝問朔何以知之，對曰：銅出於山，氣相感應，猶人受體於父母也。帝嘆曰：物尚樂，況於人乎！昔曾子養母至孝，子出，母欲其歸，則口齒指，而曾子心痛。人凡父母不安而身離待側，則亦心痛，特常人孝心薄而不自覺耳。故知山崩鐘應，亦其理也。

Therefore, when the copper mountains in the west collapse, the spiritual bells in the east will ring in response. Once, a bell in the Han dynasty's Weiyang Palace rang on its own without any reason. Dongfang Shuo said that it must have been caused by the collapse of the copper mountain. Soon after, a report came from Xishu that the copper mountain had collapsed, and according to the date, it was exactly the day the bell in Weiyang Palace rang. Emperor Wu asked Dongfang Shuo how he could predict this, and he replied: copper comes from the mountains, and the two are connected by their qi, just like a person's body comes from their parents. Emperor Wu remarked, "Even objects are like this, how much more so people!" In the past, Zeng Shen was extremely filial to his mother. When his son was away, if his mother wanted him to return, she would bite her finger, and Zeng Shen would immediately feel pain in his heart. Similarly, when a person is not by the side of his parents and they are distressed, he will also feel pain in his heart, but ordinary people have shallow filial piety and do not realize it. Thus, the collapse of the mountain causing the bell to ring is based on the same principle.

木華於春，栗芽於室。此亦言一氣之感召也。野人藏栗，春至，栗木華，而家藏之栗亦芽。實之去本已久，彼華此芽，蓋以本性原在，得氣則相感而應，亦獄父母之骨葬乘生氣而子孫福旺也。夫一氣磅礴於天地間，無端倪，無終窮，萬物隨時運化，本不自知，而受造物者亦不自知也。

In spring, trees bloom and chestnuts stored indoors also sprout — this is also about the influence of a single vital energy. Country people store chestnuts, and when chestnut trees on the mountain bloom in spring, the chestnuts stored at home also sprout. Chestnuts have been separated from their mother tree for a long time, yet when flowers bloom there, sprouts appear here. This is because their original nature remains intact, and they respond to the energy as soon as it arrives. This is similar to the situation where the bones of parents buried with vital energy lead to the prosperity of their descendants. Between heaven and earth, vital energy is vast and boundless, without beginning or end. All things change in accordance with the natural order, without awareness, just as those who receive the grace of heaven and earth are also unaware of it.

蓋生者氣之聚，凝結者成骨，死而獨留，故葬者反氣入骨，以蔭所生之法也。乾父之精，坤母之血，二氣感合，則精化為骨，血化為肉，復藉神氣資乎其間，遂生而為人。及其死也，神氣飛揚，血肉消潰，惟骨獨存。而上智之士，圖葬于吉地之中，以內乘生氣，外假子孫思慕，一念與之吻合，則可以復其既往之神，萃其已散之氣。蓋神趨則氣應，地靈而人傑，以無為有，借偽顯真，事通陰陽，功奪造化，是為反氣入骨，以蔭所生之法也。

A living person is a gathering of qi. The condensed part becomes bones. When a person dies, only the bones remain, so burial is the method of returning the qi back into the bones to benefit the descendants. The father's essence belongs to Qian (Heaven), and the mother's blood belongs to Kun (Earth). The two qi interact and combine, the essence transforms into bones, the blood transforms into flesh, and then the divine qi nourishes in between, thus forming a person. When death comes, the divine qi disperses, the flesh and blood dissolve and decay, leaving only the bones. The wise seek to bury the bones in a favorable location: internally connecting with the earth's life qi, externally relying on the sincerity of descendants' thoughts, and with one thought harmonizing with the earth's qi, they can summon the departed spirit and gather the dispersed qi. When the spirit tends towards it, the qi responds accordingly. A spiritual land produces outstanding people; from nothing, something is created, using a false appearance to reveal the true principle. This matter connects yin and yang, and its merit surpasses creation and transformation—this is the method of 'returning qi into the bones to benefit the descendants.'

丘壠之骨，岡阜之支，氣之所隨。丘壠為陰，岡阜為陽。丘言其高，骨乃山這帶石者。壠高不能自立，必藉石帶土而後能聳也。岡者跡也，土山為阜，言支之有毛脊者。壠之有骨，氣隨而行則易見，支無石，故必觀者毛脊而後能辨也。然有壠而土、支而石、壠而隱、支而隆者，又全藉乎心目之巧以區別也。

High and towering ridges have stone as their bones, while low and flat hills form branches. The life qi follows these bones and branches. Ridges belong to yin, and hills belong to yang. A ridge refers to its high and towering form, and the bone refers to the stony part within the mountain—such a ridge cannot stand tall without the stone supporting the soil. A hill refers to the trace of a vein, and a soil hill is called a阜, referring to those with a slight ridge on top. Ridges have stone bones, and the qi follows the bones, which is easier to see. Branches have no stone, so one must observe the slight ridge to distinguish them. However, there are also ridges that are purely soil and branches that have stone, and sometimes ridges are hidden while branches are prominent. In such cases, one must rely on keen eyesight and clever thinking to distinguish them.

經曰：氣乘風則散，界水則止。謂生氣隨支攏體質滸，滔滔而去，非水界則莫之能止。及其止也，必得城郭完密，前後左右環圍，然後能藏風，而不致有蕩散之患。經云：明堂惜水如惜血，堂裡避風如避賊。可不慎哉！

The ancient texts say: Life Qi once meets wind, it disperses; when it meets a water boundary, it stops. This means Life Qi follows the form of ridges and valleys, flowing continuously. If there is no water to cut it off, there will be nothing to stop it. When it stops, there must be a complete and solid mountain form, surrounding it on all sides, so that it can be contained and not dispersed. Therefore, the texts also say: In the Bright Hall, water is cherished as one would cherish blood; wind is avoided as one would avoid thieves. How could this not be taken seriously!

古人聚之使不散，行之使有止，故謂之風水。高城之地，天陰自上而降，生氣浮露，最怕風寒，易為蕩散。如人深居密室，稍有躥隙通風，適當肩背，便能成疾。故當求其城郭密固，使氣之有聚也。平支之穴，地陽自下而升，生氣沉潛，不畏風吹。[缺]出在曠野，雖八面無藏，已自不覺。或遇穴晴日朗，其溫和之氣自若，故不以寬曠為嫌，但瑞橫水之有止，使氣之不行也。此言支城之取用不同有如此。

Ancient people gathered life qi to prevent it from dispersing and guided the flowing qi to make it stop, hence calling it "feng shui." For a high hill, the heavenly yin qi descends from above, and the life qi emerges on the surface, which is most afraid of wind and cold, easily scattered; it is like a person living in a secluded room, where even a single gap allowing wind to blow directly on the shoulders and back can cause illness. Therefore, it is necessary to have the surrounding mountains forming a secure enclosure like a city, so that the qi can gather. In contrast, a flat branch site is the opposite: the earthly yang qi rises from below, and the life qi remains hidden inside, not fearing wind; even if it is in the middle of an open field, with no obstructions on all sides, it does not feel affected. Sometimes when the weather is clear and sunny, the warm qi in the site remains unchanged, so it does not mind being open and spacious, as long as there is a transverse body of water to block it and make the qi stop, preventing it from escaping. The difference in using branches and hills lies precisely here.

風水之法，得水為土，藏風次之。支攏二者俱欲得水，高坡之地，或從腰落，雖無大江攔截，亦必池塘以止內氣，不則運河不稍遠，而隨身金魚不可無也。儻金魚不界，則謂之雌雄失經，雖藏風亦不可用。平支之地，雖若無蔽，但得橫水攔截，何嫌寬曠。故二者皆以得水為上也。

The method of feng shui emphasizes first obtaining water, and secondly, concealing wind. Both branches and ridges must obtain water: on high ground, if the dragon line descends from the mountain waist and there is no large river to block it, there must still be a pond to stop the internal energy; otherwise, the canal will not extend far, and the close water called "gold fish water" must not be missing. If the gold fish water does not come to meet, it is called the male and female lines losing their proper alignment, and even if wind is concealed, it is not usable. On flat ground, although it seems to have no obstruction, as long as there is a transverse water to block, there is no need to worry about its openness. Therefore, both branches and ridges prioritize obtaining water above all else.

經曰：外氣橫形，內氣止生。蓋言此也。水流土外，謂之外氣；氣藏土中，謂之內氣。故必得外氣形橫，則內之生氣自然止也。此引經以結上文得水為上之意。

The ancient text says: External qi flows across and forms shapes, while internal qi settles in the earth and generates movement — this precisely explains the principle mentioned above. Water flowing outside the soil is called "external qi"; qi stored within the soil is called "internal qi." Therefore, there must first be external water flowing across to form shapes, which then stops the internal qi in the soil and causes it to gather. This is using the ancient text to conclude the previous point about "water being the highest priority."

何以言之？氣之盛雖流行，而其餘者猶有止；雖零散，而其深者猶有聚。高壠之地，落勢雌雄，或去或止，各有[缺]作自[缺]一地可盡其力量也。而好龍多從腰落，分佈枝蔓於數十里之間，或為城郭朝樂官曜禽鬼捍門華表羅星之類，皆本身自帶不可為。彼既流行，而餘者非止也，但當耱其聚處，而使之不散耳。

How do we know this? When the qi is at its peak, although it flows continuously, its residual qi still has a place where it stops. In places where the qi seems scattered, there is still a hidden part that gathers together. On high ridges, the falling qi has both male and female forms, either going away or stopping, each following its own method, and no single place can exhaust the entire dragon's strength. Good dragons mostly descend from the mountain waist, spreading their branches over dozens of miles, or transforming into cities, facing mountains, joyful mountains, official stars, bright stars, birds, ghosts, gatekeepers, honor posts, and lotus stars, all of which are inherent to the dragon's body, and cannot be forced. Since the main qi is still flowing, the residual qi is not entirely stopped, so we just need to find where it gathers, preventing it from dispersing.

平支之龍，大山跌落平洋，四畔曠闊，其為城郭，亦不過高逾數尺而已，且去穴遼遠，朝山一點，在乎雲靄之表，人莫不以八風無蔽為嫌，又豈知支戲氣隱，若零散而其深者猶有聚也，但得橫水攔截，使之有止耳。此方支攏之氣盛者如此。

The flat branch dragon is when a large mountain falls into a flat and open area, with wide surroundings on all sides; the so-called city walls are not much higher than a few feet, and are far from the main ridge. The facing mountains are only a single point, hidden behind clouds. People all dislike this kind of terrain because it allows wind to come from all directions and offers no shelter, but they do not realize that the flat branch terrain is low and concealed, with its energy also hidden. Although it appears scattered, the hidden part still has a gathering. As long as there is a cross stream to stop it, it will be sufficient. This is the situation of the flat branch dragon when its energy is strong. The same applies to the mountain ridge dragon.

故藏於涸燥者宜深，藏於坦夷者宜淺。上句方攏，下句言支。高壠之地，陰之象也，氣在內，強剛而覺悟下，故言涸燥當深葬。平支之地，陽之象也，氣在外，弱柔而浮上，故方坦夷當淺葬。

Therefore, when burying in a high and dry place, it is suitable to dig deep, and when burying in a flat area, it is suitable to dig shallow. The previous sentence refers to the ridge, and the next refers to the branch. A high ridge area belongs to the yin image, with the energy gathering internally, strong and sinking downward, so it is said that a high and dry terrain should be buried deeply. A flat branch area belongs to the yang image, with the energy floating externally, weak and rising upward, so it is said that a flat terrain should be buried shallowly.

經曰：淺深得乘，風水自成。高攏之葬，潛而弗彰，故深，取其沉氣也；平支之葬，露而弗隱，故淺取，其浮氣也。得乘者，言所葬之棺，得以乘其生氣也。淺深世俗多用九星白法以定尺寸，謬也。不若只依金銀爐底求之為得。

Ancient texts say: If the depth is properly controlled, one can capture the life qi, and the风水 will naturally become correct. When burying on a high hill, it should be concealed rather than exposed, so it should be deep, taking the qi that lies beneath; when burying on a flat land, it should be exposed rather than hidden, so it should be shallow, taking the qi that floats above. What is meant by "getting the qi" is that the coffin is exactly positioned to receive the life qi. As for depth, the common practice of using the nine stars and purple white method to determine measurements is wrong. It is better to rely on the old method of "gold and silver furnace bottom" to seek it out.

夫陰陽之氣，噶而為風，升而且為雲，降而為雨。凡所以位天地、育萬物者，何莫非此氣邪！斯蓋因曰葬乘生氣，故重舉以申明其義。愚嘗謂能生能殺，皆此氣也。葬得其法，則為生氣，失其道，則為殺氣。如所謂加減饒借吞吐浮覺之類，並當依法而剪裁之，不致有擅殺沖刑破腮翻斗之患也。

Yin and yang qi, when exhaled, becomes wind; when rising, becomes cloud; when falling, becomes rain. Whatever can stabilize the heavens and earth and nurture all things is none other than this qi. Here it is mentioned again because the previous text spoke of "burial in accordance with life qi," so this is used to clarify its meaning. I believe that what can both create and destroy is all the same qi: when burial methods are proper, it is life qi; when burial methods are improper, it becomes killing qi. For instance, the techniques mentioned in point selection such as adding, subtracting, allowing, borrowing, swallowing, spitting, floating, and sinking should all be handled according to principles to avoid calamities such as mutual conflict, punishment, and overturning.

夫土者氣之體，有土斯有氣，氣者水之母，有氣斯有水。氣本無體，假土為體，因土而知有此氣也。水本無母，假氣為母，因氣而知有此水也。五行以天一生水。且水何從生哉？生水者金也，生金者土也。土腹藏金，無質而有其氣。乾藏坤內，隱而未見，及乎生水，其兆始萌。言氣為水母者，即乾金之氣也。世人不究本源，但以所見者水爾，故遂以水為天地之始，蓋通而未精者也。

Earth is the form of Qi, and only with earth can Qi exist; Qi is the mother of water, and only with Qi can water exist. Originally, Qi has no form and uses earth as its body; people come to know of Qi through earth. Water originally has no mother and uses Qi as its mother; people come to know of water through Qi. The Five Phases school says "Heaven produces water," but from where does water come? It is metal that produces water, and metal is produced by earth. Within the body of earth lies hidden metal, though it has no physical form, it has its Qi; the metal of Qian is hidden within the earth of Kun, not yet revealed, until water is produced, then its signs begin to appear. The saying that Qi is the mother of water refers to this Qi of Qian metal. People do not trace back to the source, but only see water before them, thus taking water as the beginning of heaven and earth. This is understanding the general idea but not the subtle details.

經曰：土形氣形，物因以生。生氣附形而有，依而行，萬物亦莫非[缺]也。此引經結上有文有土斯有氣之意。未氣行乎地中，其行也因地之勢，其聚也因勢之止。氣行地中，人不見，其始也則因地之勢而知其行，其次也又因勢之止而知其聚也。

The ancient text says: When earth has form, qi also has form, and all things rely on it for growth. Life qi exists by attaching to form, and it flows along form. All things arise from this. This is using the text to conclude the previous idea that "there is qi only when there is earth." Life qi flows beneath the earth, its movement depends on the terrain's direction, and its gathering depends on where the terrain stops. Qi moves underground, which humans cannot see. One can first determine where the qi flows by observing the terrain, and then determine where it gathers by observing where the terrain stops.

葬者原其起，乘其止。善葬者，必原其起以觀勢，乘其止以扦穴。幾言止者，乃山川融結，奇秀之所有，非明眼莫能識也。《片玉髓》云：草上露華偏在尾，花中香味總居心。其止之謂與！或謂粘穴乘其脈之盡處為止，然則蓋倚撞安可以止雲。不知人正恐後世不識止處，故立為四法以乘之。夫蓋者止於蓋，倚者止於倚也，撞粘莫不皆然，唯觀義之所在，高低正側，何往而非止乎！

Burial should trace the origin of the dragon, and take advantage of where the dragon comes to rest. A skilled person in burial will first trace the trend of the dragon to observe the overall situation, then take advantage of where it comes to rest to determine the site. Any place that is said to be 'stop' is where the mountains and rivers converge and where extraordinary beauty is concentrated; it is not something that can be recognized without sharp eyes. The "Piece of Jade Essence" says: dew on grass tends to gather at the tip of the leaf, and the fragrance of flowers is always hidden in the heart of the flower. This is precisely referring to the concept of 'stop'. Some people think that only when the site is attached to the end of the dragon's ridge can it be considered as 'stop', then would the methods of covering, leaning, and colliding not be considered as 'stop'? In reality, the ancients feared that later generations would not be able to accurately identify the 'stop' point, so they established the four methods of covering, leaning, colliding, and attaching to take advantage of it. The method of covering stops at the point of covering, the method of leaning stops at the point of leaning, and the methods of colliding and attaching also follow the same principle; one simply needs to observe where the site falls, regardless of its height, direction, or angle, for wherever it falls, isn't that where the dragon stops?

地勢原脈，山勢原骨，委蛇東西，或為南北。平夷多土，陡瀉多石，支之行必認土脊以為脈，城之行則求石脊以為骨。其行度之勢，委蛇曲折，千變萬化，本無定式，大略與丘攏之骨、岡阜之支略同。

The flow of flat land should be traced back to the soil ridge, while the flow of mountain ridges should be traced back to the stone ridge. They meander and twist, either running east-west or north-south. In flat areas there is more soil, while in steep and precipitous areas there is more stone. When observing the movement of branch dragons, one must recognize the soil ridge as the pulse; when observing the movement of mountain dragons, one must find the stone ridge as the bone. Their movement and posture are winding and twisting, with countless variations, originally having no fixed form. Basically, this is the same principle as mentioned earlier, that hills and ridges rely on their bones and ridges respectively.

千足為勢，百尺為形。千尺言其遠，指一枝山之來勢也。百尺言其近，指一穴地之成形也。勢來形止，是謂全氣，全氣之地，當葬其止。原其遠勢之來，察其近形之止，形勢既順，則山水貴合，是為全氣之地。又當求其止處而葬之，斯盡善矣。止之一字，最謂吃緊。世之葬者，不乏全氣之地，但於止處則有味焉耳。

Assessing the "form" by the hundred feet and the "force" by the thousand feet. The thousand feet refer to the distant view, indicating the overall momentum of a mountain range coming to a point; the hundred feet refer to the near view, indicating the specific shape formed by a site. When the distant momentum comes and the near shape stops, this is called "complete energy." A site with complete energy should be buried at the place where it stops. Trace back the origin of the distant momentum and examine where the near shape stops. Since form and momentum are in harmony, mountains and water can meet in a favorable place, which is the site with complete energy. It is also necessary to further determine the exact stopping point before burial, which is considered perfect. The character "stop" is most important: people who bury the dead do not lack sites with complete energy, but they lack the true understanding of the stopping point.

夫千里來龍，五足人手，才差一指，盡廢前功，縱奇峰聳拔，秀水之玄，皆不為我用矣。若得其傳，知其止，則如數二三，辨黑白，人或見其莽然可左可右可移可易，而不知中間自有一定不易之法、尺寸不可遷改者。《摜》云：立穴若還裁不正，縱饒吉地也徒然。高低深淺如葬誤，福變為災起禍懲。

A dragon ridge coming from a thousand miles, when it reaches the point where it settles and is taken into hand, if it deviates by even a finger's width, all the previous effort is wasted; even if there are strange peaks rising high and beautiful waters winding around, they are no longer of use. If one can obtain the true transmission and recognize the stopping point, then it is as clear as counting one, two, three, or distinguishing black from white. To outsiders, that vast expanse of wilderness seems as if it can be left or right, moved or changed, but they do not know that within it there is a fixed and unchanging method, with no room for alteration. An ancient诀 says: if the site is determined incorrectly, even if there is a good place it is wasted; if the high or low, deep or shallow is buried incorrectly, blessings become calamities.

宛委自復，迴環重複。宛委自復，指其勢而言。或順或逆，即委蛇東西或為南北之意也。迴環重複，以其形而論。層拱疊繞，即朝海拱辰之義也。全氣□地，其融結之情如此。

The dragon vein winds and twists, turning back upon itself. The surrounding mountains and waters encircle it layer upon layer, combining repeatedly. "Wan Wei Zi Fu" refers to the terrain's form: the earth plate curves either in a forward or backward direction, which corresponds to the previous mention of "winding east and west, or moving north and south." "Hui Huan Chong Fu" refers to the shape: layers of embracing and folds of winding, which is akin to many rivers converging towards a central point and stars circling a pole. A complete and harmonious landform is precisely characterized by such a fusion and convergence.

若踞而候也。如人踞然不動，而有所待然。若攬而有也。如貴人端坐，器具華陳，攬之而有餘。欲進而卻，欲止而深。上句言擁衛之山須得趨揖朝拱，不欲其口逼沖突而不遜也。下句言瀦蓄之水必得止聚淵澄，不欲其陡瀉反背而無情也。

A good terrain is like a person squatting and waiting for something, like both hands embracing and taking everything into the arms. The first sentence means that it sits calmly and remains still, as if waiting for something. The second sentence means that it is like a nobleman sitting upright, with beautiful objects arranged before him, and with a single stretch of the hand he can take more than enough. "Wishing to advance yet hesitating, wishing to stop yet deep": the first part refers to the protective mountains that should approach with a bow, facing and embracing, without coming too close and causing a collision that would lose respect; the second part refers to the gathering water that should stop and form a deep pool, still and clear, without suddenly rushing out and turning back without sentiment.

來積止聚，沖陽和陰。來山凝結，其氣積而不散；止水融會，其情聚而不流。斯乃陰陽交濟，山水沖和也。土高水深，鬱草茂林。水深沉則土壤高厚，氣沖和則草木茂昌。程子曰：易謂地之美？土色光潤，草木茂盛，乃其驗也。貴若千乘，富如萬金。氣像尊嚴，若千乘之貴；擁簇繁夥，猶萬金之富。

Heavenly ridges accumulate and stop water converges, so yin and yang meet and harmonize. When mountains gather, the energy condenses and gathers without dispersing; when still water merges, the sentiment gathers and does not flow: this is precisely the scene of yin and yang interacting and harmonizing with each other. "Soil high and water deep, dense grass and flourishing forests" means that deep water leads to thick soil, and harmonious energy leads to abundant vegetation. Cheng Yi said: how to judge good land? Bright soil color and flourishing grass and trees are the proof. "Esteemed as a thousand chariots, wealthy as ten thousand gold pieces" means that the aura is dignified, like the noble of a state with a thousand chariots; the gathering is dense, like the wealth of a household with ten thousand gold pieces.

經曰：形止氣蓄，化生萬物，為上地也。堂局完密，形穴止聚，則生氣藏蓄於中矣。善葬者因其聚而乘之，則可以福見，在昌後裔。如萬物由此氣而成，化育之功，故為上地。

The ancient texts say: When the form stops and stabilizes, the qi gathers and accumulates. The land that can generate and nurture all things is considered the superior land. When the Mingtang structure is complete and meticulous, and the form and the site converge and stabilize, the life qi is stored within. Those who practice burial take advantage of this gathering of qi, thus bringing blessings to the present and prosperity to future generations. Just as all things are generated by this qi, which has the function of transformation and nurturing, it is therefore called superior land.

地貴平夷，土貴有支。支龍貴平坦夷曠，為得支之正體。而土中復有支之紋理，平緩恰軟，不急不燥，則表裡相應。然卻有支體而得城之情性者，直如擲搶，急如繃線，謂之倒火硬木，此陽中含陰也，法當避殺，粘唇架折而葬。刻氏所謂直急則避，輻而湊簷是也。陽者為弱，本宜湊入，奈何性急，要縮下一二足，緩其急性，苟執支法插之則凶。此支龍之至難體認者，故景純謂支龍之辨，蓋言此也。

The land is considered valuable when it is flat, and soil is valuable when it has branches and texture. Branch dragons are valuable when they are flat and open, which is the true form of a branch dragon; and within the soil there are also the characteristics of a branch, which should be gentle and soft, neither too urgent nor too dry, indicating harmony between the exterior and interior. However, there are cases where the form belongs to a branch dragon but possesses the nature of a ridge: straight like a spear thrown forward, tight like a stretched thread, called "reversed fire hard wood," which is yang containing yin. In terms of burial methods, one should avoid evil influences and place the grave close to the lip of the site, constructing it with a folded structure. Liu's statement, "if it is straight and urgent, one should avoid it and move closer to the eaves," precisely refers to this. Branch dragons belong to yang but have a weak nature, and should be buried by approaching closely. However, due to their urgent nature, they need to be slightly recessed by a few inches and slowed down to temper their urgency. If one rigidly follows the conventional method of inserting the grave for branch dragons, it may instead invite misfortune. This is one of the most difficult types to distinguish within branch dragons, and what Guo Jingchun referred to as distinguishing branch dragons is exactly this.

支之所起，氣隨而始；支所終，氣隨以鍾。此言平支行度體段，原其始則氣勢隨之而行，乘其止則氣脈因之而鍾，觀勢察脈，則可以知其氣之融結矣。觀支之法，隱隱隆隆，微妙玄通，吉在其中。隱隱，有中之無也；隆隆，微妙玄通，吉在其中。其體段若盞中之酥，雲中之雁，灰中線路，草蛇蹤，生氣行乎其間，微妙隱伏而難見，然其吉則無以加矣。

The branch lines start where the qi begins, and where the branch lines end, the qi gathers. This describes the form and movement of the branch lines: tracing their beginning allows the qi to follow; taking advantage of their end allows the qi to gather. Observing the form and examining the lines enables one to know where the qi converges. The method of observing the branch lines lies in the subtle "yin yin" and the apparent "long long," which contain profound and subtle meanings, with good fortune hidden within. "Yin yin" refers to something that appears as if there is nothing, while "long long" refers to something that appears as if there is something. These are subtle and hard to describe, yet good fortune is contained within them. The form of the qi is like the thick cream settling in a cup, a goose flying through the clouds, a fine line drawn on ash, or a snake's trail moving through grass. The qi flows within these, subtle and hidden, extremely difficult to see, yet its good fortune is the best possible.

經日：地有吉氣，土隨而起；支有止氣，水隨而比。勢順形動，回復始終，法葬其中，永吉無凶。引經以明上文支龍行度，言平夷之地，微露毛脊，圓者如浮漚，如星，如珠，方者如箱，如印，長者如玉尺，如蘆鞭，曲者如幾如帶，方圓大小不等者如龜魚蛙蛤，是皆地之吉氣湧起，故土亦隨之而凸起。

The ancient text says: If there is good qi beneath the ground, the surface soil will rise accordingly; if there is stopping qi in the branches, the water will gather around it. The trend is smooth and the form is lively, with the head and tail circling each other. If one buries the grave in the middle of this, it will bring long-term good fortune without misfortune. This is using the classic text to explain the previous discussion about the movement of the dragon (dragon line). On flat ground, the subtle ridges appear slightly, round like floating bubbles on water, like stars, like pearls; square like a box, like a seal; long like a jade measure, like a reed whip; curved like a writing desk, like a sash; and shapes of various sizes like turtles, fish, frogs, and clams. These are all due to the good qi from beneath the earth rising up, so the surface soil also rises accordingly.

及其止也，則如雞窠旋螺之狀，言形止脈盡而一水交度也。高水一寸，便可言山，低土一寸，使可言水，此支氣之止，與水朋比而相為體用者也。勢順形動者，龍勢順伏而不反逆，局形活動而多盤旋，砂水鉤夾，迴環重複，首尾無蔽，始終有情，依法自可扦穴。

When the energy stops, it is like a chicken coop or a spiral shape, meaning the form has stopped and the energy has reached its end, with a stream crossing over. On flat land, if it is one inch higher than the water surface, it can be considered as a mountain; if one inch lower, it can be considered as water. This is where the energy stops, and water and land support each other, forming a mutual relationship of form and function. The saying "the trend is smooth and the form moves" means that the dragon's trend is smooth and does not reverse, the terrain is flexible with many turns, the landforms and water connect and guard each other, layer upon layer, surrounding and overlapping, with no obstruction at the beginning and end, and throughout there is a sense of harmony. In this way, according to the method, one can naturally choose the right spot for a tomb.

山者勢險而有也，法葬其所會。山言攏也，勢雖險峻，而其中復有不險之穴，但當求其止聚融會處而葬之，則善矣。蓋高攏之地，來勢高大，落勢雄壯，結勢亦且[缺]急此[缺]之[缺]也，卻有一等以隴為體而得支之情性者，大山翔舞垂下，及至平地，變為支體，謂之下山水，此陰中含職也。

Although a mountain may appear steep and formidable, there are still usable spots within it. The method is to bury the tomb where the mountain stops, converges, and gathers. Here, the term "mountain" refers to a ridge. Although its momentum is steep and formidable, there are stillsite that are not steep. As long as one buries the tomb at the place where the ridge stops, converges, and gathers, it will be appropriate. Generally, high ridges have a strong coming momentum, a powerful falling momentum, and a tight formation of thesite. However, there is another type of ridge that appears as a ridge but has the characteristics of a branch: a great mountain spreads out and descends like a flying bird, and when it reaches flat land, it transforms into the form of a branch, called "Xia Shui" (water of the lower part), which is yin containing yang.

若不識粘葬山麓，莫不以前拖平地為璞褥，豈知其勢未往，兩邊界水隨脈而行，平平隱伏，直至堂心，其脈始盡。《天寶經》曰：凡認脈情看住絕，水若行時脈不歇。歇時須有小明堂，氣止水交方是穴。後面要金氣可乘，前頭要合水可匯。若還鑿腦而鑿胸，湊急傷龍匪融結。此定穴之密語也，故當求其砂水會處，枕流而葬。

If one does not understand the method of binding the dragon and burying it at the foot of a mountain, people often take the flat land in front as the remaining breath and cushion before the tomb; but they do not realize that the momentum has not yet finished. The boundary waters on both sides follow the dragon's path all the way, lying flat and hidden until they reach the center of the bright hall, where the dragon's path truly ends. The "Tianbao Jing" says: When recognizing the dragon's path, one should look to see if it stops or ends. If the water is still flowing, the dragon's path has not stopped; when it stops, there must be a small bright hall, where the qi stops and the water meets, and that is the true site of the tomb. There should be a golden star qi behind and a meeting water in front; if one mistakenly digs at the dragon's head or chest, forcing it too tightly, it will injure the dragon and prevent the formation of a fusion and convergence. This is the secret of determining the tomb site, so one should seek the place where the sand and water meet, and bury the tomb resting on the flow of water.

陰者為強，固當縮下，奈何性緩，要插上七八寸，急其緩性，名為湊交斗煞，劉氏所謂擺緩，則入據而湊膚是也。苟執法扦之，則主敗絕，此爻高隴之至難體認者。

The hill is of a yin nature but has a strong character, originally supposed to be buried downward; however, this kind of mountainous land with slow water flow requires the burial to be inserted upward by several inches, tightening its slow nature, which is called "converging and opposing the evil." Liu's statement that "when the trend is slow, it should be occupied above and close to the skin" exactly expresses this meaning. If one rigidly follows the conventional method of selecting asite, it would instead lead to failure and extinction. This is one of the most difficult to recognize types in high hills.

乘者其來。言生氣之所從來，因其來而知其止，故葬者得以乘之，不使有分寸之違也。脈不離棺，棺不離脈，棺脈相就，剝花接木，法當就化生腦上，循脈看下，詳認雞跡蟹眼三文名字交牙滴斷，或分十字，或不分十字，看他陰陽配與不配，用人強弱順逆急緩生死浮沉虛實，以定加減饒借。內接生氣，處揚穢氣，內外符合，前後無蔽，始為真穴，一有不順，即花假矣，此乘生氣之要訣也。下言乘金穴土義同。

the so-called "multiplying" refers to following the direction from which life qi comes. This means clearly identifying the direction from which life qi originates, and from its source deducing its destination, so that during burial, one can accurately connect with it without any error. The pulse must not leave the coffin, and the coffin must not leave the pulse; the coffin and the pulse must fit closely together, like grafting branches. The method should start from the "hatching brain," following the pulse downward to carefully examine signs such as chicken tracks, crab eyes, three-way water patterns, intersecting teeth, and dripping breaks. One should check whether it forms a cross, whether yin and yang are properly matched, and then decide on additions or reductions based on strength and weakness, direction and reverse direction, speed and slowness, vitality and death, floating and sinking, and reality and emptiness. Internally, it receives life qi; externally, it expels foul qi. Inside and outside combine, with no obstruction in front or behind; this is the true site. If there is any single inconsistency, it is a false or fake site. This is the essential principle of multiplying life qi. The following discussion on "multiplying metal" and "burial in soil" also refers to the same concept.

審其所廢。謂入首廢壞，真偽莫辨，故不得不詳加審察也。夫天真未喪，則定穴易為力，但乘其來，即知其止。卻有一等不幸為牛關踐踏，上破下崩，歲久年深，或種作開墾，或前人謬扦其旁圍牆拜壇，不無晦蝕，或曾為居基，益低損高，或田家取土，鋤掘賊，而大八字與金魚不可得而移易，但要龍真局正，水淨砂明，當取前後左右四應，證之心目，相度酌量開井，無不得矣。

The phrase "reviewing what has been abandoned" means that if the initial part is already damaged and difficult to distinguish between true and false, one must not fail to carefully examine it. If the natural form remains intact, determining the site becomes easier; one simply follows the trend and knows where to stop. However, there are unfortunate cases where the area has been trampled by cattle, the upper part is broken while the lower part collapses, or over time it has been farmed and cultivated, or mistakenly buried by previous generations near by, with walls and altars built around it, inevitably causing the form to become obscure and eroded. Some areas may have been used as foundations, with the low places raised and the high places levelled. Others may have been dug up by farmers, leaving the land scattered and broken. However, the large八字 and the golden fish water cannot be moved or altered. As long as the dragon is true and the terrain is correct, with clear water and bright soil, one can use the responses from all four directions to verify in the mind, and carefully measure and dig the well for burial, and there will be no failure in finding the true site.

蓋夫一氣化行支攏，隨氣而成形質，今既廢壞莫辨，故必於廢中審之，則凡所謂陰陽剛柔急緩生死浮沉虛實之理，無不了然。既得其理，則倒杖之法亦因之而定焉。

To understand the transformation of qi into action, the branches and the ridges are formed by the qi; the form and substance all depend on the qi. Now that the form and traces have been destroyed and are hard to distinguish, one must carefully examine the remnants to uncover the truth. In this way, all the principles of yin and yang, hardness and softness, urgency and slowness, life and death, floating and sinking, emptiness and reality become clearly evident. Once the principles are clear, the method of using the staff to determine the site for a grave becomes established.

擇其所相。謂擇其所相輔於我者。法當於小八字下看兩肩暗翊，肩高肩低，以分陰陽作用，次視三分三合，崎急平緩，以別順逆饒減速。盡觀蟬翊之砂，蝦鬚之水，以定葬口界限，是皆左右之所相。苟失其道，則有破肋翻斗、傷龍傷穴、偽淺傷深之患，故不得不詳加審擇也。下篇言相水印木義同。

The phrase "choosing what harmonizes with me" refers to selecting elements that support this site. The method involves examining the forms of the shoulders beneath the small八字 to see if they provide subtle protection, noting whether one shoulder is higher than the other to distinguish yin and yang effects. Next, observe the water of the three parts and three harmonies, determining whether it is dangerous and rapid or gentle and smooth, thus distinguishing between favorable and unfavorable currents and the amount of water. Finally, examine the蝉翼砂 and虾须水 to determine the boundary for burial. These are all elements that support me. If the method is lost, there will be calamities such as broken ribs and overturned vessels, injury to the dragon and the site, or burying too deep when shallow burial is appropriate. Therefore, careful selection is essential. The next section's discussion on "water" and "wood" also refers to this meaning.

避其所害。謂避去死氣，以求生氣也。蓋穴中之氣，有刑有德，裁剪得法，則為生氣，一失其道，則為死氣，故不得不審而避之。何以言之？避死挨生是也。如陽脈落穴，以陰為生，陽為死。陰脈落穴，以陽為生，長為死。脈來邊厚邊薄，以薄為生，厚為死。雙脈一長一短，以短為生，長為死。一大一小，以小為生，大為死。

The concept of "avoiding what causes harm" means avoiding death qi to seek life qi. The qi within a site has both penal and benevolent aspects: when properly shaped, it becomes life qi; but when improperly handled, it becomes death qi. Therefore, one must be cautious in avoiding it. How is this understood? It is expressed in the four characters "avoid death and approach life." For example, if a yang ridge falls into a site, the side that is slightly yin is considered life, and the side that is slightly yang is considered death. If a yin ridge falls into a site, the side that is slightly yang is considered life, and the side that is slightly yin is considered death. When a ridge comes in with one side thick and the other thin, the thin side is considered life, and the thick side is considered death. When two ridges are of different lengths, the shorter one is considered life, and the longer one is considered death. When two ridges are of different sizes, the smaller one is considered life, and the larger one is considered death.

經秀嫩光淨圓厚湧動為生，枯老臃腫破碎直硬為死。又或砂水之間，反坑斜飛，直撞刺射，皆為形煞。橫過之山如槍如刀尖利，順水可收拾為用者用之，可避去者避之，此則以眼前之所見者而論之也。又程子謂五患，劉氏謂四惡，皆在所當避也。

In general, those that are delicate, fresh, bright, clean, round, thick, and show signs of movement are considered alive; while those that are dry, old, swollen, broken, and hard without feeling are considered dead. For instance, if there are reverse bows, depressions, slanting flights, straight collisions, sharp spikes, or arrows-like formations between sand and water, they are all considered harmful shapes. If a mountain runs across horizontally and is sharp like a spear or a knife, then if it flows with the water and can be used or controlled, it should be used; if it can be avoided, it should be avoided—this is speaking about the forms as they appear. In addition, the 'five evils' mentioned by Cheng Yi and the 'four evils' mentioned by Liu are also among the things that should be avoided.

禍福不旋日。經曰：葬山之法若呼吸，中言應速也。禍福之感召，捷於影響，能乘能審，能擇能避，隨其所感，否則為凶應矣。大要在分別陰陽以為先務。有純陰純陽，邊陰邊陽，上陽下陰，上陰下陽，陰交陽半，陽交陰半，強陽弱陰，老陽嫩陰，各有作法。陰來則陽受，陽來則陰作，或入搪而鬥口而湊簷。

Misfortune and fortune arrive in no time. The ancient texts say: "The method of burying in the mountains is as quick as one breath and one exhalation," referring to the speed of realization. The response of misfortune and fortune is faster than a shadow following its shape or an echo responding to a sound. If one can harness life qi, discern decay, choose appropriate assistance, and avoid harmful forms, then one will gain fortune according to what is sensed; otherwise, misfortune will follow. Most importantly, one must first distinguish yin and yang. Yin and yang can be pure yin, pure yang, or a mix of yin and yang. There can be upper yang and lower yin, or upper yin and lower yang. There can also be yin intersecting with yang occupying half, or yang intersecting with yin occupying half. There can be strong yang paired with weak yin, or old yang paired with young yin. Each has its own method. When a yin pulse comes, use a yang position to receive it; when a yang pulse comes, make the grave in a yin position. Whether entering the hall, facing the entrance, or aligning with the eaves, each should be done according to its suitability.

又有陽噓陰吸這不同，順中取逆，逆中取順，情有蓋粘，則正口順作，情在倚撞，則架折逆受。假若陰脈落穴，放棺饒過陽達，借陽氣一噓，其氣方生。陽脈落穴，放棺饒過陰邊，借陰氣一吸，其氣方成。所謂陽一噓而萬物生，陰一吸而萬物成是也。

In addition, there is a distinction between yang and yin in terms of breathing: within a favorable trend, one should take the opposite direction; within an adverse trend, one should take the favorable direction. If the situation of the grave site is suitable for the methods of covering and adhering, then the coffin should be placed directly in front of the grave mouth following the direction. If the situation is suitable for the methods of leaning and colliding, then the coffin should be placed in a folded manner, opposing the direction. If a yin pulse falls into the grave, the coffin should be placed to the yang side, borrowing the yang energy to exhale, thus allowing the energy to flourish. If a yang pulse falls into the grave, the coffin should be placed to the yin side, borrowing the yin energy to inhale, thus allowing the energy to be completed. This is the meaning of the saying that yang exhales and all things are born, and yin inhales and all things are completed.

苟不識裁剪放迭之法，當噓而吸，當吸而噓，宜順而逆，宜逆而順，及夫左右吐深淺不知其訣，不能避殺挨生，則生變為殺氣，縱使高下無差，左右適宜，淺深合度，猶且不免於禍，況未當於理者乎！古歌日：若還差一指，如隔萬重山。艮有以也。

If one does not understand the method of cutting and placing, then when it should be exhaled it is inhaled, and when it should be inhaled it is exhaled; when it should be smooth it is reversed, and when it should be reversed it is smooth. Adding to this, the left and right inhalation and exhalation, as well as the upper and lower depth and shallowness, all lack the key point. Unable to avoid the evil qi and instead facing the life qi, the life qi turns back into killing qi. Even if the height is not far off, the left and right are suitable, and the depth and shallowness are appropriate, it is still hard to avoid misfortune. How much more so if the original arrangement is unreasonable! An old song says: If it differs by a finger's width, it is as if separated by ten thousand mountains. These words indeed have their origin.