Inner Chapter · Five Things That Make A Mountain Unsuitable For Burial

山之不可葬者五：氣以生和，而童山不可葬也。土色光潤，草木茂盛，為地之美。今童山粗頑，土脈枯槁，無發生沖和之氣，故不可葬。卻又有一等山石，文理溼潤，光如卵殼，草木不可立根，自然、不產，開井而得五色土穴者，是又不可以童而棄也。

Mountains have five types that are unsuitable for burial. The first is "child mountain" or "童山", which is barren and has no vegetation. The life qi of the land is generated by harmonious and balanced energy, so a mountain that is completely barren cannot be used for burial. Good land is characterized by smooth soil and abundant vegetation. Now, a child mountain is rough, hard, and dry, with no harmonious energy, so it is unsuitable for burial. However, there is another type of mountain stone, which has a moist texture and is smooth like an eggshell. Since the vegetation cannot take root naturally, nothing grows there. But when a well is dug, it may reveal a soil pit with five colors. This type should not be discarded simply because it resembles a child mountain.

氣因形來，而斷山不可葬也。夫土者氣之體，有土斯有氣。山既鑿斷，則生氣隔絕，不相接續，故不可葬。《青華秘髓》云：一息不來身是殼。亦是此意。然與自然跌斷者則又不相侔矣。

Second, qi comes with the shape of the mountain, so a broken mountain called "duan shan" should not be used for burial. Earth is the form of qi; there is qi only when there is earth. Since the mountain has been cut and broken, the life qi is cut off, and the front and back cannot connect, so burial is not possible. The "Qing Hua Mi Sui" says: if the qi cannot be connected, the body is just an empty shell. This is the same meaning. However, this is different from the natural breaking and rising of mountain ranges, and the two should not be confused.

氣因土行，而石山不可葬也。高壟之地，何莫非石，所謂山勢原骨，骨即石也，石山行度，有何不可，惟融結之處不宜有石耳。夫石之當□者，焦硬而頑，麻燥而蘇，或不受鋤掘，火焰飛揚，肅煞之氣，含煙帶黑，為凶也。其餘縱使有石，但使體質脆嫩，文理溼潤，顏色鮮明，則無不吉矣。又有廳形怪穴隱於石間者，四畔皆石，於其中有土穴，取去土盡，始可容棺。又有頑石鑿開而下有土穴，皆可入選，是未可以石為嫌也。

Third, qi follows the earth, so a mountain made entirely of stone, called "shishi" (stone mountain), is not suitable for burial. In fact, where can there be no stone in a high hill? The previous text said "mountain trend originates from the original bone," where "bone" refers to stone. A stone mountain, as it proceeds along the way, does not pose any problem; it is only at the actual site where the qi converges and forms a burial site that stone should not be present. The kind of stone to be avoided is hard, brittle, rough, dry, and brittle, some so hard that they cannot be dug with a hoe, causing sparks to fly, carrying a bleak and killing qi, appearing dark and emitting smoke. This is considered凶 (unfavorable). Other stones, even if present, as long as they are brittle and tender in texture, moist in appearance, and bright in color, are not considered unfavorable. There is also a special type of strange and hidden burial site concealed among stones, surrounded by stones on all sides, but with a single piece of earth in the center, just enough to hold a coffin. There are also cases where hard stones are chiseled open to reveal an earth burial site. These are all acceptable. Therefore, one should not dislike stones simply because they are present.

氣以勢止，而過山不可葬也。此言橫龍滔滔竟去，挽之不住，兩邊略有垂下，不過撓掉而已。氣因勢而止，穴因形而結，過山無情，其勢未止，其形未往，故不可葬。卻又有一等橫龍滴落，正龍腰落，及夫斬關為穴者，不同也。

Fourth, the qi stops when the momentum ceases, so a dragon that keeps moving without stopping, known as 'over the mountain', is not suitable for burial. This refers to a horizontal dragon that flows continuously, which cannot be restrained, and although there may be slight branches on both sides, they are merely the trailing limbs of the dragon as it moves. Qi can only stop with the momentum, and a site can only form with the shape; over the mountain is entirely devoid of sentiment, with no stopping momentum and no proper shape, so it is not suitable for burial. However, there is another case where a horizontal dragon drops down, or a straight dragon falls at the waist, or a site is established at a pass, which is a different matter from over the mountain.

氣以龍會，而獨山不可葬也。支龍行度，兄弟同完，雌雄並出，及其止也，城郭完密，眾山貴集，方成吉穴。彼單山獨龍，孤露無情，故不可葬。卻又有一等支龍不生手足，一起一伏，金水行度，跌露平洋，兩邊借外衛送為養蔭，及其止也，雌雄交度，大江拱朝或橫攔，外陽遠接，在乎綴紗之間，縱有陰砂，僅高一步，此又不可以孤露而棄之地。何以言之？蓋得水為上，藏風次之，所以為貴也。

Fifth, the energy must be formed by the gathering of many dragons, so a solitary 'solitary mountain' is not suitable for burial. When the subsidiary dragon moves, its brothers proceed together, male and female dragons emerge together. When it stops, the surrounding mountains form a complete and secure enclosure like a city, with many noble mountains converging, thus forming a favorable site. A solitary mountain and a single dragon are bare and lack affection, so they are not suitable for burial. However, there is another type of subsidiary dragon that does not branch out into limbs or feet, moving with a single rise and fall, resembling the form of the golden star and water star. It appears exposed in the flat plains, with only external protective mountains providing shade. When it stops, the male and female dragons meet, with a great river circling and facing towards it or crossing it, and distant outer yang waters subtly connecting, like a silk curtain. Even if there are inner ridges, they do not rise more than one step. This type should not be discarded merely because it is exposed. Why? Because obtaining water is the first priority, and sheltering wind comes second. Therefore, it is still valuable.

經曰：童斷石過獨，生新凶而消已福。此復證五凶之不可用也，凡此是無所[缺]適足腐骨爛棺而已，主退敗少亡癆疾，久則歸於歇滅，可不慎哉！

The ancient text says: mountains that are young, broken, rocky, passed over, or isolated will bring about new misfortunes and eliminate existing blessings. This once again proves that the five types of inauspicious land should not be used. Those buried in these places gain nothing, merely rotting bones and decaying coffins. The family will experience decline, early death of young people, and suffer from consumption, eventually leading to extinction. How can one not be cautious?

上地之山，若伏若連，其原自天。此言上地龍之行度體段也，大頓小伏，藕斷絲連，謂之脫卸。夫大地千百里，行龍其何可窮乎，故遠若自天而來也。若水之波。此言隱藏伏於平洋大圾之間，一望渺無涯際，層層級級，若江而之水，微風盪漾，則有輕波細紋，謂之行地水。微妙玄通，吉在其中矣。

The superior mountains of the highest quality sometimes lie low and sometimes connect with each other, and following their source seems to come from the sky. This describes the form of the superior dragon ridge: rising abruptly in the large scale and lying low in the small scale, appearing to break off but still connected like the threads of a broken藕. The geomancers call this "tuo xie." The earth stretches for hundreds of miles, and the dragon ridge is too long to trace its end, so from a distance it appears to come from the sky. "If water waves," refers to the dragon ridge hidden among flat plains and hills, stretching endlessly in sight, spreading out in layers like the ripples on the surface of a river caused by a gentle breeze, which is called "xing di shui." It is subtle and profound, with auspiciousness hidden within.

若馬之馳。原其起，若馬之奔騰，將欲止，如馬之及廄。其來若奔。其來也，奔馳迅速，如使者之告捷。其止若尸。其止也，若尸居不動，無復在去意。若懷萬寶而燕息。眾山朝揖，萬水翕聚，如貴人燕安休息珍[缺]，富如萬金，若攬而有也。

"If it moves like a galloping horse," it means following its initial momentum, like a swift steed rushing forward; when it is about to stop, it seems as if the horse has returned to the stable. "Its coming is like a swift messenger," meaning when it comes, it rushes quickly, like a messenger bearing urgent news speeding along the way. "Its stopping is like a corpse," meaning when it stops, it remains still and motionless, with no intention of moving again. "As if carrying myriad treasures while resting in peace," meaning the mountains come to pay homage and bow, and the rivers gather together, just as the nobleman rests calmly, embracing countless treasures, rich as a household with ten thousand gold pieces, able to gather all into his arms with a single movement."

若肯萬善而潔齊。明堂寬綽，池湖絛繞，左右前後眼界不空，若貴人坐定，珍撰畢陳食前方丈也。若口之鼓。口乃無底囊，今煅者引風之具即者其類也，才經鼓動，其氣即盛，吉納氣之滿也。若器之貯。如器之盛物，滿而溢，言氣之止聚也。若龍若彎，或騰或盤。若龍之般旋，蠻之飛騰，言其活動有皖蜒翔舞之體段，無破碎死蠢之形狀。

"If there are myriad delicacies neatly arranged," it indicates that the Bright Hall is spacious and surrounded by ponds and lakes, with no empty spaces in front, behind, or on either side, resembling a Nobleman seated on a bench with all delicacies neatly presented before him. "If the bag is inflated," refers to a bag without a bottom, such as the bellows used today for blowing air in metalworking; once it is inflated, its air becomes full and vigorous, describing the fullness of the qi gathered in the pit. "If it is like a vessel filled," compares it to a container holding things to the point of overflowing, describing the gathering and stopping of qi. "If it is like a dragon or a phoenix, either soaring or coiling," describes the movement of the dragon's coiling and the phoenix's soaring, illustrating its lively and sinuous form, without any broken or stiff shapes.

禽伏獸蹲，若萬乘之尊也。來勢如虎出深林，自幽而漸顯氣象，蹲踞而雄壯；止勢如鷹落平砂，自高而漸低，情意俯伏而馴順，氣象尊嚴，擁護綿密，若萬乘之尊也。無光發新。眼界軒豁，氣象爽麗，神情性悅，一部精神，悉皆收攝而納諸擴中，然而至理微紗，未易窺測，要令目擊道存，心領意會，非文字之可傳，口舌之可語也。《中庸》曰：人莫飲食，鮮能知未也。

"The beasts are crouched and the animals are subdued, like the dignity of a ruler with a thousand chariots." This describes the momentum as resembling a tiger emerging from the deep forest, gradually revealing its grandeur from darkness, crouching and mighty; the stillness resembles an eagle landing on flat sand, gradually descending from a high place, with a subdued and obedient demeanor. The atmosphere is dignified and the protection is dense, like the nobility of a sovereign. "Bright light emerges anew" refers to an expansive vision and a bright, clear atmosphere, which appears refreshing and pleasant to the mind, gathering the spirit of the entire mountain into this single hollow. However, the profound truth is extremely subtle and difficult to grasp, visible only in person and understood by the heart, relying on intuitive comprehension rather than words or speech. The Doctrine of the Mean says: no one does not eat and drink, yet few truly discern the taste.

朝海拱辰。如萬水之朝宗，眾星之拱極，枝斗之護花朵，廊論著之副廳堂，非有使之然者，乃一氣感召，有如是之翁合也。《易》云：水流溼，火就燥，雲從龍，風從虎，聖人作而萬物睹。其斯之謂與！

"Chao Hai Gong Chen" refers to a situation where all surrounding forces are like myriad streams converging toward the sea, and countless stars circling around the North Star. It is also like branches, leaves, and petals protecting the flower, or corridors and halls accompanying the main hall. There is no one directing them; they naturally come together through a shared energy and mutual attraction. The "Wen Yan" section of the "Zhou Yi" (I Ching) says: water flows to low and moist places, fire burns in dry areas, clouds follow dragons, and winds accompany tigers. When a sage arises, all things look up to him. This is precisely the meaning being explained here.

龍虎抱衛，主客相迎。幾真龍落處，左回右抱，前朝後擁，所以成其形局也。未有吉穴而無吉。案：若龍虎抱衛而主客不相應，則為花假無疑。四勢朝明，五害不親。四勢即龍、虎、主、客也，貴乎趨揖朝拱，端正嚴而不刺側，明淨而不模糊。情勢如此，烏有不吉？更欲不親五害。五害者，童、斷、石、獨、過也。

On the left side is the Azure Dragon and on the right side is the White Tiger, surrounding and protecting, with the main mountain and the guest mountain facing each other. Whenever a true dragon settles in a site, the left side turns back and the right side embraces it, with the front having facing mountains and the back having supporting mountains, thus forming the shape and structure. There is no auspicious site that lacks an auspicious case. The case says: if the dragon and tiger embrace and protect but the main and guest mountains do not respond to each other, then it must be a false or fake site. "Four directions are clear and bright, five harms do not approach": the four directions refer to the Azure Dragon, White Tiger, main mountain, and guest mountain. Their value lies in advancing forward, bowing, and embracing, being upright and solemn without being crooked, clear and bright without being vague. When the situation reaches this level, how can it not be auspicious? Furthermore, it should not be tainted by the five harms. The five harms refer to child mountains, broken mountains, stone mountains, solitary mountains, and passing mountains.

十一不具，是謂其次。此特指上地而言。十中有一[缺]泥以為說，則世間無全地矣，非概論也。海眼曰：篇中形勢二字，義已瞭然，可見勢在龍，而形在局，非俗人之所謂喝形也。奈何卑鄙之說，易惑人心，須至捆蔽，以論傳論，以肓誘肓，無益反害，莫此為甚。總之道理原性廣大精微，古聖先賢原為格物致知窮理盡性大學問，今人只作籠利想，故不得不以術行耳。匪直今人之術不及古人，今人之用心先不及古人之存心矣，奈何！

If one of the ten conditions is missing, it can only be considered as a secondary grade land. This passage specifically refers to the top-grade land. If one rigidly insists that missing any one of the ten items means the land is not good, then there would be no complete and perfect land in the world. Therefore, this is not a general rule. The sea eye says: In this passage, the terms "form" and "situation" are clearly explained. "Situation" refers to the dragon body, while "form" refers to the overall layout, not the vulgar so-called "drinking form and taking appearance" approach. Unfortunately, these shallow views easily mislead people, leading to layers of confusion, spreading errors, and blind leading the blind, which is not only unhelpful but harmful. There is nothing worse than this. In summary, the principles of geography are vast and subtle. Ancient sages regarded it as a great study for investigating things and extending knowledge, and for thoroughly understanding principles and achieving perfection. However, modern people only think about profit, so they have to treat it as a system of divination. Not only are the skills of modern practitioners inferior to those of the ancients, but their intentions are also far less sincere than those of the ancients. It is truly lamentable!

夫重岡疊阜，群城眾支，當擇其特。聖人之於民類，麒麟之於走獸，鳳凰之於飛鳥，亦類也。重岡並出，群阜攢頭，須擇其毛骨廳秀、神氣俊雅之異於眾者為正也。大則特小，小則特大。眾山俱小，取其大；眾山俱大，取其小。參形雜勢，主客同情，所不葬也。參形雜勢，言真務之不分；主客同情，言汝我這莫辨。

When faced with many hills, ridges, and branches, one must select the most outstanding one. Just as the sage emerges among ordinary people, the qilin among beasts, and the phoenix among birds, they are of the same kind yet distinct. When hills stand side by side and clusters of earth gather, one must choose the one that is clearly outstanding, with a refined and elegant appearance, clearly different from the others. "When large, choose the small; when small, choose the large": if all the hills are small, choose the largest among them; if all are large, choose the smallest. "When forms and situations are mixed and confused, and the master and guest are alike in their appearance, such a place is not suitable for burial": when forms and situations are intertwined and indistinct, it is hard to distinguish truth from falsehood; when the master and guest appear similar, it is hard to tell them apart—such a place should not be chosen for burial.

夫支欲伏於地中，壠欲峙於地上。伏者隱伏，峙者隆峙。此言支城行度體段之不同。支城之止，平夷如掌。支城葬法雖有不同，然其止處悉皆如掌聲之平。倒杖口訣曰：斷續續斷，氧受於坦；起伏伏起，氣受於平。李淳風曰：來不來，坦中裁。住不住，平中取。亦曰：來來來，堆堆堆，慢中取，坦中裁。皆如掌之義也。

Branches are hidden beneath the ground, while ridges stand prominently above it. "Hidden" refers to being concealed, and "standing" refers to being elevated and prominent; this describes the difference in the forms and structures of branches and ridges. "When branches and ridges stop, they are flat and level like a palm": although the burial methods for branches and ridges differ, the place where they stop is the same, flat and level like a palm. The "reverse staff" formula says: when the qi line is intermittent, breaking and continuing, the qi settles in the flat areas; when the qi line rises and falls, the qi settles in the level areas. Li Chunfeng said: if it is unclear whether the qi comes or not, decide at the flat place; if it is unclear whether the qi stops or not, seek it at the level place. He also said: "Come, come, come; pile, pile, pile. Take from the gentle place, decide at the flat place." All of these refer to the meaning of "like a palm."

故支葬其額，城葬其麓。支葬其頹，緩而急之也；攏葬其麓，急而緩之也。金牛云：緩處何妨安絕頂，急時不怕葬深泥。卜支如首，眩壠如點頭。所謂如首如足，亦即巔麓之義，謂欲求其如足也。形氣不經，氣脫如逐。支城之葬，隨其形勢，莫大各有常度，不經則不合常度。或葬城於頹首，葬支於麓足，則生氣脫散，如馳逐也。

Therefore, when burying a branch-shaped hill, it should be placed at its top, and when burying a ridge-shaped hill, it should be placed at its foot. Burying a branch-shaped hill at its top is because the branch is gentle in nature, and thus needs to be tightly enclosed by a high position. Burying a ridge-shaped hill at its foot is because the ridge is urgent in nature, and thus needs to be loosely enclosed by a low position. The Golden Ox Manual says: where the momentum is gentle, it is not a problem to place the burial at the very peak; when the momentum is urgent, it is not afraid to bury deep into the muddy ground. "Burying a branch is like burying the head, and burying a ridge is like burying the foot." The phrase "like the head and the foot" refers to the top and the foot of the hill, meaning that each should be placed according to its appropriate position. "The form and qi do not follow the proper way, and the qi escapes like a horse running away": when burying a branch or a ridge, they must follow their respective forms and have certain regularities; "not following the proper way" means not conforming to these regularities. If a ridge is buried at the top or a branch is buried at the foot, the life qi will scatter and escape, like a horse fleeing swiftly.

夫人之葬，蓋亦難矣。支壠之辨，眩目惑心，禍福之差，候虜有間。支城固亦易辨，奈有似支之城，似攏之支。支來而壠止，壠來而支止，或攏變為支而復為壠，支變為壠而復為支。或以支為壇垛，而行壠於上；以壠為壇垛，而行支於止。復有壠內而支外，支內而壠外者；又有強支弱壠，急支緩壠，緩支平壠，隆支隱壠，石支土壠，老支嫩壠，偏支正壠，全支半壠，以及夫非支非壠之不可辨者。

To properly conduct a burial is indeed very difficult. Simply distinguishing between a branch and a ridge is enough to cause confusion and bewilderment, while the difference between fortune and misfortune is as distinct as that between a king and a captive. Originally, branches and ridges are easy to distinguish, but there are cases where a ridge resembles a branch and a branch resembles a ridge. There are instances where a branch comes and forms a ridge pit, and where a ridge comes and forms a branch pit. There are also cases where a ridge turns into a branch and then back into a ridge, and where a branch turns into a ridge and then back into a branch. Some have branches as the base with ridges above them, others have ridges as the base with branches in between. There are also cases where the ridge is inside and the branch outside, or the branch inside and the ridge outside. There are also situations where a strong branch controls a weak ridge, a rapid branch controls a slow ridge, a slow branch controls a flat ridge, a prominent branch controls a hidden ridge, a stone branch controls a soil ridge, an old branch controls a young ridge, an oblique branch controls a straight ridge, a complete branch controls a half ridge, and those that are neither branch nor ridge, making it impossible to distinguish.

然其中有廳有正，有經有權，自非明師耳提面命，則弦目惑心，莫能別也。倘支城互用，首足倒施，其禍立至。今之葬者，支攏不能別，可無誤乎！

In between there are odd and even, constant methods and flexible adaptations. Without a wise teacher explaining in person and passing on the knowledge directly, one would only become confused and unable to distinguish. If the methods of branches and ridges are reversed, the burial at the top would be done at the foot, and the burial at the foot would be done at the top, calamities would immediately follow. Now, those who perform burials cannot even distinguish between branches and ridges, how could they avoid making mistakes!

乘金相水，穴土印木。此言穴中證應之玄策也。金亦生氣之異名，言即其尖圓之所止也。相水者，言金魚界合相輔於左右也。穴土者，土即中央之義，謂穴於至中，取沖和之氣，即葬口是也。印木即兩邊蟬湖之砂，夾主蝦鬚之水，以界穴地。《肘申寶經》日：三合三分見穴土，乘金之義兩片兩。潮察相水印木之情，蓋亦神明其義耳。

Staking a site requires "riding the metal, harmonizing with water, occupying the soil, and imprinting the wood." This is a secret method for verifying the site's energy within the burial ground. "Metal" is also another name for life qi, referring to the pointed and rounded top where the energy stops. "Harmonizing with water" means that the goldfish water flows on both sides, supporting the site. "Occupying the soil" refers to taking the central meaning of soil, meaning the site should be located in the most central and upright place, receiving the harmonious qi, which is the entrance of the burial. "Imprinting the wood" refers to the two sides of sand resembling the wings of a cicada, enclosing water resembling shrimp whiskers, used to define the site. The "Treasure Classic" says: where there are three parts and three harmonies, the soil is evident, and the meaning of riding the metal is found in those two pieces of sand. Carefully examining the form of harmonizing with water and imprinting the wood is nothing but experiencing this principle to a divine level.

又有所謂水底眼，剪刀交，水裡坐，水裡臥，明暗股，明暗，長短湖，長短水，蝸窟蛤尖，交金界玉雞胸鴻尾，壽帶孩衿，筻口鳥跡，生龜死鱉，眠於就溼，割腳淋頭，明陽暗陰，陽落陰出，羅紋土宿，十字天心，撲面水底，浮大口出小口，水過山不過橋，流水不流，兩片牛角砂，一滴蟹眼水，舌尖堪下莫傷唇，齒薄可扦休近骨，虛榜雨聲猶滴，古鼎煙消氣尚浮，卒難通曉。

In addition, there are many other terms for methods of site selection: water-bottom eye, scissors intersection, sitting in water, lying in water, bright and dark ridges, bright and dark soil, long and short lakes, long and short water, snail hole and clam tip, intersecting metal and jade, chicken chest and goose tail, sash belt and child's collar, Gankou bird track, living turtle and dead鳖, sleeping on dry and resting on wet, cutting foot and pouring head, bright yang and dark yin, yang falling and yin emerging, lotus pattern soil dwelling, cross heaven heart, water facing mountain, flowing water not flowing, as well as two pieces of ox horn-like soil, a drop of crab eye-like water, "the tip of the tongue can be used for burial but should not injure the lip," "the thin part of the teeth can be used for site selection but should not be too close to the bone," "in the empty platform, the sound of rain still drips," "in the ancient bronze vessel, the smoke has vanished but the qi still floats," and so on. These terms are truly difficult to fully understand at once.

外藏八風，內秘五行。四維四正，完密而無空缺，既無風路，則五行之生氣，自然秘於其內而凝結矣。天光下臨，地德上載。天有一星，地有一穴，在天成象，在地成形。葬得其所，則天星垂光而下照，地德柔順而上載也。

To the outside, it should conceal the winds from all eight directions; to the inside, it should secretly contain the qi of the Five Phases. The four corners and four cardinal directions are complete and perfect, with no wind paths to connect them. Thus, the life qi of the Five Phases naturally becomes secretly contained within, gathering and condensing. "Heavenly light descends, earthly virtue ascends": in the heavens there is a star, and on the earth there is a mound. In the heavens it becomes a celestial formation, and on the earth it becomes a physical form. If the burial is properly chosen, the star in the heavens will shine its light downward, and the virtue of the earth will gently bear it.

陰陽沖和，五上四備。物無陰陽，違天背原。孤陽不生，獨陰不成，二五感化，乃能沖和。沖和之處，則必有五色異土以應之。言四備者，不取於黑。又曰沖和之處陰氣寒，至此而溫，陽氣熱，至此而涼，溫涼之氣，是為沖和。

Yin and yang interact, clash, and harmonize. The five colors of soil are present in four. All things separate from yin and yang go against the way of heaven and abandon their origin. A single yang cannot produce, and a single yin cannot form. Only when the energies of yin and yang and the essence of the five phases interact and generate can harmony be achieved. Where harmony is present, there must be corresponding soil of five colors. It is said 'four are present' because the color black is excluded among the five. Another view says: where harmony exists, the yin energy is originally cold, but here it turns warm; the yang energy is originally hot, but here it turns cool. This moderate warmth and coolness is called harmony.

目力之巧，工力之具，趨全避闕，增高益下，微妙在智，觸類而長，玄通陰陽，功奪造化。目力之巧，則能趨全避闕；工力之具，則能增高益下。大幾作用之法，隨宜料理，千變萬化，本無定方，全在人心目靈巧，以類度類，觸而長之，則玄功可以盜地之機。通陰陽之理，奪造化之權。

One must possess keen eyesight and skillful techniques; striving for completeness while avoiding defects, raising the low places and leveling the high ones. The subtle aspects lie in wisdom, and with the ability to draw connections, one can skillfully grasp the principles of yin and yang. Its function is sufficient to seize the power of creation. Keen eyesight enables one to pursue completeness and avoid defects; skillful techniques allow for raising the low and leveling the high. Generally, the principles of action must be adapted to local conditions, varying endlessly, with no fixed formula. It entirely relies on the skill and insight of the human mind, drawing parallels between things, and expanding from a single point. In this way, one can skillfully harness the vital energy of the earth, understand the principles of yin and yang, and seize the power of creation.

勢如萬馬，自天而下。星嵐插漢，自天而下，若萬能馬奔馳而來也。形如負峙，有城中峙，法葬其止。萬物負陰而抱陽，故九背後不可無屏障以蔽之，如人肩背後最畏賊風，則易於成疾，坐穴亦然。真龍穿障受氣，結成形局，玄武中峙，依倚屏障。以固背後氣，此立穴之大概也。然又當求其止聚處而葬之，則無不吉矣。

The approach resembles a thousand horses galloping, descending from heaven. This describes peaks like stars in the sky piercing the heavens, falling straight down from the sky, as if a thousand fine horses were rushing forward. "The form resembles a supporting screen, with a ridge in the middle standing firm; the burial should be at its resting place." All things are back to the yin and embrace the yang, so wherever there is a grave site, there must be a barrier behind it to protect it. Just as a person's shoulders and back are most vulnerable to cold winds, which can easily cause illness, the burial site is the same. The true dragon passes through the enclosures to receive the qi, forming a shape and structure. The Xuanwu peak stands in the middle, leaning against the barrier behind it, thus holding the qi behind it—this is the general idea of establishing a grave site. However, one must further accurately find its resting and gathering place for burial, and there will be no inauspiciousness.

經曰：勢止形昂，前澗後岡，龍首之藏。勢欲止聚，形欲軒昂，前有攔截之水，後有樂托之山，形局既就，則真龍藏蓄於此矣。鼻顙吉昌，角目滅亡，耳致侯王，唇死兵傷。此以龍首為喻而取穴，非謂真有鼻穎角目也。但鼻穎以喻中正，故吉；角目偏斜而又粗硬孤露，不受穴，故凶。耳言深曲，唇言淺薄，所以有侯王兵傷之別。

The ancient text says: When the momentum has stopped, the form becomes lofty and noble, with a stream of water in front and a mountain ridge behind; this is where the dragon's head is hidden. The momentum must stop and gather, the form must be lofty and noble, with water blocking in front and a pleasant mountain supporting behind. Once the form and situation are complete, the true dragon is hidden here. "The nose and forehead bring good fortune, the horns and eyes lead to destruction; the ears bring honor and kingship, the lips bring death by weapons": this uses the dragon's head as a metaphor to indicate the location for choosing a site, not that there are actually noses, foreheads, horns, or eyes. The nose and forehead symbolize the central and upright position, hence good fortune; the horns and eyes are crooked and rough, exposed and unable to hold the site, hence bad fortune. The ears symbolize deep and curved areas, while the lips symbolize shallow areas, hence the difference between being honored as a king and dying by weapons.

宛而中蓄，謂之龍腹，其脈深曲，必後世福，傷其胸脅，朝穴暮哭。宛宛之中，若有所蓄者，龍之腹也，況又深曲如臍，豈有不吉？若葬非其道，傷其胸者，必遇石而帶黑暈，傷脅者乾燥如聚粟，或上緊下虛，鋤之如到肉。朝穴暮哭者，言其應之速也，可不慎哉！

The terrain that winds and contains something within is called "dragon's abdomen"; the vein here is deeply hidden and winding, and it will surely bring blessings to future generations. If the chest of the dragon is injured, the grave will be opened in the morning and there will be crying by evening. In the winding and concealed form, there seems to be something contained, which is the dragon's abdomen; and since it is deeply curved like a navel, how could it not be auspicious? If the burial is not done according to proper methods and the dragon's chest is injured, one will surely dig up stone and have a blackish bluish tinge; if the dragon's ribs are injured, the soil will be dry like a pile of millet, or compacted on top and hollow below, and a single shovel will feel as if digging into flesh. The saying "morning grave, evening cry" refers to how quickly the result is seen, how can one not be cautious!

夫外氣所以聚內氣，過水所以止來龍。外氣者，橫過之水；內氣者，來龍之氣。此即外氣橫形、內氣止生之謂也。千尺之勢，宛委頓息，外無以聚內，氣散於地中。經曰：不蓄之穴，腐骨之藏也。千尺言勢之遠也，宛委者，宛轉委曲而馴順，頓息者，頓挫止息而融結也。若陰陽不交，界合不明，後無橫水以攔截，則土中之生氣散溫而無收拾矣，葬之適足以腐骨。

External Qi is used to gather internal Qi, and water crossing over is used to stop the coming dragon. External Qi refers to the water in front of the site, while internal Qi refers to the Qi brought by the coming dragon. This is the meaning of the inner text: "External Qi spreads horizontally, internal Qi stops and generates life." A distant trend of a thousand feet meanders and comes to a stop, if there is no water outside to gather the internal Qi, the Qi will scatter into the earth. The ancient text says: a grave that cannot retain Qi is a tomb for decaying bones. "A thousand feet" refers to the long distance of the trend, "wan wei" means it twists and turns smoothly, "dun xi" means it stops and rests, and becomes consolidated. If yin and yang do not meet, the boundary water is unclear, and there is no cross water to block behind, the life Qi in the soil will scatter and escape; burying here would only be enough to rot the bones.

夫噫氣能散生氣，龍虎所以衛區穴，疊疊中阜，左空右缺，前曠後折，生氣散於飄風。經日：騰陋之穴，敗棒之藏也。天地之氣，噫則為風，最能飄散生氣，故必藉前後左右衛護區穴，而後能融結也。若堂局雖有入首疊疊之阜，卻緣左空右缺，前曠後凹，地之融結，悉為風所蕩散，則生氣不能蓄聚，攏之浮氣升騰於上，支之沉氣陋匯於下矣，葬之無益於存亡，適足以腐敗棺棒而已。

The qi emitted by heaven and earth can scatter the life qi, so it is necessary to rely on the azure dragon and white tiger to guard the burial site. If there are many hills in the area, but the left side is empty, the right side is missing, the front is open, and the back is broken, the life qi will be scattered by the wind. The ancient texts say: a grave where the qi rises and disperses is a tomb that will ruin the coffin. Once the qi from heaven and earth is emitted, it becomes wind, which is most capable of scattering the life qi. Therefore, it is essential to have protection on all four sides of the burial site before it can be properly consolidated. If, within the bright hall, although there are many hills leading into the site, the left is empty, the right is missing, the front is open, and the back is concave, then the qi that should be consolidated will be completely scattered by the wind. The life qi cannot be retained, the floating qi on the ridge rises up and disperses, while the heavy qi beneath the hill leaks away. Burial in such a place brings no benefit to the deceased or the living, and merely causes the coffin to rot.

夫土欲細而堅，潤而不澤，裁肪切玉，備用五色。石山土穴，欲得似石非石之土，細膩豐腆，堅實潤滋，文理如裁肪也。土山石穴，必得似土非土之石，脆嫩鮮明，光澤晶瑩，體質如切玉也。五氣行乎地中，金氣凝則自，木氣凝則青，火赤土黃，皆吉。唯水黑則凶。

The soil for a good site should be fine and firm, moist but not wet and sticky. When cut open, it should resemble cut fat or sliced jade, with all five colors present. For a soil pit in a mountain of stone, the soil should be something that is neither stone nor soil, fine and rich, firm and moist, with a texture like cut fat. For a stone pit in a mountain of soil, the stone must be something that is neither stone nor soil, delicate and fresh, bright and lustrous, with a quality like sliced jade. The five elements' energies flow through the earth. When the metal energy gathers, the soil is white; when the wood energy gathers, the soil is green; when the fire energy gathers, it is red; when the earth energy gathers, it is yellow. All these are auspicious. Only when the water energy gathers, resulting in black color, is it considered inauspicious.

五行以黃為土色，故亦以純色為吉。又紅黃相兼，鮮明者尤美，間白亦佳，青則不宜多見，以近於黑色也。枝攏千變萬化，高低深淺，結作各異，鳴穴中生氣聚結，孕育廳秀而為五色者，則無有不吉也。言五色者，特舉其大綱耳。

The Five Phases take yellow as the natural color of earth, so they also regard pure and correct colors as auspicious. Red and yellow intermingled and bright in appearance are especially beautiful; a mixture with white is also good. Green should not appear too much, as it is close to black. The ridges and valleys change in countless ways, varying in height and depth, and the methods of forming the burial site differ; as long as the life qi gathers at the site, producing soil that is clear, strange, elegant, and unusual in five colors, there is no inauspicious outcome. Mentioning 'five colors' is merely a general statement.

土山石穴，亦有如金如玉者，或如象牙、龍腦、珊瑚、琥珀、瑪瑙、車渠、硃砂、紫粉花、細石膏、水晶、雲母、禹餘、糧石、中黃、紫石英之類，及石中有鎖子文、檳榔文，中點點雜出而具五色者，皆脆嫩溫潤，似石而非石也。

There are also stones in the hills of earth that resemble gold and jade, or look like elephant ivory, dragon's brain, coral, amber, carnelian, pearl oyster, cinnabar, purple powder flower, fine gypsum, crystal, mica, Yu Yu Liang stone, central yellow stone, and purple stone quartz. Some stones have patterns like chainmail and are like areca nut, with spots in the middle that are varied and display all five colors. These are all delicate, tender, warm, and moist, resembling stone but not quite stone.

石山土穴，亦有所謂龍肝、風髓、猩血、蟹膏、散玉、滴金、絲切、縷翠、柳金黃、秋茶褐之類，及有異文層香如花樣者，或異色鮮明如錦秀者，皆堅實光潤，似土而非土也，即為得生氣矣。否則非真穴也。至若活動物神異，固嘗聞之，然有亦能漏匯龍氣，大非吉地之宜有，高明者宜以鑑之。

There are certain kinds of soil found in earth holes on stone mountains, such as dragon's liver, phoenix's marrow, wild boar's blood, crab fat, scattered jade, dripping gold, silk-cutting, thread-green, willow yellow gold, and autumn tea brown. There are also those with strange patterns, layered like flowers, or vividly colorful like brocade. These soils are solid and lustrous, resembling earth but not earth. To obtain such soil is to obtain life qi; otherwise, it is not a true site. As for encountering living creatures or seeing supernatural phenomena when digging a well, although such things have been heard of, they may merely be signs of leaking dragon qi, certainly not phenomena expected of a good site. Skilled people should carefully distinguish these.

夫乾如聚粟。土無氣脈，上緊下虛。焦白之土，麻黑之砂，括燥鬆散，鋤之如聚粟也。溫如卦肉。淤溫軟爛，鋤之如腐肉，不任刀也。水泉砂礫。地氣虛浮，腠不密如濾篾，如灰囊，內藏氣溼之水，外滲天雨之水也。皆為凶宅。已上皆凶，葬之則存亡無益，適足以腐骨敗槨[缺]而已。

The soil in the grave site is dry and hard, resembling a pile of millet; it lacks a vital energy flow, being compact on top and loose underneath. It is dry, rough, and loose, and when dug with a spade, it feels like turning over a pile of millet. If the soil is wet and soft, resembling rotten flesh, it is damp and decayed, and when dug with a spade, it feels like cutting through rotten flesh, which is so soft that even a knife cannot hold. If there is seeping spring water and a lot of gravel, this indicates a weak earth energy, with loose soil structure, like a bamboo sieve or a bag for carrying ash, containing moisture evaporated from within and rainwater seeping in from above. All these are signs of a凶宅, which is harmful to both the deceased and the living. It can only cause the bones to decay and the coffin to rot.

夫葬以左為青龍，右為白虎，前為朱雀，後為玄武。此言前後左右之四獸，皆自穴處言之。玄武垂頭。垂頭言自主峰漸裝甲兵而下，如欲受人之葬也。受穴之處，澆水為流，置坐可安，始合垂頭格也。若注水即傾，立足不住，即為陡瀉之地。《精華髓》云：人眠山上龍方住，水注堂心穴自安。亦其義也。

When burying a person, the left side of the grave site is considered the Azure Dragon, the right side the White Tiger, the front the Vermilion Bird, and the back the Black Tortoise. The directions of these four animals are all described from the perspective of the grave site. "The Black Tortoise's head is lowered" refers to the main peak's energy gradually decreasing and sloping downward, as if bowing low to receive the burial. The place where the grave is located should be such that when water is poured on it, the water flows slowly away, and a seat can be placed there stably, which conforms to the "lowered head" pattern. If the water rushes down immediately and even standing is difficult, then it is a steep and rushing area. The "Essence of the Essentials" says: a person can rest in peace on the mountain, indicating that the dragon pulse has settled; water flowing into the central hall indicates a stable burial site. This is the same meaning.

朱雀翔舞。前山聳拔端特，活動秀麗，朝揖而有情也。青龍蜿蜒。左山活軟簾淨，展掌而情意婉順也。若反抗倔強，突無僵硬，則非所謂蜿蜒矣。白虎馴俯。馴，善也，如人家蓄犬，馴擾而不致有噬主之患也。俯者低頭俯伏之義，言柔順而無蹲踞之凶也。《明堂經》云：龍播臥而不驚，是為吉形。虎怒蹲視，昂頭不平，禍機中藏。又曰：白虎彎彎，光淨圭山，角艮如臥角，圓如今環，虎具此形，乃得其真。半低半凶，頭高尾藏，有缺有陷，折腰斷梁，虎有此形，凶禍災殃。

"The Vermilion Bird soars and dances," meaning the mountain in front is tall, upright, and prominent, with a graceful and elegant posture, bowing toward the burial site with affection. "The Azure Dragon winds and coils," meaning the mountain on the left is soft, clean, and spreads out like an open palm, with a gentle and smooth demeanor; if it is rebellious, stubborn, or stiff and abrupt, it cannot be called winding. "The White Tiger is tamed and submissive," where "tamed" means kind, like a dog that is well-trained and does not turn against its master; "submissive" means bowing low, indicating that it is gentle and does not appear threatening or aggressive. The "Classic of the Bright Hall" says: a dragon mountain that lies quietly and calmly is a good shape; a tiger mountain that is angry, crouching, and looking up with its head high and unwilling to lower itself harbors hidden dangers. It also says: a white tiger that is curved and smooth, clean and bright, with its corners like the bent arm of a reclining figure, and its rounded parts like a jade ring, is considered genuine; if it is half low and half fierce, with a high head and hidden tail, with depressions and breaks, and a broken waist and broken beam, then the tiger has such a shape and will bring calamity.

形勢反此，法當破死。四獸各有本然之體段，反此則不吉矣。故虎蹲謂之銜尸。右山勢蹲，昂頭視穴，如欲銜噬墳中之尸也。龍踞謂之嫉生。左山形踞，不肯降服，回頭斜視，如有嫉妒之情。世俗多言龍昂虎伏，蓋亦傳習之誤。昂當作降，大概龍虎俱以馴俯俯伏為吉。玄武不垂者拒尸。主山高昂，頭不垂伏，如不肯受之葬而拒之也。朱雀不舞者騰去。前山反背無情，上正下斜，順水擺竄，不肯盤旋朝穴，若欲飛騰而去也。

If the situation is opposite to what is described, according to the method, it indicates destruction and death. Each of the four animals has its own proper form; if it is violated, it is inauspicious. Therefore, when the White Tiger appears in a crouching posture, it is called '衔尸' (carrying a corpse): the mountain on the right side crouches, lifts its head to stare at the burial site, as if trying to carry away the corpse from the grave. When the Blue Dragon appears in a coiled posture, it is called '嫉生' (envying life): the mountain on the left side is dominant and refuses to bow down, turns its head to look sideways, as if harboring jealousy. Commonly people say '龙昂虎伏' (the dragon is raised and the tiger is crouched), which is a mistaken transmission. The term '昂' should actually be '降' (lowering), meaning that in general, the dragon and tiger are auspicious when they are obedient and crouched. '玄武不垂者拒尸' (the Black Tortoise does not lower its head, thus rejecting the corpse): the main mountain is high and refuses to lower its head, as if refusing to accept the burial. '朱雀不舞者腾去' (the Vermilion Bird does not dance, thus flying away): the front mountain is unyielding, the upper part is upright but the lower part is slanting, following the water flow to move away, unwilling to turn back and surround the burial site, as if flying away.

夫以支為龍虎者，來止跡乎岡阜，要如肘臂，謂之環抱。此言平洋大地，左右無山以為龍虎，止有高田勾夾，故當求岡阜之來，蹤土跡於隱隱隆隆之中，最要寬展，如人之肘臂，腕肉有情，明堂[缺]夷自為局垣，一龍一虎，如視之圓。言其形如步武，旋轉自然，團簇環抱而恬軟也。

When the branches are used to represent the dragon and tiger, their coming and stopping leave only traces on the ridges. They should bend like a person's elbow and forearm, which is called "ringing around." This refers to plains where there are no mountains on either side to serve as dragon and tiger, but only elevated ridges that enclose each other. Therefore, one must look for the trend of the ridges and the traces of the soil in the subtle and slightly elevated areas. Most important is that they spread out widely, like a person's elbow and wrist, showing affection. The bright hall should be flat and form a complete enclosure, with one dragon and one tiger appearing round and complete. This describes the shape that connects step by step, turns naturally, gathers and surrounds gently and peacefully.

以水為朱雀者，衰旺繫乎形應，忌乎湍激，謂之悲泣。水在明堂，以其位乎前，故亦名朱雀，若池湖淵潭，則以澄清瑩淨為可喜，江河溪澗，則以屈曲之玄為有情。倘廉劫箭割，湍激悲泣，則為凶矣。由是觀之，雖水之取用不同，關係乎形勢之美惡則一也。蓋有是形則有是應，故子孫衰旺，亦隨之相感之理也。別有一般鼕鼕哄哄如擂鼓聲音，得之反吉，又非湍激悲泣之比。

When water is used to represent the Vermilion Bird, the prosperity or decline of the family depends on the response of the water form. It is most undesirable for the water to flow rapidly, as the sound of such water is called "bitter crying." If the water is in the Bright Hall, which is located in front of the site, it is also called the Vermilion Bird. If it is a pond, lake, or deep pool, clarity and purity are considered favorable. If it is a river, stream, or ravine, then the water should meander in the shape of the character "之" or "玄" to be considered harmonious. However, if the water is fragmented like the star Lianzhen, the Robbery Sha directly strikes, or if it shoots like an arrow cutting the foot, and the water flows rapidly with a sound like bitter crying, then it is ominous. From this, we can see that although the use of water varies, the principle relating to the good or bad form remains the same: there is a certain form, and there is a corresponding response, so the prosperity or decline of the descendants is also influenced accordingly. There is another type of water sound that is like the sound of a drum, which is considered auspicious, but it cannot be compared with the rapid and sorrowful sound of water.

朱雀源於生氣。氣為水母，有氣斯有水。原其所始，水之流行，實生氣之所為也。生氣升而為雲，降而為雨，山川妙用，流行變化，勢若循環，無有窮已。是故山之與水，當相體用，不可須央離也。

The water of the Vermilion Bird originates from Life Qi. Qi is the mother of water; there is water only because there is Qi. Tracing its origin, the reason water flows is actually due to the movement of Life Qi. Life Qi rises to form clouds and descends as rain. The subtle function of mountains and rivers lies in this continuous flow and transformation, like a circular cycle that never ends. Therefore, mountains and water should be mutually essential as body and function, never separated.

派於未盛，朝於大旺。派者，水之分也，朝者，水之合也。夫之水行，初分懸溜，始於一線之微，此水之未盛好。小流合大流，乃漸遠而漸多，而至於會流總潞者，此水之大旺也。蓋水之會由山之止，山之始乃水之起。能知水之大會，則知山之大盡。推其所始，究其所終，離其所分，合其所聚，置之心目之間、胸臆之內，總而思之，則大小無從而逃，地理可貫而盡矣。

Water flows out in branches when it is not yet strong, and gathers together when it is at its peak. "Branching out" refers to the dispersal of water, while "converging" refers to its gathering. Initially, water flows only as a thin thread, like a fine line, which is the state of water when it is not yet strong. Small streams merge into larger ones, flowing further and gathering more, until all streams converge at one place, which is the state of water at its peak. Water gathers together because the mountains have stopped; the beginning of the mountains is also the beginning of the water. If one can clearly identify where the water gathers in a great assembly, then one can know where the mountains end. Investigating where it begins and where it ends, distinguishing its branching points and converging points, and keeping these in mind and considering them thoroughly, then all the water sources and mouths will be within one's sight, and the study of geography can be fully understood.

若夫《禹貢》之載九州，其大要則繫於隨山浚川這四字，如導水、導河、導漾之類，皆水之未盛也；如入於江、入於河、入一海者，皆水之大汪也，以其大勢言之，則山川之起於西北，自一而生萬也；水之聚於東南，合萬而歸一也。《禹貢》舉天下之大者而言之，則始於近而終於遠，自一里而至十里，由十里而至於足跡之所能及，推其冊之起止，究其水之分合，是成小《禹貢》也。

The "Shangshu · Yuguang" records the nine provinces, with the essence lying in the four characters "follow the mountains and dredge the rivers." Terms like "guide the water," "guide the river," and "guide the Yang" refer to when the water is not yet great. Terms like "flow into the Yangtze," "flow into the Yellow River," and "flow into the sea" refer to when the water has become great and gathered. In terms of the overall trend, mountains and rivers originate in the northwest, emerging from one to generate myriad forms; water converges in the southeast, uniting myriad streams to return to one. "Yuguang" presents a grand view of the whole world; when we look at the land, we start from the near and move to the far, from one li to ten li, then from ten li to the range reachable by foot, investigating the beginning and end of mountain ranges and the division and convergence of watercourses—this is like writing a small "Yuguang" for a region.

澤其相衰，流於因謝。澤謂所澤。《詩·彼澤之陂》注云：水所鍾聚也。水既港蓄淵停則止，水勢已煞，故曰衰。流於因謝者，水盈科而進，則其停者已久，溢為餘波，故曰謝。以返不絕。山之氣運，隨水而行，凡遇吉凶形勢，若遠著近，無不隨感而應。然水之行也，不欲斜飛直控，反背無情，要得眾砂節節攔截之玄，屈曲有情，而成不絕之運化也。

Water that stops flowing forms a pond, and its momentum then declines; further down, it is only the remnants of its flow that remain. "泽" refers to where water gathers. The commentary on the "Book of Songs · Chen Wind · Ze Bi" says that "泽" is where water accumulates. Once water has stopped and gathered into a pool without continuing forward, its momentum is cut off, hence it is called "decline." The phrase "flowing into a confined area and then fading away" means that after water fills a depression, it continues forward, but after lingering for a long time, only the remnants remain, hence it is called "fading away." "Returning without ceasing" means that the energy of the mountains follows the water, and wherever there are auspicious or inauspicious formations, whether near or far, they respond accordingly. However, the flow of water should not be direct or abrupt, nor should it be without sentiment. It should be obstructed step by step by clusters of sand, making it meander like a "Z" or "Xuan" shape with sentiment, thus achieving a continuous transformation.

法每一折瀦而後匯。此言水去勢，每於屈折處要有豬蓄，然亦不必盡泥穴前，但得一水，則亦可謂之遊矣。善於作用者，穴前元辰直長，法以穴中溝頭水論瀦匯，每折中作斗，既瀦而後匯去，可救初年無患，此亦是奪神功之妙也。洋洋悠悠，顧我欲留。此言水之去勢，悠洋眷戀，有不忍遁去之情，顧我而欲留也。其來無源，其去無流。源深流長，不知其來；砂攔局密，不見其去。

Water methods require that each bend in the watercourse be first collected into a pond before flowing on. This refers to the flow of water: at every bend, there should be a pause and accumulation. However, it is not necessary to strictly adhere to the area in front of the site. As long as there is a place where water is stored, it can be considered as meeting the method. Skilled practitioners, when encountering straight flowing water in front of the site, use the water from the nearby ditch at the site to consider storage and discharge. At each bend, they build small pools to first collect the water and then let it flow away. This can resolve misfortunes in the early years, which is a clever method that surpasses nature. "Vast and flowing, looking back to me as if reluctant to leave" describes water that flows freely and affectionately, hesitating to depart, looking back with a sense of attachment. "Its source is unseen, its flow is untraceable" means the source is deep and long, so its origin is not visible; the surrounding landforms protect it and the structure is complete, so its destination is also not visible.

經曰：山來水回，貴壽而財。山來者，眾山攢集；水回者，群流環會。此富貴壽考之穴也。山囚水流，虜王滅候。山囚，明堂逼塞不寬舒也；水流，元辰直溜不索纖也。生旺繫乎形應，地理之法，不過山水向背為緊，向則為吉，背則為凶，故向坐有法，當取之於應照。水路有法，當求之於曲折，他無興焉。

The ancient texts say: When mountains rush towards a site and water flows in a winding manner, it indicates that descendants will be prominent, longevity will be achieved, and wealth will be abundant. What is meant by "mountains coming" is that many mountains gather and converge; what is meant by "water returning" is that numerous streams encircle and meet. Such a site is destined for wealth, honor, and longevity. "Mountains trapping water flow, leading to the capture of kings and the destruction of dukes": "Mountains trapping" refers to the bright hall being narrow and blocked, not spacious; "water flow" refers to the original stream water flowing straight without bending or winding. Prosperity and vitality depend entirely on the response of the terrain. The key aspect of geomancy is the direction and orientation of mountains and water: if they face towards me, it is auspicious; if they face away, it is inauspicious. Therefore, determining direction and sitting position follows certain rules, which should be verified by the surrounding mountains that correspond and reflect; arranging the water course also follows certain rules, which should be sought through the winding and turning of the water. There is nothing else beyond this.