Section Five: Reviewing the Direction

原文：離趨壬癸，癸向南離。坎得丁坤而發貴，丙逢辛艮以鍾靈。庚宜艮震，坤宜癸交。艮辛亥乃丁龍之樂許，丙巽癸為亥氣之必從。劉釋：離納壬，用壬向而坐丙穴，此卦氣也。然坐丁向癸，亦不失為坎離相見，而離山本音之氣，亦癸向收之矣。癸山用午向，癸配於坎，坎癸向方而上納於離，亦不失為坎離水火相射之意，以離向收癸氣而取貴也。借配於坤，以坎水長生於坤申方耳。丙艮本同一氣，生旺相關，正配也；辛在戌宮，三合類配亦足。庚喜震而穴坐酉，一氣也；而配於艮，則富貴並至。坤本納乙而不作乙曏者，以近卯也；借配於癸而坐丁，亦發大貴。丁山行龍，正配在酉，然酉與丁相隔四宮，雖卦氣得合而勢不可借，故棄兌而趨艮者，以艮亦兌之喜也。亥龍本與未配，而辰戌丑未四金之殺皆非可交，故棄未而取丙為正、巽癸為借，此三合皆能以貴致用。癸非可向，坐癸向丁亦是。

The dragon of the fire trigram (Li) tends toward the directions of Ren and Gui. When the dragon is Gui, it faces south towards the Li position. The dragon of the water trigram (Kan) gains prosperity when paired with Ding and Kun. The dragon of Bing benefits from being paired with Xin and Gen. Geng is suitable to be paired with Gen and Zhen. Kun is appropriate to be paired with Gui. The dragon of Ding prefers to be paired with Gen, Xin, and Hai. The dragon of Hai necessarily follows the directions of Bing, Xun, and Gui. Liu Ji explains: the Li trigram includes Ren, so using Ren as the direction and Bing as the site is in accordance with the trigram's energy. However, using Ding as the direction and Gui as the site is also acceptable, as it represents the meeting of Kan and Li. The mountain of Li itself has the energy of water, which can also be collected by facing Gui. Using the direction of Wu for the mountain of Gui is equivalent to pairing Gui with Kan, with the direction of Kan being included in the Li trigram, which also represents the mutual interaction between water and fire. Using the direction of Li to collect the energy of Gui brings prosperity. As for borrowing the pairing with Kun, it is because the water of Kan is born in the direction of Kun and Shen. Bing and Gen belong to the same energy, and their birth and prosperity are interrelated, making them a proper match. Xin is located in Xu, and according to the principle of triple harmony, it is also a suitable match. Geng prefers to be paired with Zhen, with the site located on the mountain of You, which belongs to the same energy. If paired with Gen, both wealth and honor will be achieved. Kun should naturally take the direction of Yi, but it does not use Yi as the direction because Yi is too close to Mao. Borrowing the pairing with Gui and using Ding as the direction can also bring great prosperity. The mountain of Ding, when the dragon moves, naturally pairs with You. However, You and Ding are separated by four directions, so although their trigram energies are compatible, they cannot be used in the form of the terrain. Therefore, it is better to choose Gen instead of Dui, because Gen is also favored by Dui. The dragon of Hai should naturally pair with Wei, but since the evils of the four earth directions (Chen, Xu, Chou, and Wei) are not suitable for connection, it is better to choose Bing as the main pairing and Xun and Gui as borrowed pairings. These various triple harmonies can all bring prosperity and practical benefits. Gui itself is not suitable as a direction, and using Gui as the site with Ding as the direction follows the same principle.

原文：兌丁本為正配，見亥艮而富貴尤奇。震庚猶如夫婦，見辛亥而文武雙全。巽見辛，辛見巽，兩承妙用。艮生壬，壬生丙，誠為上吉。劉釋：兌丁相見，兌宜向丁；然酉與丁相間四宮，體勢欹斜而氣貫不順，亦不吉，借配於亥艮，則富貴殊亦可。但巽非兌之所喜，故左衿仙人不取巽已於兌龍，犯曜氣侵害之故也。震與庚卦氣相見，而配合向指，所必發大貴；若辛亥，則文武相承而並顯。震庚主武，辛亥主文章之應：亥則光文而後武，辛則言語武全才也。巽辛相見，互用作向，主大貴、少年科第、文翰清奇，何其妙也。然辛龍尤配於卯，主亦先文而後武；亥亦主文翰官爵。若惡龍見辛，則大貴；而借配於艮亥二方，則福力便輕，中雖貴不顯。然用辛庚而尤貴，取丁兌而亦宜。艮山納卦於丙，作壬山丙曏者，大吉之環，極富極貴之向也。然用辛向則名馳天下，用庚向則才異過人，用丁向則祿與壽齊，用兌向則文與福齊，是皆亦為全美，而艮山又不當執丙向為定也。

The trigram Dui (Lake) and the stem Ding are naturally compatible; if they are further accompanied by Hai (Water) and Gen (Mountain), wealth and status will be especially remarkable. The trigram Zhen (Thunder) and the stem Geng are like a couple; if they are further accompanied by Xin (Metal) and Hai (Water), they will be both literary and martially accomplished. The trigram Xun (Wind) and Xin (Metal) complement each other, mutually supporting each other, each having its own special use. Gen (Mountain) generates Ren (Water), and Ren generates Bing (Wood), which is truly a most auspicious combination. Liu Ji explains: When Dui and Ding meet, Dui should face towards Ding; however, since You (Metal) and Ding are four trigrams apart, the form is crooked and the energy flow is not smooth, so it is not considered auspicious. Therefore, it is adjusted to pair with Hai and Gen, which also brings considerable wealth and status. However, Xun is not favored by Dui, so the Left Immortal Sage does not pair Xun and Si (Fire) with Dui Dragon, because that would cause harm from the celestial influences. When Zhen and Geng meet in the trigram energy, their orientation is determined, and great fortune will be achieved; if further accompanied by Xin and Hai, they will be both literary and martial, achieving success together. Zhen and Geng represent martial strength, while Xin and Hai are related to literature: Hai is first prominent in literary fame and then in martial affairs; Xin combines eloquence with military strategy. When Xun and Xin meet, they mutually support each other in determining the direction, leading to great fortune, early success in the imperial examinations, and remarkable literary talent, which is truly wonderful. However, Xin Dragon is especially suitable to be paired with Mao (Wood), which also indicates first literary then martial success; Hai also indicates literary achievement and official rank. If an evil Dragon meets Xin, it can instead bring great fortune; but if paired with Gen and Hai, the blessings will be lighter, although there may be noble status, it will not be prominent. In summary, using Xin and Geng is especially valuable, and using Ding and Dui is also appropriate. A Gen mountain, when paired with the stem Bing according to the method of Najia, forming a direction from Ren to Bing, is a very auspicious layout, extremely rich and noble. However, using a direction of Xin brings fame throughout the world, using Geng brings exceptional ability, using Ding brings both official rank and longevity, and using Dui brings literary fame and good fortune together—these are all perfect, showing that a Gen mountain does not have to strictly follow the direction of Bing.

原文：天市見庚，才堪文武；少男遇巽，福壽雙全。此實卦氣之攸宜，為陰陽相見。龍或神煞之交橫不一，砂水之隱見不齊，例難執乎納甲，法莫妙於變通。劉釋：天市艮山作庚向，艮本生氣貪狠之地，主生而不主殺；以庚向，則庚為威膽，主有武異，故出文武之才而富貴也。艮為少男，而巽為艮之所忌者，蓋艮土陷於東南也。若用巽向，雖主發富，而出人無壽，獨發中房，夫人賢美，以少女在巽矣。已上取穴立向，並從卦氣作用；然有不合於法而不客執一取裁，故於各山之下復取借配之意，亦皆與龍家本音相合，情性一氣而用之也。

The mountain of Heaven's Market (Tian Shi Yuan) located in the direction of Geng, if it appears, will produce people who are both literary and martial; the position of the young man (Shao Nan) in the mountain of Geng, if it meets Xun, will bring both fortune and longevity. This is indeed a harmonious situation in the hexagram qi, belonging to the meeting of yin and yang. However, sometimes dragons (dragon lines) may have conflicting auspicious and inauspicious influences, not just one aspect, and the terrain and water may be both visible and hidden, uneven, making it difficult to strictly follow the established rules of Najia. In terms of application, nothing is more effective than adaptability. Liu Ji explains: the mountain of Heaven's Market (Tian Shi Yuan) in the direction of Geng: Geng is a direction of fierce courage, governing martial skills and extraordinary abilities, so people born in this direction will be both literary and martial and achieve wealth and honor. Geng represents the young man, while Xun is what Geng should avoid, because Geng soil sinks into the southeast. If using the direction of Xun, although it may bring wealth, the people born in this direction may not live long, only the middle branch of the family will prosper, and women will be wise and beautiful—because the image of a young girl is in Xun. All these methods of selecting a site and determining a direction are based on the application of hexagram qi; but there are also cases that do not conform to the rules and should not be rigidly followed. Therefore, the intention of borrowing and matching is proposed under each mountain, and these borrowed matchings are also in harmony with the original dragon line's sound and qi, sharing the same nature and character before being used.

如砂水吉凶異宜，則棄正配而用借配，方向上消息之，務使龍向與砂水品定得旺相休囚之宜，而不失於偏廢榮枯，乃為妙用。卦氣不全，則用雙山三合五行收本山之音；本山之音不合，則用雙山收向上之音，三合之法互相斟酌，不換人。若曰某山必得某卦氣納甲作曏者，固不是理；某山龍必得某三合作曏者，亦不通變。必須旁觀龍氣及堂氣砂水相應，而後議立向，指某山之吉、出某水之凶，方善其法，並見前卷。

If the auspicious and inauspicious aspects of sand and water differ, one should abandon the main matching and instead use borrowed matching. One must carefully consider the direction and ensure that the dragon, direction, sand, and water are properly coordinated, each receiving their appropriate state of prosperity, strength, weakness, or confinement, so as not to be biased in one direction and cause imbalance between prosperity and decline. This is called the proper use. If the hexagram energy is incomplete, then use the triple harmony and five phases of the dual mountains to receive the qi of the main mountain; if the qi of the main mountain is not compatible, then use the dual mountains to receive the qi of the direction. The method of triple harmony should be carefully considered and applied, so as not to cause harm. If someone claims that a certain mountain must be aligned with a specific hexagram energy for the direction, this is baseless. Similarly, claiming that a certain dragon must be aligned with a specific triple harmony for the direction is also inflexible. One must refer to the dragon's energy, the hall's energy, and whether the sand and water correspond, and only then determine the direction. One should point out the auspicious aspects of a certain mountain and guide away the inauspicious aspects of a certain water, only then can this system be properly applied—see the previous volume for details.

黃泉曜氣皆為神殺，交橫於前後左右甚至不一；砂水之法，來於前後左右，隱見難齊。故尋龍容易，立向極難，向指一差，如隔萬山。所貴智者在於浩法，如執已私，拘於卦氣而不知神煞之在側，執於雙山而不知砂水之去來，犯煞如此議向，鮮不換人。古云：益與人家尋千龍，不與人間立一向。蓋以向之禍人甚大。世衛用雙山卦氣之法，少有不誤，則使移山塞水以強就之。不知以立向就砂水，而欲改砂水就立向，至愚亦甚矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Yellow Spring and Radiant Qi both belong to divine omens; they are scattered in front, behind, left, and right, with various forms. In contrast, the method of examining terrain and water flows extends throughout front, back, left, and right, appearing both clearly and subtly, making it difficult to align them neatly. Therefore, finding a dragon is easy, but determining the direction is extremely difficult: a slight error in the direction is like crossing ten thousand mountains. It is precious for wise people to understand the principles; if one is stubborn and insists on personal views, fixated on the yao qi of the trigrams without realizing the divine omens are nearby, and rigidly follows the dual mountains without considering the movement of terrain and water, then choosing the direction based on such errors will rarely fail to harm people. An old saying goes: it is better to find a thousand dragons for others than to set a single direction for people. Because an error in the direction causes great harm. People who follow the method of dual mountains and yao qi rarely avoid mistakes, so they move mountains and block water to force conformity. They do not understand that they should adjust the direction to conform to the terrain and water, instead trying to alter the terrain and water to conform to the chosen direction, which is extremely foolish.

先聖曰：愚而好自用，災必逮夫身。仙曰：有吉龍必有吉水相輔，然而世遠年湮，或為人開鑿填塞，有不合法者。若龍體真正，則又不得不開鑿剪裁以就向也，亦不過是大純而小疵者方可如此；若大勢不合，亦當棄之矣。若其龍來真正，而入首體制或欠齊整，或欠收拾，則又不可不裁剪。經曰：龍不足當培則培，龍有餘宜裁則裁。是亦成輔相之宜也。《易》曰：裁成天地之道，輔相天地之宜。此之謂也。

Ancient sages said: Those who are ignorant and stubborn will surely bring calamity upon themselves. Immortal sages said: If there is a fortunate dragon, there must be a fortunate body of water to support it; however, over time, it may be altered by human excavation or filling, leading to deviations from the proper principles. If the dragon's form is indeed genuine, it may be necessary to excavate and shape it to conform to the direction—this applies only when the overall form is basically correct but has minor flaws; if the overall trend is fundamentally unsuitable, it should be abandoned. If the dragon's origin is genuine but the form at the entrance is not well-ordered or properly contained, it is still necessary to make adjustments. The classics say: If the dragon's energy is insufficient, it should be cultivated; if the dragon's momentum is excessive, it should be trimmed. This is also to assist and complete its appropriate form. The Zhou Changes (I Ching), in its Great Treatise, says: To shape the way of heaven and earth, and to assist in their proper suitability. This is exactly what it refers to.

又曰：龍家入首有一定之方，而穴因龍形亦有或勢，或前或後，或左或右，不過因緩急曲直之間，及雙來單來之異，以為之異，以為之移就耳。若立向生穴，全在避堂氣之神煞與水神之去來、八方之秀氣，以為趨避耳。無殺可避，就卦氣而無害，用三合而不傷，則以三合卦氣、卦氣行字收八方之秀。若有所益則益，背秀氣則求福未得而反致大禍，況禍應神煞，而貪秀氣而避神煞也。禍去則福自生，如犯速而福應遲，未獲將來之福而先失已成之福，破財絕人；眼前之福且不可安，用將來之福哉。世之術者，戒之戒之。

It is also said that the dragon's entrance has a fixed direction, and the site must be determined according to the dragon's form, either in front or behind, left or right, each with its own approach, but it is merely a matter of adjusting according to the speed, curvature, and straightness of the coming trend, as well as the difference between dual and single coming trends. As for determining the direction and site, it is entirely about avoiding the divine evils and the coming and going of water spirits within the hall's energy, and taking the refined energies from the eight directions to decide the direction of approach and avoidance. If there are no evils to avoid, and using the hexagram energy is harmless, and using the triple harmony is not harmful, then one should use the triple harmony and hexagram energy, according to the position of the hexagram to receive the refined energies from the eight directions. Take what is beneficial; if it goes against the refined energies, then seeking blessings will not succeed and great misfortune will be brought about. Moreover, misfortune lies in the divine evils, so when seeking refined energies, one should first avoid the divine evils. Once the misfortune is removed, blessings will naturally arise; if one commits an evil quickly and the blessings come slowly, before one has received the future blessings, one will lose the existing blessings, leading to financial loss and the extinction of descendants. Even the present blessings cannot be preserved, how can one talk about future blessings? Those who study this art in the world must take this as a warning.

原文：砂明生死，脈辨陰陽。劉釋：亥龍氣脈趙東南巽已入首，而取穴西南東北角者，亦是生龍發足而下死穴。蓋亥歸東南，而西南東北房租氣不冠，為死絕之地。此法精妙，時師不知，多有向死絕點指者，貧絕之禍。立星龍派之來有陰陽：從左轉、陰從右轉，避其死絕，趙其旺生，則龍氣清和，結穴秀麗。故自各而左將入首者為陽龍，自左而右轉入首為陰龍；陰陽二氣俱得生旺，不犯死絕者吉。如甲卯入首者，木氣也：自午巽而至為陰木，自乾亥壬子癸丑而至為陽木。陰木生於陽，木生於亥，俱得生氣出身；若犯兌坤二方出身，則龍發源巳先絕矣，從雖砂水得局、讓托完固，終不發福。

From the shape of the terrain, one can clearly distinguish between life and death; from the flow of the water, one can discern yin and yang. Liu Ji explained: the dragon of the亥 (Hai) direction has its qi flowing towards the southeast, entering from the direction of 巽 (Xun) and 巳 (Si), yet the site is chosen at the southwest and northeast corners. This is a case of a living dragon fully developing but ending in a dead site. Since the qi of Hai belongs to the southeast, the area around the southwest and northeast lacks gathering and dominance, which is a place of death and decline. This method is very refined; at that time, many geomancers did not understand it, often choosing sites in the dead directions, leading to poverty and no descendants. When setting up stars and dividing the dragon lines, there are distinctions of yin and yang: those turning to the left belong to one path, while yin qi turns to the right. To avoid death and decline and to seek prosperity, the dragon qi must be clear and harmonious, resulting in a beautiful site. Therefore, if the dragon turns from right to left towards the entrance, it is yang dragon; if it turns from left to right towards the entrance, it is yin dragon. Both yin and yang qi must be prosperous and not violate death and decline, which brings good fortune. For example, if the entrance is from 甲 (Jia) and 卯 (Mao), it belongs to the wood qi: if it comes from the direction of 午 (Wu) and 巽 (Xun), it is yin wood; if it comes from the direction of 乾 (Qian), 亥 (Hai), and the combination of Renzi (Renzi) and Guichou (Guichou), it is yang wood. Yin wood is born from yang, and since the growth of wood is in Hai, both can bring life qi. However, if the dragon originates from the directions of 兑 (Dui) and 坤 (Kun), then the dragon has already declined at its source. Even if the terrain and water are well arranged and protected, it will never bring prosperity.

原文：水發城門，流詳出入。劉釋：龍行水隨，故水發源之地即龍神出身之地。或趨東或趨西，必須詳觀其所出之方。若流神從寅艮而出，則知龍自坤兌而來；則知水神必從寅艮而出，以艮寅為水口者，必兌龍成胎於正西，巽龍生息於東南。故郭氏云：入山觀水口，登穴看明堂。即此意也。

Water issuing from the city gate (water mouth) should be carefully examined regarding its direction of entry and exit. Liu Ji explains: When the dragon moves, the water follows, so the place where the water originates is where the dragon spirit is born. If the water flows east or west, one must carefully observe the direction it exits. If the water spirit is seen flowing out from the寅 or艮 directions, it indicates that the dragon comes from the坤 or兑 directions. Conversely, this also means that such dragons' water spirits must necessarily flow out from the寅 or艮 directions. Therefore, whenever the艮 or寅 directions are used as the water mouth, it must be either the兑 dragon forming its body in the due west or the巽 dragon resting in the southeast. Thus Guo Pu says: When entering the mountain, first examine the water mouth; when approaching the site, then examine the bright hall. This is precisely what he means.

原文：即行審來歷之因。劉釋：凡龍體到頭歸收入口之處，必考其本龍之來，要知從何發足、經歷何方。如東北到頭，向艮寅之方，其龍必自兌宮出身乃為真龍，自坤申而兌者亦吉。若從壬子癸丑而來，必得坎上有左水佐輔夾流，會合於坤申水左側，更得乙辰水佐輔夾流，會合於坤申水，向寅艮而去方的。若是離宮落頭，則水必不自坤申上來矣。故龍行來歷之因，須自流神上消息之，始可以得其情也。賴氏曰：平坡之地千里無盡，龍無一定之穴，而人無一定之見。假如一片方砂，四方八面無有收拾，似難取穴；若能審龍形來歷之因，真知灼見的繫坤申行龍出體，則知穴情龍脈趨東北，乘坤兌之氣而融結矣；巽巳行龍發源，則知穴情龍脈歸西北矣。

Next, one must examine the course and origin of the dragon's movement. Liu Ji explains: wherever the dragon's body comes to an end and the energy converges at the mouth, one must investigate where the dragon originally came from, and determine clearly from which direction it originated and through which directions it passed. For example, if the dragon ends in the northeast and faces the direction of Gen Yin, then the dragon must have originated from the Dui palace to be a true dragon; if it comes from Kun or Shen and then turns to Dui, that is also auspicious. If the dragon comes from Renzi and Guichou directions, then there must be water flowing from the Kan direction on the left to assist, converging with the water from Kun and Shen on the left, and then further assisted by water from the Yi and Chen directions, converging again with the water from Kun and Shen, and finally flowing together toward Yin and Gen. Only then is it accurate. If the dragon ends in the Li palace, then the water will not come from the Kun and Shen directions. Therefore, the origin and course of the dragon's movement must be examined through the direction of the water flow in order to understand its true nature. Lai Wenjun says: on flat and level land that extends for thousands of miles without end, the dragon has no fixed dwelling, and people have no fixed views. If there is only a flat and even ridge in front, with no convergence from all directions, it may seem difficult to determine the dwelling place; but if one can clearly understand the origin and course of the dragon's form, and accurately determine that it originates from a dragon moving along Kun and Shen directions, then one knows that the dwelling place and the dragon's movement tend toward the northeast, merging with the energy of Kun and Dui. If the dragon originates from a movement along Xun and Si directions, then one knows that the dwelling place and the dragon's movement tend toward the northwest.

原文：迎神定分合之自。劉釋：迎神者，朝會於堂局之水也。水來到堂，必有發源之處，從何方分流而來，又從何方會流而去。知流神分合之情，而龍脈結穴之真偽自見。若水來到堂，左畔分流交行前後，而右畔不見其合，兩派夾流，或橫去或直來，前無兜收，後無迴繞者，其龍尚未住紮，雖砂頭有情、方正端正，未結穴也。直至水砂交會之穴，龍脈始聚而融結真穴。

The water deity arriving can determine where the water divides and converges. Liu Ji explains:the so-called "迎神" means the water coming into the hall and the site. When water arrives at the front, it must have a source; it comes from which direction as a branch, and flows away from which direction as a convergence. By understanding the division and convergence of the water flow, the authenticity of the dragon pulse forming a site can be discerned. If the water arrives at the front, flows off to the left and moves forward, but there is no convergence on the right, with two streams of water flanking or crossing, or going straight, and there is no enclosure in front or a return behind, then the dragon has not yet settled down; even if the sand formations are affectionate and properly aligned, there is still no site formed. Only when the water and sand meet, will the dragon pulse gather and form a true site.

原文：是故五行品配於八方，萬象盡歸於四勢。劉釋：乾坤坎離艮震巽兌八方，各分隸於五行金木水火土。正五行則乾金、坎水、離火、兌金、巽震木、艮坤土，萬世不易之定氣也。然以生旺死絕之氣定之，則木生在亥而配乾，金生在巳而配巽，水土生在申而配坤，火生在寅而配艮；甲庚丙壬歷子午卯酉，為五行帝旺之鄉。是五行品配於八方者，盡天地自然之氣運行而不息，以化生萬物，非人為可得而品配牽合之義者也。若寅申巳亥，乃五氣發生之始，為龍家之四始、萬物之根基；五行之旺氣，必自寅申巳亥發生充盛而至於旺，猶兌金之氣其始生在巳也。《青直經》云：地有四勢，氣行八方。四勢行八方施生，正謂此也。

Therefore, the Five Phases are distributed among the eight directions, and all forms ultimately belong to the four powers. Liu Ji explains: the eight directions, Qian, Kun, Kan, Li, Gen, Zhen, Xun, and Dui, each belong to one of the Five Phases. According to the orthodox Five Phases theory, Qian belongs to metal, Kan to water, Li to fire, Dui to metal, Xun and Zhen to wood, and Gen and Kun to earth. This is an unchanging principle of the natural energies. However, if we determine based on the energies of birth, prosperity, death, and decline, it becomes: wood is born in Hai and is associated with Qian, metal is born in Si and is associated with Xun, water and earth are born in Shen and are associated with Kun; Jia, Geng, Bing, and Ren pass through Zi, Wu, Mao, and You respectively, which are the lands of prosperity for the Five Phases. Clearly, the distribution of the Five Phases among the eight directions is the result of the continuous movement of the natural energies of heaven and earth, used to generate all things, and not something that can be arbitrarily matched or combined by human effort. As for Yin, Shen, Si, and Hai, they are the starting points of the five energies, known as the 'Four Beginnings' in geomancy, the foundation of all things; the prosperity of the Five Phases must originate from Yin, Shen, Si, and Hai, develop and then reach prosperity, just as the energy of Dui metal first originates in Si. The Qingzhi Jing says: the land has four powers, and the energy flows through the eight directions. The four powers move, and the eight directions generate life. This is exactly what it refers to.

原文：隨形察體，觀象審龍。劉釋：隨地之形，難察其龍之體；觀砂之象，而審其龍之氣。象以氣形，以理變者也。如木之形必直而聳，火之形必尖而側，金之形必頂圓而腳闊，土之形必方正而尊，水之形必曲折而動。故觀其直而聳者，知其為木；尖而側者，知其為火；頭圓而腳闊者，知其為金也；水土亦然。如金之形圓而闊者，又當審其龍之自何方來：如兌方發足，則金形乘於旺氣而出，真金龍也；若自離方來，其出身巳被火制矣，縱雖結穴亦不久遠，餘龍皆仿。賴氏曰：天龍有形者，氣之所有鍾聚而成者也；有象者，形之所成類而取者也。如土形方，如玉幾屏、金櫃、天馬之類；金形圓，而覆鍾、復釜、半月、娥眉之類；木形真行，而玉尺、橫琴、展軸之象；水形曲，而生龍舞鳳、群帶旗之象也。如獅象之類、金魚之屈，莫非五氣之流行，而各有當然之則。如取火形於焰動，取木形於包節，取金形於開口，取水形於曲折，取土形於觚角。如此審詳以取中，則有以得其穴情之真也。

By following the terrain to examine the dragon's body and observing the sand formations to determine the dragon's energy. Liu Ji explains: merely following the shape of the land is difficult to discern the dragon's form; one must observe the sand formations to determine the dragon's energy. The form is created by the energy, and it changes according to principles. For example, the shape of wood is necessarily straight and tall, the shape of fire is necessarily sharp and slanting, the shape of metal is necessarily round at the top and broad at the bottom, the shape of earth is necessarily square and solemn. The shape of water is necessarily winding and flowing. Therefore, seeing something straight and tall indicates it belongs to wood; seeing something sharp and slanting indicates it belongs to fire; seeing something round at the top and broad at the bottom indicates it belongs to metal; water and earth are also determined in this way. For instance, if the shape of metal is round and broad, one must examine from which direction the dragon comes. If it comes from the direction of Dui (the West), then it is a true metal dragon, riding on its flourishing energy; if it comes from the direction of Li (South), it has already been subdued by fire, and even if it forms a site, it will not last long. Other dragons should be judged in the same way. Lai Wenjun says: the dragon has a 'form', which is formed by the gathering of energy; it has an 'image', which is formed by the shape and can be compared to give names. For example, if the shape of earth is square, it may resemble jade pillars, golden cabinets, or the Heavenly Horse; if the shape of metal is round and smooth, it may resemble a covered bell, a covered cauldron, a half-moon, or an eyebrow; if the shape of wood is straight, it may resemble a jade measure, a horizontal zither, or an unrolled scroll; if the shape of water is winding, it may resemble a living dragon dancing a phoenix, or a group of banners. As for images like lions and elephants, or goldfish coiling, they are all results of the flow of the five energies, each having its own proper rules. Therefore, one takes the shape of fire from its flickering, the shape of wood from its branches and twigs, the shape of metal from its opening, the shape of water from its winding, and the shape of earth from its sharp edges. By carefully examining and taking the proper ones, one can understand the true situation of the site.

原文：氣藏於左右，忌分洩於鬼劫之交橫。劉釋：龍體成形，水神交合，其地須已結穴；然氣之充固、興福力之輕重，則又在於左右這獲砂：或球抱有情，水城聚固，更不東西直竄，西重五重，節節包裹者方佳；或自本身分伎向前，環抱顧堂尤妙。若左右砂頭東西飛竄，或有本體抽出，從肋下、從腰內、肩肘之間，左牽右挈，東西亂竄者，乃名鬼劫，能分洩龍氣之英靈；如有此等，則須水交砂會亦不成穴矣。

The qi is stored in the depression of the site, and it is most undesirable for it to be scattered and leaked by the sand formations called "ghost" and "calamity" that protrude sideways. Liu Ji explained: when the dragon body takes shape and the water spirit converges, the site should already have formed a depression; however, the sufficiency of qi and the thickness of blessings still depend on the surrounding sand formations on both sides. It is best if they are embracing and harmonious, with the water city gathering closely and securely, not flowing straight east or west. It is even better if the sand formations branch out from the main body and encircle forward, looking back at the site. Conversely, if the sand formations on both sides fly off east or west, or if they are drawn out from the main body, pulling left and right from the ribs, waist, shoulders, and elbows, scattering in all directions, this is called "ghost" and "calamity." Such formations can scatter and leak the essence of the dragon qi. Once this occurs, even if the water and sand converge, a depression cannot be formed.

原文：脈承於前後，怕透漏於坐應之下渙。劉釋：龍行入首結穴，必前有案砂、後有坐托，則氣脈鎮重，方有收蓄。若坐托無砂，或有砂而瑣屑；前有應而斜欹反跳，不拜堂，不平正，或水來斜射者，其氣透漏而不聚也。原文：蕩為魚背，出似□，散漫而難收；圓若金般，平如仰掌，認高低而定取。劉釋：平坡之龍砂寬大，中高而四圍必低，如鱉之背；砂圓而四圍尖露，如龜之頭者，氣散而不聚也，此不可扦，扦之福絕。圓若金盤，幅高而中低；平如仰掌，前低而後高。成此形象，若龍氣分明，的知來歷，方可下。賴氏曰：有鱉背者，砂不出角，氣散難收者，砂頭微細而氣不藏蓄，二者皆不結穴。金般荷葉，傍高中卑，水在中亦必有出處，點穴當如仰月形，看角兜收而中取之；仰掌平坡，必有掌窩，認取窩穴而定之。揚公曰：認掌窩。正比法也。

The qi and energy must be connected and continuous before and after the burial site, otherwise it will leak and scatter from the mountain behind and the direction in front. Liu Ji explained: when a dragon line reaches the end and forms a burial site, there must be a case hill in front and a supporting hill behind, so that the qi can be held and accumulated. If there is no hill behind or although there is one, it is scattered and fragmented; or although there is a front hill, it is crooked and jumps back, not facing the hall properly, not square and upright, or there is water shooting in at an angle, then the qi will leak out and cannot be gathered. The classic says: if the terrain is broad and open like a fish's back, protruding and with unclear edges, the qi will scatter and be hard to collect; if it is round like a golden plate and flat like an open palm, then one should determine the burial site by identifying the high and low points. Liu Ji explained: when a dragon line is on a flat slope, the hills are wide and the middle is high while the surroundings are low, like a turtle's back; if the hills are round and the edges are sharp, like a turtle's head, these are all signs of scattered qi that cannot be gathered, and burial is not suitable, as it will cut off blessings. The phrase "round like a golden plate" refers to high edges and a low center; "flat like an open palm" refers to low in front and high at the back. When such a form is formed, if the dragon qi is clear and its origin is known, then the burial site can be chosen. Lai Wenjun said: the term "turtle back" refers to hills without sharp edges; the term "scattered qi that cannot be gathered" refers to fine and subtle hill tips that cannot hold the qi — these two forms do not form a burial site. The shape of a golden plate and a lotus leaf has high and low edges with water in the center, and there must be an outlet. The burial site should be chosen according to the shape of an upturned palm, looking at where the edges can gather and take the middle. For flat and open terrain, there must be a depression like the palm's center, and the burial site should be determined by identifying this depression. Master Yang said "recognizing the palm depression," which refers exactly to this method.

原文：因四正四維之去來，究枝分枝合之聚向。劉釋：水交流於子午卯酉四正之方，則寅申巳亥為寶地，又觀其水之出入，以審何龍之結穴，凡四至之地寶者多自生龍建乘旺穴。水交流於寅申巳亥四維之方，其子午卯酉為寶地，凡四正之地寶者多自旺龍送行生成穴。又須以水神辨之，看其水分水合、枝水之出入見。若水不分枝，作小分小合，則氣寬而不清者，亦不結也。

By examining the coming and going of water according to the four cardinal directions and the four intermediate directions, we can investigate the situation of water branches merging, dividing, gathering and flowing. Liu Ji explains: if water converges and flows in the four cardinal directions, namely Zi, Wu, Mao, and You, then Yin, Shen, Si, and Hai are considered auspicious places; further observe the entrance and exit of water to determine which dragon forms the site - generally, such auspicious sites in the four cardinal directions are mostly formed by a living dragon in its prime. If water converges and flows in the four intermediate directions, namely Yin, Shen, Si, and Hai, then Zi, Wu, Mao, and You are considered auspicious places; generally, such auspicious sites in the four cardinal directions are mostly formed by a strong dragon providing protection. In addition, we must discern by the water spirits: observe how the water divides and merges, and how the branch waters enter and exit. If the water does not branch out, but only makes small divisions and mergers, then the qi is broad and scattered, not pure, and thus cannot form a site.

原文：縱橫似織，方知眷戀之情；漚澤為湖，仍辨朝宗之勢。劉釋：入首結穴之處，前後左右若見水三橫四直、屈曲交流，猶如織帛然，此砂變水戀砂，猶夫妻相見而不忍違也。眾水到堂，或左或右，聚匯如湖，則知水交砂會矣。然又要辨水神之出向何方而朝會：或出於大江，或出於大湖，辨方定位，以明龍穴之美惡也。賴氏曰：水來到堂有聚必有洩，觀水之聚處，可以見龍脈之行止；水之去處，可以見結穴之倚著。凡龍結穴，必倚向水神流去一邊，蓋水神合流而去之地，雌雄交媾之處也，故穴必倚焉。

The watercourses crisscross like woven threads, revealing the affection and attachment of the water; when accumulated water forms a pond and then gathers into a lake, one must still discern the direction towards which it flows. Liu Ji explains: at the place where the dragon comes to rest, if there are three or four watercourses crossing in front and behind, twisting and flowing together like a loom, this is called the sand loving the water and the water loving the sand, just like a husband and wife meeting and unwilling to part. When many waters gather in the hall, some from the left and some from the right, converging into a lake, then it is known that the water meets the terrain. However, one must still determine the final direction of the water spirit: whether it flows out into a great river or a large lake. Clarifying the direction allows one to judge the quality of the dragon's resting place. Lai Wenjun says: when water arrives at the hall, there must be gathering and also dispersal; by observing where the water gathers, one can see the stopping point of the dragon's path; by observing where the water flows away, one can see on which side the resting place leans. Whenever a dragon forms a resting place, it must lean towards the side where the water spirit flows away, because the place where the water spirit converges and flows off is precisely where the male and female energies meet, so the resting place must be there.

原文：九曲入明堂，石崇富貴。劉釋：水曲則財祿聚，屈折朝入明堂者富貴雙全；水直如箭，射至明堂，不惟貧賤，而且孤絕夭亡。原文：是故流神合法者，龍體方真。劉釋：此總結上文，言水之去來合法，則龍脈結穴方見真正而無虛假。若砂頭端正、應托尊嚴、左右朝從周匝，雖云龍脈可觀，而水神去來一或不合其法，則此等總為虛假，所謂菩薩面者此也。

Water flowing in a winding course and entering the Bright Hall can bring wealth and honor similar to Shi Chong of the Western Jin dynasty. Liu Ji explained: when water bends, wealth and official rank gather; if the water bends and flows toward the Bright Hall, both wealth and honor are complete. If the water flows straight like an arrow, shooting directly into the Bright Hall, it does not only indicate poverty and low status, but also isolation and early death. The classic text also says: therefore, when the water flows in accordance with the rules, the dragon body is considered real. Liu Ji explained: this is a summary of the previous statements, meaning that when the water's coming and going follows the rules, the dragon pulse forms a true and genuine hill. If the ridges are upright, the front and back are respectful and dignified, and the left and right are well-arranged, although the dragon pulse may appear impressive, if the water's coming and going deviates from the rules even once, such land is entirely false — this is what is commonly called 'Buddha's face,' which appears solemn but is actually useless.

原文：戴九履一，而天地之中數居尊；鳳舞龍飛，而乾巽之陰陽交泰。劉釋：一者陽之始，九者陽之極，長者陽之中，五屬土而龍體方正居中，坐下長砂為托，面通橫水四道、直水四道，列砂九方，得天地之正氣，陽剛中上，為帝王建極之地，產明王、育賢相，非尋常可比之地。此蓋坎離交媾、震兌合氣而成者也。若亥上行龍，自天門而出，踴躍如飛；巽上行龍，自地戶而迎，揚砂如舞。亥巳交合，朝對有情，左右送從合法，則乾陽而巽陰，二氣交泰，翕受數旋，為明王聖帝臨民之地，聚賢才，會文武，此地原不易得。戴九履一，謂子午也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Liu Ji explains: One represents the beginning of yang, nine represents the peak of yang, and the middle represents the center of yang. Five belongs to earth, the dragon's body is square and resides in the center. The dragon comes to rest with long ridges of sand supporting it, and in front there are four horizontal streams of water and four straight streams of water. Nine directions are arranged with ridges of sand, receiving the righteous energy of heaven and earth. Yang is strong and resides in the center, which is the place for a sovereign to establish supreme authority. It can produce wise rulers and nurture virtuous ministers, which is not comparable to ordinary places. This pattern is formed by the union of Kan and Li, and the harmonious union of Zhen and Dui. If the dragon comes from the亥 direction, emerging from the heavenly gate (northwest), it leaps and flies; if the dragon comes from the巽 direction, it approaches from the earthly gate (southeast), with sand dancing like a dance. When亥 and巳 meet, the front is respectful and harmonious, and the left and right are properly protected. Then Qian belongs to yang and Xun belongs to yin, the two energies harmonize, converge and rotate, forming the land where a sage ruler governs the people, gathering talents and uniting scholars and warriors. Such a land is not easily found. The phrase "wearing nine and stepping on one" refers to the午 and 子 directions.

原文：雖有三關三峽之落，萬防左牽右摯之非。劉釋：龍脈出身，前無關鎖則行而不住，氣隨土行；砂不轉峽則氣散而不收。故真龍真地，又首到頭左右必有從送砂頭向前拱來，其中龍穿田渡水之處，不使其出體露風；到頭之左右，東環西抱，如拜如舞，則氣藏完固，無有漏洩，誠大地也。中龍入首，或為長砂曲折三里四里而來，固自有關峽，而氣恐陰礙，曲角恐傷，分洩於折處，而入首之氣反輕，則結穴亦薄；故曲折之間有支水界送，使氣從脈行，兜收到頭方真。又有真砂行龍三四里五六里隨水而出者，有方砂居中三五百畝、七八百畝成地者，龍脈之來歷固在水神之出入可考，而英氣這聚處何從而辨別？必得體賤而下有微水穿破關氣節脈，使渡峽在左在右，曲折活動而來；入首之處或在左右肩膊，水插界明白，其氣方聚，否則龍脈雖來，氣渙而不收，難以指點。三里四里來龍，或成曲折長砂，或為直木長砂到頭，其中腰與肩肘之下若有餘砂分臂而出，須要向前作本身之送從，拜舞朝堂方可；若東牽西摯，各自分逃於本砂界，無情意者，卻來分洩我氣，所謂飛散英靈者此也。

Even with the presence of three passes and three gorges, one must still be extremely cautious about the problem of left and right disturbances. Liu Ji explains: after the dragon pulse begins, if there is no lock in front, it will proceed straight without stopping, and the qi will follow the soil forward; if the terrain does not turn back at the pass, the qi will scatter and be unable to be gathered. Therefore, true dragon pulses and true land must have protective ridges on both sides that embrace and guard the front from the beginning to the end. At places where the dragon passes through fields or crosses water, it should not be exposed and vulnerable to the wind. At the end, if the left and right sides encircle and embrace like bowing and dancing, the qi will be well concealed without leakage, and that is truly a great land. In the middle part, when the dragon enters the head, sometimes it comes with long ridges that bend and twist for several miles, although there are natural passes, the qi may be obstructed by negative influences, and the bends may cause damage, leading to the dispersion of the qi at the turning points, resulting in a light and thin qi at the entrance, and thus a weak site. Therefore, between the bends, there must be a branch stream that separates and guides the qi, allowing it to follow the dragon pulse and be gathered all the way to the end. There are also cases where true ridges travel for three or four miles or five or six miles along the water, or where square ridges are located in the center, occupying three or five hundred mu or seven or eight hundred mu of land. Although the origin of the dragon pulse can be examined through the water spirits' entry and exit, where exactly the essence qi gathers and how to distinguish it must be determined. This requires that in low and depressed areas, there are subtle streams that break through the barriers and bind the pulse qi, allowing it to pass either on the left or the right, twisting and turning flexibly. At the entrance, if the water enters clearly on the left or right shoulder, the qi can be gathered. Otherwise, even though the dragon pulse comes, the qi is scattered and cannot be gathered, and there is nothing to point out. For a dragon pulse of three or four miles, it may form a twisted long ridge or a straight wooden-like ridge at the end. If there are extra ridges extending from its waist or shoulder and elbow, they must be allowed to proceed forward as protective ridges, bowing and dancing towards the front hall. If instead, they are pulled left and right, escaping from their own boundaries without any intention, they will instead divide and dissipate my qi — this is what is called 'scattering the spiritual essence'.

原文：生在發足，莫犯天罡；旺處出身，休逢死絕。劉釋：寅申巳亥為長生，丑辰戌未為天罡。蓋天罡所臨之地，祿馬不到，貴人不臨，故生龍出身帶辰戌丑未天罡而來者，皆不結地。如寅艮龍出脈轉過丑上未而行，是犯天罡矣。子午卯酉為帝旺，寅申巳亥為死絕，旺龍出身轉寅申巳亥者亦不結地。如卯木龍轉至午未方入首，是水死在午、絕在申，而卯龍受死絕。此天地陰陽之妙理、五行之真秘，地理家不明此道，則龍穴之生旺休囚且不知，何以驗吉凶休咎之兆。徐氏補釋曰：凡寅艮龍轉過丑行，巽巳龍轉過辰行，坤申龍轉過未行，乾亥龍轉過戌，此皆為生龍犯天罡也。凡甲卯行龍轉午未甲方結局，丙午龍轉酉戌亥方結局，庚西酉龍轉子午寅方結局，壬子龍轉卯辰巳方結局，此皆為旺逢死絕也。

When a dragon is in its long life position and begins to grow strong, it should not violate the Heavenly Gang; when it is in its prosperous position and originates, it should not meet death and decline. Liu Ji explains: Yin, Shen, Si, and Hai are the long life positions, while Chou, Chen, Xu, and Wei are the Heavenly Gang positions. The places where Heavenly Gang is present do not have the presence of禄 (favor), 马 (horse), or Nobleman (nobleman), so if a dragon is born with the Heavenly Gang of Chen, Xu, Chou, and Wei, it will not form a good site. For example, if a dragon originating from Yin and Gen moves to Chou and Wei, it is violating the Heavenly Gang. Zi, Wu, Mao, and You are the prosperous positions, while Yin, Shen, Si, and Hai (for prosperous dragons) are the death and decline positions. If a prosperous dragon moves to Yin, Shen, Si, or Hai, it will also not form a good site. For example, if a wooden dragon originating from Mao moves to Wu and Wei, then water is dying in Wu and declining in Shen, and the wooden dragon will be affected by death and decline. This is the subtle principle of heaven and earth's yin and yang and the true secret of the Five Phases; if geomancers do not understand this principle, they will not know the birth, prosperity, decline, and death of dragon and site, and how can they judge the signs of good and bad fortune? Xu's supplementary explanation says: whenever a dragon originating from Yin and Gen moves to Chou, or a dragon originating from Xun and Si moves to Chen, or a dragon originating from Kun and Shen moves to Wei, or a dragon originating from Qian and Hai moves to Xu, these are all cases of a growing dragon violating the Heavenly Gang. Whenever a dragon originating from Jia and Mao moves to Wu and Wei, or a dragon originating from Bing and Wu moves to You, Xu, and Hai, or a dragon originating from Geng and You moves to Zi, Wu, and Yin, or a dragon originating from Ren and Zi moves to Mao, Chen, and Si, these are all cases of a prosperous dragon encountering death and decline.

原文：用大從小，而祥雲捧月；以小輔大，而群雁實鴻。劉釋：群砂俱大，小者為尊。龍來到頭，結成三四畝地面，或圓或方生，傍有大砂重重交繞，節節包承，如祥雲捧月之狀。群砂俱小，特取其大。龍來入首，結成一二百畝地面，或圓或方，而旁列小砂如星如月，臂肩開翅，如飛如舞，雙雙砂頭向內朝堂顧局，出犀雁實鴻之勢也。賴氏曰：結穴之龍特大而眾砂特小者，必得小砂之外又有大砂，或長或方，關攔於左右前後之外，包承群砂在內，則局內之砂水方有歸束，不致散亂分流漏洩；否則砂雖整齊而水神渙散，能洩堂局之氣，其結穴亦不美也。若中砂細小而讓砂大者，其不自有兜收，雖本身輕微，而其力反重。

When there are large ridges surrounding, one should take the smaller ones as the main ones, like auspicious clouds surrounding the moon; when there are only small ridges surrounding, one should use the small ones to assist the large ones, like a group of geese surrounding a swan. Liu Ji explained: when all the ridges are large, the smaller ones are actually more respected. When a dragon comes to the end, it forms a piece of land of three or four mu in size, either round or square, with life qi clearly visible. On both sides, there are large ridges surrounding it repeatedly and supporting it step by step, which is like auspicious clouds surrounding the moon. Conversely, when all the ridges are small, one should take the large ones as the main ones. When a dragon enters and forms a piece of land of one or two hundred mu in size, either round or square, and on both sides there are small ridges arranged like stars and moons, like arms spreading out and wings flapping, like flying and dancing, with two ridges pointing inward to the hall and looking back at the site, this is the气势 of a group of geese surrounding a swan. Lai Wenjun said: when the dragon forming the site is particularly large and the surrounding ridges are particularly small, there must be large ridges outside the small ones, either long or square, surrounding the site on both sides and in front and behind, enclosing the group of small ridges inside. Only then can the ridges and water within the site be gathered and controlled, without scattering and flowing away and leaking away. Otherwise, although the ridges are neat, the water spirit is scattered, and the qi of the site will be lost, resulting in an unattractive site. If the central ridges are fine and small while the surrounding ridges are large, as long as they can contain and gather the site themselves, even though they are light, their power will be heavy.

原文：粗出細而細出粗，形奇鶴膝；橫取曲而曲取橫，嫋若蘆花。劉釋：粗中出細、細出粗，形如鶴膝，三關四鎖，入路而來者，其氣清奇；橫來曲展、曲來橫展，三折四曲，嫋形似蘆花，入路而到者，其脈活動。則龍脈真而穴情善，福之大而富貴還矣。賴氏曰：三關四鎖，似斷不斷，如鶴膝也；三折四嫋，似來不來，蘆花也。此言來情之善、龍脈之活、氣行之清，皆於此可見，左衿先師獨取之妙，發楊曾之所未到處。

The thick turns into thin, and the thin turns into thick, forming a shape peculiar like the knee of a crane; when coming across horizontally, take its curvature, and when coming in a curve, take its horizontal spread, appearing delicate and swaying like reed flowers. Liu Ji explained: when thick turns into thin and thin turns into thick, the form resembles a crane's knee, with three gates and four locks, and the qi along the path is certainly clear and extraordinary; when coming horizontally with a bend or coming in a curve with a spread, with three bends and four twists, it appears delicate and swaying like reed flowers, and the meridians along the path are certainly active. Thus, the dragon pulse is genuine, the site is favorable, and great blessings and prosperity are expected. Lai Wenjun said: three gates and four locks, appearing to be broken but not actually broken, that is the crane's knee; three bends and four sways, appearing to come but not actually coming, that is the reed flowers. This refers to the favorable coming of the terrain, the vitality of the dragon pulse, and the clarity of the qi flow, all of which can be observed here—this is a unique method developed by the master of the left robe, surpassing what Yang Yunsong and Zeng Wenchan had not yet reached.

原文：木沖天而包節，生處方成體制；火焰上而焰起，動處乃見精微。面方正大，掛腳留情，言土。劉釋：木星形長直而瘦，若無包節，乃為死水，無用處也，必得水合襟，左右有界水插入肩膊之內，界出門面，方成體制。火星成形，頭尖腳潤，若火焰不協，名照天火，無用處也，必得尖斜所向之處，界水插過一邊，使尖頭歸堂，方可立穴。土星方正，其情在角，界水斂氣，故曰留情掛角；若吐出金唇，則生氣更完，廖公言上角流金，正此謂也。賴氏曰：土為五氣之尊，中立不倚，其正性也，傍分界水，立穴在中，通受子午卯酉四正之氣，為坎離震兌之局尤妙。但不宜當局正心取穴，俗云中宮地者，謬甚矣。惟帝皇之都有如此取用者，取宅中以御天下，坐坎面離之義，開日月卯酉之門，而四海文明矣。

Jupiter appears straight and tall, with branches surrounding it, forming a structure only where life qi is present; Mars has a flame rising upward with flames bursting up, revealing subtle details only where movement occurs; Saturn is square and broad, with a foot hanging out and lingering affection—this refers to earth. Liu Ji explains: Jupiter's shape is slender and straight, but if it lacks branches surrounding it, it becomes a dead tree, useless; it must have water in front to join and enclose, with boundary waters on both sides entering the shoulders, defining the front face, thus forming a structure. Mars forms with a pointed head and rounded feet, but if the flame is not harmonious, it is called "heavenly fire," also useless; it must have boundary water crossing one side at the pointed end, directing the head toward the front hall, thus allowing a site to be established. Saturn is square, with affection expressed through its corners, and boundary water here gathers the qi, hence called "lingering affection hanging at the corner"; if it further protrudes a round edge (golden lip), the life qi becomes more complete. Liao Gong's statement "golden flow at the upper corner" refers exactly to this. Lai Wenjun says: Earth is the most respected among the five qi, residing in the center without bias, which is its proper nature; with boundary waters on both sides dividing, the site is established in the center, allowing reception of the four cardinal directions (子午卯酉) qi, especially effective in forming the structure of Kan, Li, Zhen, and Dui. However, it is not suitable to take the site directly facing the center of the front area, commonly known as "central palace land," which is greatly incorrect. Only the capital city of an emperor would use this method: taking the center of the world to govern all directions, taking the meaning of sitting in Kan facing Li, opening the卯酉 gates of the sun and moon, thus bringing civilization to the four seas.

原文：腳闊頭圓，開金取穴。劉釋：金星形體，腳闊頭圓，須得開口取穴。然要坐實，若坐下不實，名為懸鐘金，其氣在邊，如鍾之聲應在邊也。原文：雖四通八達之區，必有伏元歸氣之所。劉釋：此總言上文砂水雖四通八達、分枝散佈而去，然其到頭必有收拾之處，為伏元歸氣之根也。賴氏曰：龍體到頭，東西前後傍分枝腳，四通八達而去，似難收拾；至於入首之處，其眾砂分出者，皆要雙雙回頭顧拱：或為龍虎抱歸左右，或為案砂俯伏在前，或為攔砂回塞水口。其始雖四通八達，若與本方無情，及至到頭結穴之處，雙雙不虛收作用神，乃為伏降之氣而歸東堂局矣。眾水會流到堂，在前在後，或在左或右，東穿西渡，南來北去，一似四通八達，無所收拾；然其總括去處，眾水群聚合流於城門之口，重砂開塞於下者，見其合不見其去，此亦伏元歸氣之根，地有神氣而融結穴情始大。

A golden star with broad feet and a round head must open up to find the site. Liu Ji explains: the form of the golden star has broad feet and a round head, and it must open up to find the site; however, it must be solid. If it sits on a hollow and unstable base, it is called "suspended bell gold," its energy being on the sides, like the sound of a bell only echoing on the sides. The classic text also says: even in places that are four ways open, there must be a hidden source of vital energy and a place where the energy converges. Liu Ji explains: this is a summary of the previous statements—although the sand and water may be four ways open and spread out in branches, they will eventually converge at the end, which is the root of the hidden vital energy returning. Lai Wenjun says: when the dragon body reaches the end, branches and limbs extend to the east, west, front and back, spreading out in all directions, appearing difficult to control; but at the beginning of the site, all these branches and limbs will turn back and support the site: some forming dragon and tiger embracing on both sides, some forming case sand bowing in front, some forming barriers turning back to block the water mouth. Although they initially spread out in all directions, seeming indifferent to the main body, when they reach the site of convergence, they all act effectively and solidly, which is the hidden vital energy returning to the site. All waters flow into the site, coming from front and back, left and right, east crossing west, south coming north going, appearing four ways open and hard to control; yet they all have a destination: all waters gather and flow to the city gate (water mouth), with layers of sand opening and closing at the bottom, only seeing them converging but not flowing away—this is also the root of the hidden vital energy returning. The land has such divine energy, and the site of convergence is considered grand.

原文：來氣短，須防腰截；進氣長，尤怕直沖。劉釋：砂頭短折者，坐後不得有橫水截往來脈使氣，此蓋脈短而曲則氣反急疾不和，故砂短折者怕腰截曲折也。砂頭來若有三四里或五六里長者，中間須得曲折轉關，駁換過峽，或三重四重。如亥氣入艮，艮氣還亥，龍入震，震氣還亥，則非直沖矣。然亥氣趨艮，艮上又得支水兜激回亥，則艮宮不到散流各立門面以分洩其英靈，使復還亥而去乃妙。苦若艮宮無水兜激，在其自去，各立堂局，是亥入艮就火局結穴矣。亥入卯，卯宮無水兜激，任其自去，卯上立成堂局，是亥龍入卯就旺方木局結穴矣。若得艮入亥、亥入艮、艮又入亥，三關三出，仍作本龍出身結地，是以亥龍入亥穴，則發福綿遠，富貴雙全，百子千孫，無有極也。經云：龍來不脫龍來氣，三峽三開元復元。正比理也。

When the incoming energy is short and abrupt, one must be cautious of it being cut off at the waist; when the incoming energy is long and continuous, it especially fears a direct approach. Liu Ji explains: if the ridges are short and broken, after sitting on the mountain, there must not be a transverse water cutting across the pulse and blocking the energy. This is because the pulse is short and winding, causing the energy to become abrupt and uncoordinated. Therefore, short ridges particularly fear being cut off at the waist or injured by twists. If the ridges come with a length of three or four li or five or six li, there must be bends and turns in the middle, or changes in the terrain, with three or four such transitions. For example, if the亥 energy enters the艮, and the艮 energy returns to the亥, and the dragon enters the震, and the震 energy returns to the亥, this is not a direct approach. However, after the亥 energy enters the艮, the艮 side must have a branch water to enclose and urge it back to the亥. Otherwise, the energy of the艮 will not return, scattering and flowing out to form separate areas, thus losing its essence. To make it return to the亥 side again is the ideal. But if there is no water to enclose the艮, allowing it to flow freely and form its own area, then it becomes the亥 dragon entering the艮 and forming a fire formation to settle. Similarly, if the亥 energy enters the卯, and the卯 side has no water to enclose it, allowing it to flow freely, forming its own area, then it becomes the亥 dragon entering the卯 and forming a wood formation to settle. If it can achieve the艮 entering the亥, the亥 entering the艮, and the艮 entering the亥, with three passes and three exits, still settling according to the original dragon's origin, then it is the亥 dragon settling in the亥 area, bringing continuous blessings, wealth and honor, and numerous descendants without end. The classic says: the dragon comes without losing its own energy, three gorges and three openings, and the original energy returns to its origin. This is exactly the meaning.

原文：是故博換轉關，實龍行體勢之真；而左關右界，為入首成胎之要。劉釋：賴氏曰：上二句結上文龍行體勢須要博換之意，下二句發明入首結穴之體段。大凡砂頭到局將結穴之處，若頭平額闊，或左薄而右厚，或左厚而右薄，脈氣沖至到頭，在東在西，或左或右而倚於一邊，何以兜收其氣而取穴？故龍脈入首，必得枝水關界，使氣聚而不散，方成穴體。關者，關其氣使不走也；界者，界其氣使就局也。開水長而曲，界水短而真。

Therefore, the transformation and change of the dragon's form and the turning of the direction are the true evidence of whether the dragon's movement is genuine; while the obstruction on the left and the boundary on the right are the key to the formation of the embryo at the beginning. Liu Ji explains: Lai Wenjun said: the first two sentences summarize the previous discussion about the necessity of transformation in the dragon's movement, while the next two sentences explain the form and structure of the site where the dragon forms a hill. Generally, when the sand head reaches the site and is about to form a hill, if the head is flat and the forehead is wide, or if the left is thin and the right is thick, or the left is thick and the right is thin, and the energy line reaches the head either to the east or west, or leans to the left or right, then how can we collect the energy to take the site? Therefore, when the dragon line reaches the beginning, it must have a branch stream to obstruct and define the boundary, so that the energy gathers and does not scatter, thus forming the hill.the so-called「关」，is to close off the energy so that it does not escape;the so-called「界」，is to define the boundary so that the energy is directed into the site. The outgoing water should be long and winding, while the boundary water should be short and clear.

原文：一片蠻比，將奚取證？雲翔霧起，何處兜收？劉釋：此言到頭立穴之處，左右無關界水，只是一片蠻皮，無以證其氣之聚不聚難止，而又無以辨其歸向之定局也。賴氏曰：平洋之地與山龍之局，取氣驗穴最難。山龍落頭，有大小分水可辨其入首之真偽，有大小合水可考其氣止之精玄，固字定出脈之由，觀諸祥住結之根，蟬翼界子其傍，德水陰於其側，龍蹲虎踞，案棄面堂，有此取證，昭然可指。若其平砂一片，不仰不俯，若無關界，何以取證？至如龍行處勢，雲飛霧走，難有開峽，而前無砂頭回抱，又不得水來交合幹左右，則龍脈未見收拾之氣，必不聚矣。

If it is just a bare piece of rough land, on what basis can we verify it? If the situation is like clouds flying and mist rolling, scattered and vague, from where can we gather it? Liu Ji explains: This refers to the place where the dragon comes to rest in a hill. On both sides there are no waters to block or define the boundary, only a piece of rough land. There is no way to verify whether the qi is gathering or dispersing, nor can we determine to which definite situation it belongs. Lai Wenjun says: Compared with the mountain dragon situation, it is most difficult to take in qi and verify the site in flat land. When the dragon falls in a mountain, there are large and small water divides to distinguish the authenticity of the beginning, and large and small converging waters to examine the subtlest aspects of the stopping of qi; the origin of the outflowing pulse is definite, allowing us to see the source of the formation; the butterfly-shaped ridges are on both sides, and hidden waters protect on the side. The dragon sits and the tiger crouches, the case mountain faces the front and the front hall is in front—there are these evidences, clearly visible and recognizable. If on flat land there is only a piece of sand, neither rising nor falling, and no boundaries, on what basis can we verify it? As for the dragon's movement being like clouds flying and mist rolling, scattered and vague, it is hard to find a place where it opens up, and in front there is no sand head embracing, and on both sides there is no water to meet, then the dragon pulse cannot see the gathering of qi, and certainly cannot gather it.

原文：太極分而兩儀奠，二氣佈局順逆行。左陽右陰，龍行兩路，而陽順陰逆，氣本一源。劉釋：混沌之初，太極之氣未分，及輕清之氣開於子而上浮者為天，重濁之氣開於丑而下凝者為地。其日月星辰懸象於天者，即其清氣精而明者也；山川江河列於地者，即其濁氣凝而通者也。天象屬陽，地象屬陰。陰陽既分，五行兆布：陽氣左旋，春行於東，夏行於南，秋行於西，冬行於北，五氣順流，四時序而萬化生者，皆是氣也；陰氣右旋，夏行於南，春行於東，冬行於北，秋行於西，五氣逆流，時序正而品彙高，皆是物也。然陽氣長故進而左，陰氣消故退而右；陽長則陰消，陰長則陽消，進退消長，化育之機也，而一順一逆，本自然之運馬耳。故陽生於冬至甲於時之半而左行，陰生於夏至甲子時之半而右行，陰陽相禪，左右相湯，此之謂化機。知化機之理，則知山川列形，安非瑰然示人以象矣，故法象莫大乎天地。形雲列於地者，非瑰然之物，要亦陰陽二氣為之也。故土因氣形：陽氣左旋，則脈從而左轉；陰氣右旋，則脈從而右轉。故其地勢自右轉左入局者為陽龍，從左轉右入局者為陰龍，分陰陽而兩路，而順行逆行，其地氣自然之運也。

The Taiji splits into two principles, and yin and yang energies are arranged into a pattern. One moves in a clockwise direction and the other in a counterclockwise direction. The left belongs to yang, the right to yin, and the dragon divides into two paths; yang moves clockwise, yin moves counterclockwise, and the energy originates from the same source. Liu Ji explains: in the beginning of chaos, the Taiji energy had not yet been divided; later, the light and clear energy rose up in the Zi hour to form the heavens, while the heavy and turbid energy settled down in the Chou hour to form the earth. The sun, moon, and stars suspended in the heavens are the refined and bright parts of the clear energy; the mountains, rivers, and rivers on the earth are the condensed and connected parts of the turbid energy. Heavenly phenomena belong to yang, earthly phenomena belong to yin. Once yin and yang have been divided, the Five Phases follow in order: yang energy moves left, springing in the east, summer in the south, autumn in the west, and winter in the north, with five energies flowing smoothly, the four seasons in order, and all things being generated, relying on this energy; yin energy moves right, summer in the south, spring in the east, winter in the north, and autumn in the west, with five energies flowing in reverse, the sequence of time being correct and all creatures flourishing, forming these things. However, yang energy increases and thus moves left, while yin energy decreases and thus moves right; when yang increases, yin decreases, and when yin increases, yang decreases. One advances and one retreats, one decreases and one increases, which is the key to generation and transformation, and the movement of one clockwise and one counterclockwise is the natural course of things. Therefore, yang is born at the midpoint of the moment of the winter solstice and moves left, while yin is born at the midpoint of the moment of the summer solstice at the Jiazi hour and moves right. Yin and yang alternate, left and right interact, which is called "Hua Ji" (the mechanism of transformation). Understanding the principle of Hua Ji, one knows that mountains and rivers arranged in form all clearly display the forms of things, so the model taken from the heavens and the earth is the greatest. The forms and energies on the earth are not things arising without cause; ultimately, they are formed by the yin and yang energies. Therefore, the earth takes shape according to the energy: yang energy moves left, and the veins follow left; yin energy moves right, and the veins follow right. Thus, the terrain turning from right to left to enter the pattern is yang dragon, and the terrain turning from left to right to enter the pattern is yin dragon; dividing into two paths of yin and yang with clockwise and counterclockwise movement, this is the natural transformation of the earth's energy.

原文：陰用陽朝，陽用陰應，相見協室家之義；陽以蓄陰，陰以含陽，雌雄廢交媾之情。故陰交於陽，陽下濟而施生；陽交於陰，陰仰承而翕受。天根呈眾妙之門，月窟啟玄機之戶。劉釋：氣者水之母，氣行則水隨，水止則氣止，與母同情，水氣交逐，猶影之隨形也。蓋氣一也，溢於地外而有跡為水，行於地中而無形者為氣；水其表也，氣其裡也，表裡同運，內外同流，此造化必然之妙運。故欲知地中之氣趨東趨西，即水之來去亦可以既知矣。

Heavenly dragons require earthly water to converge, and earthly dragons require heavenly water to respond; when these two meet, it conforms to the principle of husband and wife forming a family. Yang can contain Yin, and Yin can contain Yang, thus achieving the intimacy between male and female. Therefore, when Yin meets Yang, Yang descends from above to generate and promote; when Yang meets Yin, Yin ascends to receive and hold. The heavenly root reveals the gate of profound mysteries, and the moon cave opens the door to hidden mechanisms. Liu Ji explains: Qi is the mother of water; when Qi moves, water follows; when water stops, Qi stops. Mother and child share the same sentiment, and water and Qi pursue each other, like a shadow following a form. One must know that Qi is originally one; when it overflows to the surface and leaves a trace, it is water; when it flows underground and remains invisible, it is Qi. Water is the exterior, Qi is the interior; both exterior and interior operate together, and internal and external circulate together, which is the essential function of creation and transformation. Therefore, to know whether the Qi in the earth tends east or west, one only needs to observe the flow of water and will understand everything.

訣曰：是性命非神氣，水鄉船隻一味。故曰善觀氣機之運者，觀諸水，川上之嘆亦可以觀宣尼見道之深焉。然龍行必有水輔，止氣必在水界；輔龍氣者則在於水，故察其水之所來，足以知龍氣發源之始；止龍氣者亦卒於水，故察其水之所交，足以知龍氣融聚之處。經曰：界水則止。又曰：外氣運行，內氣止生。誠哉言欲。然天地之氣，陰與陽而已，而曰一陰一陽之謂道，又曰陰陽互氣其宅，動靜互為其根，陰陽相禪，萬物化醇。郭子有云：獨陽不生，獨陰不長。由是觀之，則知沖陰和陽而後可以成化機也。

The mnemonic says: this passage speaks of life and destiny, not merely spirit and energy. It is like sailing on a water country, relying entirely on this one element. Therefore, those who are good at observing the movement of energy, need only observe the water; Confucius' lament on the river, "It flows on like this," shows how deeply he understood the Dao. When a dragon moves, there must be water to assist it; when energy stops, it must be at the boundary of water. The water that assists the dragon's energy is therefore the key to knowing where the dragon's energy originates; the water that stops the dragon's energy is also the key to knowing where the dragon's energy converges. The classic says: encountering a water boundary means stopping. It also says: external energy flows, internal energy stops and gives birth. These words are very accurate. The energy of heaven and earth is nothing but yin and yang. Therefore, the Zhou Changes say "yin and yang together are called the Dao," and also say that yin and yang are each other's dwelling places, stillness and movement are each other's roots, and yin and yang alternate, thus giving rise to the transformation and richness of all things. Guo Pu said: solitary yin does not grow, solitary yang does not thrive. From this, we can understand that only when yin and yang harmonize can the mechanism of transformation be formed.

故陰龍必得陽水來含，陽龍必得陰水來交，外氣與內氣相會，二氣感化而成物，猶夫婦媾而生育也。陽為龍，陰為雌，陽龍左行而陰水右來到堂合襟，為陰以合陽；陰龍右行而陽水左來到堂合襟，為陽以蓄陰，即雌雄龍相會、牝牡交媾之情也。陰陽相見，福祿永禎；沖陽和陰，萬物化生。此天地自然之化機，合而言之，即統體一太極之妙用；分而言之，隨物付物，又各具一太極之玄奧也。知太極之理，可與語化機之妙；知化機之妙，可與語彙形法之學矣。

Therefore, a yin dragon must be accompanied by yang water to embrace it, and a yang dragon must be met by yin water to converge: external and internal energies meet, and the two kinds of energy interact and transform to produce all things, just as a husband and wife unite to conceive. Yang acts as the male, yin as the female; when a yang dragon moves to the left and yin water comes from the right to meet at the hall, this is called yin combining with yang; when a yin dragon moves to the right and yang water comes from the left to meet at the hall, this is called yang containing yin—this is exactly the situation of male and female dragons meeting and male and female animals copulating. When yin and yang meet, blessings and longevity are long-lasting; when yin and yang harmonize, all things are generated. This is the natural mechanism of the heavens and earth for nurturing life: when considered as a whole, it is the subtle function of the Taiji; when considered separately, each thing has its own arrangement and possesses its own Taiji mystery. Only by understanding the principle of Taiji can one discuss the subtlety of transformation; only by understanding the subtlety of transformation can one discuss the study of form. This passage discusses "yin and yang copulating" specifically by judging according to the left and right movement of water. Later, Jiang Dahong's "Differentiating Falsehoods in the Ping Sha Yu Chi" refuted this.

以龍脈之來，土隨氣形，氣雖流行而不可微言，其龍脈之來止一定而難移，故龍形則轉而守位。若夫水則動而無常，或東或西，無一定之性，雖氣行水來固有自然之勢，然氣不能自止，必得水交而後止。故陽龍入首而陰水來會，陰龍入乎而陽水來會，是之謂陰陽交媾。言陰交於陽、陽交於陰者，皆以水言也。

In terms of the coming of the dragon pulse, the earth takes shape along with the qi; although qi flows continuously and cannot be fully described, the coming and stopping of the dragon pulse are definite and unchangeable. Therefore, once the form of the dragon turns, it remains fixed in its position. As for water, it is ever-moving and unpredictable, going east or west without a fixed direction; although the flow of qi and the natural course of water are connected, qi cannot stop on its own and must meet with water to come to rest. Therefore, when a yang dragon begins, it is met by yin water; when a yin dragon begins, it is met by yang water. This is called 'yin and yang intermingling.' What is meant by yin mingling with yang and yang mingling with yin is all about water.

經有云：形止氣蓄。氣之流行無往不到，何從言蓄？蓋以局前之水能止龍氣，如界水三叉是也，故楊公所以曰：水到三叉細認宗也。經義云：外氣橫行，內氣止生。內水隨土，土因氣形而脈止氣聚也者，蓋以橫行於前足以止內氣也。至於山龍得龍虎應接，橫行於前，亦為形止氣蓄，而內氣所由以止生者此也。由是觀之，則楊公所謂陰交陽交，以從水神立意向也。氣隨上形，形靜而有常；水則動而能運，轉則守位，動則流通，故能賴於龍，而龍不能進交於水勢也。故龍不可裁而水可裁。

The classic says: When the form stops, the qi gathers. Although qi can flow everywhere, how can it be contained? Actually, it is the water in front of the site that stops the dragon qi, like the case of water forming a triple fork. Therefore, Master Yang said: When water reaches the triple fork, one must carefully examine its origin. The classic also says: External qi flows horizontally, while internal qi stops and generates. Internal water follows the soil, and the soil follows the qi to form shapes and stops the qi to gather it. This is because the water flowing in front is sufficient to stop the internal qi. As for mountain dragons with dragon and tiger sands responding and arranged horizontally in front, it is also a case of form stopping and qi gathering. The reason why internal qi can stop and generate is the same here. From this, we can see that the terms yin jiao and yang jiao mentioned by Master Yang are both based on the water spirit for orientation. Qi forms according to the terrain, and when the form is still, it has a constant nature. Water, however, is dynamic and good at movement. When it turns, it holds its position; when it flows, it connects the pathways. Therefore, water can rely on the dragon to achieve its function, but the dragon cannot actively meet the water's trend. Hence, the dragon cannot be cut or shaped, but water can be cut and shaped.

陰交於陽，陽下濟而施生者，陽在下而陰在上，陽氣下濟而乘陰以施生也；陽交於陰，陰仰承而翕受者，陽在上而陰在下，陽氣下降而乘陰以翕受也。陰施陽受，胎息始成，蓋化育之妙、氣機必然之理也。天根者，陽氣所從出之門，即施生之竇，猶男於牡；月窟者，陰氣所發育之施，即翕受之戶，猶女於之牝。相對玄竅相通，男女交媾而生息自盛矣。

The phrase "yin meets yang, yang descends to nourish and generate life" means that yang is below and yin is above, with yang energy descending to give birth to life by relying on yin; "yang meets yin, yin receives and accepts" means that yang is above and yin is below, with yang energy descending to be received by yin. One gives and one receives, and the embryo begins to take shape, which is the subtle way of nurturing life and the natural principle of qi movement. "Tian gen" is the gate through which yang energy emerges, the opening for generating life, like the male organ; "yue ku" is where yin energy develops and is received, the entrance for receiving, like the female organ. The two are opposite yet connected, allowing for the union of male and female, thus ensuring the natural flourishing of life.

原文：乙丙交而趨戌，辛壬會而聚辰，斗牛納丁庚之氣，金羊收癸甲之靈。故有乙辛丁癸之婦，宜配甲庚丙壬之夫，夫夫婦婦，雌雄牝牡。劉釋：乙用丙交者，丙火生於寅，沐浴卯，冠帶辰，臨官巳，帝旺午，衰於未，病於申，死於酉，墓於戌者，丙之暮，即陽艮龍之天根、陰亥水之月窟也。丙用乙交者，乙木生於午，沐浴巳，冠帶辰，帝旺卯，臨官寅，衰於丑，病於子，死於亥，墓於戌，是戌得乙之墓，陰亥龍之月窟也，陽艮水之天根也。丙乙相見，玄竅相通，為雌雄交媾者此也，震離二龍同局。至於辛配壬者，巽兌之陰局也；壬配辛者，甲子之陽局也；丁配庚者，寅午之陰局也。以四龍水法皆在於辰土出路故耳。癸配甲，申子之陰局也；甲配癸，亥卯之陽局也。以酉龍水法皆在於未上出路故耳。行龍布氣，並做甲乙交配法例，其圖式並見後。

When the stems 乙 and 丙 meet and head towards the direction of Xu, and the stems 辛 and 壬 combine and gather at the direction of Chen, the two constellations Dou and Niu, located at Chou, receive the energies of 丁 and 庚, while the position of Jin Yang (We) absorbs the spirits of 癸 and 甲. Therefore, the stems 乙, 辛, 丁, and 癸, which are considered 'wives', should be paired with the stems 甲, 庚, 丙, and 壬, which are considered 'husbands'. Each has its own male and female counterparts, like male and female animals. Liu Ji explained that 乙 needs to meet with 丙 because 丙 fire is born in寅, bathed in卯, capped in辰, holds officialdom in巳, reaches its peak in午, declines in未, becomes ill in申, dies in酉, and is buried in戌—戌 is the tomb of 丙, which is the heavenly root of Yang Gen dragon and the monthly cave of Yin Hai water. 丙 needs to meet with 乙 because 乙 wood is born in午, bathed in巳, capped in辰, reaches its peak in卯, holds officialdom in寅, declines in丑, becomes ill in子, dies in亥, and is buried in戌—戌 is the tomb of 乙, which is the monthly cave of Yin Hai dragon and the heavenly root of Yang Gen water. When 丙 meets 乙, the hidden passage is connected, and the term 'male and female union' refers to this; the dragons of Zhèn and Lí belong to the same pattern. As for 辛 pairing with 壬, it belongs to the Yin pattern of Xùn and Duì; 壬 pairing with 辛 belongs to the Yang pattern of Jia Zi; 丁 pairing with 庚 belongs to the Yin pattern of寅 and 午—the water patterns of these four dragons all flow out through the earth storehouse at Chen. 癸 pairing with 甲 belongs to the Yin pattern of申 and 子; 甲 pairing with 癸 belongs to the Yang pattern of亥 and 卯—the water patterns of these dragons all flow out through the position of We. The movement of dragons and the distribution of energy should be deduced according to the example of the pairing of Jia and Yi. The diagram is attached here. This is exactly the 'Four Great Water Mouths' mentioned in this book: 乙 and 丙 return to Xu, 辛 and 壬 return to Chen, 丁 and 庚 return to Chou, 癸 and 甲 return to We. Later, Jiang Dahong's "Ping Sha Yu Chi Bian Wei" refuted this.

乙辛丁癸，陰也；甲庚丙壬，陽也。陽用陰應，陰用陽朝，故乙得丙、丁得庚、辛得壬、癸得甲，為陰用陽朝；丙得乙、庚得丁、壬得辛、甲得癸，為陽用陰應。陰陽相見，猶夫婦之獲，雌雄牝牡。原文：若陰遇陽而非其類，號曰陽差；陽見陰而失其偶，名為陰錯。劉釋：如乙亥龍用丙氣相合，乃為陰陽正配，而戌上出水，得相見之義；若辰與丑上出水，是見庚壬水口而非其偶，謂之陽差，陽差則傷男。丙寅龍用乙氣來合，為陰陽正配，而戌上出水，為陰陽相見之義；若辰與丑上出水，是見丁壬水而失其類，為之陰錯，陰錯則傷婦。

Yi, Xin, Ding, and Gui belong to the yin category, while Jia, Geng, Bing, and Ren belong to the yang category. Yang must correspond with yin, and yin must respond to yang; therefore, Yi corresponds with Bing, Ding corresponds with Geng, Xin corresponds with Ren, and Gui corresponds with Jia, which is yin using yang to respond. Bing corresponds with Yi, Geng corresponds with Ding, Ren corresponds with Xin, and Jia corresponds with Gui, which is yang using yin to correspond. The meeting of yin and yang is like a husband and wife finding their spouse, with male and female, male and female animals each finding their proper pair. The text also says: if yin meets yang but they are not of the corresponding type, it is called 'yang difference'; if yang meets yin but loses its proper spouse, it is called 'yin error'. Liu Ji explains: for example, a dragon of the Yihai type meets a dragon of the Bingyin type, which is a proper yin-yang pairing, and water flows from the Xu direction, thus fulfilling the meaning of yin and yang meeting. If the water flows from the Chen or Chou direction instead, it collides with the water mouths of Geng or Ren, not its proper spouse, which is called 'yang difference', and 'yang difference' harms the male. Similarly, a dragon of the Bingyin type meets a dragon of the Yihai type, which is a proper yin-yang pairing, and water flows from the Xu direction, fulfilling the meaning of yin and yang meeting. If the water flows from the Chen or Chou direction instead, it meets the water of Ding or Ren and loses its kindred, which is called 'yin error', and 'yin error' harms the woman.

原文：夫妻猶路遇，終強合而不諧；眷屬一家，縱輕微而有用。二女同居，孤陰不長；兩男並處，獨陽不生。劉釋：如丙乙相見為夫妻同情，眷屬一家，雖去來輕微，猶為有用，富貴福澤亦能及其所生。若丙不逢乙，而遇丁癸辛未水口出路者，是夫遇妻於路；乙不逢丙，而逢甲庚壬水口出路者，是妻遇夫於路。雖砂明水秀，終為強合無情，其發福亦不甚厚，蓋以玄戶不通也。銅山西崩，靈鍾東應；又云鶴鳴在陰，其子和子，以其同聲相應、同氣相求耳。先賢曰：氣和則形和，形和則氣和，形氣俱和，物乃化生。故陰陽和則萬物生，夫婦和則男女育。又若丙配乙於中途，乙配丙丁半道，如丙生於寅，而水卻不自寅來，卻於辰巳方來，至於水口卻在戌上出水，是育竇相通而來水只在中途中見也。此本為正配而發福遲緩，更主老年科第，凡百俱遲，主老夫少婦生子之應，不旺人丁，長房不利，特發中小房財祿。又有水從他處橫伏過堂而出，亦為路遇，此尤不合局，不發福祉，雖發亦輕，可以水立向，有於向上消息，則客水登堂亦能致吉。

If a husband and wife meet by chance on the way, they will eventually be forced together but not harmonious; originally they are family members, even if their interactions are slight, they still have some use. When two women live together, the isolated yin cannot grow; when two men live together, the isolated yang cannot produce offspring. Liu Ji explains: for example, if Bing meets Yi, they are a harmonious couple, family members, and even if the water flow is slight, it still has some use, and wealth and blessings can benefit descendants. If Bing does not meet Yi, but instead meets water from the directions of Ding, Gui, Xin, or Xu, then it is like the husband meeting the wife by chance on the way. If Yi does not meet Bing, but instead meets water from the directions of Jia, Geng, or Ren, then it is like the wife meeting the husband by chance on the way. Such landforms, even if the terrain is clear and the water is beautiful, will ultimately be a forced union without affection, and the blessings will not be thick, because the hidden passages and gates are not connected. It is like a copper mountain collapsing in the west while the magical bell in Luoyang rings in the east; or like the Zhou Changes saying that a crane calls in the shade of a tree, and its young birds respond in harmony. These are all examples of like sounds resonating together and like energies seeking each other. The ancients said: if the energy is harmonious, the form will be harmonious; if the form is harmonious, the energy will be harmonious; when both form and energy are harmonious, all things are generated. Therefore, when yin and yang are harmonious, all things are born; when husband and wife are harmonious, children are produced. Another case is when Bing meets Yi or Yi meets Bing only on the way. For example, Bing's growth is in the direction of Yin, but the water does not come from the Yin direction, but from the directions of Chen or Si, and the water outlet is still in Xu. This is called the birth passage being connected, but the water only meets halfway. This is originally a proper match, but the blessings come slowly, often indicating success in exams in old age, and all matters happening late. It is suitable for an old man marrying a young wife and having children, with fewer descendants, the eldest branch being unfavorable, and the blessings mainly benefiting the middle and younger branches. Another case is when water flows from elsewhere across the courtyard and exits, which is also considered a chance meeting, and this is especially unsuitable for the layout, unable to bring blessings; even if it does bring some blessings, they are light, and one can only establish the direction based on the water coming in, and carefully consider the direction, so that the external water entering the courtyard can still bring good fortune.

原文：化育本於龍家，盛衰繫於形應。劉釋：夫天地一男女也，男女一天地也，觀男女可以知天地矣。乾陽宰生物之機，而坤陰成生物之能，猶男女合而二氣感而孕育。故上龍雖能生萬物，富貴利達於茲焉出；然不得形應以觸，則化機不幾乎息矣。故陽用陰應，陰用陽朝，形以氣融，則固以生氣感而應，鬼福以及。由是論之，則生富貴、旺人丁，皆在於水神交會合法而後應也；主貧賤、受孤窮，亦惟水神來去失度使然也。故氣化之聚不聚、或盛或衰，繫於水而巳。龍陽而水陰，或龍陰而水陽，陰交媾則氣感而應，鬼福始生。舊本劉伯溫先生注云：化育雖本於陰陽龍氣，而所以發富貴貧賤，則又繫於形應，形應感觸，物隨而始。蓋言龍多凝結而不得穴，則形與氣不應而衰；穴乘生氣，則形與氣應而盛，此以乘生氣則形與氣應而盛，此以乘氣穴立法也。陰陽交媾而不得向，則向與氣不應而衰；向乘堂氣，則向與氣應而盛，此又以乘氣立向也而言。

The fundamental of transformation and generation lies in the dragon, and the key to prosperity or decline depends on the correspondence between form and qi. Liu Ji explained: Heaven and Earth are like a man and a woman, and a man and a woman are also a Heaven and Earth. By observing the man and woman, one can understand Heaven and Earth. The yang of Heaven governs the vital mechanism of life, while the yin of Earth completes the functions of life, just as a man and woman unite, and the two energies interact to produce offspring. Therefore, the dragon, though capable of generating all things and bringing about wealth, honor, and success, can only do so if it is triggered by "form correspondence." Otherwise, the opportunity for transformation and generation would almost cease. Thus, yang must be responded to by yin, and yin must be responded to by yang. Form merges with qi, and when the life qi is felt, there is a response, and blessings will reach future generations. Therefore, the generation of wealth and prosperity, and the flourishing of descendants, only manifest after the water spirits meet in accordance with proper principles. Conversely, poverty and isolation are caused by the improper movement of water spirits. Thus, whether the qi gathers or disperses, whether it is prosperous or declines, all depends on water. The dragon is yang and water is yin, or the dragon is yin and water is yang; when yin and yang meet, the qi is stimulated, and blessings are generated. The old commentary by Master Liu Bowen said: Although transformation and generation originate from the yin-yang and dragon qi, whether they bring about wealth or poverty depends on the form correspondence. When form and qi interact, all things begin. This means that although dragons may have many accumulations without a proper site, if form and qi do not correspond, they will decline; if the site captures the life qi and form and qi correspond, they will flourish. This is the principle of establishing a site by capturing the life qi. Although yin and yang have already met, if the direction is not properly aligned, the direction and qi will not correspond, leading to decline; if the direction captures the hall qi and corresponds with the qi, it will flourish. This is the principle of establishing direction by capturing the qi.

原文：此故左行從亥子而進，右行從子亥而旋。生旺互用，玄竅相通。劉釋：此言布氣以察盛衰、立向以求生旺之法。向指一明，則水神之生旺死絕暸然在目。故陽從左旋，自亥子丑；而陰從右旋，自子亥戌而進；各因陰陽朝應，以為順逆之法。正所謂：二十四山分順逆，認取陰陽祖與宗，陽從左邊團團轉，陰從右路轉相通。如乙丙相見，乙木生午旺丙，寅火生寅旺午，乙木所生之地即丙火帝旺之方，乙木帝旺之方即丙火所生之地，乙與丙故曰生旺互用。丙墓在戌，乙墓同之，故為玄竅相通，蓋以丙乙皆以戌上為水口也。楊公葬白龍潭乙亥龍主穴，乙生氣在午，乙用丙向生氣在寅，戌上出水，此正生旺互用、玄竅相通，故發大富貴，作丙向收寅甲水歸戌也。

Therefore, the left-moving sequence proceeds from亥 to 子 in order, while the right-moving sequence goes from 子 to 亥 in reverse order; the concepts of birth and prosperity complement each other, and the hidden passage connects them. Liu Ji explains: this discusses the method of distributing qi to observe prosperity and decline, and establishing directions to seek birth and prosperity. Once the direction is clearly determined, the birth, prosperity, decline, and extinction of the water spirit become immediately clear. Thus, yang qi moves left in a circular manner, from亥 to 子 to 丑; yin qi moves right in a reverse circular manner, from 子 to 亥 to 戌. Each direction is determined according to the yin and yang response. As the mnemonic says: the twenty-four mountains are divided into forward and reverse directions; recognize the origin and lineage of yin and yang. Yang qi moves in a circular way from the left, while yin qi comes from the right to connect. For example, 乙 and 丙 meet: 乙 wood's birth is in 午, which makes 丙 fire prosperous; 丙 fire's birth is in 寅, and its prosperity is in 午; the place where 乙 wood is born is exactly where 丙 fire is prosperous, and the place where 乙 wood is prosperous is exactly where 丙 fire is born—thus 乙 and 丙 are called 'mutual use of birth and prosperity'. 丙's burial is in 戌, and 乙's burial is also in 戌, so they are called 'hidden passage connected', because both 丙 and 乙 take 戌 as the water mouth. At the main tomb of the Yihai dragon at White Dragon Pond, where Liu Ji practiced burial, the life qi of 乙 is in 午, using a 丙 direction makes the life qi in 寅, and water flows out from 戌. This is exactly mutual use of birth and prosperity and connected hidden passage, thus bringing great wealth and honor—using a 丙 direction to collect the water from 寅 and 甲 into 戌.

原文：惟偶成於契合，勿樂交於兄妹。劉釋：乙丙、丁庚、癸甲、辛壬，皆契合而偶成者。右乙亥見甲水、辛酉水，癸龍見壬水，丁龍見丙水，則乙甲、辛庚、壬癸、丁丙皆為兄妹同氣，豈其所宜交乎。雖乙見甲為陰遇陽，而總為不樂。

Spouses should be formed through harmony, not through the union of siblings. Liu Ji explains: Yi and Bing, Ding and Geng, Gui and Jia, Xin and Ren are all harmonious pairs. Conversely, if a Yihai dragon meets the water of Jia, or a Xinyou dragon meets the water of Geng, or a Gui dragon meets the water of Ren, or a Ding dragon meets the water of Bing, then Yi and Jia, Xin and Geng, Ren and Gui, Ding and Bing become siblings with the same essence. How can they be considered suitable partners? Although Yi meeting Jia is also Yin meeting Yang, it is still not advisable.

原文：是故周公制禮，明家室所以別男女，聚異姓所以別夫婦。此蓋天經地義之常要，亦理氣自然之運。劉釋：此言周公制禮，男女相配俾有家室，異姓相合俾明嫌疑；禮不娶同姓者，所以辨族也。聖人心通乎天道，德明乎地紀，法天之經則地之紀，以立人極，要亦理氣自然之運也。此言聖人別男女、定夫婦者，法天經地懿之常要道，以立人紀，合理氣自然之運，要非強人情、違天地之道而為之制也。即聖人制禮以合男女陰陽，不外乎無經地懿之常，則知地理取陰陽相見、牝牡交媾，各有正配而不可亂也，乃天地自然六氣化育萬物之真機也。

Therefore, the Duke of Zhou established rites and regulations, setting up family units to distinguish between men and women, and arranging marriages between different surnames to distinguish between husband and wife. This is the natural and proper way of heaven and earth, and the natural movement of principle and qi. Liu Ji explained: this refers to the Duke of Zhou establishing rites so that men and women can be matched in family units, and that marriages between different surnames are arranged to avoid suspicion; the rites prohibit marriage within the same surname in order to clarify clan relationships. The sage's mind is in harmony with the heavenly way, and his virtue clearly records the principles, following the heavenly order and taking the earth's pattern as a model, to establish the standards for human conduct. In the end, this is also the natural movement of principle and qi. Here it is said that the sage distinguishes between men and women and determines the relationship between husband and wife by following the natural and proper way of heaven and earth, in accordance with the natural movement of principle and qi, and not by forcing human feelings or violating the way of heaven and earth. Since the sage established rites to match men and women according to the yin and yang, it is nothing but the natural and proper way of heaven and earth. Therefore, we can understand that the study of堪舆 (fengshui) takes the meeting of yin and yang and the union of male and female as its basis, each having their proper match and not being confused—this is precisely the true mechanism of the six qi of heaven and earth nurturing all things.

原文：乃若天開財源之門，地軸浚化生之竇。法顯玄空，神功莫測。劉釋：水神發源之處名天關，水神流出之處為地軸。天關主財祿，地軸管人丁；來水深長則才德悠遠，出水合法則人丁繁息，以玄空為化生之牝戶故也，法顯玄空，神功莫測。以水龍相交，得陰陽相見之義，而生旺到堂，則生水發人、旺水發祿，亦所必然者。或有陰陽背馳而向指難收，財祿人丁若有所虧，則又立玄空五行之法，取八水四金四火四木四土，佈列二十四山之中，用以消乎水路，取生我克我為吉，生出克出為凶。來水合法必發財祿，去水合度必旺人丁，吉以應，凶以凶應，神功莫測者也。

As for the opening of the heavenly gate to generate wealth and the clearing of the earthly axis to promote the generation of life, their methods are revealed in the Xuan Kong (Heavenly Void) system, whose profound functions are beyond measurement. Liu Ji explained that the source of the water spirit is called "Tian Guan" (Heavenly Gate), and the place where the water spirit flows out is called "Di Zhou" (Earthly Axis). Tian Guan governs wealth and official rank, while Di Zhou manages family prosperity. If the incoming water is long and far-reaching, a person's talent and virtue will be extensive; if the outgoing water follows proper rules, family prosperity will flourish. This is because Xuan Kong is the gateway of generation, so it is said, "the method is revealed in Xuan Kong, and its divine power is beyond measure." If water meets the dragon and attains the meaning of yin and yang meeting, and the water from the birth and prosperity directions reaches the hall, then the water of long life will generate family prosperity, and the water of prosperity will bring wealth and official rank, which is inevitable. However, if yin and yang are separated and it is difficult to control upwards, there may be a deficiency in wealth or family prosperity. In such cases, the Xuan Kong Five Phases method is established: taking eight waters, four metals, four fires, four woods, and four earths, distributing them among the twenty-four mountains, to eliminate water paths, with benefiting and controlling as auspicious, and benefiting and controlling as inauspicious. If the incoming water is in harmony, wealth and official rank will be obtained; if the outgoing water is in harmony, family prosperity will flourish. Auspicious will bring auspicious results, and inauspicious will bring inauspicious results, all of which are profound and hard to measure.

原文：五行實繫於龍家，禍福須取明於水路。顧我復我，為官為父。生之奪之，彼無心而曷濟。生入克入，情既去而復留。劉釋：玄空五行與龍家本音之義實無干繫。且本山五行以甲乙巽寅卯屬木，丙丁巳午屬火，庚辛申酉屬金，壬癸亥子屬水，坤艮辰戌丑未屬土之類；而玄空之氣則又以乙木酉金為火，巽木申金為水。訣曰：丙丁乙酉原屬火，乾坤卯午金同坐，亥癸甲艮是木神，戌庚丑未還屬壬，子寅辰水為名，辛巳壬申同水府。取用坐穴坐向與水口來去之地，是何字得何五行，以求生克也。

The Five Phases originally relate to dragons, but fortune and misfortune must be understood through water. When water flows back to me and circulates around me, it becomes "official" and "father"; when water generates me or takes me away and does not return, it no longer cares for me, how can it help me? Only when the phases generate or overcome me, even though the connection has ceased, there is still some lingering effect. Liu Ji explains: the Five Phases of Xuan Kong and the dragon school are actually unrelated. The native mountain Five Phases classify Jia and Yi, Xun, Yin, and Mao as wood; Bing and Ding, Si and Wu as fire; Geng and Xin, Shen and You as metal; Ren and Gui, Hai and Zi as water; and Kun and Gen, Chen, Xu, Chou, and Wei as earth. However, the Xuan Kong qi classifies Yi wood and You metal as fire, and Xun wood and Shen metal as water. The mnemonic says: Bing, Ding, Yi, and You originally belong to fire; Qian and Kun, Mao and Wu belong to metal; Hai, Gui, Jia, and Gen are wood spirits; Xu, Geng, Chou, and Wei return to Ren; Zi, Yin, and Chen are named water; Xin Si and Ren Shen belong to the water realm. When using these, one must look at the sitting point, facing direction, and the flow of water to determine which character and which Five Phase it belongs to, and then deduce the relationships of generation and overcoming.

克我為官，生我為父。凡五行之氣取相生、忌相剋，此反取克入者，蓋以水神之來，彼來交我，情自趨之，故生我克我者，情自彼入也。水神出去，情不欲絕，故生我克我亦情自彼入。若土龍體靜而專，雅靜故常守位，生克出則動矣；水龍動而真，惟動而直，故常運化，克入生入而化工自成矣。穴依龍，君道也，無為恭巳南面而出令者也；向依水，臣道也，行君之令而施仁者也。君則逸而有成，臣則勞而成功，此亦天地自然之運耳。如此則生入克入之義明矣。

The elements that control me are called "official stars," and those that generate me are called "parents." Generally, the five phases are considered favorable when they generate each other and unfavorable when they control each other. Here, however, we take "control entering" as favorable, because the water element comes to me with force, and its affection naturally tends toward me. Whether it generates me or controls me, the affection comes from the other side. When the water element flows away, the affection does not wish to be cut off, so both generating and controlling are considered as affection coming from the other side. As for the earth dragon, its nature is quiet and devoted, because it is refined and always stays in its original position. Once it generates or controls, it moves. The water dragon, on the other hand, is active and direct, precisely because it is active and straightforward, so it is constantly in transformation. Controlling and generating lead to the accomplishment of transformation. The site follows the dragon, which is the way of the ruler, like a king who is respectful and non-interfering, facing south and issuing commands. The direction follows the water, which is the way of the minister, like a minister who carries out the king's orders and implements benevolent governance. The ruler rests in ease and achieves success, while the minister labors and accomplishes tasks. This is the natural operation of heaven and earth. In this way, the meanings of generating and controlling are clear.

水神流出，勢不可回，我雖生之不以為德，我雖克之不以為怨，所謂彼無心而曷濟。然水神流出，勢雖不可回，而其情則不可失。我固不可失，我固不能為彼若何，而彼之情則不忘乎我，勢欲擊而生我克我，亦能為我作福矣。來既施恩，去猶貢福，豈不為吉。原文：相天地，贊化育，無非此道；回造化，改天命，術何妙焉。吉地每留於積德，善地豈授於邪淫。劉釋：形法之術，沖陽和陰，觀形審氣，辨方察音，故天經以立人紀，明尊卑，定上下，隨天時，順人事，建邦治國，百姓輔相天地宜，參贊化育不及，使天地位於上下，而萬物育於兩間者，亦不過此道焉巳矣。況於葬者乘氣立穴，收生氣，蔭死骨，召鬼福以及其所生，使鬼神不得以司吉凶之柄，造化不得以宰物之義，迴天命而改造化，其術亦妙矣哉。

When the water spirit flows out, its momentum cannot be stopped; even if I try to nurture it, it will not regard it as kindness, and even if I try to control it, it will not regard it as resentment. This is what is meant by "it has no intention, so how can it help?" However, although the water spirit has flowed out and its momentum cannot be reversed, its sentiment should not be lost. I cannot lose this sentiment, and I cannot do anything about it; but as long as its sentiment is not forgotten, that strong desire to flow away can still benefit me or control me, and can still bring me good fortune. When it comes, it has already shown kindness; when it goes, it still offers blessings. How can this not be auspicious? The classic text also says: assisting heaven and earth, helping in the process of nurturing life, depends entirely on this principle. Turning the course of nature and changing destiny, this art is truly marvelous. Auspicious land is often left for those who have accumulated virtue; how could good land be given to wicked people? Liu Ji explains: the art of form and method deals with the harmony of yin and yang, observing forms and examining qi, discerning directions and listening to sounds. Therefore, it follows the constant principles of heaven to establish human relationships and hierarchy, clearly distinguishing respect and hierarchy, and establishing the upper and lower ranks, following the timing of heaven and human affairs, and establishing states and governing the country. The people assist heaven and earth in what is appropriate, and complement the nurturing process where it is insufficient, so that heaven and earth each occupy their proper place and all things can grow among them. This is also based on this principle. Moreover, burial practices must seize the qi and establish the grave site, to receive the life qi, to benefit the deceased's bones, and to bring blessings to future generations. It can even make ghosts and spirits unable to solely determine good and bad fortune, and nature and destiny unable to solely control the fate of things. Turning the destiny of heaven and changing the course of nature, this art is indeed very marvelous.

至道精微，惟聖人然後能及此，非睿智孰能之。地理之學，本於太極之理，河圖以呈其源，洛書以發其微，乘陰陽五行之氣而順天地自然之運，反氣以入骨，其道至精至妙，惟聖人其孰能知此道之妙哉。道且不能知，沉又能穴之以乘氣、召鬼福以及其所生乎。異之仙人天神共怒，葬法有迴天改命之功，能召鬼神以及人如此。故吉地常留於積德之家，而善地不可授於為惡之徒，蓋福善禍淫是乃天道。順天之道以造福，則天必應之；若授之於邪淫之輩，則天固禍之而人固福之，是違天道而諱福矣，天地鬼神其肯容耶。天不罪為惡之人，而罪法蒙羞矣。

The ultimate truth is subtle and hard to grasp, only the sages can reach it; who else but the wise could understand it? The study of geomancy is based on the principle of the Taiji (Supreme Ultimate): the River Chart reveals its origin, and the Luo Square explains its subtleties. It follows the qi of yin and yang and the Five Phases, harmonizing with the natural transformations of heaven and earth. It channels life qi back into the bones, its way being extremely refined and profound. Who else but the sages could comprehend the subtleties of this doctrine? If one does not understand the principles, how could one possibly use them to select a site, harness qi, and bring blessings to descendants? If done recklessly, even immortals and heavenly spirits would be enraged. The practice of burial has the power to reverse fate and summon the power of ghosts and spirits to affect the living to such an extent. Therefore, auspicious sites are often left for families with accumulated virtue, and good land should not be given to wicked people—because bestowing blessings upon the virtuous and calamity upon the immoral is the natural order of heaven. To follow the way of heaven and do good, heaven will surely respond. But if one gives a good site to a wicked person, heaven intends to bring calamity, yet people demand blessings, which is to defy heaven and conceal the consequences of good and evil. How could heaven and earth, ghosts and spirits allow such things? If heaven does not punish the wicked, this art would be disgraced.

某雖不敏，幸淑師傅，戒言在通，焉敢忽諸。論天真戌嚴，總為天更立玄機耳。彼購大利、操大錢者，何君與？嗟乎，贖大作先鋒於為善惡兩家，呈功過纖籍，母寧為混善惡於千雷河海，而願為一網打盡之桃花漁也。

Though I am not intelligent, I have gained some understanding from my teacher. His warnings still echo in my ears; how could I dare to ignore them? The heavenly principles are inherently strict and true. In the end, it is merely to reveal this hidden truth once again. Those who are solely after profit and constantly haggling over money, what kind of gentlemen are they? Alas, it is better to be content to mix good and evil together in the thousand thunder rivers and vast seas, and willingly become the peach blossom fisherman who catches all in one net.