Section Eight: The Heavenly Mechanism Assignment

原文：嘗考尋龍之法，首看龍之盛衰，次觀向水之吉凶，審召瑞邀祥之妙，察陰陽朝應之情。劉釋：龍運以五行揆配於二十四山之上，如亥卯方到頭，是木龍之氣，用木生於亥起倒。然有陰陽之分：陽本起亥，陰本起午，順布各從陰陽行運，以審生旺休廢：生旺為吉，休廢為凶，而吉凶禍福可得而察矣。具召瑞邀祥之法，並以向上消之：如生方水來吉，則以向趨之；旺方水來吉，則以向邀之。楊公云：向依水立。正邀祥之法也。

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 explained that the course of the dragon should be determined by the Five Phases and arranged on the twenty-four mountains. For example, if the dragon reaches the亥 and卯 directions, it belongs to the wood dragon energy, and the wood growth is started from亥, then the twelve palaces are followed in order. However, there is a distinction between yin and yang: the yang dragon begins from亥, while the yin dragon begins from午, and they are arranged in sequence according to yin and yang. This method is used to determine the birth, prosperity, decline, and decay of the dragon. Birth and prosperity are auspicious, while decline and decay are inauspicious, and thus the fortune and misfortune can be discerned. As for the specific methods of inviting auspiciousness and welcoming blessings, they are all determined by the direction. If the water coming from the birth direction is auspicious, the direction should be adjusted to follow it. If the water coming from the prosperity direction is auspicious, the direction should be adjusted to welcome it. Master Yang said, "The direction should be established according to the water," which is exactly the method of welcoming blessings.

原文：生旺墓吊合於三方，而孟仲季之公位攸分；十二宮配屬於五行，而貪武破之天星始定。劉釋：寅甲巳亥四孟也，而權刊艮與焉；子午卯酉四仲也，甲庚丙壬焉；辰戊丑未四季也，而乙辛丁癸焉。如長生在四孟，則吉凶應於長於；帝旺在四仲，則吉凶應於仲於；墓庫在四季，則吉凶應於幼子。長生則為貪狼，官旺為武曲，墓庫為破軍，並以孟仲季分配以公位。

The concepts of Growth, Prosperity, and Storage are in a remote triple harmony, thereby dividing the public positions among the first, second, and third sons of the three branches. Each of the twelve palaces is associated with one of the Five Phases, allowing the determination of the celestial stars such as Tuanlang, Wujue, and Pojun. Liu Ji explained that the four first branches, which include寅, 甲, 巳, and 亥, involve the mountain trigram as well; the four middle branches, which include子, 午, 卯, and 酉, include 甲, 庚, 丙, and 壬; and the four last branches, which include辰, 戌, 丑, and 未, include 乙, 辛, 丁, and 癸. Therefore, if the Growth position falls in the four first branches, the fortune or misfortune will affect the eldest son; if the Prosperity position falls in the four middle branches, it will affect the second son; and if the Storage position falls in the four last branches, it will affect the youngest son. The Growth position is paired with Tuanlang, the Officialdom and Prosperity positions are paired with Wujue, and the Storage position is paired with Pojun, all assigned to the respective public positions of the three branches. This method of dividing the public positions among the three branches was later refuted by Jiang Dahong in his work "Ping Sha Yu Chi Bian Wei."

原文：人丁實繫於長生，財祿必根於官旺，是以生水朝堂，螽斯千古；旺神聚局，食祿萬鍾。劉釋：長生帶人丁，帝旺主官祿，故長生水到堂則子孫繁盛，帝旺水朝堂則財帛豐盈。原文：貪富貴則棄生朝旺，圖嗣續則背旺迎生。劉釋：立向之法，先以水口為主，然後細察來水方位屬何生旺。如生水到堂而向乘生氣，則先發人丁；旺水到堂而向乘旺氣，則先發財祿。此楊公救貧之術：不必得吉地以為之處，即於水神之來去而向乘之，便龍發福如此。然則得吉地而向水合水，則亦不發福，況於無吉氣可乘者乎。

Human beings and descendants depend on the position of Longsheng (Growth), and wealth and official rank are rooted in the position of Lin'guan (Officialdom) and Diwang (Prosperity). Therefore, if the water of Longsheng flows into the courtyard, descendants will multiply for thousands of years; if the spirit of Diwang gathers within the area, wealth and official rank will be as abundant as ten thousand measures of grain. Liu Ji explains: Longsheng brings descendants, and Diwang governs official rank and wealth. Therefore, when the water of Longsheng reaches the courtyard, descendants will flourish; when the water of Diwang flows into the courtyard, wealth will be abundant. The classic text also says: If one seeks wealth and honor, one should face the direction of Diwang and welcome the water from that direction; if one seeks descendants, one should face away from the Diwang direction and welcome the water from the Longsheng direction. Liu Ji explains: The method of determining the direction of a building should first consider the mouth of the water, then carefully examine the direction from which the water comes and determine whether it belongs to a Longsheng or Diwang position. If the water of Longsheng reaches the courtyard and the direction faces the position ofLife Qi (Life Qi), descendants will flourish first; if the water of Diwang reaches the courtyard and the direction faces the position of旺气 (Prosperous Qi), wealth and official rank will come first. This is the method used by Master Yang to relieve poverty: one does not necessarily need a favorable site, but can use the direction to receive and connect with the water spirit, and thus achieve prosperity. Conversely, even if one has a favorable site but the direction does not match the water, prosperity will not be achieved, let alone if there is no favorable Qi to receive.

原文：破軍侵帝旺之鄉，身無一命之寄；天罡犯貪狼之位，難招半子之榮。劉釋：墓方水逆流到堂，沖破官旺，則貧賤必矣。身無一命，言不貴也，不言貧者互見也。墓水也沖破長生，則損人丁，主少亡孤寡，女且不可招，況於子乎，甚言絕嗣之禍如此。

The water of Pojun invades the Prosperity position, causing a person to be unable to attain even a single official rank in their lifetime; the water of the Heavenly Gang confronts the position of Tanlang, making it impossible to even gain half the glory of a son. Liu Ji explains: if the water from the tomb flows against the hall, breaking the Officialdom and Prosperity positions, then poverty and low status are inevitable. The phrase 'body without a single destiny' means not being noble; poverty is not mentioned because poverty and low status are essentially the same. If the water from the tomb breaks the Growth position, it harms the family, leading to the death of young people, widows and orphans; even daughters cannot be brought in, let alone sons—this is a severe description of the disaster of no descendants.

原文：生來會旺，聰明之子方生；而旺去沖生，縱有富貴徒然。旺去迎生，富貴之期驟至；而生來破旺，雖有子何為。劉釋：長生水先到堂局，會旺水合流在庫，主葬後先發人丁，生貴子登科第；旺水先到堂局，會長生水合流聚庫，主葬後先發官貴，而後發人丁。若旺水逆流沖破長生，雖發官祿卻損人丁；生水逆流沖破帝旺，雖發人丁卻傷財祿，二者不定取也。如見此等水法，須以向上消息之，將去水撥在衰絕之方，則來水必在旺方矣。

When the water of long life arrives and meets the water of prosperity, a wise and intelligent son will be born; but if the water of prosperity flows away and conflicts with the water of long life, even if one has wealth and status, it is in vain. If the water of prosperity flows to meet the water of long life, then days of wealth and status will come suddenly; but if the water of long life flows and disrupts the water of prosperity, even if there is a son, what use is he? Liu Ji explains: if the water from the long life direction arrives first at the site and then joins the water of prosperity to flow into the storage area, it indicates that after burial, the family will first have sons who will achieve success in exams; if the water from the prosperity direction arrives first at the site and then joins the water of long life to gather into the storage area, it indicates that after burial, the family will first achieve official status and then have sons. If the water of prosperity flows against the current and disrupts the position of long life, although official rank may be achieved, the family members may be harmed; if the water of long life flows against the current and disrupts the position of prosperity, although sons may be born, wealth and status will be damaged—both situations are undesirable. When encountering such water patterns, one must use the direction of the compass to eliminate and regulate: by redirecting the flowing water to the direction of decline and extinction, the incoming water will naturally fall into the prosperous direction.

原文：未離胎而夭折，多因沖破胎神；才出世而亡身，蓋為擊傷生氣。劉釋：胎水流出明堂，主有墮胎之應及血崩淋瀝之災。蓋胎為生氣發萌之初，流出主女人不受胎，流入則墮胎。長生氣克而水來擊散其氣，則主有周期亡身之禍。蓋生氣為孩兒煞，俗為百日關者非也。

A fetus that dies before birth is mostly due to disturbing the "Tai" deity; a newborn who dies shortly after birth is mostly due to injuring the "Changsheng" qi. Liu Ji explains: the water from the "Tai" position flows into the "Mingtang," indicating a miscarriage or severe blood loss. Because "Tai" is the initial stage of life qi: if water flows out, it indicates the woman will not conceive; if water flows in, it indicates a miscarriage. When the "Changsheng" qi is overcome and water disrupts its energy, it leads to the death of the infant around one year old. This is because "Changsheng" qi is referred to as "Hai'er sha" (child's death); the common saying of "Bai ri guan" (hundred-day gate) is not accurate.

原文：冠帶失齠齡之男，臨官喪成材之子。劉釋：氣至冠帶則氣而長矣，擊散其生長之氣，則主損齬齡及將出幼之人；氣至臨官則長而盛矣，喪其充盛之氣，則主損弱及三十上下之人。蓋氣血方剛則中主，而損其氣則夭，亦必然之應也。且人至二三十之時則成材矣，以形應乃造化之本然故也。聖人順時為政，保養天和，使無乖戾，故雞豚狗氣之蓄無失其時，斧斤以時入山林，樽節愛養者矣，同不欲損折其方長之氣，而使之充長條達也，故早輔相之方。地理家忌傷生旺之氣而保全之以為造福，正所以運氣而發造化耳。

If the position of Capping is injured, it indicates the loss of a young boy; if the position of Officialdom is injured, it indicates the loss of a son who has already grown up. Liu Ji explains: when the energy reaches the position of Capping, it means that one has already grown up; if this growing energy is dispersed, it indicates injury to children and those about to reach adulthood. When the energy reaches the position of Officialdom, it means that one has grown strong and vigorous; if this vigorous energy is lost, it indicates injury to those who are weak and people in their thirties. Since the vital energy is strong and vigorous at this stage of life, once it is damaged, death is inevitable, which is a natural consequence. Moreover, when people are in their twenties or thirties, they have already become capable, and their form and energy correspond naturally, which is the result of nature's creation. The sage follows the seasons in governance, maintaining the harmonious energy of heaven and earth, so that it does not become discordant. Therefore, raising chickens, pigs, dogs and pigs does not interfere with farming seasons, and axes are only brought into the mountains at the proper time. There is moderation and care in all these activities, all aimed at not damaging the growing energy, but allowing it to grow fully and smoothly. Thus, they are assisted early on. Geomancers avoid injuring the vital and flourishing energy, and instead protect it to bring blessings, which is to promote the flow of energy and bring about the workings of nature.

原文：貪狼直步天罡，百年頤壽；破煞倒沖生氣，丁眷奚堪。劉釋：長生水向堂曲流，直至本音庫墓方聚蓄洋而去，別無他方分流破碎，則主子孫多壽。有此等水法，則堂局周密，內氣完固，故有此應。天罡水從坐後反沖生氣，亦主人丁夭亡。

The water of the Tanniang star flows directly to the position of the Heavenly Gang, indicating a long life of over a hundred years; the Shoujun evil star flows backward and invades the Life Qi, making it impossible for the family to sustain its population. Liu Ji explains: water flowing in the direction of Growth bends and curves towards the front of the hall, flows straight to the direction of its own musical tone's reservoir and tomb, gathering into a vast expanse before flowing away, without any other directions where the water branches off and breaks up. This indicates that the descendants will be numerous and long-lived. With such a water pattern, the hall layout is complete and the internal Qi is solid, hence this result. Conversely, if the water from the Heavenly Gang direction flows from behind the main mountain and invades the Life Qi, it indicates the premature death of family members.

原文：四敗傷生，雖有子而母明父暗；旺神投沐浴，縱居官而淫亂可羞。劉釋：子午卯酉為咸池水，又名桃花水。若水從子午卯酉土朝來，流至生方而去，不惟無子，且主雖得子亦是奸生，而母明父暗也。若帝旺水朝入穴，何子午卯酉方，是旺神投於沐浴之鄉，雖發富貴，亦是閨門淫亂而風聲可羞也。

The water from the directions of Zi, Wu, Mao, and You, which are called salty pool water or peach blossom water, harms the long life position. Even if there is a son, the mother knows who the father is not clear. When the prosperous god water flows into the bathing position, even if one becomes an official, it is hard to avoid scandal and disgrace. Liu Ji explains: Zi, Wu, Mao, and You are salty pool water, also called peach blossom water. If water comes from the directions of Zi, Wu, Mao, and You and flows towards the long life position, not only will there be no son, but even if there is a son, it will be a secret child, so the mother knows who the father is not clear. If the prosperous god water flows into the pit and then goes towards the directions of Zi, Wu, Mao, and You, that is when the prosperous god enters the bathing position; although it may bring wealth and honor, within the family there will inevitably be disorder and scandal, which is shameful to hear.

原文：遇陽差而剋夫，見陰錯而傷妻。劉釋：陽差，如己氣見壬庚甲子順去者是也，主婦人剋夫孤寡；若陰錯，則丙氣入辛丁亥水迎去者是也，主男子克婦鰥居無子，氣以類應故也。原文：雌雄路遇，而晚歲榮華；眷屬同情，而家門孝義。劉釋：法見圖注，詳觀圖式而可知矣。原文：情過而亢，呂望八旬方際會；交而不及，顏回三十便身亡。劉釋：交極則亢，故主暮年發達，如太公之遇文王也；不及則廢，故主少年夭折，如顏回。

When encountering a yang difference, it will harm the husband; when encountering a yin error, it will injure the wife. Liu Ji explains: the so-called yang difference refers to situations where the qi of Ji meets the qi of Ren, Geng, Jia, and Zi in a continuous flow, which indicates that a woman will outlive her husband and remain a widow. The so-called yin error refers to situations where the qi of Bing meets the qi of Xin, Ding, and Hai in a flowing manner, which indicates that a man will outlive his wife and remain a widower without children. Qi follows its own kind, hence the result. The classic text also says: when the male and female are like strangers meeting by chance, they will only achieve honor and prosperity in their old age; when they are originally family members with mutual affection, there will be filial piety and righteousness within the family. Liu Ji explains: the method is illustrated in the diagram notes, and careful examination of the diagram will make it clear. The classic text also says: when affection is excessive and overbearing, it is like Jiang Taigong who met King Wen of Zhou at the age of eighty; when union is insufficient, it is like Yan Hui who died at the age of thirty. Liu Ji explains: when union reaches its extreme, it becomes excessive, hence the result of success in old age, like Jiang Taigong meeting King Wen; when union is insufficient, it becomes a failure, hence the result of early death, like Yan Hui.

原文：秀水來而特朝破旺，應居官而卒任尸還。劉釋：旺方主官祿，秀水主榮貴。若三吉六秀特朝到堂，卻從向前官旺方流出，主子孫科甲而不善終，死於官而扛尸回家也。從至究房分之榮枯，品三方之等第，福有重輕，須明緩急，災祥驗應必有先後。房分公位及至生旺墓三方，配孟仲季以斷吉凶，法是前如：孟為長子，長生管長房，主人丁，若生水先到堂，主先發長房；仲為中子，帝旺管中房，主財祿，若旺水先到堂，主先發中房。生水先到先發人丁，旺水先到先發官祿，此緩急先後之應也，餘可類推。

Beautiful water comes specially to pay homage, but breaks through the Prosperity position, indicating that officials will die in office and be carried back home in a coffin. Liu Ji explains: The Prosperity position governs official rank, and beautiful water signifies honor and prestige. If water from the three auspicious and six noble directions specially flows towards the front hall, yet flows out from the front Officialdom and Prosperity directions, it indicates that descendants may achieve success in the imperial examinations but not have a good end, dying in office and being carried back home by people. Then one must investigate the prosperity and decline of each branch, and evaluate the ranks of the three directions: blessings have different weights, and one must distinguish between urgency and delay; the fulfillment of fortune and misfortune will certainly follow in order. For the public position, it falls on the Growth, Prosperity, and Burial directions. Combined with the first, second, and third sons, one can determine fortune and misfortune, as follows: The first son represents the eldest, and the Growth direction governs the eldest branch, governing people and population. If the Growth water arrives first, the eldest branch will prosper first; the second son represents the second, and the Prosperity direction governs the middle branch, governing wealth and official rank. If the Prosperity water arrives first, the middle branch will prosper first. If Growth water arrives first, people will prosper first; if Prosperity water arrives first, official rank will prosper first—this is the fulfillment of urgency and delay in order. The rest can be inferred similarly.

原文：是故孟兄寄位於貪狼，胎沐養生同斷；仲子取權於武曲，冠臨衰旺無殊；三子弟當叔季，病死墓絕同途。劉釋：此十二位分三札：貪狼管長房，而胎沐養三方繫焉；武曲管中房，而冠帶臨官衰繫焉；天罡管三房，而病死墓絕去則吉，應小房。但水神來去，審三吉六秀以斷之。

Therefore, the eldest brother's position is associated with the star Tianwang, and the four positions of Tai, Muyu, Yang, and Changsheng are all discussed together; the second son's authority comes from Wuqu, and the positions of Guandai, Lin官, Shuai, and Diwang have no distinction; the third son occupies the position of Shujì, and the positions of Bing, Si, Mu, and Jue are all considered as one. Liu Ji explains: these twelve positions are divided into three groups; Tianwang governs the eldest son, and the three positions of Tai, Muyu, and Yang are all under its jurisdiction; Wuqu governs the middle son, and the positions of Guandai, Lin官, and Shuai are under its jurisdiction; Tian Gang governs the third son, and the positions of Bing, Si, Mu, and Jue, if the water god comes from here, it is auspicious and should be associated with the younger son. However, the movement of the water god still needs to be judged based on the three auspicious and six excellent directions.

原文：是以迢迢生水貫天罡，不特長兄毓秀；屈曲旺神歸墓庫，也應仲叔均榮。劉釋：長生主長房，若生水朝堂，直貫墓方流長，則長子與中小三房皆吉，故曰不特長兄毓秀；中間或有雜流破向宮，則斷某房應凶。官旺水屈曲流業朝堂，向墓方出去，則主二房與三房應吉，其長房則不干預矣。若旺水與衰病水流來到堂，卻從養生方去，則中房吉而小房凶。

Therefore, the water of long life flows far away to the position of Heavenly Gang, not only the eldest son can be distinguished for his excellence; the water of prosperity bends and flows into the storage position, so the second and third sons also become prosperous together. Liu Ji explains: the water of long life belongs to the eldest house, if the water of long life flows into the front hall and continues straight to the storage position and flows for a long distance, then the eldest, middle, and youngest houses all benefit, so it is said that not only the eldest brother is distinguished for his excellence; if there is miscellaneous water breaking the direction of the hall, it will determine that a particular house will suffer misfortune. If the water of officialdom and prosperity bends and flows to the front hall and then flows towards the storage position, it indicates that the second and third houses will be prosperous, while the eldest house is not involved. If the water of prosperity flows together with the water of decline and illness to the hall, but flows out from the nourishment and long life directions, then the middle house will be prosperous while the youngest house will suffer misfortune.

原文：生與旺而同歸，人共財而咸吉；更從六秀方來，定擬滿門朱紫。劉釋：生旺方水同到堂朝，合流墓出，則人丁財帛皆吉。若生旺二水皆係三吉六秀方發流而到，則秀氣更佳，不特人財咸利，且主科第魁元、富貴雙全。

When water from the Longevity and Prosperity directions converges into the Storage direction, people and wealth will both be auspicious; if this water originates from the Six Auspicious directions, it indicates that the whole family will wear red and purple robes. Liu Ji explains: when water from the Longevity and Prosperity directions converges into the hall and flows towards the Storage direction, people and wealth will be favorable. If these two streams of water also originate from the Three Auspicious and Six Auspicious directions and flow in, the auspicious atmosphere is even better: not only will people and wealth benefit, but it also signifies success in exams, and both fame and fortune will be complete.

原文：如見曜方沖至，應知合室遭刑。劉釋：生旺二水雖見朝堂，若非吉秀等方來至，而復從八曜關煞等方及子午卯酉咸池、軍賊殆土流來，則雖係向上上旺，必主有刑戳之慘；若主休囚而龍身者猶驗，蓋在體賤百煞旺則化官為鬼故也。乃若龍觀入首，水看流頭：天干位上宜來，須防流破；地支位上宜去，切忌朝歸。凡龍只看入首一節屬何三吉六秀，以斷貴賤；水則觀發源之處及經流到頭一節屬何吉秀，以斷吉凶。水屬陽從天，故來朝則宜自天子乾坤艮巽、甲庚丙壬、乙辛丁癸方上則吉；若其去，則要自地支位上去，而不喜其來也。

If the water from the direction of the malevolent stars rushes toward the site, it indicates that the whole family will suffer from punishment and calamity. Liu Ji explains: although the water from the Longsheng and Diwang directions, which are considered auspicious, may reach the front hall, if they do not come from the favorable and excellent directions, but instead flow from the directions of the eight malevolent stars and the evil places such as Xianchi, Junzhe, and the malevolent earth, then even if they are considered extremely strong in terms of the upward direction, they will inevitably bring about severe punishments and calamities. If the dragon itself is in a weak and confined state and the dragon body is lowly, the prediction will be even more accurate—because the weak body combined with the strong malevolent directions will transform the official star into a ghostly evil force. When examining the dragon, focus on the initial part of its entry; when examining the water, focus on the source and the section that flows to the tomb site. Water is yang and comes from heaven, so the water coming to the site should come from the directions of the heavenly stems such as Qian, Kun, Gen, and Xun, and the stems like Jia, Geng, Bing, and Ren, as these are auspicious. However, if the water is flowing away, it should flow from the earth branches, and it is not favorable if it comes from the earth branch directions. When examining the dragon, only look at the initial part to determine which of the three auspicious and six excellent directions it belongs to, thus judging its status of wealth or poverty. When examining the water, look at the source and the section that flows to the tomb site to determine which of the auspicious and excellent directions it belongs to, thus judging its fortune or misfortune.

原文：是故小赦文進，則貢福於小男；大赦文進，則福臨於仲子。劉釋：乙辛丁癸為小赦文水，其方水朝則小房獲福；甲庚壬丙，大赦之文也，其方水朝則中子應吉。其子午卯酉四仲地支皆祿，二房來則凶禍；辰戌丑未四墓地支皆係三房，來則凶禍，此又不在生旺論也。原文：四柱有情，長房應福。劉釋：乾坤艮巽為維，為天地之四柱也，是水來朝，福應長房；而寅申巳亥水來，則孟子遭凶矣。

Therefore, when the water from the minor amnesty flows in, it brings blessings to the youngest son; when the water from the major amnesty flows in, the blessings fall upon the second son. Liu Ji explains: the directions of Yi, Xin, Ding, and Gui are the water of the minor amnesty; if water flows from these directions towards the hall, the youngest son will gain blessings. The directions of Jia, Geng, Ren, and Bing are the water of the major amnesty; if water flows from these directions towards the hall, the second son will be auspicious. As for the four central branches of Zi, Wu, Mao, and You, which are all associated with official rank, they belong to the second son, and water flowing from these directions instead brings misfortune. The four墓 branches of Chen, Xu, Chou, and Wei are associated with the third son, and water flowing from these directions also brings misfortune—these are not judged according to the principles of birth and prosperity. The classic text also says: if the four pillars are harmonious, the eldest son will receive blessings. Liu Ji explains: Qian, Kun, Gen, and Xun are the four cardinal directions, which are the four pillars of heaven and earth; if water flows from these directions towards the hall, blessings will be bestowed upon the eldest son; but if water flows from the directions of Yin, Shen, Si, and Hai, the eldest son will suffer misfortune.

原文：是以庚甲朝堂，腰懸金印；而寅丙到局，身披朱衣。劉釋：此言甲庚寅丙四水之吉。甲水主風疾，而此則責者，得庚金以洩制之，故吉；甲水獨流入堂則凶矣。原文：年少蜚聲魁第，必是水來寅甲；官榮侍郎之尊，多因朝是申庚。劉釋：寅甲水，天市垣星照臨，三吉六秀龍得寅甲朝堂，主少年登高科，以木文章也。申庚水，紫徵垣照臨，三吉六秀龍見之，主官居極品，為郎侍等職，以金主利而文籍在辛兌也；震龍得之則主武職，以秋金肅殺之氣。

Therefore, if water from the direction of Geng and Jia flows toward the front hall, one may hang a golden seal around the waist; if water from Yin and Bing flows into the area, one may wear red clothing. Liu Ji explains: This refers to the auspicious aspects of water coming from the directions of Jia, Geng, Yin, and Bing. Water from the direction of Jia originally signifies wind and illness, but here it can be used because it is controlled by Geng metal, thus becoming auspicious; if water from Jia flows alone into the hall, it becomes inauspicious. The classic text also states: Those who achieve fame and distinction at a young age and win the top rank in the imperial examination must have water flowing from Yin and Jia; those who attain the rank of Deputy Minister are mostly because water flows from Shen and Geng. Liu Ji explains: Water from Yin and Jia is illuminated by the celestial market star. Dragons of the three auspicious and six excellent directions that receive water from Yin and Jia in front of the hall indicate that the person will achieve success in the imperial examination at a young age, as wood represents literature. Water from Shen and Geng is illuminated by the purple micro constellation. Dragons of the three auspicious and six excellent directions that encounter this water will hold high-ranking official positions and serve as attendants, as metal signifies benefit and literary affairs are associated with Xin and the trigram Dui. If a dragon of the Zhen trigram receives this water, it indicates a military career, as autumn metal carries a solemn and destructive quality.

原文：亥壬為外任之司，巳丙為內應之職。劉釋：亥壬水本紫微垣所臨，在天門，理當為京職者；以亥雜壬，則當在外。若巽龍獨見亥水，必主有翰林之美。巳丙為太微垣所照，地戶為后妃之居，乃天子之掖庭也，故巳丙水朝，主有掖庭近侍之榮，三吉六秀見之更美。

The water of Hai and Ren is associated with official positions outside the capital, while the water of Si and Bing is connected to duties within the imperial court. Liu Ji explains: The water of Hai and Ren is originally under the influence of the Purple Micro Constellation, located at the heavenly gate, which by nature should be associated with positions in the capital. However, because Hai contains Ren, it indicates an assignment outside the capital. If a dragon of Xun is accompanied solely by the water of Hai, it is destined for a position of excellence in the Hanlin Academy. The water of Si and Bing is under the illumination of the Tai Wei Constellation, and the ground gate is where the imperial concubines reside, which is the inner court of the emperor. Therefore, when the water of Si and Bing flows towards the court, it signifies honor in serving as a close attendant in the inner court. This is even more favorable when accompanied by dragons of the three auspicious and six excellent types.

原文：酉巽發聰明之女，震庚產威武之兒。艮巽丙辛應世世魁元之貴，亥卯寅甲巽庚代膺將相之權。劉釋：巽為長女，兌為少女，二水來朝，主出聰明女人。然酉為沐浴，恐犯淫行，若得水清微則無患矣；若巽水來，則生女極美而貴，非酉水之不潔也。震庚為威武之地，三吉六秀龍得此來朝，主出將相之材；若離龍坤龍見之，則為將軍矣。艮巽丙辛，六秀之水也，艮巽主文章，故四水聚堂，主出神童狀元，為極品之貴。亥與寅甲巽庚，吉秀水也，然庚主武，甲卯為雷庭，巽亥主文，五水到堂，主出將入相、文武全才。

The water from酉 and巽 produces intelligent daughters, while the water from震 and庚 produces strong sons. The water from艮, 巽, 丙, and 辛 indicates generations of outstanding leaders. The water from亥, 卯, 寅, 甲, 巽, and 庚 signifies successive generations holding high official positions. Liu Ji explains: 巽 represents the elder daughter, and 兑 represents the younger daughter. When water from these two directions flows towards the site, it indicates the birth of intelligent women. However, 酉 is the position of bathing, which may lead to improper behavior; if the water is clear and subtle, there is no problem. If the water comes from 巽, the daughter will be extremely beautiful and noble, unlike the impure nature of 酉 water. The water from 震 and 庚 is a place of strength. When dragons of the three auspicious and six excellent types meet this water, it indicates the emergence of talents for military and civil leadership. If dragons from 离 or 坤 meet this water, they will produce generals. The water from 艮, 巽, 丙, and 辛 are the six excellent waters. 艮 and 巽 are related to literature, so when these four directions of water gather in front of the hall, it indicates the birth of prodigies and top-ranking scholars, achieving the highest rank. The water from 亥, 寅, 甲, 巽, and 庚 are also auspicious and excellent waters. 庚 represents military strength, 甲 and 卯 are the thunder court, 巽 and 亥 represent literature. When these five directions of water reach the hall, it indicates the emergence of individuals who are both skilled in military and civil affairs.

原文：元辰水到，功名白首；垣星入局，立霸封侯。劉釋：輔龍發源血脈大為元辰，曲屈隨龍到堂交合，會內外朝流而去，是元辰入局。此水最難遇，如得此水到堂合襟，則富貴悠鄉，壽考無疆，為白頭功名，言其久也。垣星，四垣水也，如寅巳丙、申庚、亥壬水入局朝堂，此水亦不易得，有此水法，主立霸封侯之應，大勇之象也。

The water of Yuan Chen reaches the hall, ensuring a lasting career and honor until old age; the water of Yuan Xing entering the layout can establish a dominant career and achieve a title of nobility. Liu Ji explains: the main blood line that assists the dragon pulse is called "Yuan Chen"; it meanders with the dragon to the hall, meeting and flowing together with the internal and external converging waters, which is called Yuan Chen entering the layout. This kind of water is very rare; if it reaches the hall and meets the other waters, one will have long-lasting wealth and honor, and a long life, which is referred to as "white-haired achievement," meaning lasting success. "Yuan Xing" refers to the waters from the four enclosures, such as the waters from寅 (Yin), 巳 (Si), 丙 (Bing), 申 (Shen), 庚 (Geng), 亥 (Hai), and 壬 (Ren) entering the layout to converge at the hall; such waters are also difficult to obtain. Having this kind of water pattern indicates establishing a dominant career and achieving noble titles, representing great courage.

原文：震庚朝而富堪敵國，巳丙至而武將英雄。劉釋：震庚主成斷，故其發則有斬砍自由之勢，所以大富。巳丙水來出武將，木盛火烈，其性威烈，故巳丙午三火水皆有是應，三吉六秀方好；若龍體弱，則丙戌水反為軍賊之資。

Zhen and Geng water coming to the site brings great wealth, capable of rivaling the state; Si and Bing water arriving at the site produces heroic generals. Liu Ji explains: Zhen and Geng signify decisive action and achieving success, so once success is achieved, one can act with ease and confidence, thus becoming very wealthy. Si and Bing water arriving brings forth generals: when wood is abundant and fire is fierce, the nature is fierce and powerful, so Si, Bing, and Wu water and fire all have such effects. This is only favorable when the dragon body is strong and the three auspicious directions and six excellent directions are present. If the dragon body is weak, then Bing and Xu water instead become resources that nourish bandits and rebels.

原文：乾戌為鼓盆之殺，坤流為寡宿之星。劉釋：乾，老陰也；戌，天罡殺也。乾戌水來，必主克妻壯子，妻死惠子吊之，壯子鼓盆而歌。坤為寡母，是水流入，主剋夫。天上有寡宿，只此星獨明，旁無別宿，故以寡宿名之，言孤而無夫也。

The water from Qian and Xu indicates the "Gupen" calamity, which brings about the loss of a wife. The water from Kun represents the "Guasuxu" star, associated with solitary living. Liu Ji explains that Qian belongs to old yin, and Xu is the Heavenly Gang煞. When water from Qian and Xu comes, it inevitably leads to the death of the wife and the husband losing his wife in his prime. After the wife's death, relatives come to mourn, but the young husband can only sing and drum on the coffin like Zhuangzi. Kun symbolizes a widow, and water flowing from this direction indicates the husband's death. In the sky, there is a star called Guasuxu, which shines alone without any other stars to accompany it, hence its name Guasuxu, meaning solitary and without a husband.

原文：卯酉本犯淫邪，悠洋清澈而女反賢貞。劉釋：卯酉為咸池，水來主淫；若來水悠洋清澈不濁，則生女子賢淑貞潔。原文：子午必招軍賊，源流浩大，而偏宜武職。劉釋：子午水來，本出軍賊大盜；若源頭盪漾湖渚，不至直流沖財，則主子孫有威嚴，出武將。若直射細小，惟武職人家葬之反吉；如士官之家見此，必出軍賊或大盜相干。

The branches卯 and 酉 are originally associated with licentiousness, but if the water flowing from them is distant, clear, and pure, the daughters born there may be virtuous and chaste. Liu Ji explains: the branches卯 and 酉 belong to the Salty Pool, and water coming from here usually signifies licentiousness; however, if the water is distant, flowing gently, and clear without being turbid, it can instead produce virtuous and refined women. The classic text also states that water from the branches子 and 午 is certain to bring about soldiers and thieves, but if the source is vast and expansive, it is actually favorable for military positions. Liu Ji explains: water coming from子 and 午 originally indicates the emergence of soldiers and thieves; but if the source is like a lake, broad and open, not rushing directly and breaking the wealth position, it will instead result in descendants who are authoritative and capable of becoming military officers. If the water flows straight and is narrow, only families engaged in military affairs will benefit from it; however, if a family of scholars or officials encounters such water, it will surely produce soldiers or thieves or be connected with major bandits.

原文：乙辰至，而投河自縊；丙丁來，壽考無疆。劉釋：辰為天罡，而乙為盛索，辰與乙並至，主出投河自縊死之人，否則少亡扛尸之禍。丙丁二方，南極長庚辛所臨，二水朝來，主有壽考。原文：赦文若帶桃花，難乘清白之風。劉釋：甲庚丙壬、乙辛丁癸為赦文水，單來則吉；水如混雜子午卯酉上並至，或向他方同朝，皆帶桃花，非淫亂則主軍賊，而清白之風少矣。

When water from the Yi and Chen directions arrives, it indicates someone will drown in a river or commit suicide by hanging. When water from the Bing and Ding directions arrives, it indicates a long and prosperous life. Liu Ji explains: Chen is the Heavenly Gang, and Yi is like a rope; when Yi and Chen arrive together, it indicates someone will drown or commit suicide by hanging. Otherwise, there may be misfortune such as the death of a young person and the return of a corpse. When water from the Bing and Ding directions arrives, it indicates longevity. The classic text also says: if water from the赦文 (pardon) direction is accompanied by peach blossom water, it is difficult to maintain a pure family tradition. Liu Ji explains: water from the directions of Jia, Geng, Bing, and Ren is considered赦文 water, and when it arrives alone, it is auspicious. However, if it is mixed with water from the Zi, Wu, Mao, and You directions arriving together, or if it comes from other directions simultaneously, it is considered to have peach blossom water. In such cases, it does not lead to immorality but rather to military bandits, and the family tradition of purity is reduced.

原文：六秀如遇曜氣，必出強梁之輩。劉釋：曜殺之氣最凶，六秀龍若犯曜星，非遭刑戮，必出□□之人，橫死扛尸應之。原文：少亡橫死，為犯黃泉。劉釋：辰戌丑未為黃泉四庫水，穴前若見此水，必主少亡橫死之應；辰戌二方主生背逆，丑未二方主出孤寡唸經師尼。原文：流通四庫，婦女撐家。劉釋：辰戌丑未為四庫，若水流來，男子少亡，女人寡居，獨撐家業；若水流來而堂外聚蓄，不至沖射，其禍稍輕，反主婦人起家。

Six秀 dragons, if encountering the radiance energy, will surely produce strong and fierce villains. Liu Ji explains: the radiance and malevolent energy is extremely dangerous. If the six秀 dragons are affected by the radiance star, they will either suffer punishment or produce fierce and violent people (the original text is missing two characters here), and the deceased should be carried home by others. The classic text also says: young people dying young and dying suddenly is due to violating the Yellow Spring. Liu Ji explains: Chen, Xu, Chou, and Wei are the four reservoirs of the Yellow Spring water. If such water is seen in front of the tomb, it will surely indicate the death of young people and sudden death; Chen and Xu directions will produce rebellious people, while Chou and Wei directions will produce orphans and widows as well as monks and nuns who recite scriptures. The classic text also says: the water of the four reservoirs flows smoothly, women will have to support the family alone. Liu Ji explains: Chen, Xu, Chou, and Wei are the four reservoirs. If water flows from here, men will die young and women will be widowed, having to support the family alone; if the water flows but gathers outside the courtyard without shooting towards the tomb site, the disaster will be lighter, and instead it will indicate that women will establish a family.

原文：寅申巳亥水朝，非瘟火則產難虛癆；戌乾辰兌來臨，非瘋疾則目盲音啞。劉釋：寅申巳亥四路水，主有瘟疫火災及產虛癆之病，蓋五氣初生而四水破地支，宜有是也。戌乾之氣凶烈，辰兌之氣孤惡，或有水來而應者，未知何義。

The waters coming from the directions of寅, 申, 巳, and 亥 indicate the occurrence of plague, fire, difficult childbirth, or consumption; while waters coming from the directions of戌, 乾, 辰, and 兑 indicate insanity or blindness and muteness. Liu Ji explains: the waters from the four directions of寅, 申, 巳, and 亥 indicate plague, fire, difficult childbirth, or consumption; because these four directions are the places where the five elements first arise, and these four directions of water break the earthly branches, so such events should occur. The qi of戌 and 乾 is fierce, and the qi of 辰 and 兑 is solitary and fierce; as for why the presence of water leads to these events, the exact reason is unknown.

原文：寅甲水來，那堪瘋疾纏身。劉釋：寅甲屬水，而寅為火生之地，而其宮分有實星陪之，其星屬木；況木盛則生風，而東方又木旺之鄉也，故寅甲水來主出瘋疾。原文：婁亢雙歸，應見持刀刎頸。劉釋：辰戌二宮水至，為天罡對射，主自刎之禍。

The water from寅 and 甲 flows in, where can it be restrained from causing madness? Liu Ji explains:寅 and 甲 belong to water in the invisible space, and寅 is also the place where fire begins to grow. There is also a real star in this palace, which belongs to wood. Moreover, when wood is strong, it produces wind, and the east is the land where wood is strong, so the water from寅 and 甲 indicates the occurrence of madness. The classic text also says: the water from the mansion of娄 and亢 comes back together, which is verified by self-inflicted wounds with a knife. Liu Ji explains: the water from the two palaces of辰 and戌 (which belong to娄 and亢) comes together, which is like the Heavenly Gang facing each other, indicating a disaster of self-inflicted wounds with a knife.

原文：寅亥午戌水歸垣，會乙辰而火災立至。劉釋：午，天火也；戌，地火也；寅，人火也；乙辰，木中火也。寅龍見午戌水入堂，而又遇乙辰，則主有回祿之災。原文：申地子壬辰會局逢亥水，而飄蕩無遺。劉釋：申，天河水也；子，大海水也；辰，池壙水也；亥，黃河水也。申龍見子壬辰水入堂，而更遇亥水，則主有水飄之患，否則生蕩敗之子，祖業廢而逃流也。原文：是故方位之純雜，有此吉凶之異應。劉釋：凡是皆因二十四方位之氣有清濁純雜不同，故其吉凶應於人有如此之異也，此結上文之斷，蓋以此而證之。

The waters of寅, 亥, 午, and 戌 return to their original territory, and when combined with 乙 and 辰, fire disaster will occur immediately. Liu Ji explains: 午 is Heavenly Fire, 戌 is Earth Fire, 寅 is Human Fire, and 乙 and 辰 are Fire within Wood. When the dragon of 寅 sees the waters of 午 and 戌 entering the hall, and meets 乙 and 辰, it indicates a fire disaster. The text also says: The territory of 申 combined with 子, 壬, and 辰 forms a water pattern, and when encountering 亥 water, the family's fortune will be completely ruined. Liu Ji explains: 申 is Heavenly River Water, 子 is Great Sea Water, 辰 is Pond Water, and 亥 is Yellow River Water. When the dragon of 申 sees the waters of 子, 壬, and 辰 entering the hall, and meets 亥 water, it indicates a flood disaster; otherwise, it will also result in the family's fortune being completely destroyed, the ancestral property ruined, and the family forced to leave their homeland. The text also says: Therefore, directions have pure and mixed aspects, leading to these different outcomes of good and bad fortune. Liu Ji explains: All the above are due to the differences in the purity and impurity of the qi in the twenty-four directions, which cause the differences in good and bad fortune on people. This is a summary of the previous statements, used to verify what was said before.

原文：賞聞英雄豪傑，實鍾嶽瀆之靈；富貴榮華，乃係山川之秀。是故龍來入局，固有清濁之殊途；而群砂翕聚，豈無吉凶之異應。或居於四維之地，或見於六秀之方，若見尖齊高聳，君子可以求官；低小方圓，士庶亦應致富。劉釋：郭子曰：嶽瀆鍾靈，產豪育英；山川毓秀，聚富及貴。《青囊經》曰：氣感而應，則生神靈，萃忠良。乃知富貴豪傑之家，必得山川之秀氣而致也。然山川不能美，有聚吉而吉，聚凶而凶，故龍體清貴而群魂聚堂，則亦有凶咎之應；是以尋龍立葬，又當視砂水之善惡何如也，龍貴而砂賤者來葬艮以此也。左右前後四應送從朝獲等山，不拘四維六秀之位，俱要尖齊聳拔，不宜欹斜破碎，故尖秀者多貴，破碎者多凶。或見於三吉六秀之方而尖聳侵云，則主科第之吉；若低小方圓，則但主富而已。

It is said that heroes and outstanding figures truly gather the vital energy of the Five Mountains and Four Rivers; wealth, honor, and prosperity are connected to the beauty of mountains and rivers. Therefore, dragons entering a site have different paths, clear or turbid; and when groups of hills gather, how could there not be different auspicious or inauspicious outcomes? These hills may be located in the four cardinal directions or in the six auspicious directions: if they are sharp, neat, and tall, gentlemen may attain official rank; if they are low, small, and round, common people and scholars may become wealthy. Liu Ji explains: Guo Pu said that the Five Mountains and Four Rivers gather vital energy, thus producing heroes and nurturing talents; mountains and rivers that nurture beauty bring about wealth and status. The "Qingang Jing" says: when energy is felt, it produces spirits and gathers loyal and virtuous people. Therefore, families of wealth and honor must have obtained the refined qi of mountains and rivers to achieve their success. However, mountains and rivers are not necessarily beautiful: if they gather good things, they bring good fortune; if they gather bad things, they bring misfortune. Thus, even if the dragon body is refined and noble, if the group of hills gathers in front of the site but have an unkind appearance, there will still be misfortune. Therefore, when seeking a dragon for burial, one must also examine the goodness or badness of the hills and water. Even if the dragon is noble but the hills are low, there are still people who choose to be buried there; the reason is to distinguish clearly. The hills on the left, right, front, and back, whether in the four cardinal directions or the six auspicious directions, should be sharp, neat, and tall, not crooked or broken. Therefore, those that are sharp and elegant mostly indicate nobility, while those that are broken often indicate misfortune. If they appear in the three auspicious directions or the six auspicious directions and are sharp and reach the clouds, they indicate good fortune in academic success; if they are low, small, and round, they only indicate wealth.

原文：馬陷祿空，虛名虛利。劉釋：氣騰而上為星辰，氣凝而下為山用，故山川在下，上應天星辰。而屬天市之垣，貨財所聚之處，而地下應之，為天祿之司也。若乾之與離，天既星臨照天帝行御之兵，故艮丙缺則祿山陷，乾午缺則為天馬倒。此三方缺陷破碎，雖乘龍穴之吉，亦虛名虛利而已，或有職而無祿，生出義官及壽官，或科裡面不用食祿，或食祿而不得善終也。

The positions of Heavenly Horse and Heavenly禄 are ruined and vacant, resulting in only empty fame and profit. Liu Ji explains: when qi rises, it forms the stars in the sky; when qi descends, it forms the mountain shapes on earth. Therefore, mountains and rivers below correspond with the stars above. Those belonging to the Heavenly Market Enclosure are places where wealth gathers; on earth, they correspond to the location that governs Heavenly禄. As for Qian and Li, there are stars above shining upon them, which are the places where the Heavenly Emperor commands his army. Thus, if Gen and Bing are defective, the mountain of禄 will collapse; if Qian and Wu are defective, the Heavenly Horse will fall. When these three directions are defective and broken, even if one rides on a dragon tomb's auspiciousness, it will only result in empty fame and profit: either holding an official position without salary, only receiving honorary titles like longevity officials; or being listed in the imperial examination but not receiving salary; or receiving salary but not a good end.

原文：天太兩峰不起，須知無貴扶持。劉釋：巽宮上應天乙貴人星煦，辛宮上應天乙星所臨。此二星主天下民物之福，扶貧拔賤，以翼上帝，專以芎賢為職者故也，應之也。若此二方缺陷不起，則主不得貴人之力；尖峰秀拔而更見龍穴真正，則必有大貴人攜挈玉堂，寅緣於權勢之家而取貴也。

The peaks representing Tianyi and Taiyi do not rise, indicating the absence of support from noblemen. Liu Ji explains: The wind trigram corresponds to the light of the Tianyi nobleman star, and the metal trigram corresponds to the position where the Tianyi star is located. These two stars govern the blessings of all beings under heaven, supporting the weak and elevating the humble, assisting the Supreme Deity, and specializing in recommending virtuous talents. Therefore, their influence is reflected on earth. If these two areas are lacking and the peaks do not rise, it indicates the lack of noble support. Conversely, if the peaks are sharp, tall, and upright, and the dragon-ridge and tomb site are genuine, then one is certainly supported by a great nobleman, gaining prestige through the assistance of a powerful family.

原文：薦元官貴，投空總是才高不第。劉釋：乾坤艮巽四垣星辰，這地官山特起，能發二十四在之秀氣，召催官生氣之曜。化龍結穴，必得乾坤艮巽四田聳拔，不致缺陷，則發貴極速。以至巽龍見辛、艮龍見丙、兌龍見丁、震龍見庚，亦名薦元峰。如巽龍得辛峰高應，則巽得辛而發秀，登科及第皆可必也；若辛峰缺，薦元已空矣，雖巽龍明淨、砂回水遠，亦未興發科甲，餘皆然。官謂甲鳧辛之類，貴者言尊重端壓也；如甲龍見辛峰、丙龍見癸峰，皆名官曜。或云案應秀山為官曜，亦是。凡此等方缺陷空碎，則雖才學過人，終雖及第，宜尼之老途，劉貴之下第，蓋以此也。

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) Glossary: Sheng Qi = Life Qi Gui Ren = Nobleman Liu Ji = Liu Ji If the places of Jian Yuan, official star, and nobleman are all empty, even with great talent, one will not pass the examination. Liu Ji explains: Qian, Kun, Gen, and Xun are the four enclosures of the stars. If the mountains in these areas are particularly prominent, they can activate the fine Qi of the twenty-four mountains and attract the stars that promote officialdom. When a dragon transforms its Qi and forms a hill, it must have Qian, Kun, Gen, and Xun directions rising prominently without any defects, thus achieving rapid success in officialdom. As for Xun dragons seeing Xin peaks, Gen dragons seeing Bing peaks, Dui dragons seeing Ding peaks, and Zhen dragons seeing Geng peaks, these are all called Jian Yuan peaks. For example, if a Xun dragon has a high peak in the Xin direction, it means Xun gets Xin and shows excellence, and passing the examination can be predicted. If the Xin peak is broken or incomplete, then Jian Yuan falls empty, and even if the Xun dragon is clear and the surrounding hills and waters are far away, it may not lead to success in the examination. The same logic applies to other dragons. The term 'official' refers to the pairing of Jia with Xin, and 'noble' refers to something dignified and imposing. For example, when a Jia dragon sees a Xin peak or a Bing dragon sees a Gui peak, these are called official stars. Some people also say that the fine hills facing the case mountain are official stars, which is also reasonable. If these directions are defective or fragmented, then even with outstanding learning, one will ultimately not pass the examination—just like monks and nuns dying on the road or those who are prominent falling short in the examination, and the reason is here.

原文：是故乾馬喧天，坤牛望月，艮狗依市，巽雞鳴關，天柱生四維之氣，而功名垂手。劉釋：聖人作《易》，隸卦以乾為馬，坤為生，艮為狗，巽為奚，物以象卦而各屬共類。是故曰乾馬天，以乾為天門也；坤牛望月，以坤為大陰也；艮狗依市，而以艮為天市也；巽雞鳴關，以惡為地關也。乾坤艮巽為天地之四柱，外四勢以行二十四龍之氣，所謂四勢行氣、八龍施生齊北也，故能發群龍之秀，為催行之第一吉也。凡龍三吉六秀之局，齊得此四方高聳，則科甲立成，而功名如垂手之易矣。

Therefore, the乾 direction has a horse neighing and stirring the heavens, the坤 direction has an ox gazing at the bright moon, the艮 direction has a dog guarding the market, and the巽 direction has a chicken crowing at the pass; the heavenly pillars generate the four cardinal energies, and success and fame can be easily attained. Liu Ji explains: the sages composed the Zhou Changes, using the乾 as a horse, the坤 as an ox, the艮 as a dog, and the巽 as a chicken, each pairing an object with a hexagram and classifying them accordingly. Thus it is said, "the乾 horse stirs the heavens," because乾 is the heavenly gate; "the坤 ox gazes at the moon," because坤 is the great yin; "the艮 dog guards the market," because艮 is the celestial market enclosure; "the巽 chicken crows at the pass," because巽 is the earth gate. The乾,坤,艮, and巽 are the four pillars of heaven and earth, with the outer four directions spreading the twenty-four dragon energies. It is said that the four directions move the energies and the eight dragons together generate life, thus activating the noble energies of the dragons, which is the first auspicious sign for promoting fame and success. If dragons form a layout of three auspicious and six noble energies, and also possess these four elevated directions, then academic success will come immediately, and fame will be easily attained as if reaching out to take it.

原文：大微臨御，南極星輝。金階步武，玉殿傳書。薦元催六秀之官，而丹墀獨對。劉釋：太徵垣在丙，南極星在丁，庚為金皆，辛為玉殿。如艮龍為天市之垣，見太徵峰起，為太徵臨御；兌龍過丁峰高聳，為南極星輝；震龍見庚山齊云，為金皆步武，謂之步武者，蓋庚震主武庫之司故也；巽龍見辛峰插天，為玉殿傳書，蓋辛為天帝文章之府故也。丙丁庚辛各以氣應，故辛山發異龍之秀，丙丁發庚龍之秀，庚丁之於震兌皆然。得此四山催動六秀之氣，則科甲立至，而丹墀獨對也必矣。若巽無辛應、辛無巽應，則秀氣不能奮發，雖穴可乘而官貴不顯矣。

The celestial palace presides above, with the Southern Pole Star shining brightly; on the golden steps, one moves with ease and composure, while in the jade hall, documents are passed on. The recommendation peak stimulates the six excellent energies, allowing one to stand alone before the emperor. Liu Ji explains: the celestial palace is located in the direction of Bing, the Southern Pole Star is in Ding, Geng represents the golden steps, and Xin represents the jade hall. For example, if a mountain dragon of Gen (Earth) is associated with the Heavenly Market Enclosure, and a peak rises prominently in the direction of Bing (the celestial palace), it is called "the celestial palace presides." If a mountain dragon of Dui (Lake) passes through the direction of Ding and has high peaks, it is called "the Southern Pole Star shines." If a mountain dragon of Zhen (Thunder) sees a mountain rising to the clouds in the direction of Geng, it is called "stepping on the golden steps," since Geng and Zhen govern the military storehouse. If a mountain dragon of Xun (Wind) sees a peak rising to the heavens in the direction of Xin, it is called "passing messages in the jade hall," since Xin is the imperial repository of writings. Bing, Ding, Geng, and Xin correspond with each other in energy: thus, a mountain of Xin can stimulate the excellent energy of Xun dragons, while Bing and Ding can stimulate the excellent energy of Geng dragons, and Geng and Ding also correspond with Zhen and Dui. If these four mountains are obtained to stimulate the six excellent energies, success in the imperial examinations will come quickly, and standing alone before the emperor is certain. If there is no Xin in the Xun direction or no Xun in the Xin direction, the excellent energy cannot be generated; even if the site is suitable for use, official prestige will not be prominent.

原文：巽見辛，為文章之士。更得乾艮沖宵，富貴依誰可並。劉釋：巽辛二方為天帝司文章典籍之地，故巽辛二龍得氣，皆出文章冠古之士。若乾艮二峰不起，則或文齊而貴不大，貴重富而不厚，雖中高科，止為清要翰林之職，未必止於極品也。如欲位三公、登臺閣、富貴雙全，必復得乾艮兩峰高聳始應。

The Wind Dragon meets the Metal Peak, producing scholars of literary talent; if further the Heaven Peak and the Earth Peak rise high into the clouds, then wealth and honor will be unmatched by anyone. Liu Ji explains: the Wind and Metal directions are the places governed by the Heavenly Emperor, who manages literary classics. Therefore, when the Wind and Metal dragons receive the right energy, they produce scholars who surpass all past and present. If the Heaven and Earth peaks do not rise, then either the literary talent is complete but the official rank is not high, or the official rank is high but the wealth is not abundant; although one may pass the imperial examinations successfully, one can only attain a prestigious but not the highest position in the Hanlin Academy, and may not reach the highest level of government. If one wishes to be listed among the Three Dukes, ascend to the government halls, and achieve both wealth and honor, it is necessary for the Heaven and Earth peaks to rise high.

原文：丙巽艮，食萬鍾之祿。再逢乾巽，同朝聲名王謝為儔。劉釋：艮丙為天市垣，財貨所居之處，地應是氣，必主食祿萬鍾，饒財富足，百貨具異。再見乾巽同朝聳枚，則魁元及第，富貴雙全，而有謝之聲名，王謝得中是地氣應之故也。

Bing, Xun, and Gen are all present, indicating a great fortune of ten thousand measures of grain; if further accompanied by Qian and Xun converging together, the fame will be comparable to that of the Wang and Xie families of the Eastern Jin dynasty. Liu Ji explains: Gen and Bing belong to the celestial market, which is the place of wealth and goods; when this energy is manifested on the ground, it surely indicates a great income of grain and abundant wealth, with all things complete. If Qian and Xun converge together with lofty peaks, one will achieve high rank, enjoy both wealth and honor, and attain the prestige of Wang Dao and Xie An—their success was precisely due to the manifestation of this earthly energy.

原文：雷動天橫，握重權於巽亥。劉釋：雷，震也；天橫，庚也。庚震二方本為威武，為天橫之兵器及庫之司，以為除殘勘亂之職也。若得巽辛二龍主穴，外有庚震二方起應之，則巽亥二龍之穴主周文章之貴，庚震秀峰卻應於武，是以文臣由科第之士而掌握重兵也。若龍體局秀，則貴至極品，有出入將相之尊；若壬子癸、坤申、寅甲等賤龍得此二山聳秀，而龍身氣聚，則不由科甲而取武職矣，或由他途而幸致武貴者有之，更見曜煞則武不保身。

Thunder and lightning shake the sky, and the heavenly crossbar spans the sky. The great power is held by the dragon of the Xun and Hai directions. Liu Ji explains: "Thunder" refers to Zhen, and "heavenly crossbar" refers to Geng. The directions of Zhen and Geng are originally associated with authority and strength, and they are in charge of the heavenly crossbar weapons and the military storehouse, used to eliminate cruelty and stabilize chaos. If the main site is formed by the dragons of Xun and Xin, and there are peaks rising from the directions of Geng and Zhen outside, then the dragons of Xun and Hai will produce officials who achieve fame through literary success and hold important military positions. If the dragon's form and structure are elegant and beautiful, they may attain the highest rank, enjoying the honor of both military and civil office. If low-grade dragons such as Renzi, Kunshen, and Yinji obtain these two fine mountains, and the energy of the dragon body can be gathered, they may attain military rank without relying on the imperial examination system; some may also obtain military prestige through other means. However, if there are also ominous stars and evil influences, those who practice martial arts may lose their lives.

原文：震庚奮武，正南面於坎離。丙午丁秀拔，擬獨占魁元。劉釋：震庚二峰起秀，若得坎龍結局，穴乘其氣，而又得南離高聳一峰，乾坤艮巽各起旗山鼓閣，軍屯戟列，重重密佈者，主出天下英豪，橫行四方也。凡見此地，勿得亂傳，點作反生禍奇。丙午丁三陽之地秀峰特起，主有魁元之貴；若艮亥之氣受之，其福力尤火。王龍得之亦奇；餘山見此，雖能發科第，未必得中魁元也，當再得木山催官等砂助之方應。

The peaks of Zhen and Geng rise proudly with martial power, precisely between Kan and Li, dominating the southern side. The peaks of Bing, Wu, and Ding stand tall and秀丽, capable of achieving the top position. Liu Ji explains: when the peaks of Zhen and Geng rise beautifully, if there is also a Kan dragon forming a suitable terrain and the site catches the energy of these peaks, and if there is another peak towering high in the southern direction of Li, with Qian, Kun, Gen, and Xun each rising as flag mountains and drum pavilions, like an army stationed and spears and halberds arranged in order, densely arranged — this indicates the emergence of outstanding heroes who will dominate the world. When encountering such a site, one must not casually transmit the knowledge, for a wrong point may lead to strange calamities. If the three yang lands of Bing, Wu, and Ding have outstanding peaks rising, it indicates a noble status of winning the top position; if these peaks are instead received by the energy of Gen and Hai, the blessings will be especially strong. A strong dragon receiving this is unique; other mountains encountering it may bring success in exams but not necessarily the top position, requiring further assistance from the star mountain and the official promotion hills to confirm the outcome.

原文：坤母峰高不起，幸題名於榜尾。劉釋：坤為老母，又名太陰星。坤龍本為元極，而其方高起作他山之應，亦催發秀氣而獲吉，故坤峰高聳秀拔，主科第低在榜之末耳。原文：是故本主興隆，煞曜變為文臨；龍身微賤，牙刀化作屠刀。劉釋：煞曜者，黃泉八曜之煞也，煞曜犯之，主出刑禍。然坐下龍穴或得巽方甲丙丁、兌庚辛等氣而送從，護應等砂聚秀可觀，則黃泉八煞等方高峰反能助我福力，化煞生權，而劫曜可以腹心矣。有此砂應，反主威權而斬斫自由。使龍賤砂散，則黃泉八煞為禍：重則刑戮，輕則夭亡抄括也，必然應之。牙刀，佩刀也；屠刀，殺鄶刀也。龍身貴則刀為佩刀，龍身賤則牙刀化作屠刀的，反致傷人。刀無屠牙之別，而龍有貴賤，故吉以吉應，凶以凶應矣。

The mountain peak representing the Earthly Mother, if it is high but not towering, can still be fortunate enough to be listed at the end of the list. Liu Ji explains: The Earth symbolizes the old mother, also called the Taiyin star. The Earth dragon belongs to the extreme yin of the Kangle, but if this mountain rises high and forms a response to another mountain, it can still promote refined qi and bring good fortune; thus, if the Earth peak is high and outstanding, it indicates the ability to pass the imperial examination, but only ranking at the end of the list. The classic text also says: Therefore, when the mountain where one sits is naturally prosperous, even harmful stars will become literary stars shining upon it; if the dragon body is lowly and humble, a dagger becomes a butcher's knife. Liu Ji explains: The so-called harmful stars refer to the eight harmful stars of the Yellow Spring, which cause punishment and misfortune. However, if the dragon site can receive the qi from the Xun direction with Jia, Bing, and Ding, and from the Dui direction with Geng and Xin, and if the protective hills facing the mountain gather refined qi, then the high peak in the direction of the eight harmful stars of the Yellow Spring can actually enhance my fortune, transforming harm into power, and even calamities into inner strength. With such hills corresponding, it indicates holding power and being able to act freely. Conversely, if the dragon is lowly and the hills are scattered, the eight harmful stars of the Yellow Spring will bring misfortune: severe cases result in punishment and execution, light cases lead to early death or loss of property, which will surely come to pass. "Dagger" refers to a dagger carried, while "butcher's knife" refers to a knife used for slaughtering. If the dragon body is noble, the knife is a dagger; if the dragon body is lowly, the dagger becomes a butcher's knife, which harms people. The knife itself has no difference between being a dagger or a butcher's knife; it is the dragon's nobility or lowliness that determines whether it brings good or bad fortune.

原文：庫櫃落於艮丙，富堪敵國。劉釋：艮丙二方，財貨之司，故庫山櫃山方平肥滿、形似庫櫃者，見於其方，則上應天星之氣，地氣得之，必主大發財祿，百貨具債而富主敵國，言無比也。原文：娥眉見於巽宮，女色傾城。劉釋：巽為長女，太微所臨之地，清而不雜。其娥眉山形如半月，低小長彎，巽山見之，主女人美貌，有傾城之資；若得坐下山龍秀麗清貴，則女為后妃之尊，或男婚駙馬也。離與兌為坤之少女中女，雖娥眉砂應，然離酉為沐浴之地，女色美而多淫，故只取其砂而已。其巽砂雖似娥眉，卯酉子午上砂來照應，則美貌亦所不免。

The mountains called Kushan and Guishan located in the directions of Gen and Bing indicate great wealth. Liu Ji explained that Gen and Bing directions are in charge of wealth and treasures. Therefore, if the mountains are square, flat, and plump, resembling warehouses and money cabinets, and appear in these directions, they correspond to heavenly stars and bring great fortune and wealth, with all kinds of goods available, making one rich enough to rival a country. The text also says that the蛾眉 mountain in the Xun direction indicates the birth of a beautiful woman who can captivate the whole country. Liu Ji explained that Xun represents the elder sister, and is the area where the Taimei垣 is located. Its energy is clear and pure. The蛾眉 mountain is shaped like a half-moon, low and long. If Xun direction mountains have this mountain, it indicates that the woman in the family is beautiful and can captivate the whole country. If the mountain dragon behind is also elegant and noble, the woman may become a queen or the man may marry a princess and become a驸马. Li and Dui represent the middle daughter and the young daughter respectively. Although they may also have the蛾眉 mountain, Li and You are the bathing directions, so the women may be beautiful but also prone to promiscuity. Therefore, only the shape of the mountain is considered. As for the mountain in the Xun direction that resembles the蛾眉 mountain, if there are also mountains in the卯,酉,子,午 directions to correspond, the beauty will also bring about the consequence of promiscuity.

原文：見文筆於巽辛，在坤申乃為詞訟之凶。劉釋：文筆峰高拔如筍，插於巽辛二方，主文翰馳譽；若在坤申之地見之，則雖插天如筍，反主詞訟，為筆之凶也。得坐下乘亥艮巽丙等龍受之，亦主出科第，有刀筆之才、按斷之美也。原文：顯旌旗於庚震，在子午則為劫賊之資。劉釋：旌旗刀戟本為凶器，如見於庚震之方，坐下得三吉六秀龍氣受之，則出文武全才，握兵權於困外；若在子午二方見之，則子午為劫煞之鄉，主出軍賊，而更有旗劍應之，則執兇器以殺物而不可騰言矣，大則背父背君，小則劫鄉劫財。

The peak of Wenbi (literally "literary brush") appears in the directions of Xun and Xin, which is auspicious; but if it appears in the directions of Kun and Shen, it becomes a凶 (adverse) sign for lawsuits. Liu Ji explained: A high and sharp Wenbi peak, resembling a bamboo shoot, appearing in the directions of Xun and Xin indicates that the person will have a wide reputation in literature and calligraphy. However, if it appears in the directions of Kun and Shen, even if it rises high like a bamboo shoot, it will instead lead to disputes and lawsuits, which is an adverse outcome for the peak. If the peak is supported by dragons coming from the directions of Hai, Gen, Xun, or Bing, it indicates that the person will achieve success in the imperial examinations and possess talent for handling official documents and the ability to clearly judge and resolve cases. The classic text also says: The sand formations resembling banners and flags appearing in the directions of Geng and Zhen are auspicious; but if they appear in the directions of Zi and Wu, they become the capital for bandits. Liu Ji explained: Banners and flags and weapons like daggers and spears are originally凶 (adverse) objects. If they appear in the directions of Geng and Zhen, and the base is supported by the triple auspicious and six excellent dragons, then a person with both literary and military talents will emerge, holding military power in the border regions. However, if they appear in the directions of Zi and Wu, which are the native directions ofRobbery Sha (robbery sha), they indicate the emergence of military bandits. If there are further corresponding formations of flags and swords, they will lead to the use of凶 (adverse) weapons to kill people, resulting in untold disasters. In the worst case, they may cause betrayal of parents and sovereigns; in the lesser case, they may lead to robbery in the village and the theft of property.

原文：劍戟牙刀，六秀因之而取貴；四金八曜之方，反作殺身之害。劉釋：刀劍銳戟，兵器也，六秀龍見之，必主武威兵形之職；若在辰戌丑未四金之位及八曜之方，反主殺身亡家。八曜即坎龍、坤兔、震山猴、巽雞、乾馬、兌蛇頭、艮虎、離豬，為煞曜之類，卦氣剋制之煞也。原文：龜鶴琴劍，三吉得之而文雅；丑未坤申之地，多為仙聖之風。劉釋：龜鶴琴劍，玩戲之器，而龜鶴乃永年靈瑞之物，三吉龍見之，主出大臣清雅之職，為翰林馳譽。若在丑未坤申四方，則丑未主出神仙，而坤申又生孤耿，地氣應之，其產神聖也必矣。

Sands representing swords, spears, and daggers, when found by the dragon of six excellent formations, bring honor and prestige; but if they fall in the directions of the four metals and the eight ominous stars, they can lead to death and destruction. Liu Ji explains: swords, spears, and sharp weapons are all weapons. When the dragon of six excellent formations encounters them, it indicates military power and command. However, if they fall in the directions of the four metals—Chen, Xu, Chou, and Wei—or the eight ominous stars, they instead lead to death and destruction of the family. The eight ominous stars refer to the pairing of Kan with the dragon of Chen, Kun with the rabbit of Mao, Zhen with the monkey of Shen, Xun with the rooster of You, Qian with the horse of Wu, Dui with the snake of Si, Gen with the tiger of Yin, and Li with the pig of Hai. These are all ominous stars, arising from the mutual control between the hexagrams. The classic text also says: sands representing turtles, cranes, zithers, and swords, when encountered by the three auspicious dragons, bring refinement and culture; but if they fall in the directions of Chou, Wei, Kun, and Shen, they often indicate a spiritual and saintly nature. Liu Ji explains: turtles, cranes, zithers, and swords are all refined and elegant objects. Turtles and cranes are also symbols of longevity and auspiciousness. When the three auspicious dragons encounter them, they indicate a position of refinement and elegance among officials, with a reputation in the Hanlin Academy. However, if they fall in the directions of Chou, Wei, Kun, and Shen, then Chou and Wei indicate the emergence of immortals, while Kun and Shen produce solitary and principled individuals. When the earth energy corresponds, the emergence of sages and spiritual beings is inevitable.

原文：掀裙舞袖，不堪於沐浴之鄉；偃月臥尸，最忌於黃泉之地。劉釋：掀裙砂，一般長宜一肥反長，東西不相向者是也；舞袖砂，來長曲折，東西繞繞如風之飄舞者是也。此等砂法，若見於午卯酉方位，必主婦人淫亂無恥；若在他方，其禍略輕。偃月砂，狀蛾眉而斜昃低長；臥尸砂，低小長直、頭高頭低者是也。此二砂不拘何方見之皆不美，若在辰戌丑未及八煞遇之，立主害人，不客扛死則主刑戮。

Sand that causes skirts to be lifted and sleeves to flutter is most unbearable when it falls in the area of bathing; sand resembling a crescent moon or a lying corpse is most taboo when it falls in the land of Yellow Spring. Liu Ji explains: the so-called skirt-lifting sand is one that is long on one side and wide on the other, sloping backward and dragging out, with the two sides not facing each other. The so-called sleeve-fluttering sand is long and winding in its approach, winding east and west like sleeves fluttering in the wind. If such sand appears in the directions of午 (Wu), 卯 (Mao), or 酉 (You), it will certainly indicate disorderly behavior by women; if it appears in other directions, the calamity will be less severe. Crescent moon sand resembles a crescent moon but is slanted, low, and long; lying corpse sand is low, small, and straight, with one end high and the other low. These two types of sand are bad no matter which direction they appear in; if they appear in the directions of 辰 (Chen), 戌 (Xu), 丑 (Chou), 未 (Wei), or the eight evil directions, they immediately cause harm to people, either resulting in corpses being carried back or suffering from punishment and execution.

原文：八曜重遇刀砂，難逃憲法之誅。劉釋：八曜，八煞方也。如坎龍而辰上有刀砂見，則辰本坎之曜煞方也，而又見尖砂如刀，其刑戮之禍豈能免耶。曜煞方若有高山尖秀，且不可向；尖如刀而不至殺身者哉。坐下龍體清秀，群砂皆吉，而曜地逢乃武則陣亡，文罪戮。原文：乙辰交加水路，未免懸河之厄。劉釋：乙辰宮，軫木、角木二星所占，且辰為水龍之庫。若乙辰位上有流入，或有路道踏破崩橫碎滔，不拘何龍，並出投河自縊之災；若坎龍見之立應。

The eight luminaries meet with a knife-shaped hill, making escape from punishment by the state impossible. Liu Ji explains: the eight luminaries are the eight evil directions. For example, if a dragon comes from the Kan direction but there is a knife-shaped hill in the Chen direction, Chen is originally the evil direction of Kan. Now, with a sharp hill like a knife, how can calamity from punishment be avoided? If there is a high and sharp hill in the evil direction, it is already not advisable to face it directly; how much more so if it is sharp and dangerous, which would surely lead to death. If the dragon body is clear and elegant, and all the hills are auspicious, but the evil direction meets such a hill, then those who practice martial arts will die in battle, and those who practice literature will be punished and executed. The classic also says: if the positions of Yi and Chen are crossed by a waterway, there is inevitably disaster from drowning. Liu Ji explains: the positions of Yi and Chen are occupied by Zhen water (wood) and Jiao wood stars. Chen is also the storage place of water dragons. If there is water flowing into the positions of Yi and Chen, or if a road is broken through, causing the water to overflow, regardless of which dragon it is, there will be disaster from drowning; if it is the dragon from Kan, it will immediately come to pass.

原文：水瓢孟缽落坤申，為僧尼乞丐。劉釋：水瓢砂，一山有柄，長員欹側者是也；盂缽，低圓如覆盆盤而小者也。他方見之，主出僧尼乞丐之徒；若在坤申二方應之，坤申之氣主出看經念佛之人，又為孤神煞，必有是驗也。僧尼念佛經於卷，定有山形盂缽之應。原文：鬼牛寅甲遇葫蘆，而瘋殘痼疾。劉釋：葫蘆山，頭高低中凹而圓者是也。丑未寅申乙辰方應瘋疾，更葫蘆砂見於其方，則樂不利口矣。

Water pail and bowl-shaped hills falling in the directions of Kun and Shen indicate the emergence of monks, nuns, and beggars. Liu Ji explains: Water pail hills refer to hills that have a handle, are long, round, and slanted. Bowl-shaped hills refer to low, round hills that resemble an inverted bowl and are smaller. Such hills appearing in other directions indicate monks, nuns, and beggars. However, if they appear in the directions of Kun and Shen, these directions naturally indicate people who recite scriptures, and they also belong to the solitary spirit煞. Therefore, such outcomes are certain. Monks and nuns recite scriptures daily, so the mountain range must have corresponding bowl-shaped hills. The classic text also states: If the positions of Gui Xiu and Niu Xiu, which correspond to the direction of Yin and the stem of Jia, coincide with the shape of a gourd hill, it indicates insanity and chronic illness. Liu Ji explains: A gourd hill refers to a hill with a high and low peak, a central depression, and a round shape. The directions of Chou, Wei, Yin, Shen, Yi, and Chen naturally correspond to insanity. If a gourd hill appears in these directions, it will even make speech and communication difficult.

原文：高峰獨出南離，恐驚回祿之禍。劉釋：離，南方火位也，火性炎烈，易發威氣。若南方獨峰迴秀，而亥乾之砂不聳，必有火燒之變；若離山高、寅龍戌水來，其禍立至；已辰砂會、寅午戌局全者亦然，否則目盲之禍。

A single peak rising alone in the southern direction, which corresponds to the Fire trigram, may bring about a fire disaster. Liu Ji explained that the southern direction is the position of Fire, and Fire is fierce and intense, easily giving off a powerful and fierce energy. If there is only one isolated mountain peak emerging in the southern direction, while the sand ridges of the亥 (Hai) and乾 (Qian) directions are not high, there will certainly be a fire disaster. If the mountains in the southern direction are high, and there are also寅 (Yin) dragons and戌 (Xu) waters coming to meet them, the fire disaster will arrive immediately. If the sand ridges of巳 (Si) and辰 (Chen) also converge, and the complete Fire trigram of寅 (Yin),午 (Wu), and戌 (Xu) is present, the same result will occur. Even if it does not lead to a fire disaster, it will result in blindness.

原文：星印如當日馬，必遭瞽目之殃。三吉凌雲，雖十數里，何嫌於遠；六秀插漢，縱數百步亦不為疑。劉釋：印者，砂平方圓如印也；星者，散亂細小如星也。二砂見於正午，應主眼目之殃。蓋離者，日月當空之麗明之地，故萬物至離為明，暈如人之兩目明燭事物也；若有星印遮掩兩目，光萬緣離翥矣，故有是應。以故辛峰雲雖十餘里何嫌於遠，六秀插漢從數百步亦不為近，巽辛位有秀峰矣，天高卓不嫌於十里二十里之遠，只尖圓端聳嶙峋，見之便呈秀氣；來秀方有峰凌漢，數千百步亦不疑其近，勿違也，只要不至於壓眉遮掩，堂局寬平，穴明朝迎，便生秀氣。

If the forms of stars and seals are located in the position of Due South and Heavenly Horse, there will certainly be a calamity of losing sight. Mountains of the three auspicious types that rise high into the clouds, even if they are ten miles away, are not considered too far; peaks of the six excellent types that reach straight into the Milky Way, even if they are hundreds of steps away, are not considered too close. Liu Ji explains: The "seal" refers to a form of land that is flat and round like a seal; the "star" refers to a form of land that is scattered and small like scattered stars. If these two types of landforms appear in the position of the noon, they indicate disaster to the eyes. Because Li is the place where the sun and moon shine brightly and light is attached, so all things at the Li position become bright, just like a person's two eyes that can see all things. If the forms of stars and seals block these two eyes, the light will scatter and disappear, hence this result. Therefore, a high peak in the Xin direction, even if it is ten miles away, is not considered too far; a peak of the six excellent types that reaches into the Milky Way, even if it is within hundreds or even thousands of steps, is not considered too close. If there are fine peaks in the Xun or Xin directions, high and prominent, they are not considered too far even if they are ten or twenty miles away, as long as they are sharp, round, upright, and rugged, and appear elegant at a glance. If there are peaks that reach into the Milky Way in the direction from which the land comes, even if they are within hundreds or thousands of steps, there is no need to doubt their proximity. Do not exclude them because of this— as long as they do not press on the eyebrows or block the view, the site is wide and flat, the front of the site is bright and welcoming, it will naturally produce elegance.

原文：只喜愛幸於昭昭，大忌藏奸於隱隱。劉釋：凡三吉六秀等方如有秀砂，皆要送情拜舞，拱向局前，或在局後挺身俯伏，謂之愛幸於昭昭；若藏身露爪，探頭隱體，謂之出奸於隱隱，皆不吉也。原文：露忠獻赤，賓主識心；面面送情，方為奇貴。劉釋：秀砂挺出拜舞局前者，名露忠獻赤，其心事彼識此見，無有隱匿也。

It prefers to express affection openly and honestly, and it most dislikes being secretive and hiding malicious intentions. Liu Ji explains: if there are auspicious hills in the three beneficial directions and six excellent directions, they should show affection and protect the main area, bowing and dancing towards the front of the main area; or stand upright and bow towards the back of the main area. This is called "affection shown clearly." If they hide their bodies and only show their claws, or peek out while hiding, this is called "malice hidden secretly," which is not auspicious. The classic text also says: revealing sincere loyalty and offering heartfelt devotion, the guest and the host understand each other's intentions; when all directions send affection, this is considered an extraordinary noble pattern. Liu Ji explains: if the excellent hills stand upright and bow towards the front of the main area, this is called "revealing loyalty and offering heartfelt devotion," their intentions are clearly visible to each other, with no concealment.

原文：若或抱頭側面，既非忠厚之風；閃跡拋蹤，必是險邪之輩。劉釋：蓋君子之風，立正坐必端；抱頭側面，容貌無有河象之儀者，皆人之態也，喻砂抱頭斜面、欹側而不正者也。閃跡拋蹤，半藏半露也，如小人之險邪，無可矣之威儀，側不可法之德行矣。

If the sand forms a shape of holding the head and turning the face sideways, it does not indicate a loyal and sincere appearance; if it appears and disappears unpredictably, with a furtive and elusive presence, it certainly represents a sinister and wicked character. Liu Ji explains: the virtue of a gentleman is to stand upright and sit properly; those who hold their heads and turn their faces sideways, lacking solemnity and composure in their appearance, are merely expressions of human demeanor, here used to symbolize the sand forming a head-holding and slanted shape, which is crooked and not upright. What is called 'fleeting traces and scattered tracks' refers to being half-hidden and half-revealed, similar to the cunning and wicked nature of small people: they possess neither proper dignity nor commendable virtue to emulate.

原文：輕微瑣碎，似山非山；或羅列於四旁，或星散於左右；瞻之在前，視之而不見；顧之在後，逐之而不去。劉釋：輕微渺小，似山非山，或上埠，或砂堆，不長不方，無形無像，欹斜尖曲；或羅列於四方，或如星之散見於左右；望之似有而閃，中跡在帝，不向堂局；顧之在後，近身涉足，撥之而不去。如此砂法皆不吉，如上險邪，不足取也。

Those small and trivial things, resembling mountains but not quite mountains: some are arranged around the four sides, others are scattered like stars on the left and right. Looking at them from the front, they seem to be there but upon careful inspection they disappear; looking back, they appear behind, yet when you try to catch up, they do not move. Liu Ji explains: these are small and insignificant, resembling mountains but not truly mountains. Some are small hills, others are sand heaps, neither long nor square, without form or shape, crooked, pointed, or curved. Some are arranged around the four directions, others appear like scattered stars on the left and right. They seem to be present when viewed from afar, but vanish instantly; their presence is in the center but do not face the main area. Looking back, they appear behind, close at hand, within reach, yet when you try to move them, they do not move. Such types of sand formations are not auspicious, similar to the sinister and perverse sands mentioned earlier, and are not advisable.

原文：隨形步影，非穿窬則鬼崇為妖；摸背推肩，非私淫則奸奴謀主。劉釋：如上文土堆星，近身步影，視之而不見，撥之而不去，此等砂法為穿窬鬼崇之應；閃跡在旁，摸背推肩，無形無像，此等砂法為私淫陰謀之應。凡正人君子堂堂可見，彼此識心；若此藏頭閃跡等輩，心地闇昧，陰邪害物，故砂頭像之，必主出穿窬之盜，否則遭穿窬盜賊，或鬼崇如妖，及妻謀夫、奴謀主，以至婦人淫亂，業中之期、上宮之要，無所不至也。

That kind of sand which follows a person's form step by step and moves with their shadow is either a thief who can pass through walls or a ghost causing trouble. That kind of sand which seems to touch from behind or push on the shoulder is either a family member committing adultery or a cunning servant plotting against the master. Liu Ji explains: as mentioned above, the earth heap stars which are close by, like shadows following, visible yet not visible, unable to be moved, such sand patterns indicate thieves who can pass through walls or ghosts causing trouble. Those that flicker beside the person, like touching the back or pushing the shoulder, invisible and formless, such sand patterns indicate private affairs and plots. Honest and upright people are open and sincere, with mutual understanding; but those who hide their intentions and act secretly have murky hearts and are harmful. Therefore, if the sand patterns resemble these, it will surely indicate the presence of thieves who can pass through walls, or else be troubled by thieves, or encounter ghosts and strange phenomena, or have the wife harming the husband, the servant plotting against the master, or even women committing adultery, and all the private matters within the family, nothing is hidden.

原文：是故砂如圓淨，定產忠貞；勢若欹斜，必生淫佞。地與人符，氣通物應。劉釋：由是觀之，則砂如圓淨高超清潔者，必出人方正秀雅；欹細碎者，必出陰人生魂惡。此蓋地氣自然之符，而一定不易之理也。原文：見地可以知人，而察來驗於已往。劉釋：觀地之形象，以及其龍氣之吉否，便可以知其家之子孫。如砂圓端正，則子孫之主大端厚；欹斜側向，則子孫陰佞魂惡，不必見子孫而後知之也。則知將來之事，即於其祖墓之龍砂驗其已往之事，則將來可見矣。

Therefore, if the terrain is round, smooth, and clean, it will produce loyal and sincere people; if the shape is crooked and distorted, it will produce licentious and cunning individuals. The land and people correspond with each other, and the qi and objects connect and respond to each other. Liu Ji explains: thus, if the terrain is round, smooth, clean, and tall with clear and bright appearance, it will certainly produce upright and refined people; if the shape is crooked and fragmented, it will certainly produce sinister and evil people. This is the natural verification of the land's qi, and an unchanging truth. The classic text also says: by observing the land, one can know about people; examining the future can also verify the past. Liu Ji explains: by observing the form of the land and the auspicious or inauspicious nature of the dragon qi, one can know about the family's descendants. If the terrain is round, smooth, and proper, the descendants will be upright and solid; if the terrain is crooked and leaning, the descendants will be sinister and wicked in heart—there is no need to wait until seeing the descendants to know. One can foresee the future and verify the past through the dragon and terrain of the ancestral tomb; once the past is clear, the future can also be seen.