The Complete Book of Earthly Eyes

同里茂才萬君仁村，好學士也。自失怙後，為買山計，讀《禮》之暇，究心地理，本之形勢以立其體，參之河洛以妙其用，非尋常言青烏者所能逮。庚辰，餘乞假南旋為先大夫卜吉。延至家甫一歲，以丁內艱。服將聧，欲閉戶為舉子業，遂辭去。余每購得一山一址，猶資商榷焉。茲有辜託長老地理全書之刻，請余言。長老生宋時，扦葬建造，迭著神異，其遺址猶有存者。此編向無刻本，傳寫數百年，堪輿家秘如珍寶。萬君得之，梓以行世，可謂公矣。

My fellow townsman, Master Wan Renchun, is a man of great learning. Since his father's death, he has been diligently planning and purchasing a burial site for his family, while in the spare time of observing mourning rites and studying rituals, he has devoted himself to the study of geomancy. He has established the fundamental principles based on the terrain and topography, and further explored its profound applications by referring to the River Chart and the Lo Book. His understanding surpasses those ordinary people who merely talk about the "Qingwu" geomantic methods. In the year Gengchen, I took leave to return south and selected a favorable burial ground for my late father. I had invited him to stay at my home for just over a year when I was suddenly stricken with the sorrow of my mother's death. As the mourning period neared its end, he intended to close the door and focus solely on the imperial examinations, so he bid farewell and left. Since then, every time I purchased a piece of mountain land or a plot of residential land, I still consulted him for his opinions. Now he intends to publish the complete book of geomancy written by Elder Tan, and has asked me to write a preface. Elder Tan was a man of the Song dynasty; wherever he selected a burial site and performed the burial rites, or chose a place for construction, the results were often miraculous and verified. The sites he once selected still exist to this day. This book has never been printed, but has been passed down through generations by copying. Geomancers have treated it as a precious treasure. Master Wan obtained it and is willing to publish it for the benefit of the world, which can be considered an act of public spirit.

地理之說，餘素未研究，不知是書之善。然每見萬君適墓登壟，考驗得失無差謬，豈非遵守其說而有明效哉？他日出所學以問世，其樹立必有可觀。吾以是編之刻，信之矣。時而不靈者，比使仁孝之儔不忍於薄其親者，相度原野有所依據，而不至於眩惑。其為益也，豈有涯哉？他日樹華得志，科名快談，纂述石渠芸閣之間，必有鴻篇揚聲儒雅。而其書之梓，亦足以見其存心矣。建昌周兆熊臥餘序。

Divination through geomancy is a subject I have never studied, and I cannot explain why this book is good. However, every time I see Wan Jun go to cemeteries and mountains to examine burial sites, assessing the success or failure of previous burials without error, is this not because he follows the teachings in the book, thus achieving clear results? In the future, when he shares his knowledge with the public, his achievements will certainly be remarkable. Because of the publication of this book, I have become even more convinced of this. Even if there are occasional instances where it does not work, it can provide a basis for those who are kind-hearted and unwilling to wrong their relatives when they survey the land and choose burial sites, preventing them from being confused by the multitude of conflicting opinions. What boundless benefits does this book offer? In the future, when Wan Shu Hua realizes his ambitions, gains fame in the imperial examinations, and writes and discusses in state libraries such as the Stone Channel Hall and YunTai, he will surely produce great works that spread the virtues of Confucianism. His willingness to publish this book also shows his sincere intentions. Zhou Zhaobing, a native of Jianchang, who goes by the courtesy name Woyu, wrote this preface.

地理之說，繁雜不一，今與古殊，甲與乙異。同師之學，或彼此各鳴其長；一人之身，或前後頓易其義。善於立論者，辭達而理未舉；妙有心得者，語晦而筆不靈。理氣明晰，未必貫穿形勢；龍脈審辨，甚且錯謬陰陽。擅其長者，瞭然於心目，燦然於口舌矣。又復吝惜珍秘，移易顛倒，使讀者茫然眩惑，失所依據。非有聰明才辨之實，不能分別而抉擇之也。

The various theories of geomancy are diverse and inconsistent: modern people differ from ancient ones, and each school of thought differs from the others. Even those who study under the same teacher often boast about their own strengths. Even the same person may change his explanations and reasoning over time. Those who are good at formulating arguments may have fluent expressions but fail to explain the underlying principles clearly. Those who truly have insights may speak in obscure terms and find it difficult to write coherently. Those who explain clearly the principles of yin and yang in terms of directions, hexagrams, and lines may not be able to integrate them with the study of physical forms and terrain. Those who are skilled in analyzing the flow of dragon lines may even make mistakes in distinguishing yin and yang. Those who are truly proficient in one particular area may have clear understanding in their minds and be able to explain things well in words, yet they are reluctant to share their secrets, deliberately altering the order and causing confusion for readers, leaving them lost and without a clear basis. Without truly intelligent and discerning individuals, it is impossible to distinguish these various theories and choose the best ones to follow.

雖然，儒者之言，可以折衷是非。晉之郭景純、唐之卜則巍、宋之蔡牧堂、明之劉青田皆以儒者而精地理者也。以術士言之，說或囿於俗；以儒者言之，藝可進於道。南昌萬子樹華識性爽朗，曩從余遊，講業論文之餘，旁涉堪輿，便有契悟。

Although this is true, the discussions of scholars can be used to determine right and wrong. Guo Pu of the Jin Dynasty (style name Jingchun), Bu Zewei of the Tang Dynasty, Cai Yuanding of the Song Dynasty (style name Muting), and Liu Ji of the Ming Dynasty (from Qingtian), were all scholars who were proficient in fengshui. The same skill, when explained by itinerant diviners, is easily limited by popular beliefs; but when explained by scholars, the skill can be elevated to the level of "Dao." Wang Shu'hua of Nanchang has a broad mind. He used to study with me, and in addition to discussing lessons and refining writings, he also studied fengshui. He quickly gained a deep understanding.

篋中藏有宋托長老《入地眼》一書，地無遁形，理有實際，異於世之惝恍支離其說者。所謂釋其行而儒其言者，長老有焉。樹華不復吝惜珍秘，梓而行世，索序於餘。餘老困名場，疲事舉業，窮愁所寄，瀏覽葬經，性之所欣，時有創穫，欲編輯一書，融會眾說，自愧不文而未果。今得托長老所著，諸家之言皆有所折衷，雖其間有未雅馴，而理舉辭達非晦。道光辛已秋，法授奉政大夫掌廣西道監察御史前翰林院編修加三級範亭黃中模拜撰。

He had a book titled "Entering the Earth's Eye" by the Song dynasty monk Tuolongzhang in his box. The book analyzes mountains, rivers, and landforms with clarity, and the principles it presents are practical and grounded, differing greatly from the vague and fragmented explanations found elsewhere. As for those who act like monks but speak in accordance with Confucian principles, Tuolongzhang was exactly such a person. Wan Shuxue no longer treated the book as a secret treasure, but instead wanted to print and circulate it, and asked me to write a preface. I have been stuck in the examination system for most of my life, exhausted from taking exams, and without anywhere to express my worries and sorrows. I then read books like the "Burial Classic," which matched my interests, and from time to time I gained some unique insights. I had originally intended to compile a book that synthesized the views of various schools, but I felt ashamed of my poor writing skills and was unable to complete it. Now that I have obtained this work by Tuolongzhang, there is now a standard for reconciling the various schools of thought. Although the language is not very refined, the principles are clearly explained and the sentences are not obscure. Written in the autumn of the Xinsi year of the Daoguang era, by Huang Zhongmo, who holds the title of Fengzheng Da Fu, Inspector of Guangxi Road, former Compiler of the Hanlin Academy, and promoted to the third rank.

曩為先君謀窀穸，日隨青烏家登山陟嶺，足蹇甚。比暮，萃先賢地理書，剪燭讀之。更闌燼落，弗輟也。如是者有年。然以所見證所讀，率皆牽強附會，遠於自然，心竊疑之。東鄉徐壽山先生者，積學士也。遊癢序有聲，家故豐，以葬父故，絕意進取，專攻堪輿藝，然不屑以術鳴。歲丁卯，來會城，餘獲從遊者七年。既為餘卜葬先君，而餘亦追隨杖履，口講指畫，得以聞所未聞。然後知山川河嶽自有真性情，剪裁作用自有真識力，牽強附會無當也。

Long ago, I sought a burial site for my late father, following the geomancer day after day over mountains and hills, until my legs were crippled. In the evening, I gathered the ancient geomantic texts left by predecessors, trimmed the candle wick, and read them carefully, not stopping even when the candle had burned down to ashes and the night was deep. This continued for several years. However, when I compared what I had seen with what I had read, most of it seemed forced and far from the natural principles. I began to doubt in my heart. Xu Shoushan from the eastern town was a man of profound learning, well known in the county school. Originally wealthy, he gave up pursuing officialdom because of the burial of his father, and devoted himself entirely to the study of geomancy, yet he did not wish to gain fame through this craft. In the year Dingmao, he came to the provincial capital, and I had the opportunity to study under him for seven years. He selected the burial site for my late father, and I followed him closely, listening to his oral explanations and observing his practical demonstrations, thus hearing many truths I had never encountered before. After that, I finally understood: mountains, rivers, hills, and ranges have their own genuine nature and disposition; the selection and adjustment of sites require true discernment; forced interpretations are not feasible.

既又得托長老《入地眼全書》凡十卷，書皆寫本，秘弗傳。伏而誦之，其旨宗《河》、《洛》法，用挨星於理氣為神妙，恍然如披雲霧睹青天，驗之故家巨族陰陽兩宅，其盛衰隆替，罔不畢合。向之竊竊然疑者，至是不覺渙然冰釋也。

Later I also obtained the "Complete Book of Subterranean Eyes" by Elder Tuolong, a ten-volume set, all hand-copied manuscripts, kept secret and not passed on outside. Sitting at my desk reading it, I saw its principles based on the theories of the River Chart and the Lo Shu Square, applying the method of "star sequence" (determining fortune and misfortune by the movement of nine stars), which was extremely profound and marvelous. Reading it made me feel as if I had cleared away the clouds to see the blue sky. Then I compared it with the tombs and residences of prominent families, and found that the rise and fall of those families matched exactly with what was written in the book. All my previous doubts and hesitations in my mind melted away like ice without any conscious effort.

雖然，地理之學微矣。餘何人斯，知識淺陋，涯涘未窺，敢竊先賢緒餘哉！且思獵取科名，玷墨弗暇，何暇及此？第念附於棺者，必誠必信，人子皆有是責。則餘曩所盡心力而為之，諒必有同情者。餘既獲是編，何忍自秘？爰付剞劂，用公同好，或亦韓子所謂“以之為己順而祥，以之為人愛而公”者歟？刻既成，述其緣起如此。道光元年歲次辛巳仲夏月望後五日，南昌萬樹華仁村氏謹跋於省垣之宗祠。

Though this is true, the study of geomancy is indeed profound and subtle. What am I, a person of shallow insight, who has not even glimpsed its boundaries, daring to claim the legacy of previous sages? Moreover, I am entirely preoccupied with pursuing fame and fortune, and I have no time even for the busy work of writing and examinations, let alone such matters. However, thinking about the fact that all things related to burial must be carried out with sincerity and trust, as children we all bear this responsibility. Therefore, the effort I once devoted to this matter must surely be shared by others who feel the same. Since I have obtained this book, how could I bear to keep it hidden alone? Thus, I have entrusted it to the engraver, making it available to those who share my interest. Perhaps this is what Han Yu meant when he said, "Using it for oneself brings ease and auspiciousness; using it for others brings benevolence and fairness." After the book is engraved, I have recorded its origin as above. Written on the fifth day after the fifteenth day of the fifth lunar month in the first year of Daoguang, the year of the Snake (Xinsi), by Wan Shu Hua, courtesy name Ren Cun, at the provincial city's ancestral temple.

一、是書自宋迄今，巨族大家抄寫成帙，秘之已久。或前後失次，或散軼不全，愚不揣固陋，留心匯正，曆數寒暑，方成全集。至間有欠雅馴處，字字坦然明白，故不敢妄為刪易。

First, this book has been passed down from the Song dynasty to the present day, copied privately by noble families and kept hidden for a long time. Some copies have their order of contents mixed up, while others are scattered and incomplete. I, with my own shallow understanding, have carefully collected and corrected them, spending several years of cold and hot weather to compile this complete collection. Occasionally, the language may not be very refined, but every word is plain and clear, so I dare not make arbitrary deletions or changes.

二、是書理透法巧，言簡意賅。其他書有相為表裡者，如賴之催官、陳之撥砂、吳之夾竹梅花、葉之理氣三訣、張陳之四彈子是也。但諸家坊刻傳書不傳訣，或且讀其書而不能用其書。茲集條分縷析，妙諦俱現，能使閱者瞭然，易於學習。

Second, this book explains the principles clearly, applies the methods skillfully, and uses concise language while conveying complete meaning. Among other works, those that can be considered complementary to it include Lai Wenjun's "On Hastening Officialdom," Chen's "The Book of Dividing the Sand," Wu's "The Bamboo and Plum Flowers," Ye's "Three Essentials of Principle and Qi," and Zhang and Chen's "Four Little Balls." However, the printed editions of these works available in the shops only transmit the written text and not the oral instructions. Therefore, some people, after reading the books, still do not know how to apply them. This book, however, breaks down the content into separate sections and analyzes each sentence thoroughly, presenting all the subtle essentials clearly and openly, so that readers can understand it at a glance and easily get started.

三、地理之書，言巒頭者或遺理氣，言理氣者又遺巒頭，彼此偏勝，多無應驗；至於立向之法，更未有詳言及者。是編將龍、穴、砂、水並向五字互相發明，言巒頭即兼講理氣，言理氣即帶講巒頭，體用賅備，洵為全璧。

Third, in geomancy books, those that talk about "Luan Tou" (mountain and river forms) often neglect "Li Qi" (the calculation of卦爻 directions), while those that focus on Li Qi usually ignore Luan Tou. Each emphasizes only one aspect, so their methods often fail to be effective. As for the method of "Li Xiang" (determining the direction of a tomb or house), no one has explained it in detail. This book integrates the five elements of dragon, site, sand, water, and direction, using them to verify and elaborate on each other. When discussing forms, it also includes Li Qi, and when discussing Li Qi, it also includes forms. Both theory and application are complete, and it can truly be considered a complete jade tablet.

四、是書引用古經，在他書或因奧語難明，致有妄加批註，強為牽合者，茲集證佐詳明，見解獨出，於古經意義無不透徹。學者切勿以引用處多習見語，視為尋常坊本。愚蓋逐字逐句細心體認，每於巒頭合理氣處，尤多聞所未聞，讀此真可力破疑。

Fourth, this book cites ancient classics. Other books often arbitrarily add interpretations and force connections because the classical texts are obscure and difficult to understand; this book provides detailed and clear evidence, with unique insights, and there is nothing in the original meaning of the ancient texts that it fails to explain. Learners should not regard this book as a common street reading material merely because the quoted passages are mostly familiar sentences. I have carefully pondered each word and sentence. Especially where the circumstances and the principles and energies coincide, there are many ideas that have never been heard before. Reading this book can truly resolve all doubts in one go.

五、是書已經考驗。凡富貴名墓，高山平洋，無不符合。況長老手作甚多，陰陽二宅經彼建造，至今不替。學者試觀其巒頭作法，再審其理氣應用，方知此書神效。

Fifth, this book has been tested in practice. All famous tombs that have produced wealthy families, whether located on high mountains or in 'Pingyang' areas (flat land without mountains), conform to what is described in the book. Moreover, many sites selected personally by the elder are still flourishing today, both for ancestral tombs and for residential buildings. Scholars should first examine his methods of assessing terrain, then investigate his approach to using qi and principles, and they will realize how effective this book is.

六、是書先熟看巒頭，然後細玩理氣。蓋陰陽五行微妙難言，巒頭即理氣之著也。若舍巒頭而重理氣，開卷瞭然，登山茫然，便是屋裡先生。惟深知巒頭，又能明理氣，知所先後，而技乃至於神。

Sixth, when reading this book, one should first thoroughly study the section on form and shape (lun tou), and then carefully consider the principles of qi (li qi). The principles of yin and yang and the Five Phases are subtle and difficult to convey in words, while the forms and features of mountains and rivers are the external manifestations of these principles. If one neglects the forms and focuses only on the principles, they may be able to talk fluently when reading the book, but when going out to the mountains, they would be at a loss, becoming a scholar who can only talk about things in the comfort of his room. Only by first understanding the forms and then grasping the principles, and knowing the proper sequence between the two, can this art reach a level of mastery and perfection.

天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩，一陰一陽，一上一下，一外一內，或上臨下，或下臨上，變化而莫測。是以鼓之以雷霆，潤之以風雨，一寒一暑，日月光明，運化不已。故乾，健也；坤，順也；震，動也；巽，入也；坎，險也；離，麗也；艮，止也；兌，說也。是故雷以動之，風以散之，雨以潤之，日以暄之，艮以止之，兌以說之，乾以君之，坤以藏之。

Heaven is above and exalted, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. With high and low clearly arranged, the order of honor and humility is determined. Motion and stillness each have their regularity, and the distinction between yang and yin can be discerned. Things gather by their kind, and all things are classified into groups, from which fortune and misfortune arise. In the heavens, the sun, moon, and stars form the "image" (xiang), while on Earth, mountains, rivers, hills, and valleys form the "form" (xing). Thus change becomes apparent. Therefore, the strong lines and the yielding lines interact, and the eight trigrams move and interact with each other: one yin and one yang oppose each other, one above and one below alternate, one outside and one inside correspond. Sometimes the upper trigram is over the lower trigram, sometimes the lower trigram is over the upper trigram, and change is unpredictable. Thus thunder is used to stir things, wind to disperse stagnation, rain to moisten the land, the sun to warm the earth,艮 to hold back vitality,兑 to bring joy,乾 to govern all things, and坤 to gather all things.

乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。易簡而天地之理得矣，天地之理得而成位乎其中矣。蓋天晝夜旋轉而不停，日月五星隨之。天帝順行十二宮，布四時之令；太陽逆行十二宮，宣八節之功。是以八卦陰陽變動，應四時八節交會於天地矣。

The principle of Qian generates male, and the principle of Kun generates female. Qian oversees the creation of all things, while Kun is responsible for nurturing and shaping them. Qian communicates in an accessible manner, and Kun operates in a simple way. Accessibility makes things easy to understand, and simplicity makes them easy to follow; when things are easy to understand, people are drawn to them, and when they are easy to follow, achievements can be made. When people are drawn to one, longevity is achieved; when achievements are made, expansion is possible. Being able to last long is the virtue of the virtuous, and being able to expand is the career of the virtuous. When accessibility and simplicity are mastered, the principles of heaven and earth are grasped; when the principles of heaven and earth are grasped, people can establish their place within heaven and earth. In general, celestial bodies rotate ceaselessly day and night, and the sun, moon, and the five planets move along with them. The "Celestial Emperor" (the directional deity indicated by the handle of the Big Dipper, which shifts with the seasons) proceeds through the twelve palaces in order, distributing the commands of the four seasons. The sun moves in the opposite direction within the twelve palaces, announcing the functions of the eight solar terms. Therefore, the yin and yang of the Eight Trigrams change accordingly, corresponding with the four seasons and eight solar terms as they meet and interact in heaven and earth.

大寒，天帝在丑，太陽臨子，交會於子丑之間，故子與丑合，萬物成終成始。《易》曰：“成言乎艮。”雨水，天帝到寅，太陽在亥，寅亥交會，故寅與亥合，丑寅輔艮，東北之卦也。春分，天帝臨卯，太陽在戌，故卯與戌合，卯戌交會，甲乙輔震，正春之令也，萬物發生。《易》曰：“帝出乎震。”

At the time of Dahan, the position of the Heavenly Emperor is in Chou, and the sun is in Zi. The two meet between Zi and Chou, so Zi and Chou combine, and at this point, all things are both ending and beginning. The Zhou Changes (I Ching) says: "It is said of Gen." At the time of Yushui, the Heavenly Emperor moves to Yin, and the sun is in Hai. Yin and Hai meet, so Yin and Hai combine; Chou and Yin support the Gen trigram, which is the trigram located in the Northeast. At the time of Chunfen, the Heavenly Emperor is at Mao, and the sun is in Xu. So Mao and Xu combine, and Mao and Xu meet; Jia and Yi support the Zhen trigram, which is the season of spring, and all things sprout and grow. The Zhou Changes say: "The Emperor comes forth from Zhen."

穀雨，天帝在辰，太陽到酉，故辰與酉合，辰酉交會，萬物潔齊。《易》曰：“齊乎巽。”小滿，天帝到巳，太陽在申，故巳與申合，申巳交會，辰巳輔巽，東南之卦也。夏至，天帝到午，太陽臨未，故午與未合，午未交會，丙丁輔離，正夏之令也，萬物皆茂。《易》曰：“相見乎離。”大暑，天帝在未，太陽居午，午未交會，萬物致養。《易》曰：“致役乎坤。”

At the time of Gu Yu, the Heavenly Emperor is in Chen, and the Sun is in You, so Chen and You combine, and Chen and You meet, resulting in the orderly and clean state of all things. The Zhou Changes say: "Harmonize with Xun." At the time of Xia Man, the Heavenly Emperor is in Si, and the Sun is in Shen, so Si and Shen combine, and Si and Shen meet; Chen and Si support Xun, which is the卦 located in the Southeast. At the time of Xia Zhi, the Heavenly Emperor is in Wu, and the Sun is in Wei, so Wu and Wei combine, and Wu and Wei meet; Bing and Ding support Li, which is the season of the summer, and all things are flourishing. The Zhou Changes say: "Meeting at Li." At the time of Da Shu, the Heavenly Emperor is in Wei, and the Sun is in Wu, so Wu and Wei meet, and all things receive nourishment here. The Zhou Changes say: "Employing the power of Kun."

處暑，天帝到申，太陽到巳，申巳交會，申未輔坤，西南之卦也。秋分，天帝到酉，太陽在辰，酉辰交會，庚辛輔兌，正秋之令，萬物悅成。《易》曰：“悅言乎兌。”霜降，天帝到戌，太陽居卯，戌卯交會，陰陽相薄。《易》曰：“戰乎乾。”小雪，天帝在亥，太陽在寅，亥寅交會，戌亥輔乾，西北之卦也。冬至，天帝迴歸北極，入於垣，太陽復命告功，壬癸輔子，正冬之令也，萬物歸藏。《易》曰：“勞乎坎。”夫由出而齊，而相見，帝之鼓乎出機也。而成由人，以向乎出焉。起震終艮，一歲之終也，而循環之妙在中矣。

At the beginning of the heat retreat season, the Heavenly Emperor arrives at Shen, and the Sun reaches Si, with Shen and Si meeting; Shen and Wei support the Kun hexagram, which is located in the southwest. At the autumn equinox, the Heavenly Emperor arrives at You, and the Sun is at Chen, with You and Chen meeting; Geng and Xin support the Dui hexagram, which is the season of autumn, when all things are joyful and mature. The Zhou Changes say: "Joy is expressed in Dui." At the frost's descent season, the Heavenly Emperor arrives at Xu, and the Sun is at Mao, with Xu and Mao meeting; the Yin and Yang energies clash. The Zhou Changes say: "Struggle is expressed in Qian." At the light snow season, the Heavenly Emperor is at Hai, and the Sun is at Yin, with Hai and Yin meeting; Xu and Hai support the Qian hexagram, which is located in the northwest. At the winter solstice, the Heavenly Emperor returns to the North Pole, entering the Ziwei Enclosure, and the Sun also returns to resume its duties; Ren and Gui support the Zi position, which is the season of winter, when all things retreat and store away. The Zhou Changes say: "Toil is expressed in Kan." From the Zhen hexagram's "Emergence," to the Xun hexagram's "Alignment," and then to the Li hexagram's "Meeting," these represent the Heavenly Emperor's stirring of vitality and promoting the sprouting of all things; the final achievement relies on people, who follow this growth energy to receive it. Starting from Zhen and ending at Gen marks the completion of a year, and the subtle cycle is contained within this.

《易》曰：“乾道行健。元亨，利貞。”其性燥急，陽之亢也。位居西北。乾以君之，六子皆統攝而分職以聽，又孰翕受時令於冬，曰：“戰乎乾。”陰陽相薄，肅殺相攻，即純陽克陰也。霜降，天帝到戌，太陽居卯，戌卯交會，陰陽相薄。《易》曰：“戰乎乾。”小雪，天帝在亥，太陽到寅，亥寅交會，戌亥輔乾，西北之卦。

The Zhou Changes say: "The trigram Qian moves with vigorous strength, never ceasing, it is great in communication and favorable for maintaining correctness." The nature of Qian is fierce and impetuous, representing an excess of yang energy, and it is located in the northwest. Qian governs all the other trigrams as a sovereign, and the six subordinate trigrams—Zhen, Xun, Kan, Li, Gen, and Dui—are all subject to its command, each taking charge of their respective duties and obeying its authority. Who would not submit to its orders? In terms of the seasons, Qian corresponds to winter, hence the saying "battle in Qian": yin and yang energies press against each other, and the cutting and killing energy of winter confronts the yang. At the time of Frost Descent, the heavenly ruler is at Xu, and the sun is at Mao; the meeting of Xu and Mao causes yin and yang to press against each other, and the Zhou Changes say "battle in Qian." At the time of Light Snow, the heavenly ruler is at Hai, and the sun is at Yin; the meeting of Hai and Yin occurs. Xu and Hai support Qian, and Qian is the trigram of the northwest.

天星曰陽機，又曰天璣，奎宿十六星赤居其所。今五星聚奎，則天下世盛文明。又曰封豕，主文章之府。又主天子武庫，故主兵權，所以禁暴橫行。又主溝瀆。其星下九尺乃日、月、五星之中道。乾在天皇之左，是以聖人畫卦，以乾為八卦之首，為天、為父、為龍、為馬，故天地萬物亦以乾為首。乾三爻俱陽，萬物資始。坤三爻俱陰，萬物資生。是以聖人以乾、坤為天地定位，地理家用之為權衡。

The star named "Yang Ji" is located in the position of Qian, also called "Tian Ji." In the Twenty-Eight Mansions, the mansion of Kui contains sixteen stars, which are red in color and located here. If the five planets gather in the mansion of Kui, the world will experience flourishing culture and education. The mansion of Kui is also called "Feng Shi," which governs the repository of literary works; it also oversees the weapons storehouse of the Son of Heaven, thus controlling military power to suppress chaos and disorder. It also governs canals and waterways. The star below this point is exactly the middle path where the sun, moon, and five planets travel. The position of Qian is on the left side of Tian Huang Star, so the sage arranged the eight trigrams with Qian as the first, symbolizing heaven, father, dragon, and horse. Therefore, all things in heaven and earth begin with Qian. The third line of the Qian hexagram is entirely yang, representing the beginning of all things; the third line of the Kun hexagram is entirely yin, representing the growth of all things. Thus, the sage used the Qian and Kun hexagrams to determine the positions of heaven and earth, and geomancers used them as a standard for measuring geography.

凡乾龍起祖，卓立雲霄如龍樓鳳閣者，出脈過蛺，起伏盤旋，布氣行度，到頭結穴，與眾不同。其龍不可與亥同行，亥乃龍之曜鬼，先賢所忌，切宜詳細。若得單清過脈，地局端正，砂水全備，為龍之上格。若得主星高聳，功垂社稷，澤及生民，恩榮奕世。中格龍結穴者，翰院聲價，日近天顏。

All dragons originating from the乾 direction (northwest) start with a high and towering ancestral mountain, resembling grand palaces and pavilions. From this ancestral mountain, the mountain range branches out, passes through a section called "over ridge" (a narrowing and contracting part of the dragon's path between its undulations), and winds along, twisting and turning, spreading out life qi according to measured distances, until it finally forms a burial site. The appearance of this dragon is distinctly different from other dragon lines. This dragon must not travel along the亥 direction, because亥 is the "shining ghost" of the乾 dragon (a凶煞 direction that conflicts and controls it), which is most disliked by previous sages. It is essential to distinguish carefully. If one obtains a single, pure, and unmingled dragon line without mixed energies, with a proper terrain, and with both hills and water present, it is considered an excellent pattern of dragon. If further accompanied by a prominent main star, the family will achieve great accomplishments for the country, extend their kindness to the people, and enjoy continuous honor through generations. For medium quality dragons forming a burial site, the family will have members enter the Hanlin Academy, enjoy high prestige, and frequently have the opportunity to approach the emperor.

下格龍結穴者，亦發科甲、鉅富、人丁。若得殿上貴人者，聚氣火星也。上格龍主出將入相，大有功勳，名聞四海。中格龍結穴者，主尚書、侍從，翰院榮封。下格龍結地者，主科第大富。或火星變土結穴者，產狀元、宰輔。或木星結者，出尚書、侍郎。或金星結者，主科甲屏翰。水星結者，定出翰林學士。土星結者，主科貢秀士，百萬之莊，富壓一郡。

Low-grade dragon formations that form a dwelling place can still result in passing imperial examinations, becoming extremely wealthy, and having a thriving population. If they can obtain a star peak like the "Nobleman in the Hall," which stands upright, it indicates a gathering of energy, represented by a fire mountain (a sharp, upward-pointing mountain shape resembling a flame). High-grade dragons produce generals and ministers, with remarkable achievements and a reputation spreading throughout the four seas; medium-grade dragons forming a dwelling place lead to positions such as the Minister of Works and attendants in the imperial court, receiving honors and favor in the Hanlin Academy; low-grade dragons forming a dwelling place result in passing imperial examinations and becoming extremely wealthy. If the fire mountain transforms into a earth mountain (a flat-topped, square-shaped mountain, heavy and substantial like granaries), it produces top-ranking scholars and prime ministers; if a wood mountain (a straight, round, and towering mountain, resembling a brush or bamboo) forms a dwelling place, it produces ministers and deputy ministers; if a metal mountain (a round, full, and elevated mountain, resembling a covered bell) forms a dwelling place, it results in passing imperial examinations and holding important ministerial positions; if a water mountain (a continuous, undulating mountain resembling waves) forms a dwelling place, it certainly produces Hanlin scholars; if an earth mountain forms a dwelling place, it leads to producing candidates for the imperial examination and local scholars, with a family owning millions of acres of farmland, becoming the wealthiest in the entire prefecture.

總看龍之強弱，穴之有無砂之拱峙，水之澄清，案之朝拱，五種俱備，方為是地；而有缺陷，便是鬼氣。庸師到此，歡天喜地，假者好看，真者天秘。明師到此，圓規方矩，自有道理。有德之家遇著此地，無德之家反是掏氣。

In summary, one must examine whether the dragon vein is strong, whether the site is suitable, whether the surrounding hills form a protective embrace, whether the water is clear, and whether the case mountain (a low hill close to the site) faces and embraces the site. Only when all five conditions are fulfilled can the land be truly excellent. If any one of them is missing, it is merely false ghostly energy. An ordinary geomancer would be delighted to find such a place, not realizing that fake lands often look good while true lands are hidden by heavenly patterns. A skilled geomancer, upon arriving at such a place, would measure it like using a compass to draw a circle or a square with a square ruler, with a clear set of criteria in mind. A virtuous family would be able to bear the true land, while an unvirtuous family would be punished by the land's energy.

《易》曰：“亥乃屬水，西北之隅。”納卦於震。地支之十有二數，木之長生位。時令於冬，太陽驚蟄到亥，白露到巳向，天帝小雪到亥山。天星曰天皇，壁宿二星，一東一璧，其名東璧。二星赤居其所，下九星尺為天之中道，主文章圖書之秘府也。又主土工。明則圖書集，道術行，小人退，君子進，天下士子多賢良，世上詩翁賽謫仙。

The Zhou Changes say that亥 belongs to the water element, is located in the northwest corner, and in the Najia stem assignment it belongs to the Zhen trigram.亥 is the twelfth of the twelve earthly branches and also the position of the wood element's "growth" (the initial direction where the wood energy begins). In terms of the seasons, the sun reaches亥 at the time of the Start of Awakening Insects, and faces巳 at the time of the White Dew. The heavenly emperor reaches亥 mountain at the time of the Light Snow. The heavenly star corresponding to亥 is called "Heavenly Emperor." Among the twenty-eight mansions, the Wall Mansion has two stars, one to the east and one to the west, facing each other like two walls, hence called "Eastern Wall." These two red stars are located at the亥 position. Nine feet below them is the middle path of heaven, which oversees the secret repository of books and manuscripts, and also oversees earth and wood construction. When these stars are bright, there will be a gathering of books and manuscripts, the spread of doctrines and skills, the retreat of petty people, and the promotion of gentlemen. Many scholars throughout the world will emerge as virtuous and capable individuals, and poets of the world may be able to compete with Li Bai, who is called the "Banished Immortal."

《易》曰：“亥在天門之左，紫微傍照之所，天極太乙常居也。”木之長生，又得天皇之星下照亥地。若亥龍起祖，單清過脈，為龍之上吉。凡亥龍過峽出脈，到頭結穴，束咽處必須要一亥字，到頭結穴者為吉。二十四龍惟有五龍難下：一亥龍，左乾右壬；一辛龍，左酉右戌；一午龍，左丙右丁；一巽龍，左辰右巳；一卯龍，左甲右乙。此五龍陰陽駁雜，兼帶煞氣。若得單清過脈，發福更大、更悠久。不但來龍如此，五向必作正向，方得房分不偏；而若兼左兼右則三房受害，無三則二房受害矣。

The Zhou Changes say that the亥 position is on the left side of the heavenly gate, where the Purple Micro Enclosure's radiance shines beside it. The Heavenly Pole Star and the Taiyi Star usually reside there. The亥 is also the position of growth for wood, and the Heavenly Emperor Star shines down upon the亥 land. If the亥 dragon originates from the ancestral mountain and has a single, pure ridge line, it is considered the best among dragons. Whenever the亥 dragon passes through a pass and forms a ridge, its 'bundle throat' (the narrowest part of the dragon ridge before it reaches the site) must still be within the亥 position. Only then can the site be considered auspicious. Among the twenty-four dragon lines, five are most difficult for burial: first, the亥 dragon, which is closely adjacent to the乾 on the left and the壬 on the right; second, the辛 dragon, which is closely adjacent to the酉 on the left and the戌 on the right; third, the午 dragon, which is closely adjacent to the丙 on the left and the丁 on the right; fourth, the巽 dragon, which is closely adjacent to the辰 on the left and the巳 on the right; fifth, the卯 dragon, which is closely adjacent to the甲 on the left and the乙 on the right. These five dragon lines have mixed yin and yang attributes and also contain harmful energies. If one can obtain a single, pure ridge line, the prosperity it brings will be greater and longer lasting. Not only should the coming dragon be like this, but these five directions must also be set with correct orientation, so that the descendants of each branch will not suffer from imbalance. If the orientation is biased to the left or right and also takes in neighboring positions, the third branch will suffer. If there is no third branch, then the second branch will suffer.

凡亥龍起祖，由亥旋入艮結穴者，定主科甲及第，富貴顯耀。若卯龍起祖，入丙轉亥結穴者，主文武雙全，宰輔三公。如兌龍起祖轉丙入庚者，主鉅富，又主翰苑才名。如正亥結穴者，主科甲連綿，官居臺閣。

If a dragon from the亥 position originates the ancestral mountain and spirals around to the艮 position to form the climax, it will certainly indicate success in the imperial examinations and great wealth and prominence. If a dragon from the卯 position originates the ancestral mountain, turns to the丙 position, then turns back to the亥 position to form the climax, it will indicate that the descendants are both literary and martial talents, achieving high official positions such as the chancellor and the Three Excellencies. If a dragon from the兑 position originates the ancestral mountain, turns to the丙 position, then enters the庚 position, it will indicate great family wealth and a reputation for literary talent in the Hanlin Academy. If the climax is exactly located at the亥 position, it will indicate continuous success in the imperial examinations across generations, with officials reaching high positions in the central government.

《易》曰：“壬屬北方。”陽水納卦於離，為天干之九數。故《卜易》曰：“離火己卯己酉親。”己、壬二干隸離。時令仲冬，太陽雨水到壬山，處暑到丙向，天帝大暑到壬山。天星曰陰權，室宿二星赤居其所，為太廟，天子之宮也。又為元宮，一曰清廟，又為軍糧之府，又土工事。其下九天為日、月、五星之中道。土一星，為天子宮；下一廟為太廟，故羽林以衛之，將有土工之事。占於營室，其星明正則國昌，文明四海；不明則鬼神不享祭祀，天下多生疾疫。

The Zhou Changes say: Ren belongs to the north. It is yang water, and in the Najia system it is assigned to the Li hexagram. It is the ninth among the ten heavenly stems. Therefore, the Book of Divination says: "Fire of Li hexagram is closely related to Ji Mao and Ji You." Both the heavenly stems Ji and Ren belong to the Li hexagram. In terms of the seasons, it corresponds to the middle of winter. The sun reaches the Ren mountain at the time of the Rain Water solar term, and at the time of the Beginning of Autumn it faces the direction of Bing. The heavenly emperor reaches the Ren mountain at the time of the Dog Days of Summer. The celestial star corresponding to the position of Ren is called "Yin Quan." The two red stars of the Shi Xu (Encampment Mansion) constellation are located here, symbolizing the imperial temple, which is the palace of the Son of Heaven. It is also called Yuan Gong, or Qing Miao, and it also governs military provisions and construction projects. Below this, there are nine heavens, which are the middle path of the movement of the sun, moon, and five planets. The star of the Shi Xu constellation that belongs to the earth symbolizes the palace of the Son of Heaven, and the temple below it symbolizes the imperial temple, so there is the protection of the Yu Lin army, indicating that there will be construction projects. Whenever one divines about building palaces or houses, one should look at the stars of Shi Xu. If the star is bright and upright, the state will flourish, and the culture will spread throughout the four seas. If the star is dim and obscured, the spirits will not receive worship, and there will be many epidemics in the world.

紫微帝座，一白星傍照壬地，又得四輔六相左右輔之，為龍之上吉。其龍不可與亥同行，謂之龍身帶曜，先賢所忌，切宜詳細。若乾龍起祖，由坤入午，正出面結穴者，定主科甲翰苑，官居極品。如坎龍起祖，由甲出乙，轉壬結穴者，主富貴雙全，科甲聯登。若午龍起祖，入坤轉乙，向甲結穴者，主鉅富，田聯阡陌，官居臺省。

The star called Wei is located beside the Imperial Seat of the Purple Micro Enclosure, with a white star shining nearby on the position of Ren. There are also four assistants and six ministers surrounding it on both sides, so the dragon of Ren is considered the most auspicious among dragons. This dragon must not travel along the same path as the亥 position, which is called "dragon body with malevolent stars" (the dragon pulse carrying the energy of malevolent stars), something previously avoided by sages, and must be carefully distinguished. If the dragon of Qian originates from the ancestral mountain, passes through the position of Kun and turns to the position of Wu, then forms a site directly facing forward, it will certainly result in success in the imperial examinations, entering the Hanlin Academy, and holding a top official position. If the dragon of Kan originates from the ancestral mountain, emerges from the position of Jia, turns to the position of Yi, then bends into the position of Ren to form a site, it will bring both wealth and honor, with continuous success in the imperial examinations. If the dragon of Wu originates from the ancestral mountain, enters the position of Kun, then turns to the position of Yi, and faces the position of Jia to form a site, it will result in great wealth, contiguous fields forming continuous ridges and furrows, and holding a high-ranking official position in the central government.

《易》曰：“坎，陷也。習坎，有孚維心，亨。行有尚。”位居正北，雨以潤之而枯槁滋息。時令仲冬。曰：“勞乎坎”，以終歲勤動，慰勞於斯，一陽藏蓄而休息也。冬至，天帝迴歸北極於子垣，太陽復命告功於丑所，壬癸輔子。坎，冬之令也，萬物歸藏，帝既慰勞而一元告成。《易》曰：“勞乎坎。”

The Zhou Changes say: "Kan represents a pit. Being in a situation of great peril, as long as one holds sincere integrity in heart, one can achieve success, and one's actions will be praised." The position of Kan is in the direction of Due North, where rainwater nourishes it, causing withered grass and trees to revive again. In terms of the seasons, it corresponds to the middle of winter. The Sayings on the Trigrams mention "toil in Kan," meaning that throughout the year, people have been working hard, and here they receive rest and reward, with a hidden yang energy concealed and cultivated to rest. At the winter solstice, the heavenly emperor returns to the Zi enclosure in the northern pole, and the sun also renews its duties in the Chou position, with Ren and Gui assisting the Zi position. Kan governs the season of winter, when all things retreat and conceal themselves. Since the heavenly emperor has already rewarded all beings, the cycle of one year's energy is thus completed. The Zhou Changes say: "Toil in Kan."

天星曰陽光，虛宿二星赤居其所，冢宰之象，主北方城邑、廟堂祭祀之事。又主風雲、死喪、哭泣。下九尺是日、月、五星之中道，其星明大則天下安泰。又危宿三星赤，亦居其所，為天府，一曰天市；又曰架屋，為天子廟堂。下九尺由日、月、五星之中道。主架屋受藏風雨、墓墳祠禮，亦為冢宰之官。主天下五穀豐稔，以象海涵珠滋萬物之所。一白正臨，九紫對照，八白居左，六白居右，兩相輔佐，天帝成始之宮也。

The celestial star corresponding to the Kan position is called "Yangguang" (Sunlight). In the Twenty-Eight Mansions, the Xu mansion contains two red stars, symbolizing the Grand Minister (the chief minister overseeing all officials), who is responsible for northern cities and temple worship, as well as clouds, winds, death, mourning, and weeping. Nine feet below this star is the central path along which the sun, moon, and five planets move. This star is bright and large, bringing peace and tranquility to the world. The Wei mansion also has three red stars in this position, symbolizing the Heavenly Treasury, also known as the Heavenly Market or the House with a Roof, representing the Son of Heaven's palace. Nine feet below this star is also the central path of the sun, moon, and five planets; it governs building houses to shelter from wind and rain, the rites of tombs and temple worship, and is also a type of Grand Minister's position, overseeing the harvest of the five grains. Among the nine stars, the White Star of the First is directly in this position, while the Purple Star of the Ninth shines opposite, with the White Star of the Eighth on the left and the White Star of the Sixth on the right, flanking it. This is the palace where the Heavenly Emperor initiates the beginning of the year.

凡坎龍起租，骨脈分明，地局端正，到頭結穴者，為龍之上吉。若轉坤龍結穴者，定主雙生之兒，富貴可許。如旋申起勢，轉正坎出面結者，亦主科甲富貴。又有翻身逆勢，旋申由午結回龍顧租，必得局法端正，砂水秀麗，定主翰苑才名，日近天顏，富而好禮。又主雙生之兒，又生六指之人。如壬癸起祖，旋申入辰，轉乙出面者，主產武略將帥之職，英俊雄偉之才。若巽山起祖，由坎出面結者，主生雙女。兌龍亦同，主家財消散。

Whenever the dragon of the Kan (Water) direction originates from the ancestral mountain, with clear main ridges and branches, and the landform is upright and proper, and it finally forms a site, it is considered the best among dragons. If it turns into the dragon of the Kun (Earth) direction and forms a site, it will certainly produce twin children and may achieve wealth and honor. If it winds around to the Shen (Metal) position and then turns back to the original Kan direction to form a site, it also indicates success in the imperial examinations and wealth. There is another type where the dragon turns back and moves against the original trend, winding from the Shen position through the Wu position to form a "returning dragon to pay respects to the ancestral mountain" pattern, where the site faces back towards the ancestral mountain. As long as the site is properly arranged and the surrounding hills, water, and streams are beautiful, the person will certainly enter the Hanlin Academy, be known for literary talent, often be close to the emperor, have a wealthy and refined family, and also produce twin children, and even people with six fingers. If the ancestral mountain originates from the Ren or Gui direction, winds into the Chen position, and then turns to the Yi position to form a site, it indicates the emergence of outstanding talents who understand military strategies and are capable of commanding generals. If the ancestral mountain originates from the Xun (Wind) direction and forms a site facing the Kan direction, it indicates the birth of twin daughters. The same applies to the dragon of the Dui (Lake) direction, which also indicates the dispersal of family wealth.

《易》曰：“癸屬北方之陰水，納卦於坎，為天干之十數。”故《卜易》曰：“坎水戊寅外戊申。”癸、戊二干隸坎，時令仲冬之末。太陽大寒到山，大暑到向；天帝小寒到山。天星曰陰光，女宿四星赤居其所，為天之少府，掌管書機。又為須女、賤妾之稱，婦職之小也。主布帛、裁制、嫁娶。下九尺為日、月、五星之中道。其星明則文士現，五穀豐，女工昌盛，府庫充盈。

The Zhou Changes say: Gui belongs to the northern Yin water, and in the Najia stem assignment it is included in the Kan trigram, occupying the tenth position among the ten heavenly stems. Therefore, the Book of Divination says: "Kan water is Wuyin outside and Wushen inside." Both Gui and Wu heavenly stems belong to the Kan trigram. In terms of the season, it corresponds to the end of the second lunar month. The sun reaches the Gui mountain direction at the beginning of the Great Cold solar term, and faces the Gui direction at the beginning of the Great Heat solar term. The heavenly emperor reaches the Gui mountain direction at the beginning of the Lesser Cold solar term. The star corresponding to the Gui position is called "Yingguang." Four red stars of the female mansion are located here, symbolizing the heavenly Lesser Treasury, which manages documents and confidential affairs. It is also called "Xunü," implying a lower status of a concubine, referring to the lower rank among women, who is in charge of textiles, cutting and sewing, and marriage affairs. Nine feet below this star is the middle path where the sun, moon, and five planets travel. When this star is bright, it brings forth many literary men, abundant harvests of grain, thriving textile work, and well-filled treasuries.

凡癸龍起祖，旋申入辰轉乙出面結穴者，主生英雄豪傑，才堪將帥。如旋申起勢，轉正坎出面結者，主科甲富貴。若轉坤龍結穴者，富貴雙全。如翻身逆勢，旋申由午結回龍顧祖，定主科甲翰苑，又主雙生之兒、六指之人。與坎宮同推。

If the癸 dragon originates from the ancestral mountain, winds around and enters the申 position, then turns into the辰 position, and finally turns to the乙 position to form a front-facing site, it indicates the birth of heroes and outstanding talents capable of assuming command. If it winds around in the申 position and turns back to the正坎 position to form a front-facing site, it signifies success in the imperial examinations and wealth. If it turns into the坤 dragon to form a site, it brings both wealth and honor. If it turns around and faces back, moving against the usual trend, winding from the申 position through the午 position to form a returning dragon looking back at its ancestors, it certainly indicates success in the imperial examinations and entering the Hanlin Academy, as well as the birth of twins or people with six fingers. These methods of interpretation are the same as those used for the Kan palace.

《易》曰：“丑屬陽土，東北之界，納甲於兌，金庫於丑。”地支之二數，時令季冬。太陽小寒到丑山，小暑到未向。天帝大寒到丑山。天星曰金牛，又曰斗牛。牛宿六星赤居其所，為天之關梁，主犧牲之事。日、月、五星貫之為中道。上二星，主道路；次一星，主關梁；又次二星，主南夷。其上二星，一曰積路，一曰積火，主道路；中間一火星，主關梁、牛馬；次下三星，主南越。星明大則王道，天下安，牛馬廣；不明，則牛馬瘟疫。

The Zhou Changes say that the Earthly Branch Chou belongs to Yang Earth, is located at the boundary of the Northeast direction, and is assigned the Heavenly Stem according to the Najia system, entering the Dui trigram. In the Five Phases, the "m墓库" of Metal is located at Chou. Chou is the second position in the twelve Earthly Branches, and corresponds to the season of late winter. The sun reaches the Chou direction during the Xiaohan solar term, and faces the Wei direction during the Xiaoshu solar term. The heavenly emperor reaches the Chou direction during the Dahan solar term. The celestial star corresponding to the Chou position is called "Jin Niu," also known as "Dou Niu." Among the twenty-eight mansions, the Niu mansion has six red stars located here, symbolizing the heavenly pass and bridge, overseeing the sacrificial livestock used in worship. The sun, moon, and five wandering stars pass through this area, forming the central path. The two stars above the Niu mansion govern roads, the next one governs the pass and bridge, and the following two govern the southern barbarians. The two stars above are named "Ji Lu" and "Ji Huo," both governing roads. The middle star, which is a fire star, governs the pass and the cattle and horses. The three stars below govern the southern Yue region. When these stars are bright and large, it is a sign of the king's path being smooth, the world at peace, and cattle and horses flourishing; when the starlight is dim, there are many epidemics among cattle and horses.

《易》曰：“丑居東北。”以八白同宮，貪狠一星，在紫微之北下照丑地。在天為四金，在時為四季。然天市垣中，天機一星傍照丑地。故丑龍起祖，骨脈分明，為龍之上吉，定產富貴之人。其龍不可與癸同行，切宜詳細。如兌龍起祖，入艮由震出面結穴者，主產文武全才之士，威鎮邊夷。若艮龍起祖，由丙入庚結穴者，主科甲奕世、丁財大旺。若亥龍起祖，入艮轉未結穴者，主大富，乃得牛羊發家。

The Zhou Changes say that the Chou position is located in the Northeast. It shares the same palace as the eight white star, and also has the star 'Tanlang' shining down upon it from the north of the Purple Micro垣. Tanlang belongs to the category of four metals in the heavens, and corresponds to the last month of the four seasons, which is the earth month. Additionally, the star 'Tianji' in the Tianshi垣 also shines beside the Chou position. Therefore, if a dragon originates from Chou with clear ancestral mountains and distinct main and branch veins, it is an excellent dragon, destined to produce wealthy and distinguished people. This dragon must not run together with the Gui position's vein, and it must be carefully distinguished. If a dragon originates from the Dui position, enters the Gen position, and then emerges at the Zhen position to form a nest, it will produce men of both literary and military talent, whose fame will subdue the border tribes. If a dragon originates from the Gen position, moves from the Bing position to the Geng position to form a nest, it will produce generations of successful candidates in the imperial examinations, with a flourishing population and great wealth. If a dragon originates from the Hai position, enters the Gen position, and then moves to the Wei position to form a nest, it will bring great wealth, and the prosperity will be based on raising cattle and sheep.

《易》曰：“艮，止也。艮其背，不獲其身。行其庭，不見其人，無咎。”位居東北，艮以止之，而生意收斂於不過。時令於春，曰：“成言乎艮。”生克嗣續，成終開始，則一陽凝止於外，而為之有待也。此帝之無為而為，不為也。大寒，天帝司丑，太陽臨子，交會於子丑之間，萬物成終成始。太陽逆行，天帝順行，故丑寅輔艮。艮得上爻一陽初生，故春之時令得艮之陽爻而發。

The Zhou Changes say: "Gen signifies stopping. When stopping occurs at the back, one becomes unaware of one's own existence; entering his courtyard, one does not see anyone, thus there is no error." Gen is located in the Northeast, used to stop the vital energy, making the vitality converge rather than excessive. In terms of the seasons, it corresponds to spring. The Sayings on the Hexagrams state "the statement is made in Gen": the continuous generation and mutual overcoming, descendants following one another, a year here both ending and beginning again, a single line of yang energy solidifying externally, quietly waiting for the right moment. This is precisely the heavenly emperor doing nothing yet achieving everything, appearing inactive yet actually acting. At the time of Great Cold, the heavenly emperor governs the Chou position, the sun is at the Zi position, and both meet between Zi and Chou. All things have both an end and a beginning. The sun moves backward, the heavenly emperor moves forward, so Chou and Yin support the Gen position. The topmost line of the Gen hexagram is the first emergence of yang, thus the season of spring is initiated by this single yang line of the Gen hexagram.

天星曰陽機，又曰陽樞。斗宿六星赤居其所，為天廟也。五星貫其中，為日、月之正道。五帝坐其宮，天市垣中其星最明赤者主之。天市，全貨之府，為丞相、太宰之位，酌量政事之宜，褒進賢良，永受爵祿。南二星魁，天梁也。中央二星，天相也。北二星，天府庭也。亦為受命之期，將有天子之事占於南斗。其魁第一星主吳，第二星主會稽，第三星主丹陽，第四星主豫章，第五星主廬江，第六星主江州。六星欲其均明，則天下安泰，風雨順時，君民安康，五穀豐熟。

The heavenly star corresponding to the position of Gen is called "Yang Ji," also known as "Yang Shu." The six red stars of the Dipper mansion are located here, symbolizing the heavenly palace. The five planets pass through this area, representing the correct path of the sun and moon. The five heavenly emperors preside over this palace. The brightest and red star in the Tian Shi Yuan (Heavenly Market Enclosure) oversees this area. Tian Shi Yuan is the repository of all goods, symbolizing the positions of the prime minister and the grand steward. It weighs the appropriateness of governance, rewards and promotes virtuous officials, and ensures long-term honor and salary. The two stars to the south of the Dipper are called Tian Liang, representing the Dipper's handle. The two in the center are called Tian Xiang, and the two to the north are called Tian Fu Ting. This area also symbolizes the timing of receiving heavenly mandate. Whenever there is an event concerning the Son of Heaven, one should observe the Southern Dipper. The first star of the Dipper's handle governs Wu, the second governs Huiji, the third Danyang, the fourth Yuzhang, the fifth Lujiang, and the sixth Jiangzhou. These six stars should be evenly bright for the world to be peaceful and prosperous, with harmonious weather, the sovereign and people in health, and abundant harvests of grain.

凡艮龍起祖，卓拔高拱如華蓋、如文筆、如玉印、如武金、如貪狼、華蓋者，蓋下出木星如此，出脈過峽，一起一伏，一灣一曲，起伏盤旋到頭結穴者，為龍之吉。其龍不可與寅同行，謂之八煞龍，切宜詳細，先賢所忌。若得單清過脈，地局端正，砂水全備，主星拱峙者，為龍之最吉者也。

Whenever the dragon mountain (Geng) originates from the ancestral mountain, the mountain shape is upright and towering, with forms resembling "Huagai" (a mountain with a flat top and hanging sides like a carriage canopy), or "Wenbi" (a sharp, pointed mountain like a pen), or "Yuyin" (a square mountain like a seal), or "Wujin" (a strong and round mountain resembling gold), or "Tanlang" (one of the nine stars, a mountain with a rounded head and straight body, sharp and cone-like). The "Huagai" refers to a mountain with a canopy shape, from which another peak resembling a Jupiter mountain is drawn. When such an ancestral mountain draws its dragon pulse and travels through the "guoxia" (a narrow and contracted part of the dragon pulse between its undulations), it moves up and down, bends and turns, winding down to the end where it forms a cluster, this is considered a good dragon. This dragon must not travel together with the pulse from the寅 position, which is called "Bashashen" (a forbidden position in the hexagram that should not be shared by the dragon). It is essential to distinguish carefully, as this was a caution from previous sages. If one can obtain a single, pure pulse, with a proper terrain, surrounding hills, water, and streams all complete, and the main star surrounding and facing, this is the most auspicious dragon.

如華蓋下出脈，有木星結穴者，主出侍郎、尚書之官；中格龍科甲、翰林；下格龍主科貢秀士。如文星上木下水結穴者，上格龍主文章顯達，職兼文武；中格龍主科甲道院，下格龍主科貢人才。如玉印方正之山，小土星出脈結穴者，上格龍主科名高顯，爵祿萬鍾；中格龍主腰金五馬；下格龍主富，出重義之人。

If a mountain shaped like a heavenly canopy has a vein emerging from its base, and the site is formed by the Wood Star Peak, it indicates a person who will hold the rank of Deputy Minister or Minister. A medium quality dragon will produce someone who passes the imperial examination and enters the Hanlin Academy. A lower quality dragon will produce a candidate for the imperial examination or a scholar. If the mountain peak is shaped like a literary brush, with the upper part forming a wooden shape and the lower part a water shape (sharp at the top and undulating below), and the site is formed by this, the top quality dragon will result in literary success and a position combining both civil and military roles. A medium quality dragon will result in passing the imperial examination and serving in a Taoist temple. A lower quality dragon will produce candidates for the imperial examination or scholars. If the mountain is square and shaped like a jade seal, and the site is formed by a small hill with a flat top and square body, the top quality dragon will result in prominent academic achievements and abundant titles and honors. A medium quality dragon will result in holding a golden seal and traveling in a carriage pulled by five horses. A lower quality dragon will result in wealth and people of strong sense of justice.

如武金者，其星雄偉，體勢尊嚴，故謂之武，即獻天金。雲中金出脈結穴者，上格龍主出大將，征伐邊境，名傳四海；中格龍主田聯阡陌，出臺鎮閫府；下格龍主鉅富，主出蠢俗燥烈之人。如華蓋，蓋下有木星而出結穴者，上格龍主翰林臬臺，中格龍主尚書侍從，下格龍主科甲府道。如金星結者，主科甲屏翰，大發文章。如木星結者，主臬臺開府。如水星結者，主出科貢秀士。如火星結者，主生燥烈之人。如土星結者，主鉅富。

The term "Wu Jin" refers to a type of mountain peak that is majestic and dignified in appearance, hence called "Wu," which also means "Celestial Gold." If the mountain ridge originates from "Yunzhong Jin" (a golden-shaped mountain rising high into the clouds), the top-grade dragon mountain produces great generals who serve on the frontier and gain fame throughout the land; the middle-grade dragon mountain produces landowners with extensive fields and local commanders; the lower-grade dragon mountain produces wealthy families but also individuals who are rough and impetuous. If the mountain forms a "Huagai" shape with a Jupiter peak originating from beneath, the top-grade dragon mountain produces scholars entering the Hanlin Academy and serving as provincial inspectors; the middle-grade dragon mountain produces officials holding high-ranking positions and attendants to the emperor; the lower-grade dragon mountain produces candidates who pass the imperial examinations and hold positions as prefects or regional governors. If the mountain forms a Jupiter peak, it indicates success in the imperial examinations and a prominent position as a key minister, with great literary achievements. If the mountain forms a Wood peak, it indicates serving as a provincial inspector and establishing a government office. If the mountain forms a Water peak, it indicates producing candidates for the imperial examinations and scholars. If the mountain forms a Fire peak, it indicates a person with a fierce and impetuous temperament. If the mountain forms a Earth peak, it indicates great wealth in the family.