Volume Four of the Complete Book of Subterranean Eyes on the Art of Forming the Terrain

古人論砂詳矣。有以形體而辨吉凶者，如尖圓方正，結成珍貴之物類者為吉，歪斜破碎，生成凶惡之器品者為凶是也。有以方位而定吉凶者，如震庚、巽辛、兌丁、艮丙等方為吉，寅甲、坤申、辰戌、丑未等方為凶是也。有以理氣而辨吉凶者，如金、木、水、火、土各星俱喜於生、旺之垣，不喜於克洩之地是也。又有以某龍應配某砂、某砂當配某向，此亦理氣之說，如文俊《催官》之書是也。

Ancient scholars have discussed "sand" (the mountains surrounding a site for a dwelling) in great detail. Some distinguish between good and bad based on the shape of the mountains, for instance, if the mountain shape is sharp, round, square, or regular, resembling precious objects, it is considered auspicious; if it is crooked, broken, or resembles evil objects, it is considered inauspicious. Others determine good and bad based on direction, for example, if the mountains stand in the directions of Zhen and Geng, Xun and Xin, Dui and Ding, or Gen and Bing, it is considered auspicious; if they stand in the directions of Yin and Jia, Kun and Shen, Chen and Xu, or Chou and Wei, it is considered inauspicious. There are also methods that distinguish good and bad based on the principles of qi, for example, the various stars of metal, wood, water, fire, and earth prefer to be located in the palace where their own qi is flourishing, and they dislike being located in places that overcome or drain them. There are also discussions about which kind of dragon should be paired with which kind of sand, and which kind of sand should be paired with which orientation, which also belongs to the school of principles of qi. Works like Lai Wenjun's "On Hastening Officialdom" are examples of this.

凡論砂，各有師傳，堅持一說，應用形骸為是，應用方位是高，應審理氣為妙，而砂法遂無不合一之致矣。衲得師傳，全在撥砂法內應用。閱古今墓，乃知砂以形體為主，而方位亦未始不重，理氣亦未嘗不靈，故砂形吉而在於吉方，則應驗愈速；若凶砂而居吉位，福未必全。砂形吉生於凶方，則休祥減力。若凶砂而居凶位，禍不旋踵。龍向之喜而吉砂森列，則富貴愈盛。故撥砂之法，全在作者善於體認形體、方位，理氣必運用精細，撥吉則吉，撥凶則凶。合觀而趨避之，則庶為全美耳。凡二卷。

When discussing the assessment of terrain features, different schools have their own teachings, each holding a particular view: some believe one should focus on the shape, others think considering the direction is more refined, and some claim examining the flow of energy is the most subtle. Thus, the methods of terrain assessment remain scattered and inconsistent. The teachings I have received from my master are all applied in the practice of "adjusting terrain" (a method of guiding the energy of surrounding hills according to the orientation of the site). After examining numerous ancient tombs, I have come to realize that terrain features are primary, while direction is also important, and the flow of energy is also effective. Therefore, if the terrain is auspicious and the location is also favorable, the effects will be more rapid; if a harmful terrain occupies a favorable position, the blessings may not be complete. If the terrain is auspicious but located in an unfavorable direction, the positive influence will be weakened; if a harmful terrain is placed in an unfavorable position, misfortune will arrive quickly. If both the dragon ridge and the orientation are suitable, and auspicious terrains are arranged in a line, prosperity will be even more flourishing. Therefore, the method of adjusting terrain depends entirely on the practitioner's ability to recognize the shape and direction, and the flow of energy must be applied with precision: adjusting to auspicious results in auspicious outcomes, adjusting to harmful results in harmful outcomes. Only by comprehensively considering and balancing these factors to seek auspiciousness and avoid misfortune can the method be considered complete and perfect. This passage is divided into two volumes.

靜道和尚曰：凡看砂，先認星體為主。砂分三等看法：富、貴、賤。肥圓正主富，尖麗秀主貴，斜臃腫主賤。又認星體形象所屬何星，方知其富貴之大小、壽夭與窮通。總之，在天看纏舍，在地看情勢，則吉凶在掌握中矣。纏舍即二十八宿所屬。

Master Jingdao said: When examining the landforms, one should first identify the star bodies. Landforms are divided into three categories: those indicating wealth, those indicating honor, and those indicating poverty. Thick, round, and well-proportioned landforms indicate wealth. Sharp, bright, and elegant landforms indicate honor. Crooked and clumsy landforms indicate poverty. Then one should determine which of the five stars the star body corresponds to, in order to know the extent of wealth and honor, the length of life, and the success or failure in life. In summary, from above, one looks at the star mansion it is associated with; from below, one observes its form and situation. Thus, the fortune and misfortune are fully known. The term "chanshe" refers to its belonging among the twenty-eight star mansions.

如火星體尖而利，稍示偏欹，其焰欲動，正火體也，一名廉貞，又名燥火。其焰不動，兩峰並出者名曰雙薦，砂名文筆。此等星體，屹立雲霄，居正印，產宰輔三臺。

For example, the star Mars has a sharp and pointed shape, slightly slanting, with a flame-like appearance that seems to sway, which represents the true form of fire, known as "Lianzhen" or "Zao Huo." If the flame remains still and two peaks stand side by side, it is called "Shuang Jian," and when it appears as a hill, it is referred to as "Wen Bi." Such stars stand tall in the sky, and if they are precisely located in the "Zheng Yin" direction in front of the site, they indicate the emergence of high-ranking officials such as chancellors and ministers.

如木星體圓而直，身聳而起，正木體也，一名貪狼，又名紫氣，砂名貴人。此等星體，沖天入云，定主狀元宰輔。

For example, the star Jupiter has a round and upright form, with a tall and rising body, which is the true shape of the wood star, also known as "Tanlang" (the first among nine stars, with a rounded head and straight body, sharp and conical like a bamboo shoot), and also called "Zi Qi". When it appears as a hill, it is referred to as "Guiren" (Nobleman). Such stars that reach up to the clouds are certainly indicative of someone becoming a top scholar or a high-ranking minister.

如金星體高而圓，金之正體，一名太陽，又名左輔，砂名大武金、獻天金、雲中金。惟金星最多，各變不同：方而帶圓，金變土肩，土之變也，一名右弼，又名太陰，砂名主釜；低而長者名娥眉，曲則帶圓，金變水腰，水之變也，一名武曲，又名金水，砂名三臺。尖起為華蓋，圓起為寶蓋，兩翅垂下為飛鳳，糊而小者為席帽。若高金身圓頭亦圓，亦金正體，但比大武金加文秀，砂名覆鍾。如此星體，若一二峰起，或遠峰列筍居正印，定出翰苑才名、臺省官貴。

For example, the star Jin Xing, which is large and round in shape, represents the true form of metal, also known as "Tai Yang" or "Zuo Fu." When used as a hill, it is called "Da Wu Jin," "Xian Tian Jin," or "Yun Zhong Jin." Jin Xing has many variations, each with distinct characteristics: those that are square with rounded edges represent metal transformed into earth, belonging to the earth category, also known as "You Bi" or "Tai Yin," and when used as a hill, they are called "Zhu Fu." Those that are flat and narrow are called "E Mei." Those that are curved with rounded edges represent metal transformed into water, belonging to the water category, also known as "Wu Qu" or "Jin Shui," and when used as a hill, they are called "San Tai." Those with a sharp top are called "Hua Gai," those with a rounded top are called "Bao Gai," those with two wings hanging down are called "Fei Feng," and those with blurred outlines and small size are called "Xi Mao." If Jin Xing is tall and round both in body and head, it is still the true form of metal, but more refined and elegant than Da Wu Jin, and when used as a hill, it is called "Fu Zhong." If such stars have one or two peaks, or if distant hills are arranged like bamboo shoots and fall exactly in the position of the official star, they are sure to produce scholars of the Hanlin Academy and high-ranking officials.

如土星體圓而方，土正體也，一名巨門，一名天財，砂名御屏，低者名御書臺。即兩肩起角者為展誥，低而長者名玉幾。開窩之內有包者為藏金，一頭高一頭低為天馬。若如此星體聳起，高者居正印，主鉅富，人丁大旺，小貴馳名。

For example, the planet Saturn has a shape that is both round and square, representing the true form of earth, also known as "Jumen" and "Tiancai". When it appears as a hill, it is called "Yuping"; if it is shorter, it is called "Yushutai". Those with two shoulders and protruding angles are called "Zhanhao" (shaped like an unfolded decree), while those that are low and narrow are called "Yujiji". If it has a hollow shape with a small bump inside, it is called "Cangjin"; if one side is high and the other is low, it is called "Tianma". If such planetary formations are tall and prominent, especially if the large ones are positioned in the correct official position, they indicate great wealth, a large family, and a reputation for small officials and minor titles in the local area.

如水星勢如生蛇，或如波浪，正水體也，一名清奇，又名掘曲，砂名文曲。如此星體，上高下低，居正印，出人清秀，聰明、富秀而已。若破、祿、文、廉之砂，乃大山中星體，食而看之，名漲天水星。頭似廉貞，身似巨門，腳似破軍，分股處似祿存。若此等星辰在老山中，為祖宗分支出者，到水口作天雄星，或到塢底作天權星，火之變體。若居正印，產威武燥烈之人，文武兼全之士。

For instance, the star of the water planet appears like a living snake moving or like undulating waves, which represents the true form of water, also known as "Qingqi" and "Juequ." When it forms a hill, it is called "Wenqu." This type of star has a high upper part and a low lower part, and when it falls in the position of the official star, the people born under it are refined and intelligent, but they are only somewhat wealthy and refined. As for the stars of Pojun, Luchun, Wenqu, and Lianzhen, they are stars within large mountains, and when viewed together, they are called "Zhang Tian Shui Xing." The head resembles Lianzhen, the body resembles Jumen, the feet resemble Pojun, and the place where it branches off resembles Luchun. If such stars are located in old mountains, they are branches of the ancestral mountains, and when they reach the water mouth, they become "Tianxiong Xing," or when they reach the bottom of a mountain valley, they become "Tianquan Xing," which belong to the variant form of fire. If they fall exactly in the position of the official star, they produce people who are fierce and resolute, as well as those who are both literary and martial.

五星砂體形象既明，然又要分高、中、低三等看法。若入雲霄之砂，高數百丈者，為第一等，最為有力；高數十丈者，為中等之砂，力稍次之，定主科甲富厚；亂峰低小之砂，高數丈者，為下等之砂，其力又次之，定主富秀人丁。此言山龍之結地也。又有平崗龍結地者，其砂高數丈，亦作高山論。

The forms of the five stars and their bodies have already been identified, and they should also be classified into three categories: high, medium, and low. Those that rise straight into the clouds, reaching hundreds of zhang in height, belong to the first class and are the most powerful; those that are several dozen zhang high belong to the medium class, with slightly less power, and are sure to indicate success in the imperial examinations and a wealthy family; while those with chaotic peaks that are low and small, not exceeding a few zhang in height, belong to the lower class, with even less power, and are sure to indicate a wealthy family with many talented people and a thriving population. This refers to mountain dragon convergence sites. For flat ridge dragon convergence sites, the hills there may only be a few zhang high, but they are still evaluated according to the standards of high mountains.

又有平洋龍結地者，比高山更秀、最大、最悠久。若得前後左右之砂高數丈，亦作高山論。山龍結地，以高山為主；平崗龍結地，以中砂為主；平洋龍結地，以低砂為主。若以平洋之地得平崗之砂，更加有力；平崗之地得高山之砂，其福加倍。若高山之地得平洋之砂，謂之有若無，乃砂之餘氣，非砂也。

There are also cases of dragon formations on flat plains, which are clearer and have a grander pattern than mountainous areas, and bring longer-lasting prosperity. If the surrounding ridges on all sides are several zhang higher, they can be treated the same as mountain formations. For mountain dragon formations, the main ridge should be a high mountain; for flat ridge dragon formations, the main ridge should be of medium height; for flat plain dragon formations, the main ridge should be low and short. If a flat plain area can have ridges like those of a flat ridge, it becomes even more powerful; if a flat ridge area can have ridges like those of a mountain, the prosperity is doubled. If a mountain area only has ridges like those of a flat plain, it is considered as if there were none, merely the remaining residual energy of the ridges, and it cannot be counted as real ridges.

凡龍結地，龍與砂兩相配合，砂雖好，還要龍好。龍好砂又好，總喜開面有情，向我勢親，實為我用，全在消納工夫。若是反背無情，雖有何益哉？以龍辨砂，若結大地，天生地成，亦有自然之理。依砂坐度，依水立向。故古仙師有內外兩曏者：內向消砂，外向納水。是以富貴雙全，房分均勻，方見仙人手段。

Whenever a dragon ridge forms a site, both the dragon and the surrounding hills must complement each other: even if the hills are good, the dragon must also be good. When both the dragon and the hills are good, the best is when the hill faces inward, shows affection, and appears close and approachable, being truly useful to us. The key lies in the skill of 'elimination and reception' (using orientation to resolve and gather the energy of the hills and water). If the hills turn their backs and show no affection, even if they exist, what benefit do they bring? To judge the hills according to the dragon ridge, if the site is a large and natural formation, it is naturally designed by heaven and earth, following its own inherent logic. Therefore, the site's orientation is determined by the hills, and its direction is determined by the water. Hence, ancient sages set both inner and outer directions: the inner direction is used to eliminate the hills' energy, and the outer direction is used to receive the water's energy. Only in this way can wealth and honor be achieved, and all descendants benefit equally, demonstrating the skill of the sages.

水從天，其性動，為乾，為陽，禍福之應最速。故古人論葬，龍、水並重。論厝專論水，蓋以厝不取地脈而惟取天氣，以其易於應驗而發財。但天行健，易發易衰，故葬以龍為主，而水亦其要也。水法之書，紛紛不一。衲得白鶴仙師之遺師，全賴邱公之門人青衣子仙師指點，明白授受，則言形象、方位、納甲、先天後天、淨陰淨陽、理氣吉凶，瞭然心目。總以形象為第一。

The source of water comes from heaven, and its nature is active, belonging to the Trigram Qian and being yang. Its effects of fortune and misfortune manifest quickly. Therefore, ancient people discussed burial, giving equal importance to the dragon (dragon line) and water; if only discussing temporary burial (stopping the coffin without immediate burial), then water is the main concern, because temporary burial does not take the earth's energy but only the heavenly energy, which is easy to manifest and bring wealth. However, the heavenly way is ever active and unceasing, so when fortune comes quickly, it also declines quickly. Therefore, formal burial still takes the dragon as the main concern, while water is also an essential element. There are many books on water methods, each different. The poor monk has inherited the teachings left by the White Crane Immortal, relying entirely on the guidance of Qingyizi Immortal, a disciple of Qiu Gong. The transmission was clear and explicit, so he understood clearly the forms, directions, Najia stem assignment, the principles of the先天 (primordial) and 后天 (postnatal), the concepts of 净阴 (pure yin) and 净阳 (pure yang), and the auspicious and inauspicious aspects of the qi's flow. In the end, the forms are the first priority.

如斜飛直沖之水，雖合理氣，又在吉方，終不免禍。故知之元屈曲為上格。夫水與砂，不相離者也。水曲則砂抱，水直則砂硬，水斜則砂飛。水沖於穴之前後左右，則災禍立見矣。業是術者，當先擇其形像善者以迎之，形像惡者以避之。更兼加以理氣之法、方位之辨，而立向以消納之，則吉無不利，而禍不侵之矣。凡上下卷。

For example, water flowing obliquely away or rushing straight towards us, even if it conforms to the principles of qi and falls into a favorable direction, will ultimately not avoid calamity. From this we can understand that water in the form of the character '之' or '元', which is winding and meandering, is the best pattern. Water and terrain features are inseparable: when water is winding, the terrain features encircle it; when water is straight, the terrain features become rigid; when water flows obliquely, the terrain features scatter. If water rushes directly towards the front, back, left, or right of the site, disaster will arrive immediately. Those who practice this art should first choose beautiful water forms to welcome them and avoid ugly water forms. In addition, they should apply the principles of qi and the methods of directional discernment, determine the orientation and layout to dissipate and receive the water, thus ensuring success in all endeavors and preventing calamity from intruding. This passage is divided into two volumes, upper and lower.

堪輿首重詳龍身，“詳”字妙。詳龍勢之強弱、偏正以及榮枯休旺等形。倚斜側出，不是龍矣。精峻岡巒秀氣凝。精峻自然秀，有凝自然發福。亦有平原結穴者，靜深蛾眉最親人。世俗紛紛滋論說，究來禍福總無憑。卻不知水秀砂明即是地，誰識得消砂納水法中尋。

Feng Shui first emphasizes the careful examination of the dragon body—the word "xiang" (详) is well chosen. One must carefully assess the strength, direction, and condition of the dragon's form, whether it is vigorous, balanced, flourishing, or declining. If it extends in a slanted or歪斜 manner, then it is not a true dragon. Mountain ridges and peaks that are sharp and lofty can gather refined energy, for a refined form naturally leads to clarity and grace, and when the energy is gathered, it naturally brings blessings. There are also cases where the site is formed on plains, and the gentle, quiet, and steady low hills resembling the eyebrows of a beauty are most approachable. Common people often argue and discuss, yet when it comes to determining fortune and misfortune, there is no clear evidence. They do not realize that places with clear water and bright soil are good sites, but who can recognize them? One must seek the method of eliminating harmful influences and gathering beneficial ones.

水秀者，或凝聚，或彎抱，或層層朝拜，並來大去小，來長去短，止見來不見去，更無駁雜是也。砂明者，峰頭開爽，情向親勢，低穴其頭俯臨，高穴其頭仰顧。穴砂差等，如賓主坐談，語笑殷勤是也。凡砂高穴，不過丈許，離穴不過兩尋。八尺曰尋，此言兩旁龍、虎是也。

Water being clear and beautiful refers to water either gathering into a pond, winding around and embracing the site, or coming in layers to pay homage. The source of the water has a wide mouth, while the outlet is narrow; the incoming water has a long path, while the outgoing water is short. One can see the incoming water but not the outgoing water, and there is no confusion or disorder. As for the clarity of the landforms, it refers to the peaks being open and bright, with their forms facing the burial site and showing affection. When the burial site is low, the landforms bend down to cover it; when the burial site is high, the landforms look up to face it. There is a difference in height between the burial site and the surrounding landforms, just like guests and hosts sitting facing each other, chatting and laughing happily. Any landforms that are higher than the burial site should not exceed about ten feet in height, and they should not be more than two zhen away from the burial site—eight feet make one zhen. Here, we are referring to the Qinglong landforms on one side and the Bahu tiger landforms on the other side of the burial site.

如砂腳端正，砂頭圓淨，砂身潤澤，饒有悃悃款款之形，不出半紀而發也。十二年為一紀。“凡砂”句四十二字，字字要訣。總之，人在穴中，砂之頭腳俱見者，其力最重。第一逆朝好，速發地多逆水。次之橫過水停蓄。橫過水停蓄，得砂關即發。

If the sand ridges are upright, their heads are round and smooth and clean, their bodies are moist and lustrous, showing a sincere and gentle appearance, they will bring good fortune within six years. Within twelve years, this is called one jì. The following forty-two characters under "All Sand" are all essential points. In summary, when a person sits in the pit, if both the head and the foot of the sand ridges are visible, their power is strongest. The best is when the sand ridges face against the incoming water, as most places that bring good fortune have reverse water. The next best is when the sand ridges cross in front of the pit and the water can be retained. If the water crosses and is retained, as long as there are sand ridges to block it, it can bring good fortune.

人言大地多順局，初運貧寒怎救人。若得一案，緊緊橫開亦好。砂與水分先後，砂遲發，水速行。每見青龍砂甚好，右邊惡水長飄零。水先管事矣。朝主兩山本無砂妙處，二房似不利矣。二來繼大二乃興。長絕則二承矣。溪澗江湖固是水，田源塘沼亦同情。堂平而低砂即應，稍有曲折水先輪。龍為根本水為用，兩者由來無輕重。尋龍立穴水為先，詳將要法把君傳。

People often say that the land is mostly favorable, but when a person's fortune begins, if the family is poor, how can it be saved? If there is a hill called the case hill that tightly blocks the way, it would be quite good. The effects of terrain and water come in different orders: terrain takes effect later, while water acts more quickly. It is common to see good terrain on the left side, the Azure Dragon, but bad water on the right side flowing continuously for a long time — this is when water takes effect first. In the past, two mountains in front did not have the same effect as terrain, and the second branch seemed to be unfavorable; but when the first branch became extinct, the second branch took over and became prosperous — when the first branch had no descendants, the second branch inherited and became successful. Streams, mountain springs, rivers, and lakes are all water; the water sources in fields, ponds, and marshes are the same principle. If the bright hall is flat and low, the terrain will take effect quickly; if the water channel is slightly winding, the water will take effect first. The dragon is the root, and water is the function; they have never been able to distinguish between light and heavy. When searching for the dragon and establishing the site, water is always considered first. I will now explain these important principles one by one in detail to you.

人皆以龍、穴、砂、水為地理之用，而四者之中，獨以龍為首者，何也？龍為根本。故常觀龍。苟有真龍，必有真穴。結穴之處，砂必抱。砂抱之處，水必聚。是龍真穴的而砂水隨之矣。看地之要領，此數句已說盡了。

Everyone considers dragon, site, sand, and water as the four main aspects of geomancy. Yet among these four, dragon comes first. Why is that? Because dragon is the fundamental element, so it must be carefully observed. If there is a true dragon, there must be a true site; where the site is formed, the sand will surely surround it; and where the sand surrounds it, water will surely gather. This is why when the dragon is true and the site is accurate, the sand and water naturally follow. These few words have already summarized the key points of examining land.

地理由來分四用，第一龍為重。吉凶禍福此中生，須要察真情。龍止管得地氣或暖或冷，吉凶禍福不能自主，以其靜故也。砂水得天之氣，人善承之則吉則福，人不能善承之則凶則禍，以其動故也。故《周易》曰：“吉凶侮吝生乎動。”

Feng Shui has traditionally been divided into four functions. The first is to focus on the dragon. Good fortune, misfortune, blessings, and calamities all originate from here, so it is essential to understand its true nature. The dragon can only control the earth's warmth or cold, but it cannot determine good or bad fortune itself, because the dragon is static. The hills and water receive the energy of heaven; if people are good at receiving it, they will gain good fortune and blessings, but if they are not, they will invite misfortune and calamity, because hills and water are dynamic. Therefore, the Zhou Yi's Great Treatise says: "Good fortune, misfortune, regret, and anxiety arise from movement" — good fortune, misfortune, regret, and anxiety all come from movement.

或曰：龍亦恆動，二十四龍，不拘其何龍入首，時而轉乾，又忽而轉坤，時而入艮，又忽而向巽，詎曰不動？砂疊水亦靜，如巽砂侍側，則終古是巽，不見其為丙，酉水朝來則終古是酉，安見其為辰乎？是砂水亦靜。

Some people object: Dragons are also constantly moving. Among the twenty-four dragons, no matter which one leads, it turns to Qian in a moment, then suddenly to Kun, then to Gen, then suddenly to Xun. How can it be said to be still? Meanwhile, the terrain and water are said to be still: for example, the terrain of Xun is standing by the side, it has always been Xun for thousands of years, and will never become Bing; the water coming from You has always been You for thousands of years, how could it ever become Chen? According to this, terrain and water are actually still.

托長老曰：二十四龍，看龍逶迤，至於入首在亥則止於亥，入首在卯則止於止，詎非靜乎？若夫砂水，則變動無方。同一卯龍，有砂水見於乾亥者，有砂水見於丙午者。同一丙龍，有砂水聚於丑艮者，豈非動而難拘者乎？惟其動而難拘，則有喜忌分於其間矣。喜者為吉為福，忌者為凶為禍，理固然也。

Master Tu answered: There are twenty-four dragon lines; when they meander, they come to their terminus, stopping at亥 if they fall on亥, or at卯 if they fall on卯. Is this not stillness? As for the terrain and water, those are what change and have no fixed place. The same卯 dragon may have terrain and water coming from the乾 and亥 directions, or from the丙 and午 directions. Similarly, the same丙 dragon may have terrain and water gathering from the丑 and艮 directions. Is this not movement that cannot be confined? Because it is movement that cannot be confined, there are distinctions of what is favorable and what is to be avoided: what is favorable brings good fortune and blessings, while what is to be avoided brings misfortune and calamity. This is the nature of things.

地氣動，龍主之；天氣動，砂水主之。天施地承，夫倡婦隨，不易之理也。此可知四者之中，龍為根本也。然既曰龍為跟本，而獨以水話於龍、穴與砂之後者，又何說也？蓋以水者，尋龍之要法也。古人云：氣為水之母，水為氣之子。

The movement of the earth's energy is governed by the dragon; the movement of the sky's energy is governed by the ridges and water. The heavens give, and the earth receives, just as a husband leads and the wife follows. This is an unchangeable principle. From this we can understand that among the four elements, the dragon is the fundamental. Yet if the dragon is fundamental, why is water mentioned after the dragon, the site, and the ridges? Because water is the essential method for seeking the dragon. The ancients said: energy is the mother of water, and water is the son of energy.

來水所以導龍行，界水所以止龍住。水源有長短，而龍之遠近可卜；水勢有大小，而龍之枝幹可分。察水勢之返彎，而朝與穴之賓主判然於此；觀水流之來去，則龍與砂之順逆辨別於斯。未看山，先看水。真龍落處水聚，真穴結處水纏。若有曲流之水，定有曲轉之砂。此可知尋地之法，水為要也。水有形勢，其所以看水之法，詳見下文。水中亦有巒頭，有曲流水定有曲轉砂，可見水之行止由於砂也。而“真龍落處水聚，真穴結處水纏”，此二句實得看地之要訣也。

Water is used to guide the dragon's movement, and boundary water is used to stop the dragon's rest. The length of the water source indicates the distance of the dragon; the size of the water flow distinguishes the main body and branches of the dragon. By examining the winding and turning of the water flow, we can determine which mountains are the main ones and which are the secondary ones in the surrounding hills and the site of the grave. By observing the coming and going of the water, we can distinguish the direction of the dragon and the sand. Before looking at the mountains, we should first look at the water. Where the true dragon descends, water must gather; where the true grave is formed, water must flow around. If there is a winding and flowing water, there must be corresponding winding and turning sand. From this, we can know that the method of seeking a site is primarily based on water. Water has its own form and shape; the specific method of examining water is detailed below. Water also has its own form and shape, and where there is a winding water flow, there must be corresponding winding sand. This shows that the movement and stopping of water are determined by the sand. The saying "Where the true dragon descends, water gathers; where the true grave is formed, water flows around" truly captures the essential key to examining a site.

辨水須當論分合，有分有合穴無錯。合前合後及兩旁，氣止水交方可作。水之分合有三，其一，自立穴球頂，水從上分而合於穴暈下龍虎內者，此一合也，名曰小分合，地之有無於此定。

Identifying water must involve the discussion of "division" and "convergence." There must be both division and convergence, so that the site of the穴 is not wrongly chosen. If water converges in front of the穴, behind the穴, or on both sides, and the qi stops and the water flows together, then one can proceed to choose the穴. The division and convergence of water have three levels. The first level is that from the top of the site of the穴, the water divides above and converges below the穴's aura, within the two ridges of the Azure Dragon and White Tiger. This is called "small division and convergence," and it is here that the existence of a true穴 is determined.

其二，自主山起頂，水從上分而合於龍虎外案山內者，此二合也，名曰次分合。不可苛求，自然有的。其三，自起祖分枝，水從兩邊分而合於案山外，合於大水口出者，此大合水也，名曰大分合。此老祖公產業，眾家子孫都有分的，不比自己獨產。

The second level, starting from the peak of the main mountain, the water splits from above, meeting between the dragon and tiger sands and within the case mountain, this is the second level of convergence, called "secondary division and convergence." It does not need to be overly pursued, as it naturally occurs. The third level, starting from the branch of the ancestral mountain, the water splits on both sides, converging outside the case mountain and eventually flowing out through a large water mouth, this is the great converging water, called "great division and convergence." This is like the property left by the ancestors, which all family members share, not like private property owned by one's own family.

然會水又有前後左右之不同，以下逐層講進，講到妙處。順結者，水合於前；回結者，水合於後；橫結者，或合於左右。至於左右旁水勝於前合，然旁合又不如後合。蓋前合順局，水皆前去，不能收住凝蓄。旁合者水橫過穴前，未必皆洋洋水口。至於後合，則翻身逆潮，隨後之水，無不入口矣。

However, the convergence of water varies according to front, back, left, and right. I will now explain this step by step, proceeding to the refined details. A converging depression with a smooth slope has water converging in front of the depression; a converging depression with a reverse slope has water converging behind the depression; a horizontally converging depression has water converging either on the left or the right. As for convergence on both sides, it is superior to convergence in front; yet convergence on the sides is still inferior to convergence behind. This is because convergence in front belongs to a smooth flow, where the water flows forward, unable to be retained or accumulated. Water converging on the sides passes across the front of the depression, and may not necessarily form a grand water mouth. As for convergence behind, the water turns back to meet the flow, and all subsequent water will inevitably flow into the water mouth.

前合水易得，後合水難求，以其得水之蓄也。總之，有分有合，則穴之結作始真；否則，水去而不合，龍去而不住，其穴結而不真。此察水之分合，辨水之第一法耳。又辨水勢論結局，逆朝橫抱堆金玉。次取合襟及順流，山高無水共五局。君今認局既分明，大聚小取皆堪錄。

Water that converges in front of the site is easy to obtain, but water that converges behind the site is the most difficult to find, for it is precisely this kind of water that can retain water. In summary, there must be both division and convergence for the site to be truly formed; otherwise, if the water flows away without converging, or the dragon passes by without stopping, then the site may appear formed but is not genuine. This method of observing the division and convergence of water is the first way to distinguish water. Furthermore, to distinguish the momentum of water, one should consider its final destination: water flowing against the site and converging towards it, or water flowing across and embracing the site brings great wealth like gold and jade. Next comes "meeting water" (two streams of water converging like the front of a robe in front of the site), and then flowing water. If the mountains are high but there is no water, that is another pattern. In total, there are five patterns. Now that you have clearly recognized these patterns, whether it is a large gathering or a small selection, you can take them into account.

昔禹王時，天降神龜，負紋而出。王見此紋，方知治水。能知水之性情，故葬厝以水為第一。水性動，陽也，管事速，故言朝貧暮富，取其快也。以向配之，其水來，卻在二十四山方位而來。如陽水來立陽向，陰水來立陰向，則吉。若陰水來立陽向，則凶。先聖知水之性情，水無吉凶，方位不同。方位乃天地之使用，水乃天地之血脈。水無吉凶，方位與向皆有吉凶。是以納吉則吉，納凶則凶。

During the time when Great Yu was controlling the floods, heaven sent down a divine turtle, which emerged from the water carrying inscriptions and diagrams. Yu the King saw these inscriptions and diagrams, and thus understood the principles of flood control. Because he could comprehend the nature of water, both burial and resting places were determined primarily by water. Water is dynamic in nature and belongs to yang, and it acts swiftly, so it is said that one may still be poor in the morning but rich by night, taking advantage of its quick results. Using direction to match it: water comes from a certain direction, which corresponds to a specific direction among the twenty-four mountains. If yang water comes, then a yang direction should be chosen; if yin water comes, then a yin direction should be chosen, resulting in good fortune; if yin water comes but a yang direction is chosen, then misfortune is invited. Previous sages understood the nature of water: water itself has no inherent good or bad, it is only the direction that differs. Direction is where heaven and earth operate, and water is the blood of heaven and earth. Water itself has no good or bad, but directions and orientations each have their own good or bad. Therefore, if good qi is received, it brings good fortune; if bad qi is received, it brings misfortune.

陰宅不外《河》、《洛》之理，配合不外八卦之法。龍、穴、砂、水、向，不外五字之真。龍認生死，穴認有無，砂認粗秀，水認曲直，向辨純疵。此五法亦為緊要。知此五者，改天命，奪神功，有一不測之機。伏羲畫先天之卦為《河圖》，得乾一、兌二、離三、震四、巽五、坎六、艮七、坤八，識天地之陰陽，知世上之吉凶。禹王畫後天之卦，故戴九履一，左三右七，二四為肩，六八為足，以定八方之正、隅，知天地四時八節之氣候。文王之卜易用後天之八卦：乾、坎、艮、震、巽、離、坤、兌。二卦合而為一，則知天地之氣數，世間之禍福。

The principles of yin and yang in the selection of burial sites are not outside the scope of the River Chart and the Lo Book. The method of coordination is not outside the Eight Trigrams. The five elements of dragon, site, hills, water, and direction are all based on the true meaning of these five words: when observing the dragon, one must determine whether it is alive or dead; when observing the site, one must determine whether it has energy or not; when observing the hills, one must determine whether they are coarse or refined; when observing the water, one must determine whether it is winding or straight; when observing the direction, one must determine whether it is pure or flawed. These five principles are extremely important. Understanding these five aspects allows one to change the heavenly mandate and seize the power of creation, with hidden mechanisms that are beyond measure. Fuxi drew the trigrams of theEarlier Heaven (primordial) and created the River Chart, arranging them in the order of Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, and Kun eight, to understand the yin and yang of heaven and earth and to know the auspicious and inauspicious of the world. King Yu drew the trigrams of theLater Heaven (later heaven), thus forming the nine palace numbers: "nine on top, one below, three on the left, seven on the right, two and four as shoulders, six and eight as feet," to determine the main directions and the corners of the eight directions, and to understand the climate of the four seasons and the eight festivals of heaven and earth. King Wen used the later heaven trigrams in his divination: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Combining the primordial and later heaven trigrams allows one to understand the qi of heaven and earth and the misfortunes and blessings of the world.

黃石公作翻卦，乾、離、艮、巽、坎、坤、震、兌，定水之陰陽，知人家之興廢。惟翻卦無一定之規，總以斗柄七星為主。貪、巨、祿、文、廉、武、破，此七星之名。七星之外，又有左輔、右弼二星，加入七星之內，共成九星。卦只八方，星有九星，故輔、弼二星共一卦。

The Duke of Yellow Stone invented the method of "flipping trigrams" which follows the order of Qian, Li, Gen, Xun, Kan, Kun, Zhen, and Dui to determine the yin and yang of water and to predict the rise and fall of families. However, the method of flipping trigrams does not have fixed rules; it always takes the seven stars of the Big Dipper's handle as the main reference. These seven stars are Tangan, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, and Pojun, which are the names of the seven stars. In addition to these seven stars, there are also two more stars, Zuo Fu and You Bi, which are added to the seven stars to form a total of nine stars. Although there are only eight trigrams, there are nine stars, so the two stars Zuo Fu and You Bi together occupy one trigram.

其卦乾、離、坎、坤為四陽卦，艮、巽、震、兌為四陰卦。四陰向要四陰水路吉，四陽水路凶；四陽向要四陽水路吉，四陰水路凶。其翻卦從向上起輔，是輔、武、破、廉、貪、巨、祿、文。陰向四吉星在艮、巽、震、兌，四凶星在離、乾、坎、坤。陽向四吉星在乾、離、坎、坤，四凶星在艮、巽、震、兌。其星輔、武、貪、巨四星吉，破、祿、文、廉四星凶。吉星便以吉來斷，凶星便以凶來推。翻卦之法，神乎其神，烏有不神驗者哉。九星斷語列於後。

Among the eight trigrams, Qian, Li, Kan, and Kun are the four yang trigrams, while Gen, Xun, Zhen, and Dui are the four yin trigrams. When establishing a direction based on the four yin trigrams, the water flow should come from the four yin directions to be auspicious, and water from the four yang directions would be inauspicious. Conversely, when establishing a direction based on the four yang trigrams, the water flow should come from the four yang directions to be auspicious, and water from the four yin directions would be inauspicious. The method of flipping the trigrams begins with the "Fu" star from the established direction, in sequence as Fu, Wu, Po, Lian, Tan, Ju, Lu, Wen. For a yin direction, the four auspicious stars fall on Gen, Xun, Zhen, and Dui, while the four inauspicious stars fall on Li, Qian, Kan, and Kun. For a yang direction, the four auspicious stars fall on Qian, Li, Kan, and Kun, while the four inauspicious stars fall on Gen, Xun, Zhen, and Dui. Among the nine stars, Fu, Wu, Tan, and Ju are considered auspicious, while Po, Lu, Wen, and Lian are considered inauspicious. If an auspicious star falls, it should be interpreted as auspicious; if an inauspicious star falls, it should be interpreted as inauspicious. This method of flipping the trigrams is so miraculous that how could it not be effective? The interpretations of the nine stars are listed below.

是以聖人知天地陰陽，畫卦以示後人。遵其教者，習而明之，無有不驗。奈地理一道，百不得一。而用之者不以為德，反以為仇，貶而削之，所云“用卦不用卦，用卦還是錯”。殊不知自不明其理，胸無點墨，先聖豈有哄人者哉!今特標明，請列位老師往人祖山考驗，看其字向，辨其水路，用翻卦訣知其吉凶，方信用卦之妙，總以淨陰淨陽為主，故云：紅黑一盤詳水路，究來不必辨龍神。

This is why the sages understood the yin and yang of heaven and earth, and created hexagrams to guide future generations. Those who follow their teachings and repeatedly practice until they fully understand will find that nothing fails to come true. Unfortunately, in the field of geomancy, among a hundred people, only one truly understands it. Those who use it do not appreciate its benefits, but instead treat it as an enemy, belittle and cut it down, saying things like "Whether you use hexagrams or not, using them is still wrong." They do not realize that it is their own lack of understanding and ignorance that causes this. The ancients, the sages, would never deceive people. Now, I specially emphasize this: please gentlemen go to ancestral tombs and examine them on site, see which character the site faces, determine which water route comes from it, and use the formula for turning hexagrams to judge its fortune and misfortune. Only then will you believe in the wonderful aspects of using hexagrams. All of this should focus on "pure yin and pure yang" (yin and yang each forming their own category, not mixed together). Therefore, it is said that one should carefully examine the water routes using the red and black characters on the compass, trace them to the end, and there is no need to distinguish further about dragon spirits.

《八宅周書》由來已久，乾、坎、艮、震、巽、離、坤、兌，一卦管三山。凡戌乾亥，皆乾宅也；壬子癸，皆坎宅；丑艮寅，皆艮宅；甲卯乙，皆震宅；辰巽巳皆巽宅；丙午丁，皆離宅；未坤申，皆坤宅；庚酉辛，皆兌宅；名曰連山卦。

The "Ba Zhai Zhou Shu" has been passed down for a long time: the eight trigrams, Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui, each govern three directions. Those facing Xu, Qian, or Hai are considered Qian dwellings; those facing Ren, Zi, or Gui are considered Kan dwellings; those facing Chou, Gen, or Yin are considered Gen dwellings; those facing Jia, Mao, or Yi are considered Zhen dwellings; those facing Chen, Xun, or Si are considered Xun dwellings; those facing Bing, Wu, or Ding are considered Li dwellings; those facing Wei, Kun, or Shen are considered Kun dwellings; and those facing Geng, You, or Xin are considered Dui dwellings. This method of classification is called the Lian Shan Trigram system.

以陰陽對待之理，運消息盈虛之氣。理全則氣足，而造化神矣。其卦以乾、坤、兌、艮為西四宅，三吉俱右，此內門、路、灶切勿犯東；坎、離、巽、震為東四宅，三吉俱左，此內門、路、灶切勿犯西。至大門，又必於三吉中擇。陰陽配合，而後生息蕃昌。故先天乾坤定位之理，即後天坎離既濟之氣，此萬古不易之《河》、《洛》，昭昭可考矣。其遊星以七政而加九曜，貪、巨、祿、文、廉、武、破，此七政之名，又加左輔、右弼，共為九曜，即生、天、延、絕、五、禍、六、伏也。內有竹節貫井、宮星生克方位要訣，詳載於後，宅法庶無餘蘊乎。

It operates according to the principle of yin and yang opposing and complementing each other, regulating the ebb and flow and fullness and emptiness of qi. When the principle is complete, the qi becomes abundant, and the transformative power becomes marvelous. Among the Eight Trigrams, the ones of Qian, Kun, Dui, and Gen are considered the Western Four Directions, with three auspicious directions on the right side; the doors, paths, and stove inside the house must not be placed on the eastern side. The ones of Kan, Li, Xun, and Zhen are considered the Eastern Four Directions, with three auspicious directions on the left side; the doors, paths, and stove inside the house must not be placed on the western side. As for the main gate, it must be selected from among the three auspicious directions. When yin and yang are properly coordinated, the descendants will flourish and thrive. Therefore, the principle of the original Heaven and Earth Trigrams positioning Qian and Kun is the same as the transformative power of the later Heaven Trigrams Kan and Li being in a state of completion. This is the unchanging principle of the River Chart and the Lo Shu Square, clearly evident and capable of being studied. Its "moving stars" are determined by matching the seven stars of the Big Dipper with the nine luminaries: Tanlang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, and Pojun, which are the names of the seven stars, plus Zuo Fu and You Bi, forming the nine luminaries. These are also the star positions of Shengqi (Life Qi), Tianyi (Heavenly Doctor), Yannian (Longevity), Jieming (Death), Wugui (Five Ghosts), Huahai (Disaster), Liusha (Six Evils), and Fawei (Covering Position). There are also the methods of the bamboo joint through the well and the principles of the palace stars and their generating and overcoming directions, which are detailed in the following sections. The methods for the positive dwelling place are thus largely complete without any omissions.

乾六天五禍絕延生，坎五天生延絕禍六。艮六絕禍生延天五，震延生禍絕五天六。巽天五六禍生絕延，離六五絕延禍生天。坤天延絕生禍五六，兌生禍延絕六五天。

These eight lines are the formula for arranging the stars in the Eight Mansions system. The first character of each line indicates the main mansion, and the following seven characters are assigned in a fixed order to the other seven trigrams. "Liu" refers to the Six Evils, "Tian" refers to the Heavenly Doctor, "Wu" refers to the Five Ghosts, "Hu" refers to the Harmful Influence, "Jue" refers to the Death Mansion, "Yan" refers to the Longevity Mansion, and "Sheng" refers to the Life Qi. For the Qian mansion, the order is Six Evils, Heavenly Doctor, Five Ghosts, Harmful Influence, Death Mansion, Longevity Mansion, Life Qi; for the Kan mansion, it is Five Ghosts, Heavenly Doctor, Life Qi, Longevity Mansion, Death Mansion, Harmful Influence, Six Evils; for the Gen mansion, it is Six Evils, Death Mansion, Harmful Influence, Life Qi, Longevity Mansion, Heavenly Doctor, Five Ghosts; for the Zhen mansion, it is Longevity Mansion, Life Qi, Harmful Influence, Death Mansion, Five Ghosts, Heavenly Doctor, Six Evils; for the Xun mansion, it is Heavenly Doctor, Five Ghosts, Six Evils, Harmful Influence, Life Qi, Death Mansion, Longevity Mansion; for the Li mansion, it is Six Evils, Five Ghosts, Death Mansion, Longevity Mansion, Harmful Influence, Life Qi, Heavenly Doctor; for the Kun mansion, it is Heavenly Doctor, Longevity Mansion, Death Mansion, Life Qi, Harmful Influence, Five Ghosts, Six Evils; for the Dui mansion, it is Life Qi, Harmful Influence, Longevity Mansion, Death Mansion, Six Evils, Five Ghosts, Heavenly Doctor.

前一字是本宅，名伏位，後七字乃七政也。七政者，以生、天、延為三吉，三吉之方宜開門、放灶、擇房、安床，而大門尤重。絕命最凶，五鬼次之，禍與六又次之，謂之四凶。此四凶方再以卦地參之，而輕重始辨。如絕命凶矣，然惟克宅者真凶；若生宅與宅比和及為宅所克者，皆凶不甚惡。

The first character of each sentence indicates the position of the house, called "伏位" (hidden position), and the following seven characters are the seven stars. Among the seven stars, the three good ones are Life Qi (life qi), Heavenly Doctor (heavenly doctor), and 延年 (prolonged life). The directions where these three good stars are located are suitable for opening a door, installing a stove, choosing a room, and installing a bed, especially the main door. The most凶 (dangerous) is 绝命 (cutting life), followed by 五鬼 (five ghosts), then 祸害 (calamity) and 六煞 (six evils), collectively known as the four凶 (dangerous) directions. These four dangerous directions should also be referred to in relation to the trigrams' five phases of generation and overcoming to determine their degree of severity. For example, although 绝命 is inherently凶, only those that overcome the house's position are truly dangerous; if it generates the house's position, or is like and harmonious with it, or is overcome by the house's position, its harmful nature is not as severe.

從大門起遊星，數至向上第一棟，逆生而入，以辨某棟為三吉宜高，某棟為四凶宜低也。如正中開大門，則大門即第一前重也。如大門在一邊，必要大門數頭棟，然後逆生而入。靜宅不用竹節貫井之法。惟動宅、變宅、化宅始用之。取金生水、水生木，木生火、火生土、土生金。如此逐棟生入。各舉一局為式。

Starting from the main gate, count the buildings in the direction they face, then move inward in the order of mutual generation to determine which building falls in the favorable three auspicious positions, suitable for high construction, and which falls in the four inauspicious positions, suitable for low construction. If the main gate is in the center, then the main gate is considered the first building. If the main gate is on one side, start counting from the main gate, taking the first building, then move inward in the order of mutual generation. The method of bamboo joints through the well is not used for a quiet house, but only for a moving house, a changing house, or a transformed house. When arranging, take the order of metal generating water, water generating wood, wood generating fire, fire generating earth, earth generating metal, and proceed building by building in this sequence of mutual generation. Below are examples of each pattern.

三棟至五棟，無牆隔斷者為動宅，如坎宅離門，門為延年金星，二棟六水凶，三凍生木吉。或傍角開門，如坎宅巽門，則用巽天五六之法。巽至離向，天醫吉星為第一棟土，生第二棟延年金吉，第三棟六煞水凶，此為動宅。

A house with three to five buildings without walls separating them is called a moving house. For example, in a house facing the north (Kan), if the door faces the south (Li), and the door is located where the延年 (prosperity) golden star is, the second building has the six evils star which belongs to water, which is凶 (unfavorable); the third building has theLife Qi (life energy) star which belongs to wood, which is吉 (favorable). Alternatively, if the door is opened on the side corner, such as in a house facing the north (Kan) with the door facing the east (Xun), then the "Heavenly Doctor" formula "天五六祸生绝延" is used: starting from the number of the Xun trigram and counting to the Li direction, the Heavenly Doctor star falls on the first building which belongs to earth, generating the second building with the延年 (prosperity) star which belongs to metal, which is favorable; the third building has the six evils star which belongs to water, which is unfavorable—this is how the calculation is done for a moving house.

五行相生之法，六棟七棟名變宅。謂五行生盡而變也。蓋五鬼火生禍害土，不生天醫土；天醫土生延年金，不生絕命金；禍害土生絕命金，不生延年金。吉生吉，凶生凶，此常理也。惟六煞水單生貪狼木，貪狼木單生五鬼火，亦常理也。

Now explaining the principle of mutual generation in the Five Phases: houses with six beams and seven beams are called changing houses, meaning that when the Five Phases generate each other to the end, they change. Originally, the Five Ghosts belong to fire and generate the Harmful Star which belongs to earth, but do not generate the Heavenly Doctor which belongs to earth; the Heavenly Doctor which belongs to earth generates the Longevity Star which belongs to metal, but does not generate the Destiny Star which belongs to metal; the Harmful Star which belongs to earth generates the Destiny Star which belongs to metal, but does not generate the Longevity Star which belongs to metal—good stars generate good stars, evil stars generate evil stars, which is the usual principle. Only the Six Evils which belong to water generate the Greedy Wolf which belongs to wood alone, and the Greedy Wolf which belongs to wood generates the Five Ghosts which belong to fire alone, which is also considered the usual principle.

變宅前五棟內生，如人常法。至六七棟則五鬼火生天醫土，天醫土反生絕命金，禍害土反生延年金，故曰變也。如坎宅巽門，用巽天五六之法，向上第一重天醫土吉，第二棟延年金吉，第三棟六水凶，第四棟生木大吉，第五棟五鬼火凶，至第六棟天醫土吉，是凶火生吉土矣。第七棟絕命金凶，是吉土反生凶金矣。五棟之後，吉變凶，凶變吉，此為變宅相生之法。

In a transformed dwelling, the first five buildings follow the usual pattern of mutual generation, just like a regular dwelling. However, starting from the sixth and seventh buildings, the situation changes. The five ghost fire elements generate the heavenly doctor earth, which in turn generates the fatal metal. The harmful earth element generates the prolonging metal, hence it is called "transformation." For example, in a dwelling facing the kan direction with a xun gate, using the xun dwelling's "heaven five six" route: the first building facing that direction is heavenly doctor, which is favorable; the second building is prolonging, which is favorable; the third building is six evils, which is unfavorable; the fourth building is life qi, which is very favorable; the fifth building is five ghosts, which is unfavorable; the sixth building again is heavenly doctor, which is favorable, thus the unfavorable fire generates the favorable earth; the seventh building is fatal, which is unfavorable, thus the favorable earth generates the unfavorable metal. From the fifth building onward, the favorable becomes unfavorable and the unfavorable becomes favorable, which is the method of mutual generation in transformed dwellings.

八棟九棟名化宅，謂最後一棟為輔弼，星隨門而化也。法以雙木、雙金、雙土並進，以全貪、巨、祿、文、廉、武、破、輔、弼九星之用。蓋靜、動、變宅無輔、弼星，止名七政，與化宅異也。如坎宅巽門九棟，亦用巽天五六之法，大門數至向上第一重天土，次吉；二棟禍土，此雙土也，凶；三棟絕命凶；四棟延年，此雙金也，吉；五棟六水，不吉；六棟生木大吉，七棟左輔木，此雙木也，次吉；八棟五火凶；九棟右弼，原巽門生氣木，此右弼亦生氣木也，大吉。如止八重，即右弼生氣木大吉，此為化宅相生之法。

The houses of the eighth and ninth buildings are called transformed houses. This means the last building is assigned to Left Assistant and Right Assistant, and the star positions change according to the main gate. The method involves arranging pairs of wood, metal, and earth in sequence to complete the functions of all nine stars: Greedy Wolf, Giant Gate,禄存, Literary Talent, Integrity, Martial Virtue, Breaking Army, Left Assistant, and Right Assistant. Because static houses, dynamic houses, and changing houses do not include Left Assistant and Right Assistant, they are only called seven stars, which is different from transformed houses. For example, a house facing the Kan direction with a gate facing the Xun direction has nine buildings, and it uses the Xun house's "Heaven Five and Six" route. Starting from the main gate and counting to the direction it faces, the first building is Heavenly Doctor, which belongs to earth and is secondary good; the second building is Harm, which also belongs to earth, forming a double earth, which is bad; the third building is Destiny, which is bad; the fourth building is Longevity, which forms a double metal, which is good; the fifth building is Six Evils, which belongs to water and is not good; the sixth building is Life Qi, which belongs to wood and is very good; the seventh building is Left Assistant, which belongs to wood, forming a double wood, which is secondary good; the eighth building is Five Ghosts, which belongs to fire and is bad; the ninth building is Right Assistant, which originally starts with Life Qi belonging to wood for the Xun gate, and this Right Assistant is also Life Qi belonging to wood, which is very good. If there are only eight buildings, then the last one is Right Assistant, Life Qi belonging to wood, which is very good. This is the method of mutual generation in transformed houses.