Abstract (Siku Quanshu Zongmu · The Essential Meaning of the Numinous City)

《靈城精義》二卷，舊本題南唐何溥撰。溥字令通，履貫未詳。是編上卷論形氣，主於山川形勢，辨龍辨穴。下卷論理氣，主於天星卦例，生克吉凶。自宋以來，諸家書目皆不著錄。

The Essential Meaning of the Numinous City consists of two volumes, and the old edition is attributed to He Pu of the Southern Tang dynasty. He Pu, whose courtesy name was Lingtong, is unknown in terms of his background and experiences. The entire book's upper volume discusses "shape and qi," mainly focusing on the terrain and topography of mountains and rivers, distinguishing the origin of "dragon" and the location of "穴"; the lower volume discusses "principles and qi," mainly dealing with the calculation methods of celestial stars and trigram positions, as well as the auspicious and inauspicious implications of the Five Phases' generation and overcoming. However, since the Song dynasty, this book has never been recorded in the bibliographies of various families.

觀其言宇宙有大關合，氣運為主。又言地運有推移，而天氣從之。天運有轉旋，而地氣應之。蓋主元運之說者。考元運之說以甲子六十年為一元，配以《洛書》九宮。凡歷上中下三元為一周，更歷三周五百四十年為一運。凡為甲子九，每元六十年為大運，一元之中，每二十年為小運，以卜地氣之旺相休囚。如上元甲子一白司運，則坎得旺氣，震巽得生氣，乾兌得退氣，離得死氣，坤艮得鬼氣，大抵因《皇極經世》而推演之。

The book says, "The universe has great cycles, with the flow of qi as the main factor," and also states, "The movement of the earth's qi influences the heavenly qi; the turning of the heavenly qi influences the earth's qi." This shows that the book is based on the theory of "yuan yun" or "great cycles." To examine the method of "yuan yun": a sixty-year cycle of the Jiazi is called "one yuan," paired with the nine palaces of the Luo Shu. The three periods of "shang yuan," "zhong yuan," and "xia yuan" form one cycle, and three such cycles add up to five hundred and forty years, called "one yun," which contains nine Jiazi cycles. Each yuan is sixty years and is called "da yun." Within each yuan, every twenty years is divided into a "xiao yun," used to determine the strength, prosperity, decline, and captivity of the earth's qi. For example, in the first yuan of Jiazi, the "yi bai" palace is in charge, the Kan palace receives strong qi, the Zhen and Xun palaces receive life qi, the Qian and Dui palaces receive retreating qi, the Li palace receives death qi, and the Kun and Gen palaces receive ghost qi. This method is largely derived from Shao Yong's "Huang Ji Jing Shi" which discusses the numerical calculations of yuan, hui, yun, and shi.

其法出自明初寧波幕講僧，五代時安有是說？其非明以前書確矣。其注題曰劉基撰。前列引用書目凡二十二種，如《八式歌》之類，亦明中葉以後之偽書，則出於贗作，亦無疑義。但就其書而論，則所云大地無形看氣概，小地無勢看精神，水成形，山上止，山成形，水中止，龍為地氣，水為天氣諸語，於彼法之中頗為近理。註文亦發揮條暢，勝他書之鄙，猶解文義者之所為。術數之書無非依託，所言可採，即錄存以備一家，真偽固無庸辨，亦不足與辨也。

But this system of yuan yun (great cycle) is actually from the early Ming dynasty, originating from the "mu jiang seng" (幕讲僧) in Ningbo. How could there be such a concept in the Five Dynasties period? This clearly shows that it is not a work from before the Ming dynasty, and this is certain. The book's annotations are attributed to Liu Ji (Liu Bowen), and the list of cited sources before the annotations includes twenty-two works. Among them, works like the "Ba Shi Ge" (八式歌) also appeared only in the mid-Ming dynasty and later as forgeries. Therefore, this annotation is also likely a later forgery, and there is nothing suspicious about it. However, considering only the content of the book, the statements such as "a large site is judged by its atmosphere, a small site by its spirit," "water forms a shape and stops on the mountain; the mountain forms a shape and stops in the water," and "dragon represents the earth's qi, and water represents the heavenly qi" are quite reasonable within the practices of geomancy. The annotations also explain the content in a clear and logical manner, surpassing the crude works of similar books, and seem to be written by someone who truly understands the meaning. In the realm of divination, it is common for books to falsely attribute their origins to ancient figures. As long as the content has some merit, it is worth preserving for reference. The true or false nature of such works does not need to be deeply debated, nor is it worth the effort to distinguish.

宇宙有大關合，氣遠為主；山川有真性情，氣勢為先。

In the space between heaven and earth, there are great key points where things converge, and among these, the movement of "Qi and destiny" holds the main role. Mountains and rivers each have their true nature, and when recognizing them, the first thing to consider is "Qi's momentum." This is the fundamental principle introduced at the beginning of the entire text: the study of geomancy is not about dead earth and stone, but about the flowing and ever-changing life Qi. Therefore, one must first establish oneself based on the movement of Qi and destiny and focus on the momentum of Qi.

此首章，乃堪輿家之論氣者第一機竅也。昔云：有地非人不下，有人非時不下。蓋以氣遠言也。又云：察以眼界，會以性情，若能了此，天下橫行。此以氣勢言也。如彼前哲，一睹形勢，便知禍福之大小，世數之先後，全在氣遠上之。夫山川有真性情，何以辨也？昔人有云山乘秀氣，水乘積氣，石乘煞氣，平乘脊氣。又云：山谷異形，平原一氣，此山川之大勢，乃山川之真性情也。

This opening chapter is the first key point for geomancers discussing "qi." Former scholars said, "Good land requires people to descend upon it, and people require the right time to descend upon it." If there is good land but no blessed person, the burial cannot proceed; if there are people but the right time has not come, the burial also cannot proceed. This speaks to "qi and fate." They also said, "Observe with vision, comprehend with temperament; if one can understand this, he can roam the world." Use vision to examine the terrain, use temperament to grasp the qi movement. If one can fully understand this, he can travel anywhere. This speaks to "qi movement." Therefore, previous masters could look at the terrain and know the extent of future fortune or misfortune, and the order of generations when fortune arises, all focusing on "qi and fate." Then, how should we distinguish the true temperament of mountains and rivers? Former scholars said, "Mountains carry refined qi, water carries accumulated qi, stones carry evil qi, plains carry ridge qi." They also said, "Valleys have different forms, plains have one qi." This is precisely talking about the grand trend of mountains and rivers, which is their true temperament.

山何以獨取秀氣也？山之勢，類多剛猛幣頑硬，惟患不秀麗，若見秀麗所叢，穆是真氣所聚。且上聚地惟天清之氣居多，所謂收山不收水者，正用之此處，故以峰巒之秀氣為生氣耳。水何以獨取積氣也？水之勢，類多流走而散逸，惟患不澄凝，若見諸水所積，便是真氣所鍾。且下聚地惟取凝蓄之氣居多，所謂收水不收山者，正用之此處，故以水之積氣為生氣耳。

Why is the "refined qi" taken from mountains alone? Mountains usually have a strong and rugged form, and they most fear being unrefined and ungraceful; once a cluster of graceful peaks is seen, that place is where true qi gathers. Moreover, the areas where qi converges above are mostly formed by the clear yang qi from the heavens. The geomancers say "collecting mountains but not water," which applies exactly to such places, so the refined qi of peaks is considered as life qi. Why is the "accumulated qi" taken from water alone? Water usually flows away and disperses, and it most fears not being clear and still; once a place where many waters converge is seen, that is where true qi gathers. Moreover, the areas where qi converges below mostly take in the accumulated and stored qi. The saying "collecting water but not mountains" applies exactly to such places, so the accumulated qi of water is considered as life qi. Clearly, the focus on gathering qi differs between mountains and water. Those who recognize qi should not treat them as the same.

石何以獨取煞氣也？山有山之喜氣，亦有山之怒氣。怒則山之威靈所在。威靈之氣，多露為石。若石山而徒剛猛，壓逼不成體勢，不作威儀，則徒有煞而無生矣。從而下之，禍不旋踵。故石貴乘煞氣者，取其威而成體，有生氣也，最宜細認。平何以獨取脊氣也？如平陽一派之土，純陽無陰，生氣不斂，苟得一骨脊之處高起，便為斂而有生氣矣。昔人有“沒牛吹氣，如酥在湯”之喻，正如此。

Why is "sha qi" (destructive energy) specifically chosen for stones? Mountains have their own auspicious qi and their own anger; the place where anger resides is precisely where the mountain's authority and power manifest, and this power often takes the form of stone. If a stone mountain is merely harsh and oppressive, lacking form and dignity, then it has only sha qi and no sheng qi (life energy). Burial in such a place would bring misfortune quickly. Therefore, the value of stone lies in "cheng sha qi," taking its aspect of authority that forms a structure and contains life within the destructive energy. This requires careful discernment. Why is "ji qi" (ridge energy) specifically chosen for flat land? In areas like Pingyang, the soil is purely yang with no yin, and the sheng qi spreads out and does not gather. If there is a high ridge, the qi will gather and gain vitality. An old saying compares this to "a water buffalo exhaling steam, like butter floating on hot soup"—a water buffalo submerged in water only shows its back and exhales through its nostrils, while butter floats on hot soup slightly rising. This is exactly the kind of atmosphere being described.

山谷又何以稱異氣乎？如今山谷之間，各自起勢，各自開局，各自成門戶，其氣各異，故凡江南一帶，不當與江北同看，只見一個星辰特起，一個局面特開，有蓋有送，有朝有迎，或如專城，或如停釋，倘得兩三重水口，特特關鎖，便為有結，便當著眼。試觀閏、廣、吳越之間，各村各社，各有名族，亦各有名家，諸幾語言習尚，又各不同風，惟異氣然也。

Why are valley areas called "different qi"? In valleys, each area has its own rising trend and starting formation, each forming its own entrance, with qi flows that are not the same. Therefore, mountains in the Jiangnan region cannot be judged by the standards used for those in the Jiangbei region. As long as one sees a special peak mountain rising prominently and a special layout unfolding, with a "covering" mountain above, a "sending" mountain behind, "facing" mountains in front, and "welcoming" mountains on the sides, or a formation that encloses like a special city, or a situation that gathers and stores like a post station, and further has two or three water mouths specially closing off, then it indicates a convergence of qi, and one should pay attention to it. Look at the areas of Fujian, Guangdong, Wu-Yue, where each village and community has its own prominent families and famous clans, and even language and customs differ from village to village. This is precisely due to the "different qi."

平原又何以稱一氣乎？如今四望廣漢之地，有何大分別，只見有一方岡脊起處，便作城池市鎮，其為廬舍墳墓，盡聚於此，即幾語言習尚，雖數百里多為通同，謂非一氣然乎。倘居異氣處而漫以漠然四望之勢求之，則以眼界太寬而失矣；倘署一氣處而必以山谷分結之勢求之，則又以眼界太窄而失矣。此認氣以認氣勢為難也。

Why is a flat land called "one qi"? Looking around, it is vast and uniform, with no significant distinctions. One only sees a raised ridge, and there people build cities and towns, gather houses and tombs. Even language and customs within hundreds of miles are largely the same. This is not precisely "one qi" flowing through? If one is in a valley of "different qi," yet tries to seek with the boundless view of the flat land, it is too broad in vision. If one is in the flat land of "one qi," yet insists on seeking according to the branching and converging patterns of a valley, it is too narrow in vision. Therefore, recognizing qi to understand the "qi flow" is the most difficult.

地運有推移，而天氣從之；天運有轉旋，而地氣應之。天氣動於上。而人為應之；人為動於下，而天氣從之。

The qi of the earth changes and shifts, and the stars in the sky respond accordingly; the qi of the stars changes and turns, and the qi of the earth beneath changes in response. The heavenly qi moves first above, and human affairs correspond below; human affairs move first below, and the heavenly qi turns accordingly. The qi of heaven, earth, and humanity is fundamentally connected and continuous. Therefore, those who are skilled in observing the flow of qi can foresee human affairs from celestial phenomena and understand the direction of heavenly qi from the activities of human affairs.

此言宇宙氣運，天地人皆相與於有成，一有轉移舉動，氣即以異，此識時觀變者之一大樞紐也。何謂地運有轉移而天氣從之？如黃河是天地間一大血脈，據黃虞時河由龍門而轉呂梁，由呂梁而轉太行，由太行而轉褐石乃入海，是河從西轉南，從南轉東北，而巽居其中，則所謂黃河如帶，五嶽俱朝，為天下第一大風。水者，此也。此巽都一時而堯舜禹三聖人出焉，千古莫盛矣。

This refers to the flow of qi in the universe, where heaven, earth, and humanity interact to achieve harmony. If there is any shift or movement in one aspect, the qi will change accordingly. This is a key point that discerning and observant people must grasp. What does it mean by "the movement of the earth's qi leads the heavenly qi"? The Yellow River is a major artery between heaven and earth. It is said that during the time of the sage kings Yao, Shun, and Yu, the Yellow River flowed from the龙门 (Lungmen) to Lüliang, then to Taixing, then to Jieshi, and finally into the sea. The river's course turned from west to south, then from south to northeast, with the Xun direction exactly in the middle. This is called "the Yellow River like a sash, the five mountains all facing it," representing the finest fengshui in the world. Due to this qi flow in the Xun direction of the imperial capital, three sage kings—Yao, Shun, and Yu—emerged successively, an unparalleled era in history.

夫惟黃河經其北，長江繞其南，而泰嶽夾於其間，則泰山為華山以來大盡之龍，乃中國之一大干也。若論中國形勝，則泰山為中盡，當時孔聖起而群賢濟濟並生，千古亦莫盛焉。此開闢以來未有轉徒之山水也。自漢黃河漸徒而南，乃至穿斷部魯之墟，宜走準泅，則泰山反居北，而黃河乃居南矣。巽州之水勢傾，鄒魯之地脈斷，而北地之氣運衰矣。

Because the Yellow River flows past its northern side and the Yangtze River winds around its southern side, with Mount Tai situated between the two rivers, Mount Tai is a great dragon that has traveled all the way from Mount Hua, a "big complete" dragon, and is a major dragon of China. In terms of the country's geographical features, Mount Tai is the central and most complete place. When Confucius began his activities there, many virtuous scholars emerged together, and there has never been a more flourishing time in history. This is a mountain and river that have never moved since the beginning of the world. However, after the Han dynasty, the Yellow River gradually shifted southward, even cutting through the old ruins of Zou and Lu, and changed its course to flow into the Huai and Si rivers. Thus, Mount Tai moved northward, while the Yellow River moved southward. The water flow from the Xun direction poured down, cutting off the underground energy of Zou and Lu, and the northern vitality also declined accordingly.

我朝祖陵鍾於中都，大業起於滁陽，正在準泗之間，豈非黃河南徒，氣運固使之然乎！人言江南之盛，以宋南渡而然，不知黃河徒而之南，則天運亦從而之南，人不能為之挽也。夫天氣一從地運之轉者如女人何謂天運有轉旋而地氣亦應之？如秦太史占金陵有天子氣，乃疏秦淮跌洩之，不知奏港一疏，地運乃動，溺後小而六朝之建都。大而我朝之鼎奠，果應於此。

The imperial tombs of this dynasty (the Ming) are spiritually blessed by the central capital Fengyang, and the founding of the dynasty began in Chuzhang, both located in the area around Huai and Si rivers. Is this not precisely the result of the Yellow River's southward shift and the movement of the heavenly mandate? Everyone says that the prosperity of the Jiangnan region is due to the Southern Song dynasty's migration, but they do not realize that the Yellow River first moved south, and with it, the heavenly mandate also shifted south, something that human effort could not reverse. This is an example of how the weather follows the movement of the earth's energy. What does it mean to say "the heavenly mandate changes and the earthly energy responds"? For instance, the historian of the Qin dynasty predicted that Jinling had the aura of a heavenly sovereign, so they dug the Qinhuai River to drain it away. But instead, the excavation of the Qinhuai River actually triggered the movement of the earthly energy. Later, small-scale, the Six Dynasties established their capitals here, and on a larger scale, this dynasty laid the foundation of its rule here, which indeed proved the prediction correct.

又如洛陽素未有杜鵑，及杜鵑啼而天氣行於南矣，商人自是果作相，是地運未到而天運先到，則地乃從天轉也。何謂天氣動於上而人為應之？如陳希夷一夕見小星居帝星之左，及旦而亞覓其所，見宋太祖與趙普同坐酒肆間，而趙居其左。陳乃曰：小星何敢居帝座左哉！推而易之。此宋太祖微時事。今人多以星氣為渺茫，而不知天動人應，其不爽如此。

For example, Luoyang has never had the cuckoo bird. When the cuckoo bird began to sing in Luoyang, it was a sign that the weather had already begun to move southward. Later, people from the south indeed came to serve as ministers in the imperial court. This is a case where the earthly cycle had not yet arrived, but the heavenly cycle had already come first, and the earthly energy reversed itself to follow the heavenly cycle. What does it mean by "the heavenly energy moves above and people respond below"? For instance, Chen Tuan (the Master of Xiyi) once saw a small star to the left of the Emperor's star one night. The next day, he followed the star and found Song Taizu and Zhao Pu sitting together in a tavern, with Zhao Pu sitting on the left. Chen Tuan then said, "How dare the small star sit to the left of the Emperor's seat!" He then switched their positions. This was when Song Taizu was still in humble circumstances. Modern people often regard celestial phenomena as vague and uncertain, but they do not realize that when the heavens move, the human world responds, and the accuracy is this precise.

何謂人事動於下而天氣認之？如洛陽花石，何大關係，而元史占之，以為花石不會，由宋之旺氣不絕，及一旦移去花石，而航海之舟遂覆。今人多以前哲按星勢為作用。似為怪涎不經。而不知一舉一動，天即為應。氣何不貫通也？夫論氣運者而苟拘拘於定格，不及於轉徒幻化之不常，抑何以定其變哉！夫古大哲望氣而可預占。察時而可觀變，蓋通此竅耳，自非神仙道眼，烏足語此！

What does "human actions below move the weather above to follow" mean? For example, the flowers and stones in Luoyang were originally not of great significance. However, the historians of the Yuan dynasty observed them and believed that as long as the flowers and stones remained, the flourishing energy of the Song dynasty would not cease. When one day the flowers and stones were moved away, the sea ships transporting them immediately capsized. Nowadays, many people regard the actions of predecessors based on star patterns as strange and absurd, but they do not realize that every action taken by humans is immediately responded to by heaven. How could the energy not flow through? Therefore, those who discuss the flow of energy should not rigidly adhere to fixed patterns, ignoring the constant movement and change of energy. Otherwise, how could they determine its transformations? Ancient sages could predict events by observing the atmosphere and discern changes by examining the times, relying precisely on this understanding. Without a divine eye like that of a sage, one is not qualified to discuss such matters.

有聚講、行講、坐講，則氣聚於龍；有權星、尊星、雄星，則氣聚於勢；有蓋鉛、夾胎、乘胎，則氣聚於穴；有收襟、收堂、收關，測氣聚於局。

The origin of the dragon has "gathered discourse" (聚讲), the path has "traveling discourse" (行讲), and the destination has "sitting discourse" (坐讲); when all three are present, the qi gathers on the dragon's body. There is also "authority star" (权星), the great peak that originates all mountains; "respect star" (尊星), the peak that surpasses the surrounding area as the ancestral peak; and "hero star" (雄星), the upright peak that guards the water mouth and entrance. When all three stars are present, the qi gathers in the form and terrain. The site has "covering embryo" (盖胎), the covering seat on top; "flanking embryo" (夹胎), the left and right dragon and tiger hills that flank and protect; and "riding embryo" (乘胎), the small bright hall in front of the site that receives the qi. When these are present, the qi gathers in the site. The surrounding area can "gather the robe" (收襟), the subtle boundary water converging within the site; "gather the hall" (收堂), the converging boundary water of the dragon and tiger hills; and "gather the gate" (收关), the locking water mouth of the city and territory. When these are present, the qi gathers throughout the entire situation. These four layers identify the qi from the dragon, form, site, and overall situation, forming the general principle of the discipline of form and qi.

此四段，乃認氣者第一關鍵也。夫龍忌孤單，人所共知，然亦但知看到頭數節耳，不知龍有起有止有行度，起處必要聚講。如層雲疊霧，合氣運形，大以數百里，小以數十里，橫亙綿延，或五星聚而不分，謂之聚講。如都會之地，萬食所聚，萬民所止，乃樞要之會也。

These four paragraphs are the first key to recognizing the qi. Dragons most dislike being alone, which is well known to everyone, but ordinary people only look at the few sections before and after the entrance, without knowing that dragons have a beginning, a stopping point, and a course. The origin of the dragon must have a "convergence and discourse."the so-called convergence and discourse refers to mountains gathering like layers of clouds and mist, with qi and form intersecting and converging. Large ones span hundreds of miles, small ones also cover dozens of miles, continuing without interruption, or five stars gathering together without separation. This is called convergence and discourse. It is like a major city, where all goods converge and all people gather, serving as the central hub and meeting point of the region.

既之後，則分枝劈脈而去，條分縷析，正幹從中，徐支分左分右而行。以渡峽，或以定閃，兩邊夾護，各帶峰巒，帶印、帶筆、帶旗、帶鼓、帶倉、帶庫，各各不一，總之叢聚拱護，不孤不露，謂之行講。龍之行度既歷剝換，必有歸宿，譬則行者之赴家，其一家骨肉必為團聚，又譬則貴人之登堂，其所屬僚佐必為拱護，決無孤立獨坐之理，謂之坐講。有此三講，其龍乃真，若或不然，則孤單二字，不特在入穴之所矣。

After the gathering of the ridges is completed, they branch out and divide into distinct paths, analyzed in detail: the main ridge runs straight in the center, while the other branches spread to the left and right, some crossing over the pass, others turning to take position, with mountains on both sides enclosing and protecting them. Each branch carries its own peak and hill, some resembling a seal, some a brush, some a banner, some a drum, some a granary, some a storehouse, each with different shapes. In general, they are gathered together, supporting each other, neither isolated nor exposed. This is called "running ridge." Once the dragon has traveled through successive transformations, it must have a resting place: just as someone returning home reunites with family, or a nobleman entering his hall is naturally surrounded by his subordinates, there can be no situation of being alone and isolated. This is called "sitting ridge." When all three ridges are present, then the dragon is truly a dragon. If not, the problem of being "alone" is not only in the entrance to the resting place.

何以謂之權星？吳公《鉗龍經》中所稱都權之星也。蓋以其勢正盛正大，祖宗二字不足以盡之。高大如雪山之齊天，不見其頂，綿亙如雲中之雁，不見其來，叢集如艮侖，八方之播踞，不見其分，則天下萬派之山，皆祖於此，此亦何可以祖言，故以都權之星名也。大抵權星多土金之體，蓋惟土金能綿豆也。若水木火多作祖星，以其活動而卓立，則為分形矣，則宇宙間惟土石為大為盛，蓋石即金也。

What is meant by "Quan Xing" (the Star of Authority)? It refers to the "Du Quan Zhi Xing" (the Supreme Authority Star) as mentioned in Wu Jingluan's "Qian Long Jing" (Classic of the Dragon's Tail). Because its form is extremely prominent and vast, the term "zu zong" (ancestral origin) is insufficient to describe it: it is tall and grand like a snow mountain reaching the heavens, so its peak is invisible; it stretches endlessly like a flock of geese flying in the clouds, so its origin is unseen; it is dense and clustered like the Kunlun Mountains, spreading out in all directions, so its source is indistinct. All the myriad branches and streams of mountains in the world take it as their ancestor, and thus a single term "zu" (ancestor) is inadequate to describe it, hence it is called the "Du Quan Zhi Xing" (Supreme Authority Star). Generally, Quan Xing is mostly of earth or metal form, because only the forms of earth and metal can stretch far and wide. As for water, wood, and fire forms, they are mostly only able to serve as local ancestral stars, since their forms are active and independent, thus belonging to the category of derived forms. Therefore, in the universe, only earth and stone are the largest and most prominent—stone is also considered metal.

經云權星宜大不宜秀，祖星臨來要起峰。正此之謂。從此而推，一郡有一郡之權星，幾論佛仙候王相公之大結構，必本於此。至如尊星，則或祖或宗，高出於一方，為眾山所首出者，從此而知龍之正幹正結，皆肇於此。又如雄星，則於城廓交關之處，有卓立星辰，可以應尊星而當門戶者，則以雄星稱、即今所謂北辰羅侯之類。蓋交牙織結，不如以禽獸成形，物形守關，又不如以人守關之為大也。有此三星，方為勢大。

The classic text says, "The authority star should be grand rather than delicate, and the ancestral star should form a peak when it comes." This precisely expresses the meaning. By analogy, each prefecture has its own authority star. All significant formations of Buddhist sites, immortal traces, and the great officials and generals of the past must originate from this principle. As for the "respect star," it may be the ancestral mountain or the main mountain, towering above the surrounding mountains as the leader among them. From it, one can know that the main ridge and the main formation of the dragon all originate here. For example, the "valiant star" is a prominent peak standing out at the intersection of city walls and gates, capable of resonating with the respect star to guard the entrance. This is called the valiant star, which is what modern people refer to as "Beichen" and "Rohu." Generally, water mouths are only formed by the meeting and intertwining of ridges, but they are not as powerful as mountains shaped like animals or beasts guarding the pass. The forms of animals or beasts guarding the pass are not as grand as a majestic peak shaped like a person guarding the pass. When the three stars are all present, the form becomes truly grand.

胎星是結穴之所，何謂蓋胎？即蓋座是也。蓋無蓋勢，胎必不結。華蓋盡為上，冠蓋寶蓋次之，即個字飛蛾亦是蓋樣。蓋有蓋則脈不露不孤，而穴必藏風聚氣矣。何謂夾胎？如今龍虎夾耳之說，使風門不動，所以衛穴者也。何謂乘胎？如今小明堂是也。蓋上蓋則氣注於下，下乘則氣墮於上，兩旁夾則氣蓄於中，方謂有氣之穴。

"The 'tai xing' refers to the location where the energy converges, known as the 'xue' or 'convergence point.' What is 'gai tai'? It refers to the covering structure above the convergence point. If there is no covering structure, the convergence point cannot form properly. The best form of covering is the 'hua gai' shape, followed by 'guan gai' and 'bao gai,' and even shapes like the 'ge' character or the 'fei e' form of branch lines are considered types of covering. With a covering structure, the energy lines do not become isolated and exposed, allowing the convergence point to naturally retain wind and gather energy. What is 'jia tai'? It refers to the method of 'long hu jia er' used today, where the left and right wind passages are stabilized to protect the convergence area. What is 'cheng tai'? It refers to the small 'ming tang' today. With a covering structure above, energy naturally flows downward from above; with a supporting structure below, energy naturally rises upward from below; with protective structures on both sides, energy is gathered in the center. Only then can it be considered a convergence point with energy."

何謂收襟？則穴中微茫，界水所會，如人之襟領所交，名曰襟合。何謂收堂？則龍虎界割之水所會，如居室之明堂，為四水之所聚，名曰堂合。何謂收關？以龍之分來作城作郭之水所會，小如居室之門戶，大如城郭之關鎖，名曰關合。古人所謂小合收囊，以堂合言也；大合收局，以關合言也。穴情低小者，收堂以內之水；穴情高大者，收關以內之水。

What is called "shou jin"? It refers to the place where a faint line of boundary water converges in the pit, resembling the meeting of a person's collar and neck, hence called "jin he". What is called "shou tang"? It refers to the place where the waters cut off by the dragon and tiger ridges converge, resembling the bright hall in front of a house, where waters from all sides gather, hence called "tang he". What is called "shou guan"? It refers to the place where the various waters branching out from the dragon body, forming walls and enclosures, converge, small ones resembling the door of a room, large ones resembling the gates of a city, hence called "guan he". The ancients said "xiao he shou nang" refers to "tang he", and "da he shou ju" refers to "guan he". For a small and low-lying qi situation, only the waters within "tang he" are collected; for a tall and grand qi situation, the waters within "guan he" are collected.

至如穴前小明堂合襟之水，無論高低穴皆所當收也。幾論局者，必準諸此，合而論之。昔人有云：有穴方言地，無局不言龍。則局又龍之所以定背面也。廖公洩天機，分龍穴砂水，而又加之以堂，正此之謂與！

As for the small bright hall in front of thesite that is joined together, the water there must be collected regardless of the height of thesite. Whenever discussing the 'situation' or 'layout', this should be the standard. Former people said, 'There is a穴位 only then there is a place, without a layout, there is no talk of the dragon.' The layout is exactly the place where the dragon's direction and back are determined. Liao Yu wrote the "Xie Tian Ji", adding a 'hall' to the four elements of dragon,site, sand, and water. This is probably the meaning he was referring to.

陰勝逢陽則止，陽勝逢陰則住。雄龍須要雌龍御，雌龍須要雄龍簇。

When a dragon with excessive yin energy meets a situation of opening yang, it will stop. When a place with excessive yang energy encounters a form that initiates yin, it will halt. A strong and upright dragon must be accompanied by a gentle and compliant female dragon to guide and control it; a soft and delicate female dragon requires the support of a strong and majestic hill to flank and assist it. This shows that a dragon must be in a place where yin and yang, male and female, interact and combine, in order to form a site for a dwelling.

此二段言龍勢必得陰陽雌雄媾會之處而始成胎，認氣者所當審也。如山谷之間，陰氣嘗勝，故一卸平洋，脫胎換骨，局面亦且開陽舒暢，此便有結，所謂陰勝逢陽而止是也。大開大結，小開小結，萬萬不爽。又如平洋之地，陽氣嘗勝，故忽然起一岡阜、一山脊，謂之吉氣所起，乃四面陰砂，未纏未護，便是淺露，亦自成局。故平原之處，只要分局得明，骨脈顯示露為證，所謂陽勝逢陰而住也。

The dragon power must reach a place where yin and yang, male and female, meet and combine in order to form a fetus. Those who recognize the qi should examine carefully. For example, in mountain valleys, yin qi tends to be dominant, so once it descends into flat land, it transforms and takes on a yang character, resulting in an open and smooth situation, which allows for formation. This is exactly what is meant by "when yin prevails, yang stops it." If the situation is large, the formation is large; if it is small, the formation is small, without any mistake. Another example is flat land, where yang qi tends to be dominant. If there suddenly rises a hill or a ridge, this is called the emergence of auspicious qi. Even if the surrounding yin sands have not yet enclosed it completely and appear somewhat exposed, it can still form a complete situation. Therefore, in flat land, as long as one can distinguish the situation and there is a visible ridge or spine as evidence, this is what is meant by "when yang prevails, yin stops it."

又如龍勢之來，正幹雄強，謂之雄龍，有自天而降、御風而行之勢，乃兩護送之山須要柔順婉轉，遠纏遠護，不與爭強，則正幹乃結。昔人所云雄龍坐大將以握重兵是也。要之所御之砂若果秀雅，亦出文士，或以文臣握兵權耳。又如龍勢之行，一派軟嫩為雌，必兩邊擁護，拱夾有力，作起氣勢，乃見精神。夫雌龍固主文秀，然四面砂如筆、如笏、如鼓、如旗，亦主威嚴，豈止文秀哉！此雌龍以夾從雄勢為佳，幾雌雄貴交媾如此。

For example, if the main dragon ridge is strong and powerful, it is called "Xiong Long" (the mighty dragon). It has the气势 of descending from heaven and moving with the wind. At this time, the mountains on both sides must be gentle and winding, far away and surrounding it, not competing with the main ridge. Only then can the main ridge form a climax. The ancients said, "Xiong Long sits like a great general holding heavy troops," referring to this pattern. However, if the surrounding hills are indeed elegant and refined, they can also produce scholars or officials who wield military power through their literary skills. Another example is when the dragon ridge moves gently and tenderly, which is called "Ci Long" (the gentle dragon). In this case, the mountains on both sides must support and enclose it strongly, supporting its气势, so that its spirit becomes evident. Although Ci Long mainly signifies literary grace, if the surrounding hills are like brushes, like jade tablets, like drums, or like flags, they also indicate authority and dignity, not just literary grace. Therefore, Ci Long is best when it is flanked by strong and majestic hills. The importance of Xiong and Ci lies in their mutual complementation, which is exactly what this means.

大地無形看氣概，小地無勢看精神。水成形山上止，山成形水中止。

The land often does not display ready-made穴 shapes, and one must look at the overall气势; for small land, which lacks grand气势, one should look at the gathering and containment within the surrounding area. A flat ridge dragon forms its shape by relying on the water boundary, and the qi stops at a raised and firm high place, hence it is said, "Water forms the shape, and the mountain stops there." A mountain ridge dragon forms its shape by relying on the mountain form, and the qi stops at a flat place where the water boundaries meet, hence it is said, "Mountain forms the shape, and the water stops there."

此言立穴當先認其形神止聚之處而穴之，不可一概論也。今人於入首作穴處，便看窩鉗乳突四字，一有此四者，便稱好穴，不知形乃穴之證佐耳。至其生機真結之處，全在大勢上理會。如大地之形，嘗隱嘗拙，何有形之巧媚動人。只於大象上察其氣勢，認其性情，苟得生機，便成穴法，不在拘拘於窩鉗乳突之常法也。至若小地，既無氣概，必須形局合度，聚氣藏風。出局觀之，似無氣勢，入局觀之，卻有精神，則便可於精神聚處穴之，亦可成一器局也。

This passage explains that establishing a site for a grave must first clearly identify the form and the place where the spirit gathers, then decide where to place the grave. It cannot be treated in a general way. Nowadays, when people reach the entrance of a site for a grave, they only look at the four terms "wo, qian, ru, tu," and if they see these four forms, they call it a good site. But they do not realize that "form" is only a secondary indication of the site. As for the true convergence of vitality, it must be understood from the grand trend. The shape of great land is often subtle and simple, where there is no graceful or attractive form. One can only observe its momentum and recognize its nature from the grand scale. As long as vitality is captured, a site can be established, without rigidly following the conventional forms of "wo, qian, ru, tu." For small sites, which lack grandeur, they must have proper form and gather energy while preventing the escape of wind. From outside the site, it may seem to have no momentum, but when entering the site, it has its own spirit. Then one can place the grave at the place where the spirit gathers, and it can still form a complete structure. Thus, great land focuses on grandeur, while small land focuses on spirit, and their points of emphasis are inherently different. Using a single perspective to apply to both will inevitably lead to mistakes.

此管氏立穴以認形勢為先，最為至要。乃論形之止宿處，又要辨支攏高下，乃不失其性情也。如平支之龍，全以水為界合而成，陽氣嘗勝，其勢柔婉，穴當從其起處剛而乘之，所謂山上止者是也，即《葬書》支葬其瘍之意。如山攏之龍陰氣常勝，其勢雄急，穴當從其坦處而乘之，所謂水中止者是也。謂之水中只是界水會而止處，古所云：來不來，坦中裁，住不住，坪中取。此與《葬書》攏葬其麓之意同。

This is the principle of the Guan school, which prioritizes recognizing the terrain when selecting a site. It is most important. When discussing where a form stops, one must distinguish between "branch" and "ridge," as well as the high and low terrain, in order not to lose the true nature of the mountains and rivers. A flat branch dragon forms its shape entirely through the convergence of water, with abundant yang energy, its trend being gentle and soft. Therefore, the site should be chosen at its raised and firm part, which is called "stopping on the mountain," exactly matching the meaning in the "Book of Burial" that "the branch is buried at its peak." A mountain ridge dragon has abundant yin energy, its trend being strong and urgent. Therefore, the site should be chosen at its flat place, which is called "stopping in the water." The term "water" here simply refers to the place where the boundary waters meet and the energy stops. Ancients said, "Whether it comes or not, it is cut in the flat center; whether it stays or not, it is taken from the flat area," which is the same as the meaning in the "Book of Burial" that "the ridge is buried at its foot."

認氣於大父母看尊星，認氣於賓子富看主星，認氣於方交搏看胎伏星，認氣於胎育看胎息星，認氣於化煞為權看解星，認氣於逢絕而生看恩星。

In identifying the qi of a dragon hill, when looking at the "great parents" of the ancestral origin, one should observe the "honored star" — that is, the highest and most prominent peak in an area. When the master and guest are clearly distinguished, one should look at the "master star." When yin and yang meet, one should observe the "fetal star" — that is, the section where the dragon dips and turns, with one part bending down and the other rising up. When the fetal qi is formed and nurtured, one should look at the "fetal breath star." When evil stars are transformed and made to serve one's benefit, one should observe the "resolving star." When the qi is about to be cut off but regains vitality, one should look at the "favoring star." These six stars correspond to the various stages of the dragon's qi from its origin, movement, turning, forming a fetus, and transforming evil into benefit. This is a sequence for identifying qi along the dragon's body.

此數段乃龍氣中認氣第一法門也。幾看龍須認尊星為主，蓋到一方看是何山最高最大，專擅一方，便以之為大父母。看尊星是何星辰，如土星起頂垂肩，大開蓋帳，則為土龍勢，其所育之子孫，土是本氣，金是生氣。如木則為煞，如火則為其所洩，如水則又為其所刑。故凡自上而下，遇生旺為子息，遇克害則為其煞。其法當祖《河圖》，一以順生為序，蓋父母不可克子孫也。李家《龍經》云：息星克母子榮昌，母星克子死絕亡。蓋下可克上，上不可克下也。

This passage describes the first method of recognizing qi in dragon-like formations. When examining a dragon, one must primarily identify the "honored star": upon arriving at a particular area, observe which mountain is the highest and largest, dominating the region, and consider it the "great parent." Then examine the type of star this honored star belongs to. For example, if it is a star resembling the earth star, with its peak extending downward and a wide spread, it indicates a soil dragon formation. The mountains generated by this dragon will have earth as their fundamental qi and metal as their life qi. If it produces wood, it is a harmful influence; if it produces fire, it is being drained; if it produces water, it is being punished. Therefore, all formations descending from above, when encountering a beneficial and prosperous qi, are considered descendants, and when encountering a harmful and damaging qi, they are considered harmful influences. This method of analysis follows the sequence of the River Chart, always proceeding in the order of generation. Parents cannot harm their descendants. The Li Ji (Dragon Classic) states, "When the descendant star overcomes the parent, the descendants flourish; when the parent star overcomes the descendant, the descendants perish." A lower element can overcome a higher one, but a higher one cannot overcome a lower one. This is the fundamental principle of analyzing dragons in terms of generation and overcoming.

凡山一到入首之處，看是何星辰，如金星入首，祖宗原是土勢出脈，則為真子孫矣。若干入首蓋覆之星或帶木，不兔相剋。然息為金而覆胎之星帶木，則子息破母胎而出，原有此理。便是金木相接之處，微有水意，便不隔絕矣。此即合前所云息星克母子榮昌之說，有何妨乎！其法出於《洛書》，一以逆克為序。而吳公解義云：木星入土星，一甲輔明廷。亦以從下克上之不畏也。如今術家所稱屏下貴人，夫以木星貴人而在屏土之下，非木入土之說乎！

Whenever a mountain range reaches its final point, one should examine what kind of star is present there. For example, if the final star is the metal star, and the original mountain ridge comes from the earth type, then it is truly the descendant. If the final star is covered by a star that carries the intention of wood, it will inevitably conflict with metal; however, if the resting star is metal and the covering star carries the intention of wood, this is like the child breaking out of the mother's womb, which is a natural occurrence. As long as there is a slight presence of water between metal and wood, they will not be completely separated. This is exactly what was mentioned earlier, 'the resting star controls the mother, and the descendants flourish,' so what is the problem? This method of deduction comes from the 'Lo Shu' and follows the order of reverse control. Wu Jingluan explained it by saying, 'the wood star enters the earth star, one Jia supports the Ming廷,' which also refers to the idea of the lower controlling the upper without fear. For instance, today's geomancers refer to 'the nobleman beneath the screen,' where the nobleman peak of the wood star stands beneath the earth screen, which is precisely the concept of wood entering earth. Therefore, the use of generation and control must be viewed flexibly, and one should not be rigid in its application.

又如大父母既佈勢降脈而來。若干其間不遇雌雄交媾，何以成胎？故當行到氣盛處。須要跌斷過峽，一俯一仰而成胎伏，乃成交磺。此去方有生育。若無胎伏，放去必不變化，便是純陽純陰，無生機矣。楊公論龍。必以胎伏，意正如此，此於龍腰認氣之第一機竅也。龍既跌斷，過峽則再起，必有好星辰或開蓋覆，必成胎育。蓋覆之下，一線起脈為胎。所謂鶴膝蜂腰龍已成，正指此處。

Now that the great parents have spread out their energy and descended the ridge, if along the way they do not meet the male and female energies, how could they form a site for a fetus? Therefore, when arriving at a place with strong energy, it must break through a pass, with a bend up and down to form the "fetus lying in a nest," which signifies the successful meeting of male and female energies. Only then can there be further development and growth. If there is no "fetus lying in a nest," and the energy continues straight without change, it will certainly not transform, resulting in pure yang or pure yin, with no vitality at all. Yang Yunsong discussed the dragon's energy and always emphasized the "fetus lying in a nest," intending precisely this. This is the first key point in recognizing the energy on the dragon's waist. Once the dragon has broken through, after passing the pass it must rise again to form a star peak, or create a covering shape, thus achieving "fetus nurturing." Under the covering shape, a single line of energy descends, which is the "fetus." The phrase "the dragon is formed with the鹤膝蜂腰" refers exactly to this place.

此一線垂落，必要水體乃成胎，所謂萬物皆生於水是也。此即束氣之處胎之下，再起便是息星，或於一節即結，或數節乃結，在所不拘。然喬不可節數太多，以氣離胎不可緩，亦不可脫也。息星便是入首，入首之下。再看入手成河穴法。或即貼於息星之本體，或脫落而為另體。乃穴場也。此認真氣於父母。相合處正在此。

This line of energy descending must be a water body in order to form a fetus, which is what is meant by "all things arise from water." This is also where the energy is gathered. Below the fetus, another star appears, which is called the "Breath Star." Some form a mound immediately, while others require several sections before forming a mound, but there is no fixed number. However, it is generally not desirable for there to be too many sections, because once the energy leaves the fetal position, it cannot be too slow or too detached. The Breath Star is the entrance, and below the entrance, one should examine how the energy forms a mound: either closely attached to the body of the Breath Star, or detached to form a separate form, which is the site of the mound. Recognizing the true energy at the place where the great parent and its offspring combine is the key here.

凡龍行度。豈能盡無駁雜。如土龍行度。遇木則為煞，然以木星貴人之峰而在土屏之下，雖為煞而有權。若於貴人峰下少轉水而頓起金星，則金可制木之煞，而水為貴人秀矣，豈不化煞為權乎！謂之解星，從此行去，必為生旺，便結穴矣。凡龍行察，必不變換，湖雖生旺，未免太過，反致剛煞矣。

All dragon lines have some degree of imperfection. For example, if a dragon line made of earth encounters a wooden element, it becomes a harmful influence. However, if this wooden element is a nobleman's peak standing beneath an earth screen, even though it is harmful, it actually gains authority. Suppose a small body of water turns slightly from the nobleman's peak, then a mountain made of metal rises abruptly. The metal can control the harmful energy of the wood, while the water enhances the clarity of the nobleman's peak. This is precisely the concept of "transforming harm into authority." This metal mountain is called the "resolving star," and from this point onward, the dragon line will turn into a favorable one and can form a site. Conversely, if the dragon line continues without change throughout its journey, even if it is consistently favorable, it may become excessive and turn into a harsh influence.

如土龍陣勢，金星為生，乃一派金星，三五不同，不生支腳。渾是堅剛，則純陽不化，反為陽龍之絕，必須卸下，或轉天虹之土，兩邊開掙，以分堅剛之氣，是以母救子為恩也，或卸下轉折，如三奧之水，經洩剛直之氣。是以子救母。亦恩也。得此方去結穴，若不得此，便是香火之居，或為鉸戈之窟矣。

For example, the formation of a soil dragon relies on the metal star as its life qi. However, if the entire formation consists of metal stars, with similar shapes and no branches, and the whole body is rigid and hard, then it is pure yang without transformation, becoming a dead place for a yang dragon. At this point, it is necessary to reduce the intensity or turn out a section resembling a long rainbow across the sky, spreading out on both sides to disperse the rigid qi—this is using the mother (earth) to save the child (metal), called "en." Alternatively, after reducing the intensity, it may twist and turn out like a deeply curved water body, dispersing the straight qi—this is using the child (water) to save the mother (metal), also called "en." Only with such transformation can a site be suitable for a climax; if not achieved, it can only serve as a place for temples and shrines or become a battlefield.

九一方起一尊星，必有一結。或於盡處正受。便為正格。或盡處皆受到煞，則於解星思星之有生機處。或作騎龍，或作斬關，須要詳認。覆蓋峽前峽後之處，每有結作，正數脫卸處而得，解星恩星之有氣也，從龍認氣，妙法在此。

Whenever a尊星 arises in a certain area, there must be a corresponding formation. Some form at the end of a dragon ridge where it receives the energy directly, which is called the standard pattern. Others form where the end of the ridge is affected by bad influences; in such cases, the site should be chosen where there is life qi from the 解星 or 恩星, either as a "riding the dragon" site or a "cutting the gate" site, and this must be carefully discerned. Often, formations can also appear before and after the ridge's narrow passage, precisely where the energy is released and where the life qi from 解星 or 恩星 is received. The skill in recognizing qi along the dragon ridge lies entirely in this.

認龍之氣以勢，認穴之氣以情。

To recognize the dragon's energy, one must examine the form along its entire path; to recognize the qi of the site, one must observe its relationship with the surrounding mountains and waters, noting whether they face or turn away from it.

昔人云：望氣存乎勢，立穴乘乎情。大要看龍以勢為方。其局有五：曰直，曰橫，早回，曰飛，曰潛。《入式歌》云：直龍原是撞背來，中出貴徘徊。言直來之龍勢多宜硬，妙在徘徊，乃有氣也。橫龍原是從例落，逆轉須磅礴。言橫來之龍，其勢不正，氣須逆轉，而勒定乃收住也。回龍原是逆翻身，顧祖要逡巡。言回龍之勢多湊促，其氣不舒，必得寬暢逮巡。氣乃和也。

Ancient scholars have said, "The observation of qi depends on the form, and the establishment of a grave depends on the sentiment." Basically, the determination of a dragon (dragon line) is based on "form." There are five types of dragon forms, called straight, horizontal, turning, flying, and hidden. The "Entry Song" says, "A straight dragon originally comes directly, with a noble and lingering movement in the middle," meaning that a straight dragon has a strong and rigid form, but its excellence lies in the middle part where it can still turn and move gracefully, thus having qi. It also says, "A horizontal dragon originally comes from the side, and the reverse movement must be grand and powerful," meaning that a horizontal dragon has an uneven form, and the qi must be reversed and restrained to be contained. It also says, "A turning dragon originally turns back, and the reverence for the ancestral mountains must be slow and deliberate," meaning that a turning dragon's form is often cramped and narrow, and the qi is not free, so it must look back at the ancestral mountains in a broad and leisurely manner to make the qi harmonious. These three dragon forms, one seeks flexibility within rigidity, one seeks reversal within slant, and one seeks spaciousness within constraint, all focus on the art of recognizing qi through form.

飛龍原是結上聚，昂首真奇異。言飛龍既屬上勢，須要軒昂，收得眾山水，制得眾山水，氣象始為奇也。潛龍原是落平洋，撒脈自悠揚。言平洋多撒漫，病在脈不到，故須撒脈悠揚，有分有合。有擺有折，則氣乃真耳。從龍論氣，大約在此五者。穴法大要有天地人三停，不論高下，只要收得山水，便是真情向也。即如以飛龍而作天穴，情在上聚。法當以龍之氣勢與上聚峰巒配合為是。昔人斷天穴之吉凶，專以龍斷，以上聚專主於龍勢也，若下面砂水，不為用事，則不必論矣。

"The flying dragon originally belongs to the gathering of upper terrain, and it rises proudly with a unique appearance," meaning that when the flying dragon is in the upper gathering trend, it should rise proudly and distinctly, able to control both mountains and waters, thus forming a remarkable atmosphere. "The hidden dragon originally lies in the flat land, spreading out with a leisurely and flowing manner," meaning that in flat land, the terrain is often scattered and loose, the problem lies in the pulse not reaching its end, so it must spread out with a flowing manner, having division and union, movement and turning, so the energy is truly formed. In terms of dragon analysis, the main types are these five. As for the methods of selecting a site, there are generally three divisions: heaven, earth, and human. Regardless of the height of the site, as long as it can hold the mountains and waters, it is truly the direction of affection. For example, using the flying dragon to form a heavenly site, the affection lies in the upper gathering, and the method should be to match the dragon's momentum with the peaks of the upper gathering. The ancients judged the fortune of heavenly sites based solely on the dragon, because upper gathering areas mainly depend on the dragon's momentum; as for the lower sands and waters, they are not important and do not need to be considered. It is clear that the distinction between heavenly, human, and earthly sites lies entirely in whether the energy is gathered at the top, middle, or bottom, and the object to be matched accordingly varies.

幾收山納水，只以眼中得力用事者為緊要也，至如雌雄相半之龍，可扦人穴，情在中聚，則以中聚拱揖之砂為應，取人首之脈與之配合，以其後龍之勢尚緩，而歸堂之水尚低，惟取中聚之砂收而納之，其氣聚，其應速也。至如柔婉之龍，所謂潛龍，多作地穴，則以入口之水為主矣。蓋平洋之地，一以水之界合為龍，故聚水歸堂，乃為有情，故收下聚之氣者，妙在用水。昔人斷中聚之地以砂，下聚之地以水者，誠有見也。

Whenever taking in the mountain and water, the most important part is the one that is truly effective and visible in the eyes. For dragons that are equally strong and weak, they can be used for human graves, with affection concentrated in the middle. In such cases, the surrounding hills that bow and embrace towards the grave should be taken into account, and the incoming ridge line should be matched with them. Because in such places, the coming of the dragon is still gentle, and the water returning to the hall is still low. Only by taking the middle gathering hills to receive the energy can the energy be gathered and the response be quick. For soft and gentle dragons, also known as hidden dragons, which are mostly used for earth graves, the main focus should be on the incoming water. In flat land, the entire dragon is determined by the boundary of water, so gathering water into the hall is considered as having affection. The secret of gathering energy lies in using water. The ancients said that for middle gathering places, they look at the hills, and for lower gathering places, they look at the water. This is indeed a wise observation. In general, upper gathering looks at the dragon's momentum, middle gathering looks at the hills, and lower gathering looks at the water. Each has its own focus and cannot be mixed. This is exactly where the concept of 'affection' is applied in the method of grave selection.