The upper volume eight: Mountains resemble dragons, they combine and then stop.

龍備五行之全，故山之形體象龍。龍極變化之神，故山之變換象龍。龍之體純乎陽，故山逢陽而化，遇陽而生；龍之性喜乎水，故山夾水為界，得水為住。龍之行御乎風，故山乘風則騰，藏風乃歇。龍必得巢乃棲，故山以有局有關乃聚，以無局無關為散。龍凡遇物則配，故山以有配有合而止，以無配無合而行。

The dragon possesses all five phases, so the form of a mountain is taken as the image of a dragon; the dragon is extremely changeable and mysterious, so the transformation and variation of a mountain are also taken as the image of a dragon. The dragon's essence is purely yang, so when a mountain encounters yang activities, openness, flatness, and completeness, it can change and generate; the dragon's nature prefers water, so a mountain must be flanked by water to form a boundary and can stop only with water; the dragon moves by riding the wind, so a mountain rides the wind and rushes forward, and stops only when it can contain the wind; the dragon must have a nest to rest, so a mountain must have a site and a relationship to gather energy, and if there is no site or relationship, the energy will scatter; the dragon mates when it meets compatible things, so a mountain must have a match and a union to stop, and if there is no match or union, it will continue on its way. These six sentences use the nature of the dragon to compare with the nature of a mountain, which is precisely an image of the concept of "shape stops while energy is stored."

此言論龍者必深得龍之性情，乃能得其精神血脈之所聚。此認龍氣者第一吃緊處也。幾宇宙間物理，雖各有五行，以一體而具五行者惟龍。龍之鱗為金，角，與爪為火，身為木，擺折為水，腹之黃為土。今人取天罷星亦備五行，又以辰為罷星，正以亢為金龍，正謂五行之全局也。龍能潛能見，能大能小，能升能降，山之行動，貴有起伏，有變換，正象乎龍，故以龍名。

This passage explains that to properly identify a dragon's spirit and its gathering place, one must deeply understand the nature of the dragon. This is the most critical aspect of recognizing dragon qi. Although all things in the universe have the Five Phases, only the dragon possesses all five elements in one body: its scales belong to metal, its horn and claws to fire, its body to wood, its movements of bending and stretching to water, and the yellow color beneath its belly to earth. Modern people also refer to the heavenly star "Tian Gang" as possessing all five elements, and associate the earthly branch "Chen" with the Gang star, because the mansion "Kang Su" is the golden dragon, representing a complete configuration of the Five Phases. The dragon is capable of potential and manifestation, of being large or small, of rising or descending. Mountains are also valued for their undulating forms and transformations, which resemble the dragon. Hence, the term "dragon" is used. Clearly, when discussing dragons, one must first view the mountain as a living entity, rather than merely its physical form.

夫辰肖龍，以辰居五陽之地，而龍之氣純乎陽，辰則肖之，故山之行度，遇活動開暢則為陽，乃龍變換之處，山之結穴，遇平坦圓滿則為陽，乃龍棲止之處，以其體本屬陽也。且以時序論，逢到三陽，則為驚蟄而龍動，及到四陽，則為飛龍在天，非以陽為得令之候乎！若逢夏至，以後漸及五陽，龍則藏之重淵之下矣。龍之性喜水，故山有界水，有大界水則為大界合，有小界水則為小界合。又如金魚，如蝦鬚，如蟹眼，皆以水言，正以象龍之得水為喜，得水而住也。

The Earthly Branch 辰 belongs to the dragon because 辰 is located in the area of five yang, and the dragon's energy is entirely yang. Therefore, when a mountain range encounters a place that is open and smooth, it is yang, which is where the dragon changes direction; when a mountain forms a rounded and flat area, it is also yang, which is where the dragon stops to rest—this is because the dragon's body is originally yang. Considering the seasons: when the three yang (the first lunar month, the Qian hexagram) arrives, it is the time of Awakening of Insects and the dragon becomes active; when the four yang (the second lunar month, the Dazhuang hexagram) arrives, it is the time of "a dragon in the sky," showing that yang is the time when the dragon is in command. However, after the summer solstice, yang begins to decline and yin increases, so the dragon retreats to the deep abyss. The dragon loves water, so mountains must have boundary waters: large boundary waters form large boundary unions, and small boundary waters form small boundary unions. Also, terms like "golden fish," "shrimp whisker," and "crab eye" all refer to water, symbolizing the dragon's joy at finding water and settling there. Therefore, the yin and yang of a mountain are not determined by direction but by form: open and smooth areas are yang, while steep and straight areas are yin; the size of the boundary water determines the size of the boundary union.

龍之起，必風雲從之，龍之藏，必其云散風靜，是故山之止處，亦必藏風乃為止也。龍有龍之巢穴，其巢穴必且深沈建密，乃為龍居。其在山谷，必有巖洞之深逮，其在平洋，必有江湖洲諸，為眾水所聚，淵深莫測之處，豈是洩露迫隘。故今堪輿家必取堂局之完密，四獸之俱來，有開有合，有關有鎖，正以象龍之巢穴，不得渙散而洩露也。今人論穴，只以安棺八足之所為穴，不知合龍穴砂水局面城垣而論之，乃為穴也。

When a dragon rises, there must be clouds and winds accompanying it; when a dragon hides, the clouds disperse and the winds calm. Therefore, the place where a mountain stops must be able to hold wind in order to be a true stopping point. A dragon has its own nest, and that nest must be deep and hidden, suitable for a dragon's dwelling: in mountainous areas, it must be a deep cave within a rocky mountain; in flatlands, it must be in the gathering of rivers and lakes, on islands, where the water is deep and unpredictable. How could it be a place that is exposed and narrow? Therefore, today's geomancers must select a site where the terrain is complete and secure, with the four animals—Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise—arriving together, with openings and closures, with gates and locks. This is taking the form of a dragon's nest, preventing dispersion and leakage. Nowadays, people discuss a "xue" (a burial site) only by considering the small area where the coffin is placed, but they do not realize that one must consider the entire situation, including the dragon, the xue, the surrounding hills, and the water, as well as the overall terrain and city walls. This is the true concept of a xue, and this point is most easily overlooked.

龍氣純陽，其性至淫，凡遇物之雌者則配，是其所喜則與配合，故山家於龍穴砂水皆取其配合，即是此義。今人論龍穴砂水以四件備，不知只以龍為主，今其所謂配合之意，又只是一個他來有惰於我耳。如朝案，如龍虎，只是一個開面轉腳，拱揖環抱，便是與我配合，若有一山走去，一水傾流，不我回顧，便是不配，便非真龍之住，便不可言穴矣。

The dragon's energy is purely yang, and its nature is most inclined to union. Whenever it encounters an object of the feminine type, it pairs with it, and whenever it likes something, it combines with it. Therefore, geomancers emphasize the concept of "cooperation" in the aspects of dragon, site, sand, and water. This is exactly what is meant. Modern people discuss dragon, site, sand, and water, knowing only that all four should be present, but they do not understand that everything should be based on the dragon. As for the concept of cooperation, in essence, it simply means "it is affectionate toward me." For instance, facing mountains, case mountains, the azure dragon, and the white tiger, as long as they turn their faces and feet, bow and embrace, they are considered to be cooperating with me. If a mountain goes off on its own or a stream rushes away without turning back to look at me, then it is not cooperating, and it is not the true resting place of the dragon, so there can be no true site.

辨龍生死，須分三陰三陽；辨穴生死，須識陽多陰少。

To distinguish between the life and death of a dragon, one must understand the "three yin and three yang": the three elements of metal, wood, and fire belong to yang, while the two elements of water and earth belong to yin. A dragon's movement must involve the alternation of yin and yang to show change. To distinguish between the life and death of a site, one must recognize "more yang and less yin." The site should be open and flat to allow yang to flow, and even in yin, there must be some yang present for it to be suitable for burial.

此二段乃以脈絡之陰陽而認氣為一法。吳公間星之說，以金木火為陽，水土為陰，謂之三陰三陽。行龍必陰陽互換，乃為變化，乃能生物，故以此為間星。間者，脫換變化之謂也。龍不變化，不成真龍，故必金木火得水土，水土得金木火，兩相互濟，以成胎育，方結好穴。不然則純陰不生，純陽不成，不涸澡而為香火之居，則濫溢而為蛟龍之窟矣。

This passage discusses a method of identifying qi based on the yin and yang of the meridians. Wu Jingluan's concept of "jian xing" (interchangeable stars) classifies metal, wood, and fire as yang, and water and earth as yin, collectively known as "san yin san yang" (three yins and three yangs). A dragon-like energy (long) must alternate between yin and yang to show change and thus be able to generate all things, which is why it is called "jian xing" — "jian" means interchange or transformation. A dragon that does not change cannot be a true dragon, so after metal, wood, and fire come water and earth, and after water and earth come again metal, wood, and fire. The two must balance and harmonize with each other to form a good site (xue). Otherwise, if it is purely yin or purely yang, it will not be able to produce life. It will either be dry and barren, suitable only for temples and incense altars, or have excessive water leading to a place where a dragon might dwell.

今人立穴，但於入首結作之處，如金開口，木生芽，土掛角，則為陰來陽受，或入首之脈斂而急，至入穴乃平而舒，有腦有窩，有小明堂，亦為陰來陽受，此所謂之葬口，如陽來陰受亦然。《三寶經》所謂陰少陽多得葬法，陰多陽少莫強求，何其專取陽多乎！

Nowadays, when establishing a grave site, one only looks at the place where the energy converges at the entrance: if it resembles a golden star opening, a wooden star sprouting, or a soil star with a horn, it is considered "yin coming, yang receiving." Alternatively, if the incoming energy converges and becomes tight and urgent, but at the grave site it turns into a flat and smooth area, with a brain-like formation, a depression, and a small bright hall, it is also considered "yin coming, yang receiving," which is referred to as the "gravesite entrance." Conversely, "yang coming, yin receiving" follows the same principle. The "Three Treasures Classic" states, "When yin is scarce and yang is abundant, one can apply the burial method; when yin is abundant and yang is scarce, one should not force it." Why is yang given priority in this case?

不知經云惟取乎陽，不犯乎陰，大要萬物生於陽和，死於陰肅，故穴情以陽為主，總是陽來陰受，畢竟陰中又有陽，乃可葬也。如平地之突，是陽來陰受，必突頂平坦，乃有陽氣而無煞，如突頂削尖，則是純陰有煞矣，便不可葬，只宜於突旁坦氣為陰陽交攜之所，方可受穴。前段論龍之陰陽，後論穴中陰陽，皆以陰陽而論生氣者也。

To understand the main idea of the classic texts, one must take only the yang and not violate the yin. The main point is that all things are born from the harmonious yang energy and die from the severe yin energy. Therefore, the choice of a burial site should focus on yang. Although it is said that yang comes and yin receives, it is essential that yin still contains some yang, so that burial is possible. For example, a hill on flat land is naturally yang coming and yin receiving. However, the top of the hill must be flat and smooth, in order to have yang energy without malevolent forces. If the top is sharp and pointed, then it is purely yin with malevolent forces, and burial is not suitable. Instead, one should choose a place near the hill where the energy flow is smooth and yin and yang meet. The first part discusses the yin and yang of the dragon (mountain range), and the second part discusses the yin and yang within the burial site. Both use yin and yang to discuss the life energy. It is clear that the distinction between life and death depends entirely on whether yin and yang can harmonize.

龍有變體，或為頓住勒住；穴有變格，則為墜官纂官。

Dragons have their variations: those that move slowly and then suddenly rise high, gathering true energy, are called 'stopping'; those that run wildly and suddenly break and rise again, looking back and turning as if a horse is held back, are called 'held back'. Also, graves have their variations: those where the coffin is lowered several feet to receive distant morning light, are called 'falling into the palace'; those where soil is piled to fix the grave in a flat area where many dragons converge, are called 'adding to the palace'.

此二段乃以大勢之緩急浮沈而為論氣者之變律也。凡龍之行度，如強弱相間而來，便能多結，有如枝條太長，節數太多，名為長行。金水行到十數節，是困憊無力，但一向行來，手足亦不偏枯，頭面亦不峻贈，似乎無力，不謂無體。及到立穴處，忽然頓起高山，巍然成一主星，其手足盡能轉翻扛起，則兩邊枝節皆為有力。若得左右山水湊集，朝案局、面拱注，及所去未盡之龍，又轉關有力而作水口，便是大地。

This passage discusses the gradual changes and fluctuations of qi in large-scale formations. Whenever a dragon-like terrain moves, if its strength and weakness alternate, it can form many burial sites. However, if the branches are too long and the number of joints is excessive, it is called "long movement." A dragon of metal and water type, when it travels for more than ten joints, its qi becomes exhausted and weak. But as long as its branches do not dry up and its head and face are not overly steep, even though it seems weak, it cannot be said to have no body. When it reaches the site for a burial, if suddenly a high mountain rises abruptly, becoming the main star, and its branches can all be lifted and supported by it, then the branches on both sides will also gain strength. If further supported by converging mountains on both sides, with facing mountains and case mountains embracing and looking towards the whole scene, and the remaining dragon turns effectively to form a water mouth, then it is a great site. Therefore, a long-moving dragon does not necessarily lack a burial site; the key is whether it is willing to suddenly rise at the end.

此所謂內旺之格也。忽然頓起，故為頓住，此以緩嫩而得頓起，真氣自聚，其與穴之緩不取急者同義。又如龍之行來一向狂猛，其勢飛騰，收住不得，忽然跌斷，再起星辰，婉婉有駐足之意，接下二三節，手足盡為回顧翻轉，恰如勒馬之狀，此與急中取緩之義同其為有結無疑矣。此皆龍之變態，不可不細察也。

This is what is called "internal prosperity pattern." Since it arises suddenly, it is called "sudden stop." When a gentle, weak, and soft momentum suddenly arises, the true energy naturally converges, which is the same principle as "slow does not take haste" in the methods of site selection. For example, if a dragon moves with extreme fierceness and momentum, soaring forward, but cannot control its momentum, it suddenly breaks down and rises again as a star peak, turning back with a sense of stopping, and the following two or three branches all look back and turn around, just like a horse that has been stopped by a rein. This is the same principle as "taking slow from haste." Both "sudden stop" and "reining in" are methods of gathering and releasing, aiming to let the flowing energy stop and converge. These are all variations of the dragon's movement, which must be carefully examined.

幾立穴必取陰陽沖和、神氣融洽為主，若於立穴之處界割深而蝦鬚不明，朝對遠而拱揖不密，然真氣所在，不得改移，縱穴場至高，亦須深取至一丈許，或至一文五六尺許，惟取前朝外照、雌雄交度處為深淺，此之謂乘除假借，全以外照為主也。以其墜下而按遠砂遠水，故法謂之墜宮。經曰：低藏高點納前朝，深淺得乘真氣聚。蓋如此。

When selecting a burial site, the main consideration is the balance of yin and yang and the harmonious flow of spiritual energy. If the boundary water is cut too deeply and the shrimp-vein water is not clearly visible, or if the facing mountain is too far away and the supporting hills are not closely arranged, yet the true energy is present and the location cannot be moved, then even if the burial site is very high, one must dig down to about one zhang or one and a half to one and six-tenths zhang. The depth should be determined based on the facing mountains, the outer illumination, and the meeting of the yin and yang lines. This is called "chengchu jiajie" (adjustment and borrowing), with the outer illumination being the main factor. Since this method lowers the coffin to receive the distant ridges and waters, it is called "zhui gong" in burial practices. The classic text says, "Low concealment and high point receive the front facing mountains, depth and shallowness are determined by the gathering of true energy," which describes exactly this situation.

又如諸山輻揍，於平洋有大池湖隱注之處，名天仙大會格，以諸龍會於中也。然深廣難下，須要認定氣勢，會定精神，的確何處，可收諸龍之會，可納四方之氣，乃於此立穴培土成墳。其取堂局，立向座，一從諸山之擁護朝案為憑，以其穴乃由聚會處纂定，故法謂之纂宮。經日：飢得飽而陰回，疾遇舒而陽住。蓋如此。幾此皆廖公之大作用處，亦穴法中之變體也。

For example, if there are many mountains surrounding from all sides like spokes of a wheel, and in the flat land there is a large pond or lake that quietly accumulates water, this is called the "Great Assembly Pattern." Because all the dragons gather there. However, the water surface is deep and wide, making it difficult to handle. One must determine the momentum and fix the spirit, accurately identifying where the gathering of dragons can be captured and where the qi from all directions can be collected, and then establish the tomb there and build a mound. Its hall and orientation are entirely based on the support and facing of the surrounding mountains. Since this site is determined from the gathering place, it is called "Cuan Palace" in burial methods. The classic says, "When hunger is relieved, yin returns; when illness meets ease, yang stops," which explains this principle. These are the great applications of Liao Yu, also representing a variation in the art of site selection.

星體有正有附，兼襯貼之當辨；穴情有顯有晦，形氣影之宜詳。

The stars at the beginning have both main forms and attached forms. "Jian" refers to the main star clearly accompanied by another star beside it. "Chen" refers to another object beside it serving as a supporting element. "Tie" refers to a slight appearance of the star form on the main body. These three should be clearly distinguished. The situation of the site has both obvious and subtle forms. "Xing Xue" refers to visible forms such as a hollow, hook, breast, or peak. "Qi Xue" refers to a site with energy but no visible form. "Ying Xue" refers to a site where the spiritual light is only visible in the shadow. These three layers should be carefully examined.

此言入首星辰形體不一，氣各有聚有變，不可不細認也。如今人於入首之星辰，只知五星九星合是何體，便為指籲，不知星辰多無正形。如金星到頭只是全全一個太陰太陽，有何難辨，不知一個星辰有三體之分，曰兼、日襯、曰貼。兼者如金星而轉土轉水，則為兼土兼水，又如金星而拖火拖木，則為兼火兼木。相生則吉，相剋則凶，此於本體上或左或右，或前或腰，明帶而易見者。

This refers to the fact that the forms of the initial stars vary, and their energies also differ in their concentration and transformation, so they must be carefully examined. Nowadays, people look at the initial stars and only compare them with the five planets and nine stars to determine which form they belong to, and they think they have identified them clearly. However, they do not realize that most stars do not have pure forms. For example, when a planet of metal appears, it is merely the form of Taiyin or Taiyang, which is easy to distinguish. But they do not know that a single star can have three different forms, called 'jian', 'chen', and 'tie'. 'Jian' means that, for instance, a metal star turns into the intention of earth or water, thus combining earth and water; a metal star dragging out the intention of fire or wood, thus combining fire and wood. Mutual generation brings good fortune, while mutual control brings misfortune. Such cases appear either above, to the left, to the right, or in front of or around the main body, clearly emerging and easy to see.

如貼體則於穴情處僅僅微貼一些，星象乃形之微露處，須細認乃見，如所謂氣塊之類，又如所謂湯中酥、雲中雁之類，此一體而不分者也。正謂星辰之靈光發露處，最宜體認其美惡，俱自本體論生克也。若襯與貼不同，貼不分二件，襯猶分二件也。如所稱視衣之樣，實是二物而又相依，此於依靠襯貼最為親切，其吉凶亦以生克論。論氣者須於襯之得力、貼之有情、兼之有生處精而辨之，乃能得真氣也。

As for "tie" (贴), it refers to a slight emergence of the star form at the site of the qi gathering, where the star image is only faintly visible and requires careful observation to discern. It is like the so-called "qi block" or "butter in soup" and "geese in clouds," which are integrated with the main body and cannot be separated. It is precisely where the luminous energy of the stars is revealed, and one must particularly recognize its good or bad qualities, judging them entirely based on the main body. "Chen" (衬) differs from "tie": "tie" cannot be distinguished as two separate things, while "chen" still allows for the distinction of two entities. For example, a shirt is clearly two separate items yet mutually dependent. This kind of mutual support is most intimate in terms of reliance, and both good and bad fortune are still judged by the principles of generation and overcoming. Those who discuss qi must carefully distinguish between effective chen, affectionate tie, and mutual generation, in order to grasp the true qi. "Jian" (兼) is clear, "chen" is half clear and half obscure, and "tie" is almost entirely in the subtle and indistinct. The three gradually transition from the obvious to the subtle, becoming increasingly difficult to recognize as one proceeds.

又如穴場所在，其證佐有窩鉗乳突，是形之可見者也。古人即依形葬之，所謂形葬是也。至有形而無窩鉗乳突之可證，只微微有凸有塊，又微微有塊有弦，謂之氣穴，以其有氣而無形也，古人便用氣葬之。又有本體星辰全無形亦無氣，帶飽而不開面，然真龍既到，必有真氣，乃至脫落平洋，或在田，或在坪，或在湖渚，隱隱隆隆，靈光若露，如所謂烏月沈江、其光在影之類，此即窗外月明窗內白，水邊花發水中紅之意，全於影上著精神也。

As for the location of the burial site, wherever there are depressions, clasps, swellings, or protrusions that can serve as evidence, these are visible forms, and ancient people would bury according to these forms, which is called "form burial." However, if there is a burial site but no depressions, clasps, swellings, or protrusions to rely on, and only slight elevations or blocky shapes, along with slight blocks or strings, this is called "qi hole," because it has qi but no form. Therefore, ancient people used the method of "qi burial." There is another type, where the original form of the stars has neither form nor qi, is full but not open, yet since the true dragon has arrived here, there must be true qi. Until it reaches flat land, or fields, or plains, or lakes, it appears subtly elevated, with a faint, luminous presence, like "a black moon sinking in a river, its light reflected in the water," which is similar to the meaning of "the moon shines bright outside the window, making the room white; flowers bloom by the water, their redness reflected in the water." The essence lies entirely in the shadow. This type of burial site is not sought in the actual form but in the virtual, making it the most difficult to recognize. Therefore, ancient people established another method besides form burial and qi burial.

以此古人又有影光之穴。夫氣穴無形，猶不離乎本體，乃影穴則脫本體而在影向之間。此等微茫，極精極妙，自非道眼，未易言此。今人只知葬形，蓋拘拘蝦鬚、蟹眼說耳，豈知造化之妙變化固無窮哉！

Therefore, ancient people also spoke of "shadow and light pits." Although the qi pit is formless, it is still connected to the original body; the shadow pit has already separated from the original body, existing only between the shadow and the light. This kind of subtle and indistinct phenomenon is extremely refined and profound. Without a spiritual eye, it is difficult to discuss. Nowadays, people only know about burying the form, blindly adhering to the old ideas of shrimp-vein and crab-eye, without realizing the subtlety of nature's transformations, which are endless and ever-changing.

蓋帳不開龍不窠，輪暈不覆穴不住，束咽不細氣不聚，泥丸不滿氣不充。

If the dragon does not open up the cover, there will be no nest to dwell in, and it cannot stay; if the site of the dwelling is not covered by a circle of 'wheel aura' (the Taiji circle), the dwelling cannot be settled; if the 'binding throat' at the entrance is not extremely narrow, the qi cannot be gathered; if the 'mud sphere' (the transformed brain) at the site of the formation is not full and smooth, the qi will not be sufficient. These four sentences explain that both the dragon and the dwelling have specific places where true qi condenses, and none can be missing.

此言龍穴各有真氣凝結之處所，必不可少者。今人但見山勢所來，便以為龍，不知有龍之蟠，則有龍之巢，必須有帳有蓋，成得一個勢帳，而龍乃止。且龍一經蓋帳，則一向直來狂奔之氣，得此而開肩展翅，暢朗舒徐，煞氣盡脫，生氣自融，乃可結穴。若非蓋帳之龍，不為純陰，必為孤露，自然不結，縱結亦不大也。

This refers to the fact that both the dragon and the site have true qi凝聚 points, which are essential. Modern people merely see mountain trends coming together and take it as a dragon, but they do not realize that if there is a dragon's presence, there must also be a dragon's nest. There must be a canopy and a cover, forming a complete "canopy formation," so that the dragon will stop. Moreover, once the dragon opens the canopy, the straight and wild qi that was rushing forward can spread its shoulders and wings, becoming open and smooth, completely eliminating evil qi and allowing life qi to naturally merge, thus forming a site. If it is not a dragon that opens the canopy, and it is not purely yin, then it must be isolated and exposed, naturally unable to form a site; even if it does form one, it will not be large. Therefore, the canopy is the first evidence of the dragon stopping and qi accumulating.

輪暈之說何盼乎？以穴場之所，上有橫紋細路。圓而且彎，若車之輪，然則陰氣不沖，陽氣自暢，昔人所謂穴有三輪，其貴無倫是也。暈即日之暈，有其形，無其形，圓而不缺，滿而不傾，今人所稱太極圈是也，以此認氣，則必不犯乎陰，而穴乃真矣。

The concept of "wheel and halo" should be understood in this way: on the site of a q穴, there are horizontal fine lines that are round and curved, resembling a wheel. With this feature, yin energy does not interfere, and yang energy flows naturally. The ancients said, "A q穴 has three wheels, its value is unparalleled," referring to this. A "halo" is like the halo around the sun, appearing as if it has form yet is almost formless, round without being broken, full without spilling over, which is what modern people call the "taiji circle." By recognizing the energy through this, one will certainly avoid yin energy, and the q穴 is truly valid. The "wheel" refers to the edge of the horizontal lines, while the "halo" refers to the circular glow. One is tangible, the other is nearly intangible; both are traces of true energy covering the q穴.

夫結咽之說，乃入首束氣之處，如人之喉然。昔人所謂結花結蒂，又譬之吹管者，眾竅齊開，必不成響，惟閉眾孔而放一孔，則可中律而響音乃成，此善喻也。是故龍之結束氣處不可不細。蓋氣不貴聚不能發散，必須束之至細。則氣方聚而穴可結，乃至結穴之處，則又要充滿光潤，如孩兒頭，然必其泥丸精髓滿足，而後頭面之間氣乃充溢，其色乃華，若有一缺陷薄削，則必枯稿，而不可穴矣。於此氣脈入首結作之處，最為緊要，不可不細認者。

As for the concept of 「结咽」, it refers to the place where the qi converges at the beginning of the dragon line, resembling the human throat. Former scholars spoke of 「结花结蒂」, comparing it to blowing a pipe: if all the holes on the pipe are open at the same time, it cannot produce sound; only when all the holes are closed except one can it conform to the musical scale and produce sound—this analogy is very apt. Therefore, the place where the dragon line converges its qi must be carefully examined. Qi cannot spread out unless it first gathers, and it must be tightly bound to be retained, allowing the site to form a proper qi convergence. When reaching the site of convergence, it must be full and smooth, like the top of a child's head: the essence in the brain must be abundant, allowing the qi to fill the area between the head and face, resulting in a moist and radiant appearance. If there is any deficiency or thinness in a particular area, it will appear dry and withered, and thus cannot be considered a suitable site. The section where the qi converges at the beginning of the dragon line is especially critical and must be carefully identified. In the end, the four aspects of帐, 轮晕, 束咽, and 泥丸 are merely four manifestations of the same life qi on the dragon line and at the site.

五星不離水土體，九星常帶輔弼隨。土星不作倚，五星皆有撞，火木不可益，水土豈能粘。

The convergence of the Five Stars (Metal, Wood, Water, Fire, Earth) always relates to water and earth formations—smooth and round areas represent earth (generating the brain), and areas where boundaries meet represent water (shrimp whiskers, crab eyes). Among the nine stars, the Assistant Star and the Attendant Star often accompany the other seven stars. As for burial methods: the Earth Star should not be used with "leaning," but all five stars can be used with "collision." The Fire and Wood Stars should not be used with "covering," and the Water and Earth Stars certainly cannot be used with "adhesion." This refers to the application of burial methods according to the overall and individual forms of the stars, in order to capture life qi.

此二段乃認星辰之總體分體而葬，以乘氣為一法。夫宇宙間無水不生，無土不成，龍非此不成龍，穴非此不成穴，故凡龍脈入首五星雖各有體，而要之水土必不可無。古人云：或結乳，或結鉗，且要從頭頂蓋圓。凡圓平處即是土體，所謂化生腦是也。又云：不管從頭來不來，只要金魚水蔭腮。幾水界合處便是水體，所謂蝦鬚、蟹眼是也。

These two passages discuss the determination of burial methods based on the overall and differentiated aspects of stars. They are a method of riding the qi. In the universe, without water there can be no life, and without earth there can be no formation; a dragon without water and earth cannot become a dragon, and a site without water and earth cannot become a site. Therefore, when the dragon pulse enters the beginning, although the five stars each have their own form, ultimately water and earth are indispensable. Ancients said, "It may form a nipple or a clamp, but it must cover the top roundly"—any flat and round place is the earth body, which is called "huashengnao" (the transformed brain). They also said, "Regardless of whether it comes from the head or not, as long as there is golden fish water shading the cheek"—any place where water meets is the water body, which is called "xiaxu" (crab eye) and "xieyan" (shrimp whisker).

如輔兩二星亦是水土之義。蓋輔星屬金，弱星屬水，在九星中隱而不見，常隨七星之左右，故凡立穴不拘食巨武，勁頭須要輔為之。蓋兩為之承，所謂來金相水，正是此意。此是星辰之總體化合處，最當體認者也。

For example, the two stars in the nine stars, Fu Xing and Bi Xing, also represent water and earth: Fu Xing belongs to metal, and Bi Xing belongs to water. These two stars are hidden among the other seven stars and usually accompany them on either side. Therefore, when establishing a site, regardless of whether it is governed by Tan Wang, Ju Men, or Wu Qu, at the end it must always have Fu Xing to cover and Bi Xing to support. The phrase "come with metal to meet water" precisely expresses this meaning. This is where the overall combination of stars occurs, and it is most important to carefully recognize and understand it.

又如葬法中曰：蓋粘倚撞，今人只相剛柔緩急之勢而施之，便為的當，不知古人作則用星，仍要於星體上體認，如土葬其飢，豈可脫而粘，水葬其湧，豈可緩而粘，土星倚葬則崩，木星蓋腦則破，火星當峰則烈，一或犯此，不為關煞，則為脫氣，此於星辰之分體處各有真機也。

For example, the four terms "cover, adhere, lean, and collide" mentioned in burial methods, modern people only apply them according to the hardness, softness, speed, and slowness of mountain shapes, thinking it appropriate. But they do not realize that ancient methods were based on the forms of stars. Therefore, one must still recognize them according to the forms of the stars: for earth bodies, burial should be done in full and flat places, how can "adhere" be used separately? For water bodies, burial should be done where the water rises, how can "adhere" be used slowly? If earth stars are buried by leaning, they will collapse; if wood stars are buried with covering on the top, they will be damaged; if fire stars are buried directly at the peak, they will be too hot. Once these are violated, one will either meet with bad luck or lose the vital energy flow. This is the true principle of each star's form.

坐定坐旺坐煞，是謂坐法；全胎保胎破胎，是為作法。

"Zudeng" refers to sitting in a level place to avoid the harmful effects of anger and urgency, "Zuwang" means sitting in the prosperous and strong position of a gentle dragon, and "Zusha" means the site is exactly at a place where the energy is fully mature or where metal and fire meet, so one can only ride on the harmful energy to take advantage. These three are called "Zufa" (sitting methods). "Quantai," "Baotai," and "Pota" are three types called "Zufa" (making methods). "Zufa" determines where the site is located, while "Zufa" determines how to cut and shape when making the site.

此條特語坐穴之法。何謂坐壽？如今強急之能，其氣正怒，怒不可犯，則於坦表之處看其四應，可以穴則穴。昔人所謂脫煞坐宕是也。何謂坐旺？如今平鋪緩嫩之龍，其氣正弱，弱不習一乘，當於旺相處乘之，此是葬法。如蘇湖一帶，凡見岡脊堆阜起處，即為村墳墓，亦是坐旺之法也。

This passage specifically discusses the method of selecting a site for a burial mound. What is meant by "sitting firmly"? For instance, if a dragon line is strong, rapid, and fierce, its energy is in a state of intense anger, which should not be provoked. In such a case, one should look for a flat area where the surrounding terrain responds harmoniously, and if a suitable site is found, one should immediately establish the burial mound there. This is what the ancients referred to as "escaping the evil influence and sitting firmly." What is meant by "sitting on the prosperous and strong"? For example, if the dragon line is gentle, weak, and soft, its energy is declining and weak, unable to support or sustain. In such a case, one should choose a place where the energy is strong and prosperous to take advantage of it. This is another method of burial. For instance, in areas such as Suzhou and Huzhou, whenever a ridge or hill rises prominently, villages and tombs are established there, which is precisely the method of sitting on the prosperous and strong.

何謂坐煞？有如金以剛飽為煞，而剛飽之上下又無穴情，只得從剛處開金取水而坐之。又如金以火為煞，而穴情又在金火相交之處，只得挨金剪火，劈火嘴而騎之，即如騎形之法是也。何謂全胎？如龍卸平洋，則煞氣盡脫，至入首之處，如印拿金盆之穴，又屬純陽，則用客堆培成坡，即古開井怕見土之法，是謂全胎。

What is "sitting on a煞"? For example, if the golden star is considered a煞 due to its hardness and fullness, and there is no suitable site for a grave in the hard and full area, then one must dig into the hard place to take water and sit there. Another example is when the golden star is considered a煞 due to fire, and the site is exactly where gold and fire meet, then one must cut the fire and split the fire mouth along the gold body and sit on it, which is called "riding the form." What is "full embryo"? For example, when the dragon descends into a flat area and the evil qi has already been removed, and at the entrance of the site, the form is like "seal" or "golden basin," which is purely yang, then one uses guest soil to build a slope, which is the method of "opening a well and fearing to see soil" used by ancient people. This is called "full embryo."

何謂保胎？如金珠嵌花答之類，半吞半吐而乘之，珠從旁入，花從正入，一廣分之氣，只取其四，是謂保胎。何謂破胎？如今頑金孤裡之類，陰氣居多，不大開深取水而成陽穴，則不可下，是謂破胎。全胎如梧桐子之結於葉上，輕浮而胎全露也；保胎如連子之藏於逢房，微露而大半合胎中；破胎如栗子之包於刺包，胡桃肉之藏於堅殼，必破胎而出，乃得髓體也。

What is called "protecting the embryo" (保胎)? For example, if a gold jewel is embedded in the flower's stamen, it is taken in a way that is half swallowed and half exhaled — the shape of the jewel enters from the side, and the shape of the flower enters from the front. A broad and expansive energy takes only a small portion of it. This is called protecting the embryo. What is called "breaking the embryo" (破胎)? For example, if there is a hard metal body or a solitary star body, with more yin energy, if one does not greatly open and deeply extract it to form a yang grave, it cannot be buried. This is called breaking the embryo. A complete embryo is like a walnut seed attached to a leaf, light and floating, with the embryo fully exposed; protecting the embryo is like a lotus seed hidden in the lotus pod, slightly exposed but mostly still enclosed within the embryo; breaking the embryo is like a chestnut enclosed in a spiky shell or a walnut's flesh hidden in a hard shell, which must be broken open to extract it, in order to obtain the inner essence.

挨生旁氣，成為脫殼借胎，或為子投母腹；脫煞連生，或為借母養子，或為以子救母。

By following the life qi to take the qi from the adjacent area, some cases become "shedding the shell to borrow a new body" — shedding the isolated and hard shell to take water and borrow another body; others become "child entering the mother's abdomen" — wood is buried in a place with flowing water, and water is buried in a place as solid as gold. Removing the evil qi and connecting with the life qi, some cases become "borrowing the mother to nurture the child" — wood with metal, breaking the metal to take water to benefit the wood; others become "using the child to save the mother" — metal with fire, opening a water hole to control the fire. These four methods are all practical applications of following the qi and transforming evil qi into life qi.

此為乘氣中挨生化煞之妙用也。何謂脫殼借胎？即九星論，如天罷乃孤罡，何以成胎？必開孤取水，則受氣斯脫，而水乃成胎，放謂之脫殼借胎也。何謂投母腹？如木星而帶蕩，水星而帶金，則原有胎育而子可投，故木不葬木，而莽木之搖盪有水處，水不葬水，而葬水之堅實如金處，非謂子投母腹乎I

This refers to the subtle application of the principle of receiving and transforming vital energies. What is meant by "shedding the shell and borrowing a new womb"? In terms of the nine stars, for example, the Heavenly Gang is a solitary and rigid star; how can it form a womb? It must open the solitary to receive water, shedding the rigid energy, and allowing water to form a new womb, hence called shedding the shell and borrowing a new womb. What is meant by "the child entering the mother's womb"? For instance, if the wood star is accompanied by the intention of a fluctuating water, or the water star is accompanied by the intention of a firm metal, they originally have the ability to nurture a child, so the child can enter. Therefore, the body of wood is not buried on wood, but on a place where wood is fluctuating with water; the body of water is not buried on water, but on a place where water is firm like metal—this is not precisely the concept of the child entering the mother's womb?

何謂借母養子？即以五星論，如木體帶金者，必破金取水以蔭木，是木受病不能養其子，而特借取水穴以蔭之，所謂借母養子也。何謂以子救母？如金體而帶火者，必於金火相間之處，大開水穴以制之，昔人有取水鎮火之法，正謂此耳。

What is called "borrowing a mother to nourish a child"? In terms of the Five Elements, if the wood element is accompanied by the metal element, one must break the metal element and take water to nourish the wood. This is because the wood itself is sick and cannot nourish its child, so it specially borrows a water pit to protect it. This is called borrowing a mother to nourish a child. What is called "using the child to save the mother"? If the metal element is accompanied by the fire element, one must open a water pit in the area where metal and fire meet to control the fire. The ancients had the method of "taking water to suppress fire," which refers exactly to this principle.

夫金母遇火難而得水之為子者，且解且制，則煞不為我害而可化為權，又合作用中留煞為官之說矣。此非謂煞不必去也，以能剪鏟刑煞而制之，測在前可作官星，在左右便可作暖氣耳。夫造化無全功，安得星辰盡是純粹，只要曉得超生而避死，蛻煞而逢生，乃為裁成造化之殊功也。

Gold is the mother and encounters fire trouble; with the Water branch 'Zi' coming to both relieve and control it, the harmful influence is no longer harmful but can be transformed into power, which aligns with the concept of 'retaining the harmful as official power'. This does not mean that the harmful influence should not be removed, but rather that after cutting off and restraining the harmful influence, if it appears before the site, it can function as 'official star', and if it appears on the sides, it can function as 'celestial energy'. Nature does not have perfect functions, how could the stars all be pure? As long as one understands to seek beneficial influences and avoid harmful ones, to transform harmful influences into beneficial ones, that is the special skill of utilizing nature's forces. Therefore, those who are good at using such influences do not fear the presence of harmful ones, but fear not knowing how to use them.

脫龍就局納前朝，只為半偽半真；撩山劈硬處平基，只畏直來直受。

To adjust the approach and adapt to the current terrain, taking in the preceding mountain ranges in front, is because the incoming ridge is half real and half fake—the facing mountain is genuine, but the coming ridge is mixed and impure. To remove the soil, cut through the hard ridge, and retreat to form a flat base is because the concern is precisely about 'straight approach and direct reception'—the ridge is dark and hard, coming straight and forcefully, with excessive malevolent energy. The first sentence discusses the choice between advancing, retreating, and accommodating, while the second sentence explains the method of cutting and avoiding malevolent energy.

此以前朝後勢而為乘氣中之進退消納，亦一法也。凡葬貴棺不離脈，而此之脫龍就局者，乃入首之脈，駁雜不純，直到一二節上乃為真脈，而前朝卻可取，是朝真而入首之脈非真也，如必直頂其脈，則初年不利，當於穴中放出棺二三尺，大作堆金以納前朝，且受水法之吉，以發初年為是。

This discusses the relationship between the preceding facing mountains and the subsequent coming trends, explaining the principles of advancing and retreating within the flow of qi. It is another method. When burying a body, it is important that the coffin does not leave the qi line. However, the concept of "escaping the dragon to form the site" applies when the initial qi line is mixed and not pure, and only in the last one or two sections does the true qi line appear. In such cases, the preceding facing mountains can still be effectively used. This is because the facing mountains are true while the initial qi line is not. If one insists on burying directly along that qi line, it will be unfavorable in the early years. Therefore, the coffin should be placed two or three feet outside the site, with a large amount of earth piled up to receive the benefits of the facing mountains, thus also benefiting from the water pattern, allowing prosperity to manifest early on.

凡葬貴氣不脫脈，而此盲撩山劈硬、退出平基以為穴者，乃入首之脈陰來直硬則煞重。又如子龍作午向，謂之子午淋頭煞，則葬之必凶，故須撩山劈硬以作平基，將棺退出平基立穴，則無關煞沖棺之禍。或穴從兩邊微斜，又或上砌虛擴，下葬真棺，庶可避煞，乃為直來直受之作法也。古人有形葬，有法葬，夫順其穴之生成而葬者為形葬，或劈削或堆培而葬者為法葬，此皆古人作用之妙處，不可不理會也。

When burying the dead, it is especially important that the energy does not break away from the main ridge. Here, the method of "scraping the mountain and cutting through the hard ridge, then forming a flat base" is used to create the grave site, because the incoming ridge is of yin nature and comes straight and hard, carrying heavy evil energy. For example, if a dragon comes from the direction of Zi and the grave is oriented towards Wu, it is called "Zi-Wu head-drenching evil," and such a burial will certainly bring misfortune. Therefore, one must remove the mountain soil, cut through the hard ridge, and create a flat base, then place the coffin on this flat base to form the grave, thus avoiding the danger of evil forces hitting the coffin. Alternatively, the grave site can be slightly sloped from both sides, or the upper part can be built as a hollow space while the lower part is where the real coffin is placed, which can also avoid evil influences. This is the method used to deal with "straight incoming and direct reception." Ancient people had both "form burial" and "method burial": burying according to the natural formation of the site is called form burial, while cutting or building up the site before burial is called method burial. These are the ingenious methods used by ancient people, which should not be overlooked.

平洋之氣，嘗舒嘗散，須要湯中浮酥；山壟之氣，嘗急嘗斂，當看水面蟠蛇。

On flat and open land, the qi tends to be expansive and easily dispersed, so one should look for a place that rises slightly, like a piece of melted butter floating on hot soup, subtly and gently gathered. On mountain ridges, the qi tends to be quick and convergent, so one should observe a place that winds around, like a snake moving on water, lively yet not dead, coiling without being straight or rigid. This is how one recognizes the subtle indications of qi gathering and dispersing, moving slowly or quickly within the site.

此以氣之聚散緩急而認穴之微茫。《葬書》中所云葬乘生氣者，正在於此。夫平洋之地，陽勝乎陰，故以斂而聚為有氣，如所云：“隱隱隆隆，穴在其中”之說，須要體認。蓋所謂隆隆者，正謂隱隱之中而有此豐露之象，古人取象於如酥在湯，艮有見也。《葬書》云吉氣所起，起即隆隆之謂、酥在湯之謂也。不然則亦鋪氈展席，散漫無收而已，何謂穴乎！

This refers to identifying the subtle aspects of a site based on the gathering, dispersing, slow or rapid movement of qi. The "burial in accordance with life qi" mentioned in the "Book of Burial" precisely applies here. In flat land where yang is stronger than yin, one should regard convergence and gathering as indicative of the presence of qi, as expressed by the saying "subtle and prominent, the site lies in the middle." One must carefully discern this. The term "prominent" refers to a slight richness and visibility amidst obscurity; ancient people compared it to "melted butter floating on soup," which is indeed insightful. The "arising" mentioned in the "Book of Burial" as "the origin of auspicious qi" refers precisely to this prominent appearance, like butter floating on soup. If not so, it would be like spreading a carpet or mat, scattered and without gathering, how could it be called a site? The difficulty in identifying a site in flat land lies precisely in this slight prominence.

至如山壟之勢，陰勝乎陽，不嫌脈之不到，而嫌氣之不和，所以多煞，故須結穴之所圓融平坦，不險不迫，有如水面播蛇之狀，活而不死，靜而不動，盤旋而無直硬，渾渾一個太極之圈，則形舒氣和而煞盡脫矣。古人所謂山壟之龍，葬氣不葬形者，正謂此意，此認穴之秘訣也。

As for the form of mountain ridges, where yin prevails over yang, it is not afraid that the qi line does not reach its end, but rather that the qi is not smooth and harmonious. Therefore, such places often carry a sharp and harmful energy. Hence, the chosen site for a burial should be round and flat, neither steep nor oppressive, resembling a snake coiling on the water's surface: alive yet not dead, still yet not moving, winding and turning without being straight or rigid, forming naturally a complete circle like the Taiji symbol. In this way, the form is relaxed and the qi is harmonious, and the harmful energy is completely dispelled. The ancients said, "For mountain ridges, we bury the qi rather than the form," which exactly expresses this idea. This is the secret of identifying the right burial site. Clearly, in flat land, we must seek convergence among the scattered features; in mountain ridges, we must seek harmony amidst abrupt convergence: one is seeing presence from absence, the other is seeing softness from hardness.