The Essential Meaning of the Numinous City, Volume II, Chapter on Principle and Qi

地無精氣，以星光為精氣；地無吉凶，以星氣為吉凶。

The earth itself does not possess the vital energy of light; its vital energy comes from the starlight above. The earth itself has no inherent fortune or misfortune; its fortune or misfortune depends on the corresponding star energy. This is the fundamental principle of the section on "reason and energy" in the lower volume: the form is on the earth, but the vital energy comes from the heavens. When divining the earth, if one does not connect it with the star energy in the heavens, one is merely looking at a piece of dead soil.

夫今之論堪輿家者，類以形體為體，天星為用，甚至以形體為實，天星為虛，而竟置星學於不講，豈知宇宙間精光在天，體魄在地，卜地而不及天星，則體魄止死塊耳。蓋下之河嶽，即上之天辰，原非二物。如天東有蒼龍，在九天謂之蒼天，其下即為東嶽，北有玄武為玄天，其下即為北嶽；南有朱雀謂之炎天，其下即為南嶽；西有白虎謂之昊天，其下即為西嶽；中有北極謂之鈞天，其下即為中嶽。

Today, those who talk about feng shui mostly regard form as "body" and celestial stars as "function," even considering form as real and celestial stars as imaginary, completely neglecting the study of star lore. They do not realize that in the universe, the refined light exists in the heavens, while the physical form exists on the earth; if one only examines the earth without considering the celestial stars, then the physical form is merely a piece of dead soil. The mountains and rivers on the earth correspond to the stars in the sky; they are not two separate things. For example, in the east of the sky there is the Azure Dragon, called "Celestial Azure," and below it is the Eastern Mountain; in the north there is the Black Tortoise, called "Celestial Black," and below it is the Northern Mountain; in the south there is the Vermilion Bird, called "Celestial Heat," and below it is the Southern Mountain; in the west there is the White Tiger, called "Celestial Vastness," and below it is the Western Mountain; in the center there is the North Pole, called "Celestial Balance," and below it is the Central Mountain.

又如上有天河天漢，而下即有長江大河；上有三垣九野，而下即有垣局以域王城，有分土以域九州；上有十二次舍三百六十五度，而下即有十二支辰分限。又如人之生也，頭頂圓而象乎天，趾履地而肖乎方，手足象四裔，腹心象中土，兩昨象日月，遊行運動象四時。又如一物一器之類，任地所有，皆天之所為，豈有天光地德而不相蒙者哉！乃若星家若稗若甘之所占，其於災祥有符契券，地氣所鍾，其吉其凶有不與天通乎？

For example, if there are the Milky Way and the Celestial River in the heavens, there are the Yangtze River and the Yellow River on earth; if there are the Three Enclosures and Nine Wilds in the heavens, there are enclosures on earth to demarcate the royal city and divisions of land to define the Nine Provinces; if there are the twelve mansions and three hundred and sixty-five degrees in the heavens, there are the twelve earthly branches on earth to mark the boundaries. Similarly, when a person is born, the head is round and corresponds to the heavens, the feet touch the earth and correspond to the square, the hands and feet resemble the four directions, the abdomen and heart correspond to the central earth, the two eyes correspond to the sun and moon, and movement corresponds to the four seasons. Furthermore, all things and objects on earth are created by heaven; how could there be a reason for heaven's light and earth's virtue not to be connected? As for the star scholars like Shi Shen and Gan De, their predictions regarding calamities, portents, and auspicious signs are like matching seals; then how could the areas where the earth's qi gathers not be connected with heaven in terms of fortune and misfortune?

是故古人有云：神仙之地，多發天門。以乾為天，而且氣為純陽也。帝王之地，多起金龍，以角亢首二十八宿，且天角帝席所在，又以乾陽到此，正在九五之宮也。後紀之地多從地戶，龍飛鳳舞，乃在乾巽之交也。翰苑文章之客，類多太乙天乙，以兩貴人為天司文章之府也。臺輔宰執之器，類多離壬，以三臺在離，最近太微，四輔在壬，最近紫微，皆在帝座之左右也。

Therefore, ancient people said that the land of immortals often arises from the "Heavenly Gate," because Qian represents Heaven, and the energy of Qian is pure yang. The land of emperors often originates from the "Golden Dragon," because the constellations Jiao and Kang are the first among the Twenty-Eight Mansions, and they are located at the heavenly horn and imperial seat. Moreover, the yang energy of Qian reaches here, which is exactly the Nine in the Fifth position. The land for empresses often comes from the "Earthly Gate," where the dragon soars and the phoenix dances, precisely at the intersection of Qian and Xun. Those who achieve fame in the Hanlin Academy through literature often correspond to the stars Taiyi and Tianyi, because these two noblemen are the offices in heaven that govern literary affairs. Those who reach high positions such as the Grand Council and ministers often correspond to the Li direction and the Ren direction, because the star SanTai is in Li, closest to the Taimei Enclosure; the star Sifu is in Ren, closest to the Ziwu Enclosure, both located on the left and right of the imperial throne. The distinctions of high and low on earth originally come from the distribution of the star positions in heaven.

忠艮仙聖之風，唯良為多，以艮宮一星，最為明赤，其光異常，故異人異氣多產於此地也。又如將帥邊臣，武奔悍卒，多產於婁金度，以婁金為煞，而且魁罷所陸也。神壇古剎，寡宿孤神，多出於井鬼度，以鬼金為暗，而且太陰所棲也。又如太陽在午，而諸凶俱不敢臨，有君之象，以故建都立郡，一皆向離而居，蓋象天星焉。他如諸星各各有主，而各各有應，豈曰渺茫乎哉！

A spirit of loyalty, integrity, purity, and saintly virtue is most commonly found in the direction of Gen. This is because the Gen palace has a star that is exceptionally bright and red, with an unusual glow, so extraordinary people and unusual energies are often born in this direction. Similarly, generals, military officials, and soldiers known for their bravery and fierce combat are mostly found in the degrees of Lou Jin mansion, since Lou Jin governs calamity, and it is also where Tiankui and Tian Gang are located. Divine temples, ancient monasteries, and solitary deities are mostly found in the degrees of Jing Su and Gui Su mansions, because Gui Jin governs darkness and is also the dwelling place of Taiyin. For example, the Sun Star resides in the Wu position, where all evil stars dare not approach, symbolizing a sovereign ruling over the world. Therefore, capitals and prefectures are all built facing the Li direction, taking their form from the celestial stars. Other stars also each have their own governing aspects and corresponding influences. How can one say they are baseless and indistinct?

故《葬書》中雲乘生氣者，人但知認有形之生氣，而不知認無形之生氣，正在天光下臨、地德上載之二語也。楊氏看行龍多用斗樞之九星，如貧狼、巨門云云，以斗構居中而運方，故行龍取象馬。廖氏看入首則用流行之七政，如太陰、太陽云云，以七政運行有常有變，而吉凶最切，故人首致詳焉。其法一準諸天星，非臆見也。

Therefore, the "Book of Burial" says, "Burial should follow the life qi." People only know how to recognize the visible life qi, but they do not know they should also recognize the invisible life qi, and that invisible life qi is contained in the two phrases, "Heavenly light descends and earthly virtue ascends." Yang Yunsong often used the nine stars of the Big Dipper's pivot when examining the dragon-like terrain, such as Tanniang and Julu, because the handle of the Big Dipper is in the center and moves in all directions, so the dragon-like terrain takes its form from it. Liao Yu examined the beginning of the terrain using the seven celestial bodies in motion, such as Taiyin and Taiyang, because the movement of the seven celestial bodies has regularity and change, and their relationship with fortune and misfortune is most intimate. Therefore, they paid special attention to the beginning of the terrain. Their methods all took the heavenly stars as the standard, and were not based on arbitrary assumptions.

用先天以統龍，當詳明於四龍天星；用後天以佈局，尤宜審乎三盤卦例。

Using the Earlier Heaven Trigrams to govern the Dragon Vein, one must understand the 'Four Dragons Heavenly Stars': among the Earlier Heaven Trigrams, only the Qian, Dui, Zhen, and Xun Trigrams have yin and yang lines that match in upper and lower positions, allowing for generative potential. These correspond to the Heavenly Stars: Qian represents the Greedy Wolf, Dui represents the Martial Curve, Xun represents the Great Gate, and Zhen represents the Integrity and Rectitude. Using the Later Heaven Trigrams to arrange the layout, one must examine the 'Three Plates Trigram Examples': each of the Heaven Plate, Earth Plate, and Human Plate uses the four auspicious stars and three marvels, along with the Nobleman,禄 and 马 to determine the auspiciousness and inauspiciousness of directions. The former is used to determine the Dragon Vein, while the latter is used to determine the overall layout.

此二段以先天後天為定龍定穴之綱領，乃乘氣中第一務也。大抵先天分位，乾南坤北，離東坎西，震巽艮兌居四隅，乃陰陽對待之體。然乾坤雖云天地定位，實為陰陽之老；坎離雖云水火不相射，亦為陰陽之極。以四分上下二又皆純陰純陽，無化氣也。唯艮兌震巽四身上下二艾皆陰陽相配，乃合沖和之象，有化生之機，且以地法翻勢配合天星，則民為食狼，兌為武曲，巽為巨門，震為廉貞，經以貪巨武為三吉，又云：大地若無廉作祖，為官也不至三公，曾文遍所云龍看地起祖，有降勢，有入路，有出面，有氣健而形吉，有脈息而枝分，大要不出四龍天星之外，正謂此也。

These two passages use the concepts of theEarlier Heaven (primordial) and Later Heaven (later heaven) as the main principles for determining the dragon's origin and the site of a dwelling, which is the most important aspect of capturing the qi. Generally, the positions of the 先天 are: Qian (Heaven) in the south, Kun (Earth) in the north, Li (Fire) in the east, and Kan (Water) in the west, with Zhen (Thunder), Xun (Wind), Gen (Mountain), and Dui (Lake) located in the four corners. This represents the fundamental principle of yin and yang in opposition. However, although Qian and Kun are said to "position heaven and earth," they are actually the extremes of yin and yang; similarly, although Kan and Li are said to "water and fire not opposing each other," they are also the extremes of yin and yang—these four trigrams have both upper and lower lines that are entirely yin or entirely yang, and thus have no transformative qi. Only the four trigrams Zhen, Xun, Gen, and Dui have both upper and lower lines that are yin and yang in harmony, thus conforming to the harmonious image and having the potential for transformation. By combining the principles of the 地法翻卦 (earth method of turning trigrams) with the celestial stars, Zhen corresponds to Lianzhen (Honesty), Xun to Jumen (Great Gate), Dui to Wuge (Martial Virtue), and Zhen to Guanwu (Greed Wolf). The classic texts consider Lianzhen, Jumen, and Wuge as the "three good stars," and also say, "If a great land lacks Lianzhen as its ancestor, one will not reach the rank of a minister of the third rank." Zeng Wenchan said that when observing the dragon, one should look at its origin, its descending trend, its entrance, its outward appearance, its strong qi and favorable form, and its pulse and branches. In essence, all these points are within the scope of the "four dragons and celestial stars." This is exactly what he meant. Clearly, the 先天八卦 here is not used to determine directions, but rather to distinguish which trigram's qi can be transformed and which cannot.

龍歌中云：二十四山艮兌亥，此是乾坤正龍格，艮亥江南奇，江北宜西兌，庚辛丙丁是天干，尋得真龍實為最，震巽二撲看東西，百里之間妙相會，陽貴離與壬，陰貴艮箕兌。此於四龍之外，而又取乎亥，又取庚辛丙丁，又取離與壬者，何也？從天星也。

The Dragon Song says: "Among the twenty-four mountains, the mountain of Gen, Dui, and Hai belong to the Dragon pattern of Qian and Kun; Gen and Hai are extraordinary in Jiangnan, while Jiangbei prefers Dui to the west; Geng, Xin, Bing, and Ding are the heavenly stems; finding the true dragon is most important; the trigrams Zhen and Xun indicate east and west, and within a hundred li, their subtle correspondences are harmonious; the yang noble is Li and Ren, while the yin noble is Gen, Ji, and Dui." Here, in addition to the four dragons, Hai is taken, as well as Geng, Xin, Bing, and Ding, and Li and Ren are also taken. This is because they are derived from the celestial stars. It is evident that the "four dragons" form the main framework, while the other positions are supplementary derivations from the celestial stars.

艮兌巽一為天市垣，一為太微垣，一為少微，亦列垣局，所以為貴，況亥為紫微垣，位居北極之草，尤垣局中之最貴者乎！乃庚辛丙丁之亦貴者，則以艮納丙而稱食狼，巽納辛而稱巨門，兌納丁而稱武曲，震納庚而稱廉貞也。夫離與壬何足貴乎？以離居正陽之位，諸星到此，俱為拱狀，實擅其尊。如壬與亥同宮，最近微垣，亦為最貴。又如巳為紫微垣之對宮，稱帝座之明堂，今人以辛丙丁合艮兌巽而稱六秀，又以亥巳六秀稱八貴，又以離壬而稱陽六秀之首吉，皆從天星也。昔所謂統龍法者，推而行之，大義實不外女。

The trigrams Gen, Dui, and Xun correspond to one of the celestial palaces, the Tian Shi Yuan, another the Tai Wei Yuan, and the third the Shao Wei, all of which are considered palace structures, hence regarded as noble. Moreover, the亥 position corresponds to the Zi Wei Yuan, located beneath the North Pole, making it the most esteemed among the palace structures. As for the directions of Geng, Xin, Bing, and Ding, they are also considered noble because the Gen trigram accepts Bing and is called Tan Lang, the Xun trigram accepts Xin and is called Ju Men, the Dui trigram accepts Ding and is called Wu Qu, and the Zhen trigram accepts Geng and is called Lian Zhen. Then why is the Li trigram and the Ren considered noble? Because the Li trigram occupies the central position of Yang, with all the stars surrounding it in a protective formation, thus holding supreme status. The Ren direction shares the same palace with亥, being closest to the Zi Wei Yuan, hence also considered the most noble. For example, the巳 position is the opposite palace of the Zi Wei Yuan, known as the Ming Tang of the Imperial Seat. Modern people combine Xin, Bing, Ding with the trigrams Gen, Dui, and Xun to form the "Six Auspicious" and add the亥 and巳 to these to form the "Eight Noble Directions." They also regard the Li trigram and Ren as the most auspicious among the Yang Six Auspicious, all based on celestial stars. The ancient concept of "Tong Long Fa" essentially derives from these principles. Clearly, the determination of the dragon's direction in theEarlier Heaven system ultimately depends on the celestial palace structures and star mansions to judge the nobility on the ground.

夫後天之勢，乃分陰分陽之義，從乾至坎至艮至震，皆為陽，列於東北，從巽至離至坤至兌皆為陰，列於西南，其意以為乾坤為老陰老陽，退處西北，以六子施生布列於東南，乃致用之學也。辨方定位，古人用乎後天，意取諸此。然古人又有三盤升例之說者云何？正以方位中有吉有凶，有貴有賤，不可以無辨耳。

As for the later heaven trigrams, they are based on the concept of "dividing yin and yang": from Qian to Kan, to Gen, to Zhen, these are all yang trigrams, arranged in the northeast; from Xun to Li, to Kun, to Dui, these are all yin trigrams, arranged in the southwest. The purpose is to regard Qian and Kun as old yang and old yin, retreating to the northwest, while the six child trigrams are arranged in the southeast to exert their generating function. This is about practical application. To distinguish directions and determine orientation, ancients used the later heaven trigrams, with this meaning in mind. However, ancients also spoke of the "three circles trigram examples." Why is this so? Because among directions there are both auspicious and inauspicious, noble and humble, and it is necessary to distinguish them.

故《素書》以渾天六十龍裝卦取本來山水中四吉三奇貴人祿馬以定坐穴之吉凶。昔人所謂用內分審山水，以定坐穴之純駁者，即此勢也。《寶鏡》以七十二龍裝分取坐向山水中四吉三奇以推本來山水之吉凶，昔人所謂用本分審入穴，以推山水之吉凶者，即此勢也。又如龍脈不合渾天天盤中之四吉三奇，則求之地盤坐向，又如坐向不合四吉三奇，則又於坐向內所串之天盤看是何屬，叉於此勢取四吉三奇，所謂外勢是也。

Therefore, the "Su Shu" uses the "Hun Tian Liuyi Long" to arrange the trigrams, selecting the four auspicious directions, three marvels, nobleman, and禄马 from the original mountains and waters to determine the auspiciousness or inauspiciousness of the site; what the predecessors said, "using the inner plate to examine the mountains and waters, to determine the purity or confusion of the site," refers to this plate. The "Bao Jing" uses the "Qi'er Liuyi Long" to divide and arrange, selecting the four auspicious directions and three marvels from the mountains and waters facing the site, to infer the auspiciousness or inauspiciousness of the original mountains and waters; what the predecessors said, "using the original plate to examine the entering site, to infer the auspiciousness or inauspiciousness of the mountains and waters," refers to this plate. For example, if the dragon pulse does not match the four auspicious directions and three marvels in the Hun Tian Heaven Plate, then it seeks the directions in the Earth Plate; if the directions also do not match the four auspicious directions and three marvels, then it looks at the position of the Heaven Plate within the directions, and takes the four auspicious directions and three marvels from this plate—this is called the "outer plate." The three plates support each other in layers, precisely to prevent the loss of qi in any one place.

然要之吉凶貴賤，一當以龍為主，如四吉三奇祿馬貴人，俱當以龍定之。至於乘氣中緊要處，又全在平分六十龍上探討，當以蔡西山氏所定詳節天表六十龍之分度為準的也。蓋天盤盈縮，則六甲有多寡之差，穿山七十二，則六甲有斷續之間，以之乘氣，豈為當乎？故三盤卦例，古人用之以取四吉三奇貴人神通馬則可，若以此法用之乘氣，非其旨也。故乘氣分度，用蔡氏之平分，乘氣分金，用賴氏之挨加，乘氣分金算度納秀迎官，則《素書》渾天之分例，斯於堪輿之學，思過半矣。

However, in the end, whether good or bad, noble or humble, everything should be determined by the dragon: the four good aspects, the three marvels, the禄 and 马, and the nobleman all should be decided by the dragon. As for the most important aspect of riding the qi, it lies entirely in exploring the "equal division of the sixty dragons." This should be based on the sixty dragon divisions established by Cai Yuanping (Xishan) in his "Detailed Examination of the Celestial Chart." Because the Heaven Plate has expansion and contraction, the degrees of the six jia (Heavenly Stems) vary in number; the seventy-two dragons for mountain penetration have breaks and continuities between the six jia, so using these to ride the qi is not accurate. Therefore, the three plates and their examples, the ancients used them to obtain the four good aspects, the three marvels, the nobleman, and the禄 and 马, which is acceptable. But if one uses this method to ride the qi, it is not in line with its original purpose. Therefore, when determining the division of degrees for riding the qi, use Cai's method of equal division; when determining the division of gold for riding the qi, use Lai Wenjun's method of sequential addition; when dividing gold, calculating degrees, incorporating excellence, and welcoming the official, use the division method from the "Plain Book" based on the浑天 system. If one can understand these points, then one has already thought through more than half of the study of堪舆.

以龍定穴，須審入路陰陽；以水定向，須看歸路陰陽。

Using a dragon to determine the site, one must examine whether the dragon's "entry path" is yin or yang: if it is a亥 dragon coming from 庚, 酉, or 辛 (the left side), it is yang, and 亥 is considered yang wood; if it comes from 壬, 子, or 癸 (the right side), it is yin, and 亥 is considered yin wood, thus distinguishing the generation and prosperity of the five phases. Using water to determine direction, one must observe whether the water's "return path" is yin or yang: check where it flows into a storage area, and based on that, determine the direction to eliminate water.

此二段乃以龍上入路歸路之陰陽而乘之為一法。如一亥也，從庚酉辛而來，是左邊來，為陽，則亥為陽木，從壬子癸而來，是右邊來，為陰，則亥為陰木。其五行生旺便以此而分，此楊公以龍之來路分陰陽也。

This passage describes a method of determining the yin and yang of a dragon's path based on its direction of approach. For example, a dragon of the亥 (Hai) type coming from the direction of 庚 (Geng), 酉 (You), or 辛 (Xin) comes from the left and is considered yang, so亥 is treated as yang wood. If it comes from the direction of 壬 (Ren), 子 (Zi), or 癸 (Gui), it comes from the right and is considered yin, so亥 is treated as yin wood. The generation and prosperity of the five elements are thus differentiated. This is the method used by Yang Yunsong to determine yin and yang based on the direction of the dragon's approach.

又如庚為陽金，墓在丑，丁為陰火，亦墓在丑，此所謂斗牛食庚丁之氣也。又如乙丙交而趨戌，辛壬會而聚辰，金羊收癸甲之靈，俱是此義。昔人所謂墓合者如此。故如亥龍從南轉東而入北為陰，即為乙木，或有丙水朝來歸戌而去，即宜立丙向。此真陰陽交媾之法，劉公《天機秘要》消水立向之法，全在於此，以龍之歸路分陰陽也。

For example, Geng is yang metal, and its burial place is Chou; Ding is yin fire, and its burial place is also Chou. This is referred to as "Dou Niu Na Geng Ding Qi." Similarly, expressions like "Yi Bing Jiao Er Qu Xu," "Xin Ren Hui Er Ju Chen," and "Jin Yang Shou Kui Jia Ling" all follow the same principle. The ancients called this "Mu He," meaning the convergence at the burial place. Therefore, if a dragon from the south turns east and enters the north, which is yin, it should be considered as Yi wood; if there is Bing water coming from the front and flowing toward Xu, then the direction should be set as Bing. This is the true method of yin and yang meeting. The method of eliminating water and setting the direction in Liu Ji's "Tian Ji Mi Yao" is based entirely on this principle—determining yin and yang by the dragon's path. The coming direction determines the dragon's yin or yang, and the going direction determines where the water flows. One entering and one exiting determines the orientation of the site.

入首入手，則龍與脈之所由辨；分金分經，則來與坐之所由分。

"Rushou" refers to the last section of the dragon, while "Ruren" refers to the true segment of qi and blood that is received in the grave - these two distinguish between the dragon and the qi pulse; "Fenjin" determines the prosperity and strength of the sixty dragons that the incoming pulse is riding upon, while "Fenjing" determines the affiliation of the twenty-eight constellations that the sitting degree is facing - these two distinguish between the incoming pulse and the sitting degree. The first pair is the initial effort in determining the grave site, while the second pair is the effort in capturing the qi to promote life and avoid death.

此二段一為初定穴時工夫，乃來脈坐度之緊要在此。何云入首？今人所稱到頭是也。凡到頭看是何龍，如入首是陰，卻審後龍多陰，則陰為真落；如後龍多陽，則陰為偽落。古人作法多從大勢，以後龍為主，故多舍去偽落，雖不利於初年，所不恤也。如初一節星體甚秀，又有向合，又有水合，則初年可以催官，先哲亦間取暫福而用之，此一山一水之作用也。若大地則不以暫福為福矣。此人首為開山立向之最緊要也。

This passage discusses the initial determination of a site, emphasizing the importance of the incoming ridge and the direction. What is meant by "入首" (entering the head)? It refers to the current concept of "到头" (arrival at the end). When reaching the end, one should first determine what kind of dragon (ridge) it is. If the entering part is yin, then examining the following ridge usually reveals that it is also yin, which indicates a true fall. However, if the following ridge is mostly yang, then the yin here is a false fall. Ancient practitioners mostly relied on the main trend, taking the following ridge as the main consideration, so they often discarded false falls, even if they were unfavorable in the early years. If the first section of the star body is very clear and refined, with a suitable direction and converging water, then it can bring official success and blessings in the early years. Some predecessors sometimes used this temporary blessing, but this is only the effect of a single mountain and a single stream. For a great site, however, they do not regard temporary blessings as true blessings. Therefore, the entering part is the most crucial aspect in determining the mountain and direction.

何云人手？如人之取物入手，乃其實受用處，蓋指穴中之氣脈言也。古人所謂草蛇灰線之脈，正以人手言耳，若有草蛇灰線，則脈絡分明，真有氣到。然氣與脈又有分者，以斂而活動處則為脈，既有斂聚，則氣從脈行，但不免終屬陰耳，陰不可乘，故必到有員暈處，乃陰不到而屬陽，方可葬也。此入手之至精至微處，尤為緊要，初定穴時，全在此處加功。

What is meant by "handing in" (入手)? It is like when a person takes something into their hands, which is the actual place where one can benefit — it refers to the qi flow in the pit. The ancients spoke of "grass snake and ash line" (草蛇灰线) as a type of qi flow, which is precisely what is referred to by "handing in." If there is truly a grass snake and ash line, with clear and distinct lines, then it is indeed that the qi has arrived. However, there is a distinction between qi and the flow: a place that is converging and active is called "flow" (脉). When there is convergence and gathering, the qi follows the flow, but ultimately it belongs to yin. Yin is not something that can be ridden upon, so one must proceed to a place with a round hill (圆晕), where the yin qi has completely ended and has turned into yang. Only then can one bury the body. This is the most subtle aspect of the "handing in" point, especially important, and when first determining the site, all efforts are focused here. The "entry" (入首) discerns the authenticity of the dragon (龙), while "handing in" discerns the yin and yang of the qi. These two are one external and one internal, and must not be confused.

何謂分金？如亥有五亥，一以辛亥丁亥為瞪相，而巳癸為孤虛。孤虛不可入，旺相所當乘，蓋從甲子乙丑之金分來，而其吉凶美惡不可不審擇也。此乘氣中之最緊要處。何謂分經？二十八宿乃天之經星，渾天五行於二十八宿中又各有分屬焉。其與分金納音五行相為生剋制化者也。穴中有來脈，有坐度，來脈重分金，，坐度重分經。然坐度為寄寓，來脈為本生，而寄寓又所以佐本主者也。此乘氣中趨生避死之最緊要處也。

What is "fengjin"? For example, under the position of Hai, there are five Hais (Yihai, Dinghai, Jihai, Xinhai, Guihai). Among them, Xinhai and Dinghai are prosperous and strong, while Jihai and Guihai are isolated and weak. Isolated and weak cannot be used, and only the prosperous and strong should be chosen. This is because they are derived from the Nayin metal of Jiazi and Yichou. The auspiciousness and inauspiciousness must be carefully selected, which is the most important aspect of riding the qi. What is "fengjing"? The twenty-eight constellations are the celestial meridians. The five phases of the浑天 system are assigned to each of the twenty-eight constellations, and they interact with the Nayin five phases of fengjin through generation, control, and transformation. A site has "laimai" (coming pulse) and "zuodu" (sitting degree): the coming pulse focuses on fengjin, and the sitting degree focuses on fengjing. However, the sitting degree is only a secondary aspect, while the coming pulse is the primary origin. The secondary aspect is used to support the main aspect. This is the most important aspect of promoting beneficial qi and avoiding harmful qi.

脈有左右落，則脈可辨真偽；氣審左右加，則氣可別淳漓。

Pulse patterns can be classified as falling on the left or the right, and this distinction helps determine the authenticity of the pulse. For example, a pulse that follows both Qian and Hai, if it falls on the left, indicates an excess of Qian energy and is therefore not suitable. If it falls on the right, there is an excess of Hai energy, which can still be assessed. When establishing a site, one must also examine whether the energy should be adjusted to the left or the right, allowing differentiation between pure and thin energy. Only with careful adjustment to the left or right can the pulse be properly aligned and avoid being affected by impure energies.

此審落脈處用挨加剪裁，為乘氣中最要緊處。《地理筌蹄》云：璣皇左落那堪用，若遇右落可裁暈。皇源左落真貴顯，右落壬七產荒涼。言亥之單行，則純粹不雜為吉，若乾與亥雙行，須看所落何如，左落則乾多不可作，如右落則亥多，猶可裁量，若壬亥雙行亦然。夫乾為反而亥為右者，以面對來脈而看，則乾左而亥右也，凡認落脈當如此辨。

This is about examining the falling of the qi lines and using the method of "ai jia jian cai" (a method of adjusting and trimming), which is the most important aspect in the process of harnessing qi. The book "Di Li Quan Ti" says: "If the heavenly emperor (Heavenly Stem 'Hai') falls on the left, it is not suitable; but if it falls on the right, it can be trimmed. If the imperial source (Heavenly Stem 'Gan') falls on the left, it is truly valuable and prosperous; but if it falls on the right, it will result in desolation and coldness." This means that if "Hai" (the Heavenly Stem representing the Heavenly Emperor) is alone in the line of qi, it is auspicious if it is pure and unadulterated. However, if "Qian" (Heavenly Stem) and "Hai" are both running together, one must determine which side they fall on—left or right. If it falls on the left, then "Qian" qi is dominant, and it is not suitable. If it falls on the right, then "Hai" qi is dominant, and it can be trimmed and adjusted accordingly. The same applies to "Ren" and "Hai" running together. So, "Qian" is considered to be on the left and "Hai" on the right, facing the incoming qi line. Therefore, "Qian" is on the left and "Hai" on the right. Whenever identifying the falling of the qi lines, one should distinguish them in this way: for the same double-line qi, whether it falls on the left or the right determines whether it is prosperous or desolate.

賴公《催官篇》云：天星氣射天廊星，微挨西獸加壬行。天廊穴空始為吉，左耳受氣官資榮。言乾與亥縱非雙行，其立穴處須要挨加得法，乃不為雜氣所侵。如以天皇而穴乾向巽，要微於右邊加壬，則全受亥氣而不沾乾，則天廊之穴始空也。凡言西獸者，皆以右之自虎為吉，非以西獸為乾也。

Lai Wenjun's "On Hastening Officialdom" says: "The heavenly emperor's qi shoots toward the celestial corridor star, slightly adding the壬 (Ren) in the west beast direction; when the celestial corridor pit is empty it becomes auspicious, and the left ear receives qi, bringing official honor." This means that even if the乾 (Heaven) and亥 (Hai) are not paired, the site of the pit must be properly adjusted with added qi, to prevent interference from miscellaneous qi. For example, if the heavenly emperor (Hai) is seated facing the巽 (Xun), then slightly adding Ren on the right side is needed, so that the entire qi comes from Hai and not from乾, making the celestial corridor pit truly "empty." Whenever "west beast" is mentioned, it refers to the auspicious right side, the White Tiger, and not the乾 position. The term "celestial corridor pit being empty" means that the qi of乾 does not enter the pit, leaving only the qi of Hai, making the qi in the pit pure.

今人解作穴挨乾而氣加壬者，原不知加壬即是穴場中氣線移加壬邊立心標也。蓋心標既立，則坐向可任轉移，或為天星，或為分氣，皆聽裁酌，特穴場中之心標不動耳。古人云：用並不用勢，分向穴中作。夫謂穴中作者，正以在穴場之中從勢氣，非於穴場之外從勢氣也。來山與坐下有辨，來山是指來龍入首，坐下是指穴場中入手。此云挨加者，指坐穴之脈細微入手處也。

Modern people interpret it as "the qi line is added to Ren," but they do not understand that "adding to Ren" means shifting the qi line in the site to the Ren position to establish the heart marker. Once the heart marker is set, the orientation can be adjusted freely: one may take the heavenly star or the branch qi, as desired, but the heart marker within the site remains fixed. Ancient texts say, "Do not rely on the form, but divide the direction within the site." The phrase "within the site" refers to adapting to the form and qi within the site, not outside of it. "Coming mountain" and "sitting mountain" are distinct: "coming mountain" refers to the main ridge arriving at the site, while "sitting mountain" refers to the entry point within the site. The concept of "adding" here specifically refers to the subtle entry point of the ridge at the site, not moving the entire site around.

父母之下，束氣結咽，乃成胎息，此為入首之山，所謂主星是也。入首即是到頭，一節到頭，開面又必草蛇灰線之脈，天輪太極之暈，此為穴場，即為人手之脈，所謂穴情是也。故凡定坐向，以龍之入首定穴情，以脈之入手欲乘生氣，此其緊要，吳、賴二公之所最為究心處也。

Below the parents mountain, the qi is bound and constricted, thus forming the fetal breath and respiration. This is the initial mountain, also known as the "main star." "Entering the head" means reaching the end; when a section reaches the end and opens up, there must be a hidden thread of energy, and a circular pattern resembling the Taiji of the celestial sphere. This is the site of the qi gathering, also called the incoming pulse, referred to as "qi situation." Therefore, when determining the direction, one should use the incoming pulse of the dragon to determine the qi situation, and ride on the incoming pulse to capture the life qi. This is the most crucial point, and also the main focus of study by Wu Jingluan and Lai Wenjun: the main star is the initial mountain, and the qi situation is the incoming pulse. The order should first determine the main star and then the qi situation; the sequence must not be reversed.

龍脈有順逆，乘氣自當有辨；五行有顛倒，作用各自法。

Dragon veins may run in a forward or reverse direction, and the qi they carry must be treated accordingly; the Five Phases have various applications such as the correct Five Phases and dual mountain Five Phases, with different methods used by different schools. Lai Wenjun used the correct Five Phases, while Yang Yunsong used the dual mountain Five Phases. Although they appear to be different, they both ultimately fall under the principle of 'riding the life qi'.

此言來龍生旺之氣不同，而乘之者亦不同也。如同一亥也，《催官篇》云：迢迢西兌入天皇，清貴翰苑誇文章。益亥屬水，兌屬金，從西兌入天皇，是金能生水，則亥氣為旺，此用正五行而論生旺者也。《青囊經》又云：坎癸騰騰入亥乾，丙向夾蛇阡。何也？益以癸丑屬金，壬子屬水，乾亥屬木，丙屬火，今由癸丑金而生壬子水，水生乾亥木，木生丙向之火，此又用雙山五行而論生旺者也。賴公用正五行，楊公用雙山五行，作用各自有法，一主於乘生氣而已。

This refers to the fact that the life qi of the dragon and the thriving qi vary, so the method of taking them also differs. For example, the same亥 dragon: The "On Hastening Officialdom" says, "The distant western lake enters the heavenly emperor, clear and noble, praised for literary achievements" — since亥 belongs to water and兑 belongs to metal, the western兑 metal enters亥 (heavenly emperor), metal generates water, so the亥 qi is thriving. This uses the "correct five phases" to discuss thriving qi. The "Qingang Jing" also says, "The癸 of kan rises and enters the亥 qian, with the丙 direction between the snake path" — why is this so? Because according to the dual mountain nayin,Guichou belongs to metal,Renzi belongs to water,乾亥 belongs to wood, and丙 belongs to fire; now the metal ofGuichou generates the water ofRenzi, water generates the wood of乾亥, and wood generates the fire of丙 direction, a continuous generation — this uses the "dual mountain five phases" to discuss thriving qi. Lai Wenjun uses the correct five phases, Yang Yunsong uses the dual mountain five phases, each school has its own method, but in the end, it all comes down to "riding the life qi."

氣有乘本脈而不容他雜者，氣的借旁脈而可隔山取者，氣有合初分脈而不為遙遠者，氣有串渡峽脈而不邀截者。

There are cases where the qi must be exclusively derived from the main ridge and cannot be mixed with adjacent ridges. For example, the ridge of Hai is flanked by Qian and Ren, neither of which can intrude. There are also cases where qi can be borrowed from adjacent ridges or taken from across a mountain. For example, Xun, Si, and Bing all belong to the yin category, so Bing can borrow from Si, and Si can borrow from Xun. There are also cases where the qi is in harmony with the original ridge, even if it is far away, and it is still considered close. For instance, if the ancestral mountain is of the Hai ridge and the point of convergence is also of the Hai ridge, the qi is in harmony with the ancestral mountain. There are also cases where the ridge continues through a pass without being interrupted halfway. For example, if the Hai ridge passes through a pass and reaches the point of convergence still as the Hai ridge. These four cases are all methods of first identifying the true ridge and then riding the qi.

此乃認脈之真正而乘氣為一法。《梅花院纂》云：亥無鱗甲用心安。又云：隔山取氣君須參。益以亥之兩旁為乾為壬，皆不可侵，所謂無鱗甲也。此以本脈宴氣也。隔山取氣，如巽巳丙原屬陰，丙可借巳，巳可借巽，皆可隔山而借氣，此以隔山而取真氣也。

This is a method for identifying the purity of a pulse and then riding the qi. The "Meihua Yuan Zuan" says, "The亥 (Hai) has no scales or armor, so be calm in mind," and also says, "To take qi across mountains, you must consult carefully." Because on both sides of the亥 (Hai) are the乾 (Qian) and the壬 (Ren), which are both not to be disturbed. The phrase "no scales or armor" refers to this, meaning it is specifically taking qi from the original pulse. As for "taking qi across mountains," for example, the巽 (Xun), 巳 (Si), and 丙 (Bing) originally belong to the yin category. The 丙 (Bing) can borrow from the 巳 (Si), and the 巳 (Si) can borrow from the 巽 (Xun), and they can take qi across one mountain, which is the method of taking true qi across mountains.

《玉尺經》云：來龍不脫來龍氣。此乘初分之氣言也。如以亥脈起祖，至入穴仍復亥脈，其氣與祖合也。又云：三峽三關元復元。此以渡峽之氣言也。如以亥脈過峽渡關，至入穴處仍復亥脈也，亦為真氣。何者？過峽處實為束氣受胎之所，所以為真耳。蓋凡氣脈之真，自有父子公孫相肖處，此認氣者不可不加察也。

The *Yu Che Jing* says, "The dragon does not lose its dragon energy," which refers to the initial branch of the energy when the dragon is taken. For example, if the亥 pulse starts the ancestor mountain, when it reaches the site of the tomb, it is still the亥 pulse, and its energy thus matches the ancestor mountain. It also says, "Three gorges and three gates return to their original form," which refers to the energy crossing the gorges. For example, if the亥 pulse passes through the gorges and gates, and when it reaches the tomb site it is still the亥 pulse, that is true energy. Why? Because the place where it crosses the gorges is exactly where the energy is gathered and conceived, so it is considered true. In general, the true nature of the energy has inherent similarities between father, son, ancestor, and grandson; distant mountains can be borrowed, but the original pulse must not be mixed. This is the principle, and those who recognize energy must not fail to examine it carefully.

龍穴無足寸之移，受氣有耳腰之異，分金有轉移之巧，氣線無毫髮之差。

Dragonsite are naturally formed and cannot be moved even by an inch; the areas where the qi is received can be from the 'ear' or from the 'waist,' varying according to whether the dragon line proceeds in a favorable or unfavorable direction, or in a straight or lateral manner; the dividing line for the sitting line can shift left or right without any fixed pattern; but the 'qi line'—the single true line of qi entering the head—is fixed and cannot be altered by even half a hair's breadth.

此二段乃以挨生棄死、存真去偽、凝承貫棺、蔭骨一線之氣為一法。前段言穴之凝結，或以正穴而為窩鉗乳突，或以怪形而為騎形剪火，開孤截蕩，或以正落而為本山本氣，或以偽落而為斬關借寓，要皆有不可移易之穴場也。豈可尺寸移哉 ？乃受氣則不然，或於行龍出脈，有順有逆，有橫有直，有隔一宮，有隔數宮。其受氣或耳或腰，內接生氣，外接堂氣，甚不可拘泥也。先賢以人力而敵天工，全在於此。若謂星分用事，並其生成之穴法而移之，則謬矣。

This passage establishes principles based on the single line of qi that connects the living and the dead, entering the coffin and benefiting the bones. The first part explains that the convergence of a site, or qi point, must be fixed and unchangeable. It may be a standard form such as a basin, clamp, nipple, or protrusion, or an unusual shape like a horseback or a fire-cutting form, or it may be a direct fall from the mountain's own qi or a false fall with a cutting gate and borrowed qi. In any case, there is an unchangeable site, and it cannot be moved even by an inch. However, the reception of qi is different: the dragon line may come out in a straight or winding manner, or it may pass through one or several sections. The place where it receives qi may be at the 'ear' or the 'waist,' receiving internal life qi and external hall qi. It is not rigidly fixed. Earlier masters used human effort to counteract natural formations, precisely in this aspect. If one were to say that because the star patterns determine the method, even naturally formed qi points must be moved, that would be a great mistake.

氣線以人手束氣處為主，如艮龍人首，戊寅為正氣，且戊寅為土，亦為本氣，所謂坐下自旺，無待女助矣。若或丙寅七艮之氣則屬火，反生艮土為洩，乃失之弱，宜用分金生養穴。如作甲山庚向，宜用庚寅分金，以庚寅之木可生丙寅之火為生旺也。蓋二十四字為父母，六十龍為胎急。凡胎息以生，父母為洩，故丙寅之氣坐艮中為弱也。

The main focus of the qi line is where it is gathered and controlled. For example, if a mountain dragon (Geng) enters the site with Wuyin (Wu Yin), it is the main qi. Since the Nayin of Wuyin belongs to earth, it is the original qi, meaning it is strong in its own position, and does not need external assistance. However, if the qi comes from Bingyin (Bing Yin), which belongs to fire, it would instead nourish the earth and cause a loss of qi, making it weak. In such a case, it is necessary to use a dividing gold (fen jin) to enhance the qi at the site. For instance, if the site is oriented towards Geng from Jia, it is suitable to use Gengyin (Geng Yin) dividing gold, because the Nayin of Gengyin belongs to wood, which can generate the fire of Bingyin, thus creating a thriving qi. Remember that the twenty-four mountains are the 'parents', and the sixty dragons are the 'fetus and breath'. Whenever the breath is used to generate life, it is auspicious; but if it instead generates the parents, it becomes a leakage. Therefore, the qi of Bingyin sitting in the Geng position appears weak.

此於坐線之分金，可以轉移而無定格，若氣線不可有差者，以在束氣入首之處生定此氣，不可改移，及至穴中掛線乘氣，如稍浸癸丑，則居三丑之地，便非艮矣，豈可毫髮差哉故凡氣既定，乃掛坐線，坐線既定，又當掛雜氣線。

This shows that the division of the sitting line can be adjusted and is not fixed; as for the difference in the qi line, it is because at the point where the qi is gathered and enters the head, this qi has already been determined and cannot be changed. When the line at the grave site is aligned with the qi, if it slightly deviates towards Guichou, it will fall into the area of Chou, thus no longer being Gen. How can there be any difference as small as a hair's breadth? Therefore, once the qi is fixed, the sitting line should be hung; once the sitting line is fixed, the miscellaneous qi line should also be hung. The three lines are layered and interlocked, and there must be no disorder at any step.

如艮龍入首有三分寅氣，便當掛寅氣一線，若作甲山庚向，則掛甲庚坐線，至於氣線坐線交界之所，便為右耳乘氣之所，又當子交界受氣處看寅氣何如，如有寅氣沖入，便當趨避，脈路來急，當退下一分以避寅氣，脈路來緩，當進上一分以避寅氣，則艮之真氣乃貫棺而無夾雜矣。此則至精至微不可毫髮差者也。乘氣之吃緊處在此。

For example, if the mountain ridge (Gèn) enters the site with three parts of the Yin (寅) energy, then a Yin energy line should be hung. If the site is oriented towards the Jia mountain and Geng direction, then a Jia-Geng sitting line should be hung. At the place where the energy line and the sitting line meet, that is where the right ear receives the energy. One should examine the Yin energy at this intersection point: if the Yin energy rushes in, it should be avoided. If the ridge comes quickly, retreat one part to avoid the Yin energy; if the ridge comes slowly, advance one part to avoid the Yin energy. In this way, the true energy of Gèn can enter the coffin without any mixture. This is the most subtle and precise technique, where even a half part difference is unacceptable. The critical point of receiving energy lies here. The site itself may remain still, but the line position can move, which is the practical application of "the division of gold can shift skillfully." Although the line position may move, the true energy line must not be moved at all, which is the exactness of "the energy line must not differ by a single hair."

乘氣當避中氣，故取三七放棺；分金宜乘旺氣，亦取三七加向。

The concept of "multiplying the qi" requires avoiding the "middle qi" at the boundary between two trigrams. Once the coffin is placed over the middle qi, it marks the beginning of decline. Therefore, when placing the coffin, the "seven-third" division is used, favoring the seven parts rather than placing it exactly on the central seam. For dividing the gold, one should take advantage of the flourishing qi, also using the "three-seven" division aligned with the direction. More emphasis is placed on the three parts, ensuring it falls on the directions of Bing, Ding, Geng, or Xin, avoiding the empty void of Wu and Ji and the middle seams between adjacent directions.

此二段言氣線坐線但當避煞迎生，乃乘氣中之第一緊要。宇宙間一逢中氣，即為衰漸，故羅經中以戊子已丑為太空亡正，以其度數界在五分中氣之間，為無生機也。如《催官篇》亥龍坐壬向丙，疇加乾位，慎入巳亥，坐乾向巽，略加壬位，受癸亥之七亥三壬，正合此意。

This passage states that the lines of qi and the lines of sitting should only avoid evil influences and welcome beneficial ones, which is the first and most important matter in riding the qi. In the universe, whenever the "middle qi" occurs, it marks the beginning of decline. Therefore, the Luojing (compass) designates Wuzi and Jichou as "void of space," because their degrees precisely fall between the five divisions of the middle qi, with no vitality. For example, the "On Hastening Officialdom" mentions that a dragon of亥 (Hai) sitting facing 丙 (Bing) should slightly add the Qian position, being cautious to avoid falling into巳 (Si) and亥 (Hai); and a dragon sitting at Qian facing Xun should slightly add the Ren position, receiving the qi of Guihai "seven Hai and three Ren"—which exactly matches this meaning.

又如分金加左加右，多用三分，正以三分則在丙丁庚辛之上，不犯戊已雜煞及兩邊交界之中縫也。分金用丙丁庚辛，原陰陽正所源載實取分氣之在兌艮震巽者，為陰陽相交，故稱旺相。要之論乎乘氣，則從丙丁庚辛作分金，亦不犯沖中之破，而一切空亡關煞可無患矣。

For example, when dividing the golden direction, either left or right is added, mostly using three parts. This is because the three-part division precisely falls on the positions of Bing, Ding, Geng, and Xin, avoiding the interference of Wu and Ji's mixed evils and the central seam between the two sides. Using Bing, Ding, Geng, and Xin for the golden direction is based on the correct positions of yin and yang, and in reality, it refers to the division of qi falling on the four trigrams of Dui, Gen, Zhen, and Xun, which represent the meeting of yin and yang, hence called prosperous and strong. In summary, when considering the qi, using Bing, Ding, Geng, and Xin as the golden direction avoids the breaking of the central conflict and all the empty and harmful influences can be free from worry. Whether placing the coffin or taking the direction, the intention is always to "deviate slightly to avoid the center" in these five words.

脈不直而氣直，何畏直來直受；氣不斜而棺斜，乃為正貫正承。

If the pulse entering the body is not hard and straight, but simply comes directly, then "straight coming and straight receiving" need not be feared—by slightly adding Xun to the left and Bing to the right, and receiving it diagonally, it will not conflict with the brain. The qi itself is not diagonal, but by placing the coffin diagonally, the correct qi can enter the ears diagonally, which is truly "correct passage and correct transmission." The first sentence explains that there is no need to fear straightness, while the second sentence explains taking correctness from a diagonal approach.

此二段正《催官篇》中承氣之妙訣。《催官篇》云：赤蛇頭向天門北，直來直向神功烈。巽丙受向最為艮，富貴榮華人英傑。夫直來直向為氣沖腦散，然或左而加巽，右而加丙，微微斜受，便非沖腦。且看入手之脈脊何如，一有草蛇灰線之玄，曲折而入手，不為犯陰，則以挨加之法而裁之，何畏其直。所謂脈不直而氣直，不為害也。若果入手亦是硬直，則所謂撩山劈勢倚加插粘之法，豈可少哉！

These two passages are the key points on controlling qi from the "On Hastening Officialdom." The "On Hastening Officialdom" states: "A red snake's head faces the northern gate of heaven, coming straight to the divine merit; the best is when the wind and wood direction is received by the fire direction, leading to wealth, honor, glory, and outstanding people." Normally, a straight approach would cause the qi to rush to the top of the head and scatter, but if the direction is slightly adjusted to the left with wind and wood or to the right with fire, the qi is received at an angle, thus not hitting the head directly. Then one must examine the incoming qi line: as long as it has a subtle and winding path, even if it is curved, it does not violate the yin, and one can use the method of aligning with the main line to adjust it. So what is there to fear about straightness? This is called "the qi is straight even if the line is not," and it does not cause harm. If the incoming qi line is indeed hard and straight, then methods such as cutting through mountains, splitting the momentum, leaning against, and attaching closely are indispensable. Clearly, what is feared is not "straightness" itself, but the rigid and unchanging dead qi.

又云：背一面九，乘天補氣，從右耳為合矩，穴宜挨左，加天皇富貴，榮華震鄉土。此言壬龍坐子向午，得丙子正壬之氣，以貫右耳為合法，穴宜挨左，以取甲子七壬三亥之氣。放棺合丙子正氣為左輔。夫不取正壬而取七壬之氣者，正為捱過七壬則正壬之氣斜斜貫耳，正氣為無虧矣。此棺斜受而氣乃能正受之法。蓋貫耳是一定之氣，放棺是左右挨加，而為乘氣之活法也。《催官篇》之妙訣正在於此。

The "On Hastening Officialdom" also says: "Facing one side with nine, riding the heavenly energy to supplement the vital force, following the right ear as the square measure; the grave should be aligned to the left, adding the heavenly emperor's wealth and honor, bringing glory to the homeland." This refers to a dragon of壬 (Ren) sitting facing子 (Zi) and午 (Wu), obtaining the correct energy of丙子 (Bingzi) 正壬 (Zhen Ren). Only when the energy enters through the right ear is it considered proper; the grave should be aligned to the left to obtain the energy of甲子 (Jiazi) "seven Ren and three Hai," and when placing the coffin, it should align with the correct energy of丙子 (Bingzi) to serve as the left assistant. The reason for not taking the direct energy of正壬 (Zhen Ren) but instead the energy of seven Ren is that after passing through seven Ren, the direct energy of Ren will enter the ear diagonally, thus without any loss of vital force. This is the method of receiving the energy even when the coffin is placed at an angle. One must understand that the position of the ear is a fixed energy point, but the placement of the coffin can be adjusted left or right, which is the flexible way of riding the energy. Although the coffin appears to be placed at an angle, the energy is actually received properly. This is the secret technique of the "On Hastening Officialdom."