Volume 11: Determining Water Based on Direction, Dividing Directions Based on the Surrounding Terrain

龍以脈為主，穴以向為尊。水以向而定，向以局而分。

Discussing the dragon (dragon line) should focus on the "pulse" — within the practice of burial methods, all aspects of capturing qi are centered on the pulse and the correct five phases; when discussing the site (xue), the "direction" is most important — although setting the direction appears to be about aligning with the dragon, in reality it is about controlling the water. The fortune or misfortune of the water is determined by the chosen direction, while the selection of the direction is determined by the overall situation.

此以水與穴皆以向為重，凡論氣者不可不論也。凡葬法內之乘氣，一以脈為主，亦以正五行為主，別無他門。若坐穴立向，則雖內以乘龍，而實外以消水，其法多端，不可不詳審也。如亥入首，水自寅艮來，由戌乾去，若以雙山五行屬木，則沖破胎養，以正五行屬水，則沖破冠帶，俱不合度，當立丙丁向，則水可消。蓋以玄空五行論，則丙丁屬火，其墓在戌，乃可收寅艮之水而發福，此以玄空行收向上之水也。

This passage explains that both water and the site of a grave should emphasize the direction, and anyone discussing the qi must not neglect this. In the internal methods of burial, all the methods of capturing qi are based on the main ridge and the correct five phases. There are no other approaches. As for sitting the site and determining the direction, although it is said that internally it is about capturing the dragon's qi, in reality it is about the method of receiving water, which has many variations and must be carefully examined. For example, if a dragon comes from the亥 direction and the water comes from the寅 and艮 directions and flows away from the戌 and乾 directions: if we use the dual mountain five phases, which assign亥 to wood, then it would clash with the positions of the fetus and the nurturing phases; if we use the correct five phases, which assign亥 to water, then it would clash with the capping position. Both are not in harmony. In such a case, one should set the direction towards丙 or丁, allowing the water to be received. This is because, according to the Xuan Kong five phases,丙 and丁 belong to fire, and the burial of fire is in戌, which is exactly where the water from寅 and艮 can be collected, thus bringing good fortune. This method uses the Xuan Kong five phases to receive the water flowing towards the site.

水有息道漏道。從人而成，至山向而折之，乃漏道，則生成之局非人為也，故古人定向在於收局，當用雙山定之。如卯龍巽庚，水朝金局也，出艮方則金氣已成，當立庚向。蓋從煞正為迎神避煞之法。又如卯龍見寅艮，巽巳丙水朝，是成火局，當遷辛向。蓋木龍見火局不免為洩，然遷辛向對看去流，此從休囚出水，亦乘生脫煞之一法也。

Water is divided into "息道" (channels of rest) and "漏道" (channels of leakage): the "息道" is formed by human effort, and the "漏道" is where the water turns back at the mountain's direction. For naturally formed situations, they are not man-made. Therefore, ancient geomancers emphasized "收局" (collecting the situation) and used the dual mountains and Five Phases to determine it. For example, if a dragon from the卯 (Mao) direction has water from 巽 (Xun) and 庚 (Geng) flowing towards it, this forms a metal situation. If the water flows out from the 艮 (Gen) direction, the metal energy is complete, and one should face the 庚 (Geng) direction. This is following the position of the evil force, which is the method of welcoming the divine and avoiding the evil. Another example is when a dragon from the卯 (Mao) direction has water from 寅 (Yin), 艮 (Gen), 巽 (Xun), 巳 (Si), and 丙 (Bing) flowing towards it, forming a fire situation. In this case, one should change to the 辛 (Xin) direction. A wood dragon encountering a fire situation will inevitably lose its energy, but changing to the 辛 (Xin) direction facing the outflowing water is exiting from a weak position, which is also a method of taking advantage of the productive and escaping the evil.

昔人云：無絕水，有絕向。蓋山水巳結，未有不可葬者。或水有不合，當於向上轉移而消之。自古立向消水，有許多法度，非以滋後人之惑，只是令人有個法度，以合山川之性情，不至拂逆而有敗地耳。是故法度不必盡合，只合得一種便可作福。若合諸家，而曰吾用某種水法，自以為確不可移，夫山水性情變態不一，而苟執一法以合之，豈不謬哉？

Ancient people said, "There is no absolute water, but there is an appropriate direction." Once the mountain and water have formed a structure, there is no inauspicious place for burial; the only thing to consider is if the water is not harmonious, in which case it should be redirected upwards to receive and assimilate it. Since ancient times, there have been many methods for determining the direction to eliminate water, and these are not meant to confuse later generations, but to provide a standard for harmonizing with the nature of the mountains and waters, avoiding contradiction and creating a bad site. Therefore, these methods do not need to be fully compatible; as long as one is suitable, it can bring blessings. If one tries to combine the methods of various schools and claims, "I use a certain water method," believing it to be unchangeable, that would be wrong. The nature of mountains and waters varies, and insisting on one method rigidly would be absurd. Therefore, determining the direction to eliminate water is valuable in being flexible, not in being rigid.

來路看四生，坐下看中絕，局內看三合，向上看雙金。

The source of a dragon depends on the "Four Generations": a dragon that originates from the direction of growth and reaches its peak in the direction of prosperity is considered a vital and powerful dragon, using the standard Five Phases. To examine the sitting position, one looks at the "Four Extinctions": the position of extinction and fetal development in the Five Phases is called the禄存, and water flowing from there is considered appropriate, using the Hongfan Five Phases. To examine within the surrounding area, one looks at the "Triple Harmony": the dragon, water, and orientation all converge into one area, using the Shuangshan Five Phases. To examine the direction, one looks at the "Double Metal": if the dragon and the direction share the same storage position, it forms the Double Metal煞, using the Xuan Kong Five Phases. Each of the four methods uses a different system of Five Phases to analyze energy, all serving as methods to receive the mountain's energy and eliminate negative influences.

此四段乃以各家五行論氣而為收山出煞之法也。來路何以看四生？昔人所謂地有四勢是也。如水土龍從坤申庚兌而來，至壬結穴，是從生方發足，旺方到頭，此為生旺之龍。其發福必大久。又如水土從東方來，則為克洩之地，一發便衰矣。凡看龍用正五行法當如是。

This passage discusses the use of the Five Phases from different schools to analyze energy, serving as a method for controlling mountain formations and eliminating harmful influences. Why is the origin of the dragon considered in terms of the "Four Generations" (四生)? It is as the ancients said, "the land has four directions of power." For example, if a dragon made of water or earth comes from the directions of坤 (Kun), 申 (Shen), 庚 (Geng), or 兑 (Dui), and forms a hill at the direction of 壬 (Ren), it starts from the Growth direction and reaches the Prosperity direction, which is a dragon of Growth and Prosperity, destined to bring great and enduring blessings. However, if a water or earth dragon comes from the east direction, it will fall into a place of control and drainage, and its power will quickly decline. When examining dragons, one should use the correct Five Phases, and this is the proper method.

坐下何以看四絕？如艮龍入首，作壬山丙向，水從乾亥方出，則為火絕胎之地。絕胎是祿存，所謂四個祿存流盡，必富貴者也。蓋坐下壬屬火，艮寅乃火生長之地，而以壬為坐下，則火居火地為得位。又或水從寅甲來，則生養方為食狼，長房必發；或水從丙午方來，則官旺為武曲，中房必發；又或水從丁未方來，則衰方為巨門，小房必發。

Why is it important to look at the "Four Absolute Points" in divination? For example, if a dragon line (Geng) starts with the direction of Ren (N) and the compass is set to N facing C (C), and the water flows from the directions of Qian (Heaven) and Hai (Hai), then this is the place where fire reaches its end and begins anew, known as the "Absolute" and "Nourishment" points. The "Absolute" and "Nourishment" points belong to "Lu Cun," and the saying "Four Lu Cun points flowing completely lead to wealth and honor" refers to this situation. Because the direction of Ren, as the base, according to the Five Elements in Hong Fan, belongs to fire, and the directions of Geng and Yin are the birthplace of fire, placing fire in the fire direction makes it proper. Alternatively, if the water comes from the directions of Yin and Ji (A), this is the direction of birth and growth, known as "Tan Lang," and the eldest son will prosper; if the water comes from the directions of C (C) and Wu (W), this is the direction of official power, known as "Wu Qu," and the middle son will prosper; if the water comes from the directions of Ding (D) and Wei (W), this is the direction of decline, known as "Ju Men," and the youngest son will prosper.

合此三吉，從乾亥方出，則絕胎為祿存，三房併發，必為富貴悠遠之地。若或水從乾亥方出，而誤作癸山丁向，為土坐土，則乾亥為臨宮之地，沖破臨官，中子必敗矣，此坐下所繫甚不小也。今人但知立向，而不知坐下為當慎，所以十有九敗耳。坐下用洪範五行法，當如是。亦有以此用之看來脈者，如董氏明旨亦用此法。凡看來脈，當用正五行，至用洪範五行參而合之，尤為的當理法。

Three auspicious waters converging together and flowing out from the Qian and Hai directions, with the绝胎 (cessation and birth) indicating the禄存 (fortune storage), then three branches will flourish simultaneously, indicating a place of enduring wealth and honor. Conversely, if water flows from the Qian and Hai directions but is mistakenly taken as the Gui mountain facing the Ding direction, resulting in earth sitting on earth, then the Qian and Hai directions become the Officialdom (officialdom) position, and the breaking of the Officialdom position will lead to the son of the middle branch inevitably failing. This shows how crucial the sitting position is. Nowadays, people only focus on the direction but neglect the importance of the sitting position, leading to nine out of ten failures. The sitting position should be analyzed using the Hongfan Five Phases. This method is the proper way. Some people also use this approach to examine the coming pulse, such as in the book Mingzhi by Dong. When examining the coming pulse, the correct Five Phases should be used, and the Hongfan Five Phases should be combined for a more accurate analysis. The direction governs the manifestation of blessings, while the sitting position governs the stability of the foundation; both should not be neglected.

局內何以看三合？如亥龍入首，水從卯甲方來，至坤未方出口，是亥卯未三合，此真木局也。又如亥龍至庚結穴，作卯向，水從坤方出口，則龍水坐向皆從木局，合為一家，更生旺矣。看局用雙山五行法當如是。向上何以看雙金？以辰戌丑未乃四金之地，如丑宮為金牛，則稱睹金煞。或作坤向，則玄空五行坤屬金，木亦在丑，是丑為一金，坤又為一金，合之則為雙金矣。

Why do we look at "Triple Harmony" within a site? For example, if a dragon from the亥 direction enters the site, water comes from the卯 and 甲 directions, and exits towards the坤 and 未 directions, this forms the Triple Harmony of亥, 卯, and 未, which is a true wood pattern. Another example: if a dragon from the亥 direction reaches the庚 direction to form a site, facing the卯 direction, and water exits from the坤 direction, then the dragon, water, sitting, and facing directions all belong to the wood pattern, forming a unified pattern, which enhances vitality. When examining the site, we use the dual mountain five phases method, and this is the proper way. Why do we look at "Dual Metal" for the upper direction? Because the four墓 (burial) directions of metal are 辰, 戌, 丑, and 未. For instance, the 丑 direction is called "Golden Ox," which is referred to as "hidden metal evil." If we also face the坤 direction, according to the玄空 five phases,坤 also belongs to metal, and its burial is in 丑. Thus, 丑 is one metal, and坤 is another metal, combining to form "Dual Metal."

此謂龍向，皆屬墓便為雙金煞也，犯之必定損丁。即地甚吉，不妨發貴要之人，丁終受傷也。丑左有艮，右有癸，皆屬丑分，或艮七分而丑三分，則可不作丑論；若艮丑平分，便有暗金侵之，俱不可作坤向，癸之相兼亦然。又乾坤卯午皆屬金，則丑艮之龍於此四向皆為雙金矣。凡大墓皆屬破軍金，推之他龍皆然。蓋玄空五行專用以收山出煞法當如是，若陰作陰向，陽作陽向，猶不沖激，或可免禍；若以丑而作坤向，則陽來沖陰，禍更速矣。

This refers to the case where both the dragon and the direction belong to the Storage (mùkù), forming the "Double Metal Harm" (shuāngjīn shà), which inevitably causes loss of descendants: even if the land is very auspicious, it will not hinder the emergence of prominent individuals, but the population will still suffer damage. The left side of Chǒu is Gèn, and the right side is Gui, both of which are considered within the domain of Chǒu: if Gèn accounts for seven parts and Chǒu only three, it can still be treated as Chǒu; but if Gèn and Chǒu are evenly divided, there will be hidden metal intruding, and in such cases, it is altogether inappropriate to use the direction of Kūn. The same applies to the case of combining with Gui. Furthermore, Qian, Kūn, Mǎo, and Wǔ, according to the Xuan Kong Five Phases, all belong to metal. Therefore, the dragon of Chǒu and the dragon of Gèn will form Double Metal with these four directions. All major tombs belong to the Breaker General Metal, and the same applies to other dragons. The Xuan Kong Five Phases are specifically used to receive the mountain and eliminate evils, and this is the proper method. If a yin dragon is used for a yin direction and a yang dragon for a yang direction, it will not cause conflict and may avoid misfortune; but if the dragon of Chǒu is used for the direction of Kūn, that is yang coming to conflict with yin, which will bring disaster more quickly.

凡五行顛倒，今人多不併用，不知古人作法各有取義，原屬一家，只用之各當，不失古人作用之意耳。洪範五行如丑山未向坐，山屬土，坤申為長生，壬亥為旺地，子癸為衰地，放古，人有“丑山高未水滔滔，壬亥拱揖穴堅牢，丙巳出口產賢豪”之說。養生為貪狼，屬長，官旺為武曲，屬中，衰為巨門，屬幼。如破長生則損長，長生來則益長。凡官旺衰水來去，於中小皆然。凡龍與水俱宜來，生旺也。外有八分五行從納甲中來，用之合局為當。又有渾天卦爻，其五行用之以推煞曜，以推子父才官，極為有準，此皆五行中當究心者。

All methods involving the reversal of the Five Phases are nowadays mostly not used together, but people do not realize that ancient sages established their systems with specific meanings, originally belonging to the same school. As long as they are applied appropriately in their proper places, they will not lose the original intention of the ancients. The Five Phases in the Hongfan system, for example, take the case of a mountain facing the direction of Wei: the mountain belongs to earth, with Kun and Shen as the position of growth, and Ren and Hai as the position of prosperity. Therefore, the ancients said, "A high mountain of Chou with a flowing water of Wei, the convergence of Ren and Hai supports the穴 firmly, and the mouth of Bing and Si produces virtuous and talented people." The position of growth is associated with the star Tanlang, which governs the eldest son; the position of prosperity is associated with the star Wugui, which governs the middle son; and the position of decline is associated with the star Jumen, which governs the youngest son. If the position of growth is broken, it will harm the eldest son; if the water of growth converges, it will benefit the eldest son. The movement of water from the positions of prosperity and decline also follows the same principles for the middle and youngest sons. In general, both the dragon and the water are favorable when they converge, as they bring about vitality and prosperity. In addition, there are eight divisions of the Five Phases derived from the system of Najia, which are most appropriate when used in combination. There are also the celestial hexagrams and their yao, whose Five Phases are used to determine the effects of malevolent stars, descendants, parents, spouses, officials, and ghosts, and they are extremely accurate. These are all aspects of the Five Phases that should be carefully studied.

制煞莫如乘旺，脫煞正以扶正，從煞乃化為權，留煞正爾迎官。

There are four ways to deal with bad qi: "Controlling the bad qi" is best achieved by making oneself strong, so that when one's own qi is strong, the bad qi becomes a source of vitality; "Eliminating the bad qi" involves letting the bad qi flow away rather than accumulating it within the environment, thus supporting the life qi; "Following the bad qi" means going along with it and joining forces with it, turning the bad qi into power; "Leaving the bad qi" means not completely removing it, but instead welcoming it as an official star. All four methods rely on the principles of generation, control, transformation, and regulation to dissipate the bad qi.

此二段以生剋制化為消納之法，乃乘氣中補洩之一玄機也。如離龍入首，乾亥水朝來正為煞曜，當坐丁向。癸收甲水，以合乾亥，而為乾甲丁之木局，木能生火故也。氣合而離火旺，則乾亥不為煞曜，而反為生旺矣。此乘旺制煞之一法也。

These two passages use the principle of generation, control, restriction, and transformation as a method of harmonizing and regulating energy. It is a subtle principle within the process of riding the qi. For example, if a dragon line begins with the trigram Li (Fire), and water from Qian and Hai comes to meet it, these waters are originally harmful stars. At this point, one should face towards Ding and sit facing癸, thus capturing the water from the east. This water combines with Qian and Hai to form the wooden trinity "Qian Jia Ding," since wood can generate fire. Once the energy is harmonized, the fire becomes strong, and the originally harmful Qian and Hai waters become beneficial instead. This is a method of controlling harmful influences by riding the strong energy. Harmful influences are harmful because they come to control me; once my original energy becomes strong, what was once controlling me turns into something that supports me.

又如卯龍入首，布什水與艮水從辛而去，一派火局洩木之氣，即為煞矣。當作辛向，令煞水宜去，而不蓄於局中，則火氣洩而木氣不傷矣，此脫煞扶生之一法也。又如亥龍入首。後龍帶子癸而來，以雙山論屬木，水從庚辛方入堂，一派金氣，則煞水滿局矣，當立巽向。蓋巽庚癸原為一家，今以巽與庚辛合，而又與亥子癸合。夫黨與合而煞化，則煞反為權，不為我之仇矣，此從煞為權之一法也。

For example, if a dragon from the卯 (Mao) direction enters the site, and water from the 丙 (Bing) and 艮 (Gen) directions flows away towards the 辛 (Xin) direction, the entire fire pattern drains away the wood's energy, thus forming a harmful influence. In this case, one should face the 辛 (Xin) direction, allowing the harmful water to flow directly without being retained within the site. This way, the fire energy is released while the wood energy remains unharmed, which is a method of removing harmful influences and supporting beneficial ones. Another example is when a dragon from the 亥 (Hai) direction enters the site, and the following dragon brings along 子 (Zi) and 癸 (Gui), which according to the dual mountain theory belong to wood. However, if water flows into the courtyard from the 庚 (Geng) and 辛 (Xin) directions, this creates a strong metal energy, forming a harmful water pattern throughout the site. In such a case, one should face the 巽 (Xun) direction. This is because 巽 (Xun), 庚 (Geng), and 癸 (Gui) are originally related, and now 巽 (Xun) combines with 庚 (Geng) and 辛 (Xin), as well as with 亥 (Hai), 子 (Zi), and 癸 (Gui). When allies unite and the harmful influences are combined, the harmful energy transforms into a beneficial one, turning the harmful into a tool that no longer opposes us. This is a method of transforming harmful influences into beneficial ones. Removing harmful influences involves letting them go, while transforming harmful influences involves incorporating them, and their purposes differ.

又如巽龍入首，辛水當面朝來，所謂一條辛水向東流也。但以正五行論，巽屬木，辛屬金，則辛金為巽木之煞矣。獨以勢氣論，則巽辛相納為配合，以天星論，則天乙太乙為星垣中之兩貴人，若山水可作辛向，則辛不為煞而為官星矣，此迎官就祿之一法也。山有山之煞，水有水之煞，其消納工夫，全在生剋制化上探討耳。

For example, if a dragon of the Trigram Xun (Wind) enters the site with a Xin (Metal) water flow facing towards it from the front, this is referred to as "a single Xin water flows eastward." If we consider only the standard Five Phases, Xun belongs to Wood and Xin belongs to Metal, so Xin Metal would be considered a harmful influence (煞) for Xun Wood. However, if we consider the momentum and energy (势气), Xun and Xin complement each other and form a harmonious combination. According to the celestial stars, Tianyi and Taiyi are two esteemed officials (贵人) within the star system. If the terrain allows for a Xin direction, then Xin becomes an official star (官星), which is a method of seeking official position and wealth (迎官就禄). The same Xin water, considered a harmful influence according to the standard Five Phases, becomes a noble influence according to the celestial stars. This shows that harmful and official influences have no fixed names; they depend on the method used. Mountains have their own harmful influences, and waters have their own harmful influences. The key to harmonizing and transforming lies in exploring the principles of generation, control, restraint, and transformation (生克制化).

客水客砂，尚可招邀取氣；真夫真婦，猶嫌半路相逢。

External "guest water" and "guest soil" can still be invited to bring energy into the site — even though the area itself is wild and unbounded, as long as the surrounding soil and water are harmonious, the dragon energy will naturally gather. However, the proper "true husband and true wife" are still considered to meet only halfway — although they are the right match, they are not a couple from youth to old age, so their blessings will come slowly. The first sentence says that external energies can be borrowed, while the second sentence says that internal harmony cannot be forced.

此二段言外合可借，內合不可假，乃以砂水而乘氣之一法也。昔劉公為潘氏作祖地，一片方砂不開頭面，而東西闊二三百步，並無界水插兜，卻於東南角上有水從巽巳曲折而來，到右從丙上合流，與橫水交流到左出丑艮而去，劉公即從東南角上點穴作巽向。人皆疑其渺茫無收拾，氣散不聚，葬下不數年而科第顯。何也？此乃巽水邀亥兌之氣入穴，且艮出水作巽向接堂氣耳。此以外合之客氣而取內之真氣為一法。

This passage explains that external coordination can be borrowed, but internal coordination cannot be falsely assumed; this is a method of using sand and water to carry the qi. In the past, Liu Ji selected the ancestral site for the Pan family. There, a piece of square sand did not clearly mark the front, stretching east-west for two or three hundred steps, with no boundary water or enclosure; only at the southeast corner did water come winding from the directions of Xun and Si, flowing to the right and converging at the Bing position, then meeting with cross water, and flowing out to the left from the Chou and Gen directions. Liu Ji selected the site at the southeast corner, facing the direction of Xun. Everyone doubted that it seemed vague and uncontrolled, with scattered and uncoalesced qi. But within a few years after burial, the family achieved academic success and prosperity. Why was this so? Because the water from Xun attracted the qi from Hai and Dui, and the water flowing out from the Gen direction, combined with the facing direction of Xun, received the堂气 (hall qi). This is a method of borrowing external guest qi to obtain the true internal qi.

又如砂頭自東趨西北，本是坤申來龍，然東南巽丙上水來，左右兩砂交牙，巽丙之朝屈曲，到堂有情，雖本身蠻曠無界，然朝上砂水有情，兌氣自聚，蓋客砂能邀龍氣入局也。經云：蠻氣一片難收拾，卻把朝山識幸心。此見尋龍乘氣自有巧處，內氣難認，當以外氣而認之，此為一法。

For example, if a ridge line comes from the east toward the northwest, it is originally a Kun and Shen dragon; however, there is water coming from the southeast direction of Xun and Bing. The two ridges on either side intersect and lock together, and the water from the Xun and Bing direction bends and turns gracefully, reaching the hall with affection. Even though the area itself is vast and open without a boundary water, as long as the ridges and water in front are harmonious, the qi from the Dui direction will naturally gather. This is how a guest ridge can attract the dragon's qi into the site. The classic text says, "A wild piece of qi is hard to collect, yet recognizing the facing mountain brings good fortune." From this we can see that seeking the dragon and capturing its qi has its own skill and subtlety: when internal qi is difficult to recognize, one should use external qi to identify it. This is also a method.

又如丙乙相見為夫婦，若丙逢丁癸辛水來，乙逢甲庚壬水來，則配非其偶，縱朝向得情，終難發福。又有乙配丙於中途，如丙火生於寅水，不自寅來，卻是巳午方來朝出戌，此雖正配，終非自少至老之夫妻，亦為路通，當主衰年科第，其發福終遲緩也。此以真氣而非真正交媾，氣為輕淺，乃奪神功改天命者，又當自有補弱扶衰之法也。此在乘氣者不可不察。

For example, if Bing (fire) meets Yi (wood), they form a proper husband and wife relationship. However, if Bing meets water from the directions of Ding, Gui, or Xin, or if Yi meets water from the directions of Jia, Geng, or Ren, then the match is not appropriate. Even if the directions are harmonious, they will not bring good fortune. There is another case where Yi and Bing meet only halfway. For instance, Bing fire is supposed to be born in the direction of Yin, but if water does not come from Yin but instead from Si or Wu directions and flows out from Xu direction, this is considered a proper match, but it is not a lifelong partnership. It is only a partial connection, indicating success in the imperial examinations and good fortune coming late in life. This is a case where there is true energy but not a true union, so the energy is light and shallow. As for those who can take control of fate and change destiny, they have other methods to strengthen the weak and support the declining. This point is something that those who ride the energy must be careful to understand.

陰用陽朝，陽用陰應，合之固眷屬一家；山運收山，水運收水，分之亦互為生旺。

On the yin side, yang should come to pay homage, and on the yang side, yin should respond: for example, if a dragon from the west (兑) comes and belongs to yang, it should be paired with yin癸 water, which is exactly "the golden sheep gathers the spiritual energy of Jia and Gui," forming a family-like relationship. For mountain dragons, they are collected by the mountain's cycle; for water dragons, they are collected by the water's cycle: the growth of yi wood is in午, and its prosperity is in寅. A peak in午 brings prosperity to people, and a peak in寅 brings wealth and official rank, which is "mountain governing mountain." The growth of bing fire is in寅, and its prosperity is in午. Water coming to寅 brings prosperity to people, and water coming to午 brings wealth and official rank, which is "water governing water." When viewed separately, mountain and water also mutually generate and promote each other's prosperity.

此二段以朝迎收納而為乘氣之妙訣也。如亥龍從西兌而來為陽，亥則為甲木，以甲木為陽，生亥旺卯，而墓未當用陰，而墓未者配之，唯癸水為陰，生卯旺亥墓未，乃為正配，所謂金羊收癸甲之靈也。陽木用陰水來配，則為陽用陰應。若申子辰水局從右轉，則為陰癸之水，宜用甲來配，乃為陰用陽朝。

These two passages emphasize that the secret of capturing the qi lies in the approach and reception of the direction. For example, if a dragon from the west, specifically the direction of Dui (Lake), comes from the west, it is yang. Then the亥 (Hai) direction is considered as Jia wood. Since Jia wood is yang, its growth is in Hai, its prosperity is in Mao, and its burial is in Wei. Therefore, it should be paired with something yin that has the same burial in Wei. Only Gui water, which is yin, has its growth in Mao, prosperity in Hai, and burial in Wei, making it a proper match. This is called "Jin Yang receives Gui Jia's spirit." Pairing yang wood with yin water is called "Yang uses Yin to respond." If the water formation of Shen, Zi, and Chen comes from the right side, it is yin癸 water, which should be paired with Jia, called "Yin uses Yang to face."

蓋陽用陰應，陽靜而守，陰運而用也；陰用陽朝，陰靜而守，陽運而動也。陰陽互藏其宅，動靜互為其根。氣從左行，從生趨旺，氣從右旋，從旺趨生也。生旺互交，玄竅相通，而化育成矣。此為堪輿家乘氣之第一關竅也。

In general, when the Yang is used and the Yin responds, the Yang is still and holds, while the Yin moves and acts; when the Yin is used and the Yang approaches, the Yin is still and holds, while the Yang moves and acts. Yin and Yang mutually conceal and store within each other's positions. Movement and stillness mutually serve as the foundation for each other. The energy flows from the left, moving from Growth to Prosperity; the energy turns from the right, moving from Prosperity to Growth. The interaction between Growth and Prosperity is interconnected. Once this subtle principle is opened, the function of nurturing and transforming becomes established. This is the first key principle in the art of geomancy concerning the flow of energy.

又如亥龍從坎入亥者為陰，亥則為乙木，以乙木為陰，生午旺寅，墓戌當用陽，而墓戌者配之，乃為正配，所謂乙丙交而趨戌是也。陰陽交媾，氣始凝聚，然後以向合之當迎，寅午之生旺，而為朝迎。穴液龍以乘內氣，向依水以乘外氣。山龍以山運收山，水龍以水運收水。如乙木生於午，故午上高峰，則旺人丁；旺於寅。故寅上有高峰，則發財祿，所謂山管山也。丙火生於寅，故寅上水來，主旺人丁；旺於午，故午上水來，主發財祿，所謂水管水也。

For example, if a dragon from the Kan direction enters the Hai position and is considered yin, then Hai is treated as Yi wood. Yi wood is yin, with its growth in Wu and prosperity in Yin, and its burial in Xu. Therefore, it should be paired with something yang that also has its burial in Xu, which is correct pairing, known as "Yi and Bing meet and head toward Xu." Yin and yang must meet and combine so that the energy can gather; then the direction is used to harmonize with it, welcoming the vital and prosperous energies from Yin and Wu, which is called "Facing towards and welcoming." The site follows the dragon to receive internal energy, and the direction follows the water to receive external energy. For mountain dragons, the mountain's movement is captured by the mountain's movement; for water dragons, the water's movement is captured by the water's movement. Since Yi wood's growth is in Wu, there is a high peak in the Wu direction which brings prosperity to people; since its prosperity is in Yin, there is a high peak in the Yin direction which brings wealth and official rank, which is called "mountain governing mountain." Since Bing fire's growth is in Yin, there is water coming from the Yin direction which brings prosperity to people; since its prosperity is in Wu, there is water coming from the Wu direction which brings wealth and official rank, which is called "water governing water." Mountains govern people's descendants, while water governs wealth and official rank, each following their own movement without conflicting with each other.

乙木以丙火為配，故其朝向收納，並認火局，宜用寅午為得全旺，則水與太之氣並與向合而為其收納矣。若陰遇陰則為純陰不長。躥遇陽則為純陽不生，縱砂明水秀，終非大地。唯顧外堂水法，隨水立向。消其去水以避凶殺而已，安能造大福哉！如白龍記坎亥入乾陰龍右旋之法，寅甲水來，長生會帝。旺水也，辛戍水去，玄竅合也。用丙向，以帝旺收寅戌也，故葬下五子皆顯。後取辛戌逆沖丁離，則沖破官祿矣，故五子皆敗。若沖破長生，則人丁絕，此不知妄作者之所以取禍也。

Yi wood takes Bing fire as its match, so its orientation and water collection should also take into account the fire element. It is most favorable to use the directions of Yin and Wu to achieve full prosperity. In this way, the energies of water and fire will both harmonize with the direction and be collected by it. If Yin meets Yin, it becomes pure Yin and fails to grow; if Yang meets Yang, it becomes pure Yang and fails to generate. Even if the terrain is clear and the water is beautiful, it can never be a great site. It can only take care of the water patterns of the outer courtyard and set the direction according to the water, eliminate outgoing water to avoid bad influences, but it cannot bring great blessings. For example, the method of Yin dragon turning right in the "White Dragon Record" where Kan and Hai waters enter Qian: waters coming from Yin and Ji are the long life and prosperity waters that meet; waters going towards Xin and Xu are the hidden openings that connect. Using the direction of Bing to collect the prosperity of Yin and Xu, so after burial, five sons became successful. Later, when changing to take the direction of Xin and Xu against the direction of Ding and Li, it broke the official position, so the five sons all declined. If the long life position was broken, it would cause the extinction of descendants. This is exactly the reason why those who change things without understanding the principles bring misfortune.

主有主氣，內宜秘於五行；堂有堂氣，外宜觀乎四勢。龍為地氣，當從骨脈實處竅其內而注之；水為天氣，當從向方虛處竅其外而引之。

The main star has its own energy, which should be carefully guarded internally according to the generation and overcoming relationships of the Five Phases, without being easily revealed. The Bright Hall has its own energy, which should be observed externally by looking at the surrounding terrain. A dragon is earth energy, being substantial, so an "inner passage" should be opened at the solid bone and vein areas to guide the energy in. Water is heavenly energy, being subtle, so an "outer passage" should be opened at the empty and open directions to draw the energy in. The inner passage is used to connect with the rear dragon, transforming disorder into purity and supporting weakness into strength. The outer passage is like a person's breathing through the nose, inhaling clear energy brings good fortune, while inhaling turbid energy brings misfortune.

此乃控制山川，裁成造化，以補洩有餘不足之氣，乃改天命奪神功之秘要也。凡葬法得金井一與門戶為一向，乃正法也。有如外就堂氣，則先到之砂水不可不收，聚會之堂氣不可不納，此眾口以為必然者，卻與龍法之生向不合，則當以天星勢氣為主，作內外二向。假如亥龍宜作巽向，外面砂水又宜作巳向，則內用要向以乘生氣，外用巳向以接堂氣，亦何嫌於作兩向也。此正所謂“四勢任君談，五行當自守”者。

This passage discusses controlling mountains and rivers, shaping and transforming nature, to supplement or release excess or deficiency of qi. This is the essential secret for changing destiny and seizing divine power. In burial practices, the gold well (burial site) and the entrance and exit should share the same direction, which is the correct method. However, if one wishes to follow the natural flow of the hall's qi, then the first arriving hills and waters must not be neglected, and the gathered hall qi must not be excluded—this is what everyone considers inevitable. Yet it often conflicts with the direction determined by the dragon method. In such cases, one should take the celestial star's momentum and qi as the main consideration, establishing two directions internally and externally. For example, if a亥 dragon is suitable for a巽 direction internally, but the surrounding hills and waters are suitable for a巳 direction externally, then one should use the巽 direction internally to capture the life qi, and the巳 direction externally to connect with the hall qi. Having two directions is not a problem. This is precisely what is meant by "four directions can be discussed at will, but the Five Phases must be adhered to": the internal direction guards the purity of the dragon's qi, while the external direction follows the reality of the hall's qi, and the two are not conflicting.

先哲有云：龍之氣未到，向之氣先到。則佈置之法，正為改奪之神功也，豈易言哉！要在察山川之性情，審氣脈之強弱，或宜補，或宜洩，或以扶山，或以助命，或以發乎當代，或以應乎後人，各各有法，不可不精詳焉。蓋竅辦所以導內氣，凡所以貫串後龍，而使之仲，駁為純、扶衰為旺者，皆在此也。昔人所謂佈置從龍是已。

Ancient sages have said: "When the dragon's energy has not yet arrived, the energy of the preceding area arrives first." Therefore, this method of arrangement is a divine technique to transform destiny, not something easily explained. The key lies in observing the nature of mountains and rivers, and assessing the strength of the energy flow: sometimes it is suitable to supplement, sometimes to release, sometimes to support the mountain, sometimes to assist the destiny, or to seek manifestation in the present generation, or to seek realization in future generations. Each has its own rules, which must be carefully examined. Opening the "inner passage" is to guide the internal energy; whatever can connect with the rear dragon, transform disorder into purity, and turn weakness into strength, is included here. What the ancients called "arranging in accordance with the dragon" refers to this.所谓 "inner passage" means to create a path for the internal energy to flow continuously to the central point.

竅外之法，若人鼻息然，昔人所謂息道通氣不通水者是也。如人之一呼一吸，得其清氣則吉，得其濁氣則凶，所繫不小，是故竅外之法其法最玄，亦以扶山助命為主耳。乃其生剋制化。用以化煞為權，轉凶為吉。固自各各有法，大抵在向方砂水上精詳之。看砂水之吉凶純駁與龍身之骨脈配合何知，合則順其自然而以正合，不合則用剪裁制化之法而以變合。蓋導外氣，實以扶內氣也。有如外氣乖戾，內氣必損傷。可不值哉！

As for the method of opening the "outer openings," it is like human breathing; what the ancients said, "the breath channel is open to air but not to water," refers to this. Just as when a person inhales, taking in clear air is auspicious, while taking in turbid air is inauspicious, which is of great importance. Therefore, the method of outer openings is most profound and still primarily aims to support the mountain and sustain life. Its generating, controlling, overcoming, and transforming principles are used to transform malevolent forces into authority and turn misfortune into fortune. Originally, each has its own rules. Generally speaking, one must carefully examine the direction and the surrounding waters: observe whether the auspicious and inauspicious qualities of the surrounding landforms and waters are pure or mixed and how they harmonize with the dragon's body and its bones and veins. If they harmonize, it is called "correct harmony," while if they do not, one must use methods of trimming and transforming to achieve "changed harmony." Guiding the external air is actually to support the internal air; if the external air is discordant, the internal air will inevitably suffer damage, how could this not be taken seriously! Therefore, "external openings" are not another system of water methods, but still aim to find a clear air for the internal air to breathe.

在天成象，在地成形，同一氣，故天象以太陽為尊，而地法以廉貞為主，同以火星為萬象之宗；象垂吉凶，形分禍福，同一域，故星光以歲星為德，而地法以食狼為貴，同以木星為萬象之華。

In the heavens it becomes "image" (xiang), and on the earth it becomes "form" (xing); they are essentially the same qi. Therefore, heavenly phenomena take the sun as the supreme, and earthly methods take the star Lianzhen as the main star; both share the fire star as the ancestor of all phenomena. Among the Five Phases, only earth can form things, and only fire can generate earth; thus fire is the great ancestor of the universe. That point of true yang is true fire, in the heavens it is the sun, in the hexagram it is Li (Fire), in the direction it is Wu, in the star it is Lianzhen, and in the five animals it is the yellow dragon. Heavenly phenomena indicate auspicious and inauspicious signs, and earthly forms distinguish misfortune and fortune, both operating within the same domain. Therefore, starlight takes the Jupiter (the planet of wood) as the virtue star, and earthly methods take Tanlang as the noble, both sharing the Jupiter as the essence of all phenomena. Wood arises in spring and thrives in summer, representing a flourishing and beautiful image of civilization.

此以舉木火二端。以見天象地形之配合不可峻而二也。諸如三垣九野，同於輿圖之畫井分疆；遲留順逆，同於龍脈之向背行止；吉凶災詳，同於國家之安危禍福，惡乎有毫髮之爽！唯舉其緊要者而言，則五行唯土為能全物。唯火為能生土，是火為宇宙之大祖宗也。何者為奏火？唯一點真陽為真火。太陽是已。於天為日，於卦為離，於方為午，於星分康貞。於五獸為黃龍。

Here only the wood and fire are cited to illustrate that the coordination between celestial phenomena and terrestrial features cannot be divided into two separate matters. For example, the three enclosures and nine fields in the sky correspond to the demarcation of wells and borders on a map; the slow movement and reverse direction of stars correspond to the direction and stopping of dragon veins; the auspicious and ominous signs in the heavens correspond to the safety, danger, and fortune of the state. How could there be the slightest difference? To speak of the most important aspects: among the five phases, only earth can produce all things, and only fire can generate earth, so fire is the great ancestor of the universe. What is true fire? Only that single true yang is true fire, which is the sun. In the sky it is the sun, in the trigrams it is li (fire), in the directions it is午 (noon), in the stars it is lianzheng, and in the five beasts it is the yellow dragon. The sun in the sky and lianzheng on the ground are essentially the same true yang, differing only in that one takes form and the other takes shape.

且五行餘各有冕、唯火無所不寓，激石激金則火出，是土金有火也；木能生火，是木有火也；泉有溫泉，海島之中，時見火光，是水中亦有火也。即如人之結胎，非得一點陽精真火，則不能結而為形，此看地法必以火星為祖，方能化生。方能遠大，亦其理固然耳。諸九都城郡邑，必向南離，正以午為太陽所居之位，次則太陰與日同之。又次則金水附曰月而行，皆以近日為貴。放凡結穴太陰太陽，又多金水者。兒以此也。

Moreover, the Five Phases each have their own boundaries, but fire is present everywhere. Striking stone or metal can produce sparks, showing that fire is present in earth and metal. Wood can generate fire, showing that fire is present in wood. Hot springs exist in water, and firelight is often seen on islands, showing that fire is also present in water. Even human conception requires a bit of yang essence and true fire to condense into form. Therefore, when examining land, one must take fire as the ancestor. Only then can life be generated and things become enduring and grand. This is the natural principle. All capitals and cities must face south, the position of Li (Fire), because Wu is the position where the sun resides. Next is Taiyin, which is similar to the sun. Then comes Venus and Mercury, which follow the sun and moon, and both are esteemed for being close to the sun. Therefore, most landforms are of Taiyin and Taiyang (Sun) nature, and often accompany metal and water. This is the reason. Clearly, "taking fire as the ancestor" is not empty talk. Without this true yang, form cannot be generated.

古太史多稱歲星所在，其國不可伐，豈非以木星為最吉乎！九星中以貧狼為首吉者，亦以貴狼屬木耳。且宇內何者最秀最華？豈非木邪？夫木發於春而盛於夏，謂之華夏，煥乎一文明之象。以此木星無論沖天紫氣，曲直縱橫，窯是秀體，亦無論花芽節苞，皆是全機。蓋地形與天星同，以木之精華秀麗為吉象耳。由此以推，則今人之以天星為渺茫，而有絕口置之不道者，艮可怪也。

In ancient times, the Grand Astrologers often said that the country under the domain of the planet Jupiter (the star of wood) should not be attacked, which seems to indicate that Jupiter is the most auspicious. Among the nine stars, the first and most auspicious is the Greedy Wolf, which also belongs to the category of wood. Moreover, what is the most refined and splendid in the world? Is it not wood? Wood emerges in spring and flourishes in summer, hence the term "Huaxia" (China), which conveys a flourishing civilization. Therefore, whether Jupiter appears as a purple aura reaching the heavens or as a complex and varied form, it always represents a refined and excellent essence. Whether it appears as a flower bud or a branch bud, it always embodies complete vitality. The terrain and the celestial stars are fundamentally the same, both considering the refined and elegant essence of wood as auspicious signs. From this, it follows that modern people regard celestial stars as distant and vague, even avoiding discussing them altogether, which is truly strange. Heaven values wood as its virtue, and earth values the Greedy Wolf as its precious element; these are merely two different names for the same vital energy present both above and below.

先天一陰一陽，對配為主，故四龍天星，唯取相配，陰與陽會，陽與陰合；後天分陰分陽，致用為主，故八方坐向，可借為配，坐陽收陰，坐陰收陽。

The Earlier Heaven hexagrams are based on the pairing of one yin and one yang, so the "Four Dragon Celestial Stars" only select those hexagrams where the upper and lower lines are yin and yang paired together—yin and yang meeting, yang and yin combining. Only the hexagrams Zhen, Dui, Gen, and Xun are like this, while Qian, Kun, Kan, and Li are purely yin or purely yang and lack vitality. The Later Heaven hexagrams focus on distinguishing yin and yang and emphasizing practical application, so the eight directions can be used for matching—sitting in a yang position to receive yin energy, sitting in a yin position to receive yang energy, which is called "yin and yang meeting." The former is the unchangeable essence, while the latter is the changeable application.

此言先天後天勢氣，有以為體而不可易者，有以為用而可移易者，此論龍論局之辨也。先天之體，乾坤以老陰老陽相配，坎離為中男中女相配，震巽為長男長女相配，艮兌為少男少女相配，則八龍皆有陰陽相配合，而何獨取於四龍也？以乾坤純陰純陽，為陰陽之老，坎離上下皆陰皆陽，亦為陰陽之極，殊乏生機耳。唯震兌上陰而下陽，艮巽上陽而下陰，乃為陰陽之交，宇宙生機，並從此出。經云四龍天星，正以此也。諸凡孤虛旺相之說，皆原於此，非所謂久天統龍法者乎！

This refers to the distinction between the original and the transformed aspects of form and energy. Some are considered as "body" and cannot be changed, while others are considered as "function" and can be altered. This is precisely the difference between discussing dragons and discussing the terrain. The original form of the trigrams: Qian and Kun are paired as old yin and old yang; Kan and Li are paired as middle yang and middle yin; Zhen and Xun are paired as the elder yang and elder yin; Gen and Dui are paired as the younger yang and younger yin. All eight trigrams have yin and yang paired, so why are only four dragons selected? Because Qian and Kun are purely yin and purely yang, belonging to the extreme of yin and yang; Kan and Li have both upper and lower lines of the same yin or yang, also belonging to the extreme of yin and yang, and are lacking in vitality. Only Zhen and Dui have the upper line yin and the lower line yang, while Gen and Xun have the upper line yang and the lower line yin. This is where yin and yang meet and generate life. The text refers to "four dragons of the heavenly stars" for this reason. All concepts such as solitude, vacancy, prosperity, and strength originate from this. This is not precisely the method of "using the original trigrams to govern dragons"? Clearly, selecting the four dragons is not due to favoring those four directions, but because their lines of yin and yang can meet and generate vitality.

後天自乾至震為陽，自巽至兌為陰，所謂分陰分陽是已。其意亦以乾坤為老，退居西北之地，而置六子於東南施生之方，所以用也。且以《洛書》而布，後天陰陽，當可隨方而就，或以卦氣，或以天干，不媾交配。如艮龍而作兌向，是為正配，雖作丁向，亦是從兌所納，即作丙向，不從卦氣而認天星，亦是配合。且坐癸向丁，坐壬向丙，亦不失為坐陽配陰之法。所謂陰陽相見是也。

The posterior trigrams from Qian to Zhen belong to yang, and from Xun to Dui belong to yin, which is called "dividing yin and yang." Its purpose is also to regard Qian and Kun as the parents, retreating to the northwest, while placing the six children trigrams in the southeast direction of generation, for practical use. By arranging the posterior yin and yang according to the Luo Book, one can align them with their respective directions: either following the trigram energies or the heavenly stems, and they can all be matched accordingly. For example, if a mountain dragon (Geng) is used with a Dui direction, this is a proper match; even if a Ding direction is used, it still corresponds to the heavenly stem included in Dui. Even if a Bing direction is used without following the trigram energies but recognizing the heavenly star, it is still considered a match. Similarly, sitting facing Ding from癸 or facing丙 from壬 is also considered a method of matching yang with yin, which is called "yin and yang meeting." This shows that the use of posterior trigrams is flexible and broad, unlike the fixed nature of the anterior trigrams.

先天之體無變，後天之用有變，即地法中無怪龍而有怪穴之意。昔人所謂地理尚其變，意正如此。此用卦大肯綮處，不可不理會者也。諸如翻卦多門，五行顛倒劇。豈無謬戾，何必拘拘為哉！

The inherent nature of theEarlier Heaven is unchanging, while the practical application of theLater Heaven is subject to change. This is equivalent to the meaning of "there are no strange dragons but there are strange caves" in the principles of geomancy. What the ancients said, "geomancy values its transformations," refers precisely to this principle. This is the most crucial aspect of using the hexagrams, and it must be thoroughly understood. As for the numerous methods of reversing the hexagrams and the confusion caused by inverted Five Phases, how can there not be errors and inconsistencies? Why then should one rigidly adhere to a single school of thought and refuse to adapt?

先天後天，先為體而後為用，貴通其變；陰陽二氣，陽非賤而陰非貴，在適其宜。

Heavenly and earthly principles are divided into original and transformed. The original is the essence, and the transformed is the application. The value lies in understanding its changes. Within the two energies of yin and yang, yang is not inferior, and yin is not superior; the key is to use them appropriately. Today, some diviners claim that a yin dragon is superior in geomancy, but actually, ancient scholars viewed yin and yang based on suitability, without the notion of deeming yin superior or yang inferior.

今始輿家一論地法，則以陰龍為勝，不知古人視原關相陰陽，各隨所宜，豈有貴陰而賤陽之義？蓋《洛書》之義，一九三七居於四正，適合先天乾坤坎離之位，二四六八居於四隅，適合先天艮兌震巽之位，奇數屬陽，偶數屬陰，配以乾坤坎離，亦從乎陽，配以震兌艮巽，亦從乎陰，此今術家以奇耦論陰陽，而非先天本來之陰陽也。

Nowadays, geomancers who talk about the methods of land divination tend to favor yin dragons, but they do not realize that ancient people regarded yin and yang according to the situation, and there is no reason to regard yin as superior and yang as inferior. The meaning of the "Lo Shu" is that the numbers one, nine, three, and seven are located at the four cardinal directions, which correspond exactly to the positions of the Heaven, Earth, Water, and Fire trigrams in theEarlier Heaven (primordial) system. The numbers two, four, six, and eight are located at the four corners, which correspond exactly to the positions of the Mountain, Lake, Thunder, and Wind trigrams in theEarlier Heaven system. Odd numbers belong to yang, and even numbers belong to yin: when paired with Heaven, Earth, Water, and Fire, they follow yang; when paired with Mountain, Lake, Thunder, and Wind, they follow yin. This is merely how modern geomancers use odd and even numbers to discuss yin and yang, which is not the original yin and yang of theEarlier Heaven system. Mistaking the geomancers' distinction between odd and even for the original yin and yang of the先天 system is exactly the origin of the idea of "favoring yin and despising yang."

古人建都立國，南面而治，位於四正，正以乾南坤北，正天地之位，離東坎西，應日月之門，於天道為正，於地勢為宜，非故去陰而取陽，抑亦先天之身體宜爾也。至如安墳屠骨，古人多取艮兌震巽四卦，亦以先天勢體，風雷相為動盪，山澤互為流通，用以蔭枯骨則易以生發焉耳，豈以位居二四六八之陰而即為貴哉！

Ancient people established their capitals and states facing south, occupying the four cardinal directions, because Qian (Heaven) is in the south and Kun (Earth) is in the north, which are the proper positions of heaven and earth. Li (Fire) is in the east and Kan (Water) is in the west, corresponding to the gates where the sun and moon rise and set. In terms of the heavenly way, this is correct; in terms of terrain, it is suitable. It was not intentional to abandon yin for yang, nor was it merely because of the natural order of the original heaven. As for the selection of sites for tombs and burial of bones, ancient people often chose Gen (Mountain), Dui (Lake), Zhen (Thunder), and Xun (Wind) trigrams, because according to the original heaven's structure, wind and thunder interact dynamically, and mountain and lake communicate freely, which helps to nourish and promote the growth of the remains. It was not because these trigrams are located in the second, fourth, sixth, and eighth yin positions that they are considered valuable. Choosing the four cardinal directions is to properly align with the positions of heaven and earth, while choosing the four intermediate directions is to allow the energies of mountain, lake, wind, and thunder to circulate freely, each having its own purpose.

若論地位，則所謂神仙之地發自天門，帝王之地起自金龍者，非乾與震乎？且後天震兌為先天之坎離，後天乾坤即先天之巽艮，亦安得以後天之位而易先天之氣也！大要地法當以龍勢為主，其大小貴賤只在龍勢上定之。乃如勢氣逢陽則陽，逢陰則陰，或宜陽而從陽，或宜陰而從陰，若拂四勢之宜而強以從勢，此膠柱鼓瑟、刻舟求劍之迂術也，豈能合山川情性，而通地之靈、僥地之福哉！

If we talk about directions, then the saying "the land of immortals originates from the heavenly gate, and the land of emperors arises from the golden dragon" refers precisely to the two yang positions, Qian and Zhen. Moreover, the Zhen and Dui in the later heaven correspond to Kan and Li in the earlier heaven, and the Qian and Kun in the later heaven correspond to Xun and Gen in the earlier heaven. How can we replace the qi of the earlier heaven with the directions of the later heaven! In general, the method of geomancy should be based on the dragon's momentum. The size, value, and status of the land are determined by the dragon's momentum. As for the momentum and qi, when encountering yang it is yang, when encountering yin it is yin: use yang when it should be yang, and use yin when it should be yin. If one forcefully conforms to a fixed momentum against the suitability of the four directions, that is the foolish method of sticking to a fixed peg to play the zither or searching for a boat in the same place. How can it harmonize with the nature of mountains and rivers, connect with the spirit of the land, and invite the blessings of the land? Therefore, the importance of body and use lies in adaptability, and the importance of yin and yang lies in appropriateness. This is the conclusion of this section.