The Heaven Jade Classic by Yang Yunsong

江東一勢從來吉，八神四個一。

The "Jiangdong Hexagram" line of dragon qi has always been considered auspicious. Among the twenty-four mountains, eight mountain positions fall under its jurisdiction, collectively known as the "Eight Spirits." Within these eight positions, four of them share the same parent hexagram and belong to the first dragon line, so they are called the "Four Ones." When collecting terrain and water, the focus should be on these four positions.

古以天卦為東分，地卦為西卦。楊公養老看雌雄，以二十四龍分為三卦，江東一卦，江西一卦，震兌始交共一父母，江南江北一針，水火既濟共一父母。四經五行以二十一四位列為四龍，一龍六位，亦分三卦，而東西南北之四方始定，天卦皆準於此。東多自寅至丙止，為江東一卦，收貪巨武三吉砂水。其曰，八神四個一者，言自寅至丙位是八掉，而寅辰丙乙四個在一龍也。舊以丑艮辰巽未坤戌乾為八神，而此以支維俱謂之神，泥舊說不得其解。

Ancient people referred to the "Heavenly Trigram" as the Eastern Trigram and the "Earthly Trigram" as the Western Trigram. The "Yang Gong养老看雌雄" from the "Preface to the Green Satchel" refers to dividing the twenty-four dragon directions into three trigrams for analysis: the Eastern Trigram, the Western Trigram, and the Zhen and Dui trigrams which initially intersect and share the same parents. The Jiangnan and Jiangbei directions are aligned along the same needle line, with water and fire in harmony, also sharing the same parents. The "Four Classics and Five Phases" arrange the twenty-four mountain positions into four dragon lines, each line governing six positions, and they are all incorporated into the three trigrams. Thus, the four cardinal directions are established. The arrangement of the Heavenly Trigram is entirely based on this. The Eastern section starts from the寅 mountain and ends at the丙 mountain, forming the Eastern Trigram. When selecting, one should take the sand and water of the Sanhe (Three Auspicious) directions: Tanlang, Jumen, and Wuqu. The phrase "eight gods and four ones" means that from寅 to丙 there are eight mountain positions, among which寅, 辰, 丙, and 乙 belong to the first dragon. The old saying refers to the eight positions: Chou, Gen, Chen, Xun, Wei, Kun, Xu, and Qian as the "eight gods." However, this book treats both the earthly branches and the four cardinal directions as "gods." If one strictly adheres to the old saying, it will not make sense.

江西二並排龍位，八神四個二。

"The Jiangxi Trigram" is the second dragon path. Among the eight mountain positions under its jurisdiction, four belong to the second trigram's parents, so it is called "four twos." The direction and water collection should be arranged according to the order of the second dragon.

江西八龍，申庚酉辛戌乾亥壬為第二卦，收食巨武三吉砂水。而八神之中，甲戌壬辛四神俱在二卦。

Jiangxi covers eight dragon directions, namely Shen, Geng, You, Xin, Xu, Qian, Hai, and Ren, forming the second trigram. When selecting, one should take the sand and water from the three auspicious directions: Tanlang, Jumen, and Wuqu. Among the eight directions, the positions of Jia, Xu, Ren, and Xin are included in the second trigram, which is referred to as 'four twos'.

南北八神共一卦，端的應無差。

The eight mountain positions of Jiangnan and Jiangbei combined are considered as one hexagram. Both sides share the same parents. According to this pattern, the verification is indeed accurate without any discrepancy.

江南午丁未坤、江北子癸丑艮八神共為一身，逢貪巨武砂水，應局查驗，富貴一毫不差。《青囊序》云：江南龍來江北望，江西龍去望江東。南北相望者，火艮、水歸坤也，東西相望者，木歸乾、金歸巽也。

In the south of the Yangtze River, the positions of Wu, Ding, Wei, and Kun are paired with the positions of Zi, Gui, Chou, and Gen in the north of the Yangtze River. These eight mountain positions form a single diagram, belonging to the same hexagram. Whenever the three auspicious directions of Tanlang, Jumen, and Wuqu have hills and water, they should be verified according to the layout, which will indicate wealth and honor, and the prediction will be accurate without error. The "Preface to the Green Satchel" says, "A dragon from the south comes to look toward the north; a dragon from Jiangxi goes to look toward Jiangdong," referring precisely to this relationship of facing across the river. North and south facing each other means the fire energy belongs to Gen and the water energy belongs to Kun; east and west facing each other means the wood energy belongs to Qian and the metal energy belongs to Xun. Therefore, when determining the direction, one must look across the opposite side, not just stay at the original position.

二十四龍管三卦，莫與時話。忽然識得便通仙，代代教駢闐。

The twenty-four dragon paths on the compass are ultimately governed by three trigrams. This principle should not be casually shared with contemporary geomancers. Once one truly understands the distinctions and combinations of these three trigrams, it is equivalent to obtaining the secret teachings of the immortals. Using this knowledge to select a tomb site or establish a dwelling will ensure that descendants flourish generation after generation, with continuous prosperity and a steady stream of people coming and going.

二十四龍不出三針二父母，坎離震兌四生四旺，乾坤艮巽四生四墓，而南北東西陰陽會合之情，盡於此矣。

Twenty-four dragon paths cannot escape the scope of three needle paths and two parents. The four cardinal trigrams, Kan, Li, Zhen, and Dui, govern the four directions of birth and prosperity. The four cardinal trigrams, Qian, Kun, Gen, and Xun, govern the four directions of birth and burial. All the principles of yin and yang meeting in the north-south and east-west directions are included in this pattern.

吳公發揮曰：上古以寅卯辰列東，巳午未布南，申酉戌置西，亥子丑莫北。惟取十二支以布四方者，蓋方以象地，則法《河圖》乃東西南北之正位了。後復加乾艮坤要於四隅，取十干除戌巳為中土，以甲乙輔東辰，丙丁輔南離，庚辛輔西兌，壬癸輔北坎。蓋圓以象天，則法《洛書》而東西南北四維始定。以二十四位折為江東江西江南江北，約為三卦，合為二父母者，取五行八分從合從生從墓從類之義，寅甲卵乙辰巽巳丙，其為江東卦者，巽位東南，以木而從乎木類也，申庚酉辛戌乾亥壬，其為江西卦者，乾位西北，以金而從乎金類也。午丁未坤壬癸丑艮共為一卦者，午丁屬火，逢未坤而衰，亦從午丁而屬火；壬癸為水，逢丑艮而衰，亦從子癸而屬水也。

Wu Gong further explained that in ancient times, only the twelve earthly branches were used to mark the four cardinal directions. The branches Yin, Mao, and Chen were placed in the east, Si, Wu, and Wei in the south, Shen, You, and Xu in the west, and Zi, Chou, and Hai in the north. The twelve branches alone were used to mark the four cardinal directions because the square shape symbolizes the earth, following the principles of the River Chart. The four cardinal directions were thus established. Later, the four cardinal directions were supplemented with the trigrams Qian, Gen, Kun, and Xun, and the eight heavenly stems excluding Wu and Ji, which represent central earth, were used. The stems Jia and Yi were used to support the eastern trigram Zhen, Bing and Ding for the southern trigram Li, Geng and Xin for the western trigram Dui, and Ren and Gui for the northern trigram Kan. The circular shape symbolizes the heavens, following the principles of the Luo Book. The four cardinal directions and the four cardinal points together form the complete system. These twenty-four positions were divided into Jiangdong, Jiangxi, Jiangnan, and Jiangbei, forming three trigrams and combining into two parents. This was based on the principles of the Five Phases: like, following, generating, and resting. The eight positions of Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing belong to Jiangdong trigram because Xun is in the southeast and follows the wood class. The eight positions of Shen, Geng, You, Xin, Xu, Qian, Hai, Ren belong to Jiangxi trigram because Qian is in the northwest and follows the metal class. The positions of Wu, Ding, Wei, Kun, along with Ren, Gui, Chou, Gen form one trigram because Wu and Ding belong to fire, and when they reach Wei and Kun, they decline, so Wei and Kun are counted as fire together with Wu and Ding. The positions of Ren and Gui belong to water, and when they reach Chou and Gen, they decline, so Chou and Gen are counted as water together with Ren and Gui.

東西南北雖各殊途，然乾坤老亢，艮要不雜，震兌妙始交之初，故東西合為一父母，坎離交演，水火既濟，故南北合為一父母，凡三卦各從本生父母，收貪巨武吉星，是為大玄空。

Though the four directions—east, west, south, and north—each follow their own course, Qian and Kun represent old yang and old yin, reaching their peak without change, while Gen and Xun are pure and unmingled. Zhen and Dui are subtle in their initial meeting, so the two trigrams of east and west combine into one parent. Kan and Li interact, water and fire meet, resulting in Ji Ji, so the two trigrams of south and north combine into one parent. The three trigrams each return to their own parents, and within the primary hexagram, they gather the auspicious stars of Tengwang, Jumen, and Wugui in the directions of sand and water. This is called "Da Xuan Kong."

天卦江東掌上尋，知了值千金。

"The Heaven Trigram" belongs to the Jiangdong system, and its arrangement can be found by tracing the palace positions on the palm. Truly understanding this palm technique is worth thousands of gold.

天卦者古東卦，前兼後也。自子癸丑艮寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌乾亥壬，以地支從天干，故曰天卦，名曰挨星，五行從掌上分陰陽順逆，起生死旺墓，排九星以定水神吉凶。

The so-called "Heavenly Trigram" refers to the Eastern Trigram as described by ancient scholars, arranged in the order of "front and back combined." It proceeds as follows: Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai, Ren, in sequence. This method allows the Earthly Branches to follow the Heavenly Stems, hence it is called the Heavenly Trigram, also known as "sequential stars." The Five Phases are divided into yin and yang, moving in both clockwise and counterclockwise directions on the palm. The positions of growth, death, strength, and burial are established, and based on these, nine stars are arranged to determine the auspiciousness or inauspiciousness of the water deity.

天卦即天干，以地支從天干，水之用也，是為四經之祖。吳公曰：天卦本自東卦來，故曰江東掌上尋。

"The heavenly stem trigram" refers to the heavenly stems, with the earthly branches following the heavenly stems. It is a method used for water, and also the original method of the "Four Classics and Five Phases." Wu Gong said: The heavenly stem trigram is originally derived from the eastern trigram, so the classic text says "seek it on the palm of the eastern hand."

地畫八卦誰能會，山與水相對。

The eight trigrams drawn on the earth, how many people can truly understand? The key lies in the mutual opposition between mountain and water: mountain governs descendants, discussed in relation to the dragon; water governs wealth and official rank, discussed in relation to the direction. One is the principle, the other is the application; both are indispensable.

地卦者古西卦，後兼前也。自壬子癸丑艮寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌乾亥，以天干從地支，故曰寺卦，名曰雙冊，三合五行，亦天人能會，此五行陰陽順逆生死之訣。地卦即地支，以天干從地支，山與水相對之用也，是為三合之祖。吳公曰：上文以天卦從向論水神旺墓，此節以地卦從龍論山水生死，二卦體用相兼，故曰相對。三合之法，原是十二支盤乾甲丁屬亥卯未，內盤亥卯即外盆之乾甲丁也。若乾有一半屬戌，只後半截屬亥，則前位屬戌火，不得為木後。劉伯溫等以辛屬陰企墓神辰，壬屬陽水墓神辰等法，用外盤庶幾得之，僅用內盤，前一半不幾錯耶？

The so-called "earth trigram" is what the ancients referred to as the western trigram, arranged in the order of "after following before." It proceeds as follows: from Ren, Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai, in sequence. This method allows the heavenly stems to follow the earthly branches, hence it is called the earth trigram, also known as "double mountain." It uses the principle of triple harmony and the five phases, which is not something everyone can easily understand. Within it lies the key to the order and reversal of the five phases and yin and yang, as well as the concepts of birth and death. The earth trigram represents the path of the earthly branches, with the heavenly stems following the earthly branches. It is a method of using mountains and water in opposition, and is the original method of the triple harmony system. Wu Gong said: the previous passage discussed the water spirit's strength and burial place based on the heavenly trigram and the direction. This section, however, discusses the birth and death of mountains and water based on the dragon's body through the earth trigram. The two trigrams work together as one principle and one application, hence the classic text says "opposite." The calculation of triple harmony originally involves the twelve branches, where Qian, Jia, and Ding all belong to the same group of Hai, Mao, and Wei. The inner circle's Hai and Mao correspond to the outer circle's Qian, Jia, and Ding. If one says that the Qian position is only half belonging to Xu and the other half to Hai, then the front half should be counted as Xu fire, not the latter part of wood. The Liu Bowen school assigns Xin as yin metal with its burial place at Chen, and Ren as yang water with its burial place at Chen. Such calculations can still be understood when applied to the outer circle. However, if only the inner circle is used, would the front half not be entirely wrong?

父母陰陽仔細尋，前後相兼定。前後相兼兩路看，分定兩邊安。

The yin and yang of the parents' hexagram must be carefully examined to determine whether it is "front and combined with the back" or "back and combined with the front." First, the correct determination must be made. "Front and combined with the back" and "back and combined with the front" each form their own separate path, and must be viewed as two separate paths. Once the two paths are divided, the placement of dragon and direction, left and right, will each have their fixed positions and cannot be confused.

此一節論天地之本源。父母不同而有陰陽之異，前後相兼而有左右之分。吳公日：東西卦陰陽父母不同途，如子癸丑民寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌巽乾亥壬，前兼後為東卦，即天卦也；如壬子癸艮寅甲卯乙辰巽巳丙午丁未坤申庚酉辛戌乾亥，後兼前為西卦，即地卦也。東西二卦各分陰陽順逆之不同，而一則關於向首，一則繫乎龍家，其作用亦有兩邊之異。

This section discusses the origin of the heavenly trigrams and earthly trigrams. When the parents' trigrams differ, there is a distinction between yin and yang; when the front and back are combined differently, there is a distinction between left and right. Wu Gong said: the eastern trigrams and western trigrams differ in their yin and yang parents. For example, the sequence of Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Xun, Qian, Hai, Ren is arranged with the front preceding the back, belonging to the eastern trigram, which is the heavenly trigram. The sequence of Ren, Zi, Gui, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai is arranged with the back preceding the front, belonging to the western trigram, which is the earthly trigram. The eastern and western trigrams each have their own yin and yang in reverse order, and their uses differ: one determines the water spirit by falling on the direction, and the other determines the mountain sentiment by being attached to the dragon, so it is said that each side has its own function.

卦內八卦不出位，代代人尊貴。向水流歸一路行，到處有聲名。龍行出身無官貴，不用勞心力。只把天醫福德裝，未解見榮光。

The eight mountain positions within the primary hexagram should not exceed the boundaries of the primary hexagram; dragons, direction, and water should all remain within these limits, ensuring that descendants will attain prestige in successive generations. If the incoming and outgoing waters converge along the same path of the hexagram, it indicates widespread fame. If the dragon's body does not originally carry the energy of officialdom and prestige, there is no need to waste effort trying to force it. As for current geomancers who only use the small year cycle to flip the hexagram, creating the two auspicious positions of 'Heavenly Doctor' and 'Fortune Virtue' in pursuit of fame, this is an incorrect method of interpreting the great hexagram, and ultimately will not lead to honor and success.

前言二十四龍中是八龍管三卦，三八二十四也。此則備方三分山向。若水自宮旺來朝，流歸本卦父母而行，則富貴聲名顯揚天下。如無本分官旺砂水應局，則不必勞心以求宮貴。世俗以小流年翻卦，尋貪為生氣，巨為天醫，武為福德，以要官貴，豈能見榮顯哉！誤矣。

Before, it was explained that among the twenty-four dragons, every eight form one hexagram, making a total of twenty-four positions. Here, we elaborate on how the three hexagrams are determined for the mountain and direction. If the incoming water comes from the officialdom and prosperity directions of the primary hexagram and flows finally to the parents' direction of the same hexagram, it indicates great wealth and fame spreading throughout the world. If within the main area there is no corresponding terrain and water from the officialdom and prosperity directions, there is no need to trouble oneself in seeking official positions and prestige. The common people only use the small year cycle method of hexagram transformation, taking the green wolf as life qi, the great gate as heavenly doctor, and the military virtue as fortune virtue, relying on this to seek officialdom and prestige. How can they ever achieve honor and distinction? This is wrong.

金木水火陰陽左右，急在八神之內，則向水歸一路矣。

Metal, Wood, Water, and Fire each have their own yin and yang, and each has left and right rotation. The key is to confine them within the eight mountain positions of the primary hexagram; as long as they do not go beyond the scope of the eight spirits, the flowing water will naturally converge in the same direction, and the overall pattern will be complete.

倒排父母蔭龍位，山向同流水。十二陰陽一路排，總是卦中來。

Arrange the parents hexagram in reverse order to indicate the position where the dragon body resides. The mountain, direction, and incoming and outgoing waters should all converge on the same path. The twelve yin and yang mountain positions are arranged in a sequence, and no matter how they change, they cannot go beyond the scope of the primary hexagram.

前言天卦地卦，此則備言龍向，共一父母合向卦，水朝流歸龍卦為倒排父母。金在西而生於巳，墓於辰，水在東而生於亥，墓於戌，東北水火無不皆然。此則倒排蔭龍之說也。吳公曰：二十四位陰陽各闐，天卦從陽轉，地卦從陰旋。天卦從陽轉者，分十二陽位順推五行，地卦從陰旋者，分十二陰位逆排九星，其吉凶不出天地二卦之中。

Previously, the text discussed the heavenly trigram and the earthly trigram separately. Here, it combines them to elaborate on the dragon and the direction: the dragon and the direction originate from the same parent, and they harmonize with each other. After the water flows in and converges, it flows back to the trigram position of the dragon, which is called "reversing the parents." For a metal formation located in the west, its growth is in Si and its burial is in Chen; for a water formation located in the east, its growth is in Hai and its burial is in Xu. All water and fire formations in the east and north follow the same principle. This is referred to as the method of reversing to benefit the dragon. Wu Gong said: the twenty-four directions are divided into yin and yang. The heavenly trigram follows yang and turns, while the earthly trigram follows yin and rotates. The heavenly trigram following yang means pushing the five elements in the order of the twelve yang positions. The earthly trigram following yin means reversing the nine stars in the order of the twelve yin positions. The method of determining fortune and misfortune is always within the scope of the heavenly and earthly trigrams.

關於關地定雌雄，富貴此中逢，翻天倒地對不同，秘密在玄空。

The two gates of Heaven and Earth are used to determine the Yin and Yang arrangements, and the destiny of wealth and honor lies here. By reversing Heaven and Earth and placing them opposite to each other, the result is entirely different from the usual arrangement. The secret lies entirely in the term "Xuankong."

承上關天關地者，即左關右關、陰陽二局也。陽從左旋順行為雄，陰從右轉逆行為雌。以地卦倒加天卦隨流神陰陽順逆起九星為翻天倒地，此玄中更玄，空中又空，名玄空八卦。至若丙丁乙酉屬[闕]之類，名玄空小五行，先師以之究小路，為收山出殺之用。關天關地者，辰戌丑未也；翻天倒地者，陰陽生[闕]也。餘介石曰世人誤以玄空小五行加向上論水神生死，何水土獨占十二向生死，豈可一例而推之哉？其如未知先師玄玄之妙用何也？李濱湖曰：丙丁乙酉原屬火等語，乃玄空五行，此古人步水論生克、量山論雙金之法也。楊公云用此步水與量山，言足徵矣。今人未得其旨，設為水法，遂執四火向生於寅，四金向生於巳，四水向生吞疹，四土八水共十二向，俱生於申。

The concept of "governing heaven and earth" refers to the left and right gates, the two yin and yang patterns. Yang energy moves in a clockwise direction and is considered strong, while yin energy moves counterclockwise and is considered weak. By placing the earth trigram upside down over the heaven trigram, and using the nine stars according to the flow of water's yin and yang, this method is called "flipping heaven and reversing earth." This is a highly profound and abstract technique, known as "Xuan Kong Ba Gu." As for the classification of Bing, Ding, Yi, and You into specific Five Phases, this is called "Xuan Kong Xiao Wu Xing." Elders used this method to examine detailed paths, for controlling the mountain and eliminating harmful influences. The term "governing heaven and earth" refers to the four burial stars: Chen, Xu, Chou, and Wei. "Flipping heaven and reversing earth" refers to the reversal of the order of yin and yang generation. Yu Jie Shi said: people mistakenly apply the Xuan Kong Xiao Wu Xing to the directions to determine the life and death of water spirits. Why do water and earth alone occupy twelve directions for life and death? How can they be treated as a single case? This shows they do not understand the profound and subtle use of the elders. Li Binhu said: the classification of Bing, Ding, Yi, and You as belonging to the fire element is part of the Xuan Kong Wu Xing, which is the method used by ancients to step on water and examine its generation and overcoming, and to measure mountains and examine the dual metal. Master Yang mentioned using it for stepping on water and measuring mountains, which serves as evidence. Modern people fail to grasp the essential meaning and instead establish it as a system of water methods, thus rigidly believing that the long life of the four fire directions is in Yin, the long life of the four metal directions is in Si, and the long life of the four water directions and the four earth directions, totaling twelve directions, is all in Shen.

羅經二十四字，水土已去一半矣，法果驗乎？不驗乎可想見矣。蓋水法當以雙山連珠為的，其法員神不滯，位位有長生，山山有玄竅，彼此不相假借，其法玄之又玄，必口傳始得真訣，非聰明才辨之士可臆度也。

The compass has a total of twenty-four characters, with water and earth accounting for half of them. How effective is such a method? Its ineffectiveness is evident. The method of water should be based on "double mountains in succession": this system is circular and unobstructed, allowing growth at every position, and each mountain has its own hidden passage, without mutual borrowing. It is profound and mysterious, and can only be obtained through oral transmission and inner understanding, not through cleverness or argumentation.

三陽水口盡源流，富貴永無休。三陽六秀二神當，立見入朝堂。

Water in the three yang directions flows from the water mouth upstream to the source and belongs to the main hexagram, indicating long-lasting wealth and prosperity. If the water of the three yang is also in the position of the six excellent directions, and the beginning and end do not go beyond the range of the two deities of the main hexagram, then the descendants will soon hold official positions in the court.

以下十八句，以水中小貴格言之。三陽者，貪巨武也，六秀者，艮丙巽辛兌丁也，二神者，凡一卦首尾二神也。言三陽水朝流歸墓地，收盡源頭水，富貴萬代無休。若三陽水符六秀之位，入局不出本卦二神之外，立見居於廟廊之上。

The following eighteen sentences all refer to small prosperity patterns observed in water. "Three Yang" refers to the three auspicious stars: Tanlang, Jumen, and Wugui. "Six秀" refers to the six directions: Gen, Bing, Xun, Xin, Dui, and Ding. "Two Spirits" refer to the two mountain positions at the beginning and end of a hexagram. When the water from the Three Yang directions flows into the area and then returns to the storage, it collects the source water completely, indicating prosperity that lasts for generations. If the water from the Three Yang is exactly aligned with the Six秀 positions, entering the layout without exceeding the two Spirits at the beginning and end of the primary hexagram, immediate success is seen with descendants holding high official positions.

水到玉街官便至，神童狀元出。印授若然居水口，玉御近臺輔。

When water flows to the 'Jade Street' direction, official luck follows, indicating the emergence of a prodigy or a top-ranking scholar. If the 'Imperial Seal' star precisely falls on the water mouth, it signifies high favor from the emperor, leading to a high-ranking position in the court.

韓艮巽一名玉街，一名御街。上二句言水中玉街，謂玉街水自官旺方來朝，主出神童狀元。下二句言水出玉街，謂玉街水自四墓方位流出，主爵位臺鼎。

The trigrams Qian, Gen, and Xun are also known as "Yu Jie" and "Yu Jie." The first two lines refer to the water of Yu Jie in the water, meaning that the water of Yu Jie flows from the directions of Lin Guan and Di Wang, indicating the emergence of prodigies and top scholars. The last two lines refer to water leaving Yu Jie, meaning that the water of Yu Jie flows out from the four墓 directions of Chen, Xu, Chou, and Wei, indicating high official rank up to the level of the imperial court.

喀喀鼓角隨流水，豔豔紅妝貴。

Grains of sand shaped like drums and horns are arranged along the water flow, while grains of sand shaped like red makeup are vivid and striking. Both complement each other and indicate auspicious signs of high status.

山家大五行長生前一位為鼓角，後二位為紅妝，有水朝砂秀，主出顯官。承上玉街水外又有此水，以起下文。

According to the great Five Phases calculation of mountain families, the position before the Long Life position is called "Gu Jiao," and the two positions after are called "Hong Zhuang." If water flows towards these two positions and if fine soil protrudes, it indicates the emergence of prominent officials. This follows up on the previous discussion about the Jade Street water: outside the Jade Street there is another stream of water, used to introduce the following discussion on the Three Heavens and Six Foundations.

上按三才並六建，排定陰陽算。下按玉葷捍門流，龍去要回頭。

The upper layer is arranged according to the 'Three Categories' and 'Six Foundations', determining the positions of yin and yang; the lower layer is examined according to the 'Jade Carriage' and 'Gate Defender' water paths to see their direction. If the dragon energy leaves the primary hexagram, the water must turn back and flow around to return to the parents of the primary hexagram to be considered good.

三才即三陽，今見習期武也。六建，天地人財鬼祿也。玉輦五行逆行，衰位也。癸艮乙木衰位，乙巽丁火衰位，丁坤辛金衰位，辛乾癸水衰位。一名捍門水，宜澤於衰方，故曰下按。一日子寅辰乾丙乙子為捍門，寅為旗鼓，辰為華表，乾為印緩，丙為玉街，乙為玉輦，曰六建。此名六宿，非六建也。龍去回頭者，言水流或出卦外，必回頭歸本卦父母為美。

"The three heavens" refer to the three yang, namely Tanlang, Jumen, and Wuqu. "Six constructions" refer to Tianjian (heavenly construction), Di Jian (earthly construction), Renjian (human construction), Caijian (wealth construction), Guijian (ghost construction), and Lujian (fortune construction). "Yu Lian" is the declining position reached by the five phases in reverse order: for the wood phase, the declining position is in the area of Gui, Gen, and Yi; for the fire phase, it is in the area of Yi, Xun, and Ding; for the metal phase, it is in the area of Ding, Kun, and Xin; and for the water phase, it is in the area of Xin, Qian, and Gui. This kind of water is also called "Hamen water," which is suitable to be stored in the declining position, so the classic text refers to it as "xia pan." Another view states that among the six positions of Zi, Yin, Chen, Qian, Bing, and Yi, Zi is Hanmen, Yin is Qigǔ, Chen is Huabiao, Qian is Yinshou, Bing is Yujie, and Yi is Yu Lian, collectively known as the six constructions. In reality, this group should be called "six hosts," not six constructions. The saying "the dragon should return to its origin" means that even if the water flows out of the primary hexagram, it must return to the parents' direction of the primary hexagram to form a good pattern."

吳公曰：五行以長生為天建，乃陰陽化育之氣；沐冠為地建，乃陰陽脫授之氣；陸官為人建，乃陰陽中和之氣；帝旺為財建，乃陰陽勱極之氣；死墓絕為鬼建，乃陰陽凝結之氣；胎養為祿建，乃陰陽剝復之極之氣。故來宜自祿天人建來朝，流財鬼入墓，繞本卦父母，方合全格。

Wu Gong said: The Five Phases take the Longsheng position as "Tian Jian," which is the vital energy of yin and yang generating and nurturing; the Muyu and Guandai positions are "Di Jian," which is the vital energy of yin and yang shedding their forms and receiving their shapes; the Lin Guan position is "Ren Jian," which is the harmonious energy of yin and yang; the Dìwang position is "Cai Jian," which is the energy of yin and yang reaching their peak; the Si, Mu, and Jue positions are "Gui Jian," which is the condensed energy of yin and yang; the Tai and Yang positions are "Lu Jian," which is the energy of yin and yang overcoming exhaustion and renewing. Therefore, incoming water should come from the Lu Jian, Tian Jian, and Ren Jian directions to flow into the Cai Jian and Gui Jian directions, then flow into the Mu ku and circle around the primary hexagram's parents, which is in accordance with the complete pattern.

六建卦明號六龍，名姓達天聰。正山正向流支上，寡夭遭刑杖。

The six establishment positions are clearly divided among the trigrams, collectively known as the 'Six Dragons'; water paths follow this arrangement, leading to the attainment of a distinguished name before the emperor. If the mountain is aligned with the correct deity and the direction is also correct, and the water flows into the proper earthly branch position, it will bring about the calamities of widowhood, early death, and corporal punishment.

此承上文水上排龍由天人建來朝，流財鬼入墓，主姓名達於天朝。若正神龍作正支向，見正神水，必主刑獄寡夭之禍。

This sentence continues from the previous text: water arranged in a dragon pattern, allowing water to flow naturally from the heavenly and human-made directions into the area, sending the water of wealth and ghosts into the storage, indicating that the name reaches the imperial court. If the dragon of the correct deity is used to align with the proper direction of the earthly branch, and the water coming from the correct deity's direction is also present, it will surely lead to calamities such as legal troubles, widowhood, and early death.

向若回山是父母，水流回向首。水若上山父母同，定見出三公。

The upward flow of energy, if it looks back to its original mountain and shares the same parents, will cause the water to flow around and return to the source. If the water flows against the mountain and still shares the same hexagram as its parents, it will certainly indicate a high status of a minister of the highest rank.

此以四經天卦言。臺亥龍作丙向回山，東西共一父母也。見丁水去合墓庫為水流回向，若見巽丙水來合陰水局，流戌乾歸庫，繞本父母，曰上山，亦同父母，主出三公之貴，發福綿遠。

This passage discusses the theory of the four classics of the heavens. Taking the dragon line from乾 and亥 and facing towards丙, the water from the direction returns to the main mountain, with the eastern and western trigrams both originating from the same parents. If water from the direction of丁 flows away and merges with the storage, it is called 'water flowing back towards the source'; if water from the directions of巽 and丙 flows in to form a yin water pattern, and then flows to the directions of戌 and乾 to reach the storage, circling back around the parents of the main hexagram, it is called 'mountain returning', which also aligns with the same parents, indicating the emergence of high officials and long-lasting blessings.

共路兩神為夫婦，認取真神路。仙人秘密定陰陽，使是正龍岡。

Two mountain positions traveling along the same path are paired as husband and wife; one must identify which one is truly the path taken by the divine spirit. Once the secret method of determining yin and yang, passed down by the immortal sages, is applied, the position established will be the genuine main ridge hill.

此以三合地卦言。雙山三合五行以支為陽為夫，以干為陰為婦，干支同行，夫婦共路，如壬子坤申乙辰為水神，即夫婦共路。吳公曰：雙山幹從支神分五行者，乃陰從陽、婦從夫之義，但以正神為主，如寅午戌陽炎神，艮丙辛陰炎神隨之，申子辰陽水神，坤壬乙陰水神隨之，亥卯未陽木神，乾甲子陰木神隨之也。

This passage discusses the Triple Harmony in the context of the Earthly Branches. In the method of dual mountains and Triple Harmony, the Earthly Branches are considered yang and represent the husband, while the Heavenly Stems are considered yin and represent the wife. When a Heavenly Stem and an Earthly Branch share the same position, husband and wife walk together on the same path. For example, Renzi, Kunshen, and Yichen all belong to the water element, indicating that husband and wife are on the same path. Wu Gong said: the method of dual mountains allows the Heavenly Stems to follow the Earthly Branches in determining the Five Phases, based on the principle that yin follows yang and wife follows husband. However, the main focus is on the correct deities. Yin and yang fire elements: Yinwu Xu (寅午戌) are the yang fire deities, and the Yin fire deities, which include Gen, Bing, and Xin, follow them. Yin and yang water elements: Shenzi Chen (申子辰) are the yang water deities, and the Yin water deities, which include Kun, Ren, and Yi, follow them. Yin and yang wood elements: Hai Mao Wei (亥卯未) are the yang wood deities, and the Yin wood deities, which include Qian, Jia, and Ding, follow them.

陰陽二字看零正，坐向須知病。若電正神正位裝，發水入零堂。零堂正向須知好，認取來山腦。水上排龍點位裝，積粟萬餘倉。

Yin and yang, when applied practically, are divided into 'zero spirits' and 'correct spirits'. If the sitting mountain and the direction of the building cannot distinguish between zero and correct spirits, it becomes a problem. The correct spirit should be placed in its correct position, and the water should be directed to the zero spirit direction. When the water in the zero spirit direction matches the correct direction, the layout is considered good. It is also necessary to recognize the Five Phases of the initial segment of the mountain's approach. When arranging water according to the dragon's position, it leads to a prosperous accumulation of grain and wealth.

此又以雙山三合言，陰陽十二支正神屬陽，八干四維零神屬陰，立向不可不知。支神不可作正向，必發水入於干神。干神可正向，必發水入於干神。干神可正向，亦要審來龍是何五行入首以消納之。吳公曰：朱雀源於生氣，派於未盛朝於大旺，澤於將衰，流於休謝，即水上排龍位也。

This passage continues the discussion of dual mountains and triple harmony: the twelve earthly branches belong to the main deities and are yang in nature, while the eight heavenly stems and four directions belong to the auxiliary deities and are yin in nature. Those establishing the direction should be aware of this. The positions of the earthly branches cannot be used as the main direction; if they are used, water must be directed towards the heavenly stem position. The positions of the heavenly stems can be used as the main direction, but it is also necessary to clearly determine the five elements of the coming dragon and its initial point, so as to properly receive and discharge the qi. Wu Gong said: the water from the Vermilion Bird direction originates from the position of life qi, branches out where the qi is not yet strong, converges where the qi is most vigorous, accumulates where the qi is about to decline, and flows away where the qi has declined. This is the position of "water dragon arrangement."

正神百步始成龍，水短便遞凶。零神不問長何短，吉凶不同斷。

The water in the main direction should flow for a full hundred steps to form a dragon, and a short water path will instead bring misfortune. For the auxiliary direction, the length of the water does not matter; the determination of fortune and misfortune should follow a different set of criteria, and cannot be discussed in the same way as the main direction.

言正神行水合官旺，源流遠大，主大貴顯。在田澗必百步之遠始吉，短則帶煞。零神行水則不拘源流遠近，惟以五行生旺休墓論吉凶。若折水自正神出者，必招橫禍，不可不慎。正神上冊，零神下水，山上龍神不下水，水底龍神不上山，而此言正神行水吉，恐百步成龍還自山言，非水也，姑存之。

The correct direction for water flow, if it aligns with the Officialdom or Prosperity positions, indicates a long and continuous source, leading to great wealth and prominence. In fields or streams, the water must flow at least a hundred paces to be considered auspicious; if it is shorter, it brings ill fortune. For the secondary direction of water flow, there is no strict requirement regarding the distance of the source, only the judgment based on the Five Phases' generation, prosperity, rest, and burial. If water is discharged from the correct direction, it will certainly bring sudden misfortune, so one must be cautious. Originally, the rule was that the main direction should ascend the mountain and the secondary direction should descend the water; mountain dragons do not descend into water, and water dragons do not ascend the mountain. However, here it says that the correct direction flowing water is auspicious, perhaps the phrase 'a hundred paces to form a dragon' still refers to the mountain rather than the water. Therefore, both interpretations can be considered.

父母排來到子媳，須去認生克。水上排龍照位卦，兄弟更子孫。

By arranging the parents' hexagram to the position of children, one must distinguish between the generating and overcoming relationships. When arranging dragons on water, refer to the hexagram positions to determine which belongs to brothers and which belongs to descendants, so that the fortune and misfortune of each family can be clearly identified.

此以四經折水，言乾金為父，坤木為母，艮水為兄弟，巽炎不子媳，須認五行論生克，排水路公位以分禍福。水上二句則自艮水至巽火言。吳公曰：折水宜乾卦，生山則吉，克山則凶。

This passage discusses the method of four meridians and water flow: Qian belongs to metal as the father, Kun belongs to wood as the mother, Gen belongs to water as the brothers, and Xun belongs to fire as the children. One must distinguish the generating and overcoming relationships according to the Five Phases, and arrange the positions of the main line according to the water flow, thereby determining the fortune and misfortune of each branch. The phrase "water flow along the dragon" refers to the transition from the water of Gen to the fire of Xun. Wu said: when bending the water, one should take the trigrams of the heavenly stems. Water that generates the mountain is auspicious, while water that overcomes the mountain is inauspicious.

二十四山分兩路，認取五行主。龍中交戰水中裝，便是正龍傷腦。前面若無凶交破，莫斷為凶禍。凶星看在何公頭，仔細認蹤由。

The twenty-four mountains are divided into yin and yang paths, and one must first determine which of the five phases is dominant. The dragon has already shown a conflict among the five phases, and the water also carries the same conflicting energy, which indicates a defeat for the main dragon. If there are no凶 stars breaking the bright hall in front, it should not be judged as a calamity. One must carefully trace the origin of the凶 star to determine which family's public position it falls on.

此又以天地玄空三卦交流，而公位則專以天卦四經為主，言二十四位分陰陽順逆以別吉凶，必究天地玄空三卦是何五行主之，以定禍福。於中又‘已正神水路互相交戰，前面無凶交破者，謂如水路不值祿破謙文凶位，不可逮作凶斷，如在凶位交戰，看值何公位，若在子寅辰宮，禍擴長子。吳公曰：子午卯酉辰戌丑未八路相見交互，定主刑傷。子午見辰戌損男人，卯酉見丑未損陰人。卯酉見辰戌為陰陽不交，主公訟上口之災，寅中巳亥四水與子午卯酉戰，悉主刑傷。

This passage discusses the interaction between the heavenly trigrams, earthly trigrams, and the three trigrams of Xuan Kong, and the determination of auspicious positions is mainly based on the heavenly trigrams. The twenty-four directions are divided into yin and yang, and their order is used to distinguish between good and bad fortune. It is necessary to trace which of the five phases is dominant in the heavenly, earthly, and Xuan Kong trigrams in order to determine fortune and misfortune. It also mentions the conflict between the water paths in the direction of the main god. The phrase "no evil water path intersects in front" means that if the water path does not fall on the positions of禄存, 破军, 廉贞, or 文曲, which are considered凶 stars, it cannot be judged as bad fortune. If the water path conflicts in a凶 position, it should be checked which family's public position it falls on, for example, if it falls in the Zi, Yin, or Chen palace, misfortune will affect the eldest son. Wu Gong said that the eight paths of Zi, Wu, Mao, You, Chen, Xu, Chou, and Wei intersect and cross each other, which will inevitably lead to injuries. If Zi and Wu meet Chen and Xu, male children will be harmed; if Mao and You meet Chou and Wei, women will be harmed; if Mao and You meet Chen and Xu, it indicates an imbalance between yin and yang, leading to legal troubles and disputes. The water paths from the four directions of Yin, Shen, Si, and Hai, when they clash with the paths of Zi, Wu, Mao, and You, will also lead to injuries.

先定來山後定向，聯珠不相放。須知細覓五行蹤，富貴結全龍。

First determine the main mountain at the head of the dragon, then establish the direction faced. These two should be connected smoothly, like linked pearls, without interruption. It is also necessary to carefully trace the movement of the Five Phases. The dragon, direction, and water must all harmonize, so that wealth and honor can be formed along the entire dragon line.

此論雙山三合立向，如亥乾龍立甲卯丁未向，庚酉龍立巽巳癸丑向，名聯珠三合，必須審龍向二家，五行合生官旺，砂水應局歸庫，則知富貴結於全局矣。

This passage explains the method of establishing orientation based on double mountains and triple harmony. For example, if the dragon line comes from亥乾, the direction should be set to甲卯 orDingwei; if the dragon line comes from庚酉, the direction should be set to巽巳 orGuichou, which is called "linked pearl triple harmony." It is necessary to clearly examine both the dragon line and the direction, ensuring that the five elements align with growth, officialdom, and prosperity. The terrain and water should form a complete pattern and converge into the storage position, thus determining the wealth and status of the entire layout.

五行若然翻值向，百年子孫旺。陰陽配合亦同論，富貴此中尋。

If the Five Phases arrangement exactly points to the prosperous and flourishing position facing upwards, there will be flourishing descendants within a hundred years. Yin and Yang complementing each other appropriately follows the same principle, and wealth and honor are found in this.

吳公曰：以龍家五行翻值生官旺位，立向不拘方位陰陽純疵，只要流神合度，則生方旺人丁，官旺主富貴。若五行陰陽配合，立向亦不拘淨陰淨死套。餘介石曰：古人以陰巽龍並壬曏者取辛金配壬水，日配亥龍，作寅曏者取寅與亥合曰合。賴公云：胎灑養生官旺墓，不須更論陰陽疵者是也。

Wu Gong said: According to the Five Phases of the Dragon School, when the direction is determined based on the positions of Growth, Officialdom, and Prosperity, there is no need to strictly adhere to whether the yin and yang are pure. As long as the water flow is appropriate, the Growth direction will promote population growth, the Officialdom and Prosperity directions will bring wealth and honor. If the yin and yang are naturally compatible, the direction does not need to strictly follow the pure yin and pure yang approach. Yu Jie Shi said: Ancients used a Yin Xun Dragon with a Ren direction, taking the combination of Xin metal and Ren water; they used a亥 Dragon with a寅 direction, taking the compatibility between寅 and亥. Lai Gong said, "Tomb, Bathing, Nurturing, Growth, Officialdom, Prosperity, and Burial, there is no need to further discuss the purity of yin and yang," which explains exactly this principle.