Sequential Star Four Divisions · Metal Division (Si-You-Chou)

挨星金兌也，是為庚金生已、旺酉、墓丑，以丁火配為五，金得火而成器也，生酉、旺已、墓丑。其龍以癸卯（正卯）、庚辰（正乙）、辛已（正巽）、乙未（五丁 五未）、壬申（三坤 七未）、癸酉（七酉 三申）、庚戌（正戌）為生旺；以甲午（五丙 二午）、已亥（正亥）、甲子（七壬 三亥）、壬寅（七寅 三艮）為休囚。其水以甲卯、乙辰、巽已、正丙、丁未、坤申、庚酉、辛戌為吉，以正午、乾亥、壬子、癸丑、艮寅為凶。四十八局屬金，已酉丑以此為例。

The star of metal in this layout corresponds to the trigram Dui (Lake). It uses Geng metal as the mountain dragon: Geng metal is long-lived in Si, prosperous in You, and buried in Chou. The accompanying water dragon is Ding fire, which forms a pair with Geng metal; other elements are paired by mutual generation, but metal requires fire to be refined into a useful object, so this layout uses mutual control as the pairing. Ding fire moves in reverse, with its long-life in You, prosperity in Si, and burial in Chou. The seven auspicious dragons of this layout are: Gui Mao (main Mao line), Geng Chen (main Bing line), Xin Si (main Xun line), Yi Wei (biased Ding five parts, biased Wei five parts), Ren Shen (biased Kun three parts, biased Wei seven parts), Gui You (biased You seven parts, biased Shen three parts), and Geng Xu (main Xu line). The four inauspicious dragons of this layout are: Jia Wu (biased Bing five parts, biased Wu two parts), Ji Hai (main Hai line), Jia Zi (biased Ren seven parts, biased Hai three parts), and Ren Yin (biased Yin seven parts, biased Gen three parts). In terms of water flow, water coming from the directions of Jia Mao, Yi Chen, Xun Si, main Bing, Ding Wei, Kun Shen, Geng You, and Xin Xu is considered auspicious; water coming from the directions of main Wu, Qian Hai, Ren Zi, Gui Chou, and Gen Yin is considered inauspicious. In the forty-eight layouts, all those related to metal follow this pattern for the triple harmony of Si, You, and Chou.

挨星水坎也，是為壬水生申、旺子、墓辰，以辛金配，為能生水也，生子、旺申、墓辰。其龍以丙午（正午）、丁未（正未）、庚午（七丙 三已）、辛未（三五 七丁）、甲申（正坤）、戊申（正申）、壬戌（七戌 三乾）、癸亥（三壬 七亥）、丙戌（正辛）、丁亥（正乾）、丙子（正壬）、丁丑（正癸）、庚子（正子）、辛（正丑）為生旺；以乙酉（正庚）、已酉、甲寅（三甲 七寅）、乙卯（三乙 七卯）、戊寅（正艮）、已卯（正甲）、壬辰（五乙 五辰）、癸已（五已 五巽）、丙辰（七辰 三巽）、丁已（七已 三丙）為休囚。其水以丙午、丁未、坤申、正庚、辛戌、乾亥、壬子、癸丑為吉，以正酉、艮寅、甲卯、乙辰、巽已為凶。四十八局中屬水，申子辰以此為例。

The star system of water belongs to the trigram Kan. It uses Ren water as the mountain dragon: Ren water is born in Shen, reaches its peak in Zi, and is buried in Chen. The accompanying water dragon is Xin metal, because metal generates water; Xin metal moves in reverse, being born in Zi, reaching its peak in Shen, and being buried in Chen. The auspicious dragons of this system are: Bingwu (midday Wu), Dingwei (midday Wei), Gengwu (biased towards Bing seven parts and Si three parts), Xinchou (biased towards Wei three parts and Ding seven parts), Jiashen (midday坤 line), Wushen (midday Shen line), Renxu (biased towards Xu seven parts and Qian three parts), Guihai (biased towards Ren three parts and Hai seven parts), Bingxu (midday Xin line), Dinghai (midday Qian line), Bingzi (midday Ren line), Dingchou (midday Gui line), Gengzi (midday Zi line), Xinchou (midday Chou line). The inauspicious dragons of this system are: Yigeng (midday Geng line), Jiyou, Jiayin (biased towards Ji three parts and Yin seven parts), Yimao (biased towards Yi three parts and Mao seven parts), Wuyin (midday Gen line), Jimao (midday Ji line), Renchen (biased towards Yi five parts and Chen five parts), Guisi (biased towards Si five parts and Xun five parts), Bingchen (biased towards Chen seven parts and Xun three parts), Dingsi (biased towards Si seven parts and Bing three parts). In terms of water flow, water coming from the directions of Bingwu, Dingwei, Kun Shen, midday Geng, Xin Xu, Qian Hai, Ren Zi, Gui Chou is auspicious; water coming from the directions of midday You, Gen Yin, Ji Mao, Yi Chen, Xun Si is inauspicious. In the forty-eight systems, all water systems follow this pattern for the combination of Shen, Zi, and Chen.

挨星者六十龍也。乙丑、乙未納音之位在先天河圖之辛，而龍則皆從庚，局則皆從已酉丑。丁卯、丁酉納音之位在先天河圖之丁，龍則皆從丙，局則皆從寅午戌。辛卯、辛酉納音之位在先天河圖之乙，而龍則從甲，局則從亥卯未。乙酉、乙卯納音之位在先天河圖之癸，而龍則從壬，局則從申子辰。蓋律以呂為妻，則以婦從夫，陰從陽也。

The concept of "挨星" refers to the sixty dragons. For the dragons Yichou and Yiwei, their Nayin positions fall on the Xin position of the Earlier Heaven Yellow River Chart, but when discussing dragons, they are all traced back to Geng (Geng metal as mountain dragon), and when discussing the structure, they are all classified under the metal triple of Si-You-Chou. For the dragons Dingmao and Dingyou, their Nayin positions fall on the Ding position of the Earlier Heaven Yellow River Chart, but when discussing dragons, they are all traced back to Bing, and when discussing the structure, they are all classified under the fire triple of Yin-Wu-Xu. For the dragons Xinmao and Xinyou, their Nayin positions fall on the Yi position of the Earlier Heaven Yellow River Chart, but when discussing dragons, they are all traced back to Jia, and when discussing the structure, they are all classified under the wood triple of Hai-Mao-Wei. For the dragons Yiyou and Yimao, their Nayin positions fall on the Gui position of the Earlier Heaven Yellow River Chart, but when discussing dragons, they are all traced back to Ren, and when discussing the structure, they are all classified under the water triple of Shen-Zi-Chen. This is similar to the musical scale where "Lv" is the wife of "Lu," and the wife follows the husband; the yin drys are all assigned to the yang drys they are paired with.

東西南北乃天地之定位，有西南不可無東北；春夏秋冬乃天地之四時，有春冬不可無秋夏。是以五行之氣隨時則為消長，則地有盛衰。甲乙壬癸與丙庚丁辛並行不悖，不可偏廢。凡勢孤即為孤氣，虛者即為虛，金木水火皆有之。其孤虛旺相、貴賤吉凶皆論生死，不論陰陽。《玉尺經》云：生龍發足莫犯天罡，旺去出身休逢死絕。無非葬乘生氣，病死墓絕之龍皆所不取。

The directions of east, west, south, and north are fixed in heaven and earth; if there is a southwest direction, there must also be a northeast. The four seasons of spring, summer, autumn, and winter are also fixed in heaven and earth; if there is spring and winter, there must also be summer and autumn. Therefore, the qi of the Five Phases changes with the seasons, increasing and decreasing accordingly, and the earth's qi also becomes strong or weak accordingly. The groups of Jia, Yi, Ren, Gui and Bing, Geng, Ding, Xin are parallel and do not interfere with each other; none of them should be neglected. Any mountain that stands alone is called "gu qi" (solitary qi), and any qi that is empty is called "xu" (hollow). The four patterns of metal, wood, water, and fire will each have instances of gu and xu. As for gu, xu, wangs, xiang, and the distinctions of precious, humble, auspicious, and inauspicious, they are all judged according to life and death, not according to yin and yang. The "Jade Measure Classic" says: "A dragon that starts from the life direction should not violate the Heavenly Gang, and a dragon that starts from the prosperous direction should not reach a dead or cut-off place." This means that a dragon originating from the life direction should not touch the Chen and Xu Heavenly Gang, and a dragon originating from the prosperous direction should not reach a dead or cut-off place. In summary, all these are for the purpose of burying in the life qi. Any dragon that is in a state of illness, death, tomb, or cut-off is not taken.

《玉尺經》云：入首衰微，生水會則人丁可救；到頭囚謝，旺水聚則財祿攸宜。此則休囚之龍又以水為救助，譬如男子無財而妻有助，但求好合必能旺夫相子。唯出卦則破旺沖生，一夫一婦且做寇仇，其害不可勝言。往古來今富豪不能有盛而無衰，尋龍之法必求其節節生旺、世世榮華，斷無是理。餘獨謂龍神長者納音不變則為專氣，雖天干死、天罡死絕間無一二，猶愈於出卦，子孫必不致敗絕。惟支龍駁雜其氣已短，而到頭入首又逢死絕，斯為下格。學者分別觀之，師古而無泥古可也。

The Jade Measure Classic also says: "If the initial dragon energy is weak, then if the water from the growth direction comes to meet it, the people and descendants can still be saved; if the dragon at the end is confined and weak, then if the water from the prosperity direction gathers in the hall, wealth and official rank will still be suitable." This shows that even a dragon that is weak and confined can be helped by water, just like a husband who has no money but his wife has a dowry to help him; as long as the couple is harmonious, they can still support each other and raise children. However, only when the dragon and water belong to different hexagrams (called 'out of the hexagram') will they destroy prosperity and harm growth. In that case, even husband and wife become enemies, and the harm is endless. From ancient times to the present, no wealthy family has ever remained prosperous forever. If one seeks a dragon, it is unreasonable to expect it to be prosperous and flourishing at every stage and generation. In my personal opinion, a dragon that is long and has a consistent nayin sound element is called 'special energy.' Even if there are occasional instances of heavenly stems falling into death or a few instances of heavenly gang death and decline, it is still much better than being out of the hexagram. The descendants will certainly not become extinct. Only those dragons with mixed and chaotic earth branches, short energy lines, and encountering death and decline at the beginning and end are considered the worst pattern. Scholars should distinguish between different cases, follow the ancients but not be rigidly bound by them. That is the right approach.

如壬兼亥（水）、癸兼子（木）、艮兼丑（木）、甲兼卯（火）、辰兼巽（火）、已兼丙（火）、坤兼申（金）、申兼庚（土）、酉兼辛（土）、戌兼辛（土）、乾兼戌（水）、亥兼乾（土）、申兼坤（水）、酉兼庚（水）。經云：向定陰陽順水裝，三子一齊昌。橫流非破旺即沖生，逆局則斷不可立此向矣。

There are a total of fourteen sections in the flowing water direction. "Release" means to follow the direction of the water. They are: Nengshan combined with Hai (water), Gui mountain combined with Zi (wood), Gen mountain combined with Chou (wood), Jia mountain combined with Mao (fire), Chen mountain combined with Xun (fire), Si mountain combined with Bing (fire), Kun mountain combined with Shen (metal), Shen mountain combined with Geng (earth), You mountain combined with Xin (earth), Xu mountain combined with Xin (earth), Qian mountain combined with Xu (water), Hai mountain combined with Qian (earth), Shen mountain combined with Kun (water), and You mountain combined with Geng (water). The classic text says: "Determine the direction with yin and yang, follow the water direction to set up." This means when setting the direction, distinguish yin and yang and follow the direction of the water, so that the three middle generations will flourish. If these fourteen sections meet a cross-flowing water, it will either break the prosperity or conflict with growth. If the terrain is against the water flow, then these directions must not be set.

如壬兼子（金）、癸兼丑（金）、寅兼艮（土）、寅兼甲（金）、甲兼寅（水）、卯兼甲（土）、乙兼卯（水）、巽兼辰（土）、巽兼已（木）、丙兼已（土）、午兼丙（木）、未兼丁（木）、庚兼申（木）、辛兼戌（火）、乾兼亥（火）、亥兼壬（金）。經云：貪富貴則棄生朝旺，圖嗣續則背旺迎生。經又云：入首衰微生水會，則人丁可救；到頭囚謝旺水聚，而財祿攸宜。橫流則忌破旺沖生，若順流切不可立此向。

There are a total of sixteen directions, each facing a particular mountain and accompanied by a specific branch, as follows:壬 mountain combined with Zi (metal direction),癸 mountain combined with Chou (metal direction),寅 mountain combined with Gen (earth direction),寅 mountain combined with Jia (metal direction), Jia mountain combined with寅 (water direction),卯 mountain combined with Jia (earth direction),乙 mountain combined with卯 (water direction), Xun mountain combined with Chen (earth direction), Xun mountain combined with Si (wood direction), Bing mountain combined with Si (earth direction),午 mountain combined with Bing (wood direction),未 mountain combined with Ding (wood direction), Geng mountain combined with Shen (wood direction), Xin mountain combined with Xu (fire direction), Qian mountain combined with Hai (fire direction), and Hai mountain combined with Ren (metal direction). The classic text says: "If one seeks wealth and honor, one should abandon the growth direction and let the prosperity direction's water flow into the courtyard; if one seeks descendants, one should face away from the prosperity direction and welcome the growth direction's water." This means that if one desires wealth and status, one should avoid the growth direction and let the prosperity direction's water flow into the courtyard; if one desires descendants, one should face away from the prosperity direction and welcome the growth direction's water. The classic text also says: "If the initial water is weak and meets the growth water, then the people and descendants can be saved; if at the end the water is trapped and the prosperity water gathers, then wealth and official rank are suitable." If these sixteen directions encounter a flowing water, they still avoid breaking the prosperity direction and conflicting with the growth direction; if the terrain naturally flows with water, then these directions should never be chosen.

如子兼壬（水）、子兼癸（土）、丑兼癸（水）、丑兼艮（土）、乙兼辰（木）、丁兼未（火）、庚兼酉（金）、戌兼乾（金）。此收右水局也，經所謂生向，右水倒左也。若左水倒右，則生來破旺，雖有子而何為。若順局，不可立此向。

There are a total of nine layouts that receive water from the right side: Zi mountain combined with Ren (water), Zi mountain combined with Gui (earth), Chou mountain combined with Gui (water), Chou mountain combined with Gen (earth), Yi mountain combined with Chen (wood), Ding mountain combined with Wei (fire), Geng mountain combined with You (metal), Xu mountain combined with Qian (metal). This type of layout is called "sheng xiang," meaning the water flows from the right side to the left. If the water flows in the opposite direction, from the left to the right, it becomes "sheng lai po wang," which means the water from the long life direction flows to break the prosperity direction. Even if sons are born, it is of no use. If the terrain naturally follows the water flow, these directions should not be chosen.

如艮兼寅（火）、卯兼乙（金）、辰兼乙（金）、已兼巽（金）、丙兼午（土）、午兼丁（水）、丁兼未（土）、未兼坤（水）、辛兼酉（木）。此收左水局也，經所謂旺向，左水歸右。若倒左則旺去沖生，縱富貴亦徒然。順水局不可立此向。

There are a total of nine layouts that collect water from the left: mountain facing寅 with艮 (fire), mountain facing卯 with乙 (metal), mountain facing辰 with乙 (metal), mountain facing巳 with巽 (metal), mountain facing丙 with午 (earth), mountain facing午 with丁 (water), mountain facing丁 with未 (earth), mountain facing未 with坤 (water), and mountain facing辛 with酉 (wood). This type of layout is called 「旺向」 as mentioned in the classic text, meaning water should flow from the left to the right. If the direction is reversed, flowing to the left, it becomes 「旺去冲生」 — the water from the prosperity direction flows to attack the growth direction. Even if there is temporary wealth and prosperity, it will be in vain. If the terrain naturally follows a water layout, these directions should not be chosen.

子山午（逆）、丑山未（橫）二山離卦也，宜左倒右。寅山申（順）、卯山酉（橫）二山震卦也，宜右倒左。辰山戌（橫局到左）、已山亥（宜逆倒右）坎卦也。午山子、未山丑（順局）兌卦也。申山寅、酉山卯（逆局到左）離卦也。戌山辰（橫局倒右）、亥山已（順局倒右）震卦也。八干四維之正神，乃十二支之界縫、關煞線路，非神明之不能立此向。若線路不清，誤犯關煞，為害不淺，學者慎之。

The proper deities for each of the twelve Earthly Branches are as follows: A direction facing south with its mountain facing north belongs to the reverse water pattern, and a direction facing north with its mountain facing south belongs to the lateral water pattern. These two directions are governed by the Fire Hexagram, and water should flow from the left to the right. A direction facing south with its mountain facing east belongs to the flowing water pattern, and a direction facing west with its mountain facing east belongs to the lateral water pattern. These two directions are governed by the Thunder Hexagram, and water should flow from the right to the left. A direction facing west with its mountain facing south belongs to the lateral pattern, and water should flow to the left. A direction facing east with its mountain facing north belongs to the reverse water pattern, and water should flow from the right to the left. These two directions are governed by the Water Hexagram. A direction facing south with its mountain facing north and a direction facing north with its mountain facing south belong to the flowing pattern, and are governed by the Lake Hexagram. A direction facing east with its mountain facing south and a direction facing west with its mountain facing east belong to the reverse pattern, and water should flow to the left, governed by the Fire Hexagram. A direction facing west with its mountain facing south belongs to the lateral pattern, and water should flow to the right. A direction facing east with its mountain facing south belongs to the flowing pattern, and water should flow to the right, governed by the Thunder Hexagram. As for the eight Heavenly Stems and the four cardinal directions of Heaven, Earth, Mountain, and Wind, the central lines are exactly the boundaries between the twelve Earthly Branches, which are the lines where the critical points lie. These lines cannot be established without the skill of the divine. If these lines are not clearly identified and one mistakenly violates the critical points, the consequences can be very serious. Scholars must be cautious.

兌卦十山水，宜過丑艮而出，為斗牛納庚丁之氣。未到丑艮而乾亥方即出，乃犯交而不及，中年夭折；直至甲卯方始出，此為過亢，主老年發達。辰巽已有水朝，大發人丁。丙丁水朝，是長生逢南極，生出高壽。丁未水朝，遇臨官為水赦文，主小房應福。坤申方山高水朝，定有題名之貴。

The water of the Dui trigram's ten mountains should flow through Chou and Gen directions before exiting, which is what the Esoteric Words of the Green Satchel says: "Dou Niu Na Geng Ding Qi" — the metal formation's water mouth is collected at Chou and Gen. If the water has not yet reached Chou and Gen and flows out first from Qian and Hai directions, it is called "Jiao Er Bu Ji," indicating the family will suffer early death in middle age. If the water is delayed until Jia and Mao directions before flowing out, it is called "Guo Kang," indicating success and prosperity only in old age. If there is water flowing towards the hall from Chen, Xun, and Si directions, the family will have great prosperity. If there is water flowing from Bing and Ding directions, it is the Longsheng position meeting the Southern Pole longevity star, indicating the birth of a long-lived person. If there is water flowing from Ding and Wei directions, it is the Lin Guan position, belonging to "Shui She Wen," indicating the younger branch will receive blessings. If there are high mountains in Kun and Shen directions with water flowing towards them, the family will certainly produce a nobleman who achieves success in the imperial examinations.

書云：官榮侍郎之尊，多因朝自申庚。若庚酉方長大水朝，富比陶朱，腰懸金印。如見巽庚二水合朝，流歸墓絕，會成兌卦，以生鋒銳，必膺將相之權。酉與巽水合朝，流歸墓絕為生旺，將見財丁兩盛。兌屬少女，必發聰明之女。若卯庚二水合朝，為胎祿相見，必產威武之男。若見高山焰起秀特，則為顯旌旗於震庚，大貴有威權之職。巽辛二山高特尖秀，是為文筆，書云：發文筆於巽辛，大旺功名之子。此吉水斷，餘卦亦類推。

The text says: "Officials achieve honor and prestige, often due to the influence of the metal element from the direction of Geng." If there are long and flowing waters coming from the Geng and You directions toward the hall, it indicates great wealth comparable to the wealthy merchant Tao Zhu Gong, and the person will have a golden seal hanging around their waist. If waters from the Xun and Geng directions converge and flow toward the tomb and absolute direction, they will form the Dui trigram, which is the metal element. The sharpness of metal will thus be generated, and the person will certainly hold high-ranking official positions. If waters from the You and Xun directions converge and flow toward the tomb and absolute direction, this is considered a meeting of the prosperous and strong elements, leading to both wealth and descendants flourishing. Since the Dui trigram represents a young girl, there will also be intelligent daughters. If waters from the Mao and Geng directions converge, this is the meeting of the fetal position and the禄 position, which will surely result in the birth of a powerful and authoritative son. If there are high mountains rising like flames and appearing particularly beautiful and outstanding, this is called "displaying banners and flags in Zhen and Geng," indicating a high and powerful position. If mountains in the Xun and Xin directions are tall, sharp, and outstanding, they are called the literary pen peak. The text says "displaying the literary pen in Xun and Xin," indicating that the son will achieve great success in scholarly pursuits. The above is the method of interpreting auspicious waters; other trigrams can be interpreted in a similar manner.

若見巽已水沖破，必乏人丁。若見午水挽已水合流，為四敗傷生，雖有子孫必多奸生。若午水朝來，或山腳似掀裙舞袖，必主淫亂；或有山似旗槍，必招劫賊之人。丁未被水沖破，是擊傷冠帶之氣，主損十餘歲上下之人。申庚被水沖破，是擊傷臨官之氣，主損三十歲上下之人。酉庚被水沖傷，貧乏無財；若山空缺，必主才高不第，是失官旺之貴，必主仲子遭禍。

The interpretation of the Dui hexagram breaking the situation is as follows. If the water in the Xun and Si directions is broken, it indicates a lack of people in the family. If the water from the Wu direction draws the water from the Si direction to flow together, this is called "four failures harming life" — the water of bathing harms the vital energy of growth, and even if there are descendants, they are mostly illegitimate. If the water from the Wu direction flows towards the place, and the mountain shape resembles a raised skirt or fluttering sleeves, it certainly indicates domestic disorder. If the mountain shape resembles a flag or weapons, it will bring in thieves and bandits. If the water breaks the Ding and Wei directions, it injures the energy of capping, leading to harm to teenagers around ten years old. If the water breaks the Shen and Geng directions, it injures the energy of officialdom, leading to harm to strong adults around thirty years old. If the water injures the You and Geng directions, it causes poverty and lack of wealth; if the mountain shape in this direction is missing, the person may be talented but fail in exams, as the official prosperity is lost, and the misfortune will definitely fall on the second son.

戌乾壬方有山如葫蘆形，主殘疾。乾亥方有山如木瓢盂缽，主乞丐。壬子水朝，有天亡橫禍之應。癸丑水來，應知合室遭刑。寅甲水朝，主產難虛勞之症。卯辰被水沖破，主有墮胎之應。若癸丑來從巽已方出，是天罡犯貪狼之位，難招半子之榮；流自庚酉方出，是破軍侵帝旺之鄉，身無一命之寄。照依斷法，應驗如神，餘卦亦可類推。

If there are hill shapes resembling a gourd in the directions of Xu, Qian, and Ren, the family is likely to have people with disabilities. If there are hill shapes like a wooden ladle or a bowl in the directions of Qian and Hai, the family is likely to have beggars. If water flows towards the directions of Ren and Zi, it indicates deaths and sudden misfortunes. If water flows from the directions of Gui and Chou, it suggests that the whole family will suffer from legal troubles. If water flows towards the directions of Yin and Chen, it indicates difficult childbirth for women and weakness for men. If water erodes the directions of Mao and Chen, it indicates miscarriages. If water flows from the directions of Gui and Chou and then flows out from the directions of Xun and Si, it means that the Heavenly Gang of Chen and Xu has clashed with the position of Tanlang, making it difficult to have even half a son. If water flows from the directions of Geng and You, it means that the position of Pojun has invaded the Prosperity direction, making it impossible to attain even a minor official position. Following this principle for judgment is as accurate as a god; other hexagrams can also be interpreted in the same way.

放水者十四局，龍虎砂雖有先到後到之分，而穴前水必直流，正所謂去流須去千百步是也。逆水者十六局，左關則水流左肋，縱穴有砂必不見，左水為吉；右關則水流右肋，縱有砂必不見水為妙。且不可宜沖，須曲有情，入口凝聚為上吉。或有近案上砂攔仕，免割腳方為盡善，不然撥面割腳反挑，均為不美。

When the water flows in the direction of the site, the fourteen layouts (局) require that the water flows straight out, with the dragon and tiger sands (龙砂虎砂) having differences in arrival order. However, the water in front of the site must flow straight out, which is exactly what is meant by "the flowing water should go a thousand or a thousand steps away" — it must flow straight and far away. For the sixteen layouts where the water flows against the site, if the water is blocked on the left side, it will flow along the left side, and even if there are ridges (砂) in front of the site, the water will not be visible, and receiving left water is considered auspicious. If the water is blocked on the right side, it will flow along the right side, and even if there are ridges, it is better not to see the water. Moreover, the water must not directly hit the site, but should bend and be affectionate, gathering at the water entrance without scattering. If there are nearby ridges and upper ridges to protect the site, avoiding cutting water (割脚水), then it is perfect. Otherwise, if the water flows over the face, along the feet, or jumps back and flows outward, it is not good.

收右水者，皆不利左水朝堂，非虎砂過案收氣，則龍砂短縮方合。收左水者，皆不利右水朝堂，非龍砂過案聚氣，則虎砂短縮方合。收左右水者，必非逆水橫流。蓋天地之大德曰生，真龍正結斷不外此，是為生生化化之源。凡繫做祖之地雖小必合，若反此則宮位必不均，其禍福相倍伏。縱有傍龍偏結、坦局精奇，亦不過漸福，非富貴悠久之全局也。

Any layout that collects right water is not favorable to left water flowing into the hall: either the tiger hill must pass through the hall to trap the energy, or the dragon hill must be shortened to allow space, which is considered proper. Similarly, any layout that collects left water is not favorable to right water flowing into the hall: either the dragon hill must pass through the hall to gather energy, or the tiger hill must be shortened to allow space, which is considered proper. As for layouts that collect water from both left and right sides, the terrain must certainly not be against the flow of water. The greatest virtue of heaven and earth is the character 'birth' (生). True dragon ridges and proper landforms will never deviate from this principle; this is the source of continuous generation and transformation. Any land suitable for a family's ancestral tomb, even if the layout is small, must conform to this principle. If it violates this principle, the fortune of each branch will be unequal, and calamities and blessings will accumulate in multiples. Even if there are lands with secondary dragons, flat and peculiar layouts, they can only bring gradual small blessings, not a complete layout for enduring wealth and honor.

蓋龍吉凶以水為吉凶，水無吉凶，以水之來去為吉凶。宜去而來便凶，當去而去便為吉。貪巨武輔名為四吉之神，出於同源，其福猶淺；惟順則左右兩宮分來而合去，此所謂向陰陽順水裝、三子一齊昌。是以論水城者，凡州府省會、一切大富貴之結作，多近大水左右，聚會順局而立。謬種偽傳之書，目不視大方，足不經大地，或駭為離鄉，或忌為退家。考其實，則隨龍大八字水皆合穴前，造福能不厚與。直沖而逆回結穴，則為逆水皆沐默；祖地大江逆朝，先賢有云：有地在鵝塘，只是少青囊。其龍乃真行偽落，是以坐穴不合，雖分茅列土，亦必先凶後吉，即此可為殷鑑。

In summary, the fortune of a dragon depends on the water. Water itself has no inherent fortune or misfortune; its fortune or misfortune is determined by the direction from which it comes and goes. If water that should go away comes instead, it is ominous; if water that should go away actually goes away, it is auspicious. The four auspicious deities, namely Tangan, Jumen, Wuqu, and Fubì, are renowned, but if they all originate from the same source and come together, their blessings are shallow. Only when the water from the left and right sectors flows separately and converges at the same place is it considered the so-called "the water flows in harmony with yin and yang, three sons will flourish together." Therefore, those who study water patterns will find that most major cities, provinces, and places of great wealth and honor are usually located near large bodies of water, where the water converges in a harmonious pattern. Some books that spread misinformation have never seen a grand layout and have not traveled far. They fear the term "flowing water" and say it "causes people to leave their homeland," or they avoid mentioning it as "causing the family to decline." In reality, the large water patterns that follow the dragon's path converge before the site, thus bringing great blessings. If the water rushes straight and then turns back to form a site, it is considered reverse water, which should be calm and reserved. If the ancestral land has a large river flowing against it, the ancients said, "There is land in the goose pond, but it lacks the green silk bag." Such a dragon is truly powerful but falsely settled, so the site is never properly aligned. Even if one attains high office and titles, it will inevitably first bring misfortune before bringing good fortune, which serves as a warning.

橫水局最為時師所喜，近肋小水有可朝堂，必係衰方位、胎神方位方為合格，否則宮位難均。又有借穴之法，金木水火皆係借坐就局，論龍其水必先出穴庫、後出龍庫，始可初年無禍。如乾亥火局也，木龍可借，亦可橫水；丁兼未土局也，金龍可借，則宜放水。此生成之變格，不容拘轍而疆同。

The horizontal water pattern is most favored by modern geomancers. If a small body of water near the two flanks can face the hall, it must come from the declining direction or the fetal god direction, otherwise the positions of each family will be uneven. Additionally, there is a method called "borrowing a site": the golden, wooden, water, and fire patterns can all borrow from other patterns to sit and adjust to their own, but when discussing the dragon, the water must first flow out of the storage area of the original site, and then the dragon's storage area, so that no misfortune will occur in the first few years. For example, the乾 and 亥 directions belong to the fire pattern and can borrow the wooden dragon for use, and can also receive horizontal water; the 丁 mountain combined with the 未 direction belongs to the earth pattern and can borrow the metal dragon for use, which is suitable for releasing the water in a smooth manner. These are all natural variations set by heaven and earth, and cannot be rigidly followed by fixed rules, forcing them to be the same in every case.

然千百不遇二三，就龍與局合，而其穴終不能疵論。正法則透地坐穴期歸一卦，四十八局皆以本龍本氣為主。總之有理即有氣，有氣即有形，雖千變萬化，而生生不息之理所以生人生物，無時不有，無處不然，乃成其高人妙用。惟使去水來山皆合情，一言以蔽之曰：棄死挨生而已。今之時師惟形是求，無論其氣，亂覓山崗，終年不得一穴；即遇逄真龍真穴，向指一差，反福為禍。斬人之福澤，天必斬其福澤；殺人之子孫，天必殺其子孫。可不審哉。（一卷終）

However, among these variations, only a few out of thousands can be encountered. Even if the dragon and the site arewith difficulty compatible, the site cannot be said to be entirely flawless. According to the correct method, the penetrating earth and the sitting site should belong to the same trigram. All forty-eight sites are based on the original dragon and its energy. In summary, there is reason, and thus there is energy; there is energy, and thus there is form. Although there are countless changes, the principle of continuous generation and renewal is always present, enabling the creation of human beings and all living things. It is always present and everywhere, and only when one understands this can one achieve the subtle application of a master. The key is to ensure that the flowing water and the incoming mountains are in harmony with reason. In one sentence, it is: discard death energy and follow life energy. Nowadays, geomancers only look for forms and ignore the energy, randomly searching on hills, and cannot find a single site throughout the year. Even if they encounter a true dragon and a true site, a slight mistake in direction can turn blessings into curses. Cutting off another's fortune will surely cut off one's own fortune; destroying another's descendants will surely destroy one's own descendants. How can one not be cautious? (End of Volume One)

嘗考尋龍之法，首看龍氣之盛衰，次觀向水之吉凶，審召瑞邀祥之妙，察陰陽朝應之情。生旺墓吊合於三方，孟仲季之公位攸分；十二宮配屬乎五行，貪巨武破之天星始定。人丁實繫於長生，財祿必根於官旺，是以生水朝堂，螽斯千古；旺神聚局，食祿萬鍾。

To examine the principles of seeking a dragon's arrival: first, assess the strength and decline of the coming dragon's energy, then observe the auspiciousness of the direction and water mouth. Examine the subtle aspects of inviting auspicious signs and understand the state of yin and yang responding to the direction. The three positions of growth, prosperity, and storage are harmoniously aligned in the three directions, thereby determining the positions of the eldest, second, and youngest sons. Each of the twelve growth positions is associated with the five phases, and the names of the heavenly stars such as Tengwang, Juming, Wujue, and Pojun are thus established. The number of descendants depends on the growth position, and the thickness of wealth and official rank is rooted in the officialdom and prosperity positions. Therefore, when water from the growth direction flows into the hall, descendants multiply endlessly as described in the poem from the Book of Songs, Zhongsi; when the prosperity deity gathers within the territory, one can enjoy abundant wealth and official rank.

貪富貴則棄生朝旺，圖嗣續則背旺迎生。破軍侵帝旺之鄉，身無一命之寄；天罡犯貪狼之位，難招半子之榮。生來會旺，聰明之子方生；旺去沖生，縱富貴亦徒然。旺去迎生，富貴之期驟至；而生來破旺，雖有子亦如無。未離胎而夭折，多因流破胎神；才出世而亡身，蓋為擊傷生氣。

If one desires wealth and honor, they should abandon the Longsheng direction and let the Diwang direction's water flow in. If one seeks descendants, they should face away from the Diwang direction and welcome the Longsheng direction's water. If the Pojun star invades the Diwang direction, one will never attain even a minor official position in their lifetime. If the Tian Gang of Chen and Xu invades the Tanlang position, one will hardly be able to have even half a son. Only when the water from the Longsheng direction meets the water from the Diwang direction can one give birth to a wise child. If the water from the Diwang direction flows away and conflicts with the Longsheng direction, even if one attains wealth and honor, it will be in vain. If the Diwang direction's water flows out to meet the Longsheng direction's water, wealth and honor will come quickly. Conversely, if the Longsheng direction's water comes and disrupts the Diwang direction, even if one has a son, it is as if he does not exist. If the fetus dies before birth, it is mostly because the water has disrupted the Taishen direction. If a child dies immediately after birth, it is because the Longsheng energy has been injured.

冠帶失齠齔之男，臨官喪成材之子。貪狼直步天罡，百歲頤壽；破煞倒沖生氣，丁眷奚堪。四敗傷生，雖有子而母明父暗；旺神投浴，恐居官而淫亂可羞。遇陽差而剋夫，見陰錯而傷妻。夫妻路遇，晚歲榮華；眷屬同情，家門孝義。情過而亢，呂望八旬方際會；交而不及，顏回三十便亡身。

The direction of the Crown and Belt is injured, which will cause harm to a boy who is around seven or eight years old and is changing his teeth; the direction of the Officialdom is injured, which will lead to the loss of a son who has already grown up. The water of the Greedy Wolf flows straight to the Heavenly Gang at the years of Chen and Xu, indicating that the person will live to be a hundred years old; the water of the Broken Army is reversed and conflicts with the Life Qi, making it impossible for the family's members to endure. The water of the Bathing (four failures) injures the Growth, even if there is a son, he will be clear-minded on the mother's side but unclear on the father's side, leading to questionable origins; the God of Prosperity turns back to the Bathing direction, possibly causing disgraceful misconduct even after holding an official position. If encountering the line of 'Yang Difference,' it will injure the husband; if encountering the line of 'Yin Error,' it will injure the wife. The couple only meet by chance on the road (the dragon water is勉强 compatible), and they will achieve honor only in their old age; if the family members are united and sympathetic (the dragon water is truly compatible), the family will produce virtuous and filial people. If the water is excessive and reaches the state of excess, it is like Jiang Taigong who met King Wen at the age of eighty; if the meeting is insufficient, it is like Yan Hui who died at the age of thirty.

秀水特朝破旺，應居官而卒任尸還。究房分之榮枯，品三方之等第，福有輕重，須明緩急，災祥應驗，必有先後。是故長兄寄位於貪狼，胎沐養生同斷；仲子取權於武曲，官臨衰旺無殊；三位第當叔季，分屬破軍休廢。

Beautiful water, although specially coming to the tomb site, if it disrupts the Prosperity position, it still needs to be considered in terms of officials dying in office and their bodies being sent back home. To investigate the prosperity and decline of each branch, one must evaluate the ranks of the three directions: blessings have light and heavy aspects, so one must distinguish which branch should respond first and which later; the verification of calamities and auspicious signs also certainly has a sequence. Therefore, the eldest branch is associated with the position of the Greedy Wolf, and the positions of fetal stage, bathing, nurturing, and growth are all considered together; the second branch takes authority from the position of the Martial Virtue, and the positions of officialdom, decline, and prosperity are not distinguished; the third position belongs to the younger brothers, assigned to the positions of the Broken General and the rest.

是以迢迢生水貫天罡，不特長兄毓秀；屈曲旺神歸墓庫，也應仲叔均榮。生與旺而同歸，人共財而咸吉；更從六秀方來，定擬滿門朱紫；如見曜方沖至，應知合室遭刑。乃若龍宜入首，水看源頭，天十位上宜來，須防流破；地支位上宜去，切忌朝歸。

Therefore, the water from the Longsheng direction flows continuously, coming from afar and passing through the Chen and Xu Heavenly Gang, not only bringing out the talent of the eldest son; the water from the Diwang direction bends affectionately and flows into the storage place, allowing the second son and the younger brother to also achieve honor. When the water from Longsheng and Diwang converges in one place, both people and wealth will be auspicious; if this water further originates from the six excellent directions, it can be predicted that the whole family will be filled with noble people wearing purple and red. If water from the Yasha direction rushes in and attacks, one should know that the whole family will suffer from legal troubles. As for the dragon, one should look at the section where it enters the site; for water, one should look at its source. It is favorable to have water coming to the ten heavenly stems, but one must beware of it flowing away and breaking the site; it is favorable to have water going out from the twelve earthly branches, but one must most beware of it flowing back to the site.

是故小赦文進，則貢福小男；大赦文退，則禍臨仲子。四柱有情，長房有福。酉巽發聰明之女，震庚產威武之男，艮丙巽辛交應，世出魁元；亥聯寅申、巽庚代膺將相。是以庚甲朝，腰懸金印；寅丙到局，身掛朱衣。少年蜚聲魁第，必是水來寅甲；官榮郎侍之尊，多因朝自申庚。亥壬為外任之司，已丙為內應之職。元辰水到，功名白首；垣星入局，立霸封侯；震庚朝而富堪敵國，已丙至而武將英雄。

Therefore, when the water from the small amnesty text flows in, it brings blessings to the youngest son; when the water from the great amnesty text recedes, misfortune falls upon the second son. If the water of the four pillars is harmonious, the eldest son will have good fortune. Water from the酉 (You) and 巽 (Xun) directions produces intelligent daughters; water from the 震 (Zhen) and 庚 (Geng) directions gives rise to strong and valiant sons. When 艮 (Gen) and 丙 (Bing) interact with 巽 (Xun) and 辛 (Xin), generations of top-ranking scholars emerge. If 亥 (Hai) connects with 寅 (Yin) and 申 (Shen), and 巽 (Xun) connects with 庚 (Geng), then generations of generals and ministers will appear. Therefore, when water from 庚 (Geng) and 甲 (Jia) flows into the hall, it signifies a high official with a golden seal around his waist; when water from 寅 (Yin) and 丙 (Bing) reaches the territory, it indicates wearing red official robes. Those who gain fame early and win the top rank in exams must have water coming from 寅 (Yin) and 甲 (Jia). Those who attain the rank of Deputy Chancellor are mostly due to water flowing from 申 (Shen) and 庚 (Geng). Water from 亥 (Hai) and 壬 (Ren) directions leads to official posts outside the capital; water from 巳 (Si) and 丙 (Bing) directions leads to positions within the court. When the water from Yuan Chen arrives, one must wait until old age to achieve fame; when the star of the Enclosure enters the territory, one can immediately become a hegemon and be enfeoffed as a marquis. When water from 震 (Zhen) and 庚 (Geng) flows in, wealth can rival a country; when water from 巳 (Si) and 丙 (Bing) arrives, heroic generals emerge.

戌朝為鼓盆之煞，坤流乃寡宿之星。卯酉本犯桃花，悠洋清澈，女反賢貞；子午必招軍賊，源流浩大，偏宜武職。乙辰至而投河自縊，丙丁朝而壽考無疆。赦文若帶桃花，難乘清白之風；六秀如遇曜氣，定出強梁之輩。少年橫死，為犯黃泉；流通四庫，婦女掌家。寅申已亥水朝，非瘟火則產難虛癆；戌乾辰兌來臨，非瘋疾則目盲喑啞。寅甲水朝，那堪風疾纏身；婁亢雙歸，應見持刀刎頸。寅亥午戌水歸垣，會乙辰而火災立至；申地子壬辰會局，逢亥水而飄蕩無遺。是故方位之純雜，有此吉凶之異應。

Water coming from the Xu direction signifies the 'Drum Funeral' calamity, which brings the loss of a wife; water flowing from the Kun direction indicates the presence of a lonely and destitute person. The卯 and 酉 directions are naturally prone to romantic affairs, but if the water is gentle and clear, the women will be virtuous and chaste. Water from the 子 and 午 directions will surely bring soldiers and thieves, but if the source is vast and powerful, it is actually favorable for military careers. If water from the 乙 and 辰 directions arrives, it indicates self-inflicted drowning; if water from the 丙 and 丁 directions comes, it signifies a long and healthy life. If the water from the赦文 direction carries the influence of romantic affairs, it is hard to maintain a pure family tradition. If the 六秀 directions encounter the influence of malevolent stars, there will certainly be people who are fierce and violent. Young people dying suddenly is due to the influence of the Yellow Underworld; if water flows through the four directions of 辰, 戌, 丑, and 未, the women in the family will take charge. Water coming from the 寅, 申, 巳, and 癸 directions will either cause epidemics, fires, or difficult childbirth and exhaustion; water from the 戌, 乾, 辰, and 兑 directions will either lead to madness or blindness and muteness. Water from the 寅 and 甲 directions will not withstand the effects of wind diseases; if water from the 娄 and 亢 stars arrives together, it will result in self-inflicted death by cutting one's own throat. If water from the 寅, 亥, 午, and 戌 directions converges, and it also meets water from the 乙 and 辰 directions, a fire disaster will occur immediately. If the 申 direction combines with the 子, 壬, and 辰 directions to form a complete set, and it also meets water from the 亥 direction, one will have to wander and end up with nothing. Therefore, the purity or mixture of directions leads to such different outcomes of good or bad fortune.

《天玉經》有云：惟有挨星為最貴，洩漏天機秘。所重者明在挨星矣。李遁庵云：挨星聯珠更有別名，不在丙而子。獨謂挨星即花甲聯珠不出卦，然遁庵非歟□答曰：天干星是也。二十四山之下，子則起甲，寅則起丙，辰則起戊，午則起庚，申則起壬，至戌亥二字周而復始，皆挨次排例，故謂挨星，又謂排星，即六十龍與七十二龍也。

The Tianyu Jing says: "Only the method of following the stars is most precious, revealing the secret of the heavens." This clearly shows that the text values the method of following the stars. Li Duan'an says that the method of following the stars, also known as the method of linked stars, is not determined by Bing but by Zi. He specifically holds that the method of following the stars is the method of linked Jiazi, not going beyond the primary hexagram. So is Duan'an's statement correct? The answer is: The term "following the stars" refers to the heavenly stems as stars. Under the twenty-four mountains, the sixty Jiazi are arranged: under the Zi mountain, it starts from Jiazi; under the Yin mountain, it starts from Bingyin; under the Chen mountain, it starts from Wuchen; under the Wu mountain, it starts from Gengwu; under the Shen mountain, it starts from Renshen; and it continues to Xu and Hai, then cycles again. Since they are arranged in order, it is called "following the stars," also called "arranging the stars," referring to the sixty dragons and the seventy-two dragons.

因奉國禁，是以不敢顯言。但挨星二字止見《天玉》《青囊》《玉尺》，並未及言，不知者疑為別教外傳。余按《青囊序》云：五行分佈二十四，時師此義何曾記。分佈者，挨星也。《玉尺》云：生穴水城倒右向，雖死而無妨；旺龍左水歸右向，由養方何害。坐穴而右水歸左則疑破旺，旺龍而左水歸右若疑沖生，此皆不識挨星之故。

Because of the court's prohibition, it has never been openly discussed. The term "ai xing" appears only in the "Tianyu Jing," "Qingnang Jing," and "Yuchu Jing," but none of them explain it clearly. Those who do not understand it mistakenly think it belongs to another school. According to the "Qingnang Xu," "The Five Phases are distributed among the twenty-four directions; how could the common teachers ever remember this?" Here, "distribution" refers to "ai xing." The "Yuchu Jing" says, "If the water city of the grave faces to the right, even if it goes through the dead direction, there is no harm; if the dragon is strong and the water flows to the right, leaving from the nourishing direction, it is also not harmful." This means that if the grave faces the direction of life and the water city flows to the right, even if it passes through the dead direction, there is no problem; if the dragon is strong and the water flows to the right, leaving from the nourishing direction, it is also not harmful. Some people see the water flowing to the left when they sit on the grave, and they suspect it breaks the strong direction; others see the water flowing to the right when they sit on the strong dragon, and they suspect it conflicts with the life direction. These misunderstandings are due to not knowing "ai xing."

《天玉經》不論老五行而論挨星。如亥乃木之長生，午乃木之死地，而作丙午向，不以亥為本而從挨星之水；已乃金之長生，子乃金之死地，而作癸子向，不以已為金而從挨星之火；午乃火之旺方，丑乃火之養位，而作癸丑向，不以午為火而從挨星之木；卯乃木之旺方，戌乃木之養方，而做辛戌向，不以卯為木而從挨星之金。此與四生三合是天機雙山五行全秘旨，皆以隱言令人自悟，然則挨星二字固既顯矣。

The Tianyu Jing does not use the old Five Phases but instead uses the sequential stars. For example, although Hai is the position of growth for wood and Wu is the position of death for wood, the direction of Bingwu is still used. This is not taking Hai as the root of wood, but instead using the sequential stars to consider it as water. Similarly, although Si is the position of growth for metal and Zi is the position of death for metal, the direction of Guichou is still used. This is not taking Si as metal, but instead using the sequential stars to consider it as fire. Also, although Wu is the position of prosperity for fire and Chou is the position of nourishment for fire, the direction of Guichou is still used. This is not taking Wu as fire, but instead using the sequential stars to consider it as wood. Combining this with the four positions of growth and the triple harmony, it forms the entire secret principle of the heavenly dual mountains and Five Phases. Ancient people expressed this in cryptic language, leaving it for others to understand. Therefore, the term "sequential stars" has already been clearly explained.

聯珠者，如珠相聯而不走動也，言穿山透地坐山有水同歸一卦，共成三合。《玉尺》云：夫妻路遇終強合而不諧，眷屬同情縱輕微而有用。蓋龍之吉凶從水，而水吉凶從向。透地坐穴雖與水合，而來龍不合，則夫妻路遇終難諧老，行至後龍必有破旺沖生之患，此三合而不聯珠也。穿透坐穴俱有水合，逐一節來龍無一不合，則子母公孫共成一家骨肉，此三合又聯珠也。

The concept of "lian zhu" is like a string of beads connected together and not loose, meaning that the mountain, the ground, the mountain position, and the water all converge into one trigram, forming a triple harmony. The "Juyi Jing" says: "A couple meeting by the road may be forced together but never harmonious; relatives with mutual sympathy, even if weak, are still useful." This means that the dragon and water are like a couple meeting by the road, forced together but ultimately not harmonious; they are like family members with mutual sympathy, even if their strength is weak, they are still useful. Because the fortune of the dragon depends on the water, and the fortune of the water depends on the direction. Although the penetrating ground and the sitting position are in harmony with the water, if the coming dragon is not in harmony, it becomes like a couple meeting by the road, ultimately not reaching old age together; pushing the dragon all the way to the back may bring about the disaster of breaking the prosperity and conflicting with the birth. This is called "triple harmony but not lian zhu." If the mountain, the penetrating ground, and the sitting position are all in harmony with the water, and each section of the dragon comes one after another without any section being out of harmony, then it is like the son, mother, father, and grandson forming a family of flesh and blood, which is called "triple harmony and lian zhu."

山頭不是同姓為婚，則奕世簪纓；則小地亦主子孫攸久。蓋挨星必以聯珠為貴，而聯珠仍以挨星為主。三盤卦例即《天玉》之先定來向。聯珠不相仿，即甲子乙丑也。要不外乙丙交而趨戌，辛壬會而趨辰，斗牛納庚丁之氣，金羊收癸甲之靈。燈即是火，遁庵蓋未之思耳。李濱湖《天人眼目》聯珠有零正，遂與徐試可言相反，雖為之不解。古之名墓無非此法。余按楊曾廖賴先師真行偽落而反無聯珠之說，臆見添設，想誤後人。能言距邪說者，即楊曾之徒。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The Esoteric Words of the Green Satchel is a classic text. Yang Yunsong and Lai Wenjun are famous geomancers. Yin and Yang are the fundamental principles. Jiazi and Yichou are the first combinations of the Heavenly Stems and Earthly Branches. If the mountain on which a site is located is not of the same surname as the dragon water, meaning they belong to the same Heavenly Stem and are not yin-yang compatible, then the family will continue to have distinguished descendants for generations. Even in small places, it indicates that the descendants will be long-lasting. This shows that the principle of linked stars (aixin) must be based on the linking of stars, and the linking of stars is still based on the principle of aixin. The three disk examples are exactly what the Tianyu Jing says: "First determine the coming mountain, then determine the direction." If the linked stars are not similar to each other, it is like Jiazi and Yichou, which are adjacent but not of the same nature. In conclusion, it is still the four lines from the Esoteric Words of the Green Satchel: "Yi and Bing meet and head towards Xu, Xin and Ren meet and head towards Chen, the constellation Dou and Niu absorb the energy of Geng and Ding, the golden sheep gather the spirit of Ji and Gui." A lamp is originally fire, the same thing. Duan'an probably did not think about it carefully. Li Binhu's Tianren Yanmu says that linked stars can be divided into zero spirits and main spirits, which is exactly the opposite of Xu Shike's view. I also cannot understand it. The famous tombs of the past used nothing but this method. I have studied Yang Yunsong, Zeng Wenchuan, Liao Yu, and Lai Wenjun, and they did not mention the linking of stars when discussing true and false positions. Later people added this idea based on their own assumptions, which may mislead later generations. Only those who can stand up and refute wrong doctrines can be considered disciples of Yang, Zeng, and others.

《玉尺經》注或後人假託，誠亦有之，而《教子書》則父以授子，皆是三合論龍，而左關右關亦如常解。子獨以甲庚丙壬為龍，豈龍生在三合之外乎。答曰：三合乃以論局，非論龍也。余讀《青囊》之序，不獨山有龍，而水亦有龍。上山龍神甲庚丙壬，論納音之所屬而不在方位；水裡龍神即乙辛丁癸，亦納音所屬。有是婦即有是夫。蓋山龍甲木，水龍必癸；山龍庚金，水龍必丁；山龍丙火，水龍必乙；山龍壬水，水龍必辛。具生旺互用，玄竅相通，眷屬一家。而乾道成男，坤道成女，則陰陽各別，是以山上龍神不下水，水裡龍神不上山也。

Someone asked: The annotations of the "Juching Classic" may have been falsely attributed by later generations, which is indeed possible; however, Wu Gong's "Teaching His Son" was passed down by the father to his son personally, and it uses the Triple Harmony to discuss the dragon, and the explanation of left and right gates is the same as the usual interpretation. Yet you specifically argue that only the four heavenly stems Jia, Geng, Bing, and Ren are considered dragons, is the dragon's location outside the Triple Harmony? The answer is: The Triple Harmony is used to discuss the "layout," not the "dragon." I have read the "Preface to the Green Satchel" and know that not only mountains have dragons, but water also has dragons. The dragon spirits on mountains are Jia, Geng, Bing, and Ren, which refer to the Nayin sound elements, not the compass directions. The dragon spirits in water are Yi, Xin, Ding, and Gui, again referring to the Nayin sound elements. A wife of this kind has a husband of this kind: if the mountain dragon is Jia wood, the water dragon must be Gui water; if the mountain dragon is Geng metal, the water dragon must be Ding fire; if the mountain dragon is Bing fire, the water dragon must be Yi wood; if the mountain dragon is Ren water, the water dragon must be Xin metal. They support and enhance each other, their hidden openings are connected, like a family. However, the male principle gives birth to males, the female principle gives birth to females, yin and yang have their own boundaries, so "the dragon spirit on the mountain does not go into the water, and the dragon spirit in the water does not go onto the mountain."

《教子書》以局為龍，而不知山龍四神俱屬陽干，此正楊曾之蟊賊，誤人不淺。余讀吳公自序，惟《天玉》不忘得訣之由，故楊曾二記皆注於篇。其文曰：先考克誠君少好易筮，耽玩山水，一日遇異人傳授以《天玉經》三卷，曰：此楊曾心法也。歸取玩之，其義未解。後過信州，見一龍甚麗，自震奔騰入巽，天太二峰侵震，但忌大溪玄戈破局，惑不敢下。聞仙嶺有辛真人者智慧廣大，遂拜訪焉。

The "Jue" in the "Jiao Zi Shu" is regarded as "Long," but it does not know that the four dragon spirits of the mountain all belong to the yang stems. This is exactly the flaw in the teachings of Yang and Zeng, which have caused much harm and misled many. When I read Wu Gong's preface, he only remembered the origin of the secret when discussing the "Tian Yu Jing." Therefore, both the comments from Yang and Zeng were recorded in the text. The preface says: My father, Kecheng Jun, was young and fond of divination with the Zhou Changes, and also deeply interested in touring mountains and rivers. One day he met a strange person who passed on to him three volumes of the "Tian Yu Jing," saying, "This is the method of Yang YunSong and Zeng Wenchuan." He returned home and took it out to play with, but could not understand the meaning of the text. Later, when he passed through Xingzhou, he saw a dragon that was extremely beautiful, rushing from the Zhen direction into the Xun direction. The Tianyi and Taiyi peaks intruded into the Zhen position, but only a big stream looked like a "Xuange" and broke the layout. He was puzzled and dared not choose the site for burial. He heard that there was a Xin True Man in Xianling with great wisdom, so he went to visit him.

真人曰：吾為子楊曾二仙降神筆以決之。少頃二仙至，書曰：何不觀《天玉經》乎。答曰：其義未詳於解。袖復書曰：廉貞一陽龍，起震帝，出齊乎巽。庚丁配向是玄機，辛巽插天奇，坤申水來官祿旺，莫作玄戈斷。父曰：奈卦氣不符神怒。書云：曷不鑑吾師曰《龍潭記》。遂退。

Xin Zhenren said: I will summon Yang and Zeng two immortals to descend with their divine brush to determine this matter. After a while, the two immortals appeared and wrote: "Why don't you look at the Tianyu Jing?" My father replied: "I have not yet understood the meaning of the scripture." The two immortals then wrote again with their brush: "Lianzhen is a single yang dragon, arising from Zhen and the emperor emerges from Xun. The characters Geng and Ding are the key; the peaks Xin and Xun pierce the sky with extraordinary beauty, and water coming from the directions Kun and Shen brings official success and prosperity. Do not interpret that stream as a Xuan Ge breaking the pattern." My father said: "But the hexagram energy is not harmonious, I fear it may anger the divine beings." The divine brush then wrote: "Why don't you refer to my teacher's work, the Longtan Ji?" Then the two immortals withdrew.

父於是往觀之，其龍自坎癸入亥乾，楊公立巽向葉吉。後十餘年，公復至，稱說向有餘穴，遂再下一穴丙向。張氏因結之曰：何一龍而立兩向。書云：坎癸騰騰入亥乾，丙向夾蛇扦，著紫著緋並著綠。寅甲水來逐虎兔，馬山高起頂，莊田置萬頃。莫教水流沖午，夭折見貧窮。下後果富貴，歷百餘年水沖午，遂出有夭折貧窮之犯，與記合符。父嘆曰：寅甲主瘋魔之疾，以陽龍破陰局而反富，信《天玉經》生旺之有準，而神筆不誣也。

My father then went to examine the place mentioned in the "Dragon Pool Record": the dragon came from the Kan and Gui directions and entered the Hai and Qian directions. Master Yang set the Xun direction there, and it proved to be auspicious. After more than ten years, Master Yang came again and said that there was still another resting place along the dragon's path, so he selected another burial site facing the Bing direction. The Zhang family then asked why the same dragon could be oriented in two different directions. The record states: "The dragon from Kan and Gui flows into Hai and Qian, with the Bing direction flanked by a snake, resulting in purple, red, and green prosperity. The water from Yin and Jia follows the tiger and rabbit, with a high mountain rising at the peak, and vast fields of thousands of acres. Do not let the water flow towards the Wu direction, for it will bring early death and poverty." After burial, prosperity indeed followed, and after more than a hundred years, the water flowed towards the Wu direction, causing early death and poverty, exactly as the record predicted. My father remarked that water from Yin and Jia usually indicates madness, yet this site, by breaking the Yin pattern with a Yang dragon, brought wealth, proving that the "Heavenly Jade Classic" on prosperity and vitality is accurate, and the divine brush's guidance is not empty talk.

吳公本文定止於此，餘語必後人續貂。以神筆論之，廉貞卯也，正卯為癸卯入首，巽為辛已，納音皆屬金，山龍庚龍也，以丁火水龍配山庚龍。太乙者金生方，天乙者金旺方，生旺高聳，催官水朝，是以發福，此言六十龍與水合也。坎癸者，七子三癸也；亥乾者，五亥五乾也。初立巽向，木龍坐火穴；再下一穴丙向，乃是水穴。百餘年水破午丁，遂至夭年。午丁者火旺之方、水之養方，皆不宜破。此言六十龍與水合，而七十二龍與水不合也。

Wu Gong's original text must have ended there, and anything after that was certainly added by later people in a clumsy way. Based on the divine brush's indication, the line 'Lianzhen' points to the卯 (Mao) direction, and the central line of the卯 (Mao) mountain is theGuimao (Guimao) line entering the site. The巽 (Xun) direction isXinsi (Xinsi), and both have the same Nayin sound element of metal, so the mountain dragon is the庚 (Geng) metal dragon, and the丁 (Ding) fire water dragon is used to match this Geng metal mountain dragon. The Taiyi peak is located in the long life direction of metal, and the Tianyi peak is located in the prosperity direction of metal. Both the birth and prosperity directions are high and prominent, and there is also a stream of official promotion water converging into the hall, so it can bring blessings—this refers to the combination of the sixty dragons with water. The so-called 'Kan癸 (Kan Gui)' refers to the line where the Zi (子) direction takes seven parts and the Gui (癸) direction takes three parts. The so-called 'Hai Qian (Hai Qian)' refers to the line where the Hai (亥) direction takes five parts and the Qian (乾) direction takes five parts. The original direction set was the wood dragon sitting on a fire grave; later, the丙 (Bing) direction grave was chosen, which is a water grave. After more than a hundred years, water broke through the午 (Wu) and丁 (Ding) directions, leading to premature deaths. The午 (Wu) and丁 (Ding) directions are the prosperity direction of fire and also the nurturing direction of water, and neither should be broken—this refers to the sixty dragons being compatible with water, while the seventy-two dragons are not compatible with water.

龍向水必歸一卦，若權宜非正法，生成缺陷，雖楊曾妙用亦無如之何。曾公亦樂克誠，使知水之吉凶皆論六十龍與七十二龍，不論卦氣。若合與卦氣論龍，則卯龍木何以為金，子癸水何以為木。此非精《天玉》不能及此。其序表彰《天玉》，而書遺背《天玉》，可知神經外傳非不山吳公之手。餘引證諸書，以《青囊》《玉尺》《天玉》《金彈》《鐵彈》《紅囊經》《行程記》為主，此外即賴氏《催官篇》皆疑假託，不敢附會，實明使楊曾口訣如終日，是以去取必嚴。若謂阿其所好，則吾不敢。

Dragon, direction, and water must all belong to the same trigram. If they are only adjusted for convenience, then it is not the correct method. The defects in the Earlier Heaven system cannot be overcome even by the skillful methods of Yang and Zeng. Zeng also gladly helped Kecheng King to understand that the auspicious and inauspicious effects of water must be discussed in terms of the sixty dragons and seventy-two dragons, regardless of the trigram energy. If water is judged according to trigram energy, then the卯 dragon, which belongs to wood, how can it become metal? The子癸, which belongs to water, how can it become wood? This point cannot be expressed by those who do not thoroughly understand the Tianyu Jing. Since Wu's preface praised the Tianyu Jing, yet the main text of the Jiaozi Shu contradicts the Tianyu Jing, it shows that the external versions of these mysterious scriptures may not all have come from Wu. I cite various books, mainly the Qingang Jing, Yuzhi Jing, Tianyu Jing, Jindanzǐ, Tiedanzǐ, Hongnang Jing, and Xingcheng Ji; even Lai Wenjun's Cui Guan Pian, I suspect may be a forgery, and I do not dare to force an interpretation. I really want to make Yang and Zeng's formulas as clear as daylight, so my selection and rejection must be strict. If someone says I am favoring my own preferences, I dare not claim that.

或問：俗解羅經古聚誦，予前所服膺者《頂門針》，今則以頂針而議之，豈昨非而今是乎。答曰：仰觀俯察乃天地間第一大學問。隆古則在君相，太王遷邠、古公卜洛，世衰傳在布衣，業斯術者口傳心授，不乏人獨於文義未必精曉，是以承偽種謬之書莫為改正。徐試可與諸生考究頗異，庸常其生平，避盈縮、避管局禽星，皆有確見，此子之所以服膺《頂門針》也。

Some people asked: "The books on the compass in the world are all old-fashioned clichés. You used to admire Xu Shike's "Top of the Head Needle" greatly, but now you criticize it. Is it that yesterday's views were wrong and today's are correct?" The answer was: Observing the heavens and examining the earth is the greatest scholarly pursuit in the world. In ancient times, this discipline was in the hands of the sovereigns and ministers. King Zhou of the Western Zhou Dynasty moved to Binxian and Gugong measured the site of Luoyi, both were applications of this discipline. In later generations, when it declined, it passed into the hands of common people. Those who practiced this profession passed down their knowledge orally, and among them were many capable individuals, but they did not necessarily understand the textual meanings and principles well. Therefore, the erroneous books that have been passed down have not been corrected by anyone. Xu Shike's approach was quite different from that of ordinary Confucian scholars. He held his views in a plain and practical manner, advocating the avoidance of the theories of the sixty dragons of expansion and contraction and the stars of the jurisdiction and birds, and these had clear and correct insights. This was the reason why I used to admire "Top of the Head Needle."

外此則隨俗附和，全無揣磨。如龜甲、差錯、空亡刺穴，空亡皆指七十二龍，去取甚嚴，遂止用丙庚丁辛。又三盤卦例不知另有穿山，竟少其一，因添設此盤分配為三，其宮位七十二多在界縫之間，並不相承，以至禍福百無一驗。七十二龍中若破旺沖生，其應如響。即以二八言之，七十二龍之辛亥偏遇於平分癸亥之左，七十二龍之癸亥偏遇於平分甲子之右；平分癸亥、甲子既繫三七，則四十八局明繫二八。若以丙庚丁辛為平分，正有三七並無二八，乃云一百二十分金既設穿山又在其後，其謬一也。

In addition, he simply followed the conventions of the world without careful consideration. For example, he failed to understand that lines such as the tortoise shell line, the error line, and the void line could harm the site of a grave. The void mentioned here refers specifically to the seventy-two dragons, with strict selection and rejection. Yet he only used four groups of metal, namely Bing, Geng, Ding, and Xin. Another example is the three-layered hexagram examples. He did not know about another layer called the mountain-crossing hexagram, and thus missed one layer, adding another to make three layers. The seventy-two positions of that layer mostly fell between the boundaries, not in sequence, leading to no accurate prediction of fortune or misfortune. In reality, if there is a breaking of the prosperous or a clash that benefits in the seventy-two dragons, the results are quick as an echo. Take the case of 'two eighths' for example: the Xin Hai of the seventy-two dragons is exactly to the left of the evenly divided sixty dragons Gui Hai; the Gui Hai of the seventy-two dragons is exactly to the right of the evenly divided sixty dragons Jia Zi. Since the evenly divided Gui Hai and Jia Zi are divided in a ratio of three to seven, the forty-eight sections are obviously divided in a ratio of two to eight. If Bing, Geng, Ding, and Xin are considered as the evenly divided ones, then there would be only three to seven and no two to eight. Yet he claimed that the one hundred twenty metal lines already included the mountain-crossing hexagram and were arranged later—this is the first mistake.

震兌不變，坎離相對，則天地陰陽之理亦絕而不續，渙而無情。納音之妙，金水相涵，木火互換，而後五行之理代禪如環奕端。《天玉》以已丙屬東，金生已也；以亥壬屬西，木生亥也；以坤艮屬南北，火生艮、水生坤也。三卦有天卦地卦，即屬左右旋三七二八。徐試可不知此義，而有三卦分配，妄加非議，其謬二也。

If the trigrams Zhen and Dui are fixed and unchanging, while the trigrams Kan and Li are merely relative, then the principle of heaven and earth, yin and yang, would be severed and disconnected, scattered and devoid of affection. The subtlety of the Nayin sound element lies in the mutual nourishment between metal and water, and the mutual exchange between wood and fire, only then does the principle of the Five Phases form a circular cycle, passing on continuously. The Tianyu Jing assigns Si and Bing to the East because metal's growth begins in Si; it assigns Hai and Ren to the West because wood's growth begins in Hai; it assigns Kun and Gen to the north and south because fire's growth begins in Gen and water's growth begins in Kun. Among these three trigrams, there is also a distinction between the heavenly trigram and the earthly trigram, corresponding exactly to left rotation and right rotation, three and seven, two and eight. Xu Shike did not understand this meaning and instead devised his own system of trigram distribution, and furthermore criticized it—this is the second error.

天星有帝王將相，天星之貴星九星雙起，無非貴星旺、賤休囚，是以山山可貴，山山可賤。唯已亥、丙寅、癸亥、庚寅俱屬臨官生地，正艮、正亥反屬病地，所云辛戌寅為六十龍之最貴，其謬三也。

In the celestial stars, there are various titles such as Emperor, King, General, and Minister. The so-called noble stars in the celestial stars are nine stars that rise together in pairs. In the end, it is only the dominant ones that are esteemed and the weak and confined ones that are considered inferior. Therefore, any mountain may be esteemed and any mountain may be inferior. Only the dragons of巳亥, Bingyin, Guihai, and Gengyin belong to the officialdom and growth positions; whereas the lines of 正艮 and 正亥 fall into the sickly position. He claims that 辛, 戌, and 寅 are the most esteemed among the sixty dragons—this is the third error.

東木西金、南火北水、中央土乃河圖之位，大言之則普天下共一五方，小有之則一家一邑各有五方。是以先天十二支支俱五行，而後條分縷析，毫釐必辨。納音之理即諸河圖方位，納音之緒即諸隔八相生，又取陰陽消長，天地人物總不出陰陽消長之外，此後天五行所以必重挨星。乃云或用正五行，或用雙山化合墓，合一定之準繩反作亡羊之岐路，其謬四也。

The east belongs to wood, the west to metal, the south to fire, the north to water, and the center to earth; this is the directional arrangement from the Yellow River Chart. In a broad sense, the whole world uses this system of five directions; in a narrower sense, each family and town also has its own five directions. Therefore, in the Earlier Heaven system of the twelve earthly branches, each branch has its own Five Phases, and then they are further analyzed in detail, with precise distinctions. The principle of Nayin sound elements comes from the directional arrangement of the Yellow River Chart, and its structure comes from the method of mutual generation through the eight intervals. It also requires the principle of the waxing and waning of yin and yang. All things in the universe, both human and material, cannot escape the waxing and waning of yin and yang, which is why the Later Heaven Five Phases must emphasize the method of star alignment. Yet he says that sometimes the correct Five Phases are used, and sometimes the dual mountain combination and burial combination are used, turning the originally fixed standard into a path where one may lose the way—this is the fourth error.

地盤之子午靜而有常，審龍坐穴皆用正針是矣。但選擇則用時憲曆，古人造葬之期皆用本龍之節氣，並查金木水火之會合。歲差無定，數過羅經，豈能預載千萬年之歷。於是縫針之子進前一位為侯氣之準，示歲之漸差而東，古之日在斗而今之冬至日在箕是也；以中之子退後一位為查緾度之準，示天之漸差而西，古之女二度過子而今之牛一度過子是也。

The Earth Plate's meridian line is quiet and constant. Determining the dragon direction and the sitting site should use the true needle, which is correct. However, when choosing the day for construction or burial, the Shixian calendar should be used. Ancient people selected dates for construction and burial based on the solar terms corresponding to the dragon's direction, and also examined the convergence of the four elements: metal, wood, water, and fire. The precession of the equinoxes does not have a fixed number, and over time it becomes inconsistent with the compass. How can the compass include the calendar for thousands of years in advance? Therefore, the Zi position of the sewing needle is advanced by one position to serve as a standard for measuring the solar terms, indicating that the solar terms gradually shift eastward each year — for example, the winter solstice was previously at the Dipper mansion but now is at the Winnowing Basket mansion. Also, the Zi position of the central needle is moved back by one position to serve as a standard for measuring the celestial degrees, indicating that the celestial degrees gradually shift westward each year — for example, the Girl mansion's two degrees were previously aligned with the Zi position, but now the Ox mansion's one degree is aligned with the Zi position.

作用之妙，以地盤而求合天盤，故曰向從天上向。而試可慨斥其非，而不知中針縫針是皆為作用之模範，其謬五也。以至穿山透地認殺主名，陰陽龍向分定差等，實為楊曾墨。余初讀時未聞一貫之旨，似為可喜；迨《天玉》諸書已經悟透，《頂門針》之誤自瞭然指撐。先賢云：今日得一訣，明日又非之。余讀書所見略同，惟求其理之當而已，豈好異同哉。

The beauty of the method lies in using the Earth Plate to harmonize with the Heaven Plate, hence the saying "the direction comes from the Heaven Plate." Xu Shike, however, universally condemns this as wrong, not realizing that both the middle needle and the sewing needle are actual operational standards—this is the fifth error. As for identifying mountain passes and penetrating the earth to recognize ominous influences and their names, determining the hierarchy of the dragon and the direction according to yin and yang, these are indeed the principles established by Yang and Zeng. When I first read the "Top Gate Needle," I had not yet heard of a unified principle, and found it quite pleasing; but after thoroughly understanding works like the "Heavenly Jade Classic," the errors in the "Top Gate Needle" became clearly apparent and could be pointed out. The ancients said, "Today I gain a secret, tomorrow I discard it." My experience in reading books is somewhat similar; I only seek the correctness of the principles, not at all seeking to be novel or different.