Reprint of the Essential Knowledge for the Human Child: The Heart of Filial Piety in the Study of Geomancy and the Unified Tradition of Heart Learning

一、是編為人子術，非為術家設，故凡不傳之秘，一一敷陳口訣而作詩歌，以為不記誦便。二、是編惟務通俗，俾易知識，初無意於組織文辭，以絢觀美。是以直敘其旨而不嫌於鄙，詳述其奧而不慮乎繁。即於前後之重複，辨證之瑣屑，與夫照應不齊，言論膚淺，俱弗暇恤耳。

The first point is that this book is a practical study intended for sons to fulfill their filial duties, not a treatise for professional diviners. Therefore, all the secret oral formulas that have been traditionally kept confidential are presented one by one, compiled into poems, so that readers may avoid the hardship of memorizing them by rote. The second point is that this book aims solely for clarity and simplicity. It is only concerned with making the content easy to understand, and has no intention of elaborating on the language or striving for a refined style. Therefore, it directly states its main points without fearing that they may seem crude, and thoroughly explains the profound aspects without worrying about appearing tedious. As for repetitions in the text, the triviality of discussions, and shortcomings such as incomplete coverage or superficial arguments, these are all disregarded.

三、是編所收諸名地圖，不過為釋疑設耳。故於緊要相關處，援古證今，具圖詳說以發明之。其間或因論龍穴而略于于砂水，或因論砂水而略於龍穴，惟所重處特加詳焉，其它莫能悉及。蓋寸箋半簡間，摹數百十里山川，烏可兼備哉！闇者或病其不類，緣識見不同耳。祝觀物先生云：“圖圖圖，模糊模糊復模糊。一人摹一樣，十人畫九圖。”信哉！善觀者當自得其妙，又安可按圖索驥？

Thirdly, the maps of famous tombs collected in this book are merely for the purpose of resolving doubts and difficulties. Therefore, in crucial areas, ancient examples are cited to verify current situations, accompanied by diagrams for detailed explanation, so as to clarify the principles. Some focus on "dragon and tomb site" and briefly mention "sand and water," while others emphasize "sand and water" and briefly mention "dragon and tomb site." Only the important aspects are elaborated, and other details cannot be fully covered. After all, how can hundreds of miles of mountains and rivers be accurately depicted on a small piece of paper? Those with limited vision may complain that the maps do not resemble the real mountains, but this is simply due to differing levels of insight. Zhu Guanwu said, "Map, map, map, blurry, blurry, and blurry again. One person copies one style, ten people draw nine different maps." These words are indeed accurate. Those who know how to read maps can naturally grasp the subtleties beyond the diagrams, so how can one simply follow the maps like searching for a horse by its picture?

四、凡諸名地圖，皆予兄弟足目所經涉者，或名師扦點，或課驗不爽，或發越確應，必有明徵可為法則者斯收之。否則，無徵不信，何可泛收？五、凡諸地圖，必著其土名山向，某師所卜，及詳所出人物官爵，不以瑣屑自嫌者，固所以徵其實跡，亦欲人子因此可以索微探頤，得意於筆舌之外，毋以是而反啟疑議焉。

Rule four: All the maps of famous tombs collected are ones that our brothers have personally visited and seen with their own eyes: some aresite chosen by master teachers themselves, some have been repeatedly tested and never failed, and some have indeed proven effective as the families have prospered. These are certainly collected only because there are clear evidence to serve as a model. Otherwise, without proof and evidence, they are not trustworthy, and how can they be collected carelessly? Rule five: All the maps must clearly state the local name of the land, the direction of the mountain, the name of the geomancer who chose the site, and in detail record the people who have come from this family and their official ranks. We do not fear being considered too detailed, for the purpose is to confirm the real evidence. It is also intended to enable descendants to explore the subtle aspects and deeply study the profound meanings, understanding the meaning beyond words and not to raise doubts or criticism because of these records.

六、凡引用諸名師語，或稱姓氏，或稱書名，或稱號，或稱字，或止稱某氏某公，從便也。其不著者，闕疑耳。多吾鄉者，考據切實雲。七、凡折衷諸說是非，亦惟據於已驗仙蹟，及名師議論之長者取證也。

Article six, when quoting the words of various renowned masters, sometimes their surname is mentioned, sometimes their book title, sometimes their honorific, sometimes their given name, and sometimes only "a certain family" or "a certain gentleman." This is done conveniently as needed. Whenever there is no specific source cited, it is regarded with doubt and not rashly decided. The most frequently quoted are the local masters from the same hometown, because matters related to the local area are most verifiable. Article seven, when making a balanced judgment on the correctness of various schools of thought, it is based only on the verified traces of famous ancient sites and the parts of the discussions of renowned masters that stand firm, without making up theories out of nowhere.

八、凡收諸名地圖，既有敘說矣，又間有補義釋義，及有傳奇傳疑者，或以取證，或以申明，非瑣也。九、凡設龍穴砂水諸圖式，立法有不得不然者，但不可執泥耳。生山不與畫山同，固有山水奇妙處，雖良工不能施其巧，在智者觸類旁推可也。

Rule eight: All the maps of famous tombs included are accompanied by explanatory texts. Among them, there are often supplementary explanations, interpretations, entries recording strange stories and doubtful points, which are either used as evidence or to clarify principles. These are not trivial or useless. Rule nine: All kinds of diagrams concerning 'dragon', 'grave site', 'sand', and 'water' are established according to certain principles, but readers should not be rigid in their adherence. A living real mountain is different from a mountain drawn on paper. Mountains and waters have their marvelous and hard-to-capture aspects. Even the most skilled painters cannot fully express their ingenuity. It all depends on wise people who can infer from one instance and apply it to others.

十、凡名地，有遠至數百年後而方有福應者，有近只數年而即有福應者，世俗多泥葬地後所生人方能受蔭，即此太遠太近，豈不荒唐哉？予兄弟初嘗深疑，久而徧徵，灼然不爽。蓋驟發遲發，亦猶悟學有頓門漸門之義，漸發乃常理共知，不必辨。其驟發者，如陶氏之牛眠穴、王氏之折臂三公地，固已彰彰明驗於世，不可謂無此理也。茲於編中所收諸地，惟取其眞是應蔭者，不以年代遠近拘，特書諸此，以告觀者毋疑焉。

Rule ten states that for any place named, some will bring about their blessings only after hundreds of years, while others will manifest within a few years. The common belief is that only those born after the burial can benefit from the blessings, so how can the manifestation of blessings be either too distant or too close? At first, we brothers also deeply doubted this, but after verifying everywhere over time, we found that everything was exactly as described. The manifestation of blessings can be fast or slow, just as in the practice of Zen Buddhism, there are the 'sudden' and 'gradual' paths. The slow manifestation is a common understanding, so there is no need to argue further. As for sudden manifestations, such as the 'Niu Mian Xu' (ox-sleep grave) of Tao Kan of the Jin Dynasty, or the site of the Wang family that was supposed to produce a high official with a broken arm, these have clearly manifested in the world, and cannot be said to lack this principle. Now, the places collected in this book are only those that have indeed shown clear blessings, without being restricted by the time span, and are specially recorded here to allow readers to have no doubts.

十一、不佞嘗謂地學須致力三多，而究心地書不與焉。何謂三多？多參明師則傳授眞而所聞博，多觀古格則所見廣而是非明，多經窀穸則歷練精而眞見定。地書固已多覽，然紙上陳言又在三多之外矣。且人子安能盡此三多？故於是編多載名圖，俾人子精加紬繹，虛心詳究，三多在其中。久之，自有心領神會，豁然貫通，而俗師淺巫莫能誑之，不於慎終之者有補矣夫！

Article 11: I often say that studying geography must focus on the three 'more's, and merely reading geography books is not enough. What are the three 'more's? To visit many outstanding geomancers, thus gaining genuine knowledge and broad understanding; to observe many famous ancestral tombs, thus seeing a wide range of patterns and clearly distinguishing right from wrong; and to personally participate in the burial and excavation processes, thus gaining mastery through experience and establishing true insight. Of course, one should read many geography books, but the old sayings in books are still outside the scope of the three 'more's. Moreover, as a son, how could one possibly achieve all three 'more's? Therefore, this book includes many diagrams of famous tombs, so that sons can carefully study and earnestly investigate them. The efforts of the three 'more's are thus included within these diagrams. With time, one will naturally understand and grasp the concepts, and be able to see through the deceptions of ordinary geomancers and shallow fortune-tellers. Is this not a great help for those who need to handle funeral matters with care and seriousness?

十二、凡巨室，美地固非一穴。楊公所謂“眾墳合力卻成大”，又云“取眾墳參互議”，斯確論也。故茲所收之圖，有一家而二三地者，職此耳。十三、地理家諸書繁浩，條緒多端，眞贗並列，未易悉辯。緣督仙翁所謂“得訣歸來好看書”，確論矣！茲於編中撮其精當者，取以質證。或摘一二句，或採一二節，或間摭庶人之言，或備錄一家之說，或斷章而取義，或檃括以為辭，意在發明，非敢務博也。編中曰右、曰按、曰已上、曰補議，皆理有未盡，而復申明之，特變其發語之辭耳。

Article twelve, for large families, good land is not only one burial site. Yang Yunsong said, "Many tombs working together can form a great one," and also said, "Taking many tombs into mutual consideration," which are all accurate statements. Therefore, the maps collected in this book sometimes cover more than one site for a single family, and this is the reason. Article thirteen, the writings of geomancers are numerous and complex, with genuine and false books mixed together, making it difficult to distinguish them one by one. Master Zhao Yuandu said, "Once you have the诀, you can read the books carefully," which is indeed a correct statement! This book selects appropriate parts from various writings to verify right and wrong. Sometimes only one or two sentences are quoted, sometimes a couple of paragraphs are taken, sometimes common sayings from the people are casually picked up, sometimes an entire passage from a particular school of thought is fully recorded, sometimes a passage is taken out of context to extract its meaning, and sometimes the original meaning is summarized into one's own words. The intention is to explain the principles, and not to boast about being well-versed. The terms "right," "note," "above," and "supplementary remarks" that appear in the book are all because the principles have not been fully explained, and further explanation is given, only changing the introductory phrase.

德興徐維志、維事兄弟蓋孿雲。少為邑諸生。遭家難，棄去，治形家言。德興故多堪輿家，見，以為未慊於志，更走四方，求勝己者而師事之。所歷燕、齊、吳、楚、閩、粵，名城大都偉麗之觀，絶嶂幽壑猿鳥之徑，遺墟荒隴，狐兔之宮，皆窮躋翔覽然後已。凡三十年而業成，著書曰《人子須知》。

Xu Weizhi and Xu Weishi, brothers from Dexing, Jiangxi, were twins. When they were young, they were both students at the county school, but later their family encountered misfortunes, so they gave up pursuing the imperial examinations and turned to the study of geomancy, specifically the form school. Dexing has always been a place with many geomancers, but after visiting many of them, they still felt unsatisfied. Therefore, they traveled to various regions, seeking out those who were better than themselves and拜师 (became their disciples). Their travels included present-day Hebei, Shandong, Jiangsu, Hubei and Hunan, Fujian, and Guangdong. They climbed every mountain, visited every grand city and capital, explored narrow paths in steep cliffs and deep valleys accessible only to apes and birds, and examined ruins, old tombs where foxes and rabbits often appeared. They did not stop until they had thoroughly seen and experienced everything. After thirty years of study, they completed a book, which they named "The Essential Knowledge for a Human Child."

學士大夫雅好之，造請無虛日，庭中羔雁為群矣。先通奉公居王父喪，取其書置几上，手校讎，紙弊墨渝弗釋也。無何，先通奉不祿。諸孤藐焉懼不足以襄大事，則迎致維事來與計之。君故儒者，恂恂若不能言。比登覽，即千里在指顧中。聚訟可否，眾莫能決，君徐出詞組而定，人人遜弗如也。

Scholars and officials greatly admired this book, and people came to seek its teachings without interruption, bringing flocks of young sheep and geese as gifts. My late father, Master Tongfeng, placed this book on the desk while observing the mourning period for his grandfather, personally checking and correcting it until the paper was worn out and the ink had faded, yet he still did not put it down. Soon after, my father passed away. As several young orphans, weak in both body and strength, feared they could not manage this important matter, they invited Xu Weishi to discuss it. Xu, originally a scholar, was humble and quiet in speech; but when he went to inspect the mountainous terrain, he could point out and assess thousands of miles of mountains and rivers with ease. When people argued over whether a particular site was suitable, no one could reach a decision. Xu calmly gave a few words of judgment, and the matter was settled. Everyone felt they could not match his insight.

間嘗請曰：“述兄弟三十年功緒，盡在斯編矣。今又十年，而聞見日益。太史公幸為我忠臣。”不佞謝不敏。會君有郢曾司空聘，而維志適從荊南來，遞出所新得，相資損益殆半。司空遂以付剞劂焉，而謂不佞與聞首事，屬序以遠其傳。不佞竊嘆夫術業之難工，而盛名不易居也。

He once privately asked me to say: "All the achievements of our thirty years' efforts are in this book. Now another ten years have passed, and our knowledge has been increasing day by day. If you, Master Taisi, would be a faithful recorder for me, that would be good." I declined, saying I lacked the ability. Just then Xu Jun was invited by Ceng Songkong of Yingzhong, and Xu Weizhi was also coming from Jingnan. The brothers each presented their newly acquired materials to cross-reference and verify, and the additions and deletions almost accounted for half the book. Ceng Songkong then handed the book over to the carver for printing, and since he said I had participated in initiating this matter, he asked me to write an introduction so that the book could be spread further. I privately felt that achieving mastery in a subject is so difficult, and that a great reputation is so hard to bear.

君恆言家世受《尚書》，學古有獲，多聞事。建始，吾求堪輿於書而不合也，自用則小，好問則裕。中，吾求之人而不合也，晚而求之古今墓宅成敗已驗之格，而合者十六七矣。夫兩戒山河，首西北而竟東南，其形勢利便，豈一端而已？自吾涉淮北，渡漢南，以窺中原秦蜀而驗吾格，與前代名家擘畫無不合者矣。胼手胝足，勞心焦思，其成之難如此。

Xu Jun often said that his family has passed down the study of the Book of Documents through generations, having gained some understanding of ancient learning and possessing much knowledge. He said: At first, I sought the principles of geomancy in books, but they did not match up. When one acts on one's own assumptions, the results are limited, but when one is willing to ask others, the results are more abundant. In the middle period, I sought the principles in human bodies, but they also did not match. It was not until my later years that I turned to examine actual cases of ancestral tombs, dwellings, and their successes and failures, and only then did about six or seven out of ten match up. One must know that the two 'prohibitions' of north-south mentioned by Yixing, the Buddhist monk of the Tang dynasty, begin in the northwest and end in the southeast. The convenience of the terrain in between, how could it be only one kind? Since I crossed the Huai River to the north and the Han River to the south, to explore the lands of Zhongyuan and Qinshui, verifying my own established patterns, I found that they matched exactly with the plans and arrangements of previous masters. My hands and feet became calloused, and I labored over it with my mind, thus understanding the difficulty of learning.

君兄弟名藉甚，而忌者之口亦無所不至。初以不佞招入郢，人或詬曰：“是商顏郜首而儒衣冠者，英雄欺人耳！”市虎杯蛇，轉相扇惑，君幾無以自解。斯名為謗囮矣。嗟夫！無論君所執，無論今之人，漢子云氏作《大玄》，羽翼聖經，而舉世莫能知，獨桓譚奇其辭，謂“五百歲而後興”。老氏不云乎，“知我希者貴”。彼其之子，雖戶說以眇論，終不能化，復何有於不佞之言？君第藏之名山可矣！萬曆癸未歲孟春之吉，賜進士出身亞中大夫河南布政使司右參政前陝西按察司副使奉勅提督學校翰林院國史修撰雲杜利瓦伊禎敘。

The Xu brothers were well known, but there were many jealous people who spread all sorts of rumors. At first, when I invited them to Yingsheng, some people slandered them, saying, "These are just emaciated men dressed in Confucian robes, pretending to be heroes to intimidate others!" Rumors spread and multiplied, and the slanderous words were passed on and incited, making Xu Jun almost unable to defend himself. The very reputation they had acquired became the means by which they were slandered. Alas! I need not speak of the learning Xu Jun upheld, nor of the people of today: Yang Xiong of the Han dynasty wrote the "Tai Xuan" to support the classics of the sages, but no one could understand it, except Huan Tan, who praised his writing, saying that the book would only be understood five hundred years later. Did Laozi not say, "The fewer people who understand me, the more precious I am"? Such a person, even if one went door to door explaining the subtle theories to him, would never be able to enlighten him. What use are my few words? Xu Jun should just keep his book in the mountains! On the first day of the first lunar month in the year Guiwei of the 11th year of Wanli, Li Weizhen, a conferred imperial scholar, assistant middle minister, right deputy provincial commissioner of the Henan Department of Civil Administration, former deputy inspector of the Shaanxi Department of Judicial Administration, appointed by imperial decree to oversee schools, and compiler of the national history in the Hanlin Academy, wrote this preface.

嘉靖辛酉春，餘從京邸會星橋金太史，談堪輿家書不下數十百種，類皆繁雜，互相牴牾。仁人孝子一旦當大事，悲傷慘怛之餘，取其書而覽之，無所適從，往往以弗克盡心為憾。惟德興徐氏兄弟所著《人子須知》一書，會諸書而折衷之，足以破群疑，當大事也。然餘聞其言，未見其書。

In the spring of the Xinyou year of the Jiajing fortyth year, I met the historian Jin Taishi at my residence in the capital. We discussed the numerous books written by geomancers, which number dozens or even hundreds, yet they are mostly complicated and conflicting, contradicting each other. When benevolent people and filial sons encounter the important matter of burying their relatives, they are already overwhelmed with grief, and when they consult these books, they find themselves completely at a loss, often regretting that they could not do their best for their loved ones. Only the book "The Must-Know for Human Offspring" written by the brothers Xu of Dexing collects the writings of various schools and reconciles them, thus dispelling many doubts and being suitable for handling major matters. However, at that time I only heard Jin Taishi say this, but had not yet seen the book itself.

比自商於致政歸，訪其書於坊間，兩見刻本，深嘉二子用心之當，而服金太史之言非誣。惜字多訛舛，欲為厭觀也。辛巳冬，雲杜李太史為尊人方伯公卜地，乃移書中丞王公，為訪二子來雲杜。時伯子已入閩越，迎其季子來。

When I finally resigned from my post in the Shangyu area and returned, I sought this book in the bookshop and came across two printed editions in succession. I deeply admired the careful effort of the two brothers and was also convinced that the words of Jin Taishi were not empty talk. Unfortunately, there were too many errors in the printed editions, which made them unpleasant to read. In the winter of the Xinsi year, which was the ninth year of the Wanli era, Li Taishi from Yundu asked his father, the Fangbo Gong, to select a place for burial. He wrote a letter to the Zhongcheng Gong, requesting him to invite the Xu brothers to Yundu. At that time, the elder brother Xu Weizhi had already gone to Fujian and the eastern part of Zhejiang, so only the younger brother Xu Weishi was invited.

既襄大事，餘後自太史廬迎季子及高第弟子塗子於郢中，亦為卜地計。見季子儒雅蘊籍，迥異俗師。相與遊處幾一載，暇日出手錄善本示余。未幾，伯子亦自閩越至，更相是正者久之。餘因念茲會不偶，所著述已精，從而校定入梓，使海內之仁人孝子覽之而從事，庶無弗克盡心之憾矣乎！旹萬曆十有一年癸未孟夏月望日，郢中陽白居士曾璠子玉甫譔。

After the funeral rites were completed, I invited Xu Weishi and his senior disciple Tu Zi from Li Taishi's residence to Yingzhong, also to select a suitable burial site. Seeing that Xu Weishi was refined and restrained, quite different from the vulgar geomancers of ordinary people, we stayed together for nearly a year. In our spare time, he showed me copies of rare and valuable editions that he had personally transcribed. Soon afterwards, my elder brother Xu Weizhi also arrived from Fujian and eastern Zhejiang, and the two brothers spent a long time checking and correcting each other's work. Therefore, I thought that such an opportunity was not accidental, and their writings had already been carefully examined. I thus revised and published them, so that the benevolent and filial people throughout the land could read them and follow the proper procedures for funerals, and thus probably would not have any regrets of not having done their best. Written on the fifteenth day of the fourth lunar month in the fourth month of the spring season of the eleventh year of Wanli, by Yang Bai Ju Shi Ceng Fan, who goes by the name Zi Yu, in Yingzhong.

江右徐維志、維事氏伯仲，著資孝堪輿書曰《人子須知》，因通家仰湖費大人馳請余言。適客有在座者，遽矍然曰：“人子之所當知者，豈惟是哉！且孝亦未易以言也。若大舜終身之慕，武周之繼述，曾參之養志，斯孝矣。顧屑屑於一藝一能，謂之曰孝，吾惑焉。”

Two brothers from Jiangxi, Xu Weizhi and Xu Weishi, wrote a book on supporting filial piety called "The Must-Knows for a Son," and through their family connection, they specially asked me to write a preface for it. Just then, a guest was present and immediately exclaimed, "What a son should know, is it only this? Moreover, filial piety is not something easy to explain. For example, Great Yu thought of his parents all his life, King Wu of Zhou and the Duke of Zhou could carry on and complete their ancestors' cause, Zeng Shen could fulfill his father's wishes, this is called filial piety. Now, being meticulous about a single skill or a particular ability, and calling it filial piety, I can't understand it."

餘解之曰：“人子之於親也，固當無所不用其極，況地理尤切於送終以當大事者乎！《傳》曰‘事死如事生’，茍於其親之沒也，置蟻泉沙礫中，無異委壑，孝安在哉？是故風水之說固不足信，而厝親之舉則當重也；生人之禍福不足計，而化者之安危則所當慮也。

I explained to him, "As a son, one should naturally do everything to the utmost for one's parents, especially since the matter of geography is particularly relevant to the important matter of sending off the deceased. The Book of Rites says, 'To serve the dead should be as if serving the living.' If, after the parents' death, their bodies are placed in ant hills, springs, or sandy places, that is no different from abandoning one's relatives in mountain gullies. Where is the filial piety in that? Therefore, although the doctrine of风水 regarding fortune and misfortune is not entirely trustworthy, the matter of burying one's parents should be taken seriously. The fortune or misfortune of the living is not worth worrying about, but the safety of the deceased's body should be a concern."

曾謂舜之大孝，武周之達孝，曾參之純孝，厥念乃不逮此與？誦夫子宅兆之訓，程子五患之戒，則地理固人子當知之切務，而非彼一藝一能者比也。謂之曰資孝亦宜矣。且觀其書，分條析類，明切該博，闢諸家之陋習，啟天下以孝誠，信有補於世教者，不可以其術而忽之也。”客唯唯而退。因書以歸之。賜進士及第光祿大夫左柱國少師兼太子太師吏部尚書建極殿大學士知制誥經筵國史總裁華亭存齋徐階撰。

Is it possible that the great filial piety of Shun, the complete filial piety of King Wu and the Duke of Zhou, and the pure filial piety of Zeng Shen did not consider this aspect? Just by recalling Confucius' teaching, "Choose a suitable place for burial and lay the deceased to rest there," and Cheng Yi's warning, "Avoid the five evils," one can understand that geography is an essential matter for a son to know, something not comparable to a single skill or ability. To call it a book of "filial piety resources" is indeed appropriate. Looking at this book, it is well-organized, clear, and comprehensive, eliminating the shortcomings of various schools, guiding the people with filial piety and sincerity, and truly contributing to the moral education of the world. It should not be dismissed merely because it deals with numerology. The guest repeatedly agreed and then left. I thus wrote these words to give to them. Written by Huateng Cunzhai Xu Jie, who was conferred the title of Jinshi Jiji, Grand Counselor of the Imperial Academy, Left Column Officer, Minister of the Imperial Academy, Minister of Personnel, Grand Secretary of the Imperial Academy, Director of the Imperial Academy, and Director of the Imperial History.

世所論堪輿家，率以相地之術易視之。夫勘輿非術也。昔神禹敷土，隨山刊木，因九河之勢，奠厥民居；公劉之遷都，相陰陽，觀流泉；周公卜洛營周，居於洛邑，自古重之久矣。自左僊著《龍經》，郭景純著《葬書》，俚談曲說之士，遂各以所見售世，流為藝術，則世之易視之也固宜。

People often criticize geomancers, generally looking down upon the study of site selection. In fact, geomancy is not merely a kind of magical art. In ancient times, when Great Yu was managing the land, he cut trees and set markers along mountain ridges, following the course of the nine rivers to settle the people's dwellings. When the ancestor of the Zhou dynasty, Gong Liu, moved the capital, he needed to "assess yin and yang and observe flowing springs." When Duke Zhou divined the site for the capital at Luo, he planned the construction of Chengzhou and fixed the capital at Luoyi — the importance of this matter has been recognized since ancient times. Since Left Xian wrote the "Dragon Classic" and Guo Pu wrote the "Book of Burial," those who spread vulgar and wrong ideas have each taken their own limited views and sold them to the world, and thus geomancy has become a means of making a living. It is therefore not surprising that people look down upon it.

夫宇宙亦大矣！術家者既不能長騖萬里，窮章亥之所步，復泥俚談曲說，不取正於大方家，如執蹄涔議絳虯，安可得乎！論法象者莫辨於《易》，其曰“天地定位，山澤通氣。”夫位有定而氣實通焉。絪縕磅礡，游魂靈怪，氣也。蒸為風雨，應為列星，流形於山川草木，亦氣也。氣也者，載天地而浮之也。是故山氣多勇，澤氣多瘖，谷氣多痺，險阻氣多壽。

How vast the universe is! Yet the practitioners are unable to travel thousands of miles, visiting the ancient landmarks measured by the great figures like Shu Hai, and they are stuck in vulgar and incorrect theories, unwilling to seek guidance from true masters. This is like trying to discuss a mighty red dragon in the deep abyss by merely looking at a puddle in a cow's hoofprint. How could they ever understand clearly? The "Zhou Yi" (I Ching) is the most clear exposition of the principles of heaven and earth. The "Shuo Gua" says, "Heaven and earth are positioned, mountains and marshes communicate through their energies." This shows that positions are fixed, but "qi" flows through and connects everything. The wandering spirits and strange entities that pervade everywhere, the winds and rains formed by the rising and condensing of qi, the stars that respond above, and the forms that take shape in mountains, rivers, grasses, and trees—all are manifestations of qi. Qi is what carries heaven and earth and keeps them suspended. Therefore, people living in mountains tend to be strong and brave, those living by water and marshes tend to be speechless, those in deep valleys tend to suffer from paralysis, and those in dangerous and rugged areas tend to live longer.

郭景純曰“啟陳發新，朝海拱辰”。左僊以北戒山起于闐，左支極之於，南戒山自右支極五嶺。其言曰“山行有斷，脈不中絕”，山澤通氣之說也。世之業堪輿者能知之乎？夫建都立邑，載諸經者，吾無論已。郭景純論葬法曰：“葬者藏也，乘生氣也。”世遂以氣休咎論禍福，不揆葬義所自起。孟軻氏不云乎，“且比化者，無使土親膚。”於人心獨無恔乎？吾以是知葬之起也，蓋仁人孝子之心也。

Guo Pu said, "Opening the old and bringing forth the new, facing the sea and gathering towards the star." Left Xian believed that the mountain called "North Restriction" originates from Yutian in the Western Regions, and the branch extending to the left stretches all the way to the extreme distance; the mountain called "South Restriction" comes from the right branch and extends all the way to the five ridges. He said, "Mountains may have breaks, but the energy flow does not completely cease," which precisely reflects the principle in the Zhou Changes that "mountains and marshes communicate through Qi." Do those who now practice feng shui understand this level? As for the matter of establishing a capital and founding a city, the classic texts have already recorded it, so I will not elaborate further. Guo Pu spoke about burial methods, saying, "Burial is to conceal, and it is to connect with the life Qi." People then use the fortune or misfortune of the Qi to discuss human misfortune or happiness, yet they do not investigate the origin of the true meaning of burial. Did not Mengzi say, "For the dead, one is always unwilling to let the earth directly touch their skin"? Is this not precisely the place where people's hearts cannot pass? From this, I understand that the origin of burial is indeed the sincere heart of benevolent and filial people.

不乘生氣，避五患，萬一奪烏鳶而飼螻蟻，其與委溝壑者何殊哉！夫善愛親者，疾必擇名醫，葬不敢以付庸術，蓋慎之也。是故乘生氣，避五患，以寧吾親，以畢吾終天之願，此仁人孝子所為心也，非徒以禍福論休咎也。彼堪輿者，倘能以其所嘗試者藏遺器於造化，而畢吾仁人孝子之心，其道亦大矣哉！世烏得而易視之？

If one does not take advantage of the life qi and does not avoid the five evils mentioned by Cheng Yi, then even if one merely rescues the body from crows and eagles only to feed it to ants, it is no different from abandoning the corpse in a ditch! A person who truly cherishes his parents would certainly select a renowned physician when his parents are ill and would not dare entrust the burial to an ordinary practitioner, for the sake of caution. Therefore, taking advantage of the life qi and avoiding the five evils enables my parents to rest in peace, fulfilling my lifelong wish. This is the sincere intention of a benevolent and filial son, not merely judging fortune and misfortune. Those who practice geomancy, if they truly possess the skills they have tested, should properly place the deceased's body within the transformations of heaven and earth, fulfilling the heartfelt wish of the benevolent and filial. In that case, this discipline would indeed be great! How can the world lightly regard it?

吾饒有儒生徐維志、維事伯仲，嘗輯堪輿書曰《人子須知》，就正於餘。閱其議論該博，發理精詳，會百用於一原，析貳疑於百氏，眞足以挽俚談曲說而歸之正者，因書此以序之雲。賜進士及第南京國子監司業前翰林院國史編修浮梁星橋金達撰。

There are two brothers, Xu Weizhi and Xu Weishi, from Raozhou, who compiled a book on geomancy called "The Essential Knowledge for Human Offspring." They presented it to me for review. After reading it, I found their discussions broad and their explanations of principles detailed and thorough. They could unify hundreds of methods into a single fundamental principle and resolve doubts that were ambiguous and difficult to decide among various schools of thought. Truly, this work is capable of guiding vulgar and incorrect ideas back onto the right path. I have therefore written these remarks as an introduction. Written by Jin Da, who was granted the title of Jinshi (imperial examination graduate), former official in the National Academy of Scholars, and former compiler of the imperial history at the Hanlin Academy, from Fuliang, Xingqiao.

予謝仕二十餘年，於六經外，百家之書，靡不探究，惟庖犧氏之卜筮，岐黃氏之醫藥，郭景純之葬法，誠可以利天下者，皆得謂之仁術。宜乎其河江屢變，浮雲芻狗，而三術之衍，於萬世者不廢也。蓋制作之美則愛，愛則傳，人情理勢其固然與。

I have been out of office for more than twenty years, and I have studied all the writings of the hundred schools of thought outside the Six Classics. Among them, only the divination methods of Fuxi, the medicine of Qi Bo and the Yellow Emperor, and the burial practices of Guo Pu are truly beneficial to the world, and can be called "the benevolent arts." It is no wonder that rivers and streams often change their courses, and worldly affairs are as changeable as floating clouds and straw dogs, yet the transmission of these three disciplines has never ceased through the ages. Perhaps whenever something is beautifully created, people naturally love it; and when they love it, it will be passed down. This is the inevitable trend of human nature and affairs.

吾邑徐君，少峰仰峰二難。握其所譔資孝堪輿書出以示余，皆精神獨得之妙也。餘閱而繹之，見其廣搜乎天下山川脈絡之源，旁及乎遠近名家仙蹟之式，參之以古先鴻儒大方家之緒論，摹寫乎伍星變換不一之形體，逐節斷以己意，一理貫通而宜葉乎人情，誠有深得夫晉室明賢“乘生氣”之肯綮者。

The two brothers of the Xu family in our county, known as Shao Feng and Yang Feng, are two outstanding talents who are hard to distinguish between them. They showed me their own compiled book on geomancy, which contains profound and unique insights. I read it carefully and analyzed it thoroughly. I saw that they extensively searched for the origins of mountains and rivers throughout the country, also referring to the forms of famous graves left by renowned masters near and far. They also consulted the discussions of ancient great scholars and genuine experts, describing the varying forms of the "Five Stars" and expressing their own views on each section. Their reasoning is consistent throughout and closely related to human nature, truly grasping the essence of Guo Pu's saying from the Jin Dynasty, "riding the life qi."

要皆明切簡易，暢於辭華。譬之翰墨家人稱為布帛菽粟，飫之而不厭者，覽之易入，習之易趨。允矣通世之寶訓，可愛而傳也！且其教人安厝以當大事，舉所珍重而得隆其孝，示所勿犯而得全其仁，端持身之德本，衍國家之風化者，由此而出矣。

In general, these explanations are clear, practical, simple and easy to understand, surpassing the elegance of ornate language. Using the words of a literary writer, this is what people call things like cloth, rice, beans and millet, which are eaten every day without tiring of them; they are easy to read and easy to learn. This is truly a valuable teaching that circulates throughout the world, worthy of being loved and passed down. Moreover, the book teaches people how to properly bury the dead in order to handle the great matter of mourning, pointing out what should be cherished, so that people may cultivate their filial piety; pointing out what should be avoided, so that people may preserve their benevolence. The fundamental basis of upright conduct and the extension of national customs and education all arise from here.

矧二君以穎敏之資，有聲藝苑，行可大鋪張，而乃幡然，浮雲軒冕，放情山水，發其所蘊，以資孝道於天下後世，是二君雖遯世，而尤闡達者。及物之事功，謝上蔡所謂幾，枉一生之根，二君可免也。猗與休哉！一時賢士大夫，各出金石，固已有公論矣，又奚餘之喋喋乎？

Moreover, these two men, with their sharp intellect and quick understanding, had already gained a reputation among the scholars. They could have achieved great things in the world, yet they changed their path, regarded official positions and titles as mere clouds, and instead indulged themselves in the mountains and rivers, expressing their inner feelings and using their writings to support the virtue of filial piety for future generations. Though they are said to have retreated from society, they are actually those who thoroughly explained and clarified principles. As for the faults of wasting one's life in vain, as mentioned by Xie Liangzuo, these two men have avoided such mistakes. How wonderful! At that time, the virtuous scholars and officials each wrote enduring words to praise them. The general opinion was already established, so why should I here speak at length?

雖然，智者作法，愚者咻焉。賢者更制，不肖者拘焉。安得天下孝子慈孫誦君之書，超然陳跡之外，通其巧於心目之間，不遇以書而遇以目，不遇以目而遇以神，洞其眞而契其妙，以廣二君仁孝教天下之本心？此二君未露之美意也。餘固因其請而並以及之。二君生同一乳，宋太師忠愍公裔，理學秋谷先生八世孫，銀邑世家雲。隆慶己巳，八十四歲叟眷張琨書於銀麓精舍。

Though this is so, the wise establish laws and regulations, while the foolish clamor beside them; the virtuous change old customs, while the unworthy cling stubbornly to the old ways. How can we make the world's filial sons and virtuous descendants recite Xu Jun's writings, transcend the old conventions on paper, and integrate the subtle insights in the book into their own minds? They should not only understand the book through reading but also verify it with their eyes; they should not only verify it with their eyes but also harmonize it with their hearts. They should see through the true essence and grasp the subtle harmony within, thus spreading the original benevolent and filial hearts of these two gentlemen throughout the world. This is precisely the unspoken beauty of their intent. I was originally invited to speak on this matter, and I have mentioned it by the way. These two gentlemen are twins, descendants of the esteemed Minister of the Song Dynasty, Zhongmin Gong, and the eighth-generation grandson of the Neo-Confucian scholar Qiugü Xiansheng. They are from the scholarly family of De Xing County. Written by Zhang Kun, an in-law relation and an elderly man of eighty-four years old, in the sixth year of Longqing, in the year Jisi, at the Silver Hill Study Hall.

古昔聖人握造化之樞，探陰陽之竅，仰觀俯察，以闢天文地理之蘊。故璣衡察而象緯之數莫爽。夫惟坤厚載物，山澤通氣，沖和鬱靈，微妙鮮測。粵自遷歧相洛，時其陰陽，而風水之說實肇其端。三代以上，遐哉邈矣。漢晉而下，哲人繼踵，其著名於世，有若郭、卜、曾、楊、吳、廖、賴傳者。稽其授受，有巒頭、天星之傳。觀其著述，有《青囊》、《葬經》等作。歷世漸遠，敷詞益繁，然皆逞其臆說，狃於偏習，而末能會其全也。

In ancient times, sages mastered the key to creation, explored the essentials of yin and yang, observed celestial phenomena above and examined geographical features below, thus uncovering the profound secrets of astronomy and geography. Therefore, they used the Xuanji Yuheng to measure the positions of the sun, moon, and stars, ensuring there were no errors. Because the earth is substantial and can support all things, the atmosphere between mountains and marshes is interconnected, and the harmonious qi gathers and condenses into spiritual beauty, which is subtle and hard to measure. Since the Zhou people moved to Mount Qi and surveyed Luoyi, determining the seasons based on yin and yang and cold and warmth, the concept of fengshui really began at that time. Events before the Xia, Shang, and Zhou dynasties are too distant to be verified. After the Han and Jin dynasties, wise men emerged one after another. Notable figures include Guo Pu, Bu Zewei, Zeng Wenchan, Yang Yunsong, Wu Jingluan, Liao Yu, and Lai Wenjun, among others. Examining their lineage and transmission, they are divided into two schools: "Luan Tou" and "Tian Xing." Looking at their writings, there are works such as the "Qingang Jing" and "Zang Jing." As time passes, their expressions become more elaborate, but mostly they only express their own speculations, clinging to a single school of thought, without being able to integrate the whole picture.

饒郡徐君伯仲，少負奇穎，馳譽芹泮。因襄大事，雅志山水，而於堪輿諸書研究底蘊巳，自諗曰：是局聞見，未悉大觀。乃遍歷寰宇，日與薦紳諸大夫遊，凡名山形勝，世族宅兆，登覽摹圖，相為印證，克然有得。

The Xu brothers from Raozhou were young and already known for their remarkable intelligence, gaining a good reputation in the county school. Later, due to the need to handle their father's funeral affairs, they decided to devote themselves to the study of geomancy. They thoroughly studied all the various schools of geomantic theory. After completing their studies, they reflected on themselves and realized that the knowledge they had gained was limited and did not encompass the broader picture. Therefore, they traveled extensively throughout the country, constantly interacting with local gentry and scholars. They visited and examined famous mountains and sacred sites, as well as the tombs of prominent families, drawing maps and comparing their observations. Through these efforts, they clearly gained a deep understanding and insight.

由是厭諸說之汗漫，乃旁稽博採，撮要刪繁，闡幽彰微，而凡形勢、天星不傳之秘，悉皆列欵圖形，分條析類，辭義備具，殆邃乎聖人俯察之理，而發前賢未發之秘者矣。編成示予，爰定其名曰《心學統會》。蓋取夫發揮純粹，而獨得乎心悟；芟祛偏臆，而統集乎大成者耳。授吾鉛王上舍梓傳，善乎二君之志也！其錫類於天下之仁人孝子者，厥功深矣哉！厥惠溥矣哉！隆慶戊辰仲冬之長至日奉直大夫南京刑部廣東清吏司員外郎鉛山東泉餘鋐譔。

Therefore they rejected the boundless claims of various schools, and instead extensively collected and selected the essentials, omitting the redundant. They clarified the hidden and made the subtle evident. All the secret teachings of the two schools, "Form and Situation" and "Celestial Stars," were listed in points, drawn in diagrams, categorized, and expressed with complete words and meanings. They almost reached the depth of the sage's observation of the earth, uncovering secrets that previous sages had not discovered. After the book was compiled, they showed it to me, and I thus gave it the title "Heart Learning Unified." The title reflects the pursuit of pure principles through inner understanding, and the elimination of prejudice to unify and compile into a comprehensive whole. They entrusted the book to Wang Shangshe of Lian Mountain for printing and circulation. What a noble intention of these two men! Their extension of education to all benevolent and filial people across the land has been of profound merit and wide benefit. How deep their kindness! On the winter solstice of the second year of Longqing, Wuchen, the author, Yu Hui, a respectfully addressed official of the Guangdong Qingli Office in the Ministry of Justice, Nanjing, wrote this.

三才一理，而天其宗乎？地匪天，塊然已，何以效厥能？人匪天，蠢然已，何以效厥靈？故地必曰理，有以哉！夫天言乎其氣，地言乎其形。而地之所以為地，則生生之氣。氣之所以為氣，則生生之理。《傳》曰“天包地外”，吾則曰天入地中。不特虛靈屬天，而盡九垓之下皆天也，亦徵矣。世之求地者，苟不從事乎天，則本先撥矣，又安足語此？

Heaven, Earth, and Humanity all originate from the same principle, and Heaven is their sovereign. If Earth were separated from Heaven, it would merely be a piece of stubborn soil, by what right could it display its capabilities? If Humanity were separated from Heaven, it would merely be a dull creature, by what right could it manifest its wisdom? Therefore, when we speak of "geography," there is a reason. Heaven is discussed in terms of qi, while Earth is discussed in terms of form. The reason Earth becomes Earth is because of the ceaseless flow of qi; and the reason qi becomes qi is because of the ceaseless flow of principle. The old saying says "Heaven encompasses Earth," but I would say Heaven also permeates the middle of Earth. Not only the empty and spiritual places belong to Heaven, but even nine layers beneath the Earth's surface are all Heaven, and this has evidence to support it. Those who seek Earth on earth, if they do not start from Heaven, they have already uprooted the fundamental, and how can they talk about geography?

稽諸古聖，未有以地言者。堯都平陽，舜都蒲坂，禹都安邑，湯都亳，天下之大地理歸焉。迨周公洛邑之營，夫子宅兆之訓，二聖人豈徒然哉。營洛為民，民安而國安。宅兆為親，親安而子孫安。是皆本天星，察地理，所謂仁人孝子之用心也。故人子卜宅兆，要當以安親為念，豈惟求諸地哉？必求諸吾靈臺方寸之天可也。

Examining ancient sages, none spoke solely about the land. Yao established his capital at Pingyang, Shun at Pusan, Yu at Anyi, and Tang at Bo. The largest geographical areas in the world were all concentrated in these places. When the Duke of Zhou built Luoyi and Confucius left the instruction "choose a proper place for burial and rest," these two sages surely did not act in vain. Building Luoyi was for the people; when the people are secure, the state is secure. Choosing a burial site was for the parents; when the parents are secure, the descendants are secure. These were based on the heavenly stars and observed the earthly forms and principles. This is precisely the concern of benevolent and filial people. Therefore, when a son chooses a burial site, he should always keep in mind securing his parents' peace. It is not merely about seeking on the earth, but also about seeking within his own heart, that small piece of heaven.

眷家徐維志、維事伯仲，少為邑弟子。未幾以家難棄去，因葬親不忍委庸術，遂雅志山水，偏遊四方。歷涉歲久，聞見日博，乃出心得，著堪輿書，命曰《人子須知》。鉛邑王上舍壽梓廣其傳，徵言於予。首誦十戒，良契吾天，特表之，以為外天言地者勸。若其論斷、圖形，觀者當自得之。二君與予際沙兄友善，嘗從海內諸大君子究性命學，此特其緒餘雲。隆慶己巳端陽後三日同邑暖川南山祝眉壽譔。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) In-law relatives Xu Weizhi and Xu Weishi are brothers who were young county students. Soon after, due to family misfortunes, they abandoned their pursuit of the imperial examination. Also, because they could not bear to entrust the burial of their father to ordinary fortune-tellers, they devoted themselves to the study of geomancy, traveling extensively throughout the land. After many years of experience, their knowledge became increasingly broad, and they eventually wrote down their insights, composing a book on geomancy called "Human Children Must Know." Lead Mountain Wang Shangshe funded the printing of the book to promote its wider circulation, and he asked me to write a preface. I first read the ten precepts at the beginning of the book, which deeply aligned with my concept of "Heaven." I particularly highlighted these precepts to encourage those who talk about the Earth without referring to Heaven. As for the arguments and diagrams in the book, readers will naturally gain their own insights. Both Xu Weizhi and Xu Weishi have a close friendship with my elder brother Ji Sha, and they once followed various great scholars throughout the country to explore the study of human nature and destiny. This book is merely a byproduct of their efforts. Written on the third day after the End of the First Month in the fourth year of Longqing, by Zhu Meishou from the same county, Wannchuan, Nan Shan.

擇地一事，人子慎終切務也。孔子有“卜宅兆”之訓，孟子謂“比化者無使土親膚”，程子有“避五患”之戒，朱子謂“必慎必誠，不使稍有他日之悔”。聖賢垂教，其慎如此。欽惟我皇朝以孝治天下，迄今二百餘年，聖聖相承，仁恩磅礴，大臣命婦，咸有卹典，親親之教，視古尤加。誠以生事死葬，禮之大焉。

Selecting a proper place for the burial of a relative is a crucial duty for a son to ensure proper end-of-life rites and to honor ancestors. Confucius taught, "Choose a suitable place for burial and properly inter the deceased." Mencius said, "Consider the deceased's comfort, so that the earth does not directly touch his skin." Cheng Yi established the "five dangers to avoid" as a warning. Zhu Xi emphasized that burial must be done with utmost care and sincerity, so as not to cause regret in the future. The teachings of the sages are treated with such seriousness. We respectfully acknowledge that our dynasty has governed the country based on filial piety, and this has continued for more than two hundred years. Successive virtuous kings and ministers have inherited this tradition, extending broad benevolence. Ceremonies of mourning and care for the deceased are more profound than in ancient times. This is indeed because providing care during life and proper burial after death are the most important aspects of the rites and rituals.

且事死如事生，而葬必慮夫親魂之安危。又天性有不可解者，豈惟拘拘於彼術家所謂禍福之說哉！但化者既寧，則生者自昌。先正謂由根達枝，斯定理也。予不幸早孤，思得善土以奉先靈，不敢付諸術。讀易之暇，因究其理，求其據且確者，盡安厝之誠，以塞人子當知之分，與夫分內之可為事耳。

Moreover, serving the dead should be as careful as serving the living, and during burial one must consider the safety of the deceased's spirit. There is a natural sentiment that cannot be resolved, which is not merely clinging to the superstitions of diviners regarding fortune and misfortune! If the departed are properly laid to rest, the living will naturally flourish. The ancients said this is like nutrients flowing from the roots to the branches, a fixed principle. Unluckily, I lost my father in childhood, and I have always wanted to find a good piece of land to properly bury my ancestors. I dared not entrust this matter to diviners. Therefore, during my spare time reading the Yi Jing, I explored its principles, seeking verified and solid statements, and devoted myself wholeheartedly to burial practices, in order to fulfill the filial duty I should have, and to do what I can within my capacity.

然天地大父母，則有生天地間者，皆吾同胞類也。吾不欲苟於窀穸以畢子職，而天下獨非盡人之子與？矧推親親之愛，大無我之公，尤吾儒所謂理一焉者，其寧恝然於斯耶？於是忘其僭陋，與弟善述日加鑽研，會諸說而折其衷，芟繁蕪而歸其要，合形勢方位於一家，以龍穴砂水為四例，輯成一書，簡易明切，頗有便於慎終者之探索。

However, heaven and earth are the great parents of all things; whatever is born under heaven and earth is of the same kin as me. I myself would not be careless in handling the tomb to fulfill the duty of a son, so how could the people of the world not all be sons to their respective parents? Moreover, expanding the love for one's relatives and broadening the spirit of universal concern is precisely what Confucianism teaches as "one principle, many manifestations." How could we then remain indifferent to this matter? Thus, I disregarded my own inadequacy and, together with my younger brother Xu Shanshu, studied diligently day by day, integrating the views of various schools and reaching a balanced conclusion. We eliminated the redundant and focused on the essentials, combining the two schools of "form and site" and "direction" into one school. We established the four main categories of "dragon," "tomb," "sand," and "water," compiling a book that is concise and practical, providing great convenience for those who are arranging funerals.

目曰《人子須知》，蓋欲天下之為子者各親其親，而吾之所知不獨為一人之知雲。昔人謂芻蕘之言，聖人擇焉。苟自其人心之有知與不可不知者，須以求之，則於卜宅兆，避五患，以畢夫安厝之大事者，斯有以得其要領，而不為邪說所惑，庶上可以敷聖君賢相，澤及枯骨之仁，下可以盡肖子賢孫，厚本慎終之孝，亦國家孝治天下之一端，吾儒窮理盡性分內事也。若概視為術家之說，非予兄弟搜輯之本意矣。嘉靖甲子孟春德興山人徐善繼書於雙芝堂。

The title of this book is "The Must-Know for a Human Son," hoping that all sons throughout the world will love and care for their parents, and also that what I know will not remain only my own knowledge. The ancients said that even the words of a person who cuts grass or gathers firewood can be chosen and adopted by the sage. If everyone starts from what they already understand in their hearts and what they should not be ignorant of, and seeks knowledge according to this book, then in choosing a burial site, avoiding the five evils, and properly handling the burial, they can grasp the essentials and not be misled by false doctrines. Thus, above, it can extend the benevolence of sage kings and virtuous ministers who extend their grace even to the bones of the dead; below, it can fulfill the filial piety of the virtuous descendants who honor their roots and carefully attend to the final rites. It is also one aspect of the state governing by filial piety, and it is within the duty of Confucian scholars to investigate natural principles and fully realize human nature. If one treats it entirely as the words of a quack, then it is not the original intention of our brothers in collecting and compiling this work. Written in the first month of the Jiazi year of the forty-third year of the Jiajing era, by Xu Shanji, the scholar from Dexing Mountain, at the Double Chrysanthemum Hall.

予嘗觀宋儒牧堂蔡先生家訓云：“為人子者，不可不知醫藥、地理。”惕然心動。不幸先君早逝，生無以為養，所可圖者，惟宅兆一事耳。於是與季兄棄舉子業，治堪輿家言。所過名山大川，古今陵墓，必周覽久之而後去。更事師亦不啻數十人。如此者垂三十年，而後稍有端緒。

I once read a family precept by Master Cai Mutang of the Song dynasty, which said, "A son should not be ignorant of medicine and geography." After reading this, I felt a sudden sense of alarm and was deeply moved. Unfortunately, my father passed away at an early age, and I was unable to properly care for him in his lifetime. The only thing I could do was to select a suitable place for his burial. Thus, I and my elder brother gave up our studies for the imperial examinations and devoted ourselves entirely to the study of geomancy. We made it a point to thoroughly examine every famous mountain and great river, as well as ancient tombs, before leaving them. We also sought out teachers, and the number of those we had the opportunity to learn from reached into the dozens. After nearly thirty years of this, I had only just begun to grasp the rudiments of the subject.

夫術家妙契陰陽，明通觀察，雖代不乏人，然各私相授受，其流之弊，遂致矛盾冰炭，言天星者黜巒頭，言形勢者闢方位，穿鑿附會之說，與詆譭聚訟之談，紛然莫可究詰。人子欲葬其親，茫無所據，有遺憾者多矣。予竊取而權衡之，形勢審於未穴之先，先天之本體也；方位察於倒杖之後，後天之妙用也。先天之體出乎自然，天也；後天之用盡乎當然，人也。體用不可偏廢，天與人相峙並行，烏得執彼廢此耶？

Among those skilled in divination, there have never been a lack of those who skillfully harmonize yin and yang and observe clearly. However, due to private transmission among different schools, the consequences have led to contradictions and mutual hostility: those who focus on "celestial stars" exclude those who focus on "terrain," and those who emphasize "form and structure" attack those who focus on "direction." Fabricated interpretations and mutual accusations abound, making it impossible to determine the truth. Children wishing to bury their parents are left in confusion without a clear basis, and many are left regretful. I have privately weighed both schools: "form and structure" is examined before a site is fixed, belonging to the "Earlier Heaven" essence; "direction" is verified after the site is fixed through "reverse staff" methods, belonging to the "Later Heaven" application. The essence of Earlier Heaven comes from nature, representing heaven; the application of Later Heaven lies entirely in human affairs, representing humanity. Essence and application should not be neglected, and heaven and humanity are originally equal and complementary. How can one focus on one side and discard the other?

乃以平昔所講求經涉而有得者，定為成書。先列巒頭之要，次附天星之法，形勢方位，各有攸當，天人體用，不相背違。俾孝子慈孫欲安其先靈者，不為偏見所誤，命之曰《人子須知》。夫舉千古不決之疑，而撊然兼總其全，僭越之罪，何辭可解？乃私心要在於資孝云爾，世當有諒我者矣。嘉靖甲子孟春德興山人徐善述書於怡怡軒。

Thus, I compiled the things I have learned through my daily inquiries and personal experiences into a book. First, I outlined the essentials of "Luan Tou" (mountain form), then added the methods of "Tian Xing" (celestial stars). The forms and directions are each placed in their proper positions, and the relationship between heaven and humanity, as well as the interplay between principle and application, are not contradictory. This is to help the filial descendants who wish to settle their ancestors' souls from being misled by one-sided views. Therefore, I titled the book "The Must-Knows for Human Offspring." I aimed to comprehensively summarize the unresolved doubts that have lingered for thousands of years. What excuse can I offer for this overreaching act? My only intention was to support filial piety. May there be those in the world who understand my motives. Written in the first month of the Jiazi year of the forty-third year of the Jiajing era by Xu Shanshu, a mountain dweller from Dexing, at the Yiyi Pavilion.