A dragon suddenly enters the head.

閃龍入首者，龍脈棲側躲閃結穴也。山勢直去，而脈側偷閃於側以結穴。若泥於直步龍神，撞脈取穴，則誤矣。吳公云“只泥穿心直串去，不識眞龍轉身處。眞龍閃巧轉身多，豈惟直串為可據。俗師不識玄微訣，只向直穿尋正穴。尋到山窮脈盡時，不論有穴並無穴。惟以撞脈頂來龍，下了誤人貧與絕”是也。蓋頂龍求穴，固是正理。但眞龍奇巧處，有閃脈而融結者，如蔡西山祖地其格也。

The concept of "shǎn lóng rù shǒu" refers to a dragon pulse that deviates sideways, avoiding the direct path to form a burial site. The mountain trend continues forward, but the pulse secretly branches off from the side to form a mound. If one rigidly follows the straight line of the dragon's body and takes the burial site directly along the incoming pulse, it would be a mistake. Wu Gong said: those who only rigidly follow the straight line through the center, fail to recognize the true turning point of the dragon pulse; in reality, the true dragon often turns cleverly, and there is not only one way of straight passage. Ordinary teachers do not understand this subtle principle, and they keep searching for the main burial site in the direction of straight passage, continuing until the mountain ends and the pulse is exhausted, without considering whether there is actually a mound there. They blindly follow the incoming pulse to bury, and once buried, they mislead people into poverty and decline. Although following the dragon pulse to seek a burial site is the correct approach, the ingenious aspects of the true dragon also include a branch that suddenly forms a mound. Cai Xishan's ancestral site is an example of this pattern.

右地在建陽麻沙，土名母雞嶺。過峽，其龍頓跌三十一峰，入首起木星展翅，中出蘆鞭正貫。盡處雖有明堂、龍虎、秀峰可觀，而眞氣不到，不結穴。其脈閃過右邊，成文星，落平田結穴。右山橫一字文星為案，外聳秀峰為應。左山列屏赦文，橫截水口。但堂氣傾斜故發福遲，大星奔攛故西山遭貶道州，不入俗眼。

This site is recorded as being in Jianyang Mashan, specifically at Mujiling. After passing through the ridge, this dragon descends abruptly over thirty-one mountain peaks; at the entrance, it forms a shape resembling a star with outstretched wings. In the middle, it shoots out a straight line like a reed whip descending directly. Although the area has a bright hall, dragon and tiger mountains, and fine peaks that are all impressive, the true qi has not arrived, so it does not form a burial site. Its energy shifts to the right, forming a literary star, and finally settles in a flat field. The mountain on the right forms a horizontal line resembling a literary star, acting as a support, while outside, rising fine peaks respond to it. On the left, the mountains are arranged like a screen, forming the shape of a pardon document, cutting across the water mouth. However, the qi of the hall is tilted, so the benefits come later; the great star rushes outward, so Cai Xishan was later demoted to Daozhou. This kind of site is not noticeable to ordinary people.

其先課云：“螺螄吐肉穴居肉，九世九賢出。”果九代出牧堂先生發以曾孫杭貴贈少保、西山文節公元定以孫貴贈太傳、九峰先生沈以子杭貴贈太師，國朝進崇安伯，諡文正及節齋淵、復齊沉、丞相文肅公杭，與覺軒模、素軒格、靜軒權，世稱九賢，果應其課云。

The original lesson record said: the form resembles "a snail extruding its flesh," and the site of the tomb is located on the extruded flesh. In nine generations, nine virtuous men would emerge. Later, indeed, among these nine generations, these people appeared: Master Mute Hall Cai Fa, who was posthumously granted the title of Minister of State's Assistant because his grandson Cai Hang became prominent; Wenjie Gong Cai Yuan Ding, who was posthumously granted the title of Grand Tutor because his descendants became prominent; Master Jiufeng Cai Shen, who was posthumously granted the title of Grand Tutor because his son Cai Hang became prominent, and was later ennobled as Marquis Chong'an and given the posthumous title Wenzheng in the current dynasty; there were also Jiezai Cai Yuan, Fuzhai Cai Chen, the Grand Chancellor Wensu Gong Cai Hang, and Jue Xuan Cai Mo, Su Xuan Cai Ge, Jing Xuan Cai Quan. The world called them the "Nine Virtuous Men," which indeed fulfilled that lesson record.

右地在吾邑，地名暖川香潭嶺，去縣東南八十里，俗呼群雁度關形。其龍來勢甚遠，南溪、暖溪兩水夾送約百餘里。將至入局，翻身大轉，逆奔而上，頓起貪狼峰一十餘座，凌雲高秀，逈然奇異。至將盡未盡之際，閃落一脈結穴，不見大局。左右曜氣飛揚。對面觀之，儼若龍虎不包。顧及登穴，則拱衛有情。少祖山下，發出一山，拜伏於前，以為近案。內局團聚，外陽暗拱，水繞青龍而纏玄武，門戶交固。後樂龍樓寶殿，勢貼青霄，眞美地也。

This site is located within this county, known as Warm Stream Fragrant Pond Ridge. It is eighty miles southeast of the county town, commonly called "a group of geese passing through a pass" in shape. This dragon comes from a long distance, with two streams, South Stream and Warm Stream, enclosing it for about a hundred miles. As it approaches the main area, it turns dramatically, going against the water flow and rushing upward, suddenly forming about fifteen peaks of the Greedy Wolf, towering into the clouds and appearing elegant and strange. When it is almost finished but not yet completed, a single ridge suddenly ends in asite, and from thesite one cannot see the entire overall situation. On both sides, the "bright qi" is spreading out, and from the opposite side, it looks like two dragon and tiger ridges that cannot contain it; but when one reaches thesite site, it is found that the surrounding ridges are affectionately protecting it. A mountain is also produced below the minor ancestor mountain, bowing before thesite as a near table. The inner area is gathered together, and the outer bright hall secretly embraces it, the water winds around the Azure Dragon and wraps around the Black Tortoise, the entrance and exit are locked tightly; the mountain behind thesite, the Joy Mountain, looks like a dragon palace hall, with a majestic atmosphere directly touching the blue sky, indeed a beautiful site.

左臂龍勢盡處，後串來龍。前局寬廣，秀峰重疊。人皆貪其砂秀、堂寬、龍盡，葬者皆不吉。殊不知眞龍多閃拋，而不在於直串之山勢；好局多緊夾，而不在於寬大之明堂；好砂只拜伏，而不在於奇峰之重疊。此造化隱妙之秘也。祝氏葬後三紀，南山公眉壽發解嘉靖甲子，彭島維敬、虛堂世祿諸君，兄弟叔侄聯登科第，人才疊出，福祉方隆。

On the left side, where the dragon ridge has finished, there is still a continuation of the coming ridge; there the front area is wide and open, with beautiful peaks overlapping. People all desire it for its fine terrain, wide bright hall, and the dragon ridge coming to an end, but those buried there have not been auspicious. They do not understand: true dragon ridges are mostly hidden away, deviating from the straight path, and do not lie on the straight continuation of the mountain ridges; good layouts are mostly tightly protected, not on wide bright halls; good terrain only needs to kneel and bow, not on the overlapping of strange peaks. This is the secret of the subtle and profound workings of nature. Thirty-six years after the burial, in the Jiazi year of the Jiajing era, the southern mountain gentleman Zhushilou of the Zhush family passed the examination as the top scholar in the province; several others, including Pengdao Zhuyijin and Xutang Zhushilu, brothers and cousins, successively passed the imperial examinations, producing many talents, and the blessings were at their peak.

按：此閃龍入首之說，前輩已嘗論之，茲故特收名地三格為式，庶可因類以推，曲盡微妙。但此等之穴，實多隱怪。識者取決於龍穴，昧者徒惑於砂水。故貪大堂局，愛秀峰，為地理之所當順；而直串來龍取穴，亦或有誤，不可執一也。

Xu's note: The concept of Shanlong ru shou has already been discussed by predecessors. Here, three famous sites are specially included as examples, so that people can infer from them and fully understand the subtle aspects. However, this type of site is mostly hidden and peculiar: those with insight judge based on the dragon and the site, while those who are confused are only misled by the surrounding landforms and water. Therefore, seeking large surrounding areas and preferring elegant mountain peaks is naturally a common human inclination in geomancy; yet blindly following the straight line of the dragon to choose a site can sometimes lead to mistakes, and one should not stick to a single method.

龍之結穴，必於入首之際，過脈結咽，束氣入穴。其脈則有十二格，皆於穴後審之。所謂十二格者，曰正、曰偏、曰大、曰小、曰短、曰長、曰高、曰低、曰曲、曰直、曰斷、曰續。廖氏云“欲作穴時看出脈，原有十二格。正偏大小與短長，高低要審詳。更有曲直並斷續，吉凶皆在目”是也。

A dragon must form a resting place, and this necessarily occurs when the ridge line comes to the front and forms a throat-like structure, gathering and directing the energy into the resting place. This ridge line has twelve different patterns, all of which should be observed behind the resting place. These twelve patterns are: straight, oblique, large, small, short, long, high, low, curved, straight, broken, and continuous. Liao Jinjing said: when forming a resting place, one must first observe the ridge line, which originally has these twelve patterns; straight and oblique, large and small, as well as short and long, high and low, must all be carefully examined; adding curved and straight, broken and continuous, then the auspicious and inauspicious outcomes are clearly visible. This is exactly what is being said.

正即中也。要星辰端正，脈從中出，而兩畔山之形勢均勻，故曰正脈。此格極吉，即中出脈。或從左，或從右，偏於一畔，而山之形勢不均，故曰偏。此格力減。龍大脈宜大。大曰蠻脈，即潤脈也。宜有草蛇灰線之脈居其中。龍大脈小者曰巧脈。此格最貴。

The twelve categories are as follows. "Zheng" means central: the mountain peak should be upright, with the ridge line coming from the center, and the mountains on both sides evenly balanced, hence called the central ridge. This category is extremely auspicious, which is the same as the previously mentioned central ridge. "Pian" refers to the ridge line either coming from the left or the right, leaning to one side, with the mountain forms on both sides uneven, hence called "leaning." This category has reduced power. If the dragon is large, the ridge should also be large; a large ridge is also called "man ridge," meaning a broad ridge. The best type is when there is still a thin line in the center, like a snake in grass or a line on gray, resembling a fine ridge. A large dragon with a small ridge is called "qiao ridge," which is the most valuable category.

短則氣脈易行，要束脈嫩細者，短而大則不吉。長則氣脈難過，必中間有泡引氣則吉。又宜活動。若硬直則為死，不吉。大抵長脈易受風吹，且力弱氣緩，不能融結。高脈易成貫頂，且星辰頭面淺薄，惟串珠一格有之，亦當於三四節外，看有過峽出氣者方可取。低從腳下過脈，要分水明白，則非斷截。如水不分八字，即是斷截，不吉。

Short pulses are easy for qi to pass through, but they should be tender and fine in their convergence; if they are both short and thick, it is not auspicious. Long pulses are difficult for qi to pass through, and they must have a small hill in the middle to guide the qi, which is auspicious, and they should be flexible; if they are stiff and straight, they become a dead pulse, which is not auspicious. Generally, long pulses are easily affected by wind, and combined with weak strength and slow qi, they cannot condense. High pulses are likely to cause 'reaching the top', and the heads of the star peaks appear shallow, which only occurs in the 'pearl chain' pattern; even in the pearl chain pattern, one must check whether there is a bend beyond three or four sections to allow the qi to flow. Low pulses pass along the foot of the mountain and must have clear water divisions on both sides to avoid being cut off; if the water does not form a 'eight-character' shape, it indicates the pulse is cut off, which is not auspicious.

屈曲活動，最為貴脈。然大而曲者，亦尋常矣。直脈不吉。若短而直，亦不為害。長者忌直，謂之死脈。高山跌斷謂之斷。雖斷，不宜如刀斬之齊，恐是鑿斷則凶。要如耦斷絲連，脈自相牽為吉。續脈者，既斷而復續。須要氣脈連接，極吉。上脈形十二格，本於廖氏《洩天機》。其正偏二格，實統諸格而皆有之。即前中出、左出、右出三格也。但彼以後龍行度出落而言，此專以受穴一節而言，尤為緊要，故復詳之。

A pulse that is winding and flexible is most auspicious; however, if it is both thick and twisted, it becomes ordinary. A straight pulse is not favorable; if it is short and straight, it is not so harmful; but a long pulse that is straight is most dangerous, called a dead pulse. In the midst of high mountains, if the pulse falls and breaks off, it is called 'discontinuation'; although it is broken, it should not be cut off neatly like a knife cut, for that might suggest artificial cutting, which is ominous; instead, it should be like a lotus stem that breaks but has threads still connected, with the pulse energy naturally continuing, which is favorable. 'Continuation of the pulse' refers to the pulse that is broken and then reconnects, requiring that the energy flow be continuous, which is extremely favorable. The above twelve types of pulse forms are originally from Liao Jinjing's "Xie Tianji." Among them, the correct and the biased patterns actually encompass the rest of the patterns, existing everywhere, which is the same as the previous discussion on the middle, left, and right emergence patterns. However, the previous discussion refers to the entire course of the dragon from the rear to the hill, while this part specifically refers to the section where the site is received, which is especially important, so it is explained again in detail.

龍之結穴成局，有五格，皆以水為準。一曰朝水局，乃水自當面洋朝也；二曰橫水局，乃水城橫繞，不拘左右來去也。三曰據水局，乃穴前諸水融聚為湖也；四曰去水局，乃水自穴前流去也；五曰無水局亦曰幹龍也，乃穴前全不見水也。雖有五局結穴不同，龍眞穴的，皆主富貴。惟去水局不利初年也。

Dragon mountains form a site with a cluster of waters, and there are five types of formations, all of which are judged by water. The first is called "Facing Water Formation," where water flows grandly from the front. The second is called "Crossing Water Formation," where the water surrounds the site horizontally, regardless of whether it comes from the left or the right or flows to any direction. The third is called "Gathering Water Formation," where many streams of water converge in front of the site to form a lake. The fourth is called "Draining Water Formation," where water flows away from the site. The fifth is called "No Water Formation," also known as "Dry Dragon Formation," where there is no water visible in front of the site. Although these five formations differ in how they form the site, as long as the dragon mountain is true and the site is accurate, they all indicate wealth and honor. Only the Draining Water Formation is unfavorable in the first few years.

朝水之局，多是翻身逆勢結穴，以受當面洋朝之水。要穴星高大，有餘氣，或有低砂橫攔，不使水沖割為吉。又須水流之玄屈曲，或平田洋朝為善。若急流沖射，又反為凶。惟天穴及仰高穴，則不怕遠水特朝。若穴場卑弱，星辰低小，山不稱水則凶，不可一概為逆局而吉也。

The "Chao Shui Ju" (Morning Water Situation) mostly involves the hill forming a reverse trend against the water flow to form a cluster, used to receive the vast and powerful water coming from the front. The hill forming the site should be high and large, with sufficient energy, or have low and short ridges to block the water from directly rushing and cutting the feet, which is considered auspicious. The water flow should meander in a "Z" shape or a "Xuan" shape, or come from flat fields in a powerful manner, which is good. If the water flows rapidly and directly, it is considered inauspicious. Only the "Tian Xue" (Heavenly Site) and "Yang Gao Xue" (Looking Up High Site) are not afraid of distant water specially coming to meet. If the site is low and weak, and the hill peak is low and small, and the mountain does not match the water, then it is inauspicious, and one cannot generally consider an inverse water situation as auspicious.

此穴又多結於水口之間，或下關山短縮，亦不為害。但要穴場藏聚，水來纏繞，穴不受風為眞。廖氏云：“翻身逆勢去當朝，不怕八風搖。”乃言其龍勢，非言其穴也。卜氏云“莫把水為定格，但求穴裡藏風”則善矣。大抵地理之法，得水為上。翻身逆當朝水之局，陰陽交會而有融結，故為貴也。

This type of site often forms near the water mouth. Even if the mountain that blocks the entrance is short, it does not cause harm. As long as the site gathers and retains energy, with water winding around it and the site not exposed to wind, it is genuine. Liao Jinjing said: "Even if the dragon turns back against the trend to receive the flowing water, it is not afraid of the winds from all directions shaking it." This refers to the dragon's trend, not the site itself. Bu Ying Tian said, "Do not treat water as a fixed pattern; only require that the site can retain wind," which is even more appropriate. In general, the method of geomancy values obtaining water above all. A situation where the dragon turns back against the trend to receive the flowing water allows yin and yang to meet and condense, hence it is precious.

橫水局者，龍之結穴，或水自左來流右去，或水自右來流左去。要水勢彎環，抱穴如繞帶為美。又要下關山逆土攔水有力，及水纏玄武，水口緊密為吉。此局極平穩。

The "horizontal water pattern" refers to a situation where the dragon mountain forms a site, and the water flows either from the left to the right or from the right to the left. What is important is that the water flows in a winding manner, surrounding the site like a belt around the body, which is considered beautiful. Additionally, the mountain that blocks the water at the lower part should oppose the water's flow, effectively blocking it with strength, and the water should flow around the "Black Tortoise" behind the site. The water mouth should be tightly enclosed, which brings good fortune. This pattern is the most stable.

據水局者，龍之結穴，前臨大湖，或深潭，或大池塘。此局極吉。蓋地以得水為上，而水以凝靜為佳。今穴居深水，則無沖割穿射之患，而有得水之宜也，何吉如之？龍穴眞，此局主大貴大富，綿遠榮盛。

The concept of "according to the water situation" refers to a situation where the dragon hill meets the site, facing a large lake, deep pond, or big pond. This situation is extremely auspicious. Because land values water above all, and water is best when it is gathered and still. Now the site is facing a deep body of water, without the dangers of rushing water, cutting the feet, or piercing the heart, and it fully benefits from the presence of water. What could be more auspicious than this? As long as the dragon is true and the site is accurate, this situation brings great wealth and honor, lasting for a long time, flourishing without decline.

去水局者，必要來龍長遠，力量宏大，四勢周密，水口交固。吳公云：“水雖去而山交回則善。”楊公云：“也有幹龍來兩水，更不回身直為地。只是兩護必不同，定有纏關交結秘。”若水去而山不交回，穴場見水蕩然而去，此等局勢，決無融結，不必著眼矣。大抵順局地，縱有融結，亦不發財，主初年退敗。縱龍穴吉，有貴，亦須賣盡田廬始出官，或離鄉始貴。如或龍穴稍有不吉，則立主退敗滅絕無救，此局多凶，不可輕取。

The concept of "going away from the water" requires that the dragon ridge be long and powerful, with surrounding mountains forming a complete enclosure, and the water mouth being tightly locked by mountains. Wu Gong said: even though the water flows away, as long as the mountains enclose and embrace it, it is acceptable. Yang Yunsong said: there are also cases where a dry dragon ridge is sandwiched between two streams and forms a site without turning back. In such cases, the protective mountains on both sides must be unique, with hidden features of winding protection and barriers. If the water flows away and the mountains do not enclose and embrace it, standing at the site, one would see the water flowing away endlessly, and such a situation definitely lacks stability and should not be considered. Generally, a water flowing away pattern, even if it forms a site, will not bring wealth, leading to decline in the early years. Even if the dragon and site are truly good and can produce nobility, one must first sell all fields and houses before becoming an official, or achieve fame only after leaving the hometown. If the dragon and site are slightly unfavorable, it will immediately lead to decline and extinction of descendants, with no way to recover. This pattern is mostly dangerous and should not be used lightly.

無水局者，穴結幹坡，山勢盤聚而不見明堂之水也。凡幹龍穴，多是左右山橫攔，遮卻明堂，穴不見水，或穴高在半山，無水可見。俗人不識，必謂有山無水。不知山谷以藏風為貴。只要穴場藏聚，乘得生氣，發達極快，何必拘其有水無水？但此等地，多先貴後富，或多清貴不富。若謂有砂無水不登科則非也。然亦有穴不見水而鉅富者，要龍神帶有倉庫耳。董德彰云：“有人無財，須尋倉庫之龍；有財無人，莫下孤寒之穴。”確論也。

The term "no water situation" refers to a situation where the spirit point is located on a dry hillside, with the mountain formations surrounding and converging, but no water is visible in the bright hall. Most spirit points on dry dragons are usually flanked by hills that block the view of the bright hall, making water invisible from the spirit point. Alternatively, the spirit point may be located high on the hillside, where water is naturally not visible. Common people do not understand this, and they will say that such a situation has mountains but no water. They do not realize that in valley areas, the ability to retain wind is considered valuable. As long as the spirit point site can collect and gather qi, and can hold onto life qi, it will achieve rapid success. Why worry about the presence or absence of water? Such sites usually first bring prestige and then wealth, or they may be clear and noble but not wealthy. If one says that without water one cannot pass the imperial exams, that is incorrect. There are also spirit points where water is not visible but the person becomes extremely wealthy. This depends on whether the dragon line carries warehouse ridges or storage ridges. Dong Dezhang said: if there are people but no wealth, one should look for a dragon line that carries warehouse ridges; if there is wealth but no people, one should not choose a lonely and poor spirit point. This is a practical and accurate statement.

龍之結局有三聚：曰大聚、中聚、小聚。廖氏云：“帝都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。”誠以百里來龍，則有百里規模；千里來龍，則千里氣象。故帝都、省郡，其龍長，其局廣，宜矣。墳宅之龍，即長者亦安可比省郡城市？故多是小聚處。山水翕集，四勢團近有情。而眞穴必居包裹擁從之中，所謂藏風聚氣者也。

There are three types of convergence in the formation of a dragon line: great convergence, medium convergence, and small convergence. Liao Jinjing said: the mountains and waters of the imperial capital must certainly be of great convergence, medium convergence becomes a city; tombs and dwellings should be located in small convergence, and those who can discern this principle will seize the power of creation. Indeed, a dragon line coming from a hundred li will have a scale of a hundred li, and a dragon line coming from a thousand li will have the appearance of a thousand li; thus, the imperial capital and provincial capitals naturally have long and broad dragon lines. The dragon line for tombs and dwellings, even if it is long, how can it compare with the cities of provinces and states? Therefore, they are mostly located in small convergences: the mountains and waters gather together, the surrounding terrain is close and embraces the site with affection, and the true site must be located in layers of protection and support, which is called concealing the wind and gathering the qi.

不侫兄弟多見名地，內局聚固，外洋寬暢；或穴中舉無所見，遠秀羅列，皆外面暗拱。如王者深居九重，而聲教施及蠻貊。故曰“不貴其見而貴其不見。”昧者不知，徒貪廣闊堂局，羅列遠秀。猶之吾輩論學，眩於紛華外誘，而不知格、致、誠、正之用力於內也。蓋緊夾則風藏氣聚，寬曠則風蕩氣微。不察龍力大小、三聚之別，徒欲收數百里山川歸諸眼界，必為花假所誤矣。

We brothers have seen many famous sites, all of which have tight and compact internal structures, while their external bright halls are broad and open. Some sites are so enclosed that when standing at thesite, nothing can be seen, yet distant graceful peaks are arranged outside, quietly embracing the site from the periphery. This is like an emperor living deep within the palace, yet his influence and teachings extend to the remote frontier. Therefore, what is valuable is not what can be seen, but what cannot be seen. The foolish do not understand this, and are overly fond of wide bright halls and distant fine peaks, just as scholars are lured by external splendor and neglect the essential practices of investigating things to gain knowledge, sincerity, and rectifying the mind. One must understand that tight protection leads to wind being contained and energy gathering, while open and unobstructed areas allow wind to scatter and energy to be weak. If one does not examine the strength of the dragon line and the distinctions of the three accumulations, yet desires to include hundreds of miles of mountains and rivers within one's vision, one will inevitably be misled by false and fake sites.

其有依近省郡山水大聚處結穴者，謂之借局。如近臣侍從至尊，雖沽榮寵，而九重之森嚴，千官之擁護，與夫百辟來朝，萬邦納貢，於已何有？然接天顏之咫尺，依日月之光輝，宗廟之美得而瞻，百官之富得而與，比之三家村中守財主人，逈然不侔矣。此借局之地，雖小亦大，猶有取焉耳。又必結穴處自有門戶乃可，不然，亦虛花而已矣。

There is another type of site formed near the mountains and waters gathering around the provincial or prefectural capital, called 'borrowing the situation' or 'jiu ju'. It is like a close minister serving by the emperor's side; although he receives some honor, the strictness of the imperial palace, the presence of thousands of officials, the court's grandeur, and the tribute from myriad states have little to do with him personally. Yet he can still see the emperor's face up close, bask in the light of the sun and moon, witness the magnificence of the ancestral temple, and participate in the prosperity of the officials. This is vastly different from a village rich man who merely guards his small fortune. Therefore, even though the site of 'borrowing the situation' is small, it is still significant and has its merits. However, it must have its own entrance and exit at the site of the convergence; otherwise, it is just a false and empty site.

大聚為都會，數千萬里山水大會。次者為省城，亦不下二三千里大會。其局以寬廣愈大愈美。

"The Great Assembly" forms a metropolis, representing the convergence of millions of miles of mountains and rivers; the next level forms a provincial capital, also involving the convergence of over two or three thousand miles of mountains and rivers. Such situations value spaciousness, and the larger they are, the more beautiful they become.

中聚為大郡，千里山水大會。其次為州邑，五七百里，或二三百里大會。又其次者，或百里，或七八十里大會。其局以寬廣適中為美。

"The convergence of middle-level watersheds forms a large prefecture, which is the great assembly of thousands of miles of mountains and rivers; the next level forms a state or city, which is the assembly of five to seven hundred miles or two to three hundred miles of mountains and rivers; and the next level, or one hundred miles, or seventy to eighty miles of mountains and rivers. This kind of situation is most suitable when it is broad and moderate, too large or too small being unsuitable."

小聚為鄉村陽宅，及富貴陰地。大者百里，或六七十里山水會集。次者三四十里，或一二十里。又次者十數里，或五七里山水團聚。其局以緊固為佳。陰地愈固愈好。

"Small gathering" refers to the formation of village residences facing the south and the graves of wealthy families. The larger ones are where hundreds of miles or sixty to seventy miles of mountains and waters converge, the next level is thirty to forty miles or ten to twenty miles, and the next is several miles or five to seven miles of mountains and waters gathering together. Such formations are best when they are tight and solid, and for graves, the tighter the better.

上三聚之局，雖各有大小不同，而都會則愈大愈好，省郡須寬廣適中，陰陽二宅以固密為上也。其大中二聚，結穴處以收斂為眞。或平中有突，或高處開窩，必有小界水、小明堂，或貼近之砂左右交固，或低伏之案以關內氣，然後外面卻有寬闊之羅城，廣大之局勢，斯為美矣。

The situation of the three types of gathering, although varying in size, will all be better when they are larger. For provincial cities and prefectural cities, the area should be broad and moderate. As for both阴宅 (burial sites) and阳宅 (residential sites), the best is to be tight and secure. Regarding the large gathering and medium gathering patterns, their convergence points should still be convergent in nature: either a slight elevation in the middle of flat land, or a hollow formed on a high place. They must certainly have small boundary waters and small bright halls, or close sand formations on both sides that lock tightly, or low-lying case mountains that block the internal energy. Then, outside, there should be wide surrounding walls and a broad overall situation, only then can it be considered good.

江右山人徐善繼述　同著。此冊専論五星。按：五星雲者，金曰太白，木曰歲星，水曰辰星，火曰熒惑，土曰鎮星。茲五者，即五行也。在天成象，在地成形，精繫於天，形著於地。盈天地間萬物萬事，莫不本此，地理之妙豈外此乎？《經》曰：“天分星宿，地列山川。”良有以也。

This volume was also compiled by the brothers Xu Shanji and Xu Shanshu, known as Jiangyou Shanren. This volume specifically discusses the Five Stars. Xu remarked: the Five Stars are referred to as Tai Bai for gold, Su Xing for wood, Chen Xing for water, Ying He for fire, and Zhen Xing for earth. These five elements are the Five Phases: in the heavens they form star formations, and on earth they form mountain shapes; their essence is connected to the sky, and their physical forms are manifested on the earth. All things in the universe, filling the heavens and the earth, have their fundamental basis in these Five Phases. How could the mysteries of geography be outside of the Five Phases? The Classic says, "The heavens have the star mansions distributed, and the earth has the mountains and rivers arranged." These words indeed have sound reasoning.

夫五星即五行也。按邵子曰：“太極分而為陰陽，陰陽播而為五行。五行散殊而萬物。”故五行精繫於天，為五星；形效於地，為五材；氣統於歲，為五辰。在人則為五臓，在物則為五色、五音、五味，施於行則為五常。是以人君乘五運，置五宮，分五禮，設五形，萬方以治，民用咸若。

The Five Stars are the Five Phases. Shao Yong said: The Taiji splits into yin and yang, and yin and yang spread out to form the Five Phases. The Five Phases scatter into myriad differences and give rise to all things. Therefore, the vital energies of the Five Phases are in the heavens, which are the Five Stars; their physical forms follow the earth, which are the five materials: metal, wood, water, fire, and earth; their energies govern the seasons and years, which are the five celestial stems. In the human body, they are the five organs; in things, they are the five colors, five tones, and five flavors; when applied to character, they are the five constants: benevolence, righteousness, propriety, wisdom, and faithfulness. Therefore, a ruler governs by following the five movements, establishes five palaces, defines five rites, and enacts five punishments, so that the world is governed and the people each find their proper place.

然後以五事察其得失，以觀雨、暘、燠、寒、風，與動植、災禍、祥青之變。雖萬物紛紜，乾坤廣大，各從其類，則莫不由乎五行也。是以五行之變，而吉凶不可勝占；五材之變，而形氣不可勝用；五辰之變，而逆順不可勝計。人受天地之中，得其秀氣以生，視聽食息，未有離於五行者也。地法因之，而以山形分別五星，以驗吉凶，最為攸當。故《貫珠圖》有“五星為陰陽骨髄”之說，卜氏有“詳審五星變化”之言，皆確論也。鄱陽餘氏佑注《發徵論》，乃謂五星似是而非，彼蓋未之審矣。

Then the "Five Observations" of appearance, speech, gaze, hearing, and thought are used to examine the success or failure of governance, to observe the sequence of rain, sunshine, warmth, cold, and wind, as well as changes in animals, plants, calamities, and auspicious signs. Although myriad things are complex and the heavens and earth are vast, each follows its own category, yet all originate from the Five Phases. Therefore, when the Five Phases change, auspicious and inauspicious signs are countless; when the Five Materials change, forms and energies are countless; when the Five Stars change, success and failure are countless. Humans receive the harmonious qi of heaven and earth, take in the refined qi to be born, and none of their sight, hearing, diet, or breathing can be separated from the Five Phases. The principles of geomancy follow this, using mountain shapes to distinguish the Five Stars, and using them to verify auspiciousness and inauspiciousness, which is most appropriate. Therefore, the "Guan Zhu Tu" says, "The Five Stars are the marrow of yin and yang," and the divination of heaven says, "One must carefully examine the changes of the Five Stars," which are all accurate discussions. Po Yang Yu You annotated the "Fa Wei Lun," yet he claimed the theory of the Five Stars is seemingly correct but actually wrong, which is because he did not investigate thoroughly.

夫五星形體，古人以木之條達而取象於直，火之炎熖而取象於鋭，土之厚重而取象於方，金之周堅而取象於圓，水之流動而取象於曲。故凡山形之曲動者為水星，光圓者為金星，方正者為土星，尖鋭者為火星，直聳者為木星。此亦自然之理，而非牽強也。

The forms of the five stars were symbolized by the ancients in this way: wood is straight and extends, so they took "straight" as its symbol; fire has a flame with a sharp top, so they took "sharp" as its symbol; earth is thick and solid, so they took "square" as its symbol; metal is dense and firm, so they took "round" as its symbol; water flows and is flexible, so they took "curved" as its symbol. Therefore, mountain shapes that are curved and flowing belong to the water star, those that are smooth and round belong to the metal star, those that are square and upright belong to the earth star, those that are sharp and pointed belong to the fire star, and those that are straight and tall belong to the wood star. This is in accordance with the natural principles, not forced or arbitrary.

但五星形又有不純者，謂之變格。故後人又立九星之名焉。其寔九星不能外是五星耳。或曰：五星為正，九星為變，今只取五星，不取九星，是用其正不用其變。曰：非也。五星之變，不可勝形，九星烏足以盡其變？惟守約該博，則五星寔有以統之矣，奚取夫九星之異名哉！

But the forms of the Five Stars are not always pure; those that are not pure are called "changed forms" or "variations." Therefore, later scholars established the names of the Nine Stars separately. In reality, the Nine Stars do not go beyond the scope of the Five Stars. Someone might ask: the Five Stars represent the norm, while the Nine Stars represent variations; if we now only take the Five Stars and not the Nine Stars, are we not using only the norm and not the variation? The answer is: that is not correct. The changes of the Five Stars are endless, and the Nine Stars cannot fully encompass all these variations. As long as we adhere to simplicity while being comprehensive, the Five Stars are already sufficient to encompass everything. Why then do we need the different names of the Nine Stars?

金星圖　木星圖　水星圖　火星圖　土星圖。金星圓。上為金星立眠二格　木星直。上為木星立眠二格　水星曲。上為水星立眠二格　火星鋭。上為火星立眠二格　土星方。上為土星立眠二格。上五星之形，姑圖立眠二格正體為式。其各星又有兼形未純者，皆為變體，不悉圖。

The original text here was accompanied by a diagram of the Five Stars, but now only the title and annotations remain, and the actual diagram is missing. The following is a record of the titles: Diagram of the Planet Venus, Diagram of the Planet Jupiter, Diagram of the Planet Mercury, Diagram of the Planet Mars, Diagram of the Planet Saturn. The shape of Venus is circular, with both upright and horizontal forms depicted; the shape of Jupiter is straight, with both upright and horizontal forms depicted; the shape of Mercury is curved, with both upright and horizontal forms depicted; the shape of Mars is sharp, with both upright and horizontal forms depicted; the shape of Saturn is square, with both upright and horizontal forms depicted. The above forms of the Five Stars are considered the standard upright and horizontal shapes, and these are presented as examples. As for the cases where each star is combined with the shape of another star and is not pure, these are considered variant forms and are not illustrated separately.

金曰太白，木曰歲星，水曰辰星，火曰熒惑，土曰鎮星，此固五星之名也。而地理家以山形論星名，必寓以吉凶之辨，前輩於此頗相抵捂。如廖金精以金星為文星、木為將星，張子微以金為武星、木為文星，楊筠松以土為尊星，而子微、金精又以土為財星，若此之類，是皆以一星而拘之矣。

Gold is called Tai Bai, wood is called Sui Xing, water is called Chen Xing, fire is called Ying Huo, and earth is called Zhen Xing; these are the names of the five stars in astronomy. However, geomancers use the shape of mountains to discuss the names of stars, and they must necessarily associate these names with distinctions of good and bad fortune. There have been disagreements among predecessors on this point. For example, Liao Jinjing called the star of metal the Wen Xing (Literary Star), while Zhang ZimEI called the star of metal the Wu Xing (Military Star); Yang Yunsong called the star of earth the Zun Xing (Honour Star), while Zhang ZimEI and Liao Jinjing called the star of earth the Cai Xing (Wealth Star). Such statements all fix one star to a single use.

愚竊謂五星之變化無窮，即一星之用亦可為武、為文、為富、為貴、為吉凶，第觀其發現何如耳。苟以一星拘之，理難包括，莫盡其蘊。今以清、濁、凶分為三格以例其名，庶幾各極其妙，而諸家之說相為貫通，不致矛盾雲。

I privately think that the changes of the five stars are endless. Even the same star can be the master of military affairs, of literature, of wealth, of honor, of good fortune, or of misfortune, depending on the form it takes. If we fix a star to only one category, the reasoning will be incomplete and the full meaning of the star will not be fully expressed. Therefore, now we classify them into three categories: "Clear," "Muddy," and "Malevolent," to give them their own names. In this way, each category can fully express its own subtleties, and different schools of thought can be consistent with each other, without contradiction.

五星分清、濁、凶三格：凡星辰秀麗光彩者為清，凡星辰肥厚端重者為濁，凡星辰丑惡帶殺者為凶。補義或問：卜氏有金清土濁火燥水柔之說。今謂五星各有清、濁、凶三格，而又不詳燥柔之論，何也？答曰：彼以情性論，而不及夫形象；此以形象論，而兼推其情性。若專論情性，則其說固當。然必使形象而察其情性，則其言未為盡善。蓋地理家因形察氣，不可舍形象而専情性。若以形言，則金之肥大粗飽者不可謂清，土之骨立方正者不可謂濁，火之秀麗者不可純謂之燥，水之特達者不可純謂之柔，故必兼形象情性而始盡其妙，此五星所以必各分清、濁、凶三格也。

The five stars are each divided into three categories: clear, turbid, and凶 (evil). Stars that are elegant and have a bright appearance belong to the clear category. Stars that are thick and dignified belong to the turbid category. Stars that are ugly and carry a bad influence belong to the evil category. The following is an explanation of this. Someone asked: The Book of Divination says, "Metal represents clarity, earth represents turbidity, fire represents dryness, and water represents softness." Now, when discussing the five stars each having three categories of clear, turbid, and evil, it does not mention dryness and softness in detail. Why is that? The answer is: The Book of Divination discusses things based on their nature, without considering their form. Here, the discussion is based on form, while also considering their nature. If we only consider nature, the statement in the Book of Divination is correct. However, if we need to understand nature through form, then the statement is not comprehensive enough. Geographers study the atmosphere by observing the form, and cannot ignore form to focus solely on nature. If we consider form, a large and thick metal star cannot be called clear, a tall and square earth star cannot be called turbid, a beautiful fire star cannot be generally called dry, and an outstanding water star cannot be generally called soft. Therefore, we must consider both form and nature to fully understand the subtleties. This is why the five stars are each divided into three categories: clear, turbid, and evil.

清者曰官星，主文章顯達，忠正貞烈。濁者曰武星，主威名烜赫，秉殺氣之權。凶者屬厲星，主殺戮、軍賊、殘傷、夭札、絕滅。釋義金，西方之星也，於時為秋。然金明而貴，鏗鍧有聲，且為世珍重，百鍊不變，輝煌貫日，鋒利堅剛。猶世之貴人，剛直忠正，不屈不撓。故其星之清者為官星，官貴之象也。其主為文章清秀，功名顯達，剛正忠貞節烈之應。若其濁而不秀，如天文金星有變異，則主兵革。金倍明，芒角赤，主用兵。故其星之濁者為武星，威武之象也。其所主為元戎殺伐，威名烜赫之應。然金氣粛而凋萬類，故秋殺斂藏。如古者，兵刑之用必以秋，以金主殺伐。故其星之凶者為厲星，慘暴之象也。其所主為軍賊、大盜、誅夷、慘酷、絕滅之應。

The star of metal that is clear is called "official star" (官星), which signifies literary success, loyalty, and righteousness; the metal that is turbid is called "military star" (武星), which signifies great military fame and the power to take life; and the metal that is凶 is called "cruel star" (厉星), which signifies killing, warfare, banditry, injuries, early death, and the extinction of descendants. The following explanations are based on their meanings. Metal is the star of the west, corresponding to the autumn season. Metal is bright and precious, producing a clear sound when struck, and is highly valued by people. It remains unchanged even after being refined many times, its brilliance can reach the sun, and it is sharp and strong, just like the nobleman who is upright, loyal, and unyielding. Therefore, the clear metal star is called the official star, representing officials and nobles, and signifies literary excellence, official success, and the manifestation of righteousness and loyalty. If the metal star is turbid and not clear, it is like the metal star showing abnormal phenomena in the sky, which indicates military conflicts. When the metal star is twice as bright and its edges turn red, it indicates the use of military force. Therefore, the turbid metal star is called the military star, representing military might, and signifies the manifestation of military campaigns and great fame. However, the metal is severe and killing, capable of withering all things, so autumn is the season of gathering and severity; ancient people used to wage war and carry out punishments in autumn, because metal represents killing. Therefore, the凶 metal star is called the cruel star, representing cruelty, and signifies the manifestation of large-scale banditry, severe killings, and the extinction of families.

清者曰文星，主文章科名，聲譽貴顯。濁者曰才星，主勳業、才能、技藝。凶者曰刑星，主刑傷克害，及遭刑犯法，夭札殘病。釋義木，東方之星也，於時為春。春主發生。方春之時，萬卉秀發，奇葩豔萼，獻異爭奇，此木之文也。故其星之清者為文星，文華之象也。其主為文章清秀，科名顯達之應。

Jupiter, when clear, is called "Wen Xing" (Literary Star), governing literary achievements, academic success, reputation, and high status. When turbid, it is called "Cai Xing" (Talent Star), governing meritorious deeds, abilities, and skills. When malevolent, it is called "Xing Xing" (Punishment Star), governing punishments, injuries, and calamities, as well as legal troubles, premature death, and disabilities. The following explanations are based on their meanings. Wood is the star of the East, corresponding to the season of spring, which is the season of growth. In spring, all grasses and herbs flourish, and rare flowers and blossoms vie for beauty, displaying their splendor. This is the literary grace of Wood. Therefore, clear Jupiter is called "Wen Xing," symbolizing literary elegance, and is associated with clear and excellent literary works and the realization of academic success.

然木之體，長茂條暢，鳴風撼雨，淅瀝有聲，伐之則丁丁，僕之轟轟，故又主聲譽遠著，名姓播揚。至於為器用車座，文理可觀，憑藉適意。以為大廈，則棟樑椽角，莫不具備，故其星之濁者為才星，才用之象也。其主為榮貴勳業，多才多藝之應。

As for the nature of wood, it grows luxuriant and vigorous, making a rustling sound when it is blown by the wind or rained upon. When it is cut, it produces a ringing sound; when it is pushed over, it makes a loud noise. Therefore, it also signifies widespread reputation and the spread of one's name. When used to make tools and carriages, its grain is visible and it is pleasant to rely on and use. When used to build large houses, it provides everything needed—beams, rafters, and corners. Thus, the turbid aspect of the Wood Star represents the Talent Star, symbolizing practical ability. It signifies glorious achievements and the realization of versatility and talent.

然其凶者，或為枯槁摧折，或秀而不實，朽壞倒撲，又能壞物。以為枷紐桎梏之屬，乃為刑具。故其星之凶者為刑星，刑傷之象也。其所主為刑傷克害、夭折殘疾、官訟牢獄、孤寡困頓之應。

As for the ominous aspects of the Wood element: it may wither and break, or bloom beautifully yet fail to bear fruit, rot and fall over, and in reverse, it may damage other things. When made into shackles and fetters, it becomes an instrument of punishment. Therefore, the凶 aspect of the Wood star is considered the刑 star, symbolizing punishment and injury, indicating criminal punishment, harm to relatives, premature death, disabilities, legal disputes, imprisonment, and isolation and hardship.

清者曰秀星，主聰明、文章、智巧、明潔、度量及女貴。濁者曰柔星，主昏頑、委靡、懦弱不振、疾苦不壽及諂諛阿邪。凶者曰蕩星，主淫慾、邪蕩、奸詐、貧窮、長病、夭折、客亡、流移、水溺。

The planet Water is classified as 'Xiu Xing' (Clear Star) when it is pure, indicating intelligence, literary talent, cleverness, a clear mind, a broad-minded nature, and the fortune of noble status for women. When it is turbid, it is called 'Rou Xing' (Soft Star), indicating confusion, dullness, lack of energy, weakness, idleness, illness, and a short life, as well as flattery, attachment to evil, and moral corruption. When it is malevolent, it is called 'Dang Xing' (Chaotic Star), indicating lust, immorality, deceit, poverty, prolonged illness, early death, dying away from home, wandering, and drowning.

釋義水乃北方之星也，於時為冬。其精光之懸象於天者，常隨乎太陽而行。故其應於人事之吉，亦為近帝之貴。以其行於地者言之，則風行而紋生，且清澈可鑑，變動不拘，可方可圓。推而行之，可以運舟，可以灌溉，光瑩照耀，精粗不遺。故其星之清者為秀星，性行明潔，度量汪洋之應。

Water is the star of the north, corresponding to the season of winter. It shines brightly in the sky, often following the movement of the sun, so it is associated with auspiciousness in human affairs and the noble quality of being close to the emperor. In terms of its movement on earth, when the wind blows, it creates ripples, clear enough to reflect human figures. It is changeable, adaptable to both square and round forms. It can move boats and provide irrigation. Its light is bright and clear, able to reflect both fine and coarse things. Therefore, the clearest water star is considered a distinguished star, indicating a person with a clear character and virtuous conduct, and a broad and expansive nature.

然水本內明而外暗，體柔性順，故其星之濁者為柔星，卑弱之象也。其所主為昏愚、卑陋、柔弱、委靡、諂諛、阿邪之應。然水暴漲而滔天漫野，蕩析民居，無有救遏。而溝渠之間，穢汙混濁，此皆不美。故其星之凶者曰蕩星，流蕩之象也。其所主為兇狠殘暴、流蕩忘返、酒色傾家、淫濫不潔、離鄉客死之應。

However, water is inherently clear inside but dark on the outside, with a gentle nature and a yielding disposition. Therefore, the turbid aspect of the water star is considered a soft star, symbolizing humility and weakness, indicating foolishness, lowliness, weakness, listlessness, flattery, and adherence to evil. Moreover, when water overflows, it floods the fields, destroys houses, and cannot be stopped; in ditches and channels, it becomes foul and turbid, which is also bad. Hence, the凶 aspect of the water star is called the turbulent star, symbolizing wandering, indicating cruelty and brutality, wandering away without returning home, becoming addicted to alcohol and women leading to the ruin of one's family, indulgence in immorality and uncleanness, and dying away from home.