Mars

清者為顯星，主文章發達，大貴、烜赫、勢熖。濁者曰燥星，主剛烈燥暴、作威福、奸險、夭折，禍福相半，有吉有凶，易興易敗之應。然火之為物，其起甚微，其發甚盛，其滅甚速。與物無情，金入則熔，木入則焚，土入則焦，水入則涸。故其星之凶者為殺星，絕物之象也。其所主為殺伐、慘酷、大盜、誅夷絕滅之應。

The fire star that is clear is called "Xian Xing" (manifest star), which presages literary success, great wealth, and prominent status; while the fire star that is turbid is called "Zao Xing" (arid star), which indicates a fierce and impetuous nature, arbitrary power, cunning and treachery, as well as early death. The fortune is divided equally between good and bad, with both auspicious and inauspicious outcomes, and it is easily rising and falling. The original text here is missing a passage: following the pattern of previous stars, it should first mention "the凶者曰杀星" (the凶 star is called the killing star) and then have a separate section for explanation. However, the current text directly follows the "Zao Xing" with the explanation of the凶 star, so readers should be mindful of this. The text continues: fire is a substance that starts very small, becomes extremely intense when it erupts, and quickly dies down. It is merciless to all things; metal melts when it meets fire, wood is burned, earth cracks, and water dries up. Therefore, the凶 aspect of fire is called the killing star, symbolizing the extinction of all things, presaging warfare, cruelty, great banditry, and mass executions.

大抵火星欲其脫卸多，或撒落平洋，或穿田渡水，重疊過峽，然後結穴則吉。吳公云：“若見火星焰動時，到處須尋一百里。”言其遠則脫卸淨耳。《斷法》云：“五七火星連節起，列土王候地。脫落平洋近大江，結穴始相當。”亦此意也。

In general, the red star (Mars) prefers to shed its energy as much as possible: either falling into a plain, passing through fields, crossing water, winding through narrow passes in layers, and then forming a cave (穴) is auspicious. Wu Gong said: if one sees the red star with a flickering flame, one should search forward for a hundred li. This means traveling a long distance so that the evil energy can be fully shed. The "Method of Judgment" states: when five or seven red stars are connected in sequence and rise, it is the land of a prince or a marquis who is granted territory; it should shed its energy into a plain, near a great river, and form a cave that is appropriate. This also expresses the same meaning.

若火星未經脫卸，縱龍穴入格，必主大福大禍，未有盡善。如袁州嚴閣老祖地，在洪山，五七火星連節而起，尖炎焰動。其陽基乃穿水而起，脫卸後結。其陰地則未經穿水而結穴，雖龍格甚秀，結作極美，只是火性易發易散，故介溪公連登科第，位極人臣，富甲天下，而一敗塗地。亦如火之燼則灰飛煙滅耳。洪山之下有空洞，按《袁州郡志》，為葛洪煉丹之所，舊有記云：“洪山肚裡空，五世出三公。雖然居一品，家業盡成空。”亦奇矣哉！

If the fire stars have not been properly removed, even if the dragon and the nest are of good quality, it will certainly bring great fortune followed by great misfortune, and cannot be perfect. For example, the ancestral site of Yan Gelao from Yanzhou was located in Hongshan. Five or seven fire stars were connected in sequence, forming sharp peaks like flames leaping. The foundation of his family's yang dwelling was formed after crossing water, which belonged to the case where the fire stars were removed and then formed; however, the location of his yin dwelling did not cross water before forming the nest. Although the dragon's structure was very refined and the formation was extremely beautiful, the nature of fire is easily to rise and easily to scatter. Therefore, Yan Song consecutively passed the imperial examinations, reached the highest position in the court, became the richest person in the country, but eventually fell into complete failure, just like fire turning into ashes and then disappearing completely. Below Hongshan there is a hollow, according to the "Yanzhou Prefecture Annals," it was the place where Ge Hong refined elixirs. There is an old saying that says: "Inside Hongshan there is an empty space; during the Five Dynasties period, three grand ministers will emerge. Although holding a first rank, the family's fortune will ultimately be empty." It is indeed very strange.

補義 楊公云：“大地若非廉作祖，為官終不至三公。”乃以廉貞屬火，而火星宜作祖龍矣。蓋五行之中，金分則輕，木分則小，水分則淺，土分則微，惟火星愈分越盛，如一星之火，分而為萬里之炎，此所以宜作祖龍耳。大抵天下名山大嶽，未有不是火星者，此亦可見造化之妙也。

Yang Yunsong said: If the land is not formed with "Lianzhen" as the ancestral mountain, officials will never reach the rank of the Three Grand Ministers. Lianzhen belongs to the fire element, showing that the fire element is suitable to serve as the ancestral dragon. Among the Five Phases, when gold is divided, it becomes lighter; when wood is divided, it becomes smaller; when water is divided, it becomes shallower; when earth is divided, it becomes thinner. Only fire, when divided, becomes more vigorous—like a single spark of fire, which can spread and become a fierce flame across thousands of miles. This is why fire is suitable to serve as the ancestral dragon. Generally speaking, all famous mountains and great peaks in the world are of the fire form, which also shows the marvelous nature of creation.

清者曰尊星，主極品王候，分茅胙土，勳業崇高，慶澤綿衍，五福全運祚永。濁者曰富星，主多財產豐富，壽算綿延，人丁蕃衍。凶者曰滯星，主昏愚懦弱，疾病纏綿，黃腫牢獄不振。

Saturn which is clear is called "Zun Star," governing the supreme rank of a minister and the noble title of a prince or marquis, capable of receiving a fiefdom, establishing a state and family, achieving great meritorious deeds, and enjoying long-lasting blessings and prosperity, with all five blessings complete and the longevity of the state and family; Saturn which is turbid is called "Fu Star," governing wealth, long life, and numerous descendants; Saturn which is malevolent is called "Zhi Star," governing foolishness and weakness, prolonged illness, and diseases such as jaundice and swelling, as well as imprisonment and a state of continuous decline.

釋義 土為鎮星，含弘鎮靜，德居中央，功為地載，位為帝星。故其星之清者為尊星，其所主為王侯極品之貴，鎮靜以安社稷，普惠以澤民生之應。然五星之中，土為重濁，故鎮星之行度最遲，大率二十年一周天。而土之性情最緩，發達鈍慢，最能耐久。其生物甚繁，故其星之濁者為富星，其所主為多貲財，田產豐饒之應。然土無處無之，雖凶亦不為大禍，故重濁之土為滯星，壅塞之象也。其所主為滯鈍、頑昏、疾病纏綿之應。

The heavenly stem 甲 represents Jia, 乙 is Yi, 丙 is Bing, 丁 is Ding, 戊 is Wu, 己 is Ji, 庚 is Geng, 辛 is Xin, 壬 is Ren, and 癸 is Gui. The earthly branches are 子 (Zi), 丑 (Chou), 寅 (Yin), 卯 (Mao), 辰 (Chen), 巳 (Si), 午 (Wu), 未 (Wei), 申 (Shen), 酉 (You), 戌 (Xu), and 亥 (Hai). The trigrams are 乾 (Qian, Heaven), 兑 (Dui, Lake), 离 (Li, Fire), 震 (Zhen, Thunder), 巽 (Xun, Wind), 坎 (Kan, Water), 艮 (Gen, Mountain), and 坤 (Kun, Earth). The explanation given is about the meaning of the element earth. In the heavens, earth is represented by the planet Zhèn Xīng (the planet of earth). It is inclusive and vast, calm and stable, with virtue residing in the center. Its function is to support the earth. The planet of earth is associated with the emperor. Therefore, the pure form of the earth star is the尊星 (honorable star), which governs the supreme rank of princes and dukes. It brings stability and peace to the state, and spreads widespread benevolence to the people. However, among the five planets, earth is the heaviest and most turbid. Hence, the planet of earth moves the slowest, taking about twenty years to complete one orbit around the sky. The nature of earth is also the most sluggish, so its development is slow and delayed, but it is the most enduring. It nurtures all things abundantly, so the turbid form of the earth star is the富星 (wealth star), which signifies abundant wealth and fertile land. However, since earth is everywhere, even when it is harmful, it does not lead to great calamity. Therefore, overly turbid earth becomes the滞星 (obstructive star), symbolizing stagnation, clumsiness, stubbornness, confusion, and prolonged illness.

補義 木有華麗，萬紫千紅，香氣襲人。金有光彩，有聲音。水有波紋，盪漾飛瀉。火有光明焰動。故木為文星，金為官星，而火之顯為文明之象，水之秀有智巧之能，而土不與焉。然不知土於五行為至尊，於五方居中，為萬物之母，有配天之德，天下之貴孰加焉？

The wood is splendid, with myriad colors and fragrant aroma; metal is bright and can produce sound; water has ripples, flowing and cascading; fire has brightness, with flickering flames. Therefore, wood is considered the star of literature, metal the star of officialdom, fire's brilliance symbolizes civilization, and water's clarity embodies wisdom. None of these elements include earth. However, people do not realize that among the five phases, earth is the most exalted, occupying the central position among the five directions, being the mother of all things, and possessing virtue that can match heaven. What is more precious than earth in the world?

惟其渾厚質樸，不露圭角，不逞華麗，故凡文章科第、威武昂軒、烜赫華耀、聰明才辨，則少讓於水火金木。若夫爵祿之厚，品位之高，王侯公輔之尊，及延長之慶，嗣續之衍，萬全之福，非土星不能也。是土星力量豈不冠絕於四星乎！卜氏謂“土旺牛田”，廖氏謂“土主家多豪富”，非知土星之大者也。

This is because earth is thick and simple, without sharp edges, and does not display brilliance or splendor. Therefore, when it comes to literary talent, academic success, majestic dignity, prominent status, wisdom, and eloquence, it is slightly inferior to water, fire, metal, and wood. However, when it comes to the abundance of titles and honors, the elevation of rank, the esteemed position of kings, dukes, marquises, and ministers, as well as the enduring blessings, numerous descendants, and complete prosperity, earth is indispensable. Thus, it appears that the power of the earth star surpasses the other four stars. Bo Yingshen said, "When earth is strong, cattle and livestock and agricultural produce flourish," and Liao Jinjing said, "Earth signifies the household's wealth," but these statements do not fully grasp the great significance of the earth star.

金星。高山之金，如鍾如釜，頭圓不欹，光彩肥潤，金之吉者也。平岡之金，如笠如馬，倒木圓挎，如珠走盤，金之吉者也。平地之金，圓如糖餅，肥滿光潔，有弦有稜，金之吉者也。木星。高山之木，高聳卓筆，挺然峙立，不欹不側，木之吉者也。平岡之木，枝柯宛轉，回抱袤延，勢若之玄，木之吉者也。平地之木，軟圓平直，枝柯曲延，苞節牽連，木之吉者也。

First, the planet Venus. On high mountains, Venus appears like a bell or a cauldron, with a rounded mountain peak that is not crooked, shining and plump, which is considered auspicious for Venus. On flat ridges, Venus resembles a straw hat or a crouching horse, with a horizontal wooden shape that is round and solid, like a pearl rolling on a plate, which is also considered auspicious for Venus. On flat land, Venus is round like a candy cake, plump, bright, and smooth, with a curved edge and a distinct outline, which is also considered auspicious for Venus. Now, the planet Jupiter. On high mountains, Jupiter stands tall like a standing brush, upright and firm, not leaning or slanting, which is considered auspicious for Jupiter. On flat ridges, Jupiter has branches and twigs that twist and turn, embracing and extending continuously, with a winding shape like a 'zigzag' or 'coiled' pattern, which is also considered auspicious for Jupiter. On flat land, Jupiter is soft, round, and straight, with branches and twigs that bend and extend, and the nodes and buds connected to each other, which is also considered auspicious for Jupiter.

水星。高山之水，山泡曲灩，勢如展帳，橫闊擺列，水之吉者也。平岡之水，平腳平鋪，勢如行云，逶迤曲折，水之吉者也。平地之水，展席鋪毯，波浪暈界，有低有昂，水之吉者也。火星。高山之火，秀麗尖聳，焰焰燒空，為祖為宗，火之吉者也。平岡之火，手足袤延，縱橫生焰，得水相連，火之吉者也。平地之火，斜飛閃閃，田中生曜，水裡石樑，火之吉者也。土星。高山之土，如倉如屏，重厚雄偉，端正方平，土之吉者也。平崗之土，如幾如圭，重厚濁肥，不傾不欹，土之吉者也。平地之土，塹傍如削，方厚平齊，有高有低，土之吉者也。

Now talking about the planet of water. On high mountains, the water planet appears as waves rising and falling, with shimmering ripples, its momentum resembling an open canopy, spreading wide and horizontally, which is auspicious for the water planet. On flat ridges, the water planet spreads out smoothly at the mountain foot, its momentum like flowing clouds, winding and twisting, which is also auspicious for the water planet. On flat land, the water planet appears like a spread-out mat or a laid-out carpet, with undulating waves and distinct boundaries, with some parts high and others low, which is also auspicious for the water planet. Now talking about the planet of fire. On high mountains, the fire planet is elegant and sharp, rising straight up like a flame burning toward the sky, capable of serving as the ancestral mountain or the main mountain, which is auspicious for the fire planet. On flat ridges, the fire planet has branches extending like hands and feet, stretching long and winding, with flames appearing between the cross and longitudinal lines, and also connected with water, which is auspicious for the fire planet. On flat land, the fire planet appears slanting out, with flashing lights, and in the fields, the shape of 'Yao' appears, while in the water, stone bridges lie across, which is auspicious for the fire planet. Now talking about the planet of earth. On high mountains, the earth planet resembles granaries and screens, thick and majestic, upright and square, which is auspicious for the earth planet. On flat ridges, the earth planet resembles tables and jade ceremonial staffs, thick and fat, not leaning or slanting, which is also auspicious for the earth planet. On flat land, the edges of the earth planet are as neat as cut by a knife, square and thick, level and even, with some parts high and others low, which is auspicious for the earth planet.

金之體圓而不尖，金之性靜而不動。山勢定靜光圓則吉，流動不正則凶。山面圓肥平正則吉，欹斜雍腫則凶。山頂平圓肥滿則吉，破碎巉巖則凶。山腳圓齊肥潤則吉，尖斜走竄則凶。木之體直而不方，木之性順而條暢。山勢直硬清秀則吉，欹斜散漫則凶。山面光潤清勁則吉，崩石破碎則凶。山頂直削圓靜則吉，臃腫欹斜則凶。水之體動而不靜，水之性沈泥就下。山勢橫波層疊則吉，牽拽蕩散則凶。山面水泡磊磊則吉，嫩坦散漫則凶。山頂圓曲欲動則吉，欹斜崚嶒則凶。山腳平鋪流瀉則吉，蕩然不收則凶。

The form of metal is round but not sharp, and its nature is quiet and still: if the mountain shape is stable and calm, smooth and round, it is auspicious; if it flows and moves disorderly without being upright, it is inauspicious; if the mountain face is round, thick, and level, it is auspicious; if it is crooked or swollen, it is inauspicious; if the mountain peak is flat, round, and full, it is auspicious; if it is broken or steep, it is inauspicious; if the mountain base is round, solid, and moist, it is auspicious; if it is sharp, slanting, or rushing, it is inauspicious. The form of wood is straight but not square, and its nature is flexible and open: if the mountain shape is straight, firm, and elegant, it is auspicious; if it is crooked or scattered, it is inauspicious; if the mountain face is smooth, bright, and vigorous, it is auspicious; if there are rocks falling or the mountain body is broken, it is inauspicious; if the mountain peak is straight, sharp, and calm, it is auspicious; if it is swollen or crooked, it is inauspicious. The form of water is moving but not still, and its nature is calm and downward: if the mountain shape is like layers of waves rising, it is auspicious; if it is tangled and scattered, it is inauspicious; if the mountain face is like water bubbles rising and forming hills, it is auspicious; if it is flat and soft, it is inauspicious; if the mountain peak is curved and seems to flow, it is auspicious; if it is crooked and rugged, it is inauspicious; if the mountain base is flat and spreads like water flowing, it is auspicious; if it is loose and without conclusion, it is inauspicious.

火之體銳焰動而不圓，火之性炎焰縹緲而不靜。山勢硝峻焰動則吉，不經脫卸則凶。山面平靜下闊則吉，亢頭破頂則凶。山腳飛斜帶曜則吉，返逆醜惡則凶。土之體方凝而正，土之性鎮靜而遲。山勢渾厚高雄則吉，欹斜傾陷則凶。山面平正聳立則吉，臃腫破陷則凶。山頂方平闊厚則吉，圓角軟怯則凶。山腳齊平端斂則吉，牽拖破浪則凶。

Fire has a sharp and flame-like shape, it is active and restless rather than calm. If mountains are steep and resemble flames, it is auspicious; if they have not undergone transformation, it is inauspicious. If the mountain face is calm and the base is broad, it is auspicious; if the mountain peak is high and the top is broken, it is inauspicious. If the mountain base slopes outward and carries 'Yao', it is auspicious; if it is backward and ugly, it is inauspicious. Earth has a square and solid shape, and its nature is calm and slow. If the mountain is thick, high, and strong, it is auspicious; if it is leaning or sinking, it is inauspicious. If the mountain face is flat and upright, it is auspicious; if it is swollen and broken, it is inauspicious. If the mountain peak is square, flat, broad, and thick, it is auspicious; if the edges are round, soft, and weak, it is inauspicious. If the mountain base is level, upright, and neat, it is auspicious; if it is dragging and scattered like waves, it is inauspicious.

五星不宜太肥太瘦。金太肥則飽，飽則凶。金太瘦則缺，缺則凶。木太肥則腫，腫則凶。木太瘦則枯，枯則凶。水太肥則蕩，蕩則凶。水太瘦則涸，涸則凶。火太肥則滅，滅則凶。火太瘦則燥，燥則凶。土太肥則壅，壅則凶。土太瘦則陷，陷則凶。

The five elements should not be too full or too weak. If metal is too full, it becomes overfilled and causes disaster; if metal is too weak, it has defects and causes disaster. If wood is too full, it becomes bulky and causes disaster; if wood is too weak, it becomes withered and causes disaster. If water is too full, it becomes overflowing and causes disaster; if water is too weak, it becomes dry and causes disaster. If fire is too full, it becomes extinguished and causes disaster; if fire is too weak, it becomes scorched and causes disaster. If earth is too full, it becomes blocked and causes disaster; if earth is too weak, it becomes collapsed and causes disaster.

金喜圓靜，正而不偏，偏則缺損，缺損非所喜矣。木喜聳秀，直而不欹，欹則枯槁，枯槁所非喜矣。水喜活潑，動而不傾，傾則漂盪，漂盪非所喜矣。火喜雄健，明而不燥，燥則燎爍，燎爍非所喜矣。土喜方正，厚而不薄，薄則怯弱，怯弱非所喜矣。

Metal prefers roundness, fullness, stillness, and uprightness without leaning; once it leans, there is a defect, and a defect is not what it prefers. Wood prefers height, clarity, and straightness without leaning; once it leans, it becomes dry and withered, and dryness and withering are not what it prefers. Water prefers activity and flow without rushing; once it rushes, it becomes drifting, and drifting is not what it prefers. Fire prefers strength and brightness without dryness; once it becomes dry, it turns into burning, and burning is not what it prefers. Earth prefers squareness and solidity without thinness; once it becomes thin, it shows weakness, and weakness is not what it prefers.

夫五星聚講者，金木水火土之五星，團聚而起，森森羅立，如孔門諸賢相聚而講談道德也。其山皆須秀麗尊嚴，方合此格。多作龍祖，主至貴。右五星聚講，或在太祖山，或在少祖山。在少祖福力尤緊，此格至貴。五星相聚，不論生克。

The so-called "Five Stars Converging" refers to the five celestial bodies, gold, wood, water, fire, and earth, gathering together in one place, arranged solemnly, resembling the gathering of virtuous disciples of Confucius discussing morality. These mountains must be秀丽 and dignified to conform to this pattern. They are mostly the ancestral mountains of the dragon, indicating extreme nobility. In the illustration, the Five Stars Converging appear either on the great ancestral mountain or on the lesser ancestral mountain; those appearing on the lesser ancestral mountain bring especially close blessings. This pattern is extremely valuable. When the Five Stars Converge, there is no need to consider their mutual generation or mutual control.

如漢受命，則五星聚於東井，秦之分野也，滅秦受命之應。宋朝受命，五星聚奎，文明盛治之應。故宋朝眞儒輩出，先聖大統，始有所屬。國朝嘉靖甲申正月，五星聚室，為宗室蕃昌之應。故世廟以宗室入繼大統，治教休明，為本朝中興之盛。凡五星之聚，為世大詳。地理家五星聚講之理，亦與天文五星相聚一同。故龍有此格者，前去多結大貴之地，及聖賢墓宅，位極人臣，王侯將相妃后之貴。

For example, when the Han dynasty received the mandate of heaven, the five stars gathered in the Well mansion (East Well constellation), which was the territory of the Qin dynasty, thus fulfilling the omen of overthrowing the Qin and establishing the Han. When the Song dynasty received the mandate of heaven, the five stars gathered in the Legs mansion, signifying the flourishing of cultural governance and the prosperity of political and educational institutions. Therefore, the genuine scholars of the Song dynasty emerged in great numbers, and the transmission of the ancient sages' teachings found its proper place. In the Jia Shen year of the Jiajing era of our dynasty, the five stars gathered in the Encampment mansion, indicating the flourishing of the imperial clan. Thus, the emperor took the throne as a member of the royal family, and the political and educational policies were clear and just, becoming a great revival in our dynasty. Whenever the five stars gather, they are regarded by people as a great auspicious omen. The concept of the gathering of the five stars in geography is entirely consistent with the astronomical phenomenon of the five stars gathering. Therefore, if a dragon has this characteristic, it is likely to form a great noble place, or the tomb and residence of a sage, indicating that the descendants will attain high official positions, produce marquises, generals, and chancellors, as well as noble concubines and empresses.

夫五星連珠者，金木水火土之五星串連而不相間也。蓋五星聚講，不論在前後左右，四畔之山生來團聚，皆為聚講。且欲其相聚而不拘其相間也。連珠則牽連而去，不必相聚，惟欲其相聯屬，相聚為連珠，聚講尤貴，故與聚講為異耳。是以聚講不論生克，而連珠則論生克以定吉凶。

The term "Wuxing lian zhu" refers to five celestial bodies—metal, wood, water, fire, and earth—arranged in a continuous line, head to tail, without any other mountain formations in between. In contrast, "Wuxing ju jiang" is different: regardless of whether these celestial bodies are located in front, behind, left, or right, as long as the surrounding mountains naturally gather together in a cluster, it is considered "ju jiang." "Ju jiang" only requires the celestial bodies to be gathered in one place and does not mind if other mountains are in between. "Lian zhu" involves a continuous connection along a path, without necessarily forming a cluster; it only requires the celestial bodies to be connected head to tail. If they are both connected and clustered together, that is called "lian zhu" combined with "ju jiang," which is more esteemed than simple "ju jiang." This is the distinction between the two. Therefore, when examining "ju jiang," there is no need to consider the mutual generation and control of the Five Phases. However, when examining "lian zhu," one must follow the order of their arrangement to determine the generation and control relationships, and thus judge fortune or misfortune.

補義　五星聚講及連珠格，皆極貴。聚講有大小不同，連珠則無分大小，惟論生克。蓋大聚講星辰闊大，如水星，或平闊至二三十里，火星延袤至五七十里、十數里。金、木、土亦如之。五星共廣不下一二百里，此大聚講也。此等龍多為京畿及大藩鎮，或帝王陵寢、聖賢墓宅。小聚講則只五星各起數座，或各只一座而已。然數座不若各止一座，尤清。力量之輕重，雖不能如大聚，卻亦非中下地所能有也。

Supplementary explanation: Both the patterns of "Five Stars Converging" and "Five Stars in a Line" are extremely noble. "Converging" has distinctions of large and small, while "in a line" does not differentiate between large and small, only considering the generation and control of the Five Phases.the so-called large converging refers to the stars being of great scale: the water star spreads out for dozens or even hundreds of li in width, the fire star extends for fifty to seventy li or ten to fifteen li in length, the metal star, wood star, and earth star are also of similar size. When all five stars come together, they cover an area of more than a hundred li, which is called large converging. Such a dragon pulse is mostly formed in the locations of imperial capitals and major藩镇, or the tombs of emperors and the residences of sages. Small converging refers to each star forming a few mountain peaks, or each star forming only one peak. However, having several peaks for each star is not as pure as having just one peak for each. Although the power of small converging is not as strong as that of large converging, it is still far beyond what ordinary or lower grade land can possess.

夫五星歸垣者，一名五氣朝元，亦曰五星升殿，至貴之格也。水星帳於北，火星聳於南，木星列於東，金星侍於西，土星結穴，正居平中。登局觀之，四面相等，各得其位，乃天造地設，五氣之精，萬靈所萃，正氣所鍾，上應天星，下合方位，至尊至貴，萬不逢一。但要星辰眞正，不欹斜破碎，不帶凶殺，遠近相稱，高低大小各得其宜，方為合格。多結禁穴，主出聖賢。其次者亦出王侯宰輔，貴極人臣，流芳百世，皇親國戚，文武全才，出將入相，狀元神童。朱文公祖地合此格。文公祖地圖見第八冊《龍法餘氣》篇下。

The term "Five Stars Returning to the Enclosure" is also known as "Five Qi Converging to the Center" or "Five Stars Ascending to the Hall." It is the most esteemed pattern. Its appearance is as follows: the water star is located in the north, spreading out like a pavilion; the fire star is in the south, towering high; the wood star is arranged in the east; the metal star stands in the west; and the earth star is in the center, forming a mound. When one stands in the center and looks around, the surrounding mountains are evenly balanced on all sides, with each of the five stars occupying their respective directions according to their nature. This is a natural arrangement; the essence of the Five Phases, the convergence of myriad spiritual excellences, and the condensation of the righteous energy of heaven and earth all gather here. It corresponds to the five stars in the heavens and harmonizes with the five directions on the earth, reaching the peak of dignity. It is so rare that even among ten thousand places, only one can be found. However, the stars must be upright and accurate, without being crooked or broken, without carrying any evil or harmful energies, and with proper proportions in terms of distance and height, as well as suitable size. Only then is it considered qualified. Such a site is usually a forbidden royal burial ground, producing sages and virtuous people. The next best ones produce kings, dukes, and ministers, reaching the highest positions in the court, with their names and achievements known for generations. Some become royal relatives, others are both literary and military talents, rising to high office, or some become top scholars or prodigies. Zhu Xi's ancestral tomb conforms to this pattern. A diagram of Zhu Xi's ancestral tomb is presented in the section below, in the chapter "Dragon Law and Remaining Qi" of Volume Eight of this book.

補義　或問：水、火、木、金、土五星，於理正矣。而楊氏之貪、巨、祿、文、廉、武、破、輔，與廖氏之太陽、太陰、金水、天財、紫氣、天罡、孤曜、燥火、掃蕩，二家九星，皆可盡棄矣。何是編中不盡削其名，而往往亦稱之，豈非自相矛盾乎？

Supplementary explanation. Someone may ask: using water, fire, wood, metal, and earth to classify mountain shapes is reasonable. Then why should the nine stars established by Yang Yunsong, namely Tanwang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Fubì, and those established by Liao Jinjing, namely Taiyang, Taiyin, Jinshui, Tiancai, Ziqi, Tiangang, Guyao, Zaohuo, and Saodang, all be discarded? Why does this book not delete all their names but instead continues to use them everywhere? Is this not self-contradictory?

答曰：二家九星，亦自五星中來，未可全謂無理，特不醇正耳。然亦各有所用。如觀幹龍及龍祖星辰，當用楊氏九星為善。蓋幹龍稟氣厚，不可以一星拘之，故貞廉、貪狼等星辰形象，只取其山頂而已。乃其山之氣有渾厚，不純屬火，不純屬木者。特起為頭頂山巒，是眞氣發現，為木為火。術家因其發現之形，而別以九星，曰貪狼、廉貞云耳。此處若直以木星、火星名之，非為不類其形，亦且不盡山之稟賦矣。此楊氏九星用之幹龍可也。

The nine stars of Yang Yunsong originally also derive from the five elements, so it cannot be said that there is entirely no merit, but they are not pure enough. Moreover, each has its own use. For example, when observing the 'dry dragon' and the ancestral mountains of the dragon pulse, Yang Yunsong's nine stars are more appropriate. Because the dry dragon receives a thick earth qi, it cannot be confined by a single star form. Therefore, stars such as Qianzhen and Tanlang are named based on the shape of the mountain peak. These mountains originally have a thick qi, neither purely fire nor purely wood, but only a special elevation on the mountain top, which is the manifestation of true qi, either appearing as wood shape or fire shape. Therefore, geomancers established the names of the nine stars according to the revealed forms, calling them Tanlang and Qianzhen. If we simply call them wood star or fire star, it would not match the actual shape, and also fail to fully describe the entire qi nature of this mountain. Therefore, Yang's nine stars are suitable for observing the dry dragon.

廖氏九星，亦以五星不純合夫圓、直、曲、尖、方之五體。故其金不純金，而帶土者為太陰，帶火者為天罡。土不純土，而帶金者為孤曜。水不純水，而帶金者為金水之類。《入式歌》云“圓直曲尖方五體，本是五行氣。直曲方尖各帶圓，湊作九星全”是也。此廖氏九星，用之以察枝龍及穴法亦可也。

Liao Jinjing's nine stars were established because actual mountain shapes often cannot be purely classified into the five basic forms of round, straight, curved, sharp, and square. Therefore, the metal star is not purely metal; if it carries a earthy quality, it is called "Taiyin," and if it carries a fiery quality, it is called "Tian Gang." The earth star is not purely earth; if it carries a metallic quality, it is called "Guyao." The water star is not purely water; if it carries a metallic quality, it is called "Jin Shui," and the rest can be similarly inferred. The "Rushishige" says, "Round, straight, curved, sharp, and square are the five forms, originally representing the Five Phases. Each of these forms carries a bit of roundness, combining to form the nine stars," which explains exactly this principle—each of the five basic forms incorporating a bit of roundness to form the nine stars. Therefore, Liao's nine stars can be used to examine "chilong" (branch dragon) and to determine a good site for a tomb, and they are practical.

或又問曰：既二家九星，一可以觀幹龍之用，一可以觀枝龍及穴星之用，則不必議其非而從之可也。何又立五星之名耶？答曰：楊氏九星，惡其名義欠當。如貪且狼而為吉，廉且貞而為凶，及歷代《天文志》中無此名目。廖氏九星，惡其拘於九變，多牽強，天文亦無此星。大抵二氏九星，皆無所根據，術家多遷就，凶吉不明，人子未必通曉，故直取五星定名，以清濁凶三格別之，欲人因名知義，乃為切寔，凶吉不淆云耳。

Someone else asked: Since there are two sets of nine stars, one set can be used to examine the main dragon, and the other can be used to examine the branch dragon and the star of the site, then there is no need to be particular about their shortcomings; we can just use them as they are. Why then establish the names of the five elements? The answer is: The nine stars of Yang's system are disliked by me because their names do not match their meanings. "Tanlang" is both greedy and wolf-like, yet it is designated as a beneficial star; "Lianzhen" is both upright and sincere, yet it is designated as a harmful star. Moreover, the official historical records of astronomy in successive dynasties have never mentioned these names. The nine stars of Liao's system are disliked by me because they rigidly adhere to nine kinds of transformations, which are often forced and arbitrary, and there are no such star names in astronomy. In general, both systems of nine stars lack a solid basis. Practitioners often resort to compromise, leading to vague boundaries between good and bad fortune, which may not be clearly understood by the younger generation. Therefore, this book directly uses the names of the five elements and further distinguishes them into clear, turbid, and harmful categories, so that people can understand the meaning from the names. This approach is practical and reliable, and it avoids confusion between good and bad fortune.

予豈敢立異哉！故集中多稱二氏九星之名者，亦以其可取處而取之。倘不疑義理，吾何為盡削之？可取而不取，則是術家各立門戶之私意，而非公心也。矧星辰亦輕可事，予兄弟所見，往往怪穴大地，都是不合星辰。常人見不合星辰，遂不敢下手。哲師有眞見，不拘星辰，故能下之。人見其不拘星辰，遂以為怪，而有怪穴之稱耳。

How dare I be original! The book still frequently cites the names of the two schools of nine stars, taking their merits into account. If there is no doubt in terms of principle, why should I delete them all? If something is valuable but is not taken, then it would be a selfish act of establishing one's own school, not an impartial view. Moreover, the stars themselves are not the most important factor. Our brothers have personally seen that often the places with strange shapes but great power do not conform to the rules of the stars. Common people, upon seeing that they do not conform to the stars, dare not proceed with burial; but skilled masters have true insight and are not bound by the stars, so they dare to proceed. Others see that they are not bound by the stars, and thus find it strange, giving rise to the term "strange grave."

觀吳仲祥、董德彰，皆能隨山點穴，又何嘗拘於星辰？但彼皆已到地理化處，能如是耳。在他人，欲不論星辰，是不知有下學工夫，而遽欲躐等上達，正所謂欲以效顰，適增其丑。曰：到化處，如何便不拘星辰？曰：“葬者乘生氣也”，識得“乘生氣”三字，則地理之能事畢矣，又何用五星九星之拘哉。

Looking at the masters Wu Zhongxiang and Dong Dezhang, they were able to select points according to the natural form of the mountain, without being restricted by the stars. It is only because they had reached a level of mastery in the art of geomancy that they could do so. If others tried to ignore the stars from the beginning, they would be lacking in the fundamental progressive skills, rushing ahead to seek higher levels, just like the clumsy imitation of the beauty by East Beauty, which only makes them look worse. Someone might ask: when one has reached the highest level, why can one then disregard the stars? The answer is: The Book of Burial says, "Burial is about riding the life qi." As long as one truly understands the three characters "riding the life qi," all the skills in the art of geomancy are contained within them, so why would one still need to be confined by the Five Stars and Nine Stars?

夫地理龍穴之說，乃天造地設，生成自然之妙，初無一毫勉強。才有勉強，便非眞造化。卜氏云：“既有生成之龍，必有生成之穴。”故凡龍穴既皆生成，則砂水莫不應副，而龍虎、明堂、水城、對案、羅城、水口，自然件件合法。何則？蓋龍譬之君也，穴譬之臣也，砂水譬之天下民庶也。君明臣良，則萬邦莫不向化，四夷莫不賓服，如雲之從龍，風之從虎，各以其類應耳。苟龍不眞，則穴與砂水亦皆背戾。縱有假情，終是勉強，有眞見者不為其所惑。是故相地之法，先須察龍。

The geomancers' concept of dragon and site refers to the naturally occurring, harmonious features of the land, without any artificial or forced elements. Once there is any forced arrangement, it is no longer genuine creation. The Book of Divination says: "If there is a true dragon, there must be a true site." Since both dragon and site arise naturally, the surrounding terrain and water must naturally match accordingly: the left and right guardians called "dragon and tiger," the open space in front of the site called "bright hall," the surrounding water called "water city," the mountain facing the site called "case mountain," the outer boundary called "luo city," and the outlet of water called "water mouth," all naturally conforming to the proper standards. Why? Because the dragon is like a sovereign, the site like a minister, and the terrain and water like the people of the country. If the sovereign is wise and the minister is virtuous, all the people will be loyal and obedient, just as clouds follow the dragon and wind follows the tiger, each following their kind. If the dragon itself is not genuine, then the site and terrain and water will all be discordant; even if they are arranged to look impressive, they are still forced and artificial, and those with true discernment will not be deceived by them. Therefore, the first step in geomantic examination is to carefully examine the dragon ridge.

《經》曰：“恐君疑穴難取裁，好向後龍身上別。龍上生峰是根核，前頭形穴是花開。根核若眞穴不假，蓋從種類生出來。”又云：“龍若眞兮穴便眞，龍不眞兮少眞穴。”皆謂有眞龍方有眞穴。若龍不眞，縱有天然可愛之穴，亦為花假虛偽，而生氣不鍾矣。

The Classic of Doubtful Dragons says: "Fearing you may doubt whether the site is genuine, it is better to look back at the body of the dragon mountain. The peaks rising on the dragon's body are the root, and the form of the site in front is like a flower blooming. If the root is genuine, the flower will not be false, for the flower comes from this root." It also says: "If the dragon is genuine, then the site is genuine; if the dragon is not genuine, there will be few genuine sites." These are all explaining that a genuine dragon produces a genuine site. If the dragon is not genuine, even if there is a naturally beautiful site shape in front, it is merely an illusion, and the life qi has not gathered there.

然辨穴固在審龍，而有龍無穴，法亦不葬。故楊公三不葬，首言有龍無穴不葬。厲伯韶四不下，亦首言無穴不下。蔡牧堂先生亦謂一不可下者天也，有龍而無穴者也。夫所謂有龍無穴者，乃假偽之龍，非眞龍也。龍不眞固無融結造化，不能作穴，而無穴可下。

However, identifying a good site for burial depends on examining the dragon lines, but even if there are dragon lines without a site, following the method still cannot allow burial. Therefore, Yang Yunsong established the "Three Things Not Suitable for Burial," the first being that if there is a dragon but no site, burial is not allowed. Li Beshao established the "Four Things Not Suitable for Burial," the first also being that without a site, burial is not allowed. Cai Fa (also known as Muting) also mentioned that the first situation unsuitable for burial is called "Heaven," which refers precisely to having a dragon but no site. What is meant by having a dragon but no site here is that the dragon is actually a false dragon, not a true dragon. Since the dragon is not genuine, there is no true energy gathering to form a transformation, thus no site can be formed, and naturally there is no site for burial.

蔡西山云：“假龍誤人甚多，其擺佈精神，起人眼目，與眞龍無異。只是到頭結果無取，世俗之人止謂其氣秀特，而時師又以眞龍丑穴之說文之，鮮有不為所惑者。子微云“假龍亦有穿心開帳，有星辰秀麗，有橈棹手腳，亦有擺佈，但無迎送。或蜿蜒四五里，或縈紆數十里，到大盡處，乃無穴可下”是也。故龍之與穴，不可缺一。或有龍無穴，或有穴無龍，皆非眞地。

Cai Yuan ding (style name Xishan) said: False dragons deceive people greatly. Their appearance is so grand and impressive that they can easily captivate people's eyes, looking no different from true dragons. However, when they reach their end, there is nothing useful to be found. Common people only see their clear and strange appearance, while mediocre teachers use the idea of "true dragon and ugly site" to cover up the falsehood. Few people are not deceived. Zhang Zimo said: False dragons can also "pass through the heart," can also "open the canopy," can have beautiful star peaks, can have "railing boat" type branches, can have a certain arrangement, but they lack the protective mountains that accompany and welcome the dragon; some meander for several miles, some wind around for dozens of miles, but when they reach their ultimate end, there is no site to settle — this is exactly the situation he described. Therefore, both dragon and site are essential: if there is a dragon but no site, or a site but no dragon, it is not a truly auspicious place.

今之言地理者，往往以有龍無穴指作龍眞穴怪，勉強安扦，掘窩雖頂，自謂功力之巧。不知龍眞穴怪，乃是有穴而特丑拙奇怪，非若假龍之無收拾結果，而為粗惡、臃腫、急峻、頑硬、散漫、懶坦、蕩闊、軟皮、巉巖、瘦削、突露、孤寒、陡瀉、崩陷、飽肚、繃面、墜足、貫頂諸般凶惡之形，無穴可下也。世之僥富貴，圖大地者，多被術家所誤，以龍眞穴怪為藉口，亂下無穴之地，求福得禍，誠為可憫。

Nowadays, those who talk about geography often refer to a place with a dragon but no cave as "dragon is true but cave is strange," and they proceed to bury people there with great determination, artificially digging a hole and cutting off the top, and they even boast their methods are clever. They do not understand: what is meant by "dragon is true but cave is strange" is that there is originally a cave, but it is just ugly and clumsy, with an unusual shape; it is not like a false dragon that has no convergence or conclusion throughout its body, displaying only coarse, clumsy, abrupt, stubborn, scattered, lazy, broad, soft, rugged, thin, exposed, lonely, steep, collapsing, full-bellied, flat-faced, hanging feet, and a peaked top, all these evil shapes, and there is no cave at all to place the body. Those people in the world who areby chance seeking wealth and power, and planning to take advantage of large land, are mostly misled by geomancers, using "dragon is true but cave is strange" as an excuse, and burying people randomly in places without a cave, seeking blessings but causing disasters, which is truly pitiable.

彼蓋不知地理之法，雖重於尋龍，猶切於扦穴。楊公云：“尋龍容易點穴難。”古歌云：“望勢尋龍易，須知點穴雖。若還差一指，如隔萬重山。”誠以千里來龍，入首惟融八尺之穴。乘生氣，注死骨，造化全在於此。苟穴無定準，可以從人作為，可以上下左右，則察識地中生氣之法，皆渺茫無據，豈不大謬矣乎！故不識穴法之妙者，皆是不得傳授，自作聰明，偏執臆見，其誤可勝言哉！

They do not understand that although the methods of geomancy place great emphasis on seeking the dragon, the critical part lies in choosing thesite. Yang Yunsong said, "It is easy to seek the dragon, but difficult to choose the穴位." An ancient song says, "It is easy to seek the dragon by observing its momentum, but difficult to choose the穴位. If it is off by a finger's width, it is as if separated by ten thousand mountains." Indeed, a dragon that has traveled thousands of miles comes to the "入首" place and condenses into a single穴 of about eight feet square. Receiving the life qi and properly placing the remains depend entirely on this single point. If there were no fixed criteria for thesite, allowing people to arrange it freely up and down, left and right, then the methods of identifying the life qi in the land would all be empty and without foundation, which would not be a great mistake at all. Therefore, those who do not understand the subtlety of choosing thesite have not received the true transmission from a master, but instead act on their own cleverness, clinging to their own opinions, and the mistakes they cause are endless.

地理家穴法，自有一定不易繩墨，才失毫釐，便有乖戾，變吉為凶。子朱子《山陵義狀》所謂：“定穴之法，譬如針灸，自有一定之穴，而不可有毫釐之差。”誠確論也。予嘗歷覽富貴祖墳，有前人已下數穴，而差失尺寸，皆不發福，後遇明師扦點眞穴，而遂獲富貴者。亦有先輩已下眞穴，發越既過，後人妄覬其福，侵槨附葬，而福竟蔑聞者。何也？良由一穴之間，數尺之內，眞氣融聚，不可過高，不可過低，不可偏左，不可偏右，不可太深，不可太淺。如方諸取水，陽燧取火，不爽毫髮，始得無中生有之妙。

The method of selecting a site for burial in geomancy has a fixed standard that cannot be altered. A slight error of a fraction of an inch can lead to disorder and transform a favorable site into an unfavorable one. Zhu Xi said in his "Memorial on Mountains and Tombs" that "the method of determining the burial site is like acupuncture; there is a fixed point, and even a slight deviation is unacceptable." This is indeed an accurate statement. I have seen many wealthy families' ancestral tombs. In the same mountain, several burial sites were already chosen, but because their positions differed by just a few feet, they did not bring prosperity. Later, when a skilled master selected the true site, the family became wealthy. I have also seen cases where ancestors were originally buried in the true site, but their prosperous fortune had already passed. Later generations, hoping to share that fortune, buried close to the original coffin, but received no blessing at all. Why is this so? Because within the area of a single burial site, a few feet apart, the true energy converges at a fixed position: it cannot be too high, too low, too left, too right, too deep, or too shallow. It is like using "fang zhu" to collect water from the moon or "yang sui" to collect fire from the sun; even the slightest error will prevent the attainment of the miraculous effect of creating something from nothing.

楊公云：“裁穴要知聚水火，遠近高低皆不可。聚光若能得中正，火卻炎炎水傾墜。鑑取於水月中精，鑑必凹深取月明。其光圓聚方諸上，一點精光似水晶。太近光時水不滴，太遠光時亦不溼。只要當中取正光，頃刻之間水盈溢。陽燧取火亦復然，日光聚正卻生煙。莫令太近莫太遠，只要當中火即然。若曾親自取水火，便識高低皆不可。日月在天幾萬里，陽燧方諸毫髮細。聚光回射當凹中，水火即從生聚起。要識裁穴亦如斯，穴聚前朝由水氣。來山既聚眾氣來，下了須臾百祥至。取水取火須自為，方識陰陽論氣聚。”

Yang Yunsong had a mnemonic verse that specifically explained this principle, beginning with "To determine a site, one must know how to gather water and fire; distance, height, and proximity must all be properly considered." He used the gathering of water and fire as an analogy: when using a bronze mirror to collect moonlight, the mirror's surface must be concave enough to hold the moonlight; the moonlight condenses on the "fang zhu," shining like a single crystal. However, if the mirror is too close, no drop of water can condense; if it is too far, it cannot even moisten the surface. Only when it is precisely aligned with the focal point does water fill up quickly and overflow. Similarly, using a yang sui to collect fire from the sun works the same way: sunlight must be focused correctly to produce smoke and ignite; too close or too far, and it will not work. Only when it is precisely at the focal point does the fire ignite. The sun and moon are thousands of miles away, yet the yang sui and fang zhu are only as small as a hair's breadth. Light reflects back and converges at the concave center, and water and fire are generated from that single point. Anyone who has personally collected water or fire understands that distance and height must be precise, with no room for error. The principle of selecting a site is essentially the same: a site can gather energy because the front mountain and water vapor reflect back upon it. Since the dragon line has already gathered energy, the energy of all the surrounding mountains follows. After burial, various auspicious things arrive quickly. This must be experienced personally to truly understand the principle of yin and yang gathering energy.

故點穴不可有差尺寸，高低、左右、深淺、向首俱要合法，一或少差，遂失生氣，縱是眞龍，亦為毋益。《地理指南》云：“立穴高低裁不正，縱饒吉地也徒然。”《經》云：“穴若在低高下了，穴在承漿卻下腦。穴若居高裁處低，當針百會卻針臍。高低若是差裁卻，恰是盲髠針腿腳。穴隔分寸尚無功，況是高低針不著？”是言不可有高低之失也。

Therefore, the location of a point must be precise, with no error in one inch or one foot; the height, left and right, depth, and direction must all be correct. If there is even a slight deviation, it will not connect with the life qi, and even if it is a true dragon, it will be of no benefit. The "Geographical Guide" says: "If the position of the point is not properly adjusted in height, even a good site is in vain." The "Burial Classic" says: "If the point is placed too low or too high, the point at Chengjiang is placed too low. If the point is placed too high but adjusted too low, the point at Baihui is placed at the navel. If the height is incorrectly adjusted, it is like a blind barber needlessly pricking the legs. A difference of an inch or a foot is still ineffective, and how much more so if the point is completely missed?" This is still using acupuncture as an analogy: if the point is originally low but is buried high, it is like needling the Chengjiang point but instead needling the back of the head; if the point is originally high but is buried low, it is like needling the Baihui point but instead needling the navel; incorrect height adjustment is like a blind and ignorant physician needlessly needling the legs. A difference of an inch or a foot in acupuncture is already ineffective, and how much more so if the point is completely missed. This passage is explaining that there must be no error in the height.

董德彰云：“下穴不容少偏頗，左右如差福成禍。”吳景鸞云：“龍從左來，氣從右注；龍從右來，氣從左注。就生棄死，葬乘生處。左右如差，福應難許。”是言不可有左右之失也。《寶鑑》云：“天然正穴不須移，案正山齊乃合宜。午向忽然差作丙，即傷龍脈損根基。”又云：“就中安向如差悞，變福為災起禍愆。”是言立向不可有失也。《葬經》云：“淺深得乘，風水自成。”蔡牧堂云：“下地必以深淺為凖的。當淺而深，則氣從上過；當深而淺，則氣從下過。雖得其地而效不應。”是言淺深不可有失也。

Dong Dezhang said, "The burial pit must not be slightly biased, for a slight deviation on the left or right may turn blessing into misfortune." Wu Jingluan said, "If the dragon ridge comes from the left, the life qi flows to the right; if the dragon ridge comes from the right, the life qi flows to the left. One should choose the side with the life qi and abandon the side without it. A slight deviation on the left or right will make it difficult to expect blessings." This refers to the prohibition against making mistakes on the left or right sides. The "Treasure Mirror" says, "A natural correct grave does not need to be moved, and the case mountain should be aligned properly to be suitable. If the direction suddenly changes from午 to丙, it will injure the dragon ridge and damage the foundation." It also says, "If the direction is incorrectly chosen, it will transform blessings into disasters and bring about misfortunes." This refers to the prohibition against making mistakes in choosing the direction. The "Burial Classic" says, "When the depth is correctly measured, the wind and water will naturally form." Cai Fa said, "When choosing a site, the depth must be the standard. If it is supposed to be shallow but is dug too deep, the qi will pass over the coffin from above; if it is supposed to be deep but is dug too shallow, the qi will pass under the coffin. Although the site is good, the effect will not be realized." This refers to the prohibition against making mistakes in the depth.

蓋穴乃放棺的切處，是地理緊關玄竅，毫釐有差，禍福千里。高一尺則犯罡斗殺，傷龍；低一尺則犯蕩脫脈，傷穴。偏左一尺，水蟻侵左；偏右一尺，水蟻侵右。深一尺則氣從上過，水自底生；淺一尺則氣從下過，蟻自蓋入。直來直下，氣從腦散。饒減太過，接氣不著。諺云“陰地一線”是也。

To know that a 'xue' is the exact position for placing the coffin, is the most crucial and subtle point in the entire geographical art. A slight error can lead to a vast difference in fortune and misfortune. If the coffin is buried one foot higher, it will offend the 'gang dou sha' and damage the coming dragon; if buried one foot lower, it will offend the 'dang tuo mai' and damage the site of the xue. If it is shifted one foot to the left, water and termites will enter from the left; if shifted one foot to the right, they will enter from the right. If dug one foot deeper, the qi will pass over the coffin and water will seep from the bottom of the pit; if dug one foot shallower, the qi will pass under the coffin and termites will enter through the coffin lid. If the coming dragon directly descends and is buried directly in the middle, the qi will scatter from the top of the head; if the 'rao jian' (adjustments in front, back, left, and right) is done excessively, it will fail to connect with the dragon qi. The common saying 'yin di yixian' refers precisely to this difference of a single thread.

苟有少差，縱見眞龍、奇砂、秀水、百般美處，種種成空。是故必有天然之穴，依繩墨以定高低、左右、向首、淺深，則自無數者之失。苟無天然之穴，而妄以臆見察地中之生氣，必渺茫毋據。生氣既無可據，定為蟻穴，為泉窟。以親體置之蟻穴泉窟之中，其禍必不旋踵而至矣。噫！穴之所繫如此，其可忽乎？

Even a slight deviation may cause all the advantages, such as true dragon mountains, extraordinary sand, and beautiful waters, to be lost. Therefore, one must first have a naturally formed grave site, and then determine its height, left and right, direction, and depth according to fixed rules. In this way, one will naturally avoid the mistakes mentioned above. If there is no naturally formed grave site, and one merely guesses at the location of the life qi, it will certainly be empty and without foundation. If the life qi cannot be relied upon, then the burial will be either an ant hill or a spring source. Placing the parents' remains in an ant hill or a spring source will surely bring disaster soon after. Alas! The importance of a grave site is so great that it cannot be neglected.

術家雖各有穴法，諸說略無統紀。論百物形象者失之誕，論九星變態者失之支，論天星方位者失之鑿，論精神動靜者失之異。而相山骨髓，及四十字銅人、空山、赤圖、寸金諸家之說，又皆失之漶漫隱僻，殊非至當歸一之論，訛謬相傳，人心愈惑，竊嘗病之。

Although various schools of divination have their own methods of examining sites, their teachings are all conflicting and lack a coherent system. Those who focus solely on the forms of objects tend to be absurd; those who focus only on the changes of nine stars tend to be fragmented; those who focus only on the positions of celestial stars tend to be forced and artificial; and those who focus only on the spirit and movement of mountains and rivers tend to be strange and mysterious. As for the theories of works such as "The Essentials of Mountain Divination," "The Forty Characters Bronze Figure," "Empty Mountain," "Red Map," and "An Inch of Gold," they all tend to be obscure and difficult to understand, obscure and hard to grasp, far from being a proper and unified conclusion. These errors have been passed down through generations, leading people to become even more confused. I have always considered this a problem in my own mind.

今以諸家之法，參之吳、董心機，定為穴法標準。一曰穴形，非百物形象之形，而取夫楊筠松四象，窩、鉗、乳、突之形；二曰穴星，非九星之星，而取夫張子微五星，金、木、水、火、土之星；三曰穴證，則兼取夫前後左右、龍虎明堂之諸應；四曰穴忌，則致辨夫粗惡、急峻、臃腫、虛耗之諸凶，列為四卷，曰形、星、證、忌。俾觀其星，究其形，審其證，察其忌，則出龍之性情，融結眞偽，自不能遁。而仁人孝子之慾卜宅兆以寕其親者，不致眩惑訛謬雲。應沙道人徐善述識。

Now I have compiled the methods of various schools, and combined them with the techniques of Wu Jingluan and Dong Dezhang, to establish a standard for point selection. This standard is divided into four categories. The first is called "Xue Xing" (穴形), which does not refer to the forms of various objects, but instead adopts Yang Yunsong's four images—wō (窝), qián (钳), rǔ (乳), and tū (突). The second is called "Xue Xing" (穴星), which does not refer to the nine stars, but instead adopts Zhang Zimoi's five elements—metal, wood, water, fire, and earth. The third is called "Xue Zheng" (穴证), which combines various confirmations from the front, back, left, and right of the site, as well as the dragon and tiger sands and the Bright Hall. The fourth is called "Xue Ji" (穴忌), which focuses on distinguishing evil and dangerous signs such as coarseness, abruptness, bulkiness, and emptiness. These four categories are divided into four volumes, named Xing (形), Xing (星), Zheng (证), and Ji (忌). One should first determine which star it belongs to, then investigate its form, then check for supporting evidence, and finally examine whether it violates any taboos. In this way, one can clearly understand the nature of the dragon and whether its formation is genuine or false. Thus, any filial son with a kind heart who wishes to select a burial site for his parents will no longer be confused by false doctrines. This is recorded by Sha Dao Ren Xu Shanshu.

夫穴之形體，變態萬狀，不一而足。寔則不過陰陽兩字，曰陰來陽受，陽來陰受而已。其為形則凹凸是也。陰中有陽，陽中有陰，故有太陽、少陽，有太陰、少陰。其為形則窩、鉗、乳、突是也。各得生氣，其形始眞。故一言以蔽之，曰“葬乘生氣”。蓋生氣者，太極也。凹凸者，兩儀也。窩、鉗、乳、突者，四象也。太極兩儀，兩儀四象，寔古今之正傳，穴法之定論也。

The forms of a grave site vary endlessly and are too numerous to describe, but in essence they can be summarized as "yin and yang." When a yin pulse comes, it is received by a yang form; when a yang pulse comes, it is received by a yin form. In terms of shape, this manifests as concave and convex. Within yin there is also yang, and within yang there is also yin, hence there are Taiyang, Shaoyang, Taiyin, and Shaoyin. In terms of shape, these correspond to the four forms:窝 (recess), 钳 (clasp), 乳 (mound), and 突 (protrusion). These four forms must each be able to hold life qi, and only then is the form genuine. Therefore, in one sentence, it is called "burial in accordance with life qi." Life qi is like the "Taiji," concave and convex are like the "Two Principles," and the four forms are like the "Four Symbols." From Taiji comes the Two Principles, and from the Two Principles comes the Four Symbols. This is the orthodox transmission passed down through the ages, and it is the definitive conclusion of grave site methods.

夫何各立機軸，支離其說，而有三十六形、八十一變、三百六十五體、三百八十九像？種種多門，不勝蕃衍，使易簡之理，反為分析隱晦。是皆欲以形盡山勢，而不知山勢變態不常，咫尺轉移頓異，只可以理會，不可以形拘。《玄機論》云：“論星則胸中有主，喝像使眾人皆知。”是形像不過為眾人設耳。若曰山必合某形，穴當安某處，以某物為應案，乃刻舟求劍，膠柱鼓瑟，非達理之論也。

Why do later generations insist on creating their own interpretations, leading to fragmented explanations and producing thirty-six forms, eighty-one variations, three hundred and sixty-five bodies, and three hundred and eighty-nine images? The categories become more and more divided, endlessly proliferating, and instead of keeping the original simple and practical principles clear, they end up making them obscure and difficult to understand. These people wish to exhaust the mountain's form through images, but they don't realize that mountain forms are ever-changing; moving just a few feet can make the appearance completely different. One can only grasp the essence through principles, not by fixing it with images. The "Xuanji Lun" says: "When discussing stars, one should have a clear mind; when describing images, everyone should understand." This shows that establishing theories based on celestial bodies is about having a clear standard in one's mind, while giving a mountain form a name like "Such-and-Such Form" is merely to explain it to others and make it clear for everyone to understand. If one insists that a mountain must conform to a specific form, that the site must be located in a certain position, and that a particular object must serve as the case mountain, then this is like searching for a lost sword in a fixed boat or tightening the strings of a zither without adjusting them—this is not a thorough and reasonable way of discussing things.

餘氏云：“尋龍點穴，不過陰陽動靜，足以盡其微妙。間有龍穴融結，偶合物形，因以名之可也。若野俗之書，專以人物取像地形而較美惡，則失之遠矣。”誠為確論。且物類有古方今圓，古長今短，古貴今賤，古有今無之不同，豈可以擬一定之山形哉！范越鳳及劉公謙皆嘗鄙誚之，謂如虎形，既虎能傷人，又安可葬？肉堆案亦嘗食之否乎？其論不為無理。

Yu's view is: "Looking for the dragon and selecting the site, is only about yin and yang, movement and stillness, which is enough to exhaust its subtleties. Occasionally, when a dragon site merges into a form resembling something, it is acceptable to give it a name. But if vulgar writings solely compare terrain to human figures and judge its beauty or ugliness based on that, they are far off the mark." Looking for the dragon and selecting the site is only about yin and yang and movement and stillness, which is already sufficient to exhaust its subtleties. Occasionally, when a dragon site forms exactly like something, it is acceptable to give it a name. As for those vulgar writings that solely compare terrain to human figures and judge its beauty or ugliness based on that, they are far off the mark. This statement is accurate. Moreover, objects, in ancient times were square but now are round, in ancient times were long but now are short, in ancient times were valuable but now are cheap, in ancient times existed but now do not. How can one use them to compare with fixed mountain forms? Fan Yuefeng and Liu Gongqian have both criticized this approach. For example, a site called "Tiger Shape," since tigers can hurt people, how can one dare to bury there? A case mountain called "Meat Heap," does one really intend to eat it? Their arguments cannot be said to be without reason.

況物類形像相似者，尤難辨別，又烏得無指鹿為馬、認烏為鸞者乎？愚故曰：山川只可以理會，不可以形拘。《葬書》謂“在天成象，在地成形”，亦只指五星之形言之，非言山形與百物類也。今故屏去百物形象之說，不使眩惑心目。惟以楊筠松穴形四格，窩、鉗、乳、突以論形，則庶幾守約盡博，而易簡之理得矣。“葬乘生氣”之眞機，又豈有餘蘊哉！穴形諸圖解見下。

Moreover, among things, those that are similar in appearance are the hardest to distinguish, so how can we be sure that we won't confuse a deer for a horse or a crow for a phoenix? Therefore, I say that mountains and rivers can only be understood through principles, not by rigidly fixing on their forms. The "Zangshu" says, "In heaven, there are images; on earth, there are forms," but this refers only to the forms of the five stars, not that mountain forms should be compared to all things. Therefore, this book entirely rejects the idea of comparing mountain forms to all things, to avoid confusing people's minds. Instead, it uses only the four forms of the burial site according to Yang Yunsong—wō (womb), qián (claw), rǔ (milk), and tū (projection)—to discuss forms. This approach maintains simplicity while covering all complex situations, thus achieving clarity and practicality. What more is there to the true essence of "burial with life qi"? The diagrams of various burial forms are presented below.