Discussing the flow of water to confirm the site of a grave or dwelling place.

《葬經》云“得水為上”。楊公云“未看山，先看水。”又云“凡有眞龍與眞穴，必有潮源水合聚。”又云“山隨水曲抱彎彎，有穴分明在此間。”廖氏云“眞龍落處眾水聚。”又云“穴若正時水便聚，不正迢迢去。”又云“穴居隱怪卻難扦，細把水來辨。”皆謂眞穴必然諸水會聚，或遶抱，或潮入。有此水勢，穴必在焉。

Guo Pu's "Zang Jing" says: getting water is the first priority. Yang Yunsong says: before looking at the mountains, look at the water first. He also says: wherever there is a true dragon and true grave site, there must be a source of water coming from the direction and converging. He also says: the mountains follow the water, winding and embracing, and the grave site is clearly located in the middle. Liao Jinjing says: where the true dragon settles, all the waters gather. He also says: if the grave site is correctly chosen, the water naturally gathers; if it is not correctly chosen, the water flows away far away. He also says: when the grave site is hidden and strange, making it difficult to handle, one should carefully examine the water. All these statements are saying: a true grave site must certainly have many waters converging, either circling around or flowing in. With such water patterns, the grave site must certainly be there.

故曰“不知水，不足以言穴。知水之所趍，則知穴之所止。”是以登山點穴，須看水勢。如水勢聚於左堂，或水城弓抱左邊，則知穴居左。若水勢聚歸右堂，或水城弓抱右邊，則知穴居右。若正中水潮，或正中溶注，或正中水城圓抱有情，則知穴居中。若潮源遠，則明堂寛，穴宜高；或元辰長，局勢順，則穴宜低。此皆水勢定穴之大法也。

Therefore, without understanding water, one is not qualified to discuss the location of a site. Knowing where the water flows tells us where the site stops. Therefore, when climbing a mountain to determine the site, one must first examine the water's flow. If the water converges on the left bright hall, or if the water city is like a bow embracing the left, then the site is on the left. If the water converges on the right bright hall, or if the water city is like a bow embracing the right, then the site is on the right. If the water comes from the center, or if it gathers in the center, or if the water city in the center is round and affectionate, then the site is in the center. If the source of the water is far away, the bright hall is wide, and the site should be chosen high. If the "yuan chen water" in front of the site flows long and the situation follows the water, the site should be chosen low. These are the major methods of determining the site based on water flow.

夫樂山者，穴後應樂之山也。不拘本身山、客山、護從翼蔽之山，或起峰巒，或不起峰巒，或尖或圓，或方或長，或高或大，或暗或顯，惟要有此。穴上見者為上，明堂中見者次之。凡橫龍結穴者，必要枕樂。如沒骨、凹腦、側腦諸穴尤緊，無樂則穴不眞。

The so-called "Le Shan" refers to the mountain behind the site that supports and corresponds with it. Whether it is a mountain branching off from the main dragon ridge, an external mountain, or a protective mountain, regardless of whether it forms a peak, is sharp, round, square, long, high, large, hidden or visible, as long as it exists, it is sufficient. The best is when it can be seen from the site, while the next best is when it can only be seen within the bright hall. Any site formed by a horizontal dragon ridge must have a Le Shan to support it; sites such as those without a body, concave head, or side head are especially important, and without a Le Shan, the site is not genuine.

故枕樂證穴之法，樂山在左則穴居左，樂山在右則穴居右，樂山居中則穴居中。左右俱枕樂山，則必結雙穴，或結一穴居中。樂山近則依近，短則取長，少則枕多。以樂而推，一定不易。樂在此，斷穴在此住，過則風搖。若撞背特來為樂者，力尤大，橫來貼穴成星體者亦美。

Therefore, the method of using the "le shan" (musical mountain) to determine the location of asite (energy point) is as follows: if the le shan is on the left, thesite should be located on the left; if it is on the right, thesite should be on the right; if it is in the center, thesite should be in the center. If there are le shan on both sides, twosite will form, or there may be only onesite in the center. If the le shan is close, follow the closer one; if there are two of unequal length, choose the longer one; if one side is less and the other more, follow the side with more. According to the le shan, the determination will certainly be correct. Where the le shan stops, thesite will also stop there; if thesite passes beyond the le shan, it will be exposed to wind and become unstable. If the le shan comes specially from behind, its power is especially strong; if it lies horizontally close to thesite area and forms its own star shape, it is also very good.

其或如屏如帳，如華蓋、三臺、玉枕、簾幕、覆鍾、頓鼓等形者，又樂山之至貴者也。雖其樂穴，又不可太高雄聳峙，有凌轢欺壓之勢，嵯峨可畏之狀。如有此，則不可以其為樂而依之，當迴避立穴。

As for those that resemble a screen, a canopy, or take the forms of "Huagai," "Santai," "Yuzheng," "Lianmu," "Fuzhong," or "Dungu," these are the most esteemed among the forms of the Le Mountain. However, even if such a form is used as the Le Mountain, it should not be too high or imposing, towering over the head in a domineering manner, appearing rugged and terrifying. If it is like that, one should not rely on it as the Le Mountain, but rather avoid it and establish a different site.

如左山壓穴，則穴居右；右山壓穴，則穴居左；前山壓穴，穴歸後；後山壓穴，穴居前。四圍山皆均平，穴居中心，切不可取雄強可畏者為樂，犯此必凶敗。然既謂之樂山，則自不欺壓，欺壓決非眞穴。《俯察》詩云：“左高龍氣須歸右，右聳穴居左畔藏。莫把樂山同概論，壓山凶禍寔難當。”

For instance, if the mountain on the left presses upon the site, the site will shift to the right; if the mountain on the right presses upon the site, the site will move to the left; if the mountain in front presses upon the site, the site will retreat to the back; if the mountain behind presses upon the site, the site will move forward. If the mountains around are evenly balanced and harmonious, the site will be located at the center. One must never mistake a strong and fierce mountain for a pleasant mountain; committing this error will surely bring misfortune. To be honest, if it is truly a pleasant mountain, it will naturally not oppress the site; any mountain that oppresses the site is certainly not a genuine site. The poem "Fuchac" says: if the left side is high, the dragon energy must shift to the right; if the right side is tall, the site will be hidden on the left. Do not confuse oppressive mountains with pleasant mountains; the misfortune caused by oppressive mountains is indeed severe.

樂穴圖。說明：此樂在左穴居左，同左圖，此樂在右穴居右，同左圖，此樂在中穴居中。樂穴圖。說明：同右上，此樂在兩邊穴居中，樂在四應穴居中，此以長者為樂，此以多者為樂。

This is the title and explanation of the "Joyful Pit Diagram." The original source only contains text, and the illustrations are lost. Here is the title and explanation for each diagram. The first group of six diagrams: when the joyful mountain is on the left, the pit is located on the left; the next diagram is the same as the first; when the joyful mountain is on the right, the pit is located on the right; the next diagram is the same as the first; when the joyful mountain is in the center, the pit is located in the center. The second group of six diagrams: the first diagram is the same as the one above the right; when there are joyful mountains on both sides, the pit is located in the center; when there are joyful mountains on all four sides, the pit is also located in the center; this diagram takes the longer of the two mountains as the joyful mountain; this diagram takes the side with more mountains as the joyful mountain.

鬼星證穴者，惟橫落偏斜之穴，穴後必要有鬼星。其直來撞背結穴者，則不必論鬼。吳香山云：“穴有偏斜處，卻有借鬼為證者。”廖氏云：“橫龍出穴必要鬼。”蓋橫落偏斜之穴，後宮無鬼則空缺而氣不融聚。故以鬼證穴之法，鬼在此止，穴在此住，鬼在彼生，穴在彼處。鬼不抱身而散漫者，則不結穴。

Using the ghost star to examine a site is only applicable to sites that are sideways or slanted: such sites must have a ghost star supporting them behind them; however, if the dragon pulse comes straight and hits the back to form a site, there is no need to consider the ghost star. Wu Xiangshan said: if a site is slanted, it can use the ghost star as evidence. Liao Jinjing said: when a dragon pulse spreads sideways to form a site, there must be a ghost star. Because if a slanted site does not have a ghost star behind it, the back will be empty, and the energy will not gather. Therefore, the method of using the ghost star to examine a site is: where the ghost star stops, the site stops there; from which side the ghost star arises, the site falls on that side. If the ghost star does not enclose the site and disperses without restraint, it will not form a site.

大要使穴場截得鬼住，以收回鬼氣。若立穴稍偏，則鬼奪氣去，穴不能收，則為失穴，禍敗隨至。是故鬼高則穴高，鬼低則穴低。鬼出於左穴居左，鬼出於右穴居右。所謂對鬼坐穴者，即鬼星證穴之法也。然鬼亦不可太長，太長則奪我本身眞氣。又有橫龍天財穴，氣蹙於前，宜後宮仰瓦者，則取其兩邊生來之孝順鬼矣。

The key is to ensure that the site of the grave holds the ghost star, and recovers the qi that the ghost star has taken away. If the grave is slightly misaligned, the ghost star will take away the qi, and the grave will not be properly held, which is called losing the grave, leading to misfortune and decline. Therefore, if the ghost star is high, the grave should be set high; if the ghost star is low, the grave should be set low; if the ghost star comes out from the left, the grave should be on the left; if the ghost star comes out from the right, the grave should be on the right. What is meant by "facing the ghost star to sit the grave" is the method of using the ghost star to verify the grave. However, the ghost star should not be too long, as a long ghost star will take away the true qi of the grave itself. There is another type of grave formed by a horizontal dragon, called the "Heavenly Wealth Grave," where the qi is confined in front of the grave. In such cases, it is suitable to form a shape like an arched roof behind the grave, and then take the "filial ghost" coming from both sides as evidence.

此鬼星撐於穴後正中，故穴安中。此以鬼撐在左，穴居左。此以鬼撐在右，穴居右也。此兩旁拱抱，名曰孝順鬼，吉。此一邊逆抱托穴，吉。若順托，貼身彎抱有情，亦吉。此對穴護托鬼，吉。

Here are the explanations of the various diagrams of the Ghost Star. The original source only contains text, and the images are lost. The following is a transcription along with explanations for each diagram: In this diagram, the Ghost Star is positioned directly behind the central point of the site, so the site is located at the center; in this diagram, the Ghost Star is on the left, so the site is chosen on the left; in this diagram, the Ghost Star is on the right, so the site is chosen on the right; in this diagram, the Ghost Star is flanking the site from both sides, known as "filial Ghost Star," which is auspicious; in this diagram, the Ghost Star approaches the site from one side and supports it, which is also auspicious—provided it supports in a favorable and close manner, it is considered auspicious; in this diagram, the Ghost Star faces the site directly and supports it, which is auspicious.

董德彰《秘訣》云：“觀龍虎住處，定穴之虛寔；觀龍虎先後，定穴之左右。龍有力則倚左，虎有力則倚右。龍虎低則避風，就明堂扦地穴；龍虎高則避壓，舍明堂尋天穴。”范越鳳云：“龍強從龍，虎強從虎。”皆龍虎定穴之大法也。誠以龍虎為衛區親切，穴場取以為證，亦至當不易之理。

Dong Dezhang's "Secrets" says: observe where the Azure Dragon and White Tiger stop, to determine whether the site is hollow or solid; observe which side the Azure Dragon and White Tiger arrive at first, to determine whether the site is on the left or the right. If the Azure Dragon is strong, the site is on the left; if the White Tiger is strong, the site is on the right. If the Azure Dragon and White Tiger are low and short, avoid wind and adjust to the Bright Hall to find the "earth site"; if they are high and steep, avoid pressure and abandon the Bright Hall to seek the "heavenly site." Fan Yuefeng says: if the Azure Dragon is strong, follow the Azure Dragon; if the White Tiger is strong, follow the White Tiger. These are the major methods of determining the site based on the Azure Dragon and White Tiger. Indeed, the Azure Dragon and White Tiger are the closest guardians, using them as evidence for the site field is most appropriate and unchangeable.

是故龍山逆水則穴依龍，虎山逆水則穴依虎。左單提則穴挨左，右單提則穴挨右。龍虎山高則穴亦高，龍虎山低則穴亦低。龍山有情穴在左，虎有情穴在右。龍虎山皆有情，不高不低，則穴居中。此皆龍虎證穴之要訣也。

Therefore, if the Azure Dragon side flows against the water, the site is aligned with the Azure Dragon; if the White Tiger side flows against the water, the site is aligned with the White Tiger. If the left side extends only one arm, the site is placed to the left; if the right side extends only one arm, the site is placed to the right. If the Dragon and Tiger hills are high, the site is also placed high; if the Dragon and Tiger hills are low, the site is also placed low. If the Azure Dragon is affectionate, the site is on the left; if the White Tiger is affectionate, the site is on the right. If both Dragon and Tiger sides are affectionate and neither high nor low, the site is placed in the center. These are the essential principles for determining the site using the Dragon and Tiger.

復有龍山欺穴，宜避其龍而依虎，虎山壓塜，須避其虎而依龍。龍山先到則收龍，虎山先到則收虎，皆莫不以龍虎二山而取則焉。其有無龍虎者，則卜氏有云“無龍要水繞”。左宮無虎要水遶右畔，此不易之論也。穴依其有，不依其無。

In addition, if the Azure Dragon side is pressing upon the site, one should avoid the Azure Dragon and follow the White Tiger; if the White Tiger side is pressing upon the tomb, one should avoid the White Tiger and follow the Azure Dragon. If the Azure Dragon arrives first, then the Azure Dragon should be taken; if the White Tiger arrives first, then the White Tiger should be taken. In all cases, the rules of the Dragon and Tiger mountains must be followed. As for places where there are no Dragon and Tiger ridges, Bo Yingtian has said: if there is no Azure Dragon, there should be water circling around. Similarly, if the left side lacks the White Tiger, there should be water circling to the right side to compensate. This is an unchangeable principle. In summary, the site should follow the existing side rather than the missing one.

纏護者，譬若貴人之有奴隸也。奴隸之侍衛，不敢遠離於貴人之側，亦不敢近逼於貴人之身。是故纏護證穴之法，護於此拱，穴於此立；纏於此遶，穴於此取。毋敢或離，毋敢或背，此纏護證穴之大法也。葛溪氏云“凡地有三塔兩塔者，當以送山定之。送短穴在內，送長穴在盡，送偏穴亦偏，送盡穴即止”是也。

The concept of "Chán Hù" is like the attendants of a nobleman. These attendants stand by and guard the nobleman, neither daring to leave his side nor to approach too closely. Therefore, the method of using "Chán Hù" to determine a q穴 (burial site) is as follows: if the protective mountain is there to guard, the q穴 should be established there; if the surrounding mountains encircle, the q穴 should be chosen there. They dare not slightly separate or turn their backs, which is the great method of determining the q穴 through "Chán Hù." Ge Xi Shi said: wherever there are three or two suitable places on a piece of land for a q穴, one should use the "Song Shan" (mountains that lead to the q穴) to determine it. If the "Song Shan" are short, the q穴 is inside; if they are long, the q穴 is at the end; if the "Song Shan" lean to one side, the q穴 also leans accordingly; if the "Song Shan" end there, the q穴 also ends there. This is exactly the meaning of this principle.

唇氈者，穴下餘氣之發露也。大者曰氈，小者曰唇。氈如氈褥之氈，唇謂嘴唇之唇。凡眞龍結穴，必有餘氣吐露而為唇氈。故氈在此鋪，穴在此住；唇於此吐，穴於此扦。天造地設，自然之應。無此即非眞結作耳。橫龍之穴，尤須認此，不可忽也。

The term "chun zhan" refers to a flat area formed by the overflow of residual energy from the site of a hill or mountain, located below the site. A large area is called "zhan," meaning a carpet or mat, while a smaller one is called "chun," meaning the lip. Whenever a true dragon forms a site, it must have residual energy spilling out to form the chun zhan. Therefore, where the zhan spreads, the site is located there; where the chun is exhaled, the site is pinpointed there. This is a natural response created by heaven and earth, and without chun zhan, it cannot be a true site. This point is especially important for sites formed by a horizontal dragon, and should not be overlooked.

楊公《龍經》云：“貴龍落處有氈唇，氈唇之穴富貴局。問君氈唇如何認？穴下有坪如鱉裙。譬如貴人有拜席，又如僧道氈具伸。眞龍到穴有裀褥，便是枝龍也富足。”

Yang Yunsong's "The Classic of Shaking the Dragon" states that when a noble dragon descends to a site, there is a "zhan chun" at the location of the grave. A grave with "zhan chun" is a site of great wealth and honor. If one asks how to recognize "zhan chun," it is a flat area beneath the grave, spread out like the edge of a turtle's shell. For example, it is like a carpet laid out before a nobleman's seat, or like the spread-out mat used by monks and Taoists when sitting in meditation. When a true dragon arrives at the site, there will naturally be this layer of "yin ru." Even if it is only a branch dragon, it indicates wealth and prosperity.

此橫結穴，直者仿此。凡穴下鋪氈，宜平坦圓正。大者曰氈褥，小者曰吐唇。有此則穴眞。

This diagram illustrates a type of qi gathering known as the "Lip Carpet" (唇毡), formed by a horizontal dragon. The situation for a straight dragon forming a qi gathering can be understood in a similar way. Whenever there is a spread of qi beneath the site, it should be flat and round. A larger spread is called "Carpet and Cushion" (毡褥), while a smaller one is called "Lip Projection" (吐唇). The presence of this spread of qi confirms that the site is truly a gathering place.

左地在南昌，地名中洲高田。其龍自教本寺北渡溪，至後城觀而起，挨痕溪而下。一起一伏，曲折寛衍。穿帳將入局，橫開平面水星，自帳中抽一脈，隱隱隆隆，微起平坡，散中有聚。穴甚奇巧，吐出一小唇以為穴證。收斂似小檢點。

This piece of land on the left is located in Nanchang, with the name Zhongzhou Gao田. Its dragon comes from the north of Jiao Ben Temple, crossing over a stream, rising at the back of Houcheng Guan, then following the Han Stream downward, winding and undulating, twisting and turning while broadening. As it approaches the site, it passes through a canopy-like formation and enters the area, where a flat "Water Star" spreads out horizontally. From within the canopy, a subtle line emerges, faint and intermittent, slightly elevated as a flat slope, appearing scattered yet with a gathering and converging aspect. The site is extremely ingenious, with a small lip protruding as a sign of the site. The overall structure is compact and restrained, appearing somewhat modest in scale, requiring careful examination.

大勢觀之，前面痕溪彎抱有情，不見浩蕩。溪中低田橫列，狀如玉帶拜伏，以為正案，外陽遠山暗朝。若以形勢而論，全無旗鼓、屯兵、疊甲等沙，當不自武功中貴。只是庚、辛、酉來龍受氣，入首是平面太陽金星結穴。金為武星，旺於西兌。吳國師云：“庚兌千步威聲顕，面取震東居將營。”其形狀龜，亦甲冑之屬，此所以有武貴也。

From a general perspective, the stream in front bends and embraces with affection, not appearing grand and rushing. Low fields lie across the stream, forming the shape of a jade belt bowing in front, serving as the main ridge. The distant mountains in the outer area quietly approach. If we consider only the form, there are no flags, drums, military camps, or layered armor formations, so it should not be a place where one gains prestige through martial skills. However, the dragon line comes from the directions of Geng, Xin, and You, and the site is a flat "Sun Metal Star" formation. Metal is a star associated with martial prowess, thriving in the western direction of Dui. Wu Guoshi said: within a thousand steps in the direction of Geng and Dui, there is great fame and power. The main camp should be set in the direction of Zhen, the east. The landform resembles a turtle, and turtle shells belong to armor, which is why it produces martial elites.

大抵中洲之龍，仙橋作祖，多出異人。其下三段，過脈亦巧，故出萬祺，以祿命術受知英廟，位至尙書。段眞人朝佐，以方士受知世廟，榮寵殊渥。宜乎草堂公亦以編氓驟立奇勳，秉元戎，位都閫矣。

In general, the dragon vein in the central region is descended from Xianqiao Mountain, producing many extraordinary people. Below it, the three sections of the vein run very skillfully, so that Wanqi emerged, who was recognized by the Yingzong Emperor for his skill in calculating destiny and fortune, and rose to the position of Minister. Another person, Duan Chaozuo, a hermit scholar, was also recognized by the Shizong Emperor, receiving special favor and patronage. Therefore, it is not surprising that Cao Tanggong, starting from commoner status, suddenly achieved remarkable feats, took control of military power, and became a military commander responsible for defending a region.

按：草堂名顕，先龔姓，南昌人。贅於四川劉揮使，冒劉姓，以武功官至都督雲。又嘗見江山王上舍兼濟祖地，臨穴平坦，無一可據。只吐出氈褥穎異，證得穴眞，是此格也，圖如右。

The commentary says: Master Caotang's name was Xian, originally surnamed Gong from Nanchang; he married into the Liu family of Sichuan and changed his surname to Liu, rising to the position of military governor through his martial skills. Additionally, I have seen the ancestral tomb of Wang Xiangji from Jiangshan County, who was also known as Jiangshan's Xiangji. When approaching the tomb site, the terrain was flat and there was nothing to indicate the location of the tomb. However, there was a peculiar piece of carpet-like material spilling out from the tomb site, which was used to confirm that the tomb was genuine. This also falls under the category of using the carpet-like material to verify the tomb. The diagram is shown on the right.

右地在江山縣城外西南半里，分縣龍旺氣融結。入首開帳落脈下平坡。脈甚模糊，雜以巨石磷磷。至結穴處，一坦平夷。左右皆低平寛闊，界水微茫，無一可入俗眼。只是穴前吐出氈褥，十分穎異可愛，證得穴眞。

The land above is located half a li southwest of the county town of Jiangshan, formed by the branching of the county's dragon pulse and the convergence of prosperous energy. At the beginning, the terrain opens like a canopy, and the ridge line descends to a flat slope; the ridge is very indistinct and intermingled with rugged large stones. When it reaches the site of the depression, the area is flat. On both sides, it is low and wide, with subtle boundary waters that are hard to discern, and nothing is remarkable enough to catch the eye of an ordinary person. Only in front of the depression, a piece of carpet-like land protrudes, which is very strange and lovely, and by this one can confirm that the depression is genuine.

王氏初非擇而取之。因疫卒，停柩其上，以磚封之。數年，家日昌盛。議欲另葬。其外父知地理，見而驚曰：“此美地也，何可另葬？加封土於上為善。”婿不之信，開磚視之，果見茜藤交結於棺，暖氣蒸騰如霧。

The Wang family did not originally select this piece of land before using it. Someone in the family died from an epidemic, and they temporarily placed the coffin on this slope and sealed it with bricks. Several years later, as the family's fortune gradually improved, they discussed choosing another place for burial. The family's father-in-law, who understood geography, was surprised upon seeing it and said, "This is a good piece of land; how can they choose another place for burial? It is best to add soil on top to reinforce it." The son-in-law did not believe it and opened the bricks to look inside. Indeed, he found that the coffin was entwined with茜草 vines, and warm vapor rose like mist.

逐加封土成墳焉。今王氏富盛冠其邑，應例登仕版者十餘人。按：地前有文星近拜，外有遠秀特朝，龍開大帳，穴枕祿儲，不但富而已矣。第不知合葬法矩度否？

So they added soil to form a grave. Now the Wang family is the wealthiest in the county, with more than ten members entering the official records. Commentary: This burial site has a literary star nearby bowing in reverence, and distant fine peaks specially coming to pay homage. The dragon pulse spreads out in a grand canopy, and the grave is nestled against the "Lu Chu" mountain, which signifies more than just wealth. However, we do not know whether the burial followed the proper rules and measurements of the burial practices.

天心十道者，前後左右四應之山也。穴法得後有蓋山，前有照山，左右兩畔有夾耳之山，謂之四應登對，蓋照拱夾。故以此證穴，不可有一位空缺。凡眞穴必有之。

The "Heavenly Heart Ten Directions" refer to mountains that correspond to the four cardinal directions—front, back, left, and right. In terms of site selection, it requires that behind there be a "covering mountain," in front a "mirroring mountain," and on both sides "ear-like" mountains that flank it. This is called the four directions responding properly, with cover, mirror, embrace, and flank all present. Therefore, when examining a site, the four directions must not be missing any. Any true site must have all four directions properly in place.

點穴之際，須宜詳審，勿使偏脫。才有偏脫，即為失穴，吉地變為凶地。故左右夾耳之山，不可脫前，不可脫後。前後蓋照之山，不可偏左，不可偏右，如十字登對為美。《琢玉集》云：“發露天機眞脈處，十字峰為據。”

When selecting a site for asite, one must carefully examine it and ensure that it does not deviate beyond the four surrounding features. Once there is any deviation, it is considered a lost穴, turning a favorable site into an unfavorable one. Therefore, the mountain on either side of the ear should not have the穴 deviate in front of or behind it; similarly, the mountains that cover and support in front and behind should not have the穴 deviate to the left or right. It should be exactly aligned like a cross. The "Zhu Yu Ji" states: At the place where the true energy line is revealed, one should take the four surrounding peaks forming a cross as the basis.

此天心十道全，只要立穴立向勿偏勿脫則吉。此天心十道不應，不是眞地也，不可下。

The descriptions of these two diagrams are as follows. The original text survives only in words, and the images are lost. Here they are recorded with explanations: The first diagram shows the complete appearance of the Ten Heavenly Lines converging at the center of heaven. As long as the site selection and direction are properly aligned without deviation, it is auspicious. The second diagram shows the Ten Heavenly Lines converging at the center of heaven but not corresponding in all four directions. This is not a true site and is not suitable for burial.

右地在順昌縣，土名沙口下，金盤形，珠上穴，乃郭子云下也。其龍開帳，自帳中抽下，大頓小伏，左棲右閃。將及結穴，撒落平田。田中復起一突，前後左右四金相照，有合天心十道，穴甚清巧可愛，眞美地也。葬後出廖元，官副憲；廖忠，為縣令。科第數人，迄今榮盛不替。

This piece of land is located in Shunchang County, with the local name "Sha Kou Xia." Its shape is called "Jin Pan Xing," meaning "Golden Plate Form." The burial site is on the pearl in the center of the plate, and it was selected by Guo Ziyun. Its dragon line spreads out like a tent, drawing a pulse from within the tent and descending, with large bends and small fluctuations. On the left side it rests, while on the right it retreats. As it approaches the burial site, it spreads out into a flat field. Within the field, there is a raised bubble. There are four golden stars around it, each supporting and reflecting the others, perfectly matching the "Tian Xin Shi Dao" (Ten Directions of the Heaven's Heart). The burial site is clear, delicate, and lovely, truly a beautiful piece of land. After burial, it produced Liao Yuan, who held the position of Fu Xian (Deputy Inspector); Liao Zhong, who served as a county magistrate; and several people who passed the imperial examinations. To this day, its prosperity continues without decline.

《家寶經》云：“大凡點穴，先看大八字下有小八字，兩邊有蝦鬚水送氣脈下來，交到三叉盡處，必開口。然如是，又要辯認上分下合分曉，方知眞假。若上面有分，下面有合，陰陽交度，乃為眞穴。或上面有分，下而無合，則是陰陽不交度，乃為假穴。”

The Family Treasure Classic says: In general, when selecting a site for a tomb, first look below the "big eight characters" to see if there is a "small eight characters." Check also whether there are fine water channels, like the whiskers of a shrimp, carrying the qi flow from both sides, converging at the end of the three converging points. There must be an opening there. Even so, one must clearly distinguish the water dividing above and the water converging below, in order to determine the true from the false. If there is water dividing above and water converging below, then yin and yang meet, and this is a true site. If there is water dividing above but no water converging below, then yin and yang have not met, and this is a false site.

分合有三：其一乃球簷水分來下合，為第一合；其二乃小八字水分來下合，為第二合；其三乃大八字水分來下合，為第三合。《神寶經》曰：“三合三分，見穴土乘金之理；兩片兩翼，察相水印木之情。”

There are three levels of division and combination: the first level is when water separated at the 'qiu yan' meets and combines below, called the first combination; the second level is when water separated at the 'xiao ba zhi' meets and combines below, called the second combination; the third level is when water separated at the 'da ba zhi' meets and combines below, called the third combination. The Shenbao Jing says: from the three divisions and three combinations, one can see the principles of 'xue tu' and 'cheng jin'; from the two pieces and two wings, one can observe the conditions of 'xiang shui' and 'yan mu'.

按：此皆穴中之至秘也。有合無分，則其來不眞，內無生氣可接。有分無合，則其止不明，外無界脈之可證，皆非眞結作也。故分合證穴，最為的切，不可不察。但分合之說，須明師口傳可也。不然，則多有悞。蓋窩鉗之穴，無傳度口功，鮮能知之，故爾。

The remarks state that these are the most secret aspects of the art of locatingsite. If there is only converging water but no dividing water, it indicates that the qi of the ridge does not come truly, and there is no life qi within the site to receive it. If there is only dividing water but no converging water, it suggests that the qi of the ridge does not stop clearly, and there is no boundary ridge outside the site to confirm it—both situations are not genuine formations. Therefore, using the concept of dividing and converging water to examine the site is most accurate and appropriate, and it must not be overlooked. However, the explanation of dividing and converging water must be taught in person by a master, otherwise it is likely to be misunderstood. This is because forms such as the窝穴 and钳穴 require the master's oral transmission and skill, and few people can understand them without such guidance.

已上證穴諸論，姑就其常理而言之。又當活潑，不可拘執。蓋地固有無朝應、明堂、鬼樂、龍虎、纏護、夾照而有結作者，豈可盡泥於此乎？噫！非圓機之土，其孰能之？

The above discussions about the various aspects of thesite are merely based on common sense. In practical application, one must be flexible and not rigidly adhere to these rules. Because there are indeed some places that lack facing features, bright halls, ghost stars and leisure mountains, azure dragons and white tigers, winding and protective mountains, and enclosing and supporting features, yet they still have genuine formations. How can we universally adhere to all these criteria? Alas! Only those with a round and penetrating mind can achieve this level.

江右山人徐善繼述 同著。此冊専論穴之所忌。夫穴之所忌，亦於形而察之耳。蓋塟者乘生氣也。而氣囿於形，因形察氣。故山粗惡者其氣暴，山單寒者其氣微，散漫則氣亦散漫，虛耗則氣亦虛耗。及夫巉巖、陡瀉、臃腫、凹缺、幽冷、峻急、頑硬等類，皆莫不以形而見其氣之吉凶。是穴之所當忌避而不可忽者，輯之。

This volume is compiled by Jiangyou Mountain Man Xu Shanji and his younger brother Xu Shanshu. It specifically discusses various taboos concerning the selection of a burial site. The taboos regarding a site are merely observed from its physical form. Burial should be done when there is life qi, but qi is constrained by physical form, so one must examine the physical form to determine the qi. If the mountain is coarse and fierce, the qi will be harsh; if the mountain form is isolated and cold, the qi will be weak; if the form is scattered, the qi will be scattered; if the form is empty and exhausted, the qi will be empty and exhausted. As for types such as steep cliffs, abrupt slopes, swollen masses, concave depressions, cold and secluded areas, steep and urgent terrain, and hard and stubborn formations, all these can be judged from the physical form to determine the fortune or misfortune of the qi. These are all things that should be avoided when selecting a site and must not be neglected, hence they are collected here.

粗惡者，山勢粗雄醜惡，或帶石蠻大，而不嫩媚細巧者也。凡結穴處，貴其穴星嫩媚、光彩、細巧，忌其粗蠻、醜惡。蓋相山亦似相人。人之粗惡醜陋者，其心亦必兇狠不良，即所謂貌陋心險，如盧□藍面而奸險者是也。

The term "coarse and ugly" refers to mountains that are rugged, strong, and imposing, or appear repulsive and unattractive, or are mixed with stones, massive and fierce, without showing softness, elegance, or delicacy. In the case of a hill forming a site, it is most valuable if the hillstar is soft, elegant, and delicate, with a refined and subtle appearance. The most to be avoided is something coarse, fierce, and ugly. Observing mountains is similar to observing people: those who appear coarse and ugly usually have wicked and evil hearts, which is called "ugly appearance and dangerous mind." For example, someone like Lu, who has a bluish complexion and a deceitful heart, is exactly such a case (his name is missing one character in the original).

故山形清秀，則出人清秀；山形醜惡，則出人醜惡。不可不慎。不但立穴欲其清奇，忌其粗惡，凡至一縣一鄉，其山形醜惡、粗蠻，亦必其地多凶險之人，嗜殺好勇，民多爭闘。此亦氣相召感之理耳。

Therefore, if the mountain shapes are clear and elegant, the people born there are also clear and elegant; if the mountain shapes are ugly and crude, the people born there are also ugly and crude, so one must be cautious. Not only should one choose a clear and unusual site when selecting a burial spot and avoid crude and evil ones; whenever one visits a county or a town, if the mountain shapes there are ugly and fierce, there must be many dangerous people in that area, who are prone to violence and aggression, and the people often quarrel and fight. This is the principle of mutual influence between the qi of the land and the people.

峻急者，山勢峻急而不能立步也。凡立穴處，貴其平坦柔緩，忌其峻急直硬。蓋峻急本無容受，不融結。若於峻急處勉強鑿穴，謂之斗煞，法主傷人及官訟、軍配，立見兵火，至凶，不可不慎。若峻急中忽有平坦，卻是貴穴，不以此論。

the so-called "jùn jí" refers to steep and abrupt mountain terrain, where people cannot even stand firmly. When choosing a site for a burial mound, it is most valuable to have a flat and gentle terrain, and it is most dangerous to have steep and rigid formations. Steep mountains are inherently incapable of containing life qi, and cannot form a converging site. If one forcibly excavates a site in a steep area, this is called "dòu shà," which according to the principles, leads to injuries, legal disputes, exile, and immediate calamities such as warfare and fire. It is extremely凶险, and one must be very cautious. If within a steep area there suddenly appears a flat and gentle section, this is actually a precious site and should not be judged by this rule.

或上峻急而下平坦，則穴就平坦中扦，用拋、離等法下之，亦吉。惟是初塟亦不免有凶，凶應之後方發福也。如廖金精下樂平山下朱氏祖地，課云“半夜夫妻八百丁”。又董德彰為徽州歙縣景春程氏下一虎形地，課與朱氏同。又休寕縣山斗程氏一虎形地，亦合此格，相傳亦是董德彰下。三地皆峻急，點粘穴，以離杖下之而吉，是其格也。圖具下。

Either the upper part is steep and the lower part is flat, in which case the grave should be located at the flat part, and methods such as 'throwing the staff' or 'separating the staff' should be used for burial, which are also auspicious. However, there are still unavoidable misfortunes immediately after burial, and only after the misfortunes have passed does prosperity begin. For example, Liao Jinjing located the ancestral tomb for the Zhu family in Leping Mountain, and his interpretation was 'at midnight, the couple will have eight hundred descendants'; Dong Dezhang located a tiger-shaped site for the Cheng family in Jingchun, Xixian, Huizhou, and the interpretation was the same as that for the Zhu family. There is also another tiger-shaped site for the Cheng family in Shoudou, Xuining County, which is said to have also been located by Dong Dezhang. All three sites have steep mountain shapes and the graves were located at the 'adhering site', using the 'separating staff' method for burial and thus became auspicious, following exactly this pattern. The diagram is attached below.

穴星上峻急，不立穴。下鋪餘氈平坦，扦粘穴，用離杖下之。坤龍，寅水朝。左地在樂平，土名十八都前山下，繫廖金精下。課云“半夜夫妻八百丁”，俗喚猛虎出林形。穴星峻急，下鋪平坡，繫乾亥行龍，轉子、酉、辛，又轉坤脈入首，扦寅甲向，寅水朝入。塟後先凶，出寡母持家，大富。二代後人丁大旺，果符其課云。

The diagram is as follows, but the original text only contains words, and the illustration is lost. The upper part of the hill is steep and abrupt, so the grave should not be established there. The lower part spreads out into a flat area, which is called "sticking to the site," and the burial should be done using the method of the fire trigram (Li). The dragon comes from the坤 (Kun) direction, and water flows from the寅 (Yin) direction to face the grave. This piece of land is located in LePing, known as the "Eighteen Dus in front of the mountain," and was pointed out by Liao Jinjing. The interpretation says "half of the night, husband and wife, eight hundred people," which is commonly known as the "form of a fierce tiger emerging from the forest." The hill is steep and abrupt, with a flat slope below; the dragon comes from the乾 (Qian) and亥 (Hai) directions, turns to the子 (Zi), 酉 (You), 辛 (Xin), and then turns to the坤 (Kun) direction, with the main energy entering from the坤 (Kun) direction. The grave is oriented towards寅 (Yin) and甲 (Jia). Water flows from the寅 (Yin) direction to the front of the grave. After burial, there were first some bad events, with the mother-in-law taking charge of the family, and the family became very wealthy. In the second generation, the population became very prosperous, which indeed fulfilled the prediction.

傳疑朱氏塟後半紀，有仁九者，只一子，名拱。年二十而新娶。娶之夕，睡之半夜，鄰家逐虎聲喧。拱睡酣驚覺，以火虎音悞，倉皇披衣出戶，意謂救火。適遇其虎，被傷而卒。新婚僅半夜之合，婦即懷孕，後生男，名遺。遺生九子，一十六孫，人丁大旺。至今鄉人咸稱為虎咬山下朱雲。

Let me note down this rumor: After the Zhu family buried their ancestor, half a generation passed. Among the clan, there was a man named Renjiu, who had only one son named Gong, who at twenty years old had just married. On the night of his wedding, he slept soundly until the middle of the night, when the neighbors were chasing a tiger, and there was a commotion of voices. Zhu Gong was deeply asleep and was startled awake by the noise, mistaking the word 'tiger' for 'fire'. In a panic, he got up and dressed, thinking he was going to save a fire, and just happened to meet the tiger, which bit him and killed him. His new marriage had only lasted half a night, but his wife was already pregnant. Later she gave birth to a son, who was named Yi. Yi had nine sons and sixteen grandsons, and the family became very prosperous. To this day, the people of the village still call them 'Zhu of the Tiger-Bitten Hill'.

又董德彰為徽州景春程氏下一祖地，山之形勢與來龍方向，穴形水法，與此大同，課驗亦符，今不録。又董德彰為休寕山斗程氏下一虎形，在山斗官路側，亦與此同，圖具右。

Dong Dezhang also identified a ancestral tomb for the Cheng family of Huizhou Jingchun, where the mountain shape, the direction of the dragon coming from, the shape of the grave site, and the water pattern were all very similar to the previous one, and the predictions made also proved accurate, so it is not recorded here. Dong Dezhang also identified a tiger-shaped site for the Cheng family of Xiuning Shandou, located beside the main road of Shandou, with the situation similar to the previous one, and the diagram is attached on the right.

穴星上峻急不立穴。下鋪餘氈平坦，扦粘穴，用離杖下之。山向水法同前。該地在休寕縣，地名山斗，程氏祖壟也。課云“半夜夫妻八百丁”，俗喚猛虎跳澗形，又曰猛虎下山形。塟後先凶，出寡母持家。後大富，人丁蕃衍，果符其課云。

The diagram is as follows. The original text only contains words, and the illustration is lost. The upper part of the Xue Xing is steep and abrupt, so the tomb should not be established there. The lower part spreads out flat, so the "Zhan Xue" (adhering tomb) is chosen, and the burial is carried out using the Li Zhang method. The sitting mountain, facing direction, and water pattern are the same as the previous site. This land is in Xiu Ning County, named Shandou, and is the ancestral tomb of the Cheng family. The interpretation states "At midnight, the couple have eight hundred descendants," which is a common name called "Meng Hu Jumping Stream Shape," also known as "Meng Hu Going Down the Mountain Shape." After burial, there were first some misfortunes, with the widow managing the household; later the family became very wealthy, and the population grew rapidly, which indeed fulfilled the interpretation.

傳疑徽州程氏名乾仁者，年五十，只一子，名奉。洪武七年，幹妻汪氏卒。董公為扦其地，課云“半夜夫妻八百丁”。葬後半紀，乾子新婚。初娶之夜，有虎入其外室，行步有聲，如人履地。奉乃疑為賊，越地開門捕之，為虎所傷。新婚僅半夜之合，婦即有孕，後子孫蕃盛，果符課語。

Let me note down this rumor: There was a man named Gan Ren from the Cheng family in Huizhou who had only one son named Feng at the age of fifty. In the seventh year of Hongwu, Gan Ren's wife, Wang Shi, died, and Dong Dezhang performed the ritual of selecting this plot of land, giving the interpretation, "At midnight, the couple will have eight hundred people." After the burial, half a generation passed, and Gan Ren's son Feng married. On the first night of their wedding, a tiger entered the outer room, moving with a sound like a person walking on the ground. Feng suspected it was a thief and went through the courtyard to open the door and catch it, but was bitten by the tiger. The newlyweds had only one night of marital union, yet the wife was already pregnant. Later, their descendants became numerous, and indeed the prophecy was fulfilled.

按：已以三地，其課皆云“半夜夫妻八百丁”，似於怪誕，然皆符驗。至今二鄉土俗傳說不誣，亦神矣哉！誠以三地形勢、穴星、方位、水法皆同。穴上峻急帶煞，故先見凶禍。坤龍入首，稟鬼金之氣，故出寡母。箕度水入，故遭虎傷。穴下皆有餘氈，所以旺人。夫董氏之術，傳自廖氏，而善用之斯，亦可見其概也。地理家法眼之說，渠不信與！

The commentary says: The above three pieces of land all have the same interpretation, saying "At midnight, the couple will have eight hundred people," which sounds like nonsense, yet they all came true. To this day, the local customs of these areas are not baseless, and it is truly amazing. This is because the forms, thesite stars, the directions, and the water patterns of the three sites are completely the same: thesite is steep and harsh, thus causing initial misfortunes; the dragon line comes from the坤 direction, receiving the qi of the Ghost mansion, which belongs to metal among the twenty-eight mansions, thus producing a situation where a widow heads the household; the water from the Winnowing Basket mansion flows into the site, thus causing the prediction of being bitten by a tiger; and there is ample spread of the remaining carpet beneath thesite, thus leading to a thriving population. Dong Dezhang's method was passed down from Liao Jinjing, and he was able to skillfully apply it, and these examples show the general idea. What do geomancers call "the eye of the method"? Can we still doubt it!