Getu (a type of divination text)

疙頭者，乃黑白沙石相間錯雜，不生木植。惟黃茅疏草而闊遠芋剌，隨生隨死，如頭病疙瘡，短髮間出者也。在人則為氣血蠹敗，膚脈不活，故成此病。在地則為龍神枯悴，氣脈虛弱，故成此形。張子微云：“遷塟為墳氣不注，子孫衰絶業難守。”

The term "gē tóu" refers to a place where black and white gravel are mixed and scattered, making it impossible for trees to grow, and only sparse patches of yellow grass are present. The grass is far apart, with sharp leaves that prick the skin, and it grows and dies quickly, resembling a lump on the head with short hairs growing in patches. On a human body, this condition indicates impaired qi and blood, and stagnant meridians, leading to such an illness. On the ground, it signifies that the dragon spirits are withered and exhausted, with weak qi and meridians, thus manifesting in this form. Zhang Zimo said: If one moves a tomb to such a place, the earth's energy cannot enter, leading to the decline and eventual extinction of descendants, and the family's fortune will be difficult to maintain.

《玉峰寳傳》云：“山有石骨，有沙骨。”石骨之山，氣脈完固，不肯發洩，渾渾沌沌，不生草木者。非童也，根著不立故也。此龍若帶星辰，出為土穴，必脆巧清秀，出入必渾厚沈密，堅固禁耐，富則必盛，貴則必顯。子孫亦必綿遠。

The "Yufeng Baochuan" says: Mountains have "stone bones" and "sand bones." A mountain with a stone bone has a solid and complete energy flow, which does not easily leak out; it is thick and chaotic, and thus does not grow grass and trees. This is not a barren mountain with no grass at all ("tongshan"), but rather a mountain where the roots of grass and trees cannot take hold. If such a dragon (mountain range) carries the form of stars and descends to form a soil pit, the soil of the pit will certainly be fine, delicate, and elegant, appearing clear and lovely. The people who emerge from such a place will certainly be solid, steady, meticulous, and strong. If they are wealthy, they will be prosperous; if they are noble, they will be prominent. Their descendants will also certainly be long-lasting and enduring.

沙骨之山，本是氣脈枯竭，不能融結。堅不為石，疏不為土，故散為沙礫，或白或黑，如人無脈，如血無肉，所以草木不生，惟有黃茅，春生夏枯，秋黃冬死。間有麋沙碎石，鳥啄為子，暫生小木，不盈咫尺，終以乾死。

A mountain of sandy bones is originally a place where the qi has dried up and cannot凝聚 into a mound. It is not hard enough to form stone, nor loose enough to become soil, so it disperses into sand and gravel, either white or black. It is like a person without a pulse, having blood but no flesh, thus unable to grow grass and trees. Only yellow grass can grow, which sprouts in spring, withers in summer, turns yellow in autumn, and dies in winter. Occasionally, in some small patches of sand and stones, birds bring seeds which temporarily grow small trees, but they do not exceed a foot in height, and eventually they all wither and die.

此龍定是不帶星辰，出為嵯峨麄穴，沙礫滿前，泉溜石溼，出人必庸丑愚頑難訓。富則必險，貴則必微。婦人難產，財物耗散。若枯涸已甚，不能陰注枯稿，必至絶嗣也。

This dragon does not come with a star or celestial form; it falls down as a rugged and coarse pit, with the front of the pit full of sand and gravel, spring water seeping through, and stones damp and moist. Those who emerge from this dragon will certainly be ordinary and ugly, foolish and difficult to educate. If it indicates wealth, the wealth will be dangerous; if it indicates nobility, the nobility will be lowly. Women may suffer from difficult childbirth, and wealth will be wasted. If it becomes too dry, the earth energy cannot secretly nourish, and if it continues to dry up, it will inevitably lead to the extinction of descendants.

按：《寳傳》此論沙骨之地，其結穴必是穴星疙頭，主尸幹骨枯而不可塟。子微又有玄武憔悴，玄武涸燥之說。要之，皆沙石之地，草茅疏黃，無生意而涸枯耳。宋儒謂“擇其地之美者則神靈安。”何為地之美？亦以土肉深厚、草木之茂盛為驗而已矣。

The passage from "Bao Zhuan" discusses sandy and barren land, which forms a grave site that must have a star hill with a lump, indicating a dry and withered body, and decayed bones, making it unsuitable for burial. Zhang Zimo also mentions "Xuanshu憔悴" and "Xuanshu涸燥." In summary, these are all sandy and stony lands with sparse and withered grass, showing no vitality and being dry. Song Confucian scholars say: one should select a beautiful piece of land so that the spirits can rest in peace. But how to determine if the land is beautiful? It is merely verified by the thickness of the soil and the prosperity of vegetation.

散漫者，懶坦闊蕩也。凡立穴，貴其收斂束聚，忌其散漫。若穴場懶坦闊蕩，而無界水，又無突窩，則無融結。於此下之，主黃腫貧困，漸以絶人，不可不愼。

the so-called "scattered and loose," refers to a flat and lazy terrain that is open and expansive. When selecting a site for a grave, it is important to have a converging and tight structure so that the energy can gather; it is undesirable for the site to be scattered and without a clear direction. If the grave site is flat, open, and empty, with no clear water boundaries or convergence, and no protrusions or depressions, then there will be no consolidation of energy. Burial in such a place leads to illness such as yellow swelling, poverty in the family, and eventually to the decline of the family line, which should be carefully avoided.

幽冷者，陰幽寒冷之地也。主養尸不壞，雖百年餘，開棺如生，而不改色，皮膚瑩嫩。露風之後，始變色也。大凡養尸之地，乃是龍無眞脈，山無正穴，而塟處脫脈無氣，只是四山高障，不受風吹，此乃陰寒淒冷，故能養尸。子微云“四向山高形穴壯，古木萬仞開高枝。龍虎交牙內深邃，山無正穴勉強為”是也。

The term "yōu lěng" refers to dark and cold places. Such places can preserve corpses without decay, even after more than a hundred years. When the coffin is opened, the corpse still appears as if alive, with an unchanging face and smooth, moist, and tender skin. Only after being exposed to wind does it begin to change color. Generally, places that preserve corpses are where dragons lack true veins, mountains lack proper openings, and the burial site has separated from the vital energy, lacking its own energy. These places are merely surrounded by high mountains on all sides, preventing wind from blowing through, thus creating a cold and bleak atmosphere that can preserve the corpse. Zhang Zimei said: "High mountains surround the area, the shape of the grave appears strong and substantial, with ancient trees towering high, their branches only appearing at great heights; the dragon and tiger formations intersect and bite into each other, with the interior being deep and secluded. However, there is actually no proper opening in the mountain, and it is only a forced arrangement." This is exactly describing such places.

或難予曰：人子求地所以安親。今乃有地養尸，百年不壞，容顏如生，何吉如之？顧乃棄此而欲易腐易朽之穴，俾親體之速腐，冀富貴於生人，豈孝子之心哉！答曰：非此之謂也。萬物同歸於化，安有不化之理？彼養尸不化者，乃至陰極寒之地，如北人藏冰，乃苦寒之地，故水不化。南方無苦寒，則水易化而不能藏也。

Someone questioned me, saying: As a son, seeking a burial site is to provide a proper resting place for relatives. Now there is a place that can preserve the body for a hundred years without decay, with the appearance as if alive. Is there anything more auspicious than this? Yet you would abandon it and choose a place where the body decays quickly, only to seek wealth and status for the living. Is this the heart of a filial son? I replied: It is not like that. All things ultimately return to change; how can there be something that does not change? That which preserves the body without decay is a place of extreme yin and cold. It is like northern people who can store ice, because the region is bitterly cold, so the ice does not melt. In the south, there is no such cold, and ice melts easily, so it cannot be stored.

古人殯妃，以水銀灌入尸中，亦久而不化。乃以水銀至冷養尸，故不化耳。今養尸之地，冷氣侵尸，尸雖不化，而魂骸不寕，豈人子安親之心哉！且感召生人，不生子嗣，或生而不育，漸至絶嗣，又豈人子孝親之心哉！《塟書》謂枯骸得氣者，乃地脈沖和之生氣，非至陰之冷氣也。得生氣則暖，暖則腐肉易化，而骨骸久存，遺體亦因之以蔭，嗣續蕃昌，祭祀不替，大孝在是矣。

Ancient people buried their concubines with mercury poured into their bodies, which could remain unchanged for a long time. This was because they used the extreme cold of mercury to preserve the corpse, so it did not decay. Nowadays, such places for preserving corpses are invaded by cold air, and although the body does not decay, the soul, spirit, bones and remains are not at peace. How can this be in line with a son's wish to comfort his parents' spirits? Moreover, this practice affects the living, causing people to be unable to have children, or if they do, the children cannot survive, gradually leading to the extinction of the family line. How can this be in line with a son's filial piety towards his parents? The Book of Burial says that dry bones should receive the life qi, referring to the harmonious flow of the earth's energy, not the extreme cold of the yin. When the life qi is present, it warms the body, and warmth allows decaying flesh to be fully decomposed while the bones are preserved for a long time. The body thus receives protection, leading to a flourishing descendants and continuous worship rituals — this is the greatest expression of filial piety.

尖細者，當穴處尖鋭微細也。董氏云：“鎗頭莫下，鼠尾休扦。”以其尖細微弱，生氣不鍾故耳。卻有大山撒落坪坡，氣聚尖頭者，要尖處起突，復有鉗口，有包裹方可。

the so-called "sharp and fine," refers to a location that is pointed and weak. Dong Dezhang said: do not bury at a place like the tip of a spear, nor should you select a point like the tail of a mouse. This is because it is sharp and delicate, and the life qi cannot gather properly. However, in cases where a large mountain spreads out into a flat slope, and the qi happens to gather at the tip, then the tip must be able to form a bulge and have a clasp-like opening, with surrounding mountains to enclose it. Only then can it be used.

蕩軟者，當穴處塌闊蕩曠，軟如牛皮懶坦者是也。立穴處宜束聚，束聚則有生氣。忌其蕩軟，蕩軟則是死塊，不可扦穴。平地最忌，若悞下之，主水浸尸骨，家厄消耗，人丁乏絶，至為凶惡，不可不慎。若平中有突，或平中開鉗口，又是散中有聚，不以此論。

the so-called "dangruan" refers to a situation where the area of thesite is sunken, broad, and open, appearing soft and loose like a stretched ox hide. The location for asite should be tight and concentrated, as only then can life qi be gathered. It is most dangerous to have "dangruan," as such a place is like a dead piece of earth, unsuitable for asite. On flat land, this is especially to be avoided. If one mistakenly buries the grave there, it will lead to water soaking the bones, family misfortune and financial loss, a decline in descendants, even to their extinction, which is extremelyvicious. One must be cautious. If there is a protrusion in the flat land, or if a narrow opening is made within the flat area, then it is a case of dispersion with concentration, and this rule does not apply.

頑硬者，山形死直，不活動而粗頭急硬也。凡立穴處，貴其活動宛媚，忌其粗頑急硬。蓋此等頑硬，非峻直即多倒地直急之山，本無融結，不可立穴。若不知避忌，而強於頑急處鑿穴，凶禍立至。若果龍眞，宜尋其開鉗窩，有節泡處，或低平處，有氈有唇，則下倚粘之穴，以脫閃煞氣方可。如無窩鉗節泡等形，則非眞結，不可顧也。

The term "wanying" refers to mountain shapes that are stiff and straight, lacking vitality and flexibility, with thick heads and abrupt, rigid forms. When choosing a site for a grave, it is most desirable to have a lively, gentle, and lovely shape, and it is to be avoided to have something rough, stubborn, and abrupt. Such stubborn and rigid mountains are either steep and straight or lie flat on the ground with a direct and abrupt trend; they originally lack the necessary convergence and cannot be used as a site for a grave. If one does not understand the need to avoid such places and insists on digging a grave in such a rigid and abrupt area, misfortune will arrive immediately. If the dragon pulse is indeed genuine, one should look for places where it forms a钳形 (claw-like) or窝形 (nest-like) shape, or has features such as joints and bubbles, or is flat with a carpet-like and lip-like appearance. There, one should choose either an "yixue" (leaning grave) or "zhuanxue" (adhering grave) to deflect the evil energy. If there are no such shapes as窝,钳, 节, or 泡, then it is not a genuine convergence and should be ignored.

巉巖者，臨穴處石出崢嶸，而巉巖可畏也。《塟書》云：“氣以土聚，而石山不塟。”吳公云：“石為山骨欲其藏，切忌粗雄與惡昂。”凡立穴處，宜皮面光彩，忌惡石巉巖。若不知避此而悞下之，主凶惡殺戮，軍配爭鬥之禍。

the so-called "chan yan" refers to the presence of rugged, jagged rocks near the burial site, which appear frightening and uneven. The "Zang Shu" states: "Qi must be gathered by soil, so mountains composed entirely of stone cannot be suitable for burial." Wu Jingluan says: "Stones are the bones of the mountain; they should be hidden within it. It is most undesirable for them to be coarse, ugly, and prominently protruding." Whenever a burial site is selected, it should be smooth and colorful on the surface, and it should avoid the presence of ugly, jagged rocks. If one fails to avoid such features and mistakenly buries the deceased there, it will lead to calamities such as violence, warfare, exile, and fighting.

亦有大龍氣盛，結穴星辰有石磷磷，卻穴間不見其巉巖可畏之形，而為石山土穴者，又是好地，不以此拘。如茅狀元地在杭州西湖者，進賢樊氏、莆田蕭氏諸地，是其格也。圖具下。

There are also cases where the dragon is strong and vigorous, and the stars forming the site are rugged and rocky, yet in the center of the site, the terrifying appearance of steep and rugged rocks is not visible, forming what is called 'a stone mountain with a soil pit'. Such places are still good and not restricted by this rule. For example, the site of Mao Zhuangyuan in Hangzhou West Lake, as well as the sites of Fan family in Jinxian and Xiao family in Putian, all belong to this pattern. The diagram is attached below.

右地在進賢，地名漸嶺。其龍自前嶺作祖，辭樓下殿，踴躍奔騰十餘里，頓起漸嶺，成御屏聳立。抽出結有數穴，皆共一局，俱逆水面河而用順纏闗遶。其盡結者為樊氏祖地，俗呼獅形鈴下穴，太陽金星開口。穴星巨石巉巖，可警可畏，正當穴上，不入俗眼。此乃幹龍大盡，傍在大河，正要石曜發露，方為眞結。故樊氏塟後，連發六科，富貴旺盛。

The land above is located in Jinxian, with the place name Zhanling. Its dragon ridge originates from the ancestral mountain of Lǐng, departs from the building-like hill, and rushes down for several miles, suddenly rising to form Zhanling, standing straight like an imperial screen. From the middle, a vein is drawn out, forming several good burial sites, all located in the same area, all facing the river against the water flow, and surrounded by gentle ridges that enclose and protect. Among them, the one formed at the end of the dragon ridge is the ancestral tomb of the Fan family, commonly known as the "Lion Form Bell Below Site," belonging to the Sun Metal Star opening. The star of the burial site has rugged big stones, striking and alarming, and is exactly above the burial site, not noticeable to ordinary people. However, this is where the dry dragon ridge reaches its great end, close to the big river, and the appearance of "stone brilliance" is exactly what is needed, indicating a true formation. Therefore, after the Fan family was buried here, they consecutively passed the imperial examinations in six successive generations, achieving great wealth and prosperity.

其首結者，為齊氏祖地，托長老下，俗稱百子千孫地，自御屏中落，垂乳結穴，龍虎彎抱有情，穴前餘氣長，故人丁旺。出一大參，富貴雙全。其徐氏、王氏、李氏，皆為吉地，悉發科第。蓋由幹龍力大，而依傍大河，龍盡氣鍾故爾。

The first cluster formed at the beginning is the ancestral tomb of the Qi family, selected by the elder monk Tao, commonly known as the "Hundred Sons and Thousand Grandsons Land": the ridge line comes down from the central part of the imperial screen, forming a nipple-like hill where the qi settles. The Azure Dragon and White Tiger embrace the site with affection, and there is a long lingering qi in front of the tomb, hence the family has many descendants and produced a minister who participated in government affairs, achieving both wealth and status. In addition, the tombs of the Xu, Wang, and Li families are also auspicious sites, and all of them have succeeded in the imperial examinations. This is because the dry dragon has great strength and is closely adjacent to a large river, and the dragon's energy comes to an end here, gathering the qi in this place.

左地在莆山縣東南八十里。其龍來歷甚遠。至於海濱，盤旋踴躍，千形萬態，活變叵測。巨石巖巖，可警可諤。將入首，遶折側落，偷閃結穴。穴下開鉗明白，左右掬抱有情。近面石峰卓立為朝，挺然端拱。四勢周密，藏聚可愛。海濱之地，易於受風，最忌空曠。此穴如坐室中，斯所以為美也。

This piece of land on the left is located eighty miles southeast of Pushe County. Its dragon ridge comes from a long distance, reaching the seaside, winding and leaping, with countless forms and ever-changing movements, lively and unpredictable. There are large, rugged stones, astonishing to behold. As it approaches the end, it turns and bends sideways, secretly stepping out to form a site. The mouth of the site is clearly defined, with two arms on either side resembling hands holding something, showing affectionate embrace. Nearby, there is a stone peak standing upright, acting as the facing mountain, squarely bowing towards the site. The surrounding situation is well-organized, capable of concealing and gathering energy, making it very appealing. Land by the seaside is easily affected by wind, and it is most undesirable to be open and exposed; however, this site is like sitting inside a room, which is precisely its advantage.

蕭氏塟後，出燕山公奇勳，登嘉靖癸丑進士，官南京戶部員外，所至有聲。其弟曰奇熊，見任州守。曰奇烋，理學雋才。人文濟濟，富貴隆盛。一門百口，和義藹然，六世同居，今上旌表之。

After the Xiao family was buried, they produced Yan Mountain Gong Xiao Qixun, who passed the imperial examination in the Guichou year of the Jiajing era and served as an official in the Nanjing Ministry of Revenue, gaining a good reputation wherever he went. His younger brother Xiao Qixiong is currently serving as a prefect. Xiao Qixiao is a talented scholar in the school of Confucianism. The family is full of talented people, prosperous and wealthy. The whole family has over a hundred members, living in harmony and upholding righteousness, with all being united and harmonious. They have six generations living under one roof. The current emperor has even issued an imperial edict to commend and honor their family.

右地在莆田城西三里。其龍分府幹旺氣，來歷甚遠。自三紫磅礴綿亙數百里，盤旋融會，氣勢雄偉，千形萬狀，不可殫述。將入局，開帳巍峨，嵡嵸層疊。正脈自帳中棲閃逶迤，莫可捉摸。入首結垂頭紫氣穴。穴前平坦，左右擁從。而府龍逆抱，以作下關，收盡諸山諸水，十分有力。前朝雙峰秀入雲霄，眞美地也。

This piece of land is located three miles west of Putian city. Its dragon comes from the main dragon of the prefectural city, carrying strong vitality, with a long origin: starting from Sanzǐ Mountain, it stretches and continues for hundreds of miles, winding and converging, with a magnificent and grand momentum, countless forms, too numerous to describe. As it approaches the site, it opens up a majestic canopy, with high and layered mountain ridges; the main ridge comes from the canopy, winding and meandering, difficult to grasp. At the entrance, it forms a "Purple Qi cave" with its head hanging down. In front of the cave, the terrain is flat, with mountains on both sides accompanying it. The dragon pulse of the prefectural city reverses and embraces, serving as a barrier at the rear, gathering all the mountains and waters, very powerful. In front, two peaks come to pay homage, beautiful and reaching straight up to the clouds, indeed a fine piece of land.

但滿山巨石林立，不入俗眼。卻登穴不見，所以為美。繫辛龍入首，扦酉山卯向。以丁酉、丁卯分金。塟後出石溪公言，丁卯生，登鄉會二魁，官郎中。子粛庵公經邦，丁酉生，登鄉會二魁，入翰林，見任太子賓客、禮部侍郎，福祉未艾。

The mountain is full of huge rocks, which are not noticed by ordinary people; however, once one reaches the site, those rocks are no longer visible, revealing its beauty. This place has a dragon coming from the Xin direction, facing the You mountain and Mao direction, using the Dingyou and Dingmao meridians. After burial, a man named Shixi Gong emerged, who was born in the Dingmao year. He ranked first in both the local examination and the imperial examination, and held the position of Langzhong. His son, Suan'an Gong, named Jingbang, was also born in the Dingyou year. He similarly ranked first in both the local and imperial examinations, entered the Hanlin Academy, and now holds the position of Taizi Biepin and Li Bu Shilang, with his blessings and merits just beginning to flourish.

右地在杭州月波門外，西湖裡面。（將軍大座形）其龍即三天竺發出，頓起大帳，重重開肩展翅。中出骨脈清奇，星辰秀異，有剝有換。至入首作穴，成帶福金星。前對南高峰，到此又是五鳳樓臺作正案。但就身右沙攛入明堂，而左沙繫下手反輕，故其穴下數墓皆不吉，惟張氏祖穴揭土作天穴，即四獸和平。

This piece of land is located outside the Yuebo Gate in Hangzhou, within the West Lake. Its form is called "General's Great Seat Shape." Its dragon comes from the Three Buddhist Monasteries, rising abruptly with a grand tent, and stretching its shoulders and wings layer by layer. From the tent, the bones and veins are clear and strange, with stars and spirits outstanding. Along the way, there are continual changes and transformations. At the final point where the site is formed, it becomes a "Blessing Star of Gold." In front, it directly faces the Nan Gao Peak, and here there is a mountain of the Five Phoenix Terrace shape serving as the main ridge. However, the sand on the right side close to the site rushes into the Bright Hall, while the sand on the left side, which should be the lower part, is instead weak. Therefore, the several tombs below this site are not auspicious. Only the ancestral tomb of the Zhang family raised the soil high and pointed out the "Heavenly Site," and then the four animals returned to peace.

石巧穴乃自飛來峰出脈，落平地一線，復起高墩做穴，頂龍順局。二水交於穴前，九曲出口，注於西湖。穴中不見湖水，但見南北二高峰列於左右。其後龍石骨巉巖數里，頓起一山，內皆空洞如石屋，四門明朗，入內可容百十人設坐。四邊垂四柱，石紋與地不相聯屬，故號飛來峰。舊有鉗云：“天上飛來人不識，良珠萬斛藏頑石。有人下得肉中穴，生者封侯死廟食。”

This stone qiao xue is formed by the continuation of the ridge from Feilai Peak, which descends to flat land and narrows to a single line, then rises again as a high earthen mound to form the site. The mound sits on top of the dragon ridge and follows the terrain. Two streams meet in front of the site, winding through nine bends before flowing out to the West Lake. From the site, one cannot see the lake, only two high peaks to the south and north standing on either side. Behind the site, the coming ridge is several miles long, with rugged stone bones. Suddenly, a mountain rises, and inside the mountain are empty spaces, like a stone house with four clear entrances, large enough to seat about a hundred people. On all sides, four stone pillars hang down, their stone patterns not connected to the ground, hence called Feilai Peak. There was an old saying: it comes from the sky, unrecognized by people; thousands of pounds of fine pearls are hidden in the stubborn stone. If someone can bury the "rou zhong xue," he will be ennobled in life and receive temple offerings after death.

張氏遇明師點土墩穴，取螺螄吐肉形，以石洞山為螺殼，而土墩為螺肉，吐於外，故云“肉中穴”。塟後出元洲公澣，登進士，官至吏部尙書。濂，解元、進士，官至左僉都御史。曰應祺，進士。曰應佑，鄉魁，封兵部主政。曰洽、曰洵、曰溥、曰洲、曰江、曰洙諸公，皆連登科第，人文濟濟，福祉方隆。

The Zhang family encountered a masterful geomancer who identified the auspicious site on the mound of earth. The form was likened to "the shape of a snail expelling its flesh," with the stone mountain regarded as the snail shell and the earth mound as the snail flesh, protruding outside the shell, hence called "the flesh site." After the burial, Yuanzhou Gong Zhang Huan passed the imperial examination and became a high-ranking official in the Ministry of Personnel; Zhang Lian first won the top rank in the provincial examination and later became a jinshi, holding the position of Left Censor of the Imperial Inspection; Zhang Yingqi became a jinshi; Zhang Yingyou ranked first in the local examination and was appointed as a military affairs officer. In addition, Zhang Qie, Zhang Xun, Zhang Pu, Zhang Zhou, Zhang Jiang, and Zhang Zhu all consecutively achieved success in the imperial examinations, producing many outstanding talents, indicating a flourishing era of blessings and prosperity.

江右山人徐善繼述 同著。太極靜而生陰，故圓暈瘦陷者為陰，謂有窟之形狀，故為靜中之動，即泡中有窩、突中有窟之謂也。開塋宜深，不宜淺。太極動而生陽，故圓暈肥起者為陽，謂有突之形狀，故為動中之靜，即窩中有泡、窟中有突之穴也。開塋宜淺，不宜深。

Jiangyou Mountain Man Xu Shanji compiled and wrote this text, together with his younger brother Xu Shanshu. The first section of the volume presents two diagrams, with the following explanation. The Taiji is still, giving rise to Yin. Therefore, the round晕 in the center that is thin and concave belongs to Yin, referring to the shape with a cave, which is movement within stillness, meaning that within a bubble there is a cave, and within a cave there is a bubble; for such types of tomb excavation, it is better to dig deep rather than shallow. The Taiji is in motion, giving rise to Yang. Therefore, the round晕 in the center that is thick and convex belongs to Yang, referring to the shape with a bubble, which is stillness within motion, meaning that within a cave there is a bubble, and within a bubble there is a cave; for such types of tomb excavation, it is better to dig shallow rather than deep.

此冊專論定穴之要。夫定穴固在於主山：陽來陰受，陰來陽受；斜來正下，正來斜下；直者穴曲，曲者穴直；急穴其緩，緩穴其急；硬來軟下，軟來硬下；山高昂則扦低平，山低平則扦高昂。此一定不易之法。而太極、兩儀、三勢、四煞與夫饒減、向背、近取諸身、遠取諸物等訣，亦皆定穴之要，輯之以見其槩雲。

This book specifically explains the principles of determining a suitable site for a grave. Determining the site depends on the main mountain: if a yang mountain comes, a yin grave site should be used to receive it; if a yin mountain comes, a yang grave site should be used to receive it; if it comes obliquely, it should be placed directly below; if it comes straight, it should be placed obliquely; if the mountain ridge is straight, the grave should be taken at a curved place; if the mountain ridge is curved, the grave should be taken at a straight place; if the mountain ridge is steep, the grave should be placed in a gentle place; if the mountain ridge is gentle, the grave should be placed in a steep place; if the mountain comes with a strong momentum, it should be placed softly; if the mountain comes with a weak momentum, it should be placed strongly; if the mountain is high and noble, the grave should be placed in a low and flat place; if the mountain is low and flat, the grave should be placed in a high and noble place. These are unchangeable rules. In addition, the principles such as Taiji, two principles, three tendencies, four evils, as well as the rules of surplus and deficiency, facing or turning away, taking from the body nearby and from objects far away, are also essential for determining the site. They are all collected together so that one can get a general idea.

先儒曰：“太極者，陰陽之本體。”又曰“物物有一太極”。蓋理氣之原也。以太極定穴者，籍其隱微彷彿之狀，以觀穴之的焉耳。《萬萬山穴法口訣》云：“隱隱微微，仿彷彿佛，粗看有形，細看無物。”趙緣督《穴訣》曰：“遠看似有，近看則無，側看則露，正看模糊。”皆善狀太極之微也。

Previous Confucian scholars said: The Taiji is the essence of yin and yang. They also said: Each thing has its own Taiji. It is the origin of principle and qi. What is meant by using Taiji to determine asite is to use its subtle and indistinct form to ascertain the exact location of thesite. The "Ten Thousand Mountains穴Method Formula" says: Subtle and indistinct, vague and unclear, seemingly shaped when viewed roughly, yet empty when examined closely. Zhao Yuandu's "穴Formula" says: It seems present from a distance, but disappears upon close inspection; it appears when viewed from the side, but becomes obscure when looked at directly. All these descriptions well capture the subtle nature of the Taiji circle.

故以太極定穴法，於穴場中回顧，見有圓暈在微茫隱顯之間，是謂太極暈。上要水分，暈下要水合。水是稍低處，高一寸即為山，低一寸即為水也。水之合處曰小明堂，不必拘其寬闊，但能容人側臥便可。有圓暈則生氣內聚，故為眞穴。無此則非矣。

Therefore, the method of using the Taiji (Supreme Ultimate) to determine a site is: stand on the site and look around, seeing a circular haze that appears and disappears, which is called "Taiji Yun." Above this circular haze, there should be water to separate it, and below it, water should converge. The water referred to here is simply a slightly lower area—anything higher than an inch is considered a mountain, and anything lower than an inch is considered water. The place where the water converges is called "Xiao Mingtang" (Small Bright Hall), and it does not need to be wide; it is sufficient if it can accommodate a person lying on their side. With this circular haze, the life qi is gathered within, so it is a true site; without it, it is not a true site.

見暈分明，便於暈心倒杖。要坐正，或串來脈，或枕樂山，內乘生氣，外接堂氣。前要對案山，下要就明堂，左右要分龍虎，十道無偏方可。卻於暈心立一標準，上下弦各立一標準。凡饒減進退，皆以此定分數。若於暈頂再見一二半暈，如蛾眉月樣，名曰天輪。有三輪，乃大貴之地也。

Once the circular晕 is clearly seen, the site is determined by the "reversed staff" at the center of the晕. The position should be upright, either continuing the coming ridge or resting on the乐 mountain, facing inward to receive life qi and outward to receive the qi of the bright hall. In front, it should face the case mountain directly; below, it should conform to the bright hall; on the left and right, the azure dragon and white tiger should be clearly distinguished, and the heavenly heart ten paths should be straight and not tilted. Then, a marker pole is set up at the center of the晕. Additional marker poles are placed at the upper and lower halves of the circular晕. All measurements of the distances for adjustment are determined by these marker poles. If there are one or two semicircular arcs on top of the circular晕, resembling the shape of a crescent moon, they are called "heavenly wheel." If three layers of heavenly wheels can be seen, it is considered a place of great fortune.

上太極定穴，最為親切，尤宜細認，不可潦草。廖公云：“若遠鋤破太極圈，水蟻便侵棺。”又云：“蘭臺只在圓暈中，鋤出便傷龍。”《經》曰：“外氣橫形，內氣止生。”外氣者，拶道也；內氣者，圓暈也。

The above discussion on the determination of the Taiji point is most accurate and close to the essence, and should be carefully identified, not done carelessly. Liao Jinjing said: if the Taiji circle is dug through, water and ants will immediately enter the coffin. He also said: the LanTai is within the circular mound; once it is dug out, the dragon will be harmed. The "Zang Jing" says: external qi forms horizontally, while internal qi stops and generates. Here, the external qi refers to the "zan dao" on both sides of the circular mound; the internal qi refers to the circular mound itself.

楊公以圓暈為金，圓金分轉，左者為陽，右者為陰，故曰龍分而片為“陰陽取”。拶道為血脈，從左右分為小明堂，故曰“水合三叉細認蹤”。所謂雌雄交度者也，或謂之球簷、合襟、羅紋、土宿、一點靈光、仰覆梅花等，皆異名耳。

Yang Yunsong regarded the circular whirlpool as "gold." When the circular gold separates and rotates, the left part is yang and the right part is yin. Therefore, the dragon divides into two parts, and one should take it according to "yin and yang." The "zapping path" refers to the blood vessels, which branch from left and right to converge into a small bright hall, hence the saying "water converges at the three forks and traces the trail carefully." This is referred to as the meeting of the male and female principles. It is also called by other names such as "ball eaves," "meeting of the sleeves," "rope patterns," "earth host," "a single spiritual light," "upward plum blossom," and "inverted plum blossom," but these are merely different names for the same thing.

《葬書》云“乘金相水，穴土印木”，亦不過一太極之暈而已。乘金者，乘太極之圓暈突起處也；相水者，要兩邊夾輔圓暈之水分八字，來小明堂處合也；穴土者，居中不偏而淺深適宜也；印木者，要穴前有氈有唇，吐出尖圓之證也。不言火者，火則尖利帶殺，且火無穴耳。

The *Book of Burial* says, "Mount the metal, match the water, dig into the soil, and mark with wood," which refers to the circular pattern of the Taiji circle. To "mount the metal" means to take advantage of the raised part of the Taiji circle. To "match the water" means that the water on both sides should form a shape like the character "eight" and flow into the small bright hall where they meet. To "dig into the soil" means to locate the site exactly in the center, neither too deep nor too shallow. To "mark with wood" means that there should be a soft cushion and a lip in front of the site, with a pointed and round shape as a sign. Among these four elements, fire is not mentioned because fire forms are sharp and harsh, and fire does not form a site.

大凡點穴，務須伐木斬草淨盡，上下左右立標，諦觀詳審，察此太極圓暈。取穴不可過高過低，偏左偏右，則得穴法玄妙。切忌鋤破圓暈，傷壞口鼻。吾鄉唐宋名墓，原形具在，窩、鉗、乳、突分明，界水伶俐無損者，固賴哲師吳、廖諸公口授，不許妄有培闢，亦以風俗嚴於侵葬之禁，是以經久猶有本來面目之妙。他鄉罕及之。

In general, when selecting asite, one must first clear away trees and weeds, set up markers in all directions, and carefully examine the area to clearly understand the circular pattern of the Taiji circle. The chosen point should not be too high or too low, nor too far to the left or right, in order to grasp the subtle essence of the method. It is strictly forbidden to break the circular pattern with a spade, which would damage the mouth and nose of thesite. In our village, the famous tombs from the Tang and Song dynasties still retain their original forms, with clear distinctions between the窝, 钳, 乳, and 突. The boundaries are well defined and have not been disturbed. This is due to the fact that masters like Wu Jingluan and Liao Jinjing passed down their knowledge orally, forbidding arbitrary soil excavation. It is also because the local customs strictly prohibit illegal burials, allowing these tombs to retain their original appearance over a long period. Few other places can match this.

每見務為觀美者，輙加興作。而不知美也，切忌妄有培闢以壞眞形，或傷破星辰頭面，或剪去餘氣唇氈，或壅塞界脈之水，或戕傷太極之圈。此為毀瓦畵墁，變吉為凶。

It is common for people to pursue the appearance of tombs obsessively, often resorting to large-scale construction without understanding what true beauty is. One must strictly avoid randomly adding soil or digging, which can damage the natural form. Some damage the heads of the stars, others cut off the lips of the residual energy, some block the water channels of the boundary lines, and others harm the circle of the Taiji. This is called 'destroying the tiles and painting the wall,' where something good is turned into something bad, and a favorable site becomes an inauspicious one.

況又有廣築垣牆，深開月池，多起堂宇，高豎牌坊，及為崇臺望石，俾吉方之沙水障礙不見，吉位之贅疣堆累近身，幾何而不自取敗禍哉！《葬書》謂“工力之具”，卜氏謂：“山有餘，當闢則闢；土不足，當培則培。”蓋指沙水而言，非謂龍穴可以作為也。智者審之。

Moreover, there are people who build high walls, dig deep moon pools, construct many halls and buildings, erect lofty gateways, build high platforms, and set up pillars, blocking the view of the auspicious landforms and waters. They pile up unnecessary heaps of debris right next to the tomb, which can never fail to invite misfortune. The "work tools" mentioned in The Book of Burial and the saying "if the mountain has excess, it should be cut down; if the soil is lacking, it should be added" by Bo Yin refer to landforms and waters, not the dragon pulse or the site of the tomb, which should not be altered at will. Wise people should carefully distinguish between these matters.

兩儀者，陰陽也。萬物莫不有陰陽。天以日月為陰陽，人以男女為陰陽，物以牝牡為陰陽，地以山水為陰陽。而陰陽之中又各有陰陽。故地理家龍有龍之陰陽，穴有穴之陰陽。所謂穴之陰陽者，其暈間肥起者為陽，瘦陷者為陰，是為兩儀。

The concept of "two principles" refers to yin and yang. All things are divided into yin and yang; in the heavens, the sun and moon represent yin and yang, in humans, male and female represent yin and yang, in objects, male and female organs represent yin and yang, and on the earth, mountains and water represent yin and yang. Within yin and yang, each again divides into yin and yang. Therefore, geomancers speak of yin and yang for dragons and for sites. The yin and yang of a site refer to the round, thick, and elevated part being yang, and the thin, flat, and recessed part being yin. This is the two principles.

凡就龍身作穴者，乃為陰龍宜陽穴。若再起星者，為陽龍，宜陰穴。反此，縱龍穴眞，初扦亦必有咎。《龍穴歌》云：“陽龍切莫下陽穴，路死生離別。若扦陰穴正相宜，子息居官位。陰龍若是下陰穴，女人公事發。若扦陽穴定為官，富貴足田莊。”

All cases where the dragon line directly forms the burial site are considered "yin dragon," and should be paired with a yang burial site; if the dragon line reappears as a new star peak, it is considered "yang dragon," and should be paired with a yin burial site. If the pairing is reversed, even if the dragon and burial site are true, the burial will certainly lead to problems. The "Dragon and Burial Site Song" says: a yang dragon must not be paired with a yang burial site, as it will result in death by accident or family separation; if a yin burial site is chosen, the descendants will hold official positions. If a yin dragon is paired with a yin burial site, women will cause legal troubles; if a yang burial site is chosen, officials will emerge, bringing wealth and abundant farmland.

或上截肥起，下截瘦陷；或下截肥起，上截瘦陷；或左邊肥起，右邊瘦陷；或右邊肥起，左邊瘦陷。皆為二氣交感，不問陰陽龍皆可用。凡陰陽穴，皆當饒減。若不饒減，則氣直來，正穴必偏枯。饒減法見後。

There are also cases where the upper part is thick and prominent while the lower part is thin and concave; or the lower part is thick and prominent while the upper part is thin and concave; or the left side is thick and prominent while the right side is thin and concave; or the right side is thick and prominent while the left side is thin and concave. All these belong to the interaction of yin and yang energies. Whether the coming dragon is yin or yang, it can be applied. All yin and yang graves should be considered as '饶减'; if there is no 饶减, the energy will descend directly, and the true grave will certainly be barren. The method of 饶减 is explained later.

惟此交感之穴，則取陰陽之中，不用饒減，最為貴格。但微茫高下，彷彿瘦肥，亦未易體認。必須芟除草木，使穴場光淨，然後可辨，庶不致悞。切勿草率茍且。

Only this kind of site formed by the meeting of two energies requires burial at the exact center between yin and yang, without any adjustment, making it the most valuable pattern. However, the slight difference in height is extremely subtle, and the distinction between fat and thin is only discernible in a vague way, so it is inherently difficult to recognize. One must clear away all grass and trees, making the site clean and clear, before it can be properly identified and mistakes can be avoided. It is absolutely unacceptable to be careless or hasty.

陰陽交感圖。此圖以黑白分陰陽，以喻穴之肥起瘦陷者也。不論直脈、橫脈，穴星、後龍，只看立穴之處，或上截肥起，或下截肥起，或左肥，或右肥，以肥者為陽，其瘦者即陰。放棺當於半肥半瘦處，為二氣交感也。

This is the "Yin and Yang Interaction Diagram." The original source only includes the title and textual explanation, with the actual image lost. Here is the title and explanation of its meaning. The diagram uses black and white to represent yin and yang, symbolizing the difference between a thick, elevated area and a thin, depressed area in a burial site. Whether the incoming ridge is straight or horizontal, and whether one is examining the hillstar or the background mountain range, one should only look at the specific location where the grave is established: either the upper part is thick and elevated, or the lower part is thick and elevated, or the left side is thick, or the right side is thick. The thick side is yang, and the thin side is yin. The coffin should be placed at the boundary between half thick and half thin, which is exactly where the two energies interact.

補義《易》曰：“天地氤氳，萬物化醇；男女媾精，萬物化生。”男女即陰陽也。《太極圖說》曰：“二氣化生萬物。”故圓暈中以肥起者為陽，瘦陷者為陰。或上截肥起，下截瘦陷；或下截肥起，上截瘦陷；或左邊肥起，右邊瘦陷；或右邊肥起，左邊瘦陷。皆為二氣交感，陰陽配合，不拘陰來陽來之龍，皆吉。

Supplemental explanation: The Great Treatise of the Zhou Changes says that the two energies of heaven and earth intermingle and blend, thus giving rise to the generation and flourishing of all things; the union of male and female produces vital energy, thus giving birth to all things. Here, male and female refer to yin and yang. The Taiji Diagram Explanation by Zhou Dunyi says that the two energies of yin and yang give birth to all things. Therefore, in the round and hazy form, the thick and prominent parts are considered yang, while the thin and recessed parts are considered yin. Whether the upper part is thick and prominent while the lower part is thin and recessed, or the lower part is thick and prominent while the upper part is thin and recessed, or the left side is thick and prominent while the right side is thin and recessed, or the right side is thick and prominent while the left side is thin and recessed, these are all manifestations of the interaction of the two energies and the harmony of yin and yang. Whether the coming energy is yin dragon or yang dragon, it is auspicious.

而立穴居於半陰半陽、半肥半瘦之間，乃陽氣下降，陰氣上升，地天交泰、水火既濟、陰陽聚會之所，不須饒減。不論平地高山，要立穴處有形影口角、窩突弦稜、化生腦、球簷、蝦鬚蟹眼、仰梅花、覆梅花，金魚界合，上陰下陽、上陽下陰、左陰右陽、右陽左陰、邊明邊暗、邊死邊生、邊硬邊軟、邊肥邊瘦，皆謂陰陽交媾之處，穴之吉也。

And the site for the pit should be placed in the middle where it is half shady and half sunny, half fat and half thin. That is exactly where the yang energy descends and the yin energy ascends, like the Tai hexagram where heaven and earth communicate, and the Ji Ji hexagram where water and fire complement each other. It is the place where yin and yang meet, so there is no need to adjust further. Whether on flat land or high mountains, as long as the location for the pit has a faint outline, a hollow and a protrusion, a curve and an edge, with features such as 'huasheng nao', 'qiu yan', 'xia xu xie yan', 'yang meihua', 'fu meihua', and the boundary and meeting of goldfish water, with upper yin and lower yang, upper yang and lower yin, left yin and right yang, right yang and left yin, one side bright and one dark, one side dead and one alive, one side hard and one soft, one side fat and one thin — all these are called places where yin and yang meet, which are the auspicious spots within the pit.