Determine the site based on the convergence and dispersion of energy.

氣聚者吉，氣散者凶。故立穴之法，當察其氣之聚處扦之。然聚散有二：有大勢之聚散，有穴場之聚散。必先審其大勢之聚散，然後審穴場之聚散。所謂大勢之聚散者，眾山團聚，眾水相匯，羅城周密，風氣融結，補缺障空，不陷不跌。

When the qi gathers, it brings good fortune; when it disperses, it brings misfortune. Therefore, the method of choosing a burial site should involve identifying where the qi gathers before proceeding with the burial. However, the gathering and dispersing of qi can be divided into two aspects: the gathering and dispersing of the large terrain and the gathering and dispersing of the burial site itself. One must first examine the gathering and dispersing of the large terrain, and then examine that of the burial site. The gathering and dispersing of the large terrain refers to mountains surrounding the area in a rounded manner, and rivers converging together. The surrounding barriers are complete, and the wind and qi converge and settle here. If there is a gap, mountains come to fill it; if there is an empty space, mountains come to block it. Thus, there is no collapse or falling apart.

有此大聚之勢，則當於此審受穴之山，觀其來脈止於何所。脈止之所，有宛然窩窟，或垂乳，或開口，或吐唇，或為鉗，或為泡，四山擁從，下手有力，此氣之聚處也。必有界水分明，上有分，下有合，前有應，後有樂，是為眞氣融結。其明堂之水，自然來會，或湖潭，或池沼，或溪澗，或田源。若非溶注，定得特朝，是水亦從而聚矣。

With such a concentrated situation, one should examine the mountain where the site is located, to see where its ridge comes to an end. At the point where the ridge stops, there will be a clear depression, or a hanging nipple, or an opening, or a protruding lip, or a clamp shape, or a bubble shape; surrounding mountains will gather around, and the side where the hand is placed will be strong—this is where the qi gathers. There must be clear boundaries of water: there is a ridge water above and a converging water below, there is a facing hill in front and a leisure mountain behind; this is called true qi converging and forming. The water in the bright hall will naturally flow and converge: it may be a lake, a pond, a stream, or a source in the fields; even if it is not a wide gathering there, there must be water specially flowing towards it—this is called the water also gathering.

但眞氣聚處，明堂決不寬曠。明堂曠，局勢大，又須穴前有內堂，或低田，或小水，或靈泉，或池湖注聚，方是眞融聚。故曰：“明堂容萬馬，亦忌曠而野。”必須有陰洲橫關住內氣，而元辰之水聚於明堂，外水或遠潮，或橫帶，如此則明堂雖曠無妨也。

But where true qi gathers, the Bright Hall will never be open and empty. If the Bright Hall is open and empty and the terrain is large, then there must be another inner Bright Hall in front of the site: either a piece of low flat land, or a small stream, or a spring of spiritual energy, or a pond or lake gathering water. Only then can it be considered truly converging. Therefore, it is said that even if the Bright Hall is large enough to hold ten thousand horses, it still avoids being distant and desolate. There must be a ridge of sand rising across to block the inner qi, allowing the 'Yuan Chen water' in front of the site to gather within the Bright Hall. The outside water may come from afar or flow horizontally around; in this way, even if the Bright Hall is wide and open, it is still acceptable.

又有穴星之散聚，尤宜細審。氣脈聚於上，則穴宜高；氣脈聚於下，則穴宜低；氣脈聚於中，則穴宜居中；氣脈聚於左，則穴宜歸左；氣脈聚於右，則穴亦挨右。此皆聚散定穴之妙也。

In addition, there is the gathering and dispersing of the qi of the穴星 itself, which should be carefully examined: if the qi gathers at the upper part, the穴 should be located higher; if the qi gathers at the lower part, the穴 should be located lower; if the qi gathers in the middle, the穴 should be placed in the center; if the qi gathers on the left side, the穴 should be on the left; if the qi gathers on the right side, the穴 should be on the right. All these are the subtle principles of determining the穴 based on the gathering and dispersing of qi.

蔡牧堂云：“向背者，山川之情性也。”夫地理之與人事不遠。人之情性不一，而向背之道可見。其向我者，必有周旋相與之意；其背我者，必有棄厭不顧之狀。故審穴之法，凡賓主相對有情，龍虎抱衛，無他顧外往之態，水城抱身無斜走，堂氣歸聚無傾瀉，氈褥鋪展無陡峻，此皆氣之融結，而山水之情相向也。

Cai Muting said: The concept of facing or turning away refers to the nature of mountains and rivers. In fact, geography and human affairs are not very different: people's natures vary, and one can tell whether they are facing or turning away from you. If someone is facing me, it certainly indicates a willingness to approach and be close; if someone is turning away, it certainly shows a feeling of dislike and neglect. Therefore, the method of examining a site is: the guest mountains and main mountains face each other with affection, the Azure Dragon and White Tiger embrace and guard, without any tendency to look elsewhere or run outward; the water surrounding the site holds tightly around the central point without flowing obliquely, and the Bright Hall gathers energy without spilling out; the carpet-like terrain spreads out without being steep — all these are manifestations of the energy having converged and the affection of mountains and waters converging towards the site.

吳公《口訣》云：“但登正穴試一觀，呼吸四維無不至。”其不曾下得眞穴者，必細審無情。雖共山共水共明堂，共龍虎案對，只咫尺間，或高或下，或偏左，或偏右，便非正穴，自然山水不相照應。大勢似有情，而細審是乖戾。

Wu Jingluan's "Oral Instructions" says: As long as one ascends the correct site and looks around, the qi from all directions will breathe in harmony, reaching everywhere fully. Any site that fails to hit the true site, when carefully examined, will certainly show no affection. Although it shares the same mountain, the same water, the same bright hall, and the same dragon and tiger mountains and case mountains as the true site, it only differs by a few feet—either higher or lower, or slightly to the left or right—and thus is not the true site. The mountains and waters naturally do not correspond with it. At first glance, the grand trend seems to be affectionate, but upon careful examination, everything appears to be in discord.

故云“共山共水共來岡，磊磊排來似種姜。只有一墳能發福，來山去水盡合情”。又云：“若遠差一指，如隔萬重山。”董公德彰云：“一個山頭下十墳，一墳富貴九墳貧，共山共向共流水，只看穴情眞不眞。”

Therefore, it is said: the same mountain, the same water, the same ridge, when tombs are arranged one after another like planting ginger, only one tomb can bring prosperity, because only it has the proper coming and going of mountains and water. It is also said: even a difference of a finger's width is like being separated by ten thousand mountains. Dong Dezhang said: if ten tombs are buried on the same mountain peak, one will be prosperous while the other nine will be poor; on the same mountain, the same direction, and the same flowing water, it is only a matter of whether the site is truly suitable.

蓋正穴當高而扦低，則四山高壓，安得有情？正穴當低而扦高，則擁護夾照不過，安得有情？正穴當居中而扦於左右，則案山堂氣皆偏，而白虎青龍失位，或攛或急，或下明堂，或壓塜，安得有情？故不可有咫尺之悞，務使中正無偏，自然山水四向有情，而得其穴之的也。

The correct burial site should be high but was made low, so the surrounding mountains press down heavily from all sides; where is there any affection? The correct burial site should be low but was made high, so the protective mountains that should enclose and illuminate cannot reach up; where is there any affection? The correct burial site should be in the center but was placed to the left or right, causing the case mountain and the bright hall to lose their proper alignment. The White Tiger and Azure Dragon also lose their proper positions. Some mountains rush out, some are abrupt, some intrude into the bright hall, some press upon the tomb, where is there any affection? Therefore, even the slightest error cannot be allowed. The burial site must be centered and not biased, so naturally all surrounding mountains will face the site with affection, and the correct burial site will be accurately chosen.

《指南》云：“凡立穴，若見前面山水從左畔來，即於左畔立穴場；若山水從右畔來，即於右畔立穴場；山水若從當面正中來，即就中心立穴場。此為張山食水尋穴。反此，則容納山水不著，主凶。”

The Guide says: Whenever choosing a site for a grave, if the mountains and waters come from the left side, the grave should be located on the left side; if they come from the right side, the grave should be on the right side; if they come from the center directly in front, the grave should be in the center. This is called the method of "stretching the mountain and drinking the water" for finding the site. Doing the opposite would fail to receive these mountains and waters, leading to misfortune.

《琢玉集》云：“立穴要迎財接祿。”又云：“有財有祿須迎接，迎接來歸穴。迎接不得不相干，空有萬重山。或灣或曲窈蕩過，迎取歸向坐。”又云：“千山萬水明堂秀，穴裡教消受。”丘公《指迷詩》云：“莫令收拾不來時，萬水千山皆不顧。”鄒國師仲容口訣曰：“就水就山取自扦，安得百餘年。”

The Zuo Yu Ji says: When establishing a grave site, one must welcome wealth and honor. It also says: If there are mountains and waters that bring wealth and honor, they must be welcomed and brought in, only then can they belong to the grave site; if they are not welcomed, they will have nothing to do with you, and even with thousands of mountains it will be of no use. If water flows either winding or meandering, it should be welcomed and brought into the grave site's orientation. It also says: Thousands of mountains and rivers displaying elegance within the Bright Hall should all be beneficial to the grave site. Qiu Gong's Zhi Mi Shi says: Do not arrange things so that nothing can be brought in, for then even thousands of rivers and mountains will not take care of you. Zou Guoshi Zhongrong's mnemonic says: If one only randomly selects sites based on water and mountains, how can stability be achieved for a hundred years?

皆謂穴場要收拾得好山好水也。故點穴之法，但看眼前有好山好水，須用意消詳，立穴去收拾消受之，使好山好水迎接得入穴場，不可錯過，使有消受不得。若雖有奇山秀水，而穴場受用不著，便非眞穴，必不發福。其能張山食水，迎接得山水者，必易發福。此為迎清挹秀之法，即迎官就祿之意以定穴也。

These statements all refer to the need for a good mountain and water to be gathered into the site of the grave. Therefore, the method of selecting a site is: whenever good mountains and waters are seen ahead, one must carefully consider and choose a position that can receive and make use of them, allowing the good mountains and waters to be welcomed into the site. One must not miss the opportunity, otherwise some mountains and waters will not be effectively utilized. If there are remarkable mountains and waters but the site cannot make use of them, then it is not a true site, and certainly will not bring prosperity. Those that can gather mountains and waters, and welcome them in, will certainly bring prosperity. This is called the method of "welcoming clearness and drawing beauty," which is also determined by the principle of "seeking official position and seeking wealth."

然此特一說耳。正穴眞龍，自然默合，不待勉強。若本無穴，勉強貪著奇山秀水，以立空虛無氣之穴，則雖有好山好水，亦不應福。所謂“坐下無龍，朝對成空”。又謂“貪朝失穴，逐使文筆變為畫筆，牙刀化作殺刀”，亦何益哉！訣云：“坐下若無眞氣脈，面前空有萬重山。”其審之哉！謝雙湖氏論得水之說最善，蓋食水者，亦得水之義也。

However, this is only one way of explaining it. A true dragon and a proper site naturally harmonize with the mountains and waters without needing artificial effort. If there is no actual site to begin with, and one forcefully seeks out strange mountains and beautiful waters, establishing a site in an empty and lifeless place, then even if there are good mountains and waters, they will not bring about good fortune. This is what is meant by "without a dragon at the seat, facing all is in vain"; it is also called "greed for the front but losing the site." In the end, the literary peak becomes a mere brushstroke, and the sharp knife hill turns into a killing knife. What benefit is there? The oral诀 says: "If there is no true qi flow at the seat, then even with ten thousand mountains in front, it is of no use." We must carefully examine this point. Xie Shuanghu's discussion on "getting water" is particularly good — what is called "food water" is actually the meaning of getting water.

枕龍耳角定穴之法，即坐後穿樂夾耳之意也。蓋角在耳後，為應樂，不相登對，是穴無樂而有風搖，不吉。取穴量度，與耳平稱，相登而已，不可妄移上下。耳與穴相停，角與穴相脫，故曰：“安龍頭，枕龍耳，不三年，生貴子；安龍頭，枕龍角，不三年，家消爍。”所謂牝牡相應，以蔽地中之風者也。

The method of determining the location of asite (q穴) called "Zhen Long'erjiao" refers to sitting on the mountain behind, with the mountain forming a continuous ridge (le shan), and the two sides forming the ears. The angle (jiao) is located behind the ear, belonging to the ridge mountain, and does not directly face the穴位. If the穴位 is placed on the angle, it is as if there is no ridge mountain, and it will be subject to wind disturbance, which is not auspicious. When selecting the穴位, one should measure the height and ensure it is level with the "ear," matching and facing it directly. It should not be moved up or down arbitrarily. The position of the ear and thesite exactly correspond, while the angle and thesite are separated. Therefore, it is said: If the dragon head is placed properly and thesite is on the dragon ear, within three years, a noble son will be born; if the dragon head is placed properly and thesite is on the dragon angle, within three years, the family will decline. This is called the mutual correspondence of yin and yang, used to block the wind underground.

按：《地理大全》謂此是淺深之法，切不可妄移上下，要以聚散定穴，然後就酌穴之淺深。詩云：“龍脈多從耳角逃，淺深穴裡定分毫。四平妙應藏珍處，不怕四風生怒號。”又云：“深淺時師那得知，龍頭安枕貴精推。本根獨怕風搖動，一插芙蓉莫亂為。”

Note: The "Geographical Compendium" says this belongs to the method of determining depth and shallowness, and it must not be arbitrarily moved up or down. First, use the principle of gathering and dispersing to determine the site, and then consider the depth and shallowness for burial. A poem says: Dragon veins mostly flow away from the ears and horns, and the depth and shallowness are determined in the slightest detail within the site; in places where all four sides are level and harmonious, and where treasures are concealed in a perfect response, they are not afraid of fierce winds from all sides. It also says: The words "depth" and "shallowness" were not understood by the geomancers of that time. The dragon head resting on a pillow is valuable, and it is important to carefully examine and determine it; the fundamental site is most afraid of being disturbed by wind, so when planting this branch-like site resembling a lotus flower, do not act recklessly.

又“安龍頭兮枕龍耳，隱而不露眞可取。兩邊樂山在耳旁，下後自然多富貴。安龍頭兮枕龍角，露而不隱穴應錯。左右樂山不照穴，扦之定主家消索。”又皆以耳、角、枕、樂定穴之高下。要之，深淺高下，皆當以此枕、樂不脫為貴也。附圖

It is also said that placing the dragon head so that it rests on the dragon's ear is good, as it is hidden and not exposed, which is truly valuable; the two leshan mountains on both sides are near the ear, and after burial, there will naturally be much wealth. Placing the dragon head so that it rests on the dragon's horn is bad, as it is exposed and not hidden, indicating that the site is definitely wrong; if the leshan mountains on both sides do not shine upon the site, burial there will certainly lead to decline of the family fortune. All these are determined by the ear, horn, pillow, and leshan. In summary, regardless of depth or height, it is valuable to have the pillow secure and the leshan mountains not separating from the site. The following is an illustration.

安龍頭，枕龍耳，隱而不露。兩畔取耳樂照穴，或兩臂上下不拘，山峰肩翼厚處亦是。安龍頭，枕龍角，露而不隱。兩畔脫角，樂不照穴，非的穴也。蓋角耳之下，百尺之山，十尺相稱，隨山大小而分。

The descriptions of the two diagrams are as follows. The original text only remains in words, and the images are lost. The first one shows the dragon's head placed on the dragon's ear, hidden and not revealed; on both sides, the mountain called Le Mountain is taken from the ear area to correspond with the site. The positions of the arms above and below are not strictly fixed, and the thick parts of the mountain peaks and shoulders are also considered as ears. The second one shows the dragon's head placed on the dragon's horn, revealed and not hidden; on both sides, the mountains are taken outside the horn, and the Le Mountain cannot correspond with the site, which is not an accurate site. Generally speaking, the distinction between the horn and the ear is determined by taking ten feet in proportion to a hundred feet high mountain, and dividing according to the size of the mountain.

《玉髓經》云：“凡面前尖曜，世俗每見此，望而畏之。雖有周孔之地不用，雖有曾楊之術不信矣。殊不知五星之秀，合兩儀之精，皆有曜氣，此最為奇，全在收拾如何，尖射奚害？

The *Yu Meiseng Jing* says: Whenever there is a sharp stone called "Yao" in front of a q穴, ordinary people are immediately afraid of it. Even if it were a site recommended by sages like the Duke of Zhou or Confucius, they would not accept it. Likewise, they would not believe in methods used by masters like Zeng Wenchan or Yang Yunsong. They do not realize that the refined essence of the five stars combined with the essence of yin and yang can produce a "Yao" aura. This is very special, and it depends entirely on how one handles it. What harm is there in a sharp illumination?

所惡者直射、當面、橫射、過身，謂穴中所見者謂之刑殺，卻不可用耳。然果龍眞穴正，猶當以避就之法用之。避就不可，然後舍去。或堪施堆阜，植屏障，亦可用也。此如醫師療病，消癭去瘤。夫豈無術，第須龍穴不可合者，用此等法。若詳觀審擇，地無足取，棄之可也。

The truly undesirable is when the line is straight, directly facing, horizontally shooting, and passing through the body, visible at a glance from the site, which is called "xing sha." Such a situation is indeed not usable. However, if the dragon is truly present and the site is properly chosen, one should still use the methods of avoiding or approaching. If one cannot avoid it, then it is not suitable, and one should abandon it. Alternatively, one can build up a mound of earth or plant barriers to block it, and it can still be used. This is like a doctor treating an illness by removing a goiter—can there really be no way? It is only when the dragon and site are truly incompatible that these methods are used. If one has carefully examined and carefully selected, and finds that the land is not worth taking, then it can be abandoned as well.

卜氏云：“立向貴迎官就祿，作穴須趨吉避凶。”此藏神伏殺定穴訣也。《指南》云：“大凡穴前明堂內有破碎之山，凶惡之水，皆是神殺。立穴之時，或高或下，或左或右，或出或入，可避則避之，使眼界中淨潔為吉。

Bushi Tian Shuo: Li Xiang Gui Zai Ying Guan Jiu Lu, Zuo Xue Must Must Qu Ji Bi Xiong. Zhe Jiu Shi "Cang Shen Fu Sha" De Ding Xue Kou Jue. "Zhi Nian" Shuo: Da Fan Xue Qian Ming Tang Zhi Nei You Pao Su De Shan, Xiong E De Shui, Dou Shu Yu "Shen Sha". Li Xue De Shi Hui Gao Hui Di, Hui Zuo Hui You, Hui Wang Wai Nuo Hui Wang Li Shou, Neng Bie Qu Jiu Bie Qu, Rang Shi Yu Zhi Nei Gan Gan Jing Jing Ci Shi Ji.

蓋好山好水在前，未必能為福；而凶山凶水當面，卻恐立招禍。《入式歌》云：“眾山合形一山破，直射明堂如仰臥。舊說名為吊破軍，福祿未來先受禍。”

Because good mountains and good waters are placed in front, it does not necessarily bring good fortune; whereas evil mountains and evil waters facing directly towards the site may bring immediate misfortune. The "Entry Song" says: The general shape of the surrounding mountains is harmonious, but one mountain breaks the harmony, shooting straight into the Bright Hall, like lying on one's back; the old saying calls this "suspended Broken Army," which brings misfortune before good fortune arrives.

眞龍融結，或有小節之疵，當於立穴定向處以迴避之，謂之趨吉避凶。若可去者去之，可培者培之。如人有贅疣，當去則去，不害其為吉。如不能去，又不能避者，則是刦。訣云：“刦山刦水全無地，刦向穴前無躲避。時師切莫亂安墳，下後人家災禍至。”

The true dragon converges in a place, and if there are minor flaws, they should be avoided when establishing the tomb and its orientation, which is called seeking good fortune and avoiding misfortune. If something can be removed, remove it; if soil can be added, add it. It's like a person having a skin growth; if it should be cut, cut it, and it still remains a good site. If it cannot be removed or avoided, then it is called "jié." The mnemonic says: "jié mountains and jié waters mean the whole land is unusable; if the direction of jié is directly in front of the tomb, there is nowhere to escape. The geomancer must not randomly place tombs, for burying there will bring disaster to the family."

然眞龍融結，水秀沙明，諸山諸水，皆有顧主不敢他往之態。如臣面君，如奴衛主，端敬恭莊之不暇，安敢有走攛、飛動、斜傾、沖斗、尖射、醜惡之狀哉！有此則非吉地，非眞融結耳。

In truth, where a true dragon converges and forms a site, the water is clear and the sand is bright, with all the mountains and waters appearing to look after the main body, not daring to run off to other places. It is like ministers meeting their sovereign or servants guarding their master, dignified and respectful, afraid even to be too forward. How could there be any rushing, flying, leaning, colliding, sharp shooting, or ugly shapes? If such shapes exist, it is not a good site, nor is it a true convergence.

但天地無全功，山川之所鍾，不能件件合法。純粹之氣不能無駁雜。既不能無駁雜，則妍媸丑好紛然前陳，亦其勢也。是故山川之融結在天，而山水之裁成在人。其始也，不過目力之巧，工力之具。其後也，奪神功，改天命，而人與天無間。

Heaven and earth do not have perfect creation; the forms and features of mountains and rivers cannot all be entirely proper. Pure qi cannot be entirely free from mixture. Since mixture is inevitable, beautiful and ugly things naturally appear before our eyes, which is inevitable. Therefore, the convergence of mountains and rivers depends on heaven, while the shaping of rivers and mountains depends on people. At first, it is only about the skill of the eye and the mastery of craftsmanship; later, it can surpass the workings of heaven and change the destiny of the Earlier Heaven, so there is no longer any separation between people and heaven.

故雖有凶山惡水，在人趨避何如。且大貴之地，本身龍氣重，未免毋殺氣。而護從、朝應之山水，如武夫悍卒，披堅執銳於側，未免無可畏之狀。然不知皆侍衛我者，為我所用，非侮我者也。故曰“沙如美女，貴賤從夫；水似精兵，退進由將。”在龍穴之貴賤，不在沙水之美惡。苟龍穴不眞，雖牙刀化作殺刀，文筆化為畫筆，況凶惡可畏者乎？

Therefore, even if there are凶 mountains and evil waters, it all depends on how people approach and avoid them. Moreover, the great and noble land itself has thick dragon qi, which inevitably carries some killing energy; the protective and responding mountains and waters are like warriors and soldiers with armor and weapons standing by, which naturally appear somewhat terrifying. People do not know that these are all attendants serving me, at my disposal, not bullying me. Therefore, it is said: the terrain (sand) is like a beautiful woman, her status depends on her husband; water is like elite soldiers, their movements are directed by the general. The key lies in the nobility or commonness of the dragon site, not in the beauty or ugliness of the terrain and water. If the dragon site is not genuine, even the tooth knife terrain will turn into a killing knife, and the literary peak will turn into a brush, let alone those things that are originally fierce and terrifying.

此所謂趍避者，乃龍眞穴眞，不過有凶殺照射耳。張子微云：“如龍眞穴眞，而有凶殺照射，惟在收拾。能收拾，則縱有凶殺，既為我用，不相刑指。譬如達官大宦，黥卒賤徒皆為我用。何者？權在我故也。

Here the term "qubì" refers to the situation where the dragon and the nest are true, but someInauspicious Sha are shining upon them. Zhang Zimo said: if the dragon and the nest are true but there areInauspicious Sha shining upon them, the key lies in whether one can "shouxi". If one can shouxi, even though there areInauspicious Sha, since they are being used by me, they will not harm or injure me. It is like being a high official, who can command even criminals with tattoos and lowly servants. Why? Because the authority is in my hands.

又如嗜殺之人，竊發草莽，貪利等輩，奪壞閭里。一旦收拾，隨材任使，或可為大將，或可為謀主，小者亦可充將校頭目，但不可使之無所歸宿耳。此皆趍避裁成之意。郭景純云“趍全避缺，逐鬼迎神。”亦無非躲閃凶神惡殺而已。

Just as those who delight in killing lurk in the wilderness waiting for an opportunity to cause trouble, and those who crave profit plunder and destroy their villages, once they are recruited and assigned according to their abilities, the capable can become generals or chief strategists, while the less capable can serve as officers and subordinates—merely ensuring they have a place to settle. These are all examples of moving towards what is complete and avoiding what is defective. Guo Pu said: moving toward the complete and avoiding the defective; driving away evil spirits and welcoming good ones. It is nothing more than evading evil spirits and malevolent forces.

故穴法趍避之訣，左山壓塜穴歸右，右山壓塜穴歸左。或左水沖射，或左沙凶惡，或左邊明堂傾倒，或青龍無情，或青龍帶殺，或左沙飛走，或左山醜惡，或左邊水雜陰陽，或左有空缺，或左邊朝山無情，或左山破碎之類。凡此則宜穴依於右，或向扦顧右，以避其凶而趍其有情吉美之山水。

Therefore, the mnemonic for choosing the site and avoiding dangers is: if the mountain on the left presses against the tomb, the site should be on the right; if the mountain on the right presses against the tomb, the site should be on the left. Whenever there is water rushing from the left, or the terrain on the left isvicious, or the bright hall on the left is tilted, or the azure dragon is absent, or the azure dragon carries a bad influence, or the terrain on the left is scattered, or the mountain on the left is ugly, or the water on the left is mixed with yin and yang in a disorderly way, or there is a gap on the left, or the facing mountain on the left is absent, or the mountain on the left is broken, and so on—when encountering these situations, the site should be directed towards the right, or the direction should be slightly adjusted to favor the right side, to avoid the bad influences on the left and to take advantage of the favorable and auspicious mountains and waters on the right.

若右宮沙水有如此者，則穴宜扦依左，或向扦顧左，以就左邊山水有情美好者。此趍避之道耳。或高扦而群雄降伏，或低下而四獸和平，或退後數尺而不見沙飛，或進前數尺而不見水走，皆趍吉避凶之法也。

If the terrain and water on the right side of the site have these problems, the grave should be oriented towards the left, or the direction should be slightly adjusted to favor the left, so that the beneficial mountains and waters on the left are embraced. This is the principle of seeking favorable and avoiding unfavorable conditions. Alternatively, the grave could be placed higher, so that many strong and fierce mountains would be subdued; or placed lower, so that the four surrounding hills would become peaceful; or moved back a few feet, so that the flowing sand would not be visible; or moved forward a few feet, so that the straight flowing water would not be seen—these are all methods to seek good fortune and avoid misfortune.

蔡牧堂云：“山川之變態不一，咫尺之移轉頓殊。或低視而丑，高視而好；或左視而妍，右視而媸；或秀氣聚下而高則否；或情意集右而左則虧；如此者不可不知所決擇。知所決擇，庶得趍避之道。”亦確論也。

Cai Mutang said: The forms of mountains and rivers vary greatly, and although their positions may only shift by a few feet, their appearances can be entirely different. Some look ugly from below but appear beautiful from above; some look elegant from the left but appear unattractive from the right; some have their elegance concentrated at the bottom, but it becomes invisible when viewed from above; some have their sentiment concentrated on the right, but it is lost when viewed from the left. In such cases, one cannot afford to be ignorant of the principles of selection and discernment. Only by understanding discernment can one grasp the way of avoiding what is harmful and pursuing what is beneficial. This is a penetrating observation.

龍眞穴的，而偶有一沙之嫌，人莫敢信者，則思喝形以制之。蓋喝形亦可壓制諸沙。卜氏云“尖鎗本凶器，遇武士以為奇；浮尸固不祥，見群鴉而反吉”之類，亦有理致。故凡見砂有不淨者，則思喝形以控制之，亦一法耳。如旗山本忌當面，或作將軍大坐，或作眞武作法等形，則在所用，不為忌也。此皆存乎人之活潑，觸類而長矣。

The dragon is true and the site is accurate, yet there is one hill that is disliked. If others do not believe it, one can think of a name such as "Drinking Form" to suppress it. Drinking Form can indeed control various hills. Bu Ying Tian said: a sharp spear is originally a凶 weapon, but when met with a warrior, it becomes a rare treasure; a floating corpse is naturally inauspicious, but seeing a group of crows is actually auspicious. Such statements have their own reasoning. Therefore, whenever one sees an unclean hill, one can think of an image or name to control it, which is also a method. For example, a flag mountain is usually considered inauspacious when directly facing the site, but if the entire situation is named "General Sitting" or "True Wu Method," the flag mountain can be used effectively and no longer considered inauspicious. This entirely depends on human flexibility and adaptability, and one can apply this reasoning to other similar situations.

如廖金精下明溪許氏祖地，在樂平縣陳家源者，其穴前之沙有斷頭山、牢獄山。廖知不為害。既下，有蠻師者往觀之。蠻師曰：“斷頭山現。”金精曰：“我斬他人頭！”蠻師曰：“牢獄山現！”金精曰：“赦文水朝。”後許氏果出貴，掌藩臬，專殺伐，而有我斬他人之應。此喝形控制之善者矣。圖具上。

For example, Liao Jinjing located the ancestral tomb for the Xu family of Chenjiayuan in LePing County. In front of the tomb site, there were ridges called "Duan Tou Shan" (Head-cutting Mountain) and "Lao Yu Shan" (Prison Mountain). Liao Jinjing knew they would not cause harm. After the burial, a geomancer from the south came to inspect and said, "Duan Tou Shan has appeared." Liao Jinjing replied, "That is me cutting someone's head!" The geomancer then said, "Lao Yu Shan has appeared!" Liao Jinjing answered, "There is a pardon water coming to meet it." Later, the Xu family indeed produced a nobleman who held a high position in the provincial government, specializing in criminal justice, which exactly matched the saying "I cut someone's head." This is a good example of the effective use of form control. The diagram is attached above.

公課云：十里迢迢遠，龍來亥上盤。秀峰辰丁立，吉水澗中盤。若問前程事，為官鎮大藩。後來無識者，休說事多端。熙寕三年八月記

Liao Gong's interpretation says: A long-drawn dragon coming from ten miles away arrives at the亥 direction, coils and stops there; a fine peak stands at the辰 and丁 directions, and auspicious water flows around in the mountain stream. If one asks about the future prospects of the descendants, they will hold official positions and govern a large territory. In later generations, if one meets someone who does not recognize its value, there is no need to waste words explaining. Recorded in the third year of Xining August.

近取諸身定穴者，即金精以人身骨節動處喻穴之法也。金精嘗著《赤人圖》，與人論穴云：“動處是穴。”論者頗悟。今以人身言之，有頂門百會穴、咽喉穴、肩井穴、心胸穴、乳穴、臍穴、丹田穴、膀胱穴、懷抱穴、曲池穴、搭膝穴、鼠肉穴、挽籃穴、掬搭穴、擺腳穴、垂頭穴、腰穴、獻花穴、腳跟穴、腳□穴、指掌穴、叉手穴、左右仙官穴，格圖如下。

The method of "taking from the body" to determine points refers to Liao Jinjing using movable joints on the human body as an analogy for acupoints. Liao Jinjing once drew a diagram called "Red Human Figure" and explained acupoints by saying that movable places are acupoints. Those who listened gained some understanding. Now, considering the human body, there are acupoints such as the Baihui point at the top of the head, the throat point, the shoulder well point, the heart and chest point, the breast point, the navel point, the dan田 point, the bladder point, the embrace point, the quchi point, the knee support point, the mouse meat point, the wanalang point, the ju da point, the baijiao point, the waist point, the xianhua point, the heel point, the foot hollow point, the finger and palm point, the cross hand point, and the left and right xian guan points. The list of these points is shown below (one point's name is missing a character in the original text).

奶乳穴、臍輪穴、丹田穴、膀胱穴、懐抱穴、曲池穴。詩曰：大龍雙乳穴同垂，兩穴同扦福力齊。單下一穴難見發，教君此理有玄微。詩曰：降勢端圓氣脈雄，兩邊龍虎卻平胸。直須透取臍輪穴，高點低扦總是空。

The titles and poems of the following six figures are only preserved in text, with the images lost: Nai Ru Xue, Qi Lun Xue, Dan Tian Xue, Pang Guang Xue, Huo Bao Xue, and Qu Chi Xue. The poem for Nai Ru Xue says: A great dragon hangs down with a pair of breast prominences; two holes are pierced together, then fortune and power are equal; if only one hole is pierced, it is difficult to see success, so please remember the mystery here. The poem for Qi Lun Xue says: The momentum is upright and round, the qi and pulse are strong; the dragon and tiger on both sides are exactly level with the chest; then it is necessary to take the Qi Lun hole, if it is pierced too high or too low, it will all be in vain.

詩曰：龍虎盤旋開股肱，丹田之穴要分明。高犯天罡低犯絶，股肱登對穴相停。詩曰：降勢雄高龍虎低，兩邊垂下又坑溪。只宜塟取膀胱穴，若高一穴便凶危。詩曰：懷抱穴居懷抱中，若扦頂上便遭凶。為緣頂穴元辰陡，懐抱之間水聚溶。詩曰：水宿多應結曲池，兩邊作穴少人知。天星突起方為的，或如草尾露珠垂。

The poem about the Dan Tian acupoint says: The dragon and tiger lines twist and turn like the two arms spread open; the Dan Tian acupoint must be clearly identified. If it is pointed too high, it will offend the Heavenly Gang; if too low, it will offend the "Jue" position. Only when the two arms and the acupoint are in harmony will the acupoint be properly located. The poem about the Bladder acupoint says: The terrain is strong and high, but the dragon and tiger lines are low and subdued, with two sides hanging down into depressions; in this case, it is most suitable to choose the Bladder acupoint. If one goes up one acupoint higher, there will be danger. The poem about the Huo Bao acupoint says: The Huo Bao acupoint should be located in the center of the embrace. If it is pointed at the top, it will bring misfortune; because the acupoint at the top has too steep a flow of the original chen water in front, while the water between the embrace gathers in a wide and peaceful manner. The poem about the Qu Chi acupoint says: Most star formations belonging to the water element form the Qu Chi acupoint. The principle of choosing the acupoint on both sides is little known; one should look for a sudden emergence of the heavenly star, or something like a dew drop hanging from a grass tip.

膝頭穴、鼠肉穴、節腰穴、陰囊穴、腳跟穴、腳□穴。詩曰：三星蓋穴認明堂，一山回抱一山長。大坐仙人翹足勢，膝頭安穴最為良。詩曰：鼠肉穴居手臂間，穴雖偏處勢彎環。明堂平正為眞的，切忌元辰傾瀉長。詩曰：得法安墳葬節腰，蜂腰鶴膝是龍苗。腰肢凹凸皆堪葬，須要山環及水朝。

Here are the titles and poems for another six figures: Knee Pit, Rat Flesh Pit, Waist Joint Pit, Scrotum Pit, Heel Pit, and Foot Pit (the last name is missing one character in the original text). The poem for Knee Pit says: Three star peaks cover the pit, and one must recognize the Bright Hall; one mountain bends back and the other stretches out; resembling a immortal sitting with one leg raised, the pit should be placed on the knee. The poem for Rat Flesh Pit says: The Rat Flesh Pit is located between the arms, though the pit is on one side, the form is winding and affectionate; the Bright Hall must be level and true, and it is most忌 to have long water flowing from the original direction. The poem for Waist Joint Pit says: Once the method is understood, the tomb should be placed on the Waist Joint; the bee waist and crane knee are exactly the true veins of the dragon; the concave parts of the waist can be used for burial, but the mountains must encircle and the water must come to meet.

詩曰：陰囊一穴最蹊蹺，穴在低兮不用疑。最要前朝為秀麗，定生中貴侍彤墀。詩曰：來勢重重氣脈舒，中間一穴卻成虛。眞龍偏向腳跟穴，亦為明堂眾未趍。詩曰：山水堂堂列面前，□頭一穴自天然。雖然此地無龍虎，水繞山環氣脈全。

The poem about the scrotum point says: The scrotum point is very peculiar, and the point is located in a low place, there is no doubt about it; what is most important is that the previous ridge is beautiful and秀丽, then there will certainly be a middle-ranking nobleman standing by the vermilion steps. The poem about the heel point says: The coming trend is very heavy, and the qi flow is smooth, the middle point is actually hollow; the true dragon particularly falls on the heel point, also because the Bright Hall has not yet gathered all the sands. The last point poem says: The mountains and waters are arranged straight and upright in front, the head point of this place is natural; although there are no dragon and tiger sands here, there is water surrounding and mountains enclosing, the qi flow is complete.

挽籃穴、掬搭穴、擺腳穴、垂頭穴、頂門百會穴、咽喉穴。詩曰：來龍起伏結扳鞍，此穴憑君正處安。有應挽籃為正穴，若無應樂墜□扦。詩曰：掬搭之穴枕樂安，氣須斜插要前寬。本身一臂如牛角，下後兒孫代有官。詩曰：擺腳之穴動處扦，要尋宛宛有天然。兩旁有護龍身貴，為官必定到簾前。

The following are the titles and poems for six figures: Wannan Xu, Jueda Xu, Bajiao Xu, Chuitou Xu, Dingmen Baihui Xu, and Yanyin Xu. The poem for Wannan Xu says: The dragon comes with ups and downs, forming a shape like a saddle, this site should be placed in a proper position; there is a proper site called "Wannan" which is correct, if there is no corresponding hill, then go down a bit and choose the site. The poem for Jueda Xu says: The site of Jueda should be placed with the back against a hill, the energy should come in diagonally, the front should be wide and open; the site itself has a bend like a bull's horn, after burial, descendants will have generations of officials. The poem for Bajiao Xu says: The site of Bajiao should be chosen at a flexible place, find a naturally formed place; there are two sides with protection, the dragon body is noble, and the person will certainly reach the position before the emperor's curtain.

詩曰：垂頭玄武有眞龍，此穴天然不易逢。急來緩受宜離杖，百口兒孫祿萬鍾。詩曰：支葬其巔穴頂門，平中一凸最為眞。若還開口鉗唇出，穴向鉗唇開口尋。詩曰：來勢粗雄穴必高，四邊朝應插雲霄。叅隨護送皆高仰，好向咽喉用意消。

The poem about the Hanging Head Pit says: The Black Tortoise hanging its head indicates the presence of a true dragon; this pit occurs naturally and is not easy to encounter; the approach is urgent but should be gradually received, and the method of using a fire staff is suitable, ensuring that the descendants will enjoy great wealth. The poem about the Hundred Convergences Pit on the top of the head says: When burying on a mountain peak, the pit is located at the top of the head; the true one is a single protrusion in a flat area; if it opens and protrudes like a clamp lip, the pit should be found at the opening of the clamp lip. The poem about the Throat Pit says: When the approach is strong and fierce, the pit must be high; the surrounding mountains that face and respond are high up to the clouds, and the attendant mountains are also high and raised; then one should carefully examine the area around the throat.

當心穴。詩曰：無饒無減穴當心，四勢端然不用尋。朝案有情堂炁聚，寅時下了卯除貧。肩井穴。詩曰：山如人坐作人形，龍虎騰騰作氣迎。肩井窠中鍾正氣，高低取應要分明。

The title and poem of the first diagram: Heart穴. The poem says: No need to add or subtract, the site is right at the heart; all four sides are properly aligned, no need to search elsewhere. The facing mountain and the case mountain are affectionate, the bright hall gathers energy, when buried at the hour of Yin, poverty is removed at the hour of Mao. The title and poem of the second diagram: Shoulder Well穴. The poem says: The mountain is like a person sitting, forming a human shape, the dragon and tiger surge to meet the energy; the well of Shoulder Well gathers the righteous energy, the height should be in harmony with the surrounding mountains.

《指南》云“凡地起頂垂乳，又有兩臂作龍虎者，便以人形取之，下嚥喉、肩井等穴。若無兩臂，但作小坡鉗之類，即以手訣取之，下大指根，及點塩指根，並虎口中等法，所謂“有臂盤環只象人，無臂手中分”者是也。今將指掌定穴之訣細陳於下。

The Guide says: Whenever there is a hilltop with a hanging protrusion, and two arms forming the Azure Dragon and White Tiger, then the human form is used to determine the points, such as the throat and shoulder well points. If there are no arms, and it only forms small hills or small ridges, then the "hand techniques" are used to determine the points, which are located at the base of the thumb, the base of the index finger, and the center of the tiger's mouth. This is called "when there are arms, it resembles a human; when there are no arms, the hands are divided." Now the following is a detailed explanation of the points on the fingers and palms.