Determine the location by using the fingers and palms.

陶公《捉脈賦》云：“豈知掌穴爰分於左右，兩指則虎口為貴，中尊則倒處為奇。小指乃為富穴，無名枉費心機。”卜應天《雪心賦》云：“左掌右臂，緩急若氷炭之殊；食指無名，咫尺有云泥之異。”

Tao Gong's "Zhuo Mai Fu" says: How could one know that the points on the palm must be distinguished between the left and right hands? Between the two fingers, the "hu kou" is considered valuable. The most esteemed is the place at the center where the fingertips hang downward. The point on the little finger is the wealth point, while the point on the ring finger is of no use. Bu Ying Tian's "Xue Xin Fu" says: The left palm and the right arm differ greatly, like ice and charcoal. The index finger and the ring finger are only an inch apart, yet they differ as much as clouds and mud.

楊公云：“仰掌要在掌中裡，左右挨排恐非是。”又云：“也曾見穴如側掌，卻與仰掌無兩樣。”又云：“有臂盤桓只象人，無臂手中分。第一點塩指根貴，大指根為最。”是皆以指掌定穴者也。洪悟齋復推演十二字杖訣，亦以指掌申明之，無非欲人易知其妙，如指諸掌耳。今以諸圖開示於後。

Yang Yunsong said: Thesite of the upturned palm shape should be located at the palm center, and if aligned on both sides, it might not be correct. He also said: I have also seensite shaped like a side-palm, but in reality, it is no different from the upturned palm. He also said: If there is an arm circling and embracing, then take it according to the human form; if there is no arm, then distinguish it within the 'hand'. The most valuable is the root of the index finger, and the root of the thumb is the highest. All these talk about determining thesite using the fingers and palm. Hong Wu斋 further developed the twelve-character reverse staff formula, also explaining it through the use of fingers and palm, merely to make it easier for people to understand the subtleties, like pointing at one's own palm to make it clear. Now the various diagrams are listed below.

凡不起兩臂，只作小坡鉗者，宜下虎口穴。頂得來脈者，不可太低，犯軟肉穴者，主絕。看龍勢從大指邊來，則下大貴穴，從點塩指邊來，則下大富穴。皆須有應樂方眞。

If the ridge does not form two arms but only small slopes and small ridges, then the 'Hukou Xue' should be chosen. If the top of the site can hold the incoming energy, it should not be too low; otherwise, it would be a 'Ruanrou Xue', leading to no descendants. If the dragon comes from the side of the thumb, then the 'Dagui Xue' should be chosen; if it comes from the side of the index finger, then the 'Dafu Xue' should be chosen. Both must have corresponding 'Le Mountain' to be genuine sites.

右圖為仙宮，共七穴，四穴吉，三穴凶。《圓機歌》云“七個建星三個凶，左右仙宮一樣同”是也。球穴在大指、點塩指中，似虎口穴也，吉。大富穴在大指第一節，吉穴也。紅旗穴在第二指一節，吉穴也。曲池穴在第二指二節，吉穴也。絕穴在大指表頭，主絕，凶。掃蕩穴上無頂而下散，凶穴也。燥火穴上亦無頂而下尖，凶穴也。

The picture on the right depicts "Xian Gong" (Immortal Palace), consisting of seven points, four of which are auspicious and three are inauspicious. The "Yuan Ji Ge" states, "Among the seven Jian stars, there are three inauspicious ones; the principles of the two Xian Gong on the left and right are the same," which refers exactly to this. Each point is explained as follows: The Qiu point is located between the thumb and index finger, similar to the Hu Kou point, and is auspicious; the Da Fu point is on the first segment of the thumb, also auspicious; the Hong Qi point is on the first segment of the second finger, also auspicious; the Qu Chi point is on the second segment of the second finger, also auspicious. The Jue point is on the surface of the tip of the thumb, indicating a lack of descendants, and is inauspicious; the Sao Dang point has no top and the bottom is scattered, making it inauspicious; the Zao Huo point also has no top and the bottom is sharp and narrow, making it inauspicious as well.

大富穴要起頂端正，否則近絕穴易差，宜詳審焉。《詩》曰：“大富水迎先到山，東西宜有水迴環。更須節氣無欹側，切忌長流戶不關。”曲池穴要起頂，有後樂，小明堂平正水聚。怕元辰直。若元辰不聚而無關攔者，不可下。《詩》曰“餘氣迢迢到曲池，偏宜後樂障風吹。更防箭射元辰水，左右交流不可虧。

The diagram explains further: the large wealth site must have its peak clearly defined, otherwise it will be close to a dead site, making it easy to make mistakes, so it should be carefully examined. A poem says: the large wealth site should have water coming to meet the first mountain ahead, with water circling on both east and west sides; it must also have the continuous energy lines not leaning to one side, and it must avoid long flowing water without a gate or enclosure. The curve pool site must have its peak clearly defined, with a joyful mountain behind it, a small bright hall that is flat and water converging, most afraid is the original chen water flowing straight away; if the original chen water does not converge and there is no barrier, it should not be chosen. A poem says: the remaining energy flows far and reaches the curve pool, but must have a joyful mountain behind to block the wind; it is also necessary to guard against the original chen water shooting like an arrow, and the water flowing from left and right must not be missing at all.

球穴在大指、點食指之間，似虎口穴也，最吉。《詩》曰“球中平穴貴周圓，水要灣環到面前。若也交流前直去，也須凶惡退牛田。”上無頂而下尖利者，謂之燥火穴，大凶，誤下主瘟火。

The ball-shaped depression between the thumb and index finger, similar to the tiger's mouth, is most auspicious. A poem says: The flat depression in the ball is valuable when it is round and complete, with water winding around and flowing towards the front. If the water flows straight ahead after meeting, it is equally凶, leading to loss of land, cattle, and livestock. If the depression is open at the top and sharp at the bottom, it is called the 'Dry Fire Depression,' which is very凶, causing epidemics and fires.

上有頂而下凸散者，謂之掃蕩穴，誤下，主絕滅。上有頂而下圓者，謂之紅旗穴，大吉，主富貴。《詩》曰“紅旗燥蕩卻相憐，下穴猶宜著眼眞。更要天心明凸起，若還欹側總非神。

A mound that has a top but its base is scattered and loose is called 'Sao Dang Xue', which is a mistake and leads to extinction. A mound that has a top and its base is full and round is called 'Hong Qi Xue', which is very auspicious and signifies wealth and honor. A poem says: 'Hong Qi, Zao Huo, and Sao Dang are similar in shape and close to each other, so they are easy to confuse. When choosing the site, one must carefully examine and confirm the truth. Also, the center of the heaven must clearly protrude. If it is slanted or tilted, it is definitely not genuine.'

燥火穴、掃蕩穴、紅旗穴，三者一體而分三格，吉凶天淵。燥、蕩欹側斜倒，而無端正體格，紅旗起頂吐唇，端正尊重，迥不同耳。

The three types, Zao Huo Xue, Sao Dang Xue, and Hong Qi Xue, all originate from the same source but are divided into three categories, yet their fortune and misfortune differ greatly. Zao Huo Xue and Sao Dang Xue are slanted and tilted, lacking a proper form; Hong Qi Xue, however, rises with a prominent peak and protruding lip, appearing upright and dignified. They are entirely different from each other.

掌心之訣，乃是凹窠正中處立穴。亦有弦厚處，接得來脈者可點穴。則要兩邊應樂，及四山明堂合法。故云小指乃為富穴，大指根為貴穴。在山勢龍脈如何耳。

The palm method involves establishing a point at the center of the concave area. There are also cases where a point is selected on the thick part of the string edge, where it can receive the incoming energy, provided that there are corresponding mountains on both sides and the surrounding mountains and the Bright Hall are in harmony. Therefore, the spot at the tip of the little finger is considered a wealthy site, and the spot at the base of the thumb is considered a noble site. Which one to choose ultimately depends on the terrain and the dragon pulse.

卜公云：“尊指無名，咫尺有云泥之異。”正謂中指倒處，是掌心穴。其它指倒處，皆偏而不正，不可立穴。楊公所謂“仰掌要在掌心裡，左右挨排恐非是。”斯言懇到，殆無餘蘊矣。凡仙人獻掌形，必須如此究竟，則穴不悞也。

Bo Ying Tian said: The middle finger and the ring finger are only an inch apart, yet there is a vast difference between them. This is precisely saying that the tip of the middle finger hanging downward is the palm center point; the tips of the other fingers hanging downward are all biased and not straight, so they cannot be used as points. Yang Yunsong said, "In the shape of 'Heavenly Offering Hand,' the point should be located at the palm center, and if you place it on either side, it may not be correct," these words are sincere and accurate, with almost no remaining meaning. Whenever the shape is 'Heavenly Offering Hand,' one must investigate it thoroughly in this way, so that the point will not be wrongly selected.

左仙宮。右仙宮。財山左抱右宮扦，氣脈行來在左邊。正折明堂之字水，長房葬後富連天。財山右抱左宮扦，或在當頭或在肩。明堂端正砂環繞，小房富貴百餘年。

The titles and poems of these two diagrams are as follows, with only the text remaining and the images lost: left palace of immortals, right palace of immortals. If the wealth mountain comes from the left to embrace, it should be located on the right palace, because the qi flows from the left; the water in the bright hall turns into a "zi" shape, and the eldest son's burial brings great wealth and high status. If the wealth mountain comes from the right to embrace, it should be located on the left palace, or in the center, or on the shoulder; the bright hall is straight, and the sands surround and protect, allowing the younger son to enjoy wealth for over a hundred years.

夫仙宮穴，乃撲手第一義，為諸穴之祖。彭子宜山人云：“千穴萬穴，只有兩穴。兩穴之中，只有一穴。”蓋分而言之則為左右仙宮，總而言之只一仙宮穴。而千萬穴皆從此變出矣。

The Xian Gong acupoint is the first essential principle of the "Pu Shou" technique, regarded as the ancestor of all acupoint methods. Peng Zi Yi Mountain Person said: although there are thousands of acupoints, in reality there are only two; among these two, there is only one. When separated, they are left Xian Gong and right Xian Gong; when combined, they are simply the Xian Gong acupoint. All myriad acupoints are derived from this one.

左咬蝨。右咬蝨。凡單提穴、紐會穴、仙人咬蝨穴、弓腳穴，皆仙宮之變格。此一穴名仙人咬蝨穴，亦謂之紐會穴。左側掌。右側掌。側掌之穴，其中堂山水不聚，星體側於一邊，或借樂，或不必借樂，但看前朝與水城登對明白，下手有力為正。詩曰：一邊山水聚相迎，仙人側掌大分明。後來左右有長短，須要前朝案有情。

The titles and descriptions of the following figures are only preserved in text, with the images lost: left biting lice, right biting lice. All cases of single pits, knot meeting pits, immortal biting lice pits, and bow foot pits belong to variations of the Xian Gong pit; this pit is called "Immortal Biting Lice Pit," also known as "Knot Meeting Pit." Left palm, right palm: pits formed by the sides of the palms, where the central Bright Hall area does not gather mountains and waters, and the stars are biased to one side; sometimes it is necessary to borrow a joyful mountain, sometimes not; only observe whether the previous dynasty and the water city are clearly matched, and whether the side where the hand is placed is strong; only when it is strong can it be considered correct. The poem says: one side of the mountains and waters gathers and welcomes, the form of the immortal's side palm is very clear; on both sides in front, the lengths are long and short, but the case mountain in front must be affectionate.

補義大凡穴前，未有元辰不去之理。只要有沙腳交結，左右攔截，使元辰水屈曲之玄則吉。立穴緊要，先須審此。若穴前有橫沙兜攔元辰，則結穴眞。緣督《瑣訣》云：“十個單提九個眞，十個仙宮九個貴”《賦》云：“外聳千重，不若眠弓一案。”皆謂穴前有橫沙攔收元辰，使氣脈融聚，或穴下有平田囊注之水，皆能關聚生氣。卜氏云“穴前忌見深坑”，又曰“穴下切忌漏槽”。皆謂其不能收固元辰矣。

In general, before a good site for a grave, there is no such thing as the original stream of water (yuan chen shui) flowing outward naturally; as long as there are ridges that meet and form a boundary on both sides, making the yuan chen shui bend and form the shape of "zhī" or "xuán," it will be auspicious. The most important thing in determining the site is to first examine this point. If there is a horizontal ridge that surrounds and blocks the yuan chen shui, the site will be genuine. Zhao Yuan Du's "Suo Jue" says: out of ten single-exposed sites, nine are genuine, and out of ten Xian Gong sites, nine are noble. The "Xue Xin Fu" says: thousands of mountains rising outside are not as good as a single sleeping bow-shaped case mountain. All these are talking about the need for a horizontal ridge to block and collect the yuan chen shui in front of the site, allowing the qi to gather and merge; or if there is a flat field with a bag-like accumulation of water beneath the site, it can also contain and gather the life qi. Bu Ying Tian says "it is forbidden to see a deep pit in front of the site," and also says "it is absolutely forbidden to have a leakage slot beneath the site," both referring to the failure to contain the yuan chen shui.

今人動言“入山尋水口”，殊不知水口是城門，眾家所共。先須要自家房屋緊固。如人住室，財寶俱在房奧之中，先須要中門緊密，再要一門、二門、大門，然後才要城門。故單提、仙宮之穴，皆切近於穴有關攔，如房奧之有中門緊密，而能藏珍寶也。

Nowadays people often say "When entering the mountains, first find the water mouth," but they do not realize that the water mouth is like the city gate, shared by all families. First, one's own house must be securely closed. Just as a person's residence has treasures and valuables in the inner chamber, the middle gate must be tightly closed first, then there is the inner door, the second door, and the main gate, only then can the city gate be considered. Therefore, singlesite and Xian Gongsite are all protected by barriers close to the site, like a tight middle gate outside the inner chamber, which can keep the treasures safe.

自晉以前專論星，自唐以來專論形。然論星則胸中有主，論形使眾人皆知。雙湖謝氏云：“喝形本欲教初學，而初學懵於五星、頂脈、龍虎、分合之理，決不能因形知穴。明於風水者，則自能知穴，又不待求之物象之粗。”誠確論矣。但形象之法，亦有偶合者，不可盡廢，惟不可盡拘耳。

Before the Jin Dynasty, the focus was on celestial bodies, but since the Tang Dynasty, the emphasis shifted to forms. However, when discussing celestial bodies, one can have a clear understanding in one's mind; when discussing forms, everyone can understand. Shexi from Shexu said: studying forms is originally for teaching beginners, but beginners are still confused about the principles of five stars, peaks, dragons, tigers, and the division and merging of energies. They cannot recognize a good site merely by forms. Those who truly understand fengshui can recognize a good site naturally and do not need to rely on superficial physical forms. This statement is indeed accurate. However, the method of forms can sometimes coincidentally match, so it cannot be completely discarded, but one should not be overly rigid about it.

張子微一代偉人，所著《玉髓經》何其該博。只因論地專泥於形以點穴，遂不得與曾、楊、吳、廖分庭抗禮也。蓋形乃山之表，雖云形眞則穴眞，然虎與獅皃相似，雁與鳳皇何殊？苟泥於形，豈無認蚓為蛇、指鹿為馬者乎？是故山川則可以理會，不可以形拘，斯定論也。但可因穴喝形，不可因形泥穴。若逐形畫象，是又膠柱鼓瑟也，故特擯斥，不贅及之矣。

Zhang Ziwēi was a great figure, and his work "Yumu Jing" is extremely comprehensive. However, because he discussed the concept of "one flavor" in terms of physical form when determining a q穴, he could not stand on equal footing with several other masters such as Zeng Wenchan, Yang Yunsong, Wu Jingluan, and Liao Jinjing. Form is merely the outer appearance of a mountain. Although it is said that true form leads to a true q穴, a tiger and a lion may look similar, and a goose and a phoenix are hardly different. If one insists on form rigidly, would it not lead someone to mistake a worm for a snake or point to a deer and call it a horse? Therefore, mountains and rivers can be understood through principles, not confined by physical forms. This is a fixed conclusion. One can use the q穴 to describe the form, but not let the form restrict the q穴. If one were to follow forms meticulously, it would be like sticking to a fixed peg and beating a drum, so we specifically discard this approach and do not elaborate further.

楊公云：“我觀星辰在龍上，預定前頭穴形象。為鉗為乳或為坡，或險或夷或為掌。歷觀形穴無不然，大小隨形無兩樣。此是流星定穴法，不肯向人謾空誑。”愚按：此是龍之與穴，有自然應合之理。故《經》又云：“今人裁穴只論向，更不觀星後龍上。觀星裁穴始為眞，不論星辰是虛誑。”又云：“穴隨星降作鉗乳，形神大小隨龍宗。”

Yang Yunsong said: I look at the stars on the dragon's body, and thus predict in advance the shape of the site ahead—whether it is a clamp, a breast, or a slope; whether it is dangerous, flat, or palm-shaped. In the past, all the forms and sites I have seen have been like this; their size is determined by the form, and there is no difference. This is the method of "Determining the Site by the Falling Star." I do not deceive people with empty words. I comment: This refers to the natural correspondence between the dragon and the site. Therefore, the Classic says: nowadays people determine the site only by its orientation, and do not look at the stars on the dragon's body behind; only those who observe the stars and then determine the site are true, while those who do not consider the stars are mere illusions. It also says: the site follows the stars as they descend, forming a clamp or breast shape; the size and form of the site are determined by the dragon's ancestral lineage.

所謂望龍知穴，見穴識龍，本相符合，非有神異。亦猶審出脈、過峽而知前去結穴之法，其理一也。大旨要在觀詧龍身星體，方知前面結穴之的。但眞龍千變萬化，態度不常，寧可步龍審穴，而不在望龍定穴之巧也。為地師者，不可逞異以行怪。而求地之家，尤不可輕信以自惑。茲特揭其名以辨之，而不復贅其詳矣。

The idea that one can see the dragon and know the site, or see the site and recognize the dragon, is essentially consistent, with no supernatural element involved; it is similar to the method of examining the ridge lines and passageways to predict where the site will form. The principle is the same. Basically, one must observe the star formations of the dragon's body to determine accurately where the site will form. However, true dragons change endlessly and have unpredictable forms; it is better to examine the site step by step along the dragon's ridge rather than rely on clever methods to determine the site. Those who practice geomancy should not seek to be peculiar or different; those who seek geomantic advice should not lightly believe and thus fall into confusion. Here, this point is specially mentioned and clarified, and no further explanation is given.

觀物翁曰：“察來山之形勢，水神之曲直。若龍虎有情，賓主相應，件件合法，然後察脈點穴。點穴既定，然後定向。方向既定，然後證之以天星法度即八卦方位之訣也。按《洩天機》云：“四象既定，當分八卦。先於穴星分水脊上下盤針，定脈從何方來。次於暈心標下下盤針，定脈從何方去。又於明堂中下盤針，定水從何方來，何方去。

The Master of Observing Things said: First examine the form of the coming mountain and the straight or winding nature of the water spirit; if the Azure Dragon and White Tiger are harmonious, and the guest mountain and main mountain correspond with each other, and everything conforms to the rules, then proceed to examine the ridge line and select the site. Once the site is determined, then determine the direction; once the direction is fixed, then use the method of the celestial stars to verify it — this is the mnemonic for the eight trigrams directions. Note: The book "Le Tian Ji" says that once the four images are determined, the eight trigrams should be divided. First, place the compass needle on the ridge line of the water dividing the main star, to determine from which direction the ridge line comes; second, place the compass needle at the center of the round hill, to determine to which direction the ridge line goes; third, place the compass needle in the center of the bright hall, to determine from which direction the water comes and to which direction it goes.

如陽脈得陽向，陽水來，陽水去；陰脈得陰向，陰水來，陰水去，謂之陰陽純粹，大吉。若陽脈見陰水來去，或扦陰向；陰脈見陽水來去，或扦陽向，謂之陰陽駁雜，大凶。向吉水凶，先吉後凶；向凶水吉，先凶後吉。此八卦定穴綱領也。

If a yang pulse is paired with a yang direction, both incoming and outgoing water belong to yang; if a yin pulse is paired with a yin direction, both incoming and outgoing water belong to yin. This is called "yin and yang pure," which is highly auspicious. However, if a yang pulse encounters yin water coming and going, or if a yin direction is established, or if a yin pulse encounters yang water coming and going, or if a yang direction is established, this is called "yin and yang mixed," which is extremely inauspicious. If the direction is auspicious but the water is inauspicious, it will first be auspicious then inauspicious; if the direction is inauspicious but the water is auspicious, it will first be inauspicious then auspicious. This is the main principle of the Eight Trigrams in determining the site.

按：向與水如不合，而形勢、龍穴、沙水、堂氣自吉，則穴內用控制之法，所謂“卦向穴中作”也。大抵向水駁雜者，雖是禍福相雜，然不害富貴。轉凶為吉，全在葬法合矩耳。八卦統干支，所屬方位、陰陽見坤冊。

Note: If the direction does not match the water, but the form, dragon, tomb, sand, water, and the atmosphere of the bright hall are all auspicious, then the method of "control" is used within the tomb to adjust, which is called "the trigram direction is made within the tomb." Generally, when the direction and water are conflicting, although there is a mixture of fortune and misfortune, it does not prevent wealth and honor. Whether it can turn misfortune into fortune depends entirely on whether the burial method conforms to the rules. The eight trigrams encompass the heavenly stems and earthly branches; their respective directions and yin and yang are explained in the Kun section of this book.

江右山人徐善繼述 同著。此冊續論穴忌。夫五患、五要、五不塟、六戒、十不相、三十六怕等訣，及三十六絶、十般無脈等凶，皆穴之所忌，不可不詧者。採而輯之，俾知所慎雲。

Jiangyou Mountain Man Xu Shanji compiled and wrote this, together with his younger brother Xu Shanshu. This volume continues to discuss the taboos of the spirit point. The so-called five evils, five essentials, five things not to bury, six prohibitions, ten non-adjacent, and thirty-six fears, as well as thirty-six absolute evils and ten kinds of no pulse, are all things that should be avoided at the spirit point and must be carefully examined. Therefore, they are collected and compiled here so that people may know where to be cautious.

程子曰：“擇地先須避五患。須使他日不為道路，不為城郭，不為溝池，也不為貴勢所奪，不為耕犁所及。”又曰：五患者，溝渠、道路、避村落、遠井窯。

Cheng Yi said: When selecting a burial site, one must first avoid the "five evils." It must be ensured that it will not later become a road, not become a city or town, not become a ditch or pond, not be taken by someone in power, and not be plowed or turned over. He also said: The five evils are ditches and roads, avoiding villages, and staying away from wells and brick kilns.

按程子《語錄》云：“卜其宅兆者，卜其地之美惡也，非陰陽家所謂禍福者也。地之美者，則神靈出，子孫盛。若培壅其根而枝葉茂，理固然也。地之惡者則反是。”然則曷謂地之美者？土色之光潤，草木之茂盛，乃其驗也。父祖子孫同氣，彼安則此安，彼危則此危，亦其理也。若不以奉先為計，而專以利後為慮，尤非孝子安厝之用心也。惟五患者，不得不謹。

According to Cheng Yi's "Record of Sayings," when it says "to divinate the site for burial," it refers to divining the quality of the land, not the system of yin and yang as explained by the school of divination. If the land is good, the spirits will be at ease and the descendants will flourish; just as when you nourish the roots of a tree with rich soil, the branches and leaves naturally grow vigorously, which is a natural principle. If the land is bad, the situation is the opposite. So how do we know if the land is good? If the soil is bright and smooth, and the grass and trees are flourishing, these are signs of good land. The ancestors and descendants share the same vital energy; if the ancestral place is safe, then the descendants will also be safe; if the ancestral place is in danger, then the descendants will also be in danger. This is also a common principle. If one does not cherish the care of the ancestors but only calculates how to benefit the descendants, this is especially not the sincere intention of a filial son burying his parents. There are only these five dangers that must be taken seriously.

朱子曰：“凡擇地，必先論其主勢之強弱，風氣之聚散，水土之淺深，穴道之偏正，力量全否。”又曰：“其或擇之不精，地之不吉，則必有水泉、螻蟻、地風之屬以賊其內，使其形神不安。而子孫亦有死亡絕滅之憂，甚可畏也。

Zhu Xi said: When selecting a site, one must first consider the strength of the main mountain's momentum, the convergence and dispersion of wind and qi, the depth of the soil and water, the correctness of the pit, and whether the power is complete. He also said: If the selection is not precise and the site is not auspicious, there must be harmful things such as spring water, ants, and underground winds inside, causing the deceased's form and spirit to be restless; and the descendants will also face worries of death and extinction, which is very alarming.

其或雖得吉地，而葬之不厚，藏之不深，則兵戈亂離之際，無不遭罹發掘暴露之變，此又其所慮大者也。”又曰：“穿鑿已多之處，地氣已洩，雖有吉地，亦無全力。而祖瑩之側，數興土工，以致驚動，亦能挻災。”

It is also said that even if one has obtained a favorable burial site, if the burial is not substantial and the burial depth is insufficient, then once encountering warfare and chaos, there will inevitably be the calamity of being unearthed and exposed bones. This is again a matter of greater concern. It is also said that places that have already been dug and disturbed many times have long since lost their earth energy; even if they are favorable sites, they lack full power. Similarly, repeatedly breaking ground and constructing near the ancestral tombs, thus disturbing the earth energy, can also bring about misfortune.

丘文壯公曰：“風水之說，雖不可信，若夫乘生氣以安祖考之遺體，蓋有合於伊川本根枝葉之論，先儒往往取之。文公先生與蔡季通預卜藏穴，門人裹糗行紼，六日始至，蓋亦慎擇也。朱子論擇地，謂必先論其主勢之強弱，得風氣之聚散，水土之淺深，穴道之偏正，力量之全否，然後可以較其地之美惡。後之擇葬地者，誠本朱子是說，而叅以伊川光潤、茂盛之驗，及五患之防可也。”

Qu Wen Zhuang Gong said: Although the theory of feng shui cannot be entirely trusted, when it comes to taking advantage of life qi to properly place the bodies of ancestors, this aligns with Cheng Yi's discussion on "the root and the branches." In previous dynasties, many Confucian scholars often adopted this view. Master Zhu and Cai Ji Tong预先 selected a tomb site, and their disciples carried dry food and held ropes to accompany them for six days to reach there, showing that he also carefully chose the site. Master Zhu discussed selecting a burial site, stating that one must first consider the strength of the main mountain's momentum, the convergence and dispersion of wind and qi, the depth of soil and water, the correctness of the burial spot, and the completeness of the power, before one can evaluate the quality of the site. Later generations selecting burial sites truly took Master Zhu's words as the foundation, and then referred to Cheng Yi's verification of soil color being bright and grass and trees flourishing, as well as precautions against the five evils, and that would be sufficient.

郭景純《葬書》云山之不可葬者五：“氣以生和，而童山不可葬也。”洪氏理曰：“不生草木，謂之無衣，曰童。程子以土色光潤，草木茂盛為地之美者。”

Guo Pu's "The Book of Burial" states that there are five types of mountains that are unsuitable for burial. The first is that the mountain's energy should be harmonized with vitality, so a "tong mountain," which does not grow any grass, is unsuitable for burial. Hong's explanation says that not growing grass or trees is like not having clothes, hence called "tong." Cheng Yi regarded the soil color as smooth and the grass and trees as flourishing as the standard of good land.

“氣因形來，斷山不可葬也。”洪氏曰：“若崩陷鑿斷，氣脈不續者，不可葬也。”《秘要》曰：“一息不來身是殼。”正此謂也。卻亦與自然脫斷者不同。山行有斷，脈不斷則吉耳。

Second: The energy follows the form, so a broken mountain is not suitable for burial. Hong Shi said: If a mountain has collapsed, sunk, or been cut through, the energy flow is interrupted and burial is not appropriate. The "Secret Essentials" say: If the energy cannot be connected, the body becomes an empty shell. This is exactly what is meant. However, this is different from a mountain naturally breaking apart: although the form of the mountain may have a break, as long as the energy flow remains unbroken, it is still auspicious.

“氣因土行，而石山不可葬也。”洪氏曰：“溫潤顏色鮮明者，吉也。”又有奇異地，隱於石間而有土穴者，又有鑿開頑石，下有土穴者，又皆吉地，不以此拘。惟焦壇、麻黑、青板，錐鑿不入，頑硬之石，不可葬也。

Third: The qi follows the earth, so mountains made entirely of stone are not suitable for burial. Hong Shi said: stones that are warm and have bright colors are auspicious. There are also extraordinary places where the burial site is hidden among stones but is actually a soil pit; or where the hard rock is凿开 and underneath is a soil pit—these are all considered auspicious sites and are not restricted by this rule. Only those stones that are like charred altars, blackish like hemp, or dark green stone slabs, hard enough that even a cone cannot pierce them, are unsuitable for burial.

“氣以勢止，而過山不可葬也。”洪氏曰：“氣因勢而止，穴因形而結。若其勢竟去不住，曰過龍。兩邊插橈棹，似龍虎，昧者誤下。又有腰結及斬關穴不同者。”楊公云：“好地多從腰裡落，迴轉餘枝作城廓。”非過也。何以辨之？曰有穴。

Fourth: The qi follows the mountain shape and stops, so "passing over the mountain" is not suitable for burial. Hong Shi said: Qi stops due to the terrain, and the site forms due to the shape. If the mountain trend continues without stopping, it is called "passing the dragon"; its two sides branch out like oars, appearing like dragon and tiger, and the confused mistakenly bury there. However, there are other cases such as "waist knot" and "cut-off site," which are different. Yang Yunsong said: Good sites mostly descend from the mountain waist, and the remaining branches turn back to form city walls. Then it is not considered "passing." How to distinguish? Answer: Look whether there is a site.

“氣以龍會，而獨山不可葬也。”支龍行度，兄弟同宗，雌雄並出。及其止也，城郭完密，眾山會集，方成形穴。今則單山孤露無情，故不可葬。

Five: The energy must rely on many dragons gathering together, so a single mountain alone cannot be used for burial. When the subsidiary dragon moves, it is like brothers from the same clan, male and female both emerging; when it stops, the city is complete and the mountains gather together, forming a shape and a burial site. Now, if it is just a single mountain standing alone, exposed and without any sentiment, it is therefore not suitable for burial.

卻有等支龍，不生手足，一起一伏，金木行度，一路平陽，兩邊以水為衛送，為養蔭。及其止也，雌雄交會，大江或朝或橫，外陽遠案，在乎縹緲之間。縱有陰砂，僅高數寸而已。此又不可以孤露而棄之。何也？蓋得水為上，藏風次之，所以貴也。

However, there is another type of dragon ridge which does not have branches or limbs on both sides, moving in a single line with alternating rises and falls, following the forms of the planet Jupiter and Saturn. It travels along flat and elevated land, with water on both sides to guard and nourish it. When it stops, the male and female dragons meet, with a great river either flowing towards it or crossing over it. The distant landscape of the outer bright hall appears faintly visible in the misty distance; even if there are inner side yin sands, they do not rise more than a few inches. This type should not be discarded merely because it is isolated. Why? Because receiving water is the first priority, and concealing wind is the second. Therefore, it is still highly valuable.

又穴有五要，葬有六凶。葬其所會，乘其所來，審其所廢，擇其所相，避其所害。陰陽交錯為一凶，歲時之乖為二凶，力小圖大為三凶，憑福恃勢為四凶，替上逼下為五凶，變應怪見為六凶。

In addition, there are five key points for a good site and six types of凶忌 in burial practices. The five key points are: to bury where the qi converges, to follow the direction of incoming qi, to examine where there is no qi, to select sites that complement each other, and to avoid those that cause harm. The six凶 are: the first is when yin and yang are mixed; the second is when the year, month, day, and hour are inconsistent; the third is when the power is small but the ambition is great; the fourth is when one acts recklessly relying on fortune and authority; the fifth is when one replaces a superior and oppresses a subordinate; the sixth is when abnormal and strange signs appear.

又穴有三吉：天光下臨，地德上載，藏神合朔，神迎鬼避一吉也洪氏曰：“天有一星，地有一穴。天星地形，上下相應。”張燕公曰：神謂人之神魂。合朔謂歲月日時也。謂藏神合夫吉朔也。神迎鬼避，亦年月得吉之義。

In addition, there are three auspicious types of graves. The first is: heavenly light shines down from above, and earthly virtue supports from below; the spirit is concealed and the new moon is aligned, auspicious spirits come to welcome, and malevolent ghosts retreat. Hong Shi explains that there is a star in the sky and a grave on the earth; the heavenly star corresponds with the earthly terrain above and below. Zhang Yan Gong says: here, the term "spirit" refers to a person's soul and spirit, and "he shuo" refers to the year, month, day, and hour, meaning that the soul of the deceased should be arranged on a favorable day and time; "spirit welcomes and ghosts retreat" also refers to selecting a favorable time through the year and month.

陰陽沖和，五士四備，二吉也孤陽不生，獨陰不成。二五感合，乃能沖和。乃剛柔相濟之處，是為吉穴。《中庸》曰：“致中和，天地位焉，萬物育焉。”其斯之謂與？五土四備，黑不與。紅黃為上也。

The second auspicious sign is: yin and yang harmonize, and four of the five colors of soil are present. The explanation says: isolated yang cannot produce, and isolated yin cannot form; only when the energies of yin and yang interact with the Five Phases can harmony be achieved; this is precisely where firmness and flexibility balance, making it a favorable site. The Zhongyong says: when middle and harmony are attained, heaven and earth each occupy their proper place, and all things can flourish. This is probably referring to that. The phrase "five soils are present with four" means that black soil is excluded, and red and yellow soils are considered the best.

目力之巧，工力之具，趍全避缺，增高益下，三吉也目力巧而能趍全避缺，工力具則能增高益下，是故裁成輔相在人。大凡作用之法，隨宜料理，千變萬化，本無定式，全在心目靈巧而相度之。蔡牧堂所謂“善者盡其當然，而不害其為自然；不善者泥乎自然，而卒不知其所當然。”道不虛行，存乎人耳。

The third auspicious quality is: having keen eyesight and skill, with all human efforts fully prepared, striving for completeness and avoiding defects, raising what needs to be raised and lowering what needs to be lowered. The explanation is: only with keen eyesight can one strive for completeness and avoid defects; only with all human efforts prepared can one raise and lower appropriately—thus, the shaping and adjustment are entirely dependent on human effort. In general, the methods of construction must be adapted to the situation, varying endlessly, with no fixed pattern, relying entirely on the skill and keen eyesight to measure and judge. As Cai Muting said, "A wise person does all the necessary human affairs without interfering with the natural order, while an unwise person rigidly adheres to nature and ultimately fails to understand what human affairs should be done." This precisely expresses the meaning. The Way does not come into being by itself; it depends entirely on human practice.

楊公三不葬：一曰有龍無穴不葬，二曰有穴無人不葬無德之人，三曰有人無時不葬年月未利。厲伯韶四不下：無穴不下，無德不下，無福不下，無期不下。

Yang Yunsong proposed the "Three Things Not to Burial": first, not to bury if there is a dragon pulse but no true grave; second, not to bury if there is a grave but no suitable person—referring to those without virtue; third, not to bury if there is a person but no suitable time—referring to unfavorable years and months. Li Bozhao proposed the "Four Things Not to Burial": not to bury without a grave, without virtue, without fortune, or without an auspicious period.

陳希夷先生四要：要龍眞，要穴正，要葬善，要時宜。按：希夷先生為種仿扦一地葬母，在豹林谷。既定穴，時未利，約以期。至期，先生未至，種遂葬。窀穸畢，先生至，嘆曰：“此地當出數代宰執，惜葬法未善，但出數將而已。”果復出种世衡、种諤等數人，為將有聲。見朱子所著《宋代名臣言行錄種仿傳》。此見葬法矩度，不可有失。而扦穴之妙，誠難矣哉！

Chen Tuan, the recluse Master Xiyi, had four essential principles: the dragon must be true, the grave site must be correct, the burial must be done properly, and the time and day must be suitable. It is said that Master Xiyi once helped Zheng Fang select a site in Baolin Valley to bury his mother. The grave site was determined, but the time was not favorable, so they agreed on a specific day. On that day, Master Xiyi did not arrive, so Zheng Fang buried his mother himself. After the grave was sealed, Master Xiyi arrived and sighed, saying that this site was destined to produce several generations of prime ministers and officials, but because the burial method was not properly executed, it could only produce a few generals. Later, indeed, several people such as Zheng Shengheng and Zheng E appeared, who were famous generals. This story is recorded in Zhu Xi's "Biographies of Eminent Officials of the Song Dynasty: Zheng Fang's Biography." This shows that the rules and standards of burial must not be neglected, and the subtlety of selecting the grave site is truly difficult!

廖金精六戒：第一莫下去水地，立見敗家計；第二休尋劍脊龍，殺師在其中；第三最忌凹風穴，決定人丁絕；第四尤嫌無案山，衣食必艱難；第五生怕明堂跌，決是破家業；第六偏憎龍虎飛，人口主分離。

Liao Jinjing has six prohibitions: first, do not bury in a place where water flows away, for the family fortune will quickly decline; second, do not seek a dragon with a sword-like ridge, as it will bring disaster to the teacher; third, most avoid a site exposed to a hollow wind, for the descendants will be cut off; fourth, especially avoid the absence of an ancestral mountain, for clothing and food will be difficult; fifth, most fear a collapsing bright hall, for the family fortune will be ruined; sixth, particularly dislike the dragon and tiger sands flying outward, as family members will be separated.