The Blue Bird Immortal's Ten Non-Interactions

又如績溪縣汪五祖地，將軍踏弩形；景德鎮劉御史祖地，猛虎下山形；福建林見素尚書祖地，鳳凰銜書形等穴，皆是騎龍，結穴後復去，俱結富貴地，寔皆仙蹟可證者。蓋以龍氣極旺，故餘氣透漏，猶有融結耳。古歌一篇，論騎龍穴意頗詳盡，坿錄於此。

For example, the ancestral site of Wang Wu from Jixi County is shaped like "General Stepping on the Bow," the ancestral site of Liu Yushishi from Jingdezhen is shaped like "Tiger Descending the Mountain," and the ancestral site of Lin Jiansu, the Minister of the Ministry of Personnel from Fujian Province, is shaped like "Phoenix Carrying a Scroll." These are all examples of dragon sites where the dragon continues to move forward after the main site, and where the dragon's path again forms prosperous and wealthy areas. All of these are ancient immortal sites that can be verified. This is because the dragon qi is extremely strong, and the residual qi is still flowing, allowing for further formations. There is an ancient verse that discusses dragon sites in great detail, which is included below.

歌云：三十六座騎龍穴，不是神仙難辨別。水分八字兩邊流，且到穴前傾又跌。無龍無虎無明堂，水去迢迢數里長。玄武雖端氣還過，庸師安敢忘評章？眞龍踴勢難頓住，結穴定了氣還去。就身作起案端嚴，四正八方皆會聚。外陽休問有和無，只看藩垣與夾扶。左右護龍並護水，迴環交鎖正龍居。或作龜背或牛肩，或作鶴嘴蜘蛛肚。鳳凰銜印龍吐珠，天馬昂頭蛇過路。前案不拘尖與圓，或橫或直正無偏。

The song says: There are thirty-six seats of the dragon riding, which are not easily discerned without the aid of a divine being. The water at the top of the site splits into eight directions and flows down on both sides, then at the front of the site it cascades and falls. It appears there is no Azure Dragon, no White Tiger, no Bright Hall, and the water flows straight for several miles. Although the rear mountain, the Black Tortoise, is upright, the dragon energy still passes through, and an ordinary geomancer dares not make a judgment. The true dragon's rushing and leaping momentum is hard to stop suddenly; even though the site is formed, the energy continues to move forward. Therefore, the case mountain is formed on the body of the mountain, upright and neat, with the surrounding mountains and waters gathering from all four directions and eight aspects. Whether there are fine peaks in the front Bright Hall is not important; only look for the presence of fences and enclosures, and the mountains on both sides that guard the dragon body and the flowing water. In the interlocking and enclosing arrangement, the true dragon resides. The shape of the site may resemble a turtle's back, a bull's shoulder, a crane's beak, a spider's belly, a phoenix holding a seal, a dragon spitting a pearl, a Heavenly Horse looking up, or a long snake passing by. The case mountain in front may be sharp or round, lying horizontally or extending straight, as long as it is upright and not biased.

但尋眞氣居何地，認取天心十道全。或在平陽或溪灣，或在高峰半山上。或然山連千萬重，或然水去千萬丈。神仙方識此規模，自可一湖通百湖。巧目神機扦正穴，何須逐一看沙圖？教君細認毋怪奇，左右纏護不曾離。水雖前去三五里，之玄屈曲合天機。更有異穴倒騎龍，前後妙在看形容。千變萬化理歸一，盡在高人心目中。要妙無過捉氣脈，吉凶禍福分黑白。君如下得騎龍穴，百子千孫非浪說。騎龍之穴福非輕，世代富貴無休歇。狀元及第總堪誇，將相公侯盈帝闕。按：歌理攸當，但三十六穴之說則拘矣，學者不可泥之。

You need only find where the true energy falls, and recognize the 'Ten Directions of Heaven's Center' surrounding it on all sides. It may be on a flat and sunny land, or at the bend of a stream, or on the half of a high mountain. Sometimes it is where thousands of mountains stretch continuously, sometimes where water flows thousands of feet away. Only a god or immortal can recognize this pattern; once understood, you can comprehend all lakes by seeing just one. With keen eyes and a wise mind, you can immediately find the correct spot, without needing to refer to every sand map. I advise you to be careful in your discernment, and not to be surprised at first sight. The surrounding sands on both sides have never really left. Although the water flows forward for three or five miles, it twists and turns in a zigzag manner, showing affection, which perfectly matches the heavenly mechanism. There is also a special type of site called 'Reversing the Dragon', whose subtlety lies in carefully observing the shape before and after. Although there are countless changes, the principle is always the same, and it all lies in the heart and eyes of a master. The most important thing is to grasp the energy flow; thus, fortune and misfortune become clearly distinguishable. If you can find the site of riding the dragon, you will certainly have many sons and grandsons, and it is not an empty promise. The site of riding the dragon brings great blessings, and the family will remain wealthy generation after generation. Achieving the rank of a top scholar is commendable, and ministers, generals, and marquises will fill the court. The author adds: The principles in this song are quite appropriate, but the saying of 'Thirty-six Sites' is too rigid. Scholars should not be stuck to it.

或然有穴截龍脈，斬關古有格。注：斬關穴者，乃斬截行龍氣脈而結穴也。蓋龍之大勢已去，旺氣暫注，亦成星辰，有形穴可下，故斬氣截脈下之，非勉強斬截龍脈而立穴也。此地發福極快，但不悠久。蓋為龍盡處自有正穴，故爾。《經》云“假穴斬關莫道眞，正穴眞形都差了。京口丹徒之後山，常有雲氣聚其間。曲阿之中有一穴，卻被劉翹斬一關。斬關之穴始於此，只得二代生龍顏”是也。曲阿在丹徒縣，即劉裕父墳。

The rhyme says: some graves are formed by cutting off the dragon's qi, and the "cutting the gate" pattern has existed since ancient times. Explanation: A "cutting the gate" grave is one that intercepts the dragon's qi as it flows. Although the main trend of the dragon has already passed, the strong qi temporarily gathers here, forming a star shape with a clear form. Therefore, it is appropriate to cut the qi and intercept the dragon's flow here for burial. This is not about forcibly cutting the dragon's flow to form a grave. Such graves bring rapid good fortune, but not for long, because the true dragon's end has its own proper grave. The "Burial Classic" says: do not take false graves that cut the gate as real. The true main grave and its complete form are missed. In Jingkou and Dantu, there is often a gathering of clouds. Qu'ē in this area originally had a grave, but Liu Qiao cut off one gate. From here, the "cutting the gate" grave began, and it only brought prosperity for two generations of emperors. Qu'ē is in Dantu County, which is where Liu Yu's father was buried.

或然有穴在湖濱，秋冬始見眞。注：穴有結於湖濱者，春夏水漲之時，四望皆水。直至秋冬水退，而穴形始見。如認龍眞，亦可用之，不畏其卑溼也。楊公云：“也曾見穴臨水際，俗人見穴無包藏。”又云：“平中還有水流坡，高水一寸即是阿。只為時師眼力淺，到彼浩然無奈何。便言無處尋蹤跡，直到有山方識得。如此之人豈可言，有穴在坪原自失。只來山上覓龍虎，又要乳頭始雲吉。不知山窮落坪去，穴在坪中貴無敵。痴師悞了幾多人，又道葬埋畏卑溼。不知穴在水中者，如此難憑怕泉瀝。蓋緣水漲在中間，水退卻同乾地力。”此說曲盡湖濱穴法之妙。

The rhyme says: Somesite are formed by the lake, and they only reveal their true shape in autumn and winter. Explanation: There are indeedsite formed by the lake. In spring and summer, when the water is high, looking around from all sides is just water. It is only when autumn and winter come and the water recedes that the shape of the穴 becomes visible. As long as the coming dragon is genuine, it can still be used, without fear of being low and damp. Yang Yunsong said: I have also seensite located by the water, and common people would only say that such a穴 lacks concealment. He also said: In flat land, there is still a slope where water flows, and even a height of one inch above the water is considered high ground. It is only because today's geomancers have shallow eyes that when they arrive there, they see only a vast expanse of water and are at a loss, saying there is no place to find the trace, and they can only recognize it when they see a mountain. Such people can never be said to understand geography. The穴 is on the flat land, but they miss it. They only know to look for dragon and tiger sands on the mountain, and they will not say it is auspicious unless there is a nipple. They do not know that when the mountain reaches its end and falls into the flat land, the穴 is in the flat land, and it is of great value. Foolish geomancers have misled many people, and they also say that burial is afraid of being low and damp. They do not understand the principle of a穴 in the water, only thinking it difficult to rely on and hard to believe, fearing that there will be spring water seeping through. In reality, it is only that during the flood season, the穴 is in the middle of the water, but when the water recedes, its power is the same as dry land. These words have thoroughly explained the wonderful aspects of the lake-side穴 method.

或然有穴落田疇，春夏水交流。注：平田之地，高一寸為山，低一寸為水。原自高山撒落平洋，牽連鋪展，平坦而來，微有脊脈。當春夏灌溉之時，滿目皆水，俗眼見此，不忽其為泥汙，則棄其為水瀝，安知其有美地存焉？但結穴之處，必須有銀錠，束氣融聚，分水伶俐，忽起微突，開口明白，界水交織，方為眞穴。雖水田滿目，不足畏也。

The rhyme says: Some graves are located in fields, and during spring and summer, water flows all around them on all sides. The explanation says: On flat land, a rise of one inch is considered a mountain, and a depression of one inch is considered water. Such land originally came from high mountains and spread down to the plains, continuously extending and smoothly flattening out, with only a slight line of ridge. During the spring and summer seasons when fields are flooded, the whole area appears to be water, and ordinary people either dislike it for being muddy or think it is a waterlogged area and thus abandon it. But they do not know that there is actually a good site hidden there. However, the true site of a grave must have a "silver ingot" shape that gathers energy, clearly dividing water, and suddenly has a slight elevation, with a clear opening, and the water converges and meets in front of the site, forming a boundary. This is the true site. Even if there are fields full of water, there is no need to be afraid.

或然穴在土皮上，名曰培土葬。注：培土葬者，其地氣浮於上，故下棺之時，不深穿井，放棺土皮之上，外以客土培之，故曰培土葬也。朱子曰：“漳、泉間，棺只浮於土上，深者僅有一半入地，所以上面封土甚高。後來見福州人舉移舊墓，稍深者無不有水，方知興化、漳、泉淺葬者，防水耳。”按：淺葬之法，不特漳、泉為然。蓋地土有厚薄之殊，龍脈有浮沉之異。地土厚，龍脈沉，有葬至數丈者，不謂之過深；地土薄，龍脈浮，有安柩土皮之上，用客土培成塜者，不謂之過淺。噫！非圓機之士，其孰能之？

The song verse says: some graves are placed on top of the soil surface, which is called "培土葬." Explanation: "培土葬" refers to the situation where the life qi of the land is on the surface. Therefore, when burying the coffin, they do not dig deep into the ground, placing the coffin on top of the soil surface, and then surrounding it with soil brought from elsewhere to form a mound, hence called "培土葬." Zhu Xi said: in the areas of Zhangzhou and Quanzhou, the coffins are only placed on the soil surface, and even if buried deeply, they are no more than half buried, so the mound above is very high. Later, when seeing the relocation of old graves by people from Fuzhou, those graves that were buried a bit deeper all had water accumulation, thus realizing that the shallow burial practice in Xinghua, Zhangzhou, and Quanzhou was to prevent water. The author notes: the method of shallow burial is not only practiced in Zhangzhou and Quanzhou. The soil varies in thickness, and the dragon pulses vary in depth: in areas with thick soil and deep dragon pulses, graves are dug several zhang deep, which is not considered too deep; in areas with thin soil and shallow dragon pulses, the coffin is placed on the soil surface and surrounded with brought-in soil to form a mound, which is not considered too shallow. Alas, without a mind that is flexible and not bound by convention, who could grasp this balance.

或然穴在石罅中，有土氣斯通。注：此石山土穴也。《葬經》云：“氣因土行，而石山不可葬。”蓋頑石之不可掘鑿者，則隔斷生氣，且多生水，所以不可下也。故石山必有土穴為眞。廖氏云“漱石莫疑安石罅，土穴端無價”是也。楊公云“也有穴在大石間”，卜氏云“石間穴貴得明師”，皆言石間有穴，卻不明言，立穴處必須有土為眞。

The rhyme says: Some graves are located in the middle of stone cracks, and there must be a flow of earth qi to be effective. The explanation refers to earth graves on mountainous terrain. The "Classic of Burial" says: Life qi follows the earth's veins, so mountains made entirely of stone cannot be suitable for burial. Because unworkable stone can block the life qi, and stone often contains water, so burial is not suitable. Therefore, on a mountain of stone, there must be an earth grave to be genuine. Liao Jinjing says: If there is water washing over the stone, there is no need to doubt, and it is acceptable to place the grave in the stone cracks, for such an earth grave is truly invaluable. Yang Yunsong also mentions that there are graves located between large stones. Bu Yantian says that graves between stones are valuable only if a wise master is consulted. Both are talking about graves located between stones, but they do not clearly state that the location of the grave must have earth to be genuine.

張子微云：“石巧之穴石盤生，如琢如鐫如切成。上無縫脈穿鑿計，且無寸土為遮蔽。”又云：“此穴依山不須鑿，結切安柩平處是。自然融結得山脈，不必鑿開洩石氣。”則又直指頑石之上安柩。誠如所言，是又與《葬經》相背。且石山土穴，或石山鑿見土脈為穴，予聞其語矣，亦見其地也。石穴不可掘鑿，則是頑石，無生氣。今言安柩其上，以土封之，吾聞其語矣，未見其地也。雖云有之，終於我心有所不安，不敢取以為法，寕從廖，不從張。

Zhang Ziwei said: A stone cave that is skillfully formed lies on a stone platform, appearing as if carved, engraved, or cut; there are no cracks to drill through and no patches of soil to serve as cover. He also said: Such a cave follows the mountain's form without needing to be dug, and the coffin is simply placed flatly on the level ground; the mountain ridge naturally merges and forms the cave, without needing to dig and release the stone qi. This is directly advocating placing the coffin directly on hard stone. If we truly follow his words, then it contradicts the teachings of the "Zang Jing" (Classic of Burial). Moreover, we have heard of and seen cases where a soil cave is formed by digging into a stone mountain and finding a soil vein; but regarding stone caves that cannot be dug, that would be hard stone, originally lifeless. Now, they say placing the coffin on top of it and covering it with soil — we have heard of this idea, but have never seen such a place. Even if there really is such a case, we would still feel uneasy and not dare to take it as a fixed rule. Rather, we would prefer to follow Liao Jinjing's teachings rather than Zhang Ziwei's.

也曾見穴水直流，下後出公侯。注：眞龍大地，包裡重疊，而正穴必居眾山擁從之內，小水直流，勢所必有。陶公云：“直流百步，弈世為官。”必須外面大河大溪，逆潮橫遶，而山腳重重攔截。《賦》云“元辰水當心直出，未可言凶。外面山轉首橫攔，得之反吉”是也。然直流之穴，必須龍長氣旺，力量極大，又得兩畔山腳包收，水雖去而山則回，穴甚周密則可。若龍短力少，一步去水亦不可下。廖氏云：“第一莫下去水地，立見敗家計。”至驗至驗，戒之戒之！

The rhyme says: I have also seen cases where water flows straight out in front of the grave site, yet after burial, the family becomes a marquis or duke. The explanation says: True dragon land is wrapped and layered, and the main grave must be located within the embrace of many mountains. There is naturally a small stream flowing straight out in front of the grave site. Tao Kan said: Even if the water flows straight for a hundred steps, the family can still hold official positions for generations. However, the prerequisite is that there must be a big river or stream coming from outside, flowing against the current and circling around horizontally, and the foot of the mountain must be heavily blocking it. The Snow Heart Assignment says: "Original hour water" flows straight out from the center of the grave site, and it cannot be immediately considered as凶 (unfavorable). If there are mountains turning back and blocking it outside, this is actually favorable. However, for a grave site with water flowing straight out, the dragon must be long and powerful, with strong momentum, and the two sides of the mountain must wrap and gather. Although the water flows away, the mountains embrace it back, making the grave site very complete and secure. If the dragon is short and weak, even a water flow of just one step is not suitable for burial. Liao Jinjing said: The first thing to avoid is a site where water flows away. This is extremely effective, and one must be cautious of it.

也曾見穴砂斜飛，下後著裶衣。注：眞龍貴穴，面前或多順水之砂，俗眼必望而畏之，或指為退田筆，或指為離鄉砂，縱有美地，亦不敢信。豈知此乃曜氣，為極貴之應哉！楊公云：“或如刀，或如劍，隨水順流俱冉冉。庸師只斷定離鄉，豈知內有眞龍占。”蓋眞龍正穴既已融結，雖有微砂順水，多是秀曜，不可一例斷作退田筆、離鄉砂。何也？蓋砂如美女，貴賤從夫，故爾。

The song says: I have also seen cases where the ridges in front of a good burial site slope out obliquely, yet after burial, the descendants wore official robes. Explanation: In front of a true dragon and a precious site, there are sometimes ridges that flow with the water. Common people see them and are afraid, calling them "retreating field brush" or "leaving hometown ridge." Even if the site is good, they dare not believe it. How could they know that this is actually the "radiant energy" of the dragon's body, a very auspicious sign. Yang Yunsong said: Some look like knives, some like swords, following the water flow and extending slowly. Ordinary geomancers insist it indicates leaving the hometown, but they do not know that there is actually a true dragon present. Once the true dragon and the correct site have merged, even if a few small ridges flow with the water, they are mostly graceful radiant energies, and should not be all considered as "retreating field brush" or "leaving hometown ridge." Why? Because ridges are like beautiful women; their status depends on their husband.

如大貴人既在此建府創第，或開藩建節，則軍將兵衛，或左或右，或出或入，皆是為貴人奔走服役，故順去者亦無所畏，乃為秀曜貴氣之驗。然亦須要收拾之，不可使蕩然而去。張子微云：“如龍穴眞正，而有凶殺照射，或順水走攛，惟在收拾。能收拾，則縱有凶殺，既為我用，不相刑射。譬如大官貴宦，黥卒賤徒，皆為我用。何者？權在我故也。故大貴之地，本身龍氣重，未免無殺氣，而護從朝應之山，如武夫悍卒，披堅執銳於我側，未免無可畏狀。然不知皆侍衛我者，非悔我者也。為我所用，何畏之有？適足為貴證矣。

For instance, if a great nobleman builds a mansion here or establishes a military garrison to govern a region, then the soldiers and guards will be stationed either to the left or the right, or advancing or retreating, all serving the nobleman. Therefore, the sand flowing along the water does not need to be feared; it is a sign of noble and auspicious energy. However, these should still be controlled and not allowed to flow away completely. Zhang Zimo said: if the dragon line is true and the site is correct, but there are harmful killing sands shining or flowing with the water, the key lies in whether they can be controlled. If they can be controlled, even if there are harmful killing sands, they can be used for our benefit and will not cause further harm. It is like the tattooed soldiers and lowly servants in the service of a high official; they are all under our command. Why? Because the authority is in our hands. Therefore, a place of great nobility naturally carries a heavy dragon energy, which may inevitably include some killing energy. The surrounding mountains that guard and respond to the site are like armored and armed soldiers standing by our side, appearing somewhat fearsome. But they are actually our attendants, not there to oppress us. Since they are under our control, what is there to fear? In fact, this is precisely evidence of noble energy.

也曾見穴無包藏，一突在平洋。注：包藏者，穴之護衛，以蔽風寒，不可無也。訣云：“立穴處最怕風吹。”又云：“穴要有包裹。包裹穴無破。”甚言穴之貴於包藏也。但法貴通變。如平洋一突，又不必若是之泥矣。蔡文節公云：“平洋之地不畏風。”楊公云：“平洋不怕八風吹。”此皆直指平洋不須畏風，不必論其左右之有無也。蓋以平洋之地，一望無際，風行地面，不入地中，故雖無包藏，亦不為害。譬如人在平原曠野，皆無障蔽，終日受風，不至為病害。若居密室坐臥之所，有窗欞罅隙，賊漏射入之風，則能為患。故山谷最怕凹風，而平洋之地，既無凹風，又何必拘於周密乎？

The song says: I have also seen cases where the site of a grave lacks enclosure, standing alone as a single protrusion in a flat plain. The explanation says: What is meant by enclosure is the protection surrounding the grave, used to block wind and cold, which is essential. The mnemonic says: The location for a grave should most fear wind. It also says: A grave should have enclosure, and only with enclosure will the grave not be ruined. All these emphasize strongly that a grave is most valuable when it can be enclosed. However, the principles of geomancy value adaptability. For example, a single protrusion on a flat plain does not need to strictly follow these rules. Cai Yuan ding said: Plains do not fear wind. Yang Yunsong said: Plains do not fear wind from all eight directions. These directly point out that plains do not need to fear wind, and there is no need to be concerned about whether there are protective ridges on the sides. Because plains are vast and open, wind only moves along the surface and does not reach underground, so even without enclosure, it does not cause harm. It is like a person standing in a flat open field, with no shelter around, being exposed to wind all day, yet not getting sick; if someone lives in a tightly closed house, with cracks in the window allowing wind to sneak in, that kind of wind can actually cause illness. Therefore, mountainous areas most fear concave winds, but plains, since they have no concave winds, why should they be overly concerned about having complete protection on all sides?

也曾見穴多餘氣，山去數十里。注：大龍氣盛，一時收斂不盡，故結穴後有餘氣之山，或去數十里。此地力量極大，俗眼觀之，龍氣未盡，必懷疑惑，不敢下之。殊不知大福力地，其結穴必不在大窮盡處。《經》云：“大地皆從腰裡落，餘枝前去作城郭。”吳公云“餘氣不去數十里，決然不是王候地”是也。范越鳳云：“眞龍蟠泊，必分牙布爪，結穴之外，有三五里餘氣，並皆暗拱。如人之巨室，寢息之處，必在堂奧之中。”喻亦親切。但所去之山，必須迴環護穴，或去為下手，或去為後槓，或去為障峽，或去為水口捍門，雖去猶為我所用則可矣。

The song says: I have also seen cases where there is a lot of residual energy at the site of a grave, and the mountains still go forward for dozens of miles. Explanation: When a great dragon has a strong momentum, it cannot be fully restrained at once, so after the site is formed, there are still residual energies that continue forward, sometimes for dozens of miles. Such a site has great power. Common people see it and think the dragon energy has not yet finished, so they are doubtful and dare not bury the dead. They do not realize that sites with great fortune are not formed at the very end of the dragon's path. The "Zang Jing" says: Great sites are formed by taking the site from the waist of the dragon, and the excess branches go forward to form the city and the surrounding areas. Wu Jingluan says: If the residual energy does not go forward for dozens of miles, it is certainly not a site for a king or a marquis. Fan Yuefeng says: When a true dragon stops and settles, it must branch out and spread its claws, and after the site is formed, there is still residual energy for three or five miles, all secretly guarding the site. It is like a large mansion, where the place for sleeping and resting is certainly in the deep part of the hall. This analogy is very appropriate. However, the mountains that go forward must return and protect the site: they may become the "downstream sand," or the back support, or the barrier and the pass, or the "gatekeeper" at the water mouth. Although they go forward, they are still used for the benefit of the site, only then is it acceptable.

也曾見穴坐後空，得水不嫌風。注：廖氏云“坐空轉面去當朝，不怕八風搖”是也。蓋來龍躍踴雄猛，及入首結穴之際，忽然翻身轉面，逆水當其洋潮，雖或坐空，必有水繞，不足畏也。《葬經》云：“得水為上，藏風次之。”此類是矣。然亦須穴場藏聚，如前所謂登穴煨聚則善。

The rhyme says: I have also seen cases where the mountain behind the mound is empty and open, but as long as water is obtained, it is not afraid of being exposed to wind. The explanation says: Liao Jinjing said that when the mountain behind is empty but the front faces the incoming water, it is not afraid of the wind coming from all sides. This refers exactly to this pattern. The dragon line runs continuously and strongly, but when it reaches the final point of the mound, it suddenly turns around and faces the incoming water, thus opposing the water and facing the incoming wave. Even though the back is empty, there must be water surrounding the front, so there is nothing to fear. The "Zang Jing" says: obtaining water is the most important, and sheltering wind is secondary. This refers to exactly this case. However, it still requires the site of the mound itself to be able to shelter and gather. As mentioned before, when you reach the site of the mound, there should be a warm, enclosed area, which is considered good.

也曾見穴面前欺，顧祖不嫌低。注：此回龍顧祖之穴也。張子微云：“高山落平岡之穴，而為回龍顧祖之地，則前朝之山皆我祖宗父母，雖高無害，亦不惡其逼迫。”卜氏云：“回龍顧祖，祖不厭高。”蓋以子孫見祖宗，則尊卑之禮出乎自然，雖高逼不以為欺，非客山來朝之比。若是客山高迫，則有陵壓之患，謂之客山欺主，不可下也。然顧祖穴雖不畏前朝高逼，亦須其山開面平正秀麗，而無粗惡欹斜、臃腫醜陋形狀，及尖射飛走、破碎巉巖等像則可。

The rhyme says: I have also seen cases where the mountain in front of the grave site is very high, seeming to oppress the grave site. However, if it is a "returning dragon looking back to the ancestors" site, it does not mind if the mountain is low. The explanation refers to the "returning dragon looking back to the ancestors" type of grave site. Zhang Zimwei says: When a high mountain descends to a flat ridge, it forms a "returning dragon looking back to the ancestors" site. The mountains facing the front are regarded as the ancestors and parents, so even if they are high, it is acceptable and there is no need to dislike them being close. Bu Yingtian says: In the case of "returning dragon looking back to the ancestors," the ancestral mountains do not mind being high. Because the descendants face the ancestors, the hierarchy is natural. Even if the mountain is high and close, it is not considered oppressive, unlike the case of a foreign mountain coming to pay homage. If the foreign mountain is high and close, it is considered to be overbearing and oppressive, called "the foreign mountain oppressing the main mountain," and burial is not allowed. However, although the "returning dragon looking back to the ancestors" site does not mind the high and close front mountain, that mountain should have a broad and flat face, be elegant and upright, without being coarse, crooked, swollen, or ugly. It should not have sharp, shooting, broken, or rugged shapes. Only then is it considered qualified.

也有巧穴名合氣，來脈雙龍至。注：合氣之穴，力量極大，或二龍、三龍，以至九龍，合者愈多愈勝。《經》云“更有二龍合一氣，兩水三山共一場”是也。也有巧穴名龍脫，來脈水中過。注：龍脫者，山脈斷絕，穿落過水，如人脫離而去，無所拂著之意。卜氏云：“棄甲曳兵，過水重興營寨。”陶公云：“馬跡過水，攬衣渡河。”皆謂龍脈從水中渡過，然後復起星辰結穴也。

There is another type of subtle site called "He Qi" (Meeting of Qi), where the coming ridge is two dragons arriving together. Explanation: The site of He Qi has great power. There are cases where two dragons meet, three dragons meet, or even nine dragons meet; the more dragons that meet, the stronger the power. The "Zang Jing" (Classic of Burial) says: There is also a case where two dragons form one Qi, with two streams of water and three layers of mountains in the same field — this refers to this pattern. The key to this site lies in whether several ridges truly meet to form one Qi at the end, rather than just appearing to meet but actually being separate. The song says: There is another subtle site called "Long Tuo" (Dragon Departure), where the coming ridge passes through water. Explanation:the so-called Long Tuo refers to the mountain ridge ending here and sinking down to pass through the bottom of the water, like a person escaping, leaving nothing behind. Bu Ying Tian says: Leaving armor and dragging weapons, crossing the water and then setting up camp again. Tao Kan says: Horse hooves pass over water, lifting clothes to cross the river. These all refer to the ridge passing through water and then rising again to form a star peak and settle.

然氣乘風則散，脈界水則止。今言過水，何也？蓋必有石樑之脈穿水過，如俗所謂“十大崩洪”石樑渡脈過水之說方是。如海中諸島，亦是水底石脈聯屬耳。蓋水不界石脈，而界土脈。邵子曰：“水則人身之血，石則人身之骨，土則人身之肉。故血行於肉，不行於骨。血以資肉，肉以養骨以資身。惟氣無往而不通也。”訣曰：“漏脈過時看不得，留心仔細看龍格。穿河渡水過其蹤，認他石骨為眞脈。”此詧龍脈渡水之要訣也。此皆奇巧令人疑，造化隱眞機。注：已上皆巧穴而怪者，共二十二體，乃造化隱機，必俟有德之人而後得之耳。

But life qi disperses when it meets wind, and meridians stop when they meet water. Now they say that dragons can cross water, what is the reason for this? There must be a stone bridge-like meridian that passes through the water, which is exactly what is meant by the common saying "the ten great floods" where a stone bridge allows the dragon to cross the water. Only in such cases can it be considered valid. For example, many islands in the sea are formed by stone veins connected beneath the water. Because water cannot cut off stone veins, only earth veins. Shao Yong said: water is like blood in the human body, stone is like bone, and earth is like flesh. Therefore, blood flows in the flesh, not in the bone, and blood nourishes the flesh, while the flesh nourishes the bone and the whole body. Only qi is unimpeded everywhere. The mnemonic says: when the meridian flows under the water, it is not visible, so one must carefully examine the dragon's pattern; it crosses the river and passes through water, its traces are hard to detect, so one must identify that stone vein as the true meridian. This is the crucial mnemonic for examining the dragon's passage through water. The final verse of the song says: all these are strange and intricate, causing doubts, and the workings of nature have hidden the true secret. Commentary: All the above belong to the category of extraordinary and strange graves, a total of twenty-two kinds, which are the hidden mechanisms of nature, and must surely be obtained only by those of virtue.

更有丑穴尤難識，福應無差忒。丑拙丑拙何丑拙，眞有玄微訣。君子盛德貌如愚，良賈藏若虛。注：眞龍藏幸而為丑拙之穴，極其難識。即其形狀，若為可棄。然驗之仙蹤，福應無爽毫末。若此者，豈非其有玄微妙訣乎？故得其訣，雖丑拙亦為可取。猶之大智若愚，大巧若拙。老子曰“良賈深藏若虛，君子盛德，容貌若愚”是也。以穴之丑拙而棄美地，猶以貌取人，而失之子羽矣。

The song says: There is another type of grave site called Chou Xue, which is even more difficult to recognize, yet its blessings and responses are perfectly accurate. Chou Zhuo, Chou Zhuo, what exactly is Chou Zhuo? There is indeed a subtle and profound secret behind it. Just like a virtuous gentleman who appears dull in appearance, and a shrewd merchant who hides his goods as if they were not there at all. Commentary: A true dragon conceals its fortune and forms a Chou Zhuo site, which is extremely difficult to recognize; when looking at its shape, it seems as if it could be discarded. However, when verified by ancient sages' traces, its blessings and responses are without the slightest error. Such a site, is it not containing a profound secret within? Therefore, if one has obtained the secret, even a Chou Zhuo site can be taken, just as a great wisdom appears foolish and a great skill appears clumsy. Laozi said: A shrewd merchant hides his goods as if they were empty, and a virtuous gentleman appears dull in appearance. If one discards a beautiful site merely because of its unattractive shape, then it is like judging people by their appearance. Confucius once made a mistake in judging DanTai MieMing for the same reason.

又如女子德淑賢，貌醜不須嫌。注：悅色而不好德，世俗之蔽。如女子貌陋而有淑德，世多以丑棄之。貌美如有穢行，世反以美取之，識者必為長太息也。西施絕色，適以傾人之國；而無鹽丑女，乃以興邦。信不在色，而在德耳。故凡論穴，當以龍為主。龍既眞，則穴必的。外雖丑拙，而內含眞氣融結，法有可取。猶女子之有淑德，而特外貌不揚。君子取以自配，必成內助之功。若必欲拘於穴之明顯，而不審乎龍之是非，是為悅色而不好德也，寕不置美地於無用哉！

A rhyme says: Just as a virtuous woman may not be beautiful, one should not despise her. Commentary: To value beauty over virtue is a common flaw in the world. For example, if a woman is ugly but virtuous, people often discard her because of her appearance; if a woman is beautiful but has bad morals, people marry her because of her beauty. A wise person would surely lament this. West Lake was extremely beautiful, yet she caused the downfall of a country; Xunyu was ugly, yet she helped to revitalize a state. This shows that reliability lies not in appearance but in virtue. Therefore, when discussing a site, one should focus on the dragon (dragon line): if the dragon is genuine, the site must be real. Although the exterior may appear clumsy, if it contains true energy, it can be considered valuable according to principles. Just as a virtuous woman may not be handsome, a gentleman who marries her will surely achieve the role of a good wife. If one is overly concerned with the site's appearance being obvious and attractive, but fails to examine the dragon's authenticity, then it is like valuing beauty over virtue, which is not wise and would result in the waste of a good site.

為君洩破天機秘，丑拙莫輕棄。也曾見穴乳直長，左右莫攔當。注：長乳者，一乳中出獨長，兩邊龍虎抱衛不過。人之見此，莫不以脈露而棄之。殊不知正脈中出，氣力旺盛，勢難頓止，故獨出而且長也。至結穴處，開窩開鉗，自有本身龍虎衛穴，外山護脈，雖後來左右為托送之山短縮，纏不過穴，亦不為害。楊公云“貪變廉貞梳齒樣，長枝有穴無人葬。人言龍虎不歸隨，誰知葬後生公相”是也。若乳頭不開窩鉗，或轉向左右，則是抱衛他山之砂而孤露矣，不可下也。

The rhyme says: In order to reveal the secret of heaven's mystery, do not easily discard a site with a clumsy form. I have once seen a mound with a straight and long nipple, which the sand on both sides could not block. The explanation says:所谓 long nipple refers to the central nipple that extends alone and very long, and the "dragon and tiger" sand on both sides cannot embrace it. When people see this shape, they all dislike it for its exposed energy and abandon it. But they do not know that this is the main energy coming out from the center, with strong energy and momentum, which cannot be stopped suddenly, so it extends alone and very long. When it reaches the site, it naturally forms a "wok" or "claw", and itself has dragon and tiger sands to protect the site. There are also mountains coming from behind to protect the site. Even if the mountains on both sides are short and do not wrap around the site, it does not cause any harm. Yang Yunsong said: When the greedy wolf changes into the chaste zhen, and the shape is like a comb, there is a site on the long branch, but no one dares to bury it. People say the dragon and tiger do not follow, but after burial, it produces princes and generals. If the nipple does not form a wok or claw, or turns to the left or right, then it is going to embrace other mountains and itself is exposed, and cannot be buried.

也曾見穴腦偏側，時俗難辨識。注：眞龍閃跡，變態不一。世俗只識端正之穴，豈知藏幸之龍穴，多在偏側處融聚。厲伯韶云“談水談山世俗多，用拙不能將奈何？誤葬每因求正面，不扦渾是棄偏頗。豈識眞玄奇妙處，仙人多是下偏坡”是也。但偏側之穴，後有鬼樂方為眞的。如無鬼樂，不可妄下。

The rhyme says: I have also seen cases where the spirit mound is biased to one side, which modern people find hard to recognize. Commentary: True dragons hide and change their forms in various ways. The world only recognizes the upright and straight spirit mounds, but how can they know that the spirit mounds formed by hidden dragons are mostly gathered on the biased sides? Lai Bozhao said: There are many people who talk about mountains and water, but when it comes to using the clumsy spirit mounds, they are at a loss. Mistaken burials often result from insisting on the upright and straight front, and unwillingness to act is only because they dislike the biased ones. How can they understand the true subtlety? The immortals mostly choose the biased slopes. However, a biased spirit mound must have the "ghost star" and "pleasure mountain" behind it to be genuine; if there are neither a ghost nor a pleasure mountain, one must not act recklessly.

也有穴下生尖嘴，楓葉三丫體。注：楓葉三丫，星長穴下出嘴，騎刑坐煞扦之，主貴有威權，文官兼武。也有穴前嘴直長，鑿作臂回遠。注：結穴已完，而餘氣猶去不住，當鑿其去處為內堂，作一臂逆掬為妙。如婺源縣九都程氏一地在長慶者，開帳而下，結穴甚美。只是前去直長，俗皆於盡處取穴，不利。程氏於頂來脈成星體處扦穴，而截去直長之贅疣，鑿作逆掬一臂為內堂，當代出貴，聯登科第。

The song says: There are also cases where a sharp tip grows from beneath the mound, shaped like a maple leaf split into three branches. Explanation: The shape of a maple leaf split into three branches indicates that the stars stretch out and spit out a sharp tip beneath the mound; riding over the criminal qi and sitting on the evil qi to pierce the mound, this results in descendants becoming prominent and powerful, and officials of literary rank can also take charge of military affairs. The song also says: There are also cases where a sharp tip extends straight forward from the mound, which should be cut off and made into a returning arm. Explanation: When the mound has already formed a complete shape, but the remaining qi still flows straight forward and cannot be stopped, it should be cut off at that part and made into an internal bright hall, leaving a returning arm to embrace it from the opposite direction. For example, in a place called Changqing in Jiudou village of Cheng family in Wuyuan county, the qi spreads out from the main ridge, forming a beautiful mound, but there is a long straight remaining qi in front of the mound. Common people usually take the site at the end of this remaining qi, but the result is not favorable. The Cheng family changed to take the site where the main ridge forms a star shape, cut off the long protruding part, and made it into a returning arm to form an internal bright hall. As a result, there were noblemen in the family, and they consecutively passed the imperial examinations.

也有穴後是空槽，玉筋夾饅頭。注：陽中陰之變也，即合鉗穴。也有穴前是深溝，金梘與銀槽。注：陰中陽之變也，即正鉗同。也有丑穴如鶴爪，突露無人曉。注：楊公云“祿存帶祿為異穴，異穴生成鶴爪形。鶴爪之形兩邊短，一距天然撐正身。此是祿存帶祿去，長股之穴為正形。起頂或成衣冠吏，短短低生左右臂。左臂短如揷笏形，右臂短如佩魚勢。時師到此多狐疑，卻嫌龍虎不纏衛”是也。

The rhyme says: There are also cases where the pit is followed by a hollow groove, shaped like two jade chopsticks enclosing a bun. Explanation: This is a variation of the "Yang Zhong Yin" pattern, also known as the "clamping" pit. The rhyme says: There are also cases where the pit is preceded by a deep ravine, shaped like a golden water channel or a silver water trough. Explanation: This is a variation of the "Yin Zhong Yang" pattern, which is the same as the standard clamping pit. The rhyme says: There are also cases where the pit resembles a crane's claw, protruding and exposed, yet unrecognized by many. Explanation: Yang Yunsong said, "The 'Lu Cun' star, when accompanied by a禄气 (favorable energy), forms an unusual pit. This kind of unusual pit naturally takes the shape of a crane's claw. The shape of a crane's claw has both sides short, with only one natural claw supporting the main body. This is when Lu Cun carries the禄气 (favorable energy) away, and the branch that is longer forms the correct shape. The top of the pit may sometimes form the shape of a minor official in formal attire, with the left and right arms short and low: the left arm is short like an inserted hand board, and the right arm is short like a hanging fish bag. Modern geomancers often hesitate here, only doubting the dragon and tiger sands that do not wrap around and protect."

也有丑穴似牛皮，懶坦使人疑。注：平坡之穴，微有窟突，俗眼視之，如牛皮懶坦，無處可下。不知散中求聚，力量極大。楊公云“撒網之形似牛皮，不著緋衣多食祿”是也。也有丑穴少一臂，時師容易棄。注：世俗論地，只愛左右均勻。才有欠缺，則所不取，此其常耳。卻不知有等眞龍大地，結作詭異之穴，多不齊整。或有龍無虎，或有虎無龍。明師見之，自有定訣。古歌云：“有龍無虎亦為吉，有虎無龍未是凶。只要外山連接應，分明有穴福常豐。”

The rhyme says: There are also grave sites shaped like a cowhide lying flat, lazily spread out, causing people to doubt. Commentary: This is a grave site on a flat slope, where the slope has only a slight depression or a slight protrusion. To the unskilled, it looks like a cowhide lazily spread out, with no place suitable for burial. They do not know how to find the gathering point within the scattered appearance, but the power of such a grave site is actually great. Yang Yunsong said: If the shape resembles a spread-out fishing net or a cowhide, even if one cannot wear a red official robe, they will still have a good income. The rhyme says: There are also grave sites shaped like a cowhide missing an arm, and modern geomancers often discard them. Commentary: In common geomantic practice, people prefer symmetry on both sides, and if there is any deficiency, they refuse to take it. This is natural. However, they do not know that there are certain great dragon lands which produce grave sites with very strange shapes, often not symmetrical. Some have the Azure Dragon but not the White Tiger, some have the White Tiger but not the Azure Dragon. A wise master will have a certain rhyme to deal with such cases. An old rhyme says: Having a dragon without a tiger is still auspicious, having a tiger without a dragon does not necessarily mean misfortune; as long as the surrounding mountains are continuous and supportive, the grave site is clear, and the blessings are often abundant.

卜氏云：“或有龍無虎，或有虎無龍，無龍要水繞左邊，無虎要水纏右畔。”范越鳳云：“水來自左，無左亦可；水自右來，無右亦裁。”張子微云：“又有如釵長短股，無乳無穴何處取？此名龍縮縮處尋，短股頭間氣脈聚。或左或右穴皆然，定有外山作龍虎。”楊公云：“也有左長右枝短，也有左短右枝長，世俗庸師多不取，豈知異穴生賢良。”皆確論也。蔡氏云：“欠缺不齊，天地之奇。”此類是矣。

Bushi said: Sometimes there is a dragon without a tiger, or a tiger without a dragon; if the azure dragon is missing, there should be water flowing from the left to surround it; if the white tiger is missing, there should be water flowing from the right to encircle it. Fan Yuefeng said: If water comes from the left, there does not need to be a hill on the left; if water comes from the right, there does not need to be a hill on the right either. Zhang Zimoi said: There are also forms like a hairpin, with two arms of unequal length; if there is neither a breast nor a cave, from where can one take it? This is called 'dragon shrinking', and one should look for it at the place of contraction; the end of the shorter arm has the qi gathering there. Whether the cave is to the left or right is the same, but there must be another mountain coming from outside to serve as dragon and tiger. Yang Yunsong said: There are also cases where the left is longer and the right is shorter, or the left is shorter and the right is longer; most ordinary teachers are unwilling to take these, but how can one know that such unusual caves produce virtuous people? These are all definite statements. Cai Yuanding said: Incomplete and uneven, this is the extraordinary aspect of heaven and earth. This refers to exactly such cases.

也有丑穴體粗頑，細認太極安。注：粗頑之處，人多厭棄。不知其有微茫大極窟突之形，蝦鬚、蟹眼界水分合明白，乃為貴穴。然此穴多能誤人，若體察不眞，不可草草，必須細察龍脈眞的，方可扦之。也有怪穴是擔凹，樂起貼身高。注：張子微所云“又有凹穴兩肩起，正對主峰凹入底。乳頭又更對凹生，作穴如何安頓是？此名天潛不可輕，凹處深藏有妙理”者是也。凡擔凹之穴，必要有後樂貼身蓋照。若垂乳結穴而乳頭長者，則是氣鍾於乳，雖無樂亦不妨，卻要後宮包裹，不可空曠，或有孝順鬼尤妙。

The rhyme says: There is also a type of grave site in the earth ridge called "Chou" which is coarse and clumsy, and one must carefully identify the "Taiji cloud" before choosing the grave site. Explanation: In coarse and clumsy places, people usually dislike them, not knowing that there are subtle forms of the "Taiji hollow" which are hard to distinguish. The "Shaxu water" and "Xieyan water" clearly divide and meet, and that is the noble grave site. However, this type of grave site is most easily misjudged. If one does not examine it thoroughly, one should not act hastily. One must carefully observe the dragon pulse to confirm it is genuine before making the grave. The rhyme says: There is also a strange grave site called "Danan". The following "Le mountain" is close to the grave site and rises high. Explanation: Zhang Zimo mentioned exactly this pattern: There is another type of hollow grave site, with both shoulders rising, facing directly into the hollow of the main peak and going all the way in. The nipple is precisely facing this hollow. How should the grave be placed? This pattern is called "Tianqian", which should not be underestimated. The hollow contains profound principles. All "Danan" grave sites must have the "Le mountain" closely behind to cover and support. If the grave site is formed by a hanging nipple and the nipple is long, then the qi is concentrated on the nipple. Even if there is no "Le mountain", it is not a problem, but the rear must be enclosed and cannot be open. If there is also a "Xiaoshun gui", it would be even better.

也有怪穴是仰瓦，氣蹙前頭下。注：凹腦之穴，氣蹙於前，必要後宮仰瓦。若仰瓦內又出一乳，則非眞結。此穴須有後樂為準。若垂乳者，穴立乳頭。後有孝順鬼，無樂亦好。此與擔凹穴同一格耳。

The song says: There is also a strange type of qi gathering called "Yangwa," where the qi converges in the lower front area. Explanation: This is a concave brain type of site, where the qi is gathered in front, and the back must form a Yangwa shape. If a Yangwa site has another nipple growing inside it, it is not a true formation. Such a site should have a "Le Mountain" behind it. If it has a hanging nipple, the site is located on top of the nipple; if there is a "Xiaoshun Gui" supporting it behind, even without a Le Mountain, it is acceptable. This pattern is actually the same as the previous "Danan" type.

也有怪穴似拖槍，只要護纏長。注：楊公云：“尖槍之山要外裹，外裹不牢反生禍。外山包裹穴如槍，左右包來尖不妨。山來雄勇勢難竭，是致尖形也作穴。只要前山曲抱轉，針著正形官不絕。”又云“有如破軍變貪狼，貪狼入穴如拖槍。拖槍之穴人嫌丑，只緣纏護兩山長”者是也。

The rhyme says: There is also a strange hill shape that looks like a long spear; as long as the surrounding hills are long enough, it is acceptable. Commentary: Yang Yunsong said: A hill that is sharp like a spear should be enclosed by surrounding hills. If the outer hills do not enclose it firmly, it will bring misfortune. Since the outer hills enclose the hill, even if the hill shape is like a spear, it is not a problem. If the hills on both sides enclose it, the sharp shape is not an issue. The hill trend is strong and bold, and its momentum cannot be stopped at once, so it becomes sharp in shape. However, it can still form a hill. As long as the hills in front bend and enclose towards the hill, and the needle is inserted in the correct position, officials will not be cut off. He also said: Sometimes the Broken General star transforms into the Greedy Wolf star, and the Greedy Wolf star enters the hill shape like a spear. The spear-shaped hill is disliked by people for its ugliness, but its charm lies in the two long surrounding hills on both sides.

也有怪穴如鬪斧，須要鬼樂守。注：鬪斧之穴，如穿針對線，橫來直受，直來橫受。楊公云“亦有異穴如鬪斧，不拘左右生龍虎。橫龍卻向直中扦，直山卻向橫中處”是也。卻要有鬼有樂以為證應，方可安穴。廖氏云：“橫龍結穴必要鬼，樂山宜後峙。”蔡氏云：“此等之穴，先看有鬼無鬼，次看前山朝水。二者相應，再看托樂，便可下手扦之。若無鬼樂，從有前面山水，不可下也。”

The rhyme says: There is also a strange hill shape resembling "Dou Fu," which must be guarded by "Gui Xing" and "Le Shan." Commentary: The hill shape of Dou Fu is like threading a needle, where a horizontal line must be received vertically, and a vertical line must be received horizontally. Yang Yunsong said: There are also strange hill shapes resembling Dou Fu, which do not necessarily require the dragon and tiger to appear on the left and right. A horizontal dragon should be chosen at a straight place, and a straight hill should be chosen at a horizontal place. However, there must be both Gui Xing and Le Shan as evidence and support to determine the site. Liao Jinjing said: A horizontal dragon forming a hill must have a Gui Xing, and the Le Shan should be prominent behind. Cai Yuanding said: For this type of hill, first check if there is a Gui Xing, then look at the front mountains and the flowing water; if both are in harmony, then check the supporting Le Shan behind, and then proceed with the burial. If there is neither Gui Xing nor Le Shan, even if the front mountains and water are excellent, burial should not be carried out.

也有怪穴無龍虎，何人將眼睹？注：世俗看地，惟求龍虎二山弓抱而已，此外無復知識。楊公云“只來山上覓龍虎，又要圓頭始雲吉”是也。殊不知龍穴眞結，不必有龍有虎。若龍穴不眞，縱是有龍有虎，反為花假之地。《經》云“君如識穴不識怪，只愛左右包者是。此與俗人無以異，多是葬在虛花裡。虛花左右似有情，仔細辨來非正形。虛化作穴更是巧，仔細看來無甚好”是也。

The song says: There is also a strange type of grave site that has no dragon and tiger ridges. Who would take a serious look at it? The commentary says: The common people look for land by seeking two mountains on the left and right that resemble a bow embracing the site, and they have no other understanding. Yang Yunsong said: People only look for dragon and tiger ridges on the mountain, and they insist on a round head before they will say it is auspicious. But they do not realize that if a dragon site is truly formed, it does not necessarily have both dragon and tiger ridges; if a dragon site is not truly formed, even though both dragon and tiger ridges are present, it is actually a false and empty site. The "Burial Classic" says: If you can only recognize ordinary sites but not strange ones, and you always like sites that are enclosed by mountains on both sides, then you are no different from the common people, and you are likely to bury in an empty and false site. An empty and false site appears to have affection on both sides when viewed from afar, but upon careful examination, it is not the correct form; the grave site made by an empty and false site appears more skillful, but upon close inspection, it actually has no real benefit.

也有怪穴無案山，諸水聚其間。注：天造地設眞龍正穴，有主山必有賓山。廖氏云：“第一尤嫌無案山，衣食必艱難。”今乃有眞穴而無案對，俗眼見之，必以有主無賓棄之。豈知水潮即是山朝，楊公云“也有眞形無朝山，只看諸水聚其間。汪汪萬頃明堂外，內局周迴如抱環”是也。

The rhyme says: There is also a strange type of site without a case mountain, but with many waters converging before the site. Explanation: A true dragon and correct site naturally formed by heaven and earth should have a main mountain and then a secondary mountain. Liao Jinjing said: The first thing to avoid is the absence of a case mountain, for it will certainly lead to hardship in food and clothing. Now, if there is a true site but no case mountain facing it, ordinary people will think that there is a main mountain without a secondary one and thus ignore it. But they do not realize that water coming and embracing is equivalent to mountains coming and bowing. Yang Yunsong said: There are also true forms of sites that do not have facing mountains, but only look at many waters gathering around them; outside the bright hall, there is a vast expanse of water, and within the site, the surrounding areas are circularly enclosed like a ring.

也有怪穴如反掌，窩靨形微坦。注：楊公云：“也曾見穴如反掌，卻與仰掌毋兩樣。”蓋反掌之地，形體偏反，但亦有窩靨之穴，卻與仰掌之掌心穴法不異矣。也有怪穴要鍬皮，苞節認玄微。注：木星之穴，以其來勢直急，恐有殺氣，故鍬皮下之。必要立穴處有苞節芽櫱，方為眞穴。不可於硬峻急直之所強勉鑿穴。故曰“苞節認玄微”。

The song says: There is also a strange type of grave site which looks like an inverted palm, with the depression on top slightly flat. Commentary: Yang Yunsong said that he has also seen grave sites shaped like an inverted palm, but in reality, they are no different from a palm facing upwards. Although the terrain of an inverted palm is inclined and turned over, there is still a depression on top which can be used as the grave site. The method of selecting the grave site is the same as when choosing the center of the palm facing upwards. The key lies in whether the depression is clearly defined and whether the water boundary is properly enclosed, not whether the palm is facing up or down. The song says: There is also a strange type of grave site which requires the 'spade skin' method. The subtle aspects lie entirely in recognizing the 'budding node'. Commentary: The grave site formed by the 'wood star' is formed because the approach is direct and steep, and it may carry a killing energy. Therefore, only a shallow layer of the surface is dug open for burial, which is called 'spade skin'. However, the site must have a budding node, which appears as a slight elevation, to be considered a true grave site. It is not permissible to dig a grave forcefully in a rigid and steep area that is both steep and direct. Therefore, the subtle aspects must be recognized through the budding node.

有如壁上撲飛蛾，細看突無多。注：貼壁飛蛾，微有突穴，安突中，粗中細也。有如壁上掛燈盞，但見窩微仰。注：楊公云“落在高山掛燈樣”，急中緩也。急山忽然一坦平，穴向此間停。注：急中有緩，多結仰高之穴。廖金精為吾邑張氏下一貴地，土名白牛坦，乃萬仞山半，忽然一塊平坦，穴安坦中，是急中緩也。緩龍到頭突忽起，穴向此中取。注：平洋之地，龍勢似緩。入首忽然突起，謂之平中之突。《葬書》所謂“地有吉氣，土隨而起”者是也。此穴至貴，但宜葬於巔，緩中急也。

The rhyme says: Some forms resemble a flying moth colliding against a wall, where the slight protrusion is not very obvious. Commentary: The form of "flying moth against the wall" refers to a very slight protrusion on the wall surface, where the point is placed exactly in the middle of this slight protrusion, which is taking fine details from a coarse form. The rhyme also says: Some forms resemble a hanging lamp on the wall, where only a slightly raised depression is visible. Commentary: Yang Yunsong said, "When it falls on a high mountain, its form resembles a hanging lamp," which refers to this form, which is taking calmness from urgency. The rhyme also says: In a steep and urgent mountain form, a flat area suddenly appears, and the site is chosen there. Commentary: This is taking calmness from urgency, and mostly forms the "looking up high site." Liao Jinjing once selected a noble site for the Zhang family in this county, named White Ox Slope, located halfway up a thousand-foot high mountain, where a flat area suddenly appears, and the site is chosen right in the center of this flat area, which is taking calmness from urgency. The rhyme also says: When a gentle dragon reaches its end, it suddenly rises, and the site is chosen on this rise. Commentary: On flat land, the dragon's form seems gentle, but at the end it suddenly rises to form a bump, called "a bump in the flat." The "Zangshu" says, "When there is good qi in the land, the soil will naturally rise," which refers to this meaning. This site is extremely noble, but it should be buried at the top of the bump, which is taking urgency from calmness.

精神顯露反非祥，隱拙乃為良。注：卜氏云：“何精神顯露者反不祥？何形勢隱拙者反為吉？隱拙者定有奇蹟異蹤，顯露者多是花穴假形。”良有以也。眞龍藏幸韜神機，奇怪使人疑。注：眞龍藏幸，至結穴處，韜光斂華，晦其神機，而為奇怪形穴，使人見之，群疑滿腹。非有灼見，不敢下也。

The song says: Those that show off their spirit are not good signs, but those that are hidden and simple are the best sites. Commentary: The diviner says: Why are those that show off their spirit not auspicious? Why are those that are hidden and simple auspicious? Because hidden and simple places must surely conceal extraordinary signs, while those that show off are mostly false sites and artificial forms. This is very reasonable. The song also says: The true dragon hides its fortune and conceals its divine mechanism. Strange shapes cause suspicion. Commentary: The true dragon is good at hiding its fortune, and when it reaches the site, it even hides its divine mechanism, forming strange shapes that cause people to doubt. Without genuine insight, no one would dare to act.

奇怪奇怪何奇怪，千形並萬態。能乘生氣任君針，奇怪莫心疑。注：山龍之變態無窮，奇形怪穴，安可悉舉？一言以蔽之，曰“葬乘生氣”而已。苟能於地理中識透“葬乘生氣”妙訣，任君所扦，皆能獲福，何奇怪之足畏哉！廖氏云：“變化無窮聊舉例，作用皆如是。乘得生氣任君裁，奇怪不須猜。”楊公云“怪形異穴人厭看，如何子孫世為官？只恐怪穴君未識，識得裁穴卻無難”是也。

The rhyme says: How strange, how strange, what exactly counts as strange? Forms change endlessly. As long as you can capture the life qi, wherever you place the needle, there is no need to doubt the strange. Commentary: The changes of mountain dragons are endless, how can we list all the strange shapes and strange graves? In a word, it is simply the four characters "burial in life qi." If one truly understands this secret of geomancy, wherever you choose to cut the site, you will gain blessings. What is strange then? Liao Jinjing says: Changes are endless, so let me give a few examples; the method is the same. As long as you can capture the life qi, wherever you decide, there is no need to guess at the strange. Yang Yunsong says: Strange shapes and strange graves are not loved by people, but why do their descendants become officials generation after generation? Perhaps you do not recognize the strange graves. Once you recognize them, actually, cutting the site is not difficult.

大抵奇形並怪穴，只怕龍神別。認得龍眞穴便眞，此訣值千金。注：有眞龍則有眞穴。龍既眞的，穴雖奇怪，亦不足畏。楊公云：“大凡諸山來此聚，諸水流來聚此處，定有眞龍此間作，只恐不知龍住處。住處多為醜惡形，世俗庸師心裡懼。”故扦怪穴之法，惟在審龍。誠於龍認得眞，何奇怪之足畏哉！善夫西山之言曰“《葬書》千經萬緒，地理千形萬狀，言不能盡，狀不能徧。約而蔽之，不過龍眞朝的，水土交會，穴必在焉。雖神秘怪異，亦可測識。若外此以求善法，非吾之所知也。

The rhyme says: Generally speaking, any strange shape or peculiar site is only to be feared if the dragon is of a different kind; once the dragon is truly identified, the site will naturally be true. This line of rhyme is worth a thousand pieces of gold. The commentary says: If there is a true dragon, there will be a true site. If the dragon is indeed true, even if the site is strange, there is nothing to fear. Yang Yunsong said: Whenever many mountains gather here and many waters converge here, there must certainly be a true dragon forming a site, but people often do not know where the dragon stops. The place where the dragon stops is often of an ugly shape, and the common teachers are afraid of it. Therefore, the method of handling strange sites lies entirely in examining the coming dragon. If the dragon is truly identified, what strange shape is there to fear? Cai Yuan ding once said very well: The Book of Burial discusses countless matters, and geography has countless forms, words cannot fully express them, and shapes cannot be all listed. Summarizing briefly, it is only that the dragon is true, the front is proper, and the water and soil meet, then the site must be there. Even if it is mysterious and strange, it can still be measured. If one leaves these points and seeks for some other good method, that is not something I know of.

假龍無穴不堪安，莫作怪穴看。若將藉口亂安墳，悞盡世間人。用怪不能當守拙，緘口休談說。要知官穴有眞玄，須遇至人傳。注：大凡無穴，必是龍假。蔡西山云：“假龍誤人甚多，其擺佈精神，起人眼目，與眞龍無異。只是到頭結果無取，故世俗之人，正謂其有秀特。而時師又以眞龍丑穴之說文之，鮮有不為所惑者。”子微云“假龍亦有穿心開帳，有星辰秀麗，有橈棹手腳，亦有擺佈，但無迎送，或蜒蜿四五里，或縈迂數十里，至大盡處，乃無穴可下”是也。

The song says: If there is no site on the false dragon, it cannot be used for burial, and it should not be regarded as a strange site. If one uses 'strange site' as an excuse to randomly bury the dead, it will mislead people all over the world. If one's skill in using strange sites is not yet mature, it is better to honestly follow the usual methods and remain silent. One must know that the true site of official rank and prestige has its own genuine subtleties, which can only be understood with the guidance of a master. Explanation: Generally speaking, if a site does not form a proper burial site, it must be a false dragon. Cai Yuanzheng said: False dragons mislead many people. The appearance and atmosphere they create are sufficient to attract people's attention, and they are no different from true dragons, except that in the end they have no real value. Therefore, common people often praise them for their beauty and uniqueness, while current geomancers use the idea of 'true dragon with poor site' to embellish them, and few people are not misled. Zhang Zimou said: False dragons can also pass through the center and open up a site, they can also have beautiful star peaks, they can also have the arms and legs of a boat, and they can also have the posture and arrangement of a site. However, they lack the sand for welcoming and sending. Some meander for several miles, some wind around for dozens of miles, and when they reach the end, there is no site to bury.

故眞龍怪穴，乃是有穴而特丑拙，或有穴而特奇巧，非若假龍之無收拾結果。至盡處，或有窠而虛闊空亡，有乳而直峻粗大，有鉗而漏槽破頂，有突而破碎懶坦，不可扦葬者。若不能辨龍眞假，而以假龍無穴之處指為龍眞穴怪，強勉鑿穴，以此藉口而誤世人，其害不淺，不若置怪穴於不談，尤為愈也。噫！業地學者，當虛心訪求明師，極辨而研窮之，不可草率鹵莽，強不知以為知，苟一朝之財賄。前輩謂醫藥有誤，禍止一人；地理有誤，禍及一家。捧誦斯言，尤當悚惕，可不戒哉！可不慎哉！

Therefore, the true dragon's strange pit is indeed a real pit but with an exceptionally awkward shape, or a real pit but in an exceptionally unusual location. It is entirely different from the false dragon, which cannot be properly formed or settled. When a false dragon reaches its end, it may have a hollow and empty pit, or a nipple that is straight, hard, steep, and coarse, or a claw with a hollow bottom that leaks air and a broken top, or a protrusion that is broken, scattered, flat, and collapsed—these are all unsuitable for burial. If one cannot distinguish between true and false dragons, yet mistakenly points out the false dragon's empty place as "true dragon and strange pit," and forcibly digs a hole to bury, using this as an excuse to mislead others, the harm is great. It would be better to simply ignore the strange pit altogether. Alas, those who make a living from geography should humbly seek out wise teachers, thoroughly examine the principles, and study them to the end, without being hasty or reckless, and not pretending to understand what they do not. The ancients said: if the medicine is wrong, the harm is only to one person; but if the geography is wrong, the harm will affect the whole family. Reading these words, one should be especially alarmed and self-reflective. How can one not be cautious and careful?

補義：上巧穴二十有二，以其穴形完美，而所處之地異於常，故曰巧。拙穴二十有二，以其穴形隱拙，而丑異之態出於常，故曰拙。兼巧與拙，總名曰怪，凡四十有四。然怪穴亦不止此，在智者觸類而長之耳。夫所謂怪穴者，乃權變怪異之說也。如三出其妻者，似閨化之不行；兩棄其子者，似家教之不立。君臣有義也，而有放伐之舉；兄弟貴友也，而有破斧之詣。此皆聖賢制禮之極，而乃出於常理之外。地理怪穴之說，無以異此。

Supplementary explanation. The above mentioned twenty-two kinds of skillful graves are called skillful because their grave forms are perfect, though their positions are unusual. The twenty-two kinds of clumsy graves are called clumsy because their grave forms are obscure and simple, with strange shapes that go beyond the usual. When skillful and clumsy are combined, the total is called strange, making forty-four kinds. However, strange graves are actually more than these forty-four. It depends on the wise whether they can grasp the principles and apply them to similar situations. The term strange grave refers to the principles of flexibility and strangeness. For example, there were ancient people who divorced their wives three times, which seemed like the moral education within the family had failed. There were also those who abandoned their sons twice, which seemed like the family education had not been established. Between a ruler and his minister, righteousness is emphasized, yet there were acts of exile and warfare. Among brothers, affection is valued, yet there were instances of military campaigns mentioned in the poem "Breaking the Axe." These are all manifestations of the sages reaching the extreme of establishing rituals, yet they go beyond ordinary expectations. The concept of strange graves in geography follows the same principle.

故《葬書》云“過山不葬”，乃正論也，而怪穴有騎龍斬關之法；“石山不葬”，乃正論也，而怪穴有扦於石間之法；“獨山不葬”，乃正論也，而怪穴有扦於無包藏之法。《雪心賦》云“脈界水則止”，乃正論也，而怪穴有扦於龍脫之法；“穴後須防仰瓦”，乃正論也，而怪穴有扦於仰瓦之法；“可惡者泥水地旁尋穴”，乃正論也，而怪穴有扦於沒泥之法。

Therefore Guo Pu's "Book of Burial" says "do not bury over mountains," which is a correct statement, yet there are exceptional cases where the grave is located in a position called "riding the dragon" or "cutting through the pass." It says "do not bury on stone mountains," which is correct, yet there are exceptional cases where the grave is placed between stone cracks. It says "do not bury on isolated mountains," which is correct, yet there are exceptional cases where the grave is placed in a spot with no concealment. The "Snow Heart Assignment" says "when the energy meets a boundary stream, it stops," which is a correct statement, yet there are exceptional cases where the grave is located in a position called "dragon detachment" — where the energy passes through water. It says "the grave must be protected from the back against a sloping roof," which is correct, yet there are exceptional cases where the grave is placed in a position resembling a sloping roof. It says "the most detestable is to search for a grave near muddy water," which is correct, yet there are exceptional cases where the grave is placed in a spot called 'no mud.'

《洞林訣》云“穴欲住而不欲吐”，乃正論也，而怪穴有扦於長枝中腰之法；《黑囊經》云“穴要有包裹，包裡穴無破”，乃正論也，而怪穴有扦於無龍虎之法；廖金精云“第一莫下去水地”，乃正論也，而怪穴有扦於直流之法；董德彰云“鎗頭休下，鼠尾莫扦”，乃正論也，而怪穴有扦於拖槍之法。凡此之類，本皆出常入怪，舍經從權。卜氏所謂“更有異穴怪形，我之所取，人之所棄”是也。

The "Donglin Jue" says, "The grave site should stop and not flow out," which is a correct statement; it is strange that some grave sites are chosen on the middle part of long branches. The "Hei Nang Jing" says, "The grave site should be enclosed, and an enclosed grave site will not be broken," which is also a correct statement; it is strange that some grave sites are chosen where there are no dragon and tiger sands. Liao Jinjing says, "The first thing is not to choose sites where water flows away," which is a correct statement; it is strange that some grave sites are chosen where water flows directly away. Dong Dezhang says, "Do not choose sites on the tip of a spear head, and do not choose sites on a mouse tail," which is also a correct statement; it is strange that some grave sites are chosen on the form of a dragging spear. All such cases originally go beyond conventional methods and enter into strange forms, abandoning regular ways and adopting flexible methods. Bu Ying Tian said, "There is another kind of strange grave site and form, which is exactly what I take and others discard," referring to this.

然古今怪穴名墓，處處有之，固非鑿空妄誕之說。但俗鮮其傳，而知之者寡。一得於驟見之間，固宜其心駭而疑也。惟高術之士，得其眞傳，會山川之性情，識生氣之聚散，苟穴與目遇，即目與心通，雖拙而亦以為美，雖丑而亦以為妍，是常亦常，怪亦常，不知怪之為怪矣。

However, throughout history, strange and unusual grave sites have existed everywhere, and they are not made up out of nowhere. The problem is that such knowledge is rarely passed down, so few people understand it. When one suddenly encounters such a site, it naturally causes surprise and doubt. Only those with profound expertise in the art, who have received the true teachings, can understand the nature of mountains and rivers, recognize the gathering and dispersing of life qi. Once they see a site, their eyes connect with their heart. Even if it seems clumsy, they see beauty in it; even if it appears ugly, they see elegance in it. At this level, ordinary sites are ordinary, and strange sites are also ordinary. There is no longer any sense of strangeness or wonder.

張子微云：“平夷之地，俊秀之峰，端正之穴，人所易見。惟諺語云‘若要發，險中做’者，須明眼高師能之。”楊筠松云：“怪形異穴人厭看，如何子孫世為官？只恐怪形君未識，識得裁穴卻無難。”識怪不易，信怪尤難。師識而主不之信，傍又從而破之，奈之何哉！此皆天造地設，以俟有福緣者耳。

Zhang Ziwei said: flat land, handsome peaks, and properly shaped graves are things that everyone can easily recognize; only the saying "If you want to succeed, you must work in dangerous places" is difficult to achieve without the keen eyes of a skilled master. Yang Yunsong said: strange shapes and unusual graves are not loved by everyone, but why do their descendants become officials generation after generation? Perhaps you do not recognize strange shapes, but once you do, determining the grave site is not really difficult. Recognizing strange graves is not easy, but believing in them is even harder. The master of the land recognizes them, but the main family does not believe; others also come to undermine, so what can be done? These are all naturally formed, waiting only for those with the right fortune.

故此等風水，易得難扦，易扦難信。有造物主之，常人以丑怪而不顧，故得之易。庸師以隱拙而難知，故扦之難。師能識之，不遇有緣，告之不信。一或因緣湊合，毎有無意求地之人，暗與穴遇，豈非造物使之？噫！人子求地，上以寧父母，下以保子孫，其為關係非小。而明師難遇，美地難逢，若之何哉？亦曰積德以俟之而已矣。

Therefore, this kind of fengshui is easy to obtain but difficult to actually apply, easy to apply but hard to gain trust. In the unseen world, there is a natural order that takes charge: ordinary people find it strange and ugly, so they ignore it, making it easy to obtain; mediocre geomancers find it obscure and unrefined, so they fail to understand it, making it hard to apply; masters can recognize it, but they meet no fortunate clients, and even when they tell others, they are not believed. But once the opportunity comes, it is often those who had no intention of seeking land who, secretly, meet the true site—this is not but the natural order arranging things in secret. Alas, as a son seeking land, one does it for the sake of settling one's parents and preserving one's descendants; the matter is of great importance. Yet, it is hard to find a wise master and a good site. Then what should one do? There is only one thing to say: accumulate virtue, and wait quietly.