The diagram explaining the fortune and misfortune of the water form.

聚面者，乃諸水融聚於穴前也。《賦》云：“水聚天心，孰不知其富貴？”蓋水本動，妙在靜中。聚則靜矣，靜則悠深融瀦，無來無去，為水法中之上格也。蕩胸者，乃水勢囊聚於穴前也。其勢頗有近於聚面，但彼以諸水團聚而言，此以一水聚來，自小而大，如囊之聚物也。主極富。蕩左則長房富，蕩右則幼房富，至驗。

The term "聚面" refers to numerous streams converging and accumulating before the mound. Bu Ying Tian's "Xue Xin Fu" states that water gathering in the center of the Bright Hall, known as the "Heaven's Heart," is a well-known sign of wealth and honor. Although water is by nature dynamic, its finest quality lies in stillness; when water gathers, it becomes still, forming a deep and tranquil surface that appears to have no source or destination. This is the highest standard in water assessment. To judge this, one stands at the mound and observes water coming from all sides converging before the mound to form a single, accumulated body of water, which matches this standard. "荡胸" refers to water flowing like a bag filling up before the mound. It is quite similar to "聚面," but differs in that "聚面" describes the gathering of many streams, while "荡胸" refers to a single stream gradually increasing in volume, like a bag being filled until it is full. This signifies great wealth. If the water is gathered on the left side, the eldest son's lineage will be prosperous; if on the right, the younger sons' lineage will be prosperous. This is highly accurate.

拱背者，乃水纏穴後，即水繞玄武。《賦》云“發福悠長，定是水纏玄武”是也。主富貴綿遠。蓋水能聚龍之氣，水纏尤勝山纏，故爾。入水口者，乃水上堂而有逆砂攔收也。蓋水勢縱美而不到堂，或到堂而無攔收，皆未盡善。故必以入口為貴。若遇此水，主發福最快。但下山既長出收水，而水勢至此必小反而去，不可作反背反挑論。

"Arching the back" refers to water flowing from behind the site and winding around, which is also known as water surrounding the Black Tortoise. The "Snow Heart Assignment" by Bu Ying Tian mentions that longevity of prosperity is definitely indicated by water winding around the Black Tortoise, referring to this pattern. It signifies enduring wealth and honor. Because water can gather the life qi of the dragon, the effect of water winding is stronger than that of mountains, hence its significance. "Water entering the mouth" refers to water flowing up to the Bright Hall and being blocked and collected by reverse ridges. Even if the water flow is beautiful, if it does not reach the Bright Hall, or although it reaches the Bright Hall but there are no ridges to block and collect it, it cannot be considered perfect. Therefore, it is essential that water can enter the mouth. When encountering such water, prosperity manifests quickly. Note that the ridges on the lower side, which extend long to collect water, cause the water flow to turn slightly at that point, which is due to the collection of water. This should not be regarded as aInauspicious Pattern (malevolent pattern) of "reverse back" or "reverse pick."

九曲者，屈曲之玄也，亦名御街水。《經》云“直號天心曲御街。”此水極吉，主大富貴。卜氏云：“九曲入明堂，當朝宰相。”“一歲九遷，定是水流九曲。”倉板者，田源之水特朝也，亦同御街水，以其田邱坪坦，分級如御街耳。主貴有資財，富冠鄉邦。此水最吉。董德彰曰：“不沖不割無穿射，惟有田朝勝海朝。”其言田朝之至美也。吾里戴都憲祖地合此水。

"The 'Nine Turns' refers to water flowing in a winding path forming the shape of the character '之' (zigzag) or '玄' (mysterious), also known as 'Imperial Street Water.' Classical texts state that water flowing straight is called 'Heaven's Heart,' while water that bends and twists is called 'Imperial Street.' This kind of water is extremely auspicious, indicating great wealth and high status. '卜应天' says: 'Nine Turns Water flowing into the Bright Hall can produce a prime minister of the current dynasty; if there are nine rises within a year, it must be because the water flows in nine turns.' 'Cang Ban' refers to water from a field source directly facing the tomb site and flowing towards it, with the same nature as Imperial Street Water. Because the field area is flat, the water flows in layers, resembling the steps of the Imperial Street. This kind of water brings prominent status and wealth, making one the richest in the entire village. This is the most auspicious type. 'Dong Dezhang' says: 'Water that does not rush or cut, without the drawbacks of piercing or shooting, is only surpassed by field source water flowing towards the tomb, compared to ocean water flowing towards the tomb.' This praises field source water flowing towards the tomb as the most excellent. In our village, the ancestral tomb of the Dai Duxian family conforms to this type of water."

腰帶者，繞抱如束帶也。即金城水，最吉。卜氏云：“水不亂變則氣全。”主顯貴鼎盛。但不可誤以裡頭水為纏腰水也。裡頭水見後。上地在二都，地名東泉寺。來龍甚旺，結穴甚清，前朝天馬甚秀，田源水朝。只是元辰稍長，不利初代。葬後二代，出鴻源公儒，登嘉靖丙戌進士，官都憲。至今富貴未艾。

"The waistband" refers to water surrounding the burial site like a belt around the waist, which is also called "Golden City Water," and is most auspicious. The Book of Divination says: If the water does not scatter or change, the life qi can be preserved. This indicates the family will achieve prominence and prosperity. However, one must not confuse "inner water" with "waistband water," as the method to distinguish inner water is explained later. The following is an example from the accompanying diagram: This superior land is located in the second village, named Dongquan Temple. The dragon line is very strong, the site is clearly formed, and the heavenly horse peak of the facing mountain is very refined. The water from Tianyuan flows to the site. However, the "yuan chen water" in front of the site is slightly long, which may be unfavorable for the first generation. After burial, in the second generation, Hongyuan Gong Dai Ru passed the Jiajing Bingxu imperial examination and became a high-ranking official in the Ducha Yuan. The family's prosperity has not yet declined.

迴流者，旋轉逆回也。《葬經》云：“揚揚悠悠，顧我欲留。”又曰“瀦而後洩”，皆迴流水也。蓋必有深潭，而又有石山攔截，勢必逆回，如欲去而復回之意，極吉。如都昌吳孝子祖地合此格，圖具右。上地在湖濱。來龍入首，開帳結垂乳穴。兩畔包裹，前對三山甚秀，一湖之水倒入穴前。下手一石擋水，為迴流。葬後鉅富，出孝子可畏，及諸秀士，福祉方隆。

"Reversing flow" refers to water that, upon reaching the burial site, swirls and flows back. Guo Pu's "Book of Burial" describes water that flows slowly and gracefully, as if hesitating to leave, and also mentions water that first gathers into a pond before flowing out. These descriptions all refer to reversing flow. Such water must have a deep pool, with surrounding stone mountains blocking the water, forcing it to flow back against its natural course, as if it wishes to go but turns back, which is extremely auspicious. For example, the ancestral tomb of Wu Xiaoxizi from Duchen County conforms to this pattern. The original text on the right includes a diagram, but the diagram no longer exists. This superior site is located by the lake. The dragon line comes to an end and forms a hanging pendant-shaped burial site. On both sides, there are ridges enclosing it, and in front, three elegant mountains face it directly. A lake's water flows back to the burial site. A stone at the lower side blocks the water, causing it to swirl and form a reversing flow. After burial, the family became extremely wealthy, producing a respected filial son named Wu Ke Wei, as well as several outstanding scholars, and the family's blessings were at their peak.

暗拱者，穴前不見，而水在砂外，或朝、或抱、或聚，皆謂之暗拱也。《經》云：“有眞龍，無朝水，只看朝山為近侍。朝水案外暗循環，此穴亦非中下地。”諺云“明朝不如暗拱”，蓋明朝恐或帶殺，而暗拱有情，不害其為吉耳。融瀦者，深水注聚不流，而莫知其來去也。此水主鉅富顯貴且悠久。若龍眞穴的，有此吉水，前砂或不靜亦無害。《賦》云“前案若亂雜，但求積水為奇。”

"Dark support" refers to a situation where, when viewed from the site of the grave, water is not visible, but it exists outside the sand, either coming to meet, surrounding, or converging. These are all considered forms of dark support. The classic texts say: if there is a true dragon but no facing water, then the facing mountain is only regarded as a close attendant; if the facing water circulates secretly beyond the case mountain, such a grave site is still not considered to be of medium or lower quality. A common saying states that clear facing water is not as good as secret surrounding water, because direct shooting water from the Ming Dynasty may bring bad influences, while secret surrounding water is affectionate and without conflict, and does not hinder it from being auspicious water. "Fusing and pooling" refers to deep water flowing in and gathering without moving, so that one cannot see where it comes from or where it goes. Such water indicates great wealth and high status that lasts long. If the site is truly of a dragon and has such auspicious water, even if the surrounding hills are not very quiet, it is still acceptable. Bu Ying Tian's "Snow Heart Assignment" says: if the case mountain in front is disorderly, as long as there is accumulated water, it is considered extraordinary.

右地在則州石首，土名王始溪。其龍發自黃山，撒落平洋，迢遞七八十里，勢如浪湧，相牽相連，有擺有折，帶倉帶庫。將入首，結咽過脈，結穴巧異，成平面金水開鉗之格。四水歸堂，大纏大護。登穴觀之，風氣藏聚，形勢豐厚，誠所謂隱隱隆隆，吉在其中。繫子癸脈入首，作丁向兼午，為王氏始祖地。其左穴即催官之地，葬後即登科甲，入翰林。江野公官都諫，建議尤多忠鯁。凜然六子，三登科第，時稱一麟三鳳。喬衡，州守；喬吳，通守；喬桂，翰林。富貴未艾。

This piece of land is located in Shishou County, Jingzhou. Its small name is Wangshi Stream. The map no longer exists. Its dragon ridge originates from Huangshan Mountain, spreads out into the flat land, stretching for more than seventy li, with a momentum like waves surging. It connects continuously, with each section linked to the next, showing movement and turns, and with two sides accompanied by granary sands and warehouse sands. As it approaches the end, the qi is tightly bound, forming a subtle knot, and the site is cleverly and uniquely formed into a "golden water opening钳" pattern. Water from all four sides converges into the bright hall, with great encircling and protective features, providing multiple layers of protection. When one ascends the site, the wind and qi are collected and gathered, forming a rich and prosperous situation. It is said to be subtly rising and gradually emerging, with auspicious qi contained within. This site comes from the direction of Zi and Gui, facing the direction of Dingshan Mountain, and also includes the direction of Wu. It is the ancestral tomb of the Wang family. The left site is the site that promotes official success. After burial, it quickly led to success in the imperial examinations and entry into the Hanlin Academy. Jiangye Gong held the position of Dugongshi Zhong, and was especially loyal and upright in his advice. His six sons were all dignified and had principles, among whom three passed the imperial examinations, and at that time they were called "one qilin and three phoenixes." Wang Qiaoheng served as a state governor, Wang Qiaowu as a Tongpan, and Wang Qiaogui entered the Hanlin Academy. Their wealth and honor have not declined to this day.

左地在潛江，土名白石港。其龍來遠不詳述。將結局，橫開大帳，均分三枝，一枝作青龍，一枝作後托，中枝左棲右閃，逶迤活動，護衛重疊，圈帳抽出人字龍格。入首大旺，逆起穴星。下關包護有力，前據湖水融注。辛脈扦卯向，催官之地。郭氏葬後，子嵩少岡公登進士，官給事中；岱，官知州；嵓，官節推。孫之翰、之垣，俱官縣尹之幹。及玄孫銑，連登科第，迄今富貴未艾。

This plot of land is located in Qianjiang County, with the small name Bai Shi Gang, and the map no longer exists. Its dragon vein comes from a long distance, and I won't go into detail. As it approaches the end, a large account is spread out evenly into three branches: one branch forms the Qinglong sand, another serves as the supporting mountain behind the site, and the middle branch turns left and right, winding flexibly, with layers of protection overlapping, forming the pattern of a "person-shaped dragon" emerging from the circle of the account. The entrance is very strong in momentum, rising against the trend to form the site star. The lower gate sand package provides strong protection, and the site in front is occupied by lake water, storing and retaining it. The coming pulse comes from the Xin direction, facing the卯 direction downward for burial, which is a place to promote officialdom. After the Guo family was buried here, their son Guo Song, also known as Xiao Gang Gong, passed the imperial examination as a jinshi, and held the position of jishi zhong; Guo Dai reached the position of zhizhou; Guo Yan reached the position of jiedu tui guan. Their grandson Guo Zhi Han and Guo Zhi Yuan both held positions as county magistrates. By the time of their great-great-grandson Guo Xian, he consecutively passed the imperial examinations, and until now, the family remains prosperous and wealthy.

鳴珂者，水入田窟，或入石竅，滴瀝有聲，如鳴珂也。或如銅壺滴漏，或如磜鼓之聲，皆吉。卜氏云：“鼕鼕洞洞響而亮者為吉。”子微云“別有一般名磜鼓，鼕鼕閧閧如擂鼓”是也。此水主貴，但不可有悲切悽楚之聲，則又凶矣。瀑面者，穴星低小，而水勢雄欺也。廖氏云：“欺是洋朝勢大雄，穴小最為凶。”主不旺人丁，落水而亡。若後有高山托樂則不忌。

"The sound of 'ming ke' refers to water dripping into a hole in the field or a stone, making a dripping sound like jade pendants colliding, clear and crisp. Some resemble the sound of a bronze water clock, others like the sound of water hitting the riverbank, all of which are auspicious. Bu Ying Tian said: sounds that are deep and resonant, clear and bright, are favorable. Zhang Zi Wei mentioned another type called 'zai gu', which is a deep and loud sound like beating a drum, describing exactly this kind of sound. Such water indicates wealth, but the sound of water should not carry a sense of sorrow, melancholy, or sadness; if it does, it becomes inauspicious. 'Pù mian' refers to a situation where the穴位 star is low and small, while the water flow is vast and overwhelming. Liao Jinjing said: 'qī' means a large wave of water coming in, with a powerful and grand momentum, while the穴位 star is small, which is most dangerous. It leads to a decline in family prosperity and may even result in people drowning. If there is a high mountain behind the穴位 serving as a supporting mountain, then this is not a problem."

沖心水者，急流直撞入懷也。亦謂之水破天心。雖曰特朝，實則直射。陶公云：“當面朝入，子息貧寒。”正此水耳。蓋水雖欲朝，亦必彎曲悠緩，不可急峻直射也。射脅者，乃水射左右兩脅也。直曰射，橫曰穿，皆凶，主橫死、殺傷、陣亡、刑辟。左應長房，右應幼房。吳公云：“但凡水貴彎環，最怕沖心射脅。”

"The 'heart冲 water' refers to a rapid, straight flow of water rushing into the embrace of the site, also known as 'water breaking the heavenly heart.' Although it is said to be intentionally facing towards the site, in reality it is a direct shot. Tao Kan's 'Catching the Pulse Treatise' states: water should face directly and enter, leading to poverty and hardship for descendants. This refers precisely to this kind of water. Water should indeed come to face the site, but it must be curved and gentle, not steep and direct. 'Shooting the ribs' refers to water shooting towards the left and right sides of the site. Directly rushing in is called 'shooting,' while crossing over horizontally is called 'penetrating,' both of which are凶 patterns, indicating sudden death, injuries, battlefield deaths, or punishment by law. If the shooting is on the left side, it affects the eldest son; if on the right, it affects the youngest son. Wu Jingluan says: all water should be curved and embracing, and the most feared are 'heart冲' and 'shooting the ribs.'

裹頭水者，即裹頭城水也。乃龍弱孤寒，穴無餘氣，故水貼腳洗割周迴而裹頭也。主招瘟、招疫、貧寒、孤弱不振。牽鼻者，元辰之水斜牽而出，一向無攔也，謂之牽動土牛。葬之，主退田敗產，冷破資財，及主少亾，孤寡不振。又有龍穴貴，水雖去而前交會者，只初年不利，後有富貴者，不在此論。

"The 'wrapped head water' refers to the water surrounding the head of the site. This occurs because the dragon line is weak and cold, and the site lacks surplus energy to discharge. Therefore, the water flows closely around the foot of the site, washing and cutting it, completely surrounding the head of the site. This is indicative of attracting epidemics and diseases, poverty in the family, and weakness that prevents prosperity. 'Tugging the nose' refers to the 'original star water' in front of the site flowing obliquely and being led away, without any ridges to intercept it, which is called 'tugging the earth ox.' Burial in such a location leads to loss of farmland, depletion of family wealth, coldness and dispersal of money, and also results in early death of young people, and widows and orphans who cannot rise again. There is another situation: if the dragon and site are valuable, even though the water flows away, there is still a meeting and obstruction ahead. This is only unfavorable in the first few years, but later it will still bring wealth and honor, and is not included in the凶格 (evil patterns) discussed here."

左地在晉江縣南四十餘里，土名畫馬。舊有鉗云：“畫馬東，青蛇出水拜蜈蚣。”其龍甚遠。將入首，星峰卓秀，橫開大帳。帳中抽脈，石骨磷磷，大纏大送，重重包裹於數十里外，眾山團聚。但主山將做穴處，出脈偏斜，成倒地木星。金水行龍，到頭奇巧，無本身龍虎，元辰直流數里。兩邊纏護隨水走出數里方回頭。故初年不利。出詹公源，登成化乙丑進士，雲南道御史。子咫亭公仰庇，嘉靖乙丑進士，雲南道御史。今啟東公甲戌進士，一門鼎盛。

The land depicted in the left map is located forty miles south of Jinjiang County, with a small name called Huama. The map no longer exists. In ancient times, there was a prophecy that said: "To the east of Huama, a green snake emerges from the water to pay homage to the centipede." Its dragon ridge comes from a long distance. As it approaches the end, the star peak stands upright and elegant, spreading out like a large tent. From the tent, the ridge draws out, with rugged stone bones, winding and wrapping around layer by layer until several miles away, with many mountains gathering around. However, the main mountain, where the site is to be chosen, has a biased outflow of the ridge, forming a "reversed wooden star." The dragon moves with a golden and watery form, and at the end, it forms a peculiar and ingenious site. The site itself lacks dragon and tiger sands, and the yuan chen water flows straight for several miles. The surrounding protective sands on both sides also follow the water for several miles before turning back. Therefore, the first few generations were not favorable. This place produced Zhan Gongyuan, who passed the Chenghua Yichou examination and became an imperial censor in Yunnan; his son Zhan Yangbi, who passed the Jiajing Yichou examination, also became an imperial censor in Yunnan; now Qidong Gong is again a Jiaxu examination graduate, and the family has prospered.

右地在承天府北六十里，地名千工壋。其龍起自焦山，來歷甚遠。迢遞行度，又數十里，分派一脈，出帳而落，變為平岡，為平陽，穿湖渡水，作平地水木星入首，結蔣氏陽基。復自基左抽出嫩脈，逶迤活弄，成倒地貪狼結穴。穴甚奇怪，似乎曠蕩，俗眼難明。仔細檢點，前案後樂，證佐分曉。水雖去而彎曲無嫌。繫明師黎玄印所下，課以先富後貴。蔣氏仲泰葬後，果子季通、孫琦俱驟發財產，富冠其裡。曾孫大方累仕經歷，封贈父母。今人財兩盛，果符明師之言，福祉方隆雲。

This piece of land is located sixty miles north of Chengting City, with the name Qian Gong Dang, but the map no longer exists. Its dragon vein originates from Jiao Mountain, coming from a long distance. It travels far and then branches out, forming a branch vein that emerges from the hill, turning into a flat ridge, then into a flat plain. It crosses lakes and waters, entering with the water star and wood star of flat land, forming the foundation for a Yang residence of the Jiang family. From the left side of the residence, a young vein is drawn out, winding and lively, forming a "reversed earth greedy wolf" and forming a site. The site shape is quite strange, appearing open and flat, difficult for ordinary eyes to understand. Upon careful examination, there is a case mountain in front and a music mountain behind, providing clear evidence. Although the water flows away, it bends with affection, so there is no need to worry about it. This site was pointed out by the famous master Li Xianyan. His prediction said that first there would be wealth, then there would be prestige. After Jiang Zhongtai's burial, his son Jiang Jitong and grandson Jiang Qi suddenly became wealthy, surpassing others in the village. The great-grandson Jiang Dafang was promoted to a high official and was granted the title of his parents. Now, the family has both a thriving population and wealth, which has indeed fulfilled the master's prediction, and the blessings are flourishing.

穿臂者，穴之左右穿洗也。坎坑路陷，皆主不吉。穿左謂之穿龍臂，禍應長房；穿右謂之穿虎眼，禍應幼房。主痼疾、長病、淫亂、孤寡、自縊、無賴。反身者，水到穴前反去也。有似於背城水，其凶尤甚。主傾敗產業如洗、流離、乞丐，以致滅絕。

"Chuan Bi" refers to a situation where water flows through and washes the sides of a site. Any low depression or sunken road indicates an inauspicious condition. If the water flows through the left side, it is called "Chuan Long Bi," which brings misfortune to the eldest son; if it flows through the right side, it is called "Chuan Hu Yan," which brings misfortune to the youngest son. This is associated with chronic illnesses that are difficult to cure, prolonged sickness, immorality, widows and orphans, suicide, and descendants becoming delinquents. "Fan Shen" refers to water that flows back from the site. It is similar to "Bei Cheng Shui" (water flowing away from the city), but even more dangerous. It signifies the complete loss of property, people leaving the home and becoming beggars, and eventually the family's extinction.

割腳者，穴無餘氣，而水扣腳也。眞穴有氈有唇，安有水來割腳？若水扣腳洗割，便非眞穴，主貧寒孤苦，久而絕滅。仰高上聚之穴，不以此論。漏腮者，穴之兩旁開發泉竇，而清泠長流也。或只一旁泉竅，亦是。此乃漏氣之龍，全無融結。葬之，主家業退落，刦掠殺戮，男女痔漏。此與眞應水不同。蓋眞龍水融注，澄潔不流，甘美而不冷冽為異耳。

"Gou Jiao" refers to a situation where there is no remaining energy flowing out before the mound, and the water flows closely along the foot of the mound. A true mound must have "Zhan" and "Chun" spreading out before it, so how could water cut along the foot? If water flows closely along the foot, it is not a true mound, leading to poverty, hardship, and eventually extinction. As for mounds that are elevated with energy gathering above, this principle does not apply. "Lou Sai" refers to springs flowing continuously from both sides of the mound, with cold clear water running non-stop. Even if only one side has a spring, it is still considered "Lou Sai." This indicates a dragon that has leaked its energy, with no fusion and consolidation. Burial here leads to the decline of the family's fortune, suffering from plunder and violence, and both men and women suffering from hemorrhoids. This is different from "Zhen Ying Shui" (true responding water): the true responding water from a true dragon is stored, flows in, is clear and clean without flowing away, has a sweet taste without being cold, which is the distinction between the two.

淋頭者，穴上無脈，而水淋墓頭也。夫水所以界龍之脈，今淋頭而下，則無氣脈，徒為界水絕穴，葬之不久，而人丁漸以不旺，馴致滅絕。窩鉗之穴切須辨此。交劍者，穴前二水相交也。凡龍大盡，必有交劍之水以界絕之。此處脈窮氣絕，不可求地。《經》云“二水相交穴受風”是也。對面二水來交亦凶。

"Ling Tou" refers to a situation where there is no incoming energy (coming from the mountain) above the grave site, and water flows directly down from the head of the tomb. Water is supposed to serve as a boundary to cut off the dragon energy (dragon pulse). When water flows directly from the top of the tomb, it indicates that there is no actual energy here, and the water boundary merely cuts off the grave site. Those buried here will soon experience a decline in descendants, and over time, the family may become extinct. Wokou and Qiankou types of grave sites are especially important to carefully distinguish from this. "Jiao Jian" refers to two streams of water meeting in front of the grave site, crossing like two swords. Whenever a dragon pulse reaches its end, there will be such intersecting water to mark the boundary. Here, the pulse has ended and the energy has been cut off, so it is not suitable to choose this place for burial. The classic texts refer to two streams of water meeting and the grave being exposed to wind, which refers to this situation. Having two streams of water facing the grave from the front is also considered凶 (unfavorable).

分流者，穴前水分八字而流也。水既分流，龍則不住，其無結作可知。卜氏云“兒孫忤逆，面前八字水流”是也。惟騎龍雖不拘此，水卻重重攔截關鎖，不見水勢分去，又且四山周密夾從，而穴的龍眞，故不忌耳。漏槽水者，穴下深漏直傾如槽也。不拘有水無水，皆謂之漏槽。主傾家退產，少亾敗禍。亦有眞龍，結為釵鉗穴，與漏槽相似，不可誤認，宜細審之。若果眞是融結釵鉗之穴，雖有漏槽，其下有唇氈可證。

"Divided water" refers to water in front of thesite flowing in the shape of the character "eight" and spreading out to both sides. Since the water is divided, the dragon will not stop here, and it is certain that there will be no formation. The phrase "children being disrespectful and water flowing in the shape of eight in front" mentioned by Bo Ying Tian refers precisely to this situation. However, the "riding the dragon site" is not subject to this rule, because there are multiple layers of sandy hands blocking and guarding below it, so the water's flow is not visible, and the surrounding mountains are tightly enclosing. Moreover, the site is truly formed and the dragon is genuine, so it is not forbidden. "Leak channel water" refers to deep and empty water flow below the site, flowing straight down like a water channel. Whether there is water or not, it is called a leak channel. It indicates the family will lose everything, have early death of young people, and suffer from misfortune. There is also a true dragon forming a "hairpin site," which looks similar to a leak channel, so it must be carefully distinguished. If it is indeed a site formed by the convergence of the dragon, even if there is a leak channel shape below, there must be a lip mat in front of the site as evidence.

捲簾者，穴前之水傾跌而去也。卜氏云：“捲簾水現，入舍填房。”此水極凶，主倒盡家業，少亾孤寡，並主寡母坐堂，招人入舍，漸至絕人。流泥水，穴前之水傾流而去，沙又隨水而飛也。楊公云“一水去，二水去，眾水奔出一齊去，山山隨水不回頭，失井離鄉無救助。”

"Rolling Curtain" refers to water in front of a grave site that cascades down in steps, like a curtain being rolled away. Bu Ying Tian said: When "Rolling Curtain" water appears, the male members of the family will marry into another family, and the female members will become concubines in another household. This type of water is extremely凶 (dangerous), leading to the complete loss of family fortune, early death of young people, orphans and widowed mothers, and the widowed mother taking charge of the household, inviting outsiders into the home, eventually leading to the family line dying out. "Flowing Mud Water" refers to water in front of a grave site that rushes away, with the surrounding land also being carried away by the water. Yang Yunsong said: When one stream of water flows away, another stream flows away, and all the waters rush out together, each mountain follows the water and does not return. People will lose their hometown, leave home, and wander without any help.

斜撇者，水不到堂，斜撇而去也。或逆來斜去，或順來斜去，皆是與穴無情，故凶。卜氏云“登穴見一水之斜流，退官失職”是也。反挑者，即反身背城也。此水極凶，為軍為盜，離鄉打刦，生離悖逆。卜氏云“水才過穴而反挑，一文不值”是也。刑殺者，亂水交流也。有一水必有一砂。水送砂尖，或當面直射，或順水斜飛，皆謂之刑殺。輕則敗產離鄉，重則殺戮軍配、陣亡惡死。

"Slanting flow" refers to water that does not enter the Bright Hall, but flows slanting away. Some flows against the direction and then slants away, others follow the direction but slant away; all are unkind to the site, hence they are ominous. Bo Yin Tian said that when one ascends the site and sees a stream of water flowing slanting across, it indicates that family members will lose their official positions and be demoted, which refers to this situation. "Reverse pick" means water that turns back and faces away from the site, similar to "back city water." This type of water is extremely ominous, leading to descendants being conscripted into the military, becoming bandits, leaving their homeland to rob, and family members being separated. It also causes actions that are against moral principles. Bo Yin Tian said that when water just passes over the site and then turns back, the land is worthless, which refers to this. "Crime and punishment" refers to chaotic water flowing in disorder. Whenever there is a stream of water, there must be a cluster of landforms accompanying it. If the water shapes the landforms into sharp points, or if the water directly shoots at the site, or if the water flows slanting away, all are called crime and punishment. Light cases result in the loss of property and the need to leave the homeland, while severe cases lead to being killed, conscription, death in battle, and evil deaths.

德興山人徐善繼述同著。論陽基。夫陽基與陰地力量不同，而所繫尤重。故古人遷岐、遷鎬、遷楚邱，皆見於《經》，誠以邦國廬井，人民居室所資之用，雖大小不同，而吉凶之符所應無異，亦地理中之至要不可缺者。著其概云。

This volume was jointly written by the brothers Xu Shanji and Xu Shanshu, a scholar from Dexing Mountain, and is titled "On the Yang Base." The power of a Yang residence's foundation differs from that of a Yin tomb site, yet its impact on human affairs is more significant. Therefore, ancient people moved the capital of the state from Bin to Qishan, from Feng to Hangu, and the state of Wei moved its capital to Chqu, and these events are recorded in the Book of Songs. This is indeed because whether it is a state, a city, or even a single well and a single thatched hut, they are all places where the people live and rely upon. Although their scale may vary in size, the principles of auspiciousness and misfortune remain the same. This is the most important and indispensable aspect of the study of geography. Below, I will outline the general aspects of the Yang base.

夫陽基之與陰地，大段無異。其有不同者，則龍必欲其長，而穴必欲其闊，水必欲其大合聚，大彎曲，砂必欲其大交結，遠朝拱。蓋宅基力量大於陰地，故必山水大聚會處，然後可結。聚會愈多，則局勢愈闊；局勢愈闊，則結作愈大。上者為畿甸、省城，次者為郡，又其次者為州邑，又其次者為市井鄉村基址，莫不各以聚之大小以別優劣。廖氏云：“建都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。”

The foundation of a yang dwelling and the site of a yin tomb are basically the same. The difference lies in the following: the dragon line of a yang foundation must be long, the site must be broad, the water must gather in large scale and bend greatly, and the surrounding hills must connect over a wide area and approach from a distance. Because the power a yang foundation receives is greater than that of a yin site, it must be located where mountains and waters gather in a grand convergence, in order to form a yang foundation. The more the convergence, the more open the terrain; the more open the terrain, the greater the formation. The best formations are those of the capital region and provincial cities, followed by prefectural and county towns, then market towns and villages, all of which are distinguished by the size of the convergence. Liao Jinjing's "Xie Tianji" says: establishing a capital city, mountains and waters must certainly gather in a grand convergence; medium-sized convergences form cities; tombs and dwellings are suitable for small convergences; being able to measure the degree between these can seize the power of heaven and earth.

畿甸垣局、省鎮、郡邑俱不暇論，茲特以水聚之基，切於民居者論之。卻有平支、山谷之不同。其大要，平支則以得水為美，山谷則以藏風為佳。卜氏云：“大山支下水交流，孔林最茂。”此平支之得水者也。“龍虎山中風不動，仙圃長春。”此山谷之藏風者也。平夷、山谷，力量不殊，特所結有異。此觀陽基之大法矣。

The city walls and structures of the capital region, the important cities of the provinces, and the administrative centers of counties are too numerous to discuss one by one. Instead, let us focus on the residential sites that are formed by water gathering and are most closely related to the lives of the people. These residential sites can be divided into two types: "Pingzhi" (flat land) and "Shangu" (mountain valley). The general principle is that Pingzhi sites are considered favorable if they can obtain water, while Shangu sites are considered favorable if they can retain wind. Bu Yingtian's "Xue Xin Fu" says: When a branch of a great mountain has water flowing through it, the Confucian cemetery becomes especially flourishing. This refers to an example of Pingzhi sites benefiting from water. It also says: In the Dragon and Tiger Mountains, the wind cannot move, so the Xianjia garden and orchard remain fresh and thriving throughout the four seasons. This refers to an example of Shangu sites benefiting from wind retention. Whether it is flat land or mountain valley, neither has superiority over the other; they differ only in the way their formations are structured. This is the general method for examining Yang sites.

夫陽基之龍，其起祖、出身、行度、過峽、枝腳橈棹，與夫穿落傳變、臺屏帳蓋諸格，以及入首等法，與陰地龍格無異。其所不同者，特長短遠近耳。蓋陰地雖數節龍亦有結作，陽基非大龍旺盛長遠者不能。廖氏云：“幹龍住處分遠近，千里為大郡。二三百里可為州，過此則封侯。百里只堪為縣治，下此為市鎭。”謝雙湖云“凡結宅地，其龍比陰地必長數倍。故有三四百里龍，盡頭決然結宅地，為郡、邑、市鎮。稍短者或為大村”是也。

The dragon pulse of a yang site, including its origin, course, passage, bends, branches, and various formations such as penetration, falling, transmission, platform, screen, canopy, and cover, as well as the methods of its entrance, is the same as that of a yin site. The only difference lies in the length and distance of the dragon body. A yin site can form a site with only a few sections of dragon pulse, but a yang site must have a strong and long dragon pulse to form a site. Liao Jinjing said: when determining the stopping point of a dry dragon, one must consider how far it comes from. A dragon coming from a thousand li can form a large prefecture; one coming from two or three hundred li can form a state capital; one coming from more than that can produce families of marquises; only one coming from a hundred li can form a county seat, and those shorter than that are only suitable for towns. Xie Shuanghu said: whenever a yang site is formed, its dragon must be longer than that of a yin site by several times. Therefore, a dragon of three or four hundred li will certainly form a residential site at its end, becoming a prefecture, county, or town; slightly shorter ones may form large villages. This is exactly the meaning of the statement.

至於穴法，則迥與陰地不同。陰穴雖千里來龍，入首結作，不過尋丈之地。陽穴大者為省城，必周數十里；次者為郡縣，亦二三十里；又次者亦十數里；再小者為鄉村市井，亦不下數里。故其鋪展愈闊，則力量愈大。然鋪展之闊，非幹龍長盛者，烏能若是？此陽基所以必龍力大者方能結耳。

As for the method of selectingsite (points), the approach for yang (positive) bases differs greatly from that for yin (negative) sites. Even if a yin site has a long and distant dragon line (indicating a long lineage of energy), by the time it reaches the final convergence point, it is merely a small area of about a few feet in size. In contrast, yang sites are not like this: large ones form provincial cities, with an area of dozens of li around them; next are county towns, with an area of about twenty to thirty li; then there are smaller ones with several tens of li; and the smallest ones form villages or towns, yet they are still no less than several li in size. Therefore, the more extensive the spread, the greater the power. However, such extensive spread can only be achieved if the dragon line is long and strong. This is why yang bases must have a strong dragon line to form. When conducting on-site inspections, one should first measure the extent of the spread, which allows one to estimate the level of city or town that the site can support.

若夫砂法，其朝應、護從、水口等山，亦須放眼界寬大察之，不與陰地取近穴砂為用者同也。謝雙湖云：“宅地到頭，朝應、護從往往減省，不如葬地周密富麗。蓋宅地之用恆，故成其體而可以享用長久；葬地之用暫，故盛其用而可以取效一時。”此可以見體用之輕重，乘除之理，消息之機。但砂亦未嘗不周密富麗，特周迴寬遠，非一舉所能盡收。其實則重疊拱朝，關鎖交結，其周密富麗，尤有大可觀者。

As for the method of examining the surrounding hills, the yang base requires the viewing of the facing hills, protective hills, and hill at the water mouth, which must be observed from a broader perspective, unlike the yin base that only takes into account the nearby hills around the tomb. Xie Shuanghu said: "At the end of a residential site, the facing and protective hills often appear less elaborate compared to burial sites, which are more detailed and splendid. This is because residential sites are for long-term use, so it is necessary to first establish their 'body' to ensure long-term enjoyment; burial sites are for immediate use, so it is necessary to enhance their 'function' to achieve immediate results. From this, one can understand the principles of the balance between 'body' and 'function', the addition and subtraction, and the opportunities for advancement and retreat. However, the surrounding hills of the yang base are not without being detailed and splendid; they are just more extensive and cannot be fully seen from a single viewpoint. In reality, they are just as layered and overlapping, forming a respectful facing and a tight closure, which is especially impressive in its detailed and splendid appearance.

大抵羅城寬大，又要朝對端尊，下關環抱有力為上。《經》云：“要知居址何為貴，水抱山回必有氣。忽然陡瀉朝對頭，破碎斜飛非吉地。下手迴環朝揖正，衛主端嚴無反柄。縱然不大也安和，住得百年家業盛。”

In general, the best site is one where the Luo Cheng is wide and spacious, the mountain facing the site is upright and dignified, and the lower gate is surrounded by strong and protective hills. The classic texts say: to know where the vital qi lies, look at the water circling around and the mountains looking back; such a place certainly has life qi. If the water suddenly rushes away abruptly, and the mountain facing the site directly confronts, with broken mountain shapes and scattered hill formations, it is not a good site. If the hills at the lower direction form a protective embrace, the facing mountain is upright and proper, and the main hill is guarded and solid without any backdoors, then even if the site is not large, it will be stable and harmonious, and the family will flourish for a hundred years.

其水則以數源數溪相合會，而朝曲遶抱、大灣轉、大匯聚為美。故凡郡邑，未有不是大河大溪遶抱；雖小邑市井，亦必可通舟楫，可見水之會處，方可結陽基。亦有兩水夾送，入首翻身逆朝一水而結穴者；有兩水來送交會，就順水而作穴者；有一邊大河遶抱，一邊小水相合而結穴者；有坐水後合襟而結穴者；有據水深聚而結穴者；有四面皆水者。雖數等不同，然皆以得水為貴，此陽基結作與陰地龍穴砂水不同之大概如此。然又分平支、山谷，作兩等格局而論，方可定其融結規模，盡其山川情性也。

The water of a yang base is considered good when it has several sources and streams that meet together, then meander and twist towards the site, embracing and gathering in large quantities. Therefore, all cities and towns must be surrounded by big rivers and streams; even small towns and villages can certainly have waterways that allow boats to pass. This shows that only where water converges can a yang base be formed. There are cases where two streams come from both sides and meet at the end, turning back to join one of the streams to form a site; or where two streams meet and the site is formed along the flow of the water; or where one side is a big river surrounding the site and the other side has a small stream joining it; or where the site is formed with water behind it, meeting at the point where the water converges; or where the site is formed at a deep water gathering place; or where the site is surrounded by water on all four sides. Although these can be divided into several categories, they all value the presence of water. The difference between yang bases and yin sites in terms of dragon, site, terrain, and water is roughly like this. In addition, they should also be divided into two types of patterns: flat land and mountain valleys, to determine the scale of their convergence and fully explain the nature of the mountains and rivers.

平支之地，一望無際，亦必以龍之來歷，穴之結作處高於眾地，而後為眞。如平地中一垣無高下之分，或穴勢又復低沉，則非矣。然所謂高者，亦只尺許，或數寸，皆謂之高。但中原平陽如砥，其祖宗起處，在數百里外，撒於平坡，而變作平地曠野，或止高一寸，亦是龍身，水流不過，便為骨脈。俗眼望洋花眩，迷失東西南北，豈復知龍來歷？況溝洫縱橫，不可考究。

In flat areas, although they appear endless at a glance, one must still examine the origin of the dragon ridge and whether the site of the burial mound is slightly higher than the surrounding ground, which is considered genuine. If the flat land has no elevation at all, or if the burial site is actually depressed, then it is not a true burial mound. However, the term 'high' here refers only to a height of about one foot or even just a few inches, which is considered high. In the Central Plains, the flat lands are as smooth as a whetstone, and their ancestral mountains originate hundreds of miles away, spreading out over the flat terrain to form open fields. Even if they are only one inch higher, they are still part of the dragon's body. As long as the water cannot overflow them, they are the location of the bone ridge. To the common eye, it seems like a vast expanse, confusing and disorienting, making it impossible to distinguish directions. How could one know the origin of the dragon? Moreover, with irrigation channels crisscrossing the fields, it is even more difficult to investigate.

或數十里，中間忽起突阜，右一一石骨，又復隱藏。此正所謂“龍行地中，毛脊微露。”前去或逢巨浸之湖，或臨大江、大河、大溪，必有隔河之龍交會，此處必結大墓址，而其水必異。常月禪師云：“藏蹤隱跡，絕類離倫，穿田渡水，平地突起，既無龍虎，又無護衛，捉摸不眞，其情在水。”楊氏云：“凡到平洋莫問蹤，只看水遶是眞龍。”

Sometimes one walks for dozens of miles, and suddenly encounters a small hill rising in the middle, with a stone ridge appearing on the right side, then disappearing again. This is exactly what is referred to as the dragon moving underground, only slightly revealing a single hair on its back. Continuing forward, one may encounter a vast lake or approach a large river, a big stream, then certainly there is a dragon coming from across the river meeting here, and such a place must form a grand tomb site, with its water also being quite different. Master Changyue said: such a dragon hides its traces and hides its form, entirely different from ordinary dragon lines, passing through fields, crossing water, suddenly rising up on flat ground, without dragon and tiger ridges, nor protective mountains, its true shape is hard to grasp, its intention lies entirely in the water. Yang Yunsong said: whenever arriving at flat land, one need not look for the dragon's traces, only look for where water surrounds, that is the true dragon.

蓋大龍之盡處，必是被大河大江攔截無去處，方得他住。及到此田地，必皆是平原曠野，非常人所能收拾。望之無限，不見所際；據之無憑，不見所倚。然其百十里間，皆是環衛，無一山不顧盼，無一水不縈迴。雖別處數百里外山水，莫不來此交會。氣象堂局，最廣闊舒暢者為藩鎮省城，次者為大郡大州，又次者為小郡，又次者為大邑、小縣、鎮、場、堡、寨，愈降愈殺也。此等平夷處，只看水交會，及水遶曲環抱處為有結作，而最高處為穴場。雖千言萬語，不能外是訣矣。

A great dragon reaches the end and must necessarily be blocked by a great river or a large stream, with no further place to go, and thus stops. When arriving at such terrain, it must certainly be a plain or vast open field, something that is not easily managed by ordinary people. Looking around, there is no end in sight; wanting to find a place to rely on, there is nothing to depend on. However, within this area of hundreds of li, everywhere is surrounded and protected, with no mountain that does not turn back to look, and no water that does not wind and circle. Even mountains and waters hundreds of li away do not fail to converge here. In terms of the overall situation and appearance: the most expansive and comfortable forms the territory of a province or a capital, next comes a large city or state, then a smaller city, then a large town, a small town, a town, a fort, a village, each level being less than the previous. In such flat land, only where waters converge and where waters bend and encircle can there be a formation, and the highest place among them is the site of the tomb. Even if one speaks a thousand words, it cannot go beyond this key point.

《太陰經》云：“州縣京畿地必平，水龍水衛水為城。堂基卻在高高處，莫道窩藏是正形。”《玉髓經》云：“承府、縣、鎮無山可依者，地愈大，穴愈平，堂局愈闊。其穴或方圓四五十里，小者亦二三十里，又小者亦不下十數里，最小者亦必數里。而立營殿駐節麾處，不過堂奧一室之正地，是為的穴。”何以堂見其端的，實在何處？子微答曰：“一言以蔽之，曰最高處是也。”故雖廣邈，斷有一片高處，即是正穴。

The *Tai Yin Jing* says: The land of states and counties as well as the capital region must certainly be flat, with water regarded as a dragon, water as a defense, and water as a city; yet the base of the hall should be located on high ground, not considering a low, recessed area as the proper form. The *Yu Sui Jing* says: For places such as prefectures, counties, and towns that have no mountains to rely on, the larger the area, the flatter the site, and the more open the surrounding terrain. Its site may be as large as forty to fifty li in diameter, with smaller ones ranging from twenty to thirty li, and even smaller ones not less than ten li, and the smallest must be at least several li. However, the actual location for establishing palaces, camps, flags, and military posts is merely a single room in the hall area, which is the true site. Then how can one determine where the true site lies? Zhang Ziwei answers: It can be summarized in one sentence: the highest point is the true site. Therefore, although the terrain is vast and distant, there will certainly be a high area within it, which is the true site.

如今之州縣，其有在水鄉中建立者，然何嘗見官治為水淹沒？縱水到衙門，亦不及堂奧，此可見當時是獨高處之驗矣。至於陰地亦然。若在平野，斷要高於眾地，而後可遷。不然，絕死瘟癀，皆犯禁忌。又如街坊市井，雖是依附官治，試到堂中仔細檢點，若人家住在兩高合槽中間低泥處，其家必貧困，不旺人丁。

Just as today's prefectures and counties have some built in water areas, but have we ever seen government offices submerged by water? Even if water reaches the gate of the office, it cannot reach the inner hall. This shows that the original site selection was indeed chosen on a high ground, which is a verification. The same principle applies to ancestral graves. If located in a flat area, it must certainly be higher than the surrounding land before relocation is possible; otherwise, there will be consequences such as extinction of the family line, death, and epidemic diseases due to violating taboos. Now look at the streets and markets, although they are built around government offices, if we carefully examine the neighborhoods: those families living in the depression between two high areas, where the middle is low and muddy, will certainly be poor and have few descendants.

若第宅據在高處，必是富貴之家。予兄弟所歷京都郡邑，見稍高處未有不是諸衙門公廨者。此可見平支之龍，其穴的以最高處為貴也。《經》曰：“地有吉氣，土隨而起。”誠確論矣！又有一等平支中之高阜，卻是護衛照應，不是正氣所鍾，雖高亦不吉，多是梵宮神宇之地，以為神廟則多感應，以為宅第則不可居，又不可不審乎此也。

If a residence is located on a high place, it must surely belong to a wealthy and noble family. Among the cities and prefectures our brothers have traveled through, wherever there was a slightly elevated area, it was always the site of government offices and administrative buildings. From this we can see that for a level terrain's dragon (dragon line), its site is most valuable when it is located at the highest point. The classic texts say: if there is good qi beneath the earth, the soil on the surface will naturally rise. These words are indeed accurate. There is also another type of elevated area within a level terrain, which is used for protection and support, but not the main gathering place of the vital energy. Although the terrain is high, it is not auspicious, and such places are often chosen for temples and shrines. Temples and shrines built there often have a response or connection, but they are not suitable for residential buildings. This point must not be overlooked.

凡山谷陽居，欲其脫落平地，寬廣平夷，四面拱衛，無空缺凹陷，下手有力，水口交固，明堂開暢。據溪據河者為上，其穴亦欲其開展寬闊平坦，雖在山谷亦如平洋為善。若窄狹則不吉。《經》曰：“大凡陽宅怕穴小，穴小只宜安墳妙。小穴若為輸奐居，氣脈傷殘俱鑿了。況是子孫必眾多，漸次分別少比和。一穴裂而為四五，正偏前後豈無訛？”又曰：“大凡陽宅安穴大，寬闊連綿又平快。前朝橫正面前寬，可為百井於內外。如此方為陽宅居，窄小難容君莫愛。”

Any yang residence located in a valley should descend from the mountain to the flat land, with a wide and level ground, surrounded by mountains on all four sides, without any缺口 or凹陷. The sand at the lower part should be strong, and the water mouth should be tightly locked. The bright hall should be open and unobstructed. Those that can occupy the stream or river are considered the best. Its site should also be broad, open, and level, even though it is in a valley, it should be as spacious as a flat land; if it is narrow, it is not auspicious. The classic says: all yang residences most fear a small site, a small site is only suitable for burial; if a small site is used to build a beautiful house, the qi will be injured. Moreover, since the descendants will certainly be numerous, in the future they will need to divide the family in layers, making it difficult to maintain harmony. If one site is split into four or five parts, how can there be no mistakes in the main and side positions and front and back? It also says: when choosing a site for a yang residence, it should be large, broad, continuous, and level. The facing mountain should be straight and proper, the front should be open, and the inside and outside should be able to accommodate hundreds of households. Only then is it suitable as a site for a yang residence. Narrow and difficult to accommodate places should not be desired.

又要高明，切忌四水高壓，陰幽迫逼室塞，三陽不照。廖氏云：“四山高壓宅居凶，人口少興隆。陰幽窒塞號天牢，住宅決蕭條。三陽不照名陰極，妖怪多藏匿。”又忌卑下汙溼，及水沖宅背，迴風射脅，水聲潺湲。廖氏云：“卑下汙溼不相宜，人口必多疾。流水若還沖屋背，人散家財退。凹風射脅最為凶，孤寡與貧窮。宅邊常有水潺湲，喪禍日連綿。”

The terrain should be high and open, and it is most undesirable for the surroundings to be oppressive, dark, narrow, and stuffy, with no sunlight coming in. Liao Jinjing said: if the house is surrounded by high mountains on all sides, it is ominous, and the population will rarely flourish; if the place is dark and stuffy, it is called 'Heavenly Prison,' and the family's fortune will certainly decline; if sunlight does not reach the house at morning, noon, and evening, it is called 'Extreme Darkness,' and many ghosts and spirits are said to hide there. It is also undesirable for the terrain to be low and damp, or for water to flow towards the back of the house, or for a wind to blow from the side, or for the sound of flowing water to be constant. Liao Jinjing said: a low and damp terrain is not suitable, and the family members will inevitably suffer from many diseases; if flowing water rushes against the back of the house, the population will scatter and the family's wealth will decline; if a wind blows from the side, it is the most ominous, leading to orphans and widows and poverty; if there is a constant sound of flowing water by the house, there will be continuous funerals and misfortunes.

且山谷陽基，最要藏風，乘得龍氣為吉。切不可妄用穿鑿。廖氏云：“若還穴小鑿教寬，氣脈便傷殘。橫龍最忌鑿穿脈，家財是消歇。”或謂“陽基乘勢不論氣，惟借坐山勢”。此說最悞人。凡陽基入首處，須要垂脈平鋪，撒落平洋，來厯明白。大勢則有大水合聚，細微則有小水界合。若居在界水內，無不敗絕，豈可乘借坐之虛勢，而不論脈乎？此陽基之至要者，不可忽也。其它朝對、托樂、水口，皆陰地相同，自可互論，茲不贅及也。

Furthermore, for a yang base, the most important thing is to retain the wind. Only when the dragon qi is captured will it be auspicious. One must not recklessly excavate. Liao Jinjing said: if the pit is too small and it is widened, the qi and pulse will be damaged. Especially for a horizontal dragon, it is particularly forbidden to drill through the main ridge, which will result in the family's wealth being exhausted. Some people say that a yang base only needs to consider the form and not the life qi, and that relying on the momentum of the sitting mountain is sufficient. This view is very misleading. At the entrance of a yang base, there must be a descending ridge that spreads out flat and spreads over the plain, with a clear origin. From a large perspective, there should be a large body of water converging, and from a small perspective, there should be small streams that form boundaries. If one lives within the boundary waters, there will be no success or continuation. How can one rely only on the empty momentum of the sitting mountain without considering the incoming ridge? This is the most important point for a yang base, and it must not be neglected. Other elements such as facing mountains, supporting mountains, and water mouths are the same as in yin graves and can be referred to mutually. There is no need to elaborate further here.

左地在貴溪縣西南八十里龍虎山。其龍分南幹正脈中腰旺氣巍峨萬疊，迂盤數百餘里。將入局，轉換頓跌，重重大帳侵云，枝葉蕃衍。盤石巉巖為鬼谷、水簾諸洞——道家第十五洞天，世傳鬼谷子嘗居此。入首列撐天高帳右轉閃落平坡結穴。後托紫霞諸山，復去數十里為水口，與朝山盡處交結山石萬仞，林立兩岸，如龍昂虎踞，獅象龜蛇諸怪狀。

This land depicted in the left diagram is located eighty miles southwest of Guixi County, at Longhu Mountain, but the diagram no longer exists. Its dragon vein branches off from the main ridge's central part, carrying strong vitality. The mountain ranges are majestic, overlapping in countless layers, winding and coiling for hundreds of miles. As it approaches the site, the terrain changes abruptly, with successive high ridges rising into the clouds, and the branches and veins of the mountains flourishing abundantly. Massive rocks and steep cliffs form places like Guiguzi Cave and Water Curtain Cave. This area is the fifteenth immortal cave of Taoism, and it has been passed down through generations that Guiguzi once lived here. At the beginning of the site, there are towering ridges supporting the sky, which turn to the right, then shift gently to a flat slope where the qi settles. Behind the site, the Purple Cloud Mountains support it, and beyond dozens of miles, the water mouth meets the end of the facing mountains. There, the mountains and rocks rise ten thousand feet high, with cliffs standing on both banks, forming shapes resembling a dragon's head raised, a tiger crouching, and also like lions, elephants, turtles, and snakes in various strange forms.

前朝踞齒侵雲大溪環遶，羅城周密。卜氏云：“龍虎山中風不動，仙圃長春。”萬山中忽然開曠，山明水秀，別一乾坤。道家謂之福地，誠然也。張氏自道陵煉丹龍虎崖，後飛昇按《一統志》，道陵於蜀雲臺峰白日昇天。其後四代孫曰盛，復辟茲址居之。迄今五十代，世沐國寵，皆此山之應也。眞人陽基，蔑有出其右者矣。

The mountains in front are like a dog's teeth interlocking, towering high into the clouds, with a big stream flowing around them. The "Luocheng" is well-constructed and complete.卜应天 said: In the Dragon and Tiger Mountains, the wind cannot move the mountains, and the immortal garden remains evergreen throughout the four seasons. In the midst of countless mountains, there suddenly appears a wide open area, where the mountains are clear and the waters are beautiful, forming another world. Daoists call it a "Fudi" (Place of Blessing), which is indeed fitting. The Zhang family started from Zhang Daoling, who practiced alchemy on the Dragon and Tiger Cliff and later ascended to immortality—according to the original notes, according to the "Yitongzhi," Zhang Daoling ascended to heaven on the White Day at Yuntai Peak in Sichuan. His fourth-generation descendant, Zhang Sheng, then re-established this site and settled there. Up to now, it has been passed down for fifty generations, with each generation receiving the favor of the imperial court, all due to the verification of this mountain. There is no better site for the Yang residence of the Tianshi Zhenren than this.

德興山人徐善繼述同著。此一卷撮堪輿家緊要之言，俾便覽閱究竟，而無廖氏《洩天機》諸《入式歌》及《陰契陽符》者，特輯録之。

This volume was jointly compiled by the brothers Xu Shanji and Xu Shanshu from Dexing Mountain. This section collects the most essential statements from geomancers, making it convenient for readers to refer to and fully understand. It also takes into account that some people may not have access to the various "Entry Songs" and "Yin Qie Yang Fu" from Liao Jinjing's "Xie Tianji," so these are specially included here.

稽古聖神察地理，無非山與水。山有脈絡水有源，續斷更牽連。五行生氣潛於地，聚散因形勢。形勢盤桓氣自凝，散漫氣飄零。氣聚人居身獲吉，死則宜埋骨。氣散人居身有凶，葬則必貧窮。古人俯察有四用，建都是為重。遷州立宅與安墳，大小聚中分。

Ancient sages examined geography, focusing on mountains and water. Mountains have connected veins, while water has a source and a course, sometimes interrupted or continuous, yet always interconnected. The life qi of the Five Phases is hidden underground, and whether it gathers or disperses depends on the terrain above. When the terrain twists and turns in a circular manner, the life qi naturally gathers; when the terrain is scattered and uncontrolled, the life qi disperses and dissipates. Where the life qi gathers, living people living there can enjoy good fortune, and the dead are suitable to be buried there. Where the life qi disperses, living people living there face misfortune, and burial there will surely lead to poverty. Ancient people studied geography for four purposes, with establishing the capital being the most important, followed by relocating the state capital, building houses, and burying the dead. These four are selected based on the size of the convergence of mountains and water.

建都山水必大聚，中聚為城市。墳宅宜居小聚中，消息奪神功。聚在平夷氣浮上，人居必興旺。聚於高處氣沉底，納骨最相宜。山脈皆從西北起，祖宗崑崙是。四大幹龍分枝去，江河水源委。大河以北大江南，湘漢與淮參。大河以南大江北，濟與汾陽隔。安墳宜緊宅宜寬，高著眼來看。此是古人俯察訣，心會口難說。我今述作洩天機，傳指世人迷。

Establishing a capital city requires that the mountains and waters must be great convergences; medium convergences form cities; tombs and dwellings should be placed within small convergences; by properly adjusting the degree of these convergences, one can achieve the power of nature. Convergences on flat land have life qi rising above, so people living there will certainly flourish; convergences on high ground have life qi sinking below, which is most suitable for burial. All mountains in the world originate from the northwest, and the ancestral mountains are Kunlun. Four great dragon ridges branch out, and rivers and streams are their boundary waters. The area north of the Yellow River and south of the Yangtze River is connected with the Xiang River, Han River, and Huai River; the area south of the Yellow River and north of the Yangtze River is separated by the Ji River and Fen River. For burial, the site should be compact; for building a residence, the site should be spacious. One must look at the situation from a high perspective. This is the secret of ancient people observing geography, something that can be understood in the heart but difficult to express with words. I now write it down, revealing the heavenly secrets and guiding people out of their confusion.