Looking down to examine the correct method song

氣有聚散須俯察，不用漫山踏。先賢立法有憑依，具在《公劉》詩。“陟則在巘”登山嶺，後龍貴勇猛。“復降在原”觀落頭，結穴要溫柔。“乃陟南岡”對面望，覲京更端相。“觀其泉流”察水來，朝挹喜滎回。“逝彼百泉”觀去水，環抱斯為美。“瞻彼溥原”看明堂，關鎖乃為良。“相其陰陽”定向者，景岡美則侯。

Life Qi gathers and disperses, so one must look carefully and not wander aimlessly over mountains and fields. The methods established by previous sages are based on evidence, all recorded in the "Great Ya" section of the "Book of Songs." "When ascending the hillside," means climbing the mountain to observe the dragon ridge, which should be strong and majestic. "Then descending to the plain," means going down the mountain to see where the ridge terminates, and the site of the burial should be gentle and harmonious. "Then ascending the southern hill," means climbing the southern hill to look across, just as one would look towards the capital city, and one must look straight and properly. "Observing the flowing water," means examining the incoming water, which is good if it embraces and circles around, not flowing straight away. "Going to the hundred springs," means examining the outgoing water, which is good if it encircles and does not flow directly. "Looking at the vast plain," means examining the bright hall, which is good if it is enclosed by ridges and water. "Observing yin and yang," means determining the main direction, measuring the shadow and the terrain, and if the form is beautiful, one may attain high official rank.

厥後衛文遷楚邱，宮度實相侔。“升墟望楚”即陟巘，尋龍分背面。“降觀於桑”即降原，望穴向平田。“揆之以日”正南北，景岡同一測。乃知此法古今同，千載所當宗。景純《葬書》最精要，其次《龍經》妙。推原議論本於斯，句句是吾師。世人貴耳不信目，喜新厭陳俗。託言玄女與赤松，無稽偏信從。邇來異說紛紜出，各自誇秘術。天機演派祖公劉，截斷在眾川。

Later, when Wei Wen Gong moved the capital to Chuxiu, the standards and methods used in building the palace were exactly the same as those used by Gong Liu in his time. The line "Sheng Xu Wang Chu" in the "Book of Songs · Yong Feng · Ding Zhi Fang Zhong" refers to Gong Liu's "Zhi Ze Zai Yuan," both meaning climbing high to find the dragon and distinguishing the front and back of the mountain. "Jiang Guan Yu Sang" corresponds to "Fu Jiang Zai Yuan," meaning descending to a flat area to observe the site, facing the level field. "Kui Zhi Yi Ri" refers to using the shadow of the sun to correct the direction of north and south, which is the same method as "Ji Jing Na Gang." From this we can see that this method has remained unchanged throughout the ages and should still be regarded as the standard practice. Guo Pu's "Zang Shu" is the most concise, and "Han Long Jing" is the most exquisite. Tracing the origin of these discussions, they all stem from the poem "Gong Liu." Every line is like my teacher. People only value what they hear and do not trust what they see, preferring novelty over tradition. They falsely attribute these teachings to the Mysterious Lady of the Ninth Heaven and Chishenzi, believing them without any evidence. Recently, various strange theories have emerged, each claiming to possess secret techniques. In reality, the true source of the lineage of fengshui is Gong Liu, and all other branches can be traced back to him.

世傳地理有三科，分派至為多。形勢難分方位次，此語嘗從事。姓音已見呂才非，國典尚遵依。景純著書兼取二，至當無容議。專言形勢亦為偏，方位出後天。相其陰陽揆以日，立法最詳悉。形勢若吉方位凶，初下必貧窮。形勢若凶方位吉，決定破家室。方位形勢兩相符，指日見興隆。天機原祖公劉法，二者俱要納。

There are three branches of the study of geography in the world, each with many subdivisions. The branch of form and shape is difficult to explain, the branch of direction is next, and I have personally experienced this. As for the branch of surname phonetics, Li Cai of the Tang dynasty had already clarified its errors, yet the state regulations still continue to use it as before. Guo Pu's writings combine both the branch of form and shape and the branch of direction, which is most appropriate and without fault. To focus only on form and shape is one-sided, because direction comes from the Later Heaven Trigrams. The Book of Poetry says, "Examine the yin and yang," and "measure by the sun," which system is most detailed and thorough. If the form and shape are auspicious but the direction is inauspicious, then poverty will certainly follow after burial; if the form and shape are inauspicious but the direction is auspicious, the family will certainly suffer ruin. When both form and shape and direction are in harmony, prosperity will be seen soon. The study of heavenly omens originally takes the method of Gong Liu as its foundation, and both form and shape and direction should be adopted.

惟有姓音不可憑，謬妄最分明。聲同音異尤無理，鍾宮與終徵。陰屬宮音陽屬商，覆姓更難詳。亦有變姓與賜姓，過房何所定？三十八將最為先，縱合亦徒然。國師陵寢皆遵用，頒書與眾共。生今反古敢相違，不說恐人迷。北方取信由來久，平洋可無咎。南方山水有高低，誤用最非宜。直言無隱遵程教，可與知者道。

Only the surname based on pronunciation is not reliable, and its absurdity is most obvious. The same pronunciation is assigned to different tone categories, which makes no sense: the surname "Zhong" is classified under the Gong tone, while "Zhong" as a surname is classified under the Zheng tone; "Yin" is assigned to the Gong tone, while "Yang" is assigned to the Shang tone; compound surnames are even more difficult to distinguish. Moreover, there are cases of changed surnames, imperial赐姓, and adoption into other families. By what standard should we determine them? The so-called "Thirty-Eight Generals" theory is placed first, but even if it fits, it is in vain. The state follows this practice for imperial tombs and even issues a book for the people to follow. Living in the present age, to oppose ancient methods is not dared, but not speaking out would fear that people would be misled by it. In the north, this belief has been around for a long time, and since the terrain is flat, using it would not lead to great mistakes; however, in the south, where the mountains and rivers vary in height, using the surname-based tone method is most inappropriate. I speak frankly, following Master Cheng's teachings, these words can only be shared with those who truly understand.

厥初太極分清濁，清者浮廖郭。濁者凝為山與水，血脈總相關。血脈中間行五氣，氣行因體勢。圓直曲尖方五形，分配五星名。圓形卻又有四樣，湊成九形象。九星圓者號太陽，太陰圓帶方。圓而曲者名金水，木星直如矢。方是天財三腦分，拗腦土金身。雙腦合形本金水，平腦土星是。此名五吉最為高，辨別在分毫。

In the very beginning, the Taiji split into clear and turbid elements. The clear rose upward to form the vast and open heavens, while the turbid coagulated to become mountains and rivers, whose veins are always interconnected. Within these veins flows the energy of the Five Phases. The way this energy flows depends on the form of the mountain. Five shapes—round, straight, curved, pointed, and square—correspond to the five stars of metal, wood, water, fire, and earth. Among these, the round shape branches into four variations, making a total of nine forms, known as the Nine Stars. Among these Nine Stars: the round one is called "Taiyang"; the round and square one is called "Taiyin"; the round and curved one is called "Jinshui"; the "Muxing" is straight like an arrow. The square one is "Tiancai," and it is further divided into three types based on the top: the twisted one has the form of earth with metal, the double-headed one belongs to metal and water, and the flat-headed one is pure earth. The above group is called the "Five Auspicious Stars," which are of the highest rank, and distinguishing them is only a matter of the finest details.

頭圓兩腳拖尖尾，便是天罡體。頭圓腳直孤曜當，燥火尖似鎗。掃蕩一身渾是曲，四者為凶局。教君盡識九星形，砂上撥為清。凡認星辰須對面，九星容易辨。若還草木亂紛紛，莫便喝星辰。識得星辰不識用，萬卷徒勞誦。識星須是得眞傳，方是地行仙。

Mountains that are round at the top with two feet dragging out sharp tails are the form of "Heavenly Gang"; those with round heads and straight feet belong to "Solitary Bright Star"; mountains that are sharp and pointed like the tip of a spear are "Dry Fire"; and those that are entirely curved and twisted are "Sweeping". These four are凶局. Teach you to recognize the shapes of the nine stars, and identify them clearly on the sand mountains. When identifying stars, you must stand directly opposite and look straight ahead, making it easier to distinguish the nine stars; if the mountain has messy vegetation, do not hurry to determine the star names. Recognizing stars without knowing how to use them, reading ten thousand volumes of books is in vain. To recognize stars, one must receive true transmission from a genuine master, only then can one be considered a god on earth.

太陽星：頭圓而身高者是。太陰星：頭圓而身帶方者。金水星：頭圓而身曲者是。紫炁星：即火星身聳者是。天財星：有三體，皆帶方。以上名曰五吉星也。天罡星：頭圓腳尖者是。孤曜星：頭圓帶方腳直者是。燥火星：體尖利者是。掃蕩星：凡曲者是。以上名四凶星也。

The official names of the nine stars are as follows. "Sun Star": a mountain with a round head and a high, towering body. "Moon Star": a mountain with a round head and a body slightly square. "Metal and Water Star": a mountain with a round head and a curved body. "Purple Qi Star": a mountain resembling the Fire Star but with a steep and lofty body. "Heavenly Wealth Star": has three forms—obstructed head, double head, and flat head—all with a square body. The above five are collectively called the "Five Auspicious Stars." "Heavenly Gang Star": a mountain with a round head and a sharp foot. "Solitary Bright Star": a mountain with a round head and square body, and a straight foot. "Scorching Fire Star": a mountain with a sharp and sharp body. "Sweeping and Destroying Star": any mountain with a completely curved body. The above four are collectively called the "Four Malevolent Stars."

廖公自有星辰訣，絕勝前賢說。前賢専論北斗星，取象欠分明。禹今別定九星號，取用眞奇妙。正形詳具穴星篇，龍上卻敷宣。太陽一星即左輔，高圓覆鍾金。太陰本是右弼傳，形跡方更圓。金水原來名武曲，三腦如金宿。木星惟號曰貪狼，一尖直更長。天財誰識巨門體，三般頭腦異。天罡正與破軍同，腳下出尖峰。孤曜祿存同一類，枯拳最相似。燥火廉貞實一名，尖斜芒掃形。掃蕩屬水配文曲，斜拖帛一幅。此是巒頭正九星，體認要分明。

Liao Jinjing has his own set of verses for identifying stars, which surpasses the previous scholars' methods. Earlier scholars relied solely on the seven stars of the Big Dipper for naming, but their representations were not clear enough. Liao Gong now establishes new names for the nine stars, making them remarkably effective. The true forms of the nine stars are already clearly explained in the "Xue Xing Chapter," and here we focus on their appearance on the dragon body. The "Sun Star" is the same as the old "Zuo Fu," with a high and round mountain shape resembling an overturned bell. The "Moon Star" was originally called "You Bi," with a shape that is square yet rounded. "Jin Shui" was previously known as "Wu Qu," with three peaks on top resembling a string of golden stars. "Wood Star" is simply called "Tan Lang," with a sharp tip and a straight body. "Tian Cai" is actually the form of "Ju Men," having three different heads. "Tian Gang" is exactly the same as "Po Jun," with a sharp peak at the mountain base. "Gu Yao" and "Lu Cun" belong to the same category, resembling withered fists. "Zao Huo" and "Lian Zhen" are actually the same, with a sharp and slanting mountain shape that spreads out like a sharp edge. "Sao Dang" belongs to water and matches the old "Wen Qu," shaped like a piece of silk dragged diagonally. These are the nine stars in the field of geomancy, and their recognition must be clear and distinct.

一星又變為九樣，其一名本相。連炁居二分炁三，第四開腳參。五為雙爪六獨爪，七變翻身巧。八是側體九倒身，八十一形眞。形有高低與肥瘦，喝名莫差謬。上中下格龍形分，富貴更詳論。星辰看在何方上，其年當氣旺。更尋出脈該何方，年命總相關。

Each star can transform into nine different forms: the first is called "Ben Xiang" (original form), the second is "Lian Qi" (connected energy), the third is "Fen Qi" (divided energy), the fourth is "Kai Jiao" (spread legs), the fifth is "Shuang Zhuo" (double claws), the sixth is "Du Zhuo" (single claw), the seventh transforms into "Fen Shen" (reversed body) in a skillful way, the eighth is "Ce Ti" (sideways body), and the ninth is "Dao Shen" (upside-down body). Each of the nine stars transforms into nine forms, making a total of eighty-one shapes, all of which are real. These shapes also differ in height, weight, and body type; when naming the stars, one must not make mistakes. The dragon shape should be divided into upper, middle, and lower sections, and based on this, one can further deduce the extent of wealth and honor. By observing where the stars are located in a particular direction, one can determine which year they are most vigorous; additionally, by examining the direction of the pulse, this relates to the year when something is expected to happen and the person's birth year and destiny.

九個星辰有正形，細說與君聽。太陽端正覆鍾樣，太陰半月相。金水原來似鳳飛，紫氣笏囊垂。天財雙腦頭各異，凹腦展誥是。雙腦貴人立馬容，平腦玉屏風。天罡張蓋形相併，孤曜如覆盤。燥火尖刀最是凶，掃蕩展旗同。一個星辰又變九，正體皆居首。開口第二懸乳三，太極暈中涵。四是弓腳五雙臂，單眼居六位。七為側腦不須移，沒骨八為奇。平面原來居第九，九變不離首。八砂熟記在心胸，開眼便相逢。

There are nine stars, each with its own distinct shape. Let me explain them in detail. The "Sun" appears upright, like an overturned bell. The "Moon" looks like a half-moon. The "Golden Water" originally resembles a phoenix in flight. The "Purple Qi" looks like a board and a pouch hanging down. The "Heavenly Wealth" has two different forms of its head: the concave head resembles an unfolded official decree; the double head resembles the posture of a nobleman riding a horse; the flat head resembles a jade screen. The "Heavenly Gang" looks like an open umbrella, and the accompanying "Solitary Brightness" resembles an overturned plate. The "Dry Fire" looks like a sharp knife, being the most dangerous; the "Sweeping" looks like an unfurled banner, and it also belongs to the category of凶星 (dangerous stars). Each star can also change into nine different forms: the original form is first; "Opening Mouth" is second; "Suspended Nipple" is third, containing the Taiji halo within it; fourth is "Bow Foot"; fifth is "Two Arms"; sixth is "Single Eye"; seventh is "Side Head," which does not need to be altered; eighth is "No Bone," which is the most peculiar; and "Flat Surface" was originally ninth. All nine variations are based on the original form. There are also eight types of sand shapes that should be remembered clearly, so that they can be recognized instantly upon seeing them.

地理由來分四用，皆以龍為重。吉凶禍福此中生，須要察眞情。祖龍高頂名樓殿，常有雲氣現。聚繞名為聚講山，根本在其間。講罷龍行有美惡，生死與強弱。順逆進退切須知，八法要詳推。生是低昂多節目，死是無起伏。強是奔走勢力宏，弱是瘦稜嶒。順是開 向前往，逆是向後去。進是龍身節節高，退是漸蕭條。生強順進皆為好，富貴兼壽考。死弱逆退最為凶，夭折受貧窮。

Geography has traditionally been divided into four purposes: establishing a capital, relocating a state, building a residence, and burying an ancestor. Among these, the dragon (dragon line) is considered the most important. All good and bad fortune originates from here, and it is essential to discern its true nature. The high peak of the ancestral dragon is called "Lou Dian," where clouds often appear. Mountains that gather and encircle are called "Ju Jie Shan," and the root of the dragon lies within them. After the gathering and encircling, the dragon rises and moves forward. Its movement can be good or bad, and it must be examined in terms of eight aspects: birth, death, strength, weakness, compliance, opposition, advancement, and retreat. "Birth" refers to mountains that are high, low, undulating, and clearly defined. "Death" refers to mountains that are flat and lack variation. "Strength" refers to mountains that are vigorous, dynamic, and powerful. "Weakness" refers to mountains that are thin, sharp, and lack strength. "Compliance" refers to the dragon line spreading out forward, although the original text is missing a character after "open." "Opposition" refers to the dragon line turning back. "Advancement" refers to the dragon line rising higher with each section. "Retreat" refers to the dragon line becoming gradually lower and more desolate. The four aspects of birth, strength, compliance, and advancement are favorable, indicating wealth and longevity. The four aspects of death, weakness, opposition, and retreat are the most ominous, indicating early death and poverty.

龍行過峽脈有四，正出左右次。回頭顧祖出尤奇，穴狀可前知。向首峽中能預定，一峽一穴正。兩邊遮護喜形成，最怕賊風生。若還穿帳要中出，角落未為吉。兩重三重開府衙，一重只富家。若有貴人居帳下，此格眞無價。地軸天關左右遮，或垂帳角斜。退卸換剝麄者細，凶星變吉氣。老龍抽出嫩枝柯，跌斷不嫌多。朋山共水難尋脈，石上留蹤跡。喚作崩洪有十名，富貴此中生。

When a dragon pulse passes through a pass, there are four types of emergence: the one emerging from the center is the best, followed by those emerging from the left and right, and the one that turns back to look at its origin is especially unique. The shape of the site can be predicted from the pass. The direction of the main line can also be determined in the pass, because each pass corresponds to one main site. It is best if the mountains on both sides of the pass protect it, and it is most dangerous if there is a 'thief wind' entering. If the pulse emerges through a canopy, it must come from the center of the canopy; if it emerges from the corner, it is not auspicious. If there are two or three layers of canopies, it can form a great site suitable for a government office; if there is only one layer, it is only suitable for a wealthy family. If there is also a nobleman peak standing beneath the canopy, this pattern is truly priceless. The two mountains called 'earth axis' and 'heaven gate' on both sides provide protection, or the corners of the canopy slope down. The dragon pulse gradually becomes thinner as it retreats, transforming from coarse to fine, and even凶 stars can turn into auspicious qi. The old dragon draws out young branches, and the more breaks in the middle, the better. When encountering two mountains enclosing a stream and it is difficult to find the pulse, one should look for its traces on the stones. This type of pulse passing through water and fields is called 'collapse flood', and there are ten kinds of names, from which wealth and honor arise.

龍上如生兩池水，養蔭斯為美。異骨奇毛洲與塘，須定出何方。夾衛護從兩旁侍，天以太乙峙。右邊武庫左文官，隊仗貼身安。迎龍先在穴前揖，送龍穴後立。纏龍纏過龍虎前，托龍居背邊。欲作穴時看出脈，原有十二格。正偏大小與短長，高低要審詳。更有曲直並斷續，吉凶皆在目。蜂腰鶴膝最為奇，大忌被風吹。此是行龍諸法度，餘詳龍格部。凡尋大地要搜求，逐一究源流。

If two pools appear on the dragon's back, they can nourish and protect the dragon energy, which is a good omen. Any strange stones, peculiar plants, or sandbanks and ponds in the mountains or water should be determined according to their direction. The mountains that guard and support on both sides stand like attendants. The peaks named "Tianyi" and "Taiyi" face each other. To the right is the Wukù Mountain, and to the left is the Wen Guan Mountain, arranged closely like an escort. The "Yinglong" mountain first bows before the穴位, the "Songlong" mountain stands behind the穴位, the "Chanlong" mountain winds around the dragon and tiger ridges before them, and the "Tuo Long" mountain is located on the side of the back of the穴位. When choosing a穴位, first observe the ridge line. The original twelve types of ridge lines are: straight and oblique, large and small, short and long, high and low, all of which should be examined carefully; in addition, there are distinctions of curved, straight, broken, and continuous, which reveal both good and bad fortune. Ridge lines shaped like a bee's waist or a crane's knee are most extraordinary, but they must be most carefully avoided from being exposed to wind. The above are the various rules for the movement of the dragon ridge; further details are explained in the section on dragon patterns. When searching for a large site, one should seek it in this way, tracing its source and flow step by step.

爰從重濁凝於地，便有高低勢。勢來起伏是行蹤，前賢呼作龍。龍神高處成樓殿，聚講星辰見。講罷辭樓下殿行，行度見精神。迢迢過峽並穿帳，剝換成幾樣。夾衛輔從兩旁生，後送更前迎。枝腳隨身無反逆，盤剝多奇特。此是山家作穴龍，定起主星峰。主星大小合龍格，造化便可測。

Since the heavy and dense earth凝聚ed to form the land, the terrain began to have ups and downs. This continuous undulating form is the path of the dragon, as ancient sages called it. At the highest point, the dragon god forms a "palace and hall," and the image of "converging stars" appears here, where the stars gather around. After the convergence is complete, the dragon leaves the palace and hall, showing its spirit in its movement. It travels through narrow passes and mountain ranges, transforming into various star forms along the way. Mountains that guard and assist from both sides emerge on either side, with mountains behind to send it off and mountains in front to welcome it. The branches of the dragon extend along its body without turning back, and at the places where it winds and changes, there are many unusual shapes. This is what geomancers refer to as a dragon that can form a site, and at the end, it must rise to form a main star peak. The size of the main star peak corresponds to the dragon's rank, and from this, one can infer the depth of the natural transformations.

二三節內穴星成，福力實非輕。節數遠時福力小，再起星方妙。龍身顯著穴隱藏，點穴貴精詳。平地龍神因水勢，認取原無二。隱隱隆隆正好尋，尋得值千金。凡入鄉村先見穴，須把後龍別。若是眼高先見龍，尋得莫匆匆。此是尋龍神妙訣，是地便能決。試將遍去覆仙蹤，端的有神通。

If thesite star forms within two or three sections after the main star, the blessing is indeed substantial. If the distance in sections is too great, the blessing will be less, and it is necessary to start another star peak again. The longer the dragon body is clearly visible, the more hidden thesite tends to be, so pinpointing thesite requires careful and detailed examination. For flat land, the dragon spirit should be identified by the water flow; the principle of identifying the dragon is essentially the same as for mountainous land. The subtle and slightly elevated areas on the ground are the best places to search for the dragon. Finding these is worth a thousand gold pieces. Whenever entering a village, if thesite is seen first, one must look back to identify the dragon behind it. If one's eyesight is sharp and the dragon is seen first, one should not hastily determine thesite. This is the divine secret of searching for the dragon, and by using it, one can judge whether the land is good or not. One may apply it to examine the old sites where previous sages have already chosen thesite, and it will indeed be as effective as a divine oracle.

觀山定把龍為本，吉凶方有凖。世人論砂不論龍，正坐渺茫中。大抵眞龍必有格，穴後好尋索。便來穴後現眞形，應似谷中聲。穴後星辰如不出，脈上要尋覓。只從脈上認巒頭，莫向兩旁求。兩旁見格縱好看，終非吉凶斷。有時穴後見星辰，原不出龍身。名曰照星一般取，事業皆堪許。更有兩山映結成，亦可當其名。成格龍神最難遇，檢點須從恕。按圖索驥要求純，誤盡世間人。

Observing mountains must always take the dragon as the fundamental element; only then can we determine fortune and misfortune with a standard. People today only consider the surrounding hills but not the dragon, which leaves them in a state of uncertainty. Generally, a true dragon must have a definite form, and once it reaches the site, it is easy to find. When a dragon of definite form arrives at the site, it will clearly reveal its true shape, just as a sound in a valley will surely have an echo. If the stars behind the site are not visible, we should look for them along the main ridge; we should identify the hill forms along the main ridge, not look to the sides. Even if good forms are seen on the sides, although they may look good, they cannot be used to determine fortune or misfortune. Sometimes the stars seen behind the site are not from the dragon itself, but are called "reflecting stars," which can also be used, and can bring about official rank and achievements. There are also cases where two mountains form a pattern together, which can also be considered. Truly formed dragons are very rare to encounter; when examining, one must be patient and tolerant. If one insists on strict conformity to patterns without flexibility, it will mislead many people.

高大星辰管一代，餘福猶未艾。若逢龍格小而低，一代便衰微。要識吉凶何代發，逐節從頭踏。凶龍在後一同推，世代總能知。凡是星辰要蓋送，蓋送最宜重。蓋送須要大而麄，尖圓卻不拘。送到左纏還右護，時時更回顧。若還格好卻孤寒，僧道做高官。星後落脈要中出，中出方為吉。左出為輕右更輕，輕重此中生。好格面平方合樣，面飽何勞相。欹斜破碎浪痕高，凶禍定難逃。此訣廖公親口授，句句無差謬。若將漏洩亂相傳，雷電取回天。

Tall stars can influence the prosperity of a generation, and the remaining blessings will continue endlessly. However, if the dragon pattern is small and low, it will decline after one generation. To know in which generation the fortune or misfortune will manifest, one must examine each section from the beginning step by step; if there are further凶 dragons, they should also be calculated. Thus, the fortune and misfortune of each generation can be predicted. All stars must have "covering mountains" and "sending mountains," which should be layered and overlapping. The covering and sending mountains should be large and strong, whether sharp or round is not important. The sending mountain should reach the left side to protect and then turn to the right side to guard, constantly looking back and forth. If the dragon pattern is good but surrounded by cold and lonely areas without protection, it can only produce high officials among monks and Taoists. The mountain ridge after the star peak should come out from the center, and only the center is considered auspicious; coming from the left is weaker, and coming from the right is even weaker, and the difference in strength is here. The mountain face of a good pattern should be flat and upright; if it is swollen and protruding, it is not worth looking at. If the mountain face is tilted, broken, or has high waves, misfortune is certain. This set of verses was personally taught by Liao Jinjing, and each sentence is accurate. If it is leaked and spread to others, lightning and thunder will take it back to the sky.

入穴當先明四落，有落皆堪作。初落原來近主山，局勢必須完。中落餘枝作城郭，吉氣於斯泊。下落名為大盡龍，氣勢最英雄。分落後龍擘脈去，貫串還可取。四落中間分五龍，最要看行蹤。龍若落時生降勢，界截須伶俐。直龍原是撞背來，中出貴徘徊。橫龍原是從側落，逆轉須磅礴。回龍原是曲翻身，顧祖要逡巡。飛龍原是結上聚，昂首眞奇異。潛龍原是落平洋，撒脈自悠揚。

To determine the site and establish the layout, one must first understand the four types of falling (四落). All four types can form suitable land. The first type of falling (初落) is originally close to the main mountain, and the terrain must be complete and intact. The second type of falling (中落) uses the remaining branches and limbs as city walls, where good qi settles. The third type of falling (下落), also called "great dragon," has the most vigorous momentum. The fourth type of falling (分落) occurs when the dragon splits off a branch of the main ridge, and it can be used as long as the connection remains continuous. Among the four types of falling, there are five types of dragons: when the dragon falls, it must display a descending trend, and the boundary waters that cut it off should be clear and decisive. The straight dragon (直龙) originally comes straight from behind, and it is most valuable if it emerges in the center and slightly winds. The horizontal dragon (横龙) originally falls from the side, and when it reverses, it should have a grand and powerful momentum. The returning dragon (回龙) originally bends and turns, and when it looks back at the ancestral mountain, it should do so calmly and leisurely. The flying dragon (飞龙) originally gathers qi at a high place and gathers, displaying a strange and majestic posture. The hidden dragon (潜龙) originally falls into a flat plain, spreading out its ridges naturally in a long and flowing manner.

吉凶皆用九星相，必須神煞旺。昔賢降勢立論多，未免有差訛。穴星九變宜詳辨，源流容易見。面前正應要分明，眞假細推評。龍虎古稱衛區穴，禍福最親切。龍要蜿蜒虎要馴，反此見災迍。若如瓜瓠來回抱，福廕分長少。粗大瘦弱短縮形，破碎廹狹並。強直尖射與插落，鬥競低陷落。反走斜飛壓穴凶，昂頭擺面同。斷腰露脅疊指類，惡石兼樹死。敗牆古路及深坑，凶禍逐形生。

Divination of fortune and misfortune must be based on the nine stars, and the vitality of the stars is essential. Previous scholars have discussed the descent of the dragon mountain extensively, but their opinions may contain errors. The nine variations of the central star should be carefully distinguished, which will make the source and flow clear. The mountain directly facing the site should be distinct, and whether it is genuine or false should be carefully evaluated. Dragon and tiger ridges have always been called the guards of the site, and they are most closely related to fortune and misfortune. The azure dragon ridges should be winding and affectionate, while the white tiger ridges should be obedient and not proud. If these are opposite, misfortune will occur. If the ridges are like gourds or calabashes, embracing the site in a circular manner, the blessings will be realized according to the senior and junior branches. As for ridges that are coarse, thin, short, broken, narrow, stiff, sharp, shooting, falling, fighting, depressed, retreating, flying away, pressing on the site, proud, facing the site, broken at the waist, exposed at the sides, like fingers stacked together, accompanied by evil stones or dead trees, as well as broken walls, old roads, and deep pits, these forms will bring about misfortune.

橫龍出穴必要鬼，樂山宜後峙。官星本是出前山，曜氣龍虎間。星辰蓋照前後取，祗把穴為主。三陽不促六建全，十道要無偏。砂法水城與堂氣，專部極詳細。捍門水口及羅城，關鎖要圓成。禽星獸星須穎異，羅星分種類。如斯全局最難逢，取用貴疏通。更有平洋局又別，傾廩為君說。星辰原出在高岡，撒脈下平洋。高岡聚講與過峽，行龍皆一法。撒落平洋始不同，切莫失眞蹤。地有高低即山水，節目同一體。遠山近水兩旁纏，脈似藕絲連。倒身龍格隱復現，脈上行時見。隱隱隆隆正好尋，尋得值千金。龍若前逢水界截，穴向此中結。穴星平面細推求，切忌牽土牛。砂形亦有仰面格，一一要推測。其餘卦法更精玄，備述在終篇。

A dragon line must have the "Ghost Star" behind it to support and sustain it, and the "Joy Mountain" should also stand behind to guard it. The "Official Star" originally extends from the mountain in front of the site, while the "Radiant Qi" appears between the dragon and tiger ridges. The "Covering Mountain" and "Viewing Mountain" should be selected from the front and back of the site, with everything centered around the site. The front, middle, and back of the three yang positions should not be cramped, and the six construction positions should be complete. The ten directions should not be biased. As for the methods of sand forms, water boundaries, and the atmosphere of the site, they are explained in detail in their respective sections. The protective mountain, water mouth mountain, and the surrounding walls should be complete and well-secured. The bird star and beast star should have distinctive shapes, and the Luo star also has different types. Such a complete site is rare to encounter, and when using it, one should be flexible and adaptable. In addition, the layout of flat plains is different from that of mountainous areas. I will now explain it fully. The stars in the plains originally come from high hills, and their energy spreads down to the plains. The gathering and passing of the dragon line on the high hills are the same as in mountainous areas; only after spreading down to the plains do they begin to differ, so do not lose track of their true origin. The ground has high and low areas, which correspond to the mountains and waters in mountainous areas, and the principles are essentially the same. Distant mountains and near waters surround the site on both sides, with the energy lines connecting like thin threads of lotus root. When the dragon line is reversed, it appears and disappears intermittently, visible only when following the energy line. The slightly elevated areas on the ground are the best places to search for the site. Finding it is worth a great deal. If the dragon line encounters a water boundary in front, the site will form here. The flat site star should be carefully examined, and it is most忌 to disturb the earth ox. The shape of the sand also has a "face-up" pattern, which should all be carefully analyzed. The remaining methods of the hexagrams are even more profound and mysterious, and are detailed in the final section.

問君何以名為穴，地理同人脈。問君何以名為星，天象即地形。龍神落處穴融結，須把星辰別。星辰不是妄稱呼，形象實相符。圓直曲尖方五體，本是五形氣。直曲方尖各帶圓，湊作九星全。入式總歌已詳備，如斯略解義。認得星辰形體時，禍福自能知。第一要分眞與假，多有昏迷者。若是眞者山水潮，假則去迢迢。第二要分生與死，時師多昧此。藏風得水是為生，死則氣飄零。第三宜逆不宜順，莫把尋常論。逆是下山腳先回，順是逐水來。第四要嫩不要老，細看休草草。老是大山毛骨粗，嫩是換皮膚。

Why is it called "xue" (穴)? Because the "xue" in geography is the same principle as the meridians in the human body. Why is it called "xing" (星)? Because the celestial stars correspond to the shapes of the mountains on earth. Where the dragon spirit descends, the "xue" forms there through the convergence of energies. It is essential to first distinguish the stars clearly. The names of the stars are not casually used; they indeed match their forms. There are five shapes: round, straight, curved, sharp, and square, which are originally transformed by the Five Phases. Straight, curved, square, and sharp each combined with roundness form nine stars in total. The "Rushi Zongge" (入式总歌) has already explained this in detail, so here only a brief explanation is given. Recognizing the forms of the stars allows one to know about fortune and misfortune. First, distinguish between true and false. Many people are confused about this: true "xue" is where mountains and waters gather; false "xue" is where mountains and waters are far away. Second, distinguish between alive and dead. Most current geomancers do not understand this: alive "xue" can retain wind and water, while dead "xue" has scattered and dispersed energy. Third, prefer reverse rather than direct, and do not judge by common sense: "reverse" means the sand at the foot of the mountain turns back first, while "direct" means following the water straight ahead. Fourth, prefer young rather than old, and examine carefully without being hasty: "old" means the mountain has rough bones, while "young" means it has already changed its skin once.

穴星更有八般病，有病何勞定？斬指摺痕項下拖，碎是石嵯峨。斷肩有水穿膊出，剖腹腦長窟。折臂元來左右低，破面浪痕垂。陷足腳頭竄入水，吐舌生尖嘴。此是成星終有虧，誤用禍相隨。穴面又有八般病，有病皆要醫。貫頂脈從腦上抽，星峰不見頭。墜足脈從腳下去，靈光內所聚。繃面橫生脈數條，生氣自潛消。飽肚粗如覆箕樣，醜惡那堪相？莫言立穴太精詳，凶吉此中藏。

There are eight kinds of sicknesses in the star formations of the site. If there are sicknesses, why should we still determine the site? "Cut finger" refers to a fold running from the neck downwards; "Broken" refers to rugged rocks; "Broken shoulder" refers to water flowing out from the shoulder area; "Split abdomen" refers to a deep hollow on the top of the head; "Broken arm" originally refers to depressions on both sides; "Broken face" refers to waves on the mountain face hanging down; "Sunken foot" refers to the mountain foot sinking into water; "Protruding tongue" refers to a sharp tip appearing before the site. Although these have already formed stars, they ultimately have losses, and using them will bring misfortune. The site's surface also has eight kinds of sicknesses, all of which need to be treated: "Piercing the top" refers to the vein drawing out from the top of the head, making the star peak invisible; "Sunken foot" refers to the vein leaking away from the foot, causing the spiritual light to gather inward instead of being released; "Tightened face" refers to several veins branching out horizontally on the mountain face, causing the life qi to gradually dissipate; "Full belly" refers to the mountain face being coarse and swollen like an inverted bamboo basket, appearing ugly and unattractive. Do not think it is too detailed to set the site, for fortune and misfortune are hidden in these details.

認得星辰既眞正，點穴宜相稱。星辰眞正穴爭差，咫尺隔天涯。一個星辰有三勢，立眠坐各異。立是身聳氣上浮，天穴此中求。眠是身仰氣下墜，地穴如斯是。坐是身屈氣中藏，人穴最相當。一個星辰有六格，見穴須求索。大小高低與肥瘦，穴貴得其宜。大要寬開小要狹，作用當依法。低怕受溼高怕風，消息莫匆匆。肥宜浮上瘦沉下，反此皆凶也。三勢六格筆難圖，休道盡形無。

Once the stars and constellations are clearly and properly identified, the point of thesite must be in harmony with them. Although the stars are genuine, if thesite is even slightly off, a short distance can feel like a great separation. A single star has three kinds of 'form' or 'posture': standing, lying, and sitting, each being different. 'Standing' refers to a mountain rising upright, with its energy rising upward; the heavenly穴 should be sought from here. 'Lying' refers to a mountain lying horizontally, with its energy sinking downward; the earthly穴 is like this. 'Sitting' refers to a mountain bending, with its energy hidden in the middle; the human穴 is most suitable. A single star also has six kinds of 'pattern' or 'category'; even when the穴 is identified, one must still carefully search for it. Large and small, high and low, fat and thin, the穴 should be appropriate for each. Large ones should be broad, small ones should be narrow, and the method should follow accordingly. Low ones fear dampness, high ones fear wind; one must carefully consider and adjust without being hasty. Fat ones should have the穴 floating above, thin ones should have the穴 sinking below; doing the opposite would be dangerous. The three postures and six patterns cannot be fully described with words; do not think that this has completely explained their forms.

點穴必先分四煞，留心莫亂挖。惡煞無過直與尖，眞個得人嫌。兩邊圓淨名全吉，藏煞穴第一。無饒無減穴居中，妙用奪神功。穴下如生尖直腳，壓煞穴宜作。騎形高下自無凶，挨金法亦同。氣脈直來形勢急，脫煞穴宜立。須知粘穴落平夷，休嫌穴水泥。一邊尖直來相從，閃煞穴宜用。從來倚脈亦如然，莫道穴居偏。此是穴星篇內訣，開端當解說。其餘作法有專門，仿此不虛論。

When selecting a site for a point, one must first clearly distinguish the four methods of eliminating bad influences, and be careful not to dig randomly. The worst kind of bad influence is straight and sharp, which is truly annoying. If both sides are round and clean without any bad influences, it is called "full good fortune," and the method of "hiding the bad influence" is the first choice. At this time, there is no need to favor one side or cut down the other; the site should be in the center. The skillful use of this method can achieve the power of transforming the natural order. If there are sharp and straight sand formations coming from the site, it is suitable to use the method of "pressing the bad influence," riding on top of that shape, either high or low, naturally avoiding danger. The method of "matching metal" is the same principle. If the energy flows straight and the form is urgent, it is suitable to use the method of "escaping the bad influence." One must know that this is the method of "adhering to the site," landing on a flat and gentle place, without worrying about some wetness or muddy areas in front of the site. If only one side has sharp and straight objects coming along, it is suitable to use the method of "avoiding the bad influence," avoiding it; the traditional method of "relying on the ridge" is also like this, without saying that the site is biased. These are the secrets from the chapter on "Site Stars," which should be explained clearly at the beginning. Other methods have their own special chapters, following the same logic, not empty words.

穴有奇怪人不識，造化無可測。體格何曾亂九星，不見得人驚。騎龍須要居龍脊，龍住應無敵。藏龜閃跡在田間，水遶是眞龍。漱石莫疑安石罅，土穴端無價。捉月須云在水中，還要土來封。斬關已見前人下，細看終無假。坐穴轉面去張潮，不怕八風搖。走珠墩阜出平地，三個五個是。仰高山頂見星辰，平面最為眞。變態無窮聊舉例，作用皆如是。乘生得氣任君裁，奇怪不須猜。

There are strange forms ofsite that people cannot recognize, demonstrating the subtle and profound nature of creation. In reality, these peculiarsite do not violate the rules of the nine stars; they just appear unfamiliar, causing surprise. The "Riding Dragon穴" must be situated on the dragon's back, where the dragon stops, making it unparalleled. The "Hiding Turtle穴" appears mysteriously in the fields, and if it is surrounded by water, it is truly a dragon. The "Sipping Stone穴" should not be doubted as being in a stone crack; the soil within is actually invaluable. The "Catching Moon穴" is said to be taken from water and must be covered with soil. The "Cutting Gate穴" has been identified by predecessors, and upon close examination, it is genuine. The "Facing Back穴" turns the back to face distant waves, thus not fearing the winds from all directions. The "Rolling Pearl穴" consists of small hills emerging on flat ground, forming a series of three or five. The "Looking Up High穴" is seen on the top of a high mountain, with the flat areas being the most authentic. The changes ofsite are endless, and here only a few examples are given, following the same principle. As long as one can capture the life qi and obtain the dragon qi, no matter how strange the form, there is no need to doubt.

眞龍落處四山聚，亦自有名義。昔賢何以喚為砂，於理自呼差。楊曾教人原有格，只從砂上撥。因此名作撥砂圖，次序以砂悟。大凡尋龍與點穴，細把前龍別。龍若住時砂有情，不住亂縱橫。穴若正時砂效用，不正自飛動。眞龍藏幸穴難尋，惟砂識幸心。砂有朝迎與侍衛，四者君須記。當面推來名曰朝，不怕遠迢迢。若是眞時方出現，假時難見面。迎是隨龍先出來，見穴卻回頭。或隨迎潮來聚集，遠望低如揖。侍在穴前分兩邊，端拱默無言。遮頭客山不許入，森森如竹立。衛是護龍左右隨，生怕四風吹。本身枝腳為龍虎，皆在衛中數。只將四者撥前砂，括盡更無加。

The true dragon's resting place is surrounded by mountains on all sides, and these mountains each have their own names. Why did the ancients call them "sand"? In fact, this term is not entirely accurate. Yang Yunsong and Zeng Wenchan taught a method called "Grasping the Dragon," which focused mainly on the sand, hence the name "Sand Diagram." One should understand the sand in order and according to its sequence. In general, when searching for a dragon and determining a site, one must carefully distinguish the coming mountains ahead. If the dragon truly stops here, the sand will be affectionate; if the dragon does not stop, the sand will be chaotic and disorderly. If the site is chosen correctly, the sand will function effectively; if the site is not chosen correctly, the sand will naturally appear scattered. When the true dragon is deeply hidden, the site is hard to find, and only through the sand can one recognize its intention. Sand is divided into four categories: "Facing," "Meeting," "Attending," and "Guarding." You must remember these. Mountains directly facing the coming direction are called "Facing," and they do not need to be close; only genuine facing mountains will appear, while false ones are rarely seen. "Meeting" mountains follow the dragon ahead and then return to see the site; some come together with the approaching waves, appearing distant and low, like bowing. "Attending" mountains stand on both sides in front of the site, standing upright and silent, like hands clasped in greeting; they block the guest mountains outside, preventing them from entering, appearing like bamboo poles standing in order. "Guarding" mountains accompany the dragon on both sides, fearing that the wind from all directions might affect the site; the branches of these mountains, which form the dragon and tiger sands, are all included in the category of "Guarding." By using these four types to identify the sand in front of the site, all the sand is fully covered, with nothing left out.

中間最是朝山緊，禍福尤有凖。高低穴法取朝針，高則齊眉低應心。其次本身枝腳重，隊仗眞得用。誰知不見乃為奇，福應沒差移。遠迎近侍不可缺，只喜皆羅列。就中龍虎事如何，所貴在諧和。大抵砂形不須泥，有情便為貴。縱繞秀麗更尖圓，無意亦徒然。此是撥砂眞妙訣，莫與時師說。時師將信又將疑，枉自洩天機。

Among these four, the most important is the facing mountain. It is especially accurate in indicating fortune and misfortune. The height of the site should be determined by the facing mountain: if the facing mountain is high, the site should be placed at the level of the eyebrows; if the facing mountain is low, the site should be aligned with the heart level. Next, the branches of the main hill are most important; they should be arranged in a ceremonial formation to be truly effective. Who would know that if the branches are not exposed but hidden, it is even more extraordinary, and the fulfillment of good fortune is no less accurate. The distant welcoming mountains and the nearby attending mountains must not be missing; they are most favored when they are neatly arranged in front. As for the dragon and tiger ridges, what is most valuable is their harmony and balance on both sides. Generally, the shape of the ridges does not need to be strictly followed, as long as they are affectionate towards the site, they are precious; even if they are graceful, sharp, or round, but indifferent to the site, they are of no use. This is the true secret of arranging ridges, and it should not be told to ordinary geomancers; they would be doubtful and skeptical, thus revealing the heavenly secrets in vain.

天機喝砂分造化，格列上中下。又分富貴賤三科，取用不差訛。肥圓端正名富局，堆錢如堆谷。清奇古怪是貴砂，隊仗自榮華。欹斜臃腫皆為賤，碎頭並破面。富砂只在三格間，賤是下格山。惟有貴砂為上格，圖記自明白。請君著眼細推詳，莫把作尋常。格中多有帝王制，非謂眞有位。宰臣侍從近清光，朝夕得翱翔。冠服元來有冕裳，必要隨時相。假如唐帽賤於唐，至宋入明堂。幞頭始自後周出，晉漢為何物？莫因古制便非今，說破免疑心。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Bright Hall = Ming Tang The Heavenly Mechanism determines the names of the terrain features, distinguishing them based on their creation and transformation. They are divided into three grades: upper, middle, and lower, and further categorized into three types: wealth, nobility, and commonness. When using these classifications, there should be no mistakes. Those that are plump, full, round, upright, and square are called "Wealth Terrain," symbolizing wealth accumulated like a pile of grain. Those that are clear, strange, and peculiar are called "Nobility Terrain," representing the grandeur of ceremonial processions. Those that are slanted, swollen, or distorted are considered "Common Terrain," and those with broken peaks or damaged faces also fall into this category. Wealth terrain is found only within the upper, middle, and lower grades, while common terrain is associated with the lower grade, and only noble terrain belongs to the upper grade. By examining the diagrams and records, one can understand clearly. Please pay close attention and carefully analyze, do not treat this as an ordinary matter. The names of the terrain features often include titles from imperial ceremonies, but this does not mean one will actually attain such a position. Ministers and attendants who can approach the emperor's light and soar in court are also symbolic representations. Crowns and garments have their own regulations in each dynasty, so the names should be judged according to the era. For example, the hat of the Tang Dynasty was considered lowly, but in the Song Dynasty it could reach the Bright Hall. The headpiece (幞头) began in the Later Zhou Dynasty, so what was it in the Jin and Han Dynasties? Do not dismiss current customs just because they are ancient. Avoid stating things clearly to prevent doubts in one's mind.

喝砂須要龍為主，高下龍中取。貴龍若又遇貴砂，錦上更添花。龍賤若還砂遇貴，砂變為凶具。砂賤若還遇貴龍，砂亦不為凶。龍賤砂賤不足取，諸凶相繼起。砂中有殺人不知，貴賤最難醫。仔細消砂殺有八，射探沖破壓。更兼反斷走皆凶，解說要人通。射是一尖來向穴，徒配何須說？探是斜山少露頭，作賊不知休。破是浪痕直透頂，滛亂恣遊騁。沖是橫來插穴前，非禍自連綿。壓是穴前砂崛起，奴僕常反主。反是曲身去回朝，離反永飄搖。斷是腦下自橫浪，斬首無人葬。走是斜身順水飛，遊蕩不思歸。若是眞龍去殺合，禍福終須雜。避凶趨吉最為奇，穴上討便宜。

The selection of sand must be based on the dragon. The height and quality of the sand should be judged according to the dragon. If a noble dragon meets with noble sand, it is like adding flowers to a fine silk robe. If the dragon is lowly but the sand is precious, the sand becomes a凶器. If the sand is lowly but meets with a noble dragon, the sand is not considered凶. If both the dragon and the sand are lowly, they are not worth considering, and various misfortunes will follow one after another. If the sand contains harmful energy but people are unaware, it is very difficult to cure the problem of the sand's quality. Careful examination of the sand reveals eight types of sand煞: shooting, probing, colliding, breaking, pressing, reversing, cutting, and fleeing, all of which are凶. The reasons behind them should be clearly understood. "Shooting" refers to a sharp piece of sand facing the tomb, which indicates exile or punishment. What else needs to be said? "Probing" refers to a mountain sloping out slightly, revealing its head, which indicates continuous theft and banditry. "Breaking" refers to waves or marks reaching the top of the mountain, indicating licentiousness and excess. "Colliding" refers to sand crossing over to the front of the tomb, causing continuous disputes and troubles. "Pressing" refers to high sand rising before the tomb, indicating servants often turning against their master. "Reversing" refers to the sand bending outward to worship elsewhere, indicating family members separating, descendants turning against each other, and permanent wandering. "Cutting" refers to a horizontal mark appearing at the base of the head, indicating being beheaded and left unburied. "Fleeing" refers to the sand leaning sideways and flying away with the water, indicating descendants wandering without thinking of returning home. If a true dragon is present and the sand煞 is properly controlled, the outcome will still be mixed with both good and bad. The most wonderful thing is to avoid misfortune and seek good fortune, taking advantage of this at the tomb site.

喝砂須用九星推，形體自能知。太陽有如覆鍾樣，太陰眠弓像。金水原來似鳳眞，木星號貴人。天財凹腦玉案體，雙腦天馬是。平腦分明是玉屏，天罡御傘形。孤曜寶庫為最美，燥火龍樓起。掃蕩原如屏帳開，九變此中來。第一長身是高聳，不須嫌臃腫。第二矮體本來低，亦須穴與齊。第三肥容要豐滿，初不拘長短。第四瘦貌最清奇，稜角不用疑。第五聚氣相連出，磊落爭突兀。第六合形湊集成，或者是連名。第七破相反是相，半面生微浪。第八頂頂莫嫌斜，砂腳要渠遮。第九變來成仰面，卻從平地現。八十一變有成規，須要觸類推。

Divination by sand must be done using the nine stars to deduce its form. The shape of the sand can be naturally identified. "Sun" resembles an overturned bell; "Moon" looks like a horizontal bow; "Metal and Water" originally resembles a phoenix; "Jupiter" is called "Nobleman." "Heavenly Wealth" with a concave head is the form of a jade table, with two heads is the form of a Heavenly Horse, and with a flat head is clearly the form of a jade screen. "Heavenly Gang" is the form of an imperial umbrella; "Solitary Bright Star" in the form of a treasure chamber is most beautiful; "Dry Fire" looks like a dragon hall rising; "Sweeping and Eliminating" originally resembles a screen unfurling. The nine kinds of changes arise from here. The first is "Long Body," which is tall and upright, without needing to worry about being bulky. The second is "Short Body," which is naturally low, but should be level with the site. The third is "Full Form," which should be plump, without concern for length or shortness. The fourth is "Lean Appearance," which is most refined and peculiar, with sharp edges and corners, without doubt. The fifth is "Converging Qi," which is several peaks connected and rising, appearing noble and distinct. The sixth is "Combined Form," which is formed by several shapes coming together, and can be given a combined name. The seventh is "Broken Appearance," which is actually a form, with half of the mountain face producing fine waves. The eighth is "Top," which does not need to be straight, as long as the foot of the hill can cover it. The ninth is "Upside Down," which appears from flat ground. There are eighty-one kinds of changes, each with established rules, which must be understood by analogy.

砂形傳變原不一，皆由九變出。在人心巧與目明，任意立名稱。假如圓墩墨斗樣，便斷為木匠。又如平地見葫蘆，便作太醫呼。若有錘鉗砧木列，兒孫必打鐵。若逢山腳似排符，世代必為巫。此皆出在砂圖外，請君以意會。消砂活法只如斯，此話是明師。砂形看在何方位，命合人富貴。假如子午卯酉方，此命最相當。太歲同年為福應，發達端然定。更將龍格共推詳，靈驗果非常。龍格砂形本無二，大同並小異。辨龍必要細推求，貴賤在巒頭。喝砂相像便為是，舉觀無執泥。按圖索驥最堪嘻，愈察愈生疑。前賢消砂至千百，造化難推測。我今傳作喝砂歌，好語不須多。

The variations and transformations of sand shapes originally existed in many forms, all arising from these nine changes. It entirely depends on the cleverness of the mind and the clarity of the eyes to give them names as one pleases. For example, if the shape is round and solid like a plum stone, it indicates that the family will produce carpenters. If a葫芦 shape is seen on flat ground, it is called a physician. If shapes resembling hammers, pliers, or anvil appear, the descendants will surely be blacksmiths. If the foot of a mountain resembles spread-out talismans, the family will surely become witches. All these are beyond the scope of sand diagrams; please understand them with your own insight. The method of eliminating sand is like this, as passed down by a master. One must also consider the direction in which the sand is located and whether it matches the person's birth year and zodiac sign, which determines wealth and honor. For example, if the sand is located in the four cardinal directions—子, 午, 卯, 酉—it is most suitable for those born under these four zodiac signs. When the person's age coincides with the age of the sand, it is the time of receiving blessings, and success is certain. Also consider the dragon pattern together, which is indeed very effective. The dragon pattern and sand shape are essentially the same, but with slight differences. To distinguish the dragon, one must carefully examine it, as wealth and status are determined by the mountain shape. To assess the sand, only the shape needs to be similar; one should look at it as a whole and not be rigid about one particular detail. To look for sand like searching for a horse in a picture is very foolish, and the more you look, the more doubts you will have. Many masters have explained the methods of eliminating sand, reaching into hundreds or even thousands of types. The transformations of nature are hard to fully understand. Now I have composed this "Song of Assessing Sand," and there is no need for further explanation.

眞龍落處眾水聚，水聚方為是。昔賢何以水為先，水住穴堪扦。入鄉先須看水口，留心莫亂走。兩山對定似葫喉，眞龍在裡頭。尋龍點穴須仔細，先要看水勢。若是龍住水聚堂，不聚亂茫茫。穴落止時水便聚，不止迢迢去。穴居隱怪卻難扦，細把水來辨。水本原是龍血脈，二者須要得。若見當面去匆匆，便是鬼刦龍。或是隨龍來百里，見穴便停止。後來此處分雌雄，得水喜相同。若是陰陽分路明，下後富家興。東牽西走不灣回，勸君莫輕裁。偏正穴法任君下，兩角中心也。三叉中取更無疑，失一便為非。

The true dragon comes to rest where waters gather, and only when waters collect can it be considered genuine. Why did the ancients place water first? Because where water stops, the site for a grave can be chosen. When entering a village, first examine the water mouth, and be careful not to wander aimlessly. Two mountains facing each other, forming a narrow neck like a gourd, the true dragon lies within. Searching for the dragon and choosing the site must be done carefully; first look at the water flow: if the dragon truly stops here, water will gather in the bright hall; if the dragon does not stop, the water will be scattered and confused. When the site is chosen and the dragon stops, the water will gather; if the dragon does not stop, the water will flow away far and wide. If the site is hidden and strange, it will be difficult to choose, and one must carefully examine the water to distinguish. Water is originally the blood of the dragon, and both the dragon and the water must be properly considered. If water flows directly and quickly in front, it indicates that the dragon has lost its vital energy to a ghostly theft. Some water follows the dragon for hundreds of miles, and upon reaching the site, it stops. At this point, further discernment of yin and yang is needed, and the best situation is when both water and yin-yang are harmonious. If yin and yang are clearly separated, the family will become wealthy and prosperous. If the water flows east and west, unwilling to turn back, I advise you not to choose the site lightly. Whether the site is chosen to the side or the center is up to you, and it can also be chosen at the center of the two corners. Choosing from the center of a three-branch water is most reliable, and if one branch is missing, it is incorrect.

天機水分富貴賤，上中下格辨。富貴的在三格中，賤是下格逢。灣環曲折皆為貴，賤是直流去。洋潮濟濟蕩胸臨，富盛斗量金。汪汪萬頃無涯際，財帛來無數。蕩流直去無關闌，穴吉也徒閒。面前峻急明堂遠，只要有城轉。莫因此樣有疑心，龍居始為眞。若是堂傾無聚處，有穴終須棄。龍眞穴正出天然，切記好安扦。前面若逢捲簾水，定主填房子。直去百步不回頭，此是退田牛。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Bright Hall = Ming Tang The heavenly mechanism divides water into three categories: wealth, nobility, and low status, using upper, middle, and lower levels to distinguish them. Wealth and nobility are found within the three levels, while low status is only encountered in the lower level. Water that winds and curves is considered noble, while water that flows straight is considered low status. If a large tide rushes forcefully to the chest, it indicates great wealth, with gold measurable in buckets. If the water surface is vast and boundless, it signifies an endless flow of wealth. If the water flows straight without any obstruction, even if the site is good, it will be of no use. If the water in front of the site is steep and rapid, and the Bright Hall is distant, but there is a surrounding wall that turns back, it is not a problem, and one should not doubt it; this indicates that the dragon truly resides here. If the Bright Hall is overflowing and the water has no gathering place, even if there is a site, it must be abandoned. A true dragon and a correct site emerge naturally; one must carefully fix the site. If there is a curtain-water ahead, it certainly indicates that the descendants will marry into other families to fill the household. If the water flows straight for one hundred steps without turning back, this is called "retreating oxen."

辨水須把龍為主，貴賤龍中取。貴水若還遇貴龍，下後出三公。龍賤水貴反不吉，決定破家室。水賤龍貴不為全，禍福兩相兼。水賤龍賤不足取，絕人荒基推。水中有殺最難醫，在人細詳推。仔細消詳煞八樣，刑剋沖破狀。更兼穿割實為凶，箭射總皆同。形是土穴得土水，鰥寡孤獨鬼。沖是洋潮勢太雄，穴小最為凶。克是陽脈得陰水，初下退田地。破是眾水穿羅城，妻妬女兒淫。穿是一水穿堂過，連綿非橫禍。割是穴前扣腳流，欠債不知休。箭是面前來向穴，口舌頻頻見。射是一尖向穴沖，凶禍歲歲逢。眞龍若與砂水對，禍福緣相配。天造地設一定規，凶吉難再移。

Identifying water must be based on the dragon. The quality of water depends on the dragon. If the water is noble and the dragon is also noble, then after burial, a person will attain a high official position, such as one of the Three Grand Ministers. If the dragon is lowly but the water is noble, it is actually not auspicious and will lead to family ruin. If the water is lowly and the dragon is noble, it is not entirely bad, but it will bring both good and bad fortune. If both the water and the dragon are lowly, it is not worth taking, and it can be considered a barren site that brings death. Water containing evil spirits is very difficult to remedy, and it relies entirely on careful analysis. Careful analysis reveals that there are eight types of water evil: crime, conflict, confrontation, destruction, plus piercing and cutting, which are all very凶. "Shape" refers to a soil-type grave that is paired with soil-type water, which indicates ghosts of widows, orphans, and the lonely. "Confrontation" refers to a powerful tidal flow that is too strong, while the grave is small, which is the most dangerous. "Conflict" refers to a yang ridge paired with yin water, which causes the loss of fields and property immediately after burial. "Destruction" refers to many waters passing through the surrounding walls, which indicates wife jealousy and daughter misconduct. "Piercing" refers to a stream of water passing through the bright hall, which brings continuous and severe misfortune. "Cutting" refers to water flowing closely by the grave, which indicates debts that never end. "Arrow" refers to water flowing directly towards the grave from in front, which causes frequent disputes. "Shooting" refers to a sharp stream of water hitting the grave, which brings misfortune every year. If the true dragon is well matched with the surrounding hills and water, then the fortune and misfortune will also be well matched. This is a fixed rule set by heaven and earth, and the good or bad fortune cannot be changed again.

水形須用五星狀，一體分九樣。蝸螺本是太陽星，分形有十名。太陰原來玉帶勢，金水仰面是。天財凹腦是橫財，雙腦榮華來。重重玉帶御街是，天罡文武體。孤曜星辰最為高，燥火插尖刀。銀帶眞形掃蕩樣，九變宜推想。第一元分聚面名，闊大最多情。第二本是蕩胸水，切要莫欺主。第三拱抱迭兩重，前後一般同。第四反身向外去，還要回頭顧。第五抱臂左右回，須是曲折來。

Water forms should also be viewed in the style of the Five Stars, with the same star divided into nine types. The "Woluo" shape originally belongs to the Sun Star, and when examined in detail, it has ten names. "Taiyin" originally takes the form of a jade belt; "Jinshui" is the shape of looking up; "Tiancai" with a concave head indicates wealth from the side, while two heads indicate prosperity and honor; a layered jade belt is called "Yujie"; "Tian Gang" is the form of both literary and military; "Guyao" is the star that is most towering; "Zao Huo" resembles a sharp knife inserted; the true form of "Yin dai" is like "Sao Dang." These nine changes should be carefully considered. The first type is "Ju Mian," which refers to wide and open water surfaces, most affectionate towards the site. The second is "Dang Xiong" water, which must not oppress the main mountain. The third is "Gong Bao," with two layers in front and behind, the situation the same. The fourth is "Fan Shen," where water flows outward, and it should return to look back. The fifth is "Bao Bi," where water comes from both sides in a winding manner, and it must come in a twisting and turning way.

第六射腦有長短，平正方為上。第七原名是裹頭，汪汪向面朝。第八牽鼻向前去，尤要橫攔住。第九割腳不須疑，四畔無牽枝。形有闊狹有短長，請君仔細詳。八十一變立成形，要人心自明。更看水出在何位，此命人富貴。龍格砂形共詳論，應驗不差分。若遇知音傳與彼，對天各立誓。相傳莫與負心人，傳之禍及身。

The sixth type is called "Shènǎo," where water flows with varying lengths, and the most favorable is when it is straight and level. The seventh type was originally called "Guǒtóu," where water flows directly towards the front. The eighth type is "Qiānbí," where water flows forward and is guided, especially requiring a ridge to block it sideways. The ninth type is "Géjiǎo," which does not require much doubt, as there are no branches or limbs around to support it. Water can be wide or narrow, long or short; please examine them carefully. The nine stars and nine transformations form eighty-one shapes, entirely depending on one's own understanding. Also, one must consider from which direction the water flows, and those belonging to that direction will be prosperous. Furthermore, the dragon patterns and the forms of the ridges should be discussed in detail, and their accuracy will be precise. If one meets a truly knowledgeable person, it can be passed on, but one must also take an oath to heaven. Do not pass it on to a faithless person, for doing so will bring misfortune upon oneself.

尋得眞龍與正穴，須把明堂別。明堂氣聚始為奇，不聚即非宜。凡是穴前坦夷處，便是明堂位。大抵明堂原有三，取用必相參。小明堂在圓暈下，立穴辨眞假。龍虎裡是中明堂，交會要消詳。大明堂在案山內，必須四水會。小明堂具作法篇，入式不重宣。中堂不必論形體，妙在雌雄喜。大堂水口要關闌，眞氣聚其間。關闌若譬為鈕鎻，鉤鐮亦其類。或是山腳與田壟，鎻結喜重重。更有橫龍來作穴，背後要堂塞。亦要把作三堂看，禍福一般般。

After finding the true dragon and the correct site, one must also distinguish the bright hall. The bright hall is considered special only when it gathers life qi; if it does not gather, it is unsuitable. Any flat area in front of the site is the location of the bright hall. Generally, the bright hall can be divided into three types, and when selecting, they should be considered together. The "small bright hall" is located beneath the round hill, and it is used to determine the authenticity of the site. The "medium bright hall" is within the dragon and tiger sands, where water converges, and it should be carefully considered. The "great bright hall" is within the case mountain, and it requires water from all four sides to converge. The method of using the small bright hall is already fully explained in the "Method of Construction" section, so it will not be repeated here. The medium bright hall does not need to be judged by its shape; its excellence lies in the harmony between yin and yang and mutual affection. For the great bright hall, the water mouth should be blocked, so that true qi can gather there. Blocking is like a lock on a door, and forms such as hooks and sickles also belong to this category; it can be a mountain foot or a field ridge, as long as it can lock and connect, the more overlapping the better. In addition, for sites formed by transverse dragons, there should be a filling of hall qi behind. These three areas should all be regarded as three halls, and their effects in bringing about good or bad fortune are the same.

明堂本是王者制，朝會皆於是。明堂光明照萬方，寬闊始為良。好砂好水常聚面，種種皆可見。若還逼窄豈能容，坐井面牆同。寬闊生人亦軒豁，聰明更特達。逼窄生人必蠢頑，猥瑣更貪慳。古云堂寬容萬馬，亦忌曠而野。外闌若在渺茫間，雖闊也如閒。萬山取寬為正法，平洋還要狹。萬山若狹平洋寬，此格不須看。前賢於此分公位，左長中居二。右邊原是第三房，此理最優長。水居左位長位起，聚中諸子富。若居右位小公興，經前要分明。

"The Bright Hall" was originally a construction of the emperor, where the emperor and ministers held court. The Bright Hall must be bright enough to illuminate all directions and spacious enough to be good. Fine sand and good water often gather in the hall area, and all kinds of shapes can be seen. If it is narrow and cramped, where could anyone live? It would be like sitting in a well with one's face against a wall. A spacious hall produces people who are lofty and open-minded, intelligent and outstanding; a narrow hall produces people who are dull-witted, vicious, and greedy. Ancients said that a Bright Hall wide enough to hold ten thousand horses is good, but they also disliked it if it was too open, like an open field. If the outer barriers are far away in the distance, even though the hall is wide, it is as if there is none. In mountainous areas, taking width as the standard is correct, but in flat land, it should be slightly narrow; if in mountainous areas it is too narrow, or in flat land it is too wide, such a layout is not worth considering. Former scholars divided the Bright Hall into positions for the sons: the left side should be for the eldest son, the center for the second son, and the right side originally for the third son, and this principle is most reliable. If water is on the left, the eldest son will rise first; if water gathers in the center, all the sons will be wealthy; if water is on the right, the younger sons will thrive. This point should be clearly identified according to what was mentioned earlier.

龍眞穴正堂氣聚，富貴原非細。龍穴明堂俱各凶，永世不興隆。龍穴若凶堂氣好，二紀還溫飽。龍穴若好明堂凶，初下便貧窮。一紀之餘堂氣邁，發福依還大。仙蹤如此至為多，貧士卻登科。我今著此名入式，句句無差忒。若能熟讀悟玄微，後代仰明師。

The dragon is true, the grave is correct, and the bright hall gathers energy; wealth and honor originally are not small. If the dragon, grave, and bright hall are all evil, the family will never prosper in the world. If the dragon and grave are evil but the bright hall is good, the family can still have enough to eat and wear within twenty-four years. If the dragon and grave are good but the bright hall is evil, poverty will come immediately after burial; but after twelve years, the bright hall's energy will gradually turn around, and great fortune will again arise. Many such sites were pointed out by the sages of previous generations; poor and humble people later became successful in the imperial exams. I now write this essay, naming it "Entry into the Method," with each sentence accurate. If one can thoroughly read and understand its subtle and profound meanings, future generations will respect you as a wise master.

明堂本與水城異，浪說原非是。水城須在明堂中，形狀不相同。溪港坑溝正名水，喝形須用此。平洋須看落壟田，無則不須言。無城卻用明堂斷，吉凶皆可判。堂中有殺切須知，山水一同推。堂殺原來凡十二，有一非吉地。射沖崩陷與分傾，瀉勢相同情。更有側斜與逼狹，皆為不合法。

The Bright Hall is originally a separate concept from the water city, and equating them is incorrect. The water city must be within the Bright Hall, but their shapes are different. Streams, channels, depressions, and ditches are what are properly called 'water'. To determine the form of water, these features must be used. In flat land, one should observe where the water falls among the ridges; if there is no water, there is no need to discuss it. When there is no water city, the Bright Hall can be used to judge fortune and misfortune, which can still be determined. The Bright Hall may also contain harmful energies, so it is essential to be aware of them. Mountains and water should be considered together. Originally, there are twelve types of harmful energies in the Bright Hall. If any one of them is present, the land is not auspicious. These twelve harmful energies are: shooting, collision, collapse, sinking, division, tilting, and overflow, which is similar to tilting. There are also side, slant, and narrow, which are all against proper form.

射是山腳入堂來，遠配不聞回。沖是橫山過堂內，官司常見害。崩是山摧與岸頹，入眼作凶災。缺是四圍有不足，賊風消已福。陷是堂中多窟坑，羅賴此中生。分是水趨左右去，貨財原不聚。傾是水返當面流，下後退田牛。瀉是一級低一級，衣食常不給。側是斜來向一邊，妻子不團圓。斜是欹從穴前過，歲歲長生禍。逼是前砂來塞堂，代代蠢兒郎。狹是左右相挨桚，貧窮難過活。

"Shè" means mountains directly entering the Bright Hall from the foot of the mountain, indicating the master will be exiled far away and never return. "Chōng" means a mountain crossing through the hall horizontally, indicating frequent legal troubles. "Bēng" means mountain collapse or bank erosion, indicating immediate misfortune. "Quē" means a lack of completeness around the area, allowing evil winds to enter and destroy existing blessings. "Xiàn" means many pits and depressions in the hall, indicating the emergence of dishonest litigants. "Fēn" means water flowing to both sides, indicating inability to retain wealth. "Qīng" means water flowing back and away directly in front, indicating loss of land and property after burial. "Xiè" means the terrain gradually lowering level by level, indicating constant lack of food and clothing. "Cè" means water coming from the side, indicating the wife and husband cannot be united. "Xié" means water flowing crookedly in front of the site, indicating continuous misfortunes each year. "Bī" means sand blocking the Bright Hall from the front, indicating generations of foolish children. "Xiá" means both sides pressing closely together, indicating poverty and hardship in life.

明堂犯煞禍尤緊，眞同谷聲應。四平堂若如蛛網，最是人丁旺。高下層層號御街，惟喜入胸懷。中低旁起如鍋底，家中足錢米。屈曲田塍似馬蹄，富貴復何疑？略舉堂形宜觸類，意會無執泥。心機巧處合天機，此語妙玄微。堂局若吉要潔淨，有物皆為病。時人多自妄安排，於內起亭臺。栽花砌路供遊賞，禍生如反掌。時師放水更求研，穿鑿損天然。廖公養老明堂訣，精詳無欠缺。相傳須是得端人，護持有鬼神。

The Bright Hall is afflicted by a煞, and the calamity is especially urgent, just like a sound echoing immediately in a valley. A Bright Hall that is level on all four sides, with field ridges crossing like a spider's web, is most favorable for a thriving population. When the level of the Bright Hall gradually rises and falls in steps, it is called 'Imperial Street,' and it is most desirable if it faces towards the heart. If the center is low and the surroundings are high, like the bottom of a pot, the household will have abundant wealth and grain. If the field ridges curve like a horse's hoof, then wealth and honor are certain, what doubt remains? Here I only briefly mention a few forms of the Bright Hall, and one should understand them by analogy, using one's mind to grasp the meaning, without being rigid. The subtle and clever thinking is in harmony with the heavenly mechanism, and this statement is extremely profound and subtle. Even if the layout of the Bright Hall is favorable, it must remain clean, for any clutter in the Bright Hall is a sickness. Nowadays, many people like to arrange things on their own, building pavilions, planting flowers, paving roads for leisurely enjoyment, which easily invites misfortune. When geomancers release water, they must be particularly careful, for reckless alterations will damage the natural form. Liao Gong has a treatise called 'The诀 of the Bright Hall for the Elderly,' which is detailed and complete without any deficiency. It is said that it must be passed on only to those of upright character, and the spirits are said to protect it secretly.