The Song of Entering the Hexagram Examples

包羲仰觀並俯察，八卦因茲畫。古傳地音合天星，來厯甚分明。地形須把方位別，南離北坎列。震在東方兌在西，幹居西北維。西南為坤東北艮，東南元居巽。此法由來出後天，對待本天然。天星易識惟北斗，貪狼實居首。第二巨門三祿存，文曲四為尊。第五廉貞六武曲，七是破軍宿。第八輔星號洞明，以物作權柄。先聖以星占方位，斯名為卦例。吉凶禍福此中生，隱秘多立名。

Fuxi observed the celestial phenomena above and examined the geographical features below, thus creating the eight trigrams. In ancient times, it was said that the musical scales on earth should correspond with the constellations in the sky, and the origin was very clear. To examine the terrain, one must first determine the directions: south is Li, north is Kan; Zhen is in the east, Dui in the west; Qian is located in the northwest; Kun is in the southwest, and Gen in the northeast; while Xun is naturally in the southeast. This system of directions comes from the Later Heaven Trigrams, and the pairs facing each other are naturally formed. Among the stars in the sky, the most easily identifiable is the Big Dipper. Among them, Tanwang is the first, Jumen the second, Luchun the third, Wenqu the fourth, Lianzhen the fifth, Wuqu the sixth, Pojun the seventh, and the eighth star, known as Dongming, is called the 'Dongming Star'. The ruler of the objects pointed to by the handle of the dipper is the authority. The ancient sages used the stars to determine directions, which is called 'gualei'. The fortune of good and bad, misfortune and blessing, all originate from here, and many names were established to explain the hidden aspects.

天地卦為諸卦祖，八變從茲數。一為生氣二天醫，三從絕體居。四為游魂五鬼是，福德六中起。七名絕命八本宮，卦例奪神功。生氣天醫專放水，依法斯為美。五鬼福德向中推，其餘坐穴宜。天父地母前賢用，效應其中有。惟有輔星最玄玄，用此卦為先。勝金卦本天機術，開門放水吉。青囊斗杓與開星，形吉用無效。宗廟五行可參作，專用還成錯。原骨定峽可消詳，察脈出何方。立字安向與占水，收山皆卦取。名是是法廖公傳，會得是神仙。形勢為先次方位，偏廢皆非是。不明卦例去安墳，誤盡世間人。

The hexagrams of Heaven and Earth are the ancestors of all hexagrams, from which the eight resulting hexagrams are counted. The first is "Life Qi," the second is "Heavenly Doctor," the third is "Disconnection," the fourth is "Wandering Soul," the fifth is "Five Ghosts," the sixth is "Fortune Virtue," the seventh is "Destiny," and the eighth is "Original Palace." Hexagram examples can achieve the power of nature. The hexagrams of "Life Qi" and "Heavenly Doctor" are specifically used for releasing water, and they should be followed properly for good results. The hexagrams of "Five Ghosts" and "Fortune Virtue" are calculated from the direction, while the other hexagrams are suitable for using on the mountain. "Heavenly Father and Earthly Mother" is a method used by predecessors, and it indeed has effective results. Among all methods, "Auxiliary Star" is the most profound and mysterious, and the use of hexagrams should prioritize this method. "Superior Metal Hexagram" is originally a method of heavenly secrets, and it is auspicious to use it for opening doors and releasing water. As for methods such as "Green Bag," "Dipper Handle," and "Opening Star," although their forms are favorable, they do not produce the expected results when applied. "Ancestral Temple Five Phases" can be referenced, but using it exclusively will lead to errors. When examining the dragon bones and determining the bends in the terrain, careful consideration should be given, and the source of the incoming energy should be identified in which direction. Establishing characters, determining directions, and assessing water and mountains should all be derived from the hexagrams. This method was passed down by Liao Gong; understanding it makes one a sage. In summary, form should be the primary concern, followed by direction; neglecting either side is incorrect. If one does not understand the hexagram examples and proceeds with burial, it will mislead countless people.

上洞明卦例，條緒甚繁，不必盡泥。惟天輔卦與天星淨陰陽相符，用以審脈、乘氣、立向、放水，不可廢者。餘皆衍文矣。下此又有排山星卦、雁交鵝卦、天龍卦、鉗龍卦、祿馬卦、挨星卦等，皆無理致，不足信也。

The examples listed in the "Dongming Guale" are very complicated and detailed, but one need not be overly strict about each. Among them, only the "Tianfu Gu" corresponds with the theory of pure yin and pure yang of the celestial stars. It is indispensable for examining the coming pulse, receiving life qi, determining the main direction, and arranging the release of water. The rest are redundant and superfluous. Even worse are the other systems such as the "Paishanxing Gu," "Yanjiao'e Gu," "Tianlong Gu," "Qianlong Gu," "Lumu Gu," and "Aixing Gu," which have no logical basis and are not worth believing.

四用建都為第一，天機原有術。帝都必要合星垣，紫微在中天。其次太微與天市，皆有帝座位。好向星垣認正形，仔細討分明。紫微西藩星有七，東藩八星出。華蓋扛星在後門，天床前面陳。中央一水直朝入，抱城九回屈。萬山簇擁盡朝迎，拱極不虛稱。

Among the four uses of geography, establishing the capital city comes first, and the art of celestial divination has its own specific methods. The imperial capital must correspond with the constellations in the sky. The Purple Micro垣 is located in the middle of the sky and is the most exalted; next are the Tai Wei垣 and Tian Shi垣, and among the three enclosures, there is a position called the Imperial Seat. One should carefully examine and identify the corresponding shape on the ground according to the constellations. The western fence of the Purple Micro垣 has seven stars, and the eastern fence has eight stars; the Huagai and Gang stars are located at the rear gate, while the Tianchuang is arranged in front. On the ground, this corresponds to a central river flowing straight into the city, winding around the capital city in a spiral of nine turns; myriad mountains gather around, all converging, the phrase "all stars surrounding the pole" is not used in vain here.

太微垣局最方正，左右執法並。西藩上將次將先，次相上相連。東藩上相及次相，上將與次將。兩藩九門分十星，一水遶城橫。天市垣星二十二，各參國與地。國地中間有四門，東西南北分。眾水分流來此聚，大河在中注。帝座居北市樓南，垣局總為三。外有天苑星十六，天園十三宿。天苑大水還三邊，曲抱是天園。天市太微少全局，惟有紫微足。天下山川合者稀，過眼復昏迷。垣中多是太陽落，五吉相參錯。四凶佈列在兩旁，濟濟儼朝王。

The layout of the Taiwei Enclosure is most square and regular, with the two stars of Law and Punishment standing side by side on either side. The western section first has the Upper General and the Deputy General, followed by the Deputy Minister and the Upper Minister. The eastern section has the Upper Minister and the Deputy Minister, then the Upper General and the Deputy General. The two sections together have nine gates and ten stars arranged in order. On the ground, there is a river flowing horizontally around the city. The Tianshi Enclosure has twenty-two stars, each corresponding to various countries and regions. Between these countries and regions, there are four gates arranged in the directions of east, west, south, and north. On the ground, many rivers flow and converge here, with a great river flowing through the center. The Imperial Seat is located to the north, and the City Hall is to the south. The overall layout of the three Enclosures is thus these three types. In addition, there are the Tianyuan sixteen stars and the Tianyuan thirteen constellations. The image of Tianyuan is a large river surrounding three sides, and the curved embracing shape represents Tianyuan. The Tianshi and Taiwei Enclosures are rarely complete, but the Ziwēi Enclosure is the most complete. Few mountains and rivers in the world can match this layout, and after viewing them, people often remain confused. Within the Enclosure layouts, most are formed by the Sun Star falling into a site, with the five auspicious stars arranged in a scattered and varied manner, while the four inauspicious stars are distributed on both sides, gathering together like a court assembly, appearing solemnly in homage to the sovereign.

畧舉中華舊都邑，與君為法式。要識星垣試往觀，便見有多般。大江以南天目峙，海門似天市。建康形勢洛陽同，王氣古云鍾。大江以北為川蜀，無垣休著目。更有江陵楚兩都，從來只霸圖。大河以南最奇特，自古多王國。關中原是天苑星，洛邑紫官形。大河以北堯都冀，宛然是紫氣。河中河曲與燕山，皆在天市間。盛衰長短固大數，星垣必有故。當面如無朝揖山，混一最為難。從來建都置宮殿，處處皆南面。背陰向陽理合然，要尋地勢扦。來龍最忌妄穿鑿，旺氣必消鑠。垣中最忌妄增高，災禍必難逃。

Here is a brief example of the old capitals of China to serve as a model. To understand the star constellations, one should personally visit and realize there are many types. To the south of the Yangtze River, the Tianmu Mountains stand upright, and the area around the Hai Men resembles the Heavenly Market Enclosure. The terrain of Jiankang is similar to that of Luoyang, and ancient people said that the aura of kings converges there. To the north of the Yangtze River is Sichuan, where there are no such enclosures, so it is not necessary to pay attention. There are also Jiangling and the two former capitals of the State of Chu, which have always achieved hegemonic power. To the south of the Yellow River is the most peculiar, with many kingdoms of kings emerging since ancient times. The Guanzhong region originally resembles the constellation Tianyuan, and Luoyi resembles the shape of the Purple Micro Palace. To the north of the Yellow River, the capital of Yao was in Jizhou, which resembles the aura of purple qi; the areas around the middle and bends of the Yellow River and the Yanshan region all belong to the Heavenly Market Enclosure. Although the rise and fall and duration of a country's fortune are due to heavenly numbers, the good or bad condition of the star constellations must be a contributing factor. If the capital does not have mountains facing it for homage and respect, it will be difficult to unify the country. In the past, when building capitals and palaces, everywhere was oriented with the north as the back and the south as the front; facing the sun and being in a shady position is naturally the way, but one must also find a good terrain to determine the site. The dragon line of the capital must not be randomly excavated, as it will damage the prosperity; and the enclosures must not be arbitrarily raised, as disasters are certain to come.

閣門輦道莫輕易，依卦分方位。都城形必合天星，喝象要分明。城門十字木星定，數目與形稱。唯有砂形最喜全，羅列與人看。龍樓寳殿聳後起，鳳闕常前峙。御屏負扆貴重重，華蓋正當中。寶座巍峨橫玉幾，御案陳玉璽。金爐御傘次第排，中心現御街。鳳輦龍車橫左右，旌旗擁前後。粉黛三千出六宮，煙花八百同。若有時見莫輕說，留與鎮皇家。此歌不與亂流傳，深藏向洞天。

The gates of the palace and the imperial palanquin path must not be arranged arbitrarily; they should be determined according to the trigrams. The layout of the capital must conform to the celestial constellations, and the forms of objects should be clearly defined. The city gates are determined by the cross of the wood star, and the number of gates should correspond to the terrain. As for the forms of the terrain, the most favorable is when they are all present, arranged one after another before the people's eyes: the dragon pavilion and treasure hall rise high behind, the phoenix terrace stands proudly in front; the imperial screen is like the screen behind the emperor, rich and layered; the heavenly canopy is right in the center; the imperial throne is majestic, with a jade table in front; the imperial seal is set on the imperial desk; the golden furnace and imperial umbrella are arranged in order, with the imperial street appearing at the center; the phoenix palanquin and dragon carriage are lined up on both sides, while banners and flags surround them in front and behind; three thousand palace ladies come from the six palaces, and eight hundred courtesans are no different. If these images are occasionally seen, do not speak of them lightly; keep them to guard the imperial family. This song must not be spread around carelessly; it should be deeply hidden in the cave of the immortal realm.

地理莫先建都國，已見前篇說。其次遷州立縣衙，有術用無差。川流山峙成界限，請君高著眼。不比尋常宅與墳，一覽見星辰。幹龍住處分遠近，千里為大郡。二三百里可為州，過此即封侯。百里只堪為縣治，下此為鎮市。龍住之時要垣夷，首貴向南離。朝對有情左右抱，流水更隨繞。官長無虞民庶安，境內免飢寒。

The use of geography has no greater importance than establishing the capital city, as mentioned in the previous passage. Next comes relocating the administrative centers of states and setting up county offices; as long as the method is proper, there will be no mistakes in their application. Rivers and mountains form boundaries; please look from a higher perspective: this is not like ordinary houses and tombs, which can be seen clearly with a glance at the stars. The place where the dragon-ridge stops should be considered according to its distance: if the ridge comes from a thousand li away, it can be used for a large prefecture; if it comes from two or three hundred li, it can be used for the administrative center of a state; if it exceeds this distance, it can produce families of marquises; only those within a hundred li are suitable for county offices, and if it is shorter than that, it can be a town. The place where the dragon-ridge stops should have a flat and enclosed terrain, and first of all, it should face south and be near the direction of the Li (earthly branch). The mountain facing the front should be affectionate, with mountains on both sides embracing it, and flowing water following along. In this way, officials will have no worries, the people will live in peace, and the territory will be free from hunger and cold.

要識此方多出貴，後龍連秀氣。要識此方多出文，筆硯眼中陳。要識此方多出武，屯軍堆甲露。要識此方多出商，車舟現外洋。要識此方多出富，水口山來就。問君何以多出貧，龍上瘦嶙峋。問君何以多出賊，龍上頭欹側。問君何以多出僧，孤曜在前橫。問君何以招瘟火，燥火向離坐。問君何以見刀兵，天罡石崚嶒。五吉星辰來出面，富貴依經斷。四凶若見實難扦，扦後禍綿綿。曜中不怕山來射，射著天恩下。面前不怕水來沖，沖著財貨豐。忽然水口洲灘出，士薦官遷秩。若還水打破羅星，官敗舉無名。

To know why a place produces many noblemen, it is because the dragon ridge is continuous and has a refined appearance. To know why there are many scholars, it is because there are mountain shapes resembling pen stands and inkstones. To know why there are many generals, it is because there is a form resembling troops gathering and armor piled up. To know why there are many merchants, it is because there are images of carriages, horses, boats, and ships in the outer areas. To know why there are many wealthy households, it is because the water mouth is blocked by mountains that form a barrier. To know why there are many poor people, it is because the dragon body is thin and bony. To know why there are many thieves, it is because the dragon head is tilted and crooked. To know why there are many monks, it is because a solitary star is lying across the front. To know why there are epidemics and fires, it is because the dry fire star is sitting in the Li direction. To know why there are frequent wars, it is because the Heavenly Gang star is accompanied by rugged and strange rocks. If the five auspicious stars appear facing the site, wealth and honor can be determined according to the classics. If the four evil stars appear, it is really difficult to choose a good site, and once chosen, misfortunes will follow continuously. At the position of the shining stars, it is not feared if mountains shoot towards it; in fact, it brings Heavenly Grace. It is not feared if water rushes towards the front; in fact, it brings wealth and prosperity. If suddenly islands and sandy beaches appear at the water mouth, it indicates that scholars will be recommended and officials will be promoted. If the water breaks through the Luo star, it indicates that official careers will decline and there will be no success in the imperial examinations.

要知遷後有更革，龍來無遠跡。要知見禍是何年，砂上究精玄。築城亦要合星象，開門遵卦向。十字木星用最靈，餘卦盡難憑。開池穿井多有忌，消詳莫輕易。建臺立塔本相宜，天柱鎭坤維。後龍過脈忌穿鑿，居民必蕭索。前砂當面忌崩傾，官長有分爭。其餘節目全局備，一理元無二。龍穴砂水與明堂，專部在青囊。世傳郭璞軍州記，此本原來偽。更有楊公府尹鈐，多被後人添。曾楊一記洪吉郡，專遵六秀論。土壤原來有實虛，稱量見古書。累朝郡邑多廢置，此訣君須記。有時要用便推行，千載可傳名。

To determine whether there will be further changes after a relocation, one should look at whether the dragon line has a long and continuous trace. To know in which year misfortune will occur, one should study the subtle details of the sand formations. Building a city should conform to the star patterns, and opening city gates should follow the directions indicated by the trigrams. Using the cross-shaped star for determination is the most reliable, while other trigram methods are hard to rely upon. Digging ponds and wells often involves many taboos, so one must consider carefully and not act hastily. Building platforms and towers is originally suitable, and they can act as heavenly pillars to stabilize the southern direction. The passage of the dragon line behind the main ridge should most certainly avoid excavation, as once excavated, the residents will surely become destitute. The facing sand formations should most certainly avoid collapse, as once they collapse, disputes will arise among officials. Other details are all covered in the general song, and the principle is essentially the same. The dragon, the site, the surrounding hills, the water, and the bright hall each have their own specialized sections in the book "Qingnang." The "Junzhou Ji" attributed to Guo Pu that is widely circulated is actually a forgery; the "Fuyin Qian" by Master Yang is also mostly altered by later generations. The methods for the two prefectures of Hongzhou and Jizhou, jointly recorded by Zeng Wenchan and Yang Yunsong, specifically follow the theory of "six excellences." The soil originally has both empty and solid aspects, and the method of weighing is recorded in ancient texts. Many prefectures and counties throughout history have been abolished or changed, so you must remember this secret technique. Sometimes it can be applied, and even a thousand years later, it can still be passed down.

居民立宅最為先，宅吉福綿延。古稱墳宅理無異，還須分氣勢。安墳死骨埋土中，乘氣子孫隆。立宅生人居地上，乘氣財丁旺。所以橫岡亦可居，只要勢來趨。市井鄉都原有二，龍住方成市。市居必要傍街衢，向首理難拘。鄉居必要龍神落，向首隨龍作。市居地氣有推遷，世代豈能延？鄉居龍脈若來遠，世代常平穩。

Building a residence is the first major undertaking for common people. If the dwelling is auspicious, blessings will last long. Ancients said that the principles of a tomb and a residence are similar, but one must distinguish their energies: burying the dead in a tomb allows them to ride the life qi, bringing prosperity to descendants; living in a residence allows people to ride the life qi, bringing wealth and thriving descendants. Therefore, even a flat hilltop can be inhabited, as long as the mountain trend approaches and converges there. Originally, residential sites are divided into towns and villages: only where the dragon stops can a town form. Living in a town must rely on streets, and the direction is not strictly fixed; living in the countryside must have the dragon's energy arriving far away, and the direction is determined by the dragon's trend. The energy of a town is constantly shifting and changing, so how can a family last for generations? In contrast, if the dragon energy in the countryside comes from afar, the family will maintain stability for generations.

大凡鄉落看來龍，平原總隆隆。若是高山尋頓伏，升高皆在目。撒落平洋闊最奇，四顧忌傾危。左右高低勢環拱，前迎並後擁。朝山有意宅前橫，一水抱身行。出面星辰逢五吉，此宅為第一。四凶入首實堪憎，扦後絕人丁。朝若斜飛堂陡瀉，立見家衰謝。若還穴小鑿教寬，氣脈便傷殘。橫龍最忌鑿穿脈，家業易消歇。面前水去最難當，定主外州亡。過穴水返亦同忌，才發即陵替。後龍倉庫兩邊排，富家積錢財。忽然文筆左右現，讀書膺舉薦。獻花露襉亂衣形，家內有風聲。

All village residences should be examined for their dragon's coming, on plains the dragon's body is always gently rising. If it is a high mountain, one should look for its sudden rises and falls, and from a high point one can see everything clearly. When the land is flat and open, it is most unusual, and one should be cautious of any shapes that seem to tilt or fall. The left and right should be at appropriate heights, with mountain ranges surrounding the site. There should be a welcoming mountain in front and a protective mountain behind. If the facing mountain is affectionate and arranged in a row in front of the house, with a stream gently flowing around the house, then it is the best. If the stars facing the house are the five auspicious stars, the house is of the highest quality; if the four evil stars are at the entrance, it is very unpleasant and will lead to the extinction of the family line. If the facing mountain slopes away and the bright hall suddenly slopes down, it is immediately evident that the family will decline. If the site is too small and is dug wider, the qi will be damaged; especially for a horizontal dragon, digging through the main qi is particularly forbidden, and the family fortune will easily decline. If the water in front flows straight away, it is very difficult to bear, and the owner will certainly die away from home; if the water passes over the site and turns back, it is also forbidden, and even if the family becomes successful, it will quickly decline. If the mountains on both sides of the dragon are arranged as granary and warehouse hills, it indicates a wealthy family accumulating wealth; if suddenly there appear literary peaks, it indicates scholars being recommended. If there appear shapes like 'presenting flowers' or 'exposing sleeves', which look scattered and disordered, there will be a bad reputation of moral decline in the family.

因甚頻頻遭賊盜？天罡腦傾倒。因甚頻頻見火災？燥火勢崔嵬。因甚頻頻見瘟疫？孤曜帶黃赤。因甚頻頻入訟庭，掃蕩眼中橫。龍如上格砂如下，雖貴無聲價。後龍如弱好前砂，只蔭外甥家。水凶穴吉金盆格，雖壞可從革。水吉穴凶如玉盤，一破永無完。神前佛後最為忌，廢址猶當避。更嫌古獄古戰場，必定有餘殃。啟墳平塜最不可，居人多坎坷。道路衝門亦不宜，常有是和非。流水若還沖屋背，人散家財退。宅邊常有水潺湲，喪禍自連綿。三陽不照名陰極，妖怪多藏匿。蛟潭龍窟莫相鄰，陰盛必孤貧。其餘全局歌中備，此篇言大意。龍穴砂水與明堂，專部好消詳。天機妙訣啟群蒙，石破駕天龍。

Why is there frequent theft? Because the Heavenly Gang star's mountain head has collapsed. Why is there frequent fire? Because the dry fire star has a steep form. Why is there frequent plague? Because the isolated bright star carries yellow and red colors. Why is there frequent litigation? Because the sweeping star is in front. Dragon is the upper boundary and sand is the lower boundary; even if one is noble, it has no value. If the dragon behind is weak but the front sand is good, it only benefits the nephew's family. If the water is bad but the site is good, it is called the "Golden Basin Pattern," which although damaged can still be renovated; if the water is good but the site is bad, it is like a jade plate, once broken it can never be repaired. Temples and Buddhist monasteries are most to be avoided, even abandoned sites should be avoided; it is even more undesirable to be near ancient prisons and battlefields, which certainly bring residual misfortune. Digging up old graves and leveling old tombs is most inappropriate, and those living there often face hardships. If a straight road faces the main gate, it is not suitable, often causing disputes. If flowing water rushes against the back of the house, people will scatter and wealth will decline; if there is constant flowing water sound by the house, there will be continuous misfortune and death. If sunlight does not reach at any time of day, it is called "extreme darkness," and many ghosts hide there; it is not advisable to live near deep pools or caves where dragons rest, as excessive yin energy will certainly lead to loneliness and poverty. Other details are all in the "Global Song," and this passage only explains the main points. Dragon, site, sand, water, and the Bright Hall each have their own specialized sections, which should be carefully considered. This heavenly secret can enlighten people's ignorance, like thunder breaking the sky and riding a dragon to heaven.

安墳地內尋生氣，此法非容易。景純有見列為書，惟恐葬乘虛。氣在地中何以辨？只相星辰面。必須得水與藏風，穴內氣沖融。第一莫下去水地，立見退家計。第二休尋劍脊龍，殺師在其中。第三最忌凹風穴，鐵定人丁絕。第四尤嫌無案山，衣食必艱難。第五生怕明堂跌，決是破家業。第六偏憎龍虎飛，人口主分離。更有童斷石過獨，生凶消己福。縱繞有穴出天然，奉勸莫安扦。

Burial of a tomb should seek life qi beneath the ground, but this method is not easy. Guo Pu had insights on this and wrote The Book of Burial, fearing people would bury in places of false qi. Life qi is hidden in the earth, so how can we distinguish it? We must look at the mountain's surface as indicated by the stars. The site must have water and be able to retain wind, so that the qi within the tomb is harmonious and consolidated. First, do not bury where water flows straight, for this will immediately lead to decline of family fortune. Second, do not seek a dragon shape like a sword, as this brings disaster and killing of teachers. Third, most dangerous is a tomb where wind blows from all four sides, which certainly leads to extinction of descendants. Fourth, especially avoid sites without an ancestral mountain, for this will surely bring hardship in food and clothing. Fifth, be cautious of a bright hall that drops steeply, which will certainly cause ruin of family fortune. Sixth, particularly detest a site where the dragon and tiger sands scatter, indicating family members will be separated. In addition, there are child mountains, broken mountains, stone mountains, passing mountains, and single mountains, which bring calamity and consume family fortune. Even if such places have naturally formed sites, I advise you not to bury there.

廖公尋穴有眞訣，擔夫皆識得。箇中書語本無多，只消入式歌。凡入鄉都看倒落，後龍貴踴躍。一山出面合星辰，有應便為眞。明堂氣聚左右抱，送從一齊到。便須著眼用精神，點穴救人貧。平地星辰同一體，高低即山水。若能認脈葬其顛，最是福綿延。穴星變化宜推測，前賢立定格。星中太極最玄微，於焉生兩儀。陰陽須把肥瘦別，龍穴要相得。儀中饒減始堪裁，先到必當挨。若是動時分四象，脈息窟突狀。脈是有脊暈中生，息是再成形。窟是有窩在平面，突是泡形見。陽龍息突忌相逢，陰龍脈窟凶。

Liao Gong's method of finding a good site for burial is truly profound, even a laborer carrying a pole can understand it. The text itself is not long, and just one "Song of Entry" is enough. When entering a village, first look for where the dragon mountain comes to rest. The noble dragon mountain is one that is vigorous and powerful. If there is a mountain that appears in front, matching the shape of the stars, and there are corresponding mountains in front, then it is genuine. The energy of the bright hall gathers together, with the left and right surrounding it, and the mountains that lead to it are all in place. At this time, one must pay close attention and use all one's effort to choose the site, which can save people from poverty. The stars on flat land and on mountainous land are the same; the high and low ground is equivalent to mountains and water. If one can recognize the ridge and bury the tomb on its peak, it brings the longest lasting blessings. The changes of the burial site should be predicted, and the ancients have already set a standard. The "Taiji" among the stars is the most mysterious and subtle, from which the "Two Principles" arise. Yin and yang should be distinguished by the fatness or thinness of the mountain shape, and the dragon and the burial site must be compatible with each other. Within the Two Principles, there is either abundance or reduction, which allows for judgment. The side where the energy arrives first must be passed over. If the energy moves and divides into the Four Symbols, which are four forms: "Mai" is a ridge line emerging from the center; "Xi" is the ridge energy forming a second rise; "Ku" is a depression on a flat surface; "Tu" is a bulge like a bubble. A yang dragon should avoid encountering "Xi" or "Tu," while a yin dragon encountering "Mai" or "Ku" is ominous.

脈象開井分四樣，蓋粘並倚撞。脈緩用蓋急用粘，直尚倚撞尖息象。開井有四類，斬絕並吊墜。息短用斬長截當，高吊低墜藏窟象。開井有四訣，正求與架折。窟狹用正闊用球，深架淺折收突象。開井有四法，挨並與斜插。突單用挨雙並中，正斜偏插同。又分八卦定來脈，向首宜審擇。開塋只在圓暈中，鋤出便傷龍。尺寸請依天卦取，五吉斯為美。並中須與暈相當，深淺玉尺量。更求五吉分尺寸，公位此中論。

Those belonging to the 'pulse' pattern have four types of opening the golden well: cover, stick, lean, and strike. For slow pulses, use 'cover'; for quick pulses, use 'stick'. For straight pulses, use 'lean'; for sharp pulses, use 'strike'. Those belonging to the 'breath' pattern have four types of opening the golden well: cut, break, hang, and drop. For short breaths, use 'cut'; for long breaths, use 'break' to cut off. For high breaths, use 'hang'; for low breaths, use 'drop' to contain the energy. Those belonging to the 'cave' pattern have four methods of opening the golden well: straight, seek, support, and bend. For narrow caves, use 'straight'; for wide caves, use 'seek'; for deep caves, use 'support'; for shallow caves, use 'bend' to contain the energy. Those belonging to the 'protrusion' pattern have four methods of opening the golden well: approach, combine, slant, and insert. For single protrusions, use 'approach'; for double protrusions, use 'combine' to take the middle. For straight and slanted protrusions, use 'slant insert', the principle is the same. In addition, one should also determine according to the Eight Trigrams. The direction should be carefully chosen. Excavating graves can only be done within the round hill, digging outside the hill will injure the dragon. The dimensions should be taken according to the Heaven Trigram, and only when five auspicious stars are obtained is it considered good. The golden well must correspond with the round hill, and the depth and shallowness should be measured accurately with the jade measure. Furthermore, the dimensions should be determined according to the five auspicious stars, and the distribution of the public position is also determined here.

作堆形狀分五星，法度自分明。穴前放水用眞訣，取路須曲折。是名作法有專門，於此畧敷陳。法當精詳見全局，請君先著目。龍格砂形與水城，分部極分明。時師不識星辰面，只把羅經轉。羅經只定向何方，須用卦消詳。古人得地由陰德，自然非勢力。孫鍾 孝感因詙瓜，源墓變凸窪。滕公石刻佳城句，陶侃牛眠處。吉地從來待吉人，護持有鬼神。若是惡人與善地，禍福皆反戾。圖埋舊穴最為凶，造物豈相容！

The shape of the mound is divided according to the Five Stars, with clear rules. The method of releasing water in front of the grave site has a true secret, requiring the water path to be winding. All these are collectively called "method of operation," which has a separate chapter. Here, only a brief explanation is given. The method of operation should be detailed and precise, first seeing the whole picture. Please first focus on this: the dragon's pattern, the form of the surrounding hills, and the water surrounding the site, all explained clearly. Today's diviners cannot recognize the appearance of the stars, only knowing how to turn the compass. The compass can only determine the direction, but it must be combined with the trigrams for consideration. In ancient times, those who obtained good land did so due to Yin Virtue, not by force. Sun Zhong gained a reward for his filial piety by planting melons — there is a missing character after "Sun Zhong" in the original text — his family's ancestral tomb changed from a raised area to a depression; Xiang Gong Xiahou Ying discovered an inscription with the words "excellent city"; Tao Kan obtained land at the place where cattle slept. Good land has always been waiting for virtuous people, with ghosts and spirits secretly protecting it. If good land is given to wicked people, fortune and misfortune will reverse. Plotting to occupy another person's old grave is extremely dangerous; how could creation allow such things!

龍穴砂水與堂氣，生成自天地。於中作用本由人，有術驗如神。第一傳與點穴法，仔細去看踏。前後左右要端詳，切記莫慌忙。第二傳與開塋訣，闊狹依師說。若還鋤開太極圖，水蟻便侵棺。第三穿墳要詳悉，淺深須用術。箇中造化極精微，莫許眾人知。第四作堆各有例，不可左右易。五行相剋便為凶，災禍更重重。第五放水宜步位，起卦用天輔。先量坐下後朱雀，陰陽有凶吉。

Dragon, grave site, sand, water and the atmosphere of the hall are all naturally formed by heaven and earth; how to apply them depends on people, and if there is a method, it will be as effective as a divine power. First, the method of point selection: one must carefully inspect, examine all directions before and after, left and right, and must not act hastily. Second, the secret of opening the grave site: the width and depth of the grave pit should follow the master's instructions, if the太极晕 is broken, water and ants will enter the coffin. Third, digging the grave must be thorough and precise: the depth and height must be determined by the method, the changes within are extremely subtle, and must not be known by others. Fourth, the construction of the grave mound has fixed rules: the left and right sides must not be reversed, if the Five Phases are in mutual control, it will be凶, and calamities will be even more severe. Fifth, releasing water should be measured according to the direction: the hexagram should use "Tian Fu", first measure the mountain behind the grave, then measure the Al雀 direction in front, yin and yang each have their own good and bad fortune.

第六取路貴迂曲，要合水星局。莫挨白虎避黃泉，犯著禍連連。第七喝形須相像，當把九星相。只論形穴誤人多，星體沒偏頗。第八畫圖要法度，筆筆休教誤。看圖富貴便能知，紙上露玄機。第九課驗宜眞實，仙蹤從此出。莫談怪異使人疑，禍福去詳推。第十傳授休輕洩，德人方可說。仙翁說戒鬼神知，後學請遵依。惟此十傳名秘旨，盡是廖公語。雖然語句不成詩，字字洩天機。

The sixth point is about taking a water path, which should be winding and meandering: it must conform to the pattern of the Water Star, avoid the White Tiger direction, and stay away from the Yellow Spring direction; if it is violated, misfortune will follow continuously. The seventh point is about the image of the drinking water, which must be similar: it should be judged by the Nine Stars, focusing only on the form without considering the site, which often misleads people; using the star forms to observe will avoid errors. The eighth point is about drawing diagrams, which must follow rules: each stroke and line must be accurate; by looking at the diagram, one can know about wealth and honor, and the hidden mysteries will be revealed on paper. The ninth point is about verifying the judgment of the lesson, which should be true: the traces of the ancient sages are revealed here; do not talk about strange things that cause suspicion, and carefully examine the fortune and misfortune. The tenth point is about the transmission, which should not be easily revealed: only those with virtue can be told, the warning of the immortal is known by ghosts and gods, and the later learners should follow it. These ten points of transmission are called 'Secret Teachings,' all the words are from Liao Gong; although the sentences are not poetic, each word reveals the heavenly secrets.

陳圖南曰：“易之為書，廣大悉備，體用具周，龜書張其目，馬圖握其綱。而地理之學，推明理氣，此其標準也。蓋理寓於氣，氣囿於形。形以目觀，氣須理察。葬者返氣納骨，以蔭所生之法也。是故龍穴體耳，用又主之。體用相須，方能乘氣。原夫天星卦氣之法，明體致用，以先天卦配合陰陽，後天卦推排爻象。內四卦為天地日月，以六十卦為陰陽節候，於各卦之下，配分花甲，例納五行，取其旺相，以合卦氣，則八九之候，四六之節，起復終坤，卦用一周而歲功成矣。是知天地之大，星辰之遠，事物之微，不能外乎易道也。

Chen Tuan said: The Book of Changes is vast and comprehensive, covering both principle and application thoroughly. The Luo Writing unfolds its details, while the Yellow River Chart holds its main points. The study of geomancy investigates principles and qi, using the Book of Changes as the standard. Because "principle" resides in "qi," and "qi" is limited by "form." Form can be seen with the eyes, but qi must be observed through principle. So, burial is about returning and incorporating qi into the bones, to benefit the descendants. Therefore, dragons and sites are the "body," but there must also be "application" to guide them. Body and application depend on each other to capture life qi. As for the method of celestial stars and hexagram qi, it clarifies the "body" and achieves the "application": using the Earlier Heaven hexagrams to match yin and yang, and using the Later Heaven hexagrams to arrange the trigrams. The inner four hexagrams represent heaven, earth, sun, and moon, while the sixty hexagrams correspond to the yin and yang seasons and climates. Under each hexagram, the sixty jiazi are arranged according to the pattern, incorporating the five phases, selecting the prosperous and strong qi to match the hexagram qi. Thus, the eight and nine periods, the four and six sections, starting from the hexagram of Fu and ending at the hexagram of Kun, the hexagram applications complete a full cycle, finishing the annual work. From this, it is clear that the vastness of heaven and earth, the distance of stars, and the subtlety of things all cannot escape the principles of the Book of Changes.

凡龍神行度，幾千萬尋，勢浮沉而形汗漫，行詭怪而氣飄忽。以到頭百尺之山，用裁八尺之穴，乘生氣，注死骨，豈易言哉！故裁穴必須先究來山起祖，某骨某峽，某宿出脈，某宿行度，某星作宗，某星降勢，某龍入穴。由穴至祖，節數若干，節侯若干，有無純駁。山推退運，水察流行。退於後者計以候，流於前者度以步。山運十里，水步千尺，少有瑕疵，悉宜控制。逾於十里、千尺者，求其折候湊合，然後能得其機。合吉則吉，合凶則凶。一吉一凶，美惡相半。

All dragon spirits' movements are of great length, thousands of paces, their forms fluctuating between rising and sinking, the mountain shapes indistinct and boundless, their paths strange and unpredictable, their qi drifting and elusive. To cut out an eight-foot square pit at the top of a hundred-foot mountain, to capture the life qi and pour it into the bones of the deceased, is no easy task! Therefore, when cutting the pit, one must first trace back the origin of the mountain, from where its ancestral roots begin, through which section of mountain bones and which pass, from which star the pulse originates, along which star it flows, which star establishes the main ridge, and which star marks the decline. From the pit back to the ancestral mountain, how many sections and how many segments of time are there? Is the qi pure or mixed? On the mountain, one must examine its decline; on the water, one must observe its flow. The decline is measured in segments, while the flow is measured in steps. The mountain's cycle is divided into ten miles, and the water's steps into a thousand feet. Any slight imperfection must be corrected. If it exceeds ten miles or a thousand feet, it should be adjusted to match the segments and time periods, only then can the key to the situation be found. If it aligns with good fortune, it is good; if it aligns with misfortune, it is bad; if a good and a bad are mixed, then both good and bad are equally present.

蓋龍盡則氣鍾，氣鍾則受穴。穴者，用四龍之眞，裁五兆之妙，審性情之趨向，視緩急之形容。形急者穴以緩，形緩者穴以急。明支壟，相朝應，分別逆順，察三方，看十道，避五害，藏八風。龍正者穴以斜，龍斜者穴以正，泉之原委，朝之拱衛，龍其形體，穴其旅寓，裁成輔相山人。故朝流之情，依龍而不依穴。賓主登對，奇耦同情，則向首之干支宜審。格以土圭，精加訂正，相其陰陽，陽生陰成，成須生應，音坐卦向，歲月日時，五行殊異，皆相協合，斯為美利。

In general, when a dragon line reaches its end, its energy gathers; only when the energy gathers can a site be chosen. The site refers to taking the true energy of four types of dragon lines, cutting out the subtle manifestations of the five signs, examining the tendencies of the mountains and rivers, and observing the urgency or leisure of the terrain. If the terrain is urgent, the site should be chosen at a leisurely place; if the terrain is leisurely, the site should be chosen at an urgent place. One must distinguish between branches and ridges, observe the facing mountains and responding mountains, differentiate between reverse and forward directions, examine the momentum of the three sides, observe the direction of the ten paths, avoid the five harmful factors, and conceal the winds from the eight directions. If the dragon line comes straight, the site should be set obliquely; if the dragon line comes obliquely, the site should be set straight. Spring water has its source and its course, and facing mountains have their embrace and protection; the dragon is the form, and the site is merely a traveler within it, relying entirely on human skill to shape and assist. Therefore, the affection of the facing water follows the dragon rather than the site. The guest and the host should correspond, odd and even numbers should harmonize, and then the heavenly stem and earthly branch of the direction should be carefully determined. Using a soil measure to check, carefully correcting the details, observing its yin and yang: yang represents generation, yin represents completion, and completion must be accompanied by generation. Then, the sounds, sitting position, hexagrams, direction, and the five elements of the year, month, day, and hour should all be harmonized and coordinated, and this is what constitutes a good and beneficial site.

又況穴向分金有一百二十，空於旬者二十四，空於龜甲者二十四，為鬼煞者三十六，其可用者僅得三十六。又須金卦全，故曰“得金不得卦，謾自虛閒話；得卦不得金，枉費用苦心。”金卦兩全，僅十二穴耳。然龜甲之穴，又當有說。若龍合上格，勢勇形強，煞氣太露，宜用龜甲，更涓四殺之日，此轉殺為權之義也。然龍有勢弱而氣強者，穴宜從強；有勢強而氣弱者，穴宜從弱。龍值衰弱者，宜用分金生旺穴；龍值生旺者，宜用分金比和穴；龍值休囚者，宜用分金旺相穴。

Moreover, the "fenjin" (precise direction) of the grave site has a total of one hundred twenty positions: twenty-four fall into the "shen kong" (ten thousand emptiness) of the ten-day cycle, twenty-four fall into the "gu jia kongwang" (tortoise shell emptiness), and thirty-six belong to "gu sha" (ghost and evil spirits). Only thirty-six are truly usable. Furthermore, both "jin" (metal) and "gua" (trigram) must be present. Therefore, if one obtains the fenjin but not the gua, it is just idle talk; if one obtains the gua but not the fenjin, it is also a waste of effort. Only twelve grave sites have both jin and gua. However, grave sites in the gu jia kongwang have another interpretation: if the dragon (dragon line) is well structured and strong, with powerful momentum and robust form, and if the evil spirits are too evident, it is actually suitable to use the position of the gu jia kongwang, and then select the day of the four killing forces for burial. This is the meaning of transforming evil spirits into authority. Moreover, if the dragon is weak in form but strong in energy, the grave should follow the strong; if the dragon is strong in form but weak in energy, the grave should follow the weak. If the dragon is at its decline, the fenjin should be chosen according to the flourishing and vigorous; if the dragon is at its flourishing and vigorous, the fenjin should be chosen according to the harmonious; if the dragon is at its decline and weakness, the fenjin should be chosen according to the prosperous and strong.

逐穴定其分金，得合某卦，值某分野，得其禽肖繫某度數，取某星值垣，某星蓋穴，某星值向，天分某禽某宿，地分某郡某州，某年月日時。去孤虛，即生旺，在歸藏易某年某月，某氣某候，某音某山，坐為某氣；在連山易得天元某白某門，在周易得某宮方，某卦某爻為官星，某爻為人丁，某爻為田宅，某爻為僕馬，某爻為世，某爻為應。卻以葬日支干，憑六神繫某獸類，臨於某爻，某爻旺相，某爻空亡，某爻休囚，某爻比和。稍有虧欠，逐爻飛伏。如年過太乙，月值九宮，日逢八門，時遇奇白，升玄刦備，契合山運，斯為兩全。失之天時，則兩失矣。

To determine the precise location of the burial site, one must identify which hexagram it corresponds to, which field it belongs to, which animal star and zodiac it aligns with, and which star governs the site, which covers the site, and which star governs the direction. In the sky, it should correspond to a particular bird and constellation; on the earth, it should correspond to a particular county and state. It should be determined which year, month, day, and hour it is suitable for. One should eliminate isolation and emptiness, and seek out prosperity and strength. According to the "Guizang Yi," one should determine the year and month, the particular qi and the particular season, the particular tone and the particular mountain, and the type of qi associated with the mountain. According to the "Lianshan Yi," one should determine which white and which gate it corresponds to in the heavenly stem. According to the "Zhou Yi," one should determine which palace and direction it belongs to, which yao (line) is the official star, which yao represents the people, which yao represents the house, which yao represents the servants and horses, which yao is the subject, and which yao is the response. Then, using the stem and branch of the day of burial, one should determine which of the six spirits corresponds to which animal, which yao it is located on, which yao is prosperous and strong, which yao is empty, which yao is weak and confined, and which yao is harmonious. If any of these are lacking, one should trace the flying spirits and hidden spirits for each yao. If the year passes through Taiyi, the month aligns with the nine palaces, the day meets the eight gates, the hour encounters the qimen and the purple and white stars, and the ascending, descending, and劫 numbers are complete, and it also matches the mountain's qi, then it is considered complete. If the timing is lost, then both aspects will be empty.

其折行取氣，依左依右，分受入穴，十字定為潢池，是為堂氣。內氣止生，土龍而注；外氣行形，主向而折。並從中出，右為正龍，氣聚於左，穴以右受。氣從左發，左為正龍，氣凝於右，穴以左乘，氣從右發，此乘氣之樞要也。立穴無尺寸之移，受氣有耳腰之異。至於行注，細微一寸，起音向為例，用天星，如臨流行。五位水火木金土，逆順生克，金井布氣，淺注深行，以乘生氣，洩殺氣，毫釐勿差。更推本命祿馬，循環相生，逐卦推排，隨音消息。

As for calculating the direction and path of the qi, it may be based on the left or the right side, and the qi is received separately and introduced into the site, with the cross center determining the central pool, which is called the hall qi. Internal qi stops here and generates, following the earth dragon to flow down; external qi flows according to the terrain, turning from the front direction. If the dragon pulse emerges from the center, the right side is considered the main dragon, and the qi gathers on the left, so the site is taken from the right side. If the qi originates from the left, then the left is the main dragon, and the qi condenses on the right, so the site is taken from the left. If the qi originates from the right, the principle is the opposite. This is the key to receiving the qi. The site must not be moved even by an inch, and receiving the qi may be from the 'ear' or from the 'waist'. As for the flow and injection of the qi, even an inch must be considered. The principle is based on sound and direction, using the heavenly stars for calculation, just like water flowing along a stream. The five elements of water, fire, wood, metal, and earth have reversals and conformities, generations and controls. When the golden well distributes the qi, the shallow part is injected, and the deep part flows, used to receive the life qi and discharge the killing qi, with no error even in a hair's breadth. It is also necessary to consider the person's destiny's fortune and horse, cyclically generating, arranged according to the hexagrams, and adjusted according to the element's nature.

對天星，用地卦，推長幼命度，避已主撞溝，計分寸吉方，詳將生貴命運，折行注之內。又推其生旺絕墓，控御山川，消禍生福。屏明暗殺神，遠反吟白虎，避左右關煞，察曜星黃泉，審伏吟八殺。夫龍之貴者，取官宿秉權，印綬有氣，催官明星，正馬建祿，正印不閒，懸金魚，臨御階，依玉門，騰雲得經，寶曜得令，歲管文星，時值中節，紫微北顧，少微南瞻，此貴列三公之位。龍之富者，取偏官偏財，拱祿拱馬，財富有勢，如臨向坐，是為富基。若夫中下之局，只取人丁得勢，人命合卦，是為上吉。倘有分等，便從分數擬議。龍穴旁受，亦須金卦兩全也。期間主常權變，惟理是適。

Using the heavenly stems to match and the earthly branches to calculate, determine the fate of each family member, avoiding conflicts with the main mountain and obstacles, measuring the auspicious directions between distances, and thoroughly calculating future prosperity, all of which are incorporated into the flow and distribution of energy. Also, determine its birth, prosperity, decline, and burial, using these to control and manage the mountains and rivers, eliminating misfortunes and generating blessings. Eliminate both visible and hidden malevolent spirits, stay away from reverse chants and the white tiger, avoid left and right calamities, observe the stars and the underground realm, and discern hidden chants and the eight killers. For a dragon site that is noble, take the official host star holding power, the seal star with vitality, the official promotion star bright, the correct horse and official position properly placed, the official seal not empty, as well as suspended golden fish, approaching the imperial platform, relying on the jade gate, ascending clouds with scriptures, precious stars in command, the annual star representing literature, the time being appropriate, the purple micro star facing north and looking back, and the minor micro star facing south and looking afar; such nobility can reach the rank of the Three Grand Ministers. For a dragon site that is wealthy, take the biased official and biased wealth, the supporting official and supporting horse, and the wealth star with power; if they are located in the direction or sitting on the position, it is the foundation of wealth. As for medium and lower level situations, only take the people's vitality being strong and the person's destiny matching the hexagram, which is considered highly auspicious. If further ranking is needed, it is based on scores. For a dragon site that receives energy from the side, it must also have both metal and the hexagram complete. In this process, the usual methods should be the main approach, yet flexible and adaptable, seeking only to conform to reason.

如陽宅行注折布計度，尺寸同乎一理，無二議也。地畫九宮，計量間架，所立之地，建標為準。如法鑿池，一曲一折，行注受氣。周流九宮，迎吉曜，避凶神。柱棟簷楹，趨避是謹。本音旺位，注而少行；本宮生位，行而勿滯。煞位則啟，囚位則閉。啟閉行注，流通水中，不宜外洩。屋漏之地，多注少行。中溜之地，宜行宜啟。五行順序，陰陽生成，不許繁雜，隨其行度，為氣從穴止。師云：“好龍要帶貴，好砂要得位。好水要來去，好穴要行注。”《天機秘訣》云：“用卦不用卦，卦向穴中作。時師若用卦，用卦還是錯。”正言此也。

As for the layout, flow, calculation, arrangement, and measurement of a yang dwelling, they follow the same principles as those of a yin dwelling, with no alternative method. The ground is divided into nine palaces, and the structure of the house is measured according to the markers set up at the chosen site. According to the method, a pond is dug, with its curves and bends conforming to the principles of flow and reception of energy. Water should circulate through the nine palaces, welcoming auspicious stars and avoiding malevolent forces. The positions of pillars, beams, eaves, and columns should be carefully arranged to promote good fortune and avoid misfortune. In the prosperous position of the original sound, more should be poured in and less should flow out; in the generating position of the original palace, more should flow and stagnation should be avoided. In the position of evil, openings should be made; in the position of confinement, openings should be closed. Opening and closing, flowing and pouring, should all be conducted through water, and should not leak outward. Where the roof leaks, more should be poured in and less should flow; where the central flow is, both flowing and opening are suitable. The Five Phases should follow the correct order, yin and yang should be able to generate each other, and disorder is not allowed. Following the path of the flow, the energy should stop at the site. The master said: A good dragon should carry noble energy, good terrain should be in the correct direction, good water should have a source and a destination, and a good site should have both flow and pouring. The "Heavenly Secrets" say: Using the hexagrams is actually not using them; the hexagrams should be formed from the site. If a practitioner relies solely on hexagrams, using them is actually a mistake. This is exactly what is being explained.

夫葬之用卦者，所以明辨吉凶，預陳休咎，定其山川合閣之機，察其陰陽生克之妙。內秘五行，外周八廓，審理地曜，推測天星，收禽步獸，逐鬼迎神，俾天光下臨，地德上載，氣感而應，鬼福及人。使神不得專其宰，天不能易其命。君子奪神功，改天命，豈虛語哉！《經》曰：“穴吉葬凶，與棄尸同。”且夫形勢麄跡，陵遷谷變，增高益下，安知其為本來面目哉！察氣之理，乘生出煞，消納控制，精義入神。末學無師，何可妄議？故曰“形以目觀，氣須理察。”“揆之以日，相其陰陽。”而土圭有神器之稱，不可忽也。若徒視為繁文，漫不加意，魯莽妄作，誤己誤人，豈不為禍罪之魁乎？

The use of hexagrams in burial matters is to discern auspicious and inauspicious signs, to foresee misfortune and blessing, to determine the hidden openings and closures of mountains and rivers, and to understand the subtle interactions of yin and yang and the generation and overcoming of the Five Phases. Internally, it conceals the Five Phases; externally, it encompasses all directions. It examines the luminous qi on the ground and predicts the celestial stars above. It captures the auspicious stars, follows the forms of animals, expels malevolent spirits, and invites benevolent deities, so that heavenly light descends and earthly virtue ascends, creating a responsive qi flow, thus bringing the blessings of spirits and deities to mankind. In this way, divine powers cannot act alone, and heaven cannot change its destined fate. How can a gentleman seize the power of nature and alter heaven's decree be mere empty talk? The Book of Burial says: even if the site is auspicious but the burial method is inauspicious, it is no different from abandoning a corpse. Moreover, the form is only a superficial appearance, mountains and valleys change over time, and people can level the land, so how can we know what we see now is its original form? The principle of examining qi lies in capturing the life qi and eliminating the killing qi, in controlling and assimilating it. Its profound meaning has reached a divine level. Those with shallow knowledge and no proper teacher should not dare to make reckless comments. Therefore, it is said: form can be seen with the eyes, but qi must be examined with reason. It is also said: use the shadow of the sun to measure, and observe its yin and yang. The soil measure (tu gui) is thus called a "divine instrument," and should not be treated lightly. If one only sees it as mere complicated words and pays no attention, acting recklessly, it will mislead oneself and others, becoming the main cause of calamity and guilt.

上廖氏《洩天機》諸《入式歌》，並《陰契陽符》一篇，堪輿諸書無能出其右者，故特輯録，俾人子精詳玩索，形勢、方位各極其趣，而地理之能事畢矣。若夫二家蘊奧，有全盡在，博雅君子自可考也。

The above are the various "Entry Formulas" from Liao Jinjing's "Xie Tian Ji," as well as the single chapter "Yin Qie Yang Fu." No other books on geomancy surpass these, so they have been specially compiled here to allow descendants to carefully and thoroughly study them, fully grasping both the form and the direction aspects. The essence of the art of geography is thus fully contained within. As for the deeper secrets of Liao's and Chen's schools, they are all preserved in their original works, and learned and refined gentlemen can naturally investigate them on their own.

德興山人徐善繼述同著。曰雜著，所以補遺也。論風水要訣。吳草廬先生謂杜待制曰：“世間二事，同歸殊途。修養家之丹法，地理家之葬法，可以一言蔽之曰要逆。”范氏幹曰：“生氣周遍天地，浸灌一身。善攝生者，識生氣之根，凝之於一身；善葬者，識生氣之止聚之於一穴，其竊取生化之機一也。”

This volume was jointly written by the brothers Xu Shanji and Xu Shanshu, known as the Mountain Man of Dexing. It is called "Zazhe," used to supplement the incomplete parts of the previous volumes. First, it discusses the essential principles of geomancy. Wu Cheng said to Du DaiZhi: In the world, there are two things that follow different paths but arrive at the same destination, namely the alchemical practices of the cultivation schools and the burial practices of the geomancers. Both can be summarized with one character: "reverse." Fan Gan said: Life Qi circulates throughout the universe and also permeates the human body. Those skilled in cultivating their health recognize the origin of Life Qi and gather it within themselves; those skilled in burial recognize where Life Qi stops and gather it in a grave site. The principle of both is the same, that they both seize the opportunity of the transformation and generation of nature.

予謂天下之事俱要順，惟修養家之丹法，與地理家之葬法要逆。蓋以二者殊事同理，一則煉身中之元氣，歸根復命以延其生；一則乘地中之生氣，返納於骨以蔭所生。故善養生者逆凝夫元氣於一竅之中，猶善葬者逆乘夫生氣於一穴之內耳。”但風水家順逆，要眼界寬方能檢點。蔡牧堂曰：“論順逆者要知山川文勢，點定於數里之外，而後能辨順逆於咫尺微茫之間。否則，黑白混淆，以逆為順，以順為逆者多矣。”故曰“順逆二途，如盲如瞽”。自非灼然有見，鮮不悞也。

I think all things in the world should follow the natural course, but the alchemical methods of the cultivation schools and the burial practices of the geomancy schools should follow the opposite path. These two practices, though different, share the same principle: one is to refine the original qi within the body and return it to its origin to prolong life; the other is to harness the life qi in the land and bring it back into the bones to benefit the descendants. Therefore, those skilled in cultivation gather the original qi into a single point, just as those skilled in burial gather the life qi into a single site. However, geomancers who talk about following and opposing paths must have a broad perspective to discern them accurately. Cai Yuanding said: those who talk about following and opposing paths must first understand the general trend and structure of mountains and rivers, and be able to determine the overall situation from several miles away, only then can they discern following and opposing paths in the smallest details. Otherwise, there will be many who confuse black and white, taking opposing paths as following ones and following paths as opposing ones. Therefore, on the path of following and opposing, most people are like blind men. Unless they see clearly, few will not make mistakes.

丹經子書云：“五行顛倒，大地七寶；五行順行，法界火坑。”故神仙家有所謂顛倒之說，乃出世間法耳，即所謂逆也。地理之所謂逆者，蓋無往而不然，不但逆水之龍局已也。如眾大取其小，眾小取其大；眾高取其低，眾低取其高；及眾長取短，眾短取長；硬來下軟，軟來下硬；直則扦曲，曲則扦直；寬處要窄，窄處要寬；橫來直受，直者橫受；石山土穴，土山石穴；雄取其雌，雌取其雄；飢取其飽，飽取其飢；斜則扦正，正則扦斜；坦中取突，突則取窩；圓取其尖，尖取其圓；緩取急處，急取緩處；強來取弱，弱來取強；老處求嫩，嫩處求老；山多處要水，水多處要山；舒曠處要緊夾，緊夾處要舒曠；陰來陽受，陽來陰受；有氣要扦無氣，無龍鬚下有龍；剛取其柔，柔取其剛；浮取其沈，沈取其浮；來者不宜太逼，去者須要回頭；山本靜勢求動處，水本動妙在靜中；龍從左來穴居其右，龍從右來穴居其左。凡此皆所謂逆也，即所謂顛倒之說也。智者察之，思過半矣。

The Dan Jing and other writings of the philosophers say: when the Five Phases are reversed, the earth becomes the seven treasures; when they proceed in order, the realm of phenomena becomes a fire pit. Therefore, the immortalists speak of the concept of "reversal," which is a method beyond the mundane world, also called "reverse" or "inversion." In geomancy, the idea of inversion is not limited to cases where the dragon pattern is formed by flowing against the water. For example, if all the mountains are large, choose the smaller ones; if all are small, choose the larger ones; if all are high, choose the lower areas; if all are low, choose the higher ones; if all are long, choose the shorter ones; if all are short, choose the longer ones; if the mountain ridges are hard, choose the soft places; if they are soft, choose the hard places; if the ridge is straight, choose the bend; if it is bent, choose the straight part; if the ground is wide, choose the narrow part; if it is narrow, choose the wide part; if the ridge comes horizontally, receive it vertically; if it comes vertically, receive it horizontally; in a stone mountain, choose the soil cave; in a soil mountain, choose the stone cave; in a strong and vigorous mountain, choose the gentle and soft part; in a gentle and soft mountain, choose the strong and vigorous part; in a thin and lean mountain, choose the full and plump part; in a full and plump mountain, choose the thin and lean part; if the ridge is slanting, choose the straight part; if it is straight, choose the slanting part; in a flat area, choose the slight protrusion; in a protruding area, choose the hollow; in a round mountain, choose the sharp point; in a sharp mountain, choose the round part; in a slow-moving mountain, choose the urgent part; in an urgent mountain, choose the slow-moving part; if the coming mountain is strong, choose the weak part; if the coming mountain is weak, choose the strong part; in a hard place, seek the tender and lively part; in a tender and lively place, seek the hard part; in a place with many mountains, there should be water; in a place with much water, there should be mountains; in an open and spacious area, there should be tight and enclosed parts; in a tight and enclosed area, there should be open and spacious parts; if a yin ridge comes, use the yang method to receive it; if a yang ridge comes, use the yin method to receive it; if it seems to have energy, choose the place without energy; if it seems to have no dragon, choose the place where there is a dragon; take the soft from the hard, and the hard from the soft; take the floating from the sinking, and the sinking from the floating; the incoming water should not be too close; the outgoing water must have a return; mountains are originally still, so seek their moving parts; water is originally moving, but its subtlety lies in stillness; if the dragon comes from the left, the site should be on the right; if the dragon comes from the right, the site should be on the left. All these are called inversion, which is also called the concept of reversal. A wise person who carefully examines these will understand most of the principles.

地理家一言以蔽之，則郭氏之“乘生氣”三字足以盡其肯綮矣。而所以察識乘之之妙，又在明地之理以得之。故原龍之起，察生氣之來也；審穴之止，知生氣之聚也。生氣之來，有水以導之；生氣之止，有水以界之；生氣之聚，有砂以衛之，無風以散之。此察識生氣之來、止、聚、散無餘蘊矣。

The study of geography can be summarized in one sentence: Guo Pu's "Zang Shu" states that "riding the life qi" captures the essence of this discipline. To understand the subtlety of "riding," one must first comprehend the principles of land. Therefore, tracing the origin of the dragon-like terrain is to determine where the life qi comes from; examining the termination point of the site is to know where the life qi gathers. When the life qi arrives, there is water in front to guide it; when it stops, there is water on the sides to define its boundary; when it gathers, there are ridges around to protect it, with no wind to scatter it. In this way, the coming, stopping, gathering, and dispersing of the life qi are fully understood without any omission.

上古至人，發明龍、穴、砂、水四字，無非教人察生氣而乘之，及氣納骨以蔭所生，此造化生生無窮之妙，皆一生氣之所流行而不息也。陶公云“乘生氣則生生不絕”《捉脈賦》。謝氏所謂生氣之生，非對死字而言，乃生生之生”是也。夫生生之氣，如谷之種，粟之芽，在天為好生，在人為心，在性為仁，在地中為生氣。

In ancient times, the sage figures emphasized the concepts of dragon, grave, sand, and water, aiming to teach people how to detect and capture life qi, and to incorporate it into the bones to benefit their descendants. This is the profound aspect of the natural transformation that continues endlessly, resulting entirely from the continuous flow of this life qi. Tao Kan once said that capturing life qi ensures perpetual continuation, as mentioned in the "Catch Pulse Treatise." The "birth" in the term "life qi" mentioned by Xie refers not to the birth opposite death, but to the continuous generation and renewal of life, exactly meaning this. This ever-renewing qi is like the seed of millet or the sprout of grain; in the heavens it is called the virtue of nurturing life, in the human body it is the heart, in human nature it is benevolence, and in the earth it is called life qi.

《經》曰：“君子奪神功，改天命，禍福不旋日。”雙湖謂此為全乘生氣之理，故能變衰為盛，易禍為福。功在神者，奪之自我；命在天者，改之自我，禍福自應，不待終日也。趙汸字常，號東山，國初休寕人。深罪此言，以為欺天罔神，謗造化，誣生民。其言固正，第不知風水之理，乃造化生人物之妙用，必假靈于山川而後成。山川而奉天也，況人乎？至人得之，正贊化育之事，本是天地之公。趙氏認作人心之私，泥而反昧矣。

The *Book of Burial* says: A gentleman is able to seize the power of creation and transformation, to alter the destiny of heaven, and the fortune or misfortune will be fulfilled within a day. Xie Shuanghu believes this is entirely about seizing the life qi, thus transforming decline into prosperity and misfortune into fortune: the merit lies originally with the divine, yet I take it; the destiny originally belongs to heaven, yet I change it. Thus, fortune and misfortune naturally come to pass without waiting for a full day. Zhao Peng —— original note from the text: Zhao Peng, whose name was Zichang and whose courtesy name was Dongshan, was a person from Xiu Ning in the early Ming dynasty —— strongly criticized this statement, believing it to be deceiving heaven and defying the divine, damaging the creation and transformation, and falsely accusing the people. His words are indeed upright and righteous, but he did not understand that the principles of fengshui are precisely the subtle workings of creation and transformation that nurture people and things, which must be achieved by relying on the spirit of mountains and rivers. Mountains and rivers themselves honor the heavenly way; how much more so should human beings? A sage who grasps this principle is precisely engaging in the task of participating in and assisting the workings of heaven and earth, which is originally a common tool of heaven and earth. Yet Zhao氏 treated it as a private intention of the human heart, and by being overly rigid, he became confused instead.

按：謝氏謂生氣，乃生生之生，非對死字而言，此至當之論也。後人不知此理，誤認景純生氣之旨，遂以生字對死字看。凡地之凶者，輒曰此乘死氣。夫死安得有氣？所謂一息不來身是殼也。既有氣，又安得謂死？蓋地中原有此生氣，葬者得乘此氣，則生生不絕。其不得乘此氣者，是謂無氣死土，為水泉，為蟻穴，故無生生之理而敗絕也。

Note: The term "生气" refers to life qi that is continuously generated, not the opposite of "死气" (death qi). This interpretation is the most accurate. Later scholars misunderstood the original meaning of Guo Pu's discussion on "Life Qi," taking the character "生" as the opposite of "死." Whenever they encountered a bad site, they would say it was riding on death qi. But how can death have qi? If a person stops breathing, their body is just an empty shell. If there is still qi, how can it be called death? In fact, there is originally life qi in the land. If the deceased can ride on this qi, it will continue endlessly. If they cannot ride on this qi, then it is called a lifeless earth, which will eventually become a spring or an ant hill, and thus lacks the principle of continuous generation, leading to decline and extinction of descendants.

但此生氣妙在“乘”之一字。乘而得其法則吉，失其法則轉生為殺，反吉為凶矣。《葬經》云：“地吉葬凶，與棄尸同。”楊公云：“地吉葬凶禍先發，名曰棄尸福不來。”蓋得法則為沖和發育，乖法則或太剛而暴，太柔而弱，或偏駁不正，則其氣之所生，遂為凶為惡，為小人，為邪淫。凡一切剛惡柔弱凶事，卒其所名也。

However, the subtlety of life qi lies entirely in the word "multiply" (乘). If it is multiplied according to the correct method, it brings good fortune; if it is multiplied incorrectly, the life qi turns into killing qi, and good fortune turns into misfortune. The Book of Burial says: Even if the land is auspicious, but the burial method is inauspicious, it is no different from abandoning a corpse. Yang Yunsong said: If the land is auspicious but the burial is inauspicious, misfortune will occur first, which is called abandoning a corpse, and blessings will not come. Because when the method is correct, the qi becomes harmonious and can develop; when the method is incorrect, it may be too strong and fierce, or too weak and timid, or biased and improper. In this way, what is generated by the qi becomes凶 (evil), produces petty people, and produces wicked and licentious individuals. All kinds of misfortunes such as brutality and weakness ultimately receive their names in this way.

《經》曰：“五氣行乎地中，發而生乎萬物。”既能生萬物，亦能殺萬物，非生氣殺之也，不善乘氣者自殺也。猶水能載舟，不善水者亦能覆舟耳。故無氣之死土，其為禍輕；而葬乖於法者，禍尤甚焉。不覩夫亂臣賊子渠魁大盜乎？其權勢富貴、才智勇力，或傾人主，或霸一方，此其祖地豈無氣水泉蟻穴哉！卒至身遭刑戮，或滅族無噍類者，皆不善乘生氣之所致耳。但生氣之乘有二法焉，有形勢之法，有理氣之法。形勢易知，理氣難明，學者必求明師登山口訣可耳。

The Book of Burial says: The five kinds of qi move through the earth, and when they emerge, they generate all things. Since they can generate all things, they can also destroy them. It is not that the life qi intends to destroy, but rather those who are not skilled in riding the qi bring destruction upon themselves. This is like water that can carry a boat, yet those who are not skilled in using water may be overturned by it. Therefore, dead soil without qi brings only minor misfortune; but if burial is done against the principles, the misfortune is especially severe. Have you not seen the wicked ministers, bandits, and notorious thieves? They possess power and wealth, wisdom and strength, some capable of toppling kings, others of dominating a region. Could their ancestral graves be dead soil without qi, or springs, or ant hills? Yet in the end, they still meet violent deaths, sometimes even entire families perishing without a single survivor. This is all due to their failure to ride the life qi properly. There are two methods for riding the life qi: one is the method of form, the other is the method of principle and qi. The method of form is easy to understand, but the method of principle and qi is difficult to grasp. Scholars must seek a wise teacher and go to the mountains personally to receive oral instruction.

《經》曰：“淺深得乘，風水自成。”蔡氏云：“宜淺而深則氣從上過，宜深而淺則氣從下過，雖得吉地而效不應。”蓋當深而淺，當淺而深，差之咫尺之間，則接脈不著，反吉為凶矣。故牧堂曰：“淺深者，言乎其凖的也。”誠以淺深為風水第一義。諸家所論不一，有以界水定者，有以合襟定者，有以小明堂定者，有以九星分寸尺定者，有以八卦分陰陽定者，有以四應定者，有以朝之遠近度以玉尺而乘除定者，有以繩記標準於暈心暈弦定者，皆非至當。

The Book of Burial says: When the depth and shallowness are properly measured, one can capture the life qi, and the wind and water will naturally form a good situation. Cai Yuanding said: If a grave is dug too deep where it should be shallow, the qi will pass over the top; if it is dug too shallow where it should be deep, the qi will pass under. Even if one has obtained a good site, it will not show results. Because digging too shallow where it should be deep, or too deep where it should be shallow, differs only by a few feet, and the qi line will not connect, turning good into bad. Therefore, Master Cai Muting said: The concept of depth and shallowness refers to its accuracy. It is clear that depth and shallowness are indeed the primary principle in风水. Different schools have different methods: some determine it based on the boundary water, some based on the meeting point, some based on the small bright hall, some based on the nine stars and their measurements, some based on the yin and yang of the eight trigrams, some based on the surrounding mountains, some based on the distance of the facing mountains measured with a jade scale, and some based on marking with a rope on the center and string of the qi. None of these are the most reliable.

周氏曰：“淺深本於支壟，支壟本於郭氏之《葬經》。”《經》曰：“藏於涸燥者宜淺，葬於坦夷者宜深。”二謝子逸志道、鄭彥淵、洪天與、及顧乃德諸人俱錯解郭氏經旨，謂涸燥為壟脈浮，宜淺；坦夷為支脈沉，宜深。殊不知《經》曰“支葬其巔，壟葬其麓。”又曰“卜支如首，卜壟如足。”郭氏之意，誠以平支卑溼而顛獨幹，故云涸燥，涸燥豈指高壟乎？所謂宜淺者，正以平支不可深葬也。高壟崎嶇而麓始平，故云坦夷，坦夷豈指平支乎？所謂宜深，正謂高壟不可淺葬也。

Zhou Shi said: The depth of burial depends on the distinction between branches and ridges, and the concept of branches and ridges originates from Guo Pu's The Book of Burial. The Book of Burial says: Burial in a dry place should be shallow, and burial in a flat place should be deep. Xie Ziyi, Xie Zhidao, Zheng Yanyuan, Hong Tianyu, Gu Naidede and others all misinterpreted Guo Pu's meaning, thinking that "hè zào" refers to high ridges where the qi is floating and thus should be shallow, and "tǎn yí" refers to flat branches where the qi is sinking and thus should be deep. They did not realize that The Book of Burial also says "branches are buried at their peaks, ridges are buried at their foothills," and also says "when divining branches, treat them as the head; when divining ridges, treat them as the foot." Guo Pu's real meaning is that flat branches are low and damp, with only the top dry, so it is called "hè zào" — "hè zào" does not refer to high ridges. The reason for being shallow is because flat branches cannot be buried deeply. High ridges are uneven and only become flat at the foothills, so it is called "tǎn yí" — "tǎn yí" does not refer to flat branches. The reason for being deep is because high ridges cannot be buried shallowly.

支以突為正，壟以窩為正。陰來必陽受，陽來必陰受也。司馬頭陀曰：“近以花果譬之。抽條發葉者，氣之行也；開花垂實者，氣之止也。蕚之開花者，豈非氣發於外乎？窩鉗陽可知矣。果之垂實者，豈非氣藏於內乎？乳突陰可知矣。是知陽發乎外，淺以乘之；陰藏於內，深以取之。”達僧亦曰：“何謂開，窩鉗是也；何謂合，乳突是也。”形開則陽發於外，其氣浮，故屬陽；形合則陰蓄於內，其氣沉，故屬陰。陽則淺以乘之，合以聚之；陰則深以取之，闢以通之。此支壟分陰陽，定淺深一定之理也。

The flat and slightly raised terrain is considered the standard form of a branch, while the high mound is considered the standard form of a ridge. When a yin pulse comes, it must be received by the yang method; when a yang pulse comes, it must be received by the yin method. Master Sima Tou tuo said: take the flowers and fruits before us as an analogy. Branching and leafing are the movement of qi; blooming and bearing fruit are the stopping of qi. When the calyx opens to form a flower, is it not the qi dispersing outward? From this we can know that the窝穴 and钳穴 belong to yang. When the fruit hangs down, is it not the qi being stored inside? From this we can know that the乳穴 and突穴 belong to yin. Therefore, when yang qi is released outside, it should be taken lightly; when yin qi is stored inside, it should be taken deeply. Master Da Shen also said: what is called "opening"? It refers to窝穴 and钳穴; what is called "closing"? It refers to乳穴 and突穴. When the form is open, yang qi is released outward, and the qi floats, so it belongs to yang; when the form is closed, yin qi is stored inside, and the qi sinks, so it belongs to yin. For yang, take it lightly and use the closing method to gather the qi; for yin, take it deeply and use the opening method to channel the qi. This is the certain principle of distinguishing yin and yang and determining the depth in branch and ridge.

但支壟體段不一，窩鉗乳突、大小闊狹各殊。況南方土薄而多石，氣浮宜淺；北方土厚而無水，氣沉宜深。宜深者即司馬陀頭所謂乳脈粗大，陽藏於深，必須深取，擴以通之；宜淺者即朱子所謂興化、漳、泉間，棺只浮於土，土深者謹以一半入地，所以上封土甚厚。後來見福州人舉移舊墓，稍深者無不有水，方知興化、漳、泉葬淺者，乃防水耳。是蓋地土有厚薄之殊，氣脈有浮沉之異。地土厚，氣脈沉，有葬之數丈者，不謂之過深；地土薄，氣脈浮，有安柩土皮之上，用客土封培成冢者，不謂之過淺。況六尺之軀，裹而葬之，臥於地下，高不盈尺，而於數寸之間，察其生氣以乘之，使枯骸得氣，遺體昌榮，非至人哲師奚可輕議哉！

However, the forms and sections of branches and ridges differ greatly, with variations in their shapes such as hollows, clamps, breasts, and protrusions, as well as differences in size, width, and depth. Moreover, in the southern regions, the soil layer is thin and rocky, with floating qi that is suitable for shallow burial; in the northern regions, the soil layer is thick and lacks water, with sinking qi that is suitable for deep burial.the so-called宜深, refers to what Sima Taotuo said about the thick and prominent milk veins, where yang qi is hidden deep underground, requiring deep excavation to open the grave and allow the qi to flow through.the so-called宜浅, refers to what Zhu Xi said about the areas of Xinghua, Zhangzhou, and Quanzhou, where the coffin is only placed on the surface of the soil, and even in thick soil, only half of the coffin is buried, with a thick layer of soil covering it on top. Later, he saw that when people in Fuzhou moved old tombs, any burial that was slightly deeper would inevitably accumulate water, and thus he realized that the shallow burial in Xinghua, Zhangzhou, and Quanzhou was originally to prevent waterlogging. This shows that the soil has differences in thickness, and the qi pulses have variations in floating and sinking: for soil that is thick and qi that is sinking, burial several zhang deep is not considered too deep; for soil that is thin and qi that is floating, placing the coffin on the surface of the soil and covering it with foreign soil to form a mound is not considered too shallow. Moreover, a body of six feet wrapped and buried lies horizontally underground, no higher than one foot, yet one must discern the life qi within a few inches to connect with it, allowing the dry bones to receive qi and ensuring the descendants of the deceased flourish and achieve honor. This is not something ordinary people or unskilled individuals can easily discuss!