The burial site of a dragon of the You branch

第一宜坐坤向艮穴。酉龍入首左落，穴坤向艮，宜挨白虎加辛一分，取己酉正兌氣貫左耳。“催官第九兌山艮，左氣沖耳無多紊。略加天乙（辛）青龍來，亦主文章典州郡。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The first type of site for the酉 dragon is facing towards艮 while sitting on坤. The initial section of the酉 dragon enters the site and slopes to the left, forming a site that faces艮 while sitting on坤. The compass is slightly biased towards the White Tiger, i.e., the right side, with an addition of one part of the character「辛」. The qi of the Jiyou dragon is taken from the left ear, specifically the correct Dui qi of the Jiyou dragon. The cited passage from the On Hastening Officialdom, the ninth section, states: When a Dui dragon is seated on a mountain facing艮, the qi from the left approaches the ear without disorder. Slightly adding the「Tianyi」(i.e., 辛) line of the Qinglong qi also indicates success in literary fame and holding an official position in a state or prefecture. The method of using the fine alignment is: if the direction is combined with 未, then use the Xinwei and Xinchou fine alignments; if combined with 申, then use the Bingshen and Bingyin fine alignments.

第二宜坐乾向巽穴。酉龍入首右落，穴乾向巽，宜挨青龍加庚一分，取正兌脈貫右耳。《催官詩》云：“氣沖右耳天廄（幹）虛”，言不立乾穴，使幹虛而立亥穴耳。分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The second type of site for the酉 dragon is facing the Xun trigram. The initial section of the酉 dragon enters and falls to the right, forming a site facing the Xun trigram with the body facing the Qian trigram. The compass is biased towards the Azure Dragon side, which is the left, with an addition of the character 'Geng' to enhance accuracy. The pure and correct Dui pulse is taken from the right ear. The "On Hastening Officialdom" mentions only one sentence: the qi should surge into the right ear, and the position of the Qian trigram should be empty. The two Xu explain that this means the site should not be actually located on the Qian trigram, but rather the Qian position should be left empty, and the site should be established on the Hai trigram to receive the qi. Therefore, this type is named as the Qian site, but its actual application is on the Hai. Readers should not take this literally. The method of using the dividing gold is: for sites facing with a combination of Xu, use the Gengxu and Gengchen dividing gold; for sites facing with a combination of Hai, use the Dinghai and Dingsi dividing gold.

第三宜坐亥向巳穴。酉龍入首右落，穴亥向巳，宜挨青龍加庚一分，取正己酉脈貫右耳。《催官詩》云：“金雞（酉）來泊天門（亥）啼，氣沖右耳天廄（幹）虛。微加天潢（庚）水砂朝，少年一舉登科第。”分金：兼乾宜辛亥辛巳；兼壬宜丁亥丁巳。

The third type of burial site for the酉 dragon is facing巳 with the back to亥, which is exactly the method mentioned in the previous paragraph. When the酉 dragon approaches, the first section of the dragon turns slightly to the right, forming a burial site facing巳 with the back to亥. The compass is slightly biased towards the Azure Dragon side, which is the left, and adds a fraction of the character 'Geng'. This takes the main line of the Jiyou dragon from the right ear into the site. The "On Hastening Officialdom" states: "The golden rooster (i.e.,酉) flies and stops at the 'Heavenly Gate' (i.e.,亥) to crow; the energy rushes into the right ear while the 'Heavenly Stable' (i.e., the乾 position) remains empty. Further slightly adding the 'Heavenly River' (i.e., Geng), there is water converging and the terrain surrounding the site is supportive, indicating that the person will achieve success in the imperial examination at a young age. The method of using the 'fen jin' (division of the golden needle) is: if the site faces in the direction of the乾, it is suitable to use the Xinhai and Xinsi 'fen jin'; if it faces in the direction of the Ren, it is suitable to use the Dinghai and Dingsi 'fen jin'.

第一宜坐乾向巽穴。辛龍入首右落，穴乾向巽，宜挨青龍微加酉，取丙戌正辛之氣貫右耳。詩云：“催官第三穴天廐（幹），天乙行龍右耳受。挨左立穴加少微（酉），中男及第紆紫綬。”分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The first type of site for the Xin Long is to sit facing Xun. The initial section of Xin Long enters from the right side, and the site is established as sitting on Qian facing Xun. The compass is slightly biased towards the Azure Dragon, which is the left side, with a slight addition of the character 'You'. This takes the correct energy of the Bing Xu dragon, which is the true Xin energy, entering from the right ear. Lai Buyi's "On Hastening Officialdom" states that the site should be located on 'Tian Jiu' (i.e., Qian), with the 'Tian Yi' (i.e., Xin) dragon entering from the right ear. If the site is established on the left side with the addition of 'Shao Wei' (i.e., You), it indicates that the son of the middle branch will pass the imperial examinations and be appointed to a high official position, wearing a purple sash. 'Yu Zi Shou' refers to wearing a purple sash, which was the attire for officials of rank three or higher in the Tang and Song dynasties. The method of using the 'fen jin' (division of the golden needle) is: if the site faces towards Xu, use Geng Xu and Geng Chen 'fen jin'; if it faces towards Hai, use Ding Hai and Ding Si 'fen jin'.

第二宜坐酉向卯穴。辛龍入首右落，穴酉向卯，宜挨白虎加戌一分，取丙戌正辛之氣貫左耳。詩云：“陰璇（辛）天西向東震，陰璇（辛）氣從左耳進。微侵婁（申）位勿加多，巡警小官亦英俊。”分金：兼庚宜辛酉辛卯；兼辛宜丁酉丁卯。

The second type of site for the Xin dragon is facing卯 from酉. The initial section of the Xin dragon enters from the right, forming a site facing酉 and facing卯. The compass is slightly biased towards the White Tiger, i.e., the right side, adding one part of the Xu character. The correct energy of the Bing Xu dragon is taken from the left ear. The "On Hastening Officialdom" says: "Yin Xuan" (i.e., Xin) is located in the west of heaven and faces the eastern Zhen position. The energy of Yin Xuan comes in from the left ear. It can slightly enter the position of Lou Xu, but must not be excessive. In this case, although it can only be a small official such as a patrol officer, the person will still be handsome. The original note under the character "Lou" in the poem was "Shen," but since Lou Xu belongs to Xu, it should be "Xu." The current version is retained without change. The method of using the dividing gold is: if the site is facing兼庚, then use the Xin You and Xin Mao dividing gold; if it is facing兼辛, then use the Ding You and Ding Mao dividing gold.

第三宜坐坤向艮穴。辛龍入首橫落，左來右出，穴坤向艮，宜挨右取丙戌之氣貫左腰。《催官詩》云：“陰璇（辛）龍向天市（艮）垣，氣從左腧推其原。玉堂金馬無分到，儒官俊雅多田園。”分金：兼未宜辛未辛丑；兼申宜丙申丙寅。

The third type of site for the Xin dragon is facing Gen with the back to Kun. The initial section of the Xin dragon enters horizontally and falls from the left to the right, and the site is established facing Kun towards Gen. The compass is slightly to the right, taking the energy of the Bingxu dragon from the left side. The "On Hastening Officialdom" states: "The Yin Xuan (Xin) dragon faces the Tian Shi (Gen) enclosure, with energy coming in from the left side. Its origin is precisely this; however, such prestigious positions as Yu Tang and Jin Ma are not obtained, but rather some refined scholar officials are produced, and there is much farmland." Yu Tang and Jin Ma were names of palaces in the Han dynasty, later used to refer to the prestigious selection of the Hanlin Academy. The method of using the fine gold lines is: if the site faces towards Wei, use Xinwei and Xinchou fine gold lines; if it faces towards Shen, use Bingshen and Bingyin fine gold lines.

第一宜坐辛向乙穴。戌龍入首左落，穴辛向乙，宜挨右加酉，取庚戌正氣貫左耳。《催官詩》云：“戌龍迢迢穴向乙，鼓盆（戌）左氣奔耳入。龍行起伏向洋朝，鉅富但恐人殘疾。”分金：兼酉宜辛酉辛卯；兼戌宜丙戌丙辰。

The戌 dragon has only one type of site: facing Xin towards Yi. The initial section of the戌 dragon comes in and slopes to the left, so the site is established facing Xin towards Yi, with the compass slightly to the right and adding the 'You' character. The correct energy is taken from the Gengxu dragon coming from the left ear. The "On Hastening Officialdom" says: the戌 dragon comes from afar, and the site faces the Yi position; the "Gupen" (the star name of戌) energy rushes in from the left into the ear. As long as the coming dragon has a strong and dynamic movement, and there is a large body of water in front facing the site, it indicates great wealth, but there is a fear of disability within the family. The term "Gupen" comes from the story in the "Zhuangzi" where Zhuang Zhou sang while beating a drum after his wife's death, hence the戌 position is associated with the image of widowhood and disability. The method of using the "fenjin" (division of the compass) is: if the facing direction is combined with You, then use Xinyou and Xinmao fenjin; if combined with Xu, then use Bingxu and Bingchen fenjin.

第一宜坐辛向乙穴。幹龍入首左落，穴辛向乙，宜挨右微加戌，取丁亥正氣貫左耳。《催官詩》云：“陽機（幹）來龍宜向乙，迢迢左氣從耳入。穴宜挨右微加婁（戌），水朝局備家資寔。”分金：兼酉宜辛酉辛卯；兼戌宜丙戌丙辰。

The first type of site for a dry dragon is facing south-west with the main direction towards the east. The initial section of the dry dragon approaches from the left, and the site is established facing south-west towards the east. The compass is slightly biased to the right and slightly added with the character 'Xu', taking the main energy of the dragon from the left ear. The "On Hastening Officialdom" says: "Yang Qi" (the dry dragon) coming from the dragon should face the east direction. The distant dragon energy enters from the left ear. The site should be slightly to the right and slightly added with the position of "Lou" mansion (which belongs to Xu). As long as there is water coming to face the site and the structure is complete, the family will become wealthy. "Shi" is the same as "Shi". The upper volume says that the dry dragon originally indicates great misfortune, but here it specifically takes the site facing south-west towards the east, which is because the energy enters from the ear and is adjusted by Xu and Lou. The method of using the dividing gold is: if the facing direction is combined with west, then use the dividing gold of Xin You and Xin Mao; if combined with Xu, then use the dividing gold of Bing Xu and Bing Chen.

第一宜坐壬向丙穴。亥龍入首右落，穴壬向丙，宜挨青龍微加乾半分，取辛亥正氣貫右耳。《催官詩》云：“催官第一天輔（壬）穴，天皇（亥）氣從右耳接。穴宜挨左微加乾，天皇貫穴氣無洩，四神八將俱朝迎，紫綬金章在前列。”分金：兼亥宜辛亥辛巳；兼子宜丙子丙午。

The first type of site for the亥 dragon is a site facing丙 with the back to壬, which is the most prestigious pattern listed first in the entire text of "On Hastening Officialdom." When the亥 dragon enters the site, the initial section turns slightly to the right, and the site is established as facing丙 with the back to壬. The compass is slightly biased towards the Azure Dragon, which is the left side, with a slight addition of the "Gan" direction. The vital energy of the Xinhai dragon is taken from the right ear. The first principle in "On Hastening Officialdom" states that the site should be located on "Tianfu" (i.e.,壬), and the vital energy of "Tianhuang" (i.e.,亥) should enter from the right ear. The site should be aligned to the left with a slight addition of the Gan direction, allowing the vital energy of Tianhuang to pass through the site without leaking out. If the four spirits and eight generals are also present to welcome and support the site, then the prestige of purple sashes and golden seals will be achieved. The method of using the "fenjin" (division of the compass) is: for sites facing with a combination of亥, use the Xinhai and Xinsi fenjin; for sites facing with a combination of子, use the Bingzi and Bingwu fenjin.

第二宜坐乾向巽穴。亥龍入首左落，穴乾向巽，宜挨白虎微加壬半分，取癸亥之氣貫左耳。《催官詩》云：“天皇（亥）氣射天廄（幹）星，微挨西獸加壬行。天廐（幹）穴空始為吉，左耳受氣官資榮。”分金：兼戌宜庚戌庚辰；兼亥宜丁亥丁巳。

The second type of site for a亥 dragon is facing the direction of 巽. The initial section of the亥 dragon falls slightly to the left, and the site is established as facing 巽 with the back to 干. The compass is slightly biased towards White Tiger, the right side, with a slight addition of the character 壬, taking the qi of theGuihai dragon from the left ear. The "On Hastening Officialdom" states: the qi of 天皇 (亥) directly shoots towards 天厩 (which is 干), and when establishing the site, it should be slightly adjusted towards 西兽 (White Tiger, the right side) while incorporating the character 壬; the position of 干 should remain empty and not occupied, which is considered auspicious, allowing the left ear to receive the dragon qi, thus naturally bringing honor and official success. This is the same method as the previous case of 酉 dragon "干虚立亥." Whenever the character 干 appears, it should not be directly faced. The method of using 分金 is: if the site faces and combines with 戌, then use the 分金 of Gengxu and Gengchen; if it combines with 亥, then use the 分金 of Dinghai and Dingsi.

第三宜坐癸向丁穴。亥龍入首右落，穴癸向丁，宜挨青龍加乾一分，取辛亥正氣貫右耳。《催官詩》云：“天皇（亥）氣沖穴北道，挨左立穴為樞要。稍加乾位細推詳，右耳乘氣毋沖腦。”分金：兼子宜庚子庚午；兼丑宜丁丑丁未。

The third type of burial site for the亥 dragon is facing丁 with the seat at癸. The initial section of the亥 dragon enters and falls to the right, forming a site facing丁 with the seat at癸. The compass is inclined towards the Azure Dragon, which is the left side, adding one part of the '干' character. The vital energy of the Xinhai dragon is taken from the right ear. The "On Hastening Officialdom" states: "The vital energy of Tian Huang (亥) comes from the northern path, and establishing the site on the left is the key. A slight addition of the '干' position must be carefully measured in terms of proportion, ensuring that the dragon's energy enters through the right ear, not directly hitting the site's top." The term "冲脑" refers to the incoming energy directly facing the top of the site, which is too forceful and harmful to the site, so it must be received from the side. The method of using 分金 is: if the facing direction is combined with 子, use the Gengzi and Gengwu 分金; if combined with 丑, use the Dingchou and Dingwei 分金.

第四宜坐酉向卯穴。亥龍入首左落，穴酉向卯，宜挨白虎，取辛氣貫左耳，亦主貴富旺人。此穴《催官》未載，以其亥氣入腰故耳。今取辛氣貫耳則吉。分金：兼甲宜辛卯辛酉；兼乙宜丁卯丁酉。

The fourth type of site for a亥 dragon is facing卯 with the seat at酉. The initial section of the亥 dragon enters from the left, forming a site facing卯 with the seat at酉. The compass is biased towards the White Tiger, which is on the right. Taking the辛 qi from the left ear, this site is said to bring about prestige, wealth, and a thriving family. Two Xu explain that this site is not included in the "On Hastening Officialdom" because according to Lai's calculation, the亥 qi can only enter from the waist, which does not meet his standard of qi entering through the ears. Now, by taking the辛 qi from the ear on the left, it becomes auspicious. This is exactly where this book deviates from the methods of previous masters. When using it, one must personally determine the correct meridian, and one must not use both methods together. The use of meridians is as follows: if the facing direction is combined with甲, then use theXinmao orXinyou meridians; if combined with乙, then use theDingmao orDingyou meridians.

第五宜坐丑向未穴。亥龍入首右落，左出橫脈作穿針斗斧之穴，宜挨青龍，取辛亥正氣貫右腰。《催官》不載。若龍真穴美，葬善時宜，亦主富貴。分金：兼癸宜辛丑辛未；兼艮宜丁丑丁未。

The fifth type of grave for the亥 dragon is facing 未 with the back to 丑. The initial section of the亥 dragon enters from the right and drops down, but a transverse vein comes out from the left, forming what is called the "needle through the loom" site. "Needle through the loom" refers to a vein that enters from the side like a thread passing through a needle hole, while "axe handle" refers to the shape of the site resembling the back of an axe with a handle, both being names for sites formed by transverse and lateral convergence. When establishing the site, the compass is tilted towards the Azure Dragon (left side), taking the true energy of theXinhai dragon from the right side. This site is not recorded in the "On Hastening Officialdom," but as long as the dragon is true, the site is beautiful, and the burial is chosen on a favorable day and time, it will also bring wealth and honor. The method of using the "feng shui" scale is: if the site faces both癸 and the back, then use theXinchou orXinwei scale; if it faces both艮, then use theDingchou orDingwei scale.

上諸穴凡稱《催官詩》者，即賴氏《催官篇》也，其挨左挨右，與夫所加分數，取龍氣貫入於耳，貫入於腰等訣，毫釐之間，不可有失。先輩所謂“用卦不用卦，卦向穴中作。”又云“乘氣慎勿差毫釐，此而有誤，變吉為凶。”可不慎哉！學者須明師口傳，不可臆度。

All the references to the "Cui Guan Shi" in the above passages are from Lai Wenjun's "Cui Guan Pian" of the Song Dynasty, also known as Lai Buyi. It says that when mentioning "say left" and "say right," as well as the amount of added scores, the methods of taking the dragon qi from the ear or from the waist, and the measurements in inches and fractions, are all extremely precise, with no room for error. The elders said, "Whether or not to use the hexagrams, the hexagram direction is determined at the site of the site," meaning that although the hexagrams on the compass are used, the actual selection and determination must be made on-site with discretion. They also said, "To ride the qi, be careful not to differ by a hair's breadth; if this is wrong, good fortune will turn into misfortune." Once the line of measurement is off by a single thread, a good site will immediately become a bad one. How can we not be cautious! Those who study must have a master to teach them in person, and must not guess or infer blindly.

德興山人徐善繼述同著。

This volume is still titled "De Xing Shan Ren Xu Shan Ji and Xu Shan Shu jointly composed." The previous volume discussed the coordination between dragons andsite, while this volume shifts to the method of "sand." It divides the surrounding mountains around thesite according to the positions of the heavenly stars into thirty-four auspicious sand patterns and twenty-five inauspicious sand patterns, listing them one by one for reference and inspection when selecting a site.

四神全：乾坤艮巽曰四神，皆有峰巒高嶂，主貴。缺一亦減福力，故曰四神全。八將備：艮丙巽辛兌丁震庚曰八將，亦曰八貴，皆有峰巒齊起相應，主貴。賴氏云：“四神八將應位起，龍真穴的齊盧崔。”

The first pattern is called "Four Spirits Complete": the four corner positions, Qian, Kun, Gen, and Xun, are referred to as the "Four Spirits." These four directions should all have high mountain peaks, indicating wealth and honor. If any one of them is missing, the fortune will be reduced, so all four must be present to be called "Four Spirits Complete." The second pattern is called "Eight Generals Complete": Gen with Bing, Xun with Xin, Dui with Ding, and Zhen with Geng, these eight directions are called "Eight Generals" or "Eight Honors." All eight directions should have mountain ranges rising together and supporting each other, indicating wealth. Lai Buyi said: if the Four Spirits and Eight Generals are all present in their proper positions, as long as the dragon line is true and the site is accurately chosen, the family can rival the great clans such as the Lu family of Fan Yang and the Cui family of Qing He. Using the compass to check each position from the site is the first step in examining the terrain.

三角峙：艮巽兌曰三角，有峰鼎峙，主富貴。賴氏云：“奇峰列筍有三角，黃金白璧尚華侈。”四維列：四維即四神，有峰高秀，主貴；低而重疊，主富。賴氏云：“催官之砂維四方，雲霄屹立官爵強。四維低峰疊疊起，千倉萬箱耀州里。”

The third pattern is called "Sanjiao Zhi" (Triangle Stand): the three directions of Gen, Xun, and Dui are referred to as "Sanjiao" (triangle). If there are peaks in these three places standing opposite each other like the three legs of a tripod, it signifies wealth and honor. Lai Buyi said: strange peaks like spring bamboo arranged in the triangle positions indicate that the family has abundant gold and white jade, allowing for luxurious living. The fourth pattern is called "Siwu Lie" (Four Directions Arranged): the four directions refer to the four cardinal directions mentioned earlier, namely Qian, Kun, Gen, and Xun. If there are high and beautiful peaks in these four places, it signifies honor; if the peaks are low and layered, it signifies wealth. Lai Buyi said: the sand that promotes official rank stands on the four directions, towering into the clouds, indicating strong official status; if the four directions have low, layered peaks, then the wealth of thousands of granaries will shine throughout the region. Thus, in the same direction, high peaks signify honor, while low peaks signify wealth, depending entirely on the terrain.

三陽起：巽丙丁曰三陽。八國周：甲庚丙壬乙辛丁癸曰八國，皆有峰巒，高嶂周密，極貴。要八位具全，缺一二位則不合格。四勢高：寅申巳亥曰四時，皆有高峰主貴。

The fifth pattern is called "Three Yangs Begin": the directions of Xun, Bing, and Ding are collectively referred to as "Three Yangs." The original text only mentions this sentence and does not provide a judgment of auspiciousness; according to the context, it should mean that if there are peaks rising in all three directions, it indicates wealth and honor. The sixth pattern is called "Eight Nations Surround": the positions of the heavenly stems Jia, Geng, Bing, and Ren, along with the stems Yi, Xin, Ding, and Gui, are called "Eight Nations." If there are peaks or high mountains in all eight directions, it indicates supreme wealth and honor; however, this pattern requires all eight positions to be complete, and if any one is missing, it does not qualify as this pattern. The seventh pattern is called "Four Directions High": the four directions of Yin, Shen, Si, and Hai, which are referred to in the text as "Four Seasons" (as recorded in the original text), if there are high peaks in all four directions, it indicates wealth. These three patterns, like the previous two, first determine the directions based on the Luo Pan, and then check whether there are peaks in those directions.

日月明：離為日，坎為月。故子午有峰對峙，名曰日月並明，主貴。若三火不起，而有子午之峰，亦吉。賴氏云：“火星少起日月明，亦主其家生貴子。”或有午峰而無子峰，若得子水來朝，亦吉。賴氏云：“日月不峙太陽高，太陰得水還富豪。”蓋謂其有水為得太陰之體也。

The eighth pattern is called "Sun and Moon Shine Brightly": The position of Li (Fire) belongs to the Sun, and the position of Kan (Water) belongs to the Moon. Therefore, in the directions of Zi (North) and Wu (South), if there are mountain peaks facing each other north and south, it is called "Sun and Moon Shining Together," which indicates wealth and honor. If there are no peaks in the areas of Bing (Southwest), Wu (South), and Ding (Southeast), but only peaks in Zi and Wu, it is still considered auspicious. Lai Buyi said: Even if the fire peaks are few, as long as the peaks of Sun and Moon are clearly visible, it indicates that the family will have a noble son. Alternatively, if there is a peak in the Wu direction but not in the Zi direction, and if water from the Zi direction flows towards the site, it is also auspicious. Lai Buyi said: If the Sun and Moon peaks cannot face each other, and only the Sun side is high, then as long as the Moon side has water, it can still lead to wealth and honor. This is because water belongs to Yin, and having water is equivalent to possessing the essence of the Moon, thus compensating for the absence of the peak.

祿馬聚：祿馬之砂，其例不一。有正祿、飛天祿、食祿、正馬，又有借祿、借馬。若得諸般祿馬相聚，極貴。

The ninth pattern is called "Lù Mǎ Jù" (Lusama聚集).the so-called "Lù Mǎ" (Lusama) refers to the method of determining the positions of the禄神 (Lushen, a fortune god) andPost Horse (Yimǎ, post horse) from the eight characters of a person's birth and applying them to the surrounding mountains according to the mountain's orientation. Then one checks whether there are peaks or hills in that direction. There are several methods for this calculation: there is "Zhèng Lù" (Zhenglu, proper fortune), "Fēi Tiān Lù" (Feitianlu, flying heaven fortune), "Shí Lù" (Shilu, food fortune), and "Zhèng Mǎ" (Zhengma, proper post horse). In addition, there are "Jié Lù" (JieLu, borrowed fortune) and "Jié Mǎ" (JieMa, borrowed post horse). If various kinds of Lù and Mǎ hills gather around the grave site, it indicates extreme wealth and high status. The following text lists the methods used by different schools. First, determine where the Lù and Mǎ fall for the main mountain, then check whether there are hills or peaks in that direction. Do not point out randomly without checking.

正祿：子午卯酉艮宮詳，丙壬庚甲癸同鄉，乙辛丁癸陰神位，十二神來坤上當。寅申巳亥幹為祿，坤艮巽宮山宜強。飛天祿：子午卯酉在乾宮，辰戌丑未巽中逢。寅申巳亥居坤上，若得為官便立功。

The rule for "Zheng Lu" is as follows: if the facing mountain is Zi, Wu, Mao, or You, the Lu position is found in the Gen palace; if the facing mountain is Bing, Ren, Geng, Jia, or Gui, the Lu position is the same; if the facing mountain is Yi, Xin, Ding, or Gui, which belong to the Yin spirits, they are treated separately; according to the twelve spirits, the Lu position falls in the Kun palace. If the facing mountain is Yin, Shen, Si, or Hai, the Lu position is determined by the heavenly stem position. In general, the mountains in the Kun, Gen, and Xun palaces should be strong and powerful. Now the rule for "Fei Tian Lu": for the four mountains of Zi, Wu, Mao, and You, the Fei Tian Lu is in the Tian palace; for the four mountains of Chen, Xu, Chou, and Wei, the Fei Tian Lu is in the Xun palace; for the four mountains of Yin, Shen, Si, and Hai, the Fei Tian Lu is in the Kun palace; if peaks rise in these positions, one can achieve great success after entering officialdom. The method is first to determine the Lu position according to the facing mountain, then check whether there is a straight and upright peak in that position.

食祿：巡山遊祿要君分，乾兌搜求坎是尊。震巽尋幹為正路，坤離卻向巽宮論。要知坎艮推坤位，福德排來最可珍。若見峰巒尖秀出，子孫車馬滿朝門。正馬：幹用甲為真正馬，坤來尋乙最為強。艮從丙上尋其位，巽向辛峰是馬鄉。若得雙峰連不斷，兒孫兩府佩金章。

The song about "food and honor" says: When seeking the position of food and honor, please distinguish clearly—those of the Qian mountain and Dui mountain should be sought at the Kan position, which is the most honorable; those of the Zhen mountain and Xun mountain should be sought at the Qian position; those of the Kun mountain and Li mountain should be sought at the Xun position; and those of the Kan mountain and Gen mountain should be sought at the Kun position. Following the order of virtue and fortune is most precious. If the position of food and honor sees sharp and outstanding peaks rising, the descendants will have officials' carriages and horses filling the gates of the court. The song about "true horse" says: For the Qian mountain, the Jia position is the true horse; for the Kun mountain, the Yi position is the strongest; for the Gen mountain, the Bing position is where the horse is found; and for the Xun mountain, the Xin position's peak is the horse's territory. If these horse positions can have two peaks continuing continuously, the descendants will be among the eastern and western officials' ranks, wearing golden seals.

驛馬：申子辰山馬艮寅，亥卯未山巽巳尋，巳酉丑山乾亥上，寅午戌山在坤申。借祿借馬：丙借巽為祿馬場，壬借幹為祿馬鄉。申借艮為祿馬地，庚借坤為祿馬方。以上各位有峰簇集，謂之祿馬聚，主貴。亦不必俱有，只數位亦吉。

The song for "Yi Ma" (Post Horse) is determined by the Triple Harmony Formation: for the water triple harmony of Shen-Zi-Chen, the Post Horse is located at Gen and Yin; for the wood triple harmony of Hai-Mao-Wei, the Post Horse is found at Xun and Si; for the metal triple harmony of Si-You-Chou, the Post Horse is at Qian and Hai; and for the fire triple harmony of Yin-Wu-Xu, the Post Horse is at Kun and Shen. The song for "Jie Lu Jie Ma" (Borrowing Wealth and Borrowing Post Horse) states: for a mountain facing Bing, the Lu Ma (Wealth and Post Horse) is at Xun; for a mountain facing Ren, it is at Qian; for a mountain facing Shen, it is at Gen; and for a mountain facing Geng, it is at Kun. If any of these Lu Ma positions have mountain peaks gathering together, it is called "Lu Ma Ju" (Wealth and Post Horse Converging), which signifies honor and prominence. It is not necessary for all Lu Ma positions to be present; having any few of them is also auspicious.

子宮旺：坎艮震為三男，多峰巒主旺人丁。女山高：巽離兌為三女，其方高秀主女貴。財帛豐：艮為貨財之府，其位山巒高大豐厚叢簇，主多財帛。

The "Wang Zi" pattern: According to the hexagrams of The Zhou Changes, Kan represents the Middle Son, Gen represents the Younger Son, and Zhen represents the Eldest Son, collectively known as the Three Sons' positions; if there are many peaks in these three directions, the family will have a thriving population. The "High Female Mountain" pattern: Xun represents the Eldest Daughter, Li represents the Middle Daughter, and Dui represents the Younger Daughter, collectively known as the Three Daughters' positions; if there are high and elegant peaks in these three directions, the family's daughters will be esteemed or married into prosperous families. The "Abundance of Wealth" pattern: The Gen position is the repository of wealth; if the mountains in this direction are tall, abundant, and clustered, it indicates wealth accumulation. These three patterns all involve first identifying the hexagram positions and then examining the height and number of mountains in those directions, complementing the previous method of using celestial stars to assess terrain.

壽星崇：丁為南極老人星，其位山高，主多壽考。金馬上階：幹在天為天廄，蓄馬之所也。午為正馬，從其肖也。故幹為金馬，午為天馬。二位有馬山，更得兌山高聳，謂之馬上金階，貴。

The "Shou Xing Chong" pattern: The position of Ding corresponds to the Southern Pole Star in the sky, which governs longevity; if the mountain shape in this direction is high and towering, the family will have many people who live long lives. The "Jin Ma Shang Jie" pattern: The position of Gan in the sky is called "Tian Jiu," which is where horses are kept; the hour of Wu in the twelve zodiac animals is directly associated with the horse, so it is called "Zheng Ma." Therefore, the position of Gan is called "Jin Ma," and the position of Wu is called "Tian Ma." If there are mountain shapes resembling horses in these two positions, and if the position of Dui has high and towering mountains acting as steps, it is called "Ma Shang Jin Jie," which signifies high status.the so-called "Ma Shan" refers to mountain shapes that are round with square edges, with hills behind them resembling a horse's back and saddle, which can only be recognized when viewed from a distance.

赤蛇繞印：巳為赤蛇，有印居之，主貴。賴氏云：“赤蛇遶印如圓平，腰懸斗印才縱橫。”太陽昇殿：房、虛、昴、星四日宿在子午卯酉之位，若此四位有太陽金星四面相照，謂之太陽昇殿，主極品之貴，敵國之富。

The pattern "Red Snake Surrounding the Seal" refers to the position of the Earthly Branch Si, which is called "Red Snake" in the celestial stars. If there is a small round or square mountain resembling a seal located in this area, it indicates great wealth and status. Lai Buyi said: When the Red Snake surrounds the Seal, the Seal shape should be round and flat, and in the future, one will hang a large seal around his waist, achieving success and influence throughout his life. The pattern "Sun Rising in the Hall" refers to the four constellations of Fang, Xu, Mao, and Xing among the Twenty-Eight Mansions, which belong to the Sun. If these four directions, corresponding to the cardinal directions of Zi, Wu, Mao, and You, each have a golden-shaped mountain resembling the Sun star—characterized by a round head and upright form—shining brightly in all four directions, it is called "Sun Rising in the Hall," indicating supreme ministerial rank and immense wealth.

太陰入廟：心、危、畢、張四月宿在甲庚丙壬之位，若此四位有太陰金星四面相照，謂之太陰入廟，主男為附馬，女作宮妃。五氣朝元：火星在南，水星在北，木星居東，金星居西，土星結穴，坐北面南，謂之五氣朝元，亦曰五星守垣，主極貴顯，崇儒廟食。朱文公祖地合此在婺源縣官坑嶺，圖見龍法卷。

"The 'Too Yin Entering the Temple' pattern: Among the twenty-eight constellations, the constellations Zhong, Wei, Bi, and Zhang belong to Too Yin. If these four directions each have Too Yin planet, which is a slightly flat and elegant golden mountain shape, shining from all four sides, it is called 'Too Yin Entering the Temple,' indicating that a man will marry a princess and become a驸马, and a woman will enter the palace to become a concubine. 'Five Qi Facing the Origin' pattern: A fire mountain is located to the south, a water mountain to the north, a wood mountain to the east, a metal mountain to the west, and a soil mountain in the center forming the hill, facing south, this is called 'Five Qi Facing the Origin,' also known as 'Five Stars Guarding the Enclosure,' indicating extreme prestige and promotion of Confucianism, leading to being enshrined and worshipped by later generations. The original text notes that Master Zhu Xi's ancestral tomb exactly matches this pattern, located in Guanping Ridge, Wuyuan County, Jiangxi Province, and the diagram has been presented in the section discussing dragon methods."

三火併秀：離為天干火，丙為地祿火，丁為人爵火。三位有峰並秀，極貴。賴氏云：“太陽正火當星馬，丁柳丙張更無價。”蓋丙午丁三位正值南方朱雀之位，而星柳張三宿在焉，故曰“火星宜起應天宿”也。

The pattern "Three Fires and Splendor" refers to the presence of fire in three positions: the heavenly stem fire at the position of Wǔ (午), the earthly branch fire at the position of Bǐng (丙), and the human rank fire at the position of Dīng (丁). When mountains rise beautifully in these three positions, it indicates extraordinary wealth and status. Lai Buyi said: When the position of the Sun's fire coincides with the location of the Star Mansion and the Heavenly Horse, and the Dīng position faces the Willow Mansion while the Bǐng position faces the Extended Net Mansion, this is an invaluable pattern. This is because the positions of Bǐng, Wǔ, and Dīng exactly fall within the Southern Alcove of the Vermilion Bird, while the Star, Willow, and Extended Net Mansions are precisely located there. Therefore, it is said, "The fire mountain should rise in response to the celestial mansion"—a mountain rising in the south corresponds to the celestial mansions above.

尊帝當前：丙丁有峰雙峙，也主貴。祿馬拱後：艮祿幹馬二位有山高嶂，主貴。更點明：巽為更點，有峰叢秀，主貴。天鼓振：卯酉艮巽為陽鼓，丙丁辛為陰鼓，有峰方圓，主貴。

The "Respectful to the Emperor's Presence" pattern: If there are two mountain peaks facing the grave site from the south, it indicates high status, as the south is the direction where the imperial throne is located. The "Lucky Position and Horse Position" pattern: The艮 position represents the lucky position and the干 position represents the horse position; if there are high mountains and ridges behind the grave site supporting it, it indicates high status. The "Clear Marking" pattern: The巽 position is associated with the counting of time in the heavenly stars; if there are clusters of beautiful peaks in this direction, it indicates high status. The "Heavenly Drum Resounding" pattern: The卯, 酉, 艮, and 巽 positions belong to the yang drum, while the丙, 丁, and 辛 positions belong to the yin drum; if there are round and square peaks in these directions, resembling a drum face, it indicates high status. The above four patterns all refer to the response of peaks outside the grave site, and each position should be carefully checked with the compass.

文筆秀：巽辛二方有尖秀之峰，謂之真文筆，主貴顯，科名高。賴氏云：“天以太乙真文筆，秀入雲霄狀元位。”魚袋塞：庚酉辛方有魚袋砂，謂之金魚袋，主貴。宜居水口，故曰塞。玉帶現：辛巽有帶曰玉帶，庚兌曰金帶，有此砂，宜為正案，最貴。

The pattern "Wen Bi Xiu" refers to peaks that are sharp and elegant in the directions of Xun and Xin. These are called true Wen Bi, indicating high status and academic success. Lai Buyi said: Heaven uses the Taiyi position (Xun) as the true Wen Bi; if it is tall and rises into the clouds, it can indicate the position of a top scholar. The pattern "Yu Dai Sai" refers to sandy formations in the directions of Geng, You, and Xin that resemble fish bags—fish bags were worn by officials in the Tang and Song dynasties to distinguish ranks. This is called "Jin Yu Dai," indicating high status; such formations are most suitable to be placed horizontally at the water mouth to block the water flow, hence the name "Sai." The pattern "Yu Dai Xian" refers to sandy formations in the directions of Xin and Xun that are arranged horizontally like a belt, called Yu Dai, and those in the directions of Geng and Dui called Jin Dai. Having such formations is most suitable to take as the case mountain facing the tomb, indicating extremely high status.

金印浮：西兌庚巳辛干有印，皆名金印，主貴。必在水中為真，故曰浮。卜氏云：“印浮水面，煥乎其有文章。”赦文起：丙丁庚辛之位有方山，謂之赦文星，主一方永無凶禍。判筆攢：庚兌辛有峰，或立或臥，曰判筆。賴氏云：“判筆庚兌辛為艮。”

The pattern "Gold Seal Floating": If there are hill-like formations resembling seals in the west, specifically at the positions of Dui, Geng, Si, Xin, and Gan, they are called "Gold Seal," indicating nobility. However, these formations must be small islands or mounds floating in water to be considered true seals, hence the name "Floating." Bu Ying Tian's "Snow Heart Assignment" says: When the seal floats on the water surface, it shines brightly, indicating there is a scholar in the family. The pattern "Pardon Document Rising": If there are flat and square hills at the positions of Bing, Ding, Geng, and Xin, they are called "Pardon Document Star," indicating no misfortune in the area and the ability to resolve various evils. The pattern "Judgment Brush Accumulating": If there are peaks at the positions of Geng, Dui, and Xin, whether standing straight or lying horizontally, they are called "Judgment Brush," indicating the image of critical documents. Lai Buyi says: The Judgment Brush appears at the positions of Geng, Dui, and Xin.

馬上御街：巽位有馬山，兼有巽水朝，曰馬上御街，主貴近帝王。廖氏曰：“馬蹄踏破御街水，秀才出去狀元來。”貴參天柱：乾為天柱，若貴人之峰高聳乾位，主極貴。賴氏云：“璣入雲霄生宰輔。”又云“世登要路重璣峰”。

The "Horse on the Imperial Street" pattern: When there is a mountain resembling a horse in the Xun position and water from the Xun direction flows towards the site, it is called "Horse on the Imperial Street," indicating a person who holds high status near the emperor. Liao Jinjing of the Song Dynasty said: "The horse's hoof breaks the water of the Imperial Street; the scholar leaves home, and returns as a top-ranking状元." The "Nobleman Participates in the Heavenly Pillar" pattern: In the Tianxing system, the Tianzhu (Heavenly Pillar) is located in the Qian position. If there is a nobleman peak—a mountain that is round at the top and straight in the body, standing alone and tall—rising high in the Qian position, it indicates supreme status. Lai Buyi said: "The Jixing (the yang Ji peak in the Qian position) rises high into the clouds, capable of producing ministers of great ability; he also said that families who have held important positions for generations all value the Jifeng (Ji peak)."

宮國圓：子山宮國在戌，幹丑山在亥，壬每開位是也，有圓峰主貴。谷將高、天倉起：子山谷將在未，天倉在酉。丑山谷將在申，每危位是；天倉在戌，每收位是。有高山主貴。

The "Gongguo Yuan" pattern: Based on the mountain facing, the Gongguo position for a Zi mountain is Xu, for a Gan mountain and Chou mountain it is Hai, and for a Ren mountain it is determined by the position of the "Kai" day; if these directions have round hills, they indicate wealth. The "Gujiang Gao, Tiancang Qi" pattern: For a Zi mountain, the Gujiang position is Wei, and Tiancang is You; for a Chou mountain, Gujiang is Shen, which corresponds to the "Wei" position among the twelve Jianchu deities, and Tiancang is Xu, which corresponds to the "Shou" position. If these directions have high mountains, they indicate wealth. The term "Jianchu twelve deities" refers to the sequence of Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi, which rotate in order. Therefore, the text refers to "Wei position," "Kai position," and "Shou position" as mentioned.

五星受制：火北，金南，土東，木西，水居四墓，謂之受制，縱吉地亦無大力量也。四殺擅權：辰戌丑未四位高壓崚嶒，帶殺逼穴，主大凶惡逆，大盜誅夷。有赦文照者差減其凶。

The first category of凶砂 is called 「Five Stars Under Control」: a fire-shaped mountain located in the north is controlled by water, a metal-shaped mountain located in the south is controlled by fire, a earth-shaped mountain located in the east is controlled by wood, a wood-shaped mountain located in the west is controlled by metal, and a water-shaped mountain located in the four墓 positions (辰, 戌, 丑, 未) is controlled by earth. All these situations are called 「under control」; when the sand stars are controlled, even if the site is good, it does not have much power. The second category is called 「Four Killers Dominate」: mountains in the positions of 辰, 戌, 丑, 未 are high and rugged, pressing down on the site and bringing bad influences, leading to the emergence of great evil and rebellious people, or great thieves who are executed. If there are stars representing赦文 in these directions, the凶祸 can be somewhat reduced.

八門缺：幹坎艮震巽離坤兌八卦之位凹陷，謂之八門缺。卜氏云：“八門缺，八風吹，朱門餓殍。”四面凹：辰戌丑未曰四金，最忌凹陷。賴氏云：“四金砂陷風一入，翻棺覆槨人遭殃。”

The third pattern is called "Eight Gates Missing" (八门缺): if the directions where the Eight Trigrams (八卦) are located have depressions or openings, it is called "Eight Gates Missing." Bo Yingshen's "Snow Heart Assignment" (雪心赋) says: when the Eight Gates are missing, winds from all eight directions will rush in. Even a wealthy family will eventually starve to death. The fourth pattern is called "Four Sides Hollow" (四面凹): the four burial positions, Chen, Xu, Chou, and Wei, are called "Four Metals" (四金). They are most忌 (to be avoided) if they are hollow. Lai Buyi says: once the sand of the Four Metals is low and hollow, winds will rush in through the openings, and the coffin in the grave will be blown over, causing misfortune to the family. When examining the sand, not only should one check whether there are peaks, but also look along the four surrounding areas to see if there are wind openings. The hollow areas are the wind paths.

三火低：丙午丁三火低陷，主不貴。賴氏云：“火星不起官不顯，不握重權或閒散。”四神剝：乾坤艮巽之砂有石點剝，主凶。賴氏云：“四神烏石生點剝，家道終須見消索。”

The fifth pattern is called "Three Fires Low": if the three fire positions, namely Bing, Wu, and Ding, are low and sunken, it indicates one cannot achieve high status. Lai Buyi said: if the fire stars do not rise, official positions will not be prominent, and even if one enters government service, they will not hold important power, mostly holding idle posts. The sixth pattern is called "Four Gods Eroded": if the hills in the four directions of Qian, Kun, Gen, and Xun show stones peeling off, uneven, and barren with no grass, it indicates misfortune. Lai Buyi said: if the four directions of the gods reveal black stones that are peeling and uneven, the family fortune will eventually decline and disperse. Observing hills is not only about their shape, but also about whether the soil, stones, grass, and trees are moist and flourishing; peeling and withered signs indicate a decline.

魁罡雄：辰戌兩位曰魁罡，忌高壓冢宅。賴氏云：“魁罡高聳，冢宅出賊，乞丐沿街坊。”陽關陷：申曰陽關，不宜低陷，主兵死。賴氏云：“陽關山陷因陣亡。”

The seventh pattern is called "Kui Gang Xiong" (Quintessence and Stern): Chen and Xu are called Kui and Gang, and they most dislike high mountain ridges pressing down on the tomb and residence. Lai Buyi said: If there is a high mountain pressing on the Kui Gang position, the family of the tomb or residence will have thieves or become beggars living on the streets. The eighth pattern is called "Yang Guan Xian" (Sun Gate Depression): The position of Shen is called Yang Guan, which should not be low and depressed; once it is low and depressed, it indicates that family members will die by weapons. Lai Buyi said: If the mountain of Yang Guan collapses and becomes depressed, there will be someone in the family who dies in battle. It is evident that the same depression, in the four metal positions leads to the coffin being turned over, while in the Yang Guan position leads to death by weapons, and the凶 (misfortune) varies according to the position.

子宮虛：坎震艮三男之位凹缺，曰子宮虛，主不旺人丁，多女少男。祿位缺：祿位見前。又巳午艮亥亦曰祿位，若無山，主不貴。賴氏云：“祿神缺陷馬空倚，催官貴人山低傾。雖有文章不顯達，祿馬不起金階平。”金階平：乾兌低陷，也主不貴。

The ninth pattern is called "Empty Uterus": if the positions of the three male trigrams, Kan, Zhen, and Gen, are sunken or incomplete, it is called "Empty Uterus," indicating a lack of sons and more daughters. The tenth pattern is called "Missing Official Position": the method of determining the official position is explained in the section "Lusha Examples" earlier; in addition, the directions of Si, Wu, Gen, and Hai are also considered official positions. If there are no mountains in these directions, it indicates an inability to achieve high status. Lai Buyi said: if the position of the official god is defective, the position of the horse is empty and unsupported, and the peak representing the official patron is low and slanting, then even with full knowledge and talent, one cannot achieve success, because the official and horse are not present, and the golden steps are flat. The eleventh pattern is called "Flat Golden Steps": if the positions of Qian and Dui are low and flat, it also indicates a lack of high status.

文星低：巽星為文星，低陷不吉。主貴而不祿。卜氏云：“文星低而夭顏回。”天柱折：乾為天柱，若凹陷，謂之天柱折，主夭亡。有戌乾風吹穴尤緊。壽山傾：丁為壽山，若低缺，謂之壽山傾，主夭亡。

The twelfth pattern is called "Low Literary Star": the star at the Xun position is the Literary Star. If it is low and sunken, it is not auspicious, indicating that although one may have a noble reputation, there is no actual wealth or status. The Book of Divination by Bo Yin says: a low and sunken Literary Star is like Yan Hui, who was talented but died young. The thirteenth pattern is called "Broken Heavenly Pillar": the position of Tian Zhu (Heavenly Pillar) is at the Qian position. If it is sunken and not elevated, it is called Broken Heavenly Pillar, which indicates early death. If there is also wind or straight lines blowing towards the tomb site from the Xu and Qian positions, the harm is even more severe. The fourteenth pattern is called "Tilting Longevity Mountain": the position of Shou Shan (Longevity Mountain) is at the Ding position. If it is low and broken, it is called Tilting Longevity Mountain, which also indicates early death. The three patterns all avoid the same thing: the low position. If the area that should be high is low, it is considered a loss.

天母虧：坤為天母，宜高。若低陷，謂之天母虧，主寡母損陰人。賊旗現：辰戌有旗曰賊旗，主出大盜。賴氏云：“賊旗斜側位魁罡。”煞刀出：辰戌丑未有尖山倒地，曰煞刀，主屠劊劫財。

The fifteenth pattern is called "Heavenly Mother Deficient": When the Earth (Kun) is considered as the Earth Mother or the Old Mother, its position should be high; if it is low and sunken, it is called "Heavenly Mother Deficient," indicating that there may be a widow in the family or harm to women. The sixteenth pattern is called "Thief's Banner Appears": If there are mountain shapes resembling flags, with the mountain body slanting like a banner's edge fluttering, it is called the "Thief's Banner," indicating the emergence of a great thief. Lai Buyi said: The "Thief's Banner" is a slanting shape, precisely located at the position of the Great Constellation (Chen and Xu). The seventeenth pattern is called "Sword of Harm Appears": If there are sharp mountains lying horizontally on the ground at the positions of Chen, Xu, Chou, and Wei, forming the shape of a lying knife, it is called the "Sword of Harm," indicating that family members may become butchers or executioners, or engage in robbery for wealth.

回祿來：寅午戌三位有缺陷風吹穴，主災。謂回祿之氣隨風而來也。衡星壓：卯為陽衡，忌高壓，主利名蹭蹬。賴氏云：“陽衡高壓初年滯。”蓋卯乃太陽所出之門，而山高則日晏遲滯之象，故難受君恩也。倉庫倒：辰戌丑未四墓之山斜側破碎倒攛，謂之倉庫倒，主貧窮。

The eighteenth pattern is called "Hui Lu Laie": if there is a gap in the positions of the three fire trigrams, Yin, Wu, and Xu, and wind blows into the site from there, it indicates fire disaster. Hui Lu is the name of the god of fire, meaning that fire comes with the wind. The nineteenth pattern is called "Heng Xing Ya": the卯 position is the Yang Heng, which should not have high mountains pressing down on the site, leading to difficulties in achieving fame, fortune, and success. Lai Buyi said: Yang Heng with high pressure causes early blockage. This is because卯 is the gate where the sun rises; if the mountain is high, the sunrise is blocked, creating an image of delayed daylight, making it difficult to receive the favor of the sovereign early on. The twentieth pattern is called "Cang Ku Dao": if the mountains of the four burial trigrams, Chen, Xu, Chou, and Wei, are slanted, broken, or about to fall, it is called "Cang Ku Dao," indicating poverty.

財帛散：艮為財帛，其方砂皆散亂，或凹缺，謂之財帛散，主貧乏。橫尸見：魚袋砂在坎癸四墓，曰橫尸，主客死。墮胎死：子癸丑有墩埠，謂之墮胎山，主墮胎。

The twenty-first pattern is called "Dispersed Wealth": The mountain ridge representing wealth is the Gen position. If the terrain in this area is scattered and disordered, or if there are depressions and missing parts, it is called "Dispersed Wealth," indicating a poor family fortune. The twenty-second pattern is called "Dead Body Seen": Previously, the fish bag shape in the direction of Geng, You, and Xin was considered auspicious, but if the same fish bag shape appears in the Kan, Gui, and the four墓 positions (Chen, Xu, Chou, Wei), it is renamed "Dead Body Seen," indicating that guests may die away from home. This shows that the auspiciousness or inauspiciousness of a terrain shape depends entirely on the position it occupies. The same shape in different positions can result in opposite outcomes. The twenty-third pattern is called "Miscarriage and Death": If there are small hills or mounds in the positions of Zi, Gui, and Chou, it is called "Miscarriage Mountain," indicating that women may suffer miscarriages.

馬不上街：雖有馬山而無御街水朝，謂之馬不上街，不貴。何氏曰：“馬不上街人不貴，秀才空自說文章。”祿無正位：寅午巳卯申酉亥子，此正祿之地缺陷，謂之祿無正位，不貴。蓋甲祿在寅，乙祿在卯，丙戌祿在巳，丁己祿居午，庚祿歸申，辛祿到酉，壬祿在亥，癸祿居子。故此八位之砂宜其端正朝拱，不可缺陷，有水流破。如丙向忌水流巳去，巳位無山之類。以上天星砂法，皆於臨穴定位為凖。

The twenty-fourth pattern is called "Horse Not Going to the Street": although there is a mountain resembling a horse, if there is no water flowing towards the street, it is called "Horse Not Going to the Street," and the person cannot achieve high status. He said: if "Horse Not Going to the Street," the person will not be esteemed, and a scholar can only talk about articles in vain. The twenty-fifth pattern is called "Lucky Position Not in the Right Place": the eight directions of寅, 午, 巳, 卯, 申, 酉, 亥, 子 are the proper positions for the heavenly stems' luck. If these are defective, it is called "Lucky Position Not in the Right Place," and the person cannot achieve high status. The method of calculation is: the luck of Jia is in寅, the luck of Yi is in卯, the luck of Bing and 戌 is in巳, the luck of Ding and 己 is in午, the luck of Geng is in申, the luck of Xin is in酉, the luck of Ren is in亥, and the luck of Gui is in子. Therefore, the eight directions of the terrain should be properly aligned and supporting, not missing or damaged. For example, if the direction is set as Bing, then water flowing away from the巳 direction or no mountain existing at the巳 position is to be avoided. All these methods of heavenly star terrain analysis must be confirmed on-site after determining the direction, and cannot be judged from a distance away from the site.