Reprint of the Volume Eight, Part Four of the "Essential Knowledge for the Human Child: The Heart of Filial Piety and the Unified Tradition of Geomancy"

江右山人徐善繼述同著。

This volume is inscribed as "composed jointly by Jiangyou Mountain Man Xu Shanji and Xu Shanshu." The previous volume listed twenty-eight auspicious water types and twenty-four inauspicious water types, all presented as separate statements. This volume, however, shifts to a general discussion, focusing specifically on the principles of selecting and rejecting water, the methods of folding water in front of the site, releasing water, and establishing directions for water discharge, forming the definitive section on water methods in the entire text.

卜氏云：“穴前放水，依法循繩。”《狐首經》云：“溝決之水，出於人為，禍福所繫，審擇是非。”《赤霆經》云：“人力可施，折東屈西，妙斡造化，出入干支。”諸家所論，莫不皆謂水要折放。而其所以折放之法，在於人為，以合天地自然之妙。蔡牧堂云“知者盡其所當然，而不害其為自然”者是也。但陰陽二宅之水，諸般卦例，拘忌太繁。縱慾用之，交相矛盾，何從取正？故劉公淵云：“一切置之勿論可也。”誠以龍穴真正，水或不循矩度，亦不害為吉地。楊公云：“水似精兵，進退由將。”則水亦不過龍穴之助耳。故云“水遶之玄莫問蹤”是也。

Bushi Tian's "Xue Xin Fu" says: Before the grave site, the water should be released according to the rules and in accordance with the standard. The "Hu Shou Jing" says: Digging ditches and controlling water is something done by human effort, yet it relates to the fortune and misfortune of the family, so it must be carefully examined and chosen. The "Chi Ting Jing" says: Human effort can be applied, turning water eastward or westward, skillfully maneuvering the forces of nature, so that water flows in from which of the stem and branch positions. All the various discussions agree that water should be curved and released; and the reason it can be bent and released lies in human planning, used to conform to the subtle principles of heaven and earth. Cai Fa (also known as Muting, father of Cai Yuanding) said, "A wise person does his duty as he should, yet does not interfere with it being natural," which is exactly this meaning. However, the water methods for both yin and yang residences, with various hexagram examples and taboos, are too complicated and tedious. If one really follows them, they contradict each other, and it is unclear which school should be followed as the correct one. Therefore, Liu Yuan said: It is not necessary to consider them all. This is because if the dragon is true and the grave site is correct, even if the water does not conform to the rules, it will not prevent it from being a good site. Yang Yunsong said: Water is like elite soldiers, advancing and retreating entirely under the command of the general. This shows that water is merely an auxiliary to the dragon and the grave site. Therefore, there is also the saying, "When water surrounds, do not inquire about its trail"—water only needs to be winding and affectionate, without needing to trace its every bend and turn.

且諸家水法，其間是非難信者，有十餘說焉。一是主山不定，一是支干取舍不同，一是生克出入吉凶所取不同，一是二十四位所屬陰陽不同，一是諸家二十四位所屬五行無定，一是宿度屬五行不一，一是生旺衰病所起不同，一是宜倒左宜倒右於理無據，一是九星五星水法不同，一是步數尺寸白星難一，一是起祿馬貴人各家不同，一是正針、縫針、銅盤針論水不同。凡此雖各具名術之書，及明師顯用，夫何牴牾如此！姑陳其概。

Now speaking of the various methods of water divination used by different schools, it is difficult to determine which is correct, and there are roughly more than ten different approaches. First, there is no fixed standard for determining which mountain is the main one. Second, the selection between the earthly branches and heavenly stems varies among different schools. Third, the methods of judging good or bad fortune based on mutual generation and mutual control, as well as the entry and exit of qi, differ. Fourth, the division of the twenty-four directions into yin and yang varies. Fifth, the determination of the five phases for the twenty-four directions is not consistent. Sixth, the assignment of the twenty-eight constellations to the five phases is inconsistent. Seventh, the starting point for calculating growth, strength, decline, and illness differs. Eighth, there is no basis for determining whether the direction should be to the left or right. Ninth, the methods of the nine-star water divination and the five-star water divination differ. Tenth, the calculation of steps and measurements, as well as the method of pairing with the white star, is difficult to unify. Eleventh, the methods of starting the禄 (favor), 马 (horse), and Nobleman (nobleman) differ among schools. Twelfth, the use of the true needle, the sewn needle, or the bronze disk needle for measuring water varies. Although these methods have been written about by famous scholars and are actually used by skilled masters, why are they so contradictory? Let me briefly outline the general situation.

如主山不定之說，蓋有以向首論消水者，以坐下論納水者，以來龍論合水者，以落頭論放水者，此主山之不定也。有以支干分大、中、小神，而謂小神宜流入中神，中神宜流入大神，而大神不宜流入中小神之支干方者，有以大神、小神但要合祿馬貴人，而先用支神，次及幹維者；有三折內不用支神，而三折外不拘者；有專用幹維，而全不用支神者；有取貪、巨、武三吉，而不論支干神者。此支干取舍之不同也。

For example, the rule "the main mountain is not fixed": some people use the direction of the main mountain to discuss the discharge of water, others use the mountain where the building is located to discuss the intake of water, others use the coming dragon to discuss the convergence of water, and others use the first section of the water's source to discuss the release of water. In the same location, depending on different criteria, the conclusions vary. This is because the main mountain has no fixed standard. Another example is "the selection and rejection of branches and stems": some people divide the twenty-four directions into great spirits, medium spirits, and small spirits based on the earthly branches and heavenly stems, advocating that water from small spirits should flow into medium spirits, water from medium spirits should flow into great spirits, and water from great spirits should not flow back to the directions of medium and small spirits; others believe that great and small spirits only need to be compatible with the禄, 马, and Nobleman, first taking the heavenly stems and then considering the earthly branches and four directions; some people use the heavenly stems and four directions within three bends and do not consider the earthly branches, while outside three bends they are not restricted; some people use only the heavenly stems and four directions and completely ignore the earthly branches; others only take the three good stars, 贪狼, 巨门, and 武曲, and do not consider the branches and stems at all. This is the difference in the selection and rejection of branches and stems.

有以克出為吉，克入為凶者；有以克入為吉，克出為凶者；有以生入為吉，生出為凶者。此生克出入之不同也。有以淨陽淨陰論水者，有以真陰真陽論水者，有以葉七陰陽論水者。此陰陽所屬之不同也。有以正五行論水者，有以洪範五行論水者，有以玄空五行論水者，有以八卦五行論水者。此五行取用之不同也。

For example, regarding the principle of generation and overcoming (sheng ke chushu): some people consider when I overcome others (ke chu) as favorable and when others overcome me (ke ru) as unfavorable; others have the opposite view, considering ke ru as favorable and ke chu as unfavorable; others still consider when others generate me (sheng ru) as favorable and when I generate others (sheng chu) as unfavorable. This reflects different approaches to the principles of generation and overcoming. For example, regarding the classification of yin and yang: some use 'pure yin and pure yang' to discuss water, some use 'true yin and true yang', and others use 'leaf seven yin and yang'. This reflects different methods of determining yin and yang. For example, regarding the use of the Five Phases: some use the standard Five Phases, some use the Hongfan Five Phases, some use the Xuan Kong Five Phases, and some use the Eight Trigrams Five Phases. This reflects different approaches to the application of the Five Phases. The same water can be considered as favorable or unfavorable depending on the system of Five Phases used.

有以宿度論水者，其度數之所屬五行，或金或木，《天機素書》與《叢珠瀛海》及依梁關屬各不一，此宿度吉凶之不同也。有以來要生旺，去要休囚論水者，其生旺之說，或以三合起長生，或以坐山起長生，或以正五行起，或以玄空五行起。此生旺休囚之不同也。有以倒左倒右，宜流來宜流去論水者，而倒左倒右於理無根。論之先跡，多不相合。此左右來去之難信也。

For example, regarding the concept of host degree: some people use the degrees of the twenty-eight constellations to discuss water, but it is unclear whether a particular degree belongs to metal or wood. Different sources such as the "Tian Ji Su Shu," "Cong Zhu Ying Hai," and the system followed by Liang Guan Yi have varying opinions, which reflects the differences in determining auspiciousness and inauspiciousness based on host degree. Another example is regarding the concepts of birth, prosperity, decline, and confinement: some people advocate that incoming water should come from the birth and prosperity directions, while outgoing water should go to the decline and confinement directions. However, the starting point for calculating birth and prosperity varies; some use the Triple Harmony Formation to determine the beginning of growth, others use the mountain direction to determine the beginning of growth, some use the standard Five Phases, and others use the Xuan Kong Five Phases. This reflects the differences in the concept of birth, prosperity, decline, and confinement. Another example is regarding the left and right directions: some people use the direction of water flowing left or right, and whether it is favorable for incoming or outgoing water, to determine auspiciousness. However, the concept of left and right flow itself lacks logical foundation, and when compared with the old examples of predecessors, it often does not match. This is the reason why the theory of left and right flow is difficult to be trusted.

有以九星貪、巨、祿、文、廉、武、破、輔、弼論數，謂之三匝貪狼，弦起弦殺，中起中殺，而以貪、巨、武為三吉者。有六神水法，以青龍、白虎、朱雀、玄武、勾陳、螣蛇論水者，取青龍配木，白虎配金之類。有以太陰、太陽、金、水、天財、紫炁、天罡、燥火、掃蕩、孤曜九星論水，而分四凶五吉者，此五星九星之不同也。

For example, regarding the names of stars, some people use nine stars—Tanniang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, Pojun, Zuofu, Youbi—to calculate the number of bends in water, talking about "three bends of Tanniang," saying that if water bends on the string it brings a killer, and if it bends in the middle it brings a killer in the middle, while Tanniang, Jumen, and Wujing are considered the three auspicious ones. There is also the Six Spirits water method, using Qinglong, Baihu, Zhuque, Xuanwu, Gouchen, and Tengshe to discuss water, matching Qinglong with wood, Baihu with metal, and so on. Others use a set of nine stars—Taiyin, Taiyang, Jinxing, Wuxing, Tiancai, Ziqi, Tian Gang, Zaohuo, Saodang, and Guyao—to discuss water, dividing them into four凶 (inauspicious) and five吉 (auspicious). This represents the difference between the Five Stars and Nine Stars systems.

有以步數論白星為吉而合水法者，或云一步管三年，或云一年關三步，此步數白星之不同也。有以祿馬貴人論水者，其起祿馬貴人之法，或以本山起，或以向首起，或以亡命起，此祿馬貴人之不同也。有以子午正針論水者，有以壬子丙午縫針論水者，有以子癸午丁銅盤針論水者，此土圭羅經之不同也。復有紫微、單于、梅花，與夫青囊、斗杓、魁星、四門朝宗、天父地母等法，種種多門，各持一見，信此則失彼，從甲則違乙，茫無定據，豈理也哉！噫！是皆臆度陰陽，絡籠禍福，而無真傳灼見者也。

For example, regarding the step count: some measure water by counting steps, taking the White Star as auspicious, but others say one step corresponds to three years, while others say one year corresponds to three steps. This is the difference in matching step counts with the White Star. Regarding the concept of禄马Nobleman (Lù Mǎ Guì Rén, which refers to the auspicious influences of wealth, horses, and noblemen): some start from the base mountain, others from the direction, and others from the birth year of the deceased. This is the difference in the method of calculating禄马Nobleman. Regarding the use of the compass needle: some use the main north-south needle (正针) to measure water, others use the intermediate needle (缝针) based on the directions ofRenzi (Renzi) andBingwu (Bingwu), and others use the copper plate needle (中针) based on子癸 (ZiGui) and午丁 (Wu Ding). This is the difference in the use of the soil gnomon compass. There are also other methods such as Purple Micro, Single Yu, Plum Blossom, and others like Qingnang, Doubiao, Kuixing, Four Gates Paying Homage, Heaven Father and Earth Mother, and so on. The names are numerous, and each holds their own view. Believing in one school contradicts another, following one statement contradicts another, leading to confusion and no fixed standard. How can this be reasonable? Alas! All these are mere conjectures about yin and yang, and vague associations with fortune and misfortune, fabricated by those who lack genuine transmission and insight.

幸吾興吳氏親授仙翁華山處士之傳，三傳而至廖金精、傅伯通。其後又有紫瓊張真人、緣督趙仙翁，及觀物祝公、文懿傅公、易巖齊公，皆洞徹玄微，各有著述。至國初，而乃有董德彰氏得其真訣，作用通神。而舒馬山、祝仲陽、張落魄、郎慶和、李養素、胡竹心輩，出而相沿相襲，微機秘旨，賴有所存。今撮其要，復取管猇、司馬頭陀、范越鳳、賴文俊、王制仙、劉白頭諸家水法，擇其理長者取之，無所據而不足取信者刪之。其有未備者，又據所授以補之，庶幾水法有定歸之論，而人子無致眩惑雲。

Fortunately, our Wu family in Xingguo has directly received the true transmission from Master Chen Tuan of Huashan, and it passed through three generations to Liao Jinjing and Fu Botong. Later, there were Zuo Qiong Zhang the True Man, Yuan Du Zhao the Immortal, Guanwu Zhu the Scholar, Wenyi Fu the Gentleman, and Yiyang Qi the Gentleman, all of whom thoroughly understood the subtle principles and had their own writings. At the beginning of the current dynasty, there was Dong Dezhang who obtained the true诀 and used it with divine accuracy. After that, a generation of people such as Shu Moshan, Zhu Zhongyang, Zhang Luopos, Lang Qinghe, Li Yangsu, and Hu Zhuxin continued the tradition, preserving the subtle principles and secret teachings. Now, we have selected the essential points of this lineage, and combined them with the water methods of Guan Lu, Sima Touduo, Fan Yuefeng, Lai Wenjun, Wang Zhi xian, and Liu Baotou. We have included those principles that make sense and omitted those without foundation or credibility. For any missing parts, we have supplemented them according to our teacher's transmission, hoping to establish a definitive conclusion for the water methods, so that descendants will not be confused by various opinions.

壙前折水法：按管公明指象云：“金斗不決而不洩矣，沙城導之，玉井瀦之，然後擇方而擇利。心力之妙，功力之備，庶幾見愚而見智。又況人之智之淺近，天之智之遠大。明堂臨鉗，橫決納而不吐，是則飾形而致瑞。”

The first point discusses the "method of diverting water before the grave site." According to Guan Lu (styled Gongming) from the Three Kingdoms period in his work "Zhi Xiang," if the golden basin is not opened, the water will not flow out; one should use the sand city to guide the water out and the jade well to collect it, then choose the direction and select the convenient location. Only through careful consideration and thorough effort can one distinguish between the wise and the foolish. Moreover, human wisdom is shallow and limited, while heavenly wisdom is profound and vast. When the bright hall is located at the mouth of the钳, opening a channel horizontally to allow water to be received but not discharged, this is shaping the terrain to attract auspicious signs. The following text includes Wang's line-by-line explanation, which must be read together to understand what the golden basin, sand city, and jade well refer to.

王氏曰：金斗，壙也；沙城，壙前橫溝以砂磧填之，暗引兩腋之水，聚於玉井，然後順之六替衰病死絕墓流也決之。玉井者，砂城導出之後，每一折作一井蓄之，然後擇方而決之也。按穴前折水之法，只要曲折，不可直放。其折步亦以淨陰陽論。陽龍宜放陽水，陰龍宜放陰水。又不可放支屬，宜折曲流於幹維，而以水法五行論忌流。從長生、臨冠、帝旺、墓、胎、養六相之方，宜流於衰、病、死、絕六替方位上去。

Wang's explanation says: The so-called "golden basin" refers to the grave pit; the so-called "sand city" refers to digging a transverse ditch in front of the pit and filling it with sand and stones, secretly guiding the water from the left and right sides of the pit to converge into the "jade well." Then, the water is released through the six directions of decline, illness, death, extinction, end, and burial. The so-called "jade well" refers to, after the sand city has guided the water out, digging a small well at each turn to store the water, and then releasing it according to a selected direction. Xu Xu's commentary says: The method of bending the water in front of the site requires only that the bends be affectionate and natural, and must not be straight. The position of the bend should be determined according to the principle of pure yin and pure yang: if the dragon is yang, the water should be released in the yang position; if the dragon is yin, the water should be released in the yin position. It must not be placed on the positions of the earthly branches, but should flow in a winding manner towards the heavenly stems and the four directions, and the directions to be avoided should be determined by the five phases water method. In summary, the incoming water should come from the six directions of growth, officialdom, capping, prosperity, fetal, and nurturing, while the outgoing water should flow away through the four directions of decline, illness, death, and extinction.

決水如吐故納新：凡水不合法，而龍穴真的，則於穴前放水，用法度以全吉避凶，如吐故納新焉。管氏曰：“如人之攝生，調榮燮衛，吐故納新，飽甘洩穢。”王氏曰：“壙折如人之養生，飯食之，資養之，藥石以宣補之。”

The second point says "deciding the water flow is like expelling old air and inhaling fresh air." Whenever the water flows in an improper manner, but the dragon and the nest are truly correct and upright, then water should be released in front of the nest, following a fixed method to preserve good qi and avoid bad qi, just as a person expels stale air and inhales fresh air. Guan Lu said: this is like maintaining one's body, regulating the blood, harmonizing the defensive qi, expelling the old and inhaling the new, eating delicious food and expelling the foul. Wang said: when cutting the water in front of the grave, it is like nurturing life. First give him food, then give him nourishment, and also use medicinal stones to unblock and supplement. This shows that cutting the water is not about forcibly altering the terrain, but rather following the flow of qi and making adjustments.

立向以消水：地真融結而水或不利，則斟酌向首以消納之。管氏云：“龍穴真而水或不合陰陽，消納由人。”決水要心機巧：凡陰陽二宅之水，在人心目機巧，以曲折放之，使歸於吉，避其凶位，流於吉方。

The third point discusses "establishing the direction to eliminate water." If the earth energy truly converges to form a site, but the water's flow is somewhat unfavorable, then one should consider the principles of directional orientation to manage it.所谓 elimination and reception refers to using the direction of the site to resolve and accept the adverse water energy. Guan Lu said: once the dragon site is genuine, even if the water does not conform to yin and yang, the elimination and reception can be achieved through human effort. The fourth point discusses "deciding the water flow requires cleverness and skill." Whether for a阴宅 (burial site) or 阳宅 (residential site), the water must be skillfully guided by human ingenuity and vision, so that it flows in a winding manner, leading it to a favorable direction, avoiding unfavorable ones, and flowing toward the auspicious position. These two points share the same principle: the land is naturally formed, but its use depends on human effort.

決水乃救助之法：王氏曰：“天地間無自然相得之來山，相符之去水。故決水者，乃救助之法。”《經》云：“溝決之水，出於人為，禍福所繫，審擇是非。”蓋以天地無全功，聖人無全能。物之不齊，安得事事如法？故或龍真穴的，而於水不合法度者，則當以作法控制放之，使歸吉避凶。蔡氏所謂“山川之融結在天，而山水之裁成在人。”宋末觀物祝先生泌建議開浚饒之表灣河，以通康山湖，達省甚便。先生曰：“此丁方也，謂之玉門水，三甲子周當有王者。”後果百八十年間，淮王藩封居饒。今表灣鄉稱祝機冷，言視公之機以開此河也。冷水小名也。

Article five says, "Deciding on water is a method of assistance." Wang said: In the space between heaven and earth, there are no naturally harmonious mountains, nor are there naturally perfectly matching waters, so opening channels and releasing water is a method of remedy and assistance. The "Hushou Jing" says: Digging ditches and deciding on water is a human endeavor, yet it relates to fortune and misfortune, so one must carefully discern right and wrong. This is because heaven and earth do not have perfect functions, and sages do not have omnipotent abilities; all things are naturally varied, how can everything conform to the law? Therefore, when the dragon is true and the grave is proper, but the water does not conform to the law, one should use methods to control and open it, making it lead to good fortune and avoid misfortune. Cai Yuan ding said, "The convergence of mountains and rivers is in heaven, while the shaping of water and land is in man," which is exactly this meaning. In the late Southern Song dynasty, the observer of things, Zhu Bi, once suggested dredging the Biao Wan River in Raozhou, connecting it to Kangshan Lake, and reaching the provincial capital, making transportation very convenient. Zhu said: This river is in the Ding direction, called "Yumen Water." Three Jiazi cycles, or 180 years later, there will be a king who appears. Later, indeed, within 180 years, the fief of the Huai Wang was established in Raozhou. Now, in Biao Wan village, there is a place called "Zhu Ji Leng," meaning people value Zhu Gong's wisdom and opened this river; "Leng" is the local term for a small stream.

格水當以水溝下格羅經：訣云：山上格山山始正，水中格水水方真。若然據定斜斜指，來山去水恐非神。管氏云：“當中嶺格以定其分野。坐穴直指，徒誑以紛紜。”廖公云：“凡定水，必須於流來中下盤針。若溪澗水，則於溪澗中下盤針，田塘之水則于田塘源處隨水勢下盤。若大江、大河、平田、廣坂，則須高著眼力望水勢，可向流依低處下盤針。凡水一曲折則一移盤針，諺云水中放水。”

Rule six says "to determine the water, the compass should be placed in the water channel." The mnemonic states: when determining the mountain on a hill, the mountain position becomes correct; when determining the water in the water, the water position becomes accurate; if only a single finger is pointed sloppily from the site, the coming mountain and going water may not be effective. Guan Lu said: one should determine the boundary by going to the central ridge, only then can the division be established; sitting at the site and pointing straight with one finger is merely self-deception and baseless. Liao Jinjing said: whenever determining the water position, one must walk to the center of the water flow and place the compass there; if it is a stream or ravine, place the compass in the middle of the stream or ravine; if it is a pond or lake, place the compass at the source of the water, following the flow; if it is a large river or plain field, one should raise the eyes to look far and determine the water flow, facing the direction of the water and placing the compass according to the lower ground. Every time the water turns, the compass should be moved accordingly, which is called "releasing water" in common terms. This rule is the most practical method in water divination: if the position is not closely determined, the outcome will surely be empty.

水要來於六相去於六替：長生、冠帶、臨官、帝旺、胎、養為六相，衰、病、死、墓、絕、沐浴為六替。管氏云：“養生胎冠官旺弓表六相之瀦澤，衰病死墓絕浴弓宜六替之所之。”郭氏曰：“朝於大旺，澤於將衰，流於囚謝，以返不絕。”賴氏云：“臨官生旺胎養沐，不須更論陰陽也。”

Rule seven states that "water should come from the six prosperous directions and go to the six declining directions." Among the twelve long life positions, the six positions of long life, cap, officialdom, prosperity, fetal stage, and nourishment are called "six prosperous" positions, which are the directions of prosperity and strength; the six positions of decline, illness, death, tomb, exhaustion, and bathing are called "six declining" positions, which are the directions of decline. Guan Lu said that the six directions of nourishment, long life, fetal stage, cap, officialdom, and prosperity are suitable for the accumulation of water; the six directions of decline, illness, death, tomb, exhaustion, and bathing are suitable for the discharge of water. Guo Pu's "Book of Burial" says that water should face the most prosperous direction, be stored in the direction of impending decline, and flow away from the direction of captivity and decline, thus ensuring the continuous flow of life energy. Lai Buyi said that the directions of officialdom, long life, prosperity, fetal stage, nourishment, and bathing do not require further discussion of yin and yang. Different scholars have slight differences in their views, but the main idea is the same: the direction of arrival should be prosperous, and the direction of departure should be declining.

水要幹維純粹：管氏云：“八干弓鍾，天地之清。”王氏云：“四隅四正弓，取八卦之變通；四絕四墓弓，寔五氣之玄冥。”諺云“水要放從天上去”，言從天干位去也。八干：甲丙庚壬乙辛丁癸。四維：乾坤艮巽。

Rule eight says "water should be pure and unadulterated in the heavenly stems and the four directions." Guan Lu said: the positions of the eight heavenly stems gather the clear qi of heaven and earth. Wang said: the positions of the four corners and the four cardinal directions take the meaning of transformation of the eight trigrams; the positions of the four extremes and the four graves are actually where the five qi return to the hidden realm. The common saying "water should be released to go up to heaven" means that the water should flow through the heavenly stem positions, because heavenly stems belong to heaven and earthly branches belong to earth, and for water to flow through heavenly stems it is considered pure. The so-called eight heavenly stems are Jia, Bing, Geng, Ren, and Yi, Xin, Ding, Gui; the so-called four directions are Qian, Kun, Gen, and Xun. When releasing water, first identify these twelve positions on the compass, making sure the water mouth falls among them.

水支屬則用四正：震兌坎離為四正之位，雖屬支辰，而得天地之四位，與眾支位不同，決之亦吉。管氏曰：“坎離陰陽之正，震兌陰陽之門。二道流之，亦為權貴。”萬萬山云：“支頭地氣混泉流，四正元從八卦推。此水亦同天上去，玄虛立向也相宜。”

Rule nine says, "If water must fall on the Earthly Branches, it should be placed on the four cardinal positions." Zhen, Dui, Kan, and Li are the four cardinal positions. Although according to the twenty-four mountains they belong to the Earthly Branches of卯 (Mao), 酉 (You), 子 (Zi), and 午 (Wu), they occupy the four cardinal directions of heaven and earth, differing from the other Earthly Branches. Putting water in these four positions is considered auspicious. Guan Lu said: Kan and Li are the proper positions of yin and yang, while Zhen and Dui are the gates through which yin and yang enter and exit. If water flows along these two paths, it can indicate noble status. Wan Wan Shan said: The earthly qi at the heads of the Earthly Branches mixes with flowing springs, but only the four cardinal positions originate from the Eight Trigrams. Water placed in these four positions is as good as placing it on the Heavenly Stems, and it is also suitable for determining direction with the method of the mysterious and subtle.

水不可以步數論吉凶：水之曲折，要與形勢相稱即吉。又以年代之說看步數者亦非。蓋年代只論後龍為主。管氏曰：“三年一步以何憑而推？一步三年以何數而見？”傅文懿公云：“一年三步推何法？一步三年按甚文？運氣如身營百脈，無時噓息不調均。”

The tenth point says, "Water cannot be judged by counting the number of steps it takes." The meandering nature of water is considered auspicious as long as it harmonizes with the overall situation. Some people attempt to calculate the number of steps water takes according to the years, predicting events for specific years, but this is incorrect. The distance in terms of years is determined by the number of bends in the dragon line (the mountain ridge leading to the burial site), not by the number of steps water takes. Guan Lu said, "Three years correspond to one step, but on what basis was this derived?" If one step corresponds to three years, from which number can this be seen? Fu Wenyi said, "If one year corresponds to three steps, according to what method was this determined? And if one step corresponds to three years, which book supports this?" The flow of qi on the land is like the circulation of blood in the human body; there is no moment when the breath is not even. How can it be divided into one step corresponding to one year?

水法宜五行相生：用正五行論本山入首一節之龍，其水不可克龍，而龍宜克水。宜山水比和，宜水生山，山生水。其或與龍不合，而於坐下山向合吉，則亦吉矣。

Article 11 states that "water should be chosen according to the mutual generation of the Five Phases." Using the correct Five Phases to determine the Five Phase attribute of the incoming dragon from the original mountain, then comparing it with the Five Phase of the water direction: water should not overcome the dragon, but the dragon can overcome water; the best situation is when the mountain and water share the same Five Phase or are harmonious, or when water generates the mountain, or the mountain generates water. If the water does not match the Five Phase of the incoming dragon, but matches the Five Phase of the main mountain and the direction, it is still considered auspicious. This shows that there are two levels of judgment: first, check the incoming dragon; if it does not match, then check the main mountain and direction. Only when both do not match is it considered truly inauspicious.

水法宜陰陽純一不雜：用淨陰淨陽論本山入首一節之龍，陽龍宜陽水，陰龍宜陰水，謂之陰陽不駁雜。干甲離壬寅戌坤乙坎癸申辰十二位屬陽。凡龍脈入首一節是陽者，則水之出入亦宜流於陽位，乃得陽氣之純。艮丙震庚亥未巽辛兌丁巳丑十二位屬陰。凡龍入首一節之脈是陰者，則水之出入亦宜流於陰位，乃得陰氣之純。上法亦不可泥。若龍真穴美，但水不合法者，宜臨穴控制以消納之，所謂“卦向穴中作也”。

Article twelve says "water flow should be pure and unified in yin and yang without mixture." Using the method of pure yin and pure yang, the origin of the mountain ridge and the first section of the dragon line should be determined as either yin or yang. A yang dragon should be paired with water in a yang position, and a yin dragon should be paired with water in a yin position, which is called non-mixing of yin and yang. The yang positions are:乾, 甲, 离, 壬, 寅, 戌, 坤, 乙, 坎, 癸, 申, 辰, twelve in total. If the first section of the dragon line is yang, then the water's coming and going should be in a yang position to obtain pure yang energy. The yin positions are: 艮, 丙, 震, 庚, 亥, 未, 巽, 辛, 兑, 丁, 巳, 丑, twelve in total. If the first section of the dragon line is yin, then the water's coming and going should be in a yin position to obtain pure yin energy. However, this rule should not be followed rigidly. If the dragon is true and the site is beautiful, but the water does not conform to the law, then one should use a method on the site to control and assimilate the water. This is exactly what the ancients meant by "the hexagram direction is determined at the site." The true selection and determination should be decided at the site.

穴前橫過水不須分相替：管氏曰：“一條流水角弓形，攔住前頭卻不行。相替未須分彼此，城門方始論屯亨。”按此穴前橫遶之水，只可以水城形勢論吉凶，不可以方位相替論禍福。

Rule thirteen says, "The water flowing horizontally before the grave site does not need to be divided into the six phases or six replacements." Guan Lu said: When a single stream of water bends into the shape of a bow and blocks the front of the grave site, preventing it from flowing forward, this kind of water does not need to be classified as belonging to the six phases or six replacements, nor does it need to determine which is the 'self' or 'other.' Instead, one should wait until examining the water mouth and city gate to determine whether the water flow is unobstructed, smooth, or obstructed. Two Xu annotations say: This kind of water that flows horizontally around the grave site can only be judged for its auspicious or inauspicious nature based on the form of "water city," that is, whether it bends affectionately around or jumps back in an unfeeling manner. It should not be judged for good or bad fortune based on the theory of directional replacement.

水口忌流生旺墓：水之來宜從生旺方入，水之去宜從死絕地出。反此皆不吉。紫瓊真人云：“真龍入格論純粹，秀水盤旋亦要良。生旺墓中如直去，定虧春色與傳芳。”

Article 14 states that the water outlet should not flow from the directions of growth, prosperity, or storage. The source of water should come from the directions of growth and prosperity, while the discharge of water should go towards the directions of death and decline; doing the opposite is inauspicious. Master Zhang Zhenzhen of Zijiong said: When a true dragon enters a pattern, it should be evaluated based on the purity of its qi and pulse; when the beautiful water winds and surrounds, it should be examined whether it is beneficial. If water flows directly from the directions of growth, prosperity, or storage, it will certainly cause the loss of family honor and the blessings of continuing a good legacy. Taking the strong direction for incoming water and the declining direction for outgoing water is the consistent principle of the water method in this book.

水論相替不論星卦：王氏曰：“凡水之生、旺，欲其朝迎，官、養欲其顧揖，衰、病欲其所去，胎息欲其流通，敗絕、庫墓欲其安靜。冠帶動則榮，死絕來則憂。乾性清而可任，支性濁而難犯。斟酌輕重，自有理致。古人亦不假借星名，虛空緣飾。”

Article 15 states that "water is only considered in terms of the six phases and six replacements, without needing to refer to stars or hexagrams." Wang said: if water is in the direction of growth or prosperity, it should come to meet and welcome; if it is in the direction of officialdom or nurturing, it should look back and pay homage; if it is in the direction of decline or illness, it should flow away; if it is in the direction of fetal development or rest, it should circulate freely without obstruction; if it is in the direction of failure, death, or burial, it should remain quiet and still. Water in the direction of capping is beneficial for honor and success, while water coming from the direction of death and decline brings worries and troubles. The positions of heavenly stems are pure and clear, capable of bearing the coming and going of water; the positions of earthly branches are mixed and turbid, and should not be lightly disturbed. Once these distinctions are clearly understood, there will be a natural order to follow. Ancient people did not use any star names or add unnecessary embellishments.

論漏道：明堂大水曰漏道，繫天造地設，自然而然者。管氏云“漏道之道者，其形勢乃天然”是也。欲其如虎口之交牙，金關石竇，如犧牲之露角；龜印虹輪，如之如玄，重峰疊嶂，則為漏道之貴也。

Article sixteen discusses "leidao." The large body of water in the Mingtang is called "leidao," which is naturally formed by heaven and earth. Guan Lu said, "The form of this leidao is naturally created," which means exactly that. A good leidao should have its banks interlocking like the upper and lower teeth of a tiger's mouth, tightly bound like a golden pass and a stone cave, and facing each other like the horns of sacrificial animals used in worship. It should also have the shape of a tortoise's seal and an archer's bow, with the water winding in the shape of a "zhi" character or a "xuan" character, and with double peaks and mountains on both sides. This is what constitutes a noble leidao. Clearly, the value of a leidao lies in its tight closure and winding path with sentiment, rather than artificiality.

論息道：息道者，穴前放水之道也，在人裁成。管氏云：“息道之道，在其巧拙之能，橫彎曲折，悉由愚智。”水城要與二道相合：管氏云：“凡決流水，其歸一揆。”然水城形勢或與息道返，則悖焉。

Article seventeen discusses "xi dao," which refers to an artificial water channel constructed before a site. It relies entirely on human planning and execution. Guan Lu said: The success or failure of xi dao depends on whether the workers are skillful or clumsy. Whether it is straight or winding, curved or zigzagging, all depends on the wisdom or foolishness of the designer. Article eighteen discusses "shui cheng" needing to align with both "lou dao" and "xi dao." Guan Lu said: Whenever water is diverted, in the end it must follow the same principle. However, if the natural flow of the water city is opposite to the direction of the artificial xi dao, that is a contradiction. Artificial channels must follow the natural trend, and must not oppose it.

水吉凶從龍：楊公云：“水似精兵，進退由將。”言水之吉凶從龍，而不得自專。多見吉地，秀水特朝，已發大貴。而龍博入凶節，則禍患突至，水雖吉亦莫能救。如宋丞相文文山公祖地，入局結穴皆美，第後龍過峽處一凹，丑風吹脈，而其年代行至此節，公乃遇難。

Article nineteen says, "The fortune or misfortune of water depends on the dragon." Yang Yunsong said: water is like elite soldiers, whose advance and retreat are entirely controlled by the general. This means the fortune or misfortune of water depends on the dragon, and water itself cannot decide. Often we see auspicious land with excellent water specially converging, which has already brought great fortune; but once the dragon changes into a harmful section, calamity suddenly comes, and even good water cannot save the situation. For example, the ancestral tomb of Wen Tianxiang, a famous minister of the Southern Song Dynasty (who was known as Wenshan), was excellent in every aspect, but at the place where the dragon passed through the ridge, there was a depression, and the wind from the Chou direction affected the dragon pulse. When the time came to this section, Wen was subjected to great difficulties.

雖然，公之大忠節義，流光萬古，死且不朽，未足為禍。誦魏公“願為良臣”之語，則不能無憾。時當陽九，是值天地大變，豈一地之所致哉！但其課亦神矣。課云：“大田一地如煙霧，四邊諸水聚一條。辛水望東流，天下狀元頭（天祥狀元）。南也朝，北也朝，滿林黃葉亂飄飄。公欲封公公不見，公遇騎牛折斷腰。”

Although this is so, Wen Gong's great loyalty and integrity will be celebrated for ages, and though he died, his name will not be forgotten. This is not really a misfortune. However, thinking of Wei Zheng's words from the Tang Dynasty, "I would rather be a good minister than a loyal one," one cannot help but feel regret. Moreover, at that time, there was the Yangjiu厄运, a great change in the world, which could not be caused by a single burial ground! Yet the prophecy back then was truly accurate. It said: The land of Dati is like a misty haze, with water from all four sides converging into one stream; the water from the Xin direction flows eastward, producing the top状元 (the first状元 in the country, referring to Wen Tianxiang). From the south comes tribute, from the north comes tribute, and the whole forest of yellow leaves falls in disorder. When the time came to bestow a title upon him, he was already gone; when he met a man riding a cow, he broke his waist. "Full forest of yellow leaves" implies the decline of the state, while "riding a cow and breaking the waist" indicates the calamity of the Chou year.

果忠烈公丁丑以後不利。按是地以巽山辛向，辛水朝，巽納辛是正配。歸東，震水合吉矣。及龍入凶節，水亦無益，是水吉凶從龍也。趙緣督翁謂“龍剝入凶地，有識者當預遷之。”

Later indeed, Wen Zhonglie Gong found himself continuously in misfortune from the Dingchou year onwards. According to the site's orientation, it is Xun mountain and Xin direction, with water flowing from the Xin direction to converge. According to the Najia method, the Xun trigram receives Xin, which is a proper and harmonious arrangement. Moreover, the water flows towards the east, combining with the Zhen water, which is originally auspicious. However, when the incoming dragon changes into a harmful section, even the most auspicious water becomes useless—this is clear evidence of the principle that "the auspiciousness or inauspiciousness of water follows the dragon." Zhao Yuandu Xian翁 therefore said: when the incoming dragon changes into a harmful section, discerning people should prepare to relocate the grave in advance.

按《緣督瑣錄》云：“地有入首龍穴吉，剝龍到凶處則為禍，有識者亟遷之。如吳仲祥知其陽基將禍，二子四孫遷居四處，皆旺。馬氏、濮氏同居不遷而敗。廖禹為張氏扦吳園陽基，鑿滅僕井、洗馬池，二姓遂敗。

According to "Yuan Du Sao Lu," some land that originally has a good dragon and site becomes harmful as it changes and proceeds to a bad place, thus causing disaster. Wise people should quickly move away. For example, Wu Zhongxiang foresaw that his family's ancestral residence would bring disaster, so he had his two sons and four grandsons move to different places to live, and later they all prospered; while the Ma and Pu families who stayed in the same place declined. Another example is Liao Yu (i.e., Liao Jinjing) who selected a site for the Yang residence of the Zhang family in the Wu garden, digging a well to eliminate servants and a pool for washing horses as a suppression. Later, these two wells and pools were abandoned, and the two families consequently declined.

賈似道祖地，術者囑其六十年後速遷，否則有大禍。課云‘正面諸侯半面君，癸酉生人受恩眷。六十年後速移遷，尾火虎星來出現。馬頭火熖揷天紅，到此令人無眼見。’似道命囑癸酉，居相專權，國破身亡，其應如向。一智一愚，從違當知所辯。”

For example, the ancestral tomb of the Southern Song dynasty minister Jia Sidao was once advised by a diviner to be moved urgently within sixty years, otherwise there would be great calamity. The interpretation said: viewed from the front, it is the pattern of a feudal lord; viewed from the side, it shows the image of half a king. People born in the Guiyou year can receive the favor of the king; within sixty years, they must move quickly, because the star of the tiger with a tail fire will appear. At that time, the fire will burn the sky above the horse's head, and when people arrive at that place, they will no longer be able to see it. Jia Sidao was indeed born in the Guiyou year, held the position of prime minister and dominated the government, eventually leading to the fall of the country and his own death, which was fulfilled exactly like an echo. One is wise, one is foolish; whether to obey or disobey should be clearly distinguished.

愚按：緣督仙翁固須有見，古人亦往往有為之者。如廖金精自葬父地，繫速福穴。偽行真落一節，艮山丙水，朝歸乙辰。丁山高起，卯山有克，作不二年，可致驟富。二紀後則敗。及金精留吳園張氏一十九年，辭歸之際，有“先塋福澤將冺，亟欲西歸，以圖遷改。否則，災害必生，噬臍何及？”之語。

Two Xu's commentary says: The words of Yuan Du Xian翁 are indeed insightful, and ancient people often truly did this. For example, Liao Jinjing chose a burial site for his father, which was a quick-acting grave. The dragon pulse appeared to be wandering on the surface, but in reality it truly settled on a section. The mountain was of the Geng direction with Bing water, and the water flowed towards the Yi Chen direction. The mountain in the Ding direction rose high, while the mountain in the Mao direction had a controlling force. With such a layout, wealth could be rapidly obtained within two years, but after twenty-four years, decline would follow. Therefore, Liao Jinjing stayed in the Wu Yuan Zhang family for nineteen years, and when he left to return home, he left a message saying, "The blessings of the ancestral tomb are about to fade, I must hurry westward to make changes; otherwise, calamity will surely occur, and regret will be too late." "Shi Qi" refers to biting one's own navel, symbolizing regret too late.

又鉛山費狀元陽基，在橫林柴家埠者，初扦時，地師謂出狀元后即宜別圖。文憲公大魁後，未及遷而有周、吳、李三凶之禍，燒屋殺人，乃遷其址而吉。此固趨避吉避凶之一端。然當發福時，誰肯遷改？誰任此責？但有等地，穴孤寒而得水能富貴，而終以絕嗣，此則不孝有三，無後為大，君子預遷之。

For example, the site of a yang residence for Fei Zhenyuan, the top scholar, was located in Henglin Chaijia Bu. When the site was first selected, the geomancer clearly stated that after becoming a top scholar, another plan should be made. However, before Fei Wenxian Gong could move, he suffered from misfortunes caused by three families, Zhou, Wu, and Li, resulting in the house being burned and people injured. Only then did they move the site, and the family's fortune became prosperous. This is indeed a method to seek good fortune and avoid misfortune. But when things are flourishing, who would be willing to change? Who would take on the responsibility? However, there are indeed certain sites: although the site is isolated and cold, it can bring wealth and honor through the power of water, but eventually leads to the extinction of the family line. In such cases, one should follow the principle from the "Mencius" that "among the three unfilial acts, not having descendants is the greatest." Therefore, a gentleman should move the site in advance.

江右山人徐善繼述同著。

This volume is still titled "The Works of Jiangyou Mountain Man Xu Shanji and Xu Shanshu." The previous volume discussed the general principles and theories of water methods, while this volume focuses on "Detailed Determination of Water Methods." It first lists several specific rules and the five essential points for determining water flow. Then, it categorizes the twenty-four mountains according to yin and yang layouts, listing for each mountain the auspicious and inauspicious water patterns in an easy-to-reference format, to be used as a reference when selecting and adjusting the site.

○主山之說，不問鼠肉、仙宮、轉斗、斗斧、貼脊等穴，橫落、直落等龍，但只取落頭一二丈為主，以論陰陽五行。其餘皆不可拘泥。若發將親切，入路分明，合之尤妙。

The first principle discusses "which mountain is the main one." Regardless of whether the formation is a mouse-meat pit, immortal palace pit, turning-compass pit, battle-axe pit, or back-attached pit, and regardless of whether the ridge comes from a lateral or straight fall, it is always only the first one or two zhang of the fall that is taken as the main mountain. This is used to determine the yin and yang and the five phases properties. The rest need not be strictly adhered to. If the origin of the ridge is close and the approach to the end is clear, and it can harmonize with the section of the fall, that is even better. This principle is established in response to the previous criticism of "uncertain main mountain," and the entire book's water method calculations start from the first one or two zhang of the fall.

○取用陰陽五行，兩用不同。穴內消納用淨陰陽，山頭納音用大五行，生克出入用真五行，立向納水用玄空五行。○生克出入，一說生穴、穴克者吉，克穴主凶。又一說以克入為之關煞。《玉髓經》卻獨取生入為吉。譬如人有洩氣，隨水妄洩不禁，必用澀藥之義也。生出者如人之戀戀溺女色，克出者猶人之孳孳溺於貪財，此人之常情。不知返則必致於害，豈獨此而已。世間萬事皆然，得意處則易留，失意處則難往，亦澀藥之義也。

The second section discusses the different applications of the Five Phases: within the site, the use of pure yin and pure yang for the absorption and elimination of energy; on the mountain head, the use of the Nayin sound element with the great Five Phases; for judging the generation and overcoming of energy, the true Five Phases are used; and for establishing direction and receiving water, the Xuan Kong Five Phases are applied. Each has its own specific use and should not be confused. The third section discusses the generation and overcoming of energy. One view states that if the incoming energy generates the site or if the site overcomes the incoming energy, it is considered auspicious. If the incoming energy overcomes the site, it is considered inauspicious. Another view treats 'overcoming into' as a harmful influence. However, the Yuzhui Jing only takes 'generating into' as auspicious. This is like a person suffering from a condition of excessive discharge, where the energy is lost uncontrollably through water, and thus must be treated with astringent medicine. As for 'generating out,' it is like a person being overly attached to indulgence in female pleasures; 'overcoming out' is like a person being constantly obsessed with greed for wealth. These are all common human tendencies, but if one does not know when to turn back, it will inevitably lead to harm, not just in these cases. All worldly matters are the same: places of success are easily cherished, while places of failure are difficult to approach. This is precisely the reason why astringent medicine is needed.

○司馬氏則取生入克入者吉，不分陰陽，惟乾坤艮巽取上吉，八干次之，諸家議論亦多取生入克入者吉。古歌云：“生入克入人丁旺，生出克出百口亡。下來克上官兼富，上來克下子孫殃。”蔡氏《發揮》云：“只要自下克上，使合造化。”中間異同，何以取決？惟生入一說，未嘗不同以為吉者。今取生入者為上，克入者次之。其生克相間者尤美。不得已，二節外或有生出克出者，亦無傷也。故但以第一節為緊要。

The school of Sima Tou tuo considers both the "born into" and "overcome into" as auspicious, without distinguishing yin and yang. They only regard the four directions of Qian, Dui, Gen, and Xun as most auspicious, and the eight heavenly stems as secondary. Many schools of thought also regard "born into" and "overcome into" as auspicious. An ancient verse says: "When born into or overcome into, the family thrives; when born out or overcome out, the whole family perishes." It also says: "When the lower part overcomes the upper part, it signifies both official position and wealth; when the upper part overcomes the lower part, it signifies misfortune for descendants." Cai Yuan Ding's "Fa Hui" states: "Whenever there is overcoming from below to above, it conforms to the principles of nature." Different schools have different views, but how to decide? Only the concept of "born into" is universally considered auspicious. Therefore, it is now determined that "born into" is the best, "overcome into" is next; when "born into" and "overcome into" alternate, it is even better. If, in unavoidable cases, there are instances of "born out" or "overcome out" beyond the second section, it is not a problem. It is evident that the most important part is the first section.

○諸家言三節內不用支辰，謂之男女命坐大凶。一說三節內先行支辰，次及幹者，不宜輕信，慎之。○水出長生、墓、旺之方，只論穴場所見者，是其不見者在所不問，其所出沒只不要在生、旺、墓方上流。且如水山頭則忌申子辰三方流出者是也。他凖此。

The fourth section states that all schools of thought agree that water should not flow beyond three bends, as it would cause a great misfortune by violating the directions of the male and female life energies. Another view suggests that within three bends, water should first flow through the earthly branches before reaching the heavenly stems—this latter view should not be lightly trusted and must be approached with caution. The fifth section discusses the water outlet. It is said that water flowing from the directions of growth, prosperity, and storage should be avoided, but this should only be considered for the visible portion of the water at the site. If the water is not visible, it need not be taken into account. In summary, whether the water exits openly or disappears, it should not flow in the directions of growth, prosperity, or storage. For example, if the mountain is of the water type, water should not flow from the directions of Shen, Zi, and Chen, as these three directions correspond to the growth, prosperity, and storage of water. Other mountains should be judged by the same principle.

○其它卦例多端，難於憑信，勿論是也。惟輔星卦與陰陽相符，可以遵用。廖公云：“惟有輔星最玄玄，用卦此為先。”予兄弟厯觀仙蹟，合輔星者頗多，然亦在人智巧作為，趨吉避凶。范公曰：“山之生剋制化，水之來去出洩，又在臨時斟酌。”

The rest of the examples of divination methods are numerous and unreliable, so they are all set aside. Only the method of the "Auxiliary Star" hexagram corresponds with the theory of pure yin and pure yang, and it can be followed and used. Liao Jinjing said: Among all the methods, the Auxiliary Star method is the most profound. If one wants to use a hexagram, one should first use this method. We brothers have traveled through many ancient tombs and sites left by predecessors, and found quite a few that conform to the method of the Auxiliary Star hexagram; however, success or failure still depends on human skill and effort, whether one can seek good fortune and avoid misfortune. Fan Yuefeng said: The generation, control, restriction, and transformation of mountains, and the coming, going, emergence, and discharge of water, must be considered on site and decided flexibly. This sentence corresponds with the previous statement "the hexagram is formed at the grave site," and it is the main point repeatedly emphasized throughout the entire book.

○溝口水沒一節，觀水之來去逆順，要迎折放。若水從左來，溝口一節則當逆向左；若水從右來，則逆向右。謂之小水逆大水。○劉氏水法或謂斗柄水，蓋有以見斡運循環不窮之義。然有節數太多者，恐無明堂深廣，故不得不如此也。其有明堂窄狹，不必依其節數，可去則去。不然，地窄反不條暢，徒費功力無益，在智者臨時斟酌而増損之，不可執一也。

The sixth rule discusses the final section of the outlet of a ditch: one should observe the direction of the large body of water coming and going, and align the outlet to face it in the opposite direction. If the large body of water comes from the left, the outlet should be turned to the left; if it comes from the right, the outlet should be turned to the right. This is called 'small water flowing against large water,' meaning that the small water should meet the large water in a way that it faces it rather than conflicts with it. The seventh rule discusses the water method of the Liu school, which is sometimes called 'the water of the handle of the Big Dipper,' taking the meaning of the Big Dipper's handle rotating and circulating endlessly. However, it involves too many bends, which is because they fear the Bright Hall is not deep enough, so they have to do it this way. If the Bright Hall is originally narrow, then there is no need to follow its number of bends; one should save effort wherever possible. Otherwise, a narrow space will lead to poor flow, resulting in wasted effort with no benefit. This requires wise people to adjust and add or subtract according to the situation on site, and one should not rigidly follow a single method.

○蔡氏謂：“決水之法，要彎回宛轉。”世有言長流吉，短流凶。若長若斜反無情，凶禍亦速，不若屈曲折聚，取有情意留戀，不忍遽去為妙。每折轉處，必作圓斗或方斗，然後洩去為良法。○山水陰陽純一，則不以五行相剋為忌。得水生山、山克水尤妙。

Eighth Rule: Cai Yuanding said that the method of opening and diverting water channels should be winding and turning, showing affection and attachment. Some people in the world say that long flowing water is auspicious and short flowing water is inauspicious; in reality, if the water is both long and slanting, and turns its back without affection, misfortune will come just as quickly. It is better to let the water meander and turn, layer by layer, showing a sense of attachment and reluctance to leave quickly. At each turning point, one must dig a circular or square basin to hold the water, and then let it flow away. This is the proper method. Ninth Rule: If the yin and yang of the mountain and water are pure and unimpeded, there is no need to avoid the mutual control of the Five Phases. If water can generate the mountain or the mountain can control the water, it would be even better.

○或問：四方郡邑多下離向，或不是坎龍，如何可一律論？答曰：陰陽向首，亦在活法。但得山水比和為上。然亦有丙丁曏者，豈到處皆是坎山來歷？雖幹、壬、癸、甲皆可離向，辛、亥、震、兌、艮皆可以丙、丁向。

The tenth rule is in the form of a question and answer. Someone asked: Most cities and towns are built facing south with their backs to the north, but the incoming ridges may not all be from the Kan direction. How can we universally apply the principle of yin and yang in such cases? The answer is: The combination of yin and yang with the main direction should be considered flexibly. As long as the mountains and waters are in harmony with each other according to the Five Phases, it is the best. Moreover, there are also cases where the main direction is Bing or Ding. How could it be that everywhere is necessarily from the Kan direction? In fact, incoming ridges from Geng, Ren, Gui, and Jia can all face south. Incoming ridges from Xin, Hai, Zhen, Dui, and Gen can all face Bing or Ding. This shows that there are fixed principles in the method, but their application must be flexible.