Chapter 120: The Chapter on Terrain and Ground Conditions

世旺遇長生，來龍甚遠。世衰逢應克，對案山欺。兩間旺而明堂寬，龍虎衰而左右陷，左山旺頭角崢嶸，右山衰爪牙埋伏。朱雀遇刑沖前山雜亂，元武逢破散後脈空虛，龍虎世爻合局，虎踞龍蟠之地。

The world line is prosperous and strong and also meets the condition of growth, indicating a very long approach; if the world line is weak and is overcome by the response line, it means the opposite mountain is pressing down on the site. If the two intermediate lines between the world and response lines are prosperous, the bright hall will be wide; if the lines of azure dragon and white tiger are weak, the left and right sides will be low and depressed. If the mountain on the left is strong, then the head and horns will be prominent; if the mountain on the right is weak, then the claws and teeth will be hidden. If the line of vermilion bird is subjected to conflict and opposition, the mountains in front will be disorderly; if the line of black tortoise is broken and scattered, the coming ridge behind will be empty. If the world line combines with the lines of azure dragon and white tiger, it indicates a place where a tiger sits and a dragon coils.

世應相合，山環水繞。水口不固，上爻一定逢空。道路參差，騰蛇必然破散。世爻當令又長生帝旺於日辰，來龍遠大。倘若應爻沖剋世爻者，必因對山高聳，或因臨葬錯對向山，如應爻受克者無礙，改向可也。世爻應爻中間兩間爻以為明堂，旺相者明堂寬大，休囚者明堂下陷，近世之爻而為案山，亦不可克世。龍為左山，虎為右山，兩山旺者，有環抱之勢。俱衰者，不能環抱。

The world line and response line are harmonious, indicating a landscape of mountains surrounding water. If the water mouth cannot be held, it must be because the top line is empty. If the path is uneven, it must be because the 'Tengshe' line is breaking apart. If the world line is in the month's ruler and also receives 'Changsheng' and 'Diwang' in the day branch, the source of the dragon is long and grand. If the response line clashes with the world line, it must be because the opposite mountain is too high or the burial direction was wrong at the time of burial. If the reverse is true and the response line is being controlled, there is no problem; simply changing the direction will suffice. The two middle lines between the world line and response line serve as the bright hall. If they are prosperous and strong, the bright hall is wide; if they are weak and confined, the bright hall is low. The line close to the world line is the case mountain, which must not control the world line. The 'Qinglong' is the mountain on the left, and the 'Baihu' is the mountain on the right. If both mountains are strong, they form a surrounding embrace; if both are weak, they cannot embrace properly.

大抵青龍宜旺扶頭角軒昂，虎山宜衰宜克爪牙埋伏，朱雀遇刑剋沖散及破墓絕空者，前山雜亂。元武逢破散後脈空虛。若得世應龍虎子孫共成三合者乃虎踞龍蟠之大地也。第六爻為上爻，若逢空破，水口不固，逢絕者水涸泉枯。看河道之水者，非論水口，須看卦中之水爻休囚被克，漲退不長。逢生化生長流源遠，再遇青龍源長。看騰蛇為路，如逢沖散小路必多，旺相者必有官道。勾陳為田坡，旺相則有，衰破則無。

Generally, the Azure Dragon should be prosperous and receive support, so that it appears dignified and imposing; the White Tiger side, on the contrary, should be weak and subject to being overcome, so that its claws and teeth remain hidden. If the Vermilion Bird encounters punishment, conflict, confrontation, dispersion, destruction, burial, termination, or emptiness, the mountains ahead will become chaotic; if the Black Tortoise meets destruction and dispersion, the coming terrain will be empty. If the World Line, Response Line, Azure Dragon, White Tiger, and Children can form a Triple Harmony Formation together, then it is a land of dragons coiling and tigers crouching. The sixth line is the Top Line; if it meets emptiness or destruction, the water mouth cannot be held; if it meets termination, the water dries up and the springs dry out. When observing the river's water, do not focus on the water mouth, but look at the water lines in the hexagram: if the water lines are weak and subject to being overcome, the water rises and then retreats, unable to grow; if the water lines receive support or transform into support, the source is long and distant, and if it also meets the Azure Dragon, the source is even more extensive. The Snake line represents roads: if it meets conflict or dispersion, there will be many small paths; if it is prosperous and strong, there must be official roads. The Gou Chen represents fields and slopes: if it is prosperous and strong, there are fields and slopes; if it is weak or destroyed, there are none.

丑月庚申日占地形勢得咸卦。父母未土″應，父母未土″應；兄弟酉金′，兄弟酉金′；子孫亥水′，子孫亥水′；兄弟申金′世，兄弟申金′世；官鬼午火″，官鬼午火″；父母辰土″，父母辰土″。

The divination was performed on the day of Gengshen in the month of Chou, concerning the terrain of a piece of land, and the hexagram obtained was Xian. All six lines are quiet, and the resulting hexagram is the same as the primary hexagram. The six lines, from top to bottom, are: parents in the earth element (yin line) holding the responding line, siblings in the metal element (yang line), children in the water element (yang line), siblings in the metal element (yang line) holding the world line, official ghost in the fire element (yin line), and parents in the earth element (yin line). When divining terrain, the world line represents the site. In this hexagram, the world line is the third line, which is the sibling in the metal element, Shengjin. The day of divination is Gengshen, and the day branch is also Shengjin. The world line coincides with the day branch.

青龍持世，日辰臨世，來龍由左而至，旺而有氣，左右皆無傷克，龍虎環抱，向山未土雖臨月破，朱雀亥水為前山，申日生之必有朝水，或是帶水，水有其源。騰蛇為路，上爻為水口，俱臨月破，道路參差，水口散亂，兩間爻旺相，明堂寬大，彼曰：果一一無錯，此地吉否？

The Wild Crane Elder explained: "The Azure Dragon is sitting on the World Line, and on the day of Gengshen, the Day Branch also falls on the World Line. This shows that the dragon comes from the left, being strong and vital. There is no harm or conflict on either side, indicating a situation where the dragon and tiger embrace each other. The mountain facing is the Response Line of Earth, but it is exactly at the Month Breaker. The Vermilion Bird, which is亥 water, is the mountain in front, and it is supported by the day of Shen, so there must be flowing water in front, possibly a winding stream, and the water has a source. The Snake, which represents the road, and the Top Line, which is the water outlet, both fall at the Month Breaker, so the road is uneven and the water outlet is scattered. The two middle lines are strong and prosperous, and the Bright Hall is wide. The family said: Indeed, everything matches. Then, is this land auspicious or not?"

余曰：此乃占地穴之形勢耳，非關吉凶禍福，餘笑前賢以一卦而斷父子弟兄妻財官祿，餘豈效顰耶。若問功名，再占一卦，禱於神曰：安葬此地，我名成否？以官祿章中斷之。發財否？以求財章內斷之。子孫旺否？傷克父母兄弟妻妾否？皆在身命章中父母兄弟章內斷之。

The Wild Crane Elder said: This hexagram merely describes the form of the burial site and has nothing to do with fortune or misfortune. I have always laughed at previous people who used a single hexagram to judge matters such as father and mother, siblings, children, and wealth. How could I imitate them? If you have other questions, then ask them one by one, each with a separate hexagram. If you want to know about official rank, cast another hexagram and pray to the deity: "I am burying here, will my official rank be successful?" Interpret it according to the "Official Rank Chapter." If you want to know whether you will become rich or not, interpret it according to the "Wealth Seeking Chapter." If you want to know whether your descendants will be prosperous and whether they will harm your parents, siblings, wife, and concubine, interpret it according to the "Body and Life Chapter" and the "Parents and Siblings Chapter."

若以占形勢之卦兼斷六親及名利者，即如此卦，兄弟持世乃貧乏艱難無衣而短食矣，請試思之，既得如此吉地，若使家徒壁立，抱衾孤眠，亦可謂之吉地耶？所以餘得分占之法，實則可以醒世，作千古不易之法也。

If one uses this single hexagram to simultaneously judge the situation, the six relations, and fame and fortune, then one should look at this hexagram: "Siblings" holding the world, is it not an image of poverty and hardship, lacking clothing and food? Please think about this: if one has obtained such a favorable land, yet the family is destitute, sleeping alone with a blanket, can it still be called a favorable land? Therefore, I have developed this method of "dividing the interpretation," which can awaken the people and can be established as an unchanging standard for all time.

或曰：前說父不宜旺，不宜父動化父，是何說也？余曰：占地以世爻子孫爻為主，父動克子，如何不忌？或又問曰：前說化克化鬼兄弟妻子休逢，又何說也？余曰：凡占地者，世與子孫爻旺，即可用之，至於父母兄弟妻財功名，須宜另占一卦，不可兼斷，倘若得地之凶，不待另占，即此占地之卦而先現出六親化鬼、鬼化六親，即是刑傷之地耳。只看六親動而化克化鬼，不必看衰旺空破刑沖，神兆機於動，動而化凶，願益而告我也，我豈能不看又另占耶？

Someone asked: Earlier it was said that the 'Parents' hexagram should not be strong and that the 'Parents' hexagram should not be activated to transform into 'Parents', what is the reasoning behind this? The Wild Crane Elder said: When determining the land, the World Line and the 'Children' hexagram are the main factors. If the 'Parents' hexagram moves, it will harm the 'Children' hexagram, how can it not be avoided? Another person asked: Earlier it was said that transforming into a ghost or being attacked by a ghost, siblings and wealth should not be encountered, how is this explained? The Wild Crane Elder said: When determining the land, as long as the World Line and the 'Children' hexagram are strong, it can be used. As for the 'Parents', 'Siblings', 'Wealth', and official positions, they should be determined by another divination, and should not be interpreted together in this one divination. If the land is indeed凶, there is no need for another divination. The凶 will be shown in this one divination through the transformation of the six relations into ghosts or ghosts transforming into the six relations. This is a land that will cause injury to family members. In this case, we only need to look at the transformation of the six relations into ghosts or ghosts transforming into the six relations, without needing to consider their strength, decline, emptiness, destruction, or conflict. It is said 'the divine signs are revealed by movement', when it moves, it transforms into something凶, the divine is deliberately informing me. How can I pretend not to see it and insist on another divination?

世為用神，靜者逢沖逢值，動者逢值逢合，世空者沖實之秋，世破者填實之候，逢合入墓，須待沖開，獨靜獨發值之而遇，世若休囚須旺相，若逢旺相待休囚。世為墳地，靜者逢沖逢值之年月。即如世值子水，靜者應在於午年月，動者應在丑年月亦有應子年，餘仿此。

To determine when one can gain the earth, use the World Line as the Useful God. If the World Line is still, the time should be when it is opposed or shares the same value as the year or month. If the World Line is active, the time should be when it shares the same value or is in harmony with it. If the World Line is in the旬空 (decade void), the time should be when the void is filled. If the World Line is broken by the month, the time should be when the break is repaired. If the World Line is in harmony or in the墓 (burial), wait until it is opened. If there is only one still line and one active line in the hexagram, the time should be when that line appears. If the World Line is weak and confined, wait until it becomes prosperous and strong. If the World Line is already prosperous and strong, wait until it becomes weak and confined. The World Line is like a graveyard; if it is still, the time should be when it is opposed or shares the same value as the year or month. For example, if the World Line is the water of Zi, if it is still, the time should be in the year or month of Wu; if it is active, the time should be in the year or month of Chou. There are also cases when the time is in the year of Zi, and the rest follow the same pattern.

世空者沖空實空之年，世破者實破之年，世逢三合六合，或世爻化合，或墓於日辰或化墓，皆應沖開之日。卦中一爻獨發，一爻獨靜，亦應逢值之動逢合靜逢沖，即如卦中子爻獨動，應在於丑年，如子爻獨靜，應在於午年，餘仿此。

When the world line falls into an empty position, it should be considered in the year when the empty position is broken and filled. If the world line is broken by the month, it should be considered in the year when the monthly break is filled. If the world line meets 'triple harmony' or 'six harmony', or if the world line combines with another to form a harmony, or if it is buried by the day branch or forms a burial through movement, these should be considered on the day when the obstruction is broken. If there is only one line moving and only one line still in the hexagram, the same principle applies: the moving line should be considered at the time when it harmonizes with another, and the still line should be considered at the time when it is opposed. For example, if the zi line is the only moving line, it should be considered in the year of chou, because zi and chou harmonize; if the zi line is the only still line, it should be considered in the year of wu, because zi and wu oppose each other. The same principle applies to other lines as well.

又如辰月乙卯日占何時得地得復之屯卦。子孫酉金″，妻財子水″；妻財亥水″動，兄弟戌土′應；兄弟丑土″應，子孫申金″；兄弟辰土″，兄弟辰土″；官鬼寅木″，官鬼寅木″世；妻財子水′世，妻財子水′。斷曰：亥水財爻獨發，拱扶世爻，被戌土回頭剋制，今為月破，九月實破，戌土更旺，交冬水旺而得矣。彼曰：得在何方？余曰：占此應此，占彼應彼，如問何方再占一卦。

For example, in the month of Chen and day of Yimao, someone asked when they could obtain land. They got the Fu hexagram changing into the Zun hexagram. The primary hexagram's six lines, from top to bottom, are: the son in You metal (a yin line), the wife's wealth in Hai water (a yin line) which is active, the brothers in Chou earth (a yin line) which holds the responding line, the brothers in Chen earth (a yin line), the official ghost in Yin wood (a yin line), and the wife's wealth in Zi water (a yang line) which holds the world line. The transformed Zun hexagram's six lines are in order: the wife's wealth in Zi water, the brothers in Xu earth (a yin line) which holds the responding line, the son in Shen metal, the brothers in Chen earth, the official ghost in Yin wood which holds the world line, and the wife's wealth in Zi water. The Wild Crane Elder interpreted: the Hai water wealth line is alone active, originally coming to support the world line Zi water. Unfortunately, it transforms into Xu earth which turns back to harm it. Now, Xu earth is exactly the month breaker, and it will not be filled until September, the month of Xu, when Xu earth becomes strong; when winter comes and water gets its strength, the land will be obtained. The person then asked: in which direction? The Wild Crane Elder said: when you ask about one thing, it only responds to that one thing; when you ask about another thing, it only responds to that one thing; if you want to know the direction, you need to cast another hexagram.

野鶴曰：卜得地於何時，還以世爻為用，卜得地於何方，當以父爻為用也。己葬之後，皆以父爻為用可也。父值亥子，北方自有吉穴。父臨巳午，東南必獲牛眼。父值土爻，得地於辰戌丑未之方。父爻臨木，東北寅卯堪壽。夫臨申酉地在西南。間有驗於墓方者即如父母爻屬木得地於未方，父母爻屬金得地於丑方，餘仿此。

The Wild Crane Elder said: When divining the time to find a suitable place, one should use the World Line爻; when divining the direction of the place, one should use the Parents爻. After burial, one should still use the Parents爻. If the Parents爻 is in the亥 or 子, there will be a good grave in the Northern direction; if the Parents爻 is in the巳 or 午, there will be a good grave in the Southeast direction; if the Parents爻 is of earth, the grave will be in the directions of 辰, 戌, 丑, or 未; if the Parents爻 is of wood, the grave will be in the direction of 寅 or 卯 in the east-northeast; if the Parents爻 is in 申 or 酉, the grave will be in the Southwest direction. There are also cases where the grave should be in the Storage direction: for example, if the Parents爻 is of wood, the burial place will be in the direction of 未, since wood is buried in 未; if the Parents爻 is of metal, the burial place will be in the direction of 丑, since metal is buried in 丑; the rest follow the same pattern.

應為用神，旺相生合世爻，雖愚亦用。休囚沖剋世爻，賢亦不宜。世應俱空莫用，應臨空破非奇。應爻旺相與世爻相生相合，或與世爻作三合，不論應臨才鬼兄父，人惡之而無才，我喜之而有緣。休囚沖剋世爻者，曾使應臨官父，他有博學，我被他愚。世應皆空，彼此無緣。應逢空破，無大無從。

A fortune teller who divines land should take the 'Response Line' as the 'Useful God'. If the Response Line is prosperous and strong, and it supports the World Line or forms a harmonious relationship with it, then even if the person is dull, he can be used. If the Response Line is weak and confined, and it clashes or controls the World Line, then even if the person is capable, he should not be hired. If both the World and Response Lines are empty, he should not be used. If the Response Line is both empty and broken, it is not a good omen. If the Response Line is prosperous and strong, and it mutually generates or harmonizes with the World Line, or forms a Triple Harmony Formation with it, regardless of whether the Response Line is occupied by 'Wealth', 'Official Ghost', 'Siblings', or 'Parents', even if others look down on him for lacking ability, I will still find him useful. If the Response Line is weak and confined, and it clashes or controls the World Line, even if the Response Line is occupied by 'Official Ghost' or 'Parents', showing he is knowledgeable, I will still be misled by him. If both the World and Response Lines are empty, there is no connection between them. If the Response Line is both empty and broken, there is nothing to rely on.

世在初二爻穴宜下，在五六爻穴在上，三四爻穴宜於中。水持世爻穴近於水，或是坑高之地。世臨土者，即於高堆點穴。世臨寅木，從木盛草之方。申酉持世，有塊石堆。火乃枯焦，紅泥焦土及草木枯焦之處是也。

The method of selecting a site for a point: if the World Line is in the first or second line, the site should be in the lower section; if the World Line is in the fifth or sixth line, the site should be in the upper section; if the World Line is in the third or fourth line, the site should be in the middle section. If the Water Line holds the World Line, the site should be near the water or where the low and high areas meet. If the World Line is of earth, the site should be on a high mound of earth. If the World Line is associated with the寅 wood, the site should be in the direction of dense vegetation. If the World Line is held by申 or酉, there will be a pile of stones. If it is associated with fire, it indicates dryness and withers, meaning red clay and dry earth, as well as dead vegetation.

如未月乙巳日占穴 得大壯卦。兄弟戌土″，兄弟戌土″；子孫申金″，子孫申金″；父母午火′世，父母午火′世；兄弟辰土′，兄弟辰土′；官鬼寅木′，官鬼寅木′；妻財子水′應，妻財子水′應。

On the day of Yisi and the month of Wei, a divination was made about a site, resulting in the hexagram Da Zhuang. All six lines are still, and the resulting hexagram is the same as the primary one. The six lines from top to bottom are: Brother Xu Earth (yin line), Son Shen Metal (yin line), Parents Wu Fire (yang line) holding the world line, Brother Chen Earth (yang line), Official Ghost Yin Wood (yang line), and Wife Wealth Zi Water (yang line) holding the response. The world line is Wu Fire, which is exactly on the fourth line counted from the bottom.

此地經過法眼，皆言其吉，久占此地，亦許其吉，因屢掘逢石，無處導穴，央余到冢下，得此卦。余曰：世在四爻，穴在中段，因午火持世，即往中段觀看，有一處草木枯焦，有幾朵野花紅色，別處皆無。余曰：即此穴也，掘之必逢土穴。

This piece of land has been examined by experts, and they all say it is auspicious; previously, when it was divined, the hexagram suggested it might be favorable. However, because several attempts to dig have encountered stones and no suitable place for the burial pit has been found, the family invited me to the mountain where the tomb is to be located, and I cast this hexagram. The Wild Crane Elder said: the World Line is on the fourth line, so the burial pit should be in the middle section; also, since the line that holds the World is the午 fire, fire signifies dryness and withering. Immediately, we went to look in the middle section, and indeed there was a place where the grass and trees were withered, and a few red wild flowers were blooming, nowhere else was there such a sight. The Wild Crane Elder said: this is the place. Digging here will certainly reveal a soil pit.

東家尚疑。余曰：我有一法，將錢一丈點記紅原乳，入數百錢內，公可設下香案，禱告於天，得紅原錢者，即其穴也，令人遍地灑之，果得原錢於紅花之下，掘之周圍僅有丈餘，皆泥土也，餘皆石塊，此公次年開府，兩公郎五年之內俱登甲榜。

The master still had some doubts. The Wild Crane Elder said: I have a method — take a copper coin, mark it with a red dot, and mix it among hundreds of other copper coins. Then you set up an altar, pray to heaven, and wherever that marked coin is found, that is the site. So they scattered the coins all over the ground, and indeed the marked coin fell under a red flower. When they dug down, the area around was only about a zhang wide and filled with soil, but the rest was all stone. The master became a high official the next year, and his two sons both passed the imperial examination in the top rank within five years.

覺子曰：謀地偷葬，乃損人利己之事，以此喪心之為，而問於神，卦若有靈，是神教人而作喪心之事也，殊不知先有心地而後得遇陽地，昔有人恃財倚勢，期陷貧人，謀奪其地以葬親，後遇識者而曰：此地不發，必無地理，此地若發，必無天理，既有天理循環之報，能久遠昌盛者，未之有也。

Juezi said: To secretly bury one's dead by taking someone else's land is an act of harming others for one's own benefit. If one uses such a morally corrupt action to consult the spirits, and if the divination is truly effective, would it not become the spirits teaching people to commit such wicked deeds? They all fail to understand: one must first have a good heart, then one is worthy of encountering a good piece of land. In the past, some people, relying on their wealth and power, schemed to harm the poor and took their land to bury their relatives. Later, they met a wise person who said: if this land does not bring fortune, it can only mean that there is no geomancy in the world; if this land does bring fortune, then it means there is no heavenly justice in the world. Since heavenly justice has cycles of retribution, there has never been a case where such means could lead to long-term prosperity.

祖父之墓或葬多年或未久，如來卜者必有其因，須宜悉明，方可決斷。有因連年困苦疑，墳塋之不利。有因屢科不發，或有子入場，疑此風水可能發科否？為己者須宜自占，為子孫者命子孫來占，有因仕途蹭蹬連歲不升，疑其風水有礙。

Ancestors' graves may have been buried for many years or only recently; those who come to consult the divination must have their own reasons, and it is necessary to clarify these before making a decision. Some are troubled by continuous hardship and suspect the grave is not beneficial; others are frustrated by repeated failures in exams or by having a son who is about to take the examination and wonder if this site of fengshui can bring success in the imperial exams. Those consulting for themselves should come themselves, while those consulting for descendants should have the descendants come. Some are troubled by stagnation in their official career and repeated failure to be promoted, suspecting that the fengshui is obstructing their path.

有因子孫不存，疑其風水相關。有因六親中父母兄弟妻兒或自身多生疾病，疑因風水所致。有因連年官非火盜。有因風水被傷，卜其何法而修補。有因閒問祖塋有地脈否。有問祖塋有傷損否。皆以父母為用神。

Some inquire because their descendants are not thriving, suspecting it may be related to feng shui; others because parents, siblings, spouses, children, or themselves frequently fall ill, suspecting feng shui as the cause; others because they face continuous lawsuits, fires, or theft; others because the feng shui has already been damaged, asking what method to use for repair; some merely ask casually whether the ancestral burial ground has a qi flow; there are also those who ask whether the ancestral burial ground has been damaged. All these types of questions are treated with the 'parents' line as the 'useful god'.

卦遇六沖全無地脈，卦變化絕，勢若倒懸，爻遇伏吟，欲遷不遂，反吟卦現，不遷亦遷，卦變六沖龍巳去，於孫有陵替之危。沖中變合運將來，後代有興隆之象。

When the hexagram encounters "Six Clashes," there is no earthly energy there; when the hexagram transforms into "End," the situation is as if hanging upside down, extremely dangerous. When the lines encounter "Hidden Chant," even if one wants to move, it cannot be done. When the "Reverse Chant" hexagram appears, even if one does not want to move, one will eventually have to. When the hexagram transforms into "Six Clashes," the dragon pulse has already left, and there is a danger of decline and deterioration for the descendants. When "Six Clashes" transforms into "Six Harmony," the earth's fortune is about to arrive, and there is a sign of prosperity for the descendants.

正卦六沖，變卦六沖，全無脈氣，卦變化克，如倒懸之熱，危之急矣，凶災立至，伏吟卦地脈全無，雖有遷意而不能遷。卦得反吟，心不欲遷而終遷矣。卦變六沖有龍已去，子孫從此衰頹。六沖變合，先無地脈，目今地運將興，後代從此發矣。

The primary hexagram is Six Clashes and the resulting hexagram is also Six Clashes; there is no flow of energy. When a hexagram changes into a situation of reverse chant, it is like being hung upside down and roasted, indicating extreme danger and immediate misfortune. Those who receive the Hidden Chant hexagram have no earth energy, though they may wish to move the grave, they cannot do so. Those who receive the Reverse Chant hexagram do not wish to move, but ultimately must. When a hexagram changes into Six Clashes, the dragon pulse has already left, leading to the decline of descendants. When Six Clashes changes into Six Harmony, although there was no earth energy before, the earth energy is now about to flourish, and the descendants will become prosperous from then on.

父母旺相祖墳安然，墓絕休囚後裔零落。已葬之地，父母為用神，宜旺相，或日月動爻生扶，或動而化生日月化比助化進神乃吉地也，兒孫興發之象，亡者安而生者樂。旺而又遇帝旺長生者，來龍久遠，世代興隆，不宜墓絕空破，及動而破散化退神化絕墓化回頭克化旬空化破散，乃凶象也，亡者不安，生者寥落。

The "Parents" line is strong and prosperous, indicating the ancestral tomb is secure; if the "Parents" line is in a墓 (buried), meets an绝 (decline), or is weak and confined, the descendants will be scattered. For a tomb that has already been buried, the "Parents" line is considered the "Useful God." It is favorable if it is strong and prosperous, or if it receives support from the Day Branch, Month Builder, or Moving Line, or if it moves and transforms into the Day Branch or Month Builder, into a similar line, or into an "Advancing God." This is a favorable location, indicating prosperity of descendants and the deceased resting in peace while the living enjoy happiness. If the "Parents" line is strong and prosperous and also meets "Prosperity" and "Growth," the dragon line is long and enduring, leading to generations of prosperity. It is unfavorable if the "Parents" line is in a墓 (buried), meets an绝 (decline), falls into emptiness, or meets a break, or if it moves and meets a break, or transforms into a break, a "Retreating God," an绝 (decline), a墓 (buried), or a self-attacking line, or a旬空 (empty period)—these are all ominous signs, indicating the deceased are restless and the living are sparse.

世爻變鬼，占者不祥，鬼化六親，各屬不吉。世爻變鬼及隨墓助傷，所占之人不吉，兄弟妻子動而化鬼、鬼化兄弟父母妻子者，查其所犯而斷也。又有子命化鬼，鼠命者殃。午命變鬼，馬命不利，餘仿此。野鶴曰：古以父爻不宜旺相，父旺父動子孫不安，餘以為謬也。占舊冢以父為用神，父母旺及動而化吉祖父安，然又扯到傷克子孫者是宜旺耶？不宜旺耶？惟子孫動而化父及父動化子孫，不利於子孫者是也。

The world line changes into the official ghost, indicating ill fortune for the person seeking the divination; when the official ghost transforms into one of the six relations, each corresponding relation also brings ill fortune. If the world line transforms into the official ghost, or if the official ghost enters the tomb and is assisted by the tomb energy, causing harm, this indicates ill fortune for the person seeking the divination. If the siblings or spouse lines become active and transform into the official ghost, or if the official ghost transforms into siblings, parents, or spouse, one should determine which line is conflicting and then make the judgment. There is another point: if the branch of zi transforms into the official ghost, those born in the year of the rat will suffer; if the branch of wu transforms into the official ghost, those born in the year of the horse will be unfavorable, and the rest follow the same pattern. The Wild Crane Elder said: ancient people said the parents line should not be prosperous and strong, stating that a strong and active parent line would cause the children line to be unstable. I think this is absurd. When divining old graves, the parents line is taken as the useful god. If the parents line is strong and active and transforms into a favorable line, the ancestors will be at peace. But he also mentions that a strong parent line will harm the children line—then is it favorable to have a strong parent line or not? The only situations that truly harm the children line are when the children line becomes active and transforms into the parents line, or when the parents line becomes active and transforms into the children line.

野鶴曰：須宜另占，不可以前卦兼斷，專看沖剋父母之爻為忌神，如得六爻安靜，父母有氣，久後自安，不必補修。克神臨火或臨朱雀，禍必起於窯灶。倘臨土動或兼元武，定因偷葬相傷。金虎因受其驚。木龍有蟠根之礙。克神以帶騰蛇，蛇蟻為巢。土鬼勾陳挖掘動土。元武臨水水浸衾棺。

The Wild Crane Elder said: To inquire about the harm to the ancestral tomb, one must cast a new hexagram, not using the previous one for interpretation. Focus solely on the yao that clashes and controls the "parents" yao; that is the "hostile god." If the six yao are quiet and the parents yao has vitality, over time the tomb will naturally remain stable and there is no need for repair. If the yao that controls the parents is of the fire element or is accompanied by the Vermilion Bird, the misfortune will arise from the kiln or stove. If the earth yao is active and is accompanied by the Black Tortoise, it is definitely caused by someone secretly burying nearby. If the metal yao is accompanied by the White Tiger, the tomb has been disturbed by a shock. If the wood yao is accompanied by the Azure Dragon, there are tree roots entangled around the tomb. If the controlling yao is accompanied by the Snake, there are snakes and ants nesting in the tomb. If the earth yao is a ghost and is accompanied by the Gou Chen, someone is digging nearby. If the Black Tortoise is accompanied by the water yao, the coffin and shroud are soaked by water.

克神臨火恐近處開窯作灶或因火燭之事。土克父母兼元武者必有偷葬。臨勾陳騰蛇者築牆蓋屋以致相傷。金虎地震山搖。木虎砍伐樹木。木逢龍動，穴下有竹木根傷。火與蛇興，冢內有蟻蛇為害。元武水爻克父母，穴中黑水相侵。父母被沖，地風水漫。金克父母，石塊山罔。水沖剋者，低窪水湧。木爻克父，樹木相傷。火克者，穴藏蛇蟻。土動者，蓋造牆垣。

A spirit of fire is afraid of nearby kilns being opened, stoves being built, or incidents involving fire. If the earth element爻 controls the parents爻 and is accompanied by 'Black Tortoise', it indicates someone has secretly buried a body. If accompanied by 'Gou Chen' and 'Teng Sha', it means building walls or roofing has injured the tomb. If a metal element爻 is accompanied by 'White Tiger', it indicates an earthquake or mountain shaking. If a wood element爻 is accompanied by 'White Tiger', it means someone is cutting down trees. If a wood element爻 meets 'Azure Dragon', there are bamboo roots or tree roots beneath the tomb that have damaged the coffin. If a fire element爻 is accompanied by 'Teng Sha', there are ants, worms, or snakes in the tomb. If 'Black Tortoise' water element爻 controls the parents爻, there is black water seeping into the tomb. If the parents爻 is being冲, it means wind from the ground is entering and there is a misty atmosphere. If a metal element爻 controls the parents爻, it indicates stones or hills are causing harm. If a water element爻冲 controls the parents爻, it means the ground is low and water is rising. If a wood element爻 controls the parents爻, it means trees are damaging each other. If a fire element爻 controls the parents爻, there are snakes or ants hidden in the tomb. If a soil element爻 is active, it means walls have been built nearby.

父母爻被日月動爻沖剋及卦動化沖，如在艮坤之宮，卦得亥卯未合成木局克父，必有地風沖歪棺槨。如在離宮，卦得申子辰水局克父者，穴中水湧，水泛棺歪。如在震巽之宮，金局沖剋者，山罔石塊。如在乾兌之宮逢火局沖剋父母者，定因窯火雷驚。爻中水動，地窪水浸。卦得木動，竹木根滕。火主蟲蛇，土因動土，果有犯之，速宜修補。

If the parents' line is clashed or controlled by the day branch, month builder, or moving line, or if the hexagram is activated and produces a clash, we need to examine the palace: if the tomb is in the Gen or Kun palace, and the hexagram forms a wood trinity (Hai-Mao-Wei) to control the parents, then it must be that the wind from the earth carries the coffin off course; if it is in the Li palace, and the hexagram forms a water trinity (Shen-Zi-Chen) to control the parents, then it is that water surges from the grave, causing the coffin to tilt; if it is in the Zhen or Xun palace, and the hexagram forms a metal trinity to control the parents, then it is that hills and rocks are harmful; if it is in the Qian or Dui palace, and the hexagram forms a fire trinity to control the parents, then it must be that kiln fire or thunder strikes are the cause. If the line of water is active, it is due to low ground being flooded; if the line of wood is active, it is due to bamboo or tree roots entangling; fire signifies snakes and insects, and earth signifies breaking ground. Once the actual cause is identified, it should be promptly remedied.

爻無亂動，須觀五行之有無，卦若安逸，又看地支之缺陷。六爻安靜並無沖剋父母之爻者，又看五行之所少也，卦中無土，須築牆垣。卦無金星，石碑可立。六爻火星缺陷，可立煙灶，或安看守墳塋之宅舍。水爻不現，可作池塘及開河道。木爻不現，多栽樹木。此言五行之所少者，非獨不上卦也，有現於爻空破墓絕無氣者亦如無也。

If the six lines of the hexagram are not chaotic, one should look at which of the five elements is missing; if the hexagram is very quiet, then check what is lacking in the earthly branches. If the six lines are quiet and there is no conflicting or controlling line that affects the parents, then look at which element is missing: if the hexagram lacks earth, then build a wall around the grave; if it lacks metal, then set up a stone monument; if the fire element is missing, then build a stove or construct a house for the gravekeeper; if the water element is missing, then dig a pond or a canal; if the wood element is missing, then plant more trees. Here, the absence of the five elements does not only refer to them not appearing in the hexagram: even if they do appear, but the line is empty, broken, buried, at its end, or has no life energy, it is still considered as missing.

因窯灶而傷者，命道祭火神設火醮而安之。偷葬及動土相傷，命道設蘸以安土神。因受驚恐而傷者，命道設醮而安墳。或因有竹木蟠根及石塊相傷者，須於墳旁挖坑三尺以探之，輕輕去其竹木石塊，仍命道安墳則吉。

In the previous chapter, it was discovered what had harmed the grave. This chapter explains the remedies for each specific harm. If the grave was harmed by a kiln or stove, invite a Taoist priest to worship the fire god and set a fire ritual to pacify it. If the grave was harmed by secret burial or breaking ground, invite a Taoist priest to set a ritual to pacify the earth god. If the grave was harmed by fright, invite a Taoist priest to set a ritual to pacify the grave. If there are entangled bamboo roots or wooden roots, or if there are stones causing harm, dig a pit three feet deep next to the grave to examine, gently remove the bamboo, wood, and stones, and then invite a Taoist priest to pacify the grave and bring good fortune.

倘因蛇蟻為巢者，多栽苦楝樹其蛇蟻自散，勿信人以焚之其巢穴，傷損性命，余曾親見兩家見蛇為巢，用火焚之，後子孫衰敗不堪。倘穴中因水淹沒者，若有消水之法，設法以消之，倘因地窪終無消水之法，不得不選地而遷也。或因地風吹歪棺木者，前得挖坑二三尺，以探之，後果歪者仍歸於正向，命道安墳則吉。

If there are snakes and ants making a nest in the tomb, planting several bitter chinquapin trees will cause the snakes and ants to scatter away; do not listen to others' advice and burn the nest with fire, as that would harm lives— I have personally seen two families who discovered snake nests and burned them, and later their descendants declined badly. If the tomb is flooded with water, if there is a way to drain the water, then take measures to drain it; if the land is naturally low-lying and there is no way to drain the water, then it is necessary to choose another piece of land for relocation. If the wind blows the coffin out of alignment, first dig a pit of two or three feet to check, and if it is indeed displaced, realign it to its original direction and then invite a Taoist priest to perform a tomb ritual to ensure good fortune.

子孫持世，子孫動搖，修之則吉。既問修補之吉凶，則認世爻為用，子孫持世，子孫發動，修之必獲清安。宜鬼世父爻空，遷則獲福。鬼克世，我必有害，父空破墓絕再被日月動爻傷克者，乃因傷者重，培補亦無益矣，當宜遷之。

"Children" occupying the world line, or "Children" moving, indicate good fortune when repairs are made. Since the question concerns the fortune of repairs, the world line is considered the "useful god": if "Children" occupy the world line or move, repairs will surely bring peace and safety. If "Official Ghost" overcomes the world line, and the world line and "Parents" line are empty, then relocating the grave will bring good fortune. Ghosts overcoming the world line mean I will suffer; if the "Parents" line is empty, broken, buried, or at its end, and is further harmed by the day branch, month builder, or moving line, it shows the grave is seriously harmed, and repairs will be useless; relocation is necessary.

覺子曰：古以遷塋之說，謂父母之墓受傷，兒孫一體之感，致生災禍，理之有也。遷塋改葬不得不行，觀世人富者不貴，改祖墓以求榮，有子不富遷父冢以求富，將父母之遺體為市井之貸利，不意天理難容，身之未榮家產蕩盡，財之未發絕減兒孫。餘之見者不可勝數，附此戒之。

Juezi said: The ancients spoke of moving graves, saying that if the graves of the parents are harmed, the descendants and the ancestors are connected as one, thus causing calamity. This principle is indeed true. When a grave should be moved, it must be moved. But looking at the world today, those who are rich but not noble move their ancestors' graves to seek official rank; those who have sons but are not wealthy move their fathers' graves to seek wealth. They treat their parents' remains as if they were capital for commercial transactions. However, the heavens cannot tolerate such actions: before their status is recognized, their family fortunes are already exhausted; before their wealth is gained, their descendants are already cut off. I have seen countless such cases, and I record them here as a warning.

六沖變沖，卦變絕克，父母受傷，內外反吟，且宜他葬。世爻受克隨墓助傷，世動化克化鬼，附葬不宜。父母兄弟妻兒動而化鬼化克，俱有刑沖傷重，惟喜世及六親不逢變克，隨卦靜六合，必得存亡之安。

"Six Clashes" again become "Six Clashes," or the hexagram changes into an extinct or defeated state, with the "Parents" line being harmed. If both the inner and outer trigrams are "Reverse Chant," these situations should lead to choosing another place for burial. If the World Line is harmed, or if it is taken by the Official Ghost and assisted by the burial atmosphere, or if the World Line moves and causes harm or transforms into the Official Ghost, it is not suitable for secondary burial. When the lines representing parents, siblings, and wife and children move and transform into the Official Ghost or cause harm, these are all signs of severe punishment and clash. Fortunately, if the World Line and all the six relations do not encounter transformational harm, and the hexagram is peaceful forming "Six Harmony," then both the deceased and the living will be at peace.

如子月丙申日占以父柩附葬祖苗得復之坤卦。子孫酉金″，子孫酉金″世；妻財亥水″，妻財亥水″；兄弟丑土″應，兄弟丑土″；兄弟辰土″，官鬼卯木″應；官鬼寅木″，父母巳火″；妻財子水′世動，兄弟未土″。

If the question is asked on the day of Bing Shen (丙申) in the month of Zi (子), asking whether it is appropriate to bury the father's spirit in the ancestral tomb, the hexagram obtained is the Fu Hexagram changing into the Kun Hexagram. The original hexagram, from top to bottom, is:Children酉金 (yin line), Wealth亥水 (yin line), Siblings丑土 (yin line) holding the responding line, Siblings辰土 (yin line), Official Ghost寅木 (yin line), Wealth子水 (yang line) holding the world line and moving; the changed hexagram, in order, is:Children酉金 holding the world line, Wealth亥水, Siblings丑土, Official Ghost卯木 holding the responding line, Parents巳火, Siblings未土.

斷曰：世爻被克，不宜附葬之。後仍附葬。數月後不斷曰：腰疼欲死，欲遷其墳。余曰：墳不必遷，卦中世爻被克，幸而旺相，土來克水，命道安土神則吉，果於安墳而愈。余曰：目下雖不遷改，終有遷改。彼曰：何也？余曰：化六沖不久之象。果於子年死母，起此冢合葬於他處也。增刪卜易卷之四終。

The Wild Crane Elder interpreted the divination: The World Line, which is the yin water, was being returned to attack by the transformed earth, which was the earth of the hour. It was not advisable to bury with the deceased. That family still proceeded with the burial. After several months, they came again to consult, saying that they had severe back pain and wanted to move the grave. The Wild Crane Elder said: There is no need to move the grave. Although the World Line was being attacked, it was still prosperous and strong. The attacker was earth, so they should invite a Taoist priest to worship the earth deity, which would bring good fortune. Later, they indeed built a tomb and the back pain was cured. The Wild Crane Elder also said: Although there is no need to change it now, in the end, it will still have to be changed. The person asked: Why? The Wild Crane Elder said: The primary hexagram is the repeating hexagram, which transforms into the hexagram of earth. The hexagram of earth is the eighth pure hexagram, which is exactly transforming into the 'Six Clashes'. The Six Clashes is a sign of something not lasting. Later, indeed, in the year of the rat, the mother died and this grave was built, and the deceased was moved to be buried with the mother elsewhere. The Supplement and Amendment to the Divination Book, Volume Four, ends here.