The Tongxuan Ghost Spirit Classic

Sanfu Fengyun Yong commentary: This book is truly a method of judgment through external responses. Though compared with the orthodox methods of feng shui it does not quite match, when one has resonance the subtlety opens through, and it often produces astonishing pronouncements. It is only that this method mostly requires inspiration; those who only seek principles do not easily master it.

Tongxuan Ghost Spirit Classic

Preface to the Tongxuan Ghost Spirit Classic: Originally named the Book of Entry Judgments and Grave Entry Judgments. It has always been a manuscript, rarely seen in the world — a pity that even Song people could not obtain it. In the past I traveled the mountains and rivers; passing by a shop, a volume lay on the counter. I happened to leaf through it and found it was indeed this book, and inwardly rejoiced greatly. I openly asked the price, purchased it for a heavy sum and took it home. Examining it carefully, its principles support judgment; its efficacy is extraordinary — truly enough to serve as a golden needle for saving the world, a wondrous street of geomancy. I therefore carefully collated it and committed it to printing blocks to share with kindred spirits.

Revised by Liudong Mountain Man

General Essentials of the Tongxuan Ghost Spirit Classic

The Ghost Spirit Classic was composed by the Great Song’s Lingluozi, exclusively discussing the art of geomancy. Its subtleties and responsive numinous power are extraordinary — not comparable with other books. Those in the world who discuss feng shui are many and varied; yet without secret formulas it is hard to enter the way. When opening mountains and locating apertures for people, how can one ward off misfortune and seek good fortune? The profundity of this book need not investigate incoming dragons and outgoing veins, sand and water or the luopan; one need only see the scene and give rise to feeling, touch the mechanism and respond to the change — every movement and stillness, every blade of grass and tree can be examined in detail. Knowing the past and checking the future, a hundred times without failure. Before climbing the mountain one knows the rise and decline of the household; just entering the door one decides the strength of descendants and wealth. Observing new graves over old tombs, examining the dwelling foundation’s complexion — every detail without error. Truly, the wondrous method does not exceed three or five sentences; a thousand gold pieces will not pass it to the vulgar world. Later there was a villager surnamed Zhang, known for filial piety and righteousness throughout the neighborhood, but poor with no means of livelihood. He happened to meet a master with whom he had affinity; the master wished to transmit the art but Zhang could not read, so it was transmitted orally. Within a few days he mastered every point; afterward he became celebrated in his time, all of them great wealth.

Precious collection of Yan Fengxiang Zhongguo of Tiantai

Preface

The Tongxuan Ghost Spirit Classic is a treasured secret manuscript of geomancers, rarely seen in the world. I purchased two volumes of this secret manuscript at great price and have now re-collated and published them, so that students may touch the mechanism and respond to change. If they can consult it carefully, obtain it in the heart and respond with the mouth, it will be a great aid indeed.

Li Chongyang
Upper Volume of the Tongxuan Ghost Spirit Classic

Grave Entry Judgment for Yin Dwellings

Entering the mountains to observe graves, if one suddenly hears the sound of wind in the pines, it secretly harbors the image of killing and warfare; if one also hears the cries of gibbons and howls of tigers, seeming like mournful wailing — none of these are auspicious omens. One should judge: official calamity, disputes, separation and illness. Judged at the appointed time, all are verified without exception.

Observe the level plain land, and look at the form above the grave, the bricks and tiles of the outer coffin, the supports on both sides — whether damaged, broken glass, uneven, or lavishly plastered. From these one can examine the mechanism and judge.

In former times there was a scholar skilled in this method. In the winter of a Mao year he was invited by a friend to re-inspect a grave. Before reaching the place, from the boat he looked into the distance and saw the dense pine shade on the grave, green enough to seem edible. When he reached shore his left foot happened to step on and break a tile; looking at it, it was a broken inkstone. Within two years after this grave was buried, the eldest branch would surely pass the provincial examinations — guaranteed descendants and wealth both flourishing, wealth and rank long-enduring. The man was astonished and convinced.

Sanfu note: The left foot is Zhen, that is the eldest son; the inkstone is Wenqu; the pine shade is like a writing brush; it prospers in winter months.

Again observing a tomb: just as they were about to land, two magpies were seen crying mournfully from the south toward the west, calling several times. When they reached the place, the pine forest was sparse and the tree color scorched and yellow, seeming withered. He immediately judged: after this burial there will surely be repeated fires (huilu), harming descendants and draining wealth. The man was convinced with admiration.

Sanfu note: The two magpies are fire; going toward the west is the huilu of seven and nine; and the withered and scorched look around the tomb is the same verification.

A wealthy family invited him to observe a tomb. When they arrived the master raised his eyes and saw only the green pine shadows, level terrain, clear and elegant water, and a hazy soft sunlight. He said the second branch would prosper. As they were discussing this, a man was seen riding a blue-maned horse galloping over. He immediately said: the one who rises to rank is precisely this man. When asked, this man had already achieved successive promotions through the blue clouds, leading among those who passed the examinations.

A scholar invited the master to examine a site. Before reaching the tomb he said: “Last year you obtained a son, but he died after half a month.” The inviter was astonished and convinced. “Next year at home before the examination you should obtain a place on the list.” None of the people present believed it; afterward all came to pass as judged.

In former times someone invited the master to inspect a tomb. Because the road was long they went by small boat. Later, arriving at the grave, the scull suddenly broke; the boatman was at a loss. The owner called to discard the scull and pole. Upon reaching shore a reed mat also fell into the water. When they arrived at the place, suddenly two white rabbits were seen emerging from the cave and heading west. He immediately judged: breaking the scull while boating — after this grave is buried the head of the family will have calamity; the reed mat entering water — the woman’s childbirth fright cannot be avoided; rabbits running southwest from before the cave — the young ones in the household will have calamity. When asked, it was indeed so.

Sanfu note: The reed mat entering water is the Kan trigram receiving one yang and becoming Dui; Kan is the middle daughter changing to Dui, hence the woman’s childbirth fright. The rabbit is Mao, clashing with Dui — the young ones have calamity.

Again observing another tomb: approaching the place, a pagoda was seen in the distance, about half a li away, with its spire pointing straight at the space before the cave. Hence he judged: after this burial, the household will suffer loss of people and the young ones, and also blame from fire.

Sanfu note: Fire-form sha.

Again arriving at a place, nearing the cave, its trees were observed luxuriant with shade, the scenery elegant and pure, a kind of refined and lofty air, an image transcending the vulgar. He therefore judged: after this burial this place should produce lofty and refined people of pure character, elegant scholars fond of seclusion.

Discussion of Rising to Rank

Whenever one comes to a site to re-inspect a grave, one must see the mechanism and respond to change, touch objects and awaken to the numinous — in this way one becomes spiritually clear and easily understands. The terrain should be broad and open; trees should be dense and verdant; water color clear and grand; scenery elegant and free. No clamor of contention in the four wilds; auspicious vapor in the eight directions — naturally rank will rise, long-enduring.

If trees are bare and withered, the ground tilted and slanted, birds calling and beasts trampling, all around bleak, with faults before and behind — it will surely produce children who are lonely, cold, poor and lowly.

Whenever climbing a mountain to observe a site, if one sees things noble and cherished, writing materials solid, or such things of celebration and joy — judge auspiciously.

If one sees broken, shattered or base things — judge inauspicious. Or tiles and stones, grass and trees, metal, silver, swords and the like; people and objects, birds and beasts, forests and flowers, paper effigies, bamboo and bricks and the like — all can be examined in detail. Then judging by the five phases’ flourishing and decline, the decision will surely be accurate.

Discussion of Rising to Wealth

Whenever approaching a mountain or climbing a level plain, just before the first step onto the ground, combine the five phases, directions, time and high, low, level and stable to infer — then judge their poverty or wealth; there is never an inaccuracy. Or if the first step reaches level ground and one sees auspicious things facing a prosperous direction, then the family enterprise will surely flourish.

Left is the eldest branch prospering; right is the second branch rising. If one sees a street with multicolored flowers, though rich there will surely be difficulty with descendants. If one sees a single bird or single crow flying, it indicates disabled, orphaned or widowed people. Stepping on withered wood — wealth ends and poverty comes; the family has ill people and outside visitors. Climbing a branch with both hands — rich and also noble; a branch on the left indicates the eldest branch, on the right the second branch; climbing a withered branch harms descendants and drains wealth; the eldest and second are judged as above; the rest follow by analogy.

Discussion of Poverty and Lowliness

Whenever observing a grave’s complexion, weight is given to the pine forest as primary; look at the form of the site, and kinds of objects second. If there are trees, look at the trees; if not, observe their movement and stillness — that also works. If yellow vapor appears at the pine tips, the household is initially poor; if scorched vapor, long poverty; if black vapor, poor and also lowly; a bleak color surely means loss of descendants and ruined fortunes, people in bondage, and also lonely widows and vulgar lowly people — all verified.

If the terrain has an air of bustle, first poor then rich. If the land is desolate with birds calling mournfully — poor without descendants. Stepping on broken or inauspicious things — the household wealth will surely be poor. Stepping on shattered things — most calamitous, so family and occupation gradually decline. Stepping on dead beasts or dead snakes — things that harm wealth will surely harm people, and hardships will be many. The five phases’ colors, flourishing and declining, auspicious and inauspicious, damaged and whole — judge with accuracy.

Discussion of the Wise and the Foolish

Above the grave if there is an auspicious air and yellow-purple colors, the household surely has good and kind people. If a verdant and elegant color grows above the pine forest, the family surely has worthy and enlightened people, and there will be those who pass the examinations and have virtue.

If the ground is solid and level, waterways straight, trees coarse and withered, complexion blue-black — the household will surely produce coarse and foolish people. Stepping on clods of earth and pine heaps indicates floating and ungrounded, idle and lazy people, coarse persons who do not strive upward. If one steps on things near the noble, hard, pure and fine and used for writing — surely the household has worthy, refined and noble-near people. Again combining direction and season with the five phases for judgment — without missing one in a hundred.

Discussion of Descendants

Whenever promising descendants, one must observe the grass color beside the grave, the branches and leaves on trees, the high and low of steps, the vitality of things — hard or broken, round or pointed, large or small — the color of flowers and plants, the roots of grass and trees, whether they bear fruit or not — and one will have verification.

If the grass color on the grave is withered and sparse, descendants will surely suffer hardship. If branches are scattered, early children are hard to attract. If the site’s frame is tilted and skewed, unfilial sons will surely be born. If birds squabble and fight, contentious people will arise at once. Stepping on chrysanthemums — descendants will be late, and one should guard against the sigh of lacking heirs. Stepping on broken, incomplete, inauspicious things indicates disabled, disfigured or ugly children. All judgments should be lively and changeable — not to be held rigidly. It depends on the wise; only then can one apply it. The rest can be inferred by analogy.

Discussion of Wives and Concubines

From afar if black vapor is seen piercing the bright hall above the grave, or a single tree gathers the bright hall — the wife’s palace has calamity. Crows calling and flocking to fly before the cave indicate harming the wife; in pairs does no harm, a single one surely comes to pass. If crows call past the cave, it also indicates overcoming the wife three years past and losing wealth. A boat reaching shore and feet stepping on a broken bowl bottom indicate harming the wife; the household will surely have a widower. Broken tiles and lovesickness grass also verify. If a lone wild goose is seen crossing the river sideways, seeming to cry mournfully, it also indicates harming the wife, affecting both eldest and second branches. Light bamboo growing beside the grave hinders the wife; and on the bank, willows hanging over the opposite shore — if when first arriving one raises one’s eyes and sees even a needle of wind stirring their branches, there is also the omen of overcoming the wife; the household will surely have someone living alone in widowhood. The classic says: “Wind blows willows, spring is bleak and sparse; raindrops fall on plantains, night is lonely and quiet” — precisely matching this meaning. This is what is called seeing the scene and giving rise to feeling, touching the mechanism and making the judgment.

Discussion of Brothers

Climbing a mountain, observe the peaks’ assistance and support; examining a site, notice the trees’ withering and flourishing. If red and yellow vapor is on the left and right of the cave, and trees assist beside the grave — the household has the image of brothers, di and e (reeds and calyxes), mutually fragrant. A fault on the left harms the elder brother; on the right hinders the younger. If pine trees are not in pairs, the limbs and branches will surely be damaged. If red sinews grow on the pines, the household lacks younger brothers. If butterflies come up to the cave, limbs have little strength — hard to promise cohabitation; there is the image of separating households. If mynas sing in the pine forest, brothers and cousins are very abundant: the eldest branch produces a noble son, the second branch has scholars. If a bird’s nest is seen falling when raising one’s eyes, brothers will flee to other provinces. If the sound of a scull is heard before the cave, brothers will have disputes: the elder brother surely harmed, the younger brother finds peace. If planted trees do not make a forest, limbs will surely waste away. Climbing to the site and seeing from afar two or three people walking together on the road — use this number to decide the brothers in the household: all are efficacious and verified.

Discussion of Illness

Whenever there is a heap of thorns on the grave and one sees it upon climbing the site, there are unfinished matters, entangling loss of wealth, and calamity for the family members. Climbing the site and seeing a person coming from the right, or the barking of a white dog — both indicate illness. These are all White Tiger moving; the opening sha is very fierce. Judged according to the method it will surely come to pass. If one also sees near a tomb on the right side perhaps a person in black clothes coming, it also indicates calamity. Again judging by direction, front and back, distance of footsteps — all verify without exception. From afar seeing black vapor before the grave also indicates calamity. Sounds of bricks, tiles, copper and iron also indicate illness in the household. If one sees birds fighting the male, there will be a woman’s fright after childbirth. Withered and dry before the grave is sha, without bright hall — there is distress of whispers; if wind stirs it verifies even more. Whenever climbing a site, the judgment made from the first glance can be accurate; what is seen afterward does not verify this judgment.

Lower Volume of the Tongxuan Ghost Spirit Classic

Discussion of the Strange and Uncanny

Whenever climbing a level plain, if one sees serpents crawling, horses neighing, sudden rain or violent wind — there are strange and uncanny matters in the household; it is necessary to repair and rectify both yin and yin dwellings for benefit. Or if one sees a funeral procession, a capsized boat, villagers fighting and falling, leaves falling on clothes — strange things will arise. Judged by the method, a hundred times without missing one. Or if there is a pond before the grave and a great ship is seen from afar with sails unfurled coming — what passes brings great alarm, strangeness and uncanny matters, and also news from afar. In forests on mountains, if one hears tigers howling, dragons chanting, the sound of stream water, and wolves or jackals dashing and leaping to the cave — all indicate matters of alarm and strange calamity. Sounds of gongs and drums indicate dispute and one should guard against false alarm. Two magpies crossing the forest and roosting in trees moving before the cave; boats moored on the shoals — in the household there will surely be celebration. Outside, one or two travelers walking home: two magpies are joy; roosting in trees means household joy; boats moored on the shoal means a traveler away on business; stopping before the cave indicates the image of someone about to return. By season’s early or late, the five phases’ generation and overcoming — decide and judge: all are immediately verified.

White Tiger brings from outside a guest in white clothes; great calamity that exterminates the family will surely erupt — there will be killing and framed accusations against others; guard against it in advance to avoid the law. Whenever arriving at a grave, if suddenly a guest in white clothes is seen coming from the White Tiger position, it is a greatly inauspicious image indicating killing, schemes to frame others, and surely meeting official punishment. Observe their age, appearance, good or evil, large or small, to judge distance and whether past or future — very efficacious.

Flute sound comes from afar; wind stirs willows and locusts; cattle calves stray out — breaking my family’s wealth. Upon first arriving at the grave, if flute-playing is heard, wild wind breaks willows and locusts, and furthermore cattle are seen passing — judge that recently it has been unfavorable and people have lost their sources of wealth. And it produces people of music and idle play without diligence.

Snow flies and scatters; traveling intentions are uncertain. Sigh for lack of peace — mourning clothes are the proper response. Upon first arriving at the grave, if suddenly snow is seen flying, travelers hurrying — all say it is inauscious, indicating the calamity of punishment, overcoming and mourning clothes.

Music sounds repeatedly; carrying wine past the grave, in groups of three or five, walking with joyful voices. Upon first arriving at the place, if music is heard roaring in the ears and several people are seen carrying wine past — a greatly auspicious image, surely indicating household peace, continual increase, and producing elegant people fond of literature and ink.

A lone tree stands tall, its branches withered and damaged, scenery declining — the family way naturally poor. On the grave’s tree only one withered branch with sparse leaves; and its scenery is desolate, eyes full of bleakness — the family is surely poor, occupation does not flourish, and it produces spendthrift sons.

In green robes and elegant, drifting and strolling casually past my grave, their fine face joyful. Upon first approaching the tomb, if an elegant man in green robes is seen passing with a happy countenance — decisively the family is harmonious and joyful, and surely produces handsome and successful sons. Neighing horses, wind rising over the whole field, no traveler seen — worries grow day by day. Upon first arriving at the grave, suddenly hearing horses neigh and wind rising all around with no traveler seen — not an auspicious omen. Judge that family resources are not yet prosperous, worries grow daily, and there are many lonely people.

A woman like a flower, walking gracefully, from head to toe richly attired; Zhurong (fire) runs wild — be careful of illness. Whenever observing a grave, if suddenly a handsome woman is seen passing in fine attire — one must judge to beware of fire calamity, and illness and regret that cling on.

Three men and one horse; a woman who says she is widowed; coming one after another, the road joyfully filled; the house large but people sparse; punishment and harm soon to strike. Climbing a mountain to the site, if there are three men and one horse and widows returning in succession — judge that the house is large but people few, and there is the calamity of punishment, verified within three years. A person carrying a child holding books, hurrying along — noble talent and examinations. Upon first arriving at the place, if suddenly a person is seen leading a child and carrying books — passing this is a greatly auspicious image. Decisively judge that this household of literary descendants will produce the honor of examination success, and the place will gain both people and wealth.

On the south are high branches where several birds dwell; three birds arrive and one flies away; osmanthus fragrance bursts from the nose, cool wind comes in gusts — wealth. If birds are seen roosting on southern branches, flying back and forth, and furthermore osmanthus fragrance and cool wind — the household will be greatly wealthy and noble.

Entry Judgment for Yang Dwellings

Whenever arriving at someone’s home, first observe the house’s size, the rise and fall of its complexion, the prosperity of the family way, the fortune of its people — every movement and stillness must be carefully examined. Naturally judgment will be as if seen; also depend on circumstances and respond to change — do not hold rigidly to one view.

Whenever arriving at someone’s home, hearing the sound of looms or books is a sign of flourishing. Hearing clamor, chicken crowing, dog barking, doorbars moving, or other inauspicious signs indicates lawsuits involved and calamity, regret and loss of wealth. Judge for one year or half a year; overall observing the complexion one knows near and far — judged together it will verify.

Whenever cutting down a new house to install old doors, or an old house installing new doors — all indicate alarm, worry, quarrels and whispers.

Whenever arriving at someone’s home: if the house is low and the courtyard small and narrow, difficulty with descendants, many daughters born, and calamity for people with thin wealth. If spider webs are seen growing in house corners, the household has people in bondage and lawsuits over fields.

Whenever the main hall is tall and large while the side rooms are low and small, magpies noisily quarreling by the eaves — indicates widows and changes in household fortune, occupation overturned. Upon arriving at someone’s home, if cold air or black air rushes at people, it indicates loneliness, widowhood, ruined family and ill people. If yellow or purple vapor is flourishing, it indicates windfall wealth and rising to rank. A mulberry tree by the well in front of the door indicates widows. An angled house with a single tree beside it indicates widowerhood and harming the eldest son. If entering someone’s room and seeing a dog mount a rooster, it indicates lustful and lawless people, and drunkards and the mad. If one sees a person in red clothes, it indicates the calamity of fire. The first encounter upon entering the door will verify; later seeing does not.

A small pavilion built beside the house indicates adoption and step-relations. Whenever within the main house several courtyards, cutting through and building a horizontal building — greatly ominous, indicating two or three widows; within one cycle of sixteen years, illness, fire, poverty, loneliness and orphanhood will be suffered.

The main house is torn down leaving only side rooms and partial rooms — affairs neglected, fields untilled, the house without master, plans seldom fulfilled.

Whenever main hall pillars clash with the main hall — all indicate death on the road and decline of household wealth.

A large mortar in front of the door indicates miscarriage, and also eye disease. Year after year fire sha approaches and brings further calamity. That aligned with the mortar also verifies; slightly askew is less accurate.

Occasionally arriving at a house, judging its scattered and central positions — there is the trouble of fright in childbirth, the reason of mother surviving while the child died. The household was astonished; and also judged there would be disputes in the southeast.

In former times there was a scholar also skilled in this method. Arriving at a house, he judged that last year a young child had drowned. Asked, it was indeed so — because at the center of the front door there was a pond.

Again judging that a household would surely produce unfilial sons, brothers not harmonious, sisters-in-law quarreling — asked, it was so: because in front of the gate wall a single tree was planted, growing twin branches piercing the sky with roots exposed — from this he judged.

A large hollow tree by the gate wall indicates women suffering labor illness, crying out to Heaven with every kind of trouble, medicine useless. Removing the tree the illness naturally heals. Directly at the door it is very accurate; askew it is secondary.

Upon first entering the door, suddenly hearing sounds of metal and drums, with the image of killing and warfare hidden within — surely the household has disharmony between limbs, daily quarrels, and whispers among the people.

Upon first entering the door, hearing sounds of pipes and strings seeming to hide melancholy and desolation — joy turns to sorrow; in the future there will surely be weeping, loss of wealth and separation.

Upon first entering the door, it seems cold air invades people; observing the rooms large and empty, all around desolate, the courtyard narrow and small — the house surely has ghosts and spirits, often making sounds at night; furthermore wealth comes and goes without gathering.

Upon first entering the door, flourishing vapor steams up, human voices are noisy, and within the voices joy is secretly hidden — the owner is strong, wealth flourishes, increase continues.

If one sees roosters fighting and dogs barking, in the future there will surely be joy, loss of wealth and addition of people — the image of taking in people.

Upon first entering someone’s home: if the houses are compact and tall in the center, bright with sunlight shining, radiance dazzling, and clear sound of books is heard, and pure and noble things are seen — it indicates rising to rank; there will surely be someone who passes the examinations.

Upon first entering someone’s room, if the master comes to greet, first observe the complexion on their face, the situation in the dwelling, the kinds of things before the door — then judge carefully, a hundred times without failure. It depends on becoming spiritually clear and easily understanding.

If entering someone’s home, with a withered tree growing into the wall — surely limbs damaged and crippled, and the omens of epidemic and early death. A living tree growing into the wall indicates official calamity, lawsuits, illness and entangling troubles.

Upon first arriving at someone’s home, if magpies are suddenly heard noisily by the eaves or on the wall, it indicates someone away from home seeking fame and profit, and news from afar should arrive. If crows cry with the image of mournful wailing, the household has worried people long ill, and one should guard against entangling disputes.

A temple or tree facing the gate wall — judge that the household has had fires and epidemics. Bamboo and trees leaning over by the water indicate someone who fell into the water.

If there is a well before the main hall of a house, women are promiscuous. The classic says: “A well dug facing the door — though rich, one shares beds with others.”

A well in front of the rooms inside the hall indicates early death. A well dug in the rear hall indicates promiscuity. A large house with few people — calamity and regret no less. Butterflies on the beams — the image of mourning clothes encroaching.

Upon first arriving at someone’s door, if suddenly a person on horseback is seen passing, judge that the household surely practices martial arts. Again examine the direction of departure and arrival — it is verified.

Pine and bamboo planted behind a house indicate both wealth and people flourishing. Lush and flourishing by the road — if withered and scorched yellow, wealth ends and poverty comes.

Trees planted before the door are an omen of good fortune, indicating the appearance of pure and noble people of virtue. Again observe the tree color, vigor and witheredness of the roots, large and small, judge carefully — there will surely be wondrous verification.

Upon first arriving at someone’s home, if a ruined house or latrine is seen in front of the door, elders of the household suffer regret and often quarrel.

Occasionally judging that a household would have someone dying unjustly in youth — asked, it was indeed so, because there were two wells at the front door.

One day casually arriving in the countryside and seeing a large tree with a household beneath it, its house very small — he immediately judged: if living in this house, in the future one should avoid raising the six domestic animals; not only will there be no profit, there will be losses — within several years surely one cow will be lost. Asked, it verified.

Occasionally arriving at a house, he judged the household had people with eye disease and blurred vision, and also entangling lawsuits year after year, with wealth that could not gather. The household was astonished and convinced. Asked the reason, the master said: the front door faces a Buddhist pagoda, causing this; it would be advisable to move house to avoid it.

If arriving at someone’s home and seeing a hen climb onto the threshold, immediately judge that yin is flourishing and yang declining, women hold power, and there is a twice-married woman.

Occasionally arriving at a house and reaching the shore, he judged: your household will surely produce mad and crazy people. The household was astonished and convinced. Pressed for the reason, the master said: it is because your front door has crossing waters of the ten-shaped road. Just then a great clan invited the master home; upon arriving at the door and looking inside and out, the master said: this is a residence of great nobility, surely producing the rank of duke or marquis. Asked the reason, the master said: before your door the road divides into five curves, hence this nobility — whether horizontal or straight, the same. Building a boat before the main door indicates lawsuits and loss of wealth; seen after more than twenty years.

Upon first arriving at someone’s home, if dust falls on the face, the household has something strange, or the omen of a snake spirit. If mud and water fall on the face, this indicates producing gamblers and sons who sell away the fields and gardens.

Upon first entering the door, hearing mournful crying — calamity, hardship and loss, and disputes that lose wealth.

Upon first entering the door, seeing a rooster crow — this indicates the household has guests, and gains windfall wealth, joyful matters. If one sees a rooster climb onto the eaves, old matters revive, fire, disputes and loss of wealth.

Seeing the roof ridge of the main house — this indicates early death, lost lawsuits and flight.

In anyone’s home, inside the bedroom one should not pile stones; the room congested and blocked indicates difficulty in childbirth. A door with a ray too long also has calamity.

Occasionally arriving at a house, he immediately judged the calamity of lingering sores and skin disease. The household greatly believed. Asked why, the master said: because of the swallow’s nest on the beam, the rotten door pillars, and the dung pit facing the door. In a courtyard of jumbled stones the same judgment applies.

Again arriving at a house, he judged someone in the household suffered heart pain; the household indeed had this. Urgently asked why, the master said: because of a large stone facing the door — remove it and it heals. A large hollow tree also causes this illness.

Upon first arriving at someone’s home, one should settle the spirit and look carefully at the door. Form and situation, movement and stillness — clear at a glance; the mechanisms of good and bad thoroughly understood.

In former times there was a master who also understood this method. Passing a house by chance and seeing its door — a well to the east and a pool to the west — he immediately judged: “Has your household ever produced a mute?” Answered: “No.” The master further said: “There must be someone mad and crazy.” Asked, it was indeed so.

In general, at someone’s door it is good to plant pagoda trees; behind the house plant pines and bamboo for auspicious peace — guaranteed prosperous people and wealth, continual increase. A Qinglong road coming in from the front is auspicious; the right is unfavorable. If in front there is a seven-shaped road, it greatly benefits, indicating increase of wealth each year, peace of descendants, flourishing occupation and general stability.

The Knowing Classic

How do we know a household went from rich to poor? Mountain foots tilted askew, water overturning.

How do we know a household stayed poor? Lower sand empty and bare, not facing the grave.

How do we know a household grew rich? Lower sands layer upon layer coming to care for each other.

How do we know a household rose to rank? A sharp writing-brush peak rises facing the front.

How do we know a household stays wealthy for long? One layer higher than the next.

How do we know a household is declining? One layer lower than the next.

How do we know a household will hang itself to death? A road atop the dragon and tiger’s heads.

How do we know a household produces loneliness and widowhood? Facing mountain turning away, a lonely peak.

How do we know a household produces early death? A pond in front and a pond behind.

How do we know a household has few descendants? Front, back, left and right all higher than the body.

How do we know a household lives under two surnames? One side has mountains tight, the other side none.

How do we know a household will not last long? One side comes while the other side is missing.

How do we know a household constantly changes surnames? Dragon ends incomplete, sand and water smooth.

How do we know a household will burn by fire? The mountain feet on four sides like plantains.

How do we know a household’s women are promiscuous? Pond hollows, hard roads, ditches reversing.

How do we know a household has much weeping? There is a ghost-spirit house in front.

How do we know a household’s wealth does not flourish? Only that the source has no water coming.

How do we know a household’s master leaves the hometown? A mountain runs and darts into the bright hall.

How do we know a household suffers lonely dwelling? Water leaving the bright hall like a winnowing fan.

How do we know a household practices good affinities? Clearly there is an incense-burner mountain.

How do we know a household can perform rituals? Peach-charm mountain appears with an incense burner.

How do we know a household produces obscenity? In front must be narrow, not broad and free.

How do we know a household produces the lame and crippled? Front metal stars all carrying fire.

How do we know a household’s eyes are unclear? An earth mound inside the bright hall.

How do we know death comes? A corpse-stopping mountain arrayed before.

How do we know a grave has few bones? The later dragon vein has no vitality.

How do we know a grave’s bones are turned upside down? Only because hollows and gaps let wind sweep through.

How do we know in what year calamity appears? Tai Sui approaching — ominous without doubt.

How do white ants eat the coffin? Only because Lianzhen enters the water.

How do we know livestock and servants do not prosper? The front mountain runs away and does not return to face.

How do we know mud and water fill the coffin? Wenqu stretches far, charging at the cave.

How do we know a household has frequent disputes? Vermilion Bird opens its mouth — road facing the door.

How do we know a household has many strange illnesses? Three yang not shining, darkness and shade form.

How do we know people finish but things do not? White Tiger, Geng and Xin — adding noisy vessels.

How do we know banners and tablets should not be erected? Aquatic creatures, fish and turtles — a place of small vessels.

How do we know a household suffers heavenly harm? Xu earth, evil stones facing the door.

How do we know a household will have lawsuits? White Tiger’s round peak rises high and tall.

How do we know reverse ditches, illness, sores and promiscuity? Gen dwelling, Kan above, adding a grave.

How do we know a household has many hidden illnesses? One corner on the left — all ten thousand kinds.

Method of Examining Dwellings

Far away, a good yang foundation: mountains ring and water gathers, dragon and tiger proper.

Blue-black over the house — people prosper. White over the house — mourning clothes follow.

Pure black surely means quarrels; yellow is joyful vapor — no need to doubt.

Red and yellow — wealth rises and descendants flourish. Purple vapor — know it will produce noble sons.

Half red and yellow — only then does fortune begin. Half purple vapor — advancement in official rank.

Half white color — loneliness and widowhood. Half blue color — peace and tranquility.

White on the wall — lawsuits arrive. White on doors and roads — the matter is no light affair.

If this family does not leave, thieves will also come to invade.

Front eaves newly broken — indicate thieves. If the rear pond is broken — lawsuits arrive.

Eave pillars facing the door invite disputes; road at the dike — disputes and children’s punishment.

A pond on the left — the eldest branch loses out. A pond on the right — changing wives.

A pond behind harms the young ones; large and small ponds connected — lonely and widowed ground.

One must guard against peach trees facing the door; even without lawsuits, wives will be lost.

Plantains in front, a shop behind — widows weep and cry again and again.

Doors facing each other harm cattle and horses; walls pressing inward produce thieves.

Many branches of wood before the door — promiscuity and scandalous reputation emerge.

Sand and stones before the door — children killed; water gathering in one direction — the mother of the dwelling in danger.

A fine peak before the door — the household will surely be noble; mountains with rounded tops — father and son together.

If you see this, quickly change — lest neighbors speak of your disputes.

Seeing a pair of stones before the door — epidemic; cattle and horses suffer calamity.

A T-shaped house appearing — son kills father; the whole family unfilial, known throughout the neighborhood.

The daughter-in-law also shares the father-in-law’s bed; the younger brother’s wife constantly becomes the elder brother’s wife.

Trees on both sides shooting at each other — disputes and lawsuits never cease.

Heart qi sour and painful, hard to get through the day; when swallows leave, the head of the family loses out.

Two roads shooting at each other — the child becomes mute; a road turning against oneself produces lame children.

A heap of red earth — constant eye trouble; a heap of white earth — miscarried fetuses.

A straight square courtyard buries and kills children; a blocked courtyard — women yellow with hunger.

A ghost road opening a door produces sons; two roads rushing in — people are unsuited.

Blisters on trees — mourning clothes应; left side men, right side women.

Mourning clothes from outside rise outside; mourning clothes inside follow within.

Classic of Examining Houses

Whenever arriving at someone’s home, first observe the house; observe who lives in the house and whether there is a master.

Doors, roads, pillars, hall and eaves — if tiles fall, the head of the family dies.

House falls to the east — the master of the dwelling dies; house falls to the west — the mother of the dwelling suffers loss.

Eaves lean left — eldest son dies; lean right — the young son may have no children.

Courtyard, steps, eaves and hall with moss above — early death.

If white flowers grow on the house — descendants harmed and damaged, truly lamentable.

An earth mound rises in the courtyard center — miscarriage, eye trouble and harm to sons and grandsons.

Piling earth and planting flowers — promiscuous matters; a well facing the door stirs up scandal.

Moreover consumptive illness is contracted here — tell it carefully to contemporaneous masters.

House high in the center and low at both ends — within three years twice weeping for grandsons.

A large left wall harms the wife’s chamber; a large right wall — long widowhood.

Gaps and vacancies in the eight directions divide good and bad — fortune and misfortune by men, women, elder and younger inferred.

Large in front, small behind — people gradually poor; large left, small right — men without talent.

Large in center — eldest declines; middle small — good; low and dense behind, four level — auspicious.

Left high — household harmonious; right high — women wicked. Flag-shaped ground — martial might with reverse flight.

A temple facing the door — men and women promiscuous; constant weeping, the young ones quarrel.

A prison facing the door — constant epidemics; a dead tree facing the door — constant poverty.

Waterways facing the door — disputes invade; millstones facing the door — promiscuous affairs.

Arrows shooting front and back — disputes arise; dry dwelling ground — people’s vitality drained.

Suddenly falling — truly pitiable; judge that life is overturned and endangered.

A small house broken before the door — lawsuits arise in succession.

A ruined house facing the door straight charging — people lost, blood and wealth empty.

A water mortar suddenly smashing into the house — early deaths, descendants weeping.

A pond on the left before the door — every generation changes wives.

Ponds on both sides with a road through the center — hanging, dying young.

A pond before the door round like a fighting ring — generations accumulate idle money.

If the pond is triangular — men and women mostly separated in the corners.

Three ponds shaped like the character “pin” — wealth and rank, descendants flourishing.

Three or four trees by the great door — wealth and rank with a good reputation.

The tree’s rear branches all pointing at the door — accidents connected one after another.

Both walls of the hall equally large — no harm to men or women.

If a household builds a four-character shaped house — riding horses and eating Heaven’s stipend.

If a household secretly removes the second pillar — the second branch surely cannot live there.

Raising the third pillar as the ridge beam — the third branch is ominous.

A lone tree facing the door — a widowed mother lives in the hall.

A well house facing the main door — women have much internal disorder.

A large tree at the door — illness year after year.

Stones in succession before the door — calamity arrives at the door with weeping.

Main door facing an empty house — men and women constantly weep.

Two houses’ doors facing each other — one house will surely decline.

Main door facing a grove — eyes without bright light.

Hedge walls facing outward — robbed by thieves of household wealth.

Hedge walls much broken — household livelihood declines year after year.

Hedge walls turning in curves — wealth and rank preserved for long years.

If you see a hole in the hall — cold decline harms the six domestic animals.

A dwelling with hall but no main hall — men and women often meet calamity.

Judgment of Yin and Yang Dwellings

Whenever observing a household’s wealth and rank, all is because auspicious water comes to the door.

To see how auspicious a household is — the four earths, Geng and Jia, noble roads combine.

Metal star door and road opened by earth; facing wood — young in years and one climbs the examination steps.

A poor person suddenly living on auspicious ground — within a few years the household gains benefit.

This is the true oral formula for opening doors; descendants stack up and will be heroes.

Though not noble, mostly they are rich; with a true dragon there is still a good name.

Si and Bing — snake wounds; Wu and Ding — fire. Wei — coughing and lawsuits judged.

Jia and Geng — sudden ruin; You and Xin — hardship. Xu and Qian — many ants; Hai and Ren — lowly.

A slope in the yin site is the true cave; a thin yang foundation without drinking does not form its shape.

A branch of lotus leaf falling to the level plain — at the stem it can be planted, take charge.

On the level plain do not fear a broad rear dragon — only that at the end there is always an facing table.

The level plain has villages everywhere; wind blows lotus leaves in confusion.

On the level plain one gaze sees no mountains; streams and rivers curve around before the cave.

Field ridges row after row bar across — sons and grandsons wealthy, noble and long-lived.

On level plain great land, observe streams and rivers; the starting work need not be much.

If water comes from the left, the cave dwells on the right; high and low field ridges like throwing a shuttle.

On the level plain only the facing direction must be true; water mouth closing and barring is also no light matter.

If the facing is not true, in the end it rules extinction; how many people contemporaneous masters have misled.

On the level plain how to examine the water mouth: if water does not flow, the form does not go.

Still wealth and rank, flourishing descendants — if this saying is unclear, do not start work.

Field ridges and streams do not contend — people prosper, wealth flourishes, rank unmatched.

Lonely widows and foolish stubborn ones mostly have longevity; the clever do not finish — dreaming of Nanke.

Guest mountains coming are not suited to face and welcome; the upper three parts of fortune and rank are high.

When guest mountains pass, do not move the door; the lower three parts hope for sons and grandsons.

Exposed bones facing the grave front — after burying, weeping to high Heaven.

If you see the original court’s hands and feet long — after burying, surely leaving the hometown.

Straight shooting from four sides to the bright hall — surely meeting calamity.

Mountains of hanging resemble scissors — or hanging in the room.

Mountains of widowed mothers like ox-ear fans — or seen before the grave.

Mountains of prisons like walls and fences — the low one is in the center.

Mountains of epidemic like overturned boats — head large, tail hanging pointed.

Mountains of unfilial like goat hooves — evil sons ruin the family gate.

Jagged yellow cliffs grow evil stones — hanging death without a trace.

Front mountain red and white much broken and collapsed — difficult childbirth, consumption, epidemic, fire.

The new bride beats the mother-in-law, the son beats the father — men and women each show their fierceness.

Four mountains enclosing and embracing a rounded peak top — adoption must go to the sister-in-law.

Yin attacked by tigers and wolves — eldest dies young; Yi raises head-wind dizziness.

Water star behind continually seeing wood — brothers eat Heaven’s stipend.

Not horizontal wood — no need to look; once it stops, then leave officialdom.

Five stars, ten li of reed-flower water — the land of prime minister and top scholar.

Reed flowers swaying heavy, body long — only produces a teaching scholar.

Level ground, reed flowers, three swaying dragons — surely produces the three highest ministers.

Water star rising at night to the sky — the land of prefectural magistrate.

Water star charging to Heaven rising behind — the land of prime minister and high lords.

Under the curtain no nobility, disorderly wind rises — surely can produce a high monk.

Yin, Wu, Xu seeing fire star — generals establish merit.

Dragon coming from the left side, buried on the right — this formula is true speech.

Dragon coming from the right side, buried on the left — one who understands is an immortal.

Writing brush and noble person before the eyes — this land produces officials.

Noble persons and writing brushes rise in pairs — guaranteed the rank of high lords.

Table corner turning back to embrace, forming a true cave — generations with a good name.

A fast dragon is buried where slow; the bright hall must gather.

A slow dragon must be buried urgently; the bright hall most needs to be round.

A lotus leaf must have its stem; on the level plain recognize the palm center.

Contemporaneous masters lack eye power — they only go to gaze at mountain forests.

Xuanwu falling to level fields — the vein qi must connect.

Xuanwu behind and low — after burial, lonely dwelling.

Xuanwu turning over like a palm — after burial, people and wealth retreat.

Xuanwu gazing into a mountain hollow — livelihood melts like ice.

Xuanwu mountain low and soft — wealth comes late and slow.

Xuanwu like a spear tip — after burial, cut off from human settlements.

Xuanwu falling into a deep pit — after burial, descendants cut off.

Xuanwu like a horizontal flute — burying level brings no benefit.

Xuanwu without incoming vein — lonely widows, decline of fields and houses.

Xuanwu like a raised fist — lonely widows produced to sit in meditation.

Xuanwu blown by wind — family ruined without doubt.

Classic of Re-Examining Graves

Earth masters examining graves first recognize the corpse; men’s and women’s graves are not hard to know.

Men’s graves — grass roots carry white roots; women’s graves — grass roots only carry mud.

Men’s graves — grass roots straight to the bottom; women’s graves — grass roots curved, floating in mud.

Graves of those who died of old age grow hard grass at the head; graves of early death grow tender shoots.

Graves with curved vines have hanging deaths; graves with flowers are much promiscuous.

Graves upright and straight are officials; graves with slanted trees are thieves.

Trees shading the grave with no grass — this grave surely holds someone imprisoned.

When trees slant it is unjust death; facing left is the rebellious grave.

Facing right is the spirit of injury and death; hanging death and illness surely true.

A grave dragging the left foot is a servant; if dragging the right foot it is a maid’s grave.

How to recognize red, white and black coffins — teach you to examine carefully grass and mud.

Red coffin with head at the top and feet black; white coffin is originally thin all over.

If without coffin wood, how should it look — grass in disorder, hemp fibers, black ash earth.

From behind the mountain see a forest of graves; one by one from the beginning I explain to you.

Black above the grave is the ancestral grave; only this grave prospers sons and grandsons.

A yellow grave produces great wealth; white graves are first rich then poor at the end.

A half-yellow grave is not good; sons and grandsons leave with no form.

A half-blue grave is worth looking at; in front is level, behind quite prosperous.

A white grave is lonely and widowed; see which has sons and grandsons.

Grass heads facing east are men’s graves; grass heads facing west are women’s graves.

East grass, west without — man alone prospers; west grass, east without — woman alone flourishes.

Front grass, behind without — does not prosper; behind grass, front without — outstanding heads prosper.

Blue grass on the grave — none not rich; grass color red and withered — few not poor.

No grass on the grave’s offering terrace — after burying, people die.

If no one dies there are lawsuits; or loss of livestock and wealth, or illness.

Grave head connected and living elsewhere; yellow earth on the grave — illness and epidemic.

Grave with insects and ants — illness and madness urgent; holes in the grave — illness, swelling, dysentery.

Wet and tight on the grave without coffin; grass dead on the grave — poor to the end.

Grave head sunken — descendants few; no grass on the grave — family resources cut off.

If vines coil before the grave — household quarrels are certain to be known.

A steamed bun stuck with scattered rice — this grave surely prospers descendants as it should.

Grave head hollowed down — know the family declines; grave feet collapsing — descendants mourn.

Grave like a heap of ash in cow-dung color — surely know the full coffin has water soaking the corpse.

If before the grave you see insects pushing eggs, whole body smeared with earth as if pickled.

Pulling up grass roots with medicinal stench — snakes and insects inside the coffin unbearable to mention.

Mud with a nourishing color, do not be surprised — eyeless loaches beside muddy water.

Only on the heads of wealthy and noble graves is the grass color dignified, elegant and even.

Spring loves blue, summer loves green; autumn loves grass seeds forming into branches.

Winter comes gold-yellow like the color of gold — this grave surely prospers, descendants flourish.

Spring fears yellow, summer fears black; autumn is not good if tender shoots are seen.

In winter if blue and green are seen — family ruined, people dead, calamities continuous.

Earth masters before the grave first recognize mountains; observe dragon, observe vein, observe facing mountains.

Recognize water, recognize dragon and also recognize the cave — three feet through earth, what difficulty is that?

First, incoming dragon must form a true cave; second, facing mountains must have feeling.

Third, the walls must contain the six excellences; fourth, dragon and tiger must be evenly placed.

If any of the four is missing, the formation is incomplete — tell it carefully to contemporaneous masters.

Qinglong embracing but not high — sons and grandsons each generation produce heroes.

White Tiger and Qinglong evenly level — sons and grandsons each generation wear brocade robes.

Bamboo roots with water flowing straight before the grave — the deceased weep with sorrow night and day.

Surely water roots penetrate to the bottom — sons and grandsons lose all good fields and cattle.

Has dragon but no tiger, water does not bend — surely know moss fills the coffin.

One must recognize the single rise and not dwell on it — the middle son leaves home far away.

Has tiger but dragon not at all — this grave’s bones grow flower-spots.

Eldest branch surely knows leaving home and extinction — in the grave the deceased weep to high Heaven.

Facing mountain higher than the grave — this grave surely has few sons and grandsons.

Burying people — know the household will be cut off; coffin and outer coffin overturned, deep water floods.

If the facing mountain looks like goat hooves — judge unfilial disorder of human relationships.

The deceased cry night and day with bitter grief; unfilial reputation heard everywhere.

If ponds are connected before the grave — the deceased suffer torment night and day.

Bones rotten, head tilted, coffin boards overturned — widows in empty rooms, passed through generations.

Pits and ponds in front and pits and ponds behind — the deceased inside cannot open their mouths.

Bones and skeleton whole with mud and filth — descendants surely suffer early death.

A deep pit before the grave is hardest to bear — in the deceased’s coffin rats and snakes hide.

Bones incomplete, feet inverted — women promiscuous, throwing themselves to outside men.

Grave to the side and peeping heads — White Tiger carrying a fishing rod, water flanking the islet.

Every mountain runs away without looking back — the deceased inverted, feet up and head down.

Thieving without pause, family ruined; by day soldiers and thieves, by night stealing cattle.

Before the grave water must not reverse; no water at the source — lacking the star of wealth.

The deceased’s coffin full of wet mud — surely sons and grandsons poor generation after generation.

Before the grave one must especially fear water dripping on the head — in the deceased’s grave there are loaches.

Boards rotten, earth collapsing, bones like powder — surely know yellow swelling cuts off the root.

Left of the grave shooting — eldest hard to bear; right shooting — second son surely leaves home.

Shooting from the center — third son cut off; going out — thieves and epidemic.

And know whole body roots penetrate — already become pickle-powder heaped with dung beetles.

Immortals examining graves have their mechanism; the luopan illuminates the dead person’s corpse.

Po Jun at its position entangled by vines; the entangling tree surely on the south side.

Metal bureau with western light, water bureau epidemic — drowning oneself, hanging oneself, entering the Yellow Springs.

Water reaching east, facing — black ants gather; circling south, surely epidemic stirs.

Reaching west through waist and back; reaching north, rotten into mud balls.

Wenqu star, water reaching the grave — the deceased自在 in wet mud.

Shen, Zi, Chen years — middle son dies; eldest son and eldest grandson both see ominous things.

Descendants constantly see lingering hardships; hunchbacks and mutes emerge from among them.

Lianzhen, white ants enter the coffin — eating all the deceased’s bones.

Good earth, hall gathering, sand also clear; three outer protections come from afar.

Carefully examine mountains and also water — judging people’s fortune and calamity, numinous as a ghost.

A thousand classics, ten thousand scrolls, all thoroughly subtle; study this classic well and the function is attained.

Wind Judgment of the Twelve Branches

Yin wind blows Shen from head to foot; Shen wind blows Yin, boards pierced through.

You wind blows Mao, boards return left; Mao wind blows You, boards return right.

If it is Wu wind blowing over Zi — the deceased sit up in the coffin.

If Zi wind blows over Wu — surely wooden coffins all rise at the head.

Suppose Hai wind blows over Si — surely wooden roots pierce the corpse.

If Si wind blows over Hai — white ants come to invade.

If contemporaneous masters know this wind spirit, divining dwellings will surely not suffer its harm.

Wind Judgment of the Eight Directions

Qian wind blows over Xun — white ants eat wooden roots.

Xun wind blows over Qian — the body sleeps in water.

The deceased suffer hardship; vines entangle beneath the feet.

Kun wind blows over Gen — the person’s head is at the feet.

Gen wind blows over Kun — coffin wood scattered in disorder.

Zi wind blows over Wu — ants and also water.

Wu wind blows over Zi — sons and grandsons hard to preserve.

Mao wind blows over You — wind’s voice follows people running.

You wind blows over Mao — wooden boards fall toward the east.

This is the Song of the Eight Winds; observe well and there is no error.

Mountain Gazing Judgment

A round bright hall buys all the world’s fields; sons and grandsons each generation serve as high officials.

A facing mountain round and broad sets out the world’s fields; sons and grandsons each generation snatch the top prize.

Trees withered — hard to speak of; descendants die violent deaths, ruining cattle and fields.

Shen, You, Geng — digging a small pond; the family’s internal disorder few people know.

The grandson is the father-in-law’s son; the younger brother’s wife constantly becomes the elder brother’s wife.

Water flowing long in front — sons and grandsons if not ruined also leave home.

Dragon mountain sharp and long — often leave home; tiger mountain sharp and long — few leave home.

Qian wind strikes, Xun wind blows — if not harming descendants then harming wives.

A sharp point before shoots into the bright hall — family will not move but surely leave home.

A sharp facing mountain shades high officials — only sharp peaks are good, not crooked ones.

Water coiling left — men wealthy and noble; water coiling right — women flourish.

White Tiger mountain top like a cat, turning back to gaze at the cave mouth holding a corpse.

Surely sons and grandsons bitten by tigers; contemporaneous masters quickly inform the people.

Grave facing a forked road — mute; grave facing a bowing road — hunchbacked and lame.

Grave facing mounds and stones — miscarriage and blindness; grave facing red-yellow — coughing blood.

Grave facing a ditch — inviting coughs; grave facing Tiangang — overcoming the eldest branch.

Grave facing GuYao — middle branch flees; grave facing Saodang — young leave home.

Upon reaching the cave and seeing the water mouth open and bare — sons and grandsons without money, much debt.

Insects and ants in the coffin of the deceased; high grave, low water — encountering demonic obstacles.

From afar seeing green trees in the mountain forest — this place produces descendants.

I advise you not to bury inside a wrapping-head city; after burying, descendants cut off.

Both feet, a deep pit dropping straight to the pond — father sleeps in his daughter’s bed.

Below the cave sharp sand flanked by two waters — produces people not of the same family.

Water with the current reverses and charges the left flank — eldest son first dies, extinguished.

Surrounding on eight sides a net of walls — this place is worth a thousand gold.

Qinglong rarely forks — daughter-in-law beats mother-in-law, son beats mother.

White Tiger mouth forks — mother, sons, sisters-in-law and wives, disharmonious family.

Front mountain goose and duck heads — promiscuity, scandalous and ugly.

Front mountain goose and duck claws — women many in skill and craft.

Front mountain bee spitting pearls — unmarried maid secretly takes a husband.

Front mountain like an overturned bell — daughter-in-law and father-in-law lie together.

Front mountain like cymbals — women steal with monks.

Front mountain a forked opening — this household confiscated and fleeing.

A ditch in the bright hall — women follow people away.

Bright hall like a gourd — widowed mother surely follows a servant.

Facing table mountain like a withered pig — one woman shares two husbands.

Offering flowers left and right — younger brother’s wife lies with elder brother.

Offering flowers left and right — younger brother-in-law linked with sister-in-law.

Qinglong’s goose-brow inverted — the young brother-in-law relies on his sister-in-law.

White Tiger like a bell-hook — women stolen by others.

Water charging Xuanwu’s back — this family suffers exile and banishment.

Before the cave water reverse-arc — fleeing, the master becomes poor.

Mountain top turns outward — sons and grandsons leave home and decline.

Wind comes from the left — left side first rots the wood.

Skull leans to the left; moss grows on the bones.

Wind comes from the right — right side first rots the wood.

Skull leans to the right; this grave urgently needs opening.

Wind comes from the feet — feet first rot the wood.

Foot bones blown upward — ants cover the whole corpse.

Wind comes from the head — head first rots the wood.

Skull flips to the feet; mud pastes the opening open.

Wind rises from all four sides — the grave is full of ants in the coffin.

White tags stuck in the bones; waterweed grows beneath.

Black spots rise on top; dog’s blood covers the coffin.

Grass roots if yellow — dog’s blood on both sides.

Corpse becomes pickle-powder — sons and daughters-in-law surely die.

If the tiger mountain turns its head — even corpse-stealing ghosts grieve.

Lower section without bones — soon cut off the root and seedlings.

White Tiger higher than the grave — a thousand layers of ants.

Descendants produce madness and leprosy — move quickly to find peace.

Vines pierce mouth, nose and ears; beneath, blue-green maggots.

Behind the cave like an upturned tile; in the coffin like pickled fish in a barrel.

I advise you to look carefully — the winding of mice will surely not err.

Mountains on four sides as if flying — bones and corpse heaped in one pile.

Tree roots pierce through bones; earth smeared with black ash.

Sparse grass on the grave — sons and grandsons surely lonely and desolate.

If no grass on the grave — sons and grandsons hard to preserve.

Grave falls into trough earth; bones broken, corpse in sections.

Grass on the grave dies on its own — surely the coffin is full of water.

Whole body of bones black — half the skeleton is insects.

Facing table mountain like a long claw — surely yellow swelling.

Piercing sharp stones on the hall — surely blindness.

Chen and Xu dragon at the cave — surely great leprosy.

Lower sand with long rain-feet — father-in-law and daughter-in-law share a bed.

Metal star grave carrying fire — blind eyes, surely hunchbacked and lame.

If earth is loose, centipedes in the grave.

Four sides high — earth lumps in the coffin.

Grass hanging down — this grave worth a thousand gold.

Grass roots withered — daughters and children take husbands on their own.

Song of the Ancient Mirror

By Jiang Dahong of the Qing dynasty

Also titled: Secret Formula of Earth Patterns — Classic of Re-Examining Graves, Seen Across the Mountain

Preface to the Song of the Ancient Mirror

Dahong’s courtesy name was Pingjie, also styled Zhongyangzi, a man of Huating in Jiangnan. After the fall of the Ming, the Prince of Tang usurped the throne and appointed him Secretary of the Board of War; he served successively as Censor. When Fujian fell, he fled and entered our dynasty. His friends wished to recommend him as a Broad-Learned Scholar, but Dahong stopped them. He died in Shaoxing. He wrote more than a dozen works, running to hundreds of volumes — all scattered and lost.

Dai Hong of Yao Creek

Distinguishing the Essentials of Auspicious and Inauspicious Forms of the Five Stars

The qi-principles of the five stars are precious to study to the full; clear patterns and configurations accomplish nature’s work.

On solid ground, round lips of metal, water and earth; in the air, water paths also meet.

Upright and proper, the main luminary all can see; strange peaks conjured — the world does not understand.

After drinking I state plainly the thousand and ten thousand changes; smelted into an ancient mirror to awaken the foolish and benighted.

[Note] This section speaks of the five phases and hexagram qi, which must clearly be distinguished; and the five stars’ forms must also be carefully examined. Not only must solid ground obtain the configurations of metal, water and earth stars; the shapes of winding river paths must also obtain this three-star form. But the correct form is easy to measure while transformed forms are hard to understand — hence this detailed statement to awaken the world.

Metal star round and lustrous, people know the subtle; at turning corners sharp peaks like chicken claws.

At the end it forms a curved hook shape; the winding body is like twisted silk thread.

Boldly at the turn, the center draws thin; half-form crooked and not full.

Human-shaped greedy head, sharp and sharp; golden metal fears disturbance by fire form.

[Note] This section says the metal star is originally a fine configuration, but transformed forms are ominous. Mostly the metal form easily becomes a fire configuration — at turning corners, like chicken claws, or at the end the water bends like a hook, or like a human-shaped greedy head: seemingly metal form but actually fire configuration. Distinguishing it as fire, then metal’s wondrous use is obtained.

Elegant and graceful water star like a jade belt; shaking head and wagging tail — reverse is dire.

Slanting flying water, judge as fire form; reverse and not returning, hard to avoid harm.

Rope-like dry streams are not soft and lustrous; moving and unorderly — evil ranked highest.

If the winding body does not take the coiling dragon form, do not say the song praises a fine shoal.

[Note] This section says that on level plains the water star is noble in form; but transformed forms easily become head-shaking shapes. As for slanting flying water, it is indeed judged as fire form; even if bending once and not bending again, though turning it was not originally water form. Mostly at winding bends, every section must be even and orderly to count as water star. If shaking head and wagging tail, or dry streams twisted like rope without forming the coiling dragon form — in the end not a fine configuration. Distinguishing it as not fine, then water star’s wondrous use is obtained.

Earth star even and orderly — a fine configuration; short and long must be distinguished upon approach.

Hard and short, crossing horizontally like a pig-trough; straight and long is wood’s nature born.

Ding in front and another ding behind — square and upright already not even.

If it does not resemble the pattern of heaven, it is a broken body; I pray you need not sigh over its grandeur.

[Note] This section says level plains value the earth star heavily; but earth’s transformed forms — horizontal like pig troughs, straight like dry wood — are both not fine configurations. Or ding in front and ding behind mistaken for earth stars, burying cuts off people. Distinguishing it as ominous, then earth star’s true nature appears.

Wood star stiff and straight without vital force; if it turns and is clearly the earth form.

The body’s form fine like a tablet-holding shape; when it faces over it seems a screen of emerald clouds.

Square mountain, son wearing a square cap; upright without bias — a county court.

Unless going and coming straight for miles, who says the water mouth is not suited to ding?

[Note] This section says the wood star is most feared on level plains; but if the wood star has a turn, it is the earth form — perhaps like a tablet, or like an inserted screen, or like the central walkway before a yamen — all sand configurations. In short, long and narrow is wood, short and broad is earth. “Straight for miles” simply speaks of its length — the character “li” need not be taken rigidly; if it resembles a stiff corpse, even miles would not make it usable.

Fire forms on level plains — do not approach; if fire has a rounded head, it is metal.

Whatever resembles fire mostly should be avoided; if one covets elegance and sharpness, calamity comes invading.

Unlike wood form which can be trimmed and used — once a sharp peak pierces the cave’s heart.

Two waters flanking form an ox-horn shape; go elsewhere to seek.

[Note] This section says level plains most fear the wood star — only that the good star mixed into a fire configuration, and the ugly configuration borrowed in without a real fire configuration; so wood can still be trimmed, while fire should be avoided the moment one sees it.

Water dragons are originally different from mountain dragons; the ominous need not say they are ultimately ominous.

Harmonious and smooth level plain is called a wondrous configuration; high mountains, elegant and steep, insert hibiscus peaks.

Sharp peaks layered rising to face the cave — clearly the writing brush, patriarch of scholars.

If fire, metal together with earth arrive — naturally noble and honored, receiving the king’s fief.

[Note] This section says level plains fear fire; as for mountain nature being yang and vigorous, then fire is again sought. Inserting hibiscus means the hibiscus peak is highest and sharpest, hence taken as auspicious. With such sharp peaks layered rising, it is called the writing brush, and literary scholars flourish at once. “Receiving the king’s fief” is simply a term of honor — do not take it rigidly.

Distinguishing the Meaning of Each Character’s Use among the Twenty-Four Mountains

Zi, Wu, Mao, You are the heavenly source stored; long source and distant flow — the configuration is honored alone.

Dukes, marquises, ministers and chancellors are originally without seed; small birds meeting it transform into great peng birds.

Official rank high or low is examined according to the site — only need straight sections facing the dragon gate.

If crossing horizontally and also coming thin, spinning like a cart wheel — not worth discussing.

Obtaining water, the flood dragon can leap and dance; losing the time, fish out of water — no more grace.

Lustful scholars and women — bad reputation; becoming thieves and slaves start from this root.

If you want to distinguish husband and wife, only judge by far reflections and near body.

Short and long always have places to divide; Zi and Wu ceaseless must not be muddled together.

[Note] This section says the branches of the four cardinal directions: when timely, noble and honored; when untimely, lustful and lowly. These four positions, if the source is long and flow distant, naturally ministers can flourish — a small bird becoming a great peng. But official rank high or low must be examined according to the site, not held rigidly. In short the four cardinals value straight sections; facing each other is best. “Straight sections” does not mean dead straight — it means great rivers and ports coming straight from the four cardinal directions to face, or nine bends approaching, or the character “xuan” shape. As for horizontal crossings — entirely useless; even if binding thin and turning like a cart wheel, at the four corners it is excellent, at the four cardinals also without force. Mostly, long source and flow means high rank for long; short source and flow means low office and brief. As for losing the cycle, near body men are lowly, far reflections women are lowly. There is more to distinguish: the positions of Zi and Wu prosper long and also ruin long — because they are the positions of the former husband and parents, and can command the remaining three hexagrams.

Chen, Xu, Chou, Wei — the earthly source observed; though the configuration is narrow, the force is still broad.

Money and silver when timely flow like springs gushing; blessings and fortune how could be as cold as a valley mouth?

If the celestial heart is occasionally lost once — harm to flesh and bone, the shadow first alone.

Women lustful, scholars thieving become petty villains; stealing chickens and robbing dogs — many indeed.

[Note] This section says the branches of the four seasonal earths: when timely prosper in wealth, when untimely harm descendants and are lowly.

Yin, Shen, Si, Hai — the human source named; the locust’s blessing, raising infants.

If losing the cycle, women die first; if meeting copulation, hanging on beams, collapsing.

[Note] This section says the branches of the four seasonal cardinals: timely, hasten descendants; untimely, harm women. If meeting Yin and Shen copulation or the like, or rope-twisting, or hook-head shapes, hanging oneself will follow.

Qian, Kun, Gen, Xun must be distinguished: Qian and Gen producing sons — no need to say.

Burying in a flourishing palace — a hundred sons; meeting decline and death — no remnant heir.

Qian mountain, Qian facing, fully long source and flow — great general at the borders, might fierce.

If Gen palace dragon vein is long — founding a household and guarding the estate, what sorrow?

Xun and Kun two hexagrams enrich great houses; position controls fields and estates, wealth never ends.

When timely, the cycle comes and wealth arrives; losing the time, women still grieve and break.

To produce civil or martial, one must observe the dragon; winding embrace, cart wheel — civil vein’s blood.

Xuanwu facing the hall is not without beauty; mostly if not wealthy then firm and strong ranked.

Xuanwu facing the hall is not without beauty; mostly if not wealthy then firm and strong ranked.

[Note] This section says the main trigrams of the four corners: Qian and Gen produce sons, untimely harm sons; Kun and Xun enrich, untimely harm women. But the four corners’ dragon body is not like the four cardinals — the four cardinals value straight facing, the four corners value turning. Winding water produces civil; straight facing water is not without beauty — if not wealthy then martial achievements.

Yi, Xin, Ding, Gui with the branch upright — mount the horse, hasten the office, rank rises.

If losing the cycle and meeting this position — a LuoYang talent ruins in Changsha.

Walking alone, standing single, both without support; when the cycle comes, examination fame to a white-roofed family.

Cycle shifts, authority withdraws, all are lowly — not artisans or slaves, just words and flowers.

[Note] This section says the branches of the four cardinals: together when timely hasten office, when untimely demote rank. If walking alone, timely is specially noble, untimely is specially lowly.

Jia, Geng, Bing, Ren — wealth unmatched;蓬枢 turned into high halls.

Losing the source, even with ten thousand in wealth, husband and wife at home not weary of chaff.

There is another matter to distinguish: when Shen meets the Emperor of Indra, noble and returning home.

If the four cardinal branches come to assist — noble and rich when high, lowly and calamitous when low.

[Note] This section says Jia, Geng, Bing, Ren: when timely rich, when untimely poor. And Bing is furthermore noble, named Emperor of Indra. If the four cardinal branches all appear together, when timely rich and noble; when untimely poor and lowly.

Distinguishing Confusions among the Hexagram Positions of the Twenty-Four Mountains

Dividing branches in one site has good and bad; hexagram positions are often confused.

Wealth and rank not complete, brothers mixed; wealth and descendants lopsidedly flourishing, ancestors ruined.

Try observing Kan position together with Qian six — wealth and rank without descendants, later heirs lonely.

If in Qian palace meeting one Kan — sons and grandsons numerous, lowly and poor men.

Qian’s water flows into the Shuo position — the mistress openly lusts, steals the slave as lover.

Kan’s water flows back to Qian — the master loves the maid surpassing the honored mother.

Three cycles up and down looked at; calculations clear, pointing errors none.

[Note] This section distinguishes Qian and Kan hexagrams mixed. Kan water timely and mixed with Qian: rich and rank without descendants. Qian water in command and mixed with Kan: many descendants but lowly and poor. In the upper cycle Qian water flows to Kan: mistress takes slave as husband; Kan water flows to Qian: master takes maid as mother. In the lower cycle it is reversed.

Kan water in power, Gen water hastens — before the eyes joyful beauty, grieving for late years.

Gen palace as master, Kan officer comes — men though many, like wastes and fools.

Lonely, bitter and single, lopsidedly rich and noble; full hall of couples, declining family fortune.

If meeting Jia and Mao assisting — noble without equal, lowly without path.

[Note] This section distinguishes Gen and Kan hexagrams mixed. Kan in power and Gen coming mixed: rich and rank with few descendants. Gen as master and Kan coming mixed: when timely, the noble grow more noble; when untimely, the lowly grow more lowly.

Xun and Li two hexagrams must be clear; if unclear, cut off the bloodline.

Xun meeting Li: much wealth but lowly; boudoir not upright, women lustful faces.

Li meeting Xun position: noble yet poor; zither hard to tune, strings easily changed.

Li water charging to Xun water — younger brother steals elder sister-in-law, declining house.

Xun wind blowing into the middle Li palace — sister runs with her lover across the paths.

[Note] This section distinguishes Xun and Li hexagrams mixed. Xun water timely and Li direction has water: wealthy but lowly. Li water timely and Xun direction has water: noble but poor, and harming women. But observe the water path’s outlet and examine the traces of lowliness within.

Dui and Kun two positions must be examined carefully; meeting dog-tooth form, manners go awry.

Dui with Kun: noble but poor; Kun meeting Dui position: rich without color.

High lords receiving titles, four walls empty; a million in family assets, women lose their virtue.

Qian and Gen produce sons yet also lose sons; Xun and Kun enrich yet poverty presses again.

Four corners produce rank, lowly comes approaching; eight trigrams uneven — mutually test each other.

Only Qian, Dui, Zhen, Xun positions — each cycle without confusion, no fear of thieves.

[Note] This section details Dui and Kun hexagrams mixed. Dui timely with Kun: noble but poor. Kun timely with Dui: rich but lowly. And the eight trigrams each have fixed positions, should mutually infer and examine the luck within good and good within bad; only Qian, Dui, Zhen, Xun need not fear mixing.

Distinguishing Yin-Yang Errors at Each Position of the Twenty-Four Mountains

Eight trigrams need detailed three-character formulas; each palace also has its one-character method.

Husband and wife in the same palace fill the hall with spring; secret feelings when joined across — do not call it fitting.

Ren, Zi, Gui within — originally rich and noble; Hai arriving, women’s time of death presses.

The left side Chou character is most merciless; once in the palace, male heirs lack.

[Note] This section distinguishes Kan hexagram’s one-character formula: right mixed with Hai harms women, left mixed with Chou harms men. Though rich and rank, inevitably somewhat reduced, and even harm done.

Gen palace full and complete in descendants and wealth; meeting unevenness brings calamity.

Do not say writing comes with Gui arriving at Gen; once meeting Gui position, lowly and lustful womb.

Left neighbor Jia character, poor sons; when dispatching sha and gathering mountains, must cut and trim.

[Note] This section distinguishes Gen hexagram’s one-character formula: mixed with Gui, lustful and lowly; mixed with Jia, poor.

Jia, Mao, Yi within much rich and noble; joining Xun hexagram, blessings abundant.

Two palaces also have one-character formulas: right mixed with Yin palace, women die young.

Left meeting Bing position, wealth first lost; blessings though many also fear decline.

Center unevenness is originally one body; unlike single hexagrams, calamity comes invited.

[Note] This section distinguishes Zhen and Xun hexagrams’ one-character formulas. Mixed in the middle is originally the same source — the more the better. Left mixed with Bing harms wealth and lowers rank; right mixed with Yin harms women.

Three yang rich and rank without end; mixed into other palaces one must still grieve.

Do not say Ding walking Kun position is fine; once connecting Wei position, sons grieve first.

If meeting Si water, women worry of death; once passing the ghost dragon, self-contradicting.

Wealthy and noble households, men and women broken; snakes and sheep roughly trampled day by day.

[Note] This section distinguishes Li hexagram’s one-character formula: mixed with Wei harms men, mixed with Si harms women.

Kun palace timely, descendants and wealth full; one qi pure and clear — blessings only then without worry.

If Geng comes, wealth lost and broken; once meeting Ding position, lowly without shame.

Though force great enough to support the enemy, great wealth with slight loss also makes one grieve.

Illustrious families often have hidden ugliness; only because confusion carries the fragrance of rank and foe.

[Note] This section distinguishes Kun hexagram’s one-character formula: carrying Geng harms wealth, carrying Ding brings lowliness.

Dui and Qian twin hexagrams originally one body; husband and wife’s zither harmonious, joy follows the pair.

Left side Ren direction water arrives; life palace though flourishing, within wealth declines.

Right approaching Shen position, flowing spirit arrives; decided the wife and children will see danger.

Arranged character by character, turned character by character; star-on-star fixed, spied in a mirror.

For dividing branches there is also a head formula: left meeting ominous star, eldest son loses out.

Right side, the young son hard to escape harm; middle branch front and back, sha stars inferred.

Slightly carrying sha, much worry and illness; meeting ominous stars, soul pursued.

Turning corners, hills flowing clearly and powerfully; horizontal crossing, hidden mouth calamity like an awl.

Arranged palace by palace, turned the same; the twenty-four mountains let me wield at will.

[Note] This section says Qian and Dui hexagrams carrying Ren harm wealth, carrying Shen harm women. As for dividing branches, whether illness or death, one must observe water mouth’s power to weigh the calamity’s severity. The character “awl” perhaps means “small.”

Distinguishing Patterns of Water Paths Coming and Going

Water spirit’s decline and flourishing has a balance; water paths coming and going also never single.

Inauspicious entering auspicious, calamity slightly lighter; two invaders coming, hard for sons and grandsons to resist.

Auspicious flowing to inauspicious, still auspicious becomes ominous; outside thieves do not come, house thieves escape.

First loaded with good omen, later again ominous; first years see calamity, later no illness.

Yin and yang water paths want yang facing; yang year flowing to yin must match.

Setting the facing and cutting and trimming has a fixed measure; three years, nine cycles, stipend can be promised.

[Note] This section distinguishes water coming and going to judge good within bad and bad within good. Inauspicious direction water flowing into auspicious within: like outside invaders invading, but the household’s flesh and blood united can resist them. Auspicious direction water flowing into inauspicious within: like outside thieves watching but not daring to come, yet house thieves first rebel, leaving the master isolated and unsupported — how to hold? This principle is subtle. Or auspicious flowing to inauspicious means early years blessed, later calamity; or inauspicious coming to auspicious means early years unfavorable, later rejoicing. Overall one must match yin and yang and receive the yang spirit.

Distinguishing Differences and Similarities of Upper and Lower Dragon Configurations

Water light rippling is indeed heroic; dragon configurations uneven — do not boast of self.

Wealth and rank shining before is not without beauty; where is the swallow fetus for the children?

Northern Dipper’s handle establishes approaching Wu; Li position crooked and askew — what use the toil?

Water path circling east is the lower configuration; upper cycle turning west, joyfully content.

Dragon coming to Dui position, configuration not Mao; one position’s dragon source first different trough.

If in the center, nothing but correspondence; fame resounding, foundation solid.

[Note] This section distinguishes same dragon configuration but different cycle: produces wealth and rank but not descendants. As in lower cycle Kan direction has water, should take Li configuration; upper cycle You direction has water, should take Mao configuration. In short, upper cycle west-circling water, lower cycle east-circling water — only then dragon configuration same cycle. If Kan direction has water but Li palace does not match, indeed not the same cycle; but within the same cycle, whether Dui or Qian or Gen, also dragon configuration same cycle — no need to hold rigidly to the configuration of correspondence.

Distinguishing Formula for Length and Shortness of Hexagram Cycles

Cycle by cycle, hexagram by hexagram, time by time shifting; one proper and one hastening each twenty years.

Kun and Gen in power twenty years; only because single hexagrams’ force is partial and leaning.

Dui, Qian, Zhen, Xun twin-line veins; brothers harmonious, the merit’s difference great.

Li and Kan pre-heaven father and mother positions; can contain six hexagrams, blessings long and continuous.

Single-line one hexagram controls three characters; twin veins, two palaces, six characters connected.

South and north, man-spirit twelve positions; source and flow far-reaching, blessings without border.

[Note] This section distinguishes single hexagram: proper cycle twenty years, hastening cycle twenty years — Gen and Kun are like this. As for Qian, Dui, Zhen, Xun hexagrams, one can combine the force of two hexagrams — one hastening, one proper, up and down each forty years. Furthermore Qian can assist Dui, Xun can assist Zhen, Zhen and Dui can also assist Xun and Qian twin hexagrams; configuration complete, cycle great, seen still more long-enduring. As for Kan and Li hexagrams, they are pre-heaven Qian and Kun positions, commanding the six hexagrams; up and down each have twelve mountain positions in power. If meeting the auspiciousness of south and north two hexagrams, from beginning to end never decline — not merely one hexagram controlling one, or one hexagram combining two hexagrams’ force. For orientation is based on the post-heaven eight trigrams, while qi-principles are based on the pre-heaven eight trigrams. Dividing the pre-heaven four yang hexagrams as the upper cycle: as Qian is father and can command Zhen the eldest son, Kan the middle son, Gen the youngest son — then One White in command, and pre-heaven Qian is taken as first. Though pre-heaven Qian is taken as first, actually eldest son Zhen is taken as head. Why? Because the eldest son can take the father’s office. Post-heaven Zhen is pre-heaven Li, so still post-heaven Li is taken as first — because father Qian and eldest son share one palace. Pre-heaven Zhen is post-heaven Gen; pre-heaven Zhen being eldest son, Kan Two Black in command, so post-heaven Gen taken as second. Pre-heaven Kan is post-heaven Dui; Kan being middle son, so Three Jade in command, so post-heaven Dui taken as third. Pre-heaven Gen is post-heaven Qian; so Four Green in command, post-heaven Qian taken as fourth, belonging to Five Yellow’s cycle. Thus pre-heaven Qian father not only can control post-heaven Zhen’s belonging, pre-heaven Li still belonging to post-heaven Li, but also can control pre-heaven Kan’s belonging, post-heaven Qian position. Dividing pre-heaven four yin hexagrams as the lower cycle: as Kun is mother and can command Xun the eldest daughter, Li the middle daughter, Dui the youngest daughter — then Six White in command, pre-heaven Dui taken as sixth, belonging to Five Yellow’s cycle. Dui being youngest daughter, and the cycle first, because pre-heaven Dui is post-heaven Xun, and pre-heaven Xun is post-heaven Kun — indeed all youngest sons and daughters must belong to Five Yellow’s cycle. Pre-heaven Li is post-heaven Zhen; Li being middle daughter, so Seven Red in command, post-heaven Zhen taken as seventh. Pre-heaven Xun is post-heaven Kun; Xun being eldest daughter, so Eight White in command, post-heaven Kun taken as eighth. Pre-heaven Kun is post-heaven Kan; Kun being mother, father Qian at the head, mother Kun at the tail, with men and women contained in the middle — so Nine Purple in command, post-heaven Kan taken as ninth; and also can control pre-heaven Li’s belonging, post-heaven Zhen, and pre-heaven Kun’s belonging, post-heaven Kan position. Mostly yang hexagrams from eldest to youngest, yin hexagrams from youngest to eldest; parents occupy both ends, men and women occupy the middle. Why? Because the youngest must belong to Five Yellow’s cycle. Arranging pre-heaven and post-heaven carefully, then the hexagrams’ qi-principles are clear, and the cycle’s length and shortness also clear. The star-on-star formula is already detailed in the first section’s notes to the Green Satchel Classic in “Correcting Earth Patterns”; here we trace its reasons. This is precisely what Master Yang called the meaning of “inverting the inverted.” Tracing to the root, level plains are not about inverting mountain dragon qi-principles — it is true inversion. In short, only those of exceptional intelligence can awaken to this.

Distinguishing Formula for Breadth and Narrowness of Mountain Cycles

South and north, six lines, three hexagrams contained; four and three and twelve are kin.

Within them also length and shortness differ; Zi, Wu, Mao, You never decline.

Qian, Kun, Gen, Xun originally discussed the same; ancestors fundamentally different from the side two lines.

Geng, Jia, Bing, Ren yang originally single; Yin, Shen, Si, Hai twin yang complete.

Configuration cycle broad and narrow different paths; blessings short and long, thin and thick differ.

Gui, Ding, Xin, Yi twin yin positions; Chen, Chou, Wei, Xu yin alone guard.

Whether paired or odd, look at the different appearance; drawing lines and exchanging images, fitting according to the site.

[Note] This section distinguishes Zi and Wu cycles as long. Whenever the ancestors of the eight trigrams, their cycles are especially long. As for twin yang and twin yin: twin yang like Yin with Gen, Si with Xun, Shen with Kun, Hai with Qian, shoulder to shoulder. What is twin yin? Like Gui with Zi, Xin with You, Ding with Wu, Yi with Mao, shoulder to shoulder. Single yang like Jia with Bing, Geng with Ren, one position walking alone and the like. Single yin like Chou with Wei, Chen with Xu, one position and the like. Mostly each hexagram has three lines; the middle line is the hexagram’s ancestor, its force very great; the two side lines, when meeting twins are still thick, meeting singles are thin. When setting the cave, one should receive the twin, not the single — this is “drawing lines and exchanging images, fitting according to the site.”

Distinguishing Formula for Near and Far in Receiving Mountains and Setting the Cave

Setting caves on level plains uses the city-gate formula; near and far approached must be distinguished clearly.

Great ports and great rivers should be received slowly; small streams and gullies urgently meet.

Shallow and deep, broad and narrow should be carefully examined; ten-zhang river form measured by one zhang.

A mouth cannot drink the Western River dry; burying far from water, ghosts come approaching.

Horizontal water too pressing, throat too small; dispatching sha though clear, calamity’s omen sprouts.

Fish out of water only provided with a sheng or dou of water; though blessings come, in the end without feeling.

Measuring mountains and treading water, short and long differ; inches, tenths, hairs and edges must also be precise.

[Note] This section distinguishes the many river forms and paths; broad and great ones also need distance from the bank, and the cave’s weight must match — only then is there blessing without calamity. If the water mouth is too large and pressing close to set the cave, like the Western River’s water, can the mouth truly drink it all? The mouth cannot drink it all, and the body itself is flooded and submerged to death. If the water mouth is only a few zhang broad and one sets the cave tens of zhang from the bank, this is distant water — burying, dead qi invades. Like a fish long out of water, only provided with a sheng or dou of water — can it truly help? Since it cannot help, and the dead qi of all four sides instead mixes in — so there is calamity without blessing. Therefore between hairs, edges, inches and zhang, one must always balance with the water.

Distinguishing Formula for Thickness and Thinness of Cave Stars

Close to the water wall is the cave star; flying edges and hanging corners — the cave is peaceful.

Only observe whether the terrain is thin or thick; vigorous and grand versus base and weak, distinguished by form.

Broad and vast, heroic — people strong; base and low mostly weak and solitary.

Majestic and blazingly fierce — officials great; shallow and elegant scholars merely lonely.

A thousand li of territory, the Son of Heaven’s seat; a hundred li of frontier, the marquis’s court.

There is one more matter to distinguish: coarse produces martial, elegant produces spiritual.

[Note] This section says the cave star on level plains is either flying edge or hanging corner; but at flying-edge and hanging-corner places the form must be vigorous and grand — vigorous and grand means great office and thick wealth; if base and weak, mostly elegant and weak. Like the Son of Heaven, territory of a thousand li, orders across four states, might reaching all under Heaven; a feudal lord’s frontier of a hundred li inevitably guards law in trembling — the awe-inspiring force is small. But mistaking vigorous and grand for coarse skin, produces only coarse fellows; martial force indeed needs elegant color and vigor — not coarse skin as vigor. And elegant color means lively and feeling, not base and narrow as elegant color.

Distinguishing Formula for Shallow and Deep Burial of Caves

Mounding mountains and burying caves is level plains; clinging rigidly to this saying ends in vagueness.

Earth qi floats up — shallow burial suitable; deep storage taking effect is noble without fixed measure.

Deep or shallow burial depends on form; vigorous and clear — deep burial healthy.

If shallow edge and thin bank — high mountain mounded up, blessings long and far.

Again observe whether a site’s good and bad differ; deep and shallow surely lose their measure.

[Note] This section distinguishes whether to bury shallow or deep — depends on form. Broad and thick forms suit deep burial; narrow and thin forms suit shallow burial. Whether mounding or deep burying, overall it must be clear above ground. In short, deep burial prospers late, shallow burial prospers fast — so level plains mostly have shallow caves; but one need not be completely bound by this.

Distinguishing Formula for Dry and Wet Sitting at Caves

Level plains’ low gathering faces the source; still must wander and carefully examine the dragon.

Sudden drop into low fields and waterways — rotten coffins and decayed bones, the most ominous.

Slightly moist descending — the true dragon rests; plunging into water troughs, qi does not follow.

If not swelling illness then chronic distension; also fear few descendants and cut-off lineage.

Though configuration and pattern extraordinarily match — wealth qi falsely added, ultimately ominous.

Few descendants and much wealth — how is that beautiful? I pray you need not cling to the seal.

[Note] This section says setting caves on level plains indeed values low gathering; but looking from all four sides, slightly low and descending is where the true dragon rests. If all four sides are level, and suddenly at the cave site — a few mu or a few fen — it suddenly drops a few chi or a chi — this is not low gathering. Round ones are water ponds, long ones are water troughs; the true qi is cut off and not connected to the cave star. Burying gives rotten coffins and decayed bones; if not swelling illness then chronic distension. Though matching cycle and configuration, and curved with feeling, if the cave star does not match — wealth qi though many, descendants very few — no need to take it.

Distinguishing Formula for Fearing Flowing Spirits in Empty Positions

Water spirit’s decline and flourishing has a balance; setting and shifting the facing must be distinguished clearly.

Empty positions’ flowing spirits most easily offend; the slightest miss of scrutiny leaves no feeling.

Ju Men reversed and flying arrives at Gen; Yin position yet called by the name empty.

Ren Ju reversed arrives at Bing; Ding palace empty outside is the gate curtain.

If branching ports and side rivers disturb — breaking yin and yang, much alarm.

Breaking the yang palace, men do not breed; yin palace broken, women do not succeed.

Single palace struck, people and wealth reduce; two positions struck, few descendants.

Furthermore fear that in office much is stripped away; once at court, calamity’s root arises.

Merits blazingly inscribed on bells and tripods — only fear the mid-way cooked dog.

Do not say confused flow like brocade; meeting this disaster, blessings always light.

[Note] This section says decline and flourishing depend wholly on water, but setting the facing must further be clear — empty-position flowing spirits, once offended, bring much calamity. What is an empty position? Like Kun, Ren, Yi — Ju Men must emerge from the head. Setting Kun mountain facing Gen, then Ju Men is at Gen. Gen is yang, proceeding in order Lu Cun to Mao, then Yin is the position the nine stars’ rotation does not reach — called empty. Again set Ren mountain facing Bing, Ju Men at Bing; rotating to Lu Cun at Wei, then Ding is also not reached by the nine stars — also empty. At empty positions, one most fears flowing spirits breaking through. Flowing spirits do not mean the city gate: whether branching rivers, side ports, or coming askew, or exiting vertically or horizontally — all count as flowing spirits breaking through. Breaking Ding position — Ding is yin — decided that women do not breed, and even if breeding may not last. Breaking Yin — Yin is yang — decided that men do not breed, and even if breeding will not set fruit. Breaking the single character Ding — single yin position — Ding though not many, may not be entirely without. If Ju Men is at Chou, then Gui and Zi are both empty — twin yin positions. If Zi and Gui are both broken by confused flow, descendants and wealth completely gone — people of the world with wealth but no descendants mostly like this. Few descendants but rich and rank only slightly reduced — but few descendants easy to see, little wealth and low office not easy to see. In short, whether gaining or losing the cycle, one must never suffer this disaster — it all lies in the腾移 of setting the facing. The flowing-spirit formula is a level finer than the Heavenly Source Song’s leaky-passage theory.

Distinguishing Formula for Auspicious and Ominous Stars Illuminating

Decline and flourishing’s balance held by water; first years’ governance rests in the nine stars.

Water meeting auspicious position, star flies auspicious; overcoming the generating palace, not earth’s numinous force.

Though when it prospers, reduce it by half; even if a great earth, still without feeling.

Water meeting ominous sha, star still auspicious; applied to ominous palace, calamity slightly lighter.

Death and illness deserved, also naturally resolved; do not call it exterminating households and alarm people.

Like Li, Gen, Dui, Qian water — when the cycle is upper, auspicious qi is born.

Four positions arranged by stars, which is auspicious? One, two, three must also arrive.

Qian mountain Xun facing — one matter to observe: Po at Wu, Li not numinous.

Fu at Kun — sha upon sha; Bi at Dui — blessings then light.

Tan at Qian — auspicious still more auspicious; Ju at Kan — controls ominous stars.

Lu at Gen — auspicious illumination; water meeting auspicious light first flourishes.

[Note] This section says water indeed must be auspicious, and stars also auspicious. Water auspicious but stars not auspicious — blessings light. Water ominous but stars not ominous — calamity reduced. As in upper cycle Li, Gen, Dui three positions’ water auspicious — one must also rotate One White, Two Black, Three Jade stars of the upper cycle onto the water for the effect to be spiritual. Setting Qian mountain Xun facing: Xun is Wu Qu, succeeding to Po at Wu. Wu palace though auspicious water, Po Jun is upper cycle sha star, overcoming Li direction’s auspicious water — cannot take effect. Rotating Fu to Kun: Kun is upper cycle sha water, Fu also upper cycle sha star — assisting cruelty. Rotating Bi to Dui — also sha star overcoming. Tan to Qian is upper cycle auspicious water, Tan also upper cycle auspicious star — adding frost to snow. Ju to Kan is auspicious overcoming ominous; Lu to Gen is auspicious within auspicious; Wen to Mao, Lian to Wu — meeting Lian is always in the center. Inferring like this, naturally not a hair off.

Distinguishing Formula for High and Low Before, Behind, Left and Right

On level plains setting caves uses water as evidence; solid ground high and low must also be examined.

Within a hundred steps is the throat and tongue ground; the slightest miss of scrutiny — lowly as mud.

Flourishing direction’s bowing-submit should be high; meeting zero spirit, again must be low.

Proper if not high, qi does not arrive; zero if not drained, sha comes all together.

If too draining, trim one side; west land drained, then qi begins west.

Having the west’s low boundary qi, west’s sha qi cannot climb up.

Having the east’s bowing-submit intent, east’s generating qi all together gathered.

This is geomancy’s subtle principle; I wish to raise it for the human world.

[Note] This section distinguishes high and low on all four sides of sitting caves. The formula says the generating direction should be high — high, then its qi from high descends moist into the cave; the sha direction should be low — low, then sha qi cannot from below rise up; and the sha direction’s low can activate, while the high direction’s generating qi can also boundary the high direction’s generating qi. As in upper cycle west is sha direction, east is generating direction: west only low, sha qi cannot come; east only bowing-submit, generating intent can gather. If one only sets caves by water spirit and ignores solid ground high and low — on meeting any error, one judges great wealth and rank, but wealth and rank cannot fulfill; judges great descendants and wealth, but descendants and wealth already half reduced. People today often speak of a certain side being greatly drained — they do not know this principle. This bowing-submit is not what contemporaneous masters call bowing-submit water, but refers to bowing-submit qi.

Formula for Fearing Foot-Cutting Water Before Caves

Level plains do not fear water dripping on the head; foot-cutting water coming brings self-grief.

Faintly in the fields flowing water passes; meeting this disaster, surely sorrow.

Contemporaneous masters only speak of water gathering — do they truly know if it scatters before the grave?

If leaving the cave a full hundred paces, no need to fear; celestial heart water gathering naturally rests.

[Note] This section says before graves one fears faint field water paths cutting feet and scattering generating qi. If leaving the cave a full hundred paces, it is not foot-cutting — named water gathering, and can instead bring blessings.

Formula for Fearing Proper Spirit Broken by Flowing Spirits

The form is not foot-cutting, seemingly no worry; it belongs to proper spirit — should gaze far.

Water meeting ditches and water mouths; horizontal crossing, straight pouring — calamity hard to end.

Dragon body within a hundred steps must be complete; when broken through, qi first decreases.

Misleading people calling winding bends a wondrous configuration; harming wealth, and also young dying before noon.

Zero spirit’s river within further flowing spirits — office upon office, blessings and stipend continued.

[Note] This section says proper spirit fears ditches and water mouths breaking through. If facing zero spirit, then outside has a river and inside has a ditch — named outer net wall and inner net wall — wondrous within wondrous.

Pattern of Sending Water to the Pond

Water wheel circling and embracing is especially noble; sending water to the pond, blessings more long.

Two horses in the same trough, twin water paths; returning to pond, sending water — secretly sought.

Across the river, ten thousand qing of low fields illuminating; bowing-submit approaching, the cave itself rests.

Head crowned with the cart wheel and far reflections; the cave facing bowing-submit gathers the qi.

Qian palace turning corner, cart wheel elegant; opposite bank low fields, water gathers and flows.

This is level plains’ wondrous configuration; ordinary people how can casually match it?

[Note] This section says water wheel circling and embracing is indeed noble; and at the water wheel’s place, opposite bank low fields’ water comes and gathers — setting cave at the water wheel, with head crowned by the water wheel and opposite bank low fields, named sending water to the pond, somewhat like two horses in the same trough. But two horses in the same trough is two river paths both embracing, obvious to see; sending water to the pond is one clearly river path facing the river, while low fields are faintly gathered water following — perhaps a few chi or a chi lower, unlike the clear river — hence “secretly sought.” As at Qian direction, turning corner facing the river, countless low fields still at Qian direction; setting cave, head crowned with Qian direction’s water wheel, head crowned with Qian direction’s low fields, as Qian mountain Xun facing. If setting Xun mountain Qian facing, it is no longer sending water.

Distinguishing Auspicious and Ominous Patterns of Sands

Cave obtaining water then needs no sand; having sands to guard and protect is also commendable.

Zero spirit low and subdued, not high rising; boundary sha and receiving generating — always deficient.

Proper position high soaring, especially lively; can return sha qi, flourishing spirit covers.

Chi long, cun short — should distinguish carefully; missing scrutiny by a hair blocks blessing’s sprout.

Horizontally capping before the cave is called a wondrous configuration; both sides horizontally embracing guard the cart wheel.

If four sides sharp heads shooting — mistaking for literature, how can one grieve enough?

[Note] This section says zero spirit’s sands should be high, proper spirit’s sands should be low. Not high, then sha qi cannot boundary-cut and generating qi cannot activate; not low, then sha qi returns with wind and generating qi is high-pressed and hidden. Also must observe their form: capping sands like arrows, left and right as protecting sands — elegant and lively, naturally auspicious. If like fire form, shooting from four sides, nothing more ominous.

Distinguishing Auspicious and Ominous Patterns of House Arrows

Tall and tall, layered halls and palaces high; death and life, decline and flourishing, examined to the finest detail.

Star-on-star already set, zero-spirit formula; near and far observed, good and bad handled.

Returning qi and reversing wind can transform; good and bad, calamity and blessing, met in their time.

If reversed and turning, adapt with the mechanism; good if not good, ominous can be escaped.

One ridge shooting — one generation prospers; two ridges shooting — two generations of heroes.

Declining palace charged up, reverse to look — one ridge upright as a knife.

Mostly flourishing palace named auspicious luminary; meeting decline and death, then worry and toil.

Within a hundred steps one should examine carefully — why go outside and howl?

[Note] This section says houses rising high are named qiao stars. If at zero spirit they can shelter the cave star; if at proper spirit they become sha luminaries. But one must distinguish near and far: if within a hundred paces, the returning wind and returned qi cannot transform, and good or bad first takes effect; if beyond a hundred steps, the returning wind and returned qi charging to the cave have already transformed — what was good is not good, what was ominous is not ominous. As with a house at Qian and cave at Xun: Xun qi charging to Qian direction, the house strikes the wall and turns back — within a hundred steps not yet transformed qi, still Xun qi; if beyond a hundred steps, far from the cave, returning to the cave it has become Qian qi, not Xun qi. The rest can be inferred by analogy.

Distinguishing Auspicious and Ominous Patterns of Mounds and Hills

Do not seek dragon veins by mounds and hills; three chi high is already a star.

If at zero spirit it can shelter; once meeting the proper position, then punished.

Again observe form: earth and metal elegant; wood and fire forms never peaceful.

Sharp and straight in flourishing palace also should be avoided; declining palace elegant still lonely.

Contemporaneous masters only speak of where dragons rest — misleading all households, harming all descendants.

[Note] This section says mounds three chi high already form star bodies and can hold the handle of calamity and blessing. If at zero spirit auspicious, at proper spirit ominous — indeed. Again observe form: earth or metal, flourishing palace has blessing, declining has harm; wood and fire, flourishing palace still must avoid, declining needless to say.

Bridges

Qiao stars tall and tall, don’t sow them in the weak; meeting bridges, calamity and blessing follow.

Zero spirit grand and standing can draw qi; proper spirit solitary and abrupt, generating force blocked.

A hundred paces approaching afar still seen as dangerous; how like mounds and hills near the edge, feared.

Flourishing palace charged up, pillar propping Heaven; declining and death charged over, ominous tracks.

Stone and wood still must be distinguished; wooden bridges not as weighty as stone bridges.

Grave gate stone pillars and memorial arches erected — their meaning how different from bridges and roads?

[Note] This section continues from above: houses, mounds, qiao stars tall and tall, all hold the handle of calamity and blessing; bridges even more so — people coming and going, the mechanism more lively. At zero spirit they can charge up generating qi; at proper spirit they can charge up sha qi. So timely is very auspicious, untimely very ominous; beyond a hundred steps still binding, how much more near the glow? As for grave gate stone pillars and memorial arches, judged the same way.

Roads

Roads can boundary qi and can also receive; with zero spirit, judged the same.

Great roads winding in the xuan-character form; yang spirit three folds before the cave, glory.

Straight coming and going without vital intent; the yi-character winding body most has feeling.

Holding flourishing palace, binding water; the more the better, blessings of a thousand good omens.

Thin field ridges and small veins should be carefully examined; when decline and death come, named earth arrows.

Dispatching sha, gathering mountains, fully avoiding — only then allow the Luoxian immortal to walk on land.

[Note] This section says roads also greatly concern feng shui: generating and flourishing, winding and embracing, auspicious; declining and death, hard and straight, ominous. If obtaining flourishing palace’s water and also flourishing palace’s road to assist, blessings flourish even more. As for small field paths, also carefully observe: if straight, dead and shooting, named earth arrows — also should avoid, only then completely fine; otherwise hard to escape coughing blood and heart pain illness.

Dams

At water wheel turns, fear dikes; having dikes, generating qi harmed.

Placed in flourishing palace, blessings halved; meeting declining position, then conflict.

Unless chronic hiccups, deaf and mute — broken feet, hunched waist, always calamity.

If saying slippery water scatters generating qi — meeting embankments, water fills the bag.

Linked pearls are not counted as embankments; sections connected, surely level ponds.

This belongs to level plains’ wondrous configuration; do not mistake it — carefully examine.

[Note] This section says at water wheels there should not be dams; dams interrupt generating qi — if not hiccups then mute. As for slippery-flowing water, dams holding it back are again very fine. There is also the linked-pearl method: six or seven ponds connected section by section with the middle broken at the waist — this is not a dam; do not mistake and abandon this wondrous configuration.

Wells

Though well rims are small, qi charges Heaven; palm formulas and star-on-star must not err.

Adjoining the generating palace, true qi arrives; occasionally meeting decline and death, cave’s heart pierced.

When flourishing, elegant as a writing brush; sha qi charging, suspended to Heaven’s edge.

If not foolish and mute then blind; most fear graves near the well’s bottom edge.

Within a hundred steps one should avoid far; losing the cycle, surely calamities connected.

[Note] This section says wells: in the generating direction, better than a writing brush; in the declining direction, worse than an evil luminary.

Cattle Ponds and Dung Pits

All manner of evil stars can be transformed; dung pits and cattle ponds — do not approach the edge.

Fragrance meeting it once still scatters qi; ten years of rank stench cannot be removed.

If foul qi invades coffin and bones — staining the boudoir surely without error.

Living or dead, all should avoid; why care for flourishing qi or declining years?

[Note] This section says all star peaks have generating and flourishing to discuss; only cattle ponds and dung pits have only ominous without auspicious — seeing once, one should avoid.

Field Corners

Water spirit on solid ground wants star body; field corners uneven should also be watched.

Matching metal form and earth virtue — naturally can guard the cave and keep it peaceful.

If meeting sharp peaks like fire shooting — though matching the cycle, still heart-sour.

One peak one shot one son lost; meeting two peaks two sons cold.

Again observe reverse-arc and jutting-in; reverse-arc, house thieves first harm each other.

Try observing jutting-in — petty villains; day and night guard, fearing it not complete.

[Note] This section says field corners with sharp peaks shooting from four sides are most not a fine configuration. Facing field corners should also be metal and earth forms; left and right both sides also should be round and lustrous. If clusters of sharp peaks, surely harming the young ones. Reverse-arc and out — surely house thieves; jutting-in — surely much outside theft. Discussing to this point, subtlety is extreme — the cycle must be the master.

Ash Ponds

Though ash ponds are small, do not treat them lightly; three chi low is already a star.

Mounds, hills and qiao peaks judged the same; the slightest miss of scrutiny — only then allow spiritual penetration.

If breaking open the cave star body — overall judged as Po Jun.

Behind and before the cave should be full; seven bends and eight forks little peace.

[Note] This section says ash ponds should be judged the same as mounds and hills — the meaning is clear. Furthermore before and behind the cave, seven high and eight low, seven bumps and eight hollows — even in the generating direction overall belong to Po Jun; absolutely do not mistake them for auspicious luminaries.

Auspicious and Ominous Patterns of Water Paths

Reverse-arc water is truly cause for worry; must be judged like flying sand.

Reverse water not returning — monks and Taoists’ kind; meeting turning, merchants travel.

Wind blowing women fleeing across the paths; thieves constantly arriving without cease.

Those in office mostly stripped away; also suffer lawsuits, half exiled.

The Capital-Heaven Precious Mirror should be examined; matching which palace, effect self-assessed.

[Note] This section says reverse-arc water judged the same as flying sand on mountains — nothing more ominous. But its ominous effect must be at a certain hexagram position: that position then this effect, that position then that effect.

At water wheel turns, fear forking rivers; before and after descendants, always suffering.

High table, sharp peaks shooting in confusion; toothed-body form, calamity hides in the nest.

Seven forks and gate notches all flowing broken; one branch, one shot, one brandishing spear.

Do not covet far reflections in flourishing palace; Po Jun star body, tears pouring down.

Limbs damaged and crippled, young ones too; bald and blind like axe handles.

Together with qiao bodies carefully examine good and bad; observe which palace takes effect without error.

[Note] This section says within a hundred steps the star body must be complete. If high ridges and river paths fork fork like toothed forms, like axe handles, nothing more ominous. Overall with qiao stars one must observe which position for which matter’s effect. Hence the text below discloses effects position by position.

All broken bodies: observe which position; the twenty-four mountains, each position corresponding.

Ren, Zi, Gui meeting this disaster — surely the family’s mother calamity repaid.

Leaning at Gui position, women suffer; near Ren direction, men harmed.

Eight trigrams arranged, judged the same; once at people’s graves, knowing good fortune.

[Note] This section overall carries forward the previous two: all evil stars are indeed very ominous; but their ominous place must be observed for who takes the hit. As Kan hexagram is pre-heaven Kun; Kun is mother, hence “family’s mother.” Gui is yin position, hence “women”; Ren is yang position, hence “men.” Also must observe which body part the eight trigrams belong to in the human: Gen is hand, must harm hand; Zhen is foot, must harm foot; Li is eye, must harm eye — and so on. But overall pre-heaven eight trigrams are master: pre-heaven Li is post-heaven Zhen — so if Zhen has mounds blocking, or branching rivers cutting, one can judge eye disease. The eight-trigram grave-re-examination formula — spring light fully disclosed here. The eight trigrams’ divided-body meanings are detailed in the Changes’ Appended Statements for reference.

Master Yang’s wondrous formula, secret in the pillow; oral transmission without book, truly lamenting the depth.

I annotate and clarify the palm formula’s intent; furthermore compress remaining formulas into song and chant.

Every word is always received from former sages; not a hair of fabricating heart.

Meeting it by fortune’s affinity, do not leak carelessly; hide deep the treasures and secrets — this is the same intention.

[Note] This section says Master Yang’s wondrous formula was orally transmitted without book. I have already annotated the key formulas in “Correcting Earth Patterns”; furthermore compressed remaining formulas into this song to inform the world. But those meeting it by fortune’s affinity must hide it deep in a treasure chest — this is a shared heart.

Diagram Formula of Hexagram-Flipping Star-on-Star

[Note] Hexagram-flipping star-on-star: since Yang and Zeng, each generation has its methods; but master to master transmission only transmitted the formula, none openly recorded it. Since my prefecture’s Master Jiang Pingjie obtained from Perfected Wuji the oral transmission of Heaven’s secret wondrous meaning — not to be lightly leaked — the secret became ever more secret. I say: the way of Heaven and Earth is greatly public and without selfishness; how could there be such a thing as secret? Looking now at Master Jiang’s “Ancient Mirror” book, the formula distinguishing empty positions fearing flowing spirits has already clearly shown the meaning of the three hexagrams — only not openly listing the formula. I further examined the “Qian-Kun Methods and Secrets” and “Earth Patterns Essentials” two books to record its formula, and drawing diagrams of the three hexagrams attached at the end of the Ancient Mirror book, so that Yang and Zeng’s intent may greatly illuminate later generations.

Original Star-on-Star Formula

Zi Gui together with Jia Shen, Tan Lang in one line; Ren Mao Yi Wei Kun

Five positions are Ju Men; Qian Hai Chen Xun Si, connecting Xu, Wu Qu’s name.

You Xin Chou Gen Bing, heavenly star recognize Po Jun; Yin Wu Geng Ding above,

You Bi, four stars arrive; the mountain’s own star as master, flipping the facing, line by line walking.

Lian Zhen returns to the fifth position; all stars proceed forward and reverse; good and bad judged with the time.

Tan and Fu not discussed the same; furthermore there are former sages’ formulas: empty positions fear flowing spirits.

Flipping the facing, flying arrives at Bing; water mouth not suited to Ding. Cycle replaced, stars not auspicious —

calamity arises to exterminate the family; cycle comes, stars more matching — a hundred blessings and a thousand good omens.

Decline and flourishing mostly depend on water; the balance also in the stars. Water and stars jointly judged —

wondrous use allows spiritual penetration.

[Note] The above are the fixed stars of the twenty-four mountains. According to Master Yang Junsong’s “Green Satchel Secret Words”: whichever mountain has which star, follow this yang-forward yin-reverse approach to the eight palaces.

Formula for Rising Tan Lang from Facing on Level Plains

Qian has Tan Lang with Si and Xun needle; You Xin Zi Gui Mao Yi Chen;

Hai Ren Qian Jia Bing together with Xu — six facings all sought from Xun.

Li has Tan Lang facing Wu Ding; Kan direction Kun Gen Dui Geng Shen;

Zhen arrives Chou Wei Gen Yin facing; only Kun direction has not this star.

[Note] Taking Tan Lang as head, arranging Ju Men, Lu Cun, Wen Qu, Wu Qu, Po Jun, Zuo Fu and You Bi to fly according to yang-forward yin-reverse to the eight palaces; Lian Zhen returns to center five, not rotated — this is the original star-on-star. Contrasting directions, flipped to the opposite palace — this is what the “Green Satchel Secret Words” calls the inverted and inverted.

Heavenly Source Hexagrams

These eight positions are the parent hexagrams, that is, the so-called heavenly-source hexagrams. The formula for flipping hexagrams: with Qian, Kun, Gen, Xun as yang, proceeding forward to the eight palaces; with Zi, Wu, Mao, You as yin, proceeding reverse to the eight palaces. Tan, Ju, Lu, Wen, Wu, Po, Fu, Bi are the order; Lian Zhen returns to center five.

Earthly Source Hexagrams

These eight positions are the rebellious sons, that is, the so-called earthly-source hexagrams. With Jia, Bing, Geng, Ren as yang, proceeding forward to the eight palaces; with Chen, Xu, Chou, Wei as yin, proceeding reverse to the eight palaces. Because Jia, Bing, Geng, Ren do not walk with the parents, Master Yang Junsong’s “Heavenly Jade Classic” says: eight spirits, four ones.

Human Source Hexagrams

These eight positions are the obedient sons, that is, the so-called human-source hexagrams. With Yin, Shen, Si, Hai as yang, proceeding forward to the eight palaces; with Yi, Xin, Ding, Gui as yin, proceeding reverse to the eight palaces. Because Yi, Xin, Ding, Gui walk with the parents, Master Yang’s “Heavenly Jade Classic” says: eight spirits, four twos.