Book of Burial 5 - 《葬书》 - Guo Pu 2 - 郭璞 (276–324)

郭璞 郭璞 "列仙酒牌"中 郭璞（276年－324年），字景纯，河东闻喜县人(今属山西省)，西晋建平太守郭瑗之子。东晋著名学者，既是文学家和训诂学家，又是道学术数大师和游仙诗的祖师。 目录 1 生平 2 学术 3 诗选 4 注釋 5 外部链接 生平 西晋末年战乱将起，郭璞躲避江南，历任宣城、丹阳参军。 晋元帝时期，升至著作佐郎，迁尚书郎，又任将军王敦的记室参军。 324年，力阻驻守荆州的王敦谋逆，被杀，时年49岁。事后，郭璞被追赐为“弘农太守”。 晋明帝在玄武湖边建了郭璞的衣冠冢，名“郭公墩”。據說，郭璞生前通過易占，把自己的墓址選在江中[1]。郭璞之子敦骜被封为临贺太守。 学术 郭璞曾注释《周易》、《山海经》、《穆天子传》、《方言》和《楚辞》等古籍，现今的《辞海》或《辞源》上均到处可见郭璞注释。 郭璞花18年的时间研究和注解《尔雅》，以当时通行的方言名称，解释了古老的动、植物名称，并为它注音、作图，使《尔雅》成为历代研究本草的重要参考书。而郭璞开创的动、植物图示分类法，也为唐代以后的所有大型本草著作所沿用。 在学术渊源上，郭璞除家传易学外，还承袭了道教的术数学理论，是两晋时代最著名的方术士，传说擅长诸多奇异的方术。 郭璞一生的诗文著作多达百卷以上，数十万言，《晋书·郭璞传》称“词赋为中兴之冠”。其中以《游仙诗》为主要代表，现仅存14首，是中国游仙诗体的鼻祖。 相傳著有《葬書》，是風水堪輿名著。王禕《青岩叢錄》曰：“擇地以葬，其術本於晉郭璞。” 诗选 《答贾九州愁诗三首》之二 顾瞻中宇，一朝分崩。 天网既紊，浮鲵横腾。 运首北眷，邈哉华恒。 虽欲凌翥，矫翮靡登。 俯惧潜机，仰虑飞罾。 惟其崄哀，难辛备曾。 庶睎河清，混焉未澄。 《游仙诗》选五 一 京华游侠窟，山林隐遯栖。 朱门何足荣，未若托蓬莱。 临源挹清波，陵冈掇丹荑。 灵溪可潜盘，安事登云梯。 漆园有傲吏，莱氏有逸妻。 进则保龙见，退为触藩羝。 高蹈风尘下，长揖谢夷齐。 二 青溪千余仞，中有一道士。 云生梁栋间，风出窻户里。 借问此何谁，云是鬼谷子。 翘迹企颖阳，临河思洗耳。 阊阖西南来，潜波涣鳞起。 灵妃顾我笑，粲然启玉齿。 蹇修时不存，要之将谁使。 三 翡翠戏兰苕，容色更相鲜。 绿萝结高林，蒙笼盖一山。 中有冥寂士，静啸抚清弦。 放情凌霄外，嚼蘂挹飞泉。 赤松临上游，驾鸿乘紫烟。 左挹浮丘袖，右拍洪崖肩。 借问蜉蝣辈，宁知龟鹤年。 四 杂县寓鲁门，风暖将为灾。 吞舟涌海底，高浪驾蓬莱。 神仙排云出，但见金银台。 陵阳挹丹溜，容成挥玉杯。 姮娥扬妙音，洪崖颔其颐。 升降随长烟，飘飖戏九垓。 奇齢迈五龙，千岁方婴孩。 燕昭无灵气，汉武非仙才。 五 采药游名山，将以救年颓。 呼吸玉滋液，妙气盈胸怀。 登仙抚龙驷，迅驾乘奔雷。 鳞裳逐电曜，云盖随风回。 手顿羲和辔，足蹈阊阖开。 东海犹蹄涔，昆仑蝼蚁堆。 遐邈冥茫中，俯视令人哀。 注釋 ^ 王象之《輿地紀勝》卷七《鎮江府》「景物」條云：「金山前有三島，號石牌，稱郭璞墓。」 外部链接 维基文库中相关的原始文献： 作者:郭璞 8个分类: 276年出生 | 324年逝世 | 闻喜人 | 中國政治人物 | 晉朝詩人 | 晋朝作家 | 中国语言学家 | 古代風水大師 http://zh.wikipedia.org/wiki/%E9%83%AD%E7%92%9E

Book of Burial 4 - 《葬书》 - Guo Pu 1 - 郭璞 (276–324)

Guo Pu - 郭璞 (276–324)

Guo Pu Guo Pu "列仙酒牌" Guo Pu (Chinese: 郭璞; traditional Chinese: 郭璞; pinyin: Guō Pú; Wade–Giles: Kuo P'u, 276–324), courtesy name Jingchun (景纯), born in Yuncheng, Shanxi, was a Chinese writer. Contents 1 Biography 2 References 3 Notes 3.1 References 4 External links Biography Guo Pu was the well educated son of a governor. He was a natural historian and a prolific writer of the Jin Dynasty. He wrote The Book of Burial, an early source of fengshui doctrine.[1] He made annotations to many pre-Qin ancient works, such as: Erya Shan Hai Jing (山海經) Account of King Mu of Zhou (穆天子傳, Mùtiānzǐ Zhuàn) Records from Within the Recondite (玄中記, Xuánzhōng Jì) He was reputed to be learned in the arts of divination. Through his biography is obscured by the many legends about him, it is known that he served in Jianye, the modern Nanjing. When he made a prophecy of defeat to a rebel, he was executed by the same man. References Klöpsch, Volker/ Müller, Eva: Lexikon der Chinesischen Literatur. München, 2004 Notes ^ Zhang, Juwen. A Translation of the Ancient Chinese 'The Book of Burial (Zang Shu)' by Guo Pu (276-324). Retrieved 11-07-2007 References Wei, Fengjuan, "Guo Pu". Encyclopedia of China (Chinese Literature Edition), 1st ed. External links Qin Lore Guo Pu The Book of Burial http://en.wikipedia.org/wiki/Guo_Pu

Book of Burial 3 - 《葬书》

《葬书》晋·郭璞著      一、生气篇 葬者，藏也，乘生气也。 夫阴阳之气，噫而为风，升而为云，降而为雨，行乎地中，谓之生气。           二、气感篇 生气行乎地中，发而生乎万物。人受体于父母，本骸得气，遗体受阴。 盖生者气之聚，凝结者成骨，死而独留。故葬者，反气纲骨，以阴所生之道也。经曰：气感而应，鬼福及人。       三、风水篇 是以铜山西崩，灵钟东应。木华于春，粟芽于室，气行乎地中。其行也，因地之势。其聚也，因势之止。古人聚之使不散，行之使有止，故谓之风水。       四、方法篇 风水之法，得水为上，藏风次之。气之盛而流行，而其馀者犹有止。虽零散而其深者犹有聚。经曰：外气横行，内气止生，盖言此也。经曰：浅深得乘，风水自成。       五、生物篇 土者，气之母，有土斯有气。气者，水之母，有气斯有水。故藏于涸燥者，宜深。故于坦夷者，宜浅。经曰：土行气行，物因以生。 地势以原脉，山势以原骨。委蛇东西或为南北。宛委自复，回环重复。若踞而候也。若揽而有也。欲进而却，欲止而深来。积止聚冲，阳和阴工，土厚水深，郁草茂林，贵若千乘，富如万金。经曰：形止气蓄，化生万物。       六、乘气篇 为土地也，地贵平夷，土贵有支。支之所起，气随而始，支之所终，气随而终。观支之法，隐隐隆隆，微妙玄通，吉在其中。经曰：地有吉气，土随而起，支有止气，水随而比。势顺形动，回复始终，法葬其中，永吉无凶。       七、垅支篇 夫重冈叠阜，群垅众支，当择其特。大则特小，小则特大。参形杂势，主客同情，所不葬也。夫垅欲峙于地上，支欲伏于地中，支垅之止，平夷如掌。故经曰：支葬其巅，垅葬其麓，卜支如首，卜垅如脚。形势不经，气脱如逐。 夫人之葬也，盖亦难矣，支垅之辨，眩目惑心，祸福之差，候处有间。       八、造化篇 山者，势险而有也，法葬其所会。故葬者原其所始，乘其所止。审其所废，择其所相，避其所害。浅以乘之，深以取之，辟以通之，阖以固之。乘金相水，穴土印木，外藏八风，内秘五行，天光下临，地德上载，阴阳冲和，五土四备。是以君子夺神功改天命，目力之功，工力之具，趋全避缺，增高益下，微妙在智，触类而长，玄通阴阳，功夺造化。           九、万乘篇 土地之山，若伏若连，其原自天。若水之波，若马之驰，其来若奔，其止若尸。若怀万宝而燕息，若具万膳而洁斋。若橐之鼓，若器之贮，若龙若鸾，或腾或盘，禽伏兽蹲，若万乘之尊也。 天光发新，朝海拱辰，龙虎抱卫，主客相迎，四势端明，五害不亲，十一不具，是谓其次。       十、五不葬篇 山之不可葬者五：气以生和而童山不可葬也；气因势来而断山不可葬也；气因土行而石山不可葬也；气以势止而过山不可葬也；气以龙会而独山不可葬也。童断石过独，生新凶，消已福。        十一、论势篇 葬山之法，势为难，而形次之，方又次之。势如万马自天而下，其葬王者。势如巨浪，重岭叠嶂，千乘之葬。势如降龙，水绕云从，爵禄三公。势如重屋，茂草乔木，开府建国。势如惊蛇，屈曲徐斜，灭国亡家。势如戈矛，兵死刑囚。势如流水，生人皆鬼。势如负扆，有垅中峙，法葬其止。        十二、论形篇 王候应起，形如燕巢，法葬其凹，胙土分茅。形如侧垒，后冈远来，前应曲回，九棘三槐。形如覆釜，其巅可富。形如植冠，永昌且欢。形如投算，百事皆乱。形如乱衣，妒女淫妻。形如灰囊，灾舍焚仓。形如覆舟，女病男囚。形如横几，子灭孙死。形如卧剑，诛夷逼僭。形如仰刃，凶祸伏逃。牛卧马驰，鸾舞凤飞，螣蛇委蛇鼋鼍鳖龟，以水别之。牛富凤贵，螣蛇凶危，形如百动，葬者非宜，四应前按，法同忌之。        十三、势与形篇 夫千尺为势，百尺为形。势与形顺者吉，势与形逆者凶。势凶形吉，百福希一。势吉形凶，祸不旋日。千尺之势，宛委顿息，外无以聚内，气散于地中。经曰：不蓄之穴，腐骨之藏也。        十四、败椁篇 盖噫气为能散生气，龙虎所以卫区穴。叠叠中阜，左空右缺，前旷后折，生气散于飘风。经曰：腾漏之穴，败椁之藏也。        十五、吉藏篇 经曰：外气所以聚内气，过水所以止来龙。千尺为势，百尺为形，势来形止，前亲后倚，为吉藏也。         十六、四势篇 经曰：地有四势，气从八方。故砂以左为青龙，右为白虎，前为朱雀，后为玄武。玄武垂头，朱雀翔舞，青龙蜿蜓，白虎顺俯。形势反此，法当破死。故虎蹲谓之衔尸，龙踞谓之嫉主，玄武不垂者拒尸，朱雀不舞者腾去。 土圭测其方位，玉尺度其遐迩。以支为龙虎者，来止迹乎罔阜，要如肘臂，谓之环抱。         十七、朱雀篇 以水为朱雀者，衰旺系乎形应，忌乎湍激。谓之悲泣。 朱雀源于生气，派于未盛，朝于大旺，泽于将衰，流于囚谢。法每一折，储而后泄，洋洋悠悠，顾我欲留，其来无源，其去无流。         十八、土质篇 经曰：山来不回，贵寿丰财。山囚水流，虏王灭侯。土欲细而坚，润而不泽，裁肪切玉，备具五色。干如穴粟，湿如割肉，水泉砂砾，皆为凶宅。         十九、三吉六凶篇 经曰：穴有三吉，葬有六凶。藏神合朔，神迎鬼避，一吉也。阴阳冲和，五土四备，二吉也。目力之巧，工力之具，趋全避缺，增高益下，三吉也。 阴阳差错为一凶；岁时之乖为二凶；力小图大为三凶；凭持福力为四凶；僭上逼下为五凶；变应怪见为六凶。经曰：穴吉葬凶，与弃尸同。        二十、总论篇 经曰：势止形昂，前涧后冈，龙首之频，鼻颡吉昌。角自灭亡，耳致候王。唇死其伤。宛而中蓄，谓之龙腹，其脐深凹，必后世昌。伤其胸肋，朝穴其哭，是以祸不旋日，经曰：葬山之法，若乎谷中，官应速也。     《葬书》密码破释 葬书》不到两千字，却系统地阐述了风水理论。其五大理论亮点归纳为：一是乘“生气”论；二是“藏风得水”论；三是“形势”论；四是“四神砂”论；五是“土质标准”论。 一、《葬书》首先提出了风水乘“生气”论：葬者，藏也，乘生气也。夫阴阳之气，噫而为风，升而为云，降而为雨，行乎地中，谓之生气。 《葬书》讲出了“生气”的成因：土者，气之母，有土斯有气。气者，水之母，有气斯有水。经曰：土行气行，物因以生。 郭璞《葬书》风水术的核心是乘“生气”，是“理法”之核心。“生气”就是能生成万事万物的阴阳之气，中国唐朝风水宗师杨筠松继承了“乘生气”的理论。郭杨乘“生气”风水术的实质，就是充分利用自然环境的“生气”，让人达到养生、平安、富裕的目的。“生气”产生的能量和微波是对人们是有利的，这个吉利的气场所感应的村庄、城市的居民就会得到平安、健康、幸福。 由于风水学认为“生气”是生发万事万物的根基，有“生气”的地方才有希望，有希望的地方就是“吉地”，所以，风水实践的最终目的就是寻找能够聚集“生气”的那个地点。 二、《葬书》提出了藏风得水论： 风水之法，得水为上，藏风次之。气之盛而流行，而其余者犹有止。虽零散而其深者犹有聚。经曰：外气横行，内气止生，盖言此也。经曰：浅深得乘，风水自成。 《葬书》提出的风水法则，首先要求人们得水、近水，因为只有缓缓的流水和湖泊等才能蓄积“生气”，使外气辅助内气。其次要求人们靠山背风，或者是采取使“生气”积聚而不扩散的措施，也就是说，坟墓或阳宅要找好靠山，且要防止“生气”扩散，因为世上万物都是气的生化结果，没有“生气”的地方就没有生机和希望。所谓“藏风”，有两层含义：其一，“藏风”并不是许多外行人说得把风隐藏起来，也不是完全避外来的风，而是采取使地中“生气”聚积而不扩散的措施，坟墓要做好密封，或者埋在较深的地层；住宅应该保温和通风，有适宜人体的室温和清新空气，就实现 “藏风聚气”之目的。其二，靠山背风，这是为了防止外来的大风侵袭，只有环绕宅地的层层山峦才能遮挡住大风。这就是人们在群山所环抱、流水所环绕、主流支流交汇处或者河流凸岸之地选址建城、建村、建宅的原因，也就是我们通常所说的吉地。 三、《葬书》提出了风水“形势”论。 势与形合称为形势。现在大家都知道：“势”、“形”是风水术表达龙、砂、水的动静、远近势态和形态的概念。但是，对于什么才称为“势”？什么才叫做“形”？古往今来，只有《葬书》给出了恰当的定义，《葬书》说：“夫千尺为势，百尺为形。”从自远方而来的巨浪、水波、湍急水，自天而下的山脉即“降龙”，重岭叠嶂等就属于“势”。在近处看见的“龙盘虎踞，屈曲弯环，尖齐高耸，方圆秀丽”等等都属于 “形”。 若是从远方来的势与近处静止的形相适应，即有什么样的势就配什么样的形，这种相适应的形势就主吉利。 若势与形不相适应的，谓之势与形逆，则主凶。例如来龙从天而降如万马奔腾的势，穴位明堂狭小，朝堂水短小，这种势与形不相适应，就主凶。 若势来得不好，而形结得很好，有福也得不多，只能得百分之一的福。若是来势很好，而近形不吉，这种形势不但不能得福，而且灾祸立即就要降临。 四、《葬书》提出了风水“四神”砂论 《葬书》说：砂以左为青龙，右为白虎，前为朱雀，后为玄武。虽然“四兽”、“四象”、“四宿”、“四砂”的名字都叫青龙、白虎、朱雀、玄武，但是，它们的含义却不同。“青龙、白虎、朱雀、玄武”的本义分别有两种：一是对天上二十八宿而言，二十八宿中东方七宿合称为青龙；二十八宿中西方七宿合称为白虎；二十八宿中南方七宿合称为朱雀；二十八宿中北方七宿合称为玄武。二是对道教而言，青龙是指道教所信奉的东方神；白虎是指道教所信奉的西方神；朱雀是指道教所信奉的南方神；玄武是指道教所信奉的北方神。在《葬书》风水术中，“青龙、白虎、朱雀、玄武”的含义都是指“砂”，即分布在墓地左右前后的“四神砂”。在所有环绕吉祥宅地的“砂”中，“四神砂”当属最重要，它们是位于吉祥地左右前后四个方向的小山，风水学中假借天上的四方星宿或者道教四方之神的名字为它们命名：把位于宅地之左砂叫“青龙”，把位于宅地之右砂叫“白虎”，把位于宅地之前砂叫“朱雀”，把位于宅地之后砂叫“玄武”。《葬书》中的“砂”指连绵的小山体，是高大蜿蜒之“龙”旁边的小山丘。在成因上，“砂”是由“龙”的石头风化而成的，因此是“龙”的附生物。风水学认为，仅有“龙”还不能成为吉祥之地，“龙”的周围还需要各种“砂”来拱卫和呼应，如果没有“砂”，“龙”就很难聚纳生气。 一般的风水师，对于阴宅“龙虎”认识不清，都把左边的山峰称为青龙，右边的山峰称为白虎，如果从事风水时间长了，对《葬书》风水作了深入的研究，一定发现“左山为青龙，右山为白虎”是错误的，就形势而言，青龙、白虎不是指山峰而是“砂”。 五、《葬书》提出风水土质标准论 《葬书》对土质标准作了如下论述：土欲细而坚，润而不泽，裁肪切玉，具备五色。干如穴粟，湿如刲(kuī)肉，水泉砂砾，皆为凶宅。 这段话是衡量土质软硬、色泽、干湿度的标准，仔细揣摩，吉土和人类皮肤的最佳感受度一致。 判断吉土的标准是： 土细密、坚实，润而不湿，土就像刚切开的脂肪一样有纹理，而且土像切开的美玉一样新鲜滑腻，具有白、青、黑、红、黄五色气，这样的土是吉土。五气行于地中，金气凝则白，木气凝则青，火赤、土黄皆吉。唯水黑则凶。五行以黄为土色，故亦以纯色为吉，又红黄相兼鲜明者尤美。吉土不太软也不太硬，看上去非常鲜亮，用手摸有滑腻感觉。 判断凶土的方法： 凡是像一堆干燥栗粒一样的土，或者像一块湿腐肉一样土，或者像水泉岸边的砂砾一样粗糙的土，都是不吉之土。为什么呢？因其太硬不细密无法聚气，土太淤湿软烂，用铁锨或者铁锄挖锄这样的土，像割腐肉那样不任刀，地气虚浮。 只有结构坚实细密、新鲜滑腻的自然土才能保存住吉祥的“生气”，人们通过保护宅地基址不受外界气温、水分的干扰，使生气传递通畅。如穴土软（不坚实）、或湿，则不可能藏聚生气，反而会让生气外溢散发。穴土潮湿的土地，被公认为是最差的建筑用地，因为按《葬书》风水法则，生气在好地中传递最佳。《葬书》中有关穴土的这些风水原理已成为后辈风水师论述土质的基础。 http://wrj913578.blog.163.com/blog/static/5038362320111173628747/

Book of Burial 2 - 《葬书》

The Zangshu, or Book of Burial by Guo Pu (276-324) Translated by Stephen L. Field, Ph.D. © July 26, 2009 ALL RIGHTS RESERVED The Inner Chapters I. The Qi of Burial      A. Vital Qi 1.   Burial is contingent upon sheng qi, [1]  “vital energy.” 2.     The five (phases of) qi [2] course through the earth, materialize and give birth to the myriad things.      B. The Qi of Bones 1.   Man receives his body from his parents. 2.     If the ancestors’ bones acquire qi, the descendants’ bodies are endowed. 3.     The Classic says: Qi is moved and responds in kind; [3] the blessings of ghosts extend to the living. 4.     This is why, when Copper Mountain collapsed in the west, the palace bell tolled in the east.[4] 5.     When the tree flowers in the spring, the chestnut sprouts in the hall. 6.     Truly, life is accumulated qi; it solidifies into bone, [5] which alone remains after death. 7.     Burial returns qi to the bones which is the way the living are endowed. II. The Flow of Qi      A. Wind, Water, and Qi 1.     The bones of hill and crag, the (arterial) branches of bank and mound, these are the trails of qi. [6] 2.     The Classic says: Qi rides the wind and scatters, but is retained when                    encountering water. 3.     The ancients collected it to prevent its dissipation, and guided it to assure its retention. 4.     Thus it was called fengshui. 5.     According to the laws of fengshui, the site which attracts water is optimum, followed by the site which catches wind.      B.  Underground Qi 1.     The Classic says: Truly it is said, where qi is manifested on the surface of the earth, underground qi accumulates vitality. 2.     Why is this so? 3.     Where qi flourishes, although it flows away, still there is some retention of its surplus. 4.     Although it dissipates, still there is some accumulation in its depths. 5.     Thus burials in arid lands should be shallow, whereas burials in lowlands should be deep. 6.     The Classic says: When the proper depth is achieved, fengshui comes about naturally. C.    Earth, Water, and Qi 1.     The qi of yin and yang breathes out as wind, rises up as clouds, descends as rain, and courses underground as vital energy. 2.     Earth is the receptacle of qi—where there is earth, there is qi. 3.     Qi is the mother of water—where there is qi, there is water. 4.     The Classic says: Qi flows where the earth changes shape; the flora and fauna are thereby nourished. III. The Flow of Terrain      A. Contours and Features 1.     Qi flows within the ground, follows the contour of the terrain, and pools where the contour runs its course. 2.     For burial, seek the source and ride it to its terminus. 3.     Arteries give rise to ground contours. 4.     Bones give rise to mountain contours. 5.     They wind sinuously from east to west or from south to north. 6.     Thousands of feet distant, they are contours; hundreds of feet nigh, they are features. 7.     Contours advance and terminate in features. This is called total qi. 8.     On ground of total qi burial must occur at its terminus.      B.  Honorable Terrain 1.     (Contour) twists and turns back upon itself, coil upon coil and spiral, like (a dragon) crouching and waiting, like (a dragon) grasping and holding. 2.     First it advances and then it withdraws; when it stops it plunges deep. 3.     Accumulating as it approaches, amassing at its rest, yang and yin are blended and mixed. 4.     Where earth is high and water deep, where vegetation flourishes, (such terrain) is honorable as a thousand-chariot noble and rich as ten thousand in gold. 5.     The Classic says: Qi collects at the terminus of features where it transforms and gives birth to the myriad things; this is exalted ground. IV. The Qi of Mountains      A.  Arterial Branches 1.     The value of ground is its smoothness; the value of earth is its (arterial) branches. 2.     Qi conforms to the rise of branches and arises. 3.     Qi conforms to the cessation of branches and converges. 4.     The art of surveying the branches is esoteric and lofty. 5.     Although subtle, the mysteries are fathomable. 6.     Good fortune lies within. 7.     The Classic says: Where the ground holds auspicious qi, the earth conforms and protrudes. 8.     When branches hold accumulated qi, water conforms and accompanies them. 9.     Where the contour is fluid and features are dynamic, unwinding from terminus to source, according to the art of fengshui, if burial occurs here good fortune is eternal and misfortune nil.      B.   Mountain Burial 1.      Although the contour is precipitous, there will be (burial sites) in the mountains. 2.      Seek those that are harmonious; scrutinize those that are deficient. 3.      Select those that are beneficial; avoid those that are harmful. 4.      In this manner the gentleman will snatch merit from the gods and change the mandate of Heaven. 5.      Misfortune and fortune pause not for the morrow. 6.      The Classic says: The consequence of mountain burial is like a shout in a valley: truly, the echo is swift.        C.  Mountains that are Devoid of Qi 1.     Five types of mountain are unsuitable for burial: 2.     Qi coalesces in the presence of life--otherwise the mountain is bare which is unsuitable for burial. 3.     Qi advances by means of features—otherwise the mountain is severed which is unsuitable for burial. 4.     Qi moves by means of earth—otherwise the mountain is bouldery, which is unsuitable for burial. 5.     Qi accumulates where contours run their course—otherwise the mountain is overreaching, which is unsuitable for burial. 6.     Qi harmonizes in the presence of dragons--otherwise the mountain is solitary, which is unsuitable for burial. 7.     The Classic says: Bare, severed, bouldery, overreaching, and solitary mountains produce new misfortune and dissolve acquired fortune. D.    Exalted Mountain Sites 1.     The mountains of exalted ground descend from Heaven like a succession of  bows, like billowing waves, or galloping horses. 2.     They come in a rush, and they cease as if laid to rest, like someone resting peacefully while embracing a treasure, or fasting in purity while laying out a feast; like a bulging bag, or a brimming plate; like dragons and phoenixes, soaring and circling. 3.     Birds hover and beasts crouch, as if paying homage to a noble of ten thousand chariots. 4.     The heavenly lights regenerate, like rivers returning to the sea, or like the stars revolving around the North Star. 5.     Embraced and protected by dragon and tiger, receiving each other like host and guest. 6.     The Four Aspects [7] correct and clear, the Five Dangers [8] nowhere near. 7.     If one-tenth deficient, the site is inferior. The Outer Chapters V. Divining Burial Sites      A.  Unique Terrain 1.     Of layers and folds of mountain chains, of ranges of hills and branches of arteries, it is the exceptional that must be selected. 2.     When the massive predominates, the diminutive is exceptional. 3.     When the small predominates, the massif is exceptional. 4.     When features are confused, and contour is chaotic; when host and guest are indistinguishable, such a locale is not suitable for burial.      B.  Branches and Hills 1.     It is the nature of (arterial) branches to run hidden underground; it is the nature of hills to rise up from the ground. 2.     Where branches and hills terminate, there is level ground like the palm of the hand. 3.     Therefore, with branches bury on their summit, and with hills bury at their base. 4.     When divining, branches are the head and hills are the feet. 5.     If features and contours do not conform to the rule, qi will escape in a rush. 6.     As for human burial, truly it is a difficult matter. 7.     Distinguishing branches and hills confuses the vision and deludes the mind. 8.     The difference between bad and good fortune separates the prince from the prisoner.      C.  Fathoming Qi 1.     Carried in metal, assisted by water, entombed in earth, and marked by wood. 2.     On the outside it catches the eight winds; inside it hides the five elements. 3.     The heavenly lights shine down; the earthly energies are carried upwards. 4.     Yin and yang blend and mix, (forming) the five (colored) soils and the four perfections. 5.     With the intelligence of strong vision and the totality of skill, pursue the perfect and avoid the imperfect; augment the high and low. 6.     Subtlety lies in wisdom; deduce from analogy and thereby take advantage. 7.     By the mysterious fathom yin and yang; through skill snatch the (merit) created (by heaven). VI. The Dragon Lair      A. The Terminus 1.     Contour is like ten thousand horses descending from Heaven. 2.     Features tower upward among the peaks like backing up to an ornamental screen. 3.     According to the art of fengshui, bury at the terminus.      B. The Dragon 1.     The Classic says: Where contour ceases and features soar high, with a stream in front and a hill behind, here hides the head of the dragon. 2.     The snout and forehead are auspicious; the horns and eyes bring doom. 3.     The ears obtain princes and kings; the lips can lead to death or injury from weapons. 4.     Where terrain winds about and collects at the center, this is called the belly of the dragon. 5.     Where the navel is deep and winding, descendants will have good fortune. 6.     If the chest and ribs are injured, burial in the morning will bring sobbing that night.   VII. External and Internal Qi      A.  Flowing Qi 1.     External qi is that by which internal qi is collected. 2.     Water flowing cross-wise is the means for retaining advancing dragons. 3.     Distant contours wind around and come to a rest. 4.     If the external has no means to accumulate the internal, qi dissipates within the ground. 5.     The Classic says: The lair that does not hoard will only harbor rotting bones.       B.  Blowing Qi 1.     Blowing qi has the ability to dissipate vital qi. 2.     The dragon and tiger are what protect the district of the lair. 3.     On a hill amid folds of strata, if open to the left or vacant to the right, if empty in the front or hollow at the rear, vital qi will dissipate in the blowing wind. 4.     The Classic says: A lair with leakage will only harbor a decaying coffin.      C.  Soil 1.     The soil should be fine and firm, moist and lustrous; it should be cleavable like jade or fat, and composed of all the five colors. 2.     If it is dry like grains of millet, or wet like severed flesh; if there are springs or gravel, all of these make inauspicious gravesites. VIII. The Cardinal Aspects      A.  The Four Aspects 1.     Bury with the Cerulean Dragon to the left, the White Tiger to the right, the Vermilion Bird in front, and the Dark Turtle in back. 2.     The Dark Turtle hangs its head; the Vermilion Bird hovers in dance; the Cerulean Dragon coils sinuously; the White Tiger crouches down. 3.     If contours and features do not conform to this, according to the art of fengshui, there will be destruction and death. 4.     Therefore the crouching tiger is said to hold the corpse in its mouth. 5.     The coiled dragon is said to be jealous of life. 6.     The Dark Turtle that does not droop will reject the corpse. 7.     The Vermilion Bird that does not dance will soar off.      B. Arteries to the East and West 1.     At locales where arteries are the dragon and tiger, mounds and hills are the vestiges of advance and cessation. 2.     They should be like the crook of the arm and are said to surround and embrace.      C. Water to the South 1.     At locales where water is the Vermilion Bird, decline and prosperity rely on the efficacy of features. 2.     Swift currents are taboo and are said to bring grief and lamentation. 3.     From a source in the Vermilion Bird vital qi will spring. 4.     Waters that diverge will not bring prosperity. 5.     In pooling waters qi will accumulate in great abundance. 6.     From stagnant waters comes decline. 7.     Waters confined and held back overflow and flow back without cease. 8.     (According to natural) law, at every bend (of a river) water pools before it flows on. 9.     It drifts gently, doubling back to us on the point of remaining. 10. Its ingress is without a source; its egress is without an exit. 11. The Classic says: Where mountains advance and waters encircle, there is nobility, longevity and wealth. 12. Where mountains imprison and waters flow (straight), the king is enslaved and the prince is destroyed. The Miscellaneous Chapters IX. Reading Terrain A. Contour Shapes 1.     On the art of divining mountains, the reading of contours is the most difficult; features are next in difficulty; and direction is the least difficult. 2.     Burial in terrain resembling ten thousand horses descending from Heaven will engender kings. 3.     Terrain resembling colossal waves, corrugations of cliffs and furrows of ranges, will produce princes and dukes of a thousand chariots. 4.     Terrain resembling a descending dragon,[9] encircled by water, attended by clouds, generates the rank and emolument of the Three Grand Ministers. 5.     Terrain resembling a palatial mansion with luxuriant vegetation and towering trees will engender the founder of a state or prefecture. 6.     Terrain resembling a frightened serpent, twisting and winding in a gradual slope, topples the state and extinguishes the clan. 7.     Terrain as sharp-pointed as the dagger-ax and spear, here soldiers die, are punished or imprisoned. 8.     Terrain like rapid-flowing water makes living men see ghosts. B.  Feature Shapes 1.     If features resemble a swallow’s nest, according to the laws of fengshui, burial should occur in the recess, and (descendants will be) invested with a fief. 2.     If features resemble an overturned wine vessel, with hills in the rear advancing from a distance, and in front, corresponding terrain winding and circling, (descendants will attain the rank of) the nine nobles and the three ministers. 3.     If features resemble an inverted cauldron, at the peak riches are obtainable. 4.     If features resemble the crown of a tree, there will be everlasting prosperity and joy. 5.     If features resemble the casting of lots, the hundred affairs will be confused and disordered. 6.     If the features resemble disheveled clothing, women will be jealous and wives will be wanton. 7.     If features resemble a rubbish bag, homes and granaries will burn down. 8.     If features resemble a capsized boat, women will be ill and men will be imprisoned. 9.     If features resemble a long table, sons and grandsons will die. 10. If features resemble a recumbent sword, there will be execution and usurpation. 11. If features resemble a drawn dagger, yield to misfortune and flee from disaster. C.  Other Shapes 1.     Oxen recline and horses gallop. 2.     Phoenixes dance and soar. 3.     The flying serpent coils and winds. 4.     The turtle, crocodile, tortoise and terrapin are distinguished by their use of water. 5.     The ox is wealth, the phoenix noble. 6.     The flying serpent is misfortune and danger. 7.     Types of terrain that are active and unsettled are all unsuitable for burial. 8.     When the four bearings are unfathomable they all should be shunned, according to the laws of fengshui. D.  The Relation between Contours and Features 1.     Contours and features that conform to each other are auspicious. 2.     Contours and features that clash are inauspicious. 3.     If the contour is inauspicious, and the feature auspicious, there is hope for one happiness in a hundred. 4.     If the contour is auspicious, and the features inauspicious, misfortune pauses not for the morrow. X. Reading Direction A. The Eight Dragons 1.     The Classic says: The earth has Four Aspects; qi follows the Eight Directions. 2.     Yan, shen, si, and hai are the Four Aspects. 3.     Zhen, li, kan, dui, qian, kun, gen and xuan[10] are the Eight Directions. 4.     The Four Aspects activate dragons, and the Eight Dragons bestow life. 5.     If the dwelling obtains unity, there will be good fortune, blessings, honor and nobility. B.   The Eight Directions 1.     Direction is measured with the earth gnomon. 2.     Distance is measured with the jade rule. 3.     Burial sites in the direction of qian require a contour that rises and falls continuously; the features should be broad and square. 4.     Burial sites in the direction of kun require a contour like a partitioned screen with no incline; the features should be broad and level. 5.     Sites in the direction of gen require a contour that is sinuous and yielding; the features should be lofty, steep peaks. 6.     Sites in the direction of xuan require contours that are lofty and luxuriant; the features should be sharp and imposing. 7.     Sites in the direction of zhen require contours that are gradual and harmonious; features should be towering and commanding. 8.     Sites in the direction of li require contours that spread and arch; features should be rising and lofty. 9.     Sites in the direction of dui require contours to advance majestically with ascending slopes; features should be square and level. 10. Sites in the direction of kan require contours that are long and winding; features should be luxuriant verticals and lofty. C.   Three and Six Situations 1.     Truly, there are three situations for an auspicious lair and six situations for an inauspicious burial. 2.     The heavenly lights shine down, and the earthly energies are carried upwards. 3.     Preserve the spirits at the conjunction of sun and moon; welcome the gods, and shun the ghosts: this is the first auspicious situation. 4.     Blend and mix yin and yang; form the five (colored) soils and the four perfections: this is the second auspicious situation. 5.     With the intelligence of strong vision and the totality of skill, pursue the perfect and avoid the imperfect, augment the high and low: this is the third auspicious situation. 6.     When yin and yang interfere, this is the first inauspicious situation. 7.     When time and season conflict, this the second inauspicious situation. 8.     When force is small but intentions are great, this is the third inauspicious situation. 9.     Relying on good fortune and presuming upon influence is the fourth misfortune. 10. Usurping the superior and coercing the inferior is the fifth misfortune. 11. To alter the proper and estrange the actual, this is the sixth misfortune. 12. The Classic says: If the lair is auspicious but the burial is not, this is the same as discarding the corpse. Footnotes     [1] Qi is the sine qua non for any discussion of fengshui. In the Book of Burial it is sheng qi in particular that burial is contingent upon. Prior to the philosophies of the Han dynasty cosmologists, qi was something like the Greek pneuma (wind, air, breath). In one of its earliest contexts (Zuozhuan: Zhao 1/8) qi is a meteorological category composed of the six atmospheric forces of cold and warmth, wind and rain, and darkness and light. When the human body received an excess of these external influences, the consequence was the physical manifestation of fever, chills, delusions, etc. By the time of Mozi, qi was seen primarily to refer to human phenomena:  The sage-kings felt quite concerned, thinking that the caves might keep off the wind and cold in winter, but that in summer it would be wet below and steaming above which might hurt the qi of the people. So palaces and houses were built. (Mei, 244; Mozi chap. 21) During the Warring States and early Han period qi gained a cosmic significance as the “universal fluid, active as Yang and passive as Yin, out of which all things condense and into which they dissolve” (Graham, Disputers, 191). The cosmogony that begins chapter 3 of the Huainanzi is illustrative: The Dao began in the Nebulous Void. The Nebulous Void produced spacetime; Spacetime produced the primordial qi. . . . That which was pure and bright spread out to form Heaven; The heavy and turbid congealed to form Earth. . . . The conjoined essences of Heaven and Earth produced yin and yang. The supercessive essences of yin and yang caused the four seasons. (Major, 62) The universe here depicted as coming into being is more process than event. At the same time that the cosmos becomes substance in space, it also becomes process enduring throughout time (Graham, 279). Coming into being is a recurring cycle, not a singular event. Thus during the year the yang qi waxes at the expense of the yin up to the summer solstice, and then wanes in favor of the yin up to the winter solstice (Graham, 351). The earliest reference to sheng qi is the Lüshi chunqiu in a passage describing the cycle. In the last month of spring, we are told, “sheng qi flourishes, and yang qi flows forth; shoots emerge, and buds unfold.” From this context it is apparent that the term means something like “life-giving energy.” In this translation I refrain from translating qi.     [2] The wuxing, or “five movements,” originally belonged to Earth: “Heaven has the three lights; Earth has the five movements” (Zuozhuan, Chao 32; Legge 741). In its first explication the wuxing were understood as natural processes such as water sinking, fire rising, wood bending, metal molding, and soil growing (Shujing, “Hongfan”; Legge 325). By the Han dynasty the wuxing had become five states or phases of qi, analogous to the three states of water: solid, liquid, and gas.     [3] According to the Huainanzi, “All things are the same as their qi; all things respond to their own class” (Huainanzi 4.VIII.27), and “Things within the same class mutually move each other; root and twig mutually respond to each other” (Huainanzi 3.II.27-28).     [4] In the reign of Emperor Wu of the Han a bronze bell in the Weiyang Palace suddenly tolled for no apparent reason. Dongfang Shuo, the emperor’s court jester, explained the phenomenon as resulting from the collapse of Copper Mountain. Several days later news arrived from Shu in the southwest that indeed the mine had collapsed. When asked how he had correctly perceived the cause of the tolling bronze bell, Dongfang Shuo replied that “Copper is extracted from mountains, and qi mutually resonates, just like people receive their bodies from their father and mother.”     [5] According to the Zhuangzi, “Man’s life is due to the conglomeration of the qi; and when they are dispersed death occurs” (Zhuangzi 22.11; Needham II:76). Wang Chong, the Later Han dynasty skeptic, elaborated on this idea: “As water turns into ice, so the qi crystallise to form the human body,” and  “That by which man is born are the two qi of the Yin and the Yang. The Yin qi produces his bones and flesh; the Yang qi his vital spirit.”  (Lun Heng, chap. 62; Forke 1:92; Needham 2:369). The term “vital sprit” (jing shen) does not occur in the Book of Burial.     [6] This passage distinguishes two major classes of terrain that are required for locating the presence of qi. Each class is manifested in a pair of mountain forms— qiu or “hill” and long or “crag,” on the one hand, and gang or “bank” and fu or “mound,” on the other. Hills and crags are characterized by the presence of rock formations, banks and mounds by the absence of rock. Regardless of the composition of the terrain, the goal of the diviner is to locate the system or chain of forms that would be evidence of the flow of qi. This system is described in anthropomorphic terms—“ “bones” or ranges of hills and crags, and “(arterial) branches” or ridges of banks and mounds. Like arteries or veins in the human body, a metaphor used in place of branches later in the text (see III.A.1), these geological systems protrude as banks and mounds or run hidden underground. The experienced diviner can locate the submerged veins by following the flow of exposed terrain. [7] See VIII. A. [8] See IV. C. [9] Rising and falling like a sea serpent. [10] These are the names of the bagua, or eight trigrams. 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