Cui Guan Pian (催官篇)

催官第一天皇龍。剝龍換入天市東。少微陽縱左關局。廉貞起祖峰重重。右關廉貞降樞兌。變換太乙東南雄。穴承陽樞乘生氣。或艮受穴天皇宮。陽樞穴癸為正向。天皇太微為上龍。四神八將應位起。三火併秀三陽沖。三陽洋潮入庚震。食邑開府應三公。更出仙翁與佛子。蓬萊真境超凡風。

The first class approach of a dragon line for promoting official rank and wealth is the "Heavenly Emperor Dragon," which corresponds to the亥 (Hai) dragon among the twenty-four mountains, responding to the Purple Micro Palace. The Hai dragon line gradually transforms and descends, turning towards the east to the "Heavenly Market" position of Gen. On the left side, the "Lesser Micro" You and Dui, along with the "Yang Zong" Xun dragon, form the left gate structure. The ancestral mountain rises from the "Lian Zhen" Mao dragon, with peaks layer upon layer. On the right side, the Lian Zhen Mao dragon descends into the "Yang Shu" Gen and turns to form the Dui You, then transforms into the "Tai Yi" Xun dragon in the southeast direction, presenting the most magnificent appearance. The site should receive the life qi coming from the Yang Shu Gen position or be directly located at the Gen position, since Gen is the Heavenly Market Palace born from the Heavenly Emperor Hai dragon. When the Yang Shu Gen dragon forms a site, the correct orientation is sitting at Gui facing Ding. The Heavenly Emperor Hai and Tai Yi Xun dragons are the highest quality dragon lines among the twenty-four. The four "Shen" (Qian, Kun, Gen, Xun) and the eight "Jiang" (Jia, Geng, Ren, Bing, Yi, Xin, Ding, Gui) each rise according to their positions to guard. The three "Fire" (Xun, Bing, Ding) simultaneously appear, with the three yang energies converging before the site. The large water from the three yang directions rushes in, flowing into the Geng and Zhen directions, indicating descendants receiving titles and estates, establishing offices and administrative buildings, with official rank reaching the level of the Three Grand Ministers. It will also produce sages and monks, with the family's atmosphere transcending ordinary life, resembling the true realm of Peng Lai.

天樞起祖降兌巽。變艮作穴官位同。少微起祖降樞巽。亦主富貴永興隆。六秀變出紫薇局。砂水應位官無窮。六秀行度間庚震。三吉受穴文武崇。陽衡起祖降三吉。震庚受穴應武同。亥山一丈可致富。巽水一勺能救貧。辛山十丈富相親。難養過房異姓人。震庚砂水秀潮位。持節邊疆統卒戎。

The "Tian Shu" originates from the Gen position, descending to form a pulse that terminates at Dui You or Xun Si, then transforming again to form a site at Gen. The official rank obtained in this case is the same as before. Conversely, the "Shao Wei" originates from You Dui, descending into Yang Shu Gen and Tai Yi Xun, similarly indicating long-term prosperity and wealth. Gen represents Tian Shi Yuan, Dui represents Shao Wei Yuan, and Xun represents Tai Wei Yuan. The three Yuen (celestial enclosures) exchange and transform to form a conclusion, which is the highest grade within the Yuen structure. If the dragon of the six excellent (six xiu) directions—Gen, Dui, Bing, Ding, Xun, Xin—transforms into the "Zi Wei"亥 (Hai) structure, and if the surrounding landforms and waters correspond to their respective positions to protect and face the site, the official will enjoy boundless fortune. When the six xiu dragons pass through, carrying the energies of Geng and Zhen, it is called six xiu combined with three good directions. If the site is located at the three good directions of Hai, Zhen, and Geng, it indicates the emergence of individuals who are esteemed both in literary and military fields. The "Yang Heng" originates from the卯 (Mao) dragon, descending into the three good directions of Hai, Zhen, and Geng. If the site is located at Zhen or Geng, it corresponds to the emergence of military officials. In this structure, a sand hill of just one zhang in height at the Hai direction is sufficient for wealth, while a single spoon of water at the Xun direction can rescue from poverty. A mountain at the Xin direction reaching ten zhang in height brings close prosperity, but it is difficult to raise one's own children, often leading to adoption or relations with other families. If the sand and water at Zhen and Geng are beautiful and face the site, it indicates the emergence of generals who hold the flag and govern the borders, commanding the entire army.

少微轉巽還少微。人財昌熾官職卑。太乙少微復太乙。亦主文官持彩筆。迢迢酉兌入天皇。清貴翰院誇文章。天皇迢迢入西兌。亦主清貴寒冰霜。迢迢天皇剝入艮。富貴兼美之蘭芳。天皇天市龍第一。巽辛兌丁官可必。最喜廉貞作祖宗。廉貞作祖為官疾。陰樞南樞及天漢。行支受穴俱榮吉。

The dragon of Shao Wei turns from You to Xun, then back to Shao Wei You, continuing this to and fro movement, which brings prosperity and flourishing in people, descendants, wealth, and resources, though the official position remains low. The dragon of Tai Yi turns from Xun to Shao Wei You, and then back to Tai Yi Xun, which indicates a scholar official holding a colored brush. A long-distance dragon from You and Dui heading into the亥 position of Tian Huang to form a conclusion signifies a noble official of refined virtue, renowned for literary achievements; conversely, the dragon of Tian Huang亥 moving long-distance into the western Dui You also indicates refined virtue, with integrity as cold as frost and snow. When the dragon of Tian Huang亥 gradually transforms and enters Gen to form a conclusion, it brings both wealth and honor, with a fragrance as pure as orchids. The dragons of Tian Huang亥 and Tian Shi Gen are the top among the twenty-four dragons; when combined with the six excellent dragons of Xun, Xin, Dui, and Ding, official rank and honor are certain. Most favored is the dragon of Lianzhen卯 serving as the ancestral mountain, with Lianzhen as the ancestral dragon, leading to rapid official success. The dragons of Yin Huo Bing, Nan Huo Ding, and Tian Han Geng, when the dragon passes through these branches and settles at the site, all bring honor and auspiciousness.

天屏巽丙同逶迤。只主優遊富才食。鬼牛二氣災害萌。拜禮神佛崇香燈。兩煞獨行豈為吉。宜與丁艮相兼行。丁艮行度龍局吉。男女多痣家豐盈。陽權軟伏蜂腰起。陰權砂水來相迎。切忌戌亥來照穴。鼓盆反覆災相仍。陰權坎癸貴積後。岡勢磊落如流星。陽權砂水秀潮穴。龍虎抱衛公侯生。

The "Heavenly Screen" comes from the direction of Si, accompanied by Xun and Bing, flowing gracefully. It signifies a person who lives comfortably, has abundant food and clothing, and possesses literary talent, but does not achieve official rank or prestige. If it is accompanied by the energies of Wei and You, calamities will arise, and the family will tend to focus on worshipping Buddha and deities, constantly offering incense and lamps. Wei and You are harmful influences; a single dragon line cannot be auspicious. It should be combined with Ding and Gen for a favorable outcome. A dragon formation formed by Ding and Gen is auspicious, indicating many moles on the bodies of men and women and a prosperous household. The "Yang Authority" dragon from the direction of Wu is soft and subdued, then rises with a slender waist and a bent knee, while the "Yin Authority" dragon from the direction of Ren is welcomed by water and landforms, indicating a favorable situation. However, one must avoid the influences from Xu and Hai directions, as they will bring about the loss of a spouse repeatedly and continuous misfortunes. The "Yin Authority" dragon from Ren, combined with Kan, Zi, and Gui, accumulates noble energy after death, with clear and distinct ridges and hills, like a meteor streaking across the sky. The "Yang Authority" dragon from the direction of Wu has beautiful and graceful water and landforms converging towards the tomb, with Qinglong and Baihu surrounding and protecting it, which is the place where marquises and dukes are born.

陽龍陰光砂水秀。陰陽砂拱官班榮。陽光瑤光陰權位。行龍懶緩生朱泓。陽光單行更高聳。孕生六指無猜疑。陰玄行龍兼鬼氣。少亡孤寡並僧尼。陽機來單最凶惡。絕嗣無主墳榛刑。魁罡行龍不堪穴。少亡惡逆常爭竟。山奇水秀穴周密。暫可致富隨伶仃。陰機天梧若受穴。痼疾病跛人生盲。

The Dragon of Fire (Li) combined with the Dragon of the Southern Gate (Wu) and the Yin Light (Gui) produces clear and refined terrain, with the sands on both Yin and Yang sides embracing each other, indicating a person who will hold an official position and achieve honor and prominence. The Dragon of the Sun (Zi), the Dragon of the Jade Light (Gui), and the Dragon of the Yin Authority (Ren) in this area, if the Dragon moves lazily and slowly, will only produce ordinary people of the type known as Zhu Hong. If the Dragon of the Sun (Zi) moves alone and the mountain shape is especially tall, the child will be born with six fingers, which is not doubtful. The Dragon of the Yin Mystery (Kun) moving with a mixture of the Ghost Qi from the Earthly Branch Wei, indicates a person who dies young, becomes an orphan or a widow, and the family produces monks and nuns. The Dragon of the Yang Mechanism (Qian) moving alone is the mostvicious, indicating the extinction of descendants, the grave left unvisited and overgrown with weeds and brambles. The Dragon of the Chief (Xu) and the Dragon of the Pole Star (Chen) are unsuitable for a burial site, leading to early death and rebellious children who constantly quarrel. Even if such terrain is remarkable in mountains and waters and the burial site is well-arranged, it can only bring temporary wealth, followed by a decline in family members. The Dragon of the Yin Mechanism (Shen) and the Dragon of the Heavenly Wu (Yin) if used for a burial site, will produce people with chronic illnesses, lameness, and blindness.

寅甲行龍穴奇巧。僅可一發人溫飽。陽龍懶緩不須裁。形孤穴露生凶災。龍行起伏如萬馬。陽局周完要奇雅。世不盡愛龍委蛇。不明曲折兼醇離。天皇行龍莫曲折。璣親氣親非瑰琦。天市逶迤失正氣。天廚天培為深疵。陽璇切忌間亢氣。兌庚委曲咸利宜。陰璇亦忌間婁氣。乘氣慎勿差毫釐。

The arrival of the寅 (Yin) dragon and the甲 (Jia) dragon, although forming a remarkable and skillful site, can only bring prosperity to one generation, sufficient only for basic sustenance. If the dragon's movement is slow and lazy, there is no need to cut the site; if the form is isolated and the site is exposed to wind, it will only bring about misfortune. The truly excellent dragon moves with great momentum, like ten thousand horses galloping, with a complete and intricate surrounding yang structure. People fail to truly cherish such winding and meandering dragons, unable to understand the deep and sincere affection hidden within their twists and turns. The heavenly emperor's亥 (Hai) dragon is valued for its purity, and excessive twists are not suitable; once it combines with the 'Ji' (Ji) and the Qian trigram, the qi becomes mixed, and it is no longer of the highest quality. The Tian Shi (Heavenly Market)艮 (Gen) dragon, if it meanders and tilts, loses its righteous energy; if it is mixed with the 'Tian Chu' (Heavenly Kitchen)丑 (Chou) and 'Tian Pei' (Heavenly Cultivation)寅 (Yin), it becomes a serious flaw. The 'Yang Xuan' (Yang Rotation)巽 (Xun) dragon must not be mixed with the 'Kang' (Excess)辰 (Chen) energy; the兑 (Dui) and 庚 (Geng) dragons are suitable if they meander like willow branches. The 'Yin Xuan' (Yin Rotation)辛 (Xin) dragon also must not be mixed with the 'Lou' (Lantern)戌 (Xu) energy. Establishing the site with the right qi must be done with caution; a slight error leads to a great mistake.

辨龍中抽左右落。吉凶官職定榮削。左落乾亥如雙行。乾多亥少那堪作。右落乾亥亦同行。亥多乾少堪裁度。中抽乾亥如平分。可作行龍穴休鑑。壬亥雙行詳左落。亥多壬少官榮爵。雙行右落龍不純。壬多亥少家消索。中抽壬亥如平分。轉換真奇莫差錯。單行中抽爵祿麻。左落乾頂真龍虧。

To distinguish a dragon (dragon line), one must observe whether it arises from the middle of the ancestral mountain, or falls to the left or right. The fortune and misfortune, as well as the rise or fall of official rank, are determined by this. If the dragon falls to the left with both乾 and亥 lines running together, and乾 is more prominent than亥, such a dragon is not suitable. If the dragon falls to the right with both乾 and亥 lines running together, and亥 is more prominent than乾, it can still be considered. If the dragon arises from the middle with乾 and亥 each taking up half, it can only be regarded as a passing dragon, and one need not examine its site. For cases where both壬 and亥 lines run together, one must carefully observe whether it falls to the left: if亥 is more prominent than壬, it indicates honor and official rank. If both壬 and亥 lines run together but fall to the right, the dragon energy is impure: if壬 is more prominent than亥, the family will experience decline and hardship. If the dragon arises from the middle with壬 and亥 each taking up half, the transformation and conclusion are truly remarkable, and one must not misinterpret it. If the亥 line runs alone and arises from the middle, it signifies abundant honors and titles. If the dragon falls to the left but the top enters the乾 position, the true dragon will suffer a loss.

右抽壬頂為四輔。龍行官旺何須疑。艮頂中抽為第一。最喜真龍嫌逶迤。左落丑頂為半吉。右抽寅頂生瘋痍。丑艮對頂平他出。穎異亦主生光輝。丑艮雙行從左落。丑多艮少生災危。丑艮雙行從右落。艮多丑少榮孫枝。寅艮中抽不宜穴。左落艮頂堪扶持。寅艮右落豈為吉。梧星作主生災非。

On the right side, if the dragon line rises to the top and enters the position of Ren, which is the central position of heaven and earth, and combines with Kan, Li, Zhen, and Dui to form the 'Four Ministers,' such a dragon line brings abundant official fortune, so there is no need to doubt. The peak of Gen is the best, and it is most favored when it is upright and true, rather than meandering and crooked. If the dragon line falls to the top of Chou on the left, it is only half good; if it rises to the top of Yin on the right, it may cause diseases of madness and wounds. When the tops of Chou and Gen face each other and divide the ridge evenly, it indicates that the descendants will be exceptionally intelligent and brilliant. If Chou and Gen both run and descend from the left, with more Chou and less Gen, it brings calamities and dangers; if they run and descend from the right, with more Gen and less Chou, the descendants will flourish. It is not suitable to choose a site for the dragon line that rises from the middle of Yin and Gen; if it falls to the top of Gen on the left, it can still provide support; if it falls from the right, it cannot be auspicious; if the main dragon is from Yin, known as 'Wu Star,' it will bring disasters and disputes.

震山中落龍最吉。若兼甲乙宜深推。震甲雙行犯瘋疾。震乙繼贅螟蛉兒。離丙雙行切須忌。天降順祿焚翼飛。辰巽兼落非精美。左落辰頂堪嗟吁。辛戌雙行本非吉。左落辛頂多磁基。丁山正落本為吉。午未氣親家陵夷。起頂降脈定偏正。他宮依此須無邊。哀病絕鄉為福薄。死兼沐浴家流離。

The dragon of the Zhen trigram and Mao branch, when it falls in the middle of the mountain, is most auspicious; if it is accompanied by Jia or Yi, it needs further detailed analysis. When Zhen and Jia occur together, it indicates a risk of insanity; when Zhen and Yi occur together, it suggests the possibility of marrying a son-in-law or adopting a foster son. When Li trigram and Wu branch are combined with Bing, it should be avoided, as initially it may seem like a favorable position, but eventually it leads to disaster such as burning the nest and breaking the wings. When the branch of Chen is combined with Xun trigram, the result is not refined; if it falls on the top of Chen, it can only lead to lamentation. When Xin and Xu occur together, they are inherently inauspicious; if it falls on the top of Xin, there is still some basis to rely on. The mountain of Ding is naturally auspicious, but if it combines with Wu and Wei, the family fortune will decline. First determine whether the peak is leaning or upright, and then apply the same reasoning to the other positions, which have countless variations. If it falls in the declining, sick, or extinct directions, the fortune is shallow; if it falls in the dead position and also combines with the bathing phase, it indicates family members being displaced.

臨官生旺胎養墓。不須更論陰陽疵。四龍博換為上地。卦變三二皆為稀。一卦獨行名專一。正落龍脈無悽遲。姜遲閃側為偽落。亦須造化無參差。真龍偽落為變局。龍鍾穴的難推移。砂秀水潮為吉助。剝龍合向登雲術。偽行真落雖東福。但恐換骨有興衰。詳觀砂水定品秩。以放乘氣為真機。

When a dragon falls on the positions of officialdom, birth, prosperity, fetal stage, nurturing, and burial, there is no need to be overly concerned about minor flaws in yin and yang. The best land is when dragons from the four directions can exchange and replace each other. Those that have undergone three or two changes in their卦气 are already rare. A single卦 acting alone is called "specialization," and the true dragon pulse has no hesitation in its coming and going. Those that are crooked or slanting are considered false falls, but even so, one must check whether the fortune is uniform. A true dragon that falls falsely becomes a change in the pattern, with the dragon body appearing old and the site difficult to change. At this time, fine terrain and flowing water are favorable aids. Even after stripping the dragon, if the direction is properly set, it can still be considered a method to achieve high status. Although those that appear false but fall true may have some fortune, there is still fear that the place of transformation will eventually rise and fall. One must carefully examine the terrain and water to determine the rank and position, with releasing water to catch the qi being the true key.

土圭測位勿草草。心意消息毋昏欺。龍穴砂水至心要。為君付賦催官詩。

Using the soil compass to determine direction should not be done carelessly; one must carefully consider and understand the situation without being confused or self-deceived. The four essential elements, dragon, site, sand, and water, are most important in the method. I write this poem called "Cui Guan" for all of you.

催官第一天皇龍。剝龍換入天市東。少微陽縱左關局。廉貞起祖峰重重。解：天皇微垣，亥。三吉之首。天市、艮、天市垣。少微、兌，少微垣。陽縱，巽，廉貞，卯。亥，震庚。三吉三垣局。上應天垣，下應鬼城。亥之龍過峽，剝入少祖龍形之山。坐艮寅向坤申。癸龍木局。卯龍出脈過峽自東往南至西。卯峽脈過峽形成少祖龍形。坐巽巳向亥。乙龍火局。卯峽脈過峽形成少祖龍形。坐庚西向甲卯。辛龍水局。謂左關局。

The first class of dragon lines that bring official promotion and wealth is the Tian Huang Hai Dragon, which transforms and descends in power to enter the Tian Shi Gen position in the Northeast; the Shaowei You and Yang Zhong Xun support on the left, forming the left gate pattern; the ancestral mountain rises from the Lianzhen Mao star, with overlapping peaks and ridges. Explanation: Tian Huang belongs to the Ziwu垣, that is, the Hai mountain, which is the first among the three good directions of Hai, Zhen, and Geng; Tian Shi is Gen, belonging to the Tianshi垣; Shaowei is Dui (You), belonging to the Shaowei垣; Yang Zhong is Xun; Lianzhen is Mao. Hai, Zhen, and Geng are all three good directions, combining the three垣 to form the "three good directions and three垣" pattern, corresponding to the celestial垣 and the earthly ghost city. After the Hai dragon passes the ridge, it transforms and rises into the form of the minor ancestor mountain, sitting at Gen Yin facing Kun Shen, belonging to the Ji Long wood pattern. The Mao dragon originates, passes the ridge, and moves from east to south then turns west: the Mao pulse passes the ridge to form the minor ancestor dragon shape, sitting at Xun Si facing Qian Hai, belonging to the Yi Long fire pattern; the Mao pulse passes the ridge to form the minor ancestor dragon shape, sitting at Geng You facing Jia Mao (the original text's "west" is a shape error for "You"), belonging to the Xin Long water pattern. This is called the left gate pattern.

右關廉貞降樞兌。變換太乙東南雄。穴承陽樞乘生氣。或艮受穴天皇宮。解：廉貞；卯。樞；艮。兌；酉。太乙；巽。陽樞；艮。天皇；亥。卯龍脈過峽。起少祖龍形。立艮寅向坤申。癸龍木局。結兌者則庚酉山甲卯向。辛龍水局。結巽巳向乾亥。乙龍火局。若是結穴艮寅右耳受氣。癸龍木局。謂合局生旺。日乘生氣。或者艮峽脈右轉坐乾亥向巽巳。辛龍水局。也可天皇峽脈剝入艮寅。坐艮寅向坤申。癸龍木局。合龍合局。大吉。

On the right side of the right passage, the line is the Lianzhen (a star) dragon from the卯 direction descending into the Yang Shu (a mountain) of the艮 direction and turning to form the兑 (Lake) position. It then transforms into the太乙 (a star) dragon of the southeast direction, with a grand and powerful energy. The site should receive the life qi from the Yang Shu (Gèn) mountain, or be located directly at the Gèn position. This Gèn position is actually the Tianhuang (Heavenly Emperor)亥 dragon's birthplace, the Tianshi Palace. Explanation: Lianzhen corresponds to卯, Shu corresponds to Gèn,兑 corresponds to酉, 太乙 corresponds to Xun, Yang Shu corresponds to Gèn, and Tianhuang corresponds to Hai. The卯 dragon's ridge passes through a narrow pass and rises as the少祖 mountain, forming a dragon shape, facing the艮寅 mountain and the坤申 direction, belonging to the癸 dragon wood pattern. If it forms at the兑 position, it is the庚酉 mountain with the甲卯 direction, belonging to the辛 dragon water pattern. If it forms at the巽 position, it is sitting at the巽巳 direction facing the乾亥, belonging to the乙 dragon fire pattern. If the site is formed at the艮寅 and receives qi from the right ear, it belongs to the癸 dragon wood pattern, which is called matching the pattern and generating prosperity, with life qi arriving every day. Alternatively, if the narrow pass of the Gèn position turns to the right, sitting at乾亥 facing巽巳, it belongs to the辛 dragon water pattern. It can also be formed by the narrow pass of the Tianhuang亥 dragon changing into the艮寅 position, sitting at艮寅 facing坤申, belonging to the癸 dragon wood pattern: the dragon and pattern are perfectly matched, which is highly auspicious.

陽樞穴癸為正向。天皇太微為上龍。四神八將應位起。三火併秀三陽沖。解：陽樞；艮。天皇；亥。太微；巽。四神；乾坤艮巽。八將甲庚壬丙、乙辛丁癸。三陽；巽丙丁。癸山丁向。北道與南極相配對。艮龍脈受癸山穴為正氣向。若得亥龍，巽龍過峽癸山則上上吉龍。最妙不過。得乾坤艮巽，四神護垣。甲庚壬丙、乙辛丁癸。八將守衛。巽丙丁三秀朝。龍與坐向四維八乾的護衛朝聳。為天地陰陽沖和之地。壬山丙也是天地正向。一通百通。

Heavenly Stem and Earthly Branches: The Yang pivot and Gen dragon converge at the site, with the direction of Gui mountain and Ding facing as the main direction. The Heavenly Emperor亥 and the Taimei Xun are the highest quality dragon lines. The four spirits and eight generals each rise according to their positions, with three fires flourishing and three yangs converging. Explanation: The Yang pivot is Gen, the Heavenly Emperor is Hai, and Taimei is Xun. The four spirits are Qian, Kun, Gen, and Xun. The eight generals are Jia, Geng, Ren, Bing, and Yi, Xin, Ding, Gui. The three yangs are Xun, Bing, and Ding. The direction of Gui mountain and Ding facing is the pairing of "North Road" Gui and "South Pole" Ding. The pulse of the Gen dragon converges at the Gui mountain site, which is the correct direction. If the Hai dragon and Xun dragon pass through the ridge and converge at the Gui mountain site, it is an excellent dragon line, truly remarkable. With the four spirits Qian, Kun, Gen, and Xun guarding the surrounding area, and the eight generals Jia, Geng, Ren, Bing, Yi, Xin, Ding, and Gui defending the four directions, and the three flourishing Xun, Bing, and Ding converging in front, the dragon line and facing direction, along with the four directions and eight dry branches guarding together, form the harmonious land of heaven and earth. The direction of Ren mountain and Bing facing is also the correct direction of heaven and earth. Understanding this one place, the rest will be clear.

三陽洋潮入庚震。食邑開府應三公。更出仙翁與佛子。蓬萊真境超凡風。解：三陽；巽。太微天乙。丙；天貴。丁；南極。洋潮；過峽。庚，酉，震，東。巽丙丁六秀之陰龍。左轉過峽出脈少祖山龍形。結穴酉山卯向。右轉出脈過峽少祖山龍形結穴卯山西向。三龍過峽結東西兩向的話。三龍與二向主富貴三公。也有出仙翁佛子之應。

Three yang waters flow abundantly, rushing toward the directions of Geng and Zhen, indicating the recipient will be granted a fiefdom, establish a government office and a mansion, and attain a position equivalent to the Three Grand Ministers. This also signifies the emergence of immortal elders and enlightened disciples, with the family's atmosphere surpassing the extraordinary realm of Penglai. Explanation: Among the three yang, Xun represents the Taiwei Enclosure and Tianyi Nobleman; Bing is Tian Gui, and Ding is Nanji; "Yangchao" here refers to the surge of dragon veins passing through a bend; Geng corresponds to the酉 direction, and Zhen corresponds to the East. Xun, Bing, and Ding are the yin dragons among the six excellent ones: when turning left and the vein emerges, it forms the shape of a minor ancestor mountain, resulting in a site facing west and oriented towards east; when turning right and the vein emerges, it forms the shape of a minor ancestor mountain, resulting in a site facing east and oriented towards west. Three dragons pass through a bend and form two orientations, east and west. Three dragons paired with two orientations indicate great wealth and honor, reaching the rank of the Three Grand Ministers, and also signify the emergence of immortal elders and enlightened disciples.

天樞起祖降兌巽。變艮作穴官位同。少微起祖降樞巽。亦主富貴永興隆。解：天樞；艮。兌；酉。巽；太乙。少微；兌艮方起祖宗出脈過峽。少祖山成龍結兌或巽。結兌者則酉山卯向。辛龍水局。結巽者則巴山亥向。乙龍火局。若是兌起祖出峽脈。或巽起祖出峽脈。結穴艮坤富貴都一樣相同的。三龍過峽互結。乃三垣互轉。艮天市垣。兌少微垣巽太微垣。謂官貴同義。富貴永久昌隆。三元敗。

The ancestral mountain starts from the direction of Guan, descending and forming a ridge that connects to either Dui or Xun, then transforming to form a site on Gen. The official position is the same as before; the ancestral mountain starts from Shouwei in the west, descending and entering Yangshu in Gen and Taiyi in Xun, also indicating long-term prosperity and wealth. Explanation: Tianshu is Gen, Dui is You, Xun is Taiyi, and Shaowei is Dui. The ancestral mountain originates from the Gen direction, the ridge proceeds and changes, the minor ancestral mountain forms a dragon and settles on Dui or Xun. If it settles on Dui, it is You mountain and Mao direction, belonging to the Xin dragon and water pattern; if it settles on Xun, it is Si mountain and Hai direction (the original text's 'Ba' is a mistake for 'Si'), belonging to the Yi dragon and fire pattern. If the ancestral mountain originates from Dui and proceeds through changes, or from Xun and proceeds through changes, forming a site on Gen or Kun, the prosperity and wealth it indicates are exactly the same. Three dragons passing through the ridges and mutually forming sites, this is exactly the mutual transformation of the three enclosures—Gen is Tianshi Enclosure, Dui is Shaowei Enclosure, and Xun is Taimei Enclosure—thus officials and nobles are of the same meaning, wealth and honor remain prosperous forever, and the three periods do not fail.

六秀變出紫薇局。砂水應位官無窮。六秀行度間庚震。三吉受穴文武崇。解：六秀；艮、兌、丙、丁、巽、辛。紫薇；天皇，亥。六秀之龍若有一龍起祖出脈過峽。結作於乾亥向巽巳。辛龍水局則永遠是當官的。六秀乃催官之龍矣。若六秀之龍過峽轉結兌或在、震則是六秀加三吉。定產文武全才之人。

The six excellent dragons transform into the Purple Micro亥 (Heavenly Emperor亥) formation, with the terrain and water each corresponding to their proper positions, and official fortune never ending. Among the six excellent dragons, if one dragon originates from the source, passes through the ridge, and forms a hill in the direction of乾亥 mountain and巽巳 direction, belonging to the辛 dragon water formation, the descendants will be officials in every generation. Therefore, the six excellent dragons are indeed the dragons that promote official positions. If the six excellent dragons pass through the ridge and turn to form a hill in the direction of兑 or震, that is the six excellent dragons combined with the three good positions, and it will certainly produce people who are both literary and martially talented.

陽衡起祖降三吉。震庚受穴應武同。亥山一丈可致富。巽水一勺能救貧。解：陽衡；卯。三吉；亥震庚。震方起祖宗山卯脈過峽。頓起少祖龍形，結卯山酉向或酉山向都是主出文武全才之人。庚酉向甲卯。亥山為生砂。為三吉星砂。有一丈之高都從可致富了。甲卯山庚酉向。巽為太微垣。太乙貴人。為臨官之住有水朝穴則一勺都能救窮了。所以兩山對向三吉龍過峽受穴。則富貴無凝。

Heavenly Balance (Yang Heng) originates from the卯 (Mao) dragon, rising from the ancestral mountain and descending into the亥 (Hai), 震 (Zhen), and 庚 (Geng) directions, which are considered auspicious. The site is chosen in the 震 (Zhen) or 庚 (Geng) directions, and the result is similar to that of producing a nobleman and a warrior. In this layout, a sand hill one zhang high in the亥 (Hai) direction brings wealth, and a single spoon of water in the 巽 (Xun) direction can relieve poverty. Explanation: Yang Heng corresponds to the卯 (Mao) direction, and the three auspicious directions are亥 (Hai), 震 (Zhen), and 庚 (Geng). The ancestral mountain originates from the 震 (Zhen) direction, the卯 (Mao) dragon passes through a ridge, and a small ancestral mountain rises, forming a mountain facing west or a mountain facing east. This results in the emergence of individuals who are both learned and skilled in martial arts. Taking the direction of庚 (Geng) mountain facing酉 (You) as an example, the亥 (Hai) mountain is a productive sand hill, belonging to the three auspicious star sands. As long as it is one zhang high, wealth can be achieved. Taking the direction of甲 (Jia) mountain facing酉 (You) as an example, the 巽 (Xun) direction corresponds to the Taiwei Yuan (Great Enclosure), the Taibei Guiren (Great Nobleman), and is the position of officialdom. As long as water flows towards the site, even a single spoon of water can relieve poverty. Therefore, when these two directions encounter the three auspicious dragons passing through a ridge and forming the site, wealth and honor are certain (the original text says 「无凝」, which should be 「无疑」).

辛山十丈富相親。難養過房異姓人。震庚砂水秀潮位。持節邊疆統卒戎。解：辛；為六秀。天乙。甲卯山庚酉向。巽為臨官。為太乙。天乙太乙夾照。庚酉山甲卯向。庚為三吉主兵權。天乙左照大吉矣。主產輔國統兵的將領。

The mountain in the Xin direction is high, reaching ten zhang. Although it brings wealth and prosperity, it is difficult to raise one's own children, and many adoptive or non-related individuals are often brought in. The mountains and waters in the Zhen and Geng directions are elegant and harmonious, indicating the emergence of generals who hold banners and guard the borders, commanding troops. Explanation: Xin belongs to the six excellent directions, that is, the nobleman (Tianyi Guiren). Considering the mountain facing the direction of Mao with the direction of You, Xun is in the officialdom position, which is the great nobleman (Taiyi Guiren), so the nobleman Xin and the great nobleman Xun are on both sides, illuminating each other. Considering the mountain facing the direction of You with the direction of Mao, Geng is one of the three good directions, indicating control of military power. With the nobleman Xin shining from the left, it is a great auspicious sign, indicating the emergence of generals who assist the country and command the military forces.

少微轉巽還少微。人財昌熾官職卑。太乙少微復太乙。亦主文官持彩筆。解：酉龍過峽結巽或巽過峽結酉。丁財昌熾但官職小。太乙過峽結兌或兌過峽結巽則主產文臣。

The western dragon (酉龙) turns to the wind trigram (巽), then returns to the western dragon (酉), resulting in a situation where people, descendants, wealth, and prosperity are flourishing, but official rank remains low. Similarly, if the wind trigram (巽) dragon turns to the western dragon (酉), and then returns to the wind trigram (巽), it indicates the emergence of a literary official holding a colored brush. Explanation: When the western dragon passes through a ridge and forms the wind trigram, or when the wind trigram passes through a ridge and forms the western dragon, such a configuration leads to thriving descendants and wealth, but official rank does not rise significantly—because the two ridges are of the same type, moving back and forth without truly transforming the essence, thus only adding to descendants and wealth but not increasing official rank. If the wind trigram passes through a ridge and forms the lake trigram (兑), or if the lake trigram passes through a ridge and forms the wind trigram, it indicates the emergence of literary officials.

迢迢酉兌入天皇。清貴翰院誇文章。天皇迢迢入西兌。亦主清貴寒冰霜。解：酉龍過峽結乾亥，主清貴文官很多的文才。天皇亥龍過峽結庚酉。主清貴之臣。

A dragon of the酉 and 兑 direction coming from afar enters the亥 position of the Heavenly Emperor, indicating a minister of the Hanlin Academy who is esteemed for his virtue and literary talent; a dragon of the亥 position of the Heavenly Emperor entering the western 兑 and 酉 direction also signifies a person of clear virtue, with a character as cold and pure as frost and ice. Explanation: A dragon of酉 passing through a ridge and settling at乾 and 亥 indicates the emergence of a noble and virtuous official with great literary talent. A dragon of亥 passing through a ridge and settling at庚 and 酉 indicates the emergence of a noble and virtuous official. These two lines, one going and one returning, refer to the mutual exchange between the Purple Micro垣 and the Xiao Wei垣, both leading to the path of clear virtue, differing from the path of wealth and prosperity.

迢迢天皇剝入艮。富貴兼美之蘭芳。天皇天市龍第一。巽辛兌丁官可必。解：天皇亥龍過峽入艮結作，最為美好。乾父艮男。富貴人俊。亥、艮、酉龍為官貴第一龍。巽辛兌六秀之龍得之必旺官。

Heavenly Emperor亥 dragon travels far, changing and transforming, entering the mountain shape of Gen to form a conclusion, with both wealth and honor, like the fragrance of orchids; Heavenly Emperor亥 dragon and Tian Shi Gen are the top class dragons, further combined with Xun, Xin, Dui, and Ding, official positions and honor can be determined. Explanation: Heavenly Emperor亥 dragon passes through the pass and enters the shape of Gen to form a conclusion, which is the most beautiful - Qian represents father, Gen represents the young son, father and son succession, so it is the main of wealth and honor and outstanding people.亥, Gen, You three dragons are the top class dragons among officials and honors; Xun, Xin, Dui these six excellent dragons, if they are obtained, will certainly be prosperous in official positions.

最喜廉貞作祖宗。廉貞作祖為官疾。陰樞南樞及天漢。行支受穴俱榮吉。解：疾；速；快。陰樞；丙。南樞；丁。天漢；庚。廉貞；卯。最好是來龍走勢頓起廉貞祖宗山形。為官快捷而長久卯龍過峽轉移。若丙。丁。庚。受穴富貴榮昌盡相同。同富同貴論。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The most favorable is when the Lianzhen star in the Mao branch forms the ancestral mountain, with Lianzhen as the ancestor, leading to a very quick rise in official status. If the dragon line passes through the Yinhu (Jing), Nanhu (Ding), or Tianhan (Geng) branches and the site is chosen there, the outcome is equally prosperous and auspicious. Explanation: "Ji" means swift or quick. Yinhu corresponds to Bing, Nanhu to Ding, Tianhan to Geng, and Lianzhen to Mao. The best situation is when the dragon line suddenly takes the form of Lianzhen in the Mao branch as the ancestral mountain, resulting in both a quick and long-lasting official career. If the Mao dragon line changes course and the site is chosen on the Bing, Ding, or Geng branches, the resulting wealth, honor, and prosperity are exactly the same, and can be interpreted as equally prosperous and noble.

天屏巽丙同逶迤。只主優遊富才食。鬼牛二氣災害萌。拜禮神佛崇香燈。解：天屏；巴。鬼；末。牛丑。天屏峽龍轉結巽或丙山方。只主悠閒富裕文才美食。若是巳龍過峽結穴坐山末或丑則主高僧道尼拜佛之人。舍利子的龍神靈精造就的所場龍脈風水。

The heavenly stem巳 (which is actually the earthly branch巳, mistakenly written as "巴" in the original text) together with the trigram巽 and the heavenly stem丙 flows gracefully, indicating a life of leisure and comfort, with literary talent and good fortune in speech. However, if it is accompanied by the earthly branches未 and丑, calamity will arise, leading the family to turn to Buddhism and worship, offering incense and making offerings. Explanation: The heavenly stem巳 (originally written as "巴," a similar character error) corresponds to the earthly branch巳, the ghostly element refers to the earthly branch未 (originally written as "末"), and the ox refers to the earthly branch丑. When the dragon line of巳 turns and settles in the direction of巽 or丙, it indicates a life of ease, wealth, literary excellence, and refined food. But if the dragon line of巳 turns and settles in the direction of未 or丑, it indicates the emergence of high monks, Taoist priests, or nuns, as this is a dragon line where spiritual energy converges, capable of producing relics.

兩煞獨行豈為吉。宜與丁艮相兼行。丁艮行度龍局吉。男女多痣家豐盈。解：天屏龍出峽脈兼帶未。丑為煞龍脈龍氣不純。主出高僧道尼之人。若巳龍出脈帶丁，寅為雙清純龍氣龍脈為吉。若丁龍艮龍過峽剝入。丁龍剝未山丑向。艮龍剝丑山未向。合龍合局大吉。主產丁財雙豐。子孫多痣。

The two煞 positions, Wei and Chou, when acting alone as a dragon, cannot be considered auspicious. They should be combined with Ding and Gen. When the dragon pattern formed by Ding and Gen is present, it is auspicious, indicating many moles on the bodies of men and women and prosperity in the family. Explanation: When the dragon of the巳 direction emerges from the mountain and is combined with Wei, and Chou is also a煞, the dragon's energy and spirit become impure, leading to the emergence of high monks, Taoist priests, and nuns. If the dragon of the巳 direction emerges with Ding, and is accompanied by Yin, they are both clear and pure, resulting in a pure dragon energy and spirit, which is auspicious. If the dragon of Ding or Gen changes and transforms through the ridges, such as Ding dragon transforming into Wei mountain and Chou direction, or Gen dragon transforming into Chou mountain and Wei direction, the dragon and the pattern are perfectly matched, resulting in great auspiciousness, indicating prosperity in people and wealth, and many moles on the bodies of descendants.

陽權軟伏蜂腰起。陰權砂水來相迎。切忌戌亥來照穴。鼓盆反覆災相仍。解：陽權；午。陰權；壬。鼓盆；四墓庫。離龍起祖過峽午山子向。丙山壬向。成為冠帶之住。亥乃臨官位近照凶。遠衛吉。水口墓庫只流天干癸字三分之內。反此則凶。謂離大拜。四正之龍八卦之正位。

Yang power is the Wu direction, and Yin power is the Ren direction. A soft Wu dragon lies down and rises again in a honeycomb waist shape, while the sand and water from the Ren direction come to welcome the site. One must avoid the sand from the Xu and Hai directions shining directly onto the site, as this will bring sorrow from the wife's death and continuous misfortune. Explanation: Yang power is the Wu direction, and Yin power is the Ren direction. "Gu Pin" should be located in the four storage directions: Chen, Xu, Chou, and Wei. The dragon originates from the Li direction, passes through the ridge, and forms a mountain facing the Zi direction or a mountain facing the Ren direction, exactly at the position of Capping. Hai is the position of Officialdom. If the water is close, it is凶 (unfavorable); if it is far away and protects the site, it is吉 (favorable). The water outlet of the storage should only allow water to flow out within the three parts of the heavenly stem Gui. If it flows out in the opposite direction, it is凶. This pattern is called "Li Da Bai," belonging to the four cardinal dragons and the correct positions of the Eight Trigrams.

陰權坎癸貴積後。岡勢磊落如流星。陽權砂水秀潮穴。龍虎抱衛公侯生。解：陽權；午。離龍出脈躍峽越北形成少祖龍形。可結子、癸二山龍穴。壬子山丙午向。癸丑山丁末向。祖宗山勢火焰之形。流星之勢出脈過峽剝換轉結子癸二山。龍局四維離位砂水潮龍穴。龍虎抱衛有勢有情。主三公王侯的搖籃。

Heavenly rights of Yin are paired with Kan and Zi, and the noble energy accumulates behind and extends long, forming a hill and ridge that is distinct and clear like a shooting star. For the Yang rights in the direction of Wu, the surrounding water and land are beautiful and flow towards the site, with the dragon and tiger embracing and protecting, thus producing a marquis or duke. Explanation: The Yang right is Wu. The dragon from Li flows over the mountain gorge and moves north, forming the shape of a small ancestor mountain, which can form the dragon sites of Zi and Gui mountains: one is the mountain facing towards Bingwu, and the other is the mountain facing towards Dingwei (the original text '末' is a mistake for '未'). The shape of the ancestor mountain is like a flame, and the dragon flows out with the momentum of a shooting star, changing and transforming to form the sites of Zi and Gui mountains. In the four directions of the dragon site, the sand and water in the Li position flow towards the site, with the Azure Dragon and White Tiger embracing and protecting, having both momentum and affection, which is exactly the cradle for producing the Three Dukes and Marquises.

陽龍陰光砂水秀。陰陽砂拱官班榮。陽光瑤光陰權位。行龍懶緩生朱泓。解：陽龍；離、午。陰光；癸。陽光。子。瑤光；癸。陰權；壬。離龍坎向。壬子砂水秀如水雲。如長橫委蛇。加上辛戎，乾亥壬子的陰陽諸砂拱衛朝等得位。則列官班。若陽光子龍。瑤光丑龍。過峽剝轉壬山丙向。則主文臣牲善城府極深。官運綿遠。

The dragon line of the fire trigram (Li) facing the water trigram (Kan) has clear and refined sand and water in the directions of Ren and Zi. The sand from both yin and yang sides mutually support and protect each other, indicating a person who will hold an official position and achieve honor and prominence. If the dragon line of Zi (sun) and the dragon line of Kui (Yao Guang) in the direction of Chou (Yin Quan) appears lazy and slow, it will only produce people of the type of Zhu Hong. Explanation: The yang dragon refers to Li and Wu, the yin light refers to Kui, the sun light refers to Zi, Yao Guang refers to Kui, and Yin Quan refers to Ren. The dragon line of Li facing Kan has sand and water in the directions of Ren and Zi that are refined and beautiful, like clouds in water, or like long, winding formations. With the sand of Xin and Xu, and the sand of Qian, Hai, Ren, and Zi from both yin and yang sides supporting and protecting the front and each occupying their proper position, it will lead to an official position. If the dragon line of Zi and the dragon line of Chou (Yao Guang) change their course and turn into a mountain facing the direction of Bing, then it will produce literary officials with gentle and kind nature, deep inner thoughts, and long-lasting official career.

陽光單行更高聳。孕生六指無猜疑。陰玄行龍兼鬼氣。少亡孤寡並僧尼。

Sunlight illuminates a dragon moving alone, with mountains exceptionally towering, indicating the birth of a person with six fingers, which is certain without doubt; a dark and mysterious dragon of the Earth type moving with a ghostly aura, signifies the death of a young person, the presence of orphans and widows, and the family will also produce monks and nuns.

解：陽光；子。陰玄；坤。子龍峽脈單行不帶壬或癸字兼脈（兼氣）獨行。則主生六指之人。陽玄峽脈來龍若兼末脈。主少亡孤寡出僧出尼。

Commentary: Sunlight corresponds to Zi, and darkness corresponds to Kun. The ridge of the Zi dragon flows alone, neither accompanied by Ren nor by Gui, thus it is a single Yang without a mate, leading to the birth of people with six fingers. If the ridge of the Kun position comes with the Wei ridge (the original text '末' is a variant form of '未'), Wei belongs to ghostly qi, which results in the death of young people, widows and orphans, and the emergence of monks and nuns in the family.

陽機來單最凶惡。絕嗣無主墳榛刑。魁罡行龍不堪穴。少亡惡逆常爭竟。解：陽機；乾。魁；戎。罡辰。乾脈單行過峽不兼戎、亥。則大凶之龍。其性剛烈。主絕丁滅嗣。戎龍或辰龍出脈過峽多不成龍。很少結穴。天魁天罡二龍。二星乃無化氣。固執好鬥之象。對立之情勢。

A dragon of the Yang Ji type, belonging to the Qian trigram, coming alone is extremelyvicious, indicating the cutting off of descendants, the grave being unclaimed and overgrown with brambles; the dragon of the Kuai Xu and Gang Chen is not suitable for a site selection, leading to early death of children and the emergence of rebellious individuals, with constant quarrels throughout the day. Explanation: Yang Ji corresponds to Qian, Kuai corresponds to Xu (the original text says 'Rong'), and Gang corresponds to Chen. A Qian dragon that runs alone without combining with Xu or Hai is a veryvicious dragon, its nature being fierce and fierce, leading to the extinction of descendants. Xu dragons or Chen dragons that emerge and pass through a pass are mostly not true dragons and rarely form a site. The two dragons, Tian Kuai and Tian Gang, have no transformation energy between them, representing stubbornness and conflict, always showing opposition.

山奇水秀穴周密。暫可致富隨伶仃。陰機天梧若受穴。痼疾病跛人生盲。解：陰機；申。天梧；寅。山好水好局好。最多曇花一現隨風而去。若是申龍祖宗出脈過峽轉剝結寅。或寅龍祖宗山出脈過峽轉剝結申。二龍衛換其位不合易卦之數。主腫瘤、疾病，跛腳。眼盲之人。

The mountain is peculiar and the water is beautiful, and the site is well arranged, but this can only bring temporary wealth, followed by a decline in family members. If the Yin Ji (阴机) in the hour of Shen (申) or the Tian Wu (天梧) in the hour of Yin (寅) is used as the main point of the site, it will result in people suffering from chronic diseases, lameness, and blindness. Explanation: Yin Ji corresponds to the hour of Shen, and Tian Wu corresponds to the hour of Yin. Even if the mountain is good, the water is good, and the overall layout is good, it can only last for a short time, like a昙花 (transient flower), and will eventually vanish with the wind. If the ancestral mountains of the Shen dragon (申龙) produce a pulse that turns and breaks, then form a site in the hour of Yin; or if the ancestral mountains of the Yin dragon (寅龙) produce a pulse that turns and breaks, then form a site in the hour of Shen: these two dragons exchange their positions, which is not in accordance with the numbers of the Yi hexagrams, and will result in people suffering from tumors, diseases, lameness, and blindness.

寅甲行龍穴奇巧。僅可一發人溫飽。陽龍懶緩不須裁。形孤穴露生凶災。解：寅龍甲龍出脈過峽。轉剝結龍。穴場雖然好看。至多一發而止。些、等阻龍並非三吉立秀之貴龍。在八卦申無貴位。一但取用寅甲二陰龍。其龍形孤單。穴露風割。主凶災。謂一得天地之位矣。

The dragon of the寅 (Yin) and the dragon of the甲 (Jia) come to the site, even if the site is formed in a very skillful and ingenious way, it can only bring about enough to satisfy the needs of one generation. If the dragon coming from the Yang side is slow and lazy, there is no need to cut the site; a lonely and exposed site will bring about calamity. Explanation: The dragon of寅 (Yin) and the dragon of甲 (Jia) come out from the mountain, pass through a narrow pass, turn and split, then form the dragon. Although the site looks good, it can only bring about success for one generation and then stops. This kind of dragon is not the kind of noble dragon like the three good dragons and six fine dragons. In the Eight Trigrams, the original text says '申 (Shen)' which is actually a mistake for '中 (Zhong)'. There is no noble position for this kind of dragon. If one uses the Yin dragons of寅 (Yin) and甲 (Jia), their forms are lonely, the site is exposed to wind and cut off, which will bring about calamity, and ultimately, they have not obtained the correct position of heaven and earth.

龍行起伏如萬馬。陽局周完要奇雅。世不盡愛龍委蛇。不明曲折兼醇離。解：醇離；美酒。離；不舍。太祖山至祖宗山的地勢走向趨勢。起起伏伏。勢如萬馬奔騰。猛虎驅羊之象。龍氣龍脈搶爭集祖宗山凝結束氣過峽。少祖山龍形龍局以外的護從曰陽局。自祖宗山出脈護峽外。左右分出枝腳護龍峽和整個龍局外的三四道砂。多至五六層砂之多。世上的人不知道龍勢龍形活力如生蛇。如頑童崩跳。此等龍神最有力。福力悠久而長遠。這才是龍中極品。曲活彎環。生龍活虎。

The movement of the dragon is like ten thousand horses galloping, with the outer yang structure being complete, perfect, and elegant. People fail to truly cherish the winding and twisting dragon, unable to understand that within the twists and turns lies a deep, sincere affection. Explanation: "Chun Li" is like fine wine, rich and mellow; "Li" here means not letting go. From the Taizu mountain to the ancestral mountain, the terrain rises and falls, like ten thousand horses galloping or a fierce tiger driving sheep. The dragon energy and dragon pulse compete to converge at the ancestral mountain, condense and end the energy before passing through the pass. The outer layers of the dragon form beyond the Xiaozu mountain are called the "yang structure": after the main ridge leaves the ancestral mountain and protects the pass, branches on both sides guard the dragon pass. Outside the entire dragon structure, there are three or four ridges of sand, sometimes up to five or six layers. People do not understand that the vitality of the dragon's form and movement should be like a living snake moving or a mischievous child leaping. Such a dragon spirit is the most powerful, bringing long-lasting blessings. It is the supreme dragon, flexible in its twists and turns, with affectionate loops, full of vitality.

天皇行龍莫曲折。璣親氣親非瑰琦。天市逶迤失正氣。天廚天培為深疵。解：璣；乾。瑰琦；美玉。天廚；丑。天培；寅。天皇亥。三吉三垣之冠。天皇之象萬方萬龍之尊。威嚴端莊。祖宗山出脈沉峽。其脈氣最清純。天下一等龍。若兼帶乾氣則非上龍了。天市艮。三吉三垣之天市垣。其象天上貿易之市謂天市垣。在地曰地形。少男位。其貴僅次天皇之龍。若丑脈來其式寅脈親其。則美玉有疪。

Heavenly Emperor's dragon of the亥 branch moves in a straight line, not winding or twisting; if it is close to the Qian trigram and the qi flows together, it is not of the finest quality like a precious jade. The Heavenly Market's dragon of the艮 branch meanders and tilts, losing its proper energy; if it is accompanied by the丑 branch and the寅 branch, it has serious flaws. Explanation: The玑 refers to Qian, and瑰琦 refers to precious jade. The天厨 refers to the丑 branch, and天培 refers to the寅 branch. The Heavenly Emperor's亥 dragon is the top of the three auspicious dragons and three enclosures, symbolizing the supreme dragon among all dragons, dignified and solemn. The mountain of ancestors produces a deep and pure qi flow, which is the finest dragon in the world; if it is accompanied by the Qian energy, it is no longer considered the top dragon. The Heavenly Market's艮 dragon belongs to the Heavenly Market enclosure among the three auspicious dragons and three enclosures, symbolizing the market of heavenly trade, hence called the Heavenly Market enclosure; on earth, it represents the terrain, belonging to the position of the young male, which is second in dignity only to the Heavenly Emperor's dragon. If the丑 branch comes close and the寅 branch is nearby, this precious jade will have flaws.

陽璇切忌間亢氣。兌庚委曲咸利宜。陰璇亦忌間婁氣。乘氣慎勿差毫釐。解：陽璇；巽。亢；辰。婁；戌。陰璇；辛。巽龍脈氣宜單行最忌兼辰之脈氣。兌庚龍脈多宜楊柳枝狀。辛龍也忌戌之脈氣。觀氣乘氣扦葬務要小心謹慎。差之毫釐失之千里。

Yang Xuan is the Xun dragon, and it must avoid the mingling of the Kanglei (Kang Chen) energy. The Dui and Geng dragons should be formed in a flexible and graceful manner. The Yin Xuan is the Xin dragon, which also avoids the mingling of the Lou Xu energy. When choosing the site for a grave, one must be very cautious, for even the slightest error can lead to great mistakes. Explanation: Yang Xuan refers to Xun, Kang refers to Chen, Lou refers to Xu, and Yin Xuan refers to Xin. The Xun dragon's energy should be single and straight, and it must avoid the mingling of Chen's energy. The Dui and Geng dragons usually take the form of flexible and graceful branches like willow trees. The Xin dragon also avoids the mingling of Xu's energy. Observing the energy, taking advantage of the energy, and choosing the site for burial must all be done with great care, for even the slightest error can lead to significant consequences.

辨龍中抽左右落。吉凶官職定榮削。左落乾亥如雙行。乾多亥少那堪作。解：辨察；堪察。堪丈祖宗龍脈，中出或左右出落。某字某分，單行或雙行。陰多陽少或陽多陰少。八卦之之八八配。是吉是凶。富貴榮華乃龍之天數。富貴禍福以鑑之。若在出脈乾亥如果雙行乾多則不要費心，無結作之地。

To determine the auspiciousness of a dragon line, one must observe whether it emerges from the center or falls to the left or right; the fortune and misfortune, as well as the rise or fall of official rank, are thus determined. If the dragon line falls to the left and both乾 and亥 are present, but乾 is more prominent than亥, then it is not suitable for a site of settlement. Explanation: The term '辨' refers to the examination. One must examine whether the dragon line of the ancestral mountains originates from the center or falls to the left or right; which character it falls on, and how much each contributes; whether it is single or double; and whether there is more yin or more yang. By matching these with the Eight Trigrams, one can determine whether it is auspicious or inauspicious. Wealth and honor are the natural destiny of the dragon; human fortune and misfortune are thus judged by this. If the dragon line emerges with both乾 and亥, but乾 is more dominant, then there will be no suitable site for settlement.

右落乾亥亦同行。亥多乾少堪裁度。中抽乾亥如平分。可作行龍穴休鑑。解：右出乾亥也是同行同出脈的話。亥多乾少還可以考慮。若中出脈乾亥各半。只能作行走之龍。不要去看穴場或龍局了。這樣的情況是不會結好龍穴的。

On the right side, if the qi path of Qian and Hai run together, and if Hai is more prominent than Qian, it can still be considered for use. However, if the qi path comes from the middle and Qian and Hai each take up half, then it can only be regarded as a passing dragon, and there is no need to examine its site or surrounding terrain. Explanation: If the qi path emerges on the right side and Qian and Hai run together, and if Hai is more dominant than Qian, it can still be considered for use. But if the qi path comes from the middle and Qian and Hai each take up half, then it can only be regarded as a passing dragon, and there is no need to examine its site or surrounding terrain—this situation cannot form a good dragon site.

壬亥雙行詳左落。亥多壬少官榮爵。雙行右落龍不純。壬多亥少家消索。解：壬亥龍脈雙出必是祖宗山左邊出脈。亥脈多壬脈少。亥二分壬一分。定出官貴。若是雙行右邊出脈則龍氣不純正。若壬三分，亥一分的話主家道丁財消遣。

When both Ren and Hai appear, one must carefully examine whether they come from the left side. If there are many Hai and few Ren, it indicates honor and prestige in official positions. If they appear together but come from the right side, the dragon energy is impure. If there are many Ren and few Hai, the family will experience decline and poverty. Explanation: When both Ren and Hai dragon lines appear, they must originate from the left side of the ancestral mountains. If Hai is more prominent, taking two parts, and Ren only one part, it certainly brings official honor and status. However, if they appear together but come from the right side, the dragon energy is not pure. If Ren takes three parts and Hai only one, it indicates that the family's people and wealth will gradually diminish.

中抽壬亥如平分。轉換真奇莫差錯。單行中抽爵祿麻。左落乾頂真龍虧。解：祖宗山中出脈壬與亥各半。過峽剝轉少祖龍山成龍成穴注意辨別。千萬莫要差毫釐。若是亥脈單行祖山中出龍脈官貴財豐如芝麻。若亥脈左出乾位就是成龍成局結穴。則太可惜。天皇之龍不足美矣。注觀龍峽或看龍形出脈。必人視其物對面視之論。不能依其對面論視我左右。

The central ridge splits into Ren and Hai, each taking half, and the transformation and turning at this point are most extraordinary; one must not make a mistake in identifying it. If the Hai ridge runs alone in the center, it will bring many officials and wealth, like sesame seeds. If the ridge comes from the left and enters the Qian position at the top, the true dragon will suffer a loss. Explanation: The ancestral mountains send out a ridge in the center, with Ren and Hai each taking half. When the ridge passes through a narrow pass and transforms into the lesser ancestral mountain, forming a dragon and a site, one must pay special attention to distinguish it, for even the slightest error is unacceptable. If the Hai ridge runs alone, emerging from the center of the ancestral mountain, it will bring many officials and wealth, as numerous as sesame seeds. If the Hai ridge comes from the left and falls into the Qian position, even if a dragon is formed and a site is established, it is very regrettable— the heavenly emperor's dragon is not perfect. Also, one must be careful: when observing the dragon ridge or the shape of the ridge emerging, always face the mountain, and determine left and right from the opposite direction, not according to the direction the mountain faces relative to me.

右抽壬頂為四輔。龍行官旺何須疑。艮頂中抽為第一。最喜真龍嫌逶迤。解：祖宗山亥脈右出過峽穴壬穴。壬為天地正位。坎、離、震、兌。天地四勢四位為四輔。天皇之龍最吉最美好的第一龍。貫受於壬坎之位。主大富大貴。艮為天市垣。屬土少男之位。商賈之地。土腹藏金出脈之勢。其勢多四平之端莊之形相。若是頃斜逶迤。形體不正左右出脈則不十分美好了。

On the right side, the dragon mountain rises to the壬 position, harmonizing with the four auxiliary directions; such a dragon mountain brings great official fortune, so there is no need for doubt. The most excellent is when the mountain peak is drawn from the middle of the艮 position. It is most favorable when it has a true dragon shape that is upright and proper, and it is undesirable if it is meandering or crooked. Explanation: The ancestor mountain's亥 ridge comes out on the right side, passes through a ridge and forms a穴 at the壬 position. The壬 position is the proper position of heaven and earth, and together with the坎,离, 震, and 兑, it is called the four auxiliary directions. The heavenly亥 dragon is the most auspicious and beautiful dragon, its energy flows into and is supported by the壬 and坎 positions, indicating great wealth and honor. The艮 represents the celestial market, belonging to the earth element, and is the position of the young male. It is a place for merchants. It takes the form of a ridge emerging from the earth's abdomen to produce gold, with a shape that is dignified and balanced. If it tilts or meanders, and the ridge emerges from the left or right, it is not as excellent.

左落丑頂為半吉。右抽寅頂生瘋痍。丑艮對頂平他出。穎異亦主生光輝。解：祖宗山艮龍出脈左入丑為半吉。右出脈入寅位必主瘋癲。入疾。寅為篩箕之地比應也。若丑龍入艮。艮龍入丑。則金土相生有情。相互相合之意。

The left side falling to Chou (the Ox) only indicates half good fortune, while the right side drawing to Yin (the Tiger) leads to madness and sores; when Chou and Gen (the Mountain) both reach their peaks and are opposite each other, they equally divide the ridge line, which indicates that descendants will be intelligent and outstanding, shining brightly. Explanation: When the Gen dragon from the ancestral mountain flows to the left into Chou, it is half good fortune; but if it flows to the right into the Yin position, it will certainly lead to madness and severe illness—Yin is like a箕 (a type of basket), and this is a symbolic correspondence. If the Chou dragon enters Gen or the Gen dragon enters Chou, then metal and earth mutually generate and are harmonious, indicating mutual compatibility.

丑艮雙行從左落。丑多艮少生災危。丑艮雙行從右落。艮多丑少榮孫枝。解：丑艮各半的龍脈雙行從左邊出脈。丑脈二分。艮脈一分。則生災凶。若從右出龍脈。艮二分丑一分。則富貴至添丁。

The Earthly Branch Chou and the Trigram Gen run side by side and descend to the left; if Chou is more prominent and Gen is less, it indicates calamity and hardship. If Chou and Gen run side by side and descend to the right; if Gen is more prominent and Chou is less, it signifies prosperity and flourishing descendants. Explanation: When Chou and Gen each occupy half of the dragon ridge and run parallel, if the ridge descends to the left with Chou taking two parts and Gen one part, it brings disaster. If the ridge descends to the right with Gen taking two parts and Chou one part, it indicates wealth and the addition of offspring.

寅艮中抽不宜穴。左落艮頂堪扶持。寅艮右落豈為吉。梧星作主生災非。解：梧星；寅。寅艮雙行中出脈是不能結穴的。更不能扦葬。左邊出脈還是可以扦葬但不太理想。右邊出脈更是不吉利凶兆。若寅龍單行作主龍則災禍是非。

Yin and Gen cannot be chosen for a burial site; if the pulse falls to the left of Gen's peak, it can still provide support; if the pulse falls from the right of Yin and Gen, it cannot be auspicious; if the Yin dragon is the main dragon and originates from the Wu star, it will bring calamity and disputes. Explanation: The Wu star is Yin. If Yin and Gen run together and the pulse emerges from the middle, it cannot form a suitable site for burial, and it is even more inappropriate to choose it for burial. If the pulse emerges from the left, it can still be chosen for burial, but it is not ideal. If the pulse emerges from the right, it is even more inauspicious and indicates a bad omen. If the Yin dragon runs alone and serves as the main dragon, it will bring continuous calamities and disputes.

震山中落龍最吉。若兼甲乙宜深推。震甲雙行犯瘋疾。震乙繼贅螟蛉兒。解：祖宗山卯龍中心出脈。乃正卦得正位之氣。故大吉。若出脈兼甲或乙均要詳細辨別。卯與甲脈雙行主瘋病。卯乙相隨主招女婿或收養子。

The dragon of the卯 (Mao) direction from the mountain in the center is most auspicious. If it is accompanied by Jia or Yi, it should be carefully examined. When Zhen and Jia occur together, it indicates a risk of insanity. When Zhen and Yi occur together, it suggests the possibility of marrying a son-in-law or adopting a foster son. Explanation: The卯 (Mao) dragon from the ancestral mountain emerging from the center is the correct energy of the proper trigram, hence very auspicious. If the emerging pulse is accompanied by Jia or Yi, it should be carefully discerned: when the Mao pulse and Jia pulse run together, it indicates the possibility of insanity; when the Mao pulse and Yi pulse accompany each other, it suggests the possibility of a son-in-law coming to live with the family or adopting a foster son.

離丙雙行切須忌。天降順祿焚翼飛。辰巽兼落非精美。左落辰頂堪嗟吁。解：丙午陰陽雙行共脈不清純。初年雖順。久之化為煙雲。有為焚之災。辰巽同出之龍脈並非完美。吉凶參半。若左邊出脈降落辰山則大凶。

The combination of Li (Fire) and Wu (Dragon) with Bing (Fire) should be avoided. Initially, it resembles a favorable position of heavenly grace, but eventually it leads to calamity like burning the nest and breaking the wings. The combination of Chen (Earth) and Xun (Wind) is not refined. If the energy falls on the top of Chen mountain, it can only result in sighing and regret. Explanation: Bing and Wu, with their yin and yang energies flowing together, create an impure atmosphere. In the early years, it may seem favorable, but over time it turns into fleeting illusions, even leading to fire calamity. The dragon pulse originating from both Chen and Xun is not perfect, with both good and bad elements. If the energy flows from the left and falls on Chen mountain, it is extremely凶 (fateful).

辛戌雙行本非吉。左落辛頂多磁基。丁山正落本為吉。午未氣親家陵夷。

The combination of Xin and Xu is not auspicious to begin with; if the left side falls on Xin's peak, there is still some basis to rely on. The Ding mountain falling directly is originally a favorable dragon, but once it connects with the energy of Wu and Wei, the family fortune will decline and deteriorate.

解：陰陽有別。各有其位。各有吉凶。辛戌陽雙落出脈不是全吉之龍脈清氣。左出結辛山的話可扦。丁山脈正中出落為南極秀氣之龍。若兼午脈或來脈則大凶。

Notes: Yin and Yang each have their own distinctions, their own positions, and their own fortune and misfortune. The Xin and Xu branches both depart from the dragon pulse, and the dragon pulse's energy is not entirely auspicious nor pure. If the pulse emerges from the left and forms the Xin mountain, it is stillwith difficulty suitable for burial. The pulse of the Ding mountain emerges from the center, representing the refined dragon of the Southern Pole longevity star, which is inherently auspicious. However, if it is accompanied by the Wu or Wei pulses, the refined quality is mixed with impurities, resulting in a great misfortune.

起頂降脈定偏正。他宮依此須無邊。哀病絕鄉為福薄。死兼沐浴家流離。解：祖宗山或少祖山巒頭星頂降出龍脈。辨其左中右出之分。以此為示。九宮八卦之龍祖星戀出脈轉結。八方之龍八方之星巒不能拘一。參形觀體象而為之。四墓、四庫、四局之中。凡：養、生、沐、塞冠、臨、旺。都是四局之生旺合局之龍。凡：哀、病、死、墓、絕、胎。均為四局之病、死、哀、絕之龍無生旺之氣。為死氣病龍。不合四局的生旺。為死龍。辨查陰陽。審龍脈生旺死哀。以四局龍局定之。若取哀、病、死、墓、絕、胎。四局二十四龍的話則不吉利。並犯災凶。死氣之地。

First determine whether the dragon pulse comes from the left, center, or right, then proceed with the other palaces in the same way, with infinite variations. If the dragon pulse falls in the decaying, sick, or dying palace, the fortune is shallow. If it falls in the death position and also coincides with the bathing palace, the family will be scattered and displaced. Explanation: The peak of the mountain or the minor ancestor mountain's star head descends as the dragon pulse. First, determine whether it comes from the left, center, or right. In the nine palaces and eight trigrams, when the ancestral star of the dragon descends and turns to form a conclusion, the dragons from all eight directions and the star formations of all eight directions cannot be confined to one direction. Instead, they should be considered in conjunction with the terrain and observed according to their forms and characteristics. Within the four tombs, four granaries, and four sectors: all palaces such as nurturing, birth, bathing, capping, officialdom, and prosperity are dragon pulses that belong to the four sectors and are in a state of birth and prosperity, forming a harmonious structure. All palaces such as decay, sickness, death, tomb, dying, and fetal are dragon pulses in the four sectors that are in a state of sickness, death, decay, and dying, lacking the vitality of birth and prosperity. These are called dead dragons, which do not conform to the birth and prosperity of the four sectors. One must distinguish yin and yang, examine the vitality and decline of the dragon pulse, and determine it according to the dragon sectors of the four sectors. If one uses the twenty-four dragons of the paths of decay, sickness, death, tomb, dying, and fetal, it will be inauspicious and may even invite disaster and misfortune, which is considered a place of death qi.

臨官生旺胎養墓。不須更論陰陽疵。四龍博換為上地。卦變三二皆為稀。解：四局之龍；養、生、沐、冠、臨、旺、哀、病、死、墓、絕、胎十二龍。不要十分的挑剔講究陰陽龍。三吉六秀或其它的優劣。四局之龍若是有龍峽剝換轉結的話。就是上等之地啦。若過峽。少祖龍形。龍身星峰巒頭，及穴星入首的龍脈。若能三吉六秀之龍互轉剝互結的話。則是上應天星，下應鬼城。均為稀罕之寶。

When a dragon falls on the positions of officialdom, birth, prosperity, fetal stage, nurturing, or burial, it is not necessary to be overly concerned about minor flaws in yin and yang. Dragons from the four directions that can exchange and transform with each other are considered superior. Dragons whose qi can change three or two times are considered rare. Explanation: The four directions' dragons include nurturing, birth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, extinction, and fetal stage, totaling twelve. One should not be overly critical of yin dragons and yang dragons, nor should one be too particular about the three auspicious and six refined dragons or other distinctions of superiority or inferiority. As long as the dragon in the dragon pass has transformation and convergence, it is already considered superior. Regarding the shape of the dragon, the body of the dragon, the star peaks, and the incoming dragon pulse at thesite (burial site), if they can transform and converge among the three auspicious and six refined dragons, it is considered to correspond with the heavenly stars above and the ghost city below, and is a rare treasure.

一卦獨行名專一。正落龍脈無姜遲。姜遲閃側為偽落。亦須造化無參差。解：姜遲：來。去。風牽卦之龍單行為清純。合卦之龍神。富貴榮華之徵兆。龍祖出脈正落。沒有去來之分。祖山出脈乃天然。來去的左右。閃或側出的現象是假脈。觀龍審龍辨龍脈出落要留心。不可大意。這樣才明龍神的作用和神妙。鑑定龍脈。福禍則了明於心目。故謂知陰曉陽。知陽曉陰。

A single trigram moving alone is called "special and single," indicating a dragon pulse that is straight and not wandering or shifting. If the dragon pulse shifts or deviates, it is considered false, yet even in such cases, one must still consider whether the circumstances are harmonious or not. Explanation: "Jiang Chi" refers to the coming and going. When a single trigram's dragon moves alone, it is pure and clear, aligning with the trigram's energy, which is a sign of wealth, honor, and prosperity. The ancestral dragon mountain issuing a pulse that is straight and falls properly has no distinction between coming and going; the mountain's natural emergence is genuine. If the coming and going are biased to the left or right, showing a deviation or a side movement, it is a false pulse. Observing, examining, and distinguishing the emergence and falling of the dragon pulse must be done with care and attention, without negligence, in order to understand the function and mystery of the dragon spirit. Once the dragon pulse is identified, the fortune and misfortune become clear in one's mind. Therefore, knowing the yin reveals the yang, and knowing the yang reveals the yin.

真龍偽落為變局。龍鍾穴的難推移。砂秀水潮為吉助。剝龍合向登雲術。解：真龍絕無偽落出脈。那是假局。真龍真穴真風水的地方那是天造地設。自然形成。就是清愚公來幫忙移動它還是好東東。真龍真穴真龍局。必四勢四維八將砂水朝拱為上上吉龍。龍真穴的須辨龍察向。察龍辨向。四局之陰陽。乘龍扦葬樣樣合度合法。乃地理風水的最高技術。

A real dragon that falsely appears to fall is a change in the situation; when the dragon's body is old and weary, the site is difficult to change. At this time, the presence of fine terrain and flowing water is a favorable assistance. After the dragon is broken, combining with the correct direction remains a method to achieve high status. Explanation: A real dragon will never falsely appear to fall, and what appears to fall is a false situation. A real dragon and a true site, the genuine treasure land, is naturally formed by heaven and earth; even if the foolish old man were to move it, it would still be a good thing. When there is a real dragon and a true site, there must be four directions, four dimensions, and eight generals of terrain and water converging towards it, which is the highest auspicious dragon. After the dragon and site are true, it is still necessary to distinguish the dragon and direction, examine the dragon and determine the direction, understand the yin and yang of the four situations, and follow the dragon for burial in a way that is appropriate and legal—this is the highest technique in geomancy.

偽行真落雖東福。但恐換骨有興衰。詳觀砂水定品秩。以放乘氣為真機。解：地有四勢。乾枝有分。幹中有枝，枝中有幹。取用合格。有小福。但是主幹之脈得正主之氣。乾枝興旺衰敗。不以龍局砂水大小鑑定上中下龍格。但還是要收砂納水出煞乘龍為上。合局了明陰陽才是真玄機。

False actions with true decline may bring some fortune, but the place of transformation is bound to have rise and decline; one must carefully observe the terrain and water to determine the rank and official position, with releasing water to catch the qi being the true key. Explanation: The land has four major trends, with the main dragon and branch dragon being distinct, and within the main dragon there are branches, and within the branches there are main dragons. If the selection is appropriate, one may gain a little fortune, but only the main dragon's line can receive the true qi. The prosperity and decline of the main and branch dragons cannot be judged solely by the size of the dragon's terrain and water; ultimately, it is still necessary to collect terrain, receive water, eliminate evils, and ride the dragon. Only when the layout is complete and the understanding of yin and yang is clear can the true mystery be revealed.

土圭測位勿草草。心意消息毋昏欺。龍穴砂水至心要。為君付賦催官詩。解：土圭：羅經。羅盤。羅盤測量方道格龍定局。收山出煞千萬不能草率。要心明眼巧。四龍之局要明瞭。龍穴砂水一一辨明取用適當。取其三吉六秀，避其八將八煞。這是賴仙師留給後人地理風水術的催官詩。

Using the soil gnomon to determine directions must not be done carelessly; one's mind should be clear and thoughtful, not confused or self-deceived. The four essentials—dragon, site, sand, and water—are the most important principles. I have written this poem called "Cui Guan" for all of you. Explanation: "Soil gnomon" refers to the compass. Using the compass to measure directions, determine the dragon's movement and the layout, to receive the mountain's energy and eliminate harmful influences, must not be done hastily. One must have a clear mind and sharp eyes to understand the four aspects thoroughly. Clarify each of the dragon, site, sand, and water, use them appropriately, select the three auspicious and six excellent ones, and avoid the eight generals and eight evils. This is the geomantic technique left by Lai Xianshi for future generations—the "Cui Guan" poem.

提示：辨龍章。顧名思義就是詳察堪察明察龍脈規律之秋毫。分辨天地自然四維周天之龍脈方道行度。吉凶善惡。優劣其性。品質屬象等等因素。提倡取優棄劣的基本方針。宣楊易學八卦配對。推崇三吉六秀天地的定位地域自然龍脈。剖釋二十四龍的性質。強調選龍用龍的意義。本章所言非穿山七十二龍，也非透地六十龍。專言祖宗山出脈的龍峽以內之龍。

This chapter explains that "discerning the dragon pattern" means to observe the patterns of the dragon veins with great care, distinguishing the directions and courses of the twenty-four directions of the dragon veins in the natural world. It judges their auspiciousness or inauspiciousness, their nature, quality, and characteristics, and establishes the principle of choosing the superior and discarding the inferior. It promotes the pairing principles of the eight trigrams from the Book of Changes, emphasizes the positioning of the three auspicious and six excellent directions in the heavens and earth, and analyzes the nature of each of the twenty-four dragon directions. It stresses the significance of selecting and utilizing the dragon veins. Note that this chapter does not refer to the seventy-two dragon veins through mountains or the sixty dragon veins penetrating the ground, but specifically discusses the segment of the dragon vein between the origin of the ancestral mountains and the dragon pass.

催官第一天輔穴。天皇氣從右耳接。穴宜挨左微加乾。天皇貫穴氣無洩。四神八將俱朝迎。紫綬金章在前列。天皇氣射天廄星。微按西獸加壬行。天廄穴空始為吉。耳受左氣官資榮。天皇氣沖穴北道。挨左立穴為樞要。稍加乾位細推詳。右耳乘氣毋沖腦。

The best site for official promotion is the "Tianfu" site on the Ren mountain: the Qi of Tianhuang亥 dragon comes in from the right ear, and the point should be slightly to the left and a bit towards the Qian position, so that the Qi of Tianhuang passes through the site without leaking; the four spirits and eight generals of Qian, Kun, Gen, and Xun all face towards it, and the prestige of high officials and noble titles are right before one's eyes. If the Qi of Tianhuang亥 is directed towards the "Tianzhou" Qian star, it should be slightly pressed on the side of the White Tiger and the degree of Ren should be added; the site formed at the Tianzhou Qian position is auspicious when it is empty and not solid, receiving the Qi from the left ear, which signifies official rank and honor. When the Qi of Tianhuang is directed towards the "Beidao" Gui mountain site, the most important is to establish the site on the left side, and then slightly add the Qian position for careful consideration; in general, the Qi should be taken from the right ear, and it must not be allowed to directly hit the forehead.

催官第一天輔穴。天皇氣從右耳接。穴宜挨左微加乾。天皇貫穴氣無洩。四神八將俱朝迎。紫綬金章在前列。解：天輔；壬。天皇；亥。四神；乾坤艮巽。八將；乙辛丁癸、甲庚丙壬。催官第一等的是壬山穴。必得亥龍之辛亥透地從右邊貫入穴場。為右耳。辛亥珠寶吉氣龍氣龍脈右注穴場。開井定穴宜挨右正接龍氣。龍脈加乾並非兼帶乾脈龍氣。而是辨明辛亥之珠寶純正位。天盤蓬針辨龍之喻定的位置。稍兼乾字無盤半分而以。這樣的行度入穴天皇之辛亥脈則無駁雜劫煞龍氣吉而美。乾坤艮巽八將。甲庚丙。乙辛丁癸。龍局之護從砂水均來朝應。丙艮夾照。巽辛相映。兌丁互拱為三吉六秀薦元。主官貴立應。金卯貴器天馬羅列朝察則大貴。故曰：第一好穴。注觀穴觀脈以人而向其物而分左右。不是按其物我背而論之。

The first class site for promoting official rank is the site of the Nen mountain, where the Tianhuang亥 dragon's energy enters from the right ear. The site should be close to the left and slightly towards the Qian direction, allowing the Tianhuang energy to pass through the site center without leakage. The four spirits and eight generals all come to greet, and the dignity of purple robe and golden seal is already established. Explanation: Tianfu is Nen, Tianhuang is Hai; the four spirits are Qian, Kun, Gen, and Xun; the eight generals are Yi, Xin, Ding, Gui, and Jia, Geng, Bing, Ren. The first class site for promoting official rank is the Nen mountain site, which must have the Xin Hai dragon energy penetrating the site from the right side, which is called "right ear." Xin Hai belongs to the auspicious energy of jewels, and the dragon energy and dragon pulse enter the site from the right side, so the well should be dug and the site determined by aligning with the right side to receive the dragon energy. What is meant by "adding Qian" is not to include the Qian dragon energy, but to identify the pure position of Xin Hai jewels - that is the position determined by the Heaven Plate needle gap dragon pattern, slightly including a bit of Qian, no more than half. Such a site allows the Tianhuang Hai dragon pulse to be pure without mixed Robbery Sha, and the dragon energy is auspicious and beautiful. The four spirits Qian, Kun, Gen, Xun and the eight generals Jia, Geng, Bing, Ren, Yi, Xin, Ding, Gui, along with the protective sand and water of the dragon pattern, all come to greet and respond. Bing and Gen form a mutual illumination, Xun and Xin reflect each other, Dui and Ding mutually support, forming a pattern of three good and six excellent recommendations for the top official, which indicates immediate success in official rank. Moreover, if there are valuable objects in the Jin and Mao directions and Heavenly Horse sand arranged to greet, it is a great dignity. Therefore, it is called the best site. Another point to note: when observing the site and the pulse, one faces the mountain and divides left and right from the opposite side, not according to the direction facing away from the mountain.

天皇氣射天廄星。微按西獸加壬行。天廄穴空始為吉。耳受左氣官資榮。解：天廄；乾。西獸；西。白虎。天皇亥。辛亥透地龍脈入首乾位穴場。辛亥珠寶入穴前五六尺格龍量龍。好脈的話兼人盤壬字二十分之一線為吉脈。若辨正出兼天盤乾字則龍脈就不清純。不吉祥之龍脈。辛亥入道不帶乾脈。為天廄空穴。若是這樣的話立乾山巽向。陽龍陰向。主官帶財豐。

The qi of the Heavenly Emperor亥 shoots toward the Heaven Stable乾 star, and should be slightly adjusted toward the White Tiger side with the character 壬 used for measurement; the hole at the Heaven Stable乾 position is considered auspicious when it is empty, receiving the qi from the left side through the ear area, indicating official status and honor. Explanation: Heaven Stable is乾; the western beast refers to the Western White Tiger. The Heavenly Emperor is亥, and the dragon pulse of the Xinhai dragon enters the乾 position at the site of the hole. The Xinhai treasure qi is used to control the dragon pulse at a distance of about five to six feet before entering the hole; if the pulse is good, adding one twentieth of the line of the character 壬 from the Human Plate is considered a good pulse. If it is identified that it also includes the character 乾 from the Heaven Plate, the dragon pulse becomes impure and becomes an inauspicious pulse. If the Xinhai enters the path without carrying the乾 pulse, it is called 「Heaven Stable Empty Hole」. In this case, the direction should be set as乾 mountain and Xun direction, with a yang dragon paired with a yin direction, indicating official status and also wealth.

天皇氣沖穴北道。挨左立穴為樞要。稍加乾位細推詳。右耳乘氣毋沖腦。解：天皇；亥。北道；癸。辛亥龍入右癸山穴結作。立穴應換左接入首龍氣為首要。辛亥必正挨乾天盤分針為吉。若挨人盤壬則不吉。格龍務要細細詳察推算。禍福乃入龍龍吉凶的唯一鑑定標準。沿明陰陽的重要性。穴場必右耳受氣。若是該脈正落穴場中心的話則不可取同，而且凶兆。

The qi of the Heavenly Emperor (Xinhai) rushes toward the癸 mountain site along the northern path. The most important is to establish the site on the left side, and then carefully examine the乾 position. The right ear should receive the qi, and it must not be allowed for the incoming qi to directly hit the top of the head. Explanation: The Heavenly Emperor is Xinhai, and the northern path is癸. The Xinhai dragon comes from the right side and forms the癸 mountain site. When establishing the site, it should be adjusted to receive the incoming dragon qi on the left side, which is the primary consideration. Xinhai must align exactly with the乾 character of the Heaven Plate to be auspicious; if it aligns with the壬 character of the Human Plate, it is inauspicious. Identifying the dragon must be carefully examined and calculated. Fate and fortune depend entirely on the auspiciousness or inauspiciousness of the incoming dragon qi at the beginning. This also clearly demonstrates the importance of distinguishing yin and yang. The site must receive the qi through the right ear; if this pulse falls exactly in the center of the site, it is not suitable and is considered a凶 sign.

提示：天皇評穴章第一。肯定了天皇三吉首垣好龍入的規律。陰龍陰向，左受右受。格龍辨脈吉凶要領。透地入首龍脈挨加天人之分。龍氣入首貫穴開井立穴接氣的方法。若龍雄勢急也有閃，脫扦穴之別。架接龍氣應觀勢而定。

This chapter explains: "The First Chapter on Evaluating the Dragon's Entry into the Site" confirms the pattern of a good dragon entering the site in the亥 (Hai) section of the three auspicious initial enclosures. It discusses how a yin dragon should be paired with a yin direction, whether the qi comes from the left or the right; the key points for determining auspiciousness through the dragon's form and pulse; how the dragon's pulse, when penetrating the ground and entering the site, is added between the Heaven Plate and the Human Plate; and the method of opening a well and establishing the site to receive the life qi after the dragon's qi enters and passes through the site. If the dragon's momentum is strong and urgent, there are different methods of selecting the site, such as flashing or escaping the site, and the method of connecting the dragon's qi should be determined according to the terrain.

催官第二穴宜癸。天市正氣左沖耳。穴挨西獸微加寅。盡錦榮華耀閣裡。壬癸背一面九離。河洛理數無相建。四垣四獸各正位。五氣右逆相憑依。天市迢迢穴陰璣。氣沖右耳無逶迤。天廚微加穴粘左。富貴文武官班榮。天市行龍太微向。氣沖腰腧官資旺。陰陽相見福祥來。二樞配合要隨唱。

The second class of sites suitable for promoting official rank should be located on a Gui mountain. The righteous energy of Tian Shi (Heavenly Market) comes from the left to strike the ear. The point of the site should be aligned with the White Tiger side, slightly adding the寅 (Yin) character. This brings prosperity and honor, shining brightly in the hometown. The mountains of Ren and Gui have their backs facing one number and their fronts facing nine Li (Fire), so there is no obstruction or conflict according to the principles of the River Chart and the Lo Shu Square. The four walls and four animals each occupy their proper positions, and the five energies flow from the right in a reverse direction, supporting each other. The dragon line of Tian Shi (Heavenly Market) comes far and forms a site at the "Yin Ji" (Yin Jewel) position of Jia. The energy rushes to the right ear, and the trend should not be meandering. Slightly adding Tian Chu (Heavenly Kitchen)丑 (Chou), the site is fixed on the left, indicating wealth and honor, with both literary and military officials holding official positions. The dragon line of Tian Shi (Heavenly Market) approaches towards Tai Wei (Great Micro) Xun, with energy flowing from the waist俞 (俞) to the site, leading to an increase in official status. When Yin and Yang meet, blessings naturally come. The combination of Yang hub (Geng) and Yin hub (Xun) should be like singing and responding to each other.

陽樞穴坐天官星。右接乘氣多榮名。陽樞為祖西向兌。右腰乘氣貴為最。穴宜挨左加廚星。閥閱榮華定無艾。天市行龍向陽璇。氣沖左腧通微玄。屋潤家肥積金帛。但恐夭折虧天年。

The Yang Pivot mountain with the mountain dragon converges and forms a site facing the "Heavenly Official" star Yi, receiving the qi from the right side, which brings much honor and fame. When the Yang Pivot mountain serves as the ancestral mountain, facing west and converging with the Dui mountain, the most valuable is when the qi is received from the right side; the site should be aligned to the left and add the "Kitchen Star" Chou, ensuring continuous prosperity and honor of the family. When the Heavenly Market mountain moves along the dragon towards the Yang Xuan Xun direction, the qi rushes to the left side, reaching into the subtle and profound aspects. The house becomes prosperous, the family fortune grows rich, and wealth accumulates, but there is a fear of premature death of descendants, leading to a loss of natural lifespan.

催官第二穴宜癸。天市正氣左沖耳。穴挨西獸微加寅。盡錦榮華耀閣裡。解：天市；艮。西獸、白虎，西。閣裡；二十五里，方圓。催官第二穴宜結癸山丁向。戌寅龍氣左入癸穴。開井立穴宜稍挨靠右旁。戌寅龍脈稍靠人盤寅子。榮華錦豪在一個地方是最富有的。

The second class ofsite suitable for promoting officialdom should be formed with the癸 mountain facing the丁 direction. The true energy of the Tian Shi (Heavenly Market) comes from the left to enter the ear area. The point of thesite should be slightly towards the White Tiger side and slightly add the寅 character. This will bring prosperity and honor to the entire village. Explanation: Tian Shi refers to the艮 direction; the western beast refers to the White Tiger of the west; "ge li" refers to the area within twenty-five li (about 12.5 kilometers) around. The second class ofsite suitable for promoting officialdom should be formed with the癸 mountain facing the丁 direction. The dragon energy of Wuyin penetrating the ground comes from the left to enter the癸穴 (the original text mentions "xu yin" but "xu" should be "wu", making it Wuyin, which is the main line of the艮 dragon's treasure). When digging the well and establishing thesite, it should be slightly to the right side, and the Wuyin dragon pulse should slightly approach the寅 character of the Human Plate. Such land will bring the highest level of prosperity and wealth in the entire village.

壬癸背一面九離。河洛理數無相建。四垣四獸各正位。五氣右逆相憑依。解：四垣；紫微。天市、少微。太微。四獸：玄武、朱雀、青龍、白虎。五氣：玄武、朱雀、青龍、白虎、龍穴。壬癸二山二穴坐北向南。乃詞書洛圖天地定位。正穴正氣之吉方。如帝皇面南背北之意。四垣；亥、艮、兌、巽。此四龍局是天地間最優之龍局。四垣各有所居。各有地城龍局形勢。各局的玄武、朱雀、青龍、白虎。各就各位。不能按一局而拘一。四大垣局除兌垣之外，均是右邊龍泉上堂局。而自右左行，自生向是要有依據的。此乃天地造就非人力所能及。而兌垣則左逆。龍泉自龍峽入局從左至右為自旺的依據。甲、庚、壬、丙以此推。

The mountains of Jia and Gui face the trigram Li (Fire) and are backed by one number, which does not conflict with the principles of the River Chart and the Square Chart. The four enclosures and the four animals each occupy their proper positions, and the five energies flow from the right in a reverse direction, supporting each other. The four enclosures are Ziwu (Purple Micro), Tianshi (Heavenly Market), Shaowei (Lesser Micro), and Taowei (Great Micro); the four animals are Xuanwu (Black Tortoise), Zhuque (Vermilion Bird), Qinglong (Azure Dragon), and Baihu (White Tiger); the five energies include the dragon穴 (dragon mansion) in addition to the four animals. The two mountains of Ren and Gui, with their two graves, face south and are backed north, which perfectly aligns with the principle of the River Chart and the Square Chart that the heavens are positioned north and the earth south. This is the auspicious direction where the correct grave and energy are located, just as an emperor faces south and backs north. The four enclosures fall on the twenty-four mountains as Hai, Gen, Dui, and Xun, which are the four best dragon formations in the world. Each enclosure has its own residence, its own territory and dragon formation; each formation's Xuanwu, Zhuque, Qinglong, and Baihu also occupy their proper positions, and one formation cannot be applied to all. Among the four major enclosures, except for the Dui enclosure, the others are right-side dragon water flowing into the hall. Water flows from right to left, and the concept of "self-generated direction" is based on this, which is created by heaven and earth, not by human effort. Only the Dui enclosure is left-reversing: the dragon spring flows from the dragon pass into the formation, moving from left to right, which is the basis for "self-prosperous." The formations of Jia, Geng, Ren, and Bing follow the same principle.

天市迢迢穴陰璣。氣沖右耳無逶迤。天廚微加穴粘左。富貴文武官班榮。解：天市；艮。陰璣；甲。天廚；丑。戌寅龍脈貫結甲山穴。龍脈右入較直硬。土龍木位也。戌寅的脈氣極度偏右天盤丑線方為氣純。而甲穴開井立穴必須靠左接脈氣。甲山庚向。陰龍陰向。則主出文武全才之將領。且富而貴榮無比。

The Heavenly Market is the mountain (Geng), and the Yin Jewel is the Jia position. The Wuyin dragon pulse comes from afar and forms a hill at the Jia position. The energy enters the right ear, but it is not suitable to be winding. If slightly adding the Tianchu (Chou) and establishing the grave on the left, it will bring wealth and honor, and the person will be able to hold high official positions both in literature and military. Explanation: The Heavenly Market is Geng, the Yin Jewel is Jia, and the Tianchu is Chou. The Wuyin dragon pulse flows through and forms a grave on the Jia mountain. The dragon pulse comes from the right side, with a more direct and firm approach, which is a soil dragon falling into a wood position. The Wuyin pulse energy must be extremely biased to the right, leaning against the line of the Heaven Plate (Chou), so the energy is pure. However, when establishing the grave at the Jia position, it must lean to the left to receive the pulse energy. Establishing the grave facing the Geng direction, with a Yin dragon matching a Yin direction, will result in the emergence of generals who are both literary and military talents, and they will achieve unparalleled wealth and honor.

天市行龍太微向。氣沖腰腧官資旺。陰陽相見福祥來。二樞配合要隨唱。解：天市；艮。太微；巽。腧；人體穴位。二樞；陽樞艮。陰樞巽。戌寅行脈結注巽卦。龍氣入穴為腰入。巳山亥向為吉位。子孫官旺多才福。陰龍陰向。陽龍陽相乘。陰差陽錯生凶災。艮巽龍脈穴息的天然配合要合局合格。

Heavenly Market (Tian Shi) is the mountain (Gen), and Taiwei (Tai Wei) is the wind (Xun). The energy flows from the waist area into the site, leading to prosperity in official positions and wealth. When yin and yang meet, blessings come. The coordination between the yang pivot (Yang Shu) and the yin pivot (Yin Shu) should be like singing and responding. Explanation: Tian Shi is Gen, and Taiwei is Xun. "Shu" is used metaphorically referring to the body's acupoint, meaning the side of the waist. The two pivots are Yang Shu (Gen) and Yin Shu (Xun). On the Wuyin day, the energy flows along the meridian and converges at Xun. The dragon energy enters the site from the waist, making the direction of Si mountain and Hai direction auspicious, leading to prosperity in descendants and official positions, as well as abundance of talents and blessings. In summary, yin dragons should be paired with yin directions, and yang dragons should be matched with yang. If there is a mismatch between yin and yang, misfortune will occur. The meridians of Gen and Xun naturally match with the site, and they must be compatible in terms of the overall layout and structure.

陽樞穴坐天官星。右接乘氣多榮名。陽樞為祖西向兌。右腰乘氣貴為最。穴宜挨左加廚星。閥閱榮華定無艾。解：陽樞；艮。天宮；乙。廚星；丑。戌寅龍脈入乙穴立乙立辛向。自右行走注入乙穴。必榮貴名揚。艮脈少祖山脈入穴乙山向酉、兌、辛向。艮脈自東北行入東南受穴若得腰入貫氣最為貴重美好。但要看戌寅透地入首必靠挨天盤。丑字一線為吉度。榮華富貴永無期。長遠而久。

The Yang Shu mountain ridge forms a dragon that converges at a site where the Heaven Official star (Yi) is located, and the energy flows from the right side, leading to great honor and fame. When the Yang Shu serves as the ancestral ridge, it faces west and converges with the Dui trigram, with the energy flowing from the right side, which is most valuable. The site should be aligned to the left with the Chef Star (Chou), leading to continuous prosperity and honor for the family. Explanation: Yang Shu is the Gen trigram, Heaven Official is Yi, and Chef Star is Chou. A dragon ridge of Wuyin enters the Yi site, establishing a compass direction of Yi mountain facing Xin. The dragon energy flows from the right side into the Yi site, ensuring great honor and fame. The Gen ridge passes through the minor ancestral mountain and converges at the site, facing Yi mountain towards You, Dui, and Xin. The Gen ridge flows from the Northeast to the Southeast to receive the site. If the energy can flow through the waist, it is most valuable and auspicious. However, when the Wuyin dragon ridge enters the site, it must rely on the Heaven Plate to align with the Chou character, which is the favorable degree. Thus, prosperity and honor will have no end and last long.

天市行龍向陽璇。氣沖左腧通微玄。屋潤家肥積金帛。但恐夭折虧天年。解：天市；艮。陽璇；巽。腧；人體穴位。戌寅龍行左結乾山巽向。龍氣左入乾山穴是合卦爻陰陽相見之規則。鉅富無疑。但人丁有夭折之應。

Heavenly Market is associated with the mountain trigram, and the yang璇 is associated with the wind trigram. The dragon energy flows towards the yang and meets the wind trigram, with the qi entering from the left side of thesite. This connects to the subtle and profound aspects of the yin and yang. The buildings are moist and prosperous, the family becomes wealthy, and treasures accumulate. However, there is a fear that descendants may suffer early death, leading to a loss of longevity. Explanation: Heavenly Market corresponds to the mountain trigram, and the yang璇 corresponds to the wind trigram. "腧" refers to the side of thesite. The dragon energy flows towards the left, forming a structure where the mountain trigram meets the wind trigram. The dragon qi enters from the left side of the mountain trigram'ssite, conforming to the principle of yin and yang meeting in the hexagram lines. This results in great wealth without doubt; however, there will be an indication of early death among the descendants.

提示：天市評穴章第二。言明催官穴天市垣透地入首龍的結穴方針規則。艮為天市貿易之市場。少男之位。其龍出脈結穴的富足之象。三吉垣局龍脈之二。

This chapter explains that "Chapter Two: The Heavenly Market Evaluation of the穴位" clarifies the principles and rules for the site where the dragon line enters and forms asite in the context of promoting officialdom. Gen represents the Heavenly Market, symbolizing a market for trade, and occupies the position of the young male. Therefore, this type of dragon line forming asite often indicates prosperity. It is the second rank among the three auspicious ridges.

催官第三穴天廄。乙行龍右耳授館。挨左立穴加少微。中男及第紆紫綬。陰璇穴西向東震。陰璇氣從左耳進。微侵婁位仞加多。巡警小官亦英俊。陰璇龍向天市垣。氣從左腧推其源。玉堂金馬無分到。儒官後雅多田園。

The third class ofsite for promoting official rank is the Heavenly Stable (Tianjiu) at the Qian position: the Tianyi (Heavenly Ethereal) Xin dragon comes from the right ear, breath enters the穴, and the穴 is established on the left with the addition of the Shao Wei (Lesser Wei) in the酉 direction. This results in the second son achieving academic success and holding a purple sash. For the Yin Xuan (Yin Spiral) Xin dragon forming a穴 facing west to east at the Zhen position, the breath enters from the left ear, slightly encroaching upon the Lou Xu (Lou戌) position but not excessively, resulting in minor official positions such as patrol officers, with the person being handsome. When the Yin Xuan Xin dragon proceeds towards the Tian Shi Yuan (Heavenly Market Enclosure) at the Gen position, the breath enters from the left shoulder, tracing its origin, one cannot attain the clarity and nobility of the Jade Hall and Golden Horse, but it mainly results in scholars and officials with substantial land wealth.

催官第三穴天廄。乙行龍右耳授館。挨左立穴加少微。中男及第紆紫綬。解：天廄；乾。乙；天乙，辛。少微；兌。催官第三穴乾山巽向。天乙丙戌行右貫乾穴。開井立穴宜挨左接龍氣。丙戌透地入首脈必挨天盤西字一絲為吉氣清。若是這樣的話則墓葬者的子孫二房及第官貴。

The third grade of the site for promoting official status is the site at the Qian position of the Tianjiu. The Tianyi Xin dragon comes from the right ear to convey the qi into the site, and the site is established by facing left and adding the Shao Wei You. This results in the second son achieving academic success and holding a purple sash. Explanation: Tianjiu refers to Qian; here, the 'Yi' refers to Tianyi, which is Xin. Shao Wei is Dui. The third grade of the site for promoting official status is established facing Qian mountain and Xun direction. The Tianyi Xin dragon of Bingxu penetrates the ground and enters the Qian site from the right side. The well should be dug facing left to receive the dragon qi. The pulse of Bingxu penetrating the ground must reach the You character on the Heaven Plate by a single thread (the original text 'west' is a shape讹 of 'You'). Only then will the qi be pure and auspicious. By doing so, the descendants of the buried person's second son will achieve official status.

陰璇穴西向東震。陰璇氣從左耳進。微侵婁位仞加多。巡警小官亦英俊。解：陰璇；辛。婁；戌。辛龍丙戌透地入首結穴酉山卯向。丙龍脈左邊貫氣受穴。氣脈必挨戌字為吉純。主出武職之人且英俊男女。

Heavenly Stem Xin Dragon gathers at a site facing east and sitting west, with energy entering from the left ear. It slightly invades the position of You and Xu but should not be excessive. This site is auspicious for people who hold minor official positions such as patrol officers, and the people are handsome. Explanation: Yin Xuan refers to Xin, and Lou refers to Xu. Xin Dragon is formed when Bing Xu appears at the beginning of the terrain, forming a site facing west and facing east. The energy of Bing Xu flows from the left side to gather at the site. The energy line must be adjacent to Xu to be auspicious and pure. Such a site is favorable for people who hold military positions, and their children will have handsome appearances.

陰璇龍向天市垣。氣從左腧推其源。玉堂金馬無分到。儒官後雅多田園。解：陰璇；天乙、辛。天市垣；艮。腧；人體穴位。肋。辛龍丙戌之脈入坤穴向艮。龍氣從左貫注穴場。但必須龍脈的吉凶。此龍穴坐向無玉堂金馬之貴。則主儒官雅士田莊之富。

Heavenly Stem Xin and Dragon Line run towards Tian Shi Yuang, with energy flowing from the left side into the site. Investigate its origin; there is no possibility of attaining the prestige of Yu Tang and Jin Ma, but it mainly indicates officials of refined learning and wealth from rural estates. Explanation: Yin Xuan refers to Tian Yi and Xin; Tian Shi Yuang is Gen. "Shu" is used metaphorically referring to human body acupoints, meaning the side rib of the site. The Xin Dragon enters the Kun site via the Bingxu line and faces Gen. The dragon energy flows from the left into the site, but one must first determine the auspiciousness or inauspiciousness of the dragon line itself. This orientation does not possess the prestige of Yu Tang and Jin Ma, but mainly indicates officials of refined learning and wealth from rural estates.

提示：陰璇評穴章第三。言明六秀辛龍的作用功能。丙戌入首只此三穴三向。坐乾向巽為辛龍水局。自生之向。辛為冠帶之龍。丙戌坐酉向卯。辛龍水局。自旺之向。辛為冠帶之龍。丙戌珠寶氣入坤穴艮向。為丁龍金局。自生之向。辛為養生位之龍故為六秀之吉龍吉向吉穴。

This chapter explains that the third chapter, "Commentary on the Yin Xuan Chapter on穴位 Evaluation," clarifies the role and function of the Xin dragon among the six excellent dragons. The Xin dragon appears with Bingxu revealing itself at the beginning, and only three sites and three directions are suitable: first, facing Qian and facing Xun, belonging to the Xin dragon water pattern, establishing a self-generative direction, with Xin occupying the capping position; second, facing You and facing Mao, also belonging to the Xin dragon water pattern, establishing a self-prosperous direction, with Xin still occupying the capping position; third, the treasure qi of Bingxu entering the Kun site facing Gen, belonging to the Ding dragon metal pattern, establishing a self-generative direction, with Xin occupying the nourishing position. All three aspects of dragon, direction, and site are in harmony, so it is considered a good dragon, good direction, and good site among the six excellent ones.

催官第四穴宜乙。陽璇左氣沖耳入。天官借坐加青蛇。禁關環宮頒夜直。太乙行龍天屏穴。右耳乘氣真奇絕。亢金殺位勿加多。鉅富小貴人英傑。太乙行龍向陽樞。右腰乘氣無差殊。砂奇水揖龍精異。詩禮富貴多金珠。

The fourth class ofsite suitable for promoting officialdom is the 乙 mountain. The qi of the Yang Xuan Xun trigram enters the ear from the left, and the Tian Guan 乙 position is used as a seat, slightly adding the Qing Sha Si. This indicates that descendants enter and exit the palace and inner court, and take turns on night duty. When the Tai Yi Xun dragon comes and forms the Tian Ping Si穴, the qi is taken from the right ear, which is truly extraordinary. The Kangle Chen is a killing position, and it must not be added excessively, otherwise it will result in great wealth but little official rank, with outstanding people. When the Tai Yi Xun dragon comes and faces the Yang Shu Gen, the qi is taken from the right waist, without any error allowed; the sand shape is peculiar, the water flow is embracing, and the dragon qi is extraordinary, indicating a family of scholars and poets, wealth and abundance of gold and jewels.

催官第四穴宜乙。陽璇左氣沖耳入。天官借坐加青蛇。禁關宸宮頒夜直。解：乙；天宮，乙。陰璇；巽。青蛇；巳。禁關；官級，尚書、環官、官級、省閣。催官第四穴宜坐乙向辛。巽龍辛巳龍脈左邊入。辛巳龍脈人盤稍加巳字為吉。開井立穴宜左接龍氣。主出輔國之大員。天乙太乙相見，文臣之應。

The fourth grade of the site for promoting officialdom should be oriented towards the direction of Yi mountain. The energy of the Yang Xuan Xun comes in from the left side. The heavenly official Yi position borrows the seat and adds the Qing Sha Si, which indicates descendants serving in the imperial court and palace, taking turns on night duty. Explanation: "Yi" refers to the heavenly official Yi; here, "Yin Xuan" refers to Xun, which is actually Yang Xuan; Qing Sha is Si; "Jin Guan" refers to official ranks such as the Minister of Rites, the Office of the Imperial Secretary, and the Provincial Government. The fourth grade of the site for promoting officialdom should be seated facing Xin. The Xin Si dragon pulse of the Xun dragon comes in from the left side. The Xin Si dragon pulse slightly adds the character Si on the Human Plate, which is auspicious. The well should be dug and the site established to receive the dragon energy from the left side. This indicates the emergence of ministers who assist the country. The heavenly official Xin and the great official Xun meet, which is the manifestation of producing literary officials.

太乙行龍天屏穴。右耳乘氣真奇絕。亢金殺位勿加多。鉅富小貴人英傑。解：太乙；巽。天屏；巳。亢金；辰。巽龍辛巳吉脈入結巳山亥向。開井立穴挨右乘氣最純清。天盤辰字勿兼多。辛巳出脈入穴透地脈氣宜兼辰字稍少方吉。若其脈多兼辰字則不吉。主鉅富小貴。後人英雄豪傑。

The Taiyi Wind Dragon comes and forms the Heaven Screen at the Si mountain facing Hai direction, with the right ear taking the qi, which is truly extraordinary; the position of Kangle is Chen, which is a killing position, and it should not be taken too much, thus leading to great wealth and minor official rank, with outstanding people. Explanation: Taiyi is Xun, Heaven Screen is Si, and Kangle is Chen. The Xun Dragon enters the Si mountain facing Hai direction with the auspicious Xinsi qi, and the most pure and clear is to take the right qi. The character Chen on the Heaven Plate should not be taken too much; when the Xinsi pulse enters and forms the hill, the underground qi should be combined with the character Chen but in a smaller proportion, which is auspicious; if this pulse combines with the character Chen too much, it will not be auspicious. When it is in harmony, it will lead to great wealth and minor official rank, and the descendants will produce heroes and heroes.

太乙行龍向陽樞。右腰乘氣無差殊。砂奇水揖龍精異。詩禮富貴多金珠。解：太乙；巽。陽樞；艮。巽龍正辛巳脈氣右行結穴坤山艮向。坤穴挨右接氣莫要偏差。主後人仁義禮智。又富又貴。且金銀珠寶堆如山。

The Taiyi wind dragon comes from the direction of Xinsi, moving towards the Yang hub mountain, and proceeds along the right side to receive the qi without any deviation. The terrain is peculiar, the water converges respectfully, and the dragon qi is extraordinary, indicating a family that excels in poetry and etiquette, attains wealth and honor, and accumulates a great deal of gold and jewels. Explanation: Taiyi corresponds to Xun, and the Yang hub corresponds to Gen. The Xun dragon follows the correct Xinsi qi line, moving to the right, and forms a site facing Gen mountain. The site of Kun mountain should connect with the right side to receive the qi, without any deviation. This indicates that the descendants will possess all virtues of benevolence, righteousness, propriety, and wisdom, achieving both wealth and honor, with mountains of gold and jewels.

提示：陽璇評穴章第四。巽為六秀為太微垣。為方庫。出脈入首只三穴。乙山辛向。乙龍火局。兩水夾出正墓向。巽龍沐浴貴人之龍。巳山亥向。乙龍火局。自生向巽龍為沐浴貴人之龍。坤山艮向。丁龍金局。自生向，巽龍為帝旺之龍。陰陽向、陰陽合度。

This chapter explains that in the fourth chapter "Yang Xuan Evaluation of穴位 Chapter Four," the wind and thunder trigram (Xun) refers to one of the six excellent directions, belonging to the Taiwei constellation, and also being the repository of the four directions. When the Xun dragon emerges as a pulse and reaches the entrance, there are only threesite: the first is facing west-south and facing east-north, belonging to the fire pattern of the Yi dragon, with two waters enclosing and establishing the direction of the proper burial, with the Xun dragon occupying the position of bathing and nobleman; the second is facing south-east and facing north-west, also belonging to the fire pattern of the Yi dragon, establishing the direction of self-generation, with the Xun dragon still occupying the position of bathing and nobleman; the third is facing south and facing north, belonging to the metal pattern of the Ding dragon, establishing the direction of self-generation, with the Xun dragon occupying the position of prosperity. The sitting and facing directions of yin and yang in all three cases are in harmony.

催官第五穴宜甲。陽衡氣從左耳發。穴挨西獸加天官。持節邊疆掌生殺。阿香東來穴天官。氣貫右耳尸靈安。微加甲位穴粘右。先文後武榮官權。

The fifth grade of the official promotion site is suitable for the Jia mountain: the qi of Yang Heng卯 comes from the left ear and enters, the site should be near the White Tiger side with the Tian Guan Yi added, which indicates the emergence of generals who hold the seal and govern the border, with authority over life and death. The Axiang卯 dragon comes from the east, forming a site at the Tian Guan Yi position, with qi passing through the right ear, allowing the ancestors' bones to rest in peace; slightly adding the Jia position to establish the site adhering to the right side, which indicates that literary officials come first and then military generals, with official power and honor.

催官第五穴宜甲。陽衡氣從左耳發。穴挨西獸加天官。持節邊疆掌生殺。解：陽衡；卯。西獸、白虎、西。持節；虎符、金箭、金令。催官第五穴宜甲山庚向。龍氣應從左入甲穴。開井立穴宜挨接右入首龍氣。入首癸卯吉氣挨兼盤乙字一線位。以入首前步內論。主產輔國持節鎮守邊疆的大將軍。

The fifth rank of the official promotion site should be formed on a Jia mountain. The energy of the Yang Heng direction comes from the left ear, and the site should be located on the side of the White Tiger, adding Tian Guan Yi. This controls the military border posts and holds the power of life and death. Explanation: Yang Heng refers to the卯 direction; the western beast is the White Tiger of the west. "Holding the seal" refers to holding items such as the tiger token, golden arrow, and golden order, which are symbols of military authority. The fifth rank of the official promotion site should be set facing the direction of Jia mountain and Geng. The dragon energy should enter from the left side into the Jia site, but when digging the well and setting the site, it should be on the right side to receive the entering dragon energy. The auspicious energy of Guimao should be aligned with the line of the character Yi on the compass. The distance from the entrance should be considered within a few steps. This results in the emergence of great generals who assist the country and hold the seal to guard the borders.

阿香東來穴天官。氣貫右耳尸靈安。微加甲位穴粘右。先文後武榮官權。解：阿香；卯。天宮；乙。卯龍正氣癸卯脈右入乙穴。立乙山辛向。癸卯龍氣自左右入穴場能養護先人的尸骨。入首龍脈挨兼天盤稍少甲字方為氣吉。主先出文臣。後產武將且貴榮得權。

A fragrance dragon from the east comes to form a site at the position of the heavenly official (Yi), with its energy passing through the right ear, ensuring the stability of the ancestors' remains. Slightly adding the position of Jia, the site is fixed on the right side, indicating that the family will first produce literary talents and then military heroes, achieving official status, authority, and honor. Explanation: "A fragrance" refers to the卯 (Mao) position, taking the name of the goddess of the thunder chariot, as the thunder is associated with the Mao position. The heavenly official is the Yi position. The main energy of the Mao dragon is the Gui Mao pulse, which enters the Yi site from the right side, establishing the site facing the Xin direction with the Yi mountain. The Gui Mao dragon energy entering the site field can warm and protect the ancestors' remains. The initial dragon pulse should be aligned with the heaven plate and slightly include the Jia character, so that the energy is auspicious. This indicates that the family will first produce literary officials and then military generals, achieving both prestige and power.

提示：陽衡評穴章第四。卯龍透地入首龍氣穴場的法則。癸卯龍氣入甲穴。立甲山庚向。乙龍火局。卯為臨官之龍。自旺向。卯為三吉，長男位。主文。庚為天漢操生殺權。主武。主產黃甲。癸卯龍入乙穴。立乙山辛向。乙龍火局，正墓向。卯為臨官之龍位。卯龍見辛。辛為太乙。主文，主出文武全才之儒將。

This chapter explains: "The Chapter on Evaluating the Dragon's Path in the Yang Balance" (the original title refers to "Fourth," but according to the sequence it is actually the fifth) discusses the principle of the dragon's energy entering the site through the卯 (Mao) position and how the dragon's energy enters the site. When the Guimao (Guimao) dragon energy enters the甲 (Jia) site, the site is oriented with the mountain facing the庚 (Geng) direction, belonging to the乙 (Yi) dragon fire pattern. The卯 (Mao) is in the position of officialdom, which is a favorable direction for the site; since卯 (Mao) is one of the three auspicious directions and is in the position of the eldest son, it favors literature. The庚 (Geng) is the heavenly river, controlling the power of life and death, favoring military affairs. Therefore, this site is said to produce high-ranking officials with the surname Huang and the character Jia. When the Guimao (Guimao) dragon energy enters the乙 (Yi) site, the site is oriented with the mountain facing the辛 (Xin) direction, also belonging to the乙 (Yi) dragon fire pattern. This is the correct burial direction, and the卯 (Mao) remains in the position of officialdom. The卯 (Mao) dragon also meets the辛 (Xin), which is the great yi, favoring literature. Therefore, this site is said to produce scholars who are both literary and military capable, known as Confucian generals.

催官第六向東震。天漢氣從右耳進。微加申位多榮名。富套鄉邦眾欽信。天漢正向天市星。氣奔左耳真奇清。微加西兌穴粘右。水潮局附家資盛。

The sixth class ofsite for promoting officialdom is oriented towards the Zhen trigram. The qi of Tianhan Geng comes in from the right ear, and when slightly adjusted to the Shen position, it brings great fame and wealth surpassing the local area, with the people's admiration and following. Tianhan Geng faces directly towards Tianshi Gen star, with the qi rushing into the left ear, which is truly unique and pure. When slightly adjusted to the western Dui position and thesite is fixed on the right, water comes to meet and the dragon formation supports, leading to prosperity in family wealth.

催官第六向東震。天漢氣從右耳進。微加申位多榮名。富套鄉邦眾欽信。解：東震；卯。天漢；庚。催官第六穴。酉山卯向。庚龍正氣為乙酉。乙酉龍氣從右貫入酉穴。乙酉龍氣必天盤稍挨申位方為氣純。榮華盛名。主富壓一方且得到大眾欽服乃誠信。

The sixth rank of the site for promoting official status faces east towards the Thunder trigram, with the qi of Tianhan Geng entering from the right ear. If slightly adjusted towards the Shen position, it will bring much honor and wealth surpassing the local area, gaining the respect and trust of many. Explanation: Facing east towards the Thunder trigram refers to facing the卯 (Mao) direction. Tianhan is Geng. The sixth rank of the site for promoting official status is set with the mountain facing You (酉) and the direction facing Mao (卯). The main qi of the Geng dragon is the Yiyou (乙酉) penetrating dragon, with the Yiyou dragon qi entering the You site from the right side. The Yiyou dragon qi must slightly approach the Shen position on the Heaven Plate to be pure and correct. This results in great honor and fame, indicating wealth surpassing the local area, and gaining the respect and trust of many people.

天漢正向天市星。氣奔左耳真奇清。微加西兌穴粘右。水潮局附家資盛。解：天漢；庚。天市；艮。庚龍正氣乙酉龍。結穴坤山艮向。入首左入坤穴為清純奇清。格量入首龍脈。乙酉脈氣人盤稍挨酉字方為全吉。開井立穴粘右接氣。水朝拱。龍局附和。主家財萬貫。

Heavenly Han (Geng) is facing Tian Shi (Gen) star, with qi rushing to the left ear, truly unique and pure; slightly adjusting towards the western Dui position to establish the site on the right, water coming to meet and waves forming, dragon formation supporting, family wealth flourishing. Explanation: Heavenly Han is Geng, Tian Shi is Gen. The main qi of Geng dragon is Yiyou dragon, forming a site on Kun mountain facing Gen direction; the entrance of the dragon comes from the left into the Kun site, with the clearest and most unique qi. When measuring the entrance of the dragon, the Yiyou pulse should be slightly close to the You character on the Human Plate to achieve full auspiciousness. Digging the well and establishing the site should adhere to the right to receive life qi, and with water coming to meet and dragon formation supporting, it indicates great wealth.

提示：庚龍正氣乙酉吉脈。入酉穴立酉山卯向。辛龍水局。自旺向。庚為臨官之龍。乙酉氣脈入坤穴。立坤山艮向。丁龍金局，自生向。庚為生龍之位。

This chapter indicates that the proper energy of the Geng dragon is the Yiyou meridian, which is a favorable line. It enters the You pit, facing Mao with the You mountain, belonging to the Xin dragon water pattern, which is a self-prosperous direction, with Geng occupying the officialdom position. Its energy also enters the Kun pit, facing Gen with the Kun mountain, belonging to the Ding dragon metal pattern, which is a self-growth direction, with Geng occupying the growth position. Both are correct patterns where the Geng dragon is properly positioned.

催官第七穴宜坤。南極氣從右耳奔。要使亢陰勿貫穴。微加天廣榮家門。南極行龍天皇向。氣沖左耳乃為上穴。挨西獸微加羊。陽權慎勿毫釐間。

The seventh grade of the site for promoting officialdom should be formed by the Kun mountain: the qi from the south, arriving at the right ear, should not allow the qi from the Kanglei and Weishi to pass through the heart of the site, slightly adding the Tian Guang Wu will bring family honor and success. When the dragon moves towards the Tian Huang Hai, the qi hitting the left ear is considered the top grade site; if it approaches the Bai Hu side and slightly adds the Yang Wei, then on the Yang Quan Wu, one must be cautious, not allowing even the slightest difference.

催官第七穴宜坤。南極氣從右耳奔。要使亢陰勿貫穴。微加天廣榮家門。解：南極；丁。亢陰；末。天廣；午。催官第七穴立坤山艮向。丁龍正氣為癸末。癸末氣從右耳入坤穴。辨明人盤末字莫能粘。癸末氣天盤稍挨午字則氣吉。主有榮耀家門之應。

The seventh grade of promoting official positions should have the spirit of the Kun mountain. The energy from the south, represented by Ding, should enter from the right ear. It is important to prevent the energy of Kangling and Wei from passing through the heart of the site. Slightly adjusting the energy towards Wu will bring family honor. Explanation: The south is represented by Ding, Kangling is Wei (the original text says '末'), and Tian Guang is Wu. The seventh grade of promoting official positions should face towards the Kun mountain and the direction of Gen. The main energy of the dragon represented by Ding is the transpiring dragon of Guiwei, which enters the Kun site from the right ear. It is essential to distinguish the 'Wei' in the Human Plate and must not be attached to it. The energy of Guiwei should slightly approach Wu on the Heaven Plate, making the energy auspicious. This will result in the family gaining honor.

南極行龍天皇向。氣沖左耳乃為上穴。挨西獸微加羊。陽權慎勿毫釐間。解：南極；丁。天皇；亥。西獸；白虎、羊；末。陽權；午。南極行龍入巳穴。立巳山亥向。氣脈左入為好穴。龍脈挨西人盤稍加末字吉。天盤午字要辨明，千萬不能粘挨午字。格龍入首在毫釐之間。

The southern pole is marked by Ding, and the heavenly emperor is亥. The dragon should approach the heavenly emperor from the direction of the southern pole, and the qi should enter from the left ear, which is considered the best site. The dragon should be aligned towards the west, slightly adding the character for sheep (未), and the yang power at午 should be approached with utmost caution, allowing no deviation at all. Explanation: The southern pole is Ding, the heavenly emperor is亥, the western beast is the White Tiger, sheep is 未, and the yang power is午. The dragon from the southern pole enters the巳穴, establishing the mountain as巳 and the direction as亥. The qi should enter from the left side, which is considered a good site. The dragon should be aligned towards the west, and on the human plate, slightly adding the character for sheep (未) is favorable. On the heaven plate, the character for午 must be clearly distinguished, and it must not be closely aligned with午. The skill of identifying the dragon's entrance lies entirely in the smallest details.

提示：南極評穴章第七。南極；丁星壽星之象。六秀之位。丁龍結穴坤山艮向。丁龍全局自生向。丁為冠帶之龍位。相生相合。丁龍結穴巳山亥向。乙龍火局自生向。丁為養位之龍。合陰相陽。

This chapter indicates that the "South Pole" mentioned in the seventh chapter, "Evaluation of the穴位 by the Southern Pole," refers to the Ding star, symbolizing the longevity star, and belongs to the sixth excellent position. When the Ding dragon forms asite on the Kun mountain facing the Gen direction, it is the self-generating direction of the Ding dragon's own pattern, with Ding in the capping position, where they mutually generate and harmonize. When the Ding dragon forms asite on the Si mountain facing the Hai direction, it is the self-generating direction of the Yi dragon fire pattern, with Ding in the nurturing position. Both cases are pairings of yin and yang that harmonize with each other.

催官第八丙龍乙。氣沖左腧英才出。太微之龍穴粘乙。左氣貫耳富而已。太微行龍向陽樞。右腰乘氯無差殊。穴定挨左加青蛇。亦主人旺家資富。

The eighth rank of promoting officialdom is when the Bing dragon is situated at the Yi mountain site: the energy rushes to the left shoulder, leading to the emergence of talented individuals. The site of the Taiwei Bing dragon should be closely aligned with the Yi position, with the energy from the left side reaching the ear, which mainly brings wealth but not prominent status. When the Taiwei Bing dragon approaches and faces the Yang hub Gen, it should take the energy from the right side, without any error; the site must be placed to the left with the addition of the Qingsha Si, which brings prosperity in family and wealth.

催官第八丙龍乙。氣沖左腧英才出。太微之龍穴粘乙。左氣貫耳富而已。解：太微；丙。天貴；乙。天宮。腧；人體穴位。肋。催官第八穴宜乙山辛向。丙龍正氣壬午位。壬午脈氣左入穴產英才。壬午之龍宜結乙山。左氣貫耳主鉅富。

The eighth level of promoting officialdom involves a site where the dragon of Bing is connected to the mountain of Yi. The energy flows to the left side, resulting in the emergence of talented individuals. The site of Taiwei (Great Purple) with the dragon of Bing is attached to the position of Yi, with the left energy reaching the ear, which mainly brings wealth. Explanation: Taiwei is Bing, and Tian Gui is Yi, which is also known as Tian Guan (Heavenly Official). "Shu" is borrowed from human body acupoints, referring to the side ribs of the site. The site suitable for the eighth level of promoting officialdom should be oriented with the mountain of Yi facing the direction of Xin. The main energy of the dragon of Bing is located at Renwu. The energy from Renwu flows into the site from the left side, leading to the birth of outstanding talents. The dragon of Renwu is suitable for the mountain of Yi, with the left energy entering the ear area, which mainly results in great wealth.

太微行龍向陽樞。右腰乘氯無差殊。穴定挨左加青蛇。亦主人旺家資富。解：陽樞；艮。青蛇；巳。丙午正氣壬午位。行入坤穴向艮立。壬午氣脈右入穴要細查。壬午脈氣入首挨開盤巳字一線為吉。開井立穴需左接龍氣。主臻丁財豐。

The Heavenly Stem and Earthly Branch combination of Bingwu (丙午) moves towards the direction of Gen (艮), facing the Yang Hub, and enters from the right side, with the energy flow not allowing any mistakes. When establishing the site, it is essential to align with the left side and add the energy of Si (巳), which brings prosperity to the family and wealth. Explanation: The Yang Hub is Gen, and the Qing Sha is Si. The correct energy of Bingwu is located at Renwu, entering the Kun site and facing Gen. The energy of Renwu comes from the right side into the site, requiring careful examination; when the energy of Renwu first arrives, it should align with the Si direction on the compass for good fortune. When digging the well and establishing the site, it is necessary to receive the dragon energy from the left side. This results in a prosperous family and abundant wealth.

提示：丙為六秀。為天貴星。丙龍結乙山辛向。乙龍火局墓向。丙龍生。結坤山艮向。丁龍金局自生向。丙為臨官龍。陰龍陰向。理氣配合。天貴龍脈多富象。

This chapter indicates that Bing (丙) belongs to the six excellent directions, and is the star of heavenly dignity. When Bing dragon forms a structure facing Xin with Yi mountain, it belongs to the fire formation of the Yi dragon, and Bing is in the position of growth; when forming a structure facing Gen with Kun mountain, it belongs to the metal formation of the Ding dragon, and Bing is in the position of officialdom. Both cases involve pairing a yin dragon with a yin direction, and the qi arrangement is appropriate. This line of dragon pulse, known as heavenly dignity, often results in signs of wealth and prosperity.

催官第九兌山艮。左氣沖耳無多率。略加天乙貴龍來。亦主文章典州郡。金雞來泊天門啼。氣沖右耳天廄虛。微加天漢水砂潮。少年一舉登科第。金雞啼向扶桑東。氣從腦散虧神功。庚辛受穴最為貴。官職宏霸資財豐。少微正向宜配丁。右腰乘氣官職輕。挨夫天皇脈受穴。右耳乘氣公侯生。

The ninth level of promoting officialdom involves a dragon of the West (兑) meeting the mountain of Earth (坤) with the direction of Mountain (艮). The qi from the left enters the ear, and this should not be taken lightly; if a noble dragon of the heavenly virtue (天乙辛) comes to join, it indicates that one will be in charge of the state and govern the prefectures. A golden chicken (金鸡) of the West dragon flies to the gate of heaven (天门) at the position of Heaven (乾) and crows, with qi entering the right ear. The empty space of Heaven (天廄乾) is considered auspicious; if slightly enhanced by the river of the heavens (天汉庚) and water terrain faces the waves, it signifies that the person will achieve success in the imperial examination at a young age. If the golden chicken of the West dragon crows towards the eastern place of Fusang (扶桑), and the qi disperses from the forehead, it results in a loss of spiritual power; instead, if the site is received by the directions of Geng and Xin, it is most valuable, leading to high official rank and great wealth. The proper direction for the Western dragon (兑) should be paired with the direction of Ding (丁), and the official position will be minor if the qi is taken from the right side of the waist. If the site is taken by the heavenly emperor's亥 pulse, and the qi is taken from the right ear, then a marquis or duke will emerge.

催官第九兌山艮。左氣沖耳無多率。略加天乙貴龍來。亦主文章典州郡。解：天乙；辛。催官第九穴兌是龍。坤山艮向。巳酉出脈從左入。若兌脈稍加辛脈則是少微加天乙貴龍之清貴而純。主文臣牧守之職。

The ninth degree of promoting official rank involves a dragon coming from the Trigram Dui (Lake), with the hill facing towards the Trigram Gen (Mountain). The qi from the left enters the site forcefully, and this should not be treated carelessly. If a slightly stronger dragon from the direction of Xin (Metal) is added, it will also indicate someone who will hold a high literary position and govern a state or province. Explanation: Tianyi refers to Xin. The ninth degree of promoting official rank is a site where the dragon comes from Dui, facing towards Gen. The Jiyou (Ji and You) earthy branch appears clearly on the ground, with the qi entering the site from the left (the original text mentions 'Siyou' where 'Si' should be 'Ji'). If the dragon from Dui is slightly enhanced by the dragon from Xin, it becomes a noble dragon combining the minor constellation Shaomei and Tianyi, which is clear and pure, indicating the emergence of a literary official who governs a region.

金雞來泊天門啼。氣沖右耳天廄虛。微加天漢水砂潮。少年一舉登科第。解：金雞；兌。天門；乾。天廄；乾。天漢；庚。兌龍正氣巳酉脈。右入天門乾位穴。乾山巽向。入首龍脈稍加庚字。四維砂水朝龍穴。主少年一舉登科第。

A golden rooster (the trigram Dui) representing the metal dragon flies and stops at the heavenly gate (the trigram Qian), calling out and causing a surge of energy to the right ear. The heavenly stable (also Qian) should be left open and empty. Adding a slight amount of the heavenly river (the stem Geng) and having the water and sandy formations converge towards the dragon's nest, this indicates that the young son will achieve success in the imperial examination in one go. Explanation: The golden rooster refers to Dui, the heavenly gate refers to Qian, the heavenly stable also refers to Qian, and the heavenly river refers to Geng. The main energy of the Dui dragon comes from the Jiyou (Ji You) line, entering the Qian position from the right side. The site is oriented with Qian mountain facing Xun direction. The incoming dragon line is slightly enhanced with Geng, and the surrounding water and sandy formations all converge towards the dragon's nest. This indicates that the descendants will achieve success at a young age, passing the imperial examination in one attempt.

金雞啼向扶桑東。氣從腦散虧神功。庚辛受穴最為貴。官職宏霸資財豐。解：酉山卯向。酉龍酉穴酉脈直貫不吉。若得庚脈式辛脈受穴為尊貴。主官商權大。財資豐盈。

A golden rooster (metal) at the Gate of Joy (Dui) cries towards the eastern land of Fushang, but if the energy disperses from the head, it will diminish the spiritual power; instead, if the site is received by the Geng or Xin (metal) pulse, it is most precious, leading to prominent official positions and abundant wealth. Explanation: This pattern is for a mountain facing the east. A酉 dragon,酉 site, and酉 pulse run straight, which is not auspicious; if the site is instead received by a Geng or Xin pulse, it is considered noble, indicating great power in both official and commercial positions, and abundant wealth and assets.

少微正向宜配丁。右腰乘氣官職輕。挨夫天皇脈受穴。右耳乘氣公侯生。解：兌龍宜立末山丑向。右腰乘氣官職輕。酉山卯若是天皇亥脈受兌穴。兌穴右耳接辛亥龍氣。主三公王侯。

The positive direction for the Shao Wei Dui dragon is the Ding position, with a minor official position derived from the right side's qi. If the heavenly emperor's亥 qi comes to receive the穴, and the right ear takes the qi, then a marquis or duke will emerge. Explanation: The Dui dragon is suitable to be set facing the mountain of You and the direction of Mao. If the heavenly emperor's亥 qi comes to receive the Dui穴, and the right ear of the Dui穴 receives the Xinhai dragon qi, then it will produce three high officials and dukes.