Distinguish the Chapter on the Dragon

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 TianGui, 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.