Stone mountain

（以下口篇，舊在三卷之末，因其亦論開面列於乳突窩鉗之次）

The following several texts were originally placed at the end of the third volume, as they also discuss the topic of opening the face, so they have been moved after "The Lactiferous Sinus Clamp Face." The original manuscript has a missing character in the section indicating the number of texts, which is recorded as is without supplementation.

土乃山之的〈肉〉，石乃山之骨，觀人骨中有氣，則石中有氣可知，故氣一亦宜開面石八字，層層分開，有矬有平，穴情真的，或石隙土穴，或兩旁硬石，中間嫩石可鋤（嫩石不但可鋤，更須入水即化，無細砂閒襟者，謂之結土結者實也），或面層是石下有嫩土（即天蓋穴），或圓唇是石，而不欹斜者，其福力惟視開面之大小多寡，地步之廣狹為轉移，不因石而有煞，或反得石而清貴，或得石曜而兼兵權者有之。

Earth is the flesh of a mountain, and stone is the bone of a mountain. Looking at a person's bones and seeing that they contain qi, one can know that stones also contain qi. Therefore, a stone mountain should also have a face. The stones should be split in an eight-character shape, layer by layer, with some low and some flat, so that the site of the qi becomes clear. Some have soil caves hidden in the stone cracks; some have hard stones on both sides and soft stone in the middle that can be dug (soft stone not only needs to be diggable, but also dissolves in water and has no fine sand impurities; this is called "jietu," where "jie" means compact. Some have stone on the surface and soft soil underneath (which is called "tian gai xue," or "covered by heaven"). Some have a round lip made of stone without being crooked. The fortune of such land is determined only by the size and quantity of the face and the width of the land area, and it will not be affected by the presence of stone bringing bad luck. In fact, some are even more refined and noble because of the stone, and some gain military power because of the stone lights. This is all possible.

惟穴後無石八字而石紋直生斂入，無矬無平，脈無動氣，或飽硬巉巖，不開金面（無分金之面），不但穴中有直生尖射之石為煞，即石中土穴亦有煞，而不可插也。

Only those graves where the stone behind the mound is absent, the stone patterns are straight and upright, and they converge inward without any depression or flatness, and where there is no movement on the ridge, or where the stone is swollen and stiff, or where there are strange and rugged stones that cannot form a golden face (i.e., no golden face), are considered dangerous. In such cases, not only does the sharp and projecting stone in the grave constitute a煞, but even the soil pit within the stone also carries a煞, and burial is absolutely not allowed.

葬書云：地有吉氣，土隨而起，是驗真氣於土也。又云：山勢原骨，是驗真氣於石也。蓋山體屬金，金氣旺盛則生石，其因氣而行，截氣而止，形跡較土更顯，力量較土倍重。

The Book of Burial says, "When the land has auspicious energy, the soil rises accordingly," which is verifying true energy through the soil. It also says, "The mountain's form originates from its bones," which is verifying true energy through stone. Since the mountain body belongs to metal, strong metal energy produces stone. Stone follows the energy and moves with it; when the energy is blocked, it stops. Its form is more distinct than soil, and its strength is double that of soil.

石之行也，頭向前者為奔勢，腳向前者為降勢，兩邊丿丶壁立分開，是大分勢，微微露起如八字，是小分勢，石脈一線委蛇曲折，出於大分小分之中，或大小相間，高低起伏，或如梯級，或如褥裀，或如波浪而來者，皆氣之行也，兩邊平坦，中間微高，如束咽者，是氣之入首也。

When a stone is moving, if its head is facing forward, it is called a rushing form; if its feet are facing forward, it is called a descending form. If the two sides stand like a撇 and捺, splitting apart, it is called a large division form; if only slightly exposed like a character 'eight' (八字), it is called a small division form. The stone's veins run like a line, winding and twisting, emerging from between the large and small divisions. Sometimes they alternate between large and small, sometimes rise and fall, sometimes resemble steps, sometimes like a spread-out cushion, sometimes like waves coming in — all of these are signs of the qi moving. When both sides become flat and the middle is slightly elevated, like the throat being tightly bound, that is when the qi reaches its final point.

然石勢雄急，非頓立開面，勢不能止，其止也如壁之立，為正開面，挺立而頭俯為垂頭開面，有石毬開面，而簷是土者，有土毬突起，而簷是石者，或開面之下，更有石脈鋪出，分解開鉗，中含真土，或落下不出石脈，有真土隆起，均宜認脈索氣而插，切忌開煞。

However, if the stone formation is strong and urgent, it cannot suddenly stop and open its face; otherwise, its momentum will not be able to stop. The way it stops is: if it stands straight like a wall, it is called a proper opening face; if it stands upright but with the head lowered, it is called a hanging head opening face. Some have a stone ball-shaped opening face with the eaves made of soil, while others have a soil ball-shaped protrusion with the eaves made of stone. Some have stone veins spreading out below the opening face, splitting into a钳 shape, with true soil in the middle; others, after falling, do not have stone veins extending out, but instead have true soil rising up. All these should be recognized by identifying the veins and following the qi before burial, and one must avoid excavating into the煞.

但頓立之面，高者數丈，低者四五尺，兩旁之石，亦必開面向我者為真，如開面而破碎欹斜，或一邊斂入，或一邊向外，或一直生下，無論大小高低皆假，其有兩邊開面，一面向正龍，一面自去結穴者，總是護砂。又有滿山之石，皆向一邊開面者，是他山之朝應，有似開面而巖穴空闊者，是縮氣之山腳，或以壁立而零星間土，與駝出而肥滿者，是山之後背，此皆開面之假也。

The face that suddenly stands upright can be several zhang high or as low as four or five chi; the stones on both sides must also open their faces toward me to be genuine. If they open their faces but are broken or crooked, or if one side is inwardly contracted while the other is outward, or if they extend straight down, then regardless of their size or height, they are false. If both sides open their faces, one facing the main dragon and the other forming the hill's resting place, then it is merely protective sand. If all the stones on a mountain face the same direction, they are serving as the response to another mountain. If it seems to open its face but has an empty cave, it is a mountain with a constricted energy. If the rock face is sheer with scattered soil or if it is rounded and full, it is the back of the mountain—these are all false faces.

若老山之石，滑而渾大，嫩山之石，闊而多紋，在山背其紋直，在山肋其紋斜，在山頂其銘銳，在開面其紋橫，石鉗生於窩鉗，石井開生於乳突，選砂形如丿丶，顧穴勢必彎環，故捍門、華表、北辰、羅星諸體，半是石山，更有開橫於溪河，為鐵門金鎖，其內定有天地，蓋旺氣自祖山發足，融結真穴，於大龍將盡未盡之間，氣復有餘，包羅在外，近則見於下砂，遠則見於水石，然石山結穴雖憑石之開面，仍以得土為真，而石紋裹轉，與石山內顧，皆不可不察也。

As for the stones of old mountains, they are smooth and large; those of young mountains are broad and have many patterns. The stone patterns on the mountain back are straight, on the mountain ribs are slanting, on the mountain peak are sharp, and at the opening are horizontal. Stone claws grow on the窝穴 and钳穴, and stone wells grow on the乳穴 and突穴; the shape of the曜砂 resembles a撇 and捺, and when it looks back at the field of the穴, the momentum must be winding. Therefore, forms such as 捍门, 华表, 北辰, and 罗星 are partly made of stone mountains; there are also ones that lie horizontally across rivers and streams, called 铁门 and 金锁, which inside must have another realm. Because the prosperous momentum originates from the ancestral mountain and is fully developed, when the great dragon is nearly exhausted, it forms a true穴 by merging, and the momentum still has some left, which is included externally: nearby it is shown as the lower sand, and far away it is shown as stones in the water. However, although the formation of the穴 by stone mountains depends on the opening of the stone surface to judge, it still must be able to obtain true soil to be genuine; and whether the stone patterns are wrapped and turned back, or whether the stone mountain looks inward, these cannot be overlooked.

峻山有坐、臥、立、三體，星辰不開面，無動氣者皆凶。開面而有動氣者俱吉。非坦緩便吉，陡峻即凶也。賴太棄掛鐘形，鑿壁而葬，楊均松掛壁燈貼壁而插，此皆先哲之垂範。今峻山高穴，發福者處處有之，只要星辰開面，大八字有菱角，脈路有隱分之矬平，或數次，或十餘次，或略有顯分，仍有隱隱矬平在其中者更妙。

Steep and rugged mountains can have three forms: sitting, lying, and standing. Any star peaks that do not open their faces or lack dynamic energy are ominous; those that do open their faces and have dynamic energy are auspicious. It is not necessarily true that gentle and flat terrain is always favorable or that steep and rugged terrain is always ominous. During the Song dynasty, Lai Buyi encountered a hill shape resembling a hanging bell and decided to dig into the mountain wall for burial; Yang Yunsong encountered a hill shape resembling a hanging lamp and chose to place the grave along the mountain wall — these are examples left by previous masters. Nowadays, there are many auspicious graves on steep mountains, as long as the star peaks open their faces, the large eight characters have sharp edges, and there are low, gentle sections along the ridge lines, either several times or dozens of times. If they also slightly show differentiation but still contain hidden, gentle sections, that is even better.

分處是開陽獻面，平處是束陰吐脈，矬下有微微之脈，即是氣之呼而沉，平盡有微微之起即是氣之吸而浮，有此陰陽變化，呼吸浮沉之動氣，任千般怪穴，皆可插葬，況端正開面之峻山乎。但峻山之穴，無微窩則氣不蓄，無近楚則氣不收，二者均不可少。

The areas that are separated are called Kaiyang Xian Mian, and the gentle parts are called Shuyin Tumo; beneath the low and depressed areas, there is a slight depression, which represents the Qi exhaling and sinking down; at the end of the gentle areas, there is a slight elevation, which represents the Qi inhaling and rising up. With such yin and yang changes and the rising and sinking movements of Qi, even if there are hundreds of strangesite, they can all be suitable for burial, let alone a steep mountain that is properly opened up. However, for asite on a steep mountain, there must be a small hollow to hold the Qi, and a nearby case mountain to gather the Qi; both are essential and cannot be missing.

經曰：“氣以龍會，而獨山不可葬也”。此惟為山谷之單山，獨聳壙野間之閒散孤山，不開面而無動氣者言之。

The "Zang Jing" says: "Qi gathers through the dragon veins, but a single mountain cannot be used for burial." This statement refers specifically to isolated mountains in valleys or solitary hills rising alone in the open fields, and it applies particularly to those that do not open up or exhibit dynamic energy.

若真龍行於平地，忽然突起一山，開面而有動氣者，即無陰砂纏護必有裙欄兜收（即唇氈兜起）。或以水繞當山纏，或以遠山為城郭。不但開腳星辰，有龍虎護衛者可插。即正體星辰，無龍虎護衛，但得毬簷蟬翼，或虯髯砂蔽棺官（虯髯貼穴兩邊之護砂），亦可埋葬，福力視後龍之輕重，得水之多寡而推，不因山獨而減也。

If a true dragon moves across flat land and suddenly a mountain rises, with both an open face and dynamic energy, then even without the protection of yin sands, it must certainly have a skirt-like enclosure (meaning the lip mat rises upward to enclose), or use water to take the place of mountain protection, or use distant mountains as city walls. Such a mountain, not only allows burial if the foot stars and peak mountains have dragon and tiger guards, but even if the main peak lacks dragon and tiger guards, as long as there are ball eaves, cicada wings, or qiu ran sands shielding the coffin (qiu ran sands are protective sands closely adjacent to the burial site on both sides), burial is still possible. Its fortune depends on the weight of the rear dragon and the amount of water it receives, and will not be reduced simply because the mountain is isolated.

高山穴，如金斗形之樑上穴，插劍形之配上穴，照天臘燭之炎上穴，仙人大座形之囪門膝頭穴是也，其龍虎纏護，水口近案，不如低穴之可以外借。

Burial sites on high mountains, such as the "Liang Shang Xue" (beam top site) shaped like a golden basin, the "Pian Shang Xue" (paired top site) shaped like a spear, the "Yan Shang Xue" (fiery ascent site) shaped like a candle, and the "Xian Ren Da Zuo" (great seat of a sage) shaped like a human figure with the "Xin Men Xue" (fontanelle site) and "Xie Tou Xue" (knee head site), etc. The dragon and tiger formations surrounding these sites and the nearby water mouths are not like those of low-lying sites, which can borrow external mountains and waters.

俱要本身自具真面向裡，下雖高峻到穴，如登平地拜壇，兜衿之外，猶有餘地平鋪，不待填砌者方可，或無生成之平，或雖有平而龍虎纏護，水曰近案，非本身所生，或雖本生身成，而無真面顧內，或雖真面顧內，而本身不開面，無動氣者俱假。

They must all naturally have a true face facing inward; although the mountain below may be steep and rugged, once reaching the site, it should be as flat as a ceremonial platform on level ground, with extra flat space surrounding it, without the need for artificial filling. This is the proper condition. If there is no naturally formed flat land; or although there is flat land, the dragon and tiger hills enclose it, the water mouth and near-case features are not naturally formed; or although the flat land is naturally formed, it does not have a true face facing inward; or although there is a true face facing inward, but the land does not open up properly and lacks dynamic energy—these are all false.

即地本身有開面動氣，而後龍不脫卸無纏護者，僧道之地。雖有脫卸纏護，而無臺屏帳峽疊出者，丁財之地。雖有臺屏帳峽，而一出龍虎之外，只有本山獨高，餘山皆低者，仙佛之地。惟臺屏帳峽俱備，侍從纏護齊高，方為富貴之地。

Even if the land itself has an open face and movement of energy, but the main ridge has not detached and there is no surrounding protection, it is only land that produces monks and Taoists; although there is detachment and surrounding protection, but there are no terraces, screens,帐, or gorges appearing layer by layer, it is only land that brings prosperity in people and wealth; although there are terraces, screens,帐, and gorges, but once outside the dragon and tiger mountains, only the main mountain stands alone high while the other mountains are low and subdued, it is land that produces immortals and Buddhas. Only when terraces, screens,帐, and gorges are all complete, and the attendant mountains and protections are also high, is it the land of wealth and honor.

其力量大小，亦在龍格輕重地步廣狹推之。但高穴收山不收水，取天清之氣居多，峰巒不秀不成，大抵貴多而富少，名高而望重。

As for the magnitude of power, it should also be inferred from the weight of the dragon and the width of the terrain. However, in high places, the site gathers mountains rather than water, mostly taking the clear and bright qi from the sky. Therefore, if the peaks are not clear and elegant, they cannot form a good site. Generally, it is more valuable to have many peaks rather than few, and it is more esteemed to have a high reputation rather than wealth.

或曰：有一節開面，便可言地乎？曰：必分龍入首入穴，俱開面者方真。若分龍開面，而行度山頂，及入首入穴處，半山與毬簷俱不開面者假。惟到頭穴山出脈之化生腦，遞脈之突泡，臨穴之毬簷，俱開分金之面，有矬平呼吸浮沉之動脈者，必能結地，大小久暫，當看後龍。

Someone asked: If there is just one section that opens up, can it be considered a good site? The answer is: It must have the dragon, the entrance, and the burial site all opening up, only then can it be truly good. If only the dragon section opens up, but the mountain peak along the way, the entrance, and the burial site are not opening up, and neither are the half-mountain and the ball eaves, then it is false. Only when the mountain peak of the end burial site produces a branch pulse, the protruding bubble of the following pulse, and the ball eaves at the burial site all open up with the correct golden face, and there are also gentle and low-lying pulses with rising and falling breaths, can it certainly form a good site. As for the size of the site and the length of its prosperity, that depends on the back dragon.

或曰：山體開面者，有不開面者，混於中，奈何？曰：不開面為泛頂，惟分龍入首入穴處忌之。見於行度處，當視其多寡，泛頂少而開面多者，定是真龍，泛頂多而開面少者，得分龍入首入穴開面，猶不失為小地。分龍入首入穴，俱不開面，才是砂體。

Someone asked: In a mountain range, where some parts are open and others are not, what should be done? The answer was: Those that are not open are called 'pan ding', and they should be avoided only at the three places of dividing the dragon, entering the main line, and entering the site. If they appear along the way, one should look at their quantity: if there are few pan dings and many open parts, it must be a true dragon; if there are many pan dings and few open parts, as long as the three places of dividing the dragon, entering the main line, and entering the site are open, it can still be considered a small site. As for cases where none of the three places are open, that is truly a sandy body.

經云：“只要源頭來得好，起家須是好公婆”。故論祖宗者，必以出身之太祖始，天幹龍，太祖在數千里之遠，特起名山跨州連郡，高大插天，萬派之山，皆祖於此，所謂權星是也（權星，大抵多是土金之體，蓋惟土金方能綿直，若水木火星體，流動卓立，而分形多作近祖）。

The classics say: "As long as the source is good, prosperity begins with a good mother-in-law." Therefore, when discussing ancestors, we must start with the ancestral mountain of the original dragon pulse. The heavenly stem dragon's original ancestor is far away, thousands of miles distant, and deliberately rises a famous mountain that spans states and prefectures, towering into the sky, with thousands of branches of mountains all taking it as their ancestor. This is called the "authority star" (the authority star is mostly of the form of the earth star or the metal star, because only earth and metal can maintain straight and enduring lines; as for the water, wood, and fire stars, their forms are flowing and upright, and they are mostly only suitable to be near ancestors).

凡一省一郡，各有權星，仙佛王侯卿相之地，必本於此。小幹龍太祖在數百里之遠，亦必特達高壓眾山，或成龍樓寶鸞、瓊閣諸形。所謂尊星是也。正幹正結之地，必本於此。枝龍太祖，即大幹龍之分枝，亦有遠至數百里數十里者，貴分臺屏帳蓋。其次大面星辰，再次小面星體。所謂雄星是也。

Each province and each commandery has its own governing star. The land that produces sages, buddhas, kings, dukes, and ministers must originate from this star. The main ancestor of the small dry dragon is hundreds of miles away, and it must certainly stand out among the mountains, dominating them, or form shapes like dragon palaces, precious phoenixes, and jade pavilions. This is called the "honored star." The main dry dragon and its proper convergence must originate from this star. The main ancestor of the branch dragon is the branch of the main dry dragon, and it may be as far as hundreds or tens of miles away. The most valuable is one that can form platforms, screens, tents, and canopies. Next is a large face-shaped star peak, and then a small face-shaped star body. This is called the "valiant star."

太祖雖遠近不同，均須開極大之勢。大八字、大護帶亦多行度處，辭樓不作降勢，或但有牽連之形，兩邊護從岡阜少者，為旁龍賤格（此在太祖分龍處辨其優劣）。

The Taizu mountain range, although varying in distance, must display an extremely grand and expansive appearance. Large eight-character formations and large protective ridges should also be numerous along its course. If after the term "Ci Lou" (a term indicating a specific geographical feature), the mountain does not show a descending trend, or if its shape is only fragmented and disconnected, and the surrounding protective hills are sparse, then it indicates a low-ranking dragon formation (this is how the quality of the Taizu mountain range is assessed at the point where the main dragon branch divides).

繆仲淳曰：“山分八面，出各有枝，勢之所向，其結必多”。又曰：“眾皆趨蹌，我獨張揚”。皆辨貴賤正旁之捷訣。蓋出身處關係最緊，前途雖遠，莫不預定於斯。管氏曰：“遠奪天地蹤跡，已形於此”，出脈正指此也（此篇因太祖而兼及分龍）。

Miao Zhongchun said: "Mountains have eight sides, each branch extending outward, and where the momentum leads, there will be many convergences." He also said: "All others are submissive and following, but I alone is proud and spreading out." —— All the mountains are in a posture of submission and following, while I alone is lofty and spreading out. These are quick methods to distinguish between noble and humble, main and secondary. Because the origin is the most important, although the future is far away, everything is already determined here. Guan said, "Far away from taking the traces of heaven and earth, the form is already here," referring exactly to the issue of the outflowing ridge. (This passage discusses the ancestor's mountain and consequently touches upon the division of the dragon.)

分龍即出身處（分龍者，太祖山之出脈，前去龍身自此分出也），楊公謂之源派，定祖宗，窮本源，察長短，辨真假，審力量，莫不於分龍處觀之（分龍與分枝不同，分枝者，從大小幹分出也）。

Fenlong refers to the origin of the dragon pulse (so-called fenlong is the outflow from the Taizu mountain, and the preceding dragon body branches out from here). Yang Yunsong called it "yuanpai." Determining the ancestors, tracing the origin, examining the length of the dragon, distinguishing true from false, and assessing its strength—all these are observed at the fenlong location (fenlong is different from fen branch: fen branch branches out from the main trunk or minor trunk).

未分龍以前，雖有高峰大嶽，乃眾山之祖，本山太祖，必以分龍處為是，故以之定祖宗。未分龍以前，雖有千溪萬壑，乃眾水之流，本山水源，必以出身處旁分兩水，夾送龍身，漸以成大會於局內，與外明堂者為是，故以之窮水源。

Before the dragon is divided, although there are high mountains and great peaks, these are merely the common ancestors of all the mountains; the true ancestor of the main mountain must be determined by the place where the dragon is divided. Therefore, the division of the dragon is essential to determine the ancestor. Before the dragon is divided, although there are thousands of streams and valleys, these are merely the common sources of all the waters; the true source of the mountain's water must be determined by the two streams that branch off from the sides at the origin. These two streams enclose the dragon's body, accompanying it along the way, gradually forming a large river, which converges within and outside the bright hall. Therefore, the division of the dragon is essential to trace the source of the water.

未分龍之前，雖有千里之龍，乃眾山所共，無與本山之短長，必以分龍處來歷千里，便知有千里之龍，故以之察長短。未分龍之前雖有至貴之龍，無關本山之真假，必以分龍處開面出脈者，為真龍。否則是假，故以之辨真假。

Before the division of the dragon, although there may be dragons extending for thousands of miles, they are shared by all mountains and have nothing to do with the length of the particular mountain; one must calculate from the point of division to determine the origin of the dragon, thus knowing whether it is a thousand-mile dragon. Therefore, the division of the dragon is essential for determining its length. Before the division of the dragon, although there may be extremely noble dragons, they have nothing to do with the authenticity of the mountain; one must look at whether the division point opens up a face and produces a vein. Only those that open up a face and produce a vein are true dragons, otherwise they are false. Therefore, the division of the dragon is essential for distinguishing authenticity.

未分龍以前，有至美之龍，如祖父富貴，可以福庇子孫，然必分龍處星辰開面，肖其祖父，方承其蔭。若開面不美，祖宗雖美，意必他屬，縱有結作，小地而已。又如未分龍以前，有至粗之龍，如祖宗貧賤，不免貽累後裔。若分龍開面星辰，仍顯祖宗之粗蠢者，方可限之。如變粗出嫩，前去定結美地，故以之審力量。

Before the dragon is divided, if there is an extremely beautiful dragon, it is like the grandfather being wealthy and prosperous, able to benefit the descendants. However, the star peak at the division point must also present a good face, resembling its grandfather, in order to be worthy of this blessing. If the face is not beautiful, even though the ancestors are excellent, that fortune is likely to belong to another place. Even if there is a formation, it would only be a small site. Conversely, if before the division there is an extremely coarse dragon, it is like the ancestors being poor and humble, inevitably causing hardship for the descendants. But if the star peak at the division point still shows the same coarse and clumsy appearance as the ancestors, then it can be limited by the ancestors. If it changes from coarse to delicate, it will certainly form a beautiful site. Therefore, we must rely on the division of the dragon to assess the strength.

是以分龍處要開好面之大星辰，子微曰：“分龍要起大星辰，其位最尊，不起星辰氣不生，要蟬翼護帶”。董德彰云：“出身處有蟬翼護帶，前去必結大地，要線脈行鵝頂，而不顧人”。蔡氏曰：出身處線脈鵝頂，方見來歷之真（線脈者，出脈細軟，鵝頂者，山頭如鵝頂之突出，線脈於頂下胸腹間也），要翔舞自如。

Therefore, the place where the dragon divides must have a large star hill that opens well. Ziwei said: "When the dragon divides, it should rise with a great celestial star; its position is the highest; if it does not rise with a star, the qi will not be generated." It must also have a cicada-wing protective belt. Dong Dezhang said: "If the origin place has a cicada-wing protective belt, then ahead it will surely form a large territory." It must also have a line of qi running beneath the goose's head, and it should not take care of others. Cai said: "If the origin place has a line of qi and a goose's head, then it will show the true origin (the so-called line of qi refers to a fine and soft outflow; the so-called goose's head refers to a mountain head that protrudes like the top of a goose, and the line of qi runs between the top and the chest and abdomen)." It must also have a majestic and soaring momentum, free and unrestrained.

楊氏曰：“真龍屈典不朝人，挺然直出勢最尊”，要有屏帳。卜氏曰：“出身處列帳，要蜂巒成座”。子微曰：“龍無星曜低低去，此是賤龍出身處”。要盤旋曲折。又曰：“龍行身直不迴翔，此是死龍多不祥”。故龍之貴賤生死，只在分龍出身處定之，出身美而到頭不美，必有閃結，到頭乃其偽氣。出身不美而到頭美者，必是小結，不悠久也。

Yang said: "A true dragon bends and twists without facing people, and stands straight out with the most noble posture." It also needs to have screens and enclosures. Bu Ying Tian said: The place where the dragon originates should be arranged with screens, and the peaks should gather into one mass. Zi Wei said: "If a dragon lacks stars and goes low, it is a humble dragon's origin." It also needs to twist and turn. He also said: "If a dragon moves straight without turning, it is a dead dragon, which brings much misfortune." Therefore, the dignity, life or death of a dragon is determined at the place where it originates. If the origin is good but the end is not, there must be another hidden connection, and the end is merely a false energy. If the origin is not good but the end is good, it must be a small connection, and will not last long.

山龍中出偏出，凡開帳落脈高大星辰，皆富並論，惟太祖出身處為最重，此面中出者，前途所出皆中，即行度處，偶有偏閃，其大勢自然不離於中，力量自重。此面偏出者，前途所出皆偏，即行度處，間有中出，其大勢自然不離於偏，力量亦輕。

The middle emergence and the lateral emergence of the mountain dragon, as well as all high and prominent star peaks that branch out, should all be discussed together. Among them, the origin of the Ta Zu is most important. If this face emerges in the middle, then all the peaks that come out in front will also be in the middle; even if there is occasional deviation during the course, the overall trend will naturally remain centered, and the power will naturally be strong. If this face emerges laterally, then all the peaks that come out in front will also be biased; even if there is occasional central emergence during the course, the overall trend will naturally remain biased, and the power will be weaker.

其所以偏出者，氣稟之有厚薄也。稟氣厚者，正而不偏，或先正而後偏，其力輕重可知。稟氣薄者，偏而不正，即間有正出，或偏重而正輕，或偏真而正偽，其間不可不辨，今人薄偏喜正，大都不顧其偽重輕，曷不以中出偏出之間，視其開面之有無，衡其優劣。

The reason for deviation is due to the varying thickness of the qi received. Those with thick qi are upright and not deviated, or may first be upright and then deviate; the weight and strength can be inferred from this. Those with thin qi are deviated and not upright, and even if occasionally upright, it is often the deviated one that is heavier and the upright one lighter, or the deviated is genuine while the upright is false—this requires careful distinction. Nowadays people look down upon deviation and favor the upright, often ignoring the true and false and the weight and lightness. Why not, between upright and deviated, examine whether there is a clear face, to judge their superiority and inferiority?

應星者，太祖前之再起星辰，以證應其所受之真假貴賤也。蓋太祖尚是分派眾共之龍，惟應星是穴山獨受，無應星，太祖雖美，其注意不在此，有應星不開面亦假，粗而不文秀者，不貴。高大與太祖並峙，尊卑失序，須略小乃穎異。合尖方圓三吉之體，開面端莊，方足證其所受之真貴。

The "responding star" refers to a secondary hill that rises in front of the Tai Zu mountain, used to verify the authenticity and status of the dragon line. Since the Tai Zu mountain is shared among many branches, only the responding star is uniquely borne by the main hill. Without a responding star, even if the Tai Zu mountain is beautiful, the destiny and fortune will not settle here. If the responding star exists but does not open its face, it is also false. If the responding star is coarse and not refined, it does not indicate high status. If the responding star is as tall and prominent as the Tai Zu mountain, the hierarchy is disrupted, and it must be slightly smaller than the Tai Zu mountain to appear outstanding. It should take one of the three auspicious shapes: sharp, square, or round, with a dignified and open face, to prove that the dragon line has truly received noble fortune.

楊公曰：“看他辭樓並下殿，出帳聳起成何形，應星生處別生名，此是分枝劈脈證”（樓殿喻太祖山高大，辭樓與玉者，應星也）。吳氏曰：“尋地先須認祖宗，更於離祖察形蹤，辭樓下殿峰巒秀，須識前途異氣鍾”，皆指應星言也（二詩前一首言應星辭樓下殿合尖方圓吉體者，可證龍身之貴，後一首言應星特起特降峰巒秀美者，可證前途結地之大）。

Yang Yunsong said: "Observe when the mountain leaves the hall and descends from the hall, then rises up to form what shape? The star that responds should be identified by its unique form, this is the evidence of the branch and the split pulse." (Using "hall" and "hall" to metaphorize the high and grand Ta Zu mountain; after leaving the hall and descending from the hall, the one that rises up is the responding star.) Wu said: "To search for land, one must first recognize the ancestors, and further examine the form of the mountains after leaving the ancestors; when the mountain leaves the hall and descends from the hall, the peaks are elegant, one must recognize the gathering of special qi ahead." — Both are talking about the responding star (these two poems, the first one says that the responding star leaves the hall and descends from the hall, and conforms to the auspicious shape of sharp, round, etc., which can confirm the dignity of the dragon body; the second one says that the responding star rises specially and descends specially, with elegant peaks, which can confirm the great land formed ahead).

辭樓者，如臣辭君，客辭主。下殿者，自殿頂而下至二簷三簷，直到階陛也。辭與下者，即特起特降之謂，然必先下而復辭，不特地而降，緩緩牽連而降者，不得謂下殿，必須自山頂下至山麓，方成特降之勢，不特地而起，緩緩牽連而起者不得為辭樓，必須離祖數里，頓起大星辰，雖不可與太祖相併，亦須成座尊嚴，作置地步，堪為次祖。

The term "ci lou" refers to a sudden rise, like a minister bidding farewell to the sovereign or a guest leaving his host. The term "xia dian" means descending from the roof, passing through the second and third eaves, and finally reaching the steps. "Ci" and "xia" describe sudden elevation and sudden descent. However, one must first descend and then bid farewell; if the descent is not intentional but merely a gradual connection, it cannot be called "xia dian"—only a descent from the peak all the way to the base can be considered a special descent. Similarly, a sudden rise is not intentional but merely a gradual connection, and cannot be called "ci lou"—it must suddenly rise into a prominent peak several miles away from the ancestral mountain. Although it cannot match the great ancestor, it must stand independently, with a dignified appearance, and spread out a wide area, sufficient to serve as a secondary ancestor.

如此龍方有勢，前去必成大地，行度之間，亦須特降特起，有一二座峰巒聳撥者，方是貴龍樓殿，惟幹龍有之，枝龍即無，然自陟降之勢，亦宜如是，若牽連而斷不成斷，起不成起，起即不起，斷不即斷，所結必小。

This kind of dragon has great momentum and will certainly form substantial land. During its journey, there must also be special rises and falls, with one or two peaks towering and upright, which is considered a noble dragon. The layout of palaces and halls is only found in the main dragon, not in the branch dragons; however, the momentum of the branch dragons in rising and falling should also imply such characteristics. If it is merely connected without a clear break, neither can it be truly broken nor truly rise, then the land formed will certainly be small.

經云：“祖宗積累有根，其子孫終須與人別”。所謂積累者，非徒一太祖一少祖也，少祖以上，其間低小星辰，可以無論。凡有高大出眾星體，不論多寡，均為遠祖遠宗，以歷代積累根基甚厚,故子孫發達亦長。祖宗節數多者，力大而久，節數少者，福微而短。幹龍長而祖宗多，枝龍短而祖宗少。分掛枝龍，無特起之少祖，況遠宗乎。

The classics say: "Ancestral accumulation has a root, and their descendants will eventually differ from others." By accumulation, they do not mean only one Ta Zu or one Xiao Zu. Above the Xiao Zu, the smaller and lower star peaks in between may be disregarded. Any high and prominent star bodies, regardless of how many, are considered far ancestors and distant ancestors. Because the foundation of accumulation over generations is deep, the prosperity of descendants will also be long-lasting. The more ancestral generations there are, the greater and more enduring their power; the fewer the generations, the thinner and shorter the blessings. If the dry dragon is long, there are many ancestors; if the branch dragon is short, there are few ancestors. As for the branch dragons that hang out, they do not even have a special Xiao Zu, let alone distant ancestors.

凡遠祖遠宗開面地步，與太祖同論，但太祖如開創者，所開最大，開面不美，地步不廣，便非貴龍，開面地步俱無，即是砂體，遠祖遠宗，如守成者，關係少輕，面小星粗，無傷大體，惟近祖近宗，星辰丑惡，開面全無，出脈如急牽線、覆鵝毛者，雖遠宗甚美，亦不能裕發，後行至此節，不免災凶。若聞開面星辰，勝於太祖太宗，行至於此節，必致富貴。故遠祖遠宗，雖關休咎，而近祖近宗，更繫禍福也。

All the openings and landforms of distant ancestors and remote lineages are judged by the same standards as the progenitor. However, the progenitor is like the one who starts a great enterprise, and the pattern he creates is the largest. If the opening is not good and the landform is not broad, it is not a noble dragon; if both the opening and landform are absent, it is merely a sand body. Distant ancestors and remote lineages are like those who maintain the established achievements, and their relationship is slightly less important. A smaller face and coarser stars are not a major concern. Only the near ancestors and close lineages, if the star peaks are ugly, completely lack an opening, and the pulse appears like a tight thread or an inverted feather, then even if the remote lineage is beautiful, it cannot bring prosperity. When it comes to this section in the descendants, disaster is inevitable. Conversely, if the near ancestors and close lineages have star peaks that are better than those of the progenitor and the previous generations, then when it reaches this section, prosperity and wealth are certain. Therefore, although the distant ancestors and remote lineages are related to fortune and misfortune, the near ancestors and close lineages are even more directly connected to calamity and blessing.

將入局數節，特起大星辰為少祖，廖氏謂之主星（高壓眾山者，堪為方之主），比祖遠宗關係猶緊。入式歌云：“若是山家結穴龍，定起主星峰，主星大小合龍格，造化便可測”。言結穴之龍，得特起少祖作主星，合龍格也。

The few sections about to enter the terrain are specially raised large star peaks, known as the lesser ancestor. Liao Yu called it the "main star" (because it dominates all the mountains, being worthy to be the master of a region). It is more important than the distant ancestors and remote relatives. The "Song of Entry" says: "If a dragon forms a nest in the mountain area, it must rise with a main star peak; the size of the main star should match the dragon's form, and the transformation and destiny can be measured." This means that a dragon capable of forming a nest must have a specially rising lesser ancestor as the main star, and the form of the main star should correspond to the dragon's form.

上格應大富貴，中格次之，下格又次之，賤格小康，凶格應凶禍。臺屏帳蓋成座大星，纏護疊疊，上格也。開面尊嚴，星成大座，纏護不缺，中格也。開面端莊，星成小座，龍不孤單，下格也，牽牽連連，前後相等，無特起特斷之星辰，賤格也。雖有特起星辰，粗蠢醜惡，凶格也。星辰高聳而不秀麗，不開好面，亦凶格也。

The top grade indicates great wealth and high status, the middle grade is slightly less, the lower grade is even less, the humble grade can only achieve moderate prosperity, and the evil grade brings misfortune. When the platform, screen, canopy, and cover form a grand star peak, with layers of protection, this is the top grade; when the face is open and dignified, and the star peak forms a large structure with complete protection, this is the middle grade; when the face is open and upright, and the star peak forms a small structure, but the dragon is not alone, this is the lower grade; when it is all connected and the front and back are of similar height without a distinct and clear star peak, this is the humble grade; although there is a distinct star peak, if it is coarse and ugly, this is the evil grade; even if the star peak is high but not refined and cannot form a good face, it is also an evil grade.

不入格之少祖，可以無論，成格之少祖，在穴後二三節間，其力重大，若離祖太遠，則無力，結作尋常，得穴後一二節間，再上起開面好星辰，方能融結大地，入式歌云：“二三節後合星辰，福力實非輕，節數遠時福力少，再起主星妙”，語云：“穴坐主星，高尚出貴”，即此意也。

If a young ancestor does not fit the pattern, it can be disregarded. If a qualified young ancestor is within two or three sections behind the mound, its power is strongest; if it is too far away from the mound, its power is weak and the result is ordinary. It is necessary for there to be another prominent star peak rising above the mound, within one or two sections behind, with a broad and open face, in order to merge and form a great terrain. The "Entry Style Song" says: "When the young ancestor is two or three sections behind and matches the stars, its blessings are truly great; when the number of sections is far, the blessings are few, but if another main star rises, it is excellent." The common saying "the mound sits on the main star, leading to high status and wealth" refers to this meaning.

（上篇耑論少祖貴賤，此篇統論龍身以定優劣）

The previous section specifically discussed the dignity and humility of the lesser ancestor, while this section provides a general discussion of the entire dragon body, used to determine its quality and superiority.

今人見元武后一節之頂，以父母名之，二節之頂以少祖名之，後龍許多節數，俱以遠祖遠宗名之，並不論分龍長短，星辰吉凶，漫謂之祖宗，無怪大小不明，禍福莫辨也，必須察分龍之長短，方可定祖宗之多寡，觀星辰之吉凶，乃可推後代之應驗。

Nowadays people see the mountain peak behind the Black Tortoise and call it parents; the next mountain peak they call it the young ancestor; all the following dragon mountains are generally called distant ancestors and remote ancestors. They do not consider the length of the dragon mountains, nor do they pay attention to the auspicious or inauspicious nature of the star peaks, just casually calling them ancestors. Naturally, they cannot distinguish the size of the land and cannot discern fortune and misfortune. One must first examine the length of the dragon mountains to determine the number of ancestors; observe the auspicious or inauspicious nature of the star peaks to predict the fulfillment of future generations.

如龍身短者，分大龍一二節，即入穴，分龍便作太祖，入首便為元武，而無少祖遠宗。蓋未分龍之前，雖有許多節數，眾龍共之，本山只分其壯氣，不得認為已之特起，故曰：“掛祖分受，發福不久”。

For example, if a dragon's body is short and it branches off a couple of sections from the main dragon to enter a site, then the branching point serves as the toozhu, and the entrance serves as the xuanwu. There is no shaozu or yuanzong. Because before branching, although there were many sections, they were shared by all dragons. The mountain itself only received a little strength from them, and cannot be considered as its own specially rising ancestor. Therefore, it is said, "the ancestor is only temporarily connected, and the prosperity does not last long" — meaning that it only temporarily connects to the ancestral mountain and receives a little energy, so the prosperity will not be long-lasting.

又如龍身長者，雖有許多節數，若不特起高大星辰，但低小牽連，兄弟相若而來，兩邊護從少者，不得跨龍長而祖多也，如此者，雖有開面，不過四五等格。又如雖有特起高大星辰，若不跌斷成勢，對看似成星體，橫看牽長一條，亦不得誇祖宗之高大。若此者面必不大，從必不多，亦不出四五等格。

For example, if a dragon's body is long and has many segments, but there is no specially prominent high peak, and it merely connects low and small, like brothers of similar height, with few attendants on both sides, then it cannot claim to have many ancestral peaks. Such a dragon, even if it has a clear face, can only be of the fourth or fifth rank. Another example is if there is a specially prominent high peak, but it does not break down to form a strong momentum. From the front, it seems to form a star-like shape, but from the side, it appears as just a long line. In such a case, it cannot claim to have high ancestors. This dragon will definitely have a small face and few attendants, and will not exceed the fourth or fifth rank.

又如雖有頓跌星辰，若不能特起特降，開面成座，枝腳橫鋪廣遠，但伯仲相若，形如鋸齒之齊，枝腳短縮而不揚者，亦不得誇星峰之秀，如此者，雖節節開面，不過三四等格。必有成座特達之星，開大面而出低脈，前後間星，主於其間（雪樵子曰：問星有二：星無變化要間斷，有變化要間出，間斷者尋常，星辰亦可。間出者，須如鶴立雞群，一見令人刮目），大小收放，相間而來，送從之山亦起，星峰擁護，方為三等格。中富中貴，翰宛科甲之地。

For example, even if there are sudden and steep mountain peaks, they cannot rise abruptly or descend sharply on their own, forming a distinct mountain. Their branches and feet also cannot spread out widely, but instead remain relatively level in height, appearing neat and orderly like the teeth of a saw. If their branches and feet are short and do not spread out, they cannot be considered as clear and refined mountain peaks. Such a dragon ridge, even if it shows distinct faces at each section, can only be classified as third or fourth grade. It must have a mountain peak that stands out on its own, surpassing others, forming a large face and extending from a low ridge. In front and behind, there should be other mountain peaks that serve as guardians, with intervals between them (as Snow-wood Master said: there are two types of intervening stars. If the mountain peaks do not change, they should be interrupted; if they do change, they should be projected out. Interrupted ones can be ordinary stars; projected ones must stand out like a crane among chickens, immediately attracting attention). The large and small, the tight and loose should alternate, and the surrounding mountains that accompany and protect should also rise as mountain peaks to guard and support. Only then can it be considered third grade, which is suitable for medium wealth and medium nobility, and is the land where scholars and those with imperial examination achievements emerge.

若有開肩展翅，列屏列帳，成座尊嚴，占地步廣闊之大星，主於其間行度處，大者極大，小者極小，收處極收，放處極放，如祖孫父子相間而來，送從之山疊起星峰衛護，有聚口行口坐口之氣象者，方為一三等格。凡聖賢仙佛，后妃王侯將相，大富大貴之地規模大抵如是，故辨地之大小，只在星辰極尊不極尊，地步極廣不極廣，肩臂停勻別之。

If there is a large star peak standing tall and majestic, with its shoulders spread wide and wings extended, forming a grand and dignified structure, occupying a broad area, and with large and small peaks arranged in order, gathering and dispersing to their extremes, like generations of ancestors and fathers and sons coming alternately, and protective mountains rising in layers to guard and accompany it, displaying the appearance of gathering, movement, and settling, then this is considered the first and second class patterns. All lands that produce sages, virtuous people, saints, buddhas, empresses, kings, ministers, generals, and great wealth and honor generally have such a scale. Therefore, to distinguish the size of a land, one should look at whether the star peaks are extremely noble and dignified, whether the area is extremely broad, and whether the shoulders and arms are evenly proportioned, and judge accordingly.

又有近省城之隨龍穴，與出洋之大旺龍，枝枝結果，節節開花，但分得大龍二三節，或只得貼身一掛，護從多而面大者，大富貴。護從少而面小者次之。倘山體小巧細嫩，不能復開大面，而得砂水真曏者多，即與大面等。蓋後面原是一二等龍身，來自數百十里之遠，帳峽多而脫卸淨，一節勝彼百節，故龍不必長，一尺勝彼百尺，故面不嫌小。

There are also dragon points near the provincial capital, and large prosperous dragons emerging from flat plains, which bear fruit branch by branch and bloom section by section. Even if only two or three sections are taken from the main dragon, or merely attached closely to it, as long as there are many protective ridges and a wide area, they will bring great wealth and honor. If there are fewer protective ridges and a smaller area, it is of a lower grade. If the mountain body is small and delicate, it cannot form a large area, but if there are many true converging ridges and waters facing it, it is equivalent to a large area. This is because the original dragon body was of the first or second rank, coming from hundreds of miles away, with many ridges and a clean detachment. Therefore, one section is worth a hundred sections of others — the dragon does not need to be long; one foot is worth a hundred feet of others — the area does not need to be large.