Branches and Stems

龍以枝幹名者，以木喻也，木自根達於巔曰：幹。旁出曰：枝。幹復分者為小幹，枝復分者為小枝。大枝即枝中幹，小枝即枝中枝，故有大干小幹，大枝小枝之別。

The reason the dragon is named with "branch" and "trunk" is because it is compared to a tree. The part of the tree that runs from the root to the tip is called the "trunk," and the part that grows out from the side is called the "branch." The part that branches off from the trunk is called a small trunk, and the part that branches off from the branch is called a small branch. A large branch is like the trunk among branches, and a small branch is like the branch among branches. Therefore, there are distinctions between large trunk, small trunk, large branch, and small branch.

古人定枝幹法有四：有以水源長短定者，如大江大河，夾送龍身者為幹龍；小溪小澗，夾送者為枝龍，或一邊大水，一邊匝水，或一邊小水，一邊大水，夾送者亦為枝龍。有以雲霧定者，如高峰大嶂，其巔常有雲霧者，為幹龍，低小而無雲霧者，為枝龍。有以星峰有無定者，如渾厚博大，不起星峰者，為幹龍，秀嶺頓跌星峰多者為枝龍。有以峽中人跡多少定者，如幹龍數千里而來，斷處多係省郡通衢，峽中人跡繁多，枝龍數里一斷，斷處為鄉村小徑，人跡稀少是也。

Ancient people determined the main and branch ridges in four ways. The first method was based on the length of the water source: large rivers and lakes that accompany the dragon body are main ridges; small streams and ditches that accompany them are branch ridges; or if there is a large body of water on one side and a small one on the other, or vice versa, it is also considered a branch ridge. The second method was based on clouds and mist: high peaks and great mountains that often have clouds and mist on their summits are main ridges; low, small, and mistless hills are branch ridges. The third method was based on the presence of star peaks: thick and broad ridges that do not rise into star peaks are main ridges; clear and elegant mountain ranges that have many star peaks are branch ridges. The fourth method was based on the number of people in the gorges: main ridges come from thousands of miles away, and where they break, they are usually major roads connecting provinces and prefectures, with many people passing through the gorges; branch ridges break after a few miles, and their breaks are only village paths with few people.

予定枝幹亦有二法：一以峽中所到兩邊大界水定之，大幹龍峽中所到大界水，必數百里而來，小幹龍數十里，小枝則里許而已。又以太祖分龍處細審落脈，正幹必縱橫自如，不顧他人，旁枝必環抱護從，面面相向。枝幹之分，二法亦可盡之矣。

I have two methods to determine the branch and main ridge. The first is to examine the large boundary waters on both sides of the ridge in the narrow pass: the large main ridge will have boundary waters coming from hundreds of miles away; the small main ridge will have boundary waters from dozens of miles; and the small branch will have boundary waters no more than a mile. The second is to closely observe the place where the main ridge branches off from the grand ancestor: the main ridge will necessarily be free and unrestrained, not caring about others; while the branches will necessarily encircle and protect, facing inward on all sides. The distinction between branches and main ridges can be fully explained by these two methods.

然枝幹不可以長短論，有枝長而幹反短者，蓋幹龍每從腰落，而旁龍前奔數十里，以作護衛，若不以地步廣狹，開面多寡大小辨之，何以別其重輕，分其主從乎。但幹龍結穴，有脫嫩而結，亦有不脫嫩而結，其正副嫡支，又混於眾枝之中，似難分別，惟以節節開面，縱橫收放自如，護從環向多者，為正幹龍，分枝掛枝，亦看大小不同，仍以護從多、地步廣者為優。又如分枝正落共一龍身，欲識其輕重，亦以此法定之。

However, the length alone cannot be used to judge the branches and trunks. Sometimes a branch may be long while the trunk is short. This is because the trunk often descends from the waist to form a site, while the surrounding dragons run forward for dozens of miles to serve as guards. If we do not distinguish by the width of the terrain and the size of the opening, how can we differentiate their importance and determine which is the main and which is the subordinate? The trunk that forms a site may form it after shedding its tender parts, or it may form it before shedding them. Its main, secondary, legitimate, and illegitimate branches are mixed among many branches, making it difficult to distinguish. Only those trunks that open up gradually, with freedom in their expansion and contraction, and have many surrounding and supporting branches facing towards them, are considered the main trunk. As for branches and hanging branches, they should also be judged by their size, with those having more surrounding and supporting branches and wider terrain being superior. For example, when a branch and the main fall originate from the same dragon body, to determine their importance, the same method is used.

龍身老嫩，以木喻最肖，蓋高山窮谷之中，萬山於此起祖，眾水於此發源，龍椽者而不結地，如木之根本處無花無果也，迨其行行漸遠，至半洋半谷之間，一邊大水尚行，一邊小水已合，龍身漸嫩，而地亦漸結，如木之分枝處，漸有花果也，其分枝有老嫩不同，輕重不一，只以開面大小，地步廣狹衡之。

The old and young parts of a dragon's body can be best compared to trees. In high mountains and deep valleys, countless mountains originate here and all waters begin here. The dragon energy is coarse and old, and cannot form land, just like the roots of a tree that do not bloom or bear fruit. When it travels further, arriving at a place that is half flat land and half valley, with large waters still flowing and small waters already converging, the dragon's body gradually becomes young, and land can gradually form, just like the branches of a tree gradually producing flowers and fruits. These branches vary in age and weight, and can only be measured by the size of their blossoms and the width of their land formations.

迨行愈行愈遠，至大河大江大湖大海之際，萬水於此同歸，正龍於此大盡，其將盡未盡之間，乃龍最嫩極旺處，結作多而力量大，如木之正幹正枝，花果極盛也。蓋老山起祖開面方始，未始脫卸，水初發源，少有會合，即有分出嫩枝，力量微薄，及行至半腰，開面漸多，脫卸漸淨，有小水可收，漸能結地。

When they have walked further and further until they reach the banks of great rivers, great lakes, and the sea, where all waters converge into one place, the dragon here has completely run out. At the moment when the dragon is about to end but has not yet ended, it is at its most tender and vigorous, producing many and strong formations, just like the main trunk and branches of a tree, where flowers and fruits are most abundant. Originally, when the old mountain begins to form its ancestral ridge, it has just started to show its face, has not yet fully shed its form, and the water has just begun to originate, with very little convergence. Even though it branches out into tender branches, its strength is still very weak. When it reaches the halfway point, the number of openings and faces gradually increases, and the shedding of form becomes gradually complete. There is then some small water that can be collected, and it gradually becomes capable of forming land.

若大龍將盡未盡之間，曆數百十之帳峽，經千百十之開面，脫卸極淨，諸水皆聚，各開好面結地，所謂枝枝結果，節節開花也。但結地處仍以砂水多者為勝，是以山谷之間，必有數十里來龍數十節開面，臺屏帳蓋，纏護多而地步廣者，方結大地。若大龍將盡未盡之處，只有里許，龍身數節開面，或一二節開面，有一二座臺屏蓋帳者，亦成大地，是一節勝彼百節，小面勝彼大面，一股纏山，勝彼數重關鎖，小山砥柱中流，勝彼數重大山，塞居水口也。

As for the great dragon nearing its end, having already passed through hundreds of ridges and thousands of openings, it has become extremely clean and pure. All the water flows converge here, thus forming good openings everywhere and producing good land. This is what is called "each branch bears fruit, each section blooms flowers." However, the best places for forming land are those with more sand and water. Therefore, in the valleys, there must be dozens of miles of coming dragon, dozens of sections of openings, with features such as platforms, screens, ridges, and covers, with abundant winding protection and wide land areas, in order to form large land. Whereas in the area where the great dragon is nearly ending, even just a few miles, with a few sections of openings on the dragon body, or even just one or two sections, and with one or two platforms, screens, covers, it can still form large land. This is why one section is worth a hundred sections of others, a small opening surpasses a large one, a single winding mountain surpasses several locks, and a small mountain acting as a central pillar surpasses several great mountains blocking the water mouth.

至於枝龍出洋盡處，與幹龍結正穴後之餘氣，雖與山谷間之例有別，若本身不開面出脈，而無穴情者，不可以為脫卸已盡，寸寸是玉而插之。然山谷龍身，節節開面，跌斷多者，亦曰：嫩。出洋星體不開面，或偶有開面而無跌斷者，亦曰：老（平洋特起高大粗蠢，出開面而無出脈者，繫他山用神，如北辰洋門之類是也）。故山谷亦有大貴地，出洋盡多下賤龍也。

As for the dragon lines emerging from the end of a flat plain or the remaining energy after the main dragon has formed a proper site, although they differ from the usual patterns found in valleys, if they do not open properly, do not form ridges, and lack proper site conditions, they cannot be considered as having completely exhausted their energy, with every segment being valuable, thus allowing arbitrary site selection. Conversely, if the dragon body in a valley opens up at every segment and has many breaks, it is also called '嫩' (tender). Similarly, if the star forms on the flat plain do not open up, or occasionally open up without breaking, it is also called '老' (old). (In the flat plain, if the star forms are intentionally raised and large, coarse, and although they open up, they do not form ridges, they belong to the useful gods of other mountains, such as Bei Chen and Yang Men.) Therefore, there are also great noble sites in valleys, while those emerging from the flat plain are mostly inferior dragons.

有等大龍行度，倏變為低小星辰，開面而起伏，而出嫩枝，不數里忽變為高大粗蠢，不開面起伏，而成老山，及至數十里，又變為老嫩，嫩又變為老者，總之，老處分結少，嫩處分結多，老處分結，非數十節不能成地，嫩處分結，數節便成良地。

There is a type of great dragon that, while moving along its path, suddenly transforms into a low and small star peak, opening up and undulating, with branches sprouting from it; it does not travel more than a few miles before it suddenly becomes a tall and thick, unopened and flat mountain; after traveling dozens of miles, it again changes from old to young and from young to old. In general, areas that are old produce fewer formations, while areas that are young produce more formations. Formations formed in old areas require dozens of sections to form land; formations formed in young areas can become good land with just a few sections.

龍有盤旋之勢，即有內外之分，既有內外之分，即有輕重之別（內外者，局內局外也，假如一枝大龍結穴，兩邊必有帳作包裹，在帳內結者，為局內。在帳外結者，為局外，局內結者力重，局外結者力輕）。

The dragon has a coiling and winding form, which creates a distinction between inside and outside. With the division between inside and outside, there is also a difference between light and heavy.the so-called inside and outside refers to within the boundary and outside the boundary. For example, a large dragon forming a nest must have two sides with enclosures. If the dragon forms within the enclosure, it is considered inside the boundary; if it forms outside the enclosure, it is considered outside the boundary. The power formed inside the boundary is strong, while the power formed outside the boundary is weak.

如大龍左旋，則左為外，而右為內，兩邊分結地，必左少而右多，左輕而右重，大龍右旋，則右為外，而左為內，兩邊分結之地，必右少而左多，右輕而左重（此內外就盤旋之勢言之，左旋者，以右為內。右旋者以左為內，言其勢之所抱曏者，為內也）。

For example, if a large dragon turns to the left, then the left side is outside and the right side is inside; the land formed on both sides must be less on the left and more on the right, lighter on the left and heavier on the right. If a large dragon turns to the right, then the right side is outside and the left side is inside; the land formed on both sides must be less on the right and more on the left, lighter on the right and heavier on the left. (Here, the terms inside and outside refer to the direction of the turning: for a left turn, the right side is considered inside; for a right turn, the left side is considered inside. That is, the side facing the direction of the momentum is considered inside.)

蓋外邊如背，逼近大江大河，水浩瀚而風吹散，山亦多祖，內邊如面包，含小原小坂，水細小而氣聚風藏，山亦多嫩，故內邊略掛一枝，勝外邊特發數節，外邊數十節龍身不及內邊數節之力，內邊即傍門借戶，略有包裹便結，外邊非自立門戶，數重環抱不可，外邊惟恐見大水，只見一線無妨，枝龍不納乾水故也。內邊惟恐不見大水，任是洋朝愈妙，自家血脈故也。

The outer part is like a person's back, pressed against great rivers and lakes, with vast waters and scattered winds, and the mountains are mostly old and rugged. The inner part is like a person's face, containing small plains and hills, with small streams and gathered energies, and the mountains are mostly soft and tender. Therefore, the inner part only needs a slight branch to surpass the outer part's deliberate protrusions. A dragon's body of dozens of sections on the outside cannot match the power of just a few sections on the inside. Even if the inner part borrows from other gates, a slight wrapping can form a gathering point. However, the outside must establish its own gate with several layers of encirclement. The outside most fears seeing large bodies of water; seeing a single line is still acceptable, because a branch dragon cannot receive the water of a dry dragon. The inside, however, most fears not seeing large bodies of water; allowing great rivers and oceans to pay homage is even better, because that is originally its own bloodline.

如杭城之南山右旋者也，江干為外，西湖為內，孤山左旋者也。古蕩為外，西湖為內，傍西湖結地者，不止數百處，傍江干古蕩結地者，不過幾處而已，內邊大富貴地，不可枚舉，皆是傍借門戶，見西湖者，僅多邊，惟江丈昭祖地，在眠牛山下者，果為大地，乃自立門戶，不見江水，其龍亦自有帳峽特出數節方成。西湖大地，但得一節而結穴者盡多，此內外輕重之徵也。

For example, the南山 in Hangzhou city winds to the right, with the Qiantang River on the outside and West Lake on the inside; the Gu Mountain winds to the left, with Gudang on the outside and West Lake on the inside. There are hundreds of places near West Lake, but only a few near the Qiantang River and Gudang. The rich and prosperous land within is numerous, mostly borrowing the views of other sites to see West Lake. However, the ancestral site of the Jiang family located beneath the Mian Niu Mountain is indeed a great land, self-established and not able to see the river. Its dragon has another account of the ridge and specially extends a few sections to form the site. As for the great lands near West Lake, those that form a site with only one section are common—this is clear evidence of the distinction between internal and external importance.

廖氏曰：大凡開帳要中出，角落未為吉，左出為輕右更輕，輕重此中分。又曰：十字帳為上，丁字帳為次之。金水帳為上，水星帳次之（十字帳，穿心中出，丁字帳，直來轉橫，亦中心出脈開肩明顯者，為金水，模糊者為水星）。

Liao Yu said: "In general, the main vein should emerge from the center, and if it comes from the corners, it is not auspicious; the vein from the left is lighter, and the vein from the right is even lighter, and the difference between light and heavy lies here." This means that the main vein should always emerge from the center, and if it comes from the corners, it is not considered favorable; the vein emerging from the left is already lighter, and the vein from the right is even lighter, and the distinction between light and heavy is here. He also said: the cross-shaped account is the best, followed by the character 'ding' shaped account; the gold and water account is the best, followed by the water star account (the cross-shaped account is one that passes through the center and the main vein comes from the center; the character 'ding' shaped account is one that comes straight and then turns horizontal, also coming from the center. If the shoulders are clearly visible, it is considered gold and water; if they are vague, it is considered water star).

蔡氏曰：“開帳穿心，如人之有肩，如弓之有F，闊者數十里，或六七里，狹者一二里，或一望之遠最大，龍身分佈一二百里，凡此方為正穿心（後龍撞背而來，中心出脈，即十字穿心帳）”。三五丈間，不足為正穿心，不過中心正出之龍，三五十丈者，只謂之小穿心，餘止蜈蚣節而已。

Cai said: "A spread-out dragon vein running through the center is like a person having two shoulders or an arch having a handle. Wide ones can be dozens of miles, or six or seven miles; narrow ones can be one or two miles, or even extend beyond sight. The largest ones have the dragon body spreading out for a hundred or so miles. Only in this way can it be called a proper central passage." (When the dragon comes straight from behind and emerges from the center, it is called a cross central passage.) If the width is only three or five zhang, it is not a proper central passage, but merely a dragon emerging straight from the center; if it is thirty or fifty zhang wide, it can only be called a small central passage; the rest are merely segments of a centipede.

所謂正穿心，不能多見，數十節間，或止見四五節，或一二節者，其餘亦須不離中心出脈，傳變不口，氣脈不散，而正出之間或盤旋飛走，或拋梭嫋鞭，或蜂腰馬領，或鳳舞鸞翔，或蛇曲蟬脫，或登階降陛，變換不一，只要龍身真正，不必定泥十字穿心，即間有丁字帳，亦為貴格。

The so-called proper central penetration is rare and valuable. Among dozens of sections, one might only see four or five, or even just one or two. The rest must also not deviate from the central line, with the pulse flowing in an orderly manner and the energy not dispersing. During the proper emergence, the dragon's body may spiral or move erratically, or resemble a shuttle being thrown, a whip swaying, a wasp's waist, a horse's neck, or the dancing of a phoenix and a lark. It may also resemble a snake's winding path or a cicada shedding its skin, or the steps leading into a hall. The forms vary. As long as the dragon's body is upright and genuine, there is no need to strictly adhere to the cross-penetration. Even if occasionally a T-shaped structure appears, it is still considered a noble pattern.

有等穿心之格，帳梢又起圓峰，高峻豐厚，自帶倉庫者，主大富。又有開帳之前，中間細脈垂下，突起俊秀之峰者，為帳內貴人，主大尊貴。

There is a type of pattern where the central ridge is pierced through, and at the end of the canopy a round and smooth mountain peak rises, high and thick, forming the shape of a granary, indicating great wealth. Another type is when a thin vein hangs down in the middle of the opening of the canopy, with a graceful mountain peak rising on top of it, known as 'Nobleman within the canopy,' indicating great honor and status.

又有穿心出脈之帳，兩肋高起圓峰，不與本身聯屬，侍立兩旁者，為暗庫星，主富盛而多姬妾，然小穿心蜈蚣節，已為難遇，況開帳正穿心乎。至於貴人倉庫，猶為罕見。

There is another type of account known as "dark warehouse star," which appears as two round peaks rising high on either side of the chest, not connected to the body itself, standing on both sides. This indicates a prosperous family with many concubines. However, even patterns such as small heart-cutting and centipede joints are already rare to see, let alone the proper heart-cutting pattern. As for the forms of noblemen and warehouses within the account, they are even more uncommon.

或曰：帳有真假乎？曰：在帳中出脈開面者為真，否則是假，但此就統體而論，如後龍祖宗甚美，前而子孫俱開好面，占地步多者方佳，若祖宗不美，昭（即子孫）受傷，中間雖有一二節穿心帳，亦作假論，如玉尺經所謂尹瓊瑤姬祖地是也。若橫龍分降，借勢為帳者，須前途自開好帳，即借勢亦為有力，不然，不足恃也。

Someone asked: Are there true and false accounts (accounts referring to the ridges in geomancy)? The answer is: If the account has a pulse and a good face, it is true; otherwise, it is false. However, this is speaking in general terms. For example, if the background mountain (the main ridge) and the ancestral mountains are beautiful, and the front mountains also have good faces, and the account is extensive, then it is considered good. But if the ancestral mountains are not beautiful and the descendants are damaged, then even if there is one or two sections of a central account, it should still be regarded as false, as mentioned in the "Jade Scale Classic" regarding the ancestral land of Yin Qiong and Yao Ji. As for dragons that branch off and borrow the terrain from elsewhere to form an account, they must themselves be able to form a good account in front; only then can the borrowed terrain be considered effective. Otherwise, it is unreliable.

或曰：帳字何義？曰：古人以行軍帳喻之，謂出了後帳，又開前帳，如行軍帳，一定不移也，玉髓經云：帳者障也，謂橫開廣闊，能障其風，不使吹脈，障住外山外水，不使逼近龍身，即是占地步之廣（帳有二義，指間廣闊如一字，屏者曰：障，分開大八字而包裹到頭背為帳，稍有不同）。

Someone asked: What does the character 「帐」 mean? The answer is: In ancient times, people used the military tent as a metaphor, saying that after the rear tent is set up, the front tent is also opened, just like setting up a camp for military operations, with a fixed position that does not move. The "Yuzhui Jing" says "帐者障也," meaning that it is spread out horizontally in a wide manner, able to block the wind so that it does not reach the ridge; it can also shield the surrounding mountains and waters, preventing them from approaching the dragon body — this is the meaning of occupying a broad area. The character 「帐」 has two meanings: the horizontal breadth, like the character 「一」, and the form of a screen, called 「障」; while the one that splits into a wide八字 and wraps around the head and back is called 「帐」, the two are slightly different.

或曰：帳角結地，能滅正龍之力否？曰：開帳面小，護帶少者不能脫卸而去，枝葉自疏，帳角何能結地，如穿心帳開面極大，護帶亦多，脫卸而去，枝葉自茂，定有融結，若正龍開帳面小，而帳角反開大面，豈惟滅正龍之力，旁者反為主矣。

Someone asked: Would tying the earth at the corner of the account reduce the power of the main dragon? The answer was: If the opening of the account is small and the protective bands are few, it cannot be removed and walked out of, so the branches naturally become sparse, how could the corner of the account tie the earth? If it is a heart-through account, with a very large opening and many protective bands, it can be removed and walked out of, so the branches naturally become lush, and there must be a convergence. If the main dragon has a small opening for the account, but the corner of the account opens a large one, then not only does it reduce the power of the main dragon, but the side branches become the main trunk instead.

否則帳角分結，猶見正龍力量之旺，帳角又有帳峽猶見地步之廣，其輕重亦隨正龍，惟富貴終有正旁之別，初落之帳角分結力尚小，中落之帳角分結力漸大，分枝掛結亦然，小龍小帳，不能有此。

If this situation did not exist, then the branch at the corner of the ridge would show a clear division, indicating the strong power of the main dragon; there would also be another ridge in the corner, showing a broad terrain. Its weight and strength depend on the main dragon, but ultimately, wealth and honor are distinguished between the main branch and the side branch. The power of division at the initial part of the ridge is still weak, while at the middle part it gradually becomes stronger; the situation of branches hanging and forming is the same. Small dragons and small ridges would not have such a pattern.

龍身所分，開帳之外，總名枝葉，分之則有數名，自逐節分出者，為枝腳橈掉，自祖山分出隨龍同行，不到穴而先停止者為送。隨龍同行，而先到穴前回旋作護者為迎，橫障穴後，不抱左右者，為托樂，又為之屏。特起大星辰，分開大面，肩翅長垂，兩角蓋過數節數十節者為護蓋，蓋過龍虎為纏護。

The parts branching out from the dragon body, excluding the main trunk, are generally referred to as "branches and leaves." When further divided, there are several different terms. Those branching out from each section of the dragon body are called "branch feet and oars." Those branching out from the ancestral mountain, following the dragon's course, and stopping before reaching the site are called "send." Those accompanying the dragon and arriving at the site first, then circling around to guard it are called "welcome." Those forming a horizontal barrier behind the site, without surrounding it on both sides, are called "support," "pleasure," or "screen." Those that specially rise as prominent star peaks, with wide faces and long shoulders and wings extending downward, with two peaks covering several sections up to dozens of sections are called "guarding cover." Those that cover directly over the dragon and tiger hills are called "encircling protection."

護龍起秀麗之條，端拱於穴旁左右者，為來輔，端拱於穴前左右者為侍衛，端拱穴後左右者為天乙太乙，端拱峽之左右，一為天弛天角，日月旗鼓，端拱帳下左右者為暗倉暗庫，金童玉女。總是龍之本身分出，所以衛龍穴者也，不自本龍分出者非。然本身已成貴體，得他龍真面相向，雖非本身分出，亦可借用，若背來駝我，或無背無面，即本山分出，亦無益也。

A branch of the dragon that grows clearly and gracefully from the main dragon, standing straight on both sides of the dragon's body, is called "Lai Fu"; those that guard on both sides in front of the dragon's body are called "Shi Wei"; those that guard on both sides behind the dragon's body are called "Tian Yi" and "Tai Yi"; those that guard on both sides of the ridge are called "Tian Hu" and "Tian Jiao," as well as the sun, moon, flag, and drum; those that guard on both sides beneath the canopy are called "An Cang" and "An Ku," as well as "Jin Tong" and "Yu Nu." All these are branches of the main dragon used to protect the dragon's body; those not originating from the main dragon are not considered. However, if the main dragon already has a noble form and receives another dragon facing directly towards it, then even if it is not a branch of the main dragon, it can be used. If the branch comes facing away or cannot distinguish front and back, then even if it comes from the main mountain, it is of no use.

或曰：護蓋枝葉，必宜兼有，或有此而貴彼者，如枝腳短少，無護蓋可乎？曰：若逐節枝腳停勻，交互適當而長遠者，不必祖山之蓋送，如梧桐、芍藥、蒹葭之類是也。

Someone asked: Must the protective cover and the branches necessarily be present together, or is it sufficient to have one and not need the other? For example, if the branches are short, sparse, and there is no protective cover, is that acceptable? The answer is: If the branches at each section are even, properly interwoven, and extend far, then there is no need for the protective cover and the sending branch. Examples of such patterns include the branches of the paulownia tree, the peony, and the reed.

如自近祖分出兩股護砂，能蓋過數節者，不必遞節，不心長衍，即無枝腳亦貴，如上天梯、串珠龍、蘆花鞭金鐘、玉斧、臥蠶吐絲、九天飛帛、仙帶飄空、金蟬脫殼、玉几上軒之類是也。

For example, if two branches of the near ancestor's protective sands extend out and can cover several sections, they do not need to have branches at each section, nor do they need to stretch very long. Even without branches, they can still be valuable. Patterns such as Heavenly Stair, Beaded Dragon,芦花鞭 (Luhua鞭), Golden Bell, Jade Axe, Worm-Eaten Silk, Nine Heavens Flying Silk, Immortal's Ribbon Drifting in the Sky, Golden Cicada Shedding Its Shell, and Jade Platform with a Pavilion are examples of such formations.

又如近祖一邊無蓋護，一邊生枝腳，一邊無枝腳者，則無護蓋，一邊不可不生枝，一邊不須生枝，如楊柳長卷廉殿試之類是也。

For example, if the near ancestor's side lacks protection on one side and has branches on the other, while the third side has no branches, then on the unprotected side branches must inevitably grow, while on the other side there is no need for further branches, just like the patterns of willow branches, long curtain-like formations, and palace examination structures.

又如自本身分出，零星墩阜，如飛花片片，寒鴉點點之形，兩旁擁護者，不必顯有枝條長垂蓋護，亦為貴地。如蘆花嫋換骨龍落地梅花之類是也。若既有近祖之蓋護長垂，又有逐節之枝腳繁衍，非都會之大幹龍，占千里之地步者，不能有此。若護蓋俱無枝腳又少一邊者，公分有虧，兩邊皆然，神廟之地。

For example, if there are scattered small hills or mounds emerging from the main body, resembling scattered petals of flying flowers or dots of cold crows, and they are flanking the main body, it is not necessary for them to have long, hanging branches to cover and protect. Similarly, these are still noble formations, such as the "Luhua Niao" (swaying reed flowers), "Huan Gu Long" (transformation dragon), and "Luodi Meihua" (fallen plum blossoms). If there are both the long, hanging branches of the near ancestor and the branches that proliferate in successive sections, then it would not be the grand dragon of a major city or a dragon that spans thousands of miles, which is impossible. Conversely, if there is no protective covering and one side of the branches is missing, then the fortune of a particular branch would be lacking. If both sides are missing, then it can only be the site of a shrine.

有等出洋龍在大田大坂，傍大江大河，既無蓋護，又少枝腳，或以高田作護衛，或以水繞當山者，而穴山開面，出脈局曲活動，有矬平呼吸浮沉之動氣者，便是富貴雲地，如平洋單獨龍之類是也。然究其遠祖，必有屏臺帳蓋之格，送從纏護之多，來龍長遠，脫卸淨盡，方能有此。

There is a type of dragon that emerges from the plains, situated among vast fields and gentle slopes, adjacent to great rivers and streams. It lacks protective cover and has few branches. Some use high fields as protection, while others rely on the surrounding water to simulate the encircling hills. As long as the mountain forming the nest opens its face, the ridge line twists and turns flexibly, with low and gentle slopes and the dynamic energy of rising and falling breath, it becomes a prosperous and wealthy land. This is similar to the case of a single dragon in the plains. However, tracing back to its ancestors, it must certainly have the formations of screen, platform, tent, and cover, with many encircling features, a long and pure incoming ridge, and a clean detachment, which allows for such a formation.

不然，淮楊一路，平坦無山，何以亦有大地，而平洋單獨龍，何以備多下賤者，總宜究其來龍貴賤，送從有無，然後定其優劣，纏龍在山谷，愈多愈貴，托山非橫山無降脈者，不須來輔，有龍虎不必待衛，天弧天角，非大貴龍不能有之，既成大地，無亦何礙。

If that is not the case, then why do areas like Huai'an and Yangzhou, which are flat and lack mountains, still have large landforms? And why are single dragons in flat plains mostly of low status? In summary, one must trace the origin of the dragon's status and whether there are accompanying features to determine its quality. Dragons winding through valleys become more valuable the more they are present. When a dragon is supported by a mountain, it is only necessary if it is a horizontal dragon without a descending ridge; otherwise, additional support is not needed. If there are already dragons and tigers, there is no need for additional attendants. Features such as Tianhu and Tianjiao sands are not present in ordinary dragons; once a large landform is formed, their absence is not a problem.

或曰：龍身短長，枝腳不稱，可乎？曰：龍長遠，枝腳亦宜長遠，龍短小，枝腳亦宜短小，龍高大，枝腳亦宜高大，龍長遠，而枝腳短小為結龍，龍短小而枝腳長遠為到龍，龍高大，而枝腳低縮為獨龍。

Someone asked: Is it acceptable for the length of the dragon's body to be disproportionate to the length of its branches? The answer was: If the dragon is long, its branches should also be long; if the dragon is short, its branches should also be short; if the dragon is tall, its branches should also be tall. If the dragon is long but its branches are short, it is called 'jiedong'; if the dragon is short but its branches are long, it is called 'daodong'; if the dragon is tall but its branches are low and contracted, it is called 'dulong'.

龍枝腳貴停勻，若偏枯為病，則宜順護，反背為逆，則宜圓淨，尖利為煞，則宜秀麗。醜惡為賤，則宜整齊，散亂為蕩，則宜合格。貴形吉形，賤惡為凶，故龍之貴賤不同，其美惡亦形於枝腳，觀枝腳之美惡龍之貴賤可知矣。

The branches of the dragon should be even and proportional. If they are uneven, it is considered a defect and should be corrected to be in a favorable direction for protection; if they are reversed, it is considered adverse and should be changed to be smooth and clean; if they are sharp, it is considered aInauspicious Sha and should be changed to be refined and elegant; if they are ugly, it is considered lowly and should be changed to be neat; if they are scattered and disorderly, it is considered chaotic and should be changed to be acceptable. The shape of the dragon is important; a noble shape brings good fortune, while a base shape brings misfortune. Therefore, the value of the dragon varies, and its beauty or ugliness is all reflected in its branches. By examining the beauty or ugliness of the branches, one can infer the value of the dragon.

古人論峽以出脈偏正定吉凶，正者，兩邊有護送為吉。偏者，一邊無護送為凶，於微論峽則以峽山形吉凶，吉形貴形，夾護皆吉，反此者凶，予但以開面出脈為重。凹面者，雖旁出力輕，猶不失為真龍，不開面出脈，雖中出無生如劐，故山外皆內面者，吉形固吉，凶形不過吉中之疵，如皆來能我，或無背無面，凶形固凶吉形何取，有等過峽起脈之山亦死，落脈開好面者，此行龍脫卸，將盡未盡，必有分枝相落之地，前途可覓。

Ancient people discussed ridges by using whether the ridge emerges from the main line in a biased or central manner to determine fortune or misfortune: if it emerges from the center with both sides protecting it, it is auspicious; if it emerges from one side without protection, it is inauspicious. When considering minor ridges, they judged based on the shape of the mountain at the ridge: auspicious shapes with flanking protection are auspicious; the opposite is inauspicious. I, however, only value the opening of the face where the ridge emerges. If the ridge emerges from the side, even if its strength is weaker, it is still a true dragon; if the ridge does not open its face and emerges from the center, it has no life qi, like being cut open. Therefore, if both sides of the mountain face inward, auspicious shapes are auspicious, and even inauspicious shapes are only minor flaws within auspiciousness. If both sides of the mountain turn their backs toward me, or if the front and back cannot be distinguished, then inauspicious shapes are inauspicious, and auspicious shapes have no merit. There is another type of mountain where the qi and pulse die at the ridge, but at the falling point, a good face is formed. This indicates that the dragon is shedding its energy, about to end. Ahead, there must be a place where it branches off and settles, which can be followed to find it.

陰陽峽者，即雌雄峽也，如匪人雌雄狗二般，一邊開窩而落脈者為雌，一邊走珠而起脈者為雄（XXXX），或劐落而雄受（雄落者，落脈凸而有脊，雌受者，開窩遞脈也），雌邊雖有窩穴，葬下未能得福（開高遞脈，真氣未止故也）。

The so-called Yin-Yang pass refers to the male and female passes, resembling two forms of male and female. One side, which opens into a hollow and has a descending ridge, is considered the female side. The other side, which protrudes with a rounded shape and has an ascending ridge, is considered the male side (the original text here has four missing characters, which are recorded without supplementation). Some cases involve the male side descending and the female side receiving the energy. The male side descending means the ridge is convex with a spine, while the female side receiving means it opens into a hollow to receive the energy. Although the female side has a hollow, burying a tomb there may not necessarily bring good fortune, because that location is high and still receiving the energy; the true qi has not yet stopped.

或曰：高山之上，並無跌斷無峽，可知亦結大地者何，曰古有高山峽之名，盡山上樑中另闢世界，則山上自有平地，其起伏跌斷處，即謂之峽，但在下面仰視，則不能見其脈，高山之上有平也，理有跌斷，若無帳無峽，不另闢世界，何能結地。

Someone asked: "High mountains do not have breaks, so how can they form large land areas? Why can they form large land areas without a valley?" The answer was: "There has always been the term 'high mountain valley' in ancient times. Whenever a ridge on a mountain creates a separate space, there will naturally be flat land on the mountain. The places where it rises and falls are called valleys. However, when viewed from below, one cannot see the ridges. Since there is flat land on high mountains, there should be breaks. If there are neither ridges nor valleys, and no separate space is formed, how could land be formed?"

崩洪夾貢，穿江過澗之石脈也，石脈從水中過，是山與水為朋，水與山為共，故曰：崩洪。惟平洋江河中有之，蓋平洋數千里來龍，至大江大河，勢不能住，則渡水而過，其過也，必開帳勢，兩邊枝腳，一齊湧來，如鳥之將飛，必先矬其翅而起，石骨過處，水必兩分（龍渡河水必在石分流，方是過河之脈，其力自大，石骨形象不拘）。但水面不能見耳。

"Crushing flood" and "enclosed tribute" refer to stone veins that cross rivers and streams. These stone veins pass through water, indicating that mountains and water are companions, and water and mountains coexist, hence called "crushing flood" ("crushing" is a variant of "companion," and "flood" is a variant of "coexist"). This phenomenon occurs only in flat alluvial rivers. Because dragons coming from thousands of miles across flat lands, when they reach large rivers and streams, cannot restrain their momentum, so they cross the water. When they cross the water, they must display the气势 of a tent being set up, with branches on both sides rushing in together, like a bird about to take flight, which first lowers its wings before lifting them. The place where the stone vein passes through, the water must necessarily split on both sides (when a dragon crosses a river, the water must split at the stone vein, which is the true river vein, with great power; the shape of the stone vein is not restricted). However, this is not visible on the water's surface.

山谷水跌瀉溪澗，兩邊山腳石骨雖遠，而彼岸田水不隨龍勢前行，反流入過龍河中，即在平洋，只以山腳論，並非過龍，謂之崩洪峽者非（龍既渡河，則龍勢前行水自隨龍脈前去，若反流入過龍河中，仍是山腳相連，非渡水之龍也）。

Water in the valley rushes down into the stream, and although the stones at the foot of the mountains extend far, the water in the fields on the opposite bank does not follow the dragon's momentum forward, but instead flows back into the river that the dragon has crossed — this situation, even if it occurs in flat land, should only be considered as part of the mountain foot, not as crossing the dragon. Calling it a broken flood gully is wrong (since the dragon has crossed the river, its momentum moves forward, and the water naturally follows the dragon's path forward; if the water instead flows back into the river that the dragon has crossed, it indicates that it is still connected to the mountain foot, not a dragon crossing the water).

然渡水之龍，亦必開面方有一脈透過，中有龍者，其水兩旁分流，或上面之水，向一旁流去，而河中水亦必兩分，故云非石骨不渡水，但轉到無山處，硬土亦能渡，只要中淺旁深，若不開帳作勢，枝腳邊有邊無，來不海湧，水中雖有石骨，彼岸雖有墩阜，只以星散雲斷論，至於穿田渡水，則以河濱來去為憑，雖在極平處，仍有枝腳墩阜可證。

However, even a dragon that does not cross water must have its face opened, so that a line of energy can pass through. When there is a dragon in the water, the water will branch off on both sides; or the water from the upper stream flows to one side, while the river water must also divide into two streams. Therefore, it is not the stone ridge that allows crossing the water. But when reaching a place without mountains, hard soil can also cross the water, as long as the middle of the river is shallow and the sides are deep. If there is no opening of the account and the branches on one side are present while on the other they are not, and the coming energy does not resemble the surge of the sea tide, then even though there is a stone ridge in the water and a soil mound on the opposite bank, it can only be considered as scattered stars and broken clouds, not a true dragon passage. As for crossing fields and rivers, it is based on the coming and going of the energy lines on both sides of the riverbank; even in extremely flat areas, there will still be soil mounds to confirm this.

玉湖峽者，當脈橫生池湖，脈在水中過也。

The so-called "Yu Hu Xie" refers to a place where a pool or lake naturally forms across the central line of a meridian, with the meridian passing through the water.

天池峽者，峽旁各生一池，或只一邊有池，一邊低田低地，脈生中間過也。玉池峽者，當脈中心生也，脈在兩邊過也，其水是龍氣停瀦，非因雨水積池湖，是造化生成，非人力穿鑿，深大力大，淺小力小，四時不涸，清而不濁者貴，忽然乾涸渾濁腥臭衰竭之兆。

The so-called "Tianchi Gorge" refers to a gorge where water pools are formed on both sides, or where one side has a pool and the other is low-lying land, with the ridge running through the center. The so-called "Yuchih Gorge" refers to a situation where a water pool is formed exactly at the center of the ridge, with the ridge running through both sides. These pools of water are formed by the accumulation of dragon qi, not by rainwater collecting into lakes; they are naturally formed by the forces of creation, not man-made. Pools that are deep and large have greater power, while those that are shallow and small have less power. Those that do not dry up in the four seasons and are clear rather than turbid are most valuable. If they suddenly dry up, become turbid, and emit a foul smell, this is a sign that the dragon qi has declined.

果是相所之祖，臺屏帳蓋之龍，節節開面，地步廣闊，有此更證其實。中等龍見之亦只尋常，下等龍見之何益，故只觀其地步之廣狹，開面之多寡，龍格之優劣為主。

If the original mountain range is of the level of a prime minister's ancestral mountain, with a terrace, screen, canopy, and cover, and each section presents a clear face, with wide terrain, then having such a heavenly pool further confirms its authenticity. A medium-quality dragon with such a pool is only ordinary, and a low-quality dragon with it would be of no use. Therefore, in the end, it is still the width of the terrain, the number of clear faces, and the quality of the dragon's form that are most important.

古云：峽前峽後好尋龍者，以龍身逶迤，路遠將過峽，久勃之勢，昂然而起，旺氣一聚，過峽後方興之熱，跌然而起，旺氣亦一聚，必有旺氣透於兩邊，一開面降脈，即借峽中之迎送為門戶，而穴易成，或自立門戶更妙，然惟嫩峽有此，老峽則否（節節開面，枝葉旺盛，龍勢盤旋，有蜂腰鶴膝者，為嫩峽。牽連小面枝葉稀疏，龍勢徑直腰硬者為老峽）。

An old saying goes, "Before and after the gully, the dragon is easy to find." This is because the dragon's body winds its way for a long distance, and as it approaches the gully, the accumulated momentum rises suddenly, gathering a surge of vitality. After passing through the gully, the newly emerging momentum also rises suddenly, gathering vitality again. In this way, the vitality must be transmitted to both sides. As soon as the terrain opens up and the ridge line descends, the sand formations within the gully can serve as the entrance and exit, making the site easy to form a good location. If the site can establish its own entrance and exit, it would be even better. However, this situation only occurs in a young gully, not in an old gully (a young gully is characterized by successive openings, lush branches and leaves, winding dragon momentum, and features such as a bee waist and a crane knee; an old gully is marked by continuous connections, small openings, sparse branches and leaves, straight dragon momentum, and a stiff body).

騎龍穴順騎固須開正面，穴前周密容聚，儼如前面，不去倒騎，亦須倒開正面，左右砂層層迴轉，儼如背後生來環抱有情方妙，然峽前峽後，分掛一枝，結地者，十之八九，騎龍結穴者，十之一二。

In the middle of a dragon site, the one that follows the dragon should have a front opening, with the site in front being well enclosed and able to gather energy, appearing clearly in front. The one that goes against the dragon should also open the front in the opposite direction, with the surrounding ridges turning layer by layer on both sides, appearing as if coming from behind to embrace the site affectionately. This is considered good. However, most cases, about eight or nine tenths, are those where the site is formed with branches hanging on both sides of the ravine; only about one or two tenths are truly dragon sites formed by riding the dragon.

或曰：今人見山跌斷，即以峽名之，並不問迎送有無，無迎送者，亦能結地否，曰：峽間有迎送者，惟大富貴地如是，小龍止有跌斷，何能有迎送之砂，但跌斷而得開面，出脈前去，亦結小富貴，地不開面，而跌斷方在所棄，正小枝龍並跌斷亦無，何能有峽，惟視其開面有無多寡而已，有等大龍來處，過峽重重，俱有迎送，至入首數節，只跌斷而無迎送，亦成大地，不可以到頭，但有跌斷無迎送短之。

Someone asked: Now people see a mountain that has broken and call it a "xiá" (gorge), without considering whether there are "ying song" (welcoming and sending) sands present. So can a place without welcoming and sending sands still form good land? The answer is: A gorge with welcoming and sending sands occurs only in very wealthy and prosperous land. Small dragons only have broken mountain ridges; how could they have welcoming and sending sands? But if after the break the mountain opens up and the ridge continues forward, it can still form small prosperity. Only those that neither open up nor have a ridge can be abandoned. True small branch dragons do not even have broken ridges; how could they be called a gorge? Therefore, one should only look at whether there is an opening and how much it is. There is also a type of great dragon that has many gorges along its course, all with welcoming and sending sands, but when it reaches the final few sections, it only breaks without welcoming or sending sands. It still forms great land, so one should not diminish it just because at the end it only breaks without welcoming or sending sands.

按：騎龍穴居龍脊，後有兩砂送，前有兩砂迎，似雌雄峽者真，前兩股包後，兩股在內則順騎，後兩股包前，兩股在內則倒騎，出暈在側，砂必邊高邊低，或邊順邊坐，高枕順向低敗逆，而橫騎倒騎四正無偏，則居中騎之斬關，則無穴暈，正脈前行，借峽中迎送，如巖前栽得法，亦發有餘枝，前去數節而後止者，亦名騎龍。

Note: The riding dragon site is located on the dragon's back, with two ridges of land behind to guard it and two ridges in front to welcome it, and its shape resembles the male and female gorges. If the two ridges in front enclose the two behind, with the latter within, it is called riding in the right direction; if the two behind enclose the two in front, with the former within, it is called riding in the reverse direction. If the site is located on the side, the protective ridges will be uneven in height or one side flowing smoothly and the other flowing against; the higher side is suitable for resting the head, the smooth side is suitable for facing, the lower side will lead to decline, and the opposite side will cause loss. As for the horizontal riding and reverse riding, if all four sides are straight and not slanted, then it is riding in the center. The cutting gate site has no site depression, and the main ridge continues forward, but the site is established by using the welcoming and escorting ridges in the gorge, like planting in front of a rock, as long as it is appropriate, it can bring blessings; those that continue forward for a few more sections before stopping are also called riding the dragon.

若前亦只有一節，便大水會合，則為斬關，主山聳秀，亦能催官。然騎龍斬關，以橫騎為上，順騎須鑿池截氣，開溝散水，倒騎龍高穴者，砂水自真，若低穴倒不能收水，故曰：雌邊未能得福。

If there is only one section in front, followed by a great body of water meeting, that is called cutting the gate; as long as the main mountain is tall, clear, and elegant, it can also promote official positions and bring wealth. However, among riding the dragon and cutting the gate, the horizontal riding is the best; for the forward riding, a pool must be dug to block the energy and a ditch must be dug to disperse the water; for the backward riding, if the high site is formed, the terrain and water will naturally be genuine, but if the low site is formed, the water will not be retained — hence the previous text says 'the female side cannot bring good fortune'.

附雄落雌受峽圖

Here is a diagram of "the male falls, the female receives the pass" (the actual diagram is lost, only the title remains in the current text).