Summary

《疑龍經》一卷，舊本題唐楊筠松撰。筠松不見於史傳，惟陳振孫《書錄解題》載其名氏。《宋史·藝文志》則但稱為楊救貧，亦不詳其始末。惟術家相傳以為筠松名益，竇州人。掌靈臺地理，官至金紫光祿大夫。廣明中遇黃巢犯闕，竊禁中玉函秘術以逃，後往來於虔州。無稽之談，蓋不足信也。然其書乃為世所盛傳。

The Classic of Doubtful Dragons consists of one volume, and old printed editions attribute its authorship to Yang Yunsong of the Tang dynasty. Yang Yunsong himself is not mentioned in the biographical records of official histories across the dynasties. Only Chen Zhenzun of the Southern Song dynasty's Zhizhai Shulü Jieti mentions his name. The Song Shi · Yiwen Zhi refers to him merely as "Yang Jiu-pin," without providing any details about his life. Only among geomancers has his name been passed down through generations, stating that his name was Yi, and he was from Doushou. He held the position of overseeing the Lingtai Observatory and geographical affairs, and was promoted to the rank of Jinziguangludafu. During the Guangming period of Emperor Xizong of Tang, when Huang Chao's forces broke into the capital, he stole the secret techniques of the Jade Box from the imperial palace and escaped. After that, he traveled around the Qianzhou area. These are all baseless rumors and not worth believing. However, his book has been widely circulated among people.

《撼龍經》專言山龍脈絡形勢，分貪狼、巨門、祿存、文曲、廉貞、武曲、破軍、左輔、右弼九星，各為之說。《疑龍經》上篇言幹中尋枝，以關局水口為主。中篇論尋龍到頭，看面背朝迎之法。下篇論結穴形勢，附以疑龍十問，以闡明其義。《葬法》則專論點穴。有倚蓋撞黏諸說，倒杖分十二條，即上說而引伸之。附二十四砂葬法，亦臨穴時分寸毫釐之辨。

The Classic of Shaking the Dragon specializes in the patterns and courses of mountain dragons, classifying mountain peaks into nine stars: "Tanwang," "Jumen," "Luchun," "Wenqu," "Lianzhen," "Wuqu," "Pojun," "Zuofu," and "Youbi." It provides detailed explanations for each of these stars. The Classic of Doubtful Dragons, in its upper section, discusses how to identify "zhilong" within "ganlong," focusing mainly on the key aspects of "guanju" and "shukou," which refer to the locking of water and the mouth of water. The middle section explains how to distinguish the front and back of a mountain when tracing the dragon pulse, as well as how to observe the facing mountains and the accompanying hills. The lower section discusses the forms of the site where the dragon stops, and concludes with "Ten Questions on Doubtful Dragons," which clarifies the principles of the book through a question-and-answer format. As for the book on burial methods, it specifically addresses the technique of selecting a site, with methods such as "yi," "gai," "zhuang," and "nian." "Daozhang" is divided into twelve categories, all of which are elaborations on the previous discussions. It also includes the "Twenty-four Sands Burial Methods," which focus on the precise distinctions of inches and fractions when arriving at the site.

案陳振孫《書錄解題》有《疑龍經》一卷，《辨龍經》一卷，雲吳炎錄以見遺，皆無名氏，是此書在宋並不題筠松所作，今本不知何據而云然。其《撼龍》之即《辨龍》與否，亦無可考證。然相傳已久，所論山川之性情形勢，頗能得其要領，流傳不廢。亦有以也。舊本有李國木注並所附各圖，庸陋淺俗，了無可取。今並加刊削，不使與本文相溷焉。

Consulting Chen Zhenzun's "Zhai Zhai Shu Lu Jie Ti," it is recorded that there are two volumes, "The Classic of Doubtful Dragons" and "The Classic of Distinguishing Dragons," which were copied by Wu Yan and given to Chen. Neither of these works is attributed to an author. This shows that in the Song dynasty, this book was not titled as written by Yang Yunsong. The current editions are unknown in their basis for attributing the authorship to Yang Yunsong. As for whether "The Classic of Shaking the Dragon" is the same as "The Classic of Distinguishing Dragons," there is no way to verify this. However, it has been passed down for a long time, and the discussion in the book about the nature and form of mountains and rivers captures the essentials, so it has been transmitted through the generations without ceasing, which is also due to its merits. Old editions include annotations by Li Guomu and various diagrams he prepared, which are crude and vulgar, with no merit, and they have all been deleted, so as not to mix with the main text.

疑龍何處最難疑，尋得星峰卻是枝。關峽從行並護托，矗矗槍旗左右隨。幹上星峰金不作，星峰龍法近虛詞。與君少釋狐疑事，幹上尋龍真可據。幹龍長遠去無窮，行到中間陽氣聚。面前山水又可愛，背後護龍皆反背。君如就此問疑龍，此是幹龍迎送隊。譬如齎糧適千里，豈無頓宿分內外。龍行長遠去茫茫，定有參隨部位長。凡有好山為幹去，枝龍盡處有旗槍。旗槍也是星峰作，圓淨尖方高更卓。就中尋穴穴卻無，幹去未休枝早落。

When searching for a dragon ridge, the most confusing part is when you finally find a dignified star peak, only to discover it is merely a "branch dragon." The true "passage and gorge" has accompanying mountains that follow closely, providing protection on both sides, with sharp peaks standing like spears and flags. "Main dragon" ridges do not naturally have such star peaks. If one insists on identifying the dragon solely by star peaks, this method becomes useless when applied to the main dragon. Here, let me clarify a point: searching for the dragon on the main dragon is the reliable approach. The main dragon travels far and long, stretching endlessly. When it reaches a place where yang energy gathers, the mountains and waters ahead appear charming, but the protective ridges behind all turn outward. If you ask here which one is the doubtful dragon, you must know that this area is merely the welcoming and sending group of the main dragon. It's like carrying provisions for a journey of thousands of miles; along the way, there must be places to rest, and these resting places have inner and outer distinctions. As the dragon travels far, its trend becomes vast and indistinct, and along the way, there must be a long series of accompanying parts. Any place where good mountains accompany the main dragon will often have peaks like flags and spears at the end of the branch dragon. Flag peaks and spear peaks are also transformed from star peaks, round, sharp, square, each one taller and more upright than the last. Yet, trying to find a site for burial in the midst of these is impossible. The reason is that the main dragon has not yet finished, while the branch ridges have already descended.

枝龍身上亦可裁，半是虛花半是胎。若是虛花無朝應，若是結實護送回。護纏尚要觀疊數，一疊回來龍身顧。莫便將為真實看，此是護龍葉交互。三重五重抱回來，此就枝龍腰上做。幹龍尤自隨水去，護送迢迢不回顧。正龍身上不生峰，有峰皆是枝葉送。君如見此幹龍身，的向幹龍窮處覓。

The body of a branch dragon is not entirely incapable of having a cave, but half of it is 'empty flower' and half is real 'fetus'. The way to distinguish is by whether there is a responding hill in front: if it is empty flower, there is no hill in front to correspond with it; if it is truly capable of forming a real fetus, the protective hills will turn back and encircle it. When looking at the protective hills, one should count how many layers they encircle. Each layer of encircling shows more affection from the dragon's body. However, one should not mistake any encircling for a real cave, as that is often just the branches and leaves of the protective hills crossing each other. Only when there are three or five layers of encircling can one choose the cave at the waist of the branch dragon. At this time, the main dragon continues along the water, and the protective hills follow far behind without turning back. The main dragon's body does not form star peaks; any peak seen is just the branches and leaves accompanying it. If you can recognize the body of the main dragon, you should go directly to where the main dragon ends to find the cave.

君如尋得幹龍窮，二水相交穴受風。風吹水劫卻非穴，君如到此是疑龍。請君看水交纏處，水外有山來聚會。翻身顧母顧祖宗，此是回龍轉身處。宛轉回龍是掛鉤，未作穴時先作朝。朝山皆是宗與祖，不舉千里遠迢迢。穴前諸官皆拜揖，千源萬派皆朝入。此是尋龍大法門，兩水夾來皆轉揖。

If you have already found the end of the dragon ridge, you will see two streams of water meeting there, and the site will be exposed to wind; if the wind blows and the water comes to seize it, then it is not a true site, and this is precisely when doubts are most easily aroused. Please look again at the place where the two waters intertwine. Are there any mountains outside the water that gather together? If there are mountains turning back to look at the mother mountain and the ancestral mountains, then this is the place where the dragon turns back. The winding dragon shape resembles a hook, and before it forms the site, it first turns its coming path into facing mountains, so these facing mountains are actually its ancestors and progenitors, and there is no need to search for them thousands of miles away. All the officials and stars in front of the site bow and pay homage together, and thousands of sources and myriad streams of water all flow into the bright hall. This is one of the major methods for seeking the dragon: wherever two streams of water come to embrace and turn back to face, that is where the true dragon settles.

尋龍何處使人疑，尋得星峰卻是枝。枝中亂來無正穴，真龍到處又疑非。只緣不識兩邊護，卻愛飛峰到腳隨。飛峰斜落是龍腳，腳上生峰一達卓。真龍平處無星峰，兩邊生峰至難捉。背斜面直號飛峰，此是真龍夾從龍。一節生峰一節插，兩節雖長號寬峽。峽長繞出真龍前，背後星峰又可憐。到此狐疑不能識，請向正龍尋兩邊。

Where does the search for the dragon's path most cause doubt? It is when one finds a star peak, but it turns out to be just a branch. The branches spread out in a disorderly manner, and there is no true center; whereas the true dragon's path is so subtle that it seems not to be there at all. The problem lies in not recognizing the protective ridges on both sides, but instead being fond of looking at the "flying peaks" that arise along the dragon's feet. Flying peaks are the sloping feet of the dragon, each foot giving rise to another peak, standing alone and upright. The true dragon, when moving on flat ground, does not produce star peaks, but the ridges on both sides are dense and numerous, making it hard to grasp. Peaks that slope backward and fall straight forward are called flying peaks; they are actually the protective ridges accompanying the true dragon. One peak arises with each section, and then another is hidden beneath, so even though two sections are stretched out, the low and hidden part in between is called the "wide ravine." The ravine extends long, winding all the way to the front of the true dragon. When looking back, the star peaks behind seem scattered and pitiful. At this point, people are most likely to hesitate and be confused. At this moment, please shift your focus back to the main dragon and look for the answer from its left and right sides.

兩邊起峰為護從，正龍低平最貴重。星峰兩邊轉前揖，揖在穴前為我用。問君州縣正身龍，大浪橫江那有峰。起峰皆是兩邊腳，去為小穴為村落。如此尋龍看兩邊，兩邊生腳未嘗偏。正身繞卻中央去，祿破文廉多作關。關門是為有大小，破祿二星外為攔。祿存無祿作神壇，破軍不破作近關。要尋大地尋關局，關局大小水口山。

The mountains on both sides are protective hills, while the main dragon itself remains low and gentle, which is the most noble. The stars on both sides turn forward to bow to the site, and if they bow in front of the site, they all become useful hills for this site. If we ask about the main body of the dragon that runs through the county, it is like a wide wave of the river, and there will be no tall star hills. All the hills are only the branches on both sides; these branches extend out and form small sites and villages. Therefore, when seeking the dragon, the key is to look at both sides: the branches on both sides are always balanced and symmetrical, not leaning to one side; the main body of the dragon runs away from the center. The stars "Luchun," "Pojun," "Wenqu," and "Lianzhen" are mostly used as barriers. The gate has different sizes, and the stars "Pojun" and "Luchun" often serve as outer barriers. When "Luchun" reaches here, it no longer represents fortune, but instead takes the form of a shrine; when "Pojun" reaches here, it no longer represents destruction, but instead serves as a nearby barrier. To find a great site, first find the barrier; the size of the barrier depends on how tightly the mountain at the water mouth locks it.

大凡尋龍要尋幹，莫道無星又無換。君如不識枝幹龍，每見於龍多誕漫。不知斡長纏亦長，外山外縣山為伴。尋龍千里遠迢遞，其次五百三百里。先就輿圖看水源，兩水夾來皆有氣。水源自是有長短，長作軍州短作縣。枝上節節是鄉村，幹上時時斷復斷。分枝劈脈散亂去，幹中有枝枝復幹。

In general, when searching for a dragon (dragon line), one should first look for the main dragon (gàn lóng), and not say it is not a dragon just because it does not form stars or peaks along the way, nor because it does not show signs of transformation. If you cannot distinguish between branches and the main dragon, then when looking for a dragon, you will often be confused and speak without basis. You must know that the main dragon travels a long distance, and its surrounding hills also extend along with it. Often, it requires mountains from other counties or prefectures to accompany it. Searching for the main dragon may involve traveling thousands of miles, while the next best is five hundred miles, then three hundred miles. When starting, first look at the map and examine the water sources. Wherever there are two streams converging, there is energy. The water sources themselves have long and short lengths: long sources form military states, short sources form counties. On the branch dragon, each section forms a village, while on the main dragon, it constantly breaks and continues, continues and breaks again. Branches split off and spread out, the main dragon contains branches, and within the branches, there are again main dragons.

凡有枝龍長百里，百里周圍作一縣。百里各有小於龍，兩水峽來尋曲岸。曲岸有水抱龍頭，抱處好尋氣無散。到此先看水口山，水口交牙內局寬。便就寬容平處覓，左右周圍無空闊。斷然有穴在此處，更看朝水與朝山。朝水與龍一般遠，共祖同宗來作伴。客山千里來作朝，朝在面前為近案。如有朝迎情性真，將相公候立可斷。

If a main dragon branch extends for a hundred li, then within this hundred li area, a county can be formed. Within this hundred li, there are smaller dragon branches. When encountering two streams converging in a narrow pass, one should look for the bend in the riverbank. The bend where the water surrounds the dragon's head is the most suitable place to search for a site, because the energy will not disperse there. At this point, first examine the mountain at the water mouth: if the mountains on both sides intersect like teeth biting, the area inside will be spacious. Look for the site in this wide and flat area, then check if there are any open spaces on the left and right; if all four sides are well enclosed, there is certainly a site here. Then further examine the facing water and facing mountains: the facing water and the main dragon come from a long distance, they are from the same ancestor and same lineage, accompanying each other. Guest mountains coming from thousands of li away to pay homage will form the near case in front. If the mountains that face and welcome show sincere affection, then this place will produce generals, ministers, marquises and dukes, and this can be determined right away.

尋得真龍不識穴，不識穴時總空說。識龍識穴始為真，下著真龍官不絕。真龍隱拙穴難尋，惟有朝山識幸心。朝若高時高處點，朝著低時低處針。朝山亦自有真假，若是真時特來也。若是假時山不來，徒愛尖圓巧如畫。若有真朝來入懷，不必尖圓如龍馬。惟要低昂起伏來，不愛尖傾直去者。

Having found the true dragon but not recognizing the site, all previous efforts become meaningless. Only when one can both recognize the dragon and the site can one be considered truly skilled. If the site is located above the true dragon, the descendants will have continuous official positions andofficial stipend. The true dragon is often hidden and unassuming, and the site is extremely difficult to find. The only reliable guide is the facing mountain. From the facing mountain, one should understand its intention. If the facing mountain is high, the site should be located at a high place; if the facing mountain is low, the site should be located at a low place. The facing mountain itself can be true or false: a true facing mountain is specifically coming to meet this site; a false one does not come towards us, but instead appears sharp, round, and beautifully shaped, merely enticing people with its appearance. If there is indeed a facing mountain that approaches warmly, one need not worry about whether it is sharp and round like a dragon or a horse. As long as it comes with a gentle rise and fall, that is sufficient. The most undesirable is a facing mountain that is sharp, leaning, and turns abruptly away.

直去名為墜朝山，雖見尖圓也是閒。譬如貴人背面立，與我情意不相關。亦有橫列為朝者，若是橫朝似衙嗜。前山橫過腳分枝，枝上作朝首先下。首下作峰或尖圓，雙雙來朝列我前。大作排牙小作列，如魚驕頭蠶比肩。朝餘卻去作水口，與我後纏兩相湊。交牙護斷水不流，不放一山一水走。

A mountain that turns its head straight ahead is called "Zhuichao Mountain." Even if it appears sharp, round, and beautiful, it is just an idle mountain with no use. This is like a nobleman facing away, with no connection to my side's sentiment. There are also mountains that lie horizontally to form a facing mountain, resembling the orderly standing of officials in an official office. When the mountain lies across in front, its foot branches out, and branches grow on top of these branches, forming facing mountains. These facing mountains first bow their heads low; at the point where they bow, small peaks rise, either sharp or round, arranged in pairs before me. Large ones form a row like teeth, while smaller ones are lined up in order, like a group of fish lifting their heads or spring silkworms standing shoulder to shoulder. These facing mountains, with their unused remaining energy, extend outward to become the mountains at the water mouth, combining with the mountains that wrap around my burial site. The two sides interlock like teeth, cutting off the path, so the water cannot flow out, and neither the mountain nor the water can escape.

到此尋穴定明堂，明堂橫直細推別。橫城寬抱有垣星，更以三垣論交結。交結多時垣氣深，交結少時垣局洩。長垣便是橫朝班，局心便是明堂山。鉤鈴垂腳向垣口，北面重重尊聖顏。大抵山形雖在地，地有精光屬星次。體魂在地光在天，識得星光真精藝。明堂惜水如惜血，穴裡避風如避賊。莫令穴缺被風吹，莫使溜牙遭水劫。問君如何辨明堂，外山抱裡內平洋。

At this stage, the site of the tomb should be determined. The Bright Hall can be either horizontal or vertical, and it must be carefully examined and distinguished. If the horizontal city walls are wide and embrace the area, there will be a hidden "Enclosure Star" within. Further, the pattern of the "Three Enclosures" in the sky can be used to analyze the convergence of mountains and waters. The more converging the mountains and waters, the thicker the energy within the enclosures; the less converging, the more the energy will be lost. A long enclosure is like a line of officials standing in a row horizontally, and the central mountain within the enclosure is the mountain of the Bright Hall. The sand shapes resembling hooks and bells hang down towards the entrance of the enclosure, with many mountains rising heavily to the north, like paying homage to the Son of Heaven. Generally, although the mountain shapes are formed on the ground, the refined light beneath the ground corresponds to the stars in the sky. The form and spirit remain underground, while their brilliance is reflected in the heavens. Only those who can recognize this correspondence between stars and land possess truly refined skills. The Bright Hall loves water, and this love should be as deep as one's love for blood. The tomb should avoid wind, as one would avoid thieves. Do not leave any openings in the tomb site for wind to enter, nor allow the sand to slip away and create a gap, which would invite water disasters. To recognize the Bright Hall, look for an area surrounded by mountains on the outside and a flat plain inside.

也有護關亦如此，君若到此細推詳。時師每到關峽裡，山水周圍秀且麗。躊躇四顧說明堂，妄指橫山作真地。不知關峽自周圍，只是護關堂洩氣。洩氣之法妙何觀，左右雖回外天攔。此是正龍護關峽，莫將堂局此中看。與君細論明堂樣，明堂須要之玄放。明堂遠曲如繞繩，遠在穴前須內向。內向之水抱身橫，對面抱來弓帶象。上山下來下山上，中有吉穴隨形向。

The place where the pass is guarded also looks like this; when you arrive there, you must examine it carefully. Usually, ordinary geomancers, when they reach a pass between mountains, see the surrounding mountains and waters beautiful and picturesque, and they hesitate and look around, pointing and saying that is the Bright Hall, carelessly taking a transverse mountain as the true site. They do not know that the pass itself naturally forms a surrounding situation, and that is only the guarding mountain of the pass; the hall energy still leaks away. To see whether it is leaking energy, where should we look? It is in the fact that although there are mountains on both sides embracing it, there is no natural barrier outside. This is only the pass guarding the main dragon; do not take it as the hall situation. Here I will explain in detail the forms of the Bright Hall: the Bright Hall must be like the character 「之」 or 「玄」, winding and spreading out. The Bright Hall in the distance should be winding like a rope, although far from the site, it should turn inward towards me; the water coming inward should cross horizontally and embrace the site, coming from the opposite side, forming the shape of an arch or a strip. The water coming from above flows downward, and the water coming from below flows upward, and in between there is a good site. The orientation is determined by this situation.

形若真時穴始真，形若不真是虛誑。虛誑之山看兩邊，兩邊虛空亦如然。外纏不轉內托返，此是貴龍形氣散。龍虎背後有衣據，此是官關拜舞袖。雖然有袖穴不見，官不離鄉任何受。貴龍行處有毯褥，毯褥之龍富貴局。問君毯褥如何分，龍下有坪如鱉裙。譬如貴人有拜席，又如僧道壇具伸。真龍到穴有泅褥，便是枝龍山富足。

The shape of the mountain must be genuine for the site to be genuine; if the mountain shape is not genuine, then it is false and misleading. To determine whether a mountain is false or not, look at its two sides: if both sides are also empty and barren, then the situation is the same as the mountain itself being false. If the outer protective hills do not turn and embrace, but the inner supporting hills instead turn away, then it is the noble dragon that has arrived here, with its form and energy dispersing. If there is a hill behind the dragon and tiger hills that resembles the edge of a robe, this is the 'official star' and the gate hill dancing in a bow, with the robe sleeve extending out. Although there is such a sleeve, it cannot be seen from the site, indicating that the descendants will hold official positions without leaving their hometown, and their appointments will not be far away. Where the noble dragon passes, there will be a 'rug' formed. A dragon with a rug is a prosperous situation. To ask how to distinguish the rug: beneath the dragon line there is a flat area, spread out like the shell of a turtle; it is like a carpet laid out for a noble person to kneel on, or like the tools laid out on a platform by monks and Taoists. If a true dragon has this rug-like form at the site, even if it is just a branch dragon, it will be sufficient to make the mountain area wealthy.

此是神仙識貴龍，莫道肥龍多息肉。瘦龍雖是孤寒山，也有瘦龍出高官。肥龍鬚作貴龍體，也有肥龍反凌替。問君肥瘦如何分，莫把雌雄妄輕議。大戴亦當有此言，溪谷為牧低伏蹲。岡陵為牡必雄峙，不知肥瘦有殊分。漢儒以山論夫婦，夫山高峻婦低去。此是儒家論尊卑，便是龍家雌雄語。大抵肥龍要瘦護，瘦龍也要肥龍御。瘦龍若有咽褥形，千里封候居此地。

This is the key to identifying noble dragons in geomancy. Do not immediately assume that a thick dragon body is redundant flesh. A thin dragon may appear like a desolate mountain, yet there are thin dragons that produce high-ranking officials. Although thick dragons are generally considered noble, there are also thick dragons that become declining and weak. So how do we distinguish between fat and thin dragons? First, do not hastily use yin and yang or male and female to make hasty comments. The "Da Dai Li Ji" (Great Dai Rituals) already mentions that low-lying and squatting ridges belong to the female, while elevated and majestic ridges belong to the male. This shows that ancient people only distinguished between male and female, without understanding that fat and thin are separate categories. Later Han scholars compared mountains to husband and wife, saying that the husband mountain is high and majestic, while the wife mountain is low and squat. This was merely Confucianism using mountains to illustrate hierarchy, which is equivalent to the concept of yin and yang in geomancy. Generally, thick dragons need thin mountains to guard them, and thin dragons need thick dragons to control them. If a thin dragon has a shape resembling a throat with a cushion, that place is where a person who will become a marquis of a thousand li resides.

敢將禹跡來問君，輿圖之上要細論。尋龍論脈尤論勢，地勢如何卻屬坤。若以山川分兩界，黃河川江兩源派。其中有枝濟與河，淮漢湘水亦長源。幹中有枝枝有幹，長者入海短入垣。若以斡龍會大盡，太行喝石至海孺。又有高山入韋領，又分汝穎河流吞。南幹分枝入海內，河北河東皆不背。

I will now consult you regarding the nine provinces that were governed by the great Yu the Great during his flood control efforts. On the map, these mountains and rivers must be discussed in detail. In searching for a dragon-like terrain, one must consider both the ridges and the momentum, and the principles of the grand terrain ultimately belong to the坤 (Kun) hexagram of the Zhou Changes (I Ching), which embodies the virtue of bearing and carrying things. If we divide the world into two regions based on rivers and streams, they are the two major sources, the Yellow River and the Yangtze River. Among them, there are also tributaries, such as the Ji River and the He River, the Huai River, the Han River, and the Xiang River, which are all long rivers. The main ridges have branches, and the branches have their own main ridges: those that run long eventually flow into the sea, while those that run short form enclosed areas. If we consider the main ridges converging to their extreme point, they are the Taihang Mountains extending eastward from Jieshi to the sea's edge (the original text's "he shi" and "hai ru" should be "Jieshi" and "hai yu"). There are also high mountains extending into the central mountains area, further dividing into the Ru River and the Ying River, which are eventually absorbed by the Yellow River. The southern main ridges branch out into the sea, and the mountains in Hebei and Henan also do not deviate from this grand trend.

蔥領連綿入桂連，又入衡陽到江邊。其間屈曲分臂去，不知多少枝葉繁。又分一派入東海，又登竭石會為垣。一枝分送人海門，幹龍畫在江陰墳。若隊斡龍為至貴，東南沿海天中草。如河坦星不在彼，多在枝龍身上分。到波枝幹又難辯，枝上多為州與縣。京都多是在中東，海岸山窮風蕩散。君如要識枝幹龍，更看疑龍中下卷。

The main dragon vein comes from the葱岭 mountains, stretching into the桂岭 and连山, then turning toward the衡阳, continuing all the way to the banks of the Yangtze River. Along the way, it winds and twists, branching out like arms, producing countless flourishing branches. One branch extends toward the East Sea, climbing up theJie Shi mountains to form a垣 structure. Another branch reaches the mouth of the sea, and the boundary of the main dragon vein is located on the high ground near Jiangyin. If we consider the most noble part of the main dragon vein, it would be the area in the southeast coastal region (these two sentences in the original text are corrupted and unclear in meaning); however, stars like "Tian Shi" and "Zi Wei" are not all located there, most of them come from the branches of the main dragon. At this point, it becomes difficult to distinguish between branches and the main dragon: branches tend to form states and counties, while the capital cities are mostly located in the eastern part of the Central Plains. As for the end of the coastal mountains, where the mountain range ends, the wind easily scatters them away. If you want to fully understand the difference between branch and main dragon veins, please continue reading the middle and lower volumes of the《Classic of Doubtful Dragons》.

雖然已識枝中幹，長作京都短作縣。枝中有幹幹有枝，心裡能明口能辨。只恐尋龍到此窮，兩水夾來風蕩散。也有方州並大邑，直到水窮山絕獻。也有城隍一都會，深在山原隈僻畔。今日君尋到水窮，砂礫坦然纏護竄。右尋無穴左無形，無穴無形卻尋轉。尋轉分枝上覓穴，惟見縱橫枝葉亂。也識轉喚也識纏，也識護托也識纏。只是弧疑難捉穴，穴若假時無正案。

In the previous section, you have already been taught to recognize the main dragon among the branches — the long ones form the capital cities, the short ones form the county towns; within the branches there are main dragons, and within the main dragons there are branches. When you understand this, you can explain it clearly. What you need to be careful about is when searching for the dragon, it suddenly ends here: two streams of water converge from both sides, and the wind scatters the energy. In fact, there are also large states and big cities that are exactly formed where the water has run out and the mountains have ended; there is also a city or a metropolis deeply hidden in a secluded corner of the mountainous area. Today, you have reached the place where the water has run out, and you see only sand and gravel spread out flat, with surrounding mountains scattered and running wild. Searching to the right, there is no site; searching to the left, there is no form. There is neither a site nor a form, so you turn back to search again. When you turn to look for a site among the branches, you only see scattered and chaotic branches. At this time, you can also recognize the transformation and turning of the dragon, the surrounding mountains, the supporting mountains and the winding mountains, but you still feel uncertain in your heart and cannot grasp the site — because if the site is false, there will be no upright case mountain in front of it.

到此之時心生疑，若遇高明能剖判。為君決破之疑心，枝幹亂時分背面。假如兩水夾龍來，便看外纏那邊回。纏山纏水回抱處，背底纏山纏水隈。護纏亦自有大小，大小隨龍長短來。龍長纏護亦長遠，龍短纏護亦近挨。大抵纏山必迴轉，莫把明堂向外裁。曲轉之形必是面，只恐進山塞不開。尋得纏護分明瞭，更看落頭尋要妙。纏出纏水如衣屏，向前寬闊看多少。

When you reach this point, people's minds are inevitably filled with doubt, unless they encounter a highly skilled person to explain it. I will now dispel this doubt for you: when branches and trunks are tangled and hard to distinguish, you should differentiate them based on "face" and "back." Suppose there are two streams coming with the dragon pulse. First, look at the outer side of the surrounding mountains and waters to see which side wraps around. The side where the mountains and waters wrap around is the front of the dragon; the side that is left behind, where the mountains and waters only pass by the mountain valley, is the back of the dragon. The surrounding mountains and waters also have different sizes, which depend on the length of the dragon: if the dragon is long, the surrounding mountains and waters are also long; if the dragon is short, the surrounding mountains and waters are close. Generally, the surrounding mountains must turn back, and you must not determine the bright hall by looking outward. Any winding and turning side must be the front, but be careful that nearby mountains block it and do not allow openness. Once the surrounding mountains and waters are clearly seen, then look at the head of the falling pulse, and find its refined and exquisite part. If the surrounding mountains and waters wrap out and the surrounding waters flow around, forming like a curtain, you should also look at how wide the ground in front of it is.

纏水纏山作案山，只恐明堂狹不寬。山回水抱雖似面，浪打風吹巖壁寒。請君來此看背面，水割石巖龍背轉。若是面時寬且平，若是背時多陡巖。面時平坦中立穴，局內必定朝水緩。縈紆懷抱入懷來，不似背變風蕩散。君如識得背面時，枝幹尋龍無可疑。寬平大曲處尋穴，此為大地斷無疑。詳看朝迎在何處，中有橫過水城聚。背後纏水與山回，相合前朝水相隨。

When water and mountains encircle around, they can also serve as case mountains, but one must be careful that the bright hall thus becomes narrow and not wide. In some places, mountains enclose and water surrounds, appearing to be the front, but in reality, they are subject to waves and winds, with cold rock walls. Go there and specifically observe its front and back. Whenever water erodes the rock and the dragon body turns away from that side, it is the back. The front side is always broad and flat, while the back side is usually steep and rocky. If it is the front, the terrain is flat, so the site should be chosen in the center. The water facing the site will come gently, winding and circling into the embrace, unlike the back side, which quickly turns into wind scattering and dissipating energy. If you can recognize the front and back, you can confidently search for both branch dragons and main dragons without any doubt. Searching for the site in a wide and large bend is the great land, and it will certainly not be wrong. Now look carefully at where the mountains facing the site are located, and whether there is a water city flowing across in the middle. The winding water and mountains behind the site encircle together, exactly matching the preceding water facing the site.

後纏抱來結水口，前頭生腳來相湊。兩山丙不作一關，更看羅星識先後。羅星亦自有首尾，首逆上頭尾拖水。如此地穴與尋龍，不落空戶與失蹤。秤定上下左右手，的有真龍在此中。忽然數山皆逼水，水夾數山來相從。君如看到護送山，上坡下坡事一同。無疑上坡是真穴，看來下坡亦藏風。二疑更看上下轉，山水轉抱是真龍。夾龍自上亦作穴，此處恐是雙雌雄。雖作兩穴分貴賤，分高分下更分中。

The water converges and forms a water mouth, with hills emerging in front to complement it. If the two hills cannot form a single barrier, then look at the "Lu Xing" in the water. By identifying the Lu Xing, one can determine the sequence of the main and secondary elements. The Lu Xing itself also has a head and a tail: the head faces upstream against the water, while the tail follows the water downstream. By following this method to determine the site and to search for the dragon, one will not miss the opportunity and will not lose the dragon's ridge. Weighing all directions—up, down, left, and right—will reveal the true dragon in between. Suddenly seeing several hills tightly surrounding the water, with the water also accompanying these hills, if you see such protective hills, the uphill and downhill are essentially the same: if uphill is the true site, downhill can also conceal wind. The second confusion still depends on the turning and embracing of the upper and lower parts. The true dragon is where the mountains and water turn and embrace. A dragon that is embraced from above can also form a site, and this is likely a pair of male and female sites. Although forming two sites, there is still a distinction of status, which requires dividing them into high and low, and then identifying the one in the center.

也有真形無朝水，只看朝山為近侍。朝水案外暗循環，此穴自非中下地。吸愛案山逼水轉，不愛順流隨水勢。順流隨水案無力，此處名為破城裡。若是逆水作案山，關得處垣無走氣。也有真形無朝山，只要諸水聚其間。汪汪萬頃明常外，內局周迴如抱環。鉤鈐鍵閉不漏洩，內氣無容外氣殘。外陽朝海拱辰入，內氣端然龍虎安。枝幹之龍識背面，位極人臣世襲官。

There are truesite that do not have a facing water flow, so one should look at the facing mountains instead, treating them as attendants close by. The facing water flows secretly and continuously beyond the case mountain, and such asite is not of medium or lower quality. This method prefers the case mountain to force the water to turn back, and it dislikes the case mountain flowing along with the water. A case mountain that follows the water flow lacks strength, and such a place is called "broken city." If a mountain rises against the water flow to serve as the case mountain, it can close off this area, preventing the loss of energy. There are also truesite that do not even have a facing mountain, as long as all the waters converge in the center. Outside, there is a vast expanse of clear water, like a single jade ring embracing it; the hook and key formations close it off repeatedly, not allowing any leakage. The internal energy is not invaded by external energy. The external yang water flows toward the sea, like stars circling the north pole; the internal energy is stable and concentrated, with the dragon and tiger ridges each in their proper positions. Branch dragons and main dragons only need to distinguish their front and back faces, and such asite can produce a person of supreme rank and a family that inherits official titles for generations.

總饒已能分背面，面得寬平背崖巖。假如兩水夾龍來，屈曲翻身勢大轉。一回頓伏一翻身，一田轉換一回斷。兩邊皆有山水朝，兩邊皆有水抱巖。兩邊皆有穴形真，兩邊皆有穴形真，兩邊皆有山水案。兩邊朝迎皆可觀，兩邊明堂皆入選。兩邊纏護一般來，兩手下邊皆迴轉。此山背面未易分，心下狐疑又能判。不應兩邊皆立穴，大小豈容無貴賤。只緣花穴使人疑，更看護身腳各辯。

Even if you are already able to distinguish the front and back of a mountain, knowing that the front is broad and flat while the back is mostly rocky, but if you encounter a dragon coming between two streams of water, with the dragon's ridge twisting and turning, changing direction greatly, sometimes lying down, sometimes turning over, one change after another, with breaks and continuations: at this time, both sides have mountains and waters converging, both sides have water embracing rocks, both sides show the appearance of a true site (this sentence is repeated in the original text, not meaning two different things), both sides have mountains and waters forming the setting, both sides have good facing and welcoming features, both sides have sufficient bright hall, both sides have the same protective ridges coming in, and both sides have the sand at the lower part turning back — in this case, it becomes difficult to distinguish the front and back of the mountain. If you are confused in your mind, how can you judge? By principle, both sides should not be able to have a site. Sites come in large and small sizes, how can they not have distinctions of value? This confusion is only because there is a 'flower site' nearby causing trouble. At this time, you should look more carefully at the protective ridges and distinguish them according to their respective directions.

莫來此處談真龍，兩水夾來龍必轉。逆轉之龍有鬼山，鬼山拖腳皆後環。識得背面更識鬼，識鬼之外更識官。大凡幹龍行盡處，外山隔水來相顧。幹龍若是有鬼山，迴轉向前寬處安。凡山大曲水大轉，必有王候居此間。也有幹龍夾兩水，更不回頭直為邀。只是兩護必不同，定有護關交結秘。幹龍行盡若天鬼，須看眾水聚何處。眾水聚處是明堂，左右交牙鎖真氣。如此明堂雖是真，鎖結交牙誠可貴。

Do not talk about true dragons in such places. When two streams come together to enclose, the dragon must turn back. A dragon that turns back will leave behind a "ghost mountain," and the feet of the ghost mountain will all circle backward. Once you can recognize the front and back, you must also recognize the ghost mountain; beyond recognizing the ghost mountain, you must also recognize the "official star." Generally, when the main dragon reaches its end, the outer mountains across the water will turn around to face it. If the main dragon is accompanied by a ghost mountain, it should turn back and settle in a spacious area ahead. Whenever there is a large bend in the mountains and a significant turn in the water, there must be a place for a prince or king. There are also cases where the main dragon is enclosed by two streams and refuses to turn back, going straight ahead to intercept its future. In such cases, you only need to look at the protective mountains on both sides, which will certainly be different, and there must be a hidden secret of obstruction and connection. If the main dragon reaches its end without a ghost mountain (the original text says "heavenly ghost," which is likely a mistake for "no ghost"), you should look at where the waters gather. The place where the waters gather is the bright hall, with the left and right sides interlocking, locking in the true energy. Although such a bright hall is genuine, the truly valuable part is that interlocking and locking structure.

問君疑龍何處難，兩水之中必有山。兩山之中必有水，山水相夾是機源。假如十條山同聚，必有十水歸一處。其間一水是出門，九山同來作門戶。東行看西西山好，西上看東東山妙。南山望見北上山，山奇水秀疑似間。北上看見南山水，矗矗尖奇秀且麗。君如遇見此處時，兩水夾來何處是？與君更為何分別，先分貴賤星羅列。更須參究龍短長，又看頓伏星善良。

Where is the difficulty in identifying a dragon-like mountain? Between two streams there must be a mountain, and between two mountains there must be a stream. Mountains and waters enclose each other, forming the source of vitality. If ten mountains gather together, there must be ten streams converging at the same place; among them, only one stream is the outlet, while the other nine mountains serve as gates. Standing east to look west, the western mountain is good; standing west to look east, the eastern mountain is excellent; looking from the southern mountain to the northern mountains, the mountains are strange and the waters are beautiful, making it hard to tell true from false. If you encounter such a place, with two streams coming from both sides, how can you tell which one is the real one? I will now explain the method to distinguish them: first, list and rank the stars according to their importance, then examine whether the dragon's body extends far or short, and also observe whether the stars indicating its pauses and movements are good and upright.

尊星不青為朝見，從龍雖來撓掉藏。貴龍重重出入賬，賤龍天帳空雄強。十山九水難同聚，貴龍居中必異常。問君如何分貴賤，真龍不肯為朝見。凡有星峰去作朝，此龍骨裡福潛消。譬如吏兵與臣僕，終朝跪起庭前杖。那有精神立自身，時師只說同關局。朝山護送豈無穴，輕重金與貴龍別。龍無貴賤只論長，纏龍遠出前更強。若徒論長不論貴，纏龍有穴反為艮。中恐尋龍易厭口，雖有眼力無腳力。

The noble stars refuse to bow to others, while the subordinate dragons, though accompanying, always waver and retreat to the sides. The noble dragon repeatedly enters and exits the enclosure, while the inferior dragon, even if it has the form of an enclosure, is merely empty of strength. Mountains and waters are rarely found together, and the noble dragon that resides in the center of many mountains is certainly extraordinary. To ask how to distinguish between noble and inferior dragons, the true dragon will not serve as a facing hill for others. Any hill that is used to serve as a facing hill for another is already losing its true fortune. This is like officials, soldiers, and servants who spend their days standing and kneeling in the courtyard, waiting on others, where can they have the spirit of self-reliance. Common geomancers only say they are all within the same enclosure, thinking that the facing hills and protective hills can't form a good site. In reality, their weight and importance are completely different from the true noble dragon. Some people also say that dragons have no distinction of nobility or inferiority, only length. The winding dragons that travel far are stronger than those in front. However, if only length is considered and not the nobility, a winding dragon may have a single site, which might be mistaken for a good site. Most dangerous of all is the person searching for dragons who easily get tired and give up, even though they have good eyesight, they lack the physical strength to travel the mountains.

若不窮源論祖宗，也尋頓伏識真蹤。古人尋龍尋頓伏，蓋緣頓伏生尖曲。曲轉之徐必生枝，枝上必為小關局。譬如人行適千里，豈無解鞍並頓宿。頓宿之所雖未住，亦有從行並部曲。頓伏移換並退卸，卻看山面何方下。移換卻須尋回山，山回卻有迎送還。迎送相從識龍面，龍身背上是纏山。纏山轉來龍抱體，此中尋穴又何難。

If one does not trace back to the origin to examine the ancestors, one must still recognize the true trail from the sudden rise and fall of the terrain. Ancient geomancers first looked for the sudden rise and fall when searching for a dragon line, because it is only in these sudden rises and falls that sharp peaks and winding turns are formed. At the place where the turn occurs, branches must arise, and on these branches, small enclosures must form. This is like a person traveling a thousand miles; along the way, how could there be no places to dismount, rest, or stay overnight? Although these resting places are not the final destination, they still have accompanying attendants and followers. Once one sees the sudden rise and fall, the change and transformation, and the retreat and shedding, one must then determine the direction in which the mountain's front face falls. To discern the change and transformation, one must first find the turning mountain; once the mountain turns, there will be accompanying ridges that follow. The side where these accompanying ridges are close to each other is where the dragon's front face can be identified. And what follows the dragon's body is the winding mountain. The winding mountain turns around to embrace the dragon's body, and within this embrace, finding a site is not difficult.

古人建都與建邑，先尋頓伏識龍關。升虛望楚與涉懶，此是尋頓與山面。降觀於桑與降原，此是尋伏下平田。度其夕陽挨以日，南北東西向無失。乃涉南岡景於京，此是望穴識龍形。險彼百泉觀水去，陳彼溶原觀水聚。或險南岡與太原，是尋頓伏非苟然。古人卜宅貴詳審，經旨分明與後傳。

Ancient people, when building capitals and towns, first sought out the hidden and concealed places, and from these identified the key points where the dragon's body was located. The "Book of Songs · Yong Feng · Ding Zhi Fang Zhong" says, "Climb up to the empty place, to look toward the Chu region," and the "Great Odes · Mian" says, "Ascend to the mountain peak," these are both instances of climbing high to find the hidden place and viewing the mountain from the front. The "Ding Zhi Fang Zhong" also says, "Descend to observe the mulberry trees," and the "Mian" says, "Again descend to the plain," these are instances of going down to the flat fields to find the concealed place. "Using the sun's shadow to measure," they determined the cardinal directions, thus ensuring that the orientation of north, south, east, and west would not be mistaken. The "Great Odes · Gong Liu" says, "Climb the southern hill, and then see the city," which is climbing high to view the site and recognize the dragon's form; it also says, "Go to those hundred springs, look at the broad plain," meaning looking both at where the water flows away and where it converges. Whether climbing the southern hill or going to Taiyuan, it is always about seeking the hidden and concealed places, not just wandering around at random. Clearly, ancient people placed great emphasis on careful selection of a site for residence, and this meaning is clearly explained, originally intended to be passed down to future generations.

龍已識真無可疑，尚有疑穴費心思。大抵真龍臨落穴，先為虛穴貼身隨。穴有乳頭有鉗口，更有平坡無左右。亦有高峰下帶垂，更有昂頭居隴首。也曾見穴在平洋，四畔周圍無高岡。也曾見穴臨水際，俗人見穴無包藏。也曾也穴如仄掌，卻與仰掌無兩樣。也曾出穴直如槍，兩水射脅自難當。

The dragon has already been confirmed as genuine, leaving no room for doubt, yet the site of the burial remains a matter of great concern. Generally, before a true dragon settles into its final resting place, it first presents a "false site" that accompanies it closely. The form of the site may be "mound-like," "claw-like," or a flat slope with no ridges on either side. There are also sites that descend from a high peak with a hanging projection, or ones that rise proudly at the head of a ridge. I have also seen sites formed in flat plains, surrounded by no high hills at all; and sites located by water, which ordinary eyes would say have no concealment. I have also seen sites shaped like an overturned palm, yet they are actually no different from those formed like an upturned palm. I have also seen sites with a straight pulse like a spear, with waters rushing in from both sides, appearing quite difficult to handle.

更有兩山合一氣，兩水三山同一場。君如識穴不識怪，只愛左右抱者強。此與俗人無以異，多是葬在虛花裡。虛花左右似有情，仔細辨來非正形。虛穴假穴更是巧，仔細看來無甚好。怪形異穴人厭看，如何子孫世襲官。只緣怪形君未識，識得裁穴卻無難。

There are two mountains forming a single flow of energy, and two streams of water with three mountains in the same field. If you can only recognize ordinary graves but not strange ones, and you always favor those that are tightly embraced on both sides, then you are no different from ordinary people, and are likely to bury in "empty flowers." Empty flower sites appear to be affectionate from the sides, but upon close examination, they are not the correct form; false graves and fake graves are even more skillfully formed, but upon careful inspection, there is no single true good point. On the contrary, those strange shapes and unusual graves, which everyone finds unpleasant to look at, why do their descendants inherit official titles and ranks generation after generation? It is only because you do not recognize strange shapes; once you recognize them, determining the grave site is actually not difficult.

識龍自合當識穴，已在《變星篇》內說。恐君疑穴難取裁，好向後龍身上別。龍上生峰是根口，前頭結穴是花開。根口若真穴不假，蓋從種類生出來。若不隨星識根種，妄隨虛穴鑿山隈。請君孰認《變星篇》，為鉗為乳為分別。高低平地穴隨身，豈肯妄下鉗乳穴？穴若不隨龍上星，斷然是假不是真。請君更好舊墳覆，貪星是乳巨鈐局。

Since you have recognized the dragon (mountain ridge), you should also recognize the site (xue), as this principle has already been explained in the "Variations of Stars" section. If you still find it difficult to determine a doubtful site, then you should look at the body of the dragon (mountain ridge) ahead. The peaks rising from the dragon's body are called "root mouth," and the site formed in front is called "flower opening." If the root mouth is genuine, the site will not be false, because the flower grows from this "type." If you do not follow the stars to distinguish the root and the kind, you will blindly dig in the mountain hollows without direction. Please thoroughly study the "Variations of Stars" section, and use it to determine where to make a "claw" site or a "milk" site. The terrain may be high, low, or flat, and the shape of the site depends on the dragon's body. How can you arbitrarily decide on a claw or milk site? If the site does not correspond with the stars on the dragon's body, it is certainly false, not real. Please examine old graves repeatedly to verify: the site formed under the Tanlang star is a milk site, and the site formed under the Jumen star is a claw and bell formation.

外縣京國多平洋，也有城邑在高崗。淮甸州縣在水尾，夔峽山嶺是城隍。隨他地勢看高下，不可執一拘攣也。千萬隨山尋穴形，此說斷能辯真假。冀州壺口落低下，蓋緣輔弼為垣馬。太原落處尖似槍，蓋緣廉破龍最長。建康落在坡平地，蓋緣輔弼星為體。

The capital region and outer counties are mostly flat plains, with some cities built on high hills. The counties along the Huai River are mostly located at the lower end of watercourses, while the cities in the Kui Gate Gorge are built along mountain ranges. One must examine the terrain of each area to determine its elevation, and not stick to a single method which would restrict oneself. One must follow the mountain trends to find the shape of the site, and by doing so, the true and false can be clearly distinguished. In the area around Hukou in Jizhou, the incoming ridge is low and flat, because the stars "Fu" and "Bi" serve as the post horse of the surrounding terrain; in Taiyuan, the incoming ridge is sharp like a spear, because the dragon formed by "Lianzhen" and "Pojun" has traveled the longest distance; Jiankang lies on a flat area at the foot of a slope, because it uses the stars "Fu" and "Bi" as its main body.

太原平坦古戰場，熊耳為龍星可詳。長安帝垣星外峙，巨武竹龍生出勢。京師落在垣局中，狼星夾出巨門龍。太行走入河中府，入首連生六七存。入首雖然只是山，落處卻在迴環間。此與窩鉗無以異，只在大小識形難。

The area around Taiyuan has a flat terrain and has been a battlefield since ancient times; its ridge line can be traced from the Xiong'er Mountains all the way to the stars. Chang'an is the imperial domain, with star peaks standing tall outside the domain's boundary, and the dragon formed by "Jumen" and "Wuqu" displaying its grandeur. The capital is located at the center of the domain, with the "Tanlang" star guiding it out, and the central dragon is "Jumen". The Taihang Mountains run into Hezhong Fu, and at the entrance, six or seven star peaks arise successively. Although the entrance appears to be an ordinary mountain, the location of the burial site is between the winding mountain forms; this is similar to the "Wo" and "Qian" types of burial sites, but the difficulty lies in the size of the form, making it hard to recognize at a glance.

我觀星辰在龍上，預定前頭穴形象。為鉗為乳或為坡，或險或夷或如掌。歷觀龍穴無不然，大小隨形無兩樣。此是流星定穴法，不肯向人謾空誑。更有二十八舍間，星穴裁之最為上。大凡識星方識龍，龍神落穴有真蹤。真蹤入穴有形勢，形勢真時尋穴易。若不識形穴難尋，左右高低如何針？且如龍形有幾樣，近水近山隨物象。如蛇如虎各有穴，形若真時穴可想。龍有耳角與腹腸，鼻顙如何卻福昌。虎有鼻唇並眼耳，肩背如何卻出貴？

I observe the stars along the body of the dragon, and thus can predict the form of the front穴: it may be like a clamp, or a nipple, or a flat slope, or steep and rugged, or level and plain, or like a palm. In all the cases I have seen, the shape of the穴 always follows the form of the dragon's body, regardless of its size. This is the method of determining the穴 based on the "falling stars." I do not use empty words to deceive people. There is also a method that uses the constellations between the Twenty-Eight Mansions to determine the穴, which is the highest level. Generally, one must first recognize the stars, then recognize the dragon; when the dragon's spirit falls into the穴, there is a true trace. When the true trace reaches the穴 site, the form becomes apparent, and when the form is genuine, finding the穴 becomes easy. If one does not understand the form, the穴 is difficult to find—how can one decide where to place the needle, left or right, high or low? Moreover, the form of the dragon can be various: some are near water, some near mountains, each taking the form of the object they resemble. For example, the form of a snake or a tiger has its own specific穴 position; if the form is genuine, the穴 can be inferred. The dragon has ears, horns, abdomen, and intestines; why does placing the needle on the nose or forehead bring good fortune? The tiger has a nose, lips, eyes, and ears; why does placing the needle on the shoulder or back bring wealth?

看他形象宛在中，最是朝山識正龍。高低只取朝山定，莫言三穴有仙蹤。千里來龍只一穴，正者為優旁者劣。枝上有穴雖有形，不若幹龍為至精。龍從左來穴居右，只為回來方入首。龍從右來穴居左，只為藏形如轉磨。高山萬仞或低藏，看他左右及外陽。

The form appears clearly within, but the most reliable is the facing mountain, from which the main dragon can be identified. The height of the site depends solely on the facing mountain; do not say that a single dragon has three sites, all leaving traces of immortals. A dragon coming from a thousand miles only forms one site, and the one in the center is superior, while those on the sides are inferior. Although sites on the branches of the dragon also have forms, they are ultimately not as pure as those on the main dragon. If the dragon comes from the left, the site is on the right, because it needs to turn back to enter properly; if the dragon comes from the right, the site is on the left, because it conceals the form, like a grinding stone turning around. Mountains may be as high as ten thousand feet or low and hidden, but they should all be examined for the two ridges on either side and the external bright hall facing the water.

左右低時在低處，左右高時在高岡。朝山最是龍正穴，不必求他金尺量。正穴當朝必有將，有將便宜為對向。穴在南時北上尋，穴在北時南上望。朝迎矗矗兩邊摭，向內有如雞見蛇。對面正來不傾仄，才方移步便欹斜。只將對將尋真穴，將若真時穴最佳。

If the two ridges on either side are low, the site should be chosen in the low area; if the two ridges on either side are high, the site should be chosen on the high hill. To determine the main ridge and the true site, the most important thing is the facing mountain, and there is no need to use a gnomon for measurement. The true site must certainly have a "general star" directly in front of it. Once the general star is identified, it should be used as the main direction. If the site is to the south, look north to find its corresponding mountain; if the site is to the north, look south to find its corresponding mountain. The mountains facing and welcoming the site stand tall and in line, protecting on both sides and enclosing inwardly, like a chicken facing a snake with concentrated attention. The true site is where the mountain opposite is straight and upright, without any deviation; if you move even a step away, that mountain will appear slanted. Therefore, just use the general star as a reference to find the true site. If the general star is genuine, then this site is the best.

乳頭之穴怕風缺，風若入來人絕滅；必須低下避風吹，莫道低時鱉裙絕。鉗穴如鈕掛壁隈，惟嫌頂上有水來；釵頭不圓多破碎，水傾穴內必生災。仰掌要在掌心裡，左右挨排恐非是。窩形須要曲如窠，左右不容少偏陂；偏陂不可名窠穴，倒仄傾摧禍奈何！尖槍之穴要外裹，外裹不牢反生禍；外山抱裹穴如槍，左右抱來尖不妨。山來雄勇勢難竭，便是尖形也作穴。只要前山曲抱轉，針著正形官不絕。穴法至多難具陳，識得龍真穴始真。

The type of pit shaped like a nipple is most afraid of having gaps around it allowing wind to enter; once the wind rushes in, the family will suffer a decline in descendants. Therefore, the pit should be chosen lower to avoid the wind, and one should not complain about the position being too low just because it looks like a broken cushion. The type of pit shaped like a clamp should be like a button hanging in a corner, and it is most dangerous if water drips from above. If the top of the clamp is not smooth and instead broken, water flowing into the pit will surely bring disaster. The type of pit shaped like an open palm should be located within the palm, and if it is moved to the left or right, it will be wrong. The type of pit shaped like a hollow should be curved like a bird's nest, and there should be no deviation to the left or right; once it is deviated, it cannot be called a hollow pit, and such a pit would be prone to collapse, leading to unavoidable misfortune. The type of pit shaped like a sharp spear should be surrounded by hills on the outside; if the surrounding hills are not secure, it will bring disaster instead. If the surrounding hills can hold the pit securely, even though the pit is sharp like a spear, since the hills on both sides embrace it, the sharpness will not be a problem. If the mountain ridges come with great strength and power but the momentum cannot be contained, even a sharp-shaped pit can form a good site, as long as the front hills curve and embrace the pit, and the needle is placed accurately according to the correct shape, official positions and wealth will not be cut off. There are many types of pit methods, and it is impossible to describe them all. In summary, only when the dragon is truly recognized can the pit be truly accurate.

真形定是有真案，三百餘形穴穴新。太凡尋穴非一樣，降勢隨形合星象。譬如銅人針炙穴，穴的宛然方始當。忽然針灸失真機，一指隔差連命喪。大凡立穴在人心，心眼分明巧處尋。重重包裹蓮花瓣，正穴卻在蓮花心。真龍定是有真穴，只為形多難具說。朝迎護從亦有穴，形穴雖成有優劣。朝迎若是有真情，此是真龍斷不疑。朝迎逆轉官星上，小作星形分別枝。雖然有穴非大器，隨形斟酌事隨宜。

True form must be matched with a true case. Among the hundreds of kinds of acupoint forms, each acupoint has its own unique appearance. Generally, searching for an acupoint is not limited to one form; the trend of the meridian flow follows the form to correspond with the appearance of the stars. This is similar to the bronze man used in acupuncture, where the acupoints must be precisely accurate; once the needle is inserted incorrectly, even a small error of a finger's width can lead to serious consequences. Generally, establishing an acupoint depends entirely on the mind. Only when the mind is clear and the eyes are sharp can one find the most suitable spot. Layer upon layer of wrapping is like the petals of a lotus flower, and the true acupoint lies at the heart of the lotus flower. A true dragon must have a true acupoint, but because there are so many forms, it is difficult to describe them all. The mountains facing the direction and accompanying the main mountain can also form an acupoint. Although the form of the acupoint is formed, there are distinctions of quality. If the mountain facing the direction shows sincere affection, then it is definitely a true dragon, and there is no need for doubt. If the mountain facing the direction turns back and falls on the official star, it forms a small star shape, distributing to the side branches; although there is an acupoint, it is not of great importance, and can only be considered according to the form and adapted to the situation.

大凡有形必有案，大形大穴如何斷？譬如至尊坐明堂，列班排牙不撩亂。出人短小與氣寬，皆是明堂與案山。明堂寬闊氣寬大，案山逼迫人兇頑。案來降我人慈善，我去伏案貴人賤。龍形若有雲雷案，人善享年亦長遠。虎蛇若遇蛤與狸，雖出武權勢易衰。略舉些言以為例，請君由此細尋推。周家農務起后稷，享國享年延八百。秦人關內恃威權，蠶滅諸侯二世絕。此言雖大可喻小，嵩嶽降神出申伯。大抵人是山川英，天降聖賢為時生。祖宗必定有山宅，占得山川萬古靈。

In general, wherever there is a physical form, there must be a case mountain. When the form is large and the pit is deep, how should we judge it? It is like the supreme ruler sitting in the Bright Hall, with ministers standing in order, neat and orderly. Whether a person's character is narrow-minded or broad-minded depends on the Bright Hall and the case mountain: a wide Bright Hall indicates a broad-minded person; a pressing case mountain suggests a fierce and stubborn person. If the case mountain bows down to face me, the person is kind and benevolent; if I have to bow down to the case mountain, then the noble will turn to decline. If a dragon-shaped land is paired with a cloud and thunder case mountain, the person is kind and has a long life; if a tiger-shaped or snake-shaped land meets a toad or cat case mountain, even though they may hold military power, their momentum will easily decline. Here I briefly give a few examples as models, please carefully analyze them. The Zhou dynasty established its state based on agriculture, starting from the ancestor Hou Ji, so it ruled for eight hundred years. The Qin people relied on the strategic advantages and power of the pass region, gradually conquering the six states like a silkworm eating mulberry leaves, but the dynasty ended after two generations. These examples are great in scale, but the principles can be applied to smaller matters. The "Shijing · Dali · Songgao" says, "The mountain range descended the divine, giving birth to Fu and Shen." The Song mountain descended the divine, giving birth to Shen Bo, a virtuous minister. Basically, people are the essence of mountains and rivers. When heaven sends down sages, it is in response to the right time. Their ancestors must have occupied a good mountain residence, receiving the qi of mountains and rivers, thus remaining spiritually connected for thousands of years.