Appendix: Ten Questions on Identifying Dragon Sites

問君葬者乘生氣，骨骸受福廕遺體。此說尚有一可疑，抱養之兒非己子。僧道嗣續是外來，如何卻也能承繼？與君詳論古人言，舉此大略非徒然。骨骸受氣蔭遺體，此理昭我不容議。卻將僧道並抱養，辨論如何同己子。此說誠然是可疑，固宜窮理細尋推。人家生出英豪子，便是山川鍾秀氣。

The method of burial is about capturing and connecting with the life qi of the earth. If the ancestors' bones receive blessings, they can benefit their descendants. This statement still leaves some doubt: adopted children are not one's own blood relatives, and the disciples of monks and Taoists are people of different families and origins. Why can they also inherit the blessings of their ancestors? I will now explain in detail the words of ancient people, and point out this main idea, not just speaking without purpose. The bones receive the earth's qi and thus benefit future generations; this principle is clear and undeniable. However, to include monks' disciples and adopted sons in the same category as one's own son in terms of receiving blessings, this statement is indeed questionable. It should be thoroughly examined and carefully explored. When a person gives birth to outstanding sons, it is because the mountains and rivers have concentrated their refined qi upon him.

山川靈氣降為神，神隨主者家生人。此山此穴認為主，即隨香火降人身。古人嘗有招魂葬，招魂天人可為樣。招魂葬了祀事嚴，四百年間漢家旺。何拘骸骨葬親生，只要祀事香火明。亦有四五百年祖，棺槨骸骨化為土。子孫千百尚榮華，人指此山誰是主。此山此穴有主者，神靈只向此家住。

The spirit energy of mountains and rivers descends and transforms into deities, which then follow the master of this land and manifest in his family through human beings. Since this mountain and this burial site have chosen a particular person as their master, the spirit energy follows the family's incense and flame and descends upon a person's body. Ancient people once practiced the method of "recalling the soul for burial," which can serve as a model: after the soul-recalling burial ceremony, worship was conducted solemnly, and thus the Han dynasty flourished for four hundred years. This shows that it is not necessary to strictly require the bones of one's direct descendants to be buried here; as long as worship is not abandoned and the incense and flame remain clear, it is sufficient. There are also old ancestral graves from four or five hundred years ago, where the coffin and bones have long turned into soil, yet the descendants number in the hundreds and still enjoy prosperity. People point to this mountain and ask: who is the current master of this mountain now? Since this mountain and this burial site have already chosen a master, the deity resides only in that family.

山川秀麗來為嗣，豈慮其家無富貴？山川日夜有朝迎，生出為人亦如是。乃知抱養與親生，同受生靈無以異。故人接花接果義，與此相參非與是。後母卻蔭前母兒，前母亦蔭後母子。只緣受恩與受養，如同所生並同氣。以此言之在繼承，只與香火無衰替。乃知招魂與抱子，僧道相承皆類此。

The beautiful qi of mountains and rivers comes to serve as the heir of this family, so how can there be a lack of wealth and honor? Mountains and rivers constantly welcome and send forth, and the people born from them also receive this qi. Therefore, an adopted son and a biological son both inherit this vital qi, without any difference. Ancient people explained the principles of grafting flowers and fruit trees, which can be used as a parallel to understand this matter and determine right and wrong. The grave of a stepmother can bring blessings to the son of the previous mother, and the grave of the previous mother can also bring blessings to the son of the stepmother, because of the relationship of being nurtured and receiving favor, they are treated as if they were born from the same parents and share the same qi. In this way, the key lies in the concept of "inheritance": as long as the family's ancestral flame does not fade or cease, the blessings will not be cut off. Therefore, it becomes clear that practices such as soul summoning in burial, adopting another's son, and Buddhist and Taoist monks and nuns taking successors, all belong to the same category.

問公如何分公位，父母生時無少異。間或生時有愛憎，死後何由別榮悴？譬如一木同根生，一枝枯悴一枝榮。榮者芳□日夜長，悴者日就枯槁形。此後遂有公位議，分長分中分少位。愛憎之說起於心，榮枯之說歸於地。心有愛憎死卻無，地有肥磽此近似。東根肥即東枝榮，西枝磽雲西枝瘁。要知此說未為當，似是如非當究理。

What is meant by "public position" or "gongwei" is a way of dividing the blessings and fortunes among the sons. While the parents are still alive, they do not make much distinction among their sons; even if they have some favoritism or dislike during their lifetime, after their death, by what standard can we divide their prosperity and decline? For example, if a single tree grows from the same root, one branch withers while another thrives: the thriving branch grows day by day, while the withered one gradually shrivels into a dry log. From this, later generations came up with the idea of "public position," distributing the blessings to the eldest, middle, and youngest sons. But we must understand that love and hatred come from the heart, while prosperity and decline belong to the earth's energy. The heart may have love and hatred, but once a person dies, these feelings vanish; however, the earth has fertile and barren parts, which are more akin to the idea of prosperity and decline. If the roots on the east are fertile, then the branches on the east will thrive; if the roots on the west are barren, then the branches on the west will decline. But we must recognize that this idea is not entirely accurate, it seems right but is not quite correct, and the true reason should be thoroughly examined.

左長前中右少位，此說當初自誰起。請君來此細排詳，因別長男中少位。震為長子居左方，坎為中男坐來岡；艮為少男坐東北，乾統三男居坎傍；坤為地母西南位，長女東南中午地；兌為少女在西方，此是乾坤男女位。若以此法論陰陽，男居左傍女西廂。中子後龍中女向，自有次第堪推詳。爰自蕭梁爭公位，

The idea that the left side belongs to the eldest son, the front to the middle son, and the right to the youngest son was originally proposed by the ancients. According to this method, the eldest son is positioned on the left, the middle son in the north of the ridge, and the youngest son in the northeast. The trigram Zhen (震) represents the eldest son and is located on the eastern side; the trigram Kan (坎) represents the middle son and is situated to the north of the ridge; the trigram Gen (艮) represents the youngest son and is located in the northeast. The trigram Qian (乾) oversees the three sons and is positioned to the northwest of the Kan trigram. The trigram Kun (坤) represents the earth mother and is located in the southwest. The eldest daughter, represented by the trigram Xun (巽), is located in the southeast; the middle daughter, represented by the trigram Li (离), is located in the southern direction; and the youngest daughter, represented by the trigram Dui (兑), is located in the west. This is the established arrangement of male and female positions according to the Zhou Changes. If we apply this method to the concept of yin and yang, the male position is on the left, and the female position is on the western side. The middle son should be placed behind the ridge, and the middle daughter should be placed facing the front, each with their own order, which can all be carefully analyzed. As for disputes over the position of the father, they originated during the Southern Dynasties period under the Xiao Liang dynasty.

卻以玉鵝埋震地。震為長子起春宮，遂起爭端謀玉器。公位之說起於斯，斷以長震中居離。少居兌位四同長，五與二位分毫釐。六與少男無差別，七與長男同共說。八與五位共消詳，九與三男排優劣。此是河圖分九宮，上遠一四七相同。中元二五八同位，下位三六九連此。後來執此為定議，只就河圖分次第。

At that time, a jade goose was buried at the position of Zhen, because the Zhen trigram represents the eldest son, and it also corresponds to the spring palace where the crown prince resided, thus causing a dispute, and people plotted for that jade object. The concept of the public position originated from this incident: it was determined that the eldest son belonged to Zhen, the middle son to Li, and the youngest to Dui; when reaching the fourth son, it was still discussed together with the eldest; the fifth son differed from the second son only by a hair's breadth; the sixth son had no difference from the youngest son; the seventh son was combined with the eldest son; the eighth son needed to be considered together with the fifth son; and the ninth son was compared with the third son in terms of superiority and inferiority. This actually comes from the arrangement of the nine palaces according to the River Chart: the first, fourth, and seventh were considered the same category in the upper period, the second, fifth, and eighth were considered the same in the middle period, and the third, sixth, and ninth were connected in sequence in the lower period. Later people fixed upon this system as a definitive conclusion, and only arranged the order of precedence according to the River Chart.

問君公位雖能別，或盛或衰是何說？也有先盛後來衰，也有衰盡復萌孽。此理如何合辨明，時師廖以水宮折。不知年久世成深，豈有長盛無休歇？山川之秀雖盤固，氣盛氣衰有時節。代代長盛者無他，後來接續得吉多。衰者後來無救助，年深氣歇漸消磨。凡言公位勿固執，先看其人數代祖。

The public position can be distinguished, but some branches of the family flourish while others decline, so how should this be explained? There are cases where a family first thrives and then declines, and others where decline reaches its end and then new growth emerges. How can this principle be clearly understood? Most common geomancers merely use the water patterns associated with certain positions to make deductions, but they do not realize that over time, family lineages become long and complex, and there is no reason for perpetual prosperity. Although the refined energy of mountains and rivers may be firmly established, the prosperity and decline of energy have their own periods. Some families have continued prosperity generation after generation without any other reason, because they have buried many auspicious graves later on. Families that decline are those that have not had other good burial sites to support them; over time, the earth energy fades, and thus they gradually deteriorate. When discussing public positions, one should not be rigid in one's views. First, one should examine the ancestral tombs of the family across several generations.

新舊數墳皆是真，新者必為舊者助。如是之家世民昌，福祿未艾不可量。是真不必問大小，積小成大最為妙。是者一墳非者多，縱有大地力分了。譬如杯水救薪火，水少火多難救禍。是多非少反成吉，譬如眾水成江河。豈無一穴分公位，不取眾墳參合議。大地難得小易求，積累不已成山丘。

The newly and old burial sites are all accurately chosen, and the newly buried will certainly add strength to the old ones. Such families will flourish generation after generation, their blessings and honors growing continuously without limit. As long as the land is truly auspicious, there is no need to consider its size; gradually accumulating from small to large is the best method. If only one grave is correctly chosen while the rest are wrong, even if there is a large piece of land, its power will be divided. This is like trying to save a cartload of burning firewood with just a cup of water; the water is insufficient while the fire is too great, making it impossible to prevent disaster. Conversely, if many graves are correctly chosen and few are wrong, it will turn into good fortune, just like many small streams converging into a river. Could it not be that a particular grave is meant to correspond to the position of a particular branch of the family? However, one should not ignore the other graves and not consider them together for discussion. Large and valuable land is rare, while small land is easy to find. By continuously accumulating, one can eventually pile up a hill.

眾墳合力卻成大，人說小地生公侯。那堪大地有數穴，世世公侯不休歇。凡觀巨室著姓家，必有大地福無涯。子孫百世雖分散，內有救地多榮華。一穴大地蔭十世，小地千墳亦如是。騏驥千里迸一日，駑馬十駕亦追至。圖大不得且思次，此事當為知者議。

When many graves combine their power, they can achieve great results, so people say that even a small plot of land can produce a marquis or duke. Moreover, on a single piece of land there may be several burial sites, which can ensure that generations of descendants produce marquises and dukes without interruption. Whenever we look at the families of great wealth and status, they must have a large piece of land that brings boundless blessings. Although their descendants may spread out over hundreds of generations, there will always be a few burial sites that can make up for any shortcomings, thus bringing them prosperity. A single large burial site can benefit ten generations, and a thousand small burial sites together can also reach the same level. A swift horse can run a thousand miles in a day, while a slow horse can cover the same distance in ten days. If one cannot obtain a large piece of land, one should then consider the next best option. This matter should be discussed with a wise person.

問君陽宅要安居，此與安墳事一如。人家無墳有善宅，宅與陰地力無珠。大凡陽宅性穴小，穴小只宜安墳妙。小穴若為輪奐居，氣脈傷殘俱鑿了。況是子孫必眾多，漸次分別少比和。一穴裂而為四五，正偏前後豈無訛？大凡陽宅要穴大，寬闊連綿又平伏。前頭橫玉面前寬，可為市井於內外。如此方為陽宅居，窄小難容君莫愛。

To achieve a peaceful dwelling in a residential house, the principles are the same as those for a burial site. Even if a family does not have a good burial ground, as long as they have a good residential house, the power of the house is no different from that of a burial site (the original text says "wu zhu," which should be a mistake for "wu shu"). Generally, residential sites with smallsite (q穴) are suitable only for burial; if a smallsite is used to build a large and luxurious house, the qi and pulse will be damaged and exhausted. Moreover, descendants will inevitably increase in number, gradually dividing into separate households, leading to lack of harmony. When a singlesite is divided into four or five parts, with some in the center, some on the side, some in front, and some behind, how can there be no mistakes? Therefore, a good residential site should have a wide and spacioussite, continuous and flat. In front, there should be a horizontal formation like jade, the front hall should be open, and both inside and outside should be able to accommodate streets and markets. Only then can it be used as a residential house. If the site is narrow and cannot accommodate, do not be greedy for it.

問君陰陽有兩宅，古人此事要分別。呂才詳論有成書，論己分明無別說。要知居止只要勢，水抱山朝必有氣。忽然陡瀉朝對傾，破碎斜傾非吉地。下手迴環朝揖正，坐主端嚴無返柄。縱饒小大也安和，住得百年家業盛。葬穴宜小居穴大，葬穴側立居穴寬。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The concepts of Yin dwelling and Yang dwelling are two distinct things. Ancient people originally treated them separately. In the Tang dynasty, Lü Cai wrote a specialized book discussing this in detail, and his explanation is already clear, so there is no need to create another theory. To know the essence of a dwelling place, it is only about the "form" or "situation." If water surrounds it and mountains face it respectfully, there must be a flow of energy. However, if the terrain suddenly becomes steep and slopes downward, and the facing mountain is also collapsed and pressing down, with a broken and crooked form, then it is not a good site. If the front sand is round and affectionate, the facing mountain is respectful and upright, and the main mountain is dignified and not reversed or leaning backward, such a place, regardless of its size, will be harmonious. If people live there for a hundred years, their family fortune will naturally flourish. In summary, burial sites should be small, while living sites should be large. Burial sites can be placed sideways, but living sites must be spacious and comfortable.

問君主客皆端正，兩巖尖圓兩相映。主是三山品字安，客亦三山形一般。客山上見主山好，主山上見客山端。此處如何辨賓主，只將水抱便為真。水城反背處為客，多少時師誤殺人。凡觀疑穴看堂局，堂局真處抱身曲。忽然平過卻如何，即以從纏分部屬。纏送護托辨假真，朝山無從托龍身。朝山直來身少曲，真龍屈曲不朝人。

What is the method to distinguish between the main mountain and the guest mountain when both are upright and well-formed, with the two rock peaks one sharp and the other round, complementing each other? The main mountain is arranged in a 'pin' shape with three peaks, and the guest mountain also has three peaks of the same shape. When standing on the guest mountain to look at the main mountain, the main mountain appears good; when standing on the main mountain to look at the guest mountain, the guest mountain also appears upright. In such a case, one should look at the water. The side where the water surrounds the site is the true main; the side where the water flows away is the guest position. Many geomancers have made mistakes here, causing unnecessary harm to others. When examining a doubtful site, first examine the surrounding terrain. If the terrain is genuine, the water must encircle the site and bend around it. If the water flows straight past, then one should use the accompanying hills that follow and protect the site to determine which is the main and which is the guest. To distinguish between true and false, observe the accompanying hills and protective mountains. The mountains that face the site do not have accompanying hills to support the dragon's body, and such facing mountains usually come straight without any bend. The true dragon, however, winds and turns, never bowing to others.

問君龍固有枝幹，識得枝中幹分亂。故為幹上忽生枝，枝上連生數穴隨。此是枝龍間旺氣，譬如瓜蔓始生枝。分枝枝上連生子，生子之形必相似。或如人形必數穴，禽獸之形必同列。凡為形穴必兩三，蓋緣氣類總如一。是故流形去結實，連生種類配偶匹。蛇形必定有雌雄，虎形相配無單隻。大山峽裡莫尋蛇，恐是高山腳溜斜。

The dragon, although having branches and trunks, can be difficult to distinguish between the trunk and the branches. Once the trunk within the branches is identified, it seems that the branches and trunks become tangled and hard to untangle. This is because the trunk of the dragon may suddenly branch out, and each branch may further produce several sites. This is due to the prosperity of the branch dragons. It is similar to a gourd vine that first sprouts a lateral branch, and on this branch, several fruits grow. The fruits that form are necessarily similar in shape. Therefore, if the land forms a human shape, there must be several sites; if it forms the shape of an animal, it will always appear in a series. All sites that share the same symbolic form will have two or three locations, because their energies are originally similar. This is why the flow of energy forms shapes and then produces results. Among those that are continuously produced and belong to the same category, they also pair up with each other. A land shaped like a snake must have both male and female forms, and land shaped like a tiger will always appear in pairs, not alone. However, in the gorges of large mountains, one should not look for snake-shaped land, as it is mostly just the slope of a high mountain coming down.

若是真蛇有鼠蛤，如無鼠蛤是虛花。或是蜈蚣出面來，亦有蚰蜒為案砂。大山猛勇莫言虎，恐是朝迎為主住。重峰拜舞似虎行，若是真虎無闕屏。更有肉堆獅子案，如無此案是朝迎。凡辨真假易分判，若是假穴無真案。若是真形案必真，人形人物兩相親。獸形降伏如貪噬，禽形必有條為繫。龍形雲雷象近水，月形星案前陳起。凡是真形有真案，試以類求當識算。

If the form is truly that of a snake, there must be a case mountain resembling a mouse or a toad in front; if there are no such mice or toads, then it is a false and empty place. There are also forms resembling centipedes coming directly out in front, which should be accompanied by case mountains resembling millipedes. If the mountain is strong and majestic, do not immediately call it a tiger form, for it may only be a mountain facing the main hill, mistaken for the main hill. If there are many peaks arranged in a respectful and dancing manner, appearing like a tiger walking, but the true tiger form will not have a barrier like a gate tower in front, and it must also have a case mountain resembling a heap of flesh like a lion. If there is no such case, it is only a facing mountain. In general, distinguishing true from false is not difficult: a false site will have no true case mountain in front, while a true form will have a true case mountain in front. For human-shaped sites, the case mountain resembles a person, and they are close to each other; for animal-shaped sites, the case mountain lies on the ground like a fierce beast eager to eat; for bird-shaped sites, there must be a long object resembling a rope tied to it; for dragon-shaped sites, the case mountain should resemble clouds and thunder, and be close to water; for moon-shaped sites, there must be stars arranged in front as case mountains. In general, a true form must be accompanied by a true case mountain. You can use such comparisons to seek understanding, and naturally you will know how to calculate.

問君前經論貴賤，上是侯藩次州縣。幹龍多是生王侯，枝作幹龍亦蕃衍。此說分明尚有疑，試舉一說為君辨。前言盛衰固有為，枝上又生數條枝。節節為龍自有穴，已作未作氣自隨。胡為上作下必歇，亦有下作上必衰。既饒氣脈相連接，自有氣脈非相依。如何盛衰尚關屬，為君決此一狐疑。

The previous discussions have spoken about the distinction between noble and humble dragons, with the highest grade producing marquises, princes, and military governors, and the next grade producing county magistrates. Dry dragons mostly produce kings and princes, while branch dragons, if they can form their own dry dragons, will also have descendants that flourish. This statement is clear, yet there are still doubtful points. I will now offer an explanation to clarify this. Previously, it was said that prosperity and decline have their reasons: branches can produce several branches, each section can become a dragon, each having its own site; some have already formed sites, others have not, and the qi follows the dragon. Then why does the upper part form a site first, and the lower part necessarily rest? And if the lower part forms a site first, the upper part necessarily declines? It was said that they are connected by qi, yet also that they have their own qi and are not dependent on each other. So, is there still a connection between prosperity and decline? I will now resolve this doubt for you.

蓋小枝龍氣脈短，又出小枝無轉換。隨龍附氣氣不長，大勢上連枝上幹。幹頭未作枝先興，枝上未作幹先榮。枝上未作幹後作，幹長枝短力難爭。恰似一瓶生數嘴，嘴小口大生水利。不從口出嘴長流，口若盡傾嘴無水。又如大樹生小枝，小枝易瘦大枝肥。大枝分奪全氣去，小枝不伐自衰贏。更看新作與舊作，年年深淺自可知。

The small branch dragon has a short qi path, and when it branches out again, there is no transformation or reversal, so it can only follow the main dragon's qi, and thus its qi cannot grow long. Looking at the overall trend, the branch is still connected to the trunk. Therefore, when the trunk dragon has not yet formed a burial site, the branch becomes prosperous first; when the branch has not yet formed a burial site, the trunk becomes prosperous first. There are also cases where the branch does not form a burial site first, but the trunk does later. This is because the trunk is longer than the branch, and the branch cannot compete with the trunk's strength. This is like a bottle with several mouths: the mouths are narrow while the bottle mouth is wide, so the convenience of water flowing out is at the bottle mouth. If the water does not flow out from the bottle mouth, it will flow down through the mouths, and once the bottle mouth is emptied, the mouths will also have no water. Similarly, a big tree with small branches: small branches are easily thin, while big branches are easily thick. The big branches take away all the strength, so the small branches naturally become weak without being cut. In addition, one should also consider whether the tomb is newly buried or old, and the depth of the years, which can be clearly seen year by year.

問君前論穴難尋，唯有朝山識幸心。高低既以朝為定，真穴自可高低計。只緣前後有花假，假穴在後亦堪下。花穴多生連案前，朝山對峙亦如然。若將前相為證驗，前後花假便不偏。到此令人心目亂，更有一說與人宣。假穴斷然生在後，龍虎雖端涯必溜。穴中看見龍虎回，外面點檢山丑走。

The previous discussion mentioned that finding a good site is difficult, and one must rely on the front mountains to truly understand the main dragon. Since the height of the site is determined by the front mountains, the true site can naturally be calculated based on height. The difficulty lies in the fact that both "false sites" and "ornamental sites" appear in front and behind. False sites are located behind the true site and appear as if they could be suitable for burial. Ornamental sites are usually found in front of continuous case mountains, where the front mountains also form a proper facing structure. If we use the front appearance as a reference, we can distinguish between false and ornamental sites without bias. At this stage, it is easy to cause confusion and distraction. I will add another point: false sites are always located behind, where the dragon and tiger sands, although neat, have their edges flowing away. From the site, the dragon and tiger appear to embrace, but when examined outside, the mountain foot is ugly and scattered.

花穴如何生在前，蓋緣連臂使其然。連臂為案橫生穴，案外有腳鋪茵氈。其間豈無似穴者？但見外朝尖與圓。疾師誤認此花穴，不知真穴秘中垣。前花後假人少識，此法元來秘仙籍。景純雖然不著書，今日明言不容惜。花穴最是使人迷，後龍斷妙朝又奇。如何使人不牢愛，只有一破餘皆非。案山必然向裡是，花穴無容有回勢。

Why is the flower pit located in front? It is because there is a pair of connected arms of earth that extend horizontally. These connected arms form the case mountain, and a pit is formed there, with the case mountain's outer side having spreading earth branches spreading out like a carpet. Is there not a true pit in the middle? It is only that from the outside, the facing mountain may appear sharp or round. A careless geomancer may mistake this for a true pit, but he does not know that the true pit is actually hidden within the inner structure. The front flower pit and the back false pit are rarely recognized by people. This method was originally kept secret in the scriptures of the immortals. Guo Pu, whose name is Jingchun, although did not record it in a book, I now explain it clearly, without any hesitation. The flower pit is most misleading: its coming dragon is very continuous and the facing mountain is very elegant and peculiar, so how could it not attract people's affection? However, as long as there is one flaw, the rest is not reliable. The case mountain must turn inward to embrace, but the case mountain of the flower pit is horizontal, and thus cannot have the embrace shape.

朝山只有頂尖圓，定有腳手丑形隨。若登正穴試一看，呼吸四圍無不至。又有花穴無人知，龍虎外抱左右飛。蓋緣正穴多隱秘，或作釵鉗或乳垂。龍虎數重多外抱，龍上看虎左右歸。虎上見龍左右抱，或從龍虎上針之。不知止穴尚在內，凡是穴郛曲即非。曲是抱裡非正穴，請君以此決狐疑。

The mountain facing the flower pit is only sharp and round on top, but the base and sides of the mountain are certainly of an ugly shape. If you climb up the true central pit and look around once, you will feel that the surrounding mountains and waters breathe together, all converging towards you. There is also another kind of flower pit that is unknown to people: its dragon and tiger sands are outwardly embracing, with the left and right flying out. This is because the true central pit is mostly hidden, or takes the form of a hairpin or a clamp, or hangs like a nipple; the dragon and tiger sands have several layers, mostly embracing outwardly. When standing on the dragon sand, looking at the tiger sand, both left and right converge towards you. When standing on the tiger sand, looking at the dragon sand, both left and right also embrace. Therefore, people often insert the needle on the dragon and tiger sands. But they do not know that the true stopping point of the qi is still inside. Whenever the outer framework of the pit bends, that place is not the true pit — the bent side is only the sand that embraces inwardly, not the true location of the pit. Please use this principle to resolve your doubts.

問君尋龍莫失蹤，三吉自有三吉峰。前去定作貪狼體，時時回顧火星宗。及至剝入輔弼去，猶作小峰顧祖宗。如何變星剝換了，卻與前說事不同。蓋緣幹龍行千里，一剝一換一峰起。由貪入巨入祿文，次第變入廉武裡。破軍盡變入輔弼，每星十二大盤屈。蛇行鵝頂鶴爪分，失落低平駿馬奔。如此行來又數程，博換變易又前行。

To avoid losing track of the dragon (dragon line), one must recognize the "three auspicious" peaks that naturally appear in the "three auspicious" locations. As the dragon proceeds, it must necessarily take the form of "Tanniang." It also constantly looks back to its ancestral fire star. When it reaches the transformation and shedding stage of the "Fu" and "Bi" stars, it still forms small peaks to look back at the ancestral mountain. But why does the situation change once the stars transform and shed? Originally, as the main dragon travels thousands of miles, each shedding and transformation produces a peak: from Tanniang to Jumen, then to Luchun, Wenqu, and so on, successively transforming into Lianzhen, Wuqu; once Pojun is exhausted, it enters Fu and Bi. Each star undergoes a large curve of twelve sections. During this process, it may appear like a snake winding, or like a goose's head rising, or like a crane's claw spreading out, or may become a flat and low trend, like a galloping horse. Thus, it proceeds through several sections, continuously shedding and transforming, and continues forward.

前行直到藩垣裡，四外有山關水至。低平尚有輔弼形，此是入垣尋至止。幹龍行不問祖宗，枝上顧祖卻不同。幹上剝換節節去，枝上落穴必顧宗。幹龍一變少亦九，多者或至十二重。一星十二節始變，周而復始換頭面。貪尖巨方小臥蠶，如此周圍換盡貪。換貪若盡即入巨，亦如貪狼數節去。多至十二少九變，卻變祿星分臺去。

He continued walking into the inner area enclosed by the fence and screen, with mountains forming barriers on all sides and water converging around. Even if the terrain was flat, the forms of the two assistant stars could still be discerned, indicating that after entering the enclosure, a resting place had been found. The main dragon does not consider its ancestral origins as it moves, but the branch dragon must look back at its ancestral mountains when it settles in a site. These two are different: the main dragon sheds and changes its form in sections as it proceeds, while the branch dragon, when it settles, necessarily turns back to look at its ancestral origin. Each change of the main dragon involves at least nine sections, and sometimes up to twelve layers. A single star requires twelve sections to change, continuously altering its appearance. The star Tuanwang takes a pointed shape, the star Jumen takes a square shape, and the smaller ones resemble a lying silkworm. This cycle continues, completely changing the form of Tuanwang. Once Tuanwang has completely changed, it enters the phase of Jumen, which also requires several sections, ranging from nine to twelve changes. Then it changes into the star Luchun, which splits into different forms.

祿存節數如貪巨，換了文廉又至武。博換若周即轉星，輔星三四弼起程。弼星入手必平漫，輔星入首多曲形。此是變星變盡處，變盡垣城四外迎。凡觀一星便觀變，識得變星知近遠。遠從貪起至破軍，換盡龍樓生寶殿。雖然高聳卻不同，還是尖峰高山面。一博一換形不同，豈可盡言顧祖宗？君如識得變星法，千里百里尋來龍。

The number of sections passed by the禄存 star is the same as that of the贪狼 and巨门 stars; after changing through 文曲 and 廉贞, it then reaches 武曲. When the transformation has been fully completed, it moves on to 辅弼 stars: 辅星 moves through three or four sections, and 弼星 follows. When 弼星 begins to appear, it is always flat and shapeless; when 辅星 appears at the beginning, it often shows curved forms. This is where the changing stars reach their end; after all changes are completed, there will be barriers from all four directions coming to welcome. When examining a single star, one must observe how it changes; understanding the changing stars allows one to know how far the dragon has traveled. Far ones start from 贪狼, changing all the way to 破军, completely transforming the "dragon palace," and producing the "treasure hall." Although it still rises high, its appearance is different, still maintaining the form of a sharp peak and high mountain. One transformation after another, each shape is different; how can one generally say they all look back to their ancestors? If you understand this method of changing stars, you can find the coming dragon from thousands or hundreds of miles away.

誰人識得大龍脊，山正好時無腳力。裹費不惜力不窮，其家世代腰金紫。凡看變星先看斷，斷處多時星必變。如此斷絕曲屈行，高入青冥變鶴形。鶴形漸低必斷絕，斷絕復起是變星。卻從變星辨貪巨，或是廉文武祿存。只以變星逆求程，識得變星節數法。不必論程窮腳力，只從變盡至弼星。豈愁不識得垣城？

Is there anyone who truly recognizes the backbone of that great dragon? Often, when the mountain shape is just right, people lack the strength to climb it. If one is willing to spend money and effort to walk all the way, this family will be blessed with generations of officials wearing golden seals and purple sashes. When observing variable stars, first look for 'breaking' points: where there are many breaks, the stars must change. For instance, if a star breaks and then twists and turns, rising high into the sky to form a crane shape; when the crane shape gradually descends, it must break again. After breaking, if it rises again to form a peak, that is a variable star. Thus, one can distinguish whether it is Tengwang, Jumen, or Lianzhen, Wenqu, Wuqu, and Luchun. By following the variable star backward along its path and mastering the principle of the number of bends, one does not need to exhaust one's strength measuring each segment. Simply count from the point where the star ends all the way to the Bi star, and how can one fail to recognize the location of the city walls?

輔弼入垣星既曉，纏送護托皆明瞭。如何尚有傍明星，此星能明最精妙。左侍右衛形如何，此龍生處苦無多。除卻天池並夾輔，高山頂生有平波。天地之水滿則溢，侍衛之水隨龍入。深入坎井不聞聲，恰似尾閭沒無疏。道是天地又卻非，二山環合使人疑。不知龍自不央過，兩邊侍衛貼身隨。要在前侍並後衛，只有一叢貼身體。

The principles of the two assisting stars entering the enclosure have already been understood, and the various accompanying mountains such as entwining, guiding, protecting, and supporting have also been clearly identified. Then why is there another star appearing beside them? If this star can be recognized, it represents the most refined level. What exactly do the left attendant and right guard look like? Such a dragon is extremely rare, and its birthplace is very scarce. Apart from the 'Heavenly Pool' and the auxiliary sands, it is a calm body of water appearing on the top of a high mountain. Water in the universe fills up and overflows, but the water of the attendants follows the dragon and flows into it: deeply entering the well of the Kan, without any sound, just like the swallowing of the abyss at the tail root, which is not seen to discharge. Calling it the Heavenly Pool is not entirely accurate; two mountains enclosing together cause much doubt. People do not know that this is the dragon itself not yet fully departing, with the attendants closely attached to its body. The crucial point lies in having an attendant in front and a guard behind, only a cluster of them closely attached to the dragon's body.

正龍高枝侍衛低，前池未滿後池繼。看來彷佛似天地，只有流泉活處低。或由田源水入次，或有幹窠如環隨。兩池相逐前後衛，兩池相夾左右同。此是貴龍親待衛，高處是首低是尾。只觀水流與不流，水若深潛是衛氣。龍身若有此真形，一百里外垣城生。分垣遠去似不顧，垣窮盡處面前橫。垣中橫水從中過，遠纏如帶五里生。

The main dragon's trunk is high, while the attendant hill is low; in front there is a pond that is not yet full, and behind another pond follows. It appears as if it is a heavenly pond, but where there is a flowing spring, the terrain is lower. It may flow in sequence along the field's water source, or the main dragon's nest may form a circular shape following along. The two ponds, one in front and one behind, follow each other, forming the vanguard and the rearguard; the two ponds flanking each other on the left and right also follow the same principle. This is the close attendant of the noble dragon, with the high end being the head and the low end being the tail. Just observe whether the water flows or not: if the water is deeply stored and does not flow out, that is the protective energy. If the dragon has such a true form, a city wall will appear within a hundred li. The divided city walls extend far away, seemingly without looking back, but when they reach the end of the city walls, there will be a transverse mountain blocking the way. Within the city walls, there is a cross-flowing stream in the middle, and the distant surrounding hills form a long belt, extending for five li.

坦前外列如打圍，坦氣足時無缺破。垣前水直入垣來，曲轉東西垣亦開。卻有隨龍小溪澗，彎環抱體常低徊。橫城水繞太微勢，直朝射入紫垣氣。百源來聚天市垣，一水抱曲是天園。更有天苑內無潤，卻有大水環三邊。平洋宛然是紫氣，河中河曲是天市。關中只是天苑垣，伊洛亦合是天肆。京師華蓋是前星，東京三水入中庭。

The mountains surrounding the outer perimeter resemble the encircling forces in a hunting operation; when the energy of the enclosure is strong, there are no breaks or defects in the surrounding. The water flowing directly into the enclosure turns and twists, and the gates on the east and west sides open accordingly. In addition, there are small streams and ravines that follow the dragon-like ridges, winding around them and often hesitating to leave. Water that flows around in a horizontal manner represents the "Taiwei Enclosure" energy; water that flows straight and directly relates to the "Ziwei Enclosure" energy; the convergence of numerous rivers and streams symbolizes the "Tianshi Enclosure"; and a single winding stream represents the "Tianyuan" pattern. There is also the "Tianyuan" area, which lacks water bodies within but is surrounded by large bodies of water on three sides. Flat plains resemble the presence of purple qi, and the winding sections of rivers in the Hezhong region correspond to the "Tianshi" pattern. The Guanzhong region is merely the "Tianyuan" enclosure, and the area around the Yi and Luo rivers corresponds to the "Tiansi" pattern. The Huagai mountain in the capital city corresponds to the "Qianxing" star, and the eastern capital has three streams flowing into the central courtyard.

燕山最高象天市，天市碣石轉抱縈。太行之東有天市，馬耳峰上有侍衛。長江環外有三結，三結坦前水中列。中垣巳是帝王州，只是垣城氣多洩。海門環合似天市，天目天池生侍衛。萬里飛騰垣外色，海外諸峰補垣氣。盛衰長短固有時，亦是山川積氣圍。略舉諸垣與君說，更有難言誰得知？上相次相既列上，上將次將必也兩。

Yanshan is the highest mountain, symbolizing the celestial market enclosure. The energy of the celestial market reaches Jieshi, turning and winding to embrace it. To the east of Taishan, there is also an image of the celestial market, with the Ma'er peak having the form of attendants. Beyond the Yangtze River, there are three formations surrounding it, and these three formations are arranged in the water before the enclosure. The central enclosure is originally the state of the emperor, but unfortunately, its energy has leaked greatly. The area around Haimen has mountains and waters converging, also resembling the celestial market; the Tianchi on Tianmu Mountain has the form of attendants. The vast mountains and rivers, with their soaring momentum, form the atmosphere outside the enclosure; many mountain peaks overseas also complement the energy of the enclosure. The prosperity and decline of the country, though varying in duration, are actually formed by the accumulated energy of mountains and rivers. Here I only briefly mention a few examples of the enclosure structure, for there are even more difficult to explain aspects, and who could fully understand them? Among the three enclosures, the chief ministers and the secondary ministers have already been placed in high positions, so the chief generals and secondary generals must certainly be paired and arranged.

上衛次衛必居中，所論衛龍合天象。山川之氣上為星，星辰列次應出形。仰觀星象儲察理，衛龍內堅隨龍行。只是貼身不關峽，以此可見天地情。略言侍衛貼龍體，詳別流星入無底。衛山環合夾龍身，此是垣關常緊閉。屠龍不如且抵，多龍少卻成痴。大言無當下士笑，或笑或取吾何辭。

The auxiliary dragons, the upper and the secondary ones, must necessarily be located in the central position. The dragon discussed here corresponds exactly with the celestial constellations. The qi of mountains and rivers rises to form stars; the stars are arranged in order, and below, they correspond to the forms of the land. Looking up at the stars, one can observe the principles contained within them; the auxiliary dragons are solid inside, following closely behind the main dragon, merely adhering to its body without participating in the opening and closing of the mountain passes. From this, one can see the reality of the correspondence between heaven and earth. Here, a brief explanation is given about how the auxiliary dragons adhere to the body of the dragon. If one wishes to elaborate on the various changes of the falling stars, it would be endless. The auxiliary mountains encircle and enclose the dragon's body, which is precisely the reason why the barriers of the celestial enclosures are often closed. The skill of slaying the dragon is not as profound as the practical application of the method; speaking too much and too loosely about dragons only leads to being overly attached to false notions. Grand talk is not practical and will only be laughed at by those with shallow understanding; whether they laugh at me or believe me, I have no need to argue.

疑龍盡說總無疑，直龍藏幸便宜知。識得真龍結作處，豈逃真假幹兼枝。貪狼一變巨門星，星方磊落如屏形。頓笏頓鍾如頓鼓，輔弼隨行變祿存。祿存帶祿為異穴，異穴生成鶴瓜形，鶴爪之形兩邊短，一距天然撐正身。此是祿存帶祿處，長短之穴為正形。起頂或成衣冠吏，短短低生左右臂。左臂短如插笏形，右臂短如佩魚勢。

The Classic of Doubtful Dragons has now explained all the doubtful points, and there is nothing more to question. As for the straight dragon, how it conceals its intention is now easy to understand. Once one can recognize the true dragon's formation, whether it is the main dragon or a branch dragon, the true and false can no longer escape this method of observation. The star of Tanwang changes into the star of Jumen, which is square and upright, like a screen. Some resemble a笏 board standing upright, others like a bell or drum placed on the ground. The two stars of Fu and Bi follow behind, then change into the star of Luchun. Luchun carries the qi of fortune, forming extraordinary sites, which take the shape of a crane's claw: the two sides are short, while the middle naturally protrudes a spur, supporting the main body. This is where Luchun carries the fortune. The site shape is long on one side and short on the other, which is its true form. When the site is formed, it may take the shape of an official wearing a cap and robe, with short arms growing out from a low position on both sides: the left arm is short, like a笏 board held in the hand; the right arm is short, like a fish bag worn at the waist.

時師至此多狐疑，卻嫌龍虎不纏衛。也有龍虎兩頭尖，左紐右紐休要嫌。也有龍虎生石觜，時師到此何曾喜。也有穴在大石間，也有穴在深潭裡。也有左長右枝短，也有左短右枝長。也有主山似牛軛，也有前案如拖槍。世俗庸師多不取，那知異穴生賢良。有如貪狼變文曲，撒網之形非碌碌。撒網之形似牛皮，不著緋衣多食祿。有如貪變破軍相，天梯隱隱如旗樣。

Common geomancers often hesitate here, disliking the dragon and tiger sands that do not closely embrace and protect the site. Some dragon and tiger peaks are both pointed, with the left one twisting slightly and the right one twisting slightly; this is not something to be disliked. Sometimes the dragon and tiger sands have stone mouths, and geomancers rarely find such features pleasing. There are also sites formed between large rocks, or in deep pools; some have long branches on the left and short ones on the right, while others have short branches on the left and long ones on the right. There are also main mountains shaped like a plowshare, and front ridges shaped like a spear. Most ordinary geomancers are unwilling to use such sites, but they do not know that extraordinary sites can produce virtuous people. For example, when the Tanlang star transforms into the Wenqu star, forming a shape like a net, it is not a common thing; the net shape resembles a spread-out cowhide, and though the owner may not wear red official robes, he will have much official salary. Another example is when the Tanlang star transforms into the Pojun star, with the mountain shape subtly resembling a heavenly ladder or a banner.

旗山若作蓋天旗，旗下能生君與相。有如破軍變貪狼，貪狼入穴如拖槍。拖槍之穴人嫌丑，只緣纏護兩山長。貪變廉貞梳齒樣，長枝有穴無人葬。人言龍虎不歸隨，那知葬了生公相。變作輔星〔下有缺文，字數不詳〕變星篇，但是陰陽地理仙。凡遇龍神都照破，只緣心鏡已昭圓。

If a mountain forms the shape of a flag that can cover the sky, then a king and his ministers will arise beneath the flag. For example, when the general star (破军) transforms into the greedy wolf (贪狼), the shape of the greedy wolf entering a site resembles a spear dragged along; although such a site is considered ugly by people, it is actually because the surrounding mountains on both sides extend too far. When the greedy wolf transforms into the chaste and loyal (廉贞), its shape resembles a row of comb teeth, with a site located on a long branch, yet no one is willing to bury there; people say that the dragon and tiger sands do not follow, but they do not know that after burial, it can produce ministers and high officials. As for when it transforms into the auxiliary star (辅星), the original text is missing, and the number of characters is unknown, so we can only record it with doubts and dare not make up. The last few sentences say: whoever can understand this passage of "Variations of Stars" can be considered a master of yin and yang geography; whenever encountering any dragon spirit, one can see through it at a glance, because the mirror in one's heart is already clear and complete.