The Plain Sand Jade Measure Classic: Yuan Dynasty, Liu Bingzhong (with annotations by Liu Ji)

原文：天分星宿，地列山川。仰觀牛斗之墟，乃見眾星之拱運；俯察岡阜之來，方識平原之起跡。劉釋：五行之氣在天成象，而日月星辰見焉：紫微太極起於亥子之中，天市東垣起於寅卯之區，少微酉液在刊兌之間，太微南極在巽已丙之首。中有一星尊居於內，而二十八宿環遠於外。故牛斗之墟，左為帝星所居之處，其列宿則隨斗柄所指而拱向之，附天而行，是謂天經。五行之氣在地成形，峙而為山岡壠阜，散而為平原都溼，流而為江淮河漢，故山川之流峙，莫非是氣之凝布。然平原曠野皆根於岡瓏，分佈丁維而成形，故察岡阜之所來，則知平原之發跡矣。

The heavens distribute the twenty-eight mansions, while the earth displays thousands of mountains and rivers. Looking up to observe the area of the Ox mansion and the Dipper mansion in the sky, one can see the stars surrounding and rotating around them. Looking down to examine the origins of hills and ridges, one can recognize the traces of the pulse of the plains and the land. Liu Ji explains: the energies of the Five Phases rise to the heavens and condense into celestial phenomena, from which the sun, moon, and stars appear. The Purple Micro Enclosure is where the Taiji resides, beginning at the center of the direction of Due North, between亥 and子. The Tian Shi Enclosure is to the east, beginning around寅 and卯. The Shao Wei Enclosure belongs to酉, located between刊 and兑. The Tai Wei Enclosure and the Southern Pole are located at the beginning of巽,巳, and丙. Each enclosure has a central star within it, while the twenty-eight mansions surround it. Therefore, the area where the Ox and Dipper mansions are located has the Emperor Star to its left. All the mansions follow the direction of the Big Dipper's handle and surround it, adhering to the movement of the celestial bodies, which is called "the heavenly order." The energies of the Five Phases descend to the earth and condense into landforms: rising forms mountains and ridges, spreading forms plains and swamps, flowing forms the Yangtze River, Huai River, Yellow River, and Han River. Therefore, the flow or the rising of mountains and rivers is all the result of this energy condensing and arranging itself. Plains and open fields all take ridges as their root, with the energy spreading to the four directions and eight trigrams to form their shape. Therefore, by examining where the hills and ridges come from, one can know where the plains originate.

原文：萬山一貫，起自崑崙。劉釋：山龍之散見於地，雖有千萬之多，而其龍脈之來，皆出於崑崙。按《搜導祿》及《地志》鄙言：崑崙山高一萬八千九百四十七里，中峰齊天。在中國計之，崑崙則在西北乾兌之間，實天下山川之祖；而五頂之人中國，又眾山之大宗也。

All mountains in the world spring from the same source, originating from Kunlun. Liu Ji explained: mountain dragons appear scattered across the land, though there are countless of them, their origins all trace back to Kunlun. According to the rough records in "Sou Dao Lu" and "Di Zhi," Kunlun Mountain is eighteen thousand nine hundred forty-seven li high, with its central peak level with the sky. According to China's directional calculations, Kunlun lies between the Northwest乾 and兑, making it truly the ancestral mountain of all mountains and rivers. Moreover, the five peaks of Kunlun enter China, becoming the great ancestral lineage of all mountains. Here, the term "wan shan yi guan" refers to the foundational concept of the Triple Harmony school in discussing dragons: first, they confirm that all dragon lines originate from the same source, then from the source, they determine the attributes of the dragon lines in different regions.

原文：乾坤坎離總歸絕域，而西通瀚海；艮震與巽三條入中國，而五嶽分居。劉釋：乾坤坎離兌五條，分歸西北及正南，入無夷蠻種之地，龍脈出析俱不可考。惟艮震巽三條獨入中國，分居五方，為五嶽之山，又中國山川之大，各處分勢施生。東南已巽行龍出身，行十一萬九千六百五十里入海，結帝之都三，起蛟龍之地一百四十七，水穴三十六，其間產忠貞、育英才、出聖君賢相者七百二十穴，聚精拔秀為卿士大夫之地不計其數。寅艮行龍出身八萬四千一百里入海，結帝王之都一，起蛟龍之地七十二，頂穴一十有八，其產大聖人之地五，出賢人良相五百有七穴，為卿大夫之地不計其數。申卯行龍行八萬一千五百六十里，止於伊洛裡澗之交，結帝王之都三，起蛟龍之穴十十有四，產聖君賢相侯伯五百五穴，其間鍾氣發秀為卿士大夫賢士之類，北艮巽之穴尤多。

Among the dragon lines branching from Kunlun, the lines of Qian, Kun, Kan, and Li all lead to distant border regions, heading west towards the瀚海. Only the lines of Gen, Zhen, and Xun enter China, each occupying one of the five directions and forming the five sacred mountains. Liu Ji explained that the five dragon lines of Qian, Kun, Kan, Li, and Dui each lead to the northwest and due south, entering the lands of the barbarian tribes; how these dragon lines are distributed can no longer be verified. Only the three lines of Gen, Zhen, and Xun enter China separately, each residing in one of the five directions, forming the five sacred mountains. This is the grand pattern of China's mountains and rivers, with each region developing according to its natural disposition. The dragon line from Xun in the southeast originates and travels a distance of eleven thousand nine hundred and sixty-five li before entering the sea, forming three imperial capitals, one hundred forty-seven places of dragon emergence, and thirty-six water holes. Among these, there are seven hundred and twenty sites capable of producing loyal and devoted men, nurturing outstanding talents, and giving rise to sage emperors and virtuous ministers. There are countless places where talents gather and produce officials and scholars. The dragon line from Yin-Gen originates and travels a distance of eight thousand four hundred and ten li before entering the sea, forming one imperial capital, seventy-two places of dragon emergence, and eighteen apex holes. Among these, there are five places capable of producing great sages, five hundred and seven sites capable of producing virtuous ministers and capable officials, and countless places producing officials and scholars. The dragon line from Shen-Mao originates and travels a distance of eight thousand one hundred and fifty-six li, coming to rest at the confluence of the Yi River, Luo River, and Li Jian. It forms three imperial capitals, fourteen dragon emergence sites, and five hundred and five sites producing sage emperors, virtuous ministers, and marquises. Among these, the sites in the north along the Gen and Xun directions are most abundant in gathering spiritual energy and producing outstanding talents and virtuous scholars. These distances and numbers are legends from the geomancers of the Yuan and Ming dynasties, emphasizing the noble status of these three great dragon lines, and should not be taken as actual measurements.

原文：是故黃河界而西北，丑艮行龍。劉釋：黃河之水，派自崑崙艮寅之左、甲卯之右，界艮丑於東北之首，限甲卯於是正東，向東曲折百流入中國，至河套之北，出陝之左而山西等路右臂，至汴東南，左紆徐州之東北入海。故河之西地，乃丑艮行龍，寶為坤艮之氣入首，故燕冀至青兗之地多坤艮結穴，自右轉為坎局。

Therefore, the Yellow River demarcates the northwest area, where the dragon line follows the direction of Chou and Gen. Liu Ji explains: the Yellow River's water flows from the left side of Kunlun Gen Yin and the right side of Jia Mao. In the northeast, it is bounded by Gen and Chou, and in the due east, it is limited by Jia and Mao. It then winds eastward, gathering myriad rivers to flow into China. It flows north of the He Tao region, exiting the left side of Shaanxi to become the right arm of Shanxi and other regions, then proceeds to the southeast of Bianliang, turns left again to flow northeast towards Xuzhou and eventually enters the sea. Therefore, the area west of the Yellow River follows the dragon line of Chou and Gen. The most valuable is the qi entering from Kun and Gen. Thus, from Yan and Ji to Qingzhou and Yanzhou, there are many sites formed by the Kun and Gen directions, with the dragon line turning from the right side forming the Kan hexagram structure.

原文：長江限而江南，巽辰起祖。劉釋：崑崙東南孤角分條，自康姑九萬八千七百五十里，出西無天竺、西番南界曰六國山之北，一萬二千里通巴西之慶鵬山，分枝三派：左股出陝之南，為雍之右衛；中股歷憑旗發派，為荊襄之南，行渡祁山，起南嶽行山，為離宮之火星；憑旗右股，作成都之左。

The Yangtze River separates the area from the south, and the ancestral mountains in that region originate from the direction of Xun and Chen. Liu Ji explains: The isolated horn of Kunlun in the southeast branches out into a dragon ridge, which travels nine thousand eight hundred and seventy-five li from Kanggu, emerging from the western border of Tianzhu and Xifan, north of the six countries' mountains, then proceeds another twelve thousand li to reach Qingsheng Mountain in Bashu. From there, it divides into three branches: the left branch extends south of Shaanxi, forming the right guard of Yongzhou; the central branch passes through the area of Pingqi, distributing into the ridge south of Jingzhou and Xiangyang, crossing Qishan, rising along the southern route of Nan Yue Hengshan, belonging to the fire shape of the Li palace; the right branch of Pingqi forms the left barrier of Chengdu.

原文：惟寅甲卯乙之落脈，為河江中柱之根基。劉釋：河源之左，自寅卯憶當震之首落脈，起帳出一萬四千里為蘭花媾，至三萬三千七百一十六里為喬黎山，至一萬九千里入榆莢山，過西域無胡南幕西首山，行一萬二千二百五十里入中國，至幽谷漣奇為秦漢。又一條分至南楚之北界，一條分至同原之北界，入河中條之洛。長江東限，黃河西流，餘氣及淮楊通秦入海。是知震脈之落，為江湖之中柱，其龍獨尊，其氣獨正，出震入離，大都區中年悠久，民安物阜，文士萃出，風氣正直，民無佞奸，上下從化，皆其應也。

Only the pulses falling in the directions of寅 (Yin) and甲 (Jia), as well as卯 (Mao) and乙 (Yi), are the foundation of the central pillar between the Yellow River and the Yangtze River. Liu Ji explained that on the left side of the Yellow River's source, the pulse begins at the beginning of the Zhen direction, which is the Yin and Mao directions. It starts from there, forming a ridge that travels 1,400 li to Lan Hua Gou, then another 33,716 li to Qiao Li Mountain, followed by 1,900 li into Yu Jia Mountain. It passes through the western regions without Hu, the southern frontier, and the western Shou Mountain, then travels 12,250 li into China, reaching the area around You Gu Lian Qi. This is where the Qin and Han dynasties established their capitals. Another branch goes to the northern boundary of southern Chu, and another to the northern boundary of Tong Yuan, entering the area of He Zhong Tiao Mountain and Luo River. The Yangtze River is limited to its east, and the Yellow River flows to its west. The remaining energy extends to Huainan and Yangzhou, then connects to the area of Qin and enters the sea. From this, we can see that the pulse descending from the Zhen direction is the central pillar between the Yellow River and the Yangtze River: its dragon is supreme, its energy is pure and upright, originating from the Zhen direction and entering the Li direction. Therefore, this vast region has been long-lasting throughout history, with the people stable and secure, abundant resources, numerous scholars, proper customs, and few deceitful people, with harmony between the upper and lower levels. All these are manifestations of the correct energy of the central pillar.

原文：岡壠平原之分別，猶體骨肌肉之相附。肌肉兩於骨外，血脈行於肉中，知血脈流動之情，見肌肉榮枯之理。劉釋：幾山脈起自崑崙，為山之首，而氣脈之行因山而見，猶人體有骼骨之格；氣絡流行，分佈而散漫為土皮，猶人之肌肉。土不離山，猶肉不離骨也，乃知平土元氣皆根山。

The difference between ridges and plains is like the relationship between bones and flesh in the human body: flesh is outside the bones, and blood vessels run through the flesh. If one understands how the blood flows, one can see the condition of the flesh. Liu Ji explains: all mountains originate from Kunlun, which is the first mountain. The flow of qi depends on the shape of the mountains to be visible, just as the human body first has the framework of bones. When the qi spreads out, it becomes the soil on the surface, similar to the flesh. Soil cannot exist without mountains, just as flesh cannot exist without bones. Therefore, the original qi of flat land also originates from mountains. This passage supports the theory of the Triple Harmony school that "even in plains, one must seek the root of mountain qi": where mountains are not visible, one can infer the qi flow by observing the movement of water.

原文：是故眾水趨歸東北，而坤申之氣始生。劉釋：大凡坤申行龍，水必起流東北，其氣脈之使然也。故水神倒東北而行者，其地多坤申之氣。原文：群流來向震辰，乾亥之龍秀育。劉釋：假如眾水流向震辰之方，交會合流而去，則上脈元來必自乾亥行龍，故求龍於東南之交者始真。轉關則壬子龍亦結地，坤申之氣左關者亦可取，惟離巽震艮氣之不入，故尋龍者不當於乾亥之砂頭立穴也。仙曰：東南水聚之處，界水倒右有震穴，界水倒左向北流兌穴，離艮巽三龍決不宜下。龍從西北方來，水自東南合者，氣脈水交媾，情意已在震巽，元逆至之理。

Therefore, all the waters tend to flow toward the northeast, and that area begins to generate the qi of坤 and 申. Liu Ji explained: generally, when a dragon line flows in the direction of坤 and 申, the water must flow toward the northeast, which is natural for the qi to be like this. Therefore, whenever one sees the water spirit flowing toward the northeast, that area is mostly the qi of坤 and 申. The classic text also says: all streams come from the directions of震 and 辰, indicating that there is a refined dragon line of乾 and 亥 there. Liu Ji explained: if all the waters flow toward the direction of震 and 辰 and meet and flow away there, then the upstream source must originally come from the dragon line of乾 and 亥. Therefore, one should look for the dragon line at the southeast water mouth where they meet, in order to find the true one. If there is a turning point in the middle, the dragon line of壬 and 子 can also form a site; and if the qi of坤 and 申 is blocked from the left, it can still be used. Only the qi of离, 巽, 震, and 艮 is not suitable, so those seeking a dragon line should not choose the sand ridges in the direction of乾 and 亥 to set the tomb. The immortal said: where water gathers in the southeast, if the boundary water flows to the right, there is a tomb in the direction of震; if the boundary water flows to the left and flows northward, there is a tomb in the direction of兑; and the dragon lines of离, 艮, and 巽 are not suitable for burial. When the dragon comes from the northwest and the water converges from the southeast, the qi and water have already met between震 and 巽, and the affection is concentrated there—this is the principle of the qi flowing against the natural direction. This method of 'deducing the origin of the dragon by the direction where the water flows' was later refuted by Jiang Dahong in his work 'Ping Sha Yu Chi Bian Wei'.

原文：甲卯成胎，不食酉辛之氣。劉釋：震龍入首向西，則西為震氣之至，而東為氣出之門，故向砂之西首立穴，是氣止水交之年，乃為真穴。若自東首立標，則收辛酉兌氣入穴，原水交於西，豈有兌氣返東之理。所謂不食酉辛之氣，言兌氣不入於東，而震龍不食兌氣也。時師不知龍脈之起止，不向水神之來去，不明地氣之所從，只看坐對，指東書西，盡而謬立標穴，其擠人於害不可勝言矣。

The dragon of Jia and Mao direction forms a fetal breath, and will not absorb the qi from the Xinyou and Shengyou directions. Liu Ji explains: when the dragon of Zhen enters the front and faces west, then the west is where the Zhen qi reaches, and the east is where the qi originates. Therefore, the site should be chosen at the western end of the facing hill, which is where the qi stops and water meets, and this is the true site. If one chooses the site at the eastern end, then the qi from the Xinyou and Dui directions will be absorbed into the site. Water originally meets at the west, how could the Dui qi turn back to the east? The phrase "not consuming the qi of You and Xin" means that the Dui qi does not enter the east, and the Zhen dragon does not absorb the Dui qi. At that time, the geomancers did not understand the origin and end of the dragon pulse, did not observe the coming and going of the water spirit, did not know where the earth qi comes from, and only looked at the facing mountain and direction, pointing east as west, and blindly set the marker and site, pushing people into misfortune, which is endless.

原文：午丁生息，豈乘坎癸之靈。劉釋：午丁行龍者，水神必自南而向北合流而去。凡見此水步龍立穴，須向水流交合之處求之，則午丁生息之氣始聚而成地。若不於水城出合之所，而反向南之土水處立穴，是乘坎癸之靈，非穴也，下之必絕。

The dragon that originates from the Wu and Ding directions will not go to receive the qi from the Kan and Gui directions. Liu Ji explains: a dragon that moves in the Wu and Ding direction will have the water spirit definitely flowing from south to north. Whenever such a water flow pattern is encountered, the site for the tomb should be chosen at the place where the waters converge and meet. The qi from Wu and Ding can then gather and form a suitable site. If one does not choose the site at the place where the water flows out and converges, but instead chooses a site facing the southern area where the earth and water meet, then it is actually taking the qi from Kan and Gui, which is not a true site. Burial there will certainly lead to the extinction of the descendants.

原文：觀眾水之交衿，而雌雄乃見。劉釋：山為雌而水為雄，猶人之見男女也。龍盡水合，雌雄交會，猶男女合而媾精也。此玄妙之處，萬物化生之大關也。然男女之玄門，任督二脈之盡，故男女媾則兩尾相對；猶山盡水會之處，正牝牡交媾之妙，含英育秀，於此可見。仙曰：龍至水交之處方止，脈盡氣聚，乃為真穴也。不合衿則龍脈未止，龍脈不止則氣行未住，故尋龍定穴，必於水交之處求之方是。

Observing where many streams converge and meet, the yin and yang of the mountain and water become apparent. Liu Ji explains: mountains belong to yin, water to yang, just as men and women are divided into male and female. When the dragon pulse ends and water converges here, yin and yang meet, just as male and female unite to produce essence. This is the most mysterious point, the great key to the transformation of all things. The mysterious gate of the human body is where the Ren and Du meridians end, so when male and female unite, the ends of these two meridians face each other. Similarly, where the mountain ends and water converges, it is the wonderful realm of yin and yang meeting, where the nurturing of excellence and beauty can be seen. The immortal says: the dragon stops only where water converges, when the pulse ends and the energy gathers, this is the true site. If water does not converge, it shows that the dragon pulse has not yet stopped; if the dragon pulse does not stop, the energy is still moving and has not settled. Therefore, to seek the dragon and determine the site, one must look for it at the place where water converges.

原文：察萬里之平壠，而首尾當知。劉釋：平原曠野雖萬里之遠，而求真脈之所自，必有山龍以為之根，猶四肢分職而元首在上。起處為首，止處為尾，其理一致。故尋平洋之地，必求首尾之所自，然後察其水神之去來，以觀其交會止聚之情，則真穴自見矣。敬仙曰：崑崙山，天地之首也；五嶽四瀆者，心腹也；支流分肢散於八極者，四肢也。以中國而言，五嶽者萬山之首也。如山之首可以循脈之分，知脈之分可以見龍之止矣。

To examine vast plains and ridges that extend for ten thousand li, one must first determine their beginning and end. Liu Ji explains: although plains and open fields may extend for ten thousand li, one must trace the true ridge to its origin, which must have a mountain dragon as its root, just as each limb has its own function while the head is at the top. The beginning of the ridge is its head, and the end is its tail, and the principle is the same. Therefore, when searching for plains, one must first determine the origin of their head and tail, then observe the movement of the water spirits to understand where they converge and gather, and the true site will naturally become evident. Jing Xian says: Kunlun Mountain is the head of heaven and earth; the Five Mountains and Four Rivers are the heart and abdomen; the tributaries spreading out to the farthest corners of the eight directions are the limbs. In China, the Five Mountains are the heads of all mountains. By following the head of the mountain to distinguish the branches of the ridge, and knowing how the ridge branches, one can clearly see where the dragon stops.

原文：縱是回頭顧祖之龍，豈脫父母本生之氣。劉釋：雖云甲卯行龍不食酉辛之氣，然亦有回頭顧祖者。如甲卯行龍而氣脈返向甲卯結穴，有名顧祖之地，雖逆回成穴，而砂頭起腳須從震宮發來，關轉逆水向震乃真轉關處。若被水流斷，則父母本生之氣已為水神隔絕矣，非真地也。右關水左倒，兌氣入首，從兌局作用；左關右水倒，乾氣入首，從乾局作用，又不當以震氣立法取之。舉一龍而七龍之法同例。仙曰：兩砂並出，股長股短，邊粗邊細，其短而細者必縮，粗而長者必伸。粗大雄急，勢必曲折，向砂之短處挨歸，故多結回龍之地及盤龍之地。或為下砂所壓而曲折轉關者，亦有回龍盤龍之穴，然必得父母本生之氣不脫，始行之砂隨水轉關而成，方為大地。

Even a dragon that turns back to pay homage to its ancestral mountain cannot escape the original qi generated by its parents. Liu Ji explains: although a dragon traveling in the direction of Jia and Mao does not absorb the qi of You and Xin, there can still be a situation where it turns back to look at its ancestors. For example, if a dragon traveling in the direction of Jia and Mao turns back and the qi flows back towards the Jia and Mao direction to form a mound, this is called a "returning to ancestors" site. Although it forms a mound in a reverse direction, the starting point of the sand ridge must come from the Zhen trigram, with barriers and turns, and the water flowing against the direction of Zhen, which is the true turning point. If the water cuts off the flow, the original qi from the parents is blocked by the water spirit, and it is not a true site. If the right side has barriers and the water flows to the left, it is the entry of Dui qi, and it should be used according to the Dui trigram pattern. If the left side has barriers and the water flows to the right, it is the entry of Qian qi, and it should be used according to the Qian trigram pattern, not using Zhen qi as the basis. Taking one dragon as an example, the other seven dragons are used in the same way. The immortal says: when both sides of the sand ridges extend out, they often have one long and one short, one thick and one thin. The short and thin one will definitely contract, while the thick and long one will definitely extend. The thick and strong one will necessarily bend, leaning towards the side with the shorter sand ridge to form a conclusion, so it often forms sites of returning dragons and coiled dragons. There are also cases where the dragon bends and turns due to the pressure of the lower sand ridge, and such sites will also have returning dragon and coiled dragon sites; but it must be that the original qi from the parents has not been separated, and the starting sand ridge follows the water to turn, only then can it be considered a great site.

原文：故順水直沖而逆回結穴，方知體段之真。若還逆水直沖而合衿，在後斷是虛花之地。劉釋：回龍之地，其砂頭不從本生之方而來，但只逆水直沖而上，其水流向背後交合者，皆非真地。時師指曰上水魚、飛天龍者甚謬。雖其體勢宛轉，坐應整齊，亦是虛化。蓋合流在後，則其砂之行氣終趨向於交衿之處也。

Therefore, only when the dragon runs straight with the water and then turns back to form a true convergence does it show a genuine form; if the dragon runs directly against the water and the meeting point of the water is behind the site, it is certain to be a false and artificial site. Liu Ji explained: a returning dragon site, if its ridges do not come from its original direction but instead run directly against the water, and the water flows behind the site to meet, such cases are not true sites. At that time, the geomancers called them "upstream fish" and "flying heavenly dragon," which was very absurd. Even if their form is winding and the mountain facing and responding are well aligned, they are still false. Because the meeting of the water is behind, the movement of the ridges ultimately tends toward that meeting point, and thus the site cannot retain energy. Such methods that judge dragons solely by their direction of movement were later refuted by Jiang Dahong's "Differentiation of the False in the Plain Sand and Jade Measure."

原文：平原曠野鋪氈，細認交衿。劉釋：有數百里平洋之地，前後左右又無溝壑溪澗，如鋪氈設席，一望無際。此等形體，既無水神可考其出入，又無岡阜可辨其來去，何以察其龍脈之行止、穴情之定否。如見此等平地，必有微茫之水可觀。蓋溝壑之水必有所歸，而微茫之水去流，亦足以察其龍脈之行止。凡水必歸趨於卑下而低瀉之處，為眾水之所歸，雖微茫之水亦可以見其會合：交會於東，則尋兌氣之入首；交會於西，則尋震氣之入首。細心詳察，必得真情。古云：高一尺為山，低一尺為水。正為平洋平原曠野之地立法。

The plain and open land is as flat as a spread-out carpet, so one must carefully examine where the water converges. Liu Ji explains: there are areas of flat land hundreds of miles in extent, with no ditches or streams nearby, like a spread-out carpet, stretching endlessly. In such terrain, there are no water spirits to observe its flow, nor any hills to discern its origin. Then, by what means can one determine the course of the dragon pulse and the success of the site? When encountering such flat land, there must be extremely subtle water traces to observe. Because water from ditches always has a destination, and the direction of these minute streams can also reveal the course of the dragon pulse. All water must flow towards the low and discharge there, which is where all waters converge. Even the smallest streams can show where they meet: if they meet to the east, one should look for the entrance of energy in the direction of Dui; if they meet to the west, one should look for the entrance of energy in the direction of Zhen. Careful and detailed examination will surely reveal the truth. The old saying goes: a height of one foot is a mountain, a depth of one foot is a water. This is precisely the rule established for flat lands and open plains.

原文：極壠平坡月角，詳看佳結。劉釋：山壠窮盡，截頭掛角，鋪出平坡，左右無水夾隨行送，前無溝壑溪澗界合。如此落頭，雖無水法可辨，然其龍脈之出，若有真龍結穴，則其氣止融聚之處，必有正脈垂落，或微茫以界於左右，分砂翼上首如月角之出，兩肩兜轉，護衛周匝：或一重二重，或四五重，雙向前兜堂收氣；或左右肩肘抱出砂頭，宛轉曲折到堂，橫過做微茫案應者，其地方真。或從別支分脈，曲折到堂直拜，堂局分兩翼，復宜於本砂之左右者亦佳。故看平地落頭，無處尋其佳結，只於月角兜收與不兜收、砂頭轉匝與不轉匝，而龍之住、穴之結與不結方見。又有四五山頭出腳平坡，龍辨其何山落頭長、何山落頭短，旁角從何方兜轉，則知其五山和所交合成穴，其法尤微。得此穴者，富貴雙全，萬子萬孫，一二百紀福。

When a mountain ridge reaches its end and spreads out into a flat slope, one should carefully examine the "moon angle" area to see if there is a good convergence. Liu Ji explains: when a mountain ridge comes to an end, it cuts off the mountain head, hanging out a corner, spreading out into a flat slope. On both sides, there is no water to accompany and protect it, and in front, there is no ditch or stream to form a boundary. Such a termination, although lacking in water patterns, if there is a true dragon pulse, then the place where the energy stops and gathers must have a main ridge descending, or extremely subtle water marks on both sides. The branches of the ridge, on the upper part, extend out like the two corners of a crescent moon, with both shoulders turning around to protect it thoroughly: either one or two layers, or four or five layers, both sides advancing to enclose the bright hall and collect energy; or the left and right shoulders and elbows extend out, winding and turning to the front of the hall, crossing over to form a faint case mountain that responds. Such a place is truly good. Alternatively, if a branch comes from another branch, winding to the front of the hall and straightly bowing, with the hall area divided into two wings, and able to be placed on both sides of the main ridge, it is also considered beautiful. Therefore, when looking at the termination of flat land, there is no way to find the good convergence elsewhere, only by examining whether the moon angle is enclosed and whether the ridge branches turn around, can one determine whether the dragon stops and whether the site is formed. There are also cases where five mountain heads extend out on the flat slope. One must distinguish which mountain has a long termination and which has a short one, and from which direction the side angles turn around, thus knowing how these five mountains converge to form the site. This method is especially subtle. If one can obtain such a site, one will achieve both wealth and honor, have numerous descendants, and enjoy the blessings of one or two hundred generations.

原文：龍分三八，氣屬五行，定陰陽消長之理，明孤虛旺相之因。劉釋：地支一十二位，以四維八午配隸於交中，並而為二十四位。以甲庚壬丙隸於四正之宮，乙辛丁癸隸於四庫之地，乾坤艮巽隸於四維之方。三合以亥卯未屬木，而乾甲丁從之；已酉丑屬金，而巽庚癸從之；寅午戌屬火，而艮丙辛從之；申子辰屬水，而坤壬乙從之。

The dragon divides into thirty-eight parts, making twenty-four positions, with the qi belonging to the Five Phases; from this, the principle of yin and yang waxing and waning is determined, and the reasons for isolation, deficiency, prosperity, and strength are understood. Liu Ji explained that the twelve earthly branches combined with the four directions (Heaven, Earth, Mountain, Wind) and the eight heavenly stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin) are interwoven to form the twenty-four directions on the compass. Among these, Jia, Geng, Ren, and Bing belong to the four cardinal directions (Zi, Wu, Mao, You), while Yi, Xin, Ding, and Gui belong to the four earthy directions (Chen, Xu, Chou, Wei). The four directions (Qian, Kun, Gen, Xun) belong to the four corners. Then, using the method of Triple Harmony, the Five Phases are summarized: Hai, Mao, Wei form the Wood trinity, with Qian, Jia, and Ding following; Si, You, Chou form the Metal trinity, with Xun, Geng, and Gui following; Yin, Wu, Xu form the Fire trinity, with Gen, Bing, and Xin following; Shen, Zi, Chen form the Water trinity, with Kun, Ren, and Yi following. This is the fundamental principle of this book—'Dual Mountains and Triple Harmony.' The twenty-four directions are paired, and their Five Phase attributes are determined by the Triple Harmony pattern. All aspects of dragon analysis, water reception, and direction establishment are derived from this. This method of determining the Five Phase of the dragon using Triple Harmony was later refuted by Jiang Dahong in his work 'Differentiating the False from the True in the Plain Sand Compass.'

原文：是故壬癸來自兌庚，乃作體全之象。坎水迎歸寅卯，名為領氣之神。劉釋：壬癸為北方之水，水龍自庚兌而來，出自印綬之鄉，從生趨旺，秀氣乃全。甲卯為東方之木，水神領氣，入東方生甲卯木，是坎龍行體，木龍入局，水木相生，秀氣乃出。此言旺龍乘生氣而結局體制也。仙云：坎龍自西兌出身，震龍自北方出身，皆不犯氣克洩，而鍾靈萃秀，周密完固。若入首一節更不混關殺，如坎龍單行、卯龍單行，不與寅甲壬亥相間，則水木之氣清純而穴貴雙全矣。

Therefore, if a water dragon of壬 or癸 comes from the direction of兑 and庚, it forms a complete and well-rounded form; if water from the direction of坎 is welcomed and guided towards the direction of寅 and卯, it is called 「the spirit leading the qi」. Liu Ji explains: 壬 and癸 belong to the water of the north. When water dragons come from the direction of庚 and兑, it is equivalent to originating from the 「imprint and support」 place that nurtures me. From the state of growth, it moves towards prosperity, and the refined qi is fully present. 甲 and卯 belong to the wood of the east. When the water spirit leads the qi into the east to generate 甲 and卯 wood, this is the posture of the water dragon departing, with the wood dragon entering the situation. Water and wood mutually generate, and the refined qi is then manifested. This describes a powerful dragon riding the life qi to form a pattern and structure. The immortal says: the dragon of坎 originates from the west direction of兑, and the dragon of震 originates from the north. They do not suffer from being attacked or drained, thus accumulating spiritual essence and producing refined beauty, being complete and solid. If the initial section does not mix with harmful influences, for example, the dragon of坎 travels alone, or the dragon of卯 travels alone, without being mixed with寅,甲,壬, and亥, then the qi of water and wood is pure, and the noble qi and blessings of the site are both complete.

原文：三陽交泰而震星呈祥，四伏生嗔而天罡蝕氣。劉釋：丙午丁為陽之地，氣屬南離，從震坎二方起祖，則廉貞貪狼之氣趨至南離，而火神愈明且秀，此是長生發足、旺方入首之意也。然火炎而性烈，又自東方行龍，則猛威之性恐為回祿之災，須得坎方有山水相制方妙，或生坐穴亦可。辰戌丑未為四伏，蓋四金之地，五龍所畏，天罡所臨之地，為貴人不立之鄉，故曰天罡蝕氣。凡龍入首若犯辰戌丑未，曰四伏生嗔，立見災害。楊公云：先看金龍動不動。即此忌也。敬仙曰：若午龍從雙山三合作戌向或艮曏者，多不發福，乃助火反禍之故也。更坐火穴，則殺到局，必主回祿；從納甲作壬曏者極妙。若巽辛二龍入首，切忌辰戌，決難立穴，即出少亡孤寡、子孫絕嗣。間有丑未二龍從丁癸行者略通，亦宜避其正落也。

The yang energy of Bingwu (丙午) and Ding (丁) is harmonious and smooth, causing auspicious signs to appear in the Zhen (震) direction; however, if the four hidden places of Chen (辰), Xu (戌), Chou (丑), and Wei (未) are disturbed, the Heavenly Gang will erode the dragon energy. Liu Ji explains: Bing, Wu, and Ding are yang positions, and their energy belongs to the southern Li (离) fire; if the dragon originates from Zhen and Kan directions, then the energies of "Lianzhen" and "Tanlang" will flow toward the southern Li, making the fire deity more brilliant and elegant—this refers to the dragon energy originating from the Longsheng (长生) position and entering the Diwang (帝旺) position. However, fire is fierce and hot, and if the dragon comes from the eastern Mu (木) position to generate it, its fierce nature may cause fire disasters. Therefore, it is essential to have mountains and water in the Kan direction to restrain it, or to sit the tomb facing the birth direction. Chen, Xu, Chou, and Wei are called the four hidden places, which are four metal positions; all five-phase dragons fear them. The place where the Heavenly Gang is present is where the nobleman does not stay, hence the saying "Heavenly Gang erodes energy." If the dragon enters the site and encounters Chen, Xu, Chou, or Wei, it is called "four hidden places become angry," and disasters will immediately appear. Master Yang said, "First look at the movement of the golden dragon," which specifically refers to this. Jingxian said: if the dragon of Wu (午) follows the double mountain triple harmony to face Xu or Gen, it is mostly not beneficial, because this helps fire and causes disaster. Moreover, sitting on a fire site will bring煞气 (evil energy) into the site, leading to fire disasters. If the site is oriented toward Ren (壬) according to the Najia stem assignment, it is extremely good. As for dragons of Xun (巽) and Xin (辛) entering the site, it is strictly forbidden to encounter Chen or Xu; it is impossible to establish a tomb, and once established, it will result in the death of young people, orphans, and the extinction of descendants. Occasionally, if dragons of Chou or Wei come from Ding or Gui, it may be slightly more flexible, but it is still advisable to avoid the exact position where they fall.

原文：金臨火地，□□厥辰，木入金鄉，依稀絕命。劉釋：兌金行龍趨向午丙立宅，是金臨火地，向上火來克金，為□□厥尸矣。若轉至丁龍入首，則為陰陽；趨至已宮入首，為旺龍趨生，雖已丁屬火亦不忌也。甲卯水行龍至坎宮，雖曰得生，若轉至兌申庚西方上到頭，則木入金鄉而受制絕命。如見乾兌，則當從金氣取用，而宜以木論也。氣短其入首，逢金克而絕命，不成穴矣。

The golden dragon falling into the fire earth will suffer damage; the wooden dragon entering the metal territory indicates a fatal situation. Liu Ji explains: the metal dragon moving towards the direction of Wu and Bing, which is the 'gold approaching the fire earth,' there is fire above to overcome the metal, which is like self-inflicted damage. If it turns to the dragon starting with Ding, it becomes a harmonious yin and yang pairing; if it reaches the Si palace, it is a strong dragon approaching its growth, although both Si and Ding belong to fire, there is no need to avoid them. When the wooden dragon of Jia and Mao moves into the Kan palace, although it is said to be getting water to nourish it, if it further moves towards the direction of Dui, Shen, and Geng west, it becomes the 'wood entering the metal territory' and is subject to control and fatal consequences. If one sees the qi of Qian and Dui, one should use the metal qi instead, and not use wood to discuss it. If the qi is short and the starting point meets the metal overcoming, it becomes a fatal situation and cannot form a good site.

原文：火龍畏見兌庚，遇北辰而自廢；東震愁逢火劫，見西兌而傷魂。劉釋：丙午行龍向西兌，則火為金氣洩剝，而展至亥寅之地，則火氣廢絕無餘矣。甲卯行龍向丙午，則木生火氣脫，復入金鄉，申酉入首，則木絕於寅而魂氣俱傷矣。仙曰：此言火龍不當從兌坎結局，木龍不當從離兌結局。如震木在八將之列，丙丁在秀花之宮，行龍出身木秀麗，然入首受制亦不是局；坎兌入首本是清貴，不宜木火行龍也。楊公曰：行得好不如立得好。此言有理。

The fire dragon is most afraid of encountering the trigram Dui (Lake) and the stem Geng (Metal), and when it meets the northern water position, it naturally ceases. The eastern thunder wood dragon is troubled by encountering fire, which steals its energy; if it further meets the western Dui metal, even its spirit is harmed. Liu Ji explains: the fire dragon with stem Bing (丙) and position Wu (午) moving towards the western Dui position, its fire energy is drained by metal; when it extends to the positions Hai (亥) and Yin (寅), its fire energy is completely exhausted. The wood dragon with stem Jia (甲) and position Mao (卯) moving towards Bing (丙) and Wu (午), the wood generates fire but its original energy is drained; if it further enters the metal territory, starting from Shen (申) and You (酉), the wood is exhausted at Yin (寅), and its spirit is harmed. The sages say: this refers to the fire dragon not ending at Dui or Kan, and the wood dragon not ending at Li or Dui. For example, the thunder wood dragon is placed in the eight generals' positions, with Bing and Ding (丙丁) belonging to the beautiful flower palace; when the dragon originates, its wood energy is naturally elegant, but if it is restricted at the end, it still fails to form a pattern; the water and lake positions at the beginning are naturally refined and noble, but they are not suitable to be paired with wood or fire dragons. Master Yang said, "It is better to establish well than to travel well," and these words are indeed reasonable.

原文：是故，陽龍左旋，從生趨旺；陰龍右歸，自旺朝生。劉釋：然皆要得生旺之木氣，莫犯鬼劫克洩，其本生之龍為美；若克劫，則不成體制矣。仙曰：陽龍左旋，從木生上起長生順行，如水長生居申、沐浴酉兌、冠帶戌、臨官亥之類；陰龍右歸，從死位上起長生逆行，如水土生於卯、沐浴寅、冠帶丑、臨官子、帝旺亥之類。其排山起運，陽龍從左，陰龍從右。如坎為水，坎戌寅、戌辰、戌午，順布六爻，以定才官父子兄弟之屬；巽為木，辛丑、辛亥、辛酉，逆布六爻，以定才官父子兄弟之屬。各從所在方位砂木吉凶而斷之，萬無一失。

Therefore, a yang dragon moves left in a clockwise direction, proceeding from the long life position to the prosperity position; a yin dragon moves right in a counterclockwise direction, returning from the prosperity position back to the long life position. Liu Ji explains: regardless of whether it moves left or right, it must obtain the vital and prosperous energy, and must not violate the "ghost" or "劫" types of control and drainage. Only by preserving the dragon that is born can it be considered good; if it is controlled or drained, it will not conform to the system. The immortal says: a yang dragon moves left, proceeding in a clockwise direction from the long life position of the five phases, for example, water's long life is in Shen, bathing in You and Dui, capping in Xu, officialdom in Hai, and so on. A yin dragon moves right, proceeding from the death position in a counterclockwise direction to the long life position, for example, water and earth's long life is in Mao, bathing in Yin, capping in Chou, officialdom in Zi, and prosperity in Hai, and so on. The direction of the mountain's movement and the flow of energy is left for yang dragons and right for yin dragons. For example, if the Kan trigram belongs to water, use the Xinchou, Xinhai, and Xinyou sets of Najia stem assignments, and arrange the six lines in a clockwise direction to determine the five categories: wife and wealth, official and ghost, father and mother, son and daughter, and brother and sister. For the Xun trigram belonging to wood, use the Xinchou, Xinhai, and Xinyou sets of Najia stem assignments, and arrange the six lines in a counterclockwise direction, similarly determining the five categories. Then, each should be judged according to the shape of the surrounding terrain and the fortune or misfortune of the wood star, ensuring accuracy without fail.

原文：故喜來乘於進氣，切忌陷於休囚。劉釋：此格上言龍脈自生方入旺方，或旺方入生方，皆為進氣。若生旺二方歹行至死絕之地，入首結局者，陽入休矣，龍體雖秀亦無用也。

Therefore, the most favorable situation is when the dragon line rides on "inflowing energy," and the most to be avoided is when it sinks into "weak and confined." Liu Ji explains: this pattern refers to the dragon line coming from the long life direction into the prosperity direction, or from the prosperity direction into the long life direction, both of which are considered inflowing energy. If the line does not perform well in the long life and prosperity directions, and instead proceeds all the way to the dead and exhausted places before coming to an end, then the yang energy has turned into decline and weakness; even if the dragon's form is elegant and beautiful, it will be of no use.

原文：到頭囚謝，旺水聚而財祿尤宜。入首衰微，生神會而入丁可救。劉釋：來龍入首之休囚，而或得官旺水聚明堂，則龍穴雖凶而外氣清吉，亦能獲財；或得長生之水氣流至局前，則內氣雖廢而外氣不絕，亦能興旺，人丁終不致於絕嗣。

At the end, if the location is already in a state of confinement and decline, as long as the water from the Prosperity direction gathers in front of the hall, wealth and official rank will still be suitable; if the incoming energy is already weak, as long as the Growth energy converges here, the descendants will still have a chance of survival. Liu Ji explains: although the dragon line enters the site in a weak and confined position, if there is water from the Officialdom and Prosperity directions gathering in the bright hall, then although the dragon site is凶, the external energy is clear and auspicious, and it can still bring wealth; or if the energy from the Growth direction flows to the front of the site, even though the internal energy has declined, the external energy remains continuous, and it can still flourish, and the descendants will not become extinct. This is precisely the method of "using water to supplement the dragon" in the Triple Harmony school.

原文：所貴雙興並至，那堪兩敗重逢。劉釋：得生旺之龍，而又見生旺水神到局，此謂雙興並至，則富貴綿遠，發福悠長，人丁財祿兩無所欠。若不能用向收制，龍穴休囚而水神朝局又見囚謝，是謂兩敗重逢，必致敗絕無疑。楊公為人救貧，只用向上五行論水法出入之吉凶，衰方水來，向胎養，則衰水已在生旺方矣。以向就水，因水立向，此收山出煞、玄機救貧續嗣之妙用也。仙曰：楊公立雙山五行之法，以來龍入首用二方取生旺之位者，立法之經制也；砂水不合而以向合，從向上取生旺之位者，用法之權也。水不合局而以向上取之，是取生氣之吉以為人造福耳。益以內氣雖吉而外氣或凶，從內氣立向而不顧砂水之美惡，則外氣亦能損內氣，故有吉地而多凶者，此也。楊公深得於此法，誠救貧之奇術也。

The most precious situation is when both dragon and water are flourishing together, while the worst is when both sides are defeated and meet again. Liu Ji explained: if both the dragon and the water spirit from the prosperous and vital direction are present, this is called "double prosperity arriving together," leading to enduring wealth and long-lasting blessings, with neither people nor wealth lacking. If one cannot use the direction to control and transform, the dragon and the site are already weak and confined, and the water spirit from the front also falls in a confined and declining direction, this is called "both sides defeated meeting again," which will certainly result in inevitable decline. Master Yang, in helping people out of poverty, only used the five elements of the direction to judge the fortune of water's coming and going: if water from a declining direction comes, the direction is set at the fetal and nurturing positions, so the declining water appears to be in the prosperous and vital direction from this direction. Using the direction to accommodate the water and setting the direction based on the water, this is the secret of "capturing the mountain and removing evil," and also the wonderful method for rescuing poverty and continuing descendants. The immortal said: Master Yang's method of the dual mountain five elements, taking the incoming dragon as the standard, choosing positions in the prosperous and vital directions, is the conventional rule of establishing the method; when the terrain and water are not harmonious, changing the direction to match, taking the prosperous and vital positions from the direction, is the flexible application of the method. Using the direction to take the water, even if the water does not match the layout, is borrowing the good fortune of life energy to benefit people. One must know that internal energy may be good but external energy may be harmful; if one only sets the direction based on internal energy without considering the good or bad of the terrain and water, the external energy will damage the internal energy—hence there are cases where a good site results in many bad outcomes. Master Yang deeply understood this method, which is indeed a rare technique for rescuing poverty.

原文：生氣短而死氣長，凶多吉少；死氣短而生氣長，福重禍輕。劉釋：幾來龍身生旺之氣長，而入首死絕之氣短，則始遷之時必致生禍；及至龍步行運到生旺之處，便能發福，故吉多而凶少。幾龍身死絕之氣，而入首生旺之氣短，則初葬雖吉，而龍運步至之時必生大禍，故凶多而吉少。仙曰：入首休凶者，有砂水可收則歸向上，便初葬之後亦能發福，不致受休囚之禍；無砂可收，則以入首從生氣立向亦可。

When the section of life qi is short and the section of death qi is long, there will be more misfortune than good fortune; when the section of death qi is short and the section of life qi is long, there will be more good fortune than misfortune. Liu Ji explains: whenever the dragon line has a long section of flourishing and vital qi, and the entrance section has only a short segment of dead and exhausted qi, then at the time of relocation, misfortune will come first; but when the dragon line reaches the section of flourishing and vital qi, blessings will emerge, so overall there will be more good fortune than misfortune. Conversely, if the dragon line is mostly composed of dead and exhausted qi, and the entrance section has only a short segment of flourishing and vital qi, then the initial burial may be auspicious, but when the dragon line reaches the section of dead and exhausted qi, great misfortune will occur, so there will be more misfortune than good fortune. The immortal says: if the incoming qi at the entrance is weak and ominous, as long as there are ridges and water to collect it, it can be directed towards a favorable direction to resolve the issue, and after the initial burial, blessings can still emerge, without suffering from the misfortune of being weak and confined. If there are no ridges to collect it, then take the life qi at the entrance to establish the direction, which is also acceptable.

原文：顧祖回龍，逆勢重於舉鼎；遭傷歷劫，進氣輕似鴻毛。劉釋：過頭祖盤顧雖曲可愛，勢力若有舉鼎之重，而來歷之地若遭鬼氣分劫，至於入首之處，英靈耗散，似鴻毛之輕矣。言盤龍之地福力返輕，示人不可以願而逐指為大地也。顧祖回龍地最要水纏玄武，則氣力乃鍾；不然後氣脫去，反為不美。仙曰：水龍轉離既洩於火，歸於兌復戰於金，經歷多少克耗，故經曰：來龍之勢重，而入首之氣輕，縱發富貴，其能久乎。是故壬剝癸，癸剝壬，水龍互用而自純。坎龍入首而本初之氣得壬癸互換，不失本方體制，則始不犯鬼煞孤空之耗，故云水清寶瓶互用而自純，益言龍不雜也，然得癸方為一。

A dragon that turns back to look at its ancestral mountains has a force like lifting a tripod, but if it is injured along the way and endures hardships, by the time it reaches the entrance, its energy is light as a feather. Liu Ji explains: when a dragon passes its head and then coils back to look at its ancestral mountains, although the form is winding and lovely, and the power seems heavy as lifting a tripod, if along the way the land is harmed by "ghost" energy, the refined and vital energy will be exhausted by the time it reaches the entrance, making it light as a feather. This means that land with a coiling dragon has a weaker fortune, reminding people not to assume it is a good land just because the form is lovely. For a dragon that turns back to look at its ancestral mountains, the most important thing is that water surrounds the Black Tortoise (the rear of the site), so the energy can gather and stay. Otherwise, if the energy from the rear escapes, it will not be good. The immortal says: when a water dragon turns to the south, it is weakened by fire; when it returns to the west, it fights with metal. It has gone through many losses and depletions. Therefore, the classic says, "the trend of the dragon is heavy, but the energy at the entrance is light." Even if it brings wealth and honor, can it last long? Therefore, when壬 (Ren) and癸 (Gui) exchange, and癸 and壬 exchange, they are both water dragons that exchange and consume each other, so the energy becomes pure naturally. When a dragon from the坎 (Kan) direction reaches the entrance and the original energy can exchange between Ren and Gui, it does not lose the original form, thus avoiding losses from ghostly evils, solitude, and emptiness. Therefore, it is said that clear water is like a precious bottle, exchanging and using each other to become pure — meaning the dragon energy is not mixed, and among them, getting the Gui direction is the best.

原文：是故壬剝癸，癸剝壬，水龍互用而自神；丁換丙，丙換丁，火氣相須而不疚。劉釋：丙丁皆係火神，丁龍換丙、丙龍換丁，雖是陰陽相雜而不純，然為一家之氣，故丁龍不以丙陽為病，丙龍不以丁陰為害，所謂相須而或質者此也。丙為陽火，但理氣淨陰淨陽，又係陰也，故丙丁皆吉。仙曰：壬癸雖屬陽龍，而亦自有秀氣，非若寅甲之北也，故壬癸互用而亦純，丙丁相須而不疚。與寅甲與卯用行、申與酉同行、辛已與丙丁同行，則氣雜而有病矣。

Therefore, Ren and Gui exchange each other, and Gui and Ren exchange each other; both are water dragons that support each other and have their own subtle effects. Ding and Bing exchange each other, and Bing and Ding exchange each other; the fire energy supports each other and has no problems. Liu Ji explained: Bing and Ding both belong to the fire deity. When a Ding dragon exchanges with a Bing dragon, or a Bing dragon exchanges with a Ding dragon, although they are mixed with yin and yang, they are not pure, but they are still of the same kind of energy. Therefore, a Ding dragon does not consider the yang nature of Bing as a flaw, and a Bing dragon does not consider the yin nature of Ding as an obstruction. This is what is meant by "mutual need" where they support each other as substances. Bing is originally yang fire, but according to the principle of "pure yin and pure yang," it is classified as yin. Therefore, both Bing and Ding are auspicious. The immortal said: Although Ren and Gui are yang dragons, they still have some refined qualities, unlike Yin and Ji which are coarse and turbid. Therefore, the mutual use of Ren and Gui is still pure, and the mutual need of Bing and Ding does not cause any problems. However, if Yin mixes with Ji, or Mao mixes with Yin, or Xin and Si mix with Bing and Ding, then the energy becomes mixed and causes problems.

原文：亥龍忌雜乾壬，許通一路；巽地怕兼辰已，只愛單行。直受無庇，曲來有玷。劉釋：乾與亥同宮，乾陽而亥陰；壬與亥交界，亥陰而壬陽，二氣本不相通，故亥氣犯乾壬者必絕。止宜直受，不宜曲折，故許通一路。如帶乾壬而來立穴，犯之不可，須避其所犯，疾歸亥上。其巽龍與辰已同行亦然：犯已氣未必盡絕，侵辰氣則人無子遺唉。

The亥 dragon is forbidden from mixing with乾 or壬, and at most it can only connect with one of them. The巽 direction fears being combined with辰 or巳, and only prefers to go alone. If the energy comes directly without obstruction, there is no problem, but if it twists and turns, there will be flaws. Liu Ji explains:乾 and亥 are in the same palace,乾 belongs to Yang and亥 belongs to Yin;壬 and亥 meet at the boundary,亥 belongs to Yin and壬 belongs to Yang. These two energies are originally not connected, so if亥 energy mixes with乾 or壬, it will certainly lead to no descendants. It is only suitable to descend straight and receive the energy, not to twist and turn, hence it can at most connect with one direction. If the dragon comes with the energy of乾 or壬 and establishes a site, it will be wrong if it violates this, and must avoid the offending place and quickly return to the亥 position. The situation with the巽 dragon and the辰 or巳 is the same: if it is mixed with the巳 energy, it does not necessarily mean complete failure, but once it invades the辰 energy, it will not even leave a single descendant.

原文：寅甲艮何堪並至，酉庚辛乃可雙行。乾坤二位到頭雖發福，而終歸敗絕；辰戌兩龍入首縱利達，而世受孤寒。劉釋：艮龍為六秀之尊，得之富貴極速，然與寅甲同界出其身八首，若有毫釐之差，則福咎頓異。若犯丑龍同行，雖為不吉，然不失陰陽一體，尚可裁穴，則寅甲之不可毫釐犯也。酉與庚辛總為一家，庚雖穴清，亦為同氣，故三龍雙行換互入局，亦成大地，不比寅艮之多庇也。乾坤老亢，退居西北南，以其生氣竭也，故龍自乾坤入首者，砂明水秀、外氣清靈，亦能發者；然老陰終無生息，故必歸於敗絕，敗亦其理之必然，故後天之卦以乾坤處西北西南，此之謂也。

How can the three elements of寅, 甲, and 艮 appear together? The酉, 庚, and 辛 can be paired in pairs. Although the乾 and 坤 may bring fortune at the end, they ultimately lead to failure. Even if the dragon of 辰 and 戌 appears at the beginning, they will bring success but the family will always suffer from loneliness. Liu Ji explained that the dragon of 艮 is the most noble among the six excellent dragons, and it brings wealth quickly. However, if 艮, 寅, and 甲 appear together in the same area, even a slight difference can lead to different outcomes of fortune and misfortune. If they are mixed with the dragon of 丑, although it is not auspicious, it is still considered as yin and yang being unified, so it is still possible to determine the site. This shows that 寅 and 甲 must not be mixed at all. The酉, 庚, and 辛 are all from the same family. Although 庚 is known for its clear site, it is still of the same nature. Therefore, these three dragons can be used together in the site, and they can form a great land, unlike 寅 and 艮 which cause problems everywhere. The乾 and 坤 belong to old and strong energy, which are placed in the northwest and southwest because their life energy has been exhausted. Therefore, even if the dragon starts from 乾 or 坤, as long as the terrain is clear and the water is beautiful, it can bring fortune, but old yin energy lacks the power of life and will eventually lead to failure, which is inevitable. The later heavenEight Trigrams places 乾 in the northwest and 坤 in the southwest, which is exactly this principle. This preference for yin and rejection of yang has been refuted by Jiang Dahong in his work "Ping Sha Yu Chi Bian Wei."

原文：是故辨方定位，究二十四字之興衰；立穴朝迎，察七十二龍之關煞。龍落空亡，須明避忌；向如剋制，亦達推移。審陰陽相見之宜，察曜氣侵凌之咎。惟明覺不昧，領會通神。劉釋：五行之氣，土從水寄為四維，東木西金南火北水，各有方位，而其生其旺，並從一十二支辰之中配以四維八干，如水土生於申、旺如子之類，於二十四位上究之，知其興衰休廢，以為穴審龍之法，而為納水得氣之要也。十二支辰各配以渾天甲子甲丙戊寅壬乙丁已辛癸所屬之納音，如甲於乙丑金、丙寅丁卯火之類，及甲乙巽、丙丁坤、庚辛乾、壬癸艮四維八干之圭甲空亡，共七十二龍，以審來龍立穴之關殺，避其所侵，趨其所喜。更以六十龍均分于格盤，以辯坐穴之關殺：如癸龍當壬子已丑之間空亡，宜避；乙丑龍而坐於丁卯，是以金龍而坐火穴矣，火穴而受水同為何克，穴鬼氣侵穴法，即當避他。如三百六十五度穿山甲於透地渾之殺者，亦宜勾求。

Therefore, to discern directions, one must thoroughly examine the rise and decline of each of the twenty-four characters; when establishing a site and determining its orientation, one must observe the auspicious and inauspicious aspects of the seventy-two dragons. If the dragon line falls on the line of emptiness, one must understand the prohibitions and avoidances; if the orientation is subject to mutual control, one must know how to adapt and change. One must examine whether the yin and yang are properly matched and whether the celestial influences are without infringement. Only those with clear and enlightened minds can truly grasp the divine and profound principles. Liu Ji explains: regarding the five elements' energies, earth resides in the water position and is distributed among the four directions; east belongs to wood, west to metal, south to fire, and north to water, each having their respective positions; their growth and prosperity are derived from the twelve earthly branches combined with the four directions and eight heavenly stems. For example, water and earth are born in the hour of Shen and reach their peak in the hour of Zi. By examining each of the twenty-four positions in sequence, one understands their rise, decline, rest, and decay, which is both a method for determining the dragon line and a key to receiving the energy through water. The twelve earthly branches are also paired with the nayin sound elements of the sixty heavenly stems, such as Jiazi and Yichou belonging to metal, Bingyin and Dingmao belonging to fire, and so on. Adding the four directions and eight heavenly stems' qiuma (square and empty) and kongwang (empty), there are altogether seventy-two dragons used to determine the auspicious and inauspicious aspects of the coming dragon and the site. One should avoid what it invades and approach what it favors. Furthermore, the sixty dragons are evenly distributed on the luojing (compass) grid to discern the auspicious and inauspicious aspects of the site. For instance, the癸 dragon is exactly on the line of emptiness between Renzi and Yichou, so it should be avoided; and the Yichou dragon sitting on Dingmao is a metal dragon sitting on a fire site, which is further subject to water, resulting in mutual control, and thus the site is invaded by ghostly energy, which according to the principles of site selection should be avoided. As for the 365 degrees of the Chuanshan Jiazi (mountain passage Jiazi) and the Toudi Huntu (penetrating earth Huntu) evils, they should also be examined and considered together.

龍落空亡，即七十二龍之說、思圭甲空亡之法也。至如向制向生之訣，楊公用玄空五行以消息之，收二十四山八水四金五行之生克，以定避忌之方，此一法也；又有用縫針取渾天六十龍五行以消息之，此亦一法也；又有穿山透地用三百六十五度五行以消息之，此又一法也。立法多端，理難歸一，兼行並用，多莫取決，只從玄空五行，如楊公□□亦無不驗。仙曰：穿山渾天甲子園布三百六十五度，按二十八宿分金過度，配五克行，所屬是名星度五行。用之如穴配，如穴坐火，喜對面水火星度：水見火則相剋，火見火為比和，故曰若火見水為克，木見金為克出，所謂相戰則凶也。又如亥山入首，坐乾向巽，要得透地龍水度為生氣，主富貴雙全；坐火度則犯關殺，必傷人丁而敗財祿矣，城非細故，而庸師可苟且誤人哉。

The term "dragon falling into empty" refers to the concept of the seventy-two dragons and the method of calculating the empty and void positions using the Jiazi system. As for the rules of taking the controlling and generating elements, Master Yang used the Xuan Kong Five Elements to analyze and determine the messages. He incorporated the Five Elements of the twenty-four mountains, eight waters, and four metals, to identify the directions to avoid, which is one method. Another method uses the Luo Pan compass and the sixty dragons of the Hun Tian system to determine the Five Elements. Yet another method uses the three hundred and sixty-five degrees of the Through Mountain and Through Earth system to determine the Five Elements. There are many approaches in establishing the principles, and the reasons are difficult to unify. If they are used together, it becomes too complex to decide. It is better to rely solely on the Xuan Kong Five Elements, as Master Yang did, and there will be no failure. The sages said: the Through Mountain Hun Tian Jiazi system is arranged in a circle of three hundred and sixty-five degrees. According to the twenty-eight constellations, the metal degree is determined, and the Five Elements of generation and control are matched. This is called "star degree Five Elements." Using it is like matching the qi to the site. For example, if the site is in the fire degree, it prefers the opposite direction to be the water fire degree. Water controls fire, and fire with fire is like and harmonious. Therefore, fire meeting water is being controlled, and wood meeting metal is controlling. This is called mutual conflict, which is dangerous. Another example is when the mountain is亥 and the site faces乾 towards巽. It should take the water degree of the Through Earth dragon as the life qi, which leads to wealth and honor. If the site is in the fire degree, it will violate the rules and cause harm to people and loss of wealth. This is not a trivial matter. How could ordinary teachers be careless and mislead others?

艮見丙、巽見辛、兌見丁、震見庚、坤見乙、乾見甲、離見壬、坎癸，為陰陽相見。如艮龍到頭，別無山水可收可避，而丙上有山水相應，則向首宜指丙方，為陰陽相見，蓋艮自與丙配，意氣相悅，猶夫婦之翕合也，自然發福；若指他向，則與艮龍氣不相干矣，他放此。至如曜氣之侵凌，歌曰：坎龍坤兔震山猴，巽雞乾馬兌蛇頭，艮虎離豬為殺曜，犯之墓宅一齊休。假如巽龍到頭，酉為殺曜，其方有砂來應，或水歸堂，各為惡殺，向首亦宜忌之。若用雙山五行三合論之，則以生龍朝旺反受其禍；又向巽龍見酉水到，雖不向西水，則三合難收，故特舉之耳。餘仿此亦且餘仿此亦且有害，而況可以向之耶，獨巽龍。仙曰：坎龍忌辰水，坤龍忌卯水，震龍忌申水，巽龍忌酉水，乾龍忌午水，兌龍忌已水，艮龍忌寅水，離龍忌亥水，向亦相同。互相避忌者何也？殊不知坎水受辰土克，坤土受卯木克，震木受申金克，巽木受酉金克，乾金受午火克，兌金受已火克，艮土受寅木克，離火受亥水克，此名八曜殺，縱真龍古地，犯之召禍不輕，故八卦之刑害有如此。二十四山之興衰、七十二龍之關殺、甲之空亡、曜氣之侵凌，惟明覺者為能察之而不昧，或避或忌，領會於心，通其神妙，然後能盡美盡善，奪造化，改天命，救濟人貧。

The trigrams are paired with the heavenly stems as follows: Gen (Mountain) pairs with Bing (Bing), Xun (Wind) pairs with Xin (Xin), Dui (Lake) pairs with Ding (Ding), Zhen (Thunder) pairs with Geng (Geng), Kun (Earth) pairs with Yi (Yi), Qian (Heaven) pairs with Jia (Jia), Li (Fire) pairs with Ren (Ren), and Kan (Water) pairs with Gui (Gui). This is called "yin and yang meeting." For example, if a Gen dragon mountain comes to the head, there are no mountains or waters to collect or avoid elsewhere, but the Bing direction has corresponding mountains and waters, then the main direction should be pointed toward Bing, forming yin and yang meeting; since Gen naturally pairs with Bing, they are in harmony, like a couple in harmony, naturally bringing good fortune. If the main direction is pointed elsewhere, it would be unrelated to the Gen dragon's energy; the other mountains should be considered in the same way. As for the invasion of the bright stars, the rhyme says: Kan dragon, Kun rabbit, Zhen mountain monkey, Xun chicken, Qian horse, Dui snake head, Gen tiger, Li pig are the killing stars. If any of these are violated, both the tomb and the dwelling will suffer. For example, if a Xun dragon mountain comes to the head,酉 (You) is its killing star; if there are hills corresponding to that direction or water flowing into the courtyard, they are considered evil stars, and the main direction should avoid them. If we use the dual mountain five elements and triple harmony theory, it would actually lead the true dragon to its prosperity and bring disaster; moreover, if a Xun dragon meets a You water flowing into the courtyard, even if it does not face the western water, the triple harmony method is still unable to control it, so it is especially emphasized here. The other dragons should be considered in the same way—considering them is already harmful, let alone facing them directly. The sages say: Kan dragon should avoid the water of Chen, Kun dragon should avoid the water of Mao, Zhen dragon should avoid the water of Shen, Xun dragon should avoid the water of You, Qian dragon should avoid the water of Wu, Dui dragon should avoid the water of Si, Gen dragon should avoid the water of Yin, Li dragon should avoid the water of Hai, and the main direction should also avoid these. Why should we avoid and prohibit each other? It is necessary to know that the water of Kan is overcome by the earth of Chen, the earth of Kun is overcome by the wood of Mao, the wood of Zhen is overcome by the metal of Shen, the wood of Xun is overcome by the metal of You, the metal of Qian is overcome by the fire of Wu, the metal of Dui is overcome by the fire of Si, the earth of Gen is overcome by the wood of Yin, and the fire of Li is overcome by the water of Hai—this is called "eight bright stars killing stars." Even if it is a true dragon ancient site, violating these brings serious misfortune. The conflicts and harms between the eight trigrams are so severe. The rise and fall of the twenty-four mountains, the dangers of the seventy-two dragons, the emptiness of the Gui and Jia, and the invasion of the bright stars can only be clearly perceived by those with a clear mind, avoiding the harmful and prohibiting the forbidden, understanding it in the heart, mastering its subtleties, then one can achieve perfection, seize the creation of heaven and earth, change human destiny, and help the poor. The eight bright stars and the Yellow Spring and other types of evil methods were later refuted by Jiang Dahong in his work "Differentiating the False from the True in the Sand Form Book."

原文：詳觀先聖之遺言，方識尋龍之要訣。砂行水輔唱隨聯，夫婦之情；水繞砂回拜舞聯，君臣之象。劉釋：古先賢哲如楊筠松作《尋龍賦》，有平地青龍之要訣；楊向答有浪花滾月、蘆花三嫋等語；劉江東有鋪毯展席、田角兜筌之說。考其理，因得平地尋龍之訣，始與山龍同術，而水神出入尤緊于山也，故下文先以砂行水輔發之。經云：乘風則散，界水則止。外氣所以止內氣，為水之母，水為氣之子。水行則氣行，水止則氣止，水界乎處，則氣止於內。故凡龍行則水自隨，如夫婦之相隨，情諧意協，亦理之然也。凡龍之所止，則四方之砂自然回顧，雙雙顧局；砂回則水自然還繞局外，交流到堂，悠悠洋洋，止而不動，聚而不渙，如拜如舞，類臣之見君，肅然欽伏也。仙曰：砂回頭伏、盤舒如舞拜之象，而水之來去屈曲之玄亦若舞，聚畜不流亦如拜。又曰：其靜如拜，其動如舞。

Reading carefully the words left by ancient sages, one can understand the key principles of dragon seeking: the terrain follows the dragon's movement, while water assists from the side, moving in harmony, like the affection between husband and wife; water surrounds and the terrain encircles, like bowing and dancing, resembling the image of ministers before their sovereign. Liu Ji explained that in ancient times, sages such as Yang Yunsong wrote the "Seeking Dragon Essay," explaining the essentials of seeking dragons on flat land; Yang Xiangda used metaphors such as "waves rolling the moon" and "three swaying reeds"; Liu Jiangdong spoke of "spreading a carpet and unfolding a mat" and "cornering a net." By examining the underlying principles, one can derive the oral诀 for seeking dragons on flat land: it is essentially the same method as seeking mountain dragons, but the movement of the water spirit is more crucial than the shape of the mountains. Therefore, the following discussion begins with "terrain follows the water." The classic says: when qi meets wind, it disperses; when it meets water boundaries, it stops. The outer qi can stop the inner qi because qi is the mother of water, and water is the son of qi: when water flows, qi flows; when water stops, qi stops. Wherever water sets a boundary, qi gathers and stops within that boundary. Thus, as the dragon moves, water naturally follows, like husband and wife accompanying each other, which is a natural principle. Whenever the dragon stops, the surrounding terrain naturally turns back to look, protecting the hall and site; when the terrain encircles, water naturally flows around the site, converging into the hall, flowing gently and steadily, stopping without dispersing, gathering without scattering, like bowing and dancing, just as ministers show respect before their sovereign. The sages said: when terrain turns back and bows, it resembles dancing and bowing; the winding movement of water, like the character "之" or "玄," also resembles dancing, while its accumulation and stillness resemble bowing. They also said: when it is still, it resembles bowing; when it is moving, it resembles dancing.

原文：是故真龍發足之初，猶萬馬奔馳之勢；砂如浪湧，水如鱗交，簇擁向前，誰識方來之跡。劉釋：大低真龍之行，砂隨水輔，如萬馬奔馳之勢，不可遏也。真龍出身，其送從之砂夾輔推擁，如浪之湧，重重疊疊，順水流蹌，絕無回頭及反背之勢；水從砂去，如魚之鱗，或分或合，或合復分，如鱗之交，隨砂而行，滔滔向外，不蓄不聚。此真龍出身之勢如此，形體豈易得哉。今之術師一見砂頭方正，便指點曰某龍某穴，豈知龍有真體，出身發足有住不住，有正龍傍龍，有真氣偽氣，望砂點穴，亦誤人矣。

Therefore, when a true dragon first emerges, its momentum resembles ten thousand horses galloping; the ridges of earth move like waves surging, and the water flows like fish scales interlocking, all converging forward together, so that no one can tell where it is heading. Liu Ji explains: generally, when a true dragon moves, the ridges follow it and the water supports it, like ten thousand horses charging forward, unstoppable. When a true dragon first appears, the protective ridges flanking it push and support it on both sides, like waves rising layer upon layer, repeatedly following the water's flow, without any backward or reverse posture. The water follows the ridges, like fish scales, sometimes separating, sometimes merging, merging again and separating, like overlapping scales, following the ridges forward, flowing continuously outward, neither accumulating nor gathering. This is the form of a true dragon's emergence; such a form is rarely seen. Now, the current geomancers, upon seeing a square-shaped ridge, point to it and say this is a certain dragon, that is a certain site; yet they do not know that a dragon has its own true form. Its emergence and full development differ in whether it stops or continues; there is a distinction between the main dragon and the side dragon; there is a difference between true energy and false energy—only looking at the ridges to determine a site is misleading.

原文：水似橫弓，砂猶勒馬，軍屯戟列，孰知止扎之蹤。劉釋：凡龍到頭，則送從傍砂雙雙回頭相顧，猶如勒馬；四水交流過堂，橫聚環抱如弓，案應龍虎側列如戟，屯伏如軍。有此形勢，方見真龍止扎不去，乃結地也。今方術者一見砂頭水面方正，不出向之合流交會，而竟從點穴，亦誤人矣。大凡真龍結穴，不在長流大水之傍，亦不出大水之門，多結於兩水夾流之中，旁有獲送砂而來，直至入首之處，群砂顧局，或展開作案，或纏或繞，或選外遮後擁，必不出身露體、獻頭露面以洩真氣。古人云：好龍卻是閨中女，帳幕藏身不露體。正比謂也。

Water resembles a bow laid horizontally, and sand resembles a horse restrained. The surrounding area is like an army encamped, with spears and halberds arranged in order. Who can recognize where the true dragon has settled? Liu Ji explains: whenever a dragon reaches its end, the accompanying sand formations turn back and look at each other, as if restraining a horse. The water from all sides flows through the hall, gathering horizontally to enclose like a bow. The case mountain and the left and right dragon and tiger mountains are arranged like spears, lying in ambush like military formations. Only with such a situation can one see that the true dragon has stopped moving and settled down, forming a site. Nowadays, geomancers merely see the square head of the sand and the water, without considering whether the water flows upward to meet, and then arbitrarily select a point for burial, which is equally misleading. Generally, when a true dragon settles, it does not do so beside a long flowing river or at the mouth of a large river, but mostly between two streams. There are accompanying sand formations coming along with it, reaching the end, where the group of sands look back at the site, some forming the case mountain, some winding around, some blocking from the outside, some supporting from behind. In any case, it will never be exposed and bare, revealing the true energy. The ancients said: a good dragon is like a woman in her chamber, hidden behind curtains, not revealing her form. This is exactly what they meant.

原文：龍未住時，其來如逐；龍既住時，其止如伏。左砂右歸，右砂左錯，眾水朝堂，群龍躡足，注氣凝神，雖招之而不來；前後關鎖，拒之而不去。劉釋：龍未住時其來如逐，龍既住時其時止如伏，左砂右歸，右砂左歸，眾水朝堂，群龍躡足。真龍未住，其勢逐逐而行，不容止也；及其止也，其勢即伏，靜而不動。左砂到堂向右，或右砂過堂向左，而四畔環扼明堂，其送從之砂躡足而朝，拱護衛如此，方是真龍住歇之勢。

When the dragon has not yet stopped, its movement is like chasing and running; when it has stopped, it appears as if lying still. The left sand turns to the right, the right sand turns to the left, and all the waters converge towards the bright hall. The group of sands comes like a crowd of dragons stepping lightly. The qi gathers and the spirit becomes concentrated; even if you call it, it will not come forward again. There are also locks in front and behind. If you try to drive it away, it will not leave. Liu Ji explains: When the dragon has not yet stopped, it comes quickly and cannot be stopped; once it stops, the form immediately becomes still and quiet. The left sand turns to the right towards the hall, or the right sand turns to the left towards the hall. The surrounding sands encircle and block the bright hall, protecting it as if they are stepping lightly. This is the true form of a dragon resting and stopping.

原文：故之水交砂會之方，乃見真龍入首之地。勢或涓涓，情猶赴海，鴉飛雁行，極目天涯。流神渙散則不歸，龍尚去而不住；微垣星散而不顧，氣尚行而未收。雖或開門立面，須知風翼遊鱗。總然蓄水為關，亦是斬腰截氣。長砂展席，取一節於支流；大塊鋪氈，求至純於配合。參透玄機，實可挽回造化；古先秘訣，豈容輕度非人。劉釋：水交於局前，砂會於左右，此見龍勢歇泊之處。而尋龍必須先看其局前後左右之勢何如，然後詳其體制之美惡，方可以得其情狀吉凶休咎之跡也。涓涓赴海，言水去而不聚；鴉飛雁行，言砂去而不顧。此四句將以言龍行未住之勢。如下文所云，龍之由去觀水之行止：水行，則龍行；水聚，則龍住。故水神渙散不收，則知龍尚行去而未見其止泊也。龍氣凝住，在旁砂揖伏歸關而後可見；若微垣旁列，群砂向外而不顧堂局，則知氣尚行而未見其收拾也。

Therefore, one must reach the direction where water converges and sand gathers, to find the true dragon's entrance. If the water flows gently and continuously, like a single stream heading toward the sea; if the sand spreads like crows flying apart or geese in formation, stretching all the way to the horizon, then the flowing water is scattered and does not return, indicating that the dragon is still moving forward and has not stopped. If the surrounding small enclosures are scattered and do not look back, it shows that the qi is still moving and has not been gathered. At this time, even if there seems to be an opening and a clear front, one must know that it is merely a wing in the wind or a scale in the water, which cannot be retained. Even if a body of water is gathered to block the way, it is only cutting off a section of the qi. If the long sand stretches out like a spread-out mat, one can only take a section at the branch stream; if a large flat area is like a spread-out carpet, one must seek the purest point in the arrangement. Understanding this subtle principle can indeed reverse the workings of nature; how could the ancient secrets be easily passed on to the unworthy? Liu Ji explains: when water converges in front of the site and sand converges on both sides, one can see the place where the dragon stops. To search for the dragon, one must first examine the forms in front, behind, and on both sides of the site, then carefully assess the quality of its structure, in order to determine the signs of its auspiciousness or misfortune. "Gently flowing toward the sea" refers to water that flows continuously without gathering; "crows flying and geese in formation" refers to sand that moves far away without looking back. These four lines all describe the dragon still moving forward and not having stopped. As mentioned in the following text, one must judge the dragon's movement and stopping by the water: if the water is moving, the dragon is moving; if the water gathers, the dragon stops. Therefore, if the water spirit is scattered and does not return, one knows that the dragon is still moving forward and has not stopped. To see if the dragon's qi has gathered and stayed, one must observe whether the surrounding sand bows and kneels, or gathers to block and guard; if the small enclosures are arranged on the sides and all the sand faces outward without looking at the site, one knows that the qi is still moving and has not been gathered.

龍行而不住氣去，而未收中有砂頭分佈門面，似有穴場可指點者，此不過行龍上分支結穴耳，非氣鍾大地。如風林宿鳥，焉有益翼；急水游魚，豈有縱鱗。雖有發福，非久長也。真龍出身，中間或得水聚之處分頭立面，或支水揮肩破腹立頭，而此等場穴亦是斬截龍腰取氣立穴之法耳，終非正龍自此氣蓄之地也。如此形勢，必得目力之巧、心思之深者，善能作用，不失其法而獲福也。長砂直出，隨水而出去，如席之展，無有兜界收拾，不可立穴；中間有支水插破其腹，勾取其氣人局者，亦斬腰截脈之法也。融結真穴，否則一片巒皮，何所驗氣。此亦斬氣立穴之法，機巧玄微，能挽回天地自然之勢，凶者可轉為吉，非深於術者不能參透其奧也。得其奧者，足以參替造化，以與人生人立命，而便朝貧暮富也。東海聞歸至南陽，見臥龍，古人恐洩天機，秘而不言也。

The dragon still moves forward without stopping, its energy has already flowed away without being gathered, yet occasionally there are small hills scattered in the middle, forming a kind of entrance, seeming to have a site for a burial ground. But this is merely a small burial site formed along the path of the dragon, not a place where the vital energy is concentrated. It is like birds resting in the forest in the wind, their wings cannot be steady; fish moving in a rapid stream, their scales cannot be spread out. Such land may bring some fortune, but it will not last long. When a true dragon appears, it may branch out at a place where water gathers, forming a front, or have a branch of water flowing from the shoulder or abdomen, thus forming a burial site. These burial sites are only methods of cutting the dragon's waist to take its energy, and they are not the true places where the dragon stores its energy. When encountering such a situation, one must have keen eyesight and deep thinking, be skilled in application without losing the proper method, in order to gain fortune. If the long ridges stretch straight out, following the water to flow away, like a mat spread out, without any turning or boundary to contain it, then one should not establish a burial site. If there is a branch of water that cuts through its abdomen, drawing the energy into the site, this belongs to the method of cutting the waist and interrupting the pulse. Only in this way can the true burial site be formed; otherwise, it is just a bare mountain skin, how can one test its energy? This is also a method of cutting the energy to establish a burial site, which is subtle and mysterious, capable of restoring the natural form of heaven and earth, transforming bad into good. Without profound understanding of this art, one cannot comprehend its profound mysteries. Those who have grasped this profound mystery can participate in the workings of heaven and earth, help people establish their lives and destinies, enabling someone who is poor in the morning to become wealthy by evening. Long ago, a man from the East Sea heard the news and returned, arriving at Nanyang to meet the Sleeping Dragon Master —— ancient people were afraid of revealing heavenly secrets, so they kept it secret and did not speak of it.

原文：精靈聚於六秀之方，英粹誕於天門之上。劉釋：艮丙巽辛兌丁為六秀之位。以天市垣在艮，太微垣天貴星在丙，主天下之祿；天乙在辛，太乙在巽，主天下之福；少微在兌，壽星在丁，主天下之壽。福祿壽三者，《洪範》為五福之最，洪範之數上應天星，故其方之氣清貴純美，而龍體秀麗。若震則為雷門，主天下之威柄；庚如威斗，主四方之權行，以肅令萬物，故其方名為將星，亦貴龍也。但巽辛艮為文章之府，兌丙丁為司籍之地，故六秀龍多出文章之士，而艮丙則富貴雙全也；又不如巽辛為清貴樞要，卯庚則出人有謀略威權耳。至於亥為紫微之垣、天皇之帝座，其貴尤尊，故曰粹誕於天門。

The most refined spiritual energy gathers in the six excellent directions, and the most outstanding individuals are born from the heavenly gate. Liu Ji explains that the six directions called "six excellent" are Geng, Bing, Xun, Xin, Dui, and Ding. The celestial market is located in Geng, the heavenly noble star of Taiwei is in Bing, which governs the fortune of the world; the heavenly virtue star is in Xin, and the Taiyi star is in Xun, which governs the fortune of the world; the lesser micro star is in Dui, and the longevity star is in Ding, which governs the longevity of the world. The three aspects of fortune, merit, and longevity are the most important among the five blessings in the "Book of Documents: Hongfan." The numbers of Hongfan correspond to the stars in the heavens, so the energies of these directions are pure, refined, and noble, and the dragon forms are also elegant. As for Zhen, it is the gate of thunder, which governs the authority of the world; Geng is like the scepter of authority, which governs the implementation of power in all directions, used to discipline and command all things, so this direction is called "general star," which is also a noble dragon. However, Xun, Xin, and Geng belong to the repository of literature, while Dui, Bing, and Ding belong to the places managing documents, so the six excellent dragons often produce scholars. The direction of Geng and Bing is both wealthy and noble; when discussing the refined and important aspects, Xun and Xin are still superior, while卯 and Geng produce people who are rich in strategy and hold authority. As for Hai, it is where the Purple Micro Enclosure and the heavenly emperor's throne are located, making it even more esteemed, so it is said that the outstanding individuals are born from the heavenly gate.

若巳龍亦有發貴，特不顯大，不如六秀人將亥龍之美。丑未龍鬼牛之氣，雖有微秀，終亦敗絕。十二陰龍棄丑未巳而不取，蓋以此耳。至於陽龍為穴，如寅申亦發福，辰戌且能發財，而左衿仙人不取之者，非直以孤虛棄之：寅田為風磨之殺，風能拆物，況氣得風而散，雖發福其如孤寡瘋疾；向辰戌發財減門絕嗣，亦使不忍也。若坎離二山，雖為陽龍，乃陰陽之正位：乾於西北而坎繼之，坤退於西北而離繼之，雖曰交極，氣不盡廢，故二龍亦能發貴，但驟發驟廢，如可畏耳。至如坤亦有下後大發者，久亦大廢。故地理家貴陰而賤陽，且陽龍性氣緩弱，力微而輕；陰龍性急力厚而清。此陰陽之別，禍福應驗乃如此也。仙曰：陽山行龍，若體勢秀翼特違，入首洞厚方正，左右周密，三吉六秀方有砂水朝應尊嚴亦可。若點一則收外氣之利，一則收本山之吉，亦能發富貴而旺人丁；三四十年後必須另求吉地以代之，否則力退福衰，人丁必絕。至如辰戌二龍，決不宜下。

As for the dragon of the巳 (Si) branch, it can also bring about wealth, but it is not very prominent, and it cannot match the beauty of the Six Auspicious and the亥 (Hai) dragon. The dragons of the丑 (Chou) and未 (Wei) branches carry the qi of the Ghost Mansion and the Ox Mansion, although they have a little beauty, they ultimately result in failure. Among the twelve yin dragons, the丑 (Chou) and未 (Wei) and巳 (Si) are discarded, and the reason is exactly this. Furthermore, regarding the yang dragons forming a site: for example, the寅 (Yin) and申 (Shen) dragons can bring about blessings, while the辰 (Chen) and戌 (Xu) dragons can bring about wealth. However, the Left Immortal does not take them, not merely because of the concept of 'solitude and emptiness' (gu xu). The寅 (Yin) direction is the煞 of the wind mill, and wind can destroy all things; moreover, when qi meets wind, it disperses. Even if it brings blessings, it is inevitably accompanied by loneliness, widowhood, and madness. As for the辰 (Chen) and戌 (Xu) directions, although they can bring wealth, they will reduce the number of descendants, which is why they are not taken. As for the Kan and Li mountains, although they belong to the yang dragons, they are the proper positions of yin and yang. The Qian mountain is located in the northwest, and the Kan mountain follows it; the Kun mountain retreats to the southwest, and the Li mountain follows it. Although they have reached the extreme of the boundary, their qi has not yet completely disappeared, so these two dragons can also bring about wealth, but they rise and decline suddenly, which is quite alarming. For example, the Kun dragon may bring great fortune after burial, but eventually it will also result in great failure after a long time. Therefore, geomancers value yin and despise yang. Moreover, yang dragons have a slow and weak nature, weak power, and are light and floating, while yin dragons are quick-tempered, strong, and clear. The distinction between yin and yang is like this, and so is the result of fortune and misfortune. The Immortal said: if a yang mountain forms a dragon with an outstanding and unique form, and the entrance is deep and square, with the surrounding areas well-arranged, and the three auspicious directions and six excellent directions have hills and waters facing it, with a dignified atmosphere, it can still be used. When choosing a site, one should both receive the benefit of external qi and the auspiciousness of the mountain itself, which can also bring about wealth and prosperity, and a thriving population. However, after thirty to forty years, one must find another auspicious place to replace it, otherwise the power will decline, the fortune will fade, and the population will inevitably become extinct. As for the dragons of the辰 (Chen) and戌 (Xu) branches, they must absolutely not be used for burial. This book's general principle of 'valuing yin and despising yang' was later refuted by Jiang Dahong's 'Discerning the False in the Plain Sand Jade Scale'.

原文：震庚會而耀武，亦有輕重；坎離交而已極，焉無厚薄。劉釋：震庚二龍主武，說見前篇。然震為雷門，天定卦以為廉貞星在焉，故有威主，出大將，有鎮邊壓境之權；若庚方亦不失神將之職，此重輕之別。則若庚龍坐乾朝巽，則主出武文雙全；震龍坐乙朝辛，或庚辛二方山水相應，亦主少年科甲、掌兵權之職。

The trigram Zhen (Thunder) combines with Geng (Metal) to display martial prowess, but there is also a distinction between their strength; the trigram Kan (Water) and Li (Fire) meet and reach the extreme of yin and yang, so how could there be no difference in thickness and thinness? Liu Ji explains: The trigrams Zhen and Geng both represent martial affairs, which was discussed in the previous section. However, Zhen is associated with the gate of thunder, and according to the original trigram arrangement, the star Lianzhen is located here, so the authority of power lies in Zhen, capable of producing great generals who hold the power to defend the borders and subdue enemy states; although Geng is slightly inferior, it is still a position of a divine general—this is the difference in their strength. Specifically speaking, when the Geng dragon is located at the mountain of Qian facing the direction of Xun, it indicates the emergence of people who are both literary and martial; when the Zhen dragon is located at the mountain of Yi facing the direction of Xin, or when the mountains and waters of Geng and Xin are in harmony, it also indicates that young people will achieve success in the imperial examinations and hold military power.

原文：癸龍乘坎氣而有用，坤母西掖而未純。蓋以陰陽老亢，四墓藏金，寅甲遇風魔之列，巳申當二四之偏，乘生止積聚，雖有成胎之象，而窮陽剝本，終蹈孤虛之咎。劉釋：癸本陽山，而得坎於之正氣，故有用，更生坎穴向離亦利。坤亦陽山，而為太微垣所屬，故不以陽而以陰；坤龍亢陰在申未之間，少有曲折則不純矣，故曰未純。如乾為亢陽，坤為亢陰，老陰老陽不能生物，故退處而不用。辰戌丑未有亢婁午鬼四金暗殺藏焉。寅甲雷神風水，震威散氣，況火生在寅，風生於木，五行惟火性酷烈，木性而易焚，風能散氣拆物也。巳申當二四之偏，不識其意，皆明陽龍之穴。上言四墓、乾坤、寅申巳甲諸山，雖來乘生氣之方，而入首之處又得四獸攢聚、砂水會堂、止而有情者，亦能興發富貴；然終是陽龍氣散，犯孤虛之咎，不惟易興而易衰，其不利於人丁、刑禍穴疾，必所不免。其巳龍木屬陰而止於陽山之內者，以巳龍之禍與陽山同也。又曰：六秀之內惟巳亥為最，則己亦吉龍也；左衿仙人更不取巳者，以其興廢之不吉耳，非棄其才與德也，與丑未二山同，故下文云云。

The癸 dragon rides upon the correct vital qi of the Kan direction, thus being useful. The坤, as the old mother, is located in the southwest corner, and its qi is not pure. This is because the乾 and坤, both yin and yang, have become old and excessive. The four墓 (burial) directions, namely Chen, Xu, Chou, and Wei, contain hidden metal evils. The寅 and the甲 direction also meet the category of wind demons. The巳 and申 are located in the secondary and fourth positions. Even though they ride upon the vital qi and gather, seemingly forming a fetal shape, they are ultimately ruined by the exhaustion of yang qi and the damage to their roots, thus inevitably falling into the fault of being isolated and deficient. Liu Ji explains: the癸 is originally a yang mountain, but it receives the correct vital qi of the Kan palace, thus being useful; taking a cave in the Kan direction and facing the Li direction is also beneficial. The坤 is also a yang mountain, but it belongs to the Taiwei constellation, thus it is not treated as yang but as yin. The excessive yin of the坤 dragon is located between the Shen and Wei, and a slight bend makes it impure, hence it is said to be 'not pure'. For example, the乾 is excessive yang, and the坤 is excessive yin. Old yin and old yang cannot produce all things, thus they retreat and are not used. Among the four墓 directions, there are hidden evils such as the亢 mansion, the娄 mansion, and the午 ghost, which are all four kinds of hidden metal evils. The寅 and the甲 belong to the thunder god's wind and water, which are vigorous and disperse qi. Moreover, fire is born in the寅, and wind is born from wood. Among the five phases, only fire is fierce and wood is easily burned, while wind can scatter qi and destroy things. As for 'the巳 and申 are in the secondary and fourth positions', its exact meaning is no longer known. In any case, it refers to the yang dragon's cave. The four墓, the乾 and坤, the寅 and the申 and the甲 mountains mentioned above, although they come with the vital qi direction, and at the entrance they can gather the four animals, the sand and water gather in the hall, and stop with affection, they can also generate wealth and honor. However, they are ultimately yang dragons with dispersed qi, committing the fault of being isolated and deficient. They are not only easy to rise but also easy to decline, and the consequences of being harmful to people, causing punishment and illness, are inevitable. As for the巳 dragon, which is yin wood but is classified as a yang mountain, it is because the evils of the巳 dragon are the same as those of the yang mountain. It is also said that among the six excellent directions, the巳 and the亥 are the best, indicating that the巳 is also a good dragon. However, the Left Jacket Immortal does not take the巳, only because it is unstable in prosperity and decline, not because it lacks talent and virtue. This is the same as the mountains of the Chou and Wei, so the following text continues to discuss this.

原文：故地理家貴陽龍而取旺相，雖丑未巳龍為所棄；賤陽龍而避孤虛，縱寅甲申亦見難容。劉釋：結上文，地理之家貴陰龍者，取旺相之氣也；然氣雖旺相而德有不足，亦不為美，故丑未巳雖陰山而尤為所棄，雖貴龍而不盡取於陰。賤陽龍者，以孤虛之氣也；龍氣雖犯孤虛而德有可用，未嘗不取，如坎離二龍之發貴是也。若既以陽龍而秀氣又不能純厚，易興易衰，且啟禍絕人，是寅甲申三龍下之發則極速，宜若可取，而刑禍絕丁，故不敢用。

Therefore, geomancers value yin dragons for their prosperous and strong energy, even excluding branches like Chou, Wei, and Si which are also yin dragons; they look down upon yang dragons and avoid the deficiency and emptiness of energy, even though branches like Yin, Jia, and Shen are difficult to accept. Liu Ji explains: this is a summary of the previous text. Geomancers value yin dragons because they possess the prosperous and strong energy; however, although the energy is prosperous and strong, if the 'de' is lacking, it is not considered beautiful, so even though Chou, Wei, and Si are yin mountains, they are especially discarded—this shows that although yin is considered valuable, not all yin dragons are acceptable. Yang dragons are looked down upon because they carry the deficiency and emptiness of energy; but even if the dragon energy is deficient and empty, if its nature still has some usefulness, it may still be used, as the examples of Kan and Li dragons which can bring wealth illustrate. If a dragon is yang and its refined energy is not pure and thick, its rise and fall are unstable, and it may bring calamity and extinction of descendants, then it cannot be used—Yin, Jia, and Shen dragons, when used in burial, bring rapid success, seeming acceptable, but they bring punishments and extinction of descendants, so they are not used.

原文：用坎離而求一節之長，避丑未而廢四金之氣。雖云：龍無吉凶之異，亦惟氣有清濁之殊，清主貴而濁主賤，理之常也；陰必吉而陽必凶，氣使然焉。是故三吉六秀主富貴之樞機，而陰陽品配為作用之玄奧。劉釋：坎離二陽龍也，而取用之者，以坎離為太陽太陰之地，火南水北有既濟之美，下之發富貴顯達、人財兩旺，故亦可取。若丑未雖陰山，終為暗金所傷而不用。二十四龍吉凶之異無處考驗，氣有陰陽清濁之別，故貴賤吉凶應矣。三吉，古云以貪巨武為是；然九星貪巨武，有云定卦取用者，長生帝旺取配者，有三匝取用者，有坐方取用者，取用無一定之見，故此言三吉者，非九星貪巨武之謂也。

Using the dragons of Kan and Li, one should only focus on the section at the beginning that moves smoothly; avoiding Chou and Wei is equivalent to eliminating the influence of the four metal energies. Although the dragon itself has no distinction of good or bad fortune, the energy has clear and turbid differences: clear energy brings honor, turbid energy brings low status, this is the common principle; yin dragons are necessarily auspicious, yang dragons are necessarily inauspicious, this is also due to the energy. Therefore, the three auspicious and six excellent dragons are the key to wealth and honor, while the way of matching yin and yang is the profound mystery in application. Liu Ji explains: Kan and Li are both yang dragons, yet they are still used because Kan and Li are the lands of the sun and the moon, fire is in the south, water is in the north, possessing the beauty of water and fire complementing each other; burying a tomb here can bring about wealth, honor, and prosperity, so they can be used. As for Chou and Wei, although they belong to yin mountains, they are ultimately harmed by hidden metal and thus not used. The differences in auspiciousness and inauspiciousness of the twenty-four dragons cannot be tested anywhere, but only through the difference of yin, yang, clear and turbid energy, thus the corresponding manifestations of honor, low status, auspiciousness and inauspiciousness appear. As for the 'three auspicious' dragons, ancients said they are the three stars of Tanlang, Juming, and Wugui; however, among the nine stars, Tanlang, Juming, and Wugui, some people advocate using them according to fixed trigrams, some according to the growth and prosperity of the dragon, some according to the three layers, some according to the mountain where the dragon sits, and there is no fixed method for this; therefore, the 'three auspicious' mentioned here are not the Tanlang, Juming, and Wugui among the nine stars.

故《玉尺經》中無一言及九星，而此三吉者斷然不在九星上取也。此蓋言亥與震艮三龍為三吉矣。三吉三秀等龍實鍾秀氣，為富貴之樞機；而作用向指，要得陰陽相配，乃為可貴，如艮見丙、兌見丁、巽見辛之類，如陰陽相見。經云：陰陽相見，福祿永禎；陰陽相辛，禍咎踵門。蓋以此了。仙曰：艮丙、兌丁、巽辛，此卦氣五行，用之以收來山之吉；淨陰淨陽，以收納氣之秀，如巽龍而辛上有砂水秀麗，則以辛收之之謂也。然龍形有斜側之異，水神有來去之差，則納甲亦有不可盡合者，要不宜拘執於此也。又有三合五行，如寅午戌、艮丙辛之類，取一氣相見之義，以明砂水生旺休廢之情，收謂之向上五行、山音五行三合之常。

Therefore, the entire text of the "Juchijing" does not mention the nine stars at all, indicating that these three auspicious directions are not derived from the nine stars. Instead, they refer to the three dragons:亥 (Hai), 震 (Zhen), and 艮 (Gen) as the three auspicious directions. These three dragons and the three fine dragons indeed gather the essence of beauty, serving as the key to wealth and honor. When applying them in direction and orientation, one must also achieve the harmony of yin and yang, which is considered precious. For example, Gen (Geng) paired with Bing (Bing), Dui (Dui) paired with Ding (Ding), and Xun (Xun) paired with Xin (Xin) are called yin and yang meeting. The text states: When yin and yang meet, blessings and longevity follow; when yin and yang clash, misfortunes follow one after another. This is exactly what is being discussed. The immortal said: Gen (Geng) paired with Bing (Bing), Dui (Dui) paired with Ding (Ding), and Xun (Xun) paired with Xin (Xin), this refers to the five phases of the trigrams, used to receive the auspicious qi from the incoming mountain. Then, using the method of "pure yin and pure yang," one collects the refined beauty of the qi. For example, if a Xun (Xun) dragon has a beautiful and refined terrain and water in the Xin (Xin) direction, one uses the Xin (Xin) direction to receive it—this is precisely what is being explained. However, dragon forms may differ in slant or deviation, water spirits may vary in their direction of coming and going, and the method of Najia may not always align perfectly. In general, one should not be rigid. Additionally, there is the concept of triple harmony and the five phases, such as寅 (Yin), 午 (Wu), and 戌 (Xu), or 艮 (Gen), 丙 (Bing), and 辛 (Xin), which express the meaning of the same qi meeting. This is used to determine the prosperity, vitality, decline, and decay of the terrain and water. This is what is commonly referred to as the upward five phases, mountain sound five phases, and the regular method of triple harmony.

楊公取用以定龍穴之貴賤，向上五行楊公取用以避砂水吉凶。三合之法在人宜活動用，而不當偏執死法。今之術家用卦氣取用者，執納甲而不知變，雖凶殺而有所不顧；用三合取向者，執三合而不變，雖水神反逆而不知避。其有隨山行地勢立向，則曰有真龍必有真案真水之處，但取案應門面方正面，不究砂水龍向合法與否，此庸師識見，意何愚哉。

Master Yang uses the hexagram energy to determine the quality of a dragon site, and employs the Five Phases of the upper direction to avoid the fortune or misfortune of the terrain and water. The method of Triple Harmony should be flexibly applied by people, not rigidly followed. Nowadays, among the geomancers, those who use hexagram energy rigidly adhere to the Najia stem assignment without flexibility, ignoring evenInauspicious Sha (malevolent stars); those who use Triple Harmony for orientation rigidly follow it without adaptability, failing to avoid situations where the water deity is opposite or flowing against; and those who simply follow the mountain shape and terrain to set the direction claim that if there is a true dragon, there must be a true case and true water, only choosing the place where the case mountain faces the main door and is square, without examining whether the terrain, water, dragon, and direction are appropriate. The understanding of such mediocre geomancers is how foolish it is.