The celestial star in the寅 (Yin) palace.

《易》曰：“寅屬東北之陽木。納卦於離，地支之三數，火土之長生位。”時令於春。太陽大雪到寅，芒種到申向；天帝雨水到寅山。天星曰天培，又曰功曹。箕宿四星赤居其所。箕為天津，又為後宮，后妃之府。上六尺為日、月、五星之中道。若五星臨箕、壁、參、軫四官，則風雨驟至；纏度不開，則久雨不晴。又主口舌之神，前二星為舌端，動則大風，不出三日即應。其星明則五穀熟，其星赤則大旱。

The Zhou Changes say that the earthly branch Yin belongs to the Northeast direction and is yang wood. In the system of Najia stem assignment, it is associated with the trigram Li (Fire). Yin is the third position among the twelve earthly branches, and it is also the place where the qi of fire and earth first begins to grow. In terms of the seasons, it corresponds to spring. The sun reaches the Yin position at the beginning of the Great Snow solar term and faces the Shen direction at the Grain in Ear solar term. The heavenly emperor reaches the Yin mountain at the Rain Water solar term. The heavenly star corresponding to the Yin position is called Tianpei, also known as Gongcao. Among the twenty-eight mansions, the Ji mansion has four red stars located here. The Ji mansion is also called Tianjin, and it symbolizes the palace of the queen, the residence of the concubines. The Six at the Top of the Ji mansion is the middle path where the sun, moon, and five planets travel. If the five planets pass through the Ji, Bi, Shen, and Zhen star officials, there will be sudden storms and heavy rains. If their movement is blocked and does not disperse, there will be prolonged rain without clearing. The Ji mansion is also the deity governing disputes and words, with the first two stars symbolizing the tongue. Once they become restless, there will be strong winds, and within three days, the event will surely occur. If this star is bright, the five grains will mature; if it turns red, there will be a great drought.

寅乃天培所居之位，又得貪狼天樞一星下照寅地，北斗之天柱八白之傍照，為龍之上吉者也。其龍不可與艮同行，謂之八曜行龍，先賢所忌，切宜詳細。若坤、乙二龍起祖，由坎入離結穴者，定產富貴顯宦之人。若乾龍起祖，轉坎入乙結穴者，主發福貴，出顯宦。如離龍起祖，由壬轉寅正出結穴者，主離鄉發貴。

Yin is the direction where the celestial stem star resides, with the stars Tanlang and Tianshu shining downward over Yin, and the Big Dipper's pillar and the star Baibai supporting it on the side, making it an upper auspicious dragon. This dragon must not travel together with the Gen direction's ridge, which is called "Bazhao Xinglong" (the eight malevolent stars of the primary hexagram accompanying the dragon), which is disliked by previous sages and must be carefully distinguished. If the Kun dragon or the Yi dragon originates from the ancestral mountain, and then turns from the Kan direction to the Li direction to form the climax, it will certainly produce wealthy and prominent officials. If the Qian dragon originates from the ancestral mountain, turns from the Kan direction to the Yi direction to form the climax, it will bring about wealth and honor, producing prominent officials. If the Li dragon originates from the ancestral mountain, turns from the Ren direction to the Yin direction, forming a straight pulse and climax, it will indicate success and prominence away from the hometown.

《易》曰：“甲屬東方陽木。納卦於乾，為天干之首。”故《卜易》曰：“乾金甲子外壬午。“時令仲春。驚蟄節，二月也。天帝司甲，太陽臨亥。八月太陽到庚向。天星曰陰璣。尾宿九星赤居其所，后妃之府。北一丈為天之中道。室宿、尾宿二星，是九子星也。其星明大，則主壬、甲二方墳塋多子孫。

The Zhou Changes say: Jia belongs to the yang wood of the east, and through the Najia stem assignment it is included in the Qian trigram, which is the first among the ten heavenly stems. Therefore, the Book of Divination says: "Qian metal corresponds to Jiazi, and Renwu." In terms of the seasons, it corresponds to the middle of spring, the Jiashen solar term, which is the second month. When the heavenly emperor governs the position of Jia, the sun is located at the亥 position; by the eighth month, the sun is directly facing the direction of Geng. The heavenly star corresponding to the Jia position is called "Yin Ji." Among the twenty-eight mansions, the Tail mansion contains nine red stars, symbolizing the dwelling place of the empress. To the north of it, one zhang is the central axis of heaven. The Tail mansion and the Encampment mansion are collectively called "Jiu Zi Xing." When these two groups of stars are bright and large, they indicate that the descendants of tombs in the directions of Ren and Jia are numerous.

《易》曰：“甲陽木。納卦於乾，天干之陽木。”帝宿初出北斗，若五權星下照其旁，主文章之府、宰相之官。凡甲龍起祖，單清過脈，地局端正，砂水全備，正出面者，為龍之上吉。若乾龍起祖，由坤轉乙正甲出面結穴者，定主少年科甲、蜚聲魁第。若坤龍起祖，入坎轉寅結穴者，主產文武雙全之才，科甲才名之貴。若午龍起祖，轉乾入坎，由辰出脈結穴者，產狀元宰相，出王侯太尉之官。若坎龍起祖，由坤入癸轉申結穴者，主大富小貴，人丁不旺。

The Zhou Changes say that Jia is a yang wood stem, and through the process of Najia, it is assigned to the Qian trigram, belonging to the category of yang wood in the heavenly stems. When the imperial mansion star emerges from the Big Dipper, if five authority stars are nearby shining downward, it indicates the presence of a repository of literary achievements and the position of a prime minister. Whenever a dragon mountain originates from Jia, with a single and pure ridge line, the terrain is upright, the surrounding hills and waters are complete, and the mountain shape is clearly visible, it is considered an excellent dragon. If a dragon originates from Qian, passes through the Kun position, then turns to the Yi position, and finally forms a hill at the Jia position, it certainly indicates that the person will achieve success in the imperial examination at a young age, ranking high and gaining widespread fame. If a dragon originates from Kun, enters the Kan position, then turns to the Yin position, and forms a hill there, it indicates the emergence of a talented person who is skilled in both military and literary fields, achieving fame through the imperial examination and literary reputation. If a dragon originates from Wu, turns to the Qian position, enters the Kan position, and then forms a hill at the Chen position, it indicates the emergence of a top scholar, a prime minister, and high-ranking officials such as kings, marquises, and generals. If a dragon originates from Kan, enters the Ji position, then turns to the Xin position, and forms a hill there, it indicates great wealth but not high official rank, and a lack of prosperity in family lineage.

《易》曰：“震，動也。震，亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。”位居正東，雷以動之，發其生意。《易》曰：“帝出乎震而陽始，而氣機於是萌動焉。”時令正春。春分天帝到卯，太陽在戌，卯戌交會，故卯與戌合，甲乙輔震，正春之令也。萬物發生，故曰：“帝出乎震。”

The Zhou Changes say: "Zhen represents movement. The Zhen hexagram is smooth and unimpeded. When thunder suddenly roars, people are startled and trembling, but after the thunder has passed, they resume talking and laughing freely. Thunder shakes a hundred miles, yet the person performing the ritual does not lose his spoon or the wine called chang." The Zhen position is in the direction of Due East, and thunder is used to stimulate it, awakening the vitality of all things. The Zhou Changes also say: "The Emperor comes forth from Zhen." Yang energy begins here, and the vital energy starts to stir. In terms of the seasons, this corresponds to the beginning of spring. At the time of the Vernal Equinox, the Emperor arrives at Mao, and the sun is at Xu, with Mao and Xu meeting, so Mao and Xu are combined; Jia and Yi support the Zhen hexagram, which is the season of the beginning of spring. All things begin to sprout and grow, hence it is said, "The Emperor comes forth from Zhen."

天星曰陽衡，又曰天沖、天命。氐宿四星赤居其所，是天子休解之宿宮、后妃之府，又為天根。下五尺為日月五星之中道。其星明，君臣百姓共享太平。房宿四星赤居其所，為明堂，天子佈政之宮也。又為四輔，又為天駟，又為天馬，主車駕，主武，大將軍之位，掌管眾兵、三軍號令。其星明大，則天下太平，人民樂業。乃乾坤之長子，得天地之正氣。天地火星主宰輔。帝乃震也，為廉貞，皆從日之方升。帝出，得一陽初升。

The star associated with the Zhen position is called "Yangheng," also known as "Tianchong" and "Tianming." Four red stars of the Fourteenth Mansion (Di Xu) are located here, which is the dwelling place for the Son of Heaven to rest and relax, as well as the residence of the concubines. It is also called "Tiangen," and five feet below it is the central path along which the sun, moon, and five planets travel. When this star is bright, the king and his subjects will enjoy peace and prosperity. The four red stars of the Fourth Mansion (Fang Xu) are also located here, symbolizing the Bright Hall, which is the hall where the Son of Heaven issues decrees. It is also called "Sifu," "Tiansi," and "Tianma," governing chariots and military affairs, symbolizing the position of the Grand General, who commands the army and the orders of the three armies. When this star is bright and large, the world will be peaceful, and the people will live in peace and contentment. Zhen is the eldest son born from Qian and Kun, inheriting the righteous energy of heaven and earth; the fire star in the world governs the role of assisting. The place where the Heavenly Emperor emerges is precisely Zhen, paired with the ninth star "Lianzhen," both symbolizing the moment when the sun is just rising. The Heavenly Emperor departs from here, obtaining the energy of the first yang.

凡震龍起祖，出脈過峽，地局端正，震龍行度，骨脈分明，火星結穴者，主產文武全才，三公將相之人。若廉貞起祖，震山出面，庚水朝來，定產燥烈之人，必為上將，斬砍自伏，武鎮邊奪。如艮龍起祖，出面由亥入庚，骨脈分明，地局端正結穴者，主產文武，定出賢士。若亥龍起祖，一峰獨出，由丙入艮結出脈穴者，定出科甲翰苑才名之貴。

Whenever a dragon mountain originates from the Zhen direction, if its pulse is drawn and passes through a pass, the terrain is upright and proper, and the degree of the Zhen dragon's movement is appropriate, with clear main ridges and branches, and if the hill forms a knot with a fiery mountain (a mountain shape sharp and towering like a flame), it will produce a person who is both literary and martial, capable of holding high official positions such as the Three Excellencies and generals. If the origin is from the Lianzhen star (one of the nine stars, with a mountain shape resembling a flame rising, steep and rocky), and the mountain in the Zhen direction is prominent, with water from the Geng direction coming to face, it will certainly produce a person with a fierce and strong character, who will certainly become a top general, making enemies submit upon his arrival, and using martial skills to guard the borders and gain military achievements. If the origin is from the Gen dragon, after the mountain appears, it turns towards the亥 position and then to the Geng position, with clear ridges and branches, and a proper terrain forming a knot, it will produce literary and martial talents, certainly producing virtuous scholars. If the origin is from the亥 dragon, with only one peak rising alone, and the pulse turns from the Bing position to the Gen position to form a knot, it will certainly produce a person who gains fame through the imperial examination and enters the Hanlin Academy, achieving prestige through literary talent.

震龍出脈，左不可兼甲，右不可兼乙，甲納於乾為孤，乙納於坤為虛。震為坤之八煞，惡人來了，是以甲孤乙虛，帶乾坤龜甲之氣，必主滅門絕門。古云：“陰陽相乘，禍咎踵門。”言龍不可陰陽雙來，故禍咎踵門，切宜慎之。如卯龍不可兼甲乙之類。

The dragon pulse of Zhen (Thunder) is drawing out, and on the left side it must not be accompanied by the Jia stem, while on the right side it must not be accompanied by the Yi stem. The Jia stem, when assigned according to the Najia system, belongs to Qian (Heaven), which indicates 'solitude'; the Yi stem, when assigned according to the Najia system, belongs to Kun (Earth), which indicates 'emptiness'. Zhen is also located in the eighth evil direction of Kun, so evil energy follows. Therefore, the presence of Jia (solitude) and Yi (emptiness) together with the energies of Qian and Kun, forming a path of the tortoise shell and the dragon scale, inevitably leads to the decline and extinction of the family. An old saying states: 'When yin and yang multiply together, calamity follows closely.' It refers to the fact that the dragon pulse must not have both yin and yang energies coming together, otherwise calamity will follow one after another. Therefore, one must be cautious. For example, the卯 (Mao) dragon must not be accompanied by Jia or Yi, and similar rules apply to others.

“陰陽相配，福祿永貞。”言水與向宜陰陽相配。如坤水來，立乾向；乾水來，立坤向。巽水來，立卯向；卯水來，立巽向。午水來，立子向；子水來，立午向。酉水來，立艮向；艮水來，立酉向。此陰陽相配之法。老父配老母，長男配長女，中男配中女，少男配少女，此水配向是八卦夫婦相配法。

"The yin and yang complement each other, bringing lasting blessings and sincerity" refers to the principle that incoming water and the facing direction should be yin and yang complements. For example, if water comes from the坤 (Kun) direction, then the facing direction should be乾 (Qian); if water comes from the乾 (Qian) direction, then the facing direction should be坤 (Kun); if water comes from the巽 (Xun) direction, then the facing direction should be卯 (Mao); if water comes from the卯 (Mao) direction, then the facing direction should be巽 (Xun); if water comes from the午 (Wu) direction, then the facing direction should be子 (Zi); if water comes from the子 (Zi) direction, then the facing direction should be午 (Wu); if water comes from the酉 (You) direction, then the facing direction should be艮 (Gen); if water comes from the艮 (Gen) direction, then the facing direction should be酉 (You). This is the principle of yin and yang complementation: the old father is paired with the old mother, the eldest son is paired with the eldest daughter, the middle son is paired with the middle daughter, and the youngest son is paired with the youngest daughter. This method of matching incoming water with the facing direction is the way of the couples in the Eight Trigrams.

水是生成，向是人立，是以立向有轉移之巧。乾坤，老父母，是八十之數；震巽，長男長女，是六十之數；坎離，中男中女，是四十之數；艮兌，少男少女，是二十之數。數者，壽也。所以云：“艮龍酉水立向丙，少年科甲須文章。”又云：“巽水滔滔走入庚，震龍未向狀元生。”故陰陽相配，福祿永貞。“水是天地生成，向是先賢傳度。”可知矣。

Water is naturally formed by heaven and earth, but direction is established by human beings, so setting a direction can have flexible and adaptable methods. Qian and Kun are the old father and mother, paired with the number eighty; Zhen and Xun are the elder son and daughter, paired with the number sixty; Kan and Li are the middle son and daughter, paired with the number forty; Gen and Dui are the young son and daughter, paired with the number twenty. The numbers mentioned here refer to lifespan. Therefore there is a mnemonic saying: "Gen dragon from the west, direction set to Bing, young man will pass the examination through his writings." This means that if the dragon comes from the Gen direction and the water comes from the west, and the direction is set to Bing, then a young man can pass the examination through his writings. Another saying is: "Water from Xun flows endlessly into Geng, dragon from Zhen with direction set to Wei, will produce a状元." This means that if the water from the Xun direction flows endlessly into the Geng direction, and the dragon comes from the Zhen direction with the direction set to Wei, then a状元 will be produced. It is evident that yin and yang must be properly matched for blessings and honors to be long-lasting and firm. "Water is naturally formed by heaven and earth, direction is the law passed down by predecessors," this principle can now be understood.

這等看來，雙山長生水法全不用了。長生水法，世人未索其解，半假半真。

According to this, the method of double mountain long life water is completely unnecessary. As for the method of long life water, people have never thoroughly investigated its principles, with half of it being true and half being false.

其法謂之左右旋，左水到右為甲、庚、丙、壬四陽局。甲木生在亥，丙火生在寅，庚金生在巳，壬水長生在申。如亥水來，立甲向，未水去為歸墓；而不在未上去，則又曰“水出辰巽是衰方”，曰“惟有衰方可去來”，謂之甲木局。若依八卦水法算，犯祿存水上堂。祿存一名孤曜，一名絕體，不吉明矣。

That method is called left rotation and right rotation: water flowing from the left to the right belongs to the four yang directions of Jia, Geng, Bing, and Ren. Jia wood is born in Hai, Bing fire is born in Yin, Geng metal is born in Si, and Ren water is born in Shen. For example, if water comes from the Hai direction, then the direction of the building should be set to Jia. If the water flows out from the Wei direction, it is called returning to the storage; however, it is not allowed for the water to flow out from Wei, so they instead say "water flowing out from Chen and Xun is the declining direction," and also say "only the declining direction can be the place for water to come and go," which is called the Jia wood direction. If we calculate according to the eight trigrams water method, this exactly violates the straight flow of禄存 water into the bright hall.禄存 is also called "solitary bright star" and "absolute body," and its inauspiciousness is obvious.

又寅甲水來作火局，立丙向，丙火生在寅，水出戌；而不能出戌者，則曰“出未坤是衰方”。依八卦水法，寅是廉貞，甲是破軍，必生癆病惡疾，人命、官事、家財不了，官事不休。偽書云：“亥龍丙向夾蛇扦，富貴旺牛田。寅甲水來逐，穿紅並著綠。”庸師一見亥龍入首，寅甲水來，就言此四句俗話，殊不知賣盡牛田，惡疾染身，身上紅紅綠綠，果如穿紅著綠的郎君，一世也不脫下，除死方休。

For example, if water comes from the寅 (Yin) and甲 (Jia) directions and forms a fire formation, the direction of the house should be set towards丙 (Bing). This is because the fire element's growth (长生) is in寅, so the water should flow out from the戌 (Xu) direction. However, it is also said that water should not flow out from戌, so it mentions 'flowing out from未 (Wei) and坤 (Kun) is the declining direction'. According to the Eight Trigrams water method, the寅 position belongs to the star 廉贞 (Lianzhen), and the甲 position belongs to 破军 (Pojun), which will certainly bring about tuberculosis and other diseases, legal troubles, depletion of family wealth, and continuous disputes. Some fake books say: 'When the亥 (Hai) dragon enters the site and the direction is towards丙 (Bing), with the snake cut in between, it brings wealth and prosperity to the fields of cattle.' A mediocre geomancer, upon seeing the亥 dragon entering the site and water coming from寅 and甲, will immediately recite these four lines. But he doesn't realize that after burial, the cattle fields will be sold off completely, and the person will suffer from chronic illness, with red and green patches on their body, looking like a nobleman dressed in red and green all his life, unable to get rid of it unless he dies.

又巳水來作庚金局，立庚向。庚金生在巳，水出丑。此局為後天夫婦相配則上吉；而若放戌乾衰方水，則重妻瞽目，不吉矣。又申水來，作壬水局，立壬向，壬水生在申，水出辰，則大富大貴之局。此水不可出衰方，丑艮水一去，則主乞丐、出僧道。

For example, if water comes from the Si direction and forms a Geng metal pattern, facing towards Geng, since Geng metal is born in Si, and the water flows out from the Chou direction, this pattern is considered very auspicious according to the later Heaven and Earth Trigrams' concept of harmonious pairing. However, if the water flows away from Xu or Qian, which are directions of decline, it indicates the need for a second wife and the occurrence of blind people in the family, which is inauspicious. Another example is when water comes from the Shen direction and forms a Ren water pattern, facing towards Ren. Since Ren water is born in Shen, and the water flows out from the Chen direction, this is a pattern of great wealth and honor. This water should not flow towards declining directions; if it flows away from Chou or Gen, it will lead to becoming a beggar and the sons and daughters leaving home to become monks or Taoist priests.

又有右水到左為乙、丁、辛、癸四陰局，乙木生在午，丁火生在酉，辛金生在子，癸水生在卯。如午水來，立乙向，為乙木生在午，水出戌；而不能出戌，子水去為病水去，最妙；若出衰方，則不吉矣，謂之吉地葬凶，反生禍矣。酉水來，立丁向，為丁火生在酉；水出丑，上吉；丁納於兌，為納甲水，最秀，主少年發達，男清女秀；若放辰水去，則不吉矣，主投河自縊，缺唇露齒。

There are also cases where water flows from the right to the left, belonging to the four yin sectors: Yi, Ding, Xin, and Gui. Yi wood is born in Wu, Ding fire is born in You, Xin metal is born in Zi, and Gui water is born in Mao. For example, if water comes from the Wu direction, the house should face Yi. Since Yi wood is born in Wu, the water should flow out from Xu. If it cannot flow out from Xu, then the water from Zi should be considered as the sick position, which is the most skillful. If it flows out from the decline position, it is not auspicious, which is called a good place but causing misfortune, leading to calamity. If water comes from the You direction, the house should face Ding. Since Ding fire is born in You, the water should flow out from Chou, which is the best. Ding in Najia belongs to Dui, which is the water of Najia, very clear and refined, indicating early success in youth, handsome men and beautiful women. If the water flows out from Chen, it is not auspicious, indicating someone drowning or hanging themselves, and the family may have people with protruding mouths and teeth.

子水來，立辛向，為辛金生在子；水出辰，則不吉；子坎卦，坎為中男，四十歲；辛，巽卦，巽為長女，六十歲；四十歲男子娶六十歲婦人，有生育乎？無生育乎？子水來破了陰局，子為沐浴之水，又為軍盜之水，主男為盜、女為娼，說也嚇人！若水出未方，則二房有救了。辛，巽卦，巽為風，為長女；未，震卦，震為雷，為長男；得夫婦相配之義，又得雷風相薄之局，則主丁財大旺，富貴綿遠。

The water comes from the Zi direction, and the direction facing is Xin. Because the metal of Xin is born in Zi; if the water flows out from the Chen direction, it is not auspicious. Zi belongs to the Kan hexagram, which represents the middle son, and is paired with the number forty; Xin belongs to the Xun hexagram, which represents the elder daughter, and is paired with the number sixty. A man of forty marrying a woman of sixty, can he still have children? It is feared that he cannot. The arrival of Zi water breaks this yin structure. Zi is water that is in the stage of bathing, and it is also water that signifies military conflict and banditry, indicating that men may become bandits and women may become prostitutes, which is frightening to speak of. If the water is placed to flow out from the Wei direction, then the two sons and daughters will be saved: Xin belongs to the Xun hexagram, which represents wind and the elder daughter; Wei belongs to the Zhen hexagram, which represents thunder and the elder son. This matches the meaning of a husband and wife being paired together, and forms a situation where thunder and wind interact, thus leading to a flourishing population and wealth, and long-lasting prosperity.

若論歸藏一事，全在一局。見陽水來、陽水去，立陽向；陰水來，陰水去，立陰向，則萬無一失。雖無龍與穴，卻無禍到也，平安。而癸水生在卯者，與此同推。可恨呂才作《銅函經》，用此雙山五行，將來日後預習成風，不知要害幾多良民，則知其心大不良也。

As for the matter of water converging and settling, it depends entirely on the overall situation. If yang water comes and goes, then a yang direction should be established; if yin water comes and goes, then a yin direction should be established. This method is infallible. Even if the dragon pulse and the site are not particularly outstanding, it will not bring about misfortune, but ensure safety. As for the case of癸 water's growth in卯, this should also be examined using the same method. It is regrettable that Lü Cai compiled the "Tonghang Jing," adopting this dual mountain five phases system. Later generations followed this practice, leading to widespread harm to many innocent people. This shows that his intentions were not upright.

雖奉上諭，欲害蠻夷，古語云：“害人終害己。” “殺人一萬，自損三千。”又標出歌句以哄人：“乙丙交而趨戌，辛壬會而聚辰，斗牛納庚丁之氣，金羊收癸甲之靈。”詞句雖好，讀則甘甘有味。這多書，駝子習地者，無一人不遵其法。貧衲力止不聽，苦口逆耳，無奈我和尚學問不佳，眼睛又瞎，文理不通，叫貧衲那裡去講起？是以只得各從天命，事且由他。

Even if he was acting on the emperor's orders, his original intention was to deceive and harm the outsiders. But the old saying is clear: "Harming others will eventually harm oneself," and "killing a thousand will cost you three hundred." He also quoted a few lines of rhymes to deceive people: "When Bing and Yi meet, they head toward Xu; when Xin and Ren meet, they gather at Chen. The constellation Dou and Niu absorb the energy of Ding and Geng; the golden sheep gather the spirit of Ji and Jia." The words sound nice and pleasant to hear. Just based on these writings, those hunchbacked men who carry compasses and study geography all follow his methods. I tried my best to dissuade them, but no one listened. My earnest advice was not welcomed. Unfortunately, I, a poor monk with poor knowledge, poor eyesight, and poor understanding of literature, don't know how to explain it. I can only leave everything to fate and let things take their course.

《易》曰：“乙屬東方之陰木，乙納於坤，為天干之二數。”故《卜易》曰：“坤土乙未癸丑憑。”乙、癸二干隸坤。時令仲季之間。太陽霜降到乙山，穀雨到辛向；天帝清明到乙山。天星曰天官。氐宿四星赤居其所，為天子休解之宿宮，后妃之府也。前二星大，主后妃；後二星小，主妾媵。又為天根，下二尺五寸為日、月、五星之中道。其星明，則后妃奉君命，天下棉花熟，貯布廣賢。

The Zhou Changes say: Yi belongs to the yin wood of the east, and in the Najia stem assignment it is included in the Kun hexagram, which is the second of the ten heavenly stems. Therefore, the Book of Divination says: "Kun earth Yiwei Guichou." The heavenly stems Yi and Gui both belong to the Kun hexagram. In terms of the seasons, it is between the middle spring and the late spring. The sun reaches the Yi mountain direction at the time of the frost descent, and faces the Xin direction directly at the time of the rain valley. The heavenly emperor reaches the Yi mountain direction at the time of the clear and bright. The Yi position corresponds to the heavenly star called "Tian Gao." Among the twenty-eight mansions, the Dishi mansion has four red stars here, which is the dwelling place of the Son of Heaven to rest and relax, as well as the residence of the empress. The two stars in front are large, governing the empress; the two stars behind are small, governing the concubines, maids, and attendants. The Dishi mansion is also called "Tian Gen." Below it by two feet five inches is the central path along which the sun, moon, and five planets travel. When this star is bright, the empress can obey the king's orders, the world's cotton harvests are abundant, the supply of silk and cloth is ample, and virtuous talents are widespread.

《易》曰：“太乙一星赤在右，陽衡一星赤在左。”二星夾輔，下照乙地，其星在紫微之北，下照先天之坤。凡乙龍起祖，骨脈分明，地局端正，單清過脈，為龍之上吉。其龍入脈必須單乙，切不可相兼，左是卯，右是辰，卯為八煞，辰亦然也。若得坤龍起祖，由坎入離結穴者，定主名利科甲雙全。得乾龍起祖，入甲轉壬結穴者，主官居極品，又主女貴。若子龍起祖，由午入申結穴者，主丁財大旺，富貴綿遠。坤龍入穴，辛山乙向，乙水朝來，催官第一。壬龍入首，乙水坤向，當朝宰相。

The Zhou Changes say: A single red star called Taiyi is on the right, and a single red star called Yangheng is on the left. The two stars guard each other on left and right, shining downward upon the area of Yi. These stars are located to the north of the Purple Micro Enclosure, shining precisely on the position of the trigram Kun in the Earlier Heaven Trigrams. Whenever a dragon of the Yi type originates from the ancestral mountain, its main body and branches are clear and distinct, the terrain is upright and proper, and the ridge line is single and pure, this is considered the best type of dragon. When this dragon enters the ridge line, it must be pure Yi, and must not be accompanied by other positions: on the left is Mao, on the right is Chen, both of which are places of bad influence. If a dragon of the Kun type originates from the ancestral mountain, entering from the position of Kan and turning to the position of Li to form the burial site, it will certainly bring about both official rank and wealth, as well as academic success and reputation. If a dragon of the Qian type originates from the ancestral mountain, entering the position of Jia and then turning to the position of Ren to form the burial site, it will bring high official rank and also bring about the prosperity of women in the family. If a dragon of the Zi type originates from the ancestral mountain, entering from the position of Wu and turning to the position of Shen to form the burial site, it will bring about great prosperity in people and wealth, and long-lasting wealth and honor. When a Kun dragon enters the burial site, facing the direction of Xin with the mountain facing the direction of Yi, and water from the Yi direction flows in, this is the first class pattern for promoting official rank and bringing good fortune. When a Ren dragon enters the burial site, receiving water from the Yi direction and facing the direction of Kun, it will produce ministers who are prime ministers of the current dynasty.

《易》曰：“辰屬陽土，居東南之界。納甲於坎，地支五數，時令季春。”太陽寒露到辰，清明到戌；天帝穀雨到辰山。天星曰天罡，又曰亢金。亢宿四星赤居其所，是日、月之中道，為天府，天子之內朝，總理天下卿大夫之治，猶尚書也。亦為疏廟，又主疾疫。其星明，則卿大夫清正，賢士加爵，士庶樂業，疾病無。

The Zhou Changes say: The Earthly Branch Chen belongs to the yang earth element, is located at the boundary of the southeast direction, and is assigned the Heavenly Stem Kan in the Najia system. It is the fifth position among the twelve Earthly Branches, and corresponds to the season of early spring. The sun reaches the Chen position at the Cold Dew solar term, and faces the Xu direction at the Qingming solar term. The heavenly emperor reaches the Chen mountain at the Grain Rain solar term. The celestial star corresponding to the Chen position is called "Heavenly Gang," also known as "Kang Jin." The four red stars of the Kang mansion in the Twenty-Eight Mansions are located here, exactly on the middle path of the sun and moon's movement, symbolizing the imperial court, and representing the inner court of the emperor, overseeing the affairs of ministers and officials, like the Secretariat of the court. It is also called "Shu Miao," and is associated with plague and disease. When this star is bright, the ministers and officials are upright and just, virtuous men receive promotions and honors, common people live in peace and prosperity, and disease does not arise.

《易》曰：“辰在地支五位之尊，天罡所治之宮，太乙旁照之所，又得亢金一星下照辰地。”辰屬龍，亢金亦龍也。故辰龍過峽，必結大地。凡辰龍起祖，必踴躍而來，大開帳幔，起勢跌峽，大頓小伏，一行數百里，方結一穴。小則數十里，極小者數里，兩旁分枝開椏，不計其數。今以小者言之。

The Zhou Changes say: The Earthly Branch Chen is the fifth among the twelve Earthly Branches and is esteemed. It is the territory governed by the Heavenly Gang star, and the Taiyi star shines beside it. There is also the star Kangleung shining downward upon Chen. Chen corresponds to the dragon in the zodiac, and Kangleung is also associated with the dragon. Therefore, when the dragon of Chen passes through a pass, it must form a great landform. Whenever the ancestral mountain of the dragon of Chen begins, it must surge forward and rush in a grand manner, opening up a 'curtain' (a formation where the two sides of the ancestral mountain spread out like a curtain). After the formation begins, it descends into a pass, with a large drop followed by a small dip, continuing for hundreds of miles to form a single burial site. Smaller ones may travel tens of miles, and the smallest ones may cover only a few miles. On both sides, numerous branches and offshoots branch out, countless in number. Let us take the smaller ones as an example.

辰龍出脈，起伏盤旋，入甲轉乾結穴者，為龍之上吉，主產狀元，出宰相。如乾龍起祖，由坤入甲結穴者，主科甲翰苑，官居開府。若坤龍起祖，由乾入甲轉乙出面結穴者，主大富大貴，人興位顯。凡結大地，必是辰戌丑未四龍，所有辰戌丑未四龍出脈，必是幹龍，不信看京都、省郡、州城、府縣所結之處，皆是辰戌丑未龍所結，方知辰戌丑未四龍為大龍，不知何人將此為墓龍而輕之？

The dragon of the辰 (Chen) branch draws a pulse and travels, rising and falling, winding around, entering the Jia position and then turning to the Qian position to form a climax, which is the best among dragons, indicating the emergence of a top scholar and a prime minister. If the dragon originates from the Qian position, moving from the Kun position into the Jia position to form a climax, it indicates success in the imperial examinations, entering the Hanlin Academy, and holding high official positions with the authority to establish offices. If the dragon originates from the Kun position, moving from the Qian position into the Jia position and then turning to the Yi position to form a climax, it indicates great wealth and honor, a thriving family, and prominent status. Any formation that results in a large territory must be formed by the dragons of the Chen, Xu, Chou, and Wei branches; whenever the dragons of these four branches draw a pulse, they must be the main dragon, known as the "Qian dragon" (the main large dragon). If you don't believe this, look at the locations of the capital, provincial capitals, prefectural cities, and county seats, which are all formed by the convergence of the Chen, Xu, Chou, and Wei dragons. Only then will you realize that these four dragons are truly great dragons. Who is it that has mistakenly regarded them as "mourning dragons" and looked down upon them?

《易》曰：“巽，入也。小亨，利有攸往，利見大人。”位居東南，風以散之，解其鬱結，生萬物之功也。時令於夏。曰巽：“齊乎巽。”一陰順，二陽並行出，整齊而氣俱均布。穀雨天帝在辰，太陽到酉，故辰與酉合，辰酉交會，萬物潔齊。《易》曰：“齊乎巽。”小滿天帝到巳，太陽在申，故巳與申合，申巳交會，辰巳輔巽，東南之卦也。天星曰陽璣，又曰天乙。角宿二星赤居其所，主造化萬物，布君威信，為天關，其門為天門。其內又為天庭，故黃道徑其中，七曜之所行也。其星明大則貴人出，天下安泰。

The Zhou Changes say: "Xun is entering. There is slight success, favorable for going forward, favorable for meeting a great person." The Xun trigram is located in the southeast. Wind is used to disperse it, to relieve blockages, which is the function of nurturing all things. It corresponds to the season of summer. The Sayings on the Trigrams state "Harmonize with Xun": the Xun trigram has one yin line at the bottom, lying in submission, and two yang lines proceeding together, so all things are orderly and life qi is evenly distributed. At the time of Grain Rain, the heavenly emperor is at Chen, and the sun is at You, so Chen and You combine, Chen and You meet, and all things become pure and orderly. The Zhou Changes say "Harmonize with Xun." At the time of Grain Full, the heavenly emperor is at Si, and the sun is at Shen, so Si and Shen combine, Si and Shen meet; Chen and Si support the Xun trigram, and Xun is the trigram located in the southeast. The celestial star corresponding to the Xun position is called "Yang Ji," also called "Tian Yi." Among the twenty-eight mansions, the Angle Mansion has two red stars here, which govern the creation of all things and the dissemination of the sovereign's authority, and it is the heavenly gate. The gate is called the heavenly gate; within the gate is the heavenly court, so the Yellow Path passes through the middle, being the path of the sun, moon, five stars, and seven luminaries. When this star is bright and large, a nobleman will emerge, and the world will be peaceful and tranquil.

凡巽龍起祖，一峰並出或雙峰拱峙，卓立雲霄如薦者，或帳下貴人，或蛾眉鳳輦，如玉圭、鏡臺一切等龍出脈布氣，行度過峽，起伏屈曲，盤旋結穴者，為龍之上吉。其龍不可與辰同行，謂之龍身帶煞，先賢所忌，大不祥也。此八煞之外之八煞也。若龍身兼巳亦不可用，皆宜詳細。巽龍左是辰，右是巳，巳納卦之八煞，辰卦外之八煞，故不吉。世人未索其解，故不知之。正五行辰屬土，巽屬木，木克土為煞。巳納於兌，兌屬雞，巽忌雞。

Whenever a dragon mountain (巽龙) originates from its ancestral mountain, it may appear as a single peak rising alone, or two peaks facing each other and standing in reverence, towering high into the clouds like a raised sacrificial tray. It may also appear as "a nobleman beneath the tent" (a graceful peak standing beneath the tent canopy), or as "the eyebrows of a蛾眉" or "the imperial carriage of a凤辇" (a mountain shape curved like a fine eyebrow or resembling an imperial carriage). It may also resemble a jade bi disc or a mirror stand. Such a dragon mountain carries its energy in a flowing manner, following the degree measurements through narrow passes, rising and falling, twisting and turning, and spiraling downward to form a burial site. This is considered the best type of dragon mountain. This dragon mountain must not run parallel with the pulse of the辰 position, for that would be called "the dragon body carrying a curse," which is strongly avoided by previous sages and is extremely inauspicious, belonging to another layer of the eight curses beyond the usual eight curses. If the dragon mountain also carries the pulse of the巳 position, it is also not acceptable. One must carefully distinguish between them. The left side of the巽 dragon is the辰 position, and the right side is the巳 position: the巳 position corresponds to the eight curses in the Najia stem assignment, while the辰 position corresponds to the eight curses outside the primary hexagram, hence it is inauspicious. People have not thoroughly explored this principle, so they do not understand it. According to the correct five elements theory, the辰 position belongs to earth, while the巽 position belongs to wood, and wood overcoming earth creates a curse. The巳 position, in the Najia stem assignment, corresponds to the兑 trigram, which in the zodiac is the chicken, and the巽 position particularly dislikes the chicken.

凡遇此等雙行之龍，縱好美施，不能獲福。往古冢間考證，方知道藝未精。有等庸師，不明此理，與人安葬，曰：“好個倉板水在面前。”立乾山巽向兼戌辰，或曰兼亥巳，包管發財。殊不知面前倉板水是兩股煞水流來，則三房先害先絕，次絕二房，再次絕長房。若龍真力飽氣旺，則二房不絕。雖有子孫，卻主貧窮徹骨。

Whenever encountering a dragon line that carries both yin and yang energies, even if the terrain is beautiful and the layout is well arranged, no blessings will be obtained. Only by visiting ancient tombs and conducting actual investigations can one realize that one's skill is still not sufficient. Some mediocre geomancers do not understand this principle and, when burying the dead, say, "In front there is a wide expanse of water!" Then they set the direction as Qian mountain and Xun direction, combined with Xu and Chen, or combined with Hai and Si, promising wealth. But they do not realize that the so-called wide expanse of water in front is actually the confluence of two harmful waters. As a result, the third son's family suffers first, followed by the second son's family, and finally the eldest son's family. If the dragon line is truly strong and vigorous, the second son's family might still survive, but even if there are descendants, they will be extremely poor.

豈非巽巳雙流水克水，何能一勾救貧哉!又云：“巽向辰水主文曲，遊蕩無依絕人丁。巽水來為水克向，巽水去為向克水。”又云：“山向克水禍遲緩，水克向重禍速來。”這等看來，龍也絕人，水也絕人，水關禍福更速。

This is not far from the situation where the wind trigram and the snake branch both flow as water, with water controlling water, so how can there be a source of wealth to relieve poverty? There is also a mnemonic that says, "When the wind direction meets the dragon branch water, it indicates the literary star, which leads to wandering without support and the extinction of descendants," meaning that if the wind direction is set and the dragon branch water comes from that direction, it corresponds to the literary star in the nine stars, indicating that descendants are wandering and drifting, and the family line is cut off. Another saying states, "When water comes from the direction, it is the direction controlling the water; when water goes away from the direction, it is the water controlling the direction," explaining the different directions of control in the two situations of water coming and water going. It also says, "When the mountain and direction control the water, the misfortune comes slowly; when the water controls the direction, the misfortune comes quickly." According to this, the dragon pulse can cut off the descendants, and water can also cut off the descendants, and the misfortune related to water comes more quickly.

若論乾山巽向地，必須作正向。左不可兼辰，右不可兼巳。庸師不知天星理氣，原是亂來。庸師不知，就是作書者，能有幾人？有等俗師，見有正向者，曰：“落了空，坐了戊己煞，不能管事。”獨不知古來明師與人卜一地，獨曏者廣多，房房均勻，家家獲福。請往古冢間考證，方進學問。

If discussing a site facing the Qian trigram and oriented towards the Xun trigram, it is necessary to establish the correct main direction: the left side must not be combined with Chen, and the right side must not be combined with Si. Ordinary geomancers do not understand the principles of celestial stars and qi, and they are just acting blindly; not only do ordinary geomancers not understand, but even those who write books, how many truly understand? There are some vulgar geomancers who, seeing others establish the correct main direction, will say, "This is falling into an empty position, sitting on the Wu Ji sha, it will not bring any benefit." They do not know that since ancient times, outstanding geomancers have often selected sites with single directions, and each branch of the family receives an even share, so every family receives blessings. One should go to ancient tombs and conduct practical investigations to truly advance one's knowledge.

巽為天帝文章之府，居河洛四龍之貴，為龍之上吉。若兌上起祖，由丙入丁，轉辛出亥，往巽出面者，骨脈分明，地屬端正，上格，主產公卿之職、文秀之士、金玉之貴，又產大富之人。如震山起祖，由庚結穴，如帳下貴人出脈者，入艮由巽，到頭八將峙立，四神高聳，朝與巽山齊云，雙峰侵漢，龍真局正，定主出將入相。

The trigram Xun is the repository of the heavenly emperor's writings, holding a place among the four noble dragons established in the River Chart and the Lo Book, and is considered the most auspicious of the dragons. If the ancestral mountain originates from the Dui position, proceeds through the Bing position into the Ding position, then turns to the Xin position and exits at the Hai position, and subsequently reaches the Xun position, as long as the bone and vein are distinct and the terrain is properly aligned, it forms an excellent pattern, which is destined to produce officials and high-ranking government officials, outstanding scholars with literary talent, and wealthy individuals of great status, as well as those who become very rich. If the ancestral mountain originates from the Zhen position, and the spirit mound forms at the Geng position, resembling a nobleman in the retinue drawing the vein, entering the Gen position and then coming from the Xun position, with eight generals' peaks surrounding it, and the four spirits (front Vermilion Bird, rear Black Tortoise, left Azure Dragon, right White Tiger) towering high, and the mountain facing the Xun position being as high as clouds, with two peaks reaching straight into the heavens, then the dragon pulse is genuine and the pattern is correct, which certainly leads to the emergence of generals and ministers.

如只一峰獨出，亦出狀元；小可峰巒，亦出參軍、司戶、經略之士。一峰秀出一登科，雙峰拱峙同科舉。低圓方正錢無數，娥眉山現女為妃。六巽中獨巽山宜高，不宜低及凹風射穴，又不宜朝流而去，主人亡財散，殺戮之事。雖龍真局正，犯此水者，亦不可用，或轉丙向、立別向乃可。在乎活法，否則必敗，切宜詳細。

If there is a single peak rising alone, it can produce a top scholar; if the peaks are slightly smaller, they can produce officials such as military advisors, county magistrates, and strategists. A single elegant peak indicates one person passing the imperial examination; two peaks facing each other indicate brothers achieving success in the same examination. If the mountain shape is low, flat, round, and square, it signifies great wealth. If there is a delicate mountain resembling a crescent moon, it indicates a woman in the family entering the palace as a concubine. Among the six directions governed by the Wind Trigram (Xun), the mountain itself should be high, not low or sunken, and there should be no concave wind blowing directly into the site from a gap. It is also undesirable for the water from the front to flow away rapidly, as this signifies death of family members, loss of wealth, and even bloodshed. Even if the dragon is true and the site is correct, if such water conditions are present, it cannot be used, or the direction should be changed to face south or another direction. It all depends on flexible application; otherwise, it will surely fail. One must be very careful in distinguishing these matters.

“巽山無足不堪行，惟向蛇頭斬腳筋。辰龍惟怕兼巽走，巳山不要巽同行。”孫臏家祖瑩，巽巳雙來龍脈，故刖足。

The mnemonic says: "When the wind mountain (Xun) loses its remaining energy beneath it, it is not suitable for a dragon to pass through. If the burial is directed towards the 'snake head' position (Si), it is like cutting the tendon of the foot. The dragon of the辰 (Chen) is most afraid of accompanying the Xun direction, and the mountain of Si should not be accompanied by Xun. " This indicates that if the Xun mountain loses its residual energy beneath it, it is not suitable for a dragon to pass through. Once the burial is directed towards the Si position (the snake head), it is as if the foot tendon is cut. The dragon of Chen is most afraid of accompanying the Xun direction, and the mountain of Si should not be accompanied by Xun. The ancestral tomb of Sun Bin's family during the Warring States period was exactly a dragon ridge that combined both Xun and Si energies, so he later suffered the punishment of having his legs amputated.

《易》曰：“巳乃屬火，居東南之界，納卦於兌。”地支之六數，金之長生位。時令於夏。太陽白露到巳，驚蟄到亥向；天帝小滿到巳山。天星曰天屏，軫宿四星赤居其所。其四星為天之四輔，又為冢宰，又為輔臣，主察殃害之事。又主車騎、任載、賊盜、征伐、喪事、輬輴。亦主風雨，軫乃水星也。北上五尺為日、月、五星之中道。其星明則天下安康，萬民和樂，風調雨順，賢人疊出。

The Zhou Changes say: The branch Si belongs to the element fire, is located at the boundary of the southeast direction, and is assigned the stem Jia according to the Najia system. It is the sixth position among the twelve earthly branches, and is also the position of the growth of metal in the Five Phases. In terms of the seasons, it corresponds to summer. The sun reaches the Si position at the White Dew solar term, and faces the亥 direction at the Awakening of Insects solar term. The heavenly emperor reaches the Si position at the Grain Full solar term. The Si position corresponds to the heavenly star called Tianping. Among the twenty-eight mansions, the Chariot Mansion has four red stars located here. These four stars are the heavenly ministers, also symbolizing the prime minister, and represent the officials who oversee the investigation of calamities and misfortunes. They also govern carriages, transportation, theft, warfare, funerals, and funeral vehicles. The Chariot Mansion also governs rain and wind, because it belongs to the water star. Five feet to the north of it is the central path where the sun, moon, and five planets travel. When this star is bright, the world is peaceful, the people are harmonious, the weather is favorable, and virtuous people emerge one after another.

《易》曰：“巳得天屏一星，在紫微之東。”雖不合河洛之貴，天常照臨，又是金之長生，地中之福德，可謂上吉。其龍行度骨脈分明，地局端正，為龍之上吉。其龍不可與巽同行，謂之曜鬼帶煞，先賢所忌，切宜詳細。若卯龍起祖，由亥入艮結穴者，主出科甲及第，產鉅富之人。如艮龍起祖，入亥轉卯結穴者，主出文武全才之士，腰懸金印。如亥龍起祖，由艮轉卯結穴者，定主富貴雙全，田聯阡陌。

The Zhou Changes say: The Si position receives the star of the celestial screen, located to the east of the Purple Micro Enclosure. Although it is not among the noble dragons defined by the River Chart and the Lake Chart, it often receives the illumination of heavenly stars. It is also the position of the growth of metal in the Five Phases, and is the location of virtue and fortune on the earth, thus it can be considered as an excellent auspicious position. This dragon has clear degrees and distinct bones and veins, with a proper earth formation, making it an excellent dragon. It must not be combined with the Xun position's vein, which is called "Yao Gui Dai Sha" (a malevolent star and ghost accompanied by evil qi following the dragon), which is disliked by previous sages and must be carefully distinguished. If the卯 dragon originates from the mountain, and turns from the Hai position to the Gen position to form the climax, it indicates success in the imperial examinations and the emergence of wealthy individuals. If the Gen dragon originates, and enters the Hai position then turns to the卯 position to form the climax, it indicates the emergence of talented individuals who are skilled in both literature and martial arts, who will wear golden seals. If the Hai dragon originates, and turns from the Gen position to the卯 position to form the climax, it certainly indicates both wealth and honor, with fields connected in orderly rows.

龍者何，山之脈也。山脈曷以為龍名？取其如龍之神也。龍之神見而在於田，飛而在於天，躍而在於淵，變化莫測，山龍亦取其理也。山龍自峻嶺而下，落脈於平崗、平洋，亦似變化以神其靈也。然神龍純陽無陰，山龍純陰無陽，平崗則為太陰，平洋又為少陰，曰有間矣。至若土乃龍之肉，石乃龍之骨，草乃龍之毛；穴有五色者，乃龍之心、肝、脾、肺、腎也。四圍纏護之砂為龍之雲。龍必要得水，龍無水不行，左右隨龍之水亦如龍之御天，雲行而雨施也。先賢以山取象於此者，夫亦可以得觀龍之法矣。

What is meant by "dragon"? It refers to the ridges and veins of a mountain. Why are mountain ridges called "dragon"? Because they resemble the dragon in their mysterious and wondrous nature. The dragon, a mythical creature, appears in fields, soars in the sky, and leaps in deep waters, its transformations unpredictable. Similarly, mountain ridges, as they descend from high peaks to gentle hills and flat plains, also change in countless ways, displaying a kind of spiritual mystery. However, the mythical dragon is purely yang with no yin, while mountain ridges are purely yin with no yang; flat hills belong to "great yin," and flat plains belong to "minor yin," and there is a distinction between them. As for the idea that soil is the dragon's flesh, stone is its bones, and grass is its hair; the five colors of soil in a site are the dragon's heart, liver, spleen, lungs, and kidneys; and the surrounding hills that guard the site are like the dragon's clouds and mist. The dragon must have water; without water, the dragon cannot move. The water that flows alongside the dragon's path, on either side, is like the clouds and rain that the dragon controls when it soars through the sky. Ancient sages used mountains as a symbol for the dragon, and from this we can understand the method of observing the dragon.

尋龍先尋祖與宗，不辨祖宗何足語？大山高聳是真龍，踴躍奔騰誰可比！龍脈自太祖而下有遠祖、有太宗、有少宗、少祖，以至父母。去穴近者，關禍福亦近；去穴遠者，關禍福亦遠。故論祖者以少祖為主。而不必推極其遠者。以龍氣長則福澤長，龍氣短則福澤短。

To find a dragon mountain, one must first locate its ancestral mountains and main mountains. If one cannot distinguish between ancestors and main mountains, how can one talk about anything else? A true dragon mountain is tall and majestic, its surging and flowing momentum unmatched. The dragon's energy originates from the "Great Ancestral Mountain" (the highest and farthest source mountain), then proceeds through distant ancestors, great main mountains, lesser main mountains, and lesser ancestors, until it reaches the "Parent Mountains" (the nearest section of mountain behind the site). Those closer to the site are related to near-term fortune and misfortune, while those farther away relate to distant fortune and misfortune. Therefore, when discussing ancestral mountains, one should focus mainly on the lesser ancestors, rather than endlessly tracing back to the farthest points. Because a long dragon energy brings long-lasting blessings, while a short dragon energy brings short-lived blessings.

其在高山則看起伏，其在平地則看收斂。若一望平洋，必須有水流不過之處，即是龍脊。平洋龍來亦有起伏，龍過處必微微隆起，是為龍脊。亦必有高平之阜而為祖宗，不拘幹流，地面之水，所謂低一寸即為水。溼流兩邊有明水即為溼流。亦必有上分下合之處，中間即龍。

When a dragon is in a mountainous area, one should observe its undulations; when it is in flat land, one should look at its convergence. If one looks across a vast plain, there must be a place where the water cannot flow through, and that is the dragon's spine. Even in flat land, the dragon has undulations, and where the dragon's path passes, there is certainly a slight elevation, which is the dragon's spine. There must also be a slightly higher and flat hill serving as the ancestral mountain. Whether it is a dry stream or surface water, what is called water is any depression of an inch or so; when there are clear water marks on both sides of the wet trace, it is called a wet stream. There must also be a place where the upper part splits and the lower part converges, and the area in between is the dragon.

次自父母上尋至少祖者。少祖山乃龍出身處，父母山乃龍入首處。出身處要聳拔，要開帳，要合星休，要中出，要轉換，要過峽，要看柱廊，要看纏護，要著迎送，要看生死、強弱、順逆、進退，要看其有無定穴處。要知父母山一路貫串而來。

Then one should trace back from the parents mountain to the less ancestral mountain. The less ancestral mountain is where the dragon begins to rise, and the parents mountain is where the dragon enters and settles in a site. The starting point should be lofty and upright, with a spread out like a canopy, conforming to the standard forms of the five stars. It should emerge from the center of the canopy, with changes and turns, with a passage through a valley. One should observe the pillars on both sides, the mountains that encircle and protect, the hills that welcome and send off in front and behind, and whether they are alive or dead, strong or weak, following or opposing, advancing or retreating. One should also check if there is a suitable place to determine the site, and clearly see that the parents mountain is a continuous line coming from one direction.

所謂父母山者，在元武山頂之後，穴中所來之氣，正是此山之氣。父母山下發脈處為胎，如稟父母之血脈為胎也。其下束氣為息，如父母懷胎養息也。再看星面起伏，為元武頂，即化生腦，即太極星，即土縮，是所謂孕也。如孕之成，如人之有頭面、手腳、形體也。融結穴處為育，即毬髯之中即羅紋如子之出胎而育也。此乃龍之入首處要看來勢，要看束脈，要看有氣無氣，要看形勢，要看結局。

The parents mountain is located behind the peak of the Black Tortoise; the qi gathered at the site of the穴 comes from this mountain. The place where the qi emanates from the foot of the parents mountain is called "T'ai" (womb), similar to a child receiving the blood and qi from its parents to form a fetus. Further down, where the qi converges is called "Xi" (breath), like the parents nurturing and resting during pregnancy. Observing the undulations of the star peaks, this is the peak of the Black Tortoise, also known as "Hua Sheng Nao" (the brain of transformation), also called "Tai Ji Xing" (the pole star), also called "Tu Suo" (earth contraction). This is what is referred to as "Yun" (pregnancy). Once the pregnancy is formed, it is like a human having a head, face, hands, feet, and body. The place where the life qi converges to form the穴 is called "Yu" (nurturing), which is the pattern of the roof ridge above the穴, like an infant being nourished after birth. This is where the dragon enters: one must observe the coming trend, the converging qi, whether there is qi or not, the form and structure, and the final outcome.

尋龍總以少祖為主，少祖之中要明五星，五星之中要識五障，龍身展托處，再兩邊分明，有山去，為開障。水、火定為元宰，金、土多旺田牛。能清能大，亦主文章高貴。水星多貴，粗濁為輕。不問何星，高而秀者貴，低而濁者福微。

Looking for a dragon ridge (dragon line) should always focus on the main ancestral mountain. Among the main ancestral mountain, one must distinguish the five types of star forms: gold, wood, water, fire, and earth. Among these five stars, one must also recognize the five types of 'obstacles' (zhang). Where the dragon ridge extends, the boundaries on both sides should be clearly defined. If there are mountains extending outward, they are called 'opening obstacles'. The water star and fire star are usually associated with noble and prominent status, while the gold star and earth star often indicate prosperity in fields, livestock, and wealth. As long as they are clear, elegant, and spacious, they also indicate high literary achievement. The water star usually indicates noble status, but if its form is coarse and turbid, its weight is light. Regardless of which type of star, if it is tall and elegant, it indicates nobility; if it is low and flat, it indicates a thin fortune.

一方有一方之祖先，審其祖起於何處，水源發於何處，分枝何處，水從何處來、何處合，砂自何處起、何處交，則知水來處是背，合處是面，砂身向外是背，砂頭向內是面。既知面背，再看隨龍水趨向何處，護龍砂彎抱何方，則知砂水有情處是龍，無情處非龍矣。又有回顧龍祖結者，以祖山作案，有大回受、小回受，多是盡龍所結者。翻身送勢，收本身砂水，其力愈大。靜道諄諄指點，無非言山言水，所以認龍一道，此為頂門之針。

A piece of land has its own ancestral mountains. To examine its ancestral mountains, one must determine where they originate, where the water source begins, where the water branches off, from where the water comes, and where it converges. Also, one must find where the ridges start and where they converge. In this way, one can tell: the side from which the water comes is the back, and the side where the water converges is the front. Ridges facing outward are the back, and ridges facing inward are the front. Once the front and back are clearly identified, one should look at the direction in which the dragon ridge flows and the direction in which the surrounding ridges embrace it. The place where the ridges and water are harmonious is where the dragon resides; where they are not harmonious, it is not the dragon. There is another type of site formed by the dragon returning to its ancestral mountains, using the ancestral mountain as the case mountain. This is divided into two types: large return and small return. Most of these sites are formed at the end of the dragon ridge. In such cases, the dragon turns back to welcome and send off its original direction, gathering its own ridges and water into the site, thus increasing its power. Jing Dao has repeatedly emphasized and pointed out, and all along it has been about mountains and water. Therefore, in the art of identifying the dragon, these few words are like a decisive point.

托長老曰：地理一道有何難？義取陰陽兩字間。全在明師親指點，打破元機好看山。戀頭理氣兩般先，不明此理最堪憐。待衲獨傳奇妙訣，無愧人間行地仙。

Master Tu said: What is difficult about geomancy? The principle lies only in the two characters yin and yang. It relies entirely on a wise master to explain it face to face, breaking through its mysteries so that when looking at mountains, everything becomes clear at a glance. One must distinguish clearly between the methods of form analysis and qi theory, and those who do not understand this principle are most pitiable. Now, while I am alone, I will pass on to you this wonderful mnemonic, and thus I will have no regrets about being a mortal immortal on earth.

山本屬陰水屬陽，水動山靜兩般看。陽為夫兮陰為婦，夫婦恩愛兩相當。夫主施兮婦主承，婦不承兮息不成。山無水界氣不住，譬如夫婦不交，終無孕、若山無水界，則龍不住。夫婦相交孕始生。山水交時真氣聚，一動一靜互相根。陰中有陽陽有陰，乾坤配合《易》之門。若是山飛並水走，二氣不交地不真。

Mountains are naturally yin and water is yang; water is active while mountains are still, so they should be viewed separately. Yang is like a husband and yin is like a wife; only when husband and wife love each other can they be harmonious. The husband is the one who gives and the wife is the one who receives; if the wife does not receive, offspring cannot be formed. If mountains are not separated by water, the energy cannot be retained, just as a husband and wife who do not unite will never become pregnant. If mountains are not separated by water, the dragon pulse will not be held. Only when husband and wife unite does the embryo begin to form. When mountains and water meet, true energy is gathered; movement and stillness support each other as roots. Yin contains yang and yang contains yin; the union of heaven and earth is exactly the gateway of the Zhou Changes. If the mountain spreads out and the water flows straight, the two energies of yin and yang do not meet, and this land is not a true land.

千言萬語，總要山動水靜，砂交水會，龍真穴確，四山環抱，堂局端正，藏風聚氣。有此，不是地也是地。看地至此，方有把柄。若山勢順走，頭足向前，曰飛；水城內小外寬，一竟直去曰走。是謂陰陽不交，難以結地。看地至此，要知此處是山水之病，切不可胡說亂扦。

No matter how many words are spoken, the key is to have the mountains with dynamic energy and the water with stillness, the ridges and hills interlocking and the water converging, the dragon line being true and the burial site definite. The surrounding mountains should encircle from all sides, the bright hall should be properly formed, capable of holding wind and gathering energy. When these conditions are met, even land that was not suitable becomes suitable. Only when one reaches this level of understanding can one truly grasp the essence of site selection. If the mountain trend flows straight ahead, with head and feet moving forward, this is called 'flying'; if the water flows out narrow within and wide outside, flowing away without returning, this is called 'running away'. This is when yin and yang do not meet, making it difficult to form a suitable site. When one reaches this level of understanding, one should realize that this is the illness of the mountain and water, and must not recklessly open a grave or proceed with burial.

陽體高兮陰體平，高山為陽平地陰。乳突陽也。窩鉗陰也。同此義，陰陽顛倒此之因。此以形體論龍。陰性翕兮陽舒散，壠龍凝聚枝散漫。此等論用義攸深，窩鉗陽也。乳突陰也。同茲判。此以氣脈論龍。

Yin is characterized by being flat, while Yang is characterized by being elevated: high mountains belong to Yang, while flat land belongs to Yin. In terms of the form of asite, "ru" (a slight protrusion hanging down like a breast) and "tu" (a protrusion) belong to Yang, while "wo" (a depression like a hollow) and "qian" (two parts clasping together) belong to Yin, which is the same meaning; the reason why Yin and Yang seem to be inverted is here — this is discussing the form of the dragon. Yin is characterized by being inward and restrained, while Yang is characterized by being outward and diffused: the dragon of the ridge has concentrated energy, while the dragon of the branch has diffused energy. This level discusses the relationship between form and function, and the meaning is deeper: here, "wo" and "qian" belong to Yang, while "ru" and "tu" belong to Yin, and the same judgment applies — this is discussing the dragon in terms of its energy flow.