Volume Four · Bamboo and Plum Blossom Cluster

龍有三難三易，穴有三吉四凶，砂有五曜方位，水有二十四沖。龍者變化也，自然盤起伏、爪分牙，枝分葉動，土形氣行，界合分明，出散明白，元神有顧，玄武垂頭支要顧，木氣要隨行，出身端正者為龍也。推車審龍，擔擔點穴，正所謂總審龍、散點穴也。

Dragon forms can be difficult to recognize in three ways and easy to recognize in three ways. The site has three good and four bad aspects. The terrain has five luminaries in specific directions, and water has twenty-four kinds of shooting directions.the so-called dragon refers to change: naturally winding and undulating, spreading like claws and teeth, with branches dividing again and leaves moving accordingly; the form of the earth and the movement of the qi are clearly distinct, with the emergence of the vein and the dispersion of the qi clearly defined; the origin god shows a sense of looking back, the top of the Black Tortoise hangs down, and the branch veins must look after each other, with the wood qi following continuously; only those that originate properly can be considered true dragons. Reviewing the dragon should be done like pushing a cart, searching along the way, and selecting the site should be done like carrying a load, balancing both ends. In short, reviewing the dragon is the overall consideration, while selecting the site is the specific action.

龍有死生，穴有不同，砂有真偽，水有吉凶，龍水相濟，福祿重重。龍不論形，星宿為名；砂不論相，龍合則榮；穴無所定，得氣為憑；水無遠近，協脈為情。無奴莫尋主，無君莫問臣。出身端正者為君為主，轉頭出血者為臣為奴。龍不仰揚，富貴不長；穴無動靜，所蔭不昌；砂不尊卑，枉用心機；水不屈曲，吉中不足。

Dragons may be alive or dead, and each grave site is different; hills may be genuine or false, and water may be auspicious or ominous. Dragons and water interact with each other, bringing forth abundance of blessings and honors. When discussing dragons, one should not be confined to their shape, but should determine their name according to the nine stars and star mansions; when discussing hills, one should not only look at their appearance, but only need them to harmonize with the dragon for prosperity. A grave site does not have a fixed position; it is only considered valid if it can capture the qi. Water does not need to be far or near; it is only considered harmonious if it agrees with the ridge. If there are no servants, there is no need to look for the master; if there is no king, there is no need to ask about the ministers. Those that originate properly are the king or the master, while those that branch off are ministers or servants. If the dragon does not rise proudly, wealth and honor will not last long; if the grave site lacks movement and emotion, the descendants it protects will not flourish; if the hills do not distinguish between honor and humility, all efforts are wasted; if the water does not bend and show affection, there will always be some deficiency even in auspicious situations.

要識亥卯離三難，須識壬子癸、巽已丙、庚酉辛之三易。丁壬乙審穴之三吉，辰戌丑未正穴之四凶。禽獸橫樑關軸位，此是大地五曜星。水從前後並左右，龍身不合者總為沖。南水沖面氣不北，西水沖面氣不東。步水作來藏聚理，莫在平波論北（比□）風。生處審來生處作，自然砂水合神功。

To recognize the three difficult dragon directions of Hai, Mao, and Li, as well as the three easy dragon directions of Renzi, Kuai, and Xunsi, is essential. Ding, Ren, and Yi are the three auspicious directions for examining the site, while Chen, Xu, Chou, and Wei are the four inauspicious directions for the main site. Qinxing, Shuxing, Hengliang, Guanxing, and Zhuxi are the five luminaries on the earth. Water coming from either front or side, if it does not harmonize with the dragon body, is considered a conflict. Water coming from the south to face the site will not carry the qi to the north; water coming from the west to face the site will not carry the qi to the east. Measuring the water flow should follow the principle of sheltering wind and gathering qi, not discussing northern wind on a flat water surface. To examine the dragon coming from the source of qi, also make the site at the source of qi, and the terrain and water will naturally harmonize with the divine effect.

記得古人傳受法，廖禹丁寧語伯通。看地只要會審龍，要看大地認雌雄。大地須要大合水，不比乾窩小局同。有水便把水來證，莫把龍身誤認宗。一等時師不識法，誤認窠凹窟突窮。水上再無水，龍上再無龍。岸畔作水終非吉，茵褥無龍總是空。自古山川有改變，焉知今與古時同。不是路通車馬析，也是山崩被水沖。有人識得其中訣，卻與楊曾郭鏷同。崑崙乃是山之祖，天下乾枝萬葉中。庚辛江北真奇脈，艮亥江南第一龍。已丙巽歸閩地旺，坤申只在六陽豐。戌乾坎癸南瓊盛，卯乙單行下章中。寅甲卻來蜀地走，離壬獨向廣陵宮。有人看遍人間地，萬里江山掌握中。

Remember the methods passed down by ancient sages, as Liao Yu repeatedly instructed Bo Tong. To examine a site, one must be able to discern the dragon line; to understand large terrain, one must recognize the yin and yang. Large terrain must have a great body of water converging with it, and it cannot be compared with small localities like dry pits. When there is water, use it as a standard; do not confuse the ancestral source of the dragon line. Some geomancers do not understand the principles and mistakenly take small features like pits, depressions, caves, and protrusions as true sites. If there is no water above the water, and no dragon above the dragon, then forcing water along the bank will ultimately bring misfortune. It appears soft and flat like a cushion, but without a dragon, it is all in vain. Since ancient times, mountains and rivers have changed, how can we know that the current situation is the same as in the past? Either it has been split by roads and carriages, or mountains have collapsed, or rivers have eroded them. Those who can understand the secret formulas are on par with Yang Yunsong, Zeng Wenchuan, and Guo Pu. Kunlun is the ancestor of all mountains, and thousands of branches of the main dragon and its offshoots all originate from there. The dragons of Geng and Xin are truly remarkable in the north of the Yangtze River, while those of Gen and Hai are the best in the south. The dragons of Si, Bing, and Xun converge most strongly in Fujian. The dragons of Kun and Shen are most prosperous in areas of six yang. The dragons of Xu, Qian, Kan, and Gui flourish in the southern area of Qiong崖. The dragons of Mao and Yi travel south alone, which will be explained in the next chapter. The dragons of Yin and Jia head toward Sichuan, while the dragons of Li and Ren go alone to Guangling. If someone can examine all the land on earth, then the entire country will be within their grasp.

論向尋龍道最微，雖知亥卯與南離，其中若得真消息，何患人家不富時。

Speaking of establishing the direction and searching for the dragon, this principle is most subtle. Even if you know about the亥 dragon,卯 dragon, and the southern Li dragon, if you cannot obtain the true information (i.e., the method of matching the dragon and water for prosperity and vitality), it is still not sufficient; once you have obtained the true information, who would not become wealthy?

亥龍一劍向南飛，乾上方知長子虧。壬氣中房多損敗，頂心長子十分奇。卯龍若至一樣牽，若當甲乙長房偏。當頭若立庚辛向，長富中房富貴全。離有獨火向南來，丁丙偏中長幼衰。個字有緣心上點，中房平地一聲雷。陽龍乾申及寅甲，坤乙原同長子春。坎卯離壬中子事，辰戌單行幼子身。

A dragon of the亥 branch resembles a sword flying directly south. If its energy is biased towards the乾 position, the eldest son will suffer losses. If it is influenced by the壬 energy, the middle son will suffer setbacks. If it directly faces the center line of the head, the eldest son will achieve remarkable success. Similarly, when a dragon of the卯 branch comes, it can be interpreted in the same way: if it aligns with the甲 or乙 energies, the eldest son will be weak. If it faces the庚 or辛 directions directly, the eldest son will be wealthy, and the middle son will also be prosperous. A dragon of the离 branch comes alone with fiery energy heading south. If its energy is biased towards the丁 or丙 energies, both the eldest and youngest sons will decline. However, if it is located at the central point of a「个」 shape branch, the middle son will suddenly achieve great success as if there was a thunderclap on flat ground. Yang dragons include乾,申,寅, and甲, as well as坤 and乙, which all indicate success for the eldest son. The坎,卯,离, and壬 directions govern the youngest son. The辰 and戌 branches, when moving alone as dragons, should be considered for the youngest son.

陰龍庚震合心同，亥已原來長子空。卯酉行龍中子事，切須艮丙丑尋沖。艮丙巽辛及兌丁，局前水法十分清。有人識得其中趣，何患茅屋不出卿。長幼水尋長幼龍，方知斷法有神功。羅經分明別向處，富貴分窮似鏡中。壬癸相沖似水渥，坎離水盛骨顏希。人家若犯相沖水，外絕瘋瘋浸死尸。

The dragon of the yin type, when paired with Geng, forms a single heart with Zhen; the Zi and Si directions originally indicate the eldest son's affairs are empty. The卯 and酉 directions govern the middle son's matters, and one should also be careful about the Gen, Bing, and Chou directions for any conflicting rays. Gen pairs with Bing, Xun pairs with Xin, and Dui pairs with Ding. As long as the water flow in front of the site is clear and affectionate, someone who understands the meaning can still expect officials to arise from a humble cottage. One must search for the dragon according to the eldest and youngest sons to know the effectiveness of this method. When the compass clearly distinguishes the direction, who is wealthy and who is poor is as clear as looking in a mirror. The waters of Ren and Gui conflict, and the burial ground is like being submerged in water. If the waters from Kan and Li are too strong, the bones and appearance will be hard to preserve. If a family is affected by such conflicting waters, the branch outside will face extinction, and there will be madness within the family, with corpses submerged in the coffin.

丑艮多朝瞎夫多，丑艮滿槨蟻成窩。其間若有單來艮，官事連綿怎奈何。寅甲橫朝瘋跛疾，更遭瘟火有千年。甲多寅少尸骸絕，寅土木根脅上橫。卯上定因軍賊傾，更嫌官事不曾停。若然真到身邊繞，吊死扛尸兩事興。乙辰向到而前朝，白蟻成窩直貫頭。遺腹單傳遺腹子，乙多有水浸棺浮。

The water coming from the Chou and Gen directions is excessive, leading to many blind men in the family and white ants building nests in the coffin; if only the Gen direction water comes, there will be continuous lawsuits, what can be done? Water coming from the Yin and Jia directions flows horizontally, causing insanity and lameness, and also suffering from plague and fire, which will persist for a long time. If there are many Jia directions but few Yin directions, the corpses will be cut off; since Yin belongs to earth and the wood roots grow horizontally, they will pass through the ribs of the coffin. Water coming from the Mao direction will result in loss of property due to soldiers and thieves, and also be plagued by continuous lawsuits; if that water really flows around to the vicinity, both hanging and carrying the corpse for burial will happen. If the water comes from the Yi and Chen directions facing forward, white ants will build nests all the way to the coffin head; the family will only rely on a child born from a pregnant woman, and if there is too much water from the Yi direction, it will even cause the coffin to float.

巽已兩朝敗絕多，若逢巽丙又多磨。棺材有水人離散，獨自尸身定不多。二水難當一兩沖，十人常有九為軍。官事未停遭賊敗，尸骸似石化為灰。丁未朝來受大災，丁多有水未吹骸。陰人難免癆癀病，離散為僧或道家。坤申一見退田塘，坤少申多骨自寒。水若單坤一穴水，扛尸官事莫能防。

Wind and Snake directions' water coming together brings much failure and destruction; if Wind and Bing directions' water also arrive, there will be great difficulties. Water entering the coffin leads to family separation and few remaining bones. When two streams of water rush in together, it is very hard to bear, with nine out of ten people going to join the army; lawsuits never end, and thieves ruin the family, the bones become hard as stone and finally turn to ashes. Water coming from the Ding and Wei directions brings great calamity; more water from the Ding direction and more wind from the Wei direction will blow away the bones; women are likely to suffer from chronic illness and swelling, and family members will scatter to become monks or Taoist priests. If water comes from the Kun and Shen directions, the fields and ponds should be abandoned; with less water from the Kun direction and more from the Shen direction, the bones will naturally become cold. If water flows into the grave pit only from the Kun direction, it will be difficult to carry the body out and to avoid legal troubles.

庚酉辛朝定損妻，庚宮若盛長房虧。酉宮能到官災起，十個夫妻九個悲。戌乾坤穴十分凶，乾戌分明水在中。戌宮單到生白蟻，夭壽官災兩事逢。亥水單朝不可當，初然一犯退田塘。投河氣疾連瘟病，須識雖遭白蟻傷。

Water coming from the directions of Geng, You, and Xin will certainly harm the wife; if the water in the Geng direction is too strong, the eldest son's fortune will be lost. When water from the You direction arrives, official troubles will arise, and out of ten couples, nine will be sorrowful. A grave situated at the Kun position with the Xu and Qian directions nearby is extremely dangerous, as there is clearly water between the Qian and Xu directions. Water alone from the Xu direction will cause white ants, and both short life and official troubles will occur together. Water coming alone from the Hai direction is the hardest to bear, leading to the loss of fields and ponds at first, followed by drowning, anger-related illnesses, and epidemics. It is also necessary to know that the coffin will be damaged by white ants.

庚辛不必丙丁朝，丙丁相剋似燒湯。丙丁若有庚辛到，金闋兒孫世代朝。壬癸何須甲乙來，龍被洩氣力斯衰。若還甲乙逢壬癸，富貴一發興似雷。亥卯未龍本屬陰，若逢已酉丑相侵。雖然合得淨陰理，後代兒孫也禍臨。寅午戌龍本屬陽，若逢申子辰相傷。雖然合得淨陽理，後代兒孫禍莫當。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Shen-Zi-Chen = Water triad Hai-Mao-Wei = Wood triad Yin-Wu-Xu = Fire triad Si-You-Chou = Metal triad Geng and Xin dragons do not necessarily require water from Bing and Ding directions to flow towards the hall. Bing and Ding fire would overcome Geng and Xin metal, like pouring boiling soup on them. Conversely, if Bing and Ding dragons receive water from Geng and Xin directions, their descendants will be able to ascend to the Golden Palace and pay homage to the emperor in successive generations. Nen and Gui dragons do not need water from Jia and Yi directions. Water nourishes wood but also drains its energy, weakening the dragon's power. If Jia and Yi dragons encounter water from Nen and Gui directions, their wealth and status will rise suddenly, like thunder. The Wood triad (Hai-Mao-Wei) is inherently yin. If it encounters the Metal triad (Si-You-Chou) to attack, although it aligns with the principle of 'pure yin,' the descendants will still suffer misfortune. The Fire triad (Yin-Wu-Xu) is inherently yang. If it meets the Water triad (Shen-Zi-Chen) to harm it, although it aligns with the principle of 'pure yang,' the descendants will also face unavoidable calamities.

巽已單逢艮水來，長房幼子占文魁。艮脈若是單逢巽，一旦榮華一旦休。乾坤若有一泓坤，富貴驟興白屋門。坤宮若有乾水到，一敗如灰不可聞。不問橫朝遠近津，須知出去以為真。落囊低處宜為重，若犯三丁一樣雲。

The Wind trigram (Xun) combined with the Snake branch (Si) dragon, if it meets the Mountain trigram (Gen) water from the Gen direction, both the eldest son and the youngest son can attain literary excellence. However, if the Mountain trigram (Gen) dragon meets the Wind trigram (Xun) water from the Xun direction, there will be temporary prosperity followed by decline. If the Heaven (Qian) and Earth (Kun) trigrams have a stream of water coming from the Kun direction, even a poor and cold family can suddenly become wealthy and prosperous. Conversely, if the Kun trigram area has water coming from the Qian direction, the decline will be as severe as ashes, completely ruined. There is no need to consider the distance of the water crossing the river, what matters is the outlet of the water. The low-lying area where the water settles is most important. If it violates the Three Ding taboo, the situation is the same as described above.

庚丁坤上是黃泉，坤向庚丁不可言。甲癸向中憂見艮，辛壬水路怕當乾。乾向若教辛水見，艮逢甲癸宅須遷。巽逢乙丙須當忌，有人犯了定憂前。時師若與人開作，十墳葬了九墳遷。學來要作傳家寶，任是千金莫亂傳。

When facing the direction of Geng or Ding, the Kun direction is considered the Yellow Spring, which is inauspicious. Conversely, if the direction of Kun is chosen and there is water from Geng or Ding directions, it is also considered inauspicious. When facing the direction of Jia or Gui, the most feared situation is encountering water from the Gen direction. When facing the direction of Xin or Ren, the most feared situation is having a water path directly facing the Qian direction. If facing the direction of Qian and the water from the Xin direction is visible, or if facing the direction of Gen and encountering water from Jia or Gui directions, such graves must be relocated. Facing the direction of Xun and encountering water from Yi or Bing directions should also be avoided, as those who commit this mistake will face troubles soon. If a geomancer uses this method to select mountains and make burials, out of ten graves, nine will need to be moved. This set of rules should be treated as a family treasure, and even if given to a daughter, it should not be passed around carelessly.

甲向黃泉水在寅，此水逢之意便嗔。莊田花盡人丁死，何處求仙問此因。乙向墳前已水流，此是黃泉急要修。瘟癀歲歲莊田退，災禍重重怎奈何。丙向黃泉巽水流，人丁先損退田牛。此是黃泉八煞水，若臨墓宅禍無休。庚向墳前若見申，此水逢之不稱心。定出鰥夫並寡母，須教枉死少年人。

The Yellow Spring (a bad direction in feng shui) for the direction Jia is in the Yin direction. If water flows from this direction, it causes great annoyance: property is lost, people die out, and there is nowhere to turn to gods or spirits to find out the reason. For the direction Yi, if water flows from the Si direction in front of the tomb, this is the Yellow Spring, and it must be corrected quickly: there will be annual epidemics and swelling, property declines, and disasters pile up, leaving people helpless. For the direction Bing, the Yellow Spring is in the Xun direction. If water flows from Xun, it first causes loss of people, then loss of property and cattle; this is the Yellow Spring Eight Evil Water. Once it reaches the tomb or residence, misfortunes never end. For the direction Geng, if water from the Shen direction is seen in front of the tomb, encountering it brings dissatisfaction: there will certainly be widows and widowers, and young people will die in vain.

辛向黃泉何處尋，朝來乾上損人丁。定出瘟癀損人口，年年人帶白頭巾。壬向墳前亥水流，少年枉死人泉囚。任是錢財難免此，年年災禍不曾休。癸向黃泉艮莫流，艮向甲癸不須求。乙丙莫教流巽上，乙丙還憂已水流。辛壬作向怕乾位，乾向辛壬切須忌。庚辛還怕坤申水，乾見庚丁亦如是。

When facing the direction of Xin, the Yellow Spring is located in the Qian direction. If water flows from the Qian direction, it will harm the family members, causing plague and swelling diseases, and people will die yearly, with white headscarves being worn for funerals. When facing the direction of Ren, if water flows from the Hai direction in front of the tomb, young people will die unjustly, and people will be trapped in the Yellow Spring. Even with great wealth, disasters will continue every year. When facing the direction of Gui, avoid having water flow from the Gen direction. When facing the direction of Gen, there is no need to seek water from the Jia or Gui directions. When facing the direction of Yi or Bing, avoid having water flow to the Xun direction. Yi and Bing also fear water flowing from the Si direction. Using the directions of Xin or Ren, be cautious about water from the Qian direction. Facing the Qian direction, be careful about water from the Xin or Ding directions. The directions of Geng and Xin also fear water from the Kun or Shen directions. Facing the Qian direction and seeing water from the Geng or Ding directions is equally dangerous.

乾上有砂在二宮，但是天馬在其中。更向亥中逢祿馬，貴人壬上認其蹤。乾上有砂在二宮，便是天馬趕辛蹤。酉上有砂在辛宮，辛峰必與貴人同。午上有砂在二鄉，便是天馬在南方。已上有砂方作祿，必然丙是貴人郎。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Heavenly Horse = Tian Ma Nobleman = Gui Ren When the Qian trigram area has ridges occupying two palace positions, the Heavenly Horse is among them; if the禄马 (favorable horse) is encountered in the Hai direction, the Nobleman can be traced to the Ren direction. When the Qian trigram area has ridges occupying two palace positions, it indicates the Heavenly Horse is following the Xin direction; if the You direction has ridges falling into the Xin palace, the Xin peak is certainly associated with the Nobleman. When the Wu direction has ridges occupying two positions, the Heavenly Horse is in the southern direction; if the Si direction has ridges, then the Bing direction is certainly the Nobleman.

午上有峰第一鄉，午上有峰第二祥。兩峰疊作祿馬到，貴人丁上姓名香。甲為庚祿卯為乙，假祿何須向貴人。更有寅甲並癸子，兩般真祿不多泰。艮巽誰知無祿馬，一身長在貴人宮。自有六秀贈祿馬，邀我同入紫微宮。

The southern direction has a peak which is the first class of auspicious land, and if there is another peak in the southern direction, it is the second level of auspicious signs; when two peaks overlap, it is considered as having both禄 and 马 together, and the Nobleman should be in the丁 direction, with his name spreading far and wide. The eastern direction is the禄 position of 庚, and the卯 direction is the禄 position of 乙; such false禄 positions are unnecessary to seek the Nobleman. There are two groups, namely 寅 and 甲, and 癸 and 子, which are the two true禄 positions, but they are rarely seen in the world. The 艮 and 巽 directions, who do not actually have禄 and 马, are entirely located in the Nobleman's palace; naturally, the six excellent directions will give禄 and 马, inviting me to enter the Purple Micro Palace together.

壬子丙向誤人多，田須無破不成禾。水浸亡人棺板壞，蟻子頭邊已做窩。壬子丙向空亡路，丙水流巽無去處。斷定離鄉落水人，破敗官災田地廢。戌乾二山巽莫下，地戶天關非吉封。兩頭無骨木如槽，家業浮沉日凋謝。

Renzi dragon facing Bing direction misleads many people: if the land is not broken or disturbed, it will not grow rice; water enters the coffin and drowns the deceased, the coffin boards rot and white ants have already made a nest near the head. Renzi dragon facing Bing direction is exactly on the empty亡 line; the water from the Bing direction flows to the Xun direction but has nowhere to go; it can be determined that the family will have people leaving home, drowning deaths, and also suffer from property loss, legal troubles, and land becoming wasteland. Do not face the Xun direction with the Wu and Qian mountains; that is the place of the earth gate and heaven gate, not a favorable burial area; the coffin has no bones at both ends, only an empty slot, family fortune fluctuates and gradually declines.

辛山若作乙辰向，失落黃金日化塵。墓內定知多積水，風聲速敗主家貧。兌山寅甲陰陽背，新婦卻言遭兒害。骨骸失落已無多，板內必成泥上塊。坤山不宜安艮向，板爛黃金遭水漲。木板之內亂交加，退敗田塘家業喪。

If the辛 mountain is oriented towards乙 and the direction is辰, all the gold items buried with the corpse will be lost and gradually turn into dust; there will certainly be much water accumulated in the tomb, and once the wind blows, the tomb will quickly deteriorate, leading to the family's poverty. If the兑 mountain has water flowing towards寅 and甲, yin and yang are exactly opposite, and the wife will be harmed by her son; the scattered bones are already not much, and the coffin will certainly only contain mud. It is not suitable to face艮 direction for the坤 mountain; the coffin will rot and the gold items will be submerged by water; inside the wooden coffin there will be disorder, the fields and ponds will decline, and the family's fortune will be completely lost.

離山已穴最不佳，週年田地水堆沙。泥土蓋尸棺板爛，黃金失落更生蛇。巽山不宜戌乾向，水流寅甲遭水漲。連年退敗見官非，更損牛羊家道喪。辰戌丑未水來潮，其家禍害不曾饒。官災橫事年年見，墓中棺木自然消。

The grave site located at the Si position with the mountain facing Li is very bad, causing the whole year's fields to be flooded with sand and mud; the soil covers the corpse, the coffin rots, the metal objects are lost, and snakes will also appear. A mountain facing Xun is not suitable for a direction facing Xu or Qian; if the water flows towards Yin or Bing directions, water will rise and cause disasters; there will be continuous losses, lawsuits, loss of cattle and sheep, and the family will decline. If water flows from the four directions of Chen, Xu, Chou, and Wei, the family will constantly face misfortunes: official troubles and unexpected events happen every year, and the coffin in the grave will naturally decay over time.

乾坤二山損長房，鉅富小貴發中房。跏跎瞎吊生聾啞，定招二姓一小郎。坎離二山龍腰長，一發如雷又善良。不問諸房淫慾起，三男四子損妻房。艮山第一出賢良，小房發福富田莊。個個人賢才俊美，若逢百步探花郎。震山擬做少陰龍，為官必定到三公。若然十五三十步，牛羊富盛長房豐。

The mountains of Qian and Kun cause harm to the eldest son, but they can bring great wealth to the middle son, though his status is not high. The family will produce people who are lame, blind, commit suicide, or are deaf and mute, and certainly will welcome in a son from another family. If the mountains of Kan and Li have a long body, the dragon will move swiftly like thunder, and the people will be kind-hearted; however, no matter which family it affects, there will be a tendency towards lustful desires, and there will be three sons and four children, which may harm the wife. The mountain of Gen is the best, producing virtuous and capable people, with the youngest son becoming prosperous, the fields and estates rich, and everyone possessing good character, talent, and beauty. If the dragon travels a hundred steps before stopping, it can produce a person who ranks third in the imperial examination. The mountain of Zhen can be considered as a minor yin dragon, and those who live there will certainly attain high official positions, such as the Three Dukes. If the dragon travels only fifteen to thirty steps, then cattle and sheep will be abundant, and the eldest son will be prosperous.

巽辛二山澈骨清，過房二姓莫同興。庶子螟蛉難養育，只堪一姓住千秋。兌丁二山真好裁，不問親庶尺寬懷。長子房中人口旺，錢糧百萬繡衣郎。丙山十步勢來長，出富出貴在何方。幼子為官並兩府，長男貧賤又棲惶。庚山百步勢英雄，長子房中福更崇。中子旺人財帛盛，二三幼子共伶仃。

The mountains of Xun and Xin are clear and penetrating, but they cannot allow the child from another family to flourish together; the sons born out of wedlock and the adopted sons are difficult to raise, and they are only suitable for one family to live for thousands of years. The mountains of Dui and Ding are truly good places for choosing a burial site; regardless of whether the son is legitimate or not, they can be treated generously; the main branch of the eldest son has a thriving population, with millions of money and grain, and they are born into families wearing splendid official robes. If the mountain of Bing extends for ten steps with a continuous and enduring momentum, where exactly does the wealth and honor come from? The youngest son becomes an official and holds positions in two households, while the eldest son remains poor and in a state of hardship. The mountain of Geng extends for a hundred steps with heroic momentum, and the fortune of the eldest son is even more profound; the middle son has a thriving population and abundant wealth, but the second and third youngest sons are all lonely and destitute.

甲山乾向遠來長，中男次子出郎官。長子貧窮遭苦厄，何愁金榜不名香。乙龍獨怕屬青蛇，兩房死婦事如麻。患眼駝腰官府害，辰山氣盛主人邪。癸山單出寡婦娘，瘟病年年不可當。中房中子人丁旺，幼男長子生瘟癀。壬山壬水出豪強，百步朝來產秀郎。若得回龍為上吉，自然無事到官方。

The mountain of Jia faces the Qian trigram and has a long and distant dragon line; the second son of the middle son will become an official. The eldest son will be poor and in hardship, but he will not lack a reputation on the imperial examination list. The dragon line of Yi is only afraid of falling on the branch of the snake (Si); both branches will suffer the death of women, causing much trouble; family members will suffer from eye diseases, hunchbacks, and be harassed by the authorities. If the mountain of Chen is too strong, the master will take a wrong path. The mountain of Gui alone in power will produce widows; there will be annual epidemics that are hard to bear; the middle son of the middle branch will have a thriving population, but the younger son and the eldest son will suffer from epidemic diseases and swelling. The mountain of Ren paired with the water of Ren will produce strong and powerful people; if the incoming water flows for a hundred steps to the hall, it will produce talented scholars. If it can get the returning dragon to look back at the ancestors, it will be an excellent omen, naturally safe and trouble-free, without needing to go to court.

木直金灣土是橫，火星尖秀向南行。水星一似生蛇是，說與時師論五行。

The shapes of the five stars: the Jupiter star has a straight body like a mountain, the metal star has a curved body, the earth star has a square and horizontal body, the fire star has a sharp and elegant body that tends to move southward, and the water star has a body that is bent like a live snake. Say this to the geomancers so that they may use it to discuss the Five Phases.

金空不可當心下，土實須從角上裁。火星葬頂，水星嘴，木直須從節上埋。

The burial methods for the Five Stars: The Gold Star requires the mountain body to be hollow in the center, and the grave should not be placed directly at the center; the Earth Star has a solid mountain body, and the grave should be cut from its corners; the Fire Star should be buried at the top, the Water Star should be buried at the tip of the bend, and the Wood Star, which has a straight mountain body, should be buried at the joints.

蓋粘倚撞論星辰，吞吐浮沉饒減直。枕頂挨筋休破骨，銷金點穴莫傷唇。凡認穴情看住絕，水若行時脈不歇，停時當有小明堂，氣止水交方是穴。後面要令氣可乘，前頭要使交截水，若還鑿腦不傷唇，行急傷龍非融結。

When selecting a site for a grave, one should combine the four methods of covering, adhering, leaning, and colliding with the form of the stars. Then adjust using swallowing, spitting, floating, and sinking along with the reduction and straightening techniques. When the site is placed on the mountain peak, it should be adjacent to the sinew and vein, without breaking the bone. The point should be as fine as melting gold, without damaging the lip of the site. In identifying the site, one should determine whether the qi is "staying" or "cut off": if water is still flowing, the qi has not stopped; once the water stops, there should be a small bright hall in front. Only where the qi stops and the water converges is the true site. The back of the site should allow the qi to be supported, and the front should be able to intercept and converge the water. If only the top of the head is dug without damaging the lip, it is still good. However, if the dragon is too urgent, it is damaging the dragon and not truly forming a convergence.

尋龍先尋宗與祖，不辨祖宗何足語。大山高聳是真龍，踴躍奔騰儔可語。乾坤位尊陰陽分，龍布雌雄須認取。兩邊夾從看尊卑，三里五里相隨護。先看應龍在何處，主客相迎各回顧。或居水口或平田，或近江湖或大路。或如猛虎奔青山，或似弱龍投水去。欲落未落雁南飛，欲住未住群鴉聚。龍若住時山水回，龍未成時山水去。山崗到處有陰陽，只恐時師不遭遇。

To find a dragon mountain, one must first find its ancestral and main mountains. If one cannot distinguish between ancestors and descendants, how can one talk about finding a dragon? The true dragon is a high and towering mountain, with a dynamic and vigorous momentum that is worth noting. Heaven and Earth are fixed, and yin and yang are divided, so the dragon's energy is arranged with male and female pairs, which must be clearly identified. The side mountains that accompany and protect should be examined for their rank and status, and they should follow along for three or five li. First, look for the responding dragon mountain; the main mountain and the guest mountain should greet each other and look back at each other. It may be located at the water mouth, or on a flat field; it may be near a river or lake, or beside a major road. Some resemble a tiger leaping toward green hills, others like a weak dragon entering water; when about to settle but not yet, it is like geese flying south; when about to stop but not yet, it is like a flock of crows gathering. Once the dragon settles, the water and mountains will form a circular pattern; if the dragon has not yet formed, the water and mountains will continue to move forward. Every hill has both yin and yang, but the problem is that the geomancer may not encounter or recognize them.

特起高山作祖宗，降世行度若奔騰，驤可取也。景純謂勢如萬馬自天而下，卜氏謂辭樓下殿。論龍陰陽非乾陽坤陰，龍上而妙在雌雄二字。夾從護送山也，尊卑高低也，要隨護不皆應龍案也，迎者情繾綣也，平地大路指融結在彼也，猛虎渴龍謂行度體勢也，雁飛謂山水去也，鴉聚謂山水止也，山高急與府者屬陰，平支低浮仰者屬陽也。

The explanation says: A mountain that is specially high and prominent can be considered the ancestral mountain. It descends gradually like a rushing torrent, and its majestic, leaping appearance is what is desirable. Guo Pu (Jingchun) said, "The momentum is like ten thousand horses descending from the sky," and Bu Ying Tian said, "Leaving the palace and descending from the terrace," both refer to this. When discussing the yin and yang of the dragon, it is not divided as Qian (Heaven) being yang and Kun (Earth) being yin. The subtle aspect of the dragon lies in the terms "male and female."the so-called "夹从" refers to the protective mountains; "尊卑" refers to the distinction between high and low. The accompanying mountains should follow continuously, and they are not all the case mountains of the dragon.the so-called "迎" refers to the affectionate and attentive nature of the mountains. When talking about flat land and a broad road, it means the formation is located there. "Menghu" and "Ke Long" refer to the body posture of the dragon's movement. "Yan Fei" refers to the mountains and waters still continuing forward; "Ya Ju" refers to the mountains and waters having already stopped. A mountain that is high, steep, and crouching belongs to yin, while a mountain that is flat, gentle, and elevated belongs to yang.

或過江河或不見，任使時師尋教遍。或居虛谷或深潭，須看應龍子細辨。有人識得此真龍，一似楊曾親會面。卜氏謂棄甲洩兵，過水而重興營寨。若山谷深潭龍脈隱微，非在水低，謂言有龍必有案，故以應龍求之矣。

When a dragon crosses a river or stream but leaves no trace, the geomancer may search everywhere without finding it. Sometimes the dragon rests in an empty valley, sometimes in a deep pool. In such cases, one must rely on the response dragon to discern accurately. Those who can recognize such true dragons are as if meeting Yang Yunsong and Zeng Wenchuan in person. The commentary says: "Discarding armor and revealing troops, crossing water and re-establishing camps," which refers to the dragon crossing water and then regaining its momentum. If the dragon's energy is subtle between mountains and deep pools, it does not mean the dragon is really submerged beneath the water. The meaning is that wherever there is a dragon, there must be a ridge, so one must seek it through the response dragon.

或藏形或隱跡，要知去住登高覓。磊落高峰骨脈真，左右從龍君要識。斷續不過三五里，束帶蜂腰鶴膝是。龍若住時有明堂，入穴先看左右臂。面前玉案若橫遮，更有應龍當面起，請君下穴細裁量，不久子孫官爵至。藏隱者，微而難辨去住也，住止也；磊落群峰明也，從龍隨護山也；斷續者，藕斷絲連之狀，蜂腰中小、鶴膝中大，皆來氣過脈；穴自融結必獻明堂，則左右自然環抱，近案橫遮，遠案接應，官爵必然也。

When a dragon is present, it may sometimes conceal its form or disappear from view. To determine whether it has gone or stayed, one must ascend to a high place to search for it. The true nature of the dragon's ridge is revealed where the peaks are clearly distinct and lofty. The accompanying mountains on either side should also be clearly identified. When the dragon's ridge breaks off and continues again, it does not extend more than three or five li. The way it passes through is indicated by the bundle of energy like a belt, the narrow waist of a bee, and the thick knee of a crane. Once the dragon has settled, there will be a bright hall in front. Upon entering the site, one should first examine the two arms of the surrounding hills. If there is a jade table in front that blocks the view, and a dragon facing forward that rises prominently, then one should carefully determine the site. Soon, the descendants will attain official rank and noble titles. The commentary explains: "Concealment" refers to the form being faint and difficult to discern whether it has gone or stayed; "staying" means stopping. "Distinct" refers to the group of peaks being clearly defined; "accompanying dragon" refers to the mountains that accompany and guard. "Breaking and continuing" refers to a connection that is like a broken thread; "bee waist" refers to a narrow middle section, and "crane knee" refers to a thick middle section, both indicating the passage of energy. Once the site naturally forms, there must be a bright hall in front, with the surrounding hills naturally embracing the site. The near case is horizontal and blocks the view, while the distant case supports and responds. Official rank and noble titles are certain outcomes.

要別陰陽辨風水，龍要十分水十二。山為門戶欲堅牢，水為血脈須秀吉。且尋坐下正龍位，縱少朝山也尊貴。龍來遠遠穴天然，依經點穴勝前堅。三陽六建當墳照，千金莫亂與人扦。若徒按卦推音取，失了楊曾二大仙。陰陽二字詳《雪心賦》第二章。來龍得十分謂全也，水得十二分亦然。水口為龍穴之門戶，山乃明堂之鎖鑰，皆要堅固。水乃龍之血脈，要眷戀。三陽者，明堂為內陽，案山為中陽，案外朝山為外陽。六建者，水抱穴，左為天建，右為地建，前為人建，祿建、命建、馬建。照於前者，推卦例姓音之非是。

To distinguish yin and yang and clarify the principles of feng shui: the dragon should be very complete, and the water should be very thorough. The mountain is the gate of the dragon's dwelling, and it must be solid and firm; the water is the blood of the dragon, and it must be beautiful and auspicious. Moreover, one should first find the main dragon position where the site is seated, even if the facing mountains are fewer, it is still noble. The dragon comes from afar, and the site is naturally formed. Following the classic methods to determine the site is better than relying on previous assumptions. The three yangs and the six constructions should all shine directly in front of the tomb. Such a site, even if offered a thousand gold coins, should not be disturbed. If one only uses the hexagram examples and the pronunciation of the surname to determine the site, then one would be辜负ing the great sages Yang and Zeng. The commentary says: the two characters yin and yang are explained in detail in Chapter Two of the "Xue Xin Fu." When it says the dragon should be very complete, it means complete; when it says the water should be very thorough, it means the same. The water mouth is the gate of the dragon's dwelling, and the mountain is the key to the bright hall, both should be solid. Water is the blood of the dragon, and it should be attached and not leave. The so-called three yangs: the bright hall is the inner yang, the case mountain is the middle yang, and the facing mountain outside the case mountain is the outer yang. The so-called six constructions: water surrounds the site, the left side is the heavenly construction, the right side is the earthly construction, the front is the human construction, and there are also the construction of fortune, the construction of life, and the construction of the horse. All these shine in front of the tomb, showing that using the hexagram examples and the pronunciation of the surname is wrong.

共說前山三與五，笑殺時師全不悟。山頭將取地羅移，便道陰陽居此處。不尋地脈看來龍，空有賢賓無好主。前三後五共為八門，圖見《雪心賦》。若失生氣，空貪秀案也。

Everyone says that the front mountain has three and the back mountain has five, yet it's laughable that today's geomancers completely fail to understand. They move their compasses around on the mountain peak and claim that yin and yang are here. They do not seek the earth's energy or observe the coming dragon, resulting in only capable guests but no good host. The commentary says: the three in front and five behind together make up the eight gates, as shown in the Snow Heart Treatise. If the life qi is lost, then it is merely a futile pursuit of beautiful case mountains.

真龍剝換妙難窮，子細推尋莫失蹤。作穴擔看隈暖處，前有朝山起數重。子孫俊傑天然別，富貴榮華達聖聰。剝換失蹤龍脈，隱隱隆隆，若灰中線、草裡蛇，微茫難認，沒泥龜蛇之類。隈暖處，藏風聚氣也。

The true dragon continuously changes and transforms, with infinite subtleties, requiring careful examination to avoid losing its trail. When choosing a site for a grave, it should be located in a warm, sheltered hollow formed by a mountain bend, facing the sun and avoiding cold winds. In front of it, there should be several layers of mountains rising up. Such a site naturally distinguishes itself through the excellence of its descendants, who will achieve great success and prosperity, reaching the ears of heaven. The commentary explains that where the dragon changes, its energy is easily lost, appearing subtly and indistinctly, like a thread drawn across ash or a snake moving through grass, faint and hard to recognize. It is also like a turtle or snake disappearing into mud. The term "warm and sheltered place" refers to a location that conceals wind and gathers energy.

下穴為父，朝為母，相逢龍勢住。從龍兄弟要相逢，白虎青龍為子乳，鄰姻伯叔護團圓，坐下千金無賈處。下穴當作主，山主為父，案為母，謂夫婦對偶。龍住成形，夾從龍山為兄弟，不可無也，反是者單獨孤露無情。穴為子息，龍虎為奶乳，籍以拱抱，若乳其子也。纏護為伯叔，團圓護衛也。

The main mountain at the site of the burial is considered the father, and the case mountain in front is considered the mother. When these two meet, the dragon's momentum can settle down. The accompanying protective dragons are like brothers, needing to meet each other; the White Tiger and Azure Dragon are like wet nurses, embracing the child. The surrounding mountains are like relatives and uncles, surrounding and protecting. Such a site is worth more than a thousand gold pieces. The commentary says: the mountain at the burial site should be regarded as the main mountain, the main mountain being the father and the case mountain the mother, just like a couple. The dragon settles and forms a shape, with the mountains that accompany and protect being like brothers, which cannot be missing; otherwise, it would be lonely and devoid of affection. The burial site is like children, the dragon and tiger like wet nurses, supporting and embracing, just like nurturing one's own child. The surrounding mountains are like uncles and relatives, surrounding and protecting.

逆龍捲穴難尋討，細脈迎朝福深奧。揚揚大水逆西關，下了還生國之寶。逆虎卷穴上東邊，細脈迎朝福轉深。揚揚大水東宮鎖，下了為官滿國欽。上水抱曰逆，若龍抱虎之地，大水臂外水鎖也，不見其出。

The Azure Dragon reverses to embrace the mound, making the land difficult to find and hard to locate. Fine veins face the case, indicating deep fortune. A vast body of water flows from the west, blocking the passage, and burial here will produce a national treasure, a pillar of the state. The White Tiger reverses to embrace the mound, drawing towards the east, with fine veins facing the case, indicating even deeper fortune; a vast body of water is locked in the eastern palace, and burial here will result in official rank, with all people respecting the person. The explanation states: water coming from above to embrace is called 'reverse'; if the land is embraced by the Azure Dragon and White Tiger, the large body of water is outside the arm, blocking the water mouth, so it cannot be seen flowing out.

山若急時緩處安，臨穴入路似龍蟠。面前秀山並秀水，下了令人出大官。山若慢時急處下，莫遣明堂傾腹瀉。要令當面水陽朝，列土分茅容五馬。小山須去大處尋，教君此訣值千金。大山須去小處尋，高處看眉低應心。急緩脈龍也。大特小、小特大，當下其特。齊應者，避壓也。

If the mountain comes quickly, the grave should be placed in a gentle area, and the entrance near the grave site should be like a dragon winding around. If there are beautiful mountains and flowing water in front, burying here will produce great officials. If the mountain comes slowly, the grave should be placed in a steep area, and avoid having the bright hall like a spilling belly. If the water in front comes from the east, then the territory should be enclosed and the land should be arranged with five horses side by side. In small mountains, look for larger ones; this saying is worth a thousand gold. In large mountains, look for smaller ones; look at the eyebrows from high places and respond to the heart from low places. Explanation: "Quick" and "slow" refer to the pulse and dragon. When a small mountain suddenly appears in a large mountain or a large mountain suddenly appears in a small mountain, it is called "te", and the grave should be placed at this special place.the so-called "qí yìng" is to avoid oppressive energy.

龍若住時便生枝，枝上分枝更□□，□氣脈相連，續下後兒孫著錦衣。生枝分枝言雙龍虎也。有兒者上□□，□水下關去水。

When the dragon stops and takes root, it produces branches, and the branches further divide into smaller branches, with the energy lines connected and unbroken. After burial, the descendants will all wear silk clothes. The explanation says: 'producing branches' and 'dividing into branches' refer to double dragon and tiger formations. 'Having a son' refers to the water from the upper hand and the water blocked off by the lower hand.

捉脈尋龍何者是，此訣憑君須仔細。山山去了不回頭，子賣爺田偷寫契。一名喚作倒莊山，忤逆子孫君須記。山山眾去不顧也。

To find the correct dragon line, you must carefully understand this诀. If every mountain goes straight ahead without turning back, then it indicates that the son secretly writes a contract and sells the father's land. Such mountains are called "reverse ridge mountains," which indicate rebellious descendants. The explanation says: when all the mountains go straight ahead without looking back.

懶龍孤弱臥茅崗，有錢不肯買田莊。牽連公事遭羅網，子息分離出外鄉。更有香花龍最別，蟠帶從頭來不絕。前有香爐禮卯山，又有旌幢並賓節，定知寺觀及僧堂，社廟神壇人祭設。平緩孤單怯弱為懶龍也。蟠幢旌節，圓山出足四五香爐禮拜，圖見《雪心賦》。

A lazy dragon lies alone and weak on a thatch-covered hilltop, wealthy at home yet unwilling to buy land or build estates; it will also involve legal troubles and fall into the law, with descendants scattered and wandering far away. There is another type called the 'fragrant flower dragon' which is particularly distinctive, winding like a ribbon, continuous from head to tail; in front there is a incense burner peak paying homage to the卯 mountain, and there are also banners, flags, and banners with the shape of guests and officials, indicating that a temple, monastery, or hall for monks will be built there, or a community shrine and altar will be established for people to worship. The explanation says: mountain ranges that are flat, isolated, and weak are called lazy dragons. The so-called banners and flags refer to round mountains extending with four or five legs like an incense burner paying homage, as illustrated in the Snow Heart Assignment.

其餘變換幾多般，尤籍時師眼力寬。但恐雌雄交度處，不論逆順盡堪安。此是尋龍端的記，為報時師須子細。若能窮盡此真經，一似楊曾親出世。

There are many other variations, and it all depends on the broad perspective of the geomancer. One must be cautious at places where the yin and yang meet, as regardless of whether it is against or with the trend, the site for a grave can be chosen. This is an accurate and reliable description of seeking the dragon, so I specially inform all geomancers to be careful. If one can thoroughly study this true scripture, it would be as if Yang Yunsong and Zeng Wenchuan had returned to life.