Volume Four · Middle Section of the Classic on Dragon Seeking

為報山人尋地理，須看《尋龍記》。尋龍先尋寶殿宮，太乙在其中。勿然紫氣山回抱，三臺朝伏好皇宮。寶殿後龍山也，太乙龍之左右，紫氣者青龍來抱也。三臺，山如品字，伏者拜也。

I specially told the geomancer in the mountains: to seek good geography, one must first study this book called "Seeking the Dragon." To seek the dragon, one must first find the "Palace of the Treasure Hall," where the Taiyi Star is located; then check if there are purple qi mountains surrounding it, and three platforms mountains bowing to it, which would form a layout like a good imperial palace. The commentary explains: the treasure hall is the mountain behind the dragon, Taiyi is on both sides of the dragon, and purple qi refers to the Azure Dragon embracing it. The so-called three platforms refer to three mountains arranged in a character "品" shape; the so-called bowing means the mountains bowing to it in a respectful manner.

發跡先看祖宗來，山頂勢排徊。大公若得小公住，雌雄分兩路。左回右抱穴分明，賓主要相迎。發跡者，起祖立宗也。大小者，大剝小山也。兩路，介字也。回抱者，交度也。

To determine whether a family will prosper, one must first examine the origin of the ancestral mountains and the气势 and arrangement of their peaks. If a large ancestral mountain can produce smaller parent mountains that settle down beneath it, the yin and yang energies will divide into two paths. If the left side is round and the right side embraces, thesite will be clear. Guest mountains and main mountains should greet each other. The commentary says: "Prosperity" means establishing the ancestral lineage. "Large and small" refers to a big mountain transforming into a small one. "Two paths" refers to a "介" shaped branch. "Embracing" means the yin and yang energies intersect.

隨龍兩邊俱朝揖，山形諸就集。一山走去一山回，不是正來。亂龍三條五條起，中有一條是。一山拱揖一山親，即是正龍身。隨龍護送山也。一走一回，去住不定。三五條起者，其中拱揖最尊貴者便是真龍。

The mountains accompanying the dragon both bow and pay homage on both sides, and all kinds of mountain shapes gather together. If one mountain moves away and another comes back, it is not the true dragon coming properly. A confused number of dragons arise, three or five, but among them only one is genuine. The mountain that both bows and approaches closely is the true dragon itself. The explanation states: The mountains following the dragon are the protective mountains. One going away and one returning indicates uncertainty about staying or leaving. When three or five rise together, the one with the most respectful bowing posture is the true dragon.

單雌單雄不用看，體要勞心算。大公若得小公龍，旌節起重重。左右若得眾山揖，明堂真龍集。四件團圓似月形，認取正龍行。單者孤露也。大得小者，變換取巧也。若左右抱裹團聚者，是正龍也。

Only in places where there is a single female or a single male form should one not bother to examine, as such forms are wasted efforts to calculate. If a great ancestral mountain changes into a smaller parent dragon, the mountain shapes resembling banners and drums will rise repeatedly. If on both sides there are many mountains surrounding and embracing, the true dragon will gather in the bright hall. If the surroundings are round and full like the moon, it can be determined as the place where the true dragon passes through. Explanation:the so-called single means being isolated without protection.the so-called large turning into small means the transformation and change are skillfully done. If both sides embrace and enclose, gathering together, then it is the true dragon.

大凡看龍先看勢，須用龍樓起。兩邊相揖對明堂，龍虎要相當。水口捍門華表起，穴在天心裡。便有貴人品字形，伴月亂如星。凡祖山起龍樓，對面山峰列如品字。若對面明堂者吉，更水口有捍門華表主貴。

In general, when examining a dragon hill, one must first look at its momentum. There must be high mountains rising like a dragon pavilion. The mountains on both sides should bow to each other and face the bright hall, with the dragon and tiger ridges matching appropriately. If there are mountains standing tall at the water mouth, such as gatekeepers and pillars, the site will be located exactly at the center of the heaven's heart. At this time, there will also be nobleman peaks arranged in a character '品' shape, spreading out like stars accompanying the moon. The commentary says: whenever the ancestral mountains rise like a dragon pavilion, and the opposite peaks are arranged in a character '品' shape, if they face the bright hall, it is auspicious; if there are also gatekeepers and pillars at the water mouth, it indicates wealth and honor.

看取主山何處出，換龍並換骨。龍貴祿馬在何方，拜識要相當。文筆尖峰在左右，火星臨墳照天官。武庫兩邊朝，便出大官僚。來龍須變星換骨。若甲山申子辰山，祿馬居寅之類。拜識者，拜恩謝職山。文筆火星皆尖峰也，若在案山之左右名文官，武庫山主貴。

Identify where the main mountain originates and whether it changes its dragon and bone along the way. The position of the dragon's valuable禄马 should be determined. The mountain for expressing gratitude and resignation should be appropriate. Sharp peaks called 文笔 should be located on the left and right, and 火星 should illuminate the front of the tomb corresponding to the position of the heavenly official. If the 武库 mountain comes from both sides, it indicates the emergence of high officials. The explanation states that the coming dragon must change its star and bone. For example, if the mountain is 甲 or belongs to the water triad Shen-Zi-Chen (Water triad), the禄马 will be located in the寅 direction.the so-called拜识 refers to the mountain for expressing gratitude and resignation. Both 文笔 and 火星 are sharp peaks; if they are on the sides of the case mountain, they are called 文官 peaks. 武库 mountains indicate high status.

要識閃山不作穴，落處何勞掘。回頭望取太陽崗，且用主人長。水口若有交牙石，相似龍蹤跡。星峰旗鼓揖團圓，宰相去朝天。閃者，走竄也。太陽者，屬金體，主長者。來龍遠則左右護送亦長。交牙石者，關固無損益也。諺曰：若要發，水口狹。相似者，不失本類也。

One must recognize that a mountain that runs away or disappears does not form a resting point, and there is no need to dig hard at the place where the ridge ends. Turning back to look at the Sun Mountain, one should also check whether the main mountain is long enough. If there are stones at the water mouth that cross each other like teeth, this matches the trail of the dragon. If there are star peaks, flag mountains, and drum mountains surrounding and supporting each other, then a prime minister may emerge to meet the emperor. The explanation says: "Shan" refers to running away or darting. "Sun" refers to a mountain body belonging to metal, which signifies longevity. If the dragon's coming from afar, the mountains on both sides that accompany it will also be long. "Jiaoya stones" refer to stones that tightly close the water mouth without causing any loss or gain. The proverb says: "If one wishes to become prosperous, the water mouth should be narrow." "Similar" means not losing its original category.

奉勸時師著眼觀，認取真龍度。登山涉嶺望西東，龍識得行蹤。或在高原無空缺，前有圓峰出。若然穴隱便為尊，好惡細推論。或在平田水口裡，落處應龍至。天乙太乙兩邊朝，世出貴人苗。或在路旁人不識，下了令人憶。不是時師眼不開，留與福人來。或在江村或在溪，乃是真龍隱蹤跡。龍樓寶殿兩相當，代代近公王。或似渴龍奔江水，華蓋後頭起。前有頓筆入雲中，四畔起圓峰。或行或去回頭望，應龍尊貴旺。尋取正龍去住場，看落在何方。一要山來二要水，便合陰陽位。停停去住有雌雄，此地足堪逢。正龍行度，夾從護送，多天乙太乙隨行，倉庫劍戟，雌雄自然交度，水口重關，前列秀案。

I urge all geomancers to open their eyes and clearly recognize the true dragon's path. By climbing mountains and looking east and west, one can identify the dragon's movement. It may lie on a high plateau with no gaps around it, and a round peak ahead; if the site is hidden, it is actually more noble, and its good or bad aspects must be carefully analyzed. It may lie within the water mouth of a flat field, with a responding dragon waiting there; with the Tianyi and Taiyi mountains on both sides, the descendants will become noblemen. It may lie by the roadside but be unrecognized, only to be remembered after burial; this is not due to the geomancer's failure to see, but rather heaven's way of leaving it for the fortunate. It may lie near a village by the river or in the midst of a stream; this is where the true dragon hides its trail; the dragon palace and the treasure hall match each other, and generation after generation can approach the ranks of marquises and dukes. It may resemble a thirsty dragon rushing toward the river, with the Huagai star rising behind; ahead, a peak rises straight into the clouds, and surrounding peaks form a circle. It may move or stop, often looking back, showing the responding dragon's nobility and prosperity. To find the place where the true dragon stops or moves, one must see where it finally settles. First, there must be mountains coming, second, water arriving, to conform to the positions of yin and yang; stopping properly, with both going and coming, and the male and female dragons matching, such a site is worth encountering. Explanation: When the true dragon moves, it is flanked by mountains on both sides, accompanied by many Tianyi and Taiyi mountains, as well as mountains resembling granaries and swords and spears. The male and female dragons naturally meet, the water mouth is tightly locked, and in front, there are beautiful case mountains arranged in order.

水即經年猶解轉，山崗勿移換。看取團圓櫃庫崗，便是貯禾倉。不是真龍莫亂說，何用勞心訣。不是真龍把作龍，下了即貧窮。龍行自有龍行勢，落處貴人鄉。四畔峰巒似列槍，龍在裡頭藏。踴起高峰頭背拱，或輕又或重。樓臺鼓角兩邊迎，走馬又屯兵。執杖報衙並插笏，風爐茶具出幞頭，天馬及行街，踏節兩邊排。忽然頓旗前面聳，府帥兵權重。或然魚袋左邊來，金榜御門開。武曲笏山當墳起，不怕頭尖利。展袍誥輔更相隨，代代錦衣歸。水性動易遷變，曰解轉；山體靜重厚，勿移換。方圓磊落者，曰禾倉。正龍不顧他山既止，自有秀案。

Water is fluid and changes course over years, so it is called "transformation" (解转); mountains are solid and quiet, so they do not change. If you see a hill that is round and solid like a cabinet or a storehouse, it is like a granary storing rice. Do not speak falsely about a fake dragon; why waste effort on reciting formulas? If you mistake a fake dragon for a true one and bury someone there, they will become poor immediately. A true dragon moves with its own momentum, and where it stops is where a nobleman will emerge. Surrounding peaks are arranged like spears, and the dragon is hidden among them. High peaks rise, with the head and back embracing, either light or heavy. Buildings, drums, and horns are on both sides, with forms of galloping horses and military camps. There are also peaks shaped like staffs, officials' robes, tea sets, and headgear. Heavenly Horses and processions are arranged on both sides. Suddenly, a peak shaped like a flagpole rises ahead, indicating a high military position and great military power. If there is a hill shaped like a fish bag coming from the left, it signifies success in the imperial examination and being listed on the official list. If a mountain shaped like a military official's tablet stands directly in front of the tomb, there is no need to fear its sharp head; if there are also hills shaped like a robe and an imperial decree accompanying it, generations will return in fine clothes. Explanation: Water is fluid and changes easily, so it is called "transformation"; mountains are solid and quiet, so they do not change. Rounded and solid hills are called granaries. A true dragon stops on its own without considering other hills, naturally having beautiful case mountains.

日月捍門居水口，印山或低小。天關地軸自相迎，宰相入朝廷。更有交床並青蓋，落處相榮帶。垂簾掛幕應墳前，世世代代碧幢眠。龍山雙管進田筆，進氣年年喜。右邊尖射便為凶，千萬莫相逢。虎山須是彎彎曲，此地方為福。惟有左山救得人，世代不交貧。水口兩圓峰，曰日月。水去處中有墩，曰地軸，以字解。左山，青龍也，以理推之逆山也。

The two peaks of sun and moon form a gate at the water mouth, and even if the mountain of the seal star is low and small, it is not a problem. The heavenly gate and the earth's axis naturally meet, and thus a minister will enter the court. If there are also forms of intersecting beds and green canopies, then the place will have a glorious ribbon. Mountains resembling hanging curtains and banners should be in front of the tomb, and the family will generations after generations rest in peace under green banners. If on the side of the azure dragon, two mountains extend like plows, then there will be a steady flow of energy each year, which is pleasing. If on the right side there is a sharp hill shooting towards the tomb, it is凶, and one must not encounter it. The mountain of the white tiger must be winding and curved, only then will there be blessings in this place; only the mountain on the left can save people, and the family will not become poor generation after generation. Explanation: The two round peaks at the water mouth are called sun and moon; in the middle of the flowing water, if there is a mound of earth, it is called the earth's axis, as explained by the characters.the so-called left mountain refers to the azure dragon, and according to reasoning, it is the mountain against the flowing water.

忽然後龍帶倉庫，下了家豪富。金櫃相隨公祖來，疊疊後頭堆。一重山來為一代，說了時師會。龍身帶倉庫者取富。卜氏曰：帶倉庫，陶朱之產可期。

If the dragon mountain carries the form of a warehouse, the family will become wealthy after burial; the mountain of the golden cabinet follows the ancestral mountain and piles up layer by layer behind. Each mountain layer corresponds to one generation, so the geomancer understands this. The annotation says: the dragon mountain carrying a warehouse signifies wealth. The Book of Divination says: "Carrying a warehouse, one may expect the fortune of Tao Zhu Gong."

看他出貴在何方，其命要相當。若在子午卯酉出，此命人逢吉。寅申已亥位方臨，此命抵千金。若在辰戌丑未向，此命興旺。太歲其年應信來，富貴自人摧。如子上有尖峰，主子生人貴；上有倉庫山，主寅生人富，他仿此。太歲鎮則發。

To determine where wealth and status will manifest, it must be matched with the person's life cycle. If the peak of wealth is located in the four cardinal directions, namely Zi, Wu, Mao, and You, then those born under the corresponding branches will encounter good fortune. If it is located in the four directions of growth, namely Yin, Shen, Si, and Hai, then those born under the corresponding branches are of great value. If it is located in the four directions of burial, namely Chen, Xu, Chou, and Wei, then those born under the corresponding branches will flourish. When the year's sovereign ruler is present in that direction, the signs of success will appear, and wealth and status will naturally be recommended by others. The explanation states: for example, if there is a sharp peak in the Zi direction, it indicates that those born in the Year of the Rat will achieve status. If there is a mountain resembling a granary in the Zi direction, it indicates that those born in the Year of the Tiger will become wealthy. The same logic applies to the other directions. When the sovereign ruler is present in that direction, success will follow.

好地用尋年月利，日時相隨至。淺深下穴用心機，此訣極立微。穴土須逢五色佳，辨取溫溫處。忽然淺露失包藏，下了受災殃。密秘仙人論如此，父不傳於子。學得自要逞神通，識透古人蹤。凡定穴立曏者，要年月日時大利一也，淺深得乘二也，五土四也，反此四者災殃立至。

Even if the site is good, one must also choose a favorable year and month, and the day branch and hour must be in harmony. The depth of the grave should be carefully considered, as this verse is very subtle. The soil in the grave should be of all five colors, and one should identify the warm and smooth areas. If dug too shallow and exposed, losing the containment, then calamity will follow. This is the secret passed down by sages, not even passed from father to son. Once mastered, one can display supernatural abilities and understand the traces of ancient people. Explanation: When determining the grave site and direction, first ensure that the year, month, day, and hour are all auspicious. Second, the depth should be appropriate to capture the energy, and the soil should be of all five colors. If these are violated, calamity will arrive immediately.

殷勤為報時師道，尋龍莫潦草。尋得真龍穴法真，下了救人貧。要識尋龍至妙法，最高峰頂踏。遠望四山龍發枝，血脈要相，節節生峰起。祖宗細認龍行路，擺身直下見真龍，會者此皆通。尋龍之法先觀分水處，起山步其行度，不顧他山，節節起峰，兩邊護送障缺，至結穴處左右周密，堂寬案秀，水口重關為吉也。

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: Mingtang = Bright Hall Warmly advising all geomancers: searching for a dragon ridge must never be done carelessly. When a true dragon ridge is found, the method of selecting a site becomes accurate, and burial there can rescue people from poverty. One must understand that the best method for searching for a dragon ridge is to climb to the highest peak and observe from there: look far out in all directions at the surrounding mountains, and see from where the dragon ridge branches out, ensuring that the ridges are mutually supportive, and each section gives rise to a peak. Starting from the ancestral mountains, carefully trace the path of the dragon ridge, observing how it moves and descends directly, and then one will see the true dragon ridge; those who understand these principles will grasp everything else easily. The commentary explains: the method of searching for a dragon ridge first involves examining the water divide, measuring step by step from the origin of the mountain its course, observing that it proceeds without regard for other mountains, forming peaks section by section, with protective mountains on both sides blocking the gaps, and at the site of the burial, the surroundings are secure, the Mingtang is broad, the case mountain is elegant, and the water mouth is heavily guarded, only then is it auspicious.

廣闊平陽無起處，巨門星為主。尖尖頓起細侵云，敵國上將軍。破輔貪廉星出猛，天下人欽敬。石龍石骨過江河，子息作龍圖。面前若見大溪水，宰相神童出。巨文二位發龍行，寺觀有聲名。六節以來廉貞起，神廟佛場地。祿存磊磊作來龍，扦穴定災凶。武好星，天外起，財帛重重至。

In the broad and level land of Pingyang, where there are no prominent mountains, the main star is Guimen. If there is a sharp peak suddenly rising, finely piercing the clouds, it indicates a general of great power capable of opposing a rival state. The stars Pojun, Fubì, Tanlang, and Lianzhen, when appearing strongly, bring universal reverence. If stone dragons and stone bones cross rivers, their descendants will achieve great success. If a large stream of water is seen ahead, it signifies the emergence of a prime minister and a prodigy. When the stars Guimen and Wenqu appear as dragon-like formations, it often indicates famous temples and monasteries. When reaching the sixth section and encountering the star Lianzhen, the area is usually filled with temples and Buddhist sites. If the star禄存 appears clearly and openly as a dragon, choosing a site there will certainly bring disaster. The star Wuqu is a good star; if it rises suddenly from the sky, wealth will come in abundance.

看貪狼，芽筍侵雲瘦又長，方圓尖秀皆同體，登科黃甲佐君王。看巨門，櫃庫端方體勢尊，方闊卸屏拜負衣，雙全富貴冠鄉村。看祿存，如柞如拳勢不尊，破櫃忽然身帶腳，管教災害滿家門。看文曲，如鱔如鰍隨水曲，鶉衣百結亂紛紛，女色男花皆不足。看廉貞，如刀如劍更如針，斜尖竄足拜粗惡，瘟災家門不暫停。看武曲，覆金覆鍾堆谷，左回右抱勢端嚴，貴可通知金滿壁。看破軍，形如破傘亂紛紛，直竄斜飛生亂石，雖知獄訟絕兒孫。看輔弼，如鍾如櫃如側月，尊重端嚴正富龍，貴至中書富敵國。又有倒地者，大同小異也。

Observing the star Tānláng: The shape resembles a bamboo shoot emerging from the earth and piercing the clouds, thin and tall; square, round, sharp, and elegant all belong to the same category, indicating success in the imperial examination and assisting the sovereign. Observing the star Jùmén: It resembles a cabinet or a storehouse, upright and dignified; broad and open like a removed screen, like carrying court robes when paying homage, indicating wealth and honor, and being respected in the hometown. Observing the star Lùcún: It resembles an oak tree or a fist, with an unsteady form; a broken cabinet shape suddenly with legs extending, causing calamities throughout the family. Observing the star Wénqū: It resembles eels or mud eels, bending with the water; indicating ragged clothes and disorder, with both men and women losing their reputations. Observing the star Liánzhēn: It resembles a knife, a sword, or even a needle; slanting and chaotic, with coarse claws, causing continuous plague in the family. Observing the star Wǔqū: It resembles an overturned golden bell or a piled grain storage, with left and right embracing, dignified and imposing, indicating high rank and wealth filling the house. Observing the star Pòjūn: Its shape resembles a broken umbrella, darting straight or slanting, with scattered stones on the ground, causing legal troubles and cutting off descendants. Observing the star Fǔbì: It resembles a bell, a cabinet, or half a moon, dignified and respectful, indicating great wealth, capable of reaching the position of the Middle Office and rivaling the state in riches. In addition, there are shapes lying on the ground, similar to the above descriptions.

天乙太乙後頭高，代代出英豪。左右從龍來迎接，堆峰三五疊。面前峙立應龍山，代代出高官。龍行恰似開船勢，漿棹兩邊對。山回水曲兩相饒，富貴足官僚。若住時手足亂，恰似船泊岸，兩邊一似船棹橈，對對盡來朝。後龍左右有高峰，曰天乙太乙。案後山出眾，曰應龍。凡龍止結穴者，如舟子之梢卸帆蓬，均下橈棹；若不均，便有偏勝之患。范公曰：吉凶先看左右手，一手不收俱不足。

The two peaks called Tianyi and Taiyi rise high behind, producing heroes generation after generation. On both sides, the accompanying mountains come to greet, with peaks piled up three or five times. In front, the mountain called Yinglong stands upright, producing high officials generation after generation. The mountain resembling a dragon moving forward is like a boat just starting to move, with the oars on both sides facing each other. The mountains wind around and the waters bend, showing mutual respect and affection, indicating sufficient wealth and official rank. When the dragon stops and forms a site, its branches become disorderly, like a boat docking, with the oars on both sides facing the site. The commentary says: the peaks on both sides of the main dragon mountain are called Tianyi and Taiyi; the outstanding mountain behind the case mountain is called Yinglong. Whenever the dragon stops to form a site, it is like the boatman taking down the sails, with the oars on both sides evenly placed; if they are not even, there will be a problem of imbalance. Fan Yuefeng said: "First look at the left and right hands for fortune or misfortune; if one hand is not controlled, both are insufficient."

四神八將山來望，觀見龍神旺。員印面前有吐珠，交仕定無處。尋龍望取迎龍案，拜相分明見。四畔山崗似倒槍，龍在裡頭藏。端正明堂員尊貴，四畔山峰對。四神者，青龍白虎朱雀玄武也。八將者，四正四隅八方。印珠者宜居龍虎明堂處。四畔槍者，龍虎臂外曜氣。詩云：或如槍，或如劍，隨水順流飛冉冉，時師但道主離鄉，不知內有真龍占。四畔山者，四應山也。

The four divine beings and eight generals' mountains all look towards the site, indicating the prosperity of the dragon spirit. A round seal-shaped mountain in front with a spitting pearl shape signifies that one will have no difficulty in official positions and social connections. When searching for the dragon, one should look for the case mountain that welcomes the dragon, clearly showing the dignity of a high official. The surrounding hills resemble inverted spears, indicating the presence of the dragon within. A bright hall that is upright and complete signifies dignity, with surrounding peaks facing each other. The commentary explains: the four divine beings are the Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise; the eight generals are the four cardinal directions and four intermediate directions, totaling eight directions. The star of the seal and the star of the pearl should be located at the positions of the dragon and tiger and the bright hall. The phrase "surrounded by spears" refers to the radiant energy outside the arms of the dragon and tiger. There is a poem that says: "Sometimes like a spear, sometimes like a sword, following the water flow, flying gently; the old masters only say the master will leave the hometown, but they do not know there is a true dragon inside." The phrase "mountains on all sides" refers to the mountains that respond from all directions.

前遮後擁似驅羊，世代入朝堂。第一正龍坐正骨，大官從此出。正穴須教出大官，一舉做魁元。第二回龍轉作穴，要識龍骨節。山山來聚穴分明，朱紫滿朝廷。遮擁者，有諸內必形諸外也。正龍骨者，真氣脈也。正穴者，氣脈正、十道明也。回龍者，顧祖穴也。骨節者，星峰也。

There are mountains in front blocking the way and mountains behind embracing it, like a flock of sheep gathering together, indicating that generations will be able to serve in the imperial court. The best is when a dragon sits on the main ridge, and great officials will emerge from here; the main site will surely produce high officials, achieving the top rank. The second best is when a dragon turns back to form the site, which requires recognizing the dragon's ridges. If all the mountains gather together and the site is clearly defined, then there will be many officials in purple robes and red sashes filling the court. The commentary says: "Shade and embrace" refers to the presence of true energy inside, which must be expressed in the form. "Main dragon ridge" refers to the true energy line. "Main site" refers to an energy line that is straight and clear, with ten distinct paths. "Returning dragon" refers to a site where the dragon turns back to look at its ancestors. "Ridge" refers to the series of star peaks along the way.

龍未住時身頭去，認取龍行度。龍若住時穴便知，腳手落遲遲。尋得龍窮在此住，便識龍藏處。龍住送亦住，山水亦齊至；龍行送亦行，折岸似排兵。前雲龍若住時手足亂，恰似船泊岸。

When the dragon has not yet stopped, its body and head are continuously moving forward; one must recognize its path from here. Once the dragon stops, the site is known, because its branches and limbs fall slowly. When the dragon reaches the end of its path and stops here, one can recognize where the dragon is hidden. The commentary says: When the dragon stops, the protective mountain also stops, and both the mountain and water arrive together; when the dragon continues to move, the protective mountain also follows, and the river bends like an array of soldiers. It was mentioned earlier that "when the dragon stops, its limbs are disorderly, just like a boat moored at the shore," which is exactly this meaning.

踏看龍神心裡驚，方是正龍神。更有石脈來龍好，切莫向人道。生處騰騰險峻崗，涼金蓋頭藏四畔，團圓頎庫起案山，前立峙。窮者盡也，住者止聚也，正龍結局自然駭人也。石者山之骨也。騰峻者，聳起也。傘蓋者，遮蔽也。四畔庫者，夾從帶財庫護送也。

When you examine the dragon pulse and feel a sudden shock in your heart, that is truly the main dragon. If there is also a stone ridge coming from the direction of the dragon, it is even better. Do not tell anyone about it. The place where the life qi is located has ridges that rise steeply and majestically, with a golden star like an umbrella covering the top, and the surrounding hills protecting it. A round hill shaped like a granary stands behind as the case hill, standing in front. The annotation says: "Qiong" means to reach the end, and "zhu" means to stop and gather. The main dragon comes to an end naturally, causing a shocking feeling. Stone is the bone of the mountain. "Teng jun" means to rise up. "Sangai" means to cover and shield. "Si pan zhi ku" means to have hills on both sides that accompany and protect, bringing along the treasure warehouse.

功曹傳送起員峰，此地出三公。更有飛龍似鳳翔，萬里回頭揖前去。後起似驅羊，須得主山長踴躍，起伏如征戰，將相朝金殿。恰似瓜藤棚上行，落處看朝迎。山凹絕頂拜翼尾，不用言。有地真龍泊處好山峰，八卦自然通。好地自然穴，六神是閒說。陰管後頭陽管前，會者是神仙。

The two mountains, Gongcao and Chongsong, form round peaks; such land produces officials of the highest rank. If a flying dragon appears like a phoenix soaring, and it looks back from a distance to pay homage, then the surrounding mountains gather like herding sheep. The main mountain should be long and vigorous, with undulating forms resembling two armies in battle. This land produces generals and ministers who serve in the imperial court. The dragon's movement is like a gourd vine climbing a trellis; at the end, observe how the facing mountain approaches. If the mountain shape is like a valley, peak, or the wing and tail of a bowing animal, there is no need to elaborate. A true dragon's resting place naturally has good mountain peaks, and the principles of the Eight Trigrams are naturally in harmony. Good land naturally has a good burial site; the idea of releasing water according to the Six Spirits is just idle talk. Yin governs the back, Yang governs the front; those who can understand this are truly sages.

功曹者龍山也，傳送者虎山也。飛龍鳳翔者，布龍虎重抱也。山凹者脈冷也，絕頂者最高強急也，翼者偏也，尾者尖利氣絕露也。六神者放水法也。例曰：艮看青龍起在豬，巽隨猛虎入京都，坤原尋得蛇為例，乾遂侯枝行順數；辰向青龍起在羊，戌尋牛上正相當，未遇狗位為元首，丑向龍頭支逆裝。此是陰陽分順逆，若流罔類便為殃。

The commentary explains: "Gongcao refers to the mountain on the side of the Azure Dragon, and "transmission" refers to the mountain on the side of the White Tiger.所谓飞龙凤翔, means the Dragon and Tiger mountains encircling repeatedly.所谓山凹, means the mountain ridge is cold;所谓绝顶, means the mountain is too high and abrupt;所谓翼, means the mountain is slanted;所谓尾, means the mountain is sharp and the qi escapes.所谓六神, is a set of rules for releasing water. Its example says: "Gen looks at the Azure Dragon starting at the Pig, Xun follows the fierce Tiger into the capital city, Kun originally seeks the Snake as an example, Qian then follows the branch in a smooth sequence; Chen faces the Azure Dragon starting at the Sheep, Xu seeks the Ox at the right position, Wei meets the Dog position as the head, Chou faces the Dragon head in reverse order." This is based on yin and yang, following or reversing the sequence. If the water flow does not conform to these examples, it will cause disaster.

斷邊云：青龍山主人旺富貴，朱雀主官庫，山高揖吉，風入水去主形獄；騰蛇主田庫，山高抱主壽，風入水流疾病少亡；勾陳主財庫肥，長子滿吉，風入水破凶；白虎祿庫，中子揖抱吉，風入少亡產死；玄武主蠶庫，三子是水口，宜狹繞抱吉。按此不陰，故不全乃陰。後者高也，陽前者平也。

The interpretation states: The mountain in the position of the Azure Dragon signifies a thriving population and wealth; the mountain in the position of the Vermilion Bird represents the official storehouse, and a high mountain that bows towards the center is auspicious, but if wind enters and water flows away, it indicates calamity involving legal troubles. The mountain in the position of theTeng Snake (Teng She) represents the granary, and a high mountain that embraces is favorable for longevity; however, if wind enters and water flows away, it indicates illness and early death. The mountain in the position of the Gou Chen signifies a wealthy treasure store, and the eldest son will be complete and auspicious; if wind enters and water breaks, it is ominous. The mountain in the position of the White Tiger represents the禄库 (Lu Ku, a storehouse of official rank), and if the middle son is embraced by it, it is auspicious; however, if wind enters, it indicates early death and death in childbirth. The mountain in the position of the Black Tortoise represents the silkworm storehouse, and the third son should be at the water mouth, which should be narrow and embracing for auspiciousness. According to this passage, the discussion is not exclusive to the yin aspect, so it cannot be considered complete, only representing the yin side. The higher position belongs to yin, and the flat front position belongs to yang.

有龍恰似朝天子，左右山來止，嶺皆有山，陰裡藏富貴，起官僚。來山有石高聳起，不怕黃並赤，天關地軸要相當，下穴細裁詳，尋得地窮便下穴，莫與時師說。朝天子者，景純謂朝海拱辰，卜氏謂紛紛拱衛紫微垣、尊居帝座，楊公謂譬如至尊坐明堂，列班排衙不撩亂。陰朝者，明拱不如暗拱，明朝不如暗朝，以人力之若露頭，上穿窬之患。窮者止聚也，有一缺露非止聚也。

There is a dragon resembling the gathering of ministers to pay homage to the emperor, with the mountains on both sides coming to this place and stopping here. The ridges are full of mountains, secretly concealing wealth and honor, capable of producing officials. If the coming mountains have stones rising high, it is not a problem whether they are yellow or red; the Heaven Gate and Earth Axis must correspond with each other, and when digging the tomb, it must be carefully measured. When the dragon's energy is exhausted and the qi converges, one should choose the site for the tomb, without informing those ordinary teachers. Explanation: The term "paying homage to the emperor" is called "Chao Hai Gong Chen" by Guo Pu, and "Fen Fen Gong Wei Zi Wei Yuan, Zun Ju Di Zuo" by Bo Ying Tian. Master Yang compared it to the supreme ruler sitting in the Bright Hall, with a line of officials standing in order without disorder. The term "yin chao" means that the bowing from the front is not as good as the bowing from the back, and the morning court is not as good as the hidden court; if it is artificially piled up and exposed, it may result in the danger of thieves breaking through walls and stealing. The term "qiong" means stopping and gathering; as long as there is one opening exposed, it is not considered as stopping and gathering.

扦穴之法最難論，須是暖暖諄諄。要識山頭十二穴，何者為生滅。後學時師莫亂扦，下後絕人倫。識得龍骨及龍身，下著濟人貧。或時換龍，或是正用，識龍心性。穴做之時恰似人般，古正其身。天穴須高莫近頂，但取朝山，正頂頭一穴主離鄉，子細莫憧惶。人穴卻居天穴下，富貴為官也。地穴更低入些些，只是出豪家。地穴號為泥水穴，為官亦卑劣，兒孫久後絕除蹤，更怕水來沖。

The method of selecting a burial site is the most difficult to explain. It must be gentle and meticulous, carefully considered again and again. One must clearly identify the twelve types of burial sites on a mountain peak, distinguishing which is beneficial and which is harmful. Novice geomancers should not act recklessly; once a burial is made, it may lead to the disruption of family lineage. Recognizing the dragon bone and dragon body is essential; if the burial is correct, it can help alleviate poverty. Sometimes the dragon is changed, sometimes it is used directly; in all cases, one must clearly understand the nature of the dragon. When making a burial site, it should be like a person, first ensuring the body is properly aligned. The heavenly site should be high, but not too close to the mountain peak, only taking into account the corresponding front mountains; if the burial is directly at the peak, it will lead to descendants leaving the hometown, so one must be careful and not act hastily. The human site is below the heavenly site, leading to wealth and official positions. The earth site is slightly lower, producing only wealthy families. The earth site is also called the mud and water site; even if one becomes an official, the status will be low, and the descendants may eventually disappear. It is even more dangerous if water flows towards the site.

龍骨者過峽也，龍身行度星峰也，成者成龍也，換者傳送也、分脈也，正者不走竄也，性者陰陽急緩也。穴似人者，以身方之，動處是穴。天地人者，蓋粘倚撞穴也。徐氏可曰：天地人二穴隨其山體而裁之，得宜俱為吉地。曾公但取人穴而不取天地二穴，嫌其過高過低，學者當自得之。

The explanation says:the so-called dragon bone refers to the passage of the ridge;the so-called dragon body refers to the stars and peaks in the course of the terrain.the so-called completion means the formation of a true dragon;the so-called change refers to the transmission and division of the meridians;the so-called correctness means not wandering or deviating;the so-called nature refers to the difference between yin and yang, urgency and slowness. Comparing a grave site to a human body is using the human body as an analogy, where the parts that move are considered the grave site.the so-called heaven, earth, and human grave sites refer to the four methods of covering, adhering, leaning, and colliding. Xu Shishi said: heaven and earth grave sites should be determined according to the mountain body, as long as they are appropriate, they are auspicious places; Zeng Gong only chose the human grave site and did not choose heaven and earth grave sites, because he thought they were too high or too low. Scholars should understand this by themselves.

人穴欲得後龍遠，一起一伏健。若逢正穴為君裁，富貴一時來。人穴須得明堂正，水口圓峰應。人穴莫逢三不來，錢穀變成灰。掌中真訣無人會，度了也須悔。時師不識大官墳，好惡為君分。大官之地龍灣曲，四面水回伏。或大或小，或蜂腰，或住，或如超。起祖行度雄健，起伏來得長遠者最貴。三不來者，左右不抱一也，水不縈紆二也，案山反背三也。腰者腰結也，住者龍止之處，超者餘氣發洩，超超遠去也。

A human site must have a long and strong dragon coming from behind, rising and falling in a strong and vigorous manner. If it happens to be the correct site, it will determine your fate, bringing wealth and honor quickly. A human site must also have a bright hall that is properly aligned and a round peak at the water mouth that corresponds with it. A human site must not be in the situation of 'three uncomings', otherwise money and grain will be turned into ashes. The true secret in the palm is not understood by people, and if the measurement is wrong, there will only be regret. A geomancer who does not recognize the tombs of high officials can help you distinguish good from bad. The land of high officials has a dragon body that is curved, with water surrounding it on all sides, flowing gently and closely. Mountains may be large or small, some forming a waist-like shape to gather energy, some stopping there, and others having the remaining energy extending far away. The commentary says: the most valuable is when the origin of the dragon is strong and vigorous, and the rising and falling extend far. The so-called 'three uncomings' are: first, the left and right sides do not embrace, second, the water does not wind and twist, third, the case mountain is opposite. The so-called waist refers to the waist knot; the so-called stop refers to where the dragon stops; the so-called exceed refers to the remaining energy being released and going far away.

若然龍似水波到，為官世代好。四畔周遮拱一峰，橫案兩三重。龍若橫來排徊落，用別龍好。若二三十里到停停，恰似一龍行。龍若遠時龍身健，拜相分明現。水波到者，來龍如微波盪蕩而來也。俳徊者，和緩也。停者，止也。似龍行者，活動也。遠健者，勢遠力健也，福亦然。拜相者，拜山也。

If the dragon approaches like rippling water, it signifies that one can hold an official position for generations. The surrounding mountains should protect and support it, converging towards a single peak, with a few layers of horizontal ridges. If the dragon comes horizontally and then turns to settle, another dragon should be used to complement it. If within twenty to thirty li everything is properly arranged, it is as if a dragon travels along the entire path. The farther the dragon comes from, the stronger its body is, and the clear sign of high official rank is evident. The commentary explains: "Water waves coming" means the dragon approaches like gentle ripples. "Wandering" means being gentle and slow. "Stopping" means coming to a halt. "Like a dragon moving" means being lively and dynamic. "Far and strong" means having a long reach and powerful energy, with the same fortune following. "Bowing to become a minister" refers to a mountain that bows in submission.

龍若住時有包藏，山水自相當。從前一卷真奇絕，楊公親口訣。時師明掘亂安墳，那解救人貧。若人收得此三卷，讀了人人欽羨。此中義理深且長，莫把作尋常。見此文書人皆喜，收付巾箱裡。要知此本得來由，元出在處州。尋龍經至此終。

When a dragon stops and settles, it shows a hidden and profound nature, with the mountain and water naturally matching each other. This section is truly extraordinary, entirely passed down by Master Yang himself. Today's geomancers only dare to dig and bury recklessly, and they can never save people from poverty. If someone obtains these three scrolls, after reading them, everyone will respect and admire them. The meaning within is deep and enduring, so do not treat it as an ordinary thing. Everyone who sees this book feels happy and treasures it in the inner case. To know the origin of this manuscript, it originally comes from Chuzhou. The "Book of Seeking the Dragon" ends here.

若論大地之真機，須識案山之來意。凡見有面之秀峰，即落何方之坐位。假如金木之真方，必有火龍之正氣。火星高聳水星行，土脈不同他富貴。再窮水法何來合，龍穴不在腰間取。局中一格屬何陰，回看此音回某氣。要審山性孰為真，流水砂頭三度是。度有交兮星有氣，大山莫道穴難藏，識要敲金瓚度取。龍無鱗甲不成龍，龍無生長不成氣。五行生剋成五行，此是天星玄妙理。

If one wants to discuss the true essence of the land, one must first recognize the intention of the case mountain. Whenever one sees a fine peak facing directly, one should determine on which side it falls. For example, in the true direction of the metal or wood formation, there must be the righteous energy of the fire dragon to support it. A fire star towering high and a water star flowing in its path, the earth pulse differs from them, and governs another kind of wealth and honor. One must also investigate where the water flow comes from to be harmonious. The dragon and the tomb are not taken from the middle of the mountain. One should determine which of the patterns in the formation belongs to which yin, and then look back to see its nayin and its nature. One must examine the nature of the mountain to determine its true character, by observing the three degrees of the flowing water and the ridges. When the degrees meet, the stars have energy; do not say that the tomb is hard to find in large mountains. The key to identifying the tomb lies in measuring and selecting it with the precision of carving jade and striking metal. A dragon without ridges and waves is not a dragon, and a dragon without a growing momentum is not a qi. The five elements are formed through mutual generation and mutual control, which is the profound principle of the heavenly stars.

尋龍辨得龍氣真，貧者能富賤者貴。問君何法復何言，隔山取法真，必舉源頭。若有一尖峰，大地定在水中取；水口仍有一尖峰，大地源頭是要知。有地在西傍，水須本是生蛇勢；若見水源前出來，縱然有地終須發。水倒東兮地在北，水倒西兮龍不去。入鄉不見水回頭，莫把心神枉推理。龍要藏兮水要停，水要彎環龍要聚。龍不出身不為龍，砂下出手徒然起。水有情兮龍有停，案有面兮龍有意。龍穴砂水子細推，巒頭好合天屋理。巒頭只是死巒頭，棹不助船何足取。時師謬枉不能明，枉怪真龍不富貴。無根縱是艮亥龍，難使江南顯地理。證破只在一峰，暗藏春色君須記。

If one can clearly identify the true dragon energy, poverty can turn into wealth and low status can turn into high status. So, what method and what words should be used? Taking the method from across the mountain is the true method, but one must definitely trace it back to its source. If there is a sharp peak, the land must be taken from the water; if there is still a sharp peak at the water mouth, one must know where the source of the land is. Some land is on the west side, and the water should naturally flow in a winding, snake-like manner; if the water source comes out from the front, even if there is land, it will eventually produce results. If the water flows east, the land is to the north; if the water flows west, the dragon will not go that way. If one enters a village and does not see the water turning back, there is no need to waste time reasoning. The dragon must hide, the water must stop, the water must flow in a winding manner, and the dragon must gather. If the dragon does not emerge, it cannot be called a dragon. Even if the sand at the lower hand extends its arm, it is in vain. If the water is affectionate, the dragon can stay; if the case has a front, the dragon has intention. The dragon, the site, the sand, and the water must be carefully examined, and the form must also align with the heavenly principles. If the form is just a dead form, it is like a paddle that cannot help the boat; what is there to take? If the master of the land is confused and cannot understand, he will wrongly blame the true dragon for not producing wealth and honor. If there is no source, even if it is a good dragon like the Gen dragon or the Hai dragon, it will be difficult to show its effect in the Jiangnan region. Verification and understanding lie only in one peak, where spring color is hidden; you must remember this.

欲觀大勢之來龍，必以群山亂起、眾水亂流，擇其善者而從之。所謂善者，看龍盤旋起伏，布爪分牙，羅域圍繞，城門緊閉，水口拋梭，應案重疊作穴。審龍不必勉強，吹風竄馬疆繩，或虛應老牛腳蹤，或是雨滴波心，或是風來水面，或是聞雷聲而不見，或尋月影而不隨，或是頭露而失跡，或是磨劍而無剛，或君子而有不仁之處，小人亦有取用之時。或是星淡而云龍月現，或是融雪下而水存，或是灰內線，或是草中蛇，或是蛛絲馬跡，或是鳳毛龍砂，或是水心生火，或是魚背懸釣。

To observe the great trend, one must look within a chaotic landscape of mountains and rivers, and select the favorable ones to follow. The favorable ones are those where the dragon winds and twists, extends its claws and teeth, with surrounding hills arranged in a protective manner, the city gate tightly closed, and the water mouth locked together like a crossing path. The mountains that form the background and the case mountains overlap and form a site. Judging the dragon should not be forced. Some lands are like a horse galloping away when the wind blows; some are like the shadow of an old ox; some are like raindrops falling in the center of a pond; some are like wind on the water; some are like hearing thunder but not seeing lightning; some are like chasing the moon's reflection but it does not follow; some are like the head appearing but the trail is lost; some are like a polished sword that is not sharp; some are like a gentleman who has unkind aspects, and a petty person who has useful qualities. Some are like dim stars but suddenly a dragon in the clouds or a moon in the sky appears; some are like melting snow with water marks remaining; some are like a single line on the dust; some are like a snake in the grass; some are like traces of spider silk; some are like the feathers of a phoenix and the sand of a dragon; some are like fire rising in the water; some are like a fish with a hook hanging on its back.

□□雨過簷初滴，寶鼎香消氣上浮。大門□□茅廬養，白屋龍生樑棟材。正是風頭□頂順，方知鼓瑟自吟詩。世事萬般皆一用，春宵一刻值千金。梅花帶雨風中剪，荷葉傾城靜處尋。梧桐梢上偏生子，楊柳枝頭產正心。木星要識枝和幹，水宿宜知淺與深。金空不可中心下，土實須從角上裁。針尖莫有金邊木，頂氣江南何處尋。地理莫言無妙處，尋龍作穴值千金。

After the rain, the eaves of the house began to drip water, and the incense in the bronze tripod had burned out but its lingering vapor still rose upward. A great family in the main gate, dwelling in a thatched cottage, can nurture talent, and even a humble house can produce outstanding people. It is only when the wind blows from the mountain peak that one realizes the sound of the zither can naturally compose poetry. In fact, all the myriad principles of the world ultimately converge into one principle, and a single moment of spring night is worth a thousand pieces of gold. Plum blossoms need to be pruned in the wind with rain, and lotus leaves, to be found, must be sought in quiet places. Pomegranate trees bear fruit precisely at their branches, while willow branches bear upright hearts. When observing the star of wood, one must clearly distinguish between branches and trunks; when observing the star of water, one must know where it is shallow and where deep. The star of metal is hollow and should not be dug at its center, while the star of earth is thick and must be cut from its corner. A place as small as a needle tip should not have a golden edge enclosing wood; such a place of resistance is where to find it in Jiangnan? In short, do not say that geomancy has no subtleties; if one can find the dragon and choose the site, one formula is worth a thousand pieces of gold.