Reprint of the "Essential Knowledge for Human Beings" Volume Two, Part Two of the Unified Tradition of Heart Learning in Geomancy

江右山人徐善繼述　同著。此一卷專論龍有旁正、老嫩、長短、眞偽、貴賤諸體之殊。蓋行龍之形勢不同，至其結作之吉凶亦異。於此諸體辨別之眞，則涇渭以明，而取舍始有定也。否則，差之毫釐，謬以千里，而吉凶混淆矣，可不知所察乎？

This volume was compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the differences in the forms of dragon lines in terms of "side and central," "old and young," "long and short," "true and false," and "noble and humble." The forms of dragon lines vary, and when they converge into a site, the fortune and misfortune become evident. If these aspects are clearly distinguished, the good and bad will be as clear as the waters of Jing and Wei, making it possible to know which to choose and which to abandon. Otherwise, a slight difference at the beginning may lead to a great error in the end, resulting in confusion between good and bad fortune. How could those studying geography not pay close attention to this?

夫龍一也，而有旁正之分。蓋正龍者，稟受得正氣而行，而其旁受諸山皆來拱衛者也。故一祖之下必有數龍，觀龍者須審其孰為正龍受穴之山，孰為旁龍從衛之山，於此分別明白，則取舍有正見也。夫所為旁正之分者，有數說焉。

The dragon pulse is essentially the same thing, but it is divided into 'main dragon' and 'side dragon'. The main dragon is the one that carries the righteous energy of the mountains and rivers, moving along its course. The mountains on both sides that receive secondary energies come to embrace and protect it. Therefore, under the same ancestral mountain, there are certainly several dragons branching out. Those who examine the dragon must clearly distinguish which one is the main dragon, the mountain that will eventually be chosen for a tomb, and which one is the side dragon, the mountain that accompanies and guards it. Once this distinction is clearly understood, there will be a correct judgment in choosing and rejecting. As for the methods of distinguishing between side and main dragons, predecessors have proposed several different approaches.

《葬經》曰：“重岡疊阜，群壟眾支，當擇其特大則特小，特小則特大。”此則以大小特異者為正龍也。一行禪師云：“數龍並出孰為先？長短高低是妙玄。眾短要從長處覓，眾長須向短中扦。高下亦當依此訣，石山元在土星邊。君今但指朝山看，朝應無情定是偏。”此則以長短、高低、土石及朝應之特異者為正龍也。

The *Zang Jing* says: When ridges are layered upon each other and hills are arranged in tiers, with large ridges and small branches interweaving, one should select the one that stands out. If all the mountains are large, choose the one that is particularly small; if all are small, choose the one that is particularly large. This method determines the main dragon based on its size. The Buddhist monk Yixing of the Tang dynasty said: When several dragons emerge, which one is the leader? The secret lies in length, height, and the combination of stone and soil. If all the dragons are short, seek the long one; if all are long, then the short one is the right one. The same principle applies to height and the relationship with the facing mountain. The true essence of the stone mountain is originally close to the soil star; just look at the facing mountain. If the facing mountain shows no affection towards it, then this dragon is definitely crooked. This method determines the main dragon based on its length, height, soil and stone, and the relationship with the facing mountain.

吳公云：“數龍隨出孰為奇？貴賤尊卑總要知。三五七龍同發跡，正龍必定是中枝。更看星體還特異，又審穿峽有護持。若是從龍俱不應，便於此處別玄微。”此則以龍之居中而星辰特異、過峽周密者為正龍也。要之，諸說各有攸當，而吳為密。

Wu Gong said: When several dragons emerge successively, which one is the most extraordinary? One must first distinguish between the noble and the humble, the superior and the inferior; when three, five, or seven dragons start at the same time, the true dragon must be the central one. Then one should examine whether its 'star body' is particularly unique, and also observe whether it is well protected by peaks when passing through mountain gorges. If the accompanying dragons do not respond to it, one must then discern the subtle and profound meaning here. This method identifies the true dragon as the central one with a particularly unique star body and well-guarded passage through mountain gorges. In general, various schools of thought have their own reasonable aspects, but Wu Gong's explanation is the most meticulous.

蓋中即正也，旁即偏也。特小特大、特長特短、特高特低，亦須居中為正。不但三枝五枝並出而居中，但自離祖出身，行度過峽，其脈常不離中，乃為至美。或三臺九腦而中抽，或華蓋個字而中出，或玉枕御屏而中落，皆謂之中。其偏龍稟氣之偏，故凡出脈行度，自是偏斜，多為正龍從衛。

Being in the center means being correct, while being on the edge means being biased. The previous discussion about particularly small, large, long, short, high, or low forms must all be measured against the central line as the standard. Moreover, the concept of being in the center does not merely refer to the middle branch among three or five branches emerging together. It also requires that, after leaving the ancestral mountain, the ridge line travels continuously, passes through the valleys, and maintains its energy without deviating from the central line. This is considered the highest standard. Some lines emerge from the center of stars like "SanTai" (Three Platforms) and "JiuNao" (Nine Brains), others pass through the center of formations like "HuaGai" (Crown Cap) and "GeZi" (Single Character), and others descend from the center of forms like "YuZheng" (Jade Pillow) and "YuPing" (Imperial Screen). These are all considered central lines. Biased dragons receive biased energies, so when they emerge and travel, they naturally tend to be crooked and slanted. They are mostly only suitable to serve as attendants and guards for the main central dragon.

《地理集解》云：“凡自祖山上發出五七枝龍者，須仔細辨認某枝是正龍受穴之山。”若是正龍，自出身離祖以來，自然尊重。及到過峽處，兩旁必有峰巒遮護，不令風吹水射。其行動曲折處，皆活動逶迤；其起伏頭面，皆端嚴秀麗；其手腳橈棹，皆光彩圓淨，自與眾山不同。

The "Geographical Interpretations" says: Whenever there are five or seven branches of dragon mountains issuing from the ancestral mountain, one must carefully identify which branch is the main dragon capable of receiving a site. If it is indeed the main dragon, from the time it departs from its ancestral mountain, its appearance is naturally noble and dignified. When it reaches a place where it turns, there must certainly be peaks on both sides to guard and protect it, preventing wind from blowing and water from shooting. In its winding and turning course, it is flexible and winding, continuous and well-arranged; in the ups and downs of its hills and faces, they are dignified and neat, clear and elegant; and the branches extending from both sides, called "branch feet" and "oar-like limbs," are smooth, round, and clean, clearly different from the surrounding mountains.

或眾山高大此獨低小，或眾山低小此獨高大。又且兩旁山之形勢，皆顧定我身，不敢有離動別去之狀。至入穴處，其旁龍山若不是住在正龍穴後作送托、夾照之山，必是繞出穴前，堰取左右數源之水，聚在面前，為正龍穴前聚作明堂，及作護關、案山，或作捍門、水口。故正龍自是尊重，而旁龍必為正龍之用神也。

Sometimes all the mountains are high and large, but this one is low and small; sometimes all the mountains are low and small, but this one is high and large. Moreover, the surrounding hills all face towards the main dragon, looking back and guarding it firmly, without daring to scatter or depart. When it reaches the place where the main dragon settles and forms a mound, if the side dragons are not stopping behind the main dragon's mound to serve as 'sending support' or 'flanking hills,' they must circle around the front of the main dragon's mound, gathering the water from several sources on the left and right, converging in front of the main dragon's mound to form a 'Bright Hall,' or acting as 'guarding gates' or 'case mountains,' or serving as 'gatekeepers' to guard the water entrance. Therefore, the main dragon naturally holds a noble position, while the side dragons must inevitably become the 'useful gods' that the main dragon can command and utilize.

大抵正龍之於旁龍，猶麒麟之於走獸，鳳凰之於飛鳥，自然出類拔萃，繫山川正氣所鍾，故融結孕育，多為賢人君子、忠臣烈士、崇儒碩輔。而先天地間一切正人，皆正龍中出之地所能鍾孕。是亦氣相感召，自然之理也。

In general, the main dragon is superior to the side dragons, just as the qilin is outstanding among land animals and the phoenix among flying birds. It is connected to the concentrated vital energy of mountains and rivers, so the figures it produces are mostly virtuous men, loyal ministers, and esteemed ministers who support Confucianism. All upright individuals in the world can be born from the vital energy concentrated in the main dragon's mountainous areas. This is the principle of mutual attraction between energies, which is natural and inevitable.

其有雖居貴顯，而心術不正，或為奸臣，為妬後，為邪侫之流者，則是其地雖美，而非正氣所鍾，或星辰欹側之不尊，或五行克戰之不美，或沙水奔流之不純，故爾。及有父子兄弟祖孫而賢愚不一，邪正不齊者，則又當於龍之節數、年代及砂水之方位中求之。或美中有疵，醇中有醨，未能純粹，故值其吉者為吉人，值其凶者為凶人。此亦天地無全功，造化無全能耳。

There are also those who hold high positions yet have improper intentions, becoming villains, jealous ministers, and wicked advisors. This is because although the land may appear good, it is not where righteous energy gathers: either the stars and peaks are crooked and lack dignity, or the Five Phases mutually control each other and lack harmony, or the ridges and waters flow improperly and lack purity. Hence, such outcomes occur. As for within the same family, where sons and fathers, brothers, and ancestors differ in virtue or wickedness, one must examine the number of dragon ridges, the order of years when effects manifest, and the directions where ridges and waters reside. Often, there is a mixture of good and flaw, with pure quality tainted by thin wine, making it impure. Thus, the branch that receives auspicious energy produces virtuous people, while the branch that receives inauspicious energy produces wicked ones. This is merely because heaven and earth do not have perfect functions, and the workings of nature do not have complete abilities.

至於旁龍，亦雖有穴如大貴人，所至之地，必有從行隨帶部屬，及卑職小官，然力量為輕，卻多與正龍共祖宗，共門戶，共堂局、羅城、案對者，尤宜詳辨，不可以旁為正，以正為旁。然一登正穴，觀正龍之規模、態度，自然氣象不侔。

As for the side dragon, although it can also form a hilltop, it is like a nobleman who, when he arrives somewhere, necessarily brings along his attendants and some lower-ranking officials. However, its power is weak, and it often shares the same ancestor and origin as the main dragon, coming from the same lineage. It even shares the same "hall and layout," "encircling city," and the opposite "case mountain" with the main dragon. Therefore, it is especially important to carefully distinguish between them; one must not mistake the side dragon for the main dragon, nor the main dragon for the side dragon. However, once you reach the main hilltop, you can observe the scale, structure, and demeanor of the main dragon. Its grandeur and appearance are naturally incomparable to those of the side dragon.

蓋旁龍自有俯伏揖讓退遜之狀，及奴顏婢膝顧主之形不可掩者，雖二龍並出，亦有尊卑之殊，不難見也。其旁龍之有融結者，必須本身亦有起伏頓跌，亦有橈棹枝腳，亦有傳變穿落，特正龍尊貴證得，旁龍不尊耳。固雖優劣不同，未可謂其全無融結造化也。若是旁龍別無護從，而全身是為正龍所用，則無融結，縱有形穴不足取也。

The side dragon always carries a posture of bowing low and yielding, its attitude of servility and looking back at the master is unmistakable. Even when two dragons are both present, the distinction of rank and hierarchy is clear. Among the side dragons, those that can form a landform must also have undulations and changes, with features such as "rào zhào" (a type of movement), "zhī jiǎo" (branching limbs), and transformations like transmission and falling. However, the main dragon has various signs of its noble status, while the side dragon lacks such dignity. Thus, although there is a distinction of superiority and inferiority between the two, it cannot be said that the side dragon is entirely incapable of forming landforms. If the side dragon has no accompanying support and its entire body is entirely used by the main dragon, then there will be no consolidation. Even if there appears to be a landform, it would not be worth taking.

夫龍一也，而有老嫩之殊。廖氏云：“老是大山毛骨粗，嫩是換皮膚。”其說雖發於《穴星篇》內，然論龍老嫩，亦不外是。蓋粗大者為老，巧小者為嫩；綿亙者為老，退卸者為嫩。老龍山巒蠻蠢，星體渾濁，枝腳縮短，無有脫卸剝換，徑直而不活變，粗飽而不發揚，崚嶒醜陋而無嫵媚之態。如老婦形容枯槁，顏色憔悴，無有生育之理者，故不可以求穴也。

The dragon pulse is essentially the same thing, but it can be distinguished as either "old" or "young." Liao Jinjing said: "Old" refers to the rough appearance of a large mountain's structure; "young" refers to having shed a layer of skin. Although these words appear in the "Xue Xing Pan" (Burial Star Chapter), they are equally applicable when discussing the old and young of a dragon pulse. Generally speaking, the thick and large is old, while the delicate and small is young; the continuous and unbroken is old, while the segmented and gradually thinning is young. An old dragon pulse has mountains that appear clumsy and dull, with unclear star formations, short and contracted branches, and no transformation from thick to thin through shedding and changing. It moves straight ahead without flexibility, is bulky and swollen without grace, and is rugged and unattractive, lacking any signs of elegance. It is like an old woman who is emaciated and pale, with no possibility of bearing children, so one should not seek a burial site on such a dragon pulse.

嫩龍則有起有伏，有大有小，一高一下，一頓一跌，左棲右閃，之東走西，活變百端，奇巧萬狀，斷而復起，起而又斷。自粗變細，自凶換吉，脫卸清巧，如樹木新發枝柯，自然條暢，開花結實，生意不息。故此龍可以索穴也。然嫩龍亦自老龍變出，故曰：“老龍抽出嫩枝柯，跌斷不嫌多。”

The young dragon is full of ups and downs, big and small, rising and falling, sometimes high, sometimes low, sometimes resting on the left, sometimes darting to the right, sometimes heading east, sometimes west, with countless flexible and ingenious changes. It breaks and then rises again, rises and then breaks again. It becomes thinner and thinner, changes from fierce to auspicious, shedding layer by layer in a clear and light manner, just like new branches growing out of a tree, naturally spreading out and flowing smoothly, able to bloom flowers and bear fruits, with continuous vitality. Therefore, such a dragon can be used to search for a site. However, the young dragon comes from the old dragon, so it is said: the old dragon draws out young branches, the more breaks in the middle, the better, and the more, the better.

大抵老龍如巨家老宿，氣象厚重，容貌質樸，不事修飾。然含蓄儲峙，養育子孫，皆此人也。嫩龍如千金之子，嬌脆細膩，承師就保，衣服鮮明，容貌美好，享有厚福。娶名家女，生貴顯孫，乃此人也。故老龍多是未經脫卸，可以為祖。而嫩龍則有穿落傳變之巧，而為受穴之山也。若老龍一向不變細嫩，則為老亢，無生成之理，不必尋地。俗亦謂之老椿，以其如老枯之木，而無有枝葉之發暢也。又有一等眞龍，結穴已完，猶有餘氣山延袤而去者，亦名曰老，是又以脈盡氣絕為老。李淳風謂“龍有歸於老者”是也。此處亦不結穴，不須著眼。

In general, an old dragon is like an elder of a wealthy family, with a dignified appearance and simple demeanor, not overly concerned with adornment. However, the accumulation of wealth and the upbringing of descendants depend on such individuals. A young dragon is like a son of a rich family, delicate and refined, with teachers and nannies from a young age, dressed in bright clothes, with a handsome appearance, enjoying abundant blessings. Those who will later marry daughters from noble families and have sons of high status are precisely this kind of person. Therefore, old dragons are mostly not yet refined, and can only serve as the ancestral mountains. Young dragons, however, possess the subtle changes of passing through the mountain pass, descending the ridge, and transforming, thus being able to become the mountains that form the site of a good burial. If an old dragon remains unrefined throughout, it is called 'old and arrogant,' lacking the ability to generate new vitality, so there is no need to search for a burial site on it. The people also call it 'old pine,' likening it to a withered tree that can no longer grow lush branches and leaves. There is another kind of true dragon, whose burial site has already been formed, and there is a continuation of the mountain ridge extending beyond, this section is also called 'old.' This refers to the situation where the qi of the ridge has reached its end and the life qi has ceased. Li Chunfeng said, 'dragons may return to old age,' precisely referring to this situation. This section also does not form a burial site, so there is no need to pay attention to it.

夫龍一也，而有長短之異。楊公云：“尋龍千里非迢遞，其次五百三百里。”張子微云：“大龍千里費推尋，一二百里作郡邑。”顏氏云：“幹龍住處分遠近，千里為大郡。二三百里可為州，過此則封侯。百里只堪為縣治，下此為鎮市。”是皆言龍之長者結作大，短者結作小，理固然矣。

The dragon pulse is essentially the same thing, but differs in length. Yang Yunsong said: seeking a dragon should normally cover a thousand li, which is not too far, and the next level may be five hundred or three hundred li. Zhang Zimoi said: a dragon of a thousand li requires great effort to find, while a dragon traveling one or two hundred li can form a county or city. Yan said: the place where a dry dragon stops should be considered according to distance—those traveling a thousand li can form a large prefecture, those traveling two or three hundred li can form a state, and those exceeding this number can produce places of noble rank; only those traveling a hundred li can form a county, and shorter ones can only form towns or markets. All these sayings indicate that longer dragons produce larger formations, while shorter ones produce smaller ones, which is indeed the natural principle.

但此等長龍，大者即大幹龍，小者即小幹龍。或結禁穴，或為郡邑市鎮，雖有遺穴，天珍地秘，鬼神呵護，以俟有德，不可妄意睥睨。今尋龍只須得百里，或五七十里，或三四十里，其次或一二十里，又其次或二三十節，亦可謂之長矣。《玉髓經》云：“小龍不下五十里，二十三十皆好地。”又云：“龍行五里亦有地，何必千里百里蹤？”凡求地，當辨其結穴眞偽，不必拘其龍之長短遠近也。

However, this type of long dragon, if large, is called a great "dry dragon," and if small, a small dry dragon. They may form the hidden resting place of emperors' tombs, or serve as the foundation for cities and towns. Even if some sites remain unused, they are treasures of heaven and earth, guarded by spirits and ghosts, waiting for those of virtue, not to be casually sought after. Today, when searching for a dragon, if one can find a site within a hundred li, or fifty to seventy li, or thirty to forty li, or even a lesser one of twenty to twenty li, or twenty to thirty sections, it can be considered long enough. The "Yusui Jing" says: a small dragon should not be less than fifty li; twenty or thirty li can also form good sites. It also says: a dragon traveling five li can still have a site, so why must one seek its origin for hundreds or thousands of li? Whenever seeking a site, one should first determine whether it is genuine or false, rather than fixate on the length and distance of the dragon.

且眞龍融結，分牙布爪，其長者多為纏護，為下手，為水口關攔。正穴藏縮居內，又不可一概取長者為貴。《經》云“龍無貴賤只論長，纏龍纏過前更強。君若論長不論貴，纏龍有穴反為良”者是也。況龍變化不一，固有望之似長而步之又短者。《發揮》云：“龍望之若近，尋之卻遠，此是龍勢之玄屈折，逶迤擺佈，所以若近而寔遠。此為上等之龍。若龍雖遠而行易至，此是龍徑直而無活動擺佈，非美龍也。”是故論龍遠近、長短，又當如此審究，大抵不可執一。

Moreover, when a true dragon consolidates into a site, the branches on both sides branch out like the teeth and claws of a dragon. Among these branches, the longer ones are mostly used to encircle and protect, guard the lower arm, or block the water mouth. The main site is actually concealed within. Therefore, it is not proper to regard length as the only measure of value. The "Dragon Classic" says: If we discuss dragons without distinguishing between noble and humble, only comparing their length, then the winding dragons that encircle the site are stronger than those in front of the site. If we only consider length without considering value, then the site on the winding dragon is better. Moreover, the changes of dragons are not limited to one form; there are cases where a dragon appears long from a distance but is actually short when it moves. The "Development" says: Some dragons appear close from a distance but are far when you follow them, because the dragon's momentum twists and turns like the character "之" or "玄," extending and arranging itself continuously, so it seems near but is actually far, which is the superior dragon. Conversely, some dragons seem far from a distance but are easy to reach when you follow them, because they go straight without flexible movement, which is not a good dragon. Therefore, when discussing the nearness, length, and distance of dragons, we must examine them carefully. In conclusion, we must not be rigid in our judgment.

譬如人之受氣於父母，有頎而長者，有縮而短者。然賢不肖非在長短。湯九尺，而曹交九尺四寸。以長固無補於智愚，何長短之拘哉！但龍節長者受氣多，福力必深遠；短者受氣淺，福力易止歇。此則有之，其於融結則無異也。

This is like people receiving the qi from their parents to be born, some with tall stature and some with short stature, but virtue and lack of virtue are not determined by the length of their bodies. King Tang of Shang was nine chi tall, and Cao Jiao was nine chi and four cun tall; being tall does not necessarily bring wisdom or foolishness. So why should we be overly concerned about the length of a dragon's body? The difference is that a dragon with more segments receives more qi, thus its fortune and power are profound; a dragon with fewer segments receives less qi, so its fortune and power are easily exhausted. There is a difference in this aspect, but whether or not it can form a mound of earth has no distinction.

《靈臺明堂經》及《寶鑑》諸書乃謂貴龍有七十二骨節，釋之者又謂應七十二候，節數不足者非眞龍。其謬益甚。蓋龍自有骨節，如左仙《七星經》所謂“行度須觀骨節奇，入穴須教骨節稱”者是也。然亦特論其美惡耳，非謂拘其節數也。若必拘其七十二節，及三百六十節之說，以定龍之長短，決優劣，是執一而不通矣。子微云：“若是執一去尋龍，行遍江湖無一地。”此類是也。

The books such as the "Classic of the Bright Hall" and the "Treasure Mirror" say that a noble dragon has seventy-two joints, and interpreters further say this corresponds to the seventy-two phases of the year. If the number of joints is insufficient, it is not a true dragon, which is even more wrong. A dragon indeed has joints, as mentioned in the "Seven Stars Classic" by Zuo Xian: when a dragon moves, one should look at whether its joints are peculiar, and when it enters a site, one should look at whether its joints are even. But this is only to evaluate its quality, not to fixate on the number of joints. If one insists on determining the length of a dragon and judging its superiority or inferiority based on seventy-two joints or three hundred and sixty joints, then one is clinging to a single aspect and failing to understand change. Zhang Zimwei said: if one rigidly adheres to a single rule in searching for a dragon, one would never find a suitable site even after traveling across rivers and lakes. This is exactly what he was referring to.

夫龍一也，而有眞偽之辨。蓋地理之說無他，大要只在辨得眞偽明白。人子求地，上以安父母，下以保子孫，顧乃往往窀穸蟻泉砂礫中，豈其願哉！良由不能辨眞偽以致此耳。是故辨龍眞假，乃地理第一義。

The dragon pulse is essentially the same thing, yet there is a distinction between true and false. The study of geography has no other important aspect except to clearly distinguish between true and false. Those who seek land for their ancestors do so for the purpose of burying their parents and preserving their descendants. However, they often end up burying their ancestors in places such as ant holes, spring eyes, and gravel. Is this what they desire? It is indeed because they are unable to distinguish true from false that they reach such a situation. Therefore, discerning the true from the false dragon is the primary principle of geography.

凡龍之眞者，祖宗迥異，出身活動。其行度間，或開帳穿心，或星峰秀麗，有橈棹枝腳，有起伏頓跌，有剝換轉變，有過峽束脈，有擺佈攸揚，有屈曲奔走可愛之勢。及其入首，穴情明白，下手有力，明堂平正，前案特達，四獸有情，水城水口，俱合法度。皆天造地設，生成自然之妙，初無一毫勉強。才有勉強，便非眞結作。惟辨得龍眞，扦得穴的，則諸般自然皆應副矣。

All true dragons have their ancestral mountains unlike others, and their emergence is flexible and lively. As they proceed, they may spread out like a tent, emerging from the center, or they may have star peaks that are refined and elegant, with "rào zhào" and "zhī jiǎo" extending to both sides. They display a rhythm of ups and downs, layers of transformation, a gathering of energy when passing through a pass, a grand and spreading momentum, and a graceful, pleasing posture of winding and running. When they reach the entrance, the situation of the site is clear, the downward arm is strong, the "Míngtáng" is level and steady, the "àn shān" in front is prominent and distinct, and the four animals, Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise, all face the site with affection. The "shuǐ chéng" and water mouth are all in accordance with the rules. These are all natural wonders created by heaven and earth, originally without any forced effort. If there is even a little forced effort, it is not a true formation. As long as the dragon is truly identified and the site is accurately chosen, all other aspects will naturally harmonize.

奈何天地間凡物有眞便有偽，有正即有邪。而假偽之龍亂眞眩正者，亦有祖宗，亦有開帳，亦有秀麗星峰，亦有手腳橈棹，亦有起伏頓跌，亦有剝換轉變，亦有過峽束脈，亦有擺佈攸揚，亦有屈曲奔走可愛之勢。入首之際，亦有下手，亦有明堂，亦有龍虎，亦有朝對，奇峰羅列，逞異獻秀，登局快目。昧者不察而葬之，往往求福得禍。起而視之，非螻蟻囓其棺，則黃泉浸其骨，其故何哉？蓋不識龍有眞偽，不能辨認，為庸師所誤耳。

Unfortunately, between heaven and earth, all things have true ones and false ones, right ones and wrong ones. False dragons that mimic the true ones and deceive the right ones also have ancestral mountains, they also open accounts, they also have beautiful star peaks, they also have branches and limbs, they also have ups and downs, changes, transformations, they also have bends and twists, they also have arrangements and expansions, they also have graceful and lively appearances. When they reach the entrance, they also have the downward arm, the bright hall, the dragon and tiger sands, facing mountains and case mountains, strange peaks arranged in order, competing to be unique and showing their beauty, looking very pleasant when viewed from within the site. Those who are confused do not carefully examine and then bury the body, often seeking blessings but getting curses; later when they lift the coffin, it is either that ants have eaten the coffin or that underground water has soaked the bones. Why is this so? It is because they do not understand that dragons can be true or false, and they are unable to distinguish them, thus being misled by ordinary geomancers.

《玉髓經》云“亦有龍勢，侵天如登，落地如墜，起星甚秀，行地如宛，而不結地”是也。噫！天下事正而勝者常少，不正而勝者常多。故紫常以奪乎朱，鄭聲常亂乎雅樂，樲棘有類乎美檟，而稊稗有似乎良苗。苟非胸中有一定之見以勘破之，鮮不以是為非，以非為是，以眞為偽，以偽為眞者矣。然眞眞與眞偽皆易識，惟似是而非，似眞而偽者，眩人心目，最難察識。凡物皆然，不特地也。

The *Yusui Jing* says: There is also a kind of dragon that rises upward into the sky like climbing, and descends downward to the earth like falling. Its star peak is very elegant and graceful. When it moves across the land, it twists and turns, yet ultimately does not form a solid landform. How pitiful! In the world, the time when the correct path prevails is often rare, while the time when the incorrect path prevails is often frequent. Therefore, the purple of mixed color often surpasses the red of pure color. The靡靡 music of Zheng often disturbs the refined and elegant music. The sour jujube tree looks like the beautiful Chinese catalpa, and the稗 grass looks like good seedlings. If one's mind lacks firm discernment to see through these, few are those who do not confuse right with wrong, true with false, and genuine with fake. The genuine and the clearly false are still easy to distinguish, but only those that seem correct yet are wrong, and appear genuine yet are false, can most easily deceive people's eyes and are hardest to recognize. All things are like this, not only in geography.

但此等假偽之龍，縱然可觀，終覺勉強。姑揭其概而論之：假龍雖有祖宗，而出脈不美，或強硬突露無逶迤，或崚嶒帶殺無秀媚，雖有開帳而脈不穿心，或有穿心而無迎送。雖有秀麗星峰而孤削無枝葉，或偏斜帶石無蓋從。雖有枝腳橈棹而兩臂不均，或反逆帶殺而尖利，或臃腫粗惡而醜陋，或拖拽太重而不顧本身。

However, such fake dragons, although appearing impressive, ultimately seem forced. Here I will briefly illustrate the general situation: fake dragons may have a grand ancestral mountain, but the emerging ridge is not beautiful, either being stiff and abrupt without continuity or curling, or rugged and harsh without grace; although they may have a spreading branch, the ridge does not come out from the heart of the branch, or even if it does, there is no welcoming and sending sand on both sides. Although they may have elegant star peaks, they are isolated and sharp without branches and leaves to accompany them, or they are leaning and rocky without following mountains to cover and support them. Although they may have branches and arms, the arms are not balanced, or they are reversed and go against the natural flow, harsh and sharp, or bulky and ugly, or dragged too heavily outward, neglecting their own form.

雖有起伏而過脈無線，或懶緩不明。雖有過峽而無遮護，水劫風吹，或長腰硬直，或斜出偏落。雖有剝變而愈剝愈粗，或先吉而剝後反凶，或先強而剝後反弱。雖有擺佈攸揚，而軟弱委靡，雖有屈曲奔走可愛之勢而護從不周。

Although there are fluctuations, the pulse does not extend a fine thread beyond the ridge, or it is slack and slow, with an unclear path. Although there is a ridge, there is no protection on both sides, leaving it exposed to water and wind erosion; or the ridge is too long and stiff, or it extends obliquely or falls off to one side. Although there is transformation and change, it becomes coarser as it transforms, or it was favorable before but turns unfavorable after transformation, or it was strong before but becomes weak after transformation. Although there is a posture of spreading and stretching, it is weak and limp; although there is a graceful and winding appearance, the protective mountains are not complete.

及其入首之際，多是穴情模糊，或無穴可下，或有乳而直硬臃腫，或有鉗而開闊直長，或有窟而深曠空亡，或有突而孤露懶散。雖有星體而飽硬峻急，粗大雄頑，或欹頭破面。雖有下手而直懶無情，或凶惡高壓，或低遠無力。

At the time of the main point, the situation is often unclear, or there is no suitable spot to take the point; or there is a 'mound' that is stiff and upright, bulky and indistinct; or there is a 'claw' that is too wide open, straight and long without a conclusion; or there is a 'pit' that is deep and empty; or there is a 'projection' that is isolated and scattered. Although there are star forms, they are full and stiff, abrupt and difficult to approach, coarse and strong, or their heads are crooked, and their mountain faces are broken. Although there is a downward arm, it goes straight and lazily without feeling, or it is fierce and oppressive towards the point, or it is low and distant without strength.

雖有明堂，或傾側破瀉，或直牽捲簾。雖有水城，或牽鼻割腳，或反跳翻弓，或沖射穿箭。雖然有龍虎，或反走無情，或曲腰折臂。雖有朝山，頭或尖圓而可愛，腳則走攛而可嫌。蓋大本已失，龍既不眞，則融結花假，自然件件不美。所謂一事假，其餘皆假，縱使龍虎、對案、堂局、砂水一一合法，文筆插天，秀水特朝，亦無甚益，況背戾者哉！

Although there is a bright hall, it may be leaning and broken, leaking energy, or stretch continuously like a rolled-up curtain. Although there is a water city, it may run closely along the front of the site, cutting the foot and flowing away, or jump back outward like an inverted bow, or rush straight ahead or shoot diagonally like an arrow penetrating through. Although there are dragon and tiger ridges, they may turn away and show no affection, or their bodies may be bent and their arms broken. Although there are facing mountains, the mountain peaks may be sharp and round, but the mountain bases may run away, causing annoyance. Once the fundamental principle is lost, the dragon will not be genuine, and the resulting site will be false and illusory, naturally lacking beauty in all aspects. It is said that if one part is false, all other parts will be false as well; even if the dragon and tiger, facing mountain, bright hall, and surrounding ridges and water all conform to the rules, with a high literary peak piercing the sky and a special stream coming to pay homage, there will be little benefit, let alone those that are contrary and wrong.

然此假偽之龍，多是為大龍作應護於數十里之外，或為正龍作關峽於數里之間，或孕育蛟龍而有潭窟靈湫，或結為巖岡而有奇怪仙宮，或發洩精氣而有硃砂礦石，或迸露英華而為湯泉醴井，此其形體甚美，而星峰甚秀者耳。

But these false dragons are mostly stationed dozens of li away to support and guard the true dragon, or stationed a few li away to guard the passageways of the main dragon; some give rise to jiulong by nurturing them, forming deep pools and hidden caves with spiritual springs, some condense into rock ridges and produce strange palaces and temples of immortals, some leak their essence and qi to form cinnabar and ore deposits, and some burst forth their brilliance to produce hot springs and sweet wells. These are all false dragons with beautiful forms and exquisite star peaks.

其次者，但為結穴眞龍作侍衛、朝案、羅城、水口、關攔、纏托、照樂及諸般用神而已。以眞龍力量大，故其從衛之龍亦長遠，逆水奔走赴局以供服役。而其行度假冒，似亦可觀。只是入首結穴，必無足取。故今辨龍眞偽要訣，只入首近穴數節內察之。遠龍雖尋常，入穴數節合格者，決為眞；遠龍雖美，入穴數節內不吉者，決為假。又須以穴辨之。假龍必無穴，眞龍必有穴。此又至緊要的切法也。蔡西山云：“假龍誤人甚多，其擺佈精神，起人眼目，與眞龍無異，只是到頭結果無取。故世俗之人止謂其氣秀特，而時師又以眞龍丑穴之說文之，鮮有不為所惑者。”誠確論也。

The next best category consists of those that can only serve as attendants, accompanying mountains, surrounding barriers, water mouths, gatekeepers, winding supports, and protective mountains known as "useful gods." Because the true dragon is powerful, the dragons accompanying it can travel far, going against the water flow to reach the site where they serve the true dragon. These dragons may appear to be true dragons along the way, but when they reach the final point where they form the site, they are clearly inferior. Therefore, the key to distinguishing between true and false dragons lies in examining the few sections of the dragon closest to the site. Although distant dragons may be ordinary, if the sections near the site are proper, they are definitely true dragons. Conversely, if the sections near the site are improper, even if the distant dragons are beautiful, they are false. Additionally, one should verify through the site itself: false dragons will not have a site, while true dragons will have a site. This is the most important and accurate method. Cai Xishan said: false dragons mislead many people. They create an impressive appearance, similar to true dragons, but ultimately they are of no use. Common people often praise them for their extraordinary appearance, and the old geomancers even use the phrase "true dragon with an ugly site" to describe them, which easily misleads people. This is indeed a very accurate observation.

夫龍一也，而有貴賤之別。是故觀龍貴賤之法，當先察其祖宗父母。如人之祖考繫貴人賢士，其子孫亦多肖其先世。《龍經》云：“生子生孫巧相似。”又云“蓋由種類生出來。”卜則巍云：“祖宗聳拔者，子孫必貴。”《玉髓經》云：“貴龍胎息已非常，生出兒孫踵祖光。巧妙多傳愈精細，愈遠愈清貴巨量。”亦此意也。

The dragon pulse is essentially the same thing, yet it has distinctions of nobility and commonness. Therefore, to determine the nobility of a dragon, one should first examine its ancestral mountains and parental mountains. Just as if a person's ancestors are noble and virtuous, his descendants are likely to resemble them. The "Dragon Classic" says: descendants are skillfully similar to their ancestors. It also says: this arises from its own kind. Bu Ze Wei says: if the ancestral mountains are lofty and majestic, the descendants will certainly achieve distinction. The "Jade髓 Classic" says: noble dragons are extraordinary even in their embryonic state, and their descendants inherit the brilliance of their ancestors; the more refined and skillful patterns are passed down, the more distant and noble they become, and the greater their capacity. All of these statements convey the same meaning.

故凡貴龍，其祖山必秀麗巍峨，軒昂俊偉。或寶殿龍樓，或御屏負扆，或金鑾綺閣，必侵雲之高，延袤之廣。及其離祖出身，辭樓下殿，精神卓絕，氣象尊嚴。行度之間，重重開帳。《經》云：“貴龍多是穿心出。”又云：“帳中過脈中央行，不出中央不入相。”又云：“穿心中出是眞龍，龍不穿心力量細。”楊公云：“龍不穿心，官不入相。”

Therefore, any noble dragon must have its ancestral mountain majestic and秀丽, lofty and dignified: either forming the shape of a "palace hall" or "dragon pavilion," or appearing as an "imperial screen" or "backing screen," or resembling the golden hall with rich decorations, certainly high enough to pierce the clouds and wide enough to extend for dozens or hundreds of miles. When it leaves its ancestral mountain, departs from the palace hall, and descends, it carries an extraordinary spirit and a dignified aura; along its journey, it unfolds layer upon layer of tents. The "Dragon Classic" says: noble dragons mostly emerge from the center of the tents. It also says: the pulse passing through the tent must go through the center; those that do not come from the center cannot attain the position of prime minister. It also says: only those that emerge from the center are true dragons; those that do not pass through the center have weak power. Yang Yunsong said: if a dragon does not pass through the center, it cannot reach the position of prime minister.

大抵貴龍雖千變萬化，若不可以一律拘之，然未嘗離乎中也。如行度之間，自出身至入首結穴處，或起或落，凡有走弄屈曲，過峽度脈，頓跌飛舞，之東走西，棲閃萬態，而皆不離於中。子微云：“三臺出龍三公位，華蓋出龍並高貴。”亦必以中出為美。故龍格中凡玉枕、御屏、飛蛾、個字、帳幕，種種貴格，必是脈從中出，方是貴龍。若或偏落旁出，縱有貴格，亦不足取。

In general, although the noble dragon may change in countless ways and seems impossible to define with a single rule, it always remains centered around the concept of 'center' or 'zhong'. As it moves along its path, from its origin to its final resting place, whether rising or falling, whenever it turns and twists, crosses ridges, drops suddenly, dances about, or shifts direction east and west, the energy of the dragon never strays from the central line. Zhang Zimo said: dragons originating from the 'Santai' star peak are associated with the positions of the Three Grand Ministers, and dragons originating from the 'Huagai' star peak are equally noble. This also emphasizes the beauty of emerging from the center. Therefore, in the patterns of dragons, all noble forms such as 'Yuzheng', 'Yuping', 'Fei'e', 'Gezi', and 'Zhangmu' must originate from the central line to be considered noble dragons. If they emerge from the side or deviate to one side, even if they display noble forms, they are not worth considering.

又須星辰秀媚，護從迎托重疊。一行禪師云：“青山一樣並頭行，貴賤須分兩等名。貴者星辰多秀麗，更看纏護別眞情。”又云“賤龍亦自有中穿，腳似蜈蚣不盡偏。惟乏迎送不開帳，縱饒有穴不端然”是也。

In addition, the star peaks should be beautiful and graceful, with protective mountains in front and behind, forming layers upon layers. Master Yixing said: several ridges of green mountains may appear in a straight line, but they are divided into two categories in terms of status; the noble ones usually have beautiful and graceful star peaks, and their true nature can only be discerned by observing the surrounding mountains that wrap around and protect them. He also said: even a humble dragon may have a central pulse that extends out, with branches resembling the legs of a centipede, which are not entirely biased; however, they lack the welcoming and sending mountains, and do not form a canopy. This is precisely the meaning he was explaining.

至於龍有天池者，有侍衛、養蔭者，尤貴。《經》云：“高山頂上有池水，此是眞龍樓上氣。”又云：“池平兩水夾又清，此處名為天漢星。天漢天潢入閣道，此星入相居中庭。”且貴龍自然迥異，如鶴立雞群，如沙中金礫。《經》云：“十山九水雖同聚，貴龍居中必異常。”

As for dragons with a 'Tianchi' pool on their bodies, those with attendant guards and nurturing mountains, they are especially precious. The "Dragon Classic" says: a pool of water on the top of a high mountain is the spiritual energy of the true dragon's pavilion. It also says: when the surface of the pool is calm, and the water on both sides flows clearly between them, this place is called 'Tianhan Xing'; Tianhan and Tianhuang connected with the image of Ge Dao, such a star pattern indicates a person who holds a high official position and resides in the central court. Moreover, the noble dragon is naturally different, like a crane standing among chickens, or gold grains in sand. The "Dragon Classic" says: among ten mountains and nine streams converging, the central stream of the noble dragon is certainly extraordinary.

及至入穴之際，前迎後擁，左侍右衛。或秀水潮入明堂，奇峰列於天表；或龜蛇禽曜之發露，印劍旗鼓之羅列。所謂“三千粉黛、八百煙花”，莫不有之。《葬書》云：“若懷萬寶而宴息，若具萬膳而潔齊。”其氣象規模鬧熱如此，此貴龍出身行度結穴之大規模矣。

When the dragon comes to its conclusion and forms a resting place, there is someone welcoming it in front, someone supporting it behind, someone attending on its left, and someone guarding it on its right. Either beautiful streams flow into the "Bright Hall," with strange peaks arranged in the distance; or forms of "turtle," "snake," "bird," and "radiant star" appear, while symbols of nobility such as the "seal," "sword," "banner," and "drum" are arranged around. This is the scene of "three thousand beauties and eight hundred fireworks," with everything present. The "Book of Burial" says: it is like a dragon resting with ten thousand treasures in its arms, or like a dragon preparing ten thousand delicacies for a ritual. The grandeur and scale reach such a level, which represents the overall pattern of the noble dragon from its origin, movement, to its conclusion.

至於賤龍，自出身以來，星峰不見，起伏不明，頭面破碎而醜惡，過脈偏斜而受風，巒頭帶石而巉巖，枝腳尖利而反逆。或左空右曠，或邊生邊死。其起者，或臃腫粗頑，或崚嶒瘦削。其伏者，或散漫無收，或長腰直硬。

As for the lowly dragon, since its emergence, there are no decent stars or peaks to be seen, and the undulations are not clear. The mountain peaks and faces are broken and ugly, the ridges are crooked and exposed to wind, the terrain is rocky and rugged, and the branches are sharp and turn back against the main body. Sometimes the left side is empty and the right is open, sometimes one side has life qi while the other is stagnant. Where it rises, it may be bulky and coarse or jagged and thin; where it sinks, it may be scattered and uncontrolled or have a long, stiff waist.

其過峽之際，出脈偏斜，無迎無送。或長闊散撒而不明，或風吹水劫而多害。其行度之間，無穿落傳變之諸體，無臺屏蓋帳之諸格。護從不隨其身，托送不衛其主。或如死鰍死鱔之直長，或如餓馬瘦牛之委靡，或粗雄而無脫卸，或分擘而成鬼劫。

When it passes through a narrow passage, the ridge appears crooked and deviates from the right path, with no welcoming hills in front and no protective hills behind; or the body of the ridge is long and wide, scattered and unclear; or it is affected by wind and water disasters, causing many troubles. As it moves along, it lacks the forms such as passing through a mountain pass, falling off the ridge, or changing its shape. It also lacks the patterns such as a platform, a screen, a cover, or a canopy. The protective hills do not follow along its body, and the supporting hills do not guard it as the main ridge. It may appear stiff and long like a dead eel or a dead mud eel, or weak and listless like a starving horse or a thin cow. Or it may be thick and strong but not yet refined, or branch out and split into branches, forming 'ghost' and 'disaster' patterns.

及至入首，或懶坦無收，或散亂無序，四勢不交，八風相射。或如灰囊，或如投算，此皆不入相之龍，不受穴之山也。登局之間，砂飛水走，明堂傾瀉，下手無力，水口空曠，決無融結，不足觀也。

When reaching the point where the dragon enters, it may be slack and flat, with no convergence, or scattered and disorderly, with the mountain forms not meeting from all sides, and winds coming from eight directions colliding with each other; some resemble a bag filled with ash, others look like scattered counting sticks. These are all dragons that cannot be ranked among the prime ministers, and mountains that cannot receive the spirit. Looking from above, the ridges scatter, the water flows rapidly, the bright hall tilts and leaks, the lower arm is weak, the water mouth is open and not enclosed, and there will be no gathering, so it is not worth considering.

然此等之龍，本體既賤，或為貴龍作傳送，或為貴龍作朝迎，或作護衛關峽，或作門戶水口。如奴僕隸卒，奔走供役於貴人而無所取裁矣。子微云：“貴龍自祖宗父母而次，胎息渾厚。及子孫脫胎出世，便如貴家子弟，未嘗單獨出入。其出入，必有儀從車騎呵殿，先驅行者辟易，觀者環堵。

This type of dragon is inherently lowly, so it can only serve as a messenger for the noble dragon, or as a welcoming attendant, or as a guardian and gatekeeper, or as a gate and water mouth. It is like a servant or subordinate serving the nobleman, with no independent significance. Zhang Zimou said: The noble dragon descends from the ancestral mountain and parent mountain in sequence, with thick and solid vitality; when its descendants are born, they are like the sons of a wealthy family who never go out alone. Whenever they go out or come back, they are always accompanied by attendants, carriages and horses, with loud cries preceding them. When the vanguard arrives, people on the road make way, and crowds gather to watch.

或有時微行，則其侍衛必在前後觀瞻伺候，不敢相遠。一聞號召，趨奔翕合。有時過關度險，如孟嘗脫厄於秦關，狗盜雞鳴，爭先效力；高祖解圍於白登，獻奇書策，兢為釋憂。一旦出關，千駟馬騎，兵衛愈壯。

Sometimes he traveled incognito, with his attendants always keeping watch ahead and behind, not daring to get too far away. They would immediately gather and rush to his call. When passing through border posts or dangerous areas, it was like Meng Changjun's escape from the Hangu Pass in the state of Qin, relying on his disciples who could commit petty theft or imitate a rooster's crow to take the lead in helping him out. It was also like Han Gaozu's being surrounded by the Xiongnu at Baideng, depending on his advisors to offer ingenious strategies and secret plans, with everyone striving to relieve his worries. Once past the border, thousands of chariots and groups of horsemen followed, and the military escort became even more formidable.

又如見羽鴻門，劍盾交進，而沛公已在九霄之外。渡兵滹沱，千騎俱脫，蕭然僅有一騎之遺。一旦脫離患難，奄六合，統八荒，萬國貢珍，八蠻款塞，此貴龍之氣象如此。其賤龍，祖宗父母，如寒戶老翁，終日兀坐，無人侍奉。指望兒孫逐日經紀求趁供菽米。

It is like Liu Bang meeting Xiang Yu at Hongmen, where swords and shields clashed and advanced, while Peigong had already escaped to the heavens; it is also like Emperor Guangwu crossing the Hu沱 River with his army, where thousands of horsemen scattered, leaving him alone with just one horse companion. But once he escaped from danger, he could encompass the Six Harmony and control the eight directions, with all nations offering treasures and the four barbarian tribes submitting to his rule. This is the grandeur of the noble dragon. As for the humble dragon, its ancestral mountain and parental mountain are like an old man from a poor family, sitting idle all day, receiving no care, hoping only that his sons and grandsons go out each day to do small trades, earning a little rice and beans to survive.

子孫初生，胎養之時，母心憂愁，營衛乖戾。及胎成形，狀貌瘦瘠，骨相迷邅，皮膚焦粗，氣宇愁戚，日出趁食，亂走散行，初無委曲詳緩之勢；問米求財，定非寬和靜定之容。如包胥乞師，倚牆孤泣，范睢脫難，出廁尸行。又如僕隸隨人，看他飲食，亦似吏卒從官，供應唯喏。此賤龍之態度如此矣。”愚按：子微此論貴賤龍神之祖宗、父母、行度、關節，形容殆盡，無復餘蘊。精詳玩索而體認之，斯得其妙矣。

When a person's descendants are just born and still in the womb, their mothers are anxious and worried, leading to disharmony in their blood and qi, and their defensive and nutritive energies. When the fetus takes shape, it is weak in form and appearance, with a bony and uneven constitution, dry and rough skin, and a spirit full of sorrow and distress. At dawn, they rush out to make a living, wandering about aimlessly without composure or grace. When they beg for rice or money from others, they will never display a calm and peaceful expression. It is like Shen Baoxu going to the State of Qin to seek help, crying alone against the wall; or Fan Ju escaping from disaster, crawling out from a toilet like a corpse. It is also like a servant following his master, eating according to the master's mood; or a low-ranking official following his superior, only nodding and agreeing. This is the posture of a贱龙 (low dragon). Xu氏 remarks: Zhang Ziwēi's discussion of the ancestors and parents of noble dragons and low dragons, their movement and joints, is described thoroughly and vividly, leaving no further meaning to be added. By carefully savoring and understanding it, one can grasp its subtle essence.