Reprint of the Volume Two, Part Two of the "Essential Knowledge for the Human Child: The Heart of Filial Piety and the Unified Tradition of Geomancy"

江右山人徐善繼述　同著。此一卷專論龍有駐蹕、行止及分劈、餘氣、背面之所當辨，乃堪輿中奧旨，故著其要以決疑雲。

This volume was also compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the principles that should be clarified regarding the dragon pulse in terms of 'staying', movement and stillness, branching and splitting of the pulse, residual energy, and facing and backing. These are profound and essential aspects of geomancy, so the key points are written out here to help resolve doubts and difficulties.

駐蹕山者，乃行龍暫止，如王者之駐蹕也。亦謂之住腳星辰。蓋此處分龍雖多，而正龍特起高大之山，暫爾停息，猶去未住。其分龍則以此山為太祖耳，故有大駐蹕、小駐蹕。大者延袤數百里，跨州連郡。其數百源小水於此分派，數百枝分龍於此發軔。小者亦冠一州一郡一府，或數十里。又小者冠一邑一鄉，不過數里，亦必有數十源水、數十枝龍從此去也。

The so-called "Zhubi Mountain" is a place where a dragon temporarily stops, like a royal carriage pausing during a journey, hence the term "Zhubi," which also means "star of stopping." Although many dragons branch out from here, the main dragon only specially rises to form a high mountain as a temporary resting place and continues forward, not really stopping. Those branching out consider this mountain as their ancestral mountain. Zhubi can be large or small: large ones stretch for hundreds of miles, spanning states and prefectures, with hundreds of small streams branching out here and hundreds of dragon branches starting from here; small ones can control a state, a prefecture, and a county, covering tens of miles; even smaller ones can control a county and a town, only a few miles in size, but they must still have dozens of water sources and dozens of dragon branches branching out from here.

然皆巍峨高大，群峰攢聚，萬嶺嵸巃。又為分龍之太祖。其大小雖有不同，不可認為少祖山也。以其大龍尚去未住，故曰駐蹕。以其自此分出眾龍，故曰太祖。如王者尊居帝位，而百僚咸集，萬姓觀瞻。其分出力量輕重，猶之朝廷，尊卑並列，可得其概。

These mountains are all tall and majestic, with peaks gathering together and countless mountains rising high. They are all the main ancestral mountains from which the great dragons branch out. Although their scale varies in size, they must not be mistaken for "minor ancestral mountains." This is because the great dragon still proceeds forward and has not stopped, hence the name "驻跸" (staying for a while); and since all the dragons branch out from here, it is called "太祖" (great ancestor). This is like a king residing on the throne, with officials gathered around and the people looking up in reverence; the various dragons branching out from it have different levels of strength, just as officials in the court are ranked according to their status, and the general situation is clearly visible at a glance.

所貴於觀龍者，見其駐蹕之山，看其某枝是正龍分派，某枝是從龍分派，前去結作大小、美惡，察其貴賤吉凶，一見了然。楊公《畫筴圖》所謂源派者是也。但人多畏其登高陟遠，縱有眼力，每憚陟履之勞，只在眼前山麓間尋地，已失要領。

The value of a dragon lies in the ability to recognize, when seeing the mountain called Zhubi, which branch is the main dragon and which is the subordinate dragon. It also involves discerning the size, quality, and fortune of the land ahead, distinguishing between good and bad, and high and low, all at a glance. This is what Yang Yunsong mentioned in his "Hua Ce Tu" as "yuan pai." However, most people fear climbing high and traveling far. Even if they have the eyesight, they often avoid the effort of long journeys and only search for land near the foot of the mountain. In this way, they have already lost the essential principle.

縱得龍之枝腳，或亦有穴情，不過些須小地而已。豈知專龍正氣，鍾孕融會，宏遠廣邈，動收數百里山川，酰雞井蛙之見，何足語此？楊公云：“誰人識得大龍脊，山正好觀無腳力。裹費不惜力不窮，其家世代腰金公。”誠確論耳。

Even if one finds the branches of the dragon, there may be some depressions there, but they are merely small spots. How could one know that the true dragon's righteous energy gathers, nurtures, converges and integrates, with a vast and grand scope, capable of encompassing hundreds of miles of mountains and rivers? Those with the narrow vision of insects in a wine jar or frogs at the bottom of a well are incapable of understanding this. Yang Yunsong said: Who can recognize the main ridge of the great dragon? Although the mountain is beautiful, one cannot reach it with one's strength. Those who are willing to spend money and effort to travel there will have generations of family members who become noblemen wearing golden seals. This is indeed a practical and solid statement.

紫瓊云：“山去水去隨送去，此是龍行猶未住。山走斜飛水不停，不是眞龍作穴處。”誠以龍行未止，不可尋穴，謂之行龍，又謂之過龍。《葬書》云：“氣以勢止，而過山不可葬也。”蓋龍原其所起，穴乘其所止，必須辨認龍止處，方可求穴。《青囊奧語》云：“第一議，要識龍身行與止。”

Zhang Ziqiong said: When mountains go forward and water also goes forward, following each other all the way, this indicates that the dragon is still moving and has not stopped; when the mountain trend is slanting and rushing forward, and the water does not stop, it is not a true dragon site. Indeed, if the dragon is still moving, one cannot seek a site. Such a dragon is called "Xinglong" or "Guolong." The "Zangshu" says: Life Qi follows the mountain trend to stop, so mountains that merely pass by cannot be chosen for burial. To examine the dragon, one must trace where it originates; to seek a site, one must catch where it stops. One must identify where the dragon stops before seeking a site. The "Qingnang Aoyu" says: The first thing to consider is to recognize whether the dragon is still moving or has already stopped.

故凡山勢奔走不停，水勢峻急不環，門戶不關，羅城不衛，水山不團聚，皆是龍行之處，未為止息。雖有奇形巧穴，而山水無情，亦不足論。若乃龍之眞止者，則玄武頂自然尊重不動。《葬書》云“其止如尸”。下手諸山則自逆水回攔，左右隨從之山則自枝枝齊止，不敢他往。朝對迢迢遠來，亦並止於穴前，如拜如伏。

Therefore, wherever the mountain ridges run continuously without stopping, the water flows abruptly without circling, the entrance is not closed, the surrounding hills do not guard, and the mountains and waters do not gather together, such places are considered as the path where the dragon is moving, but has not yet stopped. Even if there are peculiar and ingenious grave sites in such places, since the mountains and waters are indifferent, they are not worth discussing. As for the true resting place of the dragon, it is when the hill behind the grave site has the 'Black Tortoise' peak naturally dignified and stable, motionless, as mentioned in The Book of Burial, 'its rest is like a corpse'. The hills facing the direction of the grave site will naturally turn back and block the water flow, while the hills on both sides will each branch off and stop, daring not to go elsewhere. The distant mountains that come to pay homage will also stop before the grave site, like bowing or kneeling.

訣云：“止之中有大止者，謂諸山諸水皆無不止也。”其水必數源齊會，或匯為深潭，或折如阿房，或彎如繞帶，或聚如鍋底、掌心，溶注不散，無瀉漏傾倒、牽拽直去之患。《葬書》云“洋洋悠悠，顧我欲留”是也。

The mnemonic says: within the concept of stopping, there is also the "great stopping," meaning that among many mountains and waters, nowhere does the flow cease. In such a place, the water must surely have several sources converging together, either forming a deep pool, or turning like the winding corridors of Afang Palace, or bending into a belt encircling the body, or gathering like the bottom of a pot or the palm of a hand, deep and concentrated without dispersing, with no leakage, spilling, or being dragged straight away. The Book of Burial says, "flowing broadly and gently, looking back to me as if to stay," which precisely describes this kind of water flow.

見眾山咸止，諸水咸聚，是山水大會處，必有眞龍融結，宜於此處尋覓眞龍受穴之山。若大地止聚之處，猶必有北辰、華表、捍門、游魚、禽曜、羅星等象列於水口。必內寬外窄，堂局廣而水口狹，重重關鎖，方是大地規模。

When all the mountains come to a stop and all the waters converge, this is the location of the Great Assembly, where a true dragon must be forming and settling. One should look for the dragon's resting place here. If the land comes to a stop and gathers, there must certainly be formations such as "Beichen," "Huabiao," "Hamen," "Youyu," "Qinyao," and "Luoxing" arranged at the water mouth. The overall layout must be wide inside and narrow outside, with a broad and open terrain and a narrow water mouth. The land should be enclosed layer by layer, forming a grand scale.

若山水雖有團聚之狀，而門戶不關，或有關而低小，或一重遠一重，一山低一山，大象似關，而實則曠闊無交鎖，則亦無大融結。縱有小可結作，亦易衰敗，不足取也。故審山水之止聚，於水口即可見之。蓋水口關鎖則內氣融聚。故論龍之行止者，於水口亦得其大情焉。

If the mountains and waters appear to be gathered together, but the entrance is not closed; or if there is a barrier but it is low and small; or if each layer is farther away and each mountain is lower than the previous one, generally looking like a barrier, but actually open and not locked, then there will not be a great accumulation of life qi. Even if there is a small gathering, it will easily decline and is not worth taking. Therefore, we should examine whether the mountains and waters are stopping and gathering, and this can be seen from the water mouth: if the water mouth can be locked, then the internal life qi will gather. Therefore, when discussing the movement and stopping of the dragon (dragon line), we can grasp the general idea from the water mouth.

龍以正來氣聚為吉。其枝腳雖貴蕃衍，而自有旁正尊卑之不同。而好龍正氣自專。若分枝劈脈拽拖太重，則分散精靈，力輕氣弱，不能融結。謝子期云：“龍脈擺劫散亂，或去或來，分奪不定，則生氣為其所耗，而吉穴不能成也。”分劈短而少者為鬼，長而多者為劫。《龍經》又謂之漏胎洩氣。

The dragon's main line should come straight and directly, with life qi gathering together, which is considered auspicious. Although its branches may be valued for their abundance, there are inherent distinctions between the main and the side, the superior and the inferior. The vital energy of a good dragon is always focused on the main body. If the branches split off too forcefully and drag away, they will scatter the vital energy, resulting in weak force and insufficient qi, which prevents the formation of a site. Xie Ziqi said: when the dragon line sways and takes away the qi, becoming scattered and unstable, suddenly going away and suddenly coming back, with no clear direction in its division and taking away, the life qi is consumed, and thus the auspicious site cannot be formed. Short and few branches that split off are called 'ghosts', while long and numerous ones are called '劫'. The Dragon Classic also refers to this situation as 'leaking the fetal qi'.

故凡鬼劫之龍，氣弱力衰，不結吉穴，但能為寺、觀、庵、廟而已。《坤鑑歌》云：“劈脈分枝是鬼龍，直如鵝頸曲如弓。小名為鬼大為劫，只為神廟有靈通。”若分去之龍又迴轉護我，作我用神，則又不畏其分劈去也。

Therefore, all dragons belonging to the category of ghostly or calamitous dragons have weak energy and insufficient strength, and cannot form auspicious sites, but can only serve as the foundation for temples, monasteries, hermitages, and shrines. The "Kun Jian Ge" says: dragons that split off and branch out are ghostly dragons; straight ones resemble a goose's neck, and curved ones resemble a bow. Small ones are called ghosts, and large ones are called calamities; they are only suitable for use as the foundation of temples to appear effective. However, if the branch-off dragon turns back to protect the main body and becomes a useful god that I can employ, then there is no need to fear its splitting off.

楊公以龍之分劈，名曰天劫。故云“天劫便是龍分去，劫去不回無美利。天劫雖去若回來，回朝面前攔穴水。”又云：“天劫又去作他穴，已去又復分腳轉，攔在面前看優劣。”又云：“水若迂迴山若轉，定知天劫不為災。”故分去之山，若迴轉亦不妨。如不回則凶也。《經》云：“分枝劈脈不回頭，奪我正身少全氣。”

Yang Yunsong called the division of the dragon as "tian jie" (heavenly calamity). Therefore, he said: "Tian jie is when the dragon splits off. If the calamity departs and does not return, there will be no benefit; although the heavenly calamity has gone, if it returns, it will turn back in front of the site and block the flowing water. He also said: "If the dragon goes away to form another site, after it has gone, it branches out again and returns, blocking the flowing water in front of the site, the good or bad result depends on this turn. He also said: "If the water meanders and the mountains turn back, it can be determined that the heavenly calamity will not cause disaster. Therefore, if the mountain that splits off turns back, it is not a problem; if it does not turn back, it will be dangerous. The "Long Jing" says: "If the branches split off and the main vein divides without returning, it will take away my own vital energy, causing the entire energy to be deficient."

吳公《快捷方式》云：“若後龍分劈已去之山，又復回轉，或來前面作朝應，或隨龍之左右作纏護，或去水口作捍門、關鎖，或住穴後作樂托、遮帳，則雖分去，復來為我用神，不可作分劈論。”

Wu Gong's "Geographical Shortcuts" says: If the mountain that branches off from the rear dragon turns back again, or appears in front as a facing hill, or accompanies the dragon on either side as a protective hill, or appears at the water mouth as a gatekeeper or a gate, or stops behind the site as a musical hill, a supporting hill, or a screen, then although it branches off, it returns to become my "useful god," and should not be regarded as a branching hill.

大抵枝龍最怕分劈，蓋枝龍氣薄，再有分劈，則氣愈耗散，是為鬼劫之龍，安能融結吉穴？若幹龍則氣旺盛，其發一枝一葉，尚去數十里，安能拘其無分劈？而其分去枝葉，皆有結作，但力量輕重不及正穴耳。是故幹龍必有分枝劈脈，故其融結眞穴，必不在大窮盡處。楊公云：“大地多從腰裡落，餘枝前去作城郭。”又云：“有劫方為福，無鬼不成官。”其即此之謂歟？

In general, "branch dragons" are most afraid of splitting, because branch dragons originally have thin energy, and if they split further, the energy becomes even more scattered, turning into ghostly dragons. How can such dragons form auspicious sites? As for "main dragons," their energy is strong and vigorous, so even a single branch or leaf can extend for dozens of miles. How could one expect them not to split? Moreover, the branches and leaves that branch out also have their own formations, though their strength is less than that of the main site. Precisely because main dragons must necessarily have branches and splits, the true site formed by them will certainly not be at the very end. Yang Yunsong said: "Great land mostly descends from the waist of the dragon body, and the remaining branches go forward to form cities and towns." He also said: "Only with a ghostly dragon can there be blessings, and without a ghostly dragon, one cannot achieve officialdom." These are probably referring to this meaning.

夫背面者，山龍有情無情之分也。蓋開面處自然光彩齊整，秀媚好看，如人面向有情，此處始可尋地。背立處自然巉巖破碎，粗丑不美，如人背向無情，此處不必著目。故辨背面乃堪輿家一件緊關，於此一失，萬無一用。《玉髓經》云：“人有背面地亦然，要須細認乃可扦。”

The concept of "back" and "front" refers to whether the mountain dragon is affectionate or not towards the grave site. The side that opens up naturally appears bright, neat, and beautiful, like a person facing you directly, showing affection; this side is where one should look for a suitable site. The side that is opposite, however, appears dangerous, broken, rough, and unattractive, like a person's back facing you, showing no affection; this side does not need to be considered. Therefore, distinguishing between the front and back is a crucial point in geomancy. If one makes a mistake here, the entire plan becomes useless. The "Yusui Jing" states: just as a person has a front and back face, so too does the land; one must carefully distinguish between them before proceeding with burial.

吳公《指南》云：“凡大小山嶺，與山枝腳，皆有背面。肥飽、拱突、峻急、粗惡、醜陋、無枝腳而曲瘦凌夷者為背，秀麗者為面。安墳立宅在面一壁，主人財興旺，綿綿不絕。”是言背面之當審也。但祖有祖之背面，護有護之背面，穴有穴之背面，山龍平地，莫不皆然。

Wu Gong's "Geographical Guide" says: All mountains and ridges, whether large or small, as well as their branches, have a back and a front. The side that is fat, full, bowing forward, steep, coarse, ugly, or lacks branches and appears bent and scattered is the back; the side that is beautiful is the front. If a tomb or residence is placed on the front side, the family will prosper, with continuous generations and wealth. This refers to the necessity of examining the back. However, the back of the ancestral mountain is different from the back of the protective mountain, and the back of the site is different from the back of the site. Whether on mountainous or flat land, this principle applies universally.

以祖山言之，大山行龍，出身頓起星辰，必有背面。《指南》云龍樓寶殿，亦有背面之狀，不可不審。其面一壁迥然秀麗，離祖出身，迢迢行去，起祖發身，堆堆跌跌，隱隱隆隆，或三五里，或十數里，必去融結美地。

In terms of the ancestral mountain, when a great mountain range moves forward as a dragon, it suddenly rises into a star-like peak at its beginning. It must have both a back and a front. The "Guide to Divination" states that even for noble forms such as "Dragon Hall" and "Treasure Hall," there is a distinction between the front and the back, which must be carefully examined. The side with the front is particularly graceful. From this side, the dragon departs from the ancestral mountain, moving far ahead, gradually rising and falling, subtly and continuously. It may travel three or five miles, or ten or twelve miles, and ultimately settles into a good site.

其背一壁，則漫漫壁立，拱突粗惡，不生乳脈，亦無枝腳垂落。藉也有之，亦只懸針尖利，不離大山，不起主山，不結星辰，亦不出身行去。縱出身行去，亦不過半里、二三里而止，不能融結美地，但為神壇佛宮而已。即有形穴，必有坑陷不足處。所以尋地須審背面。若是山背，決然無地，不必登山索穴矣。此論主山背面也。

On one side of its back, the mountain slopes gradually and steeply upward, rising abruptly and roughly, without any branching veins or hanging roots. Even if there is a little, it is only sharp like a needle, clinging closely to the main mountain without separating. It does not form the main mountain, nor does it create star peaks, and certainly does not rise forward. Even if it does rise forward, it only goes for half a li or two or three li before stopping, failing to form good land, and can only serve as a site for shrines or temples. Even if there is a pit shape, it must necessarily have depressions or defects. Therefore, when searching for land, one must examine the back side: if it falls on the mountain back, there is certainly no good land there, and there is no need to climb the mountain to find the site. This is speaking specifically about the back side of the main mountain.

至於從山護衛，眞龍勢趨一邊，亦有背面。故其向主一壁，有擁護主龍之情者為面；其突兀崚嶒，或枝腳尖利，或枝腳全無，而本身壁立者，即背也。凡此護龍背向者，必無結作；護龍面向者，始可尋地也。

As for the mountains that accompany and guard the dragon, since the true dragon's momentum leans in one direction, these mountains also have front and back sides. The side facing the main dragon, which shows a sentiment of supporting the main dragon, is the front; the other side, which is abrupt and rugged, has sharp branches or no branches at all, or stands like a wall, is the back. Where the guardian mountains face the dragon with their backs, there will certainly be no formation; only where they face the dragon with their fronts can one find suitable land.

大龍行度之間，分牙布爪，踴躍馳驟，兩邊均勻，無分背面。惟將及作穴之際，則有背面之分。開面處本身寬平，枝腳交護，內堂平聚，外陽開暢，洋朝迂迴，水城環抱。《經》云“若是面時寬且平，若是背時多陡岸。面時平坦中立穴，若是面時朝水緩。縈紆環抱入懷來，不似背邊風蕩散”是也。

A large dragon, while moving, branches out like its teeth and claws on both sides, rushing forward with evenness on both sides, without distinction between front and back. Only when it is about to form a mound does a distinction between front and back appear. The area where the face opens is itself broad and flat, with branches intersecting and guarding it, the inner hall is level and gathering, and the outer bright hall is open and spacious. The distant water coming from the front meanders towards the site, forming a 'water city' that encircles the mound. The "Dragon Classic" says: when it is the face, it is broad and flat; when it is the back, it is mostly steep and cliff-like. The terrain on the face is flat, so the mound is established in the center. When it is the face, the water coming from the front flows smoothly, winding and circling into the embrace, unlike the back side which is scattered by the wind. This is exactly what is being discussed.

其背邊山水無情，或空缺，或逼窄，或陡峻，或醜陋，或巉巖，多受風吹水劫。《經》云：“山回水繞雖似面，浪打風吹崖壁寒。”子微云：“山水無情未是面。”故凡正龍，將及結作，必逆向一邊而入局，開面結穴，前有氈褥，後有蓋托，左右有兩山來衛，下手一臂有力，有堂氣局面可證，山水翕集有情，自不同也。《龍髓經》云：“龍面有山兼有水。”又云：“山環水聚為龍面。”其背邊自然無許多形狀。此論山龍背面也。

The back side of the dragon lacks mountains and waters, which may be missing, narrow, steep, ugly, or rocky and rugged, mostly suffering from wind and water erosion. The "Dragon Classic" says: although mountains winding around and waters circling may seem like a face, under the impact of waves and wind, the cliffs remain cold. Zhang Zimwei says: if mountains and waters are无情 (unfeeling), they cannot be considered as a face. Therefore, whenever a true dragon is about to form a site, it must turn towards one side to enter the surrounding area, opening up a face to form the site. In front of the site, there should be "zhan" and "ru" spreading out like a carpet, behind the site, there should be covering mountains supporting it, on both sides, two mountains should guard it, and at the lower part, there should be a strong arm of land with a hall atmosphere that can be verified, mountains and waters gathering with affection, the atmosphere naturally differs. The "Dragon Essence Classic" says: the front side of the dragon has both mountains and waters. It also says: the side where mountains encircle and waters gather is called the dragon's face. The back side naturally lacks these forms. This is referring to the back side of a dragon in mountainous terrain.

至於平地之龍，亦有背面。《玉髓經》云：“若遇穴在平田，四面皆山水朝應，不知何如分背面？曰：逼窄水割處是背，砂寬水緩處是面。有一種區穴，一畔砂繞水纏而太迫，俗師泥山水所在，遂以背為面。不知平田曠野，未嘗無內明堂。須面前有天然內堂，然後可扦。如四面皆無明堂，即是絕氣之地，雖有朝應，不可下矣。切勿謂穴在平陽，只取外陽朝應為證，而失背面趨向之正也。”

As for the dragon in flat land, there is also a distinction between front and back. The "Jade Essence Classic" says: if the site falls in the middle of a flat field, with mountains and waters surrounding it on all sides, how can one determine front and back? The answer is: the side that is narrow and cut by water is the back, while the side with gentle terrain and slow flowing water is the front. There is a type of site in a low area, where one side is surrounded by hills and water but is too close, and ordinary geomancers are rigid in their adherence to where the mountains and waters are, mistaking the back for the front. They do not understand that even in flat fields and open plains there may not necessarily be an "inner bright hall," and that it is only when there is a natural inner hall in front of the site that burial is possible. If there is no bright hall on all four sides, it is a place of dead energy, even if there are distant mountains and waters facing it, burial is not possible. One must not, just because the site is on flat land, rely only on the external facing features as the basis, and neglect the correct principle of the back's orientation.

葢平洋穴，必須開口方有憑據。師云：“平洋不開口，神仙難下手。”既有鉗口，自有內堂。堂既正，自有案山。無案山亦須有朝水。口訣所謂“穴證朝堂堂證穴”，“無山要水朝”是也。故平洋地，以開堂辨背面，極親切妙訣焉。

In flat land, the burial site must have an opening, so there is something to rely on. The old masters said: if the flat land does not have an opening, even the gods would find it difficult to work. Once there is a "clamped mouth," there will naturally be an inner bright hall; if the inner hall is properly arranged, there will naturally be a case mountain; even if there is no case mountain, there must be a river coming from the front. The oral tradition says "the site confirms the front hall, and the hall confirms the site," "without mountains, there must be water coming from the front," which means exactly this. Therefore, in flat land, using whether a bright hall is opened to determine the back side is a very appropriate and skillful method.

以上論背面詳矣，然又不可泥執。有一等龍氣極旺處，一起一伏，一屈一曲，皆合龍格，成星體，而過峽脫卸猶多。兩邊俱有形穴，雖其結作有正受旁受不同，力量大小不一，然此處之背面，則難以一律拘矣。

The discussion of the back and front aspects has already been quite detailed, but one cannot be rigid in following them. In places where the dragon qi is extremely strong, the terrain rises and falls, bends and curves, all conforming to the pattern of the dragon. Stars are formed everywhere, and the number of times the ridges change and shift is particularly frequent. In such places, there are both front and back forms of the site. Although there is a distinction between 'direct reception' and 'side reception', and the strength varies accordingly, the concepts of back and front in these cases cannot be confined by a single rule.

呉公《秘訣》云：“也有眞龍似瓜藤，一回起伏一彎轉。彎轉之中皆有穴，此處未容分背面。兩邊皆有穴星明，穴穴皆有眞應現。豈無假穴使君疑，到此尤宜詳細辨。”《龍經》云：“縱饒已能分背面，面得寛平背崖岸。假如兩水夾龍來，屈曲翻身時大轉。一回頓伏一番身，一回轉換一回斷。兩邊皆有山水朝，兩邊皆有水打岸，兩邊皆有形穴眞，兩邊皆有山水案。兩邊朝迎皆可觀，兩邊明堂皆入選。兩邊纏護一般來，兩邊下手皆迴轉。此山背面未易分，心下狐疑又難判。不應兩邊皆立穴，大小豈容無貴賤？”

Wu Gong's "Secrets" says: There are also true dragons that appear like gourds and vines, rising and falling, turning and twisting. In each turn there is a site, and such places do not allow for distinguishing front and back. Both sides have clear site stars, and each site has genuine signs. How can there be no false sites to raise doubts? At this point, one must be especially careful in distinguishing. The "Dragon Classic" says: Even if you can distinguish front and back—front being wide and flat, back being a cliff—suppose the dragon comes between two streams, and when it turns and twists, it makes large bends: one sudden depression, one turn, one change, one fall. Both sides have mountains and waters facing the site, both sides have water beating the shore, both sides have clear site forms, both sides have mountains as a backdrop. Both sides have good facing and welcoming features, both sides have suitable bright halls; both sides have the same protective hills, and both sides have the same turning at the lower part. At this time, it is difficult to distinguish the back of the mountain, and one's mind is doubtful and hard to decide. It should not be that both sides have sites, how could there be no distinction between big and small, and no difference between noble and humble?

是言眞龍氣旺處，兩邊俱有形穴。但正受旁受，大小貴賤，力量不同，而結作則不異也，未可以背面拘之。然亦未嘗無背面之分。但認背面，不以龍而以穴，故曰“眞龍無分背面，惟結穴處乃有背面。其外應亦各立門戶，而有堂局案對以證之也。”

This refers to places where true dragon qi is strong, and both sides have cave shapes. However, there is a distinction between 'direct reception' and 'side reception,' differing in size, status, and power, yet their ability to form a site remains the same, so one cannot simply apply the concept of the back side mechanically. Of course, there is not entirely no distinction of the back side, but when recognizing the back side, one does not look at the dragon but at the cave. Therefore, the true dragon itself does not have a front or back, only the site of the cave has a front and back; their external correspondences also each establish their own gateways, with their own halls and case mountains to verify.

如吾邑南門外諸名墓，只在三四里間山水，而結數十穴吉地。雖大小不同，富貴有異，而其融結為穴，則皆塜塜有格，且多吳、賴、傅、董諸仙師所下，有課驗證應，是其式也。圖具右：右地在吾邑治南五里，土名長塘。其龍與縣龍同祖少華，迢遞三百餘里，不詳述。將入局，至長塘鋪復開大帳，一脈穿田，頓起重帳，始與縣龍分脈。分後自蛟池山連起群峰，為五星聚講，頓伏卓拔，秀異敻別。

For example, there are several famous tombs outside the southern gate of our county, located only a few miles away from the mountains and waters. Yet they have formed dozens of auspicious sites. Although their sizes differ and the wealth they bring varies, each site has formed a proper structure and conforms to the pattern. Most of them were pointed out by master geomancers such as Wu Jingluan, Lai Buyi, Fu Botong, and Dong Dezhang, and their records have been verified. This is a typical example of such cases. The original book had an illustration here, but now only the title remains, and the image itself is no longer visible. The location described in the image is five miles south of the county town, named Changtang. This dragon comes from the same origin as the dragon of the county town, originating from the ancestral mountain of Shaohua, and travels a distance of over three hundred miles, which we will not elaborate on here. As it approaches the site, at Changtangpu, it spreads out into a large enclosure, with a single ridge passing through the fields and forming multiple layers of enclosures before it separates from the dragon of the county town. After the branch ridge splits off, it continues from Jiao Chi Mountain, rising in a group of peaks, forming a "Five Stars Gathering for Instruction," standing prominently and distinctly different from other areas.

復橫列闊帳，群龍枝枝出自帳中，棲閃走弄，磊落繽紛，變態萬狀，節節合格。如撒珠，如拋梭，如墜絲，如瓜藤，枝枝葉葉，俱有結作。毎一轉換，一頓跌間，則有穴情，而南北東西坐向各異。爰是龍氣旺甚，故無背面之分。所謂枝枝結果，節節生芽者也。

Then another broad tent was laid out horizontally, with a group of dragons emerging one by one from the tent. They moved left and right, coming and going, appearing splendid and varied in their postures, each section conforming to the pattern. Some resembled scattered pearls, others like thrown looms, some like hanging threads, and others like sprawling gourds. Each branch and leaf could connect to the earth. At every turn and every pause, there was a qi point, and these points had different orientations, north, south, east, and west. Because the dragon qi was extremely strong, there was no distinction of front and back. This is what is meant by saying that every branch bears fruit and every section sprouts new growth.

其正結者為孫尙書祖地。入首走馬文星數節，復起側腦太陽金星。扦挨金剪火之穴。右臂拖出曜星石印，圓平奇特，以鎭下關，此貴證也。繫本邑郎慶和下。葬後歲寒公原貞登進士，官至兵部尙書。其孫清簡公需，官吏部尙書。二公皆戊辰生，以石曜在辰也。至今富貴未艾。此地穴前左砂入堂順水，富貴皆在長房。葬時歲寒公已數歲，催官地也。

Among the properly formed sites, one is the ancestral land of the Sun Minister. At the beginning, it went through several sections of 'galloping horse literary star,' then a side brain of the sun metal star arose, forming a 'gold shears and fire' site. On the right arm, a piece of曜 star stone was dragged out, round and flat with a peculiar shape, used to seal the lower entrance, which is a proof of this noble land. This site was pointed out by the county's master of geomancy, Lang Qinghe. After burial, the son of the cold years, Guanyuan Zhen, passed the imperial examination as a jinshi, and held the position of minister of war. His grandson, Qingjian Gong Sun Xiu, reached the position of minister of personnel. Both were born in the year of Wuchen, because that stone曜 exactly fell in the direction of Chen. Until today, the family of Sun has not declined in wealth and honor. The sand on the left side of the site flows with the water into the hall, so the wealth and honor should be in the eldest son's line. At the time of burial, the cold years' son was already several years old, indicating that this is a 'site that promotes officialdom.'

左一穴餘氏眠犬形，富地，稅糧千石，出一侍御。後一穴亦餘氏，風吹羅帶形，國師傅伯通下。課云：“秀水東流三百步，子孫五世拜皇恩。”果五世出貴。右一穴朱氏地，出觀吾公尙賓，登高科，躋膴仕未艾。對面地餘氏，草蛇吐舌形，賴布衣下，出進士數人。

On the left side there is a site belonging to my family, shaped like a sleeping dog, which is a wealthy site capable of yielding a thousand stone of grain. It has produced one official of the imperial court. Behind it is another site also belonging to my family, shaped like a wind blowing through a silk sash, pointed out by the national master Bo Tong. The record states: "The clear water flows east for three hundred paces, and the descendants will receive imperial favor for five generations." Indeed, five generations later, there were people of high status. On the right side there is a site belonging to the Zhu family, which produced Gong Wugong Zhu Shangbin, who passed the high examination and held an esteemed official position without decline. Across from it is another site belonging to my family, shaped like a grass snake with its tongue out, pointed out by Lai Buyi, which produced several candidates for the imperial examination.

餘氏地頂背，方氏掛壁燈形，出東岡公定，官僉憲。方地左一穴，蔣氏蓮花形，郎慶和下，亦有富有貴。又左一穴，祝都諫祖地，舒馬山大同下，詳穴忌卷。上一穴亦蔣氏，仰天螺螄形，郎慶和下。祝地前一穴，餘氏蛇形地，趙緣督翁下，有富有貴。蛇形對岸一枝，亦餘氏，工字龍地，有富有貴。

My family's land at the top and back is the land of the Fang family, shaped like a "hanging wall lamp." It was pointed out by Dong Ganggong Fang Ding, who held the position of Qian Du Yu Shi. To the left of the Fang family's land is a grave site belonging to the Jiang family, shaped like a "lotus," pointed out by Lang Qinghe, also destined for wealth and honor. Further to the left is the ancestral land of Zhu Dujian, pointed out by Shu Mashi's Da Tong, details of which can be found in the chapter on grave site taboos in this book. The grave site above is also Jiang family's, shaped like an "upward-looking snail," pointed out by Lang Qinghe. In front of Zhu family's land is my family's snake-shaped land, pointed out by Zhao Yuandu old master, destined for wealth and honor. Across the river from the snake-shaped land is another plot belonging to my family, shaped like a "character 'gong' dragon," also destined for wealth and honor.

廟左一穴天門徐眞州公墓，出二理學，三忠四孝，典州郡邑佐數十人，芳谷公三省提學。其左一穴，朱氏富地。又左一穴，餘氏富地。內一穴孫氏地，出薦山公汝逹，官文林郎，未艾。餘氏風吹羅帶形左一穴，鍾氏地，有富有貴未艾。

The temple's left side has a grave site known as the Heavenly Gate, which belongs to Xu Zhenzhou, a public official. His descendants produced two famous scholars of the Neo-Confucian school, three loyal ministers, and four filial sons. There were dozens of officials serving as assistants in prefectures and counties, among whom Fanggu Gong once held the position of provincial academic inspector. To the left of this grave site is a wealthy plot belonging to the Zhu family, and further to the left is a wealthy plot belonging to the Yu family. Inside is a plot belonging to the Sun family, from which emerged Jianshan Gong Sun Rudá, who held the rank of Wenlin Lang and whose family fortune has not declined. The plot on the left of the "Wind Blows the Silk Ribbon" shape belonging to the Yu family is occupied by the Zhong family, which also enjoys wealth and honor, and its prosperity has not declined to this day.

田中一穴，吳氏銅羅形，董德彰下，出吳公以清知縣，子護太僕寺臣，孫浚進士州守，玄孫寵進士寺丞，今福祉未替。山麓一穴，朱氏，蜂桶形，張落魄公下，富旺未替。其右一穴亦朱氏，寒牛出欄形，郎慶和下，鉅富旺人。其下郎慶和自卜陽基壽藏，出入康寧壽考，和議清高。

In the middle of the field there is one grave site belonging to the Wu family, shaped like a "bronze gong," selected by Dong Dezhang. It produced Wu Yiqing who became a county magistrate, his son Wu Hu who rose to an official position in the Imperial Stables, his grandson Wu Jun who passed the imperial examination and became a prefect, and his great-grandson Wu Cheng who also passed the examination and held the position of Imperial Secretary. The family's blessings have not declined. At the foot of the mountain there is another grave site belonging to the Zhu family, shaped like a "bee hive," selected by Zhang Luopu. The family remains wealthy and prosperous. To the right of this is another grave site also belonging to the Zhu family, shaped like a "cold ox leaving the pen," selected by Lang Qinghe. The family is extremely wealthy and has a thriving population. Below this are Lang Qinghe's own selected site for his residence and burial ground. He has lived a peaceful and safe life, enjoying health and longevity, and is known for his harmonious and upright character.

其右一穴董氏，寳劍出匣形，董德彰為族人下，今世襲千兵。課云：“出匣寳劍使人驚，世代為將統千兵。”其內一穴，張尙書公憲祖母徐氏夫人地，俗呼猛虎跳牆形，催貴地也。左一穴，餘氏，黃龍出洞形，出背山公鍧，官太守。

Its right pit is the land of the Dong family, shaped like 'a sword drawn from its sheath', pointed out by Dong Dezhang for his clan, and now passed down through generations as a position of command over a thousand soldiers. The lesson records that a sword drawn from its sheath causes alarm, and generations serve as generals leading thousands of troops. Inside is the pit belonging to the land of Madame Xu, the grandmother of Zhang Xian, the former Minister Zhang Shushang, commonly known as the 'tiger leaping over the wall' shape, which is a place that brings prosperity and high status. The left pit is the land of the Yu family, shaped like 'the yellow dragon emerging from its cave', producing Bakshan Gong Yu Ke, who rose to the position of governor.

沿河逆上，一坪坡中為煙村，盡為孫氏伯清公地，倒地貪狼格也。穴前原是平中一窟，有水。因悞淹一小皃，今填平而非本來面目矣。其前為餘氏、鍾氏、張氏諸地，不能悉。黃龍出洞右一穴，土星掛角，蔣氏地。蔣地右一穴，蛇形，為彭氏地。彭地又右一穴，仙人大座形，餘氏地。

Going upstream along the river, there is a village called Yancun on a flat slope. That area is all the property of Sun Jieqing, belonging to the "reversed land greedy wolf" pattern. Originally, in front of the site there was a depression in the flat land with water; because a child was accidentally drowned there, it has since been filled in and is no longer in its original state. In front of it there are also several plots belonging to the Yu family, Zhong family, and Zhang family, which cannot all be mentioned here. To the right of the "Yellow Dragon emerging from the cave" site is a site called "Earth Star hanging on the horn," belonging to the Jiang family. To the right of the Jiang family's land is a snake-shaped site belonging to the Peng family. To the right of the Peng family's land is a site shaped like a "celestial immortal sitting," belonging to the Yu family.

又其右，為仰天湖，賴布衣下。餘氏名地又其右，為蔣氏上下二穴，郎慶和下。又其右，為程氏二穴，上穴眠犬形，董仙下；下穴猛虎吐涎形，張落魄翁下。以上諸地，皆名師課驗名墓。尙有數穴，莫能悉圖。又有遺珍，以俟有德。由其龍氣盛旺，故融結之多如此矣。

Moving further to the right is the "Yangtian Lake," pointed out by Lai Buyi, also a famous site of the Yu family. Further to the right are two graves for the Jiang family, pointed out by Lang Qinghe. Further to the right are two graves for the Cheng family: the upper one resembles a "sleeping dog," pointed out by Dong Dezhang; the lower one resembles a "tiger spitting foam," pointed out by Zhang Luopuo, the old gentleman. All these sites are famous graves determined by master geomancers, with records of their verification. There are also several other sites that cannot be drawn in the map, and some precious sites that have not been used, left for those of virtue. Precisely because the dragon qi here is strong, so many auspicious sites have been formed.

賓主者，乃受穴之山與朝迎之山相對之謂也。受穴山為主，朝迎山為賓。最要主賓形勢相稱，情意相孚。切忌賓山陵主，情性背馳。子微云：“主要欺客客迎主。”蔡牧堂云：“地理與人事不遠。人之情性不一，而向背之道可見。其向我者，必有周旋相與之意；其背我者，必有厭棄不顧之狀。雖有暫焉矯飾，而眞態自不可掩。凡相對如君臣，相戀如夫婦，相親相愛如兄弟骨肉，此皆向我之情也。凡相視如仇敵，相拋如路人，相忌相嫉如仇讎逆寇，此皆背我之情也。觀形貌者得其偽，觀情性者得其眞。向背之理明而禍福之幾見，此深得賓主相稱相孚之意也。”

The concept of "host and guest" refers to the mountain that receives the spirit (the main mountain) and the mountain that comes to greet it (the guest mountain) facing each other. The mountain that receives the spirit is the host, and the one that comes to greet is the guest. Most important is that the host and guest mountains are in harmony in form and sentiment. It is most undesirable for the guest mountain to overpower the host mountain or for their natures to be incompatible. Zhang Zimo said: the host mountain should be able to control the guest mountain, and the guest mountain should come to welcome the host mountain. Cai Muting said: the principles of geography are not far from those of human affairs. Human temperaments differ, but the way they face or turn away can be seen: those facing me must have the intention of being friendly and engaging; those turning away must have the attitude of rejection and neglect. Even if they temporarily disguise their true feelings, their real nature will eventually be revealed. If two mountains face each other like君臣 (ruler and minister), or like夫妇 (husband and wife) in mutual affection, or like brothers and relatives in close affection, these are signs of facing me. If two mountains look at each other like enemies, or like strangers, or like rivals with suspicion and hatred, these are signs of turning away. Only by looking at the form can one get a false appearance; only by understanding the sentiment can one grasp the true nature. When one understands the principle of facing or turning away, the signs of fortune and misfortune will become evident. These words deeply capture the essence of the harmony between host and guest.

若賓主無分，亦不可下。《葬書》云：“參形雜勢，主客同情不葬。”蓋地雖貴賓主有情，尤貴賓主分明。若賓主不明，陰陽無別，是之謂爭龍爭主，不可用也。范越鳳云：“千山萬水難形狀，中有來龍為主將。前峰磊落盡拱揖，端然一穴龍頭上。忽然破碎無定形，爭龍爭主休尋訪。”

If the main and subsidiary elements are not clearly distinguished, it is not appropriate to proceed with burial. The Book of Burial states: where the terrain is confused and mixed, and the main and guest elements are not clearly differentiated, it is not suitable for burial. Although the land is valued for having a harmonious relationship between the main and subsidiary elements, it is especially valued when the main and subsidiary elements are clearly defined. If the main and subsidiary elements are not clear and yin and yang are not distinct, this is called "competing for the dragon and the main," which is not acceptable. Fan Yuefeng said: among thousands of mountains and myriad waters, it is difficult to describe, but there is always a main dragon that leads the way. The preceding peaks are orderly and together bow in respect, forming a single grave site directly on the head of the dragon. If suddenly the form becomes broken and lacks a definite shape, this is "competing for the dragon and the main," and there is no need to search further.

夫眾山相聚，其受穴山必獨尊貴，異於他山。而左右護送諸山，皆纏從拱揖，雖有起伏、頓跌、逶迤、星峰、枝腳，而奴顏婢膝，顧主之態自不可掩，其貴賤固易辨。惟朝山龍亦自遠來，《經》云：“朝山與龍一般遠，共祖同宗來作伴。客山千里來作朝，朝在面前為近案。”以其遠來朝拜，故亦有星體，亦有起伏頓跌，亦有枝腳護衛。及其止處，亦自尊重可愛。苟不細察，亦與受穴之龍無異。此最能惑人。

When many mountains gather together, the mountain that receives the qi must surely stand out as noble and distinct from the others; the surrounding mountains on both sides are all winding and following, bowing and paying homage. Although they also have ups and downs, continuous curves, and star peaks and branches, their overall appearance of servility and looking back at the main mountain is hard to conceal. The distinction between noble and humble is naturally clear. Only the facing mountain, which is also a dragon coming from afar, is the same. The "Dragon Classic" says: the facing mountain comes from the same distant origin as the main dragon, and they share the same ancestor, traveling together. The guest mountains come from a thousand miles away to pay homage, while the facing mountain, which is close to the qi point, becomes the case mountain. Because it comes from afar to pay homage, it also has stars, ups and downs, and branches for protection; when it stops, it naturally shows a respectful and lovable appearance. If not examined carefully, it seems no different from the mountain that receives the qi. This is the most misleading aspect.

《經》云：“凡有星峰去作朝，此龍骨裡福全消。譬如隸兵與奴僕，終朝跪起庭前伏，那有精神自立身？時師只說同關局。”以其既為朝拜之山，則非眞龍，本身已為他人作用神，豈有眞氣融結？時師不識此理，或謂其同關局，或謂其好龍身，妄於作用。

The Long Jing says: Whenever a star peak goes to serve as a facing mountain for another, the dragon's inherent fortune is completely lost; it is like a subordinate official or a servant who kneels and bows all day long in the courtyard, how can he have the spirit to establish his own household? The master of geomancy only says that it is in the same enclosure as the main site. If it has already become a facing mountain, then it is not a true dragon, and it has already served as the 'useful god' for another. How can there be true qi凝聚? The master of geomancy does not understand this principle, some say it is in the same enclosure as the main site, others say its dragon body is well formed, and they just randomly choose a site without proper judgment.

不知大地融會處，眾山眾水有情。正穴既立，朝應及左右之龍皆踴躍奔騰，如赴君召，安得不有可觀處？《玉髓經》云：“月自西升東岸白，雲從上起下方陰。”陸象山釋之曰：“月生於西，而白乃從東，以白處為月則非矣；雲起於上，而陰乃在下，以陰處為雲則非矣。”猶言穴在於西，而有情之應在東，不知者求穴於有情之應則非矣。楊公云：“窗外月明窗內白，水邊花發水中紅。”與此義同。

They do not realize that at the meeting place of the land, all the mountains and waters are affectionate and responsive. Once the correct site is established, the mountains that respond to it from the front and the dragons on the left and right all rush forward eagerly, as if responding to the call of a sovereign. How could there be no remarkable aspect? The "Yusui Jing" says: The moon rises in the west, yet the eastern shore turns white first; clouds arise above, yet their shadows fall below. Lu Xiangshan explains: The moon rises in the west, but the white light appears in the east; if one takes the place that turns white as the moon, that would be wrong. Clouds arise above, yet their shadows fall below; if one takes the place with the shadow as the cloud, that would be wrong. This is like a grave site located to the west, yet affectionate responses appear to the east. Those who do not understand this would mistakenly seek the grave site at the place where the affectionate response is found. Yang Yunsong says: The moon shines bright outside the window, yet it is only inside the window that the light appears white; flowers bloom by the water, yet it is only in the water that their redness is reflected. The meaning is the same as this.

吳公《地理快捷方式》云：“凡南北兩山相對，皆可作穴者，須當辨認主客。作穴為主，作對為客。是主山必起伏而屈曲，是客山則堆疊而直朝。蓋主山之龍自然特異，客山雖有似主之狀，細察其行度，自有不足處，必無穿變纏落諸格，必無過峽、度脈、脫卸。縱有之，亦受風吹，無扛夾護送。

Wu Gong's "Geographical Shortcuts" says: wherever there are two mountains facing each other north and south, and it appears possible to take a site there, one must distinguish between the main mountain and the guest mountain. The side where the site is taken is the main mountain, and the opposite side is the guest mountain. The main mountain must necessarily be undulating and winding; the guest mountain is merely piled up and straight, bowing towards the main mountain. Because the main mountain is a dragon naturally different from others; although the guest mountain may appear to resemble the main mountain, upon closer inspection, its entire course is lacking. It must certainly lack the formations of passing through the ridge, transmitting the pulse, winding and protecting, and falling of the pulse. It must certainly lack the layers of passing through a narrow pass, crossing the pulse, and shedding the pulse. Even if these features are present, they are caused by wind, and there are no mountains on both sides to support and guard them.

不是星峰孤露，則是星面峻急頑硬；不是全無枝腳，則是枝腳短少不揚，來勢似活而實直，護從似隨而實散。及至入首，手足斂伏，星辰開面，雖有假形，類於穴情，必然陡峻頑硬，突露臃腫，而無安和攸揚舒泰之情。其明堂、水城自然反背，或割腳，或沖心，或射脅，或當面流去朝主。

The guest mountain is not a star peak that is isolated and exposed, but rather a mountain with a steep and rigid face; it is either completely lacking in branches and feet, or has few and cramped branches and feet. Its approach seems flexible but in reality is straight and rigid, and its accompanying mountains appear to follow but are actually scattered. At the point where the mountain comes to an end, although its branches and feet are gathered and its star peak appears open, it presents a false form that seems to have a good qi situation. However, it is definitely steep, rigid, and protruding, with a swollen appearance, lacking the stable and gentle, calm and comfortable appearance. Its bright hall and "water city" naturally oppose each other: it may cut close to the mound, or directly rush toward the mound, or shoot diagonally at the two sides of the mound, or flow directly in front to the side of the main mountain.

吳公《快捷方式》云：“只把兩邊水消詳，若南山是主，水城必抱歸南邊，北山是主，水城必抱歸北邊。”《龍經》云“問君主客皆端正，兩岸尖圓巧相應。主是三山品字安，客亦三山形一般。客山上見主山好，主山上見客山端。此處如何辨賓主？只憑水抱便為眞。水城反處便為客，多少時師誤殺人”是也。

Wu Gong's "Jie Jing" says: Just carefully examine the water on both sides -- if Nan Mountain is the main, the water city must surely encircle to the south; if Bei Mountain is the main, the water city must surely encircle to the north. The "Long Jing" says: If both the host and guest are upright, and the mountains on both banks are sharp and round, and skillfully correspond with each other, how should we deal with it? On the host side, there are three mountains arranged in a character "品" shape; on the guest side, there are also three mountains of the same shape. When standing on the guest mountains to look at the host mountains, it is good; when standing on the host mountains to look at the guest mountains, it is also upright. In such a case, how to distinguish host and guest? Just rely on which side the water encircles; that side is the real one; the side where the water city forms a reverse bow is the guest. Many geomancers have mislead people's lives here. This is exactly what is being said.

如或水只平過，則又審其護從之山何邊有情。客山必無從龍擁護。《經》云：“凡看疑穴看堂局，堂局眞處抱身曲。忽然平過卻如何？即以從纏分部屬。從纏護托辨眞假，朝山無從托其身。朝山直來身不曲，眞龍屈曲不朝人。”或兩邊皆有結作者，必不與穴相登對。吳公云：“或有南北兩岸，二龍皆有形穴可葬者，亦必水城抱歸南邊，又復抱歸北邊方可。”《明堂經》云：“水曲朝南，水北穴明；水曲歸北，水南穴情。水灣所掬，此穴堪營。”

If the water flows straight without embracing either side, one should then look at the mountain that follows the water on one side, which shows affection. A guest mountain will certainly not have a dragon mountain to support it. The "Dragon Classic" says: whenever there is a doubtful site, first examine the surrounding area. If the water naturally embraces the site and bends around it, then when encountering flat water that flows straight, use the following mountains to distinguish the main from the secondary. The following mountains that embrace and support can determine the authenticity. Facing mountains do not have following mountains to support them; facing mountains come straight without bending, while true dragons are winding and do not bow to others. If both sides have formed sites, then those two sites will not face directly. Wu Gong said: sometimes there are two dragon mountains on the north and south banks, both with burial sites. In such cases, the water must first embrace the southern side and then turn back to embrace the northern side. The "Bright Hall Classic" says: if the water bends toward the south, the site on the north side is clear; if the water bends toward the north, the site on the south side is affectionate. The side that is embraced and held by the bend of the water is where the site can be built.

大抵尋地大法，凡到一村一鄉，一源一局之間，先看水勢歸於何處。其水城弓抱，與水勢明堂相聚之處，則可尋地；水城反背，與水勢明堂傾跌之邊，不須著眼。前輩謂“未看山，先看水”；又云“知水之所在，則知穴之所在”，誠捷法口訣也。兩岸皆有龍穴，則水城先抱一家，又轉一局復抱一家，方扦兩岸之穴，是其式也。

In general, the method of seeking a site is: when arriving at a village, a town, a water source, or a particular area, first observe where the water flows. If the water surrounds the site in an arc shape and converges with the bright hall, then the site can be found. If the water flows away and the water and bright hall slope downward, there is no need to pay attention. Elders say, "Before looking at the mountains, first look at the water," and also say, "Knowing where the water is, one knows where the site is," which is indeed a quick mnemonic. The original text here has a diagram, but now only the title remains: when there are dragon sites on both banks, the water should first encircle one side, then turn back to encircle the other side, allowing the sites on both banks to be selected. This is its form.