On the servant of the dragon

奴從者，即眞龍之纏送護托、侍衛朝迎等山也。既有眞龍融結，自有諸山擁從，如雲從龍，風從虎，眾星拱極，自然之應也。但所處之地不同，其名亦因之不一。在後曰送，曰托，曰樂。在前曰朝，曰案，曰應，曰對。遠抱過前曰纏，奔走相揖曰迎，列於左右曰侍衛、夾輔。

The term "nú cóng" refers to the mountains that surround, accompany, guard, support, attend, and welcome the true dragon. Since there is a true dragon凝聚 into a q穴, there must naturally be many mountains gathering around it, just as clouds follow the dragon, wind follows the tiger, and stars revolve around the North Pole. This is a natural response. However, depending on their positions, these mountains have different names: those behind the q穴 are called "sòng" (sending), "tuō" (supporting), or "lè" (pleasing); those in front are called "cháo" (facing), "àn" (case), "yìng" (responding), or "duì" (opposite); those that encircle from afar to the front of the q穴 are called "chán" (winding); those that rush forward to greet are called "yíng" (welcoming); and those arranged on both sides are called "shìwèi" (attendants) or "jiāfǔ" (supporting flanks).

廖氏云：“迎龍先在穴前揖，送龍穴後立。纏龍纏過龍虎前，托龍居後邊。”楊公云：“送龍之山短在後，托山不抱左右手。纏龍纏過龍虎前，三重五重福延綿。”《洩天機》云：“當面推來名曰朝，不怕遠迢迢。送是隨龍來百里，見穴卻停止。迎是隨龍先出來，見穴卻回頭。或隨朝迎來聚集，遠望低頭揖。衛是護龍左右隨，不令曲風吹。侍在穴前分兩邊，端拱默無言。”

Liao Jinjing said: The dragon welcoming mountain is in front of the site, bowing hands; the dragon sending mountain is behind the site; the winding dragon winds around before the dragon and tiger ridges; the supporting mountain is behind. Yang Yunsong said: The mountain sending the dragon is short, remaining behind; the supporting mountain does not embrace the left and right arms; the winding dragon winds over the dragon and tiger ridges, winding over three or five layers, and the blessings continue endlessly. "Xie Tianji" said: The one facing the site, rushing forward, is called "Chao", not fearing it being far away in the sky; "Song" is following the dragon for hundreds of miles, stopping upon seeing the site; "Ying" is following the dragon first, then turning back upon seeing the site; some follow the facing mountains and gather together, appearing to bow from afar; "Wei" is guarding the dragon on both sides, preventing the wind from coming in obliquely; "Shi" is standing on both sides in front of the site, bowing hands respectfully, silent.

又曰：“遠迎近侍不可缺，只喜皆羅列。”又曰：“夾衛輔從兩邊生，後送更前迎。”是皆狀諸從山之形容。而眞龍正穴吉地，必有此等從龍以輔相擁從，亦造化自然融會，非勉強所能致也。郭景純曰：“氣以龍會，獨山不葬。”《寶鑑》云“眞龍之行，群山朝揖，有隨有從，有迎有送，有關有護”是也。

It also says that distant mountains that welcome and nearby ones that attend cannot be missing; it is most favorable when they are all arranged together. It also says that mountains that flank and support arise from both sides, with mountains that send from behind and mountains that welcome from in front. All these descriptions are illustrating the form of attendant mountains. A truly auspicious site for a noble burial must have such accompanying mountains to support and protect it. This is the natural convergence of the forces of creation and transformation, not something artificially arranged. Guo Pu said: Life Qi gathers due to the dragon-like mountain ridges; a single mountain alone is not suitable for burial. The "Treasure Mirror" says: When the true dragon mountain moves forward, the surrounding mountains bow and welcome, with some following, some accompanying, some welcoming, and some sending, as well as barriers and guards. All these statements refer to the same concept.

然從龍之山不曰從砂，而曰從龍，必其亦有星峰磊落，奔走棲閃，逶迤活弄，頓跌起伏，橈棹擺佈，亦能眩惑人目。昧者多誤以從龍認作正龍。不知從龍既為正龍所用，則其本體不尊，縱別立門戶，為隨帶旁受之穴，其力量終不及正龍專受之大且尊也。《經》云：“朝迎護從亦有穴，形穴雖成有優劣。”又云：“朝迎護從豈無穴，輕重多與貴龍別。”

Following mountains are not called "from sand" but "from dragon," because they also have noble star peaks, can move and extend, spread out like oars, and are equally capable of deceiving the eye. Most people confuse "from dragon" with "main dragon." They do not understand: since "from dragon" is used by the "main dragon," it is not noble by itself. Even if it forms its own separate "side reception" site, its power is still less than that of the main dragon's "exclusive reception" site. The "Dragon Classic" says: there are also sites on the mountains that face, welcome, protect, and follow. Although the site forms, there are distinctions of quality. It also says: how can facing, welcoming, protecting, and following mountains not have sites? It is just that their importance is mostly different from that of the noble dragon.

又有一等奴砂，乃從山之至賤者，旁落偏出，粗頑無星體，委靡不頓跌，醜陋斜側，臃腫孤露，水割風吹；或嵯峨巉巖，高昂雄惡；或破碎懶散，全無枝腳。種種凶形，如奴隸武夫，供給賤役，無所取裁，決不可尋穴也。圖見上右。

There is another type of 'slave stone', which is the lowest among the attendant mountains: they fall off from the side, are rough and unrefined, not forming any star-like shape, are listless without any abrupt change, ugly and crooked, swollen and isolated, cut by water and blown by wind; some are rugged and steep, lofty and fierce; others are broken and lazy, with no branches or feet. All these are ominous shapes, like slaves and soldiers who only serve others, having nothing commendable, and no way to find a qi point on them. The original text here notes that the illustration is seen above on the right, but now the image is missing, so only this passage is recorded.

凡幹龍大地，龍長氣盛，結穴已完，山勢難止，必有餘氣之山，或去數里，或去數十里。其去又多融結小穴，隨其力量，皆有發越。切不可認大盡處為正結，以正結穴為腰落。誤認則正受旁受無分，力量大小不辨，反以大地為小穴不取，而以小穴為大地矣。

Whenever a dragon ridge forms the land, the dragon body is long and its energy is strong. After the hill forms a burial site, the mountain trend still cannot stop, and there must be a section of residual energy mountain, which may extend several miles or dozens of miles. This residual energy mountain moving forward is likely to form some small burial sites. Each of these small burial sites, according to their strength, can bring blessings. One must never take the very end as the main burial site, but instead regard the main burial site as the waist pulse. Once this is mistaken, it becomes difficult to distinguish between the main reception and the side reception, and the strength of each is also unclear. This leads to treating a large site as a small one and abandoning it, while treating a small site as a large one and competing for it.

世人不識大地，多被餘氣山所混。彼無眞見，必於盡處結穴，方為龍盡氣鍾。不知大地結作，不在大窮盡處，多在四山擁從之中，結了必有餘氣之山。《經》云：“君如尋得幹龍窮，二水相交穴受風。風吹水劫卻非穴，君尋到處是疑龍。”張子微云：“龍將盡時難更去，分付從茲是餘氣。或為枝葉或餘波，要識此般總無氣。”

People do not understand the earth, and are mostly confused by the leftover qi mountains. They lack true insight and insist that the dragon must reach its end and form a gathering of qi at the very end, believing that the dragon has arrived and the qi has concentrated. They do not understand that the earth's formation does not occur at the very end, but rather among the surrounding mountains; after the formation, there will certainly be leftover qi mountains. The "Dragon Classic" says: If you find the end of the dry dragon, where two waters meet, the site will be affected by wind; if it is blown by wind or robbed by water, it is not a site. If you find such a place, you have only encountered a doubtful dragon. Zhang Zimwei says: When the dragon is about to end, it is difficult to proceed further. He adds: From here on, it is leftover qi. It may transform into branches or leftover waves. You must recognize these types, which are always lifeless.

故凡尋龍，須識大小受穴不同。小龍鬚盡處求穴，大龍則不然。蓋緣龍長力大，到結穴處氣甚旺盛，一齊收斂不盡，故此去猶長爾。然扦得眞穴，其去山雖遠，而氣脈皆收轉穴內受用，謂之牽前扯後，故力量大。

Therefore, when seeking a dragon (mountain range), one must understand that the method of finding the site differs between a small dragon and a large dragon: a small dragon requires the site to be found at the end, while a large dragon is not like this. Because a large dragon is long and powerful, when it reaches the site where it stops, its energy is still vigorous and cannot be fully gathered at once, so the part extending forward is still long. However, once the true site is accurately pinpointed, even though the extending mountain is far away, the energy and vein are all turned back into the site and used there, which is called "pulling forward and pulling back." Therefore, its power is great.

卻又不可誤認停驛龍歇穴作幹龍正結。停驛龍歇之穴，乃是斬關腰結之地，大龍前去，自有正穴。《經》所謂“譬如人行適千里，豈無解鞍並頓宿？頓宿之所雖未住，亦有從行並部曲。”然此亦是大龍旺盛處透漏餘氣，小有結作而已。

However, one must not mistake the sites of "Stopping at a Post" and "Dragon Resting" as the main convergence of the dry dragon. The sites of "Stopping at a Post" and "Dragon Resting" belong to the category of "Cutting the Gate and Waist Convergence." The great dragon continues forward, having its own main convergence. The Dragon Classic says: Just as a person traveling a thousand miles would not fail to rest his horse along the way. Although the resting place is not the destination, there are still accompanying people and followers there. However, such places are merely a small leakage of the strong energy of the great dragon, with only minor convergences.

幹龍正受之穴，乃是融結已畢，而有餘剩之氣，延袤而去，自不與停驛龍歇同也。楊公所謂“眞龍勢踴難頓住，結穴定了氣遠去”是也。然其去也，或回為下手，或轉為托樂，或反遶身為纏護，或奔走水口為門戶，或聳於前為案，或發於左右為曜，或拖於後為鬼，或鋪於前為氈。

The dragon line "zheng shou" (correct reception) of a site is when the energy has already condensed and there remains a single stream of qi that extends continuously. This is different from the natural resting and resting of the dragon. Yang Yunsong said, "True dragon qi is vigorous and cannot be suddenly stopped; once the site is formed, the qi still continues to go far away," which refers to this situation. However, after the qi moves out, it may turn back to serve as the subordinate arm, or turn around to become the supporting mountain behind the site, or reverse to protect the site as a surrounding mountain, or rush to the water mouth to serve as the gate, or rise in front of the site as the case mountain, or branch out from the left and right to become the "yao xing" (celestial star), or trail behind the site to become the "gui" (spirit mountain), or spread out in front of the site to become the "zhan" (mat).

要皆為我用神，雖去不足畏，非分散龍氣，為鬼刦之比。楊公云：“大地皆從腰裡落，迴轉餘枝作城郭。”吳公云：“餘氣不去數十里，決然不是王候地。”故大龍氣盛者，方結此穴，小龍無之。又須詳審精察，不可以過龍虛偽之處而誤下也。

In summary, all these have become my available 'useful god,' although they may have gone out, there is no need to be afraid, as they are not the same as the 'ghost' and 'calamity' that scatter dragon qi. Yang Yunsong said: The great earth mostly falls from the dragon's body waist, and the remaining branches that turn back become the outer city walls. Wu Gong said: If the remaining qi does not extend for dozens of miles, it certainly cannot be a site for a king or a marquis. Therefore, only when the great dragon qi is strong can such a site be formed, and small dragons do not have this situation. However, it is still necessary to examine carefully and not mistake a false convergence along the way for a site and proceed with burial.

張紫瓊云：“不必山窮水盡方可作穴，大盡處多應休囚死絕，或風吹水割，反不受穴。眞龍正穴盤泊之處，分牙布爪，結穴外有三五里或十數里山勢未盡，皆是餘氣。眞穴必居囊肚之間，氣脈平正，明堂隱約，如封君甲第、大官行衙，必有堂階門郎，必有引從護衛。”

Zhang Ziqiong said: One does not necessarily have to reach a point where there is no way forward to find a site for a tomb. The most remote place is often in an area where the energy is weak and confined, or where it is cut by wind or water, and thus cannot form a suitable site. The true dragon and correct site will have branches that branch out like the claws and teeth of an animal. After the site is formed, there may still be mountain ranges extending for three or five li, or even ten or more li, which are the remaining energy. The true site must be located in a place that is enclosed like the belly of a bag, with the energy flowing smoothly and the bright hall subtly visible, just as the residence of a nobleman or the official residence of a high-ranking official must have a hall, steps, gatehouse, and attendants and guards to accompany them.

趙綠督云：“尋龍鬚大盡為好。太窮盡則風吹水割，又反無力。須結穴了有餘氣方為大地。切莫錯認大窮盡處穴。一則脈窮氣散，二則護漸包穴不過，三則風吹水割，四則局面明堂寬廣不聚，五則受氣不盛，後托無力，決非大地。從有地亦不過一點露華垂於草尾而已。”

Zhao Yuandu said: To search for a dragon (mountain range) one must go to the farthest end, but if one goes too far, it will be subject to wind and water erosion, resulting in weakness. It is essential that after the hill is formed, there is still some remaining energy, which is considered a great land form. One must not mistakenly take the very end as the site of the hill: first, the mountain ridge has ended and the energy has dispersed; second, the surrounding mountains gradually fail to protect the hill; third, it is subject to wind and water erosion; fourth, the bright hall is too wide and fails to gather energy; fifth, the incoming energy is not strong and the supporting mountains behind are weak, which is certainly not a great land form. Even if there is land there, it is no more than a drop of dew on a grass tip.

范越鳳云：“大富大貴之地，必不在大窮盡處。大窮盡處多是風吹水刦。眞龍盤泊，必分牙布爪，結穴之外，有三五里或十數里餘氣，並皆暗助。如人之巨室，其寢息之處，必在堂奧之中矣。”

Fan Yuefeng said: The most prosperous and wealthy land must not be located at the very end, for the very end is usually a place subject to wind and water disasters. When a true dragon settles and stops, it must branch out into subsidiary ridges like the claws of a beast. Beyond the main hill there is a remaining energy of three or five li, or even tens of li, all secretly supporting the main hill. This is like a large mansion; the place where the master sleeps is certainly deep within the main hall.

右餘氣之說，本是怪穴。此等名墓，處處有之。如婺源朱夫子祖地、莆田林婆墓、樂平洪忠宣公、馬碧梧丞相、吾邑張忠定公諸祖地，皆其格也，圖附下。右地在婺源縣二十七都，地名官坑嶺，乃朱夫子四世祖妣墓也。予兄弟曩在朱氏觀文公家譜，雲四世祖名惟甫，配程氏，行恭二，名荳蔻，葬二十七都丹陽鄉環石裡，地名官坑半嶺，金斗形樑上穴。庚申山，正坎作丙向，嘉佑四年己亥八月吳景鸞下。

The above discussion about residual energy refers to what is called "strange graves." This type of grave can be found everywhere. For example, the ancestral grave of Zhu Xi from Wuyuan, the tomb of Lin Po in Putian, the tomb of Hong Zhongxuan Gong from Leping, the tomb of Ma Biwu Chengxiang, and several ancestral graves of Zhang Zhongding Gong from this county all belong to this category. A diagram is attached below. The site shown in the diagram is located in the twenty-seventh district of Wuyuan County, named Guan Keng Ling, which is the tomb of Zhu Xi's fourth maternal grandfather. We brothers once saw in the family genealogy of Zhu Shiweng Gong that the fourth ancestor was named Weifu, his wife was Cheng氏, and she was the second in line, named Duokou. She was buried in the twenty-seventh district, Danyang Township, Huanshi Village, named Guan Keng Banling. The shape of the site is "golden basin," and the grave is located on the beam. It faces the mountain of Gengshen, with the main direction facing the center of Kan, and was determined by Wu Jingluan in the fourth year of Ji Hai of the Jia You era.

課云：“金斗穴居梁，朝案信鴉崗。溪山環九曲，道學世流芳。”未下之前有記云：“官坑龍勢異，穴高眾山聚。坎離交媾精，筆峰天外起。富不及陶朱，貴不過五府。當出一賢人，聰明如孔子。”

The record of the lesson at that time said: The grave site with the shape of a golden basin is located on the beam, facing the mountain and the case mountain directly opposite the Xinyagua Hill; the stream water and mountain ranges encircle nine winding paths, and the reputation of the school of doctrine is passed down through generations. Before the burial, there was another record saying: This dragon of the official pit has an extraordinary momentum, the grave site is high and surrounded by many mountains; the energies of Kan and Li meet and form a spirit, and a mountain peak like a pen stand rises from beyond the sky; in terms of wealth, it cannot compare with Tao Zhu Gong, and in terms of status, it cannot surpass the position of the Five Offices, but it should produce a virtuous person, as intelligent as Confucius.

按：此地正幹，迢迢甚遠，不能悉述。比入首，橫列雲錦帳。帳之巔微起雙峰。峰下各出微脈，隱隱隆隆，數節走馬娥眉大星，貼在帳身。微茫合氣，細察則有，粗看則無，非俗眼所能檢點。入首束氣結咽，復頓起土星開窩之格，形體甚秀。窩間又有微乳，穴粘乳頭。坐下平坦，藏風聚氣，穴情完固可愛。

Xu's commentary: This is a main dragon line running straight, its origin is very far away and cannot be fully described. As it approaches the end, it spreads out into a "cloud brocade canopy." At the top of the canopy, two small mountain peaks slightly rise, each with fine branches extending downward, subtly and thickly. Several sections in succession form a large star pattern like "galloping horse and eyebrow." These stars are closely attached to the canopy. The qi of this line is very subtle, almost invisible, only noticeable upon close examination, not visible at a glance. It is beyond the discernment of ordinary people. At the end, the qi and pulse converge and form a throat-like structure, then suddenly rises into a hill shape, forming a basin-like structure, which is very clear and elegant. In the basin, there is a tiny "milk-like" point, and the site is right on top of this milk-like point. The ground beneath the site is flat, capable of holding wind and gathering qi, making the site very solid and lovely.

兩旁拱衛羅列，莫知為萬仞山巔。元辰水雖當前傾跌三十餘步，得本身一掬近案橫攔，緊巧有力，不見水去，且迂迴曲折，亦不為害。但主離鄉而已。故文公遷居建陽，乃其驗也。近有鵝子峰作案，已自秀異。而外陽又有特異奇峰，遠在天表，聳入雲漢。登穴視之，勢如熖動，清奇可愛。

The mountains on both sides enclose and line up, so one standing there cannot realize that he is on a mountain peak thousands of feet high. The "Yuan Chen water" in front of the site flows forward for more than thirty steps, but fortunately there is a short section of water close by that acts like a palmful of earth, blocking it horizontally and compactly, skillfully and powerfully, so that the water cannot be seen flowing away. The water meanders and twists, but does not cause harm, except that it indicates the descendants will leave their homeland. Therefore, Zhu Xi later moved his residence to Jianyang, which was exactly the verification of this. There is the Ezi Peak nearby acting as the case mountain, already quite elegant and extraordinary; outside the site, the Ming Tang also has particularly strange and remarkable peaks, far away in the distance, towering into the clouds; when one ascends the site and looks out, the气势 is like a flame leaping, clear and strange, very lovable.

且水星帳北，火星朝南，東木西金夾照，土星結穴居中，謂之五星守垣，眞至貴之地也。然以俗眼觀之，龍身奔去三十餘里始盡，而此間以橫落微茫數節之脈結穴，高在山巔，無明堂，而水又流去甚遠，孰識為此等大地？雖然，我文公朱夫子乃間氣所鍾，固非一穴之地所能孕育。然以課記考之，其符應若是，孰謂於地理盡無與哉！

Now looking at the overall pattern: the water star is located to the north of the enclosure, the fire star is to the south and comes to face it, the wood star to the east and the metal star to the west flank it on both sides, while the earth star forms the central burial site. This is called "Five Stars Guarding the Enclosure," which is indeed an extremely noble place. However, in the eyes of ordinary people, this dragon body still needs to run for more than thirty miles before it reaches its end, yet here a few delicate sections of the ridge have formed the burial site, towering high on the mountain peak, without a bright hall, and the water flows far away. Who could recognize such a vast land as this? Nevertheless, our Wen Gong Zhu Fu Zi is a rare and outstanding person of the world, born from the extraordinary quality of heaven and earth, not something that can be nurtured by a single burial site. Yet when we compare it with the records from that time, the correspondence is so precise, who could say that geomancy has nothing to do with this at all!

傳疑：樂平洪士良同師吳景鸞至官坑嶺下。士良偶渴，探泉飲之。走謂師曰：“此泉甚異，當有至貴之地。”國師亦往，索泉嘗之曰：“是泉有翰墨香，豈但貴也，當產大賢！”因至山巔觀之，果見其穴。呀曰：“秀鍾於此，以報朱氏。”

The following passage is considered questionable: Hong Shiliang from Leping followed his teacher Wu Jingluan to the foot of Guanping Ridge. Shiliang, feeling thirsty, found a spring and drank from it. He then ran back to his teacher and said: "This spring is very special; there must be a very valuable site nearby." The master Wu Jingluan also came over, tasted the spring, and said: "This spring has the fragrance of calligraphy; it's not just valuable, but it will produce a great scholar!" They then climbed to the mountain peak and indeed found the site, exclaiming: "The beauty of the mountains and rivers gathers here; it is to repay the Zhu family."

然其地自山下至穴所約七里許，而送龍兩水，右出石檢土名，前水直流五店土名，穴高水遠，不利初代。窀穸畢，用巨石壓而封之。後果以不利慾遷焉，竟得石壓而止。又云：初，獻地者謂有天子氣象，未決。往邀其師，繫一僧來觀，曰：“當出夫子”。吳公晚年落髮學禪，故傳為僧耳。按《吳公傳》有“髠髮自縱”是也。

However, this piece of land from the mountain foot to the tomb site is about seven li away. Two streams that lead the dragon are on the right side, one flowing out from a place called Shijian, and the other flowing straight to a place called Wudian. The tomb site is high and the water is far away, which is not favorable for the first few generations. After the burial, large stones were used to cover and seal it. Later, because of the unfavorable situation, they wanted to move the tomb, but finally gave up due to the large stones blocking the way. There is another account: at first, the person who offered the land said that this place had the appearance of a heavenly sovereign, but he was uncertain, so he consulted his teacher. The teacher who came was a monk, who said that this place would produce a sage. This is because Wu Jingluan later shaved his head and practiced Buddhism, so in the legend he became a monk. The "Wu Gong Zhuan" records that he said, "Shaving his head and seeking freedom," which can be taken as evidence.

右地在福建興化府城內，土名烏石山。其龍與府龍共祖，來歷甚遠。至紫帽山，連生紫微、紫霄，名曰三紫。磅礴綿亙數百里，盤旋融會，氣勢雄偉，千形萬狀，不可殫述。將入局，開帳重重，巍峨嵡嵷。復大斷過峽，分為兩枝。其右出者結府治及莆田縣都閫、衛所、儒學各衙門；其左出者，自分脈後復穿田，連過數峽，頓伏棲閃，逶迤活弄，莫可測度。

The next diagram refers to a location within the city of Xinghua Prefecture in Fujian Province, known as Wushan Mountain. This dragon is of the same ancestral origin as the dragon of the prefectural city. Its origin is very far: it comes from Zimao Mountain, where it gives rise to two peaks, Ziwēi and Zixiao, collectively known as "Sanzi" (Three Purples). Its气势 is grand and magnificent, stretching for hundreds of miles, winding and converging, displaying a magnificent and grand appearance, with countless forms that cannot be fully described. As it approaches the final formation, it opens up in layers, towering and majestic; then it makes a large drop and breaks into a valley, splitting into two branches. The branch that goes to the right forms the prefectural government office as well as the offices of the military command, the garrison, and the academy in Putian County. The branch that goes to the left, after separating from the main ridge, passes through fields, continues through several mountain passes, and then suddenly stops, hides, and moves, its changes being unpredictable.

入首，起走馬三臺仙帶貴格，卓起巨石，如奇葩，如靈芝。穴結石下，僅尋丈之土，為騎龍穴。穴前不數丈，復起巨石，昂然朝拱，取作觀音坐蓮形，以其群石遶穴也。穴下龍脈撒落平陽，去結方、林、黃、陳諸族陽基。正近穴前，為演武場。右水遶左，以接海潮。壼公山端嚴朝拱，以為正案。

At the entrance, there are noble formations such as 'Running Horse Three Platforms' and 'Immortal Ribbon', and a large stone rises prominently, resembling a rare flower or a spiritual fungus. The qi凝聚 point is located beneath the stone, with only a few square zhangs of soil, belonging to the 'Dragon Riding Site' pattern. Just a few zhangs in front of the qi凝聚 point, another large stone rises, facing forward and surrounding the site, hence named 'Guanyin Sitting on Lotus', expressing the meaning of surrounding stones encircling the qi凝聚 area. The dragon pulse beneath the qi凝聚 point spreads out to the plain and forms the ancestral sites for several surnames: Fang, Lin, Huang, and Chen. Right next to the qi凝聚 point is a training ground. The water on the right flows to the left to meet the sea tide. Hugong Mountain approaches solemnly and orderly as the main ridge, serving as the main background.

但左邊一曠百里，直抵大海，莫有下關，龍勢不止。右砂攛過明堂，兼以巨石磷磷，無龍無虎，孰信以為大地？唐時，林母賣餈粿。有藍縷生日逐食粿。母與之不吝。歲久，生謂母曰：“吾受母惠，無以報。吾將去矣。烏石山有大地，母可圖為壽藏，異曰富貴無窮。”林母從其言，果葬之，今稱為餈婆墓，福建各林之祖。世謂“無林不開榜”，此地之鐘秀也。自唐宋迨今，科甲之多，海內莫與倫焉。

The left side is open for a hundred li, stretching all the way to the sea, with no obstruction, and the dragon energy seems to have no end. On the right side, the ridges leap over the bright hall, and there are rugged rocks, neither the azure dragon nor the white tiger are present. Who would believe this is a piece of land? During the Tang dynasty, an old mother of the Lin family made a living by selling rice cakes. A poor scholar came every day to eat them, and the old mother never hesitated to give him. Over time, the scholar said to her: I have received your kindness, but I have nothing to repay. I am about to leave, and there is a piece of land on the black stone mountain, you can use it as a tomb for your burial. In the future, you will become wealthy and prosperous. The old mother followed his advice and buried there, and now it is called the tomb of the rice cake mother, the ancestral tomb of the Lin family in Fujian. The world says, "Without a Lin surname, there can be no top scorers," which is exactly due to the excellence of this land. From the Tang and Song dynasties until today, the number of Lin family members who passed the imperial examinations is unmatched anywhere in the country.

右穴在樂平，地名巖前，宋忠宣公洪皓曾祖妣地也，乃公曾祖士良所下。士良嘗師吳景鸞，深得其旨。扦此地，具圖作課，用硃筆於出使馬處拖之記云：“後世吾子孫有出使外國，久不遠鄉者，可以拖處鑿斷即返。”後果忠宣公使金，久未歸家。檢此圖，如其語斷之，公遂得返。迄今鑿處跡存。忠宣公三子：文惠公適官樞密使，文安公遵官同知樞密，文敏公邁官端明學士，世稱三洪雲。

The next diagram records a burial site located in Yanchuan, LePing, which was the resting place of the maternal grandmother of Hong Hao, a loyal and virtuous official of the Song dynasty known as Zhongxuan Gong. This site was selected by Hong Shiliang, Hong Hao's great-grandfather, who had studied under Wu Jingluan and thoroughly understood the principles of geomancy. After determining this location, Hong Shiliang drew a diagram and used red ink to mark a line on the image representing a "horse" symbolizing an envoy. He wrote that if any of his descendants were sent on a mission abroad and did not return for a long time, they should break the line at this point, and the person would be able to return. Later, when Zhongxuan Gong Hong Hao was sent on a mission to the Jin dynasty and was away for a long time, his family checked this diagram and followed his instruction, breaking the line at the marked place, allowing Hong Hao to return. To this day, the mark is still visible. Zhongxuan Gong had three sons: Hong Shi, who held the position of Chief Military Secretary; Hong Zun, who served as Deputy Chief Military Secretary; and Hong Mai, who became a Grand Secretary of the Imperial Academy. These three brothers were known as the "Three Hong."

按：是地來龍極旺，入局為三臺飛蛾，中抽一脈，穿田過峽即結穴。穴甚清巧可愛。穴下鋪平坦，前為幹墠，復自左起微埠，頓二小峰為案，拖腳順水，為馬頭帶劍，主使外國耳。但穴前逼迫，既無龍虎，又無明堂。其穴後之山又連起四峰，成星體，而去甚遠。雖重重衛穴，然以俗觀，則鬼刦太重，烏知此餘氣適足以證力量之大耶！

Xu's commentary: The terrain of this site has a very strong dragon coming from the direction, forming the shape of "three platforms and flying moths" when entering the site. A single ridge runs out from the center, passing through fields and crossing mountain gorges to form the burial site. The burial site is very clear and elegant, with a flat and open area beneath it, and a clean flat field in front. From the left side, a small hill rises, forming two small peaks as assistants, and the foot of the hill flows along the water, resembling "a horse's head with a sword", thus indicating that descendants will go abroad. However, the area in front of the burial site is narrow, lacking both dragon and tiger ridges and the bright hall. The mountains behind the burial site are connected to four peaks, all forming star shapes and extending far away. Although these mountains heavily guard the burial site, to ordinary people, the presence of "ghosts" and "calamities" seems too strong. They do not realize that this remaining energy precisely proves the great power of this site!

且拖去之曜，當時已知為離鄉砂矣，乃不鑿天於葬之日，而顧俟其出使久不回也，使鑿之。鑿之而果回也，是何料事於豫如目前也哉！地理自有符驗處，要之，哲師之有眞傳，有定衡，有灼見，俱不可少也。藉令鑿於未有忠宣以前，則曜氣被傷，安知果能得忠宣者起而應之？又不然而即鑿於出使之初，吾恐出使者又禍且不測矣。噫！各各不爽，此所以稱哲師哉！

Now about that "celestial star" dragged out, it was already evident that it was a departure sand, yet Hong Shilang did not have it cut on the day of burial, but waited until the descendants had gone on a mission and had not returned for a long time before having it cut; once it was cut, the person indeed came back. This foresight seemed to see things as clearly as if they were happening right before one's eyes, how accurate it was! Geography indeed has its verification; in conclusion, a true master must have genuine transmission, certainty, and thorough understanding; all three are indispensable. Suppose the stone had been cut before Zhongxuan Gong was born, the celestial energy would have been harmed; how could we be sure that someone like Zhongxuan Gong would arise to respond to this place? Alternatively, if it had been cut when he first went on a mission, I fear the person on the mission might have suffered an untimely fate. Ah! Every step must be precise to the smallest detail, only then can one be called a true master!

右丞相馬廷鸞祖地，在樂平縣，地名雀兒龍。廖金精課云：“先師黃老善尋龍，五福源頭兩發蹤。山東地名來祖四十里，丙午丁未山為龍。迢迢宛轉乾亥骨，乾亥五里穴其中。丑癸二山為出面，出面是穴為仙宮。坐癸向丁來正案，案前聳出貴人峰。

The next diagram records the ancestral land of the chancellor Ma Tingluan. It is located in LePing County, with the place name Qie'erlong. Liao Jinjing's divination record states: Our master Huang Lao Xiansheng was skilled in seeking dragons, and the source of the five blessings originated from two places. The ancestral origin of the place in Shandong is forty li away, and the mountains in the Bingwu and Dingwei directions are the body of this dragon. The dragon winds its way far and winding along the bone line of the Qian Hai direction, and the tomb site lies within five li of this direction. The mountains of Chou and Gui are the facing mountains, and where the facing mountains meet, the tomb is formed, becoming a palace of immortality. The tomb faces Gui and backs to Ding, with the main ridge facing directly, and a peak of the nobleman rises in front of the case.

貴人卓入青雲裡，日月捍門山更隆。秀山在案頭邊出，排衙列陣山重重。男女子孫分位次，一十二座貪狼峰。庚寅生人遇年月，甲科當出狀元公。午未生年為最妙，高薦及第榮祖宗。子午命，庚寅官。”龍圖廷鸞命壬午，至丁未及第，登臺鼎位，果符金精之課。惜乎水短居絕位，富夭貧強貴不終。

The lesson continues to say: The nobleman's peak is high and rises into the blue sky, with the sun and moon mountains guarding the water mouth, making it even more prominent; beautiful mountains sprout from the case table side, like officials standing in line for an audience, layer upon layer; the positions of sons and daughters are determined by the peaks, there being twelve peaks of Tanlang; those born in the Gengyin year, if they meet the appropriate years and months, will surely produce a top scholar in the imperial examination; those born in the Wu year or Wei year are most auspicious, achieving success in the examination, bringing glory to their ancestors; those with the destiny of Zi and Wu will attain official positions through Gengyin. Ma Tingluan, a scholar of the Dragon Pavilion Academy, was born in the Renwu year, and passed the imperial examination in the Dingwei year, rising to the position of prime minister, indeed fulfilling Liao Jinjing's lesson. Unfortunately, the water flow is too short and falls in the terminal position, so wealth does not last long, poverty is reversed into strength, and even when noble, cannot end well.

按：是地以廉貞作祖，迢遞數十里，入局開帳頓跌，大小一十二峰，龍勢旺處，轉身結顧祖之穴，極其藏聚。穴垂乳頭，前吐氈褥，下臂抱裹，四勢擁從有情，近案圓平，遠朝秀異，雖穴在窮源，局甚逼窄，而山皆光彩不麄。

Xu's note: This piece of land has the "Lianzhen" fire star as its ancestral mountain, coming from afar for dozens of miles; when it enters the site, it spreads out and suddenly drops, forming a total of twelve peaks. The dragon power is at its strongest here, turning back to look at the ancestral mountain and forming the site, gathering and storing energy to the utmost. The site has a nipple-like shape, with a carpet-like protrusion in front, and one arm of the site is wrapped around and protected, with mountains on all sides supporting and embracing it affectionately. The nearby case mountain is round and flat, while the distant facing mountain is elegant and peculiar. Although the site falls at the end of the water's source and the situation is quite narrow, all the mountains are smooth and colorful, not coarse or ugly.

且水出口處，兩岸卓立石墩，水從中流，謂之日月捍門，至貴之證也。餘氣山去數里，又結方御史祖地，正見氣盛不已也。但坐後仰瓦，又無樂山，橫龍結穴，形勢不止，又扦粘穴，非明師其孰能之？相傳黃師所下，惜失其名。廖金精撰課稱曰“先師”，蓋亦深服之矣。

Then, at the place where the water flows out, there are stone piers standing firmly on both banks, with the water flowing through the middle. This is called "Riyue Hanmen" (Sun and Moon Gate), which is a very auspicious sign. The remaining qi mountain extends several miles and forms the ancestral site of a high-ranking official, clearly showing that the qi here is very strong. However, the terrain behind the site is concave like an upturned tile, and there is no "le mountain" (a hill that provides support), making it a "henglong" (transverse dragon) site. The form has not truly stopped, and it is a "zhanxue" (adhering site) — who could do this without a master? It is said that a master named Huang did this, but his name has been lost. When Liao Jinjing wrote his lesson notes, he referred to him as "Xianshi" (the former master), showing great respect for him.

右倒騎龍穴，地在吾邑新營水南五里，土名烏石源，遊蜂戲蝶形。宋參知政事忠定公燾祖地，繫國師吳景鸞下。課曰：“前有三峰，後有七星，水分八字，官顯無涯。”後出一宰執、二候、進士五十餘人，登仕藉者百餘人。子孫甚蕃，稱十院張氏。今富貴未艾。

The next diagram shows a "reversed dragon" site, located five miles south of Xinying Water in this county, with the name Wushiyuan. Its shape resembles "a bee playing with a butterfly." It is the ancestral land of Zhang Tao, a famous official of the Song Dynasty known as the Minister of State Affairs and Honored Minister Zhongding. It was selected by the master geomancer Wu Jingluan. The record of the lesson states: there are three peaks in front, seven stars behind, and the water flows in an eight-character pattern. This site brings great official rank and success. Later, this family produced one high-ranking official, two marquises, over fifty imperial scholars, and more than a hundred officials who passed the imperial examinations. The family became very prosperous, known as the "Ten Academy Zhang Clan." Their wealth and status have not declined to this day.

按：是地龍自高嶺天池峰卸下霞帔，垂絲落脈，為岡埠，在平坡間磊磊落落，如蜂屯蟻聚者，相望數里。過峽重重，而枝葉甚蕃衍，護從極周密。比入局，卻又如拋梭，如撒珠，之玄走弄，棲閃萬狀，不可捉摸。殆未易以形容其美也。有龍如此，安得不結極美之穴？

Xu's commentary: The dragon of this land descends from the high ridge Tianchi Peak, with a mountain trend like a霞帔, hanging down like a thread, transforming into a piece of hill land, spreading out in the flat slope in a scattered manner, like bees gathering and ants clustering, extending for several miles. It passes through a series of ridges, with very dense branches and leaves, and very thorough protection. When approaching the site, it becomes like a thrown shuttle or scattered pearls, winding in the shape of a 'Z' or 'Xuan' character, moving left and right, with countless postures, making it difficult to grasp, and its beauty is simply beyond description. With such a dragon, how could it not form an extremely beautiful site?

故其穴結後，又有許多餘氣去為陽基，為陰地，適見正穴之力量極大耳。但餘氣山雖去，為橫帳列於穴後，枝枝葉葉，包裹穴之左右，併為水口兩邊龜蛇等砂。卻登穴不見有山，立於墳頭，回視背後及左右，一望皆為青天，似於空曠。而結穴處最低平，又非高壟俯視群卑之比。遠著腳力，仔細檢點，始知群山皆顧定穴場，未敢離也。

Therefore, after the main point of convergence is formed, there are still many remaining energies extending out. Some become the foundation for a yang dwelling, while others become the burial grounds for a yin dwelling, clearly showing the great power of the main point. Although these remaining energy mountains have moved away, they lie horizontally like a curtain behind the main point, with branches and leaves surrounding the left and right sides of the main point. They also serve as the tortoise and snake sands on both sides of the water mouth. However, when standing on the main point site, one cannot see the mountains. Standing at the burial mound and looking back at the rear and the sides, everything appears to be open sky, seeming very spacious. The main point itself is also the lowest and flattest part, unlike a high ridge that overlooks all the surrounding mountains. Only by going a bit further and carefully examining, can one realize that all the mountains are looking back and guarding this main point site, none daring to leave.

且近案既不端尊，遠朝又不秀異，又無龍虎，又無明堂，又不見水。面前簇簇多山，似於逼窄。而穴後反空，無一可入俗眼，誰信為此等大地？予兄弟初嘗裹糧擔簦往觀數次，莫測其奧，駁難推求，竟亦無憑。後獲穴法眞傳，始知其妙，妙在穴也。故此等怪穴，茍非有天然之美，即過龍矣。《葬書》五凶，此其一也。趙緣督翁云“十個騎龍九個假”，正恐人不識有穴無穴而誤下過龍耳。故哲師全在識穴。

Moreover, the nearby hills are neither upright nor noble, and the distant view is neither clear nor remarkable. There are neither dragon and tiger ridges nor a bright hall, and no water is visible. The mountains in front are clustered closely, making the site seem narrow, while the back is instead open. There is no place that appeals to ordinary people's eyes, so who would believe this is such a good piece of land? Our brothers once carried dry food and loaded their belongings to visit several times, but could not understand its mystery, debated repeatedly, yet found no conclusive evidence. Later, after obtaining the true transmission of the point selection method, we finally understood its subtlety—the subtlety lies in the point itself. Therefore, such strange points, if they do not possess natural beauty, are merely passing dragons. This is one of the five evil sites listed in The Book of Burial. Master Zhao Yuandu said, "Out of ten dragons, nine are false," precisely to warn people not to confuse a passing dragon with a true point, and to avoid burying in such a place mistakenly. Thus, the skill of a true master lies entirely in recognizing the point.

以上諸圖，皆是結穴之後，有餘氣之山奔去數十里。其去者因皆為我用神，而卻又有結作，但力量為輕耳。如文公祖地結穴後，去數十里結方憲副祖地仙人抱龍形，及黃氏祖地海口董氏虎形。林婆墓結後，又去作諸貴族陽基。

The above examples all illustrate cases where after the main hill has formed a climax, there are remaining energies that continue for dozens of miles. These hills that extend outward have all become useful gods that I can employ, and they themselves are capable of forming sites, though with weaker power. For instance, after the ancestral site of Zhu Xi formed a climax, it extended forward for dozens of miles to form the ancestral site of Fang Xianfu with the shape of "the immortal embracing a dragon," as well as the tiger-shaped site of the Huang family's ancestral site and the site of the Dong family at Haikou. After the tomb of Lin Po formed a climax, the remaining energies extended further to become the foundation sites for the residences of several prominent noble families.

張忠定公祖地結後，又去作桃枝源金鵝抱卵形，出尚書張公憲。馬丞相祖地結後，又去作月形方氏祖地，出御史公幹。凡此之類，務須詳辨，不可以正結之穴誤認為停驛，為斬關腰結小康之地，而以大盡處餘氣所結小穴，反認為正結大地也。

After the ancestral site of Zhang Zhongding was formed, the residual qi went on to form the "Golden Goose Hatching Eggs" shape at Taozhizhuan, producing the Minister of the Imperial Secretariat Zhang Xian. After the ancestral site of Ma Chengxiang was formed, the residual qi went on to form a crescent-shaped site for the Fang family's ancestral land, producing the Imperial Censor Fang Gan. Such cases must be carefully distinguished; one must not mistake the main formation of the site for a "stopping at the inn" shape, treating it as a minor site with a cutting gate and a narrow area. Conversely, one must not mistake the small site formed by the residual qi at the farthest end for the main formation of a great site.

江右山人徐善繼述　同著。此卷專論龍有山壟、平岡、平地之不同，初落、中落、末落之不一；又有生死、強弱、順逆、進退、福病、刦殺之殊，出脈受穴，入首結局之異，皆龍家之肯綮也。

This volume was also compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the different forms of dragons in three types of terrain: mountain ridges, flat ridges, and flat land. It distinguishes between three types of falling patterns: initial fall, middle fall, and final fall. It also differentiates various categories such as life and death, strength and weakness, compliance and resistance, advancement and retreat, blessing and illness, calamity and destruction. Additionally, it covers differences in the emergence of the dragon's energy, receiving the site, the initial appearance, and the final conclusion. These are the most critical points in the theory of dragon patterns.

《經》曰：“五氣行乎地中，發而生乎萬物。其行也，因地之勢；其聚也，因勢之止。是故氣囿於形。”而形分三勢焉，曰山壟之勢，曰平岡之勢，曰平地之勢也。何謂山壟之勢？其龍踴躍奔騰，起伏頓跌，磊落低昂，《葬書》所謂“若伏若連，其原自天。若水之波，若馬之馳。”又曰：“勢如萬馬，自天而下。”吳公譬之“群羊之出棧”者是也。李淳風名為起伏脈。

The *Zang Jing* says: The energies of the Five Phases move through the earth, and when they emerge, they generate all things. When they move, they follow the terrain's form; when they gather, they depend on where the form stops. Therefore, the energy is confined by the form. The form has three kinds of trends: first, the trend of mountain ridges, second, the trend of flat ridges, and third, the trend of flat land. What is the trend of mountain ridges? This dragon moves with vigor and momentum, rising and falling, with peaks scattered and suddenly high or low. This is what the *Zang Shu* describes: like lying down and connecting, originating from the sky's edge; like waves on water, like a herd of galloping horses. It also says: the momentum is like ten thousand horses descending from the sky. Wu Gong compared it to "a flock of sheep leaving the pen," referring to this. Li Chunfeng named it "undulating pulses."

何謂平岡之勢？其龍逶迤奔走，屈曲擺折，之東走西，活動宛轉，《葬書》所謂“宛委自復，迴環重複。”又曰“逶走東西，或為南北。”吳公譬之“生蛇之出洞”者是也。李淳風名為“仙帶脈”。

What is meant by "level ridge trend"? This dragon extends and moves continuously, twisting and turning, sometimes to the east, sometimes to the west, flexible and winding. This is what the "Book of Burial" describes as "curving and winding, self-repeating and overlapping, circling and layering." It also says: "winding east-west at times, north-south at others." Wu Gong compared it to "a live snake emerging from a hole," referring to this very trend. Li Chunfeng named it "the celestial sash pulse."

何謂平支之勢？其龍坦夷曠闊，相牽相連，珠絲馬跡，藕斷絲牽。平中一突，鋪氈展席，《葬書》所謂“隱隱隆隆，微妙玄通，吉在其中。”又曰：“地有吉氣，土隨而起；支有止氣，水隨而比。”吳公譬之“草蛇灰線”者是也。李淳風名為“平受脈龍”。

What is called the "level branch trend"? This dragon is flat and open, with the front and back connected and linked, its traces fine as a string of beads and subtle as a horse's hoofprint, resembling lotus roots that may be broken but still connected by threads. On flat land, there is a slight protrusion in the middle, like a spread-out carpet or an unfolded mat. This is what the "Book of Burial" describes as subtle and indistinct, seemingly present yet not clearly visible, with auspicious qi contained within. It also says that when there is auspicious qi in the land, the soil will naturally rise; when there is stopping qi in the branch, water will naturally follow. Wu Gong compared it to "a snake in grass and a thread on ash," referring precisely to this. Li Chunfeng named it "level receiving pulse dragon."

雖變態不一，若難以定法拘。然大都不外此三勢耳。三勢不同，其融結力量輕重大小，本無二致。然所謂山谷多起伏格，平岡多仙帶格，平陽多平受格，亦只舉大概言之。要之，三格之龍皆起於高山大壟，而分落平岡平地，故雖山谷亦有落平岡平地而結穴者。平地中亦有墩埠忽然連起而結穴者，此則又為奇特。

The dragon's transformations are numerous and seem difficult to define with fixed rules, but generally they fall into these three forms. Although these three forms differ, their ability to凝聚 and form a mound is not inherently superior or inferior. As for saying that valleys mostly have the undulating form, flat ridges mostly have the immortal belt form, and flat plains mostly have the flat reception form, this is only a generalization. In the end, these three forms of dragon all originate from high mountains and ridges, then branch out to flat ridges and plains. Therefore, even in valleys, there are cases where the dragon descends to flat ridges and plains to form a mound; among plains, there are also instances where several small hills are connected to form a mound, which is even more extraordinary.

蓋山谷以起伏為常，而落平田則脫卸得清；平田以平受為常，而起墩埠則氣聚得旺。《經》曰：“高山大嶺多尖峰，不似平原一錐卓。”《賦》曰：“窮源千仞，不如平地一堆。”是言平地以墩埠為貴也。《經》曰：“山來壟右尖如削，盡起貪狼更高卓。此地如何不出文，只為峰多反成濁。”又曰：“或從高山落平地，或從大山落低小。不知山窮落坪處，穴在坪中貴無敵。”是言山谷以落坪為貴也。

Because valleys are naturally undulating, when they reach flat fields, they appear particularly clean and stripped down; in flat fields, the natural state is flatness, so when a small mound appears, it gathers energy especially strongly. The "Dragon Classic" says: On high mountains and great ridges, there are many sharp peaks, but they are not as good as a single conical mound standing alone on a plain. The "Treatise" says: At the source of a mountain, where the mountain rises thousands of feet high, it is not as good as a single mound on flat ground. This means that flat land values mounds. The "Dragon Classic" also says: When mountains come from the right side of a ridge, they are sharp, like they have been cut, and at the end, if a star called Tanniang appears even higher, why does such land not produce scholars? It is because too many peaks make the energy mixed and turbid. It also says: Some mountains fall from high mountains to flat land, some from big mountains to small hills; but when a mountain ends on a flat field, the spirit point is especially valuable in the flat land. This means that valleys value falling into flat land.

然起伏格雖星峰磊落，而平岡平地亦有星辰。惟是倒地平面，未易檢點。吳公《口訣》云：“眠倒星辰豎起看，卻與高峰同一樣。高峰萬仞受風吹，不是平波龍氣旺。”是故三勢之龍，各自有妙，未可以星峰高下論優劣也。如以天下大形勢論之，隴、蜀、兩廣多山，冀、周、齊、魯多平洋，吳越多岡埠，而人才在在有之。可見高山平地之融結，其稟有造化則一也。

The "up-and-down" formation, although with stars and peaks standing tall and scattered, can also be found on flat plains, where the stars lie flat as planes, making them harder to examine. Wu Gong's "Oral Instructions" say: "Look at the lying-down stars as if they were standing upright; in fact, they are just the same as high peaks. Although high peaks reach ten thousand feet, they are subject to wind, and thus the dragon qi (energy) is not as strong as in the gentle undulating areas. Therefore, the dragon patterns of the three types each have their own merits, and cannot be judged by the height of the star peaks. If we look at the great geographical trends across the world, regions such as Longyou, Shu, and the two Guang provinces are mountainous, while regions such as Ji, Zhou, and Qilu are flat plains, and the area of Wu-Yue has many ridges and hills. Yet all these areas produce talented people. This shows that whether it is high mountains or flat lands, their condensation and reception of the forces of nature are the same.

左起伏格：一起一伏，大頓小跌，斷而復起，起而又斷。或高或下，有低有昂。卜氏云：“一起一伏斷了斷，到頭定有奇蹤。”宜星峰磊落，山勢奔騰，千峰聳秀，萬嶺巍峨，為得其本體。左仙帶格：屈曲擺折，逶迤活動，如生蛇，如飄練，如之玄，如飄帶。卜氏云“脈若帶連，何必高昂之阜”是也。宜活動擺折，屈曲悠揚，為得其本體。左平受格：脈落平洋，一望無際，相牽相連，微有體勢，高一寸為山，低一寸為水。卜氏云“勢如浪湧，何須卓立之峰”是也。要平中有突，為得其體。

The original book had a diagram with three categories, but the image is now lost, so only the title and explanation of the diagram are recorded. On the left is the "Rise and Fall Pattern": it rises and falls, with large-scale abrupt changes and small-scale declines, breaking off and then rising again, rising and then breaking off, fluctuating high and low, with some parts looking down and others looking up. Bu Ying Tian said: "Rising and falling, breaking off and then breaking again, in the end there must be a unique trace." This pattern is suitable for star-like peaks standing tall, mountains rushing forward, thousands of peaks rising gracefully, and myriad ridges towering majestically, which can truly capture its essence. On the left is the "Celestial Sash Pattern": winding and turning, continuous and lively, like a living snake, like a flowing white silk ribbon, like the character "Zhi" and "Xuan," like a flowing sash. Bu Ying Tian said, "If the ridge line is like a sash connected together, why would high mounds be necessary?" This is exactly the meaning. This pattern is suitable for flexible winding and turning, with gentle and flowing curves, which can truly capture its essence. On the left is the "Level Acceptance Pattern": the ridge line falls into a flat plain, stretching endlessly, with the front and back connected, only with a slight elevation, a rise of one inch is considered a mountain, and a drop of one inch is considered water. Bu Ying Tian said, "If the momentum is like waves surging, why would towering peaks be necessary?" This is exactly the meaning. This pattern requires a slight elevation within the flatness, which can truly capture its essence.