On the Three Falls of the Dragon

龍之落局，融結不一。而其大要有三：有初落，有中落，有末落。李淳風雲：“龍有旺於初者，有盛於中者，有歸於盡者。”《明山寶鑑》云：“有少龍之穴，有中龍之穴，有盡龍之穴。”二說皆言初落、中落、末落之理，無異意也。然此三落之勢，特言融結力量之大者耳。其間分擘小康之穴尤多，固不可以小康為正三落之正，亦不可拘三落之正而棄小康之地，貴在人之通變矣。

There are several ways in which a dragon may settle and form a site, mainly divided into three: first fall, middle fall, and final fall. Li Chunfeng said: some dragons are vigorous at the beginning, some are flourishing in the middle, and some conclude at the end. The Mingshan Baodian states: there are sites formed by small dragons, sites formed by middle dragons, and sites formed by ultimate dragons. Both these statements refer to the principles of first fall, middle fall, and final fall, and their meanings are essentially the same. However, these three falls refer specifically to sites with strong consolidation; there are many more sites formed by branches and branches of the dragon's path, which are smaller in scale. It is not advisable to regard these smaller sites as the standard three falls, nor should one rigidly adhere to the standard pattern of the three falls and neglect the smaller sites. What is valuable is the ability of a person to be flexible and adaptable.

初落龍者，自祖山發下，離祖不遠即結頂，降勢過脈，起星結穴開局。朝山聳前，托山列後，或祖山作樂作障，而龍虎護衛，明堂融聚，下手重重，水口周密，四山團擁，骨肉一家，亦為眞結。但以其離祖未遠，故名初落。顧氏云：“初落由來近祖山，局勢必須完。”李氏云“龍有旺於初者”是也。

The so-called "initial falling dragon" refers to a mountain range that originates from the ancestral mountain, and forms a peak not far from the ancestral mountain. After that, it descends in power, forms star-like peaks, and creates a site, opening up a complete landscape. In front, there are facing mountains standing tall, and behind, there are supporting mountains arranged in order. Sometimes, the ancestral mountain itself serves as the leisure mountain or as a barrier. The dragon and tiger ridges guard it, the bright hall gathers energy, and the land at the front is layered one after another, with the water mouth being well-secured. The surrounding mountains embrace it on all sides, and they resemble family members embracing each other. This is considered a true site. However, since it is not far from the ancestral mountain, it is called the initial falling. Gu氏 said: the initial falling dragon is usually close to the ancestral mountain, and the situation must be complete. Li Chunfeng said, "The dragon is vigorous in its initial stage," referring exactly to this kind.

中落者，自祖山發下，去祖已遠，迢迢而來，大頓小伏，中間忽起高山以為少祖。自少祖下，或六七節，或十數節，再起星辰結頂，降勢過脈，落局束咽融結。其大龍猶自作勢遠去，而分行卻在少祖之前。此處特一關局，未為大盡，故名中落。

the so-called "middle fall," refers to a situation where the mountain ridge originates from the ancestral mountain and has traveled a long distance. At a large scale, it suddenly rises abruptly, and at a smaller scale, it gradually sinks, until midway a high mountain suddenly appears as the "minor ancestral mountain." From the minor ancestral mountain, it proceeds for about six to seven sections or even more, then rises again to form a star-shaped peak and settles down, reducing its momentum and converging at the end to form a site. At this point, the main ridge still maintains its momentum to go further, while the branches are formed before the minor ancestral mountain. This is merely a special convergence and is not the ultimate end, hence it is called a middle fall.

朝迎山則拜於前，護從山則障於後。其分去之山，回作我用，或為下手，為水口，為關攔，為托樂，為城郭，為關鎖。楊公云：“大地皆從腰裡落，迴轉餘枝作城郭。”廖氏云：“中落餘枝作城郭，吉氣於斯泊。”李氏云“有盛於中”是也。

In this situation, the mountain facing the front bows and kneels, while the protective mountain behind serves as a barrier. The branches extending out then return to serve me, either acting as the subordinate arm, or as the water mouth, or as a gate, or as a supporting mountain or a joyful mountain, or forming a city-like enclosure, or acting as a lock. Yang Yunsong said: "Most great land descends from the dragon's waist, and the remaining branches that turn back form a city-like enclosure." Liao Jinjing said: "The remaining branches that fall in the center form a city-like enclosure, where auspicious energy settles." Li Chunfeng said, "There is prosperity in the middle," referring to this very situation.

末落者，自祖山發下，迢迢行度，一起一伏，奔東走西，離祖極遠。山勢將盡，前去或臨大江大河，或臨大溪大湖，或臨田坂小澗，山脈已盡，再無去處。而於將盡未盡之際，頓起高山以為少祖。自少祖而下，或數節即結頂，降勢束氣，結咽成穴。

The term "mò luò" refers to the situation where the mountain range, originating from the ancestral mountain, extends far away, winding and undulating, shifting east and west. When the mountain trend is nearly exhausted, it may be adjacent to a large river or lake, or a small stream and field ditch. The mountain range has reached its end and has no further direction. At the point just before the end, a high mountain suddenly rises as the minor ancestral mountain. From this minor ancestral mountain, after a few sections, it forms a peak, descends, and converges the energy, forming a throat-like structure and a site for a dwelling.

或據江湖，或據溪澗，或下山一臂橫攔，或翻身逆張大局，而有隔水外洋朝拱。或脫落平洋，藏跡隱蹤，如蜘蛛墜樓，流星度漢，拋球閃跡，鋪氈仰掌，金盤金盆而作平地之穴矣。隔江隔河，遠山朝應。凡此皆規模宏大，局勢廣闊，三陽六建，莫不具備。廖氏云：“末落名為大盡龍，氣勢最豪雄。”李氏云“龍有歸於盡者”是也。然亦不必拘於據江臨河極窮盡處尋穴，必結穴之外有餘氣，方是大龍末落之穴也。

These sites or depressions are either located by rivers and lakes, or by streams and ravines, or are blocked off by a lateral branch of the mountain as it descends, or spread out in a reverse direction to form a grand layout, with water from the opposite side coming to pay homage. Some may be found in flat plains, hidden away, shaped like a spider's thread hanging down, or like a meteor streaking across the Milky Way, or like a ball thrown out and disappearing instantly, or spread out like a mat, or spread open like a palm, or forming the shape of a golden plate or golden basin, forming a depression on flat ground. Far away mountains across rivers and lakes respond from a distance. All these are grand in scale and broad in scope, possessing all the elements of "San Yang" and "Liu Jian." Liao Jinjing said that "Mai Luo" is also called "Da Jin Long," possessing the most heroic and powerful energy. Li Chunfeng said, "A dragon that concludes at the end," refers to this kind. However, one should not rigidly look for the site at the very end of a river or lake. It is necessary that there is still residual energy beyond the site, which is considered the site of a great dragon's conclusion.

按：諸書有言初落、中落、末落者，有言少龍、中龍、盡龍者，其義皆同。惟《洩天機》復有“分落後龍擘脈去”之說，而淳風《小卷》有“龍有歸於老者”之說。二說另為一例。要之，至理則老龍當與盡龍同科，分落宜與中落互論。但老者，大盡窮絕不可取；分落數節，短小不盡同，皆非龍家之美，在人以意會之。

Xu noted: In various books, there are discussions about initial fall, middle fall, and final fall, as well as young dragon, middle dragon, and complete dragon. The meanings are all the same. However, the book "Xie Tianji" has a different concept called "divided fall" which refers to the dragon's main pulse branching out later. Li Chunfeng's "Xiao Juan" mentions another concept called "dragon returning to its old state." These two concepts should be classified separately. In the end, according to the fundamental principles, old dragon should be grouped with complete dragon, and divided fall should be discussed in contrast with middle fall. However, the term "old" refers to the dragon reaching the end of its path and exhausting its energy, which is not suitable for use. The term "divided fall" refers to the dragon moving only a few sections, being short and not entirely the same as middle fall. These two categories are not what dragon theory considers beautiful; they entirely depend on the person to understand.

《洩天機》龍格曰生，曰死，曰強，曰弱，曰順，曰逆，曰進，曰退，凡八格。以生、強、順、進為四吉，死、弱、逆、退為四凶，固為攸當。而《明山寶鑑》又有生、死、枉、福、鬼、刦、應、遊、死、楫、病、絕，凡十二格。除生死二名相同，其應、揖、遊、絕、鬼、刦之龍，各亦形同名異。如應、揖即順、進之屬，遊、枉、絶即死、弱、退、逆之類。

Liao Jinjing's "Le Tian Ji" establishes eight categories of dragon formations: birth, death, strength, weakness, compliance, opposition, advancement, and retreat. He considers birth, strength, compliance, and advancement as four auspicious categories, and death, weakness, opposition, and retreat as four inauspicious categories. This classification is indeed appropriate. The "Ming Shan Bao Jian" establishes twelve categories: birth, death, wrong, fortune, ghost, calamity, response, wandering, death, salute, illness, and extinction. The term "death" is repeated, as listed in the original text. Apart from the categories of birth and death, which are the same as in the previous text, the other categories of dragon - response dragon, salute dragon, wandering dragon, wrong dragon, extinction dragon, ghost dragon, and calamity dragon - are all similar in form but have different names. Response dragon and salute dragon belong to the category of compliant and advancing dragons, while wandering dragon, wrong dragon, extinction dragon, ghost dragon, and calamity dragon belong to the categories of death, weakness, retreat, and opposition dragons.

而福、病、刦、殺四格，猶出廖氏八格之外，亦不可遺。今合取之，共為十二格。《大全》中復有毒龍、枉龍、傷龍、蛀龍等名，無非病龍、殺龍、逆龍之類，茲不重收。下此又有所謂斗龍、衡龍、樞龍、機龍、胎息龍種種異名，則無理致，不敢取也。今將諸龍名義異同開列於下：

As for the four categories of dragon forms—Fú (Prosperity), Bìng (Disease), Jié (Calamity), and Shā (Kill)—they go beyond the eight categories of Liao Jinjing and should not be overlooked. Now we combine these two sets, resulting in a total of twelve categories. The "Comprehensive Treatise on Geomancy" mentions other names such as Dúlóng (Poison Dragon), Wǎnglóng (Wrong Dragon), Shānglóng (Injury Dragon), and Zhùlóng (Borer Dragon), but in reality, these are merely variations of Bìnglóng (Diseased Dragon), Shālóng (Killing Dragon), and Nìlóng (Reverse Dragon), so they are not repeated here. Further down there are other names such as Dòulóng (Struggle Dragon), Hénglóng (Balance Dragon), Shūlóng (Axis Dragon), Jīlóng (Mechanism Dragon), and Tāixīlóng (Fetus Breath Dragon), but these have no real meaning and are not adopted. Now I list the similarities and differences among various dragon names as follows.

枉龍：祖山而下，侷促不舒，全無收拾，即弱龍。鬼龍：分枝擘脈，即刦龍。游龍：悠然而去，即弱龍。絕龍：孤單無力，水刦風吹，即死龍。毒龍：枝腳反序，尖利帶殺，即逆龍。枉龍：尊卑失序，大小無論，即退龍。傷龍：傷損崩破，鑿斷來脈，即病龍。蛀龍：穿鑿洩氣，空洞巖穴，即弱龍。

Wrong Dragon: It comes down from the ancestral mountain in a cramped and restricted manner, without any proper gathering, thus it is a weak dragon. Ghost Dragon: It branches off and splits into pulses, which is a dragon that is seized. Wandering Dragon: It moves away leisurely and continuously, thus it is a weak dragon. Absolute Dragon: It is isolated and powerless, being cut off by water and blown away by wind, thus it is a dead dragon. Poison Dragon: Its branches and limbs are in reverse order, sharp and harmful, thus it is an inverted dragon. Wrong Dragon: The hierarchy is lost and the size is not distinguished, thus it is a retreating dragon. Injured Dragon: The mountain body is damaged and broken, and the coming pulse is cut off, thus it is a sick dragon. Termite Dragon: It is drilled and drained of energy, with hollow caves in the mountain, thus it is a weak dragon. Here there are two instances of the term 'Wrong Dragon', which have the same name but refer to different things: one refers to weakness, and the other to retreat. Readers should distinguish them according to the meanings explained.

敗龍：氣脈枯竭，不生草木，即弱龍。斗龍：枝腳反序，尖利帶殺，即逆龍。衡龍：枝腳鋪揚，氣勢雄偉，即強龍。樞龍：穴後一節高一節，即進龍。機龍：枝腳順序，即順龍。胎息龍：有起有伏，即生龍。踏確龍：穴後一節低一節，即退龍。孤龍：全無護從，即弱龍。奴龍：枝腳偏枯，即從龍。

Bailong: The dragon's energy is exhausted, there is no vegetation on the mountain, it is a weak dragon. Doulong: The branches and limbs are in reverse order, sharp and harmful, it is a reverse dragon. Henglong: The branches and limbs spread out and soar, with grand momentum, it is a strong dragon. Shulong: The section behind the site is higher than the previous one, it is an advancing dragon. Jilong: The branches and limbs are orderly arranged, it is a compliant dragon. Taixilong: There is both rising and falling, it is a living dragon. Tadui Long: The section behind the site is lower than the previous one, it is a retreating dragon. Gulong: There is no protection or accompaniment, it is a weak dragon. Nulong: The branches and limbs are biased and withered, it is a subordinate dragon.

生龍者，星峰磊落，枝腳活弄，行度擺拽之謂也。《入式歌》曰“生是低昂多節目”，蓋其龍自出身以來，一起一伏，有低有昂，分牙布爪，左趨右閃，活動逶迤，如鸞翔鳯翥，如魚躍鳶飛，而皆有生意也。《寶鑑》云：“自祖山發足而來，大頓小伏，如生蛇之渡水，如啄木之飛空。至降勢出身，左右有腳。入穴端正，應案分明，謂之生龍。此龍最吉，必結富貴大地，主人丁生旺，弈世富貴。”

The term "sheng long" refers to a dragon that is majestic and vigorous, with its peaks and ridges clearly defined and its branches flexible and dynamic, moving forward with a continuous and flowing motion. The "Rushi Ge" states, "A sheng long is one that alternates between low and high positions, with many turns and twists." Such a dragon, from the moment it begins, moves in a series of ups and downs, with varying heights and directions, branching off to both sides with its limbs, shifting left and right, remaining flexible and continuous, resembling the flight of a phoenix or the leap of a fish or bird, showing vitality everywhere. The "Baojian" says: Starting from the ancestral mountain, it first rises abruptly and then gradually descends, resembling a live snake crossing water or a woodpecker flying through the air; when it reaches the point of descent and begins to rise again, it has branches on both sides; when it reaches the site of the dwelling, it is upright and proper, with the facing mountain and the case mountain clearly defined. This is called a sheng long. This type of dragon is most auspicious, inevitably forming a grand and prosperous land, with a thriving population and generations of wealth and honor.

死龍者，峰巒模糊，腳手彷彿，本體直硬之謂也。《入式歌》曰“死是無起伏”，蓋其龍自離祖以來，粗頑臃腫，無起伏，無擺折。其勢如魚失水，如木無枝，如順水隨流，如死鰍死鱔，而皆無生意也。此格最凶，不能融結。縱有形穴，必為虛偽。若誤下之，主窮苦下賤，遂以死絕。雖作神壇社廟，亦不顯靈。

The so-called "dead dragon" refers to a dragon that is indistinct, with its branches and limbs barely discernible, and its body stiff and rigid. The "Entry Song" says, "A dead dragon has no undulations." Such a dragon, since it has departed from its ancestral origin, is coarse, clumsy, and swollen; it has neither undulations nor bends. Its appearance resembles a fish out of water, a tree without branches, drifting with the current, or a dead eel or dead mud eel, entirely lacking vitality. This pattern is the mostvicious, unable to form a true burial site; even if there appears to be a site, it is certainly false. If one mistakenly buries here, it will result in descendants suffering poverty and low status, even leading to extinction of the lineage. Even if a shrine or temple is built upon it, it will not show any spiritual power.

強龍者，星峰逈異，枝腳撐拏，體格雄健之謂也。《入式歌》云“強是奔走勢力弘”。蓋其龍自離祖以來，形勢軒昂，力量盛大，擺折橫闊，行度自由，如猛虎出林，渴龍奔海，指爪攖拏，鱗甲堅立而強盛也。此格最吉。如融結成穴，主驟富驟貴，威名掀揭，一時功業強盛。

The so-called "strong dragon" refers to a dragon that is remarkably outstanding, with its branches and limbs strong and expansive, and a robust body. The "Song of the Style" says, "A strong dragon has a grand and powerful appearance when it moves." Such a dragon, since it has departed from its ancestral origin, displays an exalted posture and immense strength, spreading out widely and moving freely, like a fierce tiger emerging from the forest or a thirsty dragon rushing toward the sea. Its claws grasp firmly, and its scales stand upright, presenting a scene of great power and prosperity. This pattern is most auspicious. If it forms a dwelling site, it signifies sudden wealth and fame, with great achievements emerging rapidly.

弱龍者，星峰骨瘦，枝腳短縮，本體攸緩之謂也。《入式歌》曰“弱是瘦崚嶒”。蓋其龍自離祖以來，飄飄散散，全無收拾。險峻嵯峨，浮筋露骨。尖小懶緩，隨斜無依。陷削而不充實，虛浮而不光彩。形如鵝頭鴨頸，敗柳殘花。勢如餓馬伏櫪，孤雁失群，而怯弱欹攛也。此龍多遭風吹水刦，不能融結。縱有形穴，亦為虛偽。若下之，主孤貧伶仃，疾苦困弱。

The so-called "weak dragon" refers to a dragon that is thin and bony, with short and weak branches, and a loose and feeble body. The "Song of the Style" says, "A weak dragon is thin and bony." Such a dragon, since it has left its ancestral origin, appears scattered and disorganized, with no sense of gathering or consolidation; it is rugged and steep, with its sinews and bones exposed; its head is small and weak, and it leans and tilts in various directions without support; its form is hollow and thin, lacking substance, and is empty and dull without luster. Its shape resembles the head of a goose and the neck of a duck, or the withered willow and faded flowers; its energy resembles a starving horse lying by its stall or a lone goose that has lost its flock, weak and leaning weakly as if about to fall. Such a dragon is mostly subjected to wind and water disasters, and cannot form a true pit; even if there is a pit shape, it is false. If a grave is made here, it will result in descendants being lonely, poor, and destitute, isolated and without support, suffering from illness and weakness.

順龍者，星峰順出，枝腳順布，行度團聚之謂也。《入式歌》云“順是開掙向前往”。蓋其龍自離祖以來，尊卑有次，送從趨前，上下照應，左右環抱，有瞻戀之情，有照顧之意。如星拱北，如水朝東，而眷戀不忘也。此龍最貴，如融結成穴，主富貴綿遠，百子千孫，孝順和睦，多福多壽。

The so-called "Shun Long" refers to a dragon hill that proceeds in a straight direction, with its branches arranged in order, and continues along a path without scattering. The "Rushi Ge" says, "Shun Long is a dragon that opens up and rises, moving forward continuously." Such a dragon, since it has departed from its ancestral origin, maintains a clear hierarchy, with accompanying hills all tending toward the front. The upper and lower parts support each other, and the left and right sides embrace each other, showing a sentiment of looking back affectionately and mutual care. It is like a gathering of stars circling the North Pole, or a river flowing toward the East Sea, expressing attachment and unwillingness to part. This type of dragon is most valuable. If it forms a site, it signifies enduring wealth and honor, numerous descendants, filial piety and harmony, and abundant blessings and longevity.

逆龍者，星峰側立，枝腳逆趨，行度乖戾之謂也。《入式歌》曰“逆自望後去”，蓋其龍自離祖以來，高下不倫，忘前忽後，行度處橈棹不隨，入穴處龍虎不衛，如水之逆行，如鷁之退飛，而肆散背戾也。此穴最凶，縱有形穴，亦為不吉，主兇暴忤逆，盜寇軍配。亦有邊順邊逆者，子微云“一種半逆半順行，多為反戟禍不輕。長幼吉凶分左右，悖逆爺孃身受刑”是也。故逆龍切不可下。

The so-called "reverse dragon" refers to a dragon that stands sideways, with its branches and limbs moving against the direction, and proceeding in a perverse and erratic manner. The "Song of the Style" says, "Reverse dragon is like turning back to look behind." Such a dragon, since departing from its ancestral origin, has no proper order in its height and form, looking ahead while forgetting the past. When it moves, the sand that should follow it does not accompany it, and when it reaches the site, the dragon and tiger sands that should guard it do not come to protect it. It is like water flowing backward or a heron flying backward. It is always scattered and departing. This type of site is extremely凶, even if there is a site form, it is not auspicious. It causes the descendants to be fierce and rebellious, or to become thieves and bandits, or to be exiled and sent to military service. There is also a case where part of it is in order and part is in reverse. Zhang Zimo says: there is a type of dragon that moves half in order and half in reverse, which is mostly like an inverted spear, bringing serious misfortune. The fortune of the eldest and youngest sons is divided according to the left and right sides, and those who rebel against their parents will suffer punishment themselves. Therefore, reverse dragons must never be chosen for burial.

進龍者，星辰迭次，枝腳均勻，行度有序之謂也。《入式歌》云“進是龍身節節高”。蓋其龍自離祖以來，辭樓下殿，精神俊異，起伏低昂，倫序不紊。自粗剝細，由老出嫩，如鳳覽德輝而下，如鴻戲水而飛，而進趨有漸也。此格最吉，如融結成穴，主文華弈世，富貴雙全，蟄蟄螽斯，滿門朱紫，發福悠長，進益不替。

The so-called "progressive dragon" refers to a dragon hill that rises in succession, with its branches evenly distributed and moving in an orderly manner. The "Song of the Form" states, "A progressive dragon is one where each section of the dragon body is higher than the previous." Such a dragon, since leaving its ancestral origin, departs from the ancestral hall and descends in a spirited and extraordinary manner. It rises and falls in an orderly sequence without confusion; it transitions from thick to thin, from old to young, like a phoenix descending upon the radiance of virtue, or a wild goose taking flight over water. It advances step by step, gradually moving forward. This form is most auspicious. If it consolidates into a site, it signifies a lineage of literary excellence passed down through generations, with both wealth and honor attained. The descendants will be numerous, like the locusts multiplying, and the entire family will be filled with officials in red robes and purple sashes, enjoying prolonged prosperity that never declines.

退龍者，星辰失次，枝腳不倫，而行度退後之謂也。《入式歌》曰“退時漸消條”。蓋其龍自離祖以來，本無正氣，勉強行度，始小終大，龍低穴高，如人之踏碓，如船之上灘，而高下失等也。此格最凶，縱有形穴，亦為不吉，主一發即退，無多力量。

The so-called "retreating dragon" refers to a dragon that loses its order, with its branches and limbs disorderly arranged, advancing step by step but gradually retreating. The "Song of Entry" says, "A retreating dragon becomes thinner and weaker as it proceeds." Such a dragon, since departing from its ancestral origin, has never possessed proper vitality; it merely advanceswith difficultyly. It starts small but becomes larger later, with a low body and a high site, resembling a person stepping on a mortar, one foot rising and the other falling, or a boat being dragged upstream against a shoal, losing the proper order of high and low. This pattern is mostvicious, even if the site shape appears favorable, it is still inauspicious. It signifies that descendants will rise quickly but then decline, lacking substantial strength.

福龍者，祖宗貴而從衛多也。其龍自離祖以來，護從稠密，前後相應。枝腳雖不大揚，而有倉有庫；星峰雖不卓拔，而不惡不粗。但無大擺布爾。如有福之人，上得前人之蔭，下得奴僕之供，而坐享安樂也。主發福悠遠，富貴康寧和義。

The so-called "Fulong" refers to a dragon that is noble and has many attendant dragons accompanying it from its ancestral mountain. This kind of dragon, since departing from its origin, has dense and close attendants, with the front and back responding to each other; although its branches and feet are not very prominent, they have granary sands and storehouse sands; although the star peaks are not particularly tall, they are not coarse or ugly. It only lacks the grand and open arrangement. It is like a person who is fortunate, with the blessings of ancestors above and the care of servants below, sitting comfortably enjoying peace and prosperity. It brings about a long-lasting blessing, with wealth and honor, and also includes health, tranquility, and harmony.

病龍者，本體雖美，而有瑕疵者也。其龍自離祖以來，稟氣偏駁，美中不純。出身行度，起伏頓跌，變動活走，雖皆可觀，而枝腳邊有邊無，邊生邊死，邊美邊惡。或一畔周密，一畔陷缺；或一節活動，一節死硬；或一邊圓凈，一邊破碎；或星峰美惡不一；或四山送從不周。凡此之類，皆謂病也。雖有結作，而禍福相半，好中不足，美事不周。

The so-called "sick dragon" refers to a dragon that is beautiful but flawed in itself. Such a dragon, since its origin, has received a mixed and impure qi, so its beauty is always accompanied by imperfections. When it moves and changes, it appears lively and dynamic, with all aspects seeming commendable. However, its limbs are uneven—one side has vitality while the other is lifeless, one side is beautiful while the other is evil; or one side is detailed while the other is lacking, or one section is flexible while the other is stiff, or one side is smooth and clean while the other is broken. Or the stars and peaks have both beauty and ugliness, or the surrounding mountains on all sides are not complete. All such cases are considered sick. Although such a dragon can form land, its fortune is mixed, with good aspects but lacking completeness, and beautiful things are never fully realized.

又有一等病龍，離祖以來，星峰秀麗，過峽周密，枝腳橈棹，蓋送纏護，件件合法。只是龍身當緊要處，或經鑿斷，或以崩頹，或蛟龍沖壞，或取土取石，或開窟井，或當穴踏路成坑，破損穴相。或穴頂開造寨廟，傷損星頭。或前葬已多，而鑿損眞穴。或誤開陽基而掘墾破壞。凡此之類，皆傷氣脈，故曰病龍，亦曰傷龍、蛀龍、殘龍。如人斷腰折頸，破面損頭，無能再續之理。縱有諸般美處，皆為無益。若誤下之，主凶敗廢疾，少亡孤寡。

There is another type of dragon that, since leaving its ancestral origin, has had beautiful and refined mountain peaks, a well-structured passage, and branches and feet that are properly formed and protected. However, the body of the dragon has suffered damage in critical areas: it may have been cut by people, collapsed naturally, or been destroyed by mountain floods or dragons; or soil and stones may have been taken away, or a cave may have been dug; or a path may have been made in front of the grave site, forming a pit and destroying the shape of the grave; or a village, fortress, or temple may have been built on top of the grave site, damaging the head of the star peak; or too many ancestors may have been buried before, damaging the true grave site; or a yang residence may have been mistakenly built here, leading to excavation and destruction. All these injuries affect the qi flow, so they are called sick dragons, also called injured dragons, worm-eaten dragons, or broken dragons. It is like a person who has broken their waist, bent their neck, broken their face, or damaged their head; there is no way to reconnect. Even if there are many good features, they are of no use. If a grave is mistakenly built here, it will bring about misfortune, failure, disability, early death of the young, and the presence of orphans and widows.

刦龍者，龍身分擘多也。自離祖以來，無有正條，東牽西拽，左分右擘，嫡庻不明，旁正莫辨，眞氣分散，龍脈不聚，全無收拾。《明山論》云：“分枝擘脈，或反或走，或離或析，或欹或側，或尖或石，或高而枯槁，低而薄弱，皆名鬼刦。”凡龍以分擘多者為刦，少者為鬼，在前者主官事，在後者主疾患是也。此格最凶，縱有形穴，必不可下。主盜賊侵刦，疾病官災。若刦去而復回，作我用者，不以此格拘。

The so-called "劫龙" refers to a dragon whose body branches and splits excessively. Since it diverged from its ancestral source, it has no single main line; instead, it meanders left and right, splits and branches in all directions, making it impossible to distinguish between legitimate and illegitimate branches, or between side dragons and main dragons. Its true energy is scattered, and the dragon's energy cannot be gathered together, resulting in no convergence. The "Mingshan Lun" states that mountains that branch and split have various forms: some turn back, some scatter away, some disperse, some split apart, some lean, some tilt, some are sharp, some have stones, some are high and dry, some are low and weak. These are all called "ghost calamities." Any dragon that splits and branches excessively is called a "劫," while those that split and branch less are called "鬼." If such a dragon appears in front of a grave site, it causes lawsuits and disputes; if it appears behind, it causes illness. This pattern is extremely dangerous. Even if there is a suitable form for a grave, it should not be used, as it leads to theft, robbery, illness, and official misfortunes. However, if the dragon splits away and then returns to serve the site, it is not subject to this restriction.

殺龍者，龍身帶殺而未經脫卸者也。自離祖以來，巉巖險壁，醜惡粗雄，露骨帶石，枝腳尖利，破碎欹斜，臃腫硬直。或全無跌斷過峽，或雖經脫卸，而惡形不改，觀之而毛骨悚，步之而心神驚。凡此之類，皆謂殺氣凶露，名曰殺龍，最為凶惡。若誤下之，主兇狠強梁，為嗜殺誅夷慘滅之應。

The term "kill dragon" refers to a dragon that carries a煞 and has not undergone proper transformation. Since it has left its ancestral origin, it has passed through many dangerous cliffs and rugged terrain, appearing ugly and fierce, with exposed bones and sharp branches, broken and crooked, thick and stiff. It may have never broken or changed its course at all, or even if it has undergone transformation, its fierce and evil appearance remains unchanged. It looks terrifying and causes fear when approached. All such forms are characterized by the exposure of evil energy, known as "kill dragon," which is the mostvicious. If one mistakenly buries a grave here, it will lead to descendants being fierce and rebellious, inviting retribution such as killings and the complete destruction of the family.

凡龍之穿落纏變，皆有出脈，其格有三：曰中出、左出、右出。其融結力量大小輕重，皆於此決之。廖氏云：“穴後落脈要中出，中出方為吉。左出為輕右更輕，輕重此中生。”是眞偽美惡，禍福吉凶，皆胚胎於此，寔地學之關鍵，不可不察也。

All instances of a dragon's penetration of the site, its falling of the main line, its winding and protection, and its transformation must have an emerging pulse. The patterns of the emerging pulse are of three kinds: emerging from the center, emerging from the left, and emerging from the right. The strength and weight of the site when it solidifies into asite are entirely determined by this. Liao Jinjing said: when the main line falls behind the site, it should emerge from the center; only then is it auspicious. If it emerges from the left, its strength is lighter; if from the right, even lighter. The distinction between light and heavy is thus established here. Clearly, truth and falsehood, beauty and evil, misfortune and fortune, auspiciousness and adversity are all formed here, making it indeed the key of geography. It is not to be overlooked.

以此為例，凡兩畔山形均勻者皆是，不論起頂降勢，或高或下。中出脈者，受穴之龍自離祖、出身、落脈及過峽、落穴等處，脈從中出，左右均勻，蟬翼仙帶，夾護齊整。或開帳貫中出脈，謂之穿心；或列屏臺蓋星，而脈從中落；或左右擺佈均勻，而脈從中發，皆謂之中出脈。若護山周密，不被風吹，則其融結必眞，力量必大，主鉅富顯貴。凡賢人君子，一切光明正大之士，皆中出脈所孕毓也。

Take this as an example: all cases where the mountain shapes on both sides are even belong to this category, regardless of whether the mountain rises to a peak or descends, and regardless of their height.the so-called "central emergence of the ridge," refers to the dragon line of the site, from its origin, rising, falling of the ridge, passing through a bend, and finally arriving at the site, where the ridge always comes out from the center, with equal distribution on both sides. The surrounding hills, such as "cicada wings" and "immortal sash," are neatly arranged. Some form a tent-like shape with the ridge passing through the center of the tent, called "central passage"; some form screen, platform, and cover-like formations with the ridge falling from the center; some have evenly distributed hills on both sides with the ridge emerging from the center—these are all called central emergence of the ridge. If the surrounding hills are dense and not exposed to wind, then the accumulation of energy is genuine and strong, leading to great wealth and high status. All virtuous people and upright individuals are born from the central emergence of the ridge.

左出脈者，龍之出身、發脈，及行度、過峽、入穴等處，脈從左畔而出。山之形勢，左少右多，兩畔不均。只是蟬翼、仙帶及外從皆照應周密，故前去亦有結作。若偏旁出脈，而從山不周，則無融結，不必追尋矣。

The so-called "left emerging ridge" refers to the dragon ridge rising, developing its pulse, moving forward, passing through a narrow passage, and entering the site, where the ridge always originates from the left side. The mountain form is such that the left side is less prominent while the right side is more developed, and the two sides are uneven. However, because the accompanying mountains such as the cicada wing, the immortal sash, and the outer attendants are well coordinated, it is still possible for the terrain to form a suitable site ahead. If the ridge originates from the side and the accompanying mountains are not properly arranged, then it will not be able to consolidate and form a site, and there is no need to search further.

右出脈者，龍之出身、發脈，及行度、過峽、入穴等處，脈從右落。山之形勢，右少左多，兩畔不均。只是蟬翼、仙帶及外從皆照應周密，故前去亦有結作。若偏旁出脈，而從山不周，則無融結，不必追尋矣。

The so-called "right descending ridge" refers to the dragon ridge rising, developing its pulse, moving forward, passing through a bend, and entering the site, with the ridge always descending from the right side. The mountain form shows that the right side is less prominent while the left side is more developed, and the two sides are uneven. However, because the accompanying hills such as the cicada wing, the immortal sash, and the outer attendants are well arranged, it is still possible for the terrain to form a suitable site ahead. If the ridge deviates to one side but the accompanying hills are not properly arranged, then it will not be able to form a solid site, and there is no need to search for it further.

凡脈之左右微有形跡，護脈出身者，名蟬翼，亦曰蟬翅。而旁送脈之砂高大而長，名曰仙帶，欲其均勻。以上出脈三格，中出為上，左出次之，右出又次之，左右全偏則無足取。但山龍變態不常，固有前中出而後偏者，亦有前偏出而後中者，又有交互中偏者，又有似偏而寔中者，必須詳辨，庶得其情性之眞。圖具下。

All sand ridges that appear slightly on either side of the main vein, gently protecting it and rising together with it, are called "Chanyi" or "Chanchi"; while sand ridges that accompany the main vein from the side, being tall and long, are called "Xiantai," and it is best if they are evenly distributed on both sides. Among the three types of outflow patterns, the middle one is the best, the left one is next, and the right one is the least desirable. However, if the main vein completely deviates to the left or right, it is not worth considering. Nevertheless, mountain dragons are changeable by nature, so there are cases where the initial part is central and the later part deviates, or the initial part deviates and the later part is central, or the central and deviated patterns alternate, or it appears to deviate but is actually central. One must carefully distinguish these to understand the true nature and characteristics. The original text had an illustration here, but only the title of the illustration remains.

此全是中出，至貴，主文章勲業榮顯，王侯極品。此先中出而後偏者，不吉。縱有形穴，小康而已。此先偏出而後中者，亦作次格，主小貴鉅富。此交互中出，亦主富貴，而心術不甚正矣。

The first diagram is entirely centered, which is the most auspicious, indicating great glory and success in both scholarship and achievements, potentially leading to the highest rank of a prince or king. The second diagram is first centered and then biased, which is not favorable; even if there is a mound shape, it can only lead to a modest and comfortable life. The third diagram is first biased and then centered, which is a secondary but still favorable pattern, indicating some official rank and great wealth. The fourth diagram is alternating between center and bias, which also indicates wealth and status, but the person's character may not be upright.

此交互偏出，一左一右，卻相承應，亦作吉格。此似偏出而實中者，不可誤作偏斜，主文章榮顯。此格似中出而實偏，然節節相稱，而脊脈屈曲均勻，亦作次吉。此亦中出之格，最為閃巧，然而亦作吉，主貴而不至極品。此則全偏，不能結地，只作奴僕砂。

This figure is an interactive deviation, with one on the left and one on the right yet connected in front and back, also considered a good pattern. This figure seems to be a deviation but in fact is central, so it should not be mistaken for a slant, and it indicates honor and distinction in scholarly achievements. This pattern seems to be central but in fact is a deviation, yet each part is in harmony, with the ridge line's pulse bending evenly, which is considered a secondary good pattern. This figure also belongs to the central pattern, being the most agile and clever, and is also considered good, indicating prominence but not the highest rank. This figure is entirely biased to one side, unable to form a suitable site, and can only serve as a servant's hill.

凡龍之受穴，初落、中落、末落之外，又分三等。其力量輕重，亦有不同。所謂三等者，曰正受，曰分受，曰旁受也。正受之穴，力量極大，發福悠久；分受次之，旁受為下耳。此以力量大小品其優劣。但結作眞實，三者皆吉，不可以旁受力量之小而專一圖其正受之地。

Whenever a dragon meets a site, in addition to the three types of falling patterns mentioned earlier, namely initial fall, middle fall, and final fall, it should be further divided into three categories, each with different levels of strength. These three categories are called "correct reception," "divided reception," and "side reception." The site with correct reception has great power and brings long-lasting prosperity; divided reception is of the next level; and side reception is the least. This is a judgment based solely on the strength of each. However, as long as the site is genuinely formed, all three are auspicious places. One should not solely pursue the large site of correct reception because of its great power, and disregard the others entirely.

明師下地，如大匠用木，大者為椽，細者為桷，槫櫨椳闑居楔，各當其宜，豈可以其為小材而棄之？卜氏云“大富大貴而大者受用，小福小吉而小者宜當”是也。大以成大，小以成小，良師豈可無善裁之術乎？

A skilled master of divination selects land just as a skilled carpenter uses wood: large pieces are used for rafters, small ones for roof tiles, beams, brackets, door sockets, door pegs, door supports, and door wedges, each used in its proper place. How could one discard them simply because they are small? The Book of Divination says, "Great wealth and honor are used by great materials, while small blessings and good fortune are borne by small materials," which is exactly this meaning. Great achievements require great materials, and small achievements require small ones. How could a good master of land not have the skill to properly select and use materials?

正受者，龍勢迢迢，雖分牙布爪，萬嶺千山，皆為我用，千里百里，盡鍾於此。而特結正受之穴，其力量最大，其發富最久。《至寶經》云：“正龍專受，富貴長久。”

The concept of "zheng shou" refers to a dragon-like energy that comes from afar, although it branches out into many subsidiary lines like the teeth and claws of a dragon, all the mountains and ridges are used for the main purpose. The energy from thousands of miles converges at this single point, thus forming a special burial site known as the "zheng shou" site. This type of site has the greatest power and brings prosperity for a long time. The "Zibao Jing" states: A true dragon focuses its energy at one point, bringing enduring wealth and honor.

分受穴者，正龍身上分出一枝，起星辰，有枝腳，過峽傳變，皆有護衛。自立門戶，自開堂局，以結形穴，不為他人作用神也。但非正枝，乃分落之龍融結者，故曰分受穴。力量隨龍長短，亦能發福，但不如正受之長遠耳。《至寶經》云：“掛龍分受，富貴難久。”

The so-called "branch receiving site" is a branch that branches off from the main dragon. It forms its own star peak, has its own branches and feet, and is protected by mountains at the points where it passes through a ravine and changes. It establishes its own gate and courtyard, forms a site, and does not serve as the "useful god" for others. Since it is not the main branch but a branch that has fallen off and condensed, it is called a branch receiving site. Its power depends on the length of this branch of dragon, and it can also bring blessings, though not as long-lasting as the main receiving site. The "Classic of the Ultimate Treasure" says: if a branch of dragon that hangs out receives a site, wealth and honor will be difficult to maintain.

旁受者，多是正龍旺盛，或於過峽處，或於枝腳橈棹間，或於纏送護托從龍之上，或龍虎餘氣、官鬼之所，帶有小穴。傍城借勢，或別立門戶，隨其大小，結為形穴。穴情明白，四面登對，亦能發越，但易成易敗，力量全輕。

the so-called "páng shòu" (literally, "side reception"), mostly refers to cases where the main dragon (long) has strong momentum. As a result, small depressions (xue) may form at the point where the dragon passes through a narrow passage, or between its branches and offshoots, or on the secondary dragons that wrap around and protect it, or in the residual energies of the dragon and tiger sands, as well as in the "official" (guan) and "ghost" (gui) positions. These small depressions rely on the overall momentum of the main dragon, and some may establish their own independent formations, creating their own xue shapes according to their respective sizes. Such depressions have clear situations, with corresponding features on all four sides, and can also bring prosperity. However, they are easy to form and easy to fail, and their power is entirely weak.

子微《玉髓》云：“也有一龍生數穴，或輕或重故有訣。”楊公云：“千里來龍只一穴，正者為優旁者劣。”蔡西山云：“大凡一龍，不專一穴，本身隨帶，必有小穴。如大官宦必有從官，大衙府必有曹屬。第輕重大小不同耳。”此旁受穴之謂也。然此等小穴，發福極速。但正穴下後，奪其龍氣，必敗。訣云：“正龍未下旁龍發，下了正龍旁龍歇。”《捉脈賦》云：“眞穴未葬，雖邊傍而可發；正穴既下，盡氣脈以兼收。”此之謂也。

Zhang Ziwei's "Yusou Jing" says: There are cases where one dragon produces several sites, and the differences in their importance can be discerned by a mnemonic. Yang Yunsong says: A dragon coming from a thousand miles will form only one main site; the main one is superior, while the secondary ones are inferior. Cai Xishan says: Generally, a single dragon will not have only one site; it must necessarily have smaller sites accompanying it. It is like a high official who must have subordinate officials, or a large government office that must have subordinate departments. The difference lies only in their degree of importance and size. All these are referring to secondary sites. However, these small sites bring good fortune very quickly, but once the main site is buried, it will take away the dragon's energy, and they will inevitably decline. The mnemonic says: Before the main dragon is buried, the secondary dragons will first bring fortune; once the main dragon is buried, the secondary dragons will cease. "Zhuo Mai Fu" says: When the true site has not yet been buried, even the sites beside it can bring fortune; once the true site is buried, the energy will be entirely absorbed by it. This is exactly the meaning of what is being explained.

龍之入首，其格有五：曰橫，曰直，曰回，曰飛，曰潛是也。廖氏云：“直龍原是撞背來，中出貴徘徊；橫龍原是從側落，逆轉須磅礴；回龍原是曲翻身，顧祖要逡巡。飛龍原是結上聚，昂首眞奇異；潛龍原是落平洋，蔽脈自悠揚。”然此五格，特舉其入首一節言之。故直龍不必拘其後之屈曲，橫龍不必拘其後之不橫，學者毋以辭害意可也。

There are five patterns of the dragon's approach: horizontal, straight, winding, flying, and hidden. Liao Jinjing said: A straight dragon comes directly from behind, with the ridge line emerging straight from the center, which is most precious; a horizontal dragon comes from the side, turning against the trend and showing a grand and magnificent appearance; a winding dragon bends and turns, and when it looks back to its ancestral mountains, it should appear calm and leisurely; a flying dragon gathers energy and forms a site high up, with its head raised, showing true uniqueness; a hidden dragon falls into a flat plain, with the ridge line hidden and not visible, yet its energy spreads out freely. However, these five patterns are only referring to the part where the dragon enters, so a straight dragon does not need to consider whether its body behind is winding or not, and a horizontal dragon does not need to consider whether its body behind is not horizontal. Scholars should not be rigid in the literal meaning and misunderstand the original intent.

直龍者，乃撞背入首，頂對來脈而結穴者也。此等撞背龍結穴，發福極快，或稍逐元辰亦不為害。以其撞背直來，氣勢雄大，必有餘氣為氈為褥耳。橫龍者，乃橫脈入首而結穴者也。或從右來，或從左來，須要穴後有樂有鬼。廖氏云“橫龍穴後必要鬼，樂星宜後峙”是也。此穴不宜元辰直長。

the so-called "straight dragon" refers to a situation where the mountain ridge comes straight towards the front and the hilltop directly faces the coming ridge, forming the site. This type of site brings quick prosperity, even if the water at the front slightly flows away, it is not harmful, because the ridge comes straight and powerful, and there must be residual energy at the front forming "zhan" and "ru" to receive it.the so-called "horizontal dragon" refers to a situation where the ridge comes horizontally to the front and forms the site, either from the right or the left. It must have a "le mountain" and "ghost sand" behind the site. Liao Jinjing said, "the site of a horizontal dragon must have ghost sand behind it, and the le star should stand behind," which means exactly this. This type of site is not suitable for water that flows straight and long.

飛龍者，乃上聚仰高而結穴者也。以其勢高而昂，故曰飛龍。須四應皆高，立聳上聚，仰勢受穴，方為眞結。此穴力量最大，貴重富輕，以其水多不聚故也。必交牙關鎖為吉。潛龍者，龍氣撒落平地而結穴者也。即所謂平受之脈，高一寸為山，低一寸為水。須要平地有凹，或開鉗口，水勢環繞，方為眞結也。

The so-called "Flying Dragon" refers to a situation where the qi gathers at a high place and forms a mound by looking upward. Because its energy is lofty and elevated, it is called the Flying Dragon. It must have mountains on all four sides that are high and rise together to gather the qi, with the mound taking an upward-facing posture to receive the qi, which is considered a true formation. This type of mound has the greatest power, with heavy nobility but light wealth, because water is mostly difficult to gather; it is auspicious only if the water mouth is enclosed by mountains that interlock like a dog's teeth. The so-called "Hidden Dragon" refers to a situation where the dragon qi spreads out over flat land to form a mound, which is the so-called "flat reception" ridge: a rise of one inch is considered a mountain, and a drop of one inch is considered water. It is considered a true formation only if there is a depression or an opening on the flat land, with water flowing around it.

回龍者，乃翻身顧祖而結穴者也。《經》云“宛轉回龍似掛鉤，未作穴時先作朝。朝山皆是宗與祖，不拘十里遠迢迢”是也。然亦有大回龍、小回龍及盤龍穴等格，皆是也。以上入首五格，出《洩天機》，固為精當。但龍有藏蹤隱跡，入首閃側而出於五格之外者，今增閃龍入首一格，庶極其微妙雲。

The so-called "returning dragon" refers to a dragon that turns around and looks back to the ancestral mountains to form a burial site. The "Dragon Classic" says: a winding returning dragon is like a hook, and before forming the burial site, it first forms a facing mountain; the facing mountain is originally the ancestral mountain of the site, regardless of whether it is ten li away or farther. This is exactly what is being described. In addition, there are also large returning dragons, small returning dragons, and coiled dragon sites, all of which belong to the category of returning dragons. The above five forms at the beginning are from the "Le Tian Ji" and are already very precise; however, dragons may sometimes hide their traces and appear sideways at the beginning, going beyond these five forms. Therefore, now we add a sixth form called "shifting dragon at the beginning" to fully explain the subtle aspects.