Appendix: A Memorial on the Mount Song Tombs, by Zhu Fuzi

臣熹竊惟：至尊壽皇聖帝，聖德神功，覆冒寰宇，深仁厚澤,浸潤生民。厭世上賓，率土哀慕。宜得吉土以奉衣冠之藏，垂裕後昆，永年無極。而山陵之卜，累月於茲，議論紛紜，訖無定說。

I, Zhu Xi, have privately thought: The Most Exalted Emperor Shengdi, whose saintly virtue and divine achievements cover the whole world, whose profound benevolence deeply nourishes the people, now having tired of the world and ascended to the heavens, has caused universal mourning and reverence throughout the land. It should be sought out a favorable place for his resting place, to enshrine his clothing and caps, leaving blessings for future generations, enduring forever. However, the selection of the mountain tomb has been delayed for several months, with much discussion and no final decision yet reached.

臣嘗竊究其所以，皆緣專信臺史，而不廣求術士，必取國音坐丙相壬之穴，而不博訪名山，是以粗略苟簡，唯欲祔於紹興諸陵之旁，不惟未必得其形勝之善。若其穴中水泉之害，地面浮淺之虞，偪仄傷破之餘，驚動諸陵之慮，雖明知亦不暇顧，群臣議者，又多不習此術，所以不能堅決剖判，致煩明詔，博訪在廷，臣寔痛之，其敢無辭以對？

I have privately investigated the reasons behind this, and it is all because we have relied solely on the opinions of the Office of Astronomical Observations, without widely consulting geomancers. We have insisted on selecting a site facing north and south with the direction of Bing and Ren, conforming to the "national tone," without visiting famous mountains. Thus, our work has been superficial and hasty, merely wanting to bury the Emperor Shouhuang near the tombs in Shaoxing. This not only does not necessarily secure a favorable terrain; but also brings about dangers such as water hazards in the tomb, shallow ground, narrow and broken terrain, and the worry of disturbing the tombs of the previous emperors. These problems are well known, yet they are ignored. Moreover, the officials involved in the discussion are mostly unfamiliar with this art of geomancy, so they cannot decisively judge the matter. This has led to the trouble of troubling the Son of Heaven to issue an imperial edict and widely consult the ministers in court. I am truly distressed and dare not remain silent.

葢臣聞之，葬之為言藏也，所以藏其祖考之遺體也。以子孫而藏其祖考之遺體，則必致其謹重誠敬之心，以為安固久遠之計。使其形體全而神靈得安，則其子孫盛而祭祀不絕，此自然之理也。是以古人之葬，必擇其地而卜筮以決之。不吉，則更擇而再卜焉。

I have heard that the character "zang" (burial) means "conceal," which refers to concealing the physical form left behind by ancestors and parents. As descendants, since we are to conceal the remains of our ancestors, we must exert our utmost care, solemnity, sincerity, and respect, making long-term and secure arrangements. Thus, the remains are preserved and the spirits are at peace, leading to the prosperity of descendants and the continuity of worship — this is a natural principle. Therefore, ancient people, when burying the dead, would first select a place and then use divination to decide. If the divination was not auspicious, they would choose another place and divinate again, never settling for something unsatisfactory. This is the fundamental principle of burial, and also the basis for all subsequent discussions.

近世以來，卜筮之法雖廢，而擇地之說猶存。士庶稍有財力之家，欲葬其先者，無不廣招術士，博訪名山，參互比較，擇其善之尤者，然後用之。其或擇之不精，地之不吉，則必有水泉、螻蟻、地風之屬以賊其內，使其形神不安，而子孫亦有死亡絕滅之憂，甚可畏也。

In recent times, although the methods of divination have been abandoned, the practice of selecting suitable land remains. Among scholars and common people with some means, when they wish to bury their ancestors, they do not hesitate to invite skilled diviners and visit famous mountains, carefully comparing and selecting the best site before proceeding. If the selection is not precise and the land is not auspicious, then there will certainly be harmful elements such as springs, ants, and underground winds within the site that will disturb the remains, causing both the physical form and the spirit to be unsettled. This will bring misfortune to the descendants, possibly leading to death and extinction of the family line, which is truly alarming. This is not empty talk; those who have opened old graves can all testify to this with their own eyes.

其或雖得吉地，而葬之不厚，藏之不深，則兵戈亂離之際，無不遭罹發拙暴露之變，此又其所當慮之大者也。至於穿鑿已多之處，地氣已洩，雖有吉地，亦有全力。而祖瑩之側，數興土工，以致驚動，亦能挻災。此維術家之說，然亦不為無理。以此而論，則今日明詔之所詢者，其得失大概已可見矣。

Or even if a favorable site is obtained, if the burial is not sufficiently substantial and the burial depth is not adequate, then once encountering warfare and chaos, there will inevitably be the calamity of being unearthed and exposed—this is another major concern that should be carefully considered. As for places that have been excavated many times, the earth energy has already been dispersed, so even if originally a favorable site, it is difficult to preserve its power. Also, repeatedly disturbing the soil near the ancestral tomb and disturbing the spirits of the ancestors can similarly bring about misfortune. Although these are merely the views of diviners, they are not entirely without reason. Based on this, the advantages and disadvantages of the current imperial decree's inquiry can be roughly understood.

若夫臺史之說，謬妄多端。以理而言，則記有之曰：“死者北首，生者南面，皆從其朔。”又曰：“葬於北方北首”，三代之達禮也。即是古之葬者，必坐北而向南，蓋南陽而北陰，孝子之心，不忍死其親，故雖葬之於墓，猶欲其負陰而抱陽也。豈有坐南向北，反背陽而向陰之理乎？

As for the claim of the Grand Historian's Office, there are many absurd and baseless aspects. From the point of view of reason, the "Book of Rites" says: "The dead should have their heads facing north, and the living should face south, each according to their nature." It also says: "Burying in the north with the head facing north," which was the practice of the Xia, Shang, and Zhou dynasties. This shows that ancient people buried their dead with their heads facing north and their bodies facing south. Because south belongs to yang and north belongs to yin, the filial son's heart cannot bear to treat his deceased relative as if he were dead. Therefore, even though the deceased is buried in the tomb, he should be placed with his back to yin and his chest toward yang. How could there be a practice of facing south with the back to yang and the face to yin? That would be illogical.

若以術言，則凡擇地者，必先論其主勢之強弱，風氣之聚散，水土之淺深，穴道之偏正，力量之全否，然後可以較其地之美惡。政使寔有國音之說，亦必先此五者以得形勝之地，然後其術可得而推。今乃全不論此，而直信其庸妄之偏說，但以五音盡類群姓，而謂冢宅向背，各有所宜，乃不經之甚者，不惟先儒已力辨之，而近世民間亦多不用。

If considering the methods of geomancy, anyone choosing a site must first examine the strength of the main mountain, the convergence and dispersion of the wind, the depth of the soil and water, the correctness of the site, and the completeness of its power. Only after considering these five factors can one properly assess the quality of the land. Even if there is such a thing as "national tones," one must first possess these five elements to obtain a favorable site, and only then can the method be applied. Now, however, people completely ignore these considerations and directly believe in that superficial and biased theory, classifying all surnames into the five tones of palace, shang, jue, zhi, and yu, and claiming that the orientation of tombs and dwellings is suitable for each surname. This is most contrary to reason. Not only have earlier scholars strongly refuted this, but in recent times, it is also widely not used among the common people.

今乃以為宗祖以來世守此法，順之則吉，逆之則凶，則姑亦不問其理之如何，且以其事質之，則其謬不攻而自破矣。蓋自永安遷奉以來，已遵用此法，而九世之間，國統再續。靖康之變，宗社為墟。高宗中興，匹馬南渡。壽皇復自旁支入繼大統。至於思陵，亦用此法，而壽皇倦勤之後，旋即升遐。太上違豫日久，以致遜位。赤山亦用此法，而莊之魏邸相繼薨謝。

Now it is said that this system has been followed by generations since the ancestors, and following it brings good fortune while violating it brings misfortune. However, without questioning the reasoning behind this, we can examine the facts to expose its absurdity: since the move to Yong'an, this system has been followed, yet the state has experienced two interruptions of its lineage within nine generations; during the Jingkang crisis, the ancestral temples and state institutions were reduced to ruins; during Gaozong's revival, the dynasty was forced to retreat south with only a single horseman; Shouhuang ascended the throne from a collateral branch. As for Siling, who also followed this system, he died shortly after becoming weary of state affairs; the retired emperor suffered from prolonged illness and had to abdicate. Chishan also followed this system, yet the Prince Zhaowen and the Wei王府 were both successively deceased. These are all events experienced by our dynasty, and there is no need to refer to ancient examples.

若曰吉凶由人，不在於地，不有所廢，其何以興也？則國音之說，自為無用之談，從之未必為福，不從未必為禍矣，何為信之若是其篤，而守之若是其嚴哉！若曰其法果驗，不可改易，則洛越諸陵無不坐南而向北，固已合於國音矣，又何吉之少而凶之多耶？臺史之言，進退無據，類皆如此。試加詰問，使之置對，必無辭以自解矣。

If good fortune or misfortune depends on people rather than on the land, then how can we talk about reforming or changing the old methods without abandoning them? Clearly, the idea of "national sound" is just empty talk. Following it does not necessarily bring good fortune, and not following it does not necessarily bring misfortune. So why do we believe in it so firmly and adhere to it so strictly? If this method is indeed effective and unchangeable, then the tombs of the emperors in Luoyang and Shaoxing, none of which are not facing south with their backs to the north, are already fully in accordance with the national sound. So why do they bring few blessings and many misfortunes? The statements from the Office of Astronomers and Calendar have no solid basis for either advancing or retreating, and this is generally the case. If we try to question them directly and make them answer face to face, they will certainly have no words to defend themselves.

若以地言，則紹興諸陵，臣所未覩，不敢輕議。然趙彥逾固謂舊定神穴，土肉淺薄，開深五尺，下有水石，難以安建矣。而荊大聲者，乃謂新定東頭之穴，比之先定神穴高一尺一寸五分，開深九尺，即無水石。臣嘗詳考二人之言，反覆計度。新穴比之舊穴，只高一尺一寸五分，則是新穴開至六尺一寸五分，則與舊穴五尺之下有水石處高低齊等，如何卻可開至九尺，而其下二尺八寸五分無水石耶？

If considering the terrain, the tombs in Shaoxing have not been personally seen by the minister, so he dares not make hasty comments. However, Zhao Yanyu clearly stated that the originally determined divine site had shallow soil, and digging five feet deep would reach water and stone, making it unsuitable for burial. Yet Jing Dasheng claimed that the newly determined site at the east end was one foot one inch and five fen higher than the original divine site. Digging nine feet deep there would not encounter water or stone. The minister has carefully examined the words of both men and repeatedly calculated: since the new site is only one foot one inch and five fen higher than the original, then digging six feet one inch and five fen into the new site would reach the same level as the five feet depth of the original site where water and stone were found. How could it then be possible to dig nine feet into the new site and still find no water or stone below two feet eight inches and five fen? This is clearly illogical in terms of measurement. Therefore, one of the two accounts must be false.

且大聲既知有此無水吉穴，當時便當指定，何故卻定土肉淺薄，下有水石之處以為神穴，直至今日，前說漏露，無地可葬，然後乃言之耶？其反覆謬妄，小人常態，雖若不足深責，然其奸心，乃欲奉壽皇梓宮置之水中而略不顧忌，則其罔上迷國、大逆無道之罪，不容誅矣。

Moreover, since Jing Dasheng already knew of such a favorable site without water, he should have designated it at that time. Why did he instead choose a place with shallow soil and underlying water stone as the divine site, delaying until today when the previous statements were exposed and there was no place left for burial, only then revealing it? His repeated absurdity is merely the usual behavior of a petty person, and perhaps not worth severe condemnation. However, his malicious intent was to place the imperial coffin of Shou Huang in water without any hesitation. Thus, his crime of deceiving the sovereign, misleading the country, and committing a great treason is not something that can be overlooked.

脫使其言別有曲折，然一坂之地，其廣幾何？而昭慈聖皇、皇后已用之矣，高宗一帝一後、徽宗一帝二後又用之矣，計其地氣，已發洩而無餘，行園、巡路、下宮之屬，又已迫狹之甚，不可移減。今但就其空處，即以為穴，東西趲那，或遠或近，初無定論。

Even if his words have other implications, how large could a piece of hillside be? The Empress Dowager Zhao Ci has already used it, as has Emperor Gaozong with his empress, and Emperor Huizong with his empresses. Considering its earthly energy, it has already been fully exhausted, leaving no remaining essence. Moreover, the facilities such as the garden, the patrol path, and the palace have already been cramped to the extreme, and there is no room for further reduction. Now, they are just using the empty spaces at random assite, moving them east or west, far or near, without any fixed rule. This method has nothing to do with the concept of 'determining the穴位'.

蓋定穴之法，譬如針灸，自有一定之穴，而不可有毫釐之差。使醫者之施砭艾，皆如今日臺史之定宅兆，則攻一穴而偏身皆創矣，又安能得其穴道之正乎？若果此外別無可求，則亦無可奈何。而今兩浙數州，皆為近甸，三二百里，豈無一處可備選擇，而獨遷就偪仄於此數步之間耶？政使必欲求得離山坐南向北之地，亦當先泛求壯厚高平可葬之處，然後擇其合於此法者。況其謬妄不經之說，初不足信耶！

The method of determining a site is like acupuncture: there is originally a definite acupoint, which must not differ by even a fraction. If a physician were to use stone lancets or moxibustion as carelessly as the present method of selecting a burial ground by the Tai Shi Bureau, then one would wound many places while trying to reach a single point, and how could one then accurately find the correct acupoint? If there is truly nothing else to be desired, then there is nothing to be done; but now, in several states of Zhejiang, which are all near the capital, within a radius of two or three hundred li, is there not a single suitable place to choose from? Why must one force and squeeze within a few steps? Even if one insists on seeking a site that is located to the south and faces north with the mountain behind, one should first widely search for places that are strong, thick, high, and level, suitable for burial, and then select those that conform to this method. One must first seek the true site, and then consider the conformity with the method; this order must not be reversed. Moreover, that set of absurd and baseless theories is not worth believing at all.

臣自南來，經由嚴州富陽縣，見其江山之勝，雄偉非常。蓋富陽乃孫氏所起之處，而嚴州乃高宗受命之邦也。說者又言臨安縣乃錢氏故鄉，山川形勝，寬平邃密，而臣未之見也。凡此數處，臣雖未敢斷其適然可用，然以臣之所已見聞者，逆推其未見未聞，安知其不更有佳處萬萬於此而灼然可用者乎？但今偏信臺史之言，固執紹興之說而不肯求耳。

I came from the south and passed through Fuyang County in Yanzhou, where I saw the mountains and rivers with magnificent and grand scenery. Fuyang was the place where Sun Wu started his rise, and Yanzhou was the territory where the high emperor received his mandate. Some people also say that Lin'an County is the homeland of the Qian family, and its mountains and rivers are broad and deep, a place I have not yet seen. Among these places, I dare not say for sure that they are all suitable. But by using what I have already seen and heard, I can imagine those I have not seen or heard of. How can I be sure there are not places even a hundred times better than these that are clearly suitable? The problem is that now we place too much trust in the statements of the Imperial Astronomical Bureau and stubbornly stick to the account of Shaoxing, without seeking out other possibilities. That is why I dare to present these thoughts. It is not that the land is not to be sought, but that no one is willing to seek it.

若欲求之，則臣竊見近年地理之學，出於江西、福建者為尤盛。政使未必皆精，然亦豈無一人粗知梗概大略乎？穩優於一二臺史者。慾望聖明深察此理，斥去荊大聲置之於法。即日行下兩浙帥臣監司，疾速搜訪，量支路費。多差人兵轎馬，催遣赴闕，令於近甸廣行相視，得五七處，然後遣官按行，命使覆按。

If one wishes to seek out such people, I have privately observed that in recent years, the study of geography has flourished most in Jiangxi and Fujian provinces. Even if not everyone is proficient, can there be no one who at least has a general understanding? It is surely possible to find someone who is more competent than those two historians. I earnestly request the enlightened ruler to deeply consider this matter, dismiss Jiang and Bingdang with punishment according to the law; immediately issue orders to the military commanders and supervisors in Zhejiang province, urgently searching for such individuals, providing them with travel expenses, and dispatching many laborers, soldiers, sedan chairs and horses to hasten their journey to the capital. They should be ordered to widely examine the area around the capital, selecting five to seven places, then sending officials to inspect them, and finally sending envoys to verify. All of these can be accomplished immediately.

不拘官品，但取通曉地理之人，參互考訂，擇一最吉之處，以奉壽皇神靈萬世之安。雖已迫近七月之期，然事大禮重，不容苟簡。其孫逢吉所謂“稍寬日月，別求吉兆為上。”此十一字者，寔為至論。惟陛下采而用之，庶幾有以稍慰天下臣子之心，為國家祈天永命之助。

There is no need to be overly concerned about the rank of officials; instead, one should select those who are well-versed in geography. By consulting and verifying with each other, they should choose the most auspicious location to enshrine the spirit of the Emperor for the peace of generations. Although the time limit of July is approaching, the matter is of great importance and the ceremony is solemn, so it cannot be treated carelessly or simplified. The words "slightly extend the time, seek another auspicious omen" said by Sun Fengji are indeed most appropriate. May the Emperor adopt and implement this, which might somewhat comfort the hearts of the officials and people throughout the country, and also serve as an aid in seeking the longevity of the heavenly mandate.

臣本儒生，不曉術數，非敢妄以淫巫瞽史之言眩惑聖聰，自速譏誚。蓋誠不忍以壽皇聖體之重，委之水泉沙礫之中，殘破浮淺之地，是以痛憤激切，一一為陛下言之。譬如鄉鄰親舊之間，有以此等大事商量，吾乃明知其事之利害必至於此，而不盡情以告之，人必以為不忠不信之人。而況臣子之於君父，又安忍有所顧忌而默默無言哉！惟陛下詔賜省察，斷然行之，則天下萬世不勝幸甚。謹錄奏聞，伏候勅旨。

I was originally a scholar, not skilled in divination, and certainly did not dare to use the words of licentious witches and blind historians to deceive the holy ears of the sovereign and invite ridicule. In truth, I could not bear to entrust the most precious body of the Emperor to the water, sand, and broken, shallow ground. Therefore, I was filled with anger and sorrow, and spoke frankly to the Emperor. For example, if among neighbors and relatives someone were to discuss such a major matter, I would know clearly the consequences of the matter, yet if I did not tell him the truth, he would think me unfaithful and untrustworthy. How much more so for a subject to the sovereign? How could I hesitate and remain silent? What I am striving for is not the superiority of the method, but the sincere heart of a son in sending his father off with proper rites. If I were to remain silent out of fear of suspicion, that would truly be a betrayal of the sovereign. I only hope the Emperor will issue an edict for careful consideration and decisively act upon it. That would be a great blessing for the world and all generations. I respectfully submit this memorial and await the imperial decree.

按：《宋山陵議狀》，朱子蓋深惡夫當時臺史偏執姓音以拘山向，謂宋國趙姓，音屬角，必用坐丙向壬之穴為吉，遂致有宋洛、越諸陵無不坐南向北。又欲苟簡以祔壽皇於紹興祖靈之旁，並其穴中水泉之害、地面浮淺之虞、偪仄傷破之餘、驚動諸陵之慮，皆不之顧。此其迷謬已極。

The following passage discusses the "Memorial on the Site of the Song Imperial Tombs," in which Master Zhu clearly condemns the officials of the Bureau of Astronomical Observations of the time for being overly rigid in their adherence to the "surname tone" when determining the orientation of the tombs. They argued that since the Song dynasty's royal surname was Zhao, which belonged to the "Jue" tone, the tomb must necessarily face south with its back to north. As a result, all the tombs of the Song dynasty in Luoyang and Shaoxing were oriented in this way. They also wanted to hastily place the deceased emperor's tomb next to the ancestral tombs in Shaoxing, completely ignoring the dangers of water springs within the tomb, the risks of shallow ground, the problems caused by the narrow and confined site, and the concerns about disturbing the other tombs. This kind of error has reached its peak.

文公目擊其非，故直陳辨議，以救臺史之失，剴切如此。後世不察所言本旨，概以羅經方向為非，藉口朱子所辟妄世葬法，俾洛河陰陽之源，理氣乘生之妙，晦塞無傳，徒泥形勢粗跡一偏，以誤人子。茲故附錄議狀，俾知所察雲。

Master Zhu personally witnessed this error and directly stated his arguments to correct the mistakes of the Imperial Astronomical Bureau, expressing his words with such sincerity. Later generations failed to understand his original intention in making these statements, and generally regarded all directions in the compass as wrong, using the fact that Master Zhu had criticized the common misconception of burial methods as an excuse. This led to the concealment of the fundamental principles of the Yellow River Chart and the Luo Writing, as well as the subtle applications of yin and yang and the vital energies, being lost and not passed down. People only focused on superficial aspects of the terrain, clinging to one-sided views, thus misleading descendants. Therefore, this memorandum is appended here so that readers may understand how to properly grasp the intended meaning.

補義或問：據朱子議狀，則凡風水向北者卒不可用乎？曰：非此之謂也。朱子特辨拘姓音坐向之謬，故言此以解其惑耳。其寔風水之法，只要結穴眞，初不拘於向南向北也。餘兄弟歷覽四方名地，向北者不可枚舉。姑就是編收圖可證者，如鉛山費狀元祖地，坐丙向壬；華容劉尚書祖地，坐丁向癸；永康徐侍郎祖地，坐巳向亥；徐國公始祖地，坐午向子。

Supplemental explanation: Someone asked: According to Master Zhu's opinion, does that mean all sites facing north are entirely unusable? Answer: Not at all. Master Zhu merely pointed out the absurdity of determining the direction based solely on the surname's pronunciation, and said this to dispel people's confusion. In reality, the method of feng shui only requires that the site's convergence is genuine, and it does not strictly require the direction to be south or north. Our brothers have extensively surveyed famous sites all over the country, and there are countless sites facing north. Taking those included in this book with diagrams that can serve as evidence, for example: the ancestral site of Fei Zhuangyuan from Lian Mountain faces south towards ren; the ancestral site of Liu Shangyu from Huarong faces south towards gui; the ancestral site of Xu Shilang from Yongkang faces si towards hai; and the ancestral site of Xu Guogong's ancestor faces wu towards zi. All of these are well-documented with names and diagrams for verification.

及晉江蔡虛齋、杭州茅狀元、江山趙中丞，及運城袁氏、台州侯氏諸祖，皆名地而向北，足為征也。大約龍穴眞，雖向北不害其吉；龍穴如假，雖向南無不為凶。若謂朱子必執向南為拘，其與拘姓音者何異？又烏足為朱子！

In addition, the ancestral graves of such families as Jiajing's Cai Xuzhai, Hangzhou's Mao状元, Jiangshan's Zhao Zhongcheng, Yuncheng's Yuan clan, and Taizhou's Hou clan are all located on famous sites facing north, which can serve as evidence. In general, if the dragon and the穴位 are genuine, even if they face north, it will not be harmful; but if the dragon and the穴位 are false, even if they face south, they will inevitably be凶. If one says that Master Zhu insisted on facing south as a rigid convention, then what difference is there between him and those who are rigid about the pronunciation of surnames? How could such a person be considered to embody Master Zhu's true intention!

江右山人徐善繼述同著。此後陰陽妙用，凡五卷。

This volume is inscribed as being written jointly by "Jiangyou Mountain Man Xu Shanji and Xu Shanshu." Jiangyou refers to Jiangxi, and the two Xus were brothers from Dexing, Jiangxi, in the Ming dynasty. Here, the general structure of the entire book is explained: starting from this volume, the following five volumes will specifically discuss the "subtle application of yin and yang." That is, after the forms of dragon, grave, sand, and water have been clearly identified, this section explains the entire system of determining auspiciousness and inauspiciousness, setting the direction, and eliminating sand and receiving water, using the twenty-four directions of the compass with their heavenly stems and earthly branches.

壬龍陰權主之，主驟富貴，一二代而止。主僧道、技藝，有浮靡，少溫良，乏人丁，多水厄，福力微，運祚促。子龍陽光主之，主富貴有武略。主賊將悍卒，多驕惰，無忠節，子嗣寡，運祚促。癸龍陰光主之，主驟富貴，一二代而止。主榮顯饒財，少忠貞，多詭詐，人丁寡，運祚促。

Using the compass directions to determine where the initial section of the dragon line falls, one can predict the future prospects of the family. If the dragon line falls on the character 「Ren」, it is governed by the celestial star 「Yinquan」: after burial, wealth and status often suddenly arise, but this prosperity only lasts for one or two generations. This line tends to produce monks and Taoists, and people who rely on skills for a living. The family is characterized by superficial prosperity, with few genuinely kind and virtuous individuals. The family lineage is not numerous, and they often suffer from water-related disasters. Their fortune is weak, and their fate is short-lived. If the dragon line falls on the character 「Zi」, it is governed by the star 「Yangguang」: this indicates wealth and status along with military talent, but it also tends to produce fierce generals and ruthless soldiers. The descendants are often arrogant and lazy, lacking loyalty and righteousness. The family has few descendants, and their fate is not long. If the dragon line falls on the character 「Gui」, it is governed by the star 「YinGuang」: this also brings sudden wealth and status, but again only for one or two generations. Although the family may appear prosperous and wealthy, they lack sincerity and honesty, and are often deceitful. The family lineage is sparse, and their fate is short.

丑龍牛金主之，主左道、財祿、大富大禍，少忠良，多奸詭，有邪淫，有孤寡，遭惡死，乏人丁。艮龍陽樞主之，主極貴、鉅富、高壽、文武將相、聰明俊雅、豐厚魁偉、美髯髭、忠良正直。下格亦主旺人饒財，小貴。

A dragon whose head falls on the "Chou" character is governed by the "Niu Jin" star: it tends to gain wealth and official rank through improper means, representing a path of both great fortune and great misfortune. The family will have few loyal and virtuous people but many deceitful ones, there may be immoral behavior, orphans and widows, and people who die suddenly; the family lineage will not be prosperous. A dragon whose head falls on the "Gen" character is governed by the "Yang Shu" star, and it is the highest among the twenty-four dragon patterns: it signifies extreme nobility, immense wealth, and a long life, producing talented officials and generals, both civil and military, with intelligent and handsome people, strong and robust bodies, beautiful beards, and loyal and upright characters. Even if the dragon pattern is not very high, belonging to a lower grade, it still brings prosperity to the family, abundance of wealth, and a minor official position.

寅龍天棓主之，主不祥。若格貴穴吉，葬善時宜，亦發小福，多痼疾，短運祚。甲龍陰機主之，主不祥。若格貴穴吉，葬善時宜，主一二代富貴，多痼疾、瘋跛，後嗣微，運祚促。卯龍陽衡主之，主威武膽略，忠勇剛毅，主富貴將相之識。多修長魁偉之士。下格亦主豪霸，旺人饒財。

A dragon with its entrance falling on the "寅" (Yin) character is governed by the "Tian Bang" star, which itself indicates inauspiciousness; only when the dragon's form is noble, the burial site is proper, and the burial date is auspicious can it bring a little fortune, but the family still suffers from chronic illnesses that cannot be cured for a long time, and the fortune is short-lived. A dragon with its entrance falling on the "甲" (Jia) character is governed by the "Yin Ji" star, which also indicates inauspiciousness; if the dragon's form is noble, the burial site is auspicious, and the burial time is suitable, it can bring wealth and honor for one or two generations, but there are often people with chronic illnesses and disabilities such as lameness, and the descendants are few, with a short duration of fortune. A dragon with its entrance falling on the "卯" (Mao) character is governed by the "Yang Heng" star: it indicates a person who is powerful and bold, loyal, brave, and resolute, capable of having the insight and capacity of a high-ranking general or minister, and the descendants are often tall and strong. Even if the dragon's form is not very high, it still indicates a local strongman, with a thriving population, wealth, and abundant resources.

乙龍天官主之，主不祥。若格貴穴吉，亦主一發，多庶子、螟蛉、贅婿。辰龍天罡主之，主大不祥。若格貴穴吉，葬善時宜，局完水吉，亦主一二代富貴，一敗如灰。多兇狠、夭亡、孤寡、惡死、癆瘵、兵火、軍賊、絕滅、抄拈。巽龍陽璇主之，主榮貴聰明，科甲文章。中格亦旺人饒財，女貴。

A dragon line entering with the character 「乙」 is governed by the 「Tian Guan」 star, which indicates an inauspicious outcome. Even if the dragon line is of high quality and the burial site is favorable, it can only bring prosperity once, and the family's continuation will mostly depend on the sons from secondary branches, adopted sons, or sons-in-law through marriage. A dragon line entering with the character 「Chen」 is governed by the 「Tian Gang」 star, which indicates a major inauspicious outcome. Even if the dragon line is of high quality, the burial site is favorable, the burial time is appropriate, the Bright Hall is complete and solid, and the incoming and outgoing water are in harmony, the family can only enjoy wealth and honor for one or two generations. Once decline occurs, it will be as thorough as ashes. The family will often have violent individuals, early deaths, orphans and widows, sudden deaths, consumption diseases, and will suffer from military conflicts, bandits, family destruction, and confiscation of property. A dragon line entering with the character 「Xun」 is governed by the 「Yang Xuan」 star: it indicates honor, prestige, and intelligence, enabling success in imperial examinations and excellence in literary pursuits. Even if the pattern is only of medium quality, it will promote population growth and wealth, and also indicate that the female members of the family will be prosperous and esteemed.

巳龍天屏主之，主中富，小貴，旺人，多淫佚浮靡。丙龍陰樞主之，主貴祿榮顯，富貴忠良。下格亦主旺人饒財，多田產貲貨，良善文雅。午龍陽權主之，若格貴穴吉，葬善時宜，主文武兼備，大富極貴，易發易敗。多離鄉客死，有回祿橫亡，善浮靡，寡檏直，後祚微，氣運促。

A dragon line entering the 'Si' (Snake) position is governed by the 'Tian Ping' star: it indicates moderate wealth, minor official status, a thriving family, but the descendants tend to be indulgent and indulge in pleasures, with superficial and luxurious habits. A dragon line entering the 'Bing' (Sun) position is governed by the 'Yin Hu' star: it signifies official rank, salary, honor and success, wealth and virtue. Even in a lower grade pattern, it brings a thriving population, abundance of wealth, rich land and property, and a refined and virtuous family tradition. A dragon line entering the 'Wu' (Horse) position is governed by the 'Yang Quan' star: if the dragon pattern is valuable, the site is auspicious, and the burial time is suitable, it can achieve both literary and military excellence, great wealth and high status. However, success comes quickly and also fades quickly, with many family members dying away from home, fire accidents and sudden deaths. Habits are superficial and luxurious, with few honest and upright people, and the descendants have thin blessings and short fortune.

丁龍南極主之，主高壽，富貴榮顯，神仙龜鶴之姿，文章清高之士。下格亦旺人豐財。未龍鬼金主之，主大不祥。若格貴穴吉，葬善時宜，亦主有福有禍，左道榮貴，神佛靈顯，名僧符法，有邪侫之資，少忠貞之氣，多孤寡、淫賤、惡死。

A dragon line entering with the character "Ding" is governed by the "Nanji" star, which is the Southern Pole Star, associated with longevity. Therefore, this type of dragon line is associated with long life, and also brings wealth and honor. The people under this influence have a refined and extraordinary appearance, resembling immortals or tortoises and cranes. Even if the pattern is not very high, it promotes prosperity in descendants and brings abundant wealth. A dragon line entering with the character "Wei" is governed by the "Gui Jin" star, which is inauspicious. Even if the dragon pattern is noble, the site is favorable, and the burial time is appropriate, the outcome is mixed with both fortune and misfortune. Wealth is often obtained through unconventional means or through connections with deities, monks, and magical practices. The people under this influence tend to be cunning and deceitful, lacking sincerity and loyalty. The family may experience many orphans, immoral behavior, and sudden deaths.

坤龍天鉞主之，主不祥。若格貴穴吉，葬善時宜，水朝山秀，亦主驟發富貴，女柄男權，多柔靡，無忠貞，有孤寡，有邪淫。作龍湫寺院則吉。申龍天闢主之，局穴吉，僅可免禍。庚龍天潢主之，主威權勇猛，文武之資，專征伐，多榮爵，延壽考。下格亦主旺人豐財，武斷鄉曲。

A dragon line entering the 'Kun' character is governed by the 'Tian Yue' star and is generally inauspicious; however, if the dragon line is of noble quality, the burial site is favorable, the burial time is appropriate, and there are converging waters and beautiful mountains, it can bring sudden wealth and honor. However, it may result in women taking control of men's authority, a weak and luxurious family atmosphere, lack of loyalty and integrity, and the presence of single orphans and immoral behavior. This type of dragon line is actually auspicious for building a dragon pool shrine or a temple. A dragon line entering the 'Shen' character is governed by the 'Tian Bi' star: it can only be勉强 exempt from calamity if both the 'Mingtang' layout and the burial site are favorable, but it cannot bring prosperity. A dragon line entering the 'Geng' character is governed by the 'Tian Huang' star: it signifies authority and bravery, with both literary and military talents, suitable for leading armies and campaigns, often receiving honors and titles, and capable of prolonging life. Even if the overall pattern is not excellent, it can still promote population growth and wealth, but it may lead to people becoming domineering and tyrannical in their local communities.

酉龍陽闓主之，主富貴，文武全才，公相英雄，弘霸之資，貴壽清高之士。下格亦主旺人財。辛龍陰璇主之，主榮貴、爵祿、文章、聰明才辯、饒財多能。中格亦主多技藝、文雅、豐富、高壽、旺人。戌龍天魁主之，主大不祥。縱局完穴吉，雖有富貴，亦易歇滅。多夭札、瘵疾、惡死、獄訟、孤寡。

A dragon whose head falls on the "You" character is governed by the "Yang Kai" star: it indicates wealth and honor, producing individuals who are both literary and martially talented, possessing the spirit and potential to establish great enterprises and become heroes on the level of ministers and prime ministers. It also produces people of high status and longevity with noble character. In lower configurations, it also signifies prosperity in both people and wealth. A dragon whose head falls on the "Xin" character is governed by the "Yin Xuan" star: it indicates honor, prestige, titles, and fame, with individuals being intelligent and eloquent, wealthy, and possessing many talents. In medium configurations, it also signifies many skills, refined temperament, substantial wealth, long life, and a thriving family. A dragon whose head falls on the "Xu" character is governed by the "Tian Kui" star, indicating great misfortune; even if the bright hall is solid and the site is auspicious, although it may bring temporary wealth and honor, it is prone to sudden decline, with many cases of early death, consumption diseases, accidental death, legal troubles, and orphans and widows in the family.

幹龍陽機主之，主大不祥。若格貴穴吉，葬善時宜，主暴富，軍伍武職，有膽勇，二代後則主歇滅、鰥寡、殘疾、毒虐。主人好利少義，有勇急燥之性，多乖戾之氣，中傷、惡死、絕滅。作神壇社廟則吉。邵武府福善王廟基，繫八十里幹龍兩河夾送，因名大干，神甚顯應。亥龍天皇主之，主極貴鉅富，榮顯、高壽、公相、人品極偉，美髭髯，豐厚、忠義、良善，五福全，運祚長，福力大。下格亦主饒財旺人。

A dragon line that begins with the character "Gan" (乾) is governed by the "Yang Ji" star, indicating great misfortune. If the dragon line is of high quality, the site is auspicious, and the burial time is suitable, it can bring sudden wealth or success through military or martial careers. People with such a dragon line are bold and courageous, but after two generations, the family may decline, producing widows, widowers, disabled individuals, and cruel or violent behavior. This type of dragon line is greedy for profit and lacks righteousness, with a bold and impetuous nature, prone to anger and hostility. They are easily slandered and may suffer sudden death or lose their descendants. However, using this dragon line to establish a shrine or temple is actually beneficial. The original commentary gives an example: the foundation of the Fushan Wang Temple in Shao Wu Prefecture, Fujian, is a dragon line eighty li long, with rivers on both sides, hence called "Da Gan" (Great Gan). The deities there are extremely responsive. A dragon line that begins with the character "Hai" (亥) is governed by the "Tian Huang" star, indicating extreme wealth and honor, great prosperity, and long life. It can produce officials and ministers, with noble character, handsome appearance, and a generous and virtuous disposition. It brings all blessings of wealth, longevity, health, and peace, with a long-lasting fortune and great power. Even if the pattern is not the best, it still ensures abundant wealth and a thriving family.

乾亥雙行：左落幹多亥少凶，右落亥多幹少可下，中抽平分可作行龍，不可下穴。壬亥雙行：左落亥多壬少可下，右落壬多亥少凶，中抽平分可作行龍，不可下穴。丑艮雙行：左落丑多艮少不吉，右落艮多丑少主貴。寅艮雙行：左落艮多寅少可下，右落寅多艮少凶，中抽平分可作行龍。

The section where the dragon comes to its head (入首) is situated between two characters, spanning both energies, and is called "double pulse" (双脉). To judge it, first determine whether it falls more to the left or the right, and then check which of the two characters occupies more of the space. For the combination of "Gan" (干) and "Hai" (亥), if it leans left with more "Gan" and less "Hai," it is凶 (unfavorable); if it leans right with more "Hai" and less "Gan," it is suitable for a site (可点穴); if it is drawn out from the middle with both sides equal, it can only be considered as a passing dragon (过路行龙) and not suitable for a site. For the combination of "Ren" (壬) and "Hai," if it leans left with more "Hai" and less "Ren," it is suitable for a site; if it leans right with more "Ren" and less "Hai," it is凶; if it is drawn out from the middle with both sides equal, it can still only be considered as a passing dragon. For the combination of "Chou" (丑) and "Gen" (艮), if it leans left with more "Chou" and less "Gen," it is not favorable; if it leans right with more "Gen" and less "Chou," it indicates wealth and honor (主贵). For the combination of "Yin" (寅) and "Gen," if it leans left with more "Gen" and less "Yin," it is suitable for a site; if it leans right with more "Yin" and less "Gen," it is凶; if it is drawn out from the middle with both sides equal, it can be considered as a passing dragon.

甲卯雙行：左落甲多卯少不吉，右落卯多甲少可下，平分半吉，皆主瘋跛痼疾。卯乙雙行：左落卯多乙少可下，右落乙多卯少不可下，平分半吉，皆主招贅過房，庶出、義子發。辰巽雙行：左落巽少辰多凶，右落巽多辰少半吉，平分凶，不可下。丙午雙行：左落丙多午少半吉，右落午多丙少凶，平分半吉，皆主回祿之災。

The combination of Jia and Mao: if Jia is more prominent on the left side and Mao is less, it is not auspicious; if Mao is more prominent on the right side and Jia is less, it is suitable for a burial site; if they are evenly divided, it is half auspicious; however, regardless of which situation, it may bring about lameness and prolonged illness. The combination of Mao and Yi: if Mao is more prominent on the left side and Yi is less, it is suitable for a burial site; if Yi is more prominent on the right side and Mao is less, it is not suitable for a burial site; if they are evenly divided, it is half auspicious; this combination generally indicates that wealth will come from a son-in-law marrying in, inheritance, or from a younger son or an adopted son. The combination of Chen and Xun: if Xun is less prominent on the left side and Chen is more, it is inauspicious; if Xun is more prominent on the right side and Chen is less, it is half auspicious; if they are evenly divided, it is inauspicious and not suitable for a burial site. The combination of Bing and Wu: if Bing is more prominent on the left side and Wu is less, it is half auspicious; if Wu is more prominent on the right side and Bing is less, it is inauspicious; if they are evenly divided, it is half auspicious; these combinations generally indicate a risk of fire disaster.

午丁雙行：左落午多丁少不吉，右落丁多午少半吉可下，平分亦不吉。丁未雙行：左落丁多未少半吉，右落未多丁少凶，平分亦凶。申庚雙行：左落申多庚少凶，右落庚多申少半吉可下，平分可作行龍。辛戌雙行：左落辛多戌少半吉，右落戌多辛少凶，不可下。平分可作行龍。

When the two lines of the 午 and 丁 are running together, if the 午 is more prominent on the left side and the 丁 is less, it is not auspicious. If the 丁 is more prominent on the right side and the 午 is less, it is half auspicious and suitable for a burial site. If they are evenly divided, it is not auspicious. When the two lines of the 丁 and 未 are running together, if the 丁 is more prominent on the left side and the 未 is less, it is half auspicious. If the 未 is more prominent on the right side and the 丁 is less, it is inauspicious. If they are evenly divided, it is also inauspicious. When the two lines of the 申 and 庚 are running together, if the 申 is more prominent on the left side and the 庚 is less, it is inauspicious. If the 庚 is more prominent on the right side and the 申 is less, it is half auspicious and suitable for a burial site. If they are evenly divided, it can only be considered as a passing dragon. When the two lines of the 辛 and 戌 are running together, if the 辛 is more prominent on the left side and the 戌 is less, it is half auspicious. If the 戌 is more prominent on the right side and the 辛 is less, it is inauspicious and not suitable for a burial site. If they are evenly divided, it can be considered as a passing dragon. In summary, among the two lines, only those where the auspicious star occupies a larger portion and the inauspicious star occupies a smaller portion are suitable. If the inauspicious star occupies a larger portion, it should be discarded. If they are evenly divided, it is mostly only considered as a passing dragon and not suitable for a burial site.

坎宮名六十龍分度。甲子大凶金，危，初七分壬；丙子半吉火，虛，正壬；戊子大凶水，虛，五分壬；庚子大吉金，女，正坎；壬子次吉火，女，七分子；乙丑半吉土、牛，七分癸；丁丑大吉水，斗，三分癸；己丑大凶金，牛，五分癸。艮宮：辛丑半吉水，斗，正丑；癸丑大凶土，牛、箕，七分丑；丙寅次吉火，箕，七分艮；戌寅大吉火，尾，正艮；庚寅大吉水，尾一，五分艮；壬寅大凶水，尾，正寅；甲寅大凶土，心，三分甲。

The following is a selection from the "Sixty Dragons" section of the "Celestial Appearance" by the Song dynasty scholar Cai Yuanping (also known as Xishan). The term "Sixty Dragons" refers to dividing the 360 degrees of the compass into sixty Jiazi (Heavenly Stems and Earthly Branches combinations), with each dragon covering approximately six degrees, placed under the twenty-four mountains. Each entry first states the name of the Jiazi, indicating whether it is auspicious or inauspicious, then gives the corresponding degree of the Twenty-Eight Mansions, and finally specifies the deviation in degrees from a particular mountain. When determining the direction, one should avoid inauspicious directions and choose auspicious ones. In the Kan (Water) sector: Jiazi is very inauspicious, with the Nayin sound element belonging to metal, corresponding to the mansion of the Roof, located at the initial seven parts of the Ren (Water) direction; Bingzi is half auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of Emptiness, exactly at the Ren (Water) direction; Wuzi is very inauspicious, with the Nayin sound element belonging to water, corresponding to the mansion of Emptiness, located at the initial five parts of the Ren (Water) direction; Gengzi is very auspicious, with the Nayin sound element belonging to metal, corresponding to the mansion of the Girl, exactly at the Kan (Water) position; Renzi is secondarily auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of the Girl, located at the initial seven parts of the Zi (Water) direction; Yichou is half auspicious, with the Nayin sound element belonging to earth, corresponding to the mansion of the Ox, located at the initial seven parts of the Gui (Earth) direction; Dingchou is very auspicious, with the Nayin sound element belonging to water, corresponding to the mansion of the Dipper, located at the initial three parts of the Gui (Earth) direction; Jichou is very inauspicious, with the Nayin sound element belonging to metal, corresponding to the mansion of the Ox, located at the initial five parts of the Gui (Earth) direction. In the Gen (Earth) sector: Xinchou is half auspicious, with the Nayin sound element belonging to water, corresponding to the mansion of the Dipper, exactly at the Chou (Earth) direction; Guichou is very inauspicious, with the Nayin sound element belonging to earth, corresponding to the mansions of the Ox and the Winnowing Basket, located at the initial seven parts of the Chou (Earth) direction; Bingyin is secondarily auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of the Winnowing Basket, located at the initial seven parts of the Gen (Earth) direction; Xubin is very auspicious, with the Nayin sound element belonging to fire, corresponding to the mansion of the Tail, exactly at the Gen (Earth) position (the original text says "Xubin" but it should be "Wuyin", but it is still recorded as is); Gengyin is very auspicious, with the Nayin sound element belonging to water, corresponding to the first degree of the mansion of the Tail, located at the initial five parts of the Gen (Earth) direction; RENYIN is very inauspicious, with the Nayin sound element belonging to water, corresponding to the mansion of the Tail, exactly at the Yin (Earth) direction; Jiayin is very inauspicious, with the Nayin sound element belonging to earth, corresponding to the mansion of the Heart, located at the initial three parts of the Jia (Earth) direction.

震宮：丁卯半吉木，房，七分申；乙卯半吉水，角，正申；辛卯次吉土，軫，五分甲；癸卯半吉木，房，正卯；乙卯大吉金，氐，三分乙；戊辰半吉水，氏，七分乙；庚辰大凶土，氐，正乙；壬辰大凶水，亢，五分辰。巽宮：甲辰大吉木，軫，正辰；丙辰大凶火，軫，三分巽；已巳大凶金，翼，七分巽；辛乙大吉木，翼，正巽；癸巳大凶土，翼、張，五分巳；乙巳半吉火，張，正巳；丁巳半吉土，奎、張，三分丙。

The Zhen Palace section: Dingmao is half good, with the Nayin sound element belonging to wood, and it corresponds to the Room mansion, located in the seventh part of Shen (this entry and the next one's mention of 'Shen' should be 'Jia' according to the standard, as the original text is like this, and I dare not make assumptions); Yimao is half good, belonging to water, corresponding to the Horn mansion, exactly matching the Shen character; Xinmao is secondarily good, belonging to earth, corresponding to the Chariot mansion, located in the fifth part of Jia; Guimao is half good, belonging to wood, corresponding to the Room mansion, exactly matching the Mao character; Yimao is very good, belonging to metal, corresponding to the Root mansion, located in the third part of Yi (the same 'Yimao' appears twice, as the original text repeats it); Wuchen is half good, belonging to water, corresponding to the Root mansion, located in the seventh part of Yi; Gengchen is very bad, belonging to earth, corresponding to the Root mansion, exactly matching the Yi character; Renchen is very bad, belonging to water, corresponding to the Neck mansion, located in the fifth part of Chen. The Xun Palace section: Jiachen is very good, belonging to wood, corresponding to the Chariot mansion, exactly matching the Chen character; Bingchen is very bad, belonging to fire, corresponding to the Chariot mansion, located in the third part of Xun; Jiisi is very bad, belonging to metal, corresponding to the Wings mansion, located in the seventh part of Xun ('Jiisi' is actually 'Jisi'); Xinshi is very good, belonging to wood, corresponding to the Wings mansion, exactly matching the Xun position ('Xinshi' is a mistake for 'Xinshi', it is recorded as is); Guisi is very bad, belonging to earth, corresponding to the Wings and Extended Net mansions, located in the fifth part of Si; Yisi is half good, belonging to fire, corresponding to the Extended Net mansion, exactly matching the Si character; Dingsi is half good, belonging to earth, corresponding to the Qi and Extended Net mansions, located in the third part of Bing.

離宮：庚午大凶水，張，七分丙；壬午大吉土，星，正丙；甲午大凶土，昴；丙午大吉火，柳，正午；戊午大凶水，柳，三分丁；辛未大凶金，鬼，七分丁；癸未半吉土，井，正丁。坤宮：乙未大凶水，井，五分未；丁未大吉水，井，正未；己未大凶金，井，三分坤；壬申大吉火，參，七分坤；甲申大吉火，參，正坤；丙申大凶水，觜，五分申；戊申大吉火，胄，正申；庚申大凶水，畢，三分庚。

The section on the Li palace: Gengwu is extremely凶, with the Nayin sound element belonging to water, encountering the Zhang mansion, corresponding to the character Bing with seven parts; Renwu is extremely吉, belonging to earth, encountering the Xing mansion, exactly matching the character Bing; Jiawu is extremely凶, belonging to earth, encountering the Mao mansion (the original text does not record the fraction here); Bingwu is extremely吉, belonging to fire, encountering the Liu mansion, exactly matching the character Wu; Wuwu is extremely凶, belonging to water, encountering the Liu mansion, corresponding to the character Ding with three parts; Xinwei is extremely凶, belonging to metal, encountering the Gui mansion, corresponding to the character Ding with seven parts; Guiwei is half吉, belonging to earth, encountering the Jing mansion, exactly matching the character Ding. The section on the Kun palace: Yiwei is extremely凶, belonging to water, encountering the Jing mansion, corresponding to the character Wei with five parts; Dingwei is extremely吉, belonging to water, encountering the Jing mansion, exactly matching the character Wei; Jiwei is extremely凶, belonging to metal, encountering the Jing mansion, corresponding to the Kun character with three parts; Renshen is extremely吉, belonging to fire, encountering the Can mansion, corresponding to the Kun character with seven parts; Jiashen is extremely吉, belonging to fire, encountering the Can mansion, exactly matching the Kun position; Bingshen is extremely凶, belonging to water, encountering the Zi mansion, corresponding to the Shen character with five parts; Wushen is extremely吉, belonging to fire, encountering the Zou mansion, exactly matching the Shen character; Gengshen is extremely凶, belonging to water, encountering the Bi mansion, corresponding to the Geng character with three parts. When using this, first align the compass needle with the main direction, see which dragon it falls on, and if it falls on a very凶 dragon, move the division of gold to avoid it.

兌宮：癸酉凶土，昴，七分庚；乙酉半吉水，胃，昴正庚；丁酉凶火，胃，五分酉；己酉大吉水，胃，五分兌；辛酉半吉土，婁，三分辛；甲戌大吉金，婁三分酉，七分辛；丙戌半吉火，奎，正辛。乾宮：戊戌大凶水，奎，五分辛；庚戌大吉金，奎，正戌；壬戌大吉火，奎，二分幹；乙亥凶水，室，三分戌；丁亥大吉火，室，正幹；己亥凶土，三分亥；辛亥大吉水，正亥；癸亥吉水，三分壬。

The section for the Dui Palace: Guiyou is凶, its Nayin sound element belongs to earth, it corresponds to theHairy Head mansion mansion, and it is seven parts of the庚 character; Yiyou is half good, its element belongs to water, it corresponds to the intersection of theStomach mansion andHairy Head mansion mansions, and it is exactly the庚 character; Dingyou is凶, its element belongs to fire, it corresponds to theStomach mansion mansion, and it is five parts of the酉 character; Jiyou is very good, its element belongs to water, it corresponds to theStomach mansion mansion, and it is five parts of the Dui position; Xinyou is half good, its element belongs to earth, it corresponds to theBond mansion mansion, and it is three parts of the辛 character; Jiaxu is very good, its element belongs to metal, it corresponds to theBond mansion mansion, and it spans three parts of the酉 character and seven parts of the辛 character; Bingxu is half good, its element belongs to fire, it corresponds to theLegs mansion mansion, and it is exactly the辛 character. The section for the Gen Palace: Wuxu is extremely凶, its element belongs to water, it corresponds to theLegs mansion mansion, and it is five parts of the辛 character; Gengxu is very good, its element belongs to metal, it corresponds to theLegs mansion mansion, and it is exactly the戌 character; Renxu is very good, its element belongs to fire, it corresponds to theLegs mansion mansion, and it is two parts of the Gen position; Yihai is凶, its element belongs to water, it corresponds to theEncampment mansion mansion, and it is three parts of the戌 character; Dinghai is very good, its element belongs to fire, it corresponds to theEncampment mansion mansion, and it is exactly the Gen position; Jihai is凶, its element belongs to earth, and it is three parts of the亥 character (the original text does not mention the mansion name); Xinhai is very good, its element belongs to water, and it is exactly the亥 character (the original text also does not mention the mansion name); Guihai is good, its element belongs to water, and it is three parts of theRen character. Among the sixty dragons in the entire table, those marked as 'very good' or 'good' can be used for direction and orientation. Those marked as 'half good' need to be checked whether the dragon, well, and water are complete. Those marked as '凶' or 'extremely凶' should not be used as the central direction.

德興山人徐善繼述同著。

This volume is inscribed as "De Xing Shan Ren Xu Shan Ji and Xu Shan Shu jointly composed." De Xing is a county under the Raozhou Prefecture in Jiangxi Province, which is the hometown of the two Xu brothers. The previous volume was titled "Jiang You Shan Ren," and this one is titled "De Xing Shan Ren," both indicating that the work was jointly authored by the two brothers. This volume continues from the previous one's discussion on the auspiciousness and inauspiciousness of the twenty-four dragon lines, focusing specifically on which types of sitting mountains and facing directions are suitable for each dragon line. It applies the conclusions from identifying the dragon lines to practical guidelines for site selection and orientation.

壬龍，凡三穴：子山午向、艮山坤向、辛山乙向。子龍，凡一穴：艮山坤向。癸龍，凡二穴：艮山坤向、子山午向。丑龍，凡一穴：壬山丙向。艮龍，凡八穴：癸山丁向、壬山丙向、甲山庚向、乙山辛向、卯山酉向、乾山巽向、亥山巳向、丑山未向。寅龍，凡二穴：艮山坤向、寅山申向。

Here is a list of the twenty-four dragon lines and their respective suitable facing directions. When examining, first determine which character the initial section belongs to, then refer to this list to find its valid facing directions. The "Rén" dragon has three types of sites: facing Zi towards Wu, facing Gen towards Kun, and facing Xin towards Yi. The "Zi" dragon has only one: facing Gen towards Kun. The "Gui" dragon has two: facing Gen towards Kun and facing Zi towards Wu. The "Chou" dragon has only one: facing Ren towards Bing. The "Gen" dragon has the most, totaling eight: facing Gui towards Ding, facing Ren towards Bing, facing Jia towards Geng, facing Yi towards Xin, facing Mao towards You, facing Qian towards Xun, facing Hai towards Si, and facing Chou towards Wei. This also confirms the previous statement that the "Gen" dragon is the most esteemed pattern. The "Yin" dragon has two: facing Gen towards Kun and facing Yin towards Shen.

甲龍，凡二穴：艮山坤向、巽山乾向。卯龍，凡四穴：甲山庚向、乙山辛向、癸山丁向、巳山亥向。乙龍，凡一穴：艮山坤向。辰龍，凡二穴：巽山乾向、艮山坤向。巽龍，凡三穴：乙山辛向、巳山亥向、坤山艮向。巳龍，凡一穴：巳山亥向。

The dragon of Jia has two types of sites: facing Gen towards Kun, and facing Xun towards Qian. The dragon of Mao has four types: facing Jia towards Geng, facing Yi towards Xin, facing Gui towards Ding, and facing Si towards Hai. The dragon of Yi has only one type: facing Gen towards Kun. The dragon of Chen has two types: facing Xun towards Qian, and facing Gen towards Kun—Chen is originally a凶 position of the Heavenly Gang, so the number of suitable directions is naturally limited. The dragon of Xun has three types: facing Yi towards Xin, facing Si towards Hai, and facing Kun towards Gen. The dragon of Si has only one type: facing Si towards Hai, which is direct and not deviated. Any facing directions not listed in the guidelines are unsuitable for this dragon and should not be arbitrarily inferred.

丙龍，凡四穴：巳山亥向、甲山庚向、乙山辛向、坤山艮向。午龍，凡二穴：丙山壬向、丁山癸向。丁龍，凡二穴：坤山艮向、巳山亥向。未龍，凡一穴：坤山艮向。坤龍，凡一穴：丁山癸向。申龍，凡二穴：丁山癸向、庚山甲向。

The dragon of Bing has four sites: facing from Si to Hai, facing from Jia to Geng, facing from Yi to Xin, and facing from Kun to Gen. The dragon of Wu has two sites: facing from Bing to Ren and facing from Ding to Gui; neither of these take the direction of Wu mountain and Zi direction, because Wu is the position of Yang fire, and sitting directly on it would be too strong. The dragon of Ding has two sites: facing from Kun to Gen and facing from Si to Hai. The dragon of Wei has only one site: facing from Kun to Gen. The dragon of Kun also has only one site: facing from Ding to Gui. The dragon of Shen has two sites: facing from Ding to Gui and facing from Geng to Jia. Whenever only one site is listed, it indicates that the dragon's energy is mixed and impure, and apart from that direction, there is nothing suitable to take. Any change of one part would lead to a凶 position.

庚龍，凡二穴：酉山卯向、坤山艮向。酉龍，凡三穴：坤山艮向、乾山巽向、亥山巳向。辛龍，凡三穴：乾山巽向、酉山卯向、坤山艮向。戌龍，凡一穴：辛山乙向。幹龍，凡二凡：辛山乙向、戌山辰向。亥龍，凡五穴：壬山丙向、乾山巽向、癸山丁向、丑山未向、酉山卯向。以上二十四龍諸穴，以耳受氣者為上，腰受氣者次之，詳具於下。

The dragon "Geng" has two types ofsite: facing from You to Mao, and facing from Kun to Gen. The dragon "You" has three types: facing from Kun to Gen, facing from Qian to Xun, and facing from Hai to Si. The dragon "Xin" also has three types: facing from Qian to Xun, facing from You to Mao, and facing from Kun to Gen. The dragon "Xu" has only one type: facing from Xin to Yi. The dragon "Qian" has two types: facing from Xin to Yi, and facing from Xu to Chen (the original text says "Fan Er Fan" but it is still recorded as "Fan Er Xue"). The dragon "Hai" has five types: facing from Ren to Bing, facing from Qian to Xun, facing from Gui to Ding, facing from Chou to Wei, and facing from You to Mao. Among the twenty-four types of dragons mentioned above, those where the dragon energy enters from the left or right ear of the穴 are considered the best, while those entering from the left or right waist are of the next level. This is because the ear position is close to the brain, thus receiving the energy most directly, whereas the waist position is slightly farther away, resulting in less strength. The detailed situations are listed below.