On the Branch Dragon

楊筠松《龍經》千言萬語，皆歸重於幹龍，蓋舉其力量之大而言之耳。然山脈分枝分派，幹龍最少，枝龍極多。故論地只可以眞偽辨，不可以大小拘。《經》云“大地難得小易求”，烏可謂枝龍地小而忽之？況幹龍大地，有鬼神所司，苟無陰德，未可睥睨。而枝龍之地，在在有之，易於求索。故枝龍尤當究竟。

Yang Yunsong's "The Classic of Shaking the Dragon" contains thousands of words, but the emphasis is always on the main dragon. This is because the main dragon has the greatest power. However, mountains have branches and offshoots, and main dragons are rare while branch dragons are numerous. Therefore, when evaluating a piece of land, it should be judged by its authenticity rather than by its size. The "Classic of Shaking the Dragon" says, "Great land is hard to find, small land is easy to seek." How can we look down on land formed by branch dragons just because it is small? Moreover, great dragons are governed by spirits and deities; if a person has not accumulated Yin Virtue, they do not even have the right to covet such land. In contrast, land formed by branch dragons is everywhere and easy to find. Therefore, branch dragons are even more worth studying.

然枝龍亦有大枝小枝，不可不辯。夫所謂大枝龍者，即枝中之幹也。觀之，亦先其祖山。但幹龍則論大祖大宗，枝龍則論小祖小宗。故雖大枝龍，祖山亦不是遠高山巒，只小幹龍駐蹕處即龍祖矣。於此審其離祖分派，以原其始。要此處起有星辰，合五星正體中一星，或水或木，或漲天水、焰天火，或御屏土之類。

However, branch dragons also differentiate between large branches and small branches, and it is necessary to distinguish them.the so-called「large branch dragon」refers to the trunk within the branch. It is examined in the same way as the main trunk, but the large branch dragon concerns the great ancestor and main lineage, while the small branch dragon concerns the minor ancestor and subordinate lineage. Therefore, even for a large branch dragon, its ancestral mountain is not a distant high mountain, but merely the mountain where the small trunk stops and rests. This is considered its dragon ancestor. Here, one should examine the situation of its departure from the ancestral mountain and trace back its origin. It is required that there be a prominent star formation here, conforming to the true form of one of the five stars—gold, wood, water, fire, or earth—or perhaps the water star, or the wood star, or a pattern such as 「expanding heavenly water」, 「flaming heavenly fire」, or 「imperial screen earth」.

葢其發脈，中落為上。自離祖以後，又連起有星辰，謂之應龍，亦曰應星。有此應星合格，落脈更是中出，即謂之出身好，前去必結美地。自出身後，迢遞行度，看其穿落傳變等格何如，若眞是結地之龍，自然合格。

Its way of branching out is best when it comes straight down from the center of the stars. After leaving the ancestral mountain, if it continues to rise with successive star formations, this is called "Yinglong" or "Yingxing." If there is a qualified Yingxing and the branching out comes again from the center, it is called "good origin." Then, moving forward, it will surely form a fine land. After the origin, as it travels far, one should look at its patterns of "penetration," "falling," "continuation," and "change." If it is truly a dragon capable of forming land, it will be qualified everywhere.

或起或伏，有剝有變，或大頓小跌，或左棲右閃，或橫開闊帳而穿心中出，或之玄屈曲而擺折流行，或如生蛇之出洞，或如琢木之飛空，斷而復續，伏而再起，兩邊枝腳隨身擁護，不令風吹，或反借幹龍作遮護幛托。及其過峽之際，或穿田度脈，拋蹤閃跡，藕斷絲連。

It may rise and fall, with changes and transformations, sometimes rising and falling abruptly, or swaying left and right; sometimes spreading wide like a tent and emerging straight from the center, or flowing in winding patterns like the character '之' or '玄'; some resemble a live snake emerging from a hole, others like a woodpecker flying swiftly through the air; it may break off and then continue, sink down and then rise again. Branches on both sides support and surround it, preventing the wind from reaching it; sometimes it simply uses the dry dragon to serve as a covering and protective canopy. When it reaches a pass, it may pass through fields, tracing its path, with intermittent traces, like the threads of a lotus root still connected.

脫卸之後，復起星辰，磊磊落落，或飛蛾降勢，或華蓋中抽，其本身枝腳擺列均勻，或帶倉庫，或帶旗鼓，或帶印笏，或帶劍戟，或成天乙、太乙，或成文官武將，左侍右衛，前呼後擁。

After being thoroughly cleaned, the stars were once again raised clearly and distinctly; some appeared to descend like "fireflies," while others extended rays from the center of the "Imperial Canopy." Its branches were evenly arranged, some accompanied by "granary-shaped" formations, others by "banner and drum-shaped" formations, or by "seal and scepter," or by "swords and spears," or forming the shapes of "Tianyi" and "Taiyi" stars, or the forms of civil and military officials, with attendants on both sides, preceding and following in groups.

及將結作之際，又起高大星辰，以為少祖。自此山下，或二三節，或四五節即作穴場，而穴後一節之山，或束氣結咽，或細嫩委曲，或閃斷為峽，頓起穴星，融結天然之穴，乃為最貴。其兩邊纏送護托之山，欲其重疊擁從，或住於穴後，或侍立左右。而朝迎之山，則應聳穴前。下手之山，則逆水數重，抱轉有力，乃為眞結。

When nearly forming the site, another tall star is raised to serve as the 「Lesser Ancestral Mountain」. From this mountain, either two or three sections, or four or five sections, are formed to create the site. The mountain immediately behind the site, either gathers the energy to form a throat-like structure, or is fine and winding, or suddenly breaks off to form a pass, then abruptly rises as the site star, consolidating naturally into a true site. This is most valuable. The mountains flanking and protecting the site should be layered and clustered, some stopping behind the site, others standing on both sides. The mountain facing the site should be tall and prominent in front of the site. The mountain on the lower side should follow the water flow layer by layer, embracing and turning around, with strong containment, only then can it be considered truly formed.

《經》云“枝龍身上亦可截，半是虛花半是開。若是虛花無朝應，若是結實護纏回。護纏尚要觀疊數，一疊回來龍身顧，莫便將為眞寔觀，恐是護龍葉交互。三重五重抱回來，此就枝龍身上做”是也。

The Classic of Shaking the Dragon says: A site can also be taken from the body of a branch dragon, but half of it is false and does not form a true site, while the other half is true and forms a real site. If it is false, there will be no facing mountain to respond; if it is true, the protective and winding mountains will encircle inward. When examining the protective mountains, count how many layers they have: if there is only one layer that encircles and guards the dragon body, do not immediately consider it as true, for it may only be the branches and leaves of the dragon intertwining with each other; only when there are three or five layers that encircle and turn back is it a true site formed on the body of the branch dragon.

枝龍結穴多在盡處，則要天然明白為上，多是得水處結穴，故曰“未看山，先看水，有山無水休尋地”。多是下手之山有力，故曰“看地有何難？先觀下手山”。又曰“有地無地，先看下臂”是也。

Branch dragons form their graves mostly at the end of the dragon line, where the terrain is natural and the grave situation is clear. They often form graves in places where water is present, so there is a saying: "Before looking at the mountains, look at the water; if there are mountains but no water, do not seek a grave." Such graves usually rely on the mountain on the lower side being strong, so it is also said: "What is difficult about looking for a grave? First observe the lower mountain." It is also said: "Whether there is a grave or not, first look at the lower arm." All these statements refer to the same principle.

龍之貴者，則有貴應。或印浮水面，或龜蛇交結，或車馬聯駢，或樓臺鎮塞，或羅星關鎖，或旗鼓羅列，或日月對峙，或華表高聳。若此雖云枝龍，結作不及幹龍悠久，然有此規模，亦非中下地也。若安揷得法，主翰苑尙書侍從，方面文武之職，及富冠鄉邑，一時榮盛，朱紫滿門。

All true dragon ridges must have corresponding auspicious sands indicating their noble quality: either an imprint-shaped stone rising from the water surface, or a turtle-shaped and a snake-shaped sand forming a connection, or a series of mountain ridges shaped like carriages and horses arranged in line, or a pagoda-shaped mountain blocking the important water mouth, or a "Luo Xing" (a type of ridge) closing off the water passage, or flags and drums shaped sands arranged on both sides, or two mountains shaped like the sun and moon facing each other, or a "Hua Biao" (a type of ridge) rising high. With these features, even if it is only a branch dragon, the blessing it brings will not be as long-lasting as that of a main dragon. However, such a scale is still not considered mediocre land. If the burial is properly aligned with the downward direction, it will bring forth officials of the Hanlin Academy and the Ministry of Works, high-ranking ministers and generals governing a region, and wealthy families who become the richest in their town or county, experiencing a sudden rise in fortune, with the whole family adorned in red robes and purple sashes.

其次又有小枝龍，即枝中之枝者也。其大龍行去尙遠，而於行龍身上，或大龍峽邊，分落一枝，自起星辰，峰巒磊落，遠者三五里，近者十數節。子微云：“卻有枝龍但數節，不作穿心人易識。譬如丞參簿尉衙，豈似正衙門戶密。三節四節交節分，分得英華為子孫。”

The next level is called "small branch dragon," which is a branch within a branch. At this stage, the main dragon still needs to travel a long distance, but a branch will branch off from the body of the dragon or from the side of the main dragon's passage. This branch rises with its own stars and mountains, clearly distinct and arranged in order. The distant branches may travel three or five miles, while the nearby ones are only a few dozen sections. Zhang Zimo said: there is also a type of branch dragon that only travels a few sections, without forming a central passage, making it easy to recognize. It is like the offices of county deputy, military advisor, chief clerk, and county commander, which cannot be as solemn and imposing as the main hall of the county magistrate's office. The branches alternate in sections of three or four, and the essence divided off becomes the blessings for descendants.

須要成星體，合龍格，有起伏，有夾送，而龍虎、應案、堂氣、水城、下關、門戶皆合法度，穴情十分明白，始為眞結，亦主富貴。若此者雖是枝中之枝，來龍甚短，富貴不大，然發越極快，所謂寅葬卯發者，惟此為然矣。蓋此等龍氣結作力量輕，故多在龍大盡處成穴，必得水，必近堂，或臨田蘸水之穴，故財祿易發。惟是龍短而無大力量，雖富貴亦不久遠矣。

Small branch dragons must form their own star bodies and conform to the dragon pattern, with ups and downs, and with flanking and guiding features. They must also have the Azure Dragon and White Tiger properly aligned, the front and case mountains responding, the atmosphere in the hall being clear, the water surrounding the site, the lower gate closing off, and the water mouth and gate conforming to proper rules. The site must be clearly defined to be considered a true formation, and it can bring about wealth and honor. Although this type is a branch within a branch, with a short dragon coming from afar, the wealth and honor it brings are not great, but they manifest very quickly. It is said that "the burial takes place at寅 (Yin) time, and the fortune manifests at卯 (Mao) time," which is only possible with such a site. Because the dragon energy of this type is weak, the site is usually formed at the end of the dragon's body. It must have water, be close to the bright hall, or be located on land that is adjacent to water, thus making it easy for wealth, official rank, and fortune to be generated. However, since the dragon body is short and lacks strength, even if wealth is achieved, it cannot last long.

又其次，有小枝中之尤小者，謂之旁枝。或五六節，或三四節，結為小小形穴。若星辰秀美，穴情明白，明堂平正，下手有力，四山團聚，水口關攔，亦能發福，但不長久，亦無大富貴耳。

Further down, there is another kind of small branch, called 'Pangzhi' (side branch). It may have five or six sections, or three or four, and forms a very small shape of a burial site. As long as the stars are beautiful, the burial site is clear, the Bright Hall is level and peaceful, the sand on one side of the entrance is strong, the surrounding mountains gather together without scattering, and there are mountain barriers at the water mouth, it can still bring blessings. However, the blessings are not long-lasting, and it cannot produce great wealth or high status.

《發揮》云：“小小形穴，或得三四節，或得五六節，不拘穿心，不限腳手，出節便做形穴，仍有朝對關纏。若此者亦可安葬，貴可一二人，富可數十年，隨其力量，皆能有驗。但不廣大久遠。”蓋出於大龍分漏秀氣，可以刦效取應，而不可憑恃，以為子孫綿遠計。然隨材取用，亦不可以其龍短力輕而棄之也。

The "Fa Hui" says: Small forms of graves may have only three or four sections, or five or six sections. They do not pay attention to whether they pass through the center and emerge with a pulse, nor do they limit the number of branches. Once they have sections, they are considered formed graves, as long as there are facing mountains, matching cases, and surrounding barriers. Such graves can also be used for burial. They may bring about a few outstanding individuals or maintain wealth for several decades, depending on their strength, and they will have effects, though they will not be long-lasting or extensive. This is because they come from a small branch of a great dragon, which can be used to achieve temporary results, but cannot be relied upon for long-term benefits, expecting continuous descendants. However, using them according to their materials, they should not be entirely discarded just because the dragon is short and weak.

上枝龍雖有大枝、小枝、旁枝之不同，然要之，均稟於造化而有融結者，則亦不可棄也。惟要星峰秀麗，穴情明白。其穴多在龍氣盡處。其大枝亦有龍氣旺盛者，不在盡處。而結穴之外，有餘氣之山，轉為用神，此其力量差勝。

The branches of the dragon, whether large, small, or side branches, are all ultimately endowed with the transformations of heaven and earth and thus produce certain formations; therefore, none should be lightly discarded. The requirement is that the stars and peaks be elegant and the site be clear. Such sites are mostly located where the dragon energy comes to a stop. Among them, large branches may have particularly strong dragon energy, so the site is not at the end but rather outside the formation, where another mountain turns back to serve as the 'useful god'. This kind of power is slightly superior.

大抵枝龍之地，必要星辰聳拔，起伏分明，屈曲盤桓，逶迤走弄，枝腳橈棹均勻，護從纏托齊整，穴場藏聚，證佐分明，前有朝迎，後有蓋送，左右周密，明堂平正，水城彎抱，四獸有情，下砂有力，水口交鎖，羅城稠疊，乃為吉也。如或龍無起伏，星峰不秀，穴道模糊，下手無力，堂氣不聚，朝案無情，水口寬曠，則無融結，不必顧矣。

In general, a good site for a dragon ridge must have lofty and distinct peaks, with the terrain undulating and winding, curving and twisting as it moves. The branches should be evenly distributed on both sides, with supporting hills neatly surrounding and protecting the site. The site should be able to gather and retain qi, with clear evidence supporting this. There should be mountains facing forward to welcome the site and mountains behind to guard it. The surrounding hills should be well arranged, the bright hall should be level and clear, and the water should form a circular embrace around the site. The four animals, Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise, should all be in harmony and facing inward. The hill at the lower part should be strong and effective in blocking the water, the mountains at the water mouth should be close and intersecting, and the city walls should be dense and layered. Only then can it be considered a good site. If the dragon ridge lacks undulation, the peaks are not elegant, the site is unclear, the hill at the lower part is weak, the qi in the hall is not gathered, the facing and case mountains are indifferent, and the water mouth is open and not locked, then there is no formation, and there is no need to look further.

已上所論幹龍枝龍詳矣。卻又有等美地，只數節即結形穴，既非幹龍，又非枝比，謂之隨龍穴。依近省郡城市，即大干結作，山水大聚處結穴，龍氣大旺，寸寸是玉，只要穴眞，又不必拘。雖來龍或只數節，亦結大地，以其與大幹龍共祖同宗，朝應固已貴秀，局面亦自繁華。猶之近帝貴人，故曰隨龍穴，不可以長短論也。但要結穴處自立門戶為眞矣。如福建楊太師祖地，近城里許，乃隨龍穴格也，圖下。

The discussion above about dry dragon and branch dragon has already been very detailed. However, there is another type of fine site, which forms a good site after only a few sections, neither belonging to the dry dragon nor comparable to the branch dragon. It is called "dragon following site." It is located near the provincial or prefectural city, exactly where the great dry dragon forms a site and mountains and waters converge. In that area, the dragon qi is extremely strong, so it can be said that every inch is like fine jade. As long as the site is genuine, there is no need to be strict about the length of the coming dragon. Although the coming dragon may only be a few sections long, it can still form a great site, because it shares the same ancestor as the great dry dragon. The auspicious hills facing the site are naturally noble and beautiful, and the overall pattern is naturally grand and prosperous. This is like a nobleman close to the emperor, hence it is called "dragon following site," and cannot be measured by the length of the coming dragon. All that is required is that the site itself establishes its own pattern, and that is genuine. For example, the ancestral tomb of Yang the Grand Tutor in Fujian is only one li away from the city, which is exactly the pattern of a dragon following site, as shown in the diagram below.

楊氏又有白狸窩祖地，尤美。但此地葬後數年，文敏即發解，連第登宰輔，發越似乎太速。彼地三百年後始有應驗，又似太遲。此造化之妙，不可謂無此理也。白狸窩地見水法卷。

Yang's family also had another ancestral site called the White Cat's Nest, with an even more beautiful layout. However, after this site was used for burial, Yang Wenmin quickly passed the local examination and then went on to achieve successive success in the imperial examinations, eventually rising to the position of prime minister. The results seemed to come too quickly. In contrast, the White Cat's Nest site would only show its effects three hundred years later, which seemed too slow. This is the subtle nature of fate, and one cannot say there is no such principle. The White Cat's Nest site is described in the "Water Method" volume.

右地在建寧府城東里許白鶴山，繫府龍分脈，數節結隨龍穴。入首頓起御屏土星。中垂正脈，鋪展而下。左有白鶴寺，右有東嶽廟，穴結山麓，臨田蘸水，前吐氈唇。帖身白虎橫抱過穴，成玉帶文星，逆收溪水，以關內氣有力。內堂緊小，外洋寬暢，前朝拱揖，得水藏風，眞催官之地。

The land shown in the diagram is located one and a half miles east of the city of Jianning, on White Crane Mountain. It is a branch of the main dragon of the city, having traveled several sections to form a following dragon site. At the entrance, it suddenly rises into a shape resembling an imperial screen, with a central line descending vertically, spreading out and settling down. On the left side there is the White Crane Temple, and on the right side the Eastern Peak Temple. The site is located at the foot of the mountain, adjacent to fields and surrounded by water, with a piece of land extending forward like a carpet. The White Tiger terrain, close to the site, wraps around the front of the site, forming a shape like a jade belt, a literary star, which collects the stream water against the direction and effectively controls the internal energy. The inner hall is compact and small, while the outer area is wide and open. The front mountain bows forward in a respectful manner, thus both receiving water and retaining wind. This is indeed a good site capable of promoting official rank and status.

葬時文敏公年十三歲，不數年即發解進士，登宰輔三十三歲入內閣。子曰恭尙賓少卿。孫士倧、士偉，俱進士。曾孫旦進士吏部尙書、易進士副憲、亙南京戶部郎中，曰昉、曰昂，俱知縣。玄孫曰邁、宗、崇、疑、成、名、棐進士諸公，皆登科甲，躋膴仕封蔭奏名，登仕版者又數十人，福祉未艾。

Yang Wenmin was thirteen years old when he was buried, and within a few years he became the top candidate in the local examination, then passed the imperial examination as a jinshi, later rising to the position of prime minister and entering the cabinet at the age of thirty-three. His son, named Gong, held the position of associate undersecretary of the imperial household. His grandson, Shizong and Shiwei, both passed the imperial examination as jinshi. His great-grandsons: Dan, who became a jinshi and served as minister of the Ministry of Personnel; Yi, who became a jinshi and served as deputy grand censor; Gen served as a magistrate in Nanjing's Ministry of Revenue; Fang and Ang both served as county magistrates. His great-great-grandsons, Mai, Zong, Chong, Yi, Cheng, Ming, and Fei, all became jinshi and entered the imperial examination system, achieving official positions, receiving official honors, and being listed in the official records. There were dozens more who entered the official ranks, and the family's good fortune has not yet faded.

右地在蘭谿縣東二里，地名瑞壟。其龍自金華峰作祖而來，五星聚講，復辭樓下殿，開帳磊落。正龍過峽去結縣治。其左枝分落後，復開金水帳。中抽出一脈，逶迤成垂頭紫氣貴格。《經》曰“垂頭紫氣號文星， 天下盡馳名。”面前大小雙峰，成天馬之格。斷曰：“大馬趕小馬，富貴傳天下。”葬後出唐漁石公唐龍，登進士，官至吏部尙書。其子小漁公汝楫，登嘉靖庚戌狀元。至今富貴未艾。

This piece of land is located two miles east of Langxi County, with the name Ruilong. Its dragon comes from the Jinhuafeng mountain as its ancestral range, where the five stars gather and discuss, then leaves the palace and proceeds openly and clearly. The main dragon passes through the ridge and goes on to form the county's administrative center. On its left side, a branch descends and then opens another layer of golden water shape, from which a vein is drawn out, winding and turning to form the "Crown of Purple Qi" which is a noble pattern. The Classic of Shaking the Dragon says: "Crown of Purple Qi" is called the literary star, which can make a person famous throughout the country. In front of the site, there are two peaks, large and small, forming the pattern of "Heavenly Horse." The conclusion says: the big horse chases the small horse, and wealth and honor spread throughout the world. After burial, Tang Yushishi, the father, passed the imperial examination and became the Minister of Personnel; his son, Tang Ruiji, won the状元 in the Gengxu year of the Jiajing era. To this day, the family's wealth and honor have not declined.

其盡結者，為趙探花公志皋祖地，與狀元地共帳。入首大飛蛾頓起太陽金星，開鉗結穴。兩股直硬，元辰流長，虎沙順水尖竄，不利初代。將及百年，乃出貴先。是探花之祖，精堪輿學，自擇此地。至今人才富貴鼎盛。二妻各卜一地，一富一貴。

This dragon's furthest end forms the ancestral tomb of Tanhua Zhao Zhigao, which comes from the same account as the land where the状元 (top-ranking scholar) was buried. At the entrance, it presents a strong "fly moth" shape, suddenly forming a Sun Metal Star, opening a钳口 (claw mouth) to form a hill. However, the two sides of the钳口 are straight and hard, and the original water flow in front of the hill is too long. The White Tiger terrain follows the water flow and sharply extends outward, so it is not favorable for the first generation. Nearly a hundred years later, it first produced prominent and wealthy people. This Tanhua's ancestors were skilled in geomancy and chose this land themselves. Up to now, this family has produced many talents and has been prosperous and wealthy. His two wives each occupy a piece of land, one for wealth and the other for status.

傳奇 探花公之祖官縣佐，精堪輿學，愛蘭谿山水秀麗，自衢遷蘭。二妻各卜一地，一貴一富。貴者乃飛鳯沖霄形，課云：“一木沖天勢挺然，文章四海有名傳。雖然衣紫腰金貴，畢竟家無二頃田。”其富者乃仰天湖形，課云：“分明一穴仰天湖，倉庫重重又秀孤。粟陳貫朽房房有，若要求官半個無。”今二房子孫貴者少富，富者少貴，果皆如其言。

There is a note about this matter: The ancestor of the third-place candidate once held a secondary official position as county assistant and was skilled in geomancy. He loved the beautiful mountains and rivers of Lanxi and moved from Quzhou to Lanxi. He selected land for his two wives, one for prestige and one for wealth. The land for prestige was shaped like "A Flying Phoenix Soaring to the Heavens," and the interpretation said: A star tree rises straight to the sky, tall and upright, with fame and literary reputation spreading throughout the four seas; although one could wear purple robes and gold belts, holding a high position, the family would ultimately have no two hundred mu of farmland. The land for wealth was shaped like "Looking Up at the Sky Lake," and the interpretation said: Clearly a grave site of a sky lake, with sand formations resembling granaries piled up repeatedly, beautiful and lofty; the stored grain and the ropes of coins had rotted away, and every house had wealth, but there would be no official position to seek. Now, the descendants of the prestigious branch are poor, and those of the wealthy branch are not prestigious, exactly fulfilling his words.

右地在杭州府，土名江頭九曜。但其龍乃自九曜逆生一脈，穿田過峽，頓起玉屏。屏中一脈，委迤清巧，復作金土結穴。穴星兩臂橫展，中開一坪。坪中立穴太闊，似乎散漫。且右臂牽拽遠去十餘里，以作江頭街陽基。此則橫龍落脈，一節而已。俗眼觀之，莫識其妙。爰是龍氣大旺，寸寸是玉處。

The land depicted in the diagram is located in Hangzhou Prefecture, known locally as Jiangtou Jiuyao. Its dragon line originates from Jiuyao Mountain and flows in the opposite direction, passing through the field and forming a ridge, then suddenly rises to form a hill shaped like a jade screen. In the center of this screen hill, a line descends, winding and elegant, eventually forming a site with the form of a golden star accompanied by a soil star. The two arms of the site star spread out horizontally, leaving a flat area in the middle. A site is established in this flat area, but the space is too wide, making it seem as if the energy is scattered and not concentrated. Moreover, the right arm extends for several miles, becoming the site of Yang residence for Jiangtou Street. In reality, this is a case of a horizontal dragon line with only one section, which ordinary people fail to recognize its subtlety. The reason is that the dragon energy here is extremely strong, so every inch is like fine jade.

葬後生江公玭，登進士，官大參。子文昭公瀾，官南京禮部尙書。孫曉會魁，官工部侍郎，贈尙書；暉，會魁，翰林修撰。曾孫曰圻，登鄉魁進士，官提學副憲。玄孫曰鐸，登進士，現任北部正郎，福祉方隆。

After his burial, a son named Jiang Pin was born, who passed the imperial examination and held the position of参政. His son, Jiang Lan, known as Wen Zhao Gong, served as the Minister of Rites in Nanjing. Jiang Xiao, his grandson, was the top scorer in the metropolitan examination and later served as Deputy Minister of Works, posthumously promoted to Minister. Jiang Hui, another grandson, also ranked first in the metropolitan examination and held the position of compiler in the Hanlin Academy. Jiang Qi, his great-grandson, ranked first in the provincial examination and passed the imperial examination, serving as Deputy Chancellor of the Imperial Academy. Jiang Duo, his great-great-grandson, passed the imperial examination and currently holds the position of a minister in a department in Beijing, enjoying great blessings.

右地在承天府東北。其龍發於大洪山，旺氣融結為府龍大干。又分注到此，入首橫列大帳，帳中抽出嫩條。廖氏謂之垂頭紫氣，清秀穎異。大凡木星，不下當頭。此地左右兩穴，虛中，正合倚杖葬法。張子微謂之天鼻穴。左右龍虎回抱，內外明堂環聚。近有玉帶砂關收內氣，遠有三臺峰獻秀，外洋北湖寬暢，漢水盤旋，四勢和平，三陽具足，龍旺穴奇，藏風得水，眞美地也。曾氏曾祖指揮公始葬其地，繼葬其祖知縣東莊公。今陽白公父子進士，通顯嗣續之蕃，詳見彭澤祖地第二十冊內。

This piece of land is located in the northeast of Chengting City. Its dragon originates from the Dahan Mountain, with its vital energy condensing to form the main dragon of the city; it also branches out to flow here, entering the site with a broad, flat ridge, from which a young vein emerges. Liao Jinjing refers to this configuration as "Chuitou Ziqi," which is elegant and outstanding. Generally, mountains shaped like the planet Jupiter are not suitable for burial directly beneath them; however, this site has two burial sites on either side, with the central area left empty, which matches the burial method known as "Yizhang," also called "Tianbi Xue" by Zhang Zimwei. On both sides, the Qinglong and Baihu mountains encircle and protect the site, while the internal and external Mingtang areas are layered and enclosed. Nearby, there is a "Yudai Sand" mountain that controls the internal energy, and in the distance, the SanTai peaks offer a refined view. Outside, the northern lake is broad and open, while the Han River winds around, creating a gentle and level terrain. The internal yang, central yang, and external yang are all present, with a strong dragon and an extraordinary site, both sheltering wind and receiving water, making it a truly excellent place. The ancestor of the Zeng family, Zhi Gong, first buried here, followed by his grandfather, Zongxiang Gong, who was the county magistrate of Dongzhuang. Now, Yang Bai Gong and his son have both passed the imperial examination and achieved success, with a prosperous lineage. Details can be found in the twentieth volume of the Pengze ancestral land records.

右地在休寧治北一里，地名尼姑庵。其龍與縣龍共祖，不悉述。分龍後開帳出脈，細嫩奇巧，為蘆鞭，連起兩節太陰文星，清秀均勻，展翅垂腳，俗呼雄牛趕雌牛形。正脈棲閃轉身，逆水結穴。穴下鋪坦餘氈，蘸水臨田，穴後抱托有力，前朝大小雙峰秀異。但明堂水過穴返去無情，水口不交為疵耳。葬後出襄毅公信，登進士，官至兵部尙書。子篁墩公敏政，登榜眼，官至禮部右侍郎、翰林學士，贈禮部尙書。

The land in the diagram is located one mile north of the county seat of Xiu Ning, with the name Ni Gu An (Nun's Temple). Its dragon mountain and the main dragon mountain of the county share the same ancestral mountain range, and this part is not elaborated upon. After the division of the dragon, the mountain branch spreads out and forms a subtle and delicate shape resembling a "reed whip," continuing to rise as two sections of the Tai Yin (yin) form of literary stars, which are clear and evenly proportioned. The two sides spread out like wings with hanging feet, commonly known as the "bull chasing the cow" shape. The main ridge suddenly turns and twists, facing against the water flow to form a cluster. Below the cluster, there is a flat and even remaining carpet of land, soaked with water and adjacent to fields. Behind the cluster, there are mountains that embrace and support it strongly, while in front, there are two秀丽 peaks, one large and one small. However, the water in the bright hall flows past the cluster and then turns back, appearing unfeeling. The water mouth on both sides does not lock together, which is its weakness. After burial, it produced Xiangyi Gong Cheng Xin, who passed the imperial examination and became a minister of war affairs; his son Huangdun Gong Cheng Minzheng passed the second place in the imperial examination, became a deputy minister of rites, a scholar of the Hanlin Academy, and was posthumously honored as a minister of rites.

按：是地乘縣龍旺氣，格甚精俊。但繫戌乾轉坤申作穴，於天星非久永之兆。篁墩不察，襄毅之葬又卜南山乙辰，竟以受害。公言談地理四書，極詆天星，既以自誤，又以誤人，惜哉！

I remarked: This piece of land is riding on the prosperous energy of the county's main dragon, and the overall structure is very refined and upright. However, the dragon comes from the戌 position, turns to the坤 position, and forms the grave at the申 position. From the perspective of the 'celestial star,' this is not a long-lasting sign. Cheng Huangdun did not notice this, and when he helped his father, the Marquis Xiangyi, choose another burial site, he selected the direction of Yi Chen in the South Mountain, which ultimately led to his own misfortune. He once wrote four books discussing geography, strongly criticizing the theory of celestial stars. This not only misled himself but also others, which is truly regrettable!

左地在錢唐萬松嶺聖國寺後。其龍與杭州府龍共祖。此即數里之外，分出一脈，出身御屏高聳。屏下連珠數節，走馬到頭，起仰高太陽開口做穴。吐唇平坦，二十餘丈，地復峻陡。陡下卻是寺宇。登穴從左手一傍入，到穴中不見寺宇並陡峻處，但見四面遠峰矗矗，錢塘江水洋洋。對岸金馬門，門中貴人秀立。海門三山渺如拳。四神八將、三陽六秀皆相拱照。葬後出南宇公儀，登進士，入翰林，官至內閣大學士。今富貴未艾。

This plot of land is located behind the Saint National Temple on the Wansongling Hill in Qiantang. Its dragon is of the same origin as the main dragon of the Hangzhou prefectural city, but branches off a few miles away, originating from the high "Imperial Screen." Below the screen, several sections are connected like pearls in a string, forming a "galloping horse" trend until the head, rising up to form the "Looking Up High" solar planet. The site opens up with a flat lip mat extending over twenty odd zhang. Further ahead, the terrain suddenly drops steeply, and below the steep slope is the temple. To reach the site, one must go in from the left side. Once at the site, neither the temple nor the steepness can be seen, only towering distant peaks and the vast flowing waters of the Qiantang River. On the opposite bank is the "Golden Horse Gate," where the nobleman peak stands gracefully and upright. Beyond the sea, three mountains appear small, like fists. The four divine generals, eight generals, three yangs, and six beauties all surround and support the site. After burial, the South Yu Gongyi emerged, passed the imperial examination, entered the Hanlin Academy, and held the position of Grand Secretary in the cabinet. The family's wealth and prestige have not yet declined.

江右山人徐善繼述 同著。此一卷專論龍分支、壟。蓋高山平地，形勢不同，故支、壟之說不可不辯。故《葬經》云：“支、壟之辯，眩目惑心，毫釐之差，禍福千里。”是故尤當致辯於支、壟焉。

This volume was compiled by the brothers Xu Shanji and Xu Shanshu from Jiangyou. This section specifically discusses the distinction between "branches" and "ridges" in the context of dragon-like terrain. High mountains and flat lands have different forms, so it is essential to clearly differentiate between branches and ridges. Guo Pu's "Zang Jing" states that distinguishing between branches and ridges is easily misleading and can confuse the mind; a slight error leads to a vast difference in fortune and misfortune. Therefore, special effort should be made to accurately discern between branches and ridges.

夫支者，平地之龍也；壟者，高山之龍也。其融結為地，力量輕重，大小貴賤，不以支壟而分優劣，但其形體有山峰平地之不同，故察識其情性之術亦各有異耳。蓋壟龍有星峰形勢，脈絡分明，易於尋索。支龍千里平夷，一望無際，難於追求。

The "branch" refers to a dragon of flat land; the "ridge" refers to a dragon of high mountain. When they form the land, the weight and strength, as well as the size and value of the terrain, do not differ based on whether it is a branch or a ridge. They only differ in form, with the ridge dragon having star-like peaks and clear ridges, making it easy to trace; while the branch dragon is flat and stretches for thousands of miles, appearing boundless, making it difficult to track.

然壟龍則以磊落起伏、逶迤奔走為美，軟弱、瘦削、醜惡、崚嶒為凶。支龍則以相牽相連、隱隱隆隆、界水明白、脊脈分曉為妙；高低不明，來勢斷截，分水模糊為假。大凡壟欲峙於地上，支欲伏於地中；壟最忌於風吹，支尤嫌於水劫；壟結穴于山麓，支結穴於巔頂。《葬經》云：“卜支如首，卜壟如足。”又云“支葬其巔，壟葬其麓。”此支、壟龍穴不同之大法也。

Long dragons are considered beautiful when they are solid, undulating, and flowing continuously, while weak, thin, ugly, or skeletal forms are considered凶. Branch dragons are best when they are connected continuously, with slight elevations, clear boundaries of water on both sides, and distinct ridges. If the elevation is not clear, the trend is interrupted, and the water division is unclear, then it is false. In general, long dragons should stand prominently on the ground, while branch dragons should be hidden beneath the surface. Long dragons are most afraid of wind erosion, while branch dragons are most vulnerable to water damage. Long dragons form the burial site at the foot of the mountain, while branch dragons form the burial site on a slightly raised top. The "Zang Jing" says: judging branch dragon sites is like examining the head, and judging long dragon sites is like examining the feet. It also says that branch dragons should be buried on their peak, and long dragons should be buried at their mountain base. This is the fundamental difference in the methods of selecting sites for branch and long dragons.

其間變態不一，咫尺頓殊。眞支眞壟固所易辯，柰何有似支之壟，似壟之支，或支來而壟止，壟來而支止；或壟變為支而復為壟，支變為壟而復為支。亦有以支為壇垜而行壟於上，以壟為壇垜而行支於上者。又有壟內而支外，支內而龍外者。

The changes are numerous and complex, differing greatly even within a short distance. True branches and true ridges are easy to distinguish, but there are also cases where ridges appear like branches and branches appear like ridges. Some start as branches but end as ridges, while others start as ridges but end as branches. Some ridges turn into branches and then back into ridges, and branches turn into ridges and then back into branches. There are also instances where branches are considered as the base and ridges move upon them, or ridges are considered as the base and branches move upon them. There are also cases where the inside is a ridge and the outside is a branch, or the inside is a branch and the outside is a ridge.

復有強支弱壟、急支緩壟、高支平壟、隆支隱壟、石支土壟、老枝嫩壟、偏支偏壟、半支半壟，及夫非支非壟，不可辯者。故郭氏云“支、壟之辯，眩目惑心”，自非明師耳提面命，莫能別也。學者先須察此，此而有得，尋龍之能事思過半矣。

In addition, there are strong branches and weak ridges, urgent branches and slow ridges, high branches and flat ridges, raised branches and hidden ridges, stone-like branches and earth-like ridges, old branches and young ridges, biased branches and biased ridges, half branches and half ridges, and even cases that are neither branches nor ridges and cannot be distinguished at all. Therefore, Guo Pu said, "The distinction between branches and ridges dazzles the eyes and confuses the mind." Without the guidance of a highly skilled teacher, it is really difficult to distinguish them. Those studying geography must first make efforts in this area. Once this point is understood, they have already mastered most of the skill in seeking the dragon (dragon line).

夫壟者，山也。山壟之龍，祖宗欲其高大，來勢欲其雄偉，星峰欲其秀麗，剝換欲其相生，過峽欲其周密，枝腳欲其蕃衍，蓋送欲其重疊，行度欲其活變，護從欲其稠密，穴場欲其藏聚，四勢欲其和平。此皆山壟尋地之要訣耳。然壟龍勢險而有也，故於險中求平，所謂高山之窩是也。葬當避殺乘生，《經》曰“壟葬其麓”，為正法也。

the so-called "long" refers to a hill or mountain. For a mountain dragon, the ancestral mountains should be tall and majestic, with star peaks that are elegant and graceful. During the "bōhuàn" transformation, the Five Phases should mutually generate, the passage through the ravine should be well guarded, the branches and feet of the mountain should be abundant and flourishing. The mountains should overlap and gradually change their form, with flexible movement, dense protective mountains, and the burial site should be able to retain wind and gather Qi. The surrounding terrain should be gentle and level. These are the essential principles for searching for a burial site in the mountain ridge area. However, the form of mountain dragons is often steep and rugged, so one should seek a gentle area within the danger, which is called a "wōxué" or a hollow in a high mountain. When burying, one should avoid killing Qi and instead receive the Life Qi. The "Zàng Jīng" states "long zàng qí lù," which means to bury at the foot of the mountain, and this is the correct method.

卻又有等以壟為體，而得支之情性者，則大山垂脈，落下平地，變為支體。此陰中含陽之義也，時師往往粘葬山麓，而以前拖平地為裀褥。殊不知龍勢未住，微有龜脊，隱隱隆隆，穴落平地，法當枕球而葬。然陰者為強，固宜避球湊簷。柰何性慢？以此要揷上，急其緩性。劉氏所謂“壟緩則入簷而湊球”是也。苟以壟法扦之，則敗絕立應。此高壟之至難體認者，不可不察也。

But there is another type where the main ridge forms the body but carries the nature of the branch: when a great mountain descends its pulse and reaches flat land, it takes the form of a branch. This belongs to the principle of 'yin containing yang.' Nowadays, geomancers often bury near the foot of the mountain, taking the flat land in front as a cushion. They do not realize that the dragon's momentum has not yet stopped, and the ground still has a slight ridge-like spine, subtly elevated and undulating, with the site actually lying on the flat land. According to the method, one should bury by resting on the 'ball' (the place where the pulse energy converges). Yin is strong by nature and should avoid the ball and approach the 'eave' instead. However, this kind of ridge is slow in nature, so one needs to lift it a bit higher to hasten its slow disposition. Liu's statement 'when the ridge is slow, it enters the eave and converges on the ball' refers to this. If one still uses the usual ridge method to select the site and bury, immediate failure will follow. This is the most difficult aspect to recognize in high ridge areas, and must be carefully examined.

夫支龍者，平地之龍也。平地之龍，其祖宗父母、剝變過峽，與夫枝腳橈棹、纏托護從，大段與壟龍無異。吳公《口訣》有云“臥倒星辰豎起看”，故亦有開帳穿心，亦有華蓋、三臺、御屏、玉枕等格，但龍行地中，皆平面，倒地多闊大，難於檢點，惟以相牽相連步其龍脈。

The so-called "branch dragon" refers to a dragon that runs across flat land. The ancestors, transformations, and changes of the branch dragon, as well as its branches, arms, and protective features, are largely similar to those of the mountain dragon. Wu Jingluan's "Oral Instructions" state, "When a dragon lies flat, look at it as if it were standing upright." Therefore, flat land dragons also have formations such as "Huagai" (Crown Star), "Santai" (Three Platforms), "Yuping" (Imperial Screen), and "Yuzheng" (Jade Pillow). However, since the dragon moves beneath the earth, everything appears flat and wide, lying horizontally on the ground, making it difficult to identify each feature individually. Instead, one must follow the traces that connect and link together, step by step, along the dragon's path.

高一寸為山，低一寸為水，察其隱隱隆隆之脊，或直或曲，動輒數十里，或數里，始有水分八字之峽，或有石骨微露蹤跡，或有銀錠束氣之脈。若前面遇水界截，則審隨龍之水，及諸水聚處為明堂，以求穴向。

On flat ground, a rise of one inch is considered a mountain, and a depression of one inch is considered water. One should examine the subtle ridges, whether straight or curved, which often extend for dozens of miles or several miles before a place with two sides dividing the water in the shape of the character 「八」 appears. There may also be faint traces of stone ridges or a narrowing in the middle resembling the shape of a silver ingot, which binds the qi flow. If water is encountered blocking the way ahead, one should examine the water flowing along with the dragon-like terrain and the place where many waters converge, taking that as the Bright Hall, and using it to determine the position and orientation of the site.

其結穴處自然氣聚，或平中有突，或開鉗口，或吐唇氈，或微有靨，如雞窠，如旋螺之狀，必有龜脊牛背、草蛇灰線之脈，入首束聚結穴。而此處須要高低分明，有水纏繞，或水溶注，或水朝入，方為的實。又須審其來歷，有珠絲馬跡、貼地梅花、落地金錢等格，決是美地。扦得穴眞，葬得如法，富貴悠久。

The location where the dragon branch forms a mound is where life qi naturally gathers: it may be a slight elevation in the middle of flat land, or an opening like a钳口, or a protrusion like a lip and a mat, or a slight depression resembling a chicken's nest or a spiraling shell. Here there must certainly be a subtle ridge like a turtle's back or an ox's back, and a hidden vein like a grass snake's thread or a gray line. At the entrance, the terrain must converge and gather to form a mound. This place must also have clear distinctions in elevation, with water surrounding it, or water pooling there, or water flowing towards it, to be genuine. It is also necessary to examine its origin: if it has patterns like "pearl threads and horse tracks," "flowers pressed to the ground," or "coins falling to the ground," it is certainly a good site. Accurate point selection and proper burial according to the method will ensure long-lasting wealth and honor.

若來歷不明，切勿妄下，平地無氣，易於絕滅。所謂來歷不明者，乃來脈龍勢一坦平陽，無脊可據，高低不分，全無界水，無過峽，無石骨證脈，無銀錠束氣，無龜背分水，無草蛇灰線、藕斷絲連之脈入穴；或已經斷而不相牽連，散漫無氣，必無融結。

If the origin is unclear, do not bury the deceased carelessly: on flat land where there is no life qi, it is most likely to lead to the extinction of the family line. By "unclear origin," it is meant that the coming ridge is flat and there is no discernible ridge to rely on, with no clear distinction between high and low areas, no boundary water, no bend in the ridge, no stone ridge to confirm the ridge line, no silver ingot shape to bind the qi, no turtle back style to divide the water, and no subtle thread-like ridge lines leading into the site. If the ridge has already broken off and there is no connection before and after, and it is scattered and lacks qi, then it is certainly not a proper site for burial.

其父母兄弟之脈各自分飛，平地之上，雖或忽起墩埠，孤單無應，必作他龍之用神；或是龍腳所帶之秀氣，為印，為笏，為金箱、環佩之類，或是水口羅星、游魚等砂。故廖氏云“走珠墩阜在平地，三個五個是。”若孤單一突，又無分水度脈來歷，未可便作平中之突而有融結。

In such a place, the lines of parents and brothers each scatter separately. Even if a hill suddenly rises on flat land, being isolated without any corresponding features, it must certainly be the "useful god" of another dragon; or perhaps a bit of refined qi from the dragon's foot, transformed into forms such as seal, jade tablet, golden box, and rings and ornaments; or perhaps the "luoxing" and "youyu" sands at the water mouth. Therefore, Liao Jinjing said that on flat land, rolling hills and small mounds always appear in groups of three or five. If there is only a single isolated hill without any source of water division or pulse measurement, it should not be hastily regarded as a sudden emergence from flat land and considered as a site of formation.

卜氏云：“星散孤村，秀氣全無半點”；又云：“滾浪浮花，隨風落葉，皆是無蒂無根，未必有形有氣。”此皆平支龍尋地之要訣耳。然支龍平坦夷曠，故於散中求聚，所謂平地之突是也。蓋當揭高就脈。《經》曰“支葬其巔”，為正法也。

Bushi Tien Shuo: Like a lonely village scattered and isolated, the earth ridges have no slightest elegance; he also said: the floating flowers on rolling waves and the leaves drifting with the wind are all things without stems or roots, perhaps not really having form or energy. These are the key points for seeking the dragon line on flat land. The dragon line on flat land is a single expanse of flatness, so one must seek convergence within the scattered and loose appearance, which is called the slight elevation on flat land. When choosing a site, one should slightly raise the position to follow that subtle ridge. The "Zang Jing" says "branch dragons are buried at their peak," which is the correct method.

卻又有等以支為體，而得壟之情性者，則直如擲槍，急如繃線，術中謂之倒火硬木，此陽中含陰之義，法當避殺粘簷，架折而葬。劉氏所謂“直急則避球而湊簷”是也。但陽者為弱，本合湊入，柰何性急？以此要縮下，緩其急性。苟以支法扦之，則凶禍立應。此平支之至難體認者，不可不知也。

There is another type where the earthly branch forms the body but carries the nature of the ridge: the pulse is straight like a long spear thrown forward, and urgent like a taut string. The geomancers call this 'reversing fire' and 'hard wood'. This belongs to the principle of 'Yang containing Yin'. According to the method, one should avoid killing energy and get close to the 'eaves', using a method of folding and bending for burial. Liu's statement 'when straight and urgent, one should avoid the ball and approach the eaves' means exactly this. Yang is inherently weak and should naturally approach the pulse energy, but since this pulse is too urgent, one must lower it a bit to temper its abrupt nature. If one were to use the usual method for selecting a site and burying, misfortune would immediately occur. This is the most difficult aspect to recognize in the case of a dragon line on flat land, and it should not be overlooked.

已上所論支、壟，大法如此。但壟之星峰易辯，支之脈絡難明，前輩謂支龍難於壟龍，尤當細察。茲故特集諸家平支之說附下，庶互有發明雲。《葬書》云：山貴平夷，土貴有支。支之所起，氣隨而止；支之所終，氣隨而鍾。觀支之法，隱隱隆隆，微妙玄通，吉在其中。又云：地有吉氣，土隨而起。支有止氣，水隨而比。勢順形動，回復終始。法葬其中，永吉無凶。

The above discussion covers branches and ridges, roughly as such. However, the star peaks of ridges are easy to distinguish, while the pulses of branches are difficult to see. Elders all say that branch dragons are more difficult than ridge dragons, especially requiring careful observation. Therefore, here we specially collect the various opinions on flat land branch dragons from different schools, so that they can complement each other. The Book of Burial says: mountains are valued for their gentle and smooth appearance, and soil is valued for having branch pulses; where branch pulses begin, the qi stops there; where branch pulses end, the qi gathers. To observe branch pulses, look at the subtle and slight elevations, which contain subtle and profound meanings, with auspiciousness hidden within. It also says: when there is good qi in the land, the soil rises accordingly; when there is stopping qi in the branches, water follows accordingly. The form is smooth and unobstructed, the shape is lively and flexible, winding and turning, having a beginning and an end. According to this, burial should be carried out in the middle, resulting in perpetual auspiciousness without misfortune.

楊筠松《龍經》云：坪中還有水流坡，高水一寸即是阿。只為時師眼力淺，到彼茫然無柰何。便云無處尋蹤跡，直到有山方始識。如此之人豈可言，有穴在坪先自失。只來山下覓龍虎，又要乳頭始雲吉。不知山窮落平處，穴在坪中貴無敵。痴師誤了幾多人，又道藏埋畏卑溼。不知穴在水中者，如此難憑怕泉瀝。蓋緣水漲在中間，水退即同乾地力。且如兩淮平似掌，也有軍州落窠瀝，也有英雄在彼中。豈無墳墓與宮室，只將水注與水流，兩水夾來是龍脊。

Yang Yunsong's "The Classic of Shaking the Dragon" says: Even in flat land, there is still a slope of water flow. A rise of one inch above the water is considered a hill. It is only because today's geomancers have shallow eyesight, when they arrive there they are completely confused and helpless, so they say there is no trace to be found, and they must see a mountain before they can recognize it. Such people talk about geography? In flat land, there is clearly a grave site, but they have already missed it. They only look for the Azure Dragon and White Tiger at the foot of the mountain, and they insist on having a nipple-like shape before they say it is auspicious. They do not know that when the mountain reaches its end and falls into flat land, the grave site is in the flat land, and it is of great value. How many people have been misled by foolish geomancers? They also say that burying in a low place is afraid of dampness. They do not understand that graves can also be in water. This kind of site seems difficult to rely on, but the fear is that spring water will soak it. In reality, it is only that during high water it is submerged in the middle, but when the water recedes, it is just as dry land. It is like the area around the two Huai rivers, which is flat as a palm, yet there are still military and administrative centers located in low洼 areas, and heroes also emerge from there. How can there be no tombs and palaces? There, they only take the accumulation and flow of water as the standard, and the place where two streams meet and flow towards each other is the dragon's spine.

又云：莫道山高方有龍，卻來平地失其蹤。平洋龍從高處發，高起星峰低落穴。高山既認星峰起，平地兩傍觀水勢。兩水夾來是眞龍，枝葉周圍抱處是。莫令山返枝葉散，山若返兮水散漫。外山百里作羅城，此是平洋龍局段。星峰頓伏落平去，外山隔水來相護。平洋仰面似雞窠，隱隱微微立高埠。便從立埠覓回窠，或有勾鉗或如螺。勾鉗是案螺是穴，水揖明堂氣聚多。

The Classic of Shaking the Dragon also says: Do not think that dragons only appear on high mountains and disappear when reaching flat land. Dragons in flat plains also originate from high places. High places rise with star peaks, while low places form the site of the dwelling. On high mountains, one identifies dragons by the ups and downs of the star peaks, but on flat land, one must observe the water flow on both sides: when two streams converge, it is a true dragon, and when branches encircle around, it is where the dragon settles. Do not let the mountain turn its back or scatter its branches; once the mountain turns its back, the water becomes scattered and uncontrolled. The surrounding mountains form a walled city at a distance of hundreds of li, which is the pattern of dragons in flat plains. When star peaks suddenly descend and enter flat land, they rely on outer mountains across the water to guard them. Flat plains appear like a chicken's nest when viewed from above, with a subtle and slight high mound. From this high mound, one searches for the circular shape of the nest, or a hook and tongs shape, or a spiral shell shape. The hook and tongs shape is the case, the spiral shape is the site, and when water flows towards the bright hall and bows respectfully, the life qi gathers abundantly.

四傍水勢如城裹，水繞山回聚一窩。霜降水涸尋不見，春夏水高龍皆現。此是平洋捉龍法，過處如絲或如線。高水一寸即為山，低土一寸水回還。水纏便是山纏樣，纏得眞龍如仰掌。窩心掌裡如乳頭，端然有穴明天象。水繞山纏在平坡，遠有山岡近有河。只愛水環抱身體，不愛水返去尋地。水抱方有山來抱，水不抱兮山不到。莫道高山龍易識，行到平洋失蹤跡。藕斷絲連正好尋，退卸愈多愈有力。

The water surrounds on all four sides like a city wall, circling the mountains and gathering into a hollow. After the frost descends, the water dries up and the dragon's path cannot be found, but during spring and summer when the water level rises, the dragon's path becomes visible. This is the method of finding the dragon in flat land, where the path is as fine as a thread or a strand of silk. If it is one inch higher than the water surface, it is considered a mountain; if it is one inch lower than the ground, the water will flow around it. The way the water winds around is similar to the way mountains wind around. When the water winds around truly, it resembles a palm with the palm facing up. In the hollow of the palm, if there is a slight protrusion like a nipple, that is the true site, corresponding to the heavenly phenomena. Water winding and mountains winding occur on flat land, with distant hills and nearby rivers. It is preferred when water surrounds the dragon's body, not when water flows away from it, for then there is no need to search for land. Only when water surrounds will mountains come to surround; if water does not surround, mountains will not come to surround. Do not think that the dragon in high mountains is easy to recognize, for once it reaches flat land, its trail disappears. At this time, one should look for it in the traces left behind, like threads from a broken藕. The more the qi of the dragon retreats, the stronger its power becomes.

又云：大梁形勢亦無山，到此尋龍何處是？識得星峰是等閒，平地尋龍最是難。若無河流與淮水，渺渺茫茫不見山。河流沖決山斷絕，又無石骨又無脈。君若到彼說星峰，一句不容三寸舌。又云：十里半程無岡嶺，平洋沙漬煙塵迷。到此君須看水勢，水勢莫問江與溪。只要兩源相夾出，交鎖外結重重圍。又云：凡到平洋莫認蹤，只看水繞是眞龍。又云：高山大壟峰多秀，不似平原一錐卓。又云：也曾見穴在平洋，四畔周圍無高岡。

The Classic of Shaking the Dragon also says: In the area of Da Liang (Bengfang), there are no mountains. When arriving there, where should one look for the dragon? Recognizing star peaks is not a skill, but finding the dragon on flat land is the most difficult. If there is no Yellow River or Huai River there, one would be lost in a vast expanse and unable to see a single mountain. The rivers have eroded, the mountain shapes have been broken, there is no stone skeleton, and the ridges cannot be seen. If one goes there to talk about star peaks, one would be unable to say a single word with three inches of tongue. It also says: Walking ten or fifteen li without any ridges, on the flat plains, sand, dust, and mist obscure the view. When arriving there, one only needs to look at the water flow. The water flow does not need to be distinguished as a river or a stream; as long as there are two sources flowing out and enclosing each other at the intersection, forming a series of enclosed areas, it is sufficient. It also says: When arriving at the flat plains, one should not look for the traces of mountains, but only look at the places where water surrounds, which are the true dragons. It also says: High mountains and large ridges have many beautiful peaks, unlike on the plains where there is only a single conical mound. It also says: I have also seen the dragon's nest formed on the flat plains, with no high ridges surrounding it at all.

又云：上智尋龍觀氣脈，指望高山散蹤跡。相連相接下鄉村，失跡遺蹤細尋覓。氣逢水界有住期，如緝悠悠細消息。平洋大地無影形，如灰拋線要君識。相粘相牽尋斷絕，盡是平洋眞口訣。過時如雁列深云，藏時猶似泥中鱉。平洋相併盞中酥，落在坪中誰辯別？

The Classic of Shaking the Dragon also says: Those of superior wisdom seek the dragon by following the qi flow, focusing solely on high mountains, and thus lose the trail. The qi flow connects and continues, descending all the way to the village, with its traces intermittent and broken. One must carefully search for it. When the qi encounters a body of water, it stops, like chasing a thread by feeling its movement. On flat plains, the dragon pulse has no visible form, like a thread thrown onto ash, requiring one to recognize it oneself. In the midst of interwoven connections, one must find the place where the flow is broken and then continues again; this is the true secret of the flat plains. When the pulse passes, it is like geese arranged in the deep clouds; when hidden, it is like the turtle shell in the mud. On flat plains, the pulse is like layers of butter floating in a cup, falling onto the plain, who can distinguish it?

楊公《畫筴圖》云：平地之脈，如草中之蛇，灰中之線。只看水分水聚之中，便是眞氣融結去處。又曰：臨田觀穴，不問大小八字，只看上面形勢，分曉下面證佐。或唇或口，便為眞氣正穴。又曰：平坡之脈如掌窩，水聚交而不流，鎖斷眞氣，便是關門立穴之處。仰看上面脈，必有翅翼，如燈影穿壁，輕薄而不動，自有高卑。

Yang Yunsong's "Hua Ce Tu" says: The qi lines on flat ground resemble snakes in grass or lines on a pile of ash; one should only look at where the water divides and converges, for that is where the true qi gathers. It also says: When selecting a site near a field, there is no need to be particular about the size of the water dividing into eight characters; instead, one should observe the shape above and clearly identify the supporting evidence below; when one sees a lip-like or mouth-like shape, that is the true qi site. It also says: On flat slopes, the qi lines resemble a depression in the palm, where water gathers and converges without flowing away, thus blocking the true qi, which is the place to establish the site. Looking up at the qi lines above, they must necessarily have two wings like a lamp's shadow on a wall, thin and still, naturally distinguishing high and low.

又曰：高山落落平田，若有火嘴，要看尖盡處；若開鉗口，謂闇火開紅。此是火放灰中，似見火紅。如尖嘴不開鉗口，謂之死火帶殺，不可葬。又曰：龍到平洋臨田結穴者，上有來，下無出腳，但見田塍面前兜轉，似帶，似娥眉拱護，此上是穴。

It is also said that when a high mountain slopes down to a flat field, if there is a sharp tip resembling a flame, one should look at the end of that tip. If the tip opens into a claw-like shape, it is called 'dark fire opening red,' like fire buried in ashes, faintly showing a red glow. If there is only a sharp tip without the claw-like opening, it is called 'dead fire with killing energy,' and burial is not suitable. It is also said that when a dragon moves into a flat area and forms a mound near a field, there is an incoming ridge above, but below it does not extend further. Instead, only the field's edge curves around the mound, like a belt or a crescent moon protecting it, and the mound is located above.

又曰：龍落平坡，日久年深，人開成田地，要看兩邊形勢，田墈一層低一層，如急浪下灘。細尋前面水勢迴環，兩田如月角兜轉，始是眞龍作結之處，謂之浪花裡滾月。又曰：高山行龍，勢落平地，無蹤無跡無龍虎，形如鋪氈展席，散如碧玉之紋、浪花滾月、雪裡飄梅，如灰中之拽線，如草裡之尋蛇，詳加目力，細辯陰陽。切要諸水聚堂，朝對尊嚴，球簷下合分明，氣脈自然融結，沙水來去得位，門戶重重關閉，坐下賓主有情；又要明堂如鍋底，四圍不傾瀉，水口不通舟，可謂吉地矣。

It is also said that when a dragon descends onto a flat slope and over time is cultivated into farmland, one should examine the situation on both sides—the farmland slopes layer by layer lower, resembling a rapid wave rushing down a shoal; then look carefully at the flow of water ahead, and if the two sides of the farmland curve like the two horns of a crescent moon embracing each other, that is the true location where the dragon forms a structure, called "waves rolling the moon." It is also said that when a dragon moves across high mountains, its momentum descends to flat land, becoming invisible and without trace, and there are no clear shapes of the Azure Dragon or White Tiger. Its form resembles a spread-out carpet or an unfolded mat, scattered like the patterns on green jade, like waves rolling the moon, like plum blossoms falling in snow, like a line dragged across ash, or like searching for a snake in grass; one must carefully observe with the eyes and distinguish yin and yang. Most important is that all the waters converge into the bright hall, the facing mountains and the case are solemn and dignified, the "ball" and "eave" are clearly aligned above and below, so the qi naturally gathers; the coming and going of the landforms and waters are each in their proper places, the entrance and exit are heavily guarded, the seat mountain and the main and secondary mountains are in harmony with each other. The bright hall should be like the bottom of a pot, gathering in a concave shape, with no water flowing out on all sides, and the water mouth is narrow enough to prevent a boat from passing through; this can then be called a favorable site.

陶公《捉脈賦》云：支阜平夷，如灰拽線，悠悠而縮瓜藏形，隱隱而無頭無面。豈知遇水為眞，乘風則散。又曰：大地平洋迴環，四顧得水藏風，時人罕遇。又曰：雞鳴犬吠，鬧市煙村，隆隆隱隱，孰探其原？若乃斷而復續，去而復留，奇形異相，千金難求。折藕貫珠，眞機茫漠。臨穴坦然，誠難攔摸。障空補缺，天造地設，留與至人，先賢難說。

Tao Kan's "Zhuo Mai Fu" says: On flat land, the ridges and depressions are low and level, like dragging a line across ash, slowly shrinking in form and hiding their faces, faintly visible neither beginning nor end. Who would know that such a qi line is truly formed only when it meets water boundaries, and once exposed to wind it disperses. It also says: On flat plains, the land is circular and embracing, with water on all sides and wind held in, but nowadays few people can encounter such a situation. It also says: In places where chickens crow and dogs bark, and in bustling markets where smoke rises from cooking fires, the earth's qi is thick and hidden, who can trace its origin? As for those qi lines that are broken and then connected, gone and then retained, with strange shapes, they are priceless. The qi resembles a broken lotus root or a string of pearls, its true nature obscure and hard to grasp; when it reaches the site, the ground is flat and there is no way to grasp it. To block gaps and fill shortages, these are naturally formed, left for those of the highest virtue, even the wise of previous generations could not fully explain.

張子微云：中原平地及湖鄉，行龍入地至難詳。尋得龍來無穴下，茫茫闊遠何相當？此名天平只看水，水繞回環是穴中。若還舍水去尋穴，望望皆平無定蹤。龍如逢水穴方止，無水攔斷去不窮。諸公記此水龍訣，不與岡山一例同。

Zhang Ziwei said: In the Central Plains, on flat land and marshy areas, the dragon's path is hidden underground and hard to see clearly. If the dragon is found but there is no suitable site for the burial, looking around shows vast openness, and it is hard to find a proper place. This kind of terrain is called "Tian Ping." In such cases, only water should be considered: where the water surrounds and embraces, the site is there. If one ignores the water and searches for the site in the open flat land, one will never find a fixed place. When the dragon meets water, the site stops; without water to block, the dragon continues endlessly. Remember this water dragon rhyme. It cannot be treated the same as the views in mountainous areas.

劉氏云：中原，百里千里皆為平地，雖有高形可尋龍脈，無穴可下。蓋龍之隆隆隱伏，間有得見處。然到作穴，又無定蹤，只看水之曲折如何。水若環繞，攔截穴頭，固為易見。不然，水亦在前或在後，彎曲之處相當，即可定穴法。如無水處，雖有穴，亦必非龍脈盡處，不為端的。若以山鄉之法取之，則失之矣。

Liu Shi said: In the Central Plains region, within hundreds or even thousands of li, there is mostly flat land. Although there are occasionally elevated formations that can be used to trace the dragon pulse, it is often difficult to find a proper site for the burial of the spirit. The dragon pulse is hidden and subtle, with some visible parts in between; however, when it comes to the actual site for burial, there is no fixed trace to follow. Instead, one should look at the meandering of the water. If the water flows around and blocks the site, it is easy to identify. If not, the water may be in front of or behind the site, but as long as it is in a properly curved position, it can be used to determine the site. As for places with no water at all, even if they appear to have a site, they are certainly not the end of the dragon pulse and cannot be considered genuine. If one applies the methods used in mountainous areas, that would be incorrect.

廖氏《洩天機》云：更有平洋局又別，傾廩為君說。星辰原出在高崗，撒脈下平洋。高岡聚講與過峽，行龍皆一法。撒落平洋始不同，切莫失眞蹤。地有高低即山水，節目同一體。遠山近水兩旁纏，脈似藕絲連。倒身龍格隱復現，脈上行時見。隱隱隆隆正好尋，尋得值千金。又曰：平地龍神觀水勢，認取原無異。

Liao Jinjing's "Xie Tianji" says: There is another kind of terrain called Pingyang, which is different from others. I will now fully reveal the details without any concealment. Stars originally appear on high hills, but their pulses descend and spread out onto flat land. The principles of mountain gatherings and the methods of passing through ridges on high hills are the same as in mountainous areas; only after the pulse spreads out onto flat land do things change. One must not lose the true trail. On flat land, as long as there are high and low areas, it is equivalent to having mountains and water, and all the elements are essentially the same as in mountainous areas. Distant mountains and nearby waters surround on both sides, with the pulse fine as藕丝. The dragon pulse lies horizontally, appearing and disappearing intermittently, visible only when walking along the pulse. The subtle and indistinct places are exactly where one should search; once found, it is worth a thousand gold. He also says: On flat land, recognizing the dragon spirit is based on the water's momentum, and the principles are the same as in mountainous areas.

范越鳳《洞林秘訣》云：平原曠野，茫然數百里之遠，視水所歸，則知來山。左右兩阜拱接分明，可以藏車隱馬。有盤曲之水，朝向之流，乃第一地也。高山平原本無二說，要以形勢為本。觀其來歷綿遠，氣象環合，高山無懸崖崩破之害，平原無斷壟橫塹之絕，乃葉吉卜。故陰陽家貴於心得意解，不可執一。又曰：相平地之法，四顧審其土脈，觀其流泉，得水為上也。

Fan Yuefeng's "Donglin Mijue" says: On plains and open fields extending hundreds of miles, one should look at where the water finally flows to, thereby knowing where the mountain comes from. If the two sides have hills embracing and connecting clearly, they can conceal vehicles and horses. Also, if there are winding and twisting waters and flowing water facing the site, then it is the best land. High mountains and plains originally have no separate methods; both should be based on form and appearance. One should look at their origins being long and continuous, and their appearance being enclosed and harmonious. High mountains should not have the disaster of cliffs collapsing, and plains should not have the obstruction of broken ridges and cross ditches. Only then can they be considered auspicious. Therefore, the school of yin and yang values intuitive understanding, and should not be rigidly fixed on one aspect. It also says: The method of examining flat land is to look around and examine its soil veins, observe its springs and streams, and the priority is to obtain water.

吳公《指南》云：古人謂大地落平洋，蓋以其祖宗發脈而來，中間剝變過度處多，氣脈既全，便無力亦水深土厚，此平洋所以為大地。然而平洋龍法，非俗眼所能尋識，多是高山大壟，忽然撒下平坦，人但見山勢已盡，而不知水分八字，界過護從，送出正龍，一脈如絲如線，在此處藏蹤閃跡，直拋過前面去，卻微微突起三五七個平低山阜出來，或土洲之類，牽連而行。

Wu Jingluan's "Guide" says: Ancient people spoke of great landforms appearing in flat plains because they originated from the ancestral mountains, with many transformations and transitions in between, and the qi had already become complete; even though it may seem weak, it is due to deep water and thick soil, which is why plains can form great landforms. However, the method of identifying dragon lines in plains is not something ordinary people can recognize. Usually, high mountains and large ridges suddenly spread out into a flat area. People only see that the mountain trend has ended, but they do not realize that water divides into eight characters on both sides, cutting off and protecting the line as it proceeds, bringing out the main dragon line. This line is as thin as a thread, hiding its trail and flashing by here, continuing forward until it reaches ahead. Then it gradually rises slightly, forming three or five low and flat soil hills, or shapes resembling sandbanks in water, continuing forward.

又復跌斷，卻去前面，或作突中窩，或作窟中突，宛然成一天然之穴。其做穴處，四神八將，自然應副，堂局水城，自然回抱。乍看似無好處，細玩卻有妙理。故平洋地所以難尋而又難識也。

Then it falls and breaks off, moving forward again, or forming a depression within a protrusion, or a protrusion within a depression, clearly forming a natural pit. At the location where it forms the pit, the four divine generals and eight generals are naturally complete, with the bright hall pattern and water city naturally surrounding and protecting. At first glance, it seems to have no particular advantage, but upon careful consideration, there is its own subtle principle. Therefore, flat land is both difficult to find and difficult to recognize.

《明山寶鑑》云：平洋大地，認水為龍。水勢若回，龍亦隨住。一丈之山，勝彼千丈；一尺之山，勝彼千尺。《尋龍歌》云：平洋大地無龍虎，杳杳渺渺尋何處？東西只把水為龍，下後出三公。《入式歌》云：茫茫四畔無龍虎，君欲尋龍向何處？地師只把水為龍，交流便是龍歸路。

The Mingshan Baodian says: On flat plains, the land should be regarded as a dragon through water; when the water turns back and flows in a loop, the dragon will stop there. A one-zhang-high hill on flat land is better than a thousand-zhang mountain in the mountains; a one-foot-high mound is better than a thousand-foot mountain in the mountains. The Xunlong Ge says: On flat plains, there are no azure dragon or white tiger; where should we look for the dragon? In the four directions, only water is regarded as the dragon; after burial, it can produce officials of the highest rank. The Rushi Ge says: If all around is vast and there are no azure dragon or white tiger, where should we look for the dragon? The master of geomancy should regard water as the dragon; where two waters meet, that is the path where the dragon returns.

卜則巍云：窮源千仞，不如平地一堆。又曰：水星多出平地，妙處難言。又曰：或隱顯於茫茫迥野。又曰：平中得一突為奇。又曰：彷彿高低，依稀繞抱。又曰：地卑處切忌泉流。又曰：平地起培塿，一東一西。又曰：平洋地當斟酌，不宜掘地及泉。又曰：平沙落雁偏宜水，泊岸浮簰不畏風。又曰：勢如波湧，何須卓立之峰？脈若帶連，何必高昂之阜。

Bushi Tian said: Running to the source of a mountain thousands of feet high is not as good as a small hill on flat land. He also said: Land shaped like a water star is often found on flat ground, and its subtlety is hard to describe. He also said: Sometimes the ridge is hidden among distant and vast wilderness. He also said: A small hill rising on flat land is considered special. He also said: The high and low can be roughly distinguished, and the surrounding hills can be faintly seen. He also said: Low-lying areas are most dangerous if there is flowing spring water. He also said: Small hills rising on flat land are often one to the east and one to the west. He also said: When burying on flat land, one should be careful not to dig to the depth where spring water appears. He also said: The form of "wild geese landing on flat sand" is especially suitable for having water, while the form of "floating rafts along the shore" does not fear wind. He also said: If the momentum is like waves rolling, why must there be a tall peak? If the ridge is like a belt connected, why must there be a high hill?