Reprint of the "Essential Knowledge for Human Beings" Volume Two, Upper Part Two

江右山人徐善繼述 同著。此一卷專論龍之出身，及剝換、過峽、橈棹、護送之詳。夫觀龍之法，既明其太祖、少宗、父母之節目，又當審其出身、剝換、度峽、橈棹、護送之玄微。蓋自祖而宗，自高而下，迢遞奔走，雖奴從之龍，凶惡之山，其勢相類。苟無術以鑑之，則吉凶莫辨。故必於其出身處以原其所始，於剝換處以察其所變，於過峽處以審其所度，於橈棹、護送處以觀其貴賤美惡，則龍之眞偽吉凶情狀自判然矣。

This volume was jointly compiled by the brothers Xu Shanji and Xu Shanshu, both from Jiangyou. This section specifically discusses in detail the origin of the dragon, as well as its transformation, passage through ridges, its movement, and its escort. When examining the dragon, after clarifying the main aspects such as the ancestral mountain, the younger branch, and the parent mountains, one should also investigate the subtle and profound aspects of its origin, transformation, passage through ridges, movement, and escort. Because from the ancestral mountain to the younger branch mountain, descending from a high position and traveling far away, even a servant or fierce mountain may appear similar to a true dragon in appearance. If one cannot distinguish, then the fortune and misfortune cannot be discerned. Therefore, one must trace back the origin to understand its beginning, examine the transformation to observe its changes, analyze its passage through ridges to determine how it crosses, and observe its movement and escort to judge its dignity and quality. In this way, the true nature, authenticity, and fortune or misfortune of the dragon will become clearly distinguishable.

龍之出身，乃祖山發脈離祖分行處也。蓋一祖之下，必分數龍，其間美惡吉凶，端倪已兆。若此出身之際特異不凡，前去必有穿落傳變，融結富貴之穴。如或此處出身不美，縱去結有形穴，亦非吉地，不必追尋。

The "origin" of a dragon refers to the section where the main mountain range branches off from its ancestral mountain. Beneath a single ancestral mountain, several dragons must necessarily branch out. The auspiciousness or inauspiciousness, and the fortune or misfortune of these dragons are already evident at this origin. If the origin is particularly extraordinary, then as it proceeds forward, there will be changes such as penetration, descent, transmission, and transformation, which can form a site of wealth and honor. But if the origin is already unfavorable, even if it later forms a seemingly proper site, it will not be a favorable place, and there is no need to search further.

其出身吉者，或宏開闊帳而穿心出脈，或連起數峰而聳拔不凡，或辭樓下殿而磊落，或疊雲集蟻而繽紛，或五星聚講，或七政連班，正穿正出，中起中落，夾護拱照，氣象軒昂，枝葉蕃衍，步驟活動。

Those born from auspicious origins, or those that spread widely like a large canopy with a central line emerging, or those that rise consecutively with several peaks standing tall and extraordinary, or those that descend from the hall and palace with an open and noble appearance, or those that form layered clouds and gather like a swarm of ants, or those where the five stars gather for discussion, or where the sun, moon, and seven celestial bodies form a group together; the lines are straight and clearly emerging, straight and clearly issuing, rising from the center and falling back to the center, with both sides supporting and guarding, showing a grand and dignified appearance, with abundant branches and leaves, and flexible steps.

《玉髓經》云：“祖宗生龍百龍共，生出來時有輕重。大龍重處在中央，其次龍行枝葉長。”吳白雲云：“尋地須先認祖宗，更於離祖察行蹤。辭樓下殿峰巒秀，預識前途異氣鍾。”董德彰云：“大凡龍脈初發處，若屈曲如生蛇之下嶺，而兩邊有蟬翼護帶者，前去必結大地。其出身之不吉者，則瘦弱萎靡，不起不伏，不活動折擺。”子微云：“龍無星曜低低去，此是賤龍出身處。”

The *Yu Sui Jing* says: A single ancestral mountain can produce hundreds of dragons, but when they are born, their weight varies; the heaviest dragon walks in the center, while the next in rank has particularly long branches. Wu Yunwen says: To seek a good site, one must first recognize the ancestral mountain and also examine its path away from the ancestral place; if it is seen to leave the palace and descend from the terrace, with秀丽 peaks, one can foresee that unusual qi will gather ahead. Dong Dezhang says: Generally, when a dragon vein first emerges, if it twists and turns like a living snake descending a hill, and has thin sand like cicada wings on both sides, it will surely form a great site ahead; if the origin is not auspicious, then it will be weak and withered, neither rising nor falling, and without flexible bends. Zhang Zimou says: If a dragon has no stars and moves low, this is where a lowly dragon originates.

大抵龍之出身，如人之出處，出身不正，必非賢良，縱有顯位，奸邪誤國，天下受其禍。出處之光明正大者，必完名全節，天下受其福。龍脈出身何以異此！然又不可拘，固有前出不美，而後復變吉者；亦有前出大吉，而後卻變凶者。

In general, the origin of a dragon is like the origin and conduct of a person: a person with an improper origin is certainly not virtuous, even if he holds a high position, he will bring corruption and misfortune to the country, causing harm to the people. A person with a proper origin will certainly preserve his integrity and virtue, bringing blessings to the people. How different is the origin of a dragon pulse from this! However, it cannot be universally applied: there are indeed cases where the origin was not favorable but later became auspicious, and also cases where the origin was very favorable but later turned into misfortune.

如人之先雖凶惡，而後能改過遷善，不害其為君子；先雖正大，而後乃變節為惡，終不免為小人。凡此之類，尤當詳辨，不可忽略。此而有誤，則認凶為吉，指吉為凶，是非顛倒，禍福謬戾矣。”上列龍脈出身圖，姑以為式，理難定拘，智者觸類而長之可也。

Just as some people may have been wicked at first but later change their ways to become virtuous, and thus can still become gentlemen; others may have been upright at first but later turn to evil, eventually inevitably becoming petty people. Such cases should be carefully distinguished, and not overlooked. If one judges incorrectly here, one may mistake misfortune for good fortune and good fortune for misfortune, reversing right and wrong, and turning calamity into blessing and blessing into calamity. The diagrams of the origins of dragon lines mentioned above are merely examples; their principles are not fixed. The wise can understand the underlying principles and apply them flexibly to similar situations.

《發揮》云：“大凡開幛穿心，須是旁起而肩末如弓稍，肩如人有肩，稍如弓有稍，橫鋪闊遠，始為正穿心。”故此開幛穿心極貴，闊者或十數里，或五六里，狹者一二里，或三四里之遠。大龍佈置，百里、二三百里者，不在此例也。凡此方為正穿心。三五丈間不足謂之正穿心，不過為中心正出之龍耳。

The "Fa Huai" says: Whenever there is an opening account and a central passage, it must have both sides raised and the shoulders ending like the tip of a bow - the shoulders are like the shoulders of a person, and the tip is like the tip of a bow - spread out horizontally to be broad and distant, only then can it be considered a true central passage. Therefore, an opening account and central passage is extremely valuable: wide ones can be dozens of li or five or six li; narrow ones can be one or two li or three or four li. As for large dragons with grand arrangements, they often span hundreds of li or two or three hundred li, which are not included in this scale. Only those that meet the above conditions can be considered a true central passage; if the width is only three or five zhang, it cannot be considered a true central passage, but rather a dragon emerging directly from the center.

但此開幛穿心亦不多見，間見三五節，或止一二節，但要其地傳變不雜，氣脈不散漫，帳中而行，或之玄飛走，或拋梭嫋鞭，或蜂腰鶴膝，或鸞鳳飛翔，或蛇回蟬蛻，或登梯降階，不一而足。只須龍眞脈的，不必全泥穿心，此皆吉地。

However, the phenomenon of the dragon line passing through the heart of the account is not common, and when it occurs, it is usually seen in three or five sections, or sometimes only one or two. As long as the land has a clear transmission without confusion and the qi flow is not scattered, the line may move within the account, or move in a 'Z' shape or 'Xuan' shape, or in the manner of casting a shuttle or a whip, or form a bee waist and crane knee, or resemble the flight of a phoenix, or like a snake turning around, a cicada shedding its skin, or like climbing a ladder or descending steps. The forms vary widely. In conclusion, as long as the dragon line is genuine and the qi flow is correct, there is no need to strictly adhere to whether it passes through the heart or not; all these are auspicious lands.

又有一種穿心，稍頭又起圓峰，高峻豐厚者，自帶倉庫隨行也，主大富盛。又有一種，開幛之後，絲線穿出，特立秀峰者，幛內貴人也，主大尊貴。又有一種，開幛之後，兩腋特起秀峰，不與本身聯屬，兩旁高聳端正，此暗庫星也，主其家富盛，愛妾寵妃，自收典質之狀。然此等龍極為希罕，蜈蚣節已為難遇，況開幛穿心乎？至於貴人、倉庫，尤為少見矣。

There is another type called 'piercing the account,' where a round hill rises at the top of the ridge, high and thick, indicating a dragon accompanied by its own storehouse, signifying great wealth and prosperity. Another type is when after the ridge opens, a thin vein like a thread extends out, with a particularly outstanding hill standing beside it, known as 'nobleman within the account,' indicating great dignity and high status. There is also another type where after the ridge opens, two hills rise prominently on both sides, not connected to the main body of the dragon, but standing tall and upright on either side, known as 'hidden storehouse star,' indicating that the family will be prosperous, the concubines will be favored, and the household will engage in business such as pawnshops and lending. However, such dragons are extremely rare; even encountering a 'centipede joint' is difficult, let alone 'piercing the account.' As for 'nobleman within the account' and 'accompanying storehouse,' they are even rarer.

然此開幛穿心，故為貴格，亦未可便定前是何地，又須看前後穿變應帶。有一種祖宗不好，胎息偏傷，中間或有開障穿心，或一二節氣旺者。及至穿出處，或分枝分柯散亂，或為斷絕空亡，終不融結。此為假龍作假穿心也。

However, even if there is an opening in the center (kai zhang chuanxin) which indicates a noble pattern, it is still not possible to immediately determine what kind of land will form ahead. One must still examine the changes in the preceding and succeeding sections and the shape of the accompanying ridges. There is a type of dragon ancestor (long zu zong) that is originally not good, with its birth place (tai xi chu) skewed and injured. Occasionally, there may be an opening in the center or one or two sections with strong energy. But once it extends outward, it may branch off disorderly and fail to converge, or simply break off and fall empty, ultimately failing to form a proper landform. This is called a false dragon with a false central opening.

然何以辨龍作假穿心也？蓋從祖宗以來，已覺偏斜醜陋，此可見一也；穿出之後，又復緩漫散亂，此可見二也；入穴之際，無神無氣，臃腫昂雄，輕重不等，收拾不勻，堂局破碎，朝應無情，此可見三也。三者無取，雖有穿心，蓋游龍遠出，中間偶有一二節妙合貴格，然前後無足觀，縱有開幛穿心，起肩結稍，亦何用也？

Then how can one recognize false central penetration? First, if the mountain from the ancestral ridge is already crooked and ugly, this is the first obvious flaw; second, after penetrating, it becomes loose, scattered, and disorderly, which is the second flaw; third, when reaching the burial site, there is no spirit or energy, it is bulky and elevated, with uneven weight on both sides, not properly arranged, the surrounding area is broken, and the facing scenery is emotionless, which is the third flaw. If all three are not acceptable, then even if there is central penetration, it is merely a dragon that wanders far away, with only a couple of sections by chance meeting the noble pattern, while the front and back are not worth considering; even if it opens an account, penetrates the center, raises the shoulder, and forms the tip, what use is it?

廖氏曰：“龍開幛而出者，最為有力。金水腦為上，水星次之。要形如幛幙而角分明，有帶下垂方是。中出者為上，兩角出者次之。巨石在右為天關，在左為地障。形類龜蛇、串珠、印劍等格尤妙。得此護脈方可。如無，得障角遮護過亦可”。開帳原是龍格部，但此既論出身，則開帳亦是相連的，姑言其概。諸帳格詳見龍格部下。

Liao Jinjing said: The most powerful is when the dragon opens its tent and emerges. The best is when the top of the tent is formed by a combination of gold and water, and the next best is when it is purely water. The shape should resemble a tent with two distinct angles, and there should be sand hanging down like a belt. The best is when the ridge comes out from the tent, and the next is when it comes out from the two angles. A large stone on the right is called "Tian Guan," and one on the left is called "Di Zhang." Stones shaped like turtles, snakes, beads, or seals are especially good. These features are necessary to protect the ridge; if they are not present, the ridge can still pass through with the protection of the tent's angles. Although opening the tent belongs to the category of "dragon quality," since we are discussing origin here, the opening of the tent is connected to origin, so I will briefly mention it. Details on various tent patterns are discussed in the section on "dragon quality" later.

剝換者，變化也。龍之形體，自老變嫩，自粗變細，自凶變吉，皆造化之妙。楊公云：“一剝一換大生細，從大剝小眞奇異。剝換如換好衣裳，如蠶蛻殼蛾脫筐。”廖氏云：“脫卸剝換粗變細，凶星變吉氣。”卜氏云“星以剝換為貴”。是皆謂龍貴於有剝換也。

the so-called "peihuan," refers to change. The form of the dragon transforms from old to young, from thick to thin, from凶 to吉, all demonstrating the subtle workings of nature. Yang Yunsong said: one peels and one changes, transforming from large into fine, from large into small, truly remarkable; peihuan is like putting on a fine garment, or like a silkworm shedding its skin or a moth emerging from its cocoon. Liao Jinjing said: shedding and changing, transforming thick into thin,凶 stars turning into吉 qi. Bu Ying Tian said: stars are esteemed for their ability to peihuan. All these statements emphasize the importance of peihuan in the dragon's value.

且如金星發祖，剝出水星，水星又剝木星，木生火，火生土，土生金之類，迢迢生峰，節節合格，是為富貴之地。若遇相剋，貴有救星。如金星行龍，木星作穴，金克木，本凶，左右得火星以制之，或得水星以助之，亦為吉也。以類而推，萬不失一。

For example, if the golden star (Jin Xing) originates from the ancestral mountains and transforms into the water star (Shui Xing), which then transforms into the wood star (Mu Xing), wood generates fire, fire generates earth, earth generates metal, and so on, continuing in a cycle of mutual generation, forming continuous peaks and ridges that conform to a proper pattern, this is considered a place of wealth and honor. If along the way there is an instance of the Five Phases (Wu Xing) mutually controlling each other, the key is to have a star that can assist. For instance, if the golden star is the main ridge and the wood star is the burial point, the gold star normally controls the wood star, which is considered凶 (unfavorable). However, if there is a fire star on either side to restrain the gold star, or a water star to connect and assist, it can turn into a favorable situation. By following this logic, there is no risk of error.

《九星變》篇云：“凡觀一星便觀變，識得變星知近遠。遠從貪狼至破軍，換盡龍樓生寶殿。一剝一變形不同，豈可盡言顧祖宗。君如識得變星法，千里百里尋來龍。”然九星之變，只取貪、巨、武、輔、弼五者為吉，謂其體勢端正，頭面光彩，尖則清秀，圓則肥滿，方則平正，故吉。而文、廉、祿、破四者為凶。以其體勢欹斜，頭面臃腫，崚嶒竄險，惡石巉巖，故爾。此五星九星變剝吉凶之大概也。

The "Nine Stars Transformation" section says: When examining a single star, one must look at its transformation. Recognizing the changing stars allows one to determine the distance of the dragon (dragon line). From afar, counting from the Greedy Wolf star through the Broken Army star, the dragon palace changes completely and gives rise to the treasure hall. One transformation after another produces different shapes, so how can one simply talk about looking back to ancestors? If you understand the method of transforming stars, you can find the dragon line even from thousands or hundreds of miles away. Among the nine stars' transformations, only the five stars - Greedy Wolf, Great Gate, Martial Field, Left Assistant, and Right Assistant - are considered auspicious, because their forms are upright, their heads and faces are bright, sharp ones are refined, round ones are full, square ones are level, hence they are auspicious; while the four stars - Literary Curve, Integrity and Honor, Wealth and Honor, and Broken Army - are considered inauspicious, because their forms are crooked, their heads and faces are swollen, rugged and dangerous, like evil rocks and steep cliffs, hence they are inauspicious. This is the general idea of the transformation and auspiciousness or inauspiciousness of the five and nine stars.

凡遠祖高峰是凶星發龍，卻跌斷過脈，退皮換骨，變出吉星作少祖山而結穴者，亦為美地。若後龍節節是吉星，中間一二節吉凶不明者，只小凶而已。若遠祖是吉星，而剝出凶星作少祖山結穴者，乃為凶地，不可下也。

Any dragon mountain originating from a distant ancestor peak that is a凶星, if it breaks its pulse and sheds its skin and bones along the way, transforming into a吉星 to serve as the minor ancestor mountain and forming a site, is also a good place. If the dragon mountain consists of吉星 throughout, but only one or two sections are unclear in terms of fortune, it is merely a minor misfortune. However, if the distant ancestor mountain is originally a吉星, but transforms into a凶星 to serve as the minor ancestor mountain and forms a site, it is a bad place and should not be chosen for burial.

後龍節節是凶星，只退換入首一二節是吉星結穴而葬者，亦得一代二代發福。駁到凶星，即主禍敗。後龍節節是吉星，只入首結穴一節是凶星，若穴情好，初代雖見退敗，至二三代剝到吉處，卻又發福久遠矣。此以剝換星體吉凶，觀前後節數，占年代、驗禍福之大概也。

After the main dragon is composed of consecutive凶stars, if only the first one or two sections change to吉stars to form a site for burial, it can bring blessings for one or two generations. However, when the time comes and the凶stars come into play, it will bring misfortune and failure. Conversely, if the entire main dragon consists of吉stars, but the section where the site is formed is a凶star, and the site is well chosen, the first generation may experience some decline, but after two or three generations, when the time changes and the凶stars are replaced by吉stars, it can continue to bring long-term blessings. This method determines the approximate time periods and verifies the fortune or misfortune by examining the changing stars and their positions in the sequence.

若其起祖迢迢，行至入穴，全無跌斷過峽，則是無變化，必不融結。《發揮》云：“龍無傳變穿落，則無造化；不經退卸，則無秀氣。”雖有奔走之勢，擺折之形，亦為偽龍，多是奴從之山，不必尋穴。縱有形穴、龍虎、案對、明堂諸般合法，奈何龍無脫卸，無變剝，氣不全，脈不眞，徒有殺氣凶惡，乃花假之地。故凡尋龍，見無過峽剝變，決無融結造化，不必追尋矣。

If a dragon comes from the ancestral mountain and moves far away without any break or change in its course until it reaches the site, there is no transformation, and it will certainly not form a good site. The "Development" says: if the dragon does not change or fall, there is no vitality; if it does not retreat or shed, there is no refined energy. Such a dragon, even if it has the appearance of rushing forward and turning, is a false dragon, mostly being a servant mountain, and there is no need to look for a site there. Even if the form of the site, the azure dragon and white tiger, the case mountain facing, and the bright hall are all proper, the problem remains that the dragon has not retreated or shed, the energy is not complete, the pulse is not real, and it leaves only evil and harmful energy, which is a false and deceptive site. Therefore, whenever looking for a dragon, if it is found that there is no break or change, we can definitely conclude that it has no vitality and will not form a good site, and there is no need to search further.

相地之法，固妙於觀龍。觀龍之術，尤切於審峽。峽者，龍之眞情發現處也。未有龍眞而無美峽，未有峽美而不結吉地。審峽之美惡，則龍脈之吉凶、融結眞偽，皆可預知也，眞地理家不刊之秘訣也。

The method of examining land is indeed wonderful in observing the dragon (dragon line), but the means of observing the dragon are especially crucial in examining the pass (xiá).the so-called「峡」 refers to the true expression of the dragon. There is no true dragon without a beautiful pass, and no beautiful pass that does not produce auspicious land. As long as we clearly discern the beauty or ugliness of the pass, we can foresee the auspiciousness or inauspiciousness of the dragon line and the authenticity of its formation. This is indeed an unchangeable secret for geomancers.

蓋龍行延長，必須多有跌斷過峽，則氣脈方眞，脫卸方淨，力量方全。《經》云：“一斷二斷斷了斷，鶴膝蜂腰眞吉地。”又云：“十條九條亂了亂，若是眞龍斷了斷。”卜氏云：“一起一伏斷了斷，到頭定有奇蹤。”皆謂眞龍之過峽多也。

A true dragon ridge must have many breaks and turns in its course, so that the qi is genuine, the transformation is complete, and the power is full. The Classic of Shaking the Dragon says: "One break, two breaks, breaking again and again, forming the shape of a crane's knee and a wasp's waist, this is a true auspicious site." It also says: "Out of ten ridges, nine are chaotic and confused, but a true dragon must break and turn repeatedly." Bu Ying Tian says: "Alternating rises and falls, breaking again and again, in the end there must be a remarkable trace." All these indicate that a true dragon's ridges must have many breaks and turns.

然峽亦有吉有凶，尤當細察。過峽之脈，欲其逶迤嫩巧、活動悠揚，如梭帶絲，如針引線，如蜘蛛過水，如躍魚上灘，如馬跡渡河，如藕斷絲連，如草蛇灰線之類為美。然須有送有迎，有扛有夾，護衛周密，分水明白，不被風吹水劫為吉。

However, the ridges in a pass can be either auspicious or inauspicious, and it is especially important to examine them carefully. The best ridges in a pass should be gentle, flexible, and flowing, like a shuttle with a thread, like a needle guiding a thread, like a spider crossing water, like a fish leaping onto a shoal, like a horse's hoofprint crossing a river, like藕断丝连 (藕 is lotus root, 断丝连 means the thread continues after the lotus root is broken), or like a grass snake leaving a faint trail. These types are considered beautiful. At the same time, there should be both welcoming and guiding ridges, with '扛' (supporting) and '夹' (flanking), with thorough protection, clear water division on both sides, not being blown by wind or suffering from water disasters, which is considered auspicious.

楊氏云：“一剝一換尋斷處，斷處兩邊生擁護。”廖氏云：“蜂腰鶴膝最為奇，大忌被風吹。”范越鳳云：“度峽斷跌，切忌水劫。”祝觀物公《八段錦》云：“龍過脈，認蹤由，高低脊脈莫模糊。最要兩邊生護轉，卻愁一水過橫流。”《龍經》云“莫令四缺被風吹，切忌溜牙遭水刦”是也。蓋龍之過峽處，其氣束聚，最怕風吹水刦，故必有護峽之山，八字之水，乃以為眞護峽山。

Yang Yunsong said: One must look for the place where the dragon breaks off and changes direction, where there are mountains on both sides to support it. Liao Jinjing said: A waist-like or knee-like shape is most peculiar, and it is most dangerous when exposed to wind. Fan Yuefeng said: At the place where the dragon passes through a valley and breaks, it is especially dangerous if there is water cutting through. Zhu Bi, the Master of Observing Things, in his "Eight Sections of Silk" said: At the place where the dragon passes over a ridge, one must clearly recognize its trail and origin; the high and low ridges must not be vague; most important is that there are protective mountains on both sides that turn back, and most dangerous is when a single stream flows straight through. The "Classic of Shaking the Dragon" says, "Do not allow the four sides to be missing, and avoid being cut by water." All these are referring to this point. Because the dragon's energy is gathered and concentrated at the place where it passes through a valley, it is most afraid of wind and water cutting through, so there must be protective mountains along the valley and water flowing in a wide, spreading pattern to form a true protective mountain for the valley.

又喜合形像。廖氏云“兩邊遮護喜成形”是也。或如日月、旗鼓、天馬、貴人、金箱、玉印、垂纓、串珠、龜蛇、獅象、劍笏、戈矛等形者，貴格也，前去必結貴地。或如倉庫、廚櫃、穀堆、爛錢、辨錢、攤衣、質庫、銀瓶、盞筯、倒罍金罇等形者，富格也，前去必結富地。然亦不必過泥形狀，但以遮護周密、夾從有情為吉。

The mountains that guard the pass are considered good if they can form certain shapes. Liao Jinjing said, "The two sides should provide protection and form a shape," which means this. If the shape resembles the sun and moon, flags and drums, heavenly horse, nobleman, golden box, jade seal, hanging tassels, string of beads, turtle and snake, lion and elephant, sword and handboard, or spear and矛, it is considered a noble pattern and will surely form a noble land ahead. If the shape resembles granaries, kitchen cabinets, grain piles, scattered coins, counted coins, clothes drying out, pawnshops, silver bottles, cups and chopsticks, or overturned wine vessels like golden chalices, it is considered a wealthy pattern and will surely form a wealthy land ahead. However, one should not be overly rigid about the shape. As long as the protection is thorough and the accompanying mountains are affectionate and supportive, it is considered auspicious.

若是眞龍過峽度脈，自有兩邊護照之山遠來相應。《經》云“天弧天角龍欲度”者是也。其有峽不全美，而左邊不足，則穴之左亦有虧；峽之右有空缺，則穴之右亦不周。及有峽中定穴高下、左右，並向首之說，皆天造地設，自然之應也。

If a true dragon passes through a pass and crosses a ridge, there will naturally be mountains on both sides accompanying it from a distance to respond accordingly. The Classic of Shaking the Dragon says, "Heavenly arc and heavenly horn indicate the dragon's passage," referring precisely to this. If the pass is not perfect, and the left side is lacking, then the left side of the site will also be deficient; if the right side of the pass is missing, the right side of the site will also be incomplete. There are also methods to determine the height, left and right sides, and orientation of the site based on the pass. All these correspond naturally and are set by heaven and earth.

峽正出則穴亦正，左出則穴居左，右出則穴居右。又有正出而斜過者，則穴亦正出而斜倒；有側出而正過者，則穴亦側出而正倒；透頂出脈者，則穴居腳下；腳下出脈者，則穴居頂上。峽中左沙短，則穴前左沙必先到；峽中右沙短，則穴前右沙必先到。池湖過峽，前逢池住；幹墠過峽，逢幹墠住；石脈過峽，逢石曜住。旗鼓峽逢旗鼓住，龜蛇峽見龜蛇住。子午卯酉出脈，必作子午卯酉向，乾坤艮巽出脈，必作乾坤艮巽向，不離四字之中，餘皆以例推。

A ridge line emerging from the center will have its穴 (burial point) also in the center; if it comes from the left, the穴 will be to the left; if from the right, the穴 will be to the right. If the ridge line comes from the center but slopes off, the穴 will be straight but the burial point will slope; if the ridge line comes from the side but goes straight, the穴 will be to the side but the burial point will be straight. If the ridge line emerges from the mountain top, the穴 will be at the mountain foot; if the ridge line comes from the mountain foot, the穴 will be at the mountain top. If the sand on the left side of the ridge is short, the sand on the left side in front of the穴 will arrive first; if the sand on the right side of the ridge is short, the sand on the right side in front of the穴 will arrive first. If the ridge line passes through a pond or lake, it will stop when encountering another pond or lake; if it passes through a dry terrace or flat land, it will stop when encountering a dry terrace; if it passes through a stone ridge, it will stop when encountering a stone peak. A flag and drum ridge will stop when encountering a flag and drum formation; a tortoise and snake ridge will stop when encountering a tortoise and snake formation. If the ridge line comes from the directions of Zi, Wu, Mao, or You, it will be oriented in one of these directions; if it comes from the directions of Kan, Qian, Gen, or Xun, it will be oriented in one of these directions. It will not go beyond these four directions; other cases follow the same pattern.

且其為格，有陽過，有陰過，有平地過，有穿田過，有池湖過，有草坪過，有半嶺過，有高山過，有正過、斜過、明過、偷過、長過、短過、硬過、直過、大過、小過、遠過、闊過。又有雙脈過、渡水石樑過，及張子微《峽訣》有所謂妝臺峽、臺星峽、幢節峽、華蓋峽、天池峽、平田穿珠峽、金箱玉印峽、雙溪峽、寶劍峽、雙龍峽、禁衛峽、圭璧峽、牛眠峽、石洞峽、驚蛇峽、亂茅峽、玄魚峽、貫魚峽、柳葉峽、重尸峽，凡二十格。

There are many forms of the "over the ridge" (过峡) pattern: there are yang over, yin over; flat land over, through fields over, through ponds and lakes over, through grassland over, half mountain over, high mountain over; there are straight over, slant over, clear over, secret over, long over, short over, hard over, straight over, big over, small over, far over, wide over; there are also cases where two ridges pass over together, and cases where they cross over by relying on a stone bridge in the water. In addition, Zhang Zimo's "Xia Jue" (Xia诀) lists other twenty types of over the ridge patterns, including Zhuangtai Xia, Taixing Xia, Chuangjie Xia, Huagai Xia, Tianchi Xia, Pingtian Chuanzhu Xia, Jinxiang Yuyin Xia, Shuangxi Xia, Baojian Xia, Shuanglong Xia, Jinwei Xia, Guibì Xia, Niuyian Xia, Shidian Xia, Jingshe Xia, Luanmao Xia, Xuanyu Xia, Guanyu Xia, Liuyè Xia, Chongshi Xia.

蔡西山《峽訣》有所謂雙魚峽、垂珠峽、蓮花心峽、迎送峽、井欄峽、方勝峽、飛絲峽、三臺飛電峽、金魚佩峽、流星峽、釵股峽、玉帶峽、方城峽、玉池峽。除刪正外，凡五十九格。又有陽星九峽、陰星八峽，及三十六峽、七十二峽、陰陽臺伏之說，高齊雲、低印水等像，不可盡舉。

Cai Yuan ding (Xishan) listed in his "Xia Jue" such forms as dual fish gully, hanging pearl gully, lotus heart gully, welcoming and sending gully, well rim gully, square victory gully, flying silk gully, three platforms and flying lightning gully, golden fish pendant gully, meteor gully, hairpin leg gully, jade belt gully, square city gully, and jade pool gully; excluding those that were deleted, revised, or corrected, there were fifty-nine forms in total. In addition, there were nine yang stars gullies, eight yin stars gullies, as well as thirty-six gullies, seventy-two gullies, and classifications such as yin yang platform and hidden gullies. There were also various forms such as high ones reaching the clouds and low ones reflecting into water, and the number is too great to be fully listed.

大抵龍之過峽，惟欲其脈之中出，勢之飛揚，形之活動，星之秀異，護從周密，分水伶俐，迎送均勻，扛夾照應，高過而不悍硬，低過而無傷殘，長過而不受風吹，短過而脈不粗腫，闊過而不懶散，直過而不死硬，遠過而有包藏，穿田而無水刦，渡水而有石樑，斯為美矣。若或奇巧異常，有池湖、靈泉、怪石之類，尤貴。

In general, the dragon's passage should have the energy flowing from the center, with a grand and vigorous momentum, flexible form, outstanding stars, complete protection from all sides, well-arranged water channels, balanced welcoming and sending, mountains on both sides supporting each other; when passing high places, it should not be coarse or harsh, when passing low places, it should not be damaged, when passing over long distances, it should not be affected by wind, when passing over short distances, the energy should not be thick and swollen, when passing through wide areas, it should not be lazy and scattered, when passing straight, it should not be rigid and unyielding, when passing far away, there should be cover and concealment, when crossing fields, it should not be cut by water, when crossing water, there should be stone bridges—this is considered beautiful. If there are any extraordinary and ingenious features, such as accompanying pools, lakes, holy springs, strange stones, it would be even more valuable.

其或龍雖可觀，而過峽不美，或空缺凹風，懶散死直，偏旁過脈，水刦傷殘，太長而無鶴膝蜂腰，太闊而無草蛇灰線，渡水而無石樑，穿田而無正脈，過阪而無珠絲馬跡，及其兩旁無迎送，無扛夾，或雖有護而低不及脈，有夾而低不及峽，前去必無融結，多有偽穴，切不可下。

If the dragon appears good at first glance, but the ridge does not look beautiful, for example, if the sides are empty and the concave areas are exposed to wind, or if the ridge is lazy, straight, and stiff, or if the ridge passes by the side, or is damaged by water; if it is too long but lacks the narrowing of a crane's knee or a bee's waist, or too broad but lacks the subtle ridge like a grass snake's thread or a gray line; if it crosses water without a stone bridge, crosses fields without a central ridge, or passes over hills without traces like horse tracks and silk threads; and if there are no welcoming or sending ridges on both sides, no supporting ridges, or although there are protective mountains they are too low to touch the ridge, or although there are flanking mountains they are too low to touch the ridge—then this site will certainly not form a proper burial spot, and is mostly a false site, and must not be chosen for burial.

又有一等凶龍，迢迢而來，更不跌斷，全無過峽，直至穴場，雖極屈曲奔走之勢，然無峽則無脫卸，殺氣未除，不知者貪其氣勢之雄，星峰之美，而誤下之，必主凶禍惡逆。若抽脈落下平地，脫盡殺氣，變換而作穴者，不以此論。然平地亦有平地峽，與山峽無異，只看水分為凖。若平洋無峽，亦非眞龍也。

There is another type of凶龙 which comes from afar without ever breaking or bending, with no meandering course at all, directly rushing to the burial site. Although it has a very strong and winding momentum, because there is no meandering section, it cannot release its destructive energy; those who do not understand it may mistakenly choose this site because of its powerful momentum and beautiful star peaks, and will surely invite misfortune and rebelliousness. If this dragon draws out its pulse to fall on flat land, completely removing its destructive energy, and then transforms to form a burial site, it cannot be judged by this rule. However, flat land also has its own meandering sections, which are similar to mountain meanders, but they are determined by the water dividing on both sides. If in a flat area there are no meanders at all, then it is not a true dragon.

故審峽之訣，為地學關鍵，尋龍快捷方式。知此則龍亦易辨，穴亦易求，美惡吉凶，胚胎在此。此而得訣，則相地之能事畢矣。予嘗謂：尋龍妙訣不難知，但向峽中究隱微。師若肯傳峽裡訣，傾囊倒篋洩天機。

Therefore, the key to examining the pass is the essence of geographical study and the shortcut to finding the dragon. Once this is understood, the dragon becomes easy to distinguish, and the site becomes easy to find. The embryo of beauty and ugliness, fortune and misfortune is all contained here. If one masters this secret, the skill of examining the land is complete. I have once said: the secret of finding the dragon is not difficult to grasp, as long as one investigates the subtle aspects within the pass; if the teacher is willing to pass on the oral teachings of the pass, that would be revealing the secrets of heaven and earth.

此為陽峽，凹中出脈，或凹腦坦中出脈。此為陰峽，其脈自頂有脊而出，或起突。此為曲峽，其脈屈曲活動，如生蛇渡水，至貴。小者尤佳。過峽之脈要曲，不宜直。直為死脈，不吉。中間有泡者，雖直亦吉。此為長峽，太長則易受風，宜遮護周密。又忌直長。若長而直，則為死脈，不吉。

The following gorges are now only represented by their titles and descriptions, with the actual diagrams lost. The first type is "Yang Xia" (Yang Gorge): the ridge line comes out from a depression or from a flat area on top of a depression. The second type is "Yin Xia" (Yin Gorge): the ridge line emerges from the top of a mountain along with the mountain's spine, or slightly protrudes. The third type is "Qu Xia" (Curved Gorge): the ridge line is flexible and winding, resembling a living snake crossing water, which is extremely valuable; especially those with a small form are particularly good. The fourth type states that the ridge line passing through a gorge should be curved and not straight; straight lines are considered dead ridges and are inauspicious; however, if there is a bubble-like protrusion in the middle, even a straight line is considered auspicious. The fifth type is "Chang Xia" (Long Gorge): if it is too long, it is prone to being affected by wind, so it should be well protected; it is also undesirable if it is both long and straight; if it is both long and straight, it is considered a dead ridge and is inauspicious.

此為短峽，峽短雖不受風，亦要斷跌明白，若模糊則非峽矣。闊峽氣散不聚，要中間有草蛇灰線、微高之脊則美。兩邊名氈褥，亦謂之霞帔峽，主大富貴。高峽者，山大而斷處未至平地也，多是人行之嶺。凡高過之峽，要護山周密。大龍峽亦有數十里坦過者，或數里塌過，亦曰遠峽。要兩邊迎送護應。此龍去甚遠，小龍無此峽。穿田峽，要兩邊皆低，中央過脈之田獨高，則分水明白。廖氏謂之青苗中過骨，此峽最吉。

The sixth style is "Short Gorge": although a short gorge is not affected by wind, it must have a clear and distinct break. If it is vague and indistinct, it cannot be considered a gorge. The seventh style is "Broad Gorge": the energy is scattered and not concentrated, and it is beautiful if there is a slight elevated ridge line in the middle, like a faint thread. The flat areas on both sides are called "Zhan Ru", and such a gorge is also known as "Xia Pi Gorge", indicating great wealth and honor. The eighth style is "High Gorge": the mountain body is large, and the place where it breaks off has not yet descended to flat land, mostly being mountain ridges used by people. Any gorge passing through high areas requires careful protection from surrounding mountains. The ninth style mentions that the gorge of a great dragon may also pass through flat land for dozens of miles, or descend several miles, and is called "Far Gorge". It requires both sides to have welcoming and sending features, with mutual protection and response. Such a dragon travels far, and small dragons will not have such a gorge. The tenth style is "Through Field Gorge": the fields on both sides should be low, while the central field that the ridge passes through should be distinctly high. This makes the water divide on both sides clear. Liao Jinjing refers to this as "Qing Miao Zhong Guo Gu", and this type of gorge is the most auspicious.

渡水峽，要水中有石樑，謂之崩洪脈。《葬書》云“脈界水即止”。此謂渡水何也？蓋水不界石脈，而界土脈。邵子曰：“水即人身之血，石即人身之骨，土即人身之肉。”故血行於肉，不行於骨。血以資肉，肉以養骨以成身。惟氣則無往而不通者也。

"The 'crossing water pass' requires that there be a stone bridge in the water, called 'the broken flood vein.' The Book of Burial says, 'When the vein meets water and is cut off, it stops,' so why can it still cross water here? Because water can only cut off the earth vein, but not the stone vein. Shao Yong said: water is like blood in the human body, stone is like bone, and earth is like flesh. Blood flows through flesh, not through bone; blood nourishes flesh, and flesh nourishes bone, together forming a complete body. As for qi, it flows everywhere without obstruction."

上峽圖九格，皆以脈言之也。而其脈又須有蜂腰鶴膝之形為美。末一格石脈，則有術家所謂崩洪十格，俱具圖於後。蜂腰鶴膝圖。凡龍脈束聚而成蜂腰鶴膝之形，其處氣旺，結穴必近，楊筠松云“蜂腰鶴膝龍欲成”是也。故凡見此形，則知龍將結作，可以求索穴場矣。

The above nine patterns of the ravine are all referring to the characteristics of the qi line itself; however, this qi line must also have the shape of a bee waist and a crane knee to be considered beautiful. The last pattern discusses stone qi lines, and there is another method known as the "Ten Patterns of Collapse and Flood," which are all illustrated in the following pages. Here is the "Bee Waist and Crane Knee Diagram," although the image is lost, only the description remains: whenever a dragon qi line converges and gathers to form the shape of a bee waist and a crane knee, the qi there is most vigorous, and the site of the burial mound must be nearby. Yang Yunsong said, "When a dragon qi line forms a bee waist and a crane knee, it is about to become a site," which means exactly this. Therefore, whenever such a shape is encountered, it indicates that the dragon qi is about to form a site, and one can search for the burial site in that area.

石樑散亂，如手摸捉，在於水面者是也。石樑相牽相連，如瓜瓠在於水中是也。石樑如馬足跡在於水中是也。石樑如螺蚌之形在水是也。石樑生來如交角之形是也。石樑屈曲，如之玄字在水是也。石樑回抱如也字形是也。石樑三條如川字形是也。石樑縱橫如十字是也。石樑斷而復續是也。

The following ten figures now only have titles, the actual diagrams are lost. First figure: stones in water form a broken bridge, resembling a hand reaching out to grasp, with parts visible above the water. Second figure: the stone bridges are connected to each other, like a row of gourds lying across the water. Third figure: the stone bridges resemble horse hoof prints, arranged one after another in the water. Fourth figure: the stone bridges look like snail shells, scattered in the water. Fifth figure: the stone bridges naturally form a right angle. Sixth figure: the stone bridges bend and twist, resembling the character '之' or '玄' lying across the water. Seventh figure: the stone bridges wind around, forming the shape of the character '也'. Eighth figure: three stone bridges are parallel, resembling the character '川'. Ninth figure: the stone bridges cross each other in a grid, resembling the character '十'. Tenth figure: the stone bridges are broken but continue again.

上十大崩洪，乃石樑渡脈過水，其形有此十格。然亦難以此盡其形，舉此為式，觸類而長可也。蓋崩洪者，朋山共水之義也。廖氏云“朋山共水難尋脈，石上留眞跡。喚作崩洪有十名，官貴此中生”是也。其說出於楊筠松。《三十六脈歌》云：“崩洪之脈幾多般，朋山共水寔堪安。氣逢水界誰能別，眞龍偏向此中蟠。有人會得崩洪脈，腰懸金印入朝端。”

The above ten types of broken floods refer to the method of crossing water by means of a stone beam, with shapes approximately following these ten patterns. However, it is difficult to exhaust all the variations, so these examples are given merely as models for readers to understand by analogy. The term "broken flood" refers to the concept of "two mountains enclosing a stream" (two mountains enclosing a single body of water). Liao Jinjing said: the place where two mountains enclose a stream is the most difficult to find the qi line, yet there are true traces left on the stones; this pattern is called broken flood, and it has ten different names, from which officials and nobles emerge. This statement originates from Yang Yunsong. The "Thirty-six Pulse Songs" say: how many types of broken flood pulses are there? With two mountains enclosing a stream, a tomb can indeed be established. When the qi meets the water boundary, who can distinguish it? The true dragon is precisely coiled in the middle. If someone understands the broken flood pulse, he will be able to hang a golden seal around his waist and hold a position in the court.

其本旨則謂石脈之過水耳，後來因“眞龍偏向此中蟠”之句，遂誤謂脈中有穴，殊為可笑。矧此崩洪名目，以吾儒循名求義論之，亦當在擯斥之例，何也？山傾曰崩，水潰曰洪，乃惡名也。而術家乃為龍脈之美稱，何其背戾之甚。故張子微謂此乃術家以此暗藏機幸，闢之而不道。予於此收之，亦姑從俗借名，以證龍脈之渡水云耳。按：十大崩洪，李淳風《小卷》無十字、斷續二名，而有筋血、交劍，與楊公小異。以上所論過峽之脈，復有護峽之山圖具於後。

This explanation originally refers only to the idea of stone veins crossing water. Later, because of the phrase "true dragon tends to coil here," it was misunderstood to mean that there is a cave within the stone beam, which is really laughable. Moreover, the term "benghong" should, according to our Confucian scholars' principle of matching names with reality, be discarded. Why? "Beng" refers to mountain collapse, and "hong" refers to water breaking through, both are negative terms. However, geomancers use them as beautiful names for dragon ridges, which is completely against common sense. Therefore, Zhang Zimei thought that geomancers used this term to secretly express their侥幸 and cunning intentions, and he simply excluded it. I still include it here, merely using the term for the sake of convention to explain the matter of dragon ridges crossing water. I note: Among the ten types of benghong, Li Chunfeng's "Small Scroll" does not include the categories "crossing" and "interrupted," but instead has "sinew and blood" and "crossing swords," which differ slightly from Yang Yunsong's transmission. The above discussion concerns the ridge passing through a pass. There is also the mountain protecting the pass, which is illustrated in the following diagram.

迎送凡脈離山而出，兩臂有護從之山，謂之送脈出身，亦曰送峽。脈起頂而上，兩臂有迴轉之山，謂之迎脈過峽，亦曰迎峽。此單迎單送也。迎送多者曰雙。此雙迎雙送，愈多愈好。大龍過峽，迎送有至數十重者，故以多為貴也。此有送無迎也。

First, we discuss 'yingsong' (迎送). Whenever a ridge line leaves the mountain body and goes out, with mountains on both sides following along, it is called 'songmai shushen' (送脉出身), also known as 'songxia' (送峡). When a ridge line rises to its peak and goes upward, with mountains on both sides turning back to follow, it is called 'yingmai guoxia' (迎脉过峡), also known as 'yinxia' (迎峡). The following diagrams are only described here: this pattern is single ying and single song. When ying and song are paired, it is called 'shuang' (双), and this pattern is double ying and double song, with more being better. For a great dragon ridge passing through a valley, the mountains for ying and song can be dozens of layers, so more is considered valuable. This pattern has song but no ying.

此有迎無送也。凡有迎無送，有送無迎，若周密護得峽過，不受風吹，亦貴。此交互迎送也，也有吉有凶。此亦交互迎送也，力量差勝。上迎送峽，其迎龍之枝雖是逆轉迎峽，然不可認為逆龍。蓋逆龍枝腳一一望後，而正身前去，挺然獨出，故曰逆龍。此則惟是枝腳逆轉一二山顧峽，其正龍則自向前順去，隨身枝腳尤多且長也。胡直云“一種逆龍是迎接，反手雙雙開兩脅。接取龍來好處傳，此是龍生好枝葉。逆龍雖逆亦無害，一種交加是護峽。此等皆為富貴龍，左右均平龍在中”是也。

This pattern involves receiving without sending. Whenever there is receiving without sending or sending without receiving, as long as the protection is thorough and the ridge is safely guided past without being exposed to wind, it is considered a noble pattern. This pattern involves mutual receiving and sending, which can be both auspicious and inauspicious. This pattern also involves mutual receiving and sending, but with slightly more strength. The above discusses the receiving and sending ridge. The branch that receives the dragon, although coming from the opposite direction to welcome the ridge mouth, should not be considered as 'reverse dragon'. True reverse dragon is when each branch of the mountain points backward, while the main body still moves forward proudly. This is called reverse dragon. Here, only a few of the branches reverse back to protect the ridge mouth, while the main dragon continues forward naturally, with more and longer branches accompanying it. Hu states directly: there is a type of reverse dragon that comes to welcome, like a reverse hand with both sides spread open to receive the dragon and send it to a good place, which is exactly the good branches and leaves produced by the dragon; reverse dragon, although reverse, does not cause harm. Another type of cross-over is the mountain that protects the ridge. All these belong to noble dragons. As long as the left and right are balanced, the dragon will walk in the center.