The Dragon-Seeking Verses

Version One

The Dragon-Seeking Verses inquire after the ancestors. If the ancestors are unknown, how can they be counted? Dragon towers and phoenix pavilions are the ancestors; to know their tracks and fix the direction and place can make one's own house produce the Three Ducal Ministers.

One mountain goes, one mountain returns, leaving the tower and descending the hall, intent lingering. Reining in horses and stationing troops in order, escorts on both sides follow from the tower.

One metal breaks, one water surges; Tianjia and Tianfu arch in opposition; Tianhu and Tianjiao rise as the dragon tower; the form seems like linked pearls rising over ridges.

One wood soars, one fire flares; the nobleman's writing brush pierces the azure sky; this is the nobleman coming to set the form; layers of banners stand before.

One celestial horse, one climbing saddle; both must be high and the form upright. Examine each section rising above the last; ahead where the assembly gathers, look at the dividing peaks.

One branch east, one branch west; distinguish male and female in this one skill. Recognize the tracks and know the parents; ten li ahead the acupoint must be known.

One branch south, one branch north; then use the luopan to distinguish black from white. Strange hair and odd bones reveal male and female; once male and female are known, the dragon is grasped.

The male dragon is high, the female dragon low; this is the immortal's foremost mechanism. Where the female dragon settles, sculling oars appear; escorts on both sides all take refuge.

When the dragon is about to knot, wrapping and protection return; when a master of the time arrives here to seek the immortal mechanism: when the sculling oars face forward, the dragon will dwell; look to the four spirits surrounding before and after.

The female dragon dwells, the male dragon turns, as if a flock of sheep come to see the dog.

The male is the father, the female is the mother; sons and daughters left and right form a ring of walls. If the family entourage is complete, this is where the rich dragon meets the ancestral forebears.

Behind is the host, ahead is the guest; guest and host welcome each other as if with feeling. With host but no guest, official rank is not manifest; with guest but no host, it is not true.

Or dipping water, or approaching a stream, all must curve and bend evenly left and right. When the dragon descends and the tiger submits, the household is greatly rich; pushing carts of treasure into the storehouse stacked high.

The water-mouth mountain, like an inverted bell, within it must knot a dragon of money. The acupoint is like a golden plate with full margins; that family flourishes with blessings as a wealthy old man.

The acupoint avoids wind, as if seated in a house, and will surely make sons and grandsons accumulate grain and gold. Within it faintly rising and prosperous, generation after generation holding office and enjoying heaven's emolument.

Falling on level plains, look at the water city; behind, protective embrace is like a screen, or like a raft coming to moor at the bank; set the grave and raise the residence, wealth piled as fine jade.

Or like a turtle, or like a fish, by fields and beside water lives the numinous turtle; set the turtle's head and back squarely on the shoulders; for the fish, the gills and tail and the pearl in the eye.

Pauper and lowly dragons are easy to tell: thin and lean, like bamboo tubes or thatch leaves. Slanted, toppled, leaning, broken of body; without true form the acupoint does not knot.

Water-mouth open, city gates split; before the grave the water drops and falls face to face. Mountains fly and waters flee as the bright hall drains; after burial the people are extinguished.

Before the spirit, the grave; behind the ghost, robbery; sweeping Tiansang, produce loneliness and extinction. Further brings widows and orphans who leave their homes, and by lawsuits the family estate retreats.

At the source of the rising ground, the water-mouth mountain—masters of the time need not speak of it here; this is a protective dragon that does not knot a site; even if a grave is set, it is empty and idle.

Or bearing fruit, or false blossom; one must recognize the sands under Yang and Zeng's eyes. If the sand methods are unclear, do not point; a master of the time who recognizes them is still worthy of bricks.

Version Two

You seek the dragon, inquire of the ancestral forebears; the ancestors are beyond counting; the phoenix pavilion and dragon tower are the ancestors; to know their tracks and fix the direction and place.

One mountain goes, one mountain returns, leaving the tower and descending the hall, intent lingering; reining in horses and stationing troops in order, escorts on both sides must follow.

One metal breaks, one water surges; the form is like linked pearls rising over ridges; Tianhu and Tianjiao tower at Lianzhen; Tianjia and Tianfu arch in opposition.

One wood soars, one fire is sharp; the nobleman's writing brush pierces the azure sky; this is the form of a noble star dragon; screens, curtains, banners, and tallies arrayed before.

One celestial horse, one climbing saddle; both must be high so the form is seen; examine each section rising above the last; ahead, where the assembly gathers, look at the peaks and ridges.

One branch east, one branch west; this is the mechanism for distinguishing male and female; recognize the tracks and outgoing traces; ten li ahead the acupoint must be known.

One branch south, one branch north; then use the luopan to distinguish black from white; strange hair and odd bones reveal male and female; once male and female are known, the dragon is grasped.

The male dragon is high, the female dragon low; this is the numinous dragon's foremost mechanism. When the male dragon descends, sculling oars follow; escorts on both sides must be even.

When the sculling oars face forward, it will surely dwell; look to the four spirits surrounding before and after.

The female dragon dwells, the male dragon turns, just as a flock of sheep come to see the dog; each turns its head to look back at the ancestral forebears; ahead the river city is never far.

Examine the dragon's descent, examine the acupoint's support; dragon and tiger curve and bend like ox horns; if ahead fine peaks come to welcome, a master of the time must measure and decide here.

Or knots a breast, or a nest-pouch; a breast must be fine and soft, a nest must be hidden; portals layered without a broken path, like a maiden seated in a deep chamber;

Or knots a protrusion, or knots pincers; both must have a rounded covering above the crown; if the covering is not round the celestial heart is broken—advise masters of the time not to migrate recklessly.

The true dragon hides, the false dragon appears; the peony blooms a Bodhisattva face; flowers bloom by the water and redden in the stream—only fear the master of the time cannot distinguish.

High-mountain acupoints need a pocket; sitting down not tilted, one sees the outer yang; narrow within and wide without is auspicious; the yang tide folds three times into the bright hall.

The celestial acupoint is high, fear the tea-trough; do not let the mountain's foot be like a flying knife; only if naturally well formed, the four spirits and eight generals all come to enclose.

The human acupoint, the human palace, like an immortal seated in the immortal palace; curtains hang low and screens stand arrayed; before it two or three layers of platforms and tables.

Left immortal palace, right immortal palace—all within the immortal's palm; just clamp the dragon acupoint with both hands—why use the celestial heart's Bagua arts?

Left single-lift, right single-lift—no harm if waters flee like flying sands; once the single-lift is known, settle the side acupoint; dodging and slipping like a deer matches the immortal mechanism.

Or hiding tracks, or flashing traces; then look at the responding dragon before and behind; only the front mountain knows the chance heart—living arts and immortal mechanisms, do not cling rigidly.

Or turning the snout, or turning the hook; both must protect the dragon, pouching left and right; without pouching or protective embrace left and right, advise you not to scheme this place.

Breast knots pincers, pincers knot a breast; pincer snouts fear meeting brain-clamping water; masters of the time when they arrive do not cease seeking—Wenqu mountain forms like goose and duck bills.

Bamboo-sieve back, winter-melon vein: even if a true dragon, it is a lower grade; this star when seated brings plague and emperors—even if the bright hall is good, it is not extraordinary.

Look for noble dragons, inquire of qin and ghost; without qin and ghost they are not worth taking; see qin and ghost born before and after; also need beast heads rising above the water.

If the beast's head rises five zhang high, surely a divine child and duke-minister will emerge.

Qin grows ears, the beast grows horns; masters of the time when they arrive should measure and decide—within, one acupoint produces a duke and marquis; only fear the master of the time cannot act.

Water-mouth islets, mounds in the river's heart—masters of the time when they arrive can arrange well; if in a village it produces great wealth; if on level plains it hastens official rank.

The beast must appear, the qin must lean; moreover when the luminous star faces the front; front officials and rear ghosts set off the dragon star—masters of the time must examine carefully.

When the rich dragon descends, open storehouses; without storehouses arising it is never rich; camels laden with storehouses and granaries come in succession; also need the wasp waist and crane knee measure.

The acupoint is plump and round, without break or flaw; bent like a golden ring, round like the moon; within it one acupoint is natural—only need to trim and cut by the master's formula.

The dragon is the father, the acupoint the mother; sons and daughters left and right serve as encircling walls; if the family entourage is complete, this is the rich dragon making the ancestral forebears.

Behind is the host, ahead is the guest; guest and host welcome each other with natural feeling; with host but no guest, official rank is not manifest; with guest but no host, the acupoint is not true.

Or touching water, or approaching a stream; both must curve and ring, following left and right; tiger submits, dragon descends, the household greatly rich; pushing carts of treasure, prospering golden rent.

The water-mouth mountain, like an inverted bell, within it must be a wealthy old man; the acupoint is like a golden basin with full margins; that family flourishes and knots a golden dragon.

Not receiving wind, as if seated in a house, surely sons and grandsons accumulate grain and gold; falling on level plains look at the water city; behind, protective embrace towers as a curtain screen.

Or like poling a boat to moor at the bank; set the grave and raise the residence, wealth piled as gold.

Pauper and lowly dragons are easy to tell: thin dogs, bamboo tubes, like hair-like leaves; sharp, slanted, toppled, leaning, broken of body—if it does not enter the proper form the acupoint does not knot.

Water-mouth open, city gates wide; before the grave the water drops and falls face to face; mountains fly and waters flee, no bright hall; after burial the people are extinguished.

Before the spirit altar, behind the ghost, robbery; sweeping Tiansang brings loneliness and extinction; produces people who are orphaned and widowed and leave their homes; invites lawsuits and strife, loses the family estate.

At the source of the ground, the water-mouth mountain—masters of the time when they arrive need not speak; this is a protective dragon that does not knot an acupoint; even if buried there it is empty and idle.

Or bearing fruit, or false blossom—ten thousand forms and a thousand shapes tangled like hemp; without Lord Yang's true oral formula, on what basis can you distinguish stars and sands!